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 THE LIBRARIES 
 
 Bequest of 
 
 Frederic Bancroft 
 
 1860-1945 
 
AN ESSAY 
 
 ON THE 
 
 INVAL-IDITY 
 
 OF 
 
 ^miilBT^MmiAil ®mBSMAll'§^, 
 
 BY JOHN E>STEN COOKE, M* D. 
 
 LEXLNGTON: / ^^ '"' 
 
 riUMED AT THE RErORTElt OFFICE, 
 
 1829. 
 
f- 
 
 / 
 
 
AN ESSAY, 'Sec. 
 
 WHEN a man wJio hag, for eighteen years of his life, taken an 
 active part in the concerns of a religious society, and promoted 
 its interest with all his power, leaves it and attaches himself to 
 another, a decent respect for their opinion, as well as a proper re- 
 gard for his own character for consistency and uprightness, renders 
 it not improper that he should state the reasons which induced him 
 to make the change. This I propose to do in the following pages. 
 
 Those who know me intimately, know that I have ever embraced 
 the truth when convinced I had discovered it, with little regard for 
 the consequences that might follow. Having had the truths of the 
 Christian religion impressed upon my mind by the unwearied care 
 of a most affectionate mother, I occasionally had serious reflec- 
 tions on the subject, although in general by far too indifferent to it, 
 until about nineteen years ago. In the summer of 1810 I met with 
 a pamphlet called the "Star in the East," by Dr. Buchanan, giving 
 an account among other things of the discovery of a Christian 
 Church in Hindostan, secluded from all the world, which derived 
 its origin from the Apostles themselves. This narrative pro- 
 duced a very strong impression on my mind, and, as I had been 
 for some months more thoughtful than common on the subject of 
 religion, I determined to investigate the evidence on which the 
 doctrines of the Christian religion rest. Shortly after, a book-pedler 
 passed through the village, and I purchased a bible with Canne's 
 marginal references, and Bishop Porteus's Evidences of the Chris- 
 tian Jlevelation. 
 
 I had always liccn in the habit of requiring strong evidence upon 
 every subject and never yielding assent to any thing, that was not 
 supported by it. I sat down therefore, to the reading of Porteus 
 with the determination narrowly to examine and weigh every 
 argument. 
 
The result was a strong impression made on my mind by the first 
 perusal, during which no quotations from the scripture were exam- 
 ined, the interest excited by the force of the argument being too 
 great to allow stopping to examine them. The book was read how- 
 ever very attentively a second time, with careful examination of 
 the quotationsof scripture, and the result was a thorough conviction 
 of the truth of the Christian Revelation; immediately on express- 
 ing which to myself, with an audible voice, I felt my mind drawn 
 out in a feeling of gratitude and love to that Saviour who had died 
 that I might live — the first I had experienced and not to be for- 
 gotten while life and recollection shall continue. The first reading 
 of this book was in September or October, 1810, It had such au 
 effect on my mind as to lead me to regular private devotion. The^ 
 second reading was about Christmas, 
 
 Between the middle and end of January I heard m*y friend Mr. 
 Tidiu^-s, to whom I was then an entire stranger, preach for the 
 first timp, and again on the Sunday follov/ing, and was so much 
 pleased that on the Sunday week after I became a member of the 
 Methodist Society, which I then considered the purest Church as 
 to doctrine. In that society I have continuedever since, in general 
 well satisfied ; and among its members, but particularly the preach- 
 ers of the Baltimore Annual Conference, I have many valued 
 friends. These I would not ofTond, I would not appear to slight, 
 for anj' thing less than conscience sake. That I have until with- 
 in the last eight weeks taken an active part in promoting the welfare 
 of the society which I have left, is well known to some of them, 
 and v.-as not long ago evinced in the part I took in tiie establish- 
 ment of a religious paper to be published by the Metliodist Society. 
 
 Soon after that time a volume of sermons by the Rev, Dr, Chap- 
 man, for which I had subscribed, was brought home, and for some 
 days no attention was paid to it. At a leisure moment curiosity 
 led me to look into it, when I found the manner and style so strik- 
 ing and the subject so new to me, that I determined to read the 
 book, I had heard that the Church denied the validity of Presby- 
 terian ordination; but had never thought it worth while to in- 
 quire into a claim at first sight apparently so extravagant, I was 
 determined to see what could be said in support of such pretensions. 
 I read carefully the first seven sermons, by which I was most for- 
 cibl}^ struck. The language chaste, the style perspicuous, I was 
 carried along without labour and comprehended without the slight 
 
pst effort. The manner of handling the subject was strikingly- 
 moderate and as charitable as any man could reasonably desire. 
 Supporting the doctrine of the invalidity of ordination by presbyters, 
 and the validity of episcopal ordination alone, the author proceeds 
 in maintaining the argument without uncharitable reflections; and 
 when he condemns, does it in the mildest language, and often 
 or always with expressions of good opinion of the motives of the 
 opposite party. If there is any thing offensive to any one, in the 
 book, it is a quotation — and quotations a man is bound to slate as 
 they are stated by the author from whom they are taken. To do 
 otherwise, to change language, to curtail, to omit material expres- 
 sions, without informing the reader, is to act corruptly, and is so 
 esteemed by all men of letters — and justly so. 
 
 The argument itself is exceedingly strong and in the language 
 of a gentleman of this place in conversation with me, it is the 
 best array of the question, perhaps, any where to be found in the 
 same compass. 
 
 The strength of the direct argument for the doctrine, and of that 
 indirect one, growing out of the evil consequences of schism, or 
 division from the church, contained in some of the followino- ser- 
 mons, is such, that I was compelled to say to myself; if these facts 
 are so, this doctrine is the truth, Upxasiness now sprung up in 
 my mind. The question arose, What if it be true? Can you 
 leave your friends, your intimate associates in what has engaged 
 so much of your attention, 3-our efforts, your ardent desires for 
 eighteen years, and go to a people who, prejudice whispered, are 
 no people? The answer of conscience was. If it be the truth, em- 
 brace it, and leave the consequences to Him, who revealed his will 
 to man for his guidance. 
 
 The question now was. Is this doctrine true? To determine 
 this without delay, I sought information from ministers of the prin- 
 cipal denominations involved in the doubt as to the validity of 
 Presbyterian ordination, viz. the Presbyterians, the Methodists, 
 and Baptists. With one consent they all referred me to Miller's 
 Letters on this subject. This book I immediately obtained — Emo 
 ry and Bangs were also mentioned and were likewise obtained. 
 
 Meeting Dr. Chapman in the street, I inquired of him also what 
 were the standard works on this controversy. He also mentioned 
 Miller — and stated that Bowden had answered him. He also men- 
 tioned Lord King (by whom Mr. Wesley was influenced,) and 
 
6 
 
 Slater's Original Draught in answer to King, as well as Potter on 
 Church Government and Hooker's work. 
 
 I immediately commenced reading Miller with great attention, 
 read over and over the arguments respecting the order of the 
 Church in the time of the Apostles and for centuries afterwards, 
 with his quotations from such of the fathers as could be procured 
 conveniently — and with regard to those which I had not, I was en- 
 abled to form a very good idea from comparing him v/ith Bowden, 
 Thus, if he quoted a passage from an author which I had not the 
 means of consulting, Bowden was examined to see what reply was 
 made; if admitted by him, it could not be questioned; if not ad- 
 mitted, Millcr^s reply to Bowden's answer was examined; and if 
 necessary Bowden's rejoinder to Miller's reply. So that from the 
 two works of each, it was not a difficult matter, with care, to 
 make out what was agreed to by both these able disputants, and 
 what was asserted, but, irhen ansicercd, not maintained in the re- 
 ply, and therefore given up: in short it was not difficult to get at 
 the truth. 
 
 The result of the whole investigation, after six weeks close in- 
 quiry, was a thorough conviction of the truth of the doctrine that 
 Presbyterian ordination is unauthorized by scripture and therefore 
 entirely invalid. 
 
 In order that those of my friends and others into whose hands 
 this pamphlet falls, without having it in their power to consult 
 the books above mentioned, may be able to judge of the validity of 
 the reasons on which rests tha conclusion I have come to, I pro- 
 pose to make some remarks on the argument of Dr. Miller, the 
 statements he has advanced, and the manner in which he has an- 
 swered the arguments of the Episcopal writers — and close with 
 a condensed statement of facts showing the invtiliJity of Presby- 
 terian ordination. 
 
 The argument of Dr. Miller consists of the four following po- 
 sitions: 
 
 "That Christ gave but one commission for the office of th» 
 Gospel ministry, and that this office, of course, is one. 
 
 "Tb.at the words Bishop, and Elder or Presbyter, are uniformly 
 used in the New Testament as convertible titles tor the same office. 
 
 '•That the same character and •powers which are ascribed, in the 
 sacred writings, to Bishops, are also ascribed to Preshyters; thus 
 plainly- establishing the identity of order, as well as of name. And 
 finally, 
 
•'That the Christian Church was organized by the Apostles after 
 the model of the Jewish Synagogue, which was unquestionably 
 Presbyterian in its form. 
 
 "If these four positions (he says) can be established, there will 
 remain no doubt on any candid mind, how the question in dispute 
 ought to be decided." [Miller''s Letters, p. 28;] 
 
 The first of these positions contains a proposition and an infer- 
 ence. 
 
 The truth of the proposition is granted. It is true that Christ 
 gave but one commission for the office of the Gospel ministry: but 
 the inference is denied; it is 7iot true that the office of course is 
 one. The inference is contrary to the plain facts of the New Tes- 
 tament. Without going further into the controversy, on this branch 
 of it, than is necessary for the purpose of showing that there is 
 more than one office, suffice it to say that, besides the Apostolic 
 office, plain directions are given in the first epistle to Timothy 
 respecting the qualifications of bishops or presbyters and deacons; 
 and the latter are mentioned in scripture as ministering in the 
 word and baptizing. 
 
 Thus when, in consequence of the great persecution of the 
 Church at Jerusalem, the disciples were scattered abroad, ^'Philip, 
 (the deacon,) ivcnt down to the city of Samaria and preached Christ 
 unto themy* In the same chapter of the Acts it is stated, that 
 Philip also preached Jesus to the /Ethiopean, and baptized him.j 
 The same Philip is in another place called an evangclist,t literally 
 a bearer of good news, or of the Gospel. 
 
 It is evident therefore that there were, besides the apostolic, at 
 least two other offices in the ministry, those of the presbyters and 
 the deacons; and the matter of fact is opposed to the truth of the 
 inference of Dr. Miller: and that inference being the point upon 
 which his whole argument tiirns or rests, and being unfounded and 
 contrary to plain facts, the argument built upon it falls to the 
 ground. 
 
 The second and third positions, that the names, bishop and elder, 
 were names of the same office, no one disputes — it is not even the 
 question in dispute — the question is whether or not there l^as in the 
 Church in those times an office superiour to these presbyters or 
 bishops, with power to appoint them, to receive and try charges 
 
 *Acts, viii, 5. fActs, viii, 35-38. tActs, xsi, 8. 
 
8 
 
 against thera, and to rebuke and reprove them publicly if they 
 sinned. 
 
 If any one has any doubt on this subject, let him turn to the 
 first epistle to Timothy and see what power he had over these pres- 
 byters or bishops. 
 
 Paul had been in Ephesus preaching and disputing daily for 
 three years,* when he determined to go to Macedonia, Greece, Je- 
 rusalem and Rome;t and besought Timothy, his constant compan- 
 ion for several years,t to abide still at Ephesus ;5 and that he might 
 know how he ought to behave or conduct himself in the Church, he 
 wrote, he tells him,|j this epistle. In it he gives him sundry direc- 
 tions as to doctrine, and as to his conduct towards all the members 
 of the Church, male and female, old and young, rich and poor, in 
 and out of office. He tells him what kind of men will suit for the 
 office of presbyter and what for that of deacon,** and warns him to 
 lay hands suddenly on no man ;\\ if the elders rule well, they were 
 to be honoured; if they were accused, he was not to receive the 
 accusation without two or three witnesses, and if they sinned, he 
 was to rebuke them before all, that othersIJ: also may fear; and 
 Paul charges Timothy Je/bre God and the Lord Jesus Christ, and 
 the elect Angels to observe these things, without preferring one be- 
 fore another, doing nothing by partiality. \\ 
 
 Here Paul manifestly shows that Timothy is to be the judge and 
 punisher if these presbyters sin; but if Timothy act partially there 
 is no redress, and the appeal of Paul is to God, there being no hu- 
 man authority over him •. and seeing that his charge is so important, 
 and that Timothy is but a young man, he charges him solemnly 
 several times to do his duty, and uses these most emphatic words, 
 " / give thee charge in the sight of God, who quickeneth all things^ 
 and before Christ Jesv,s, who before Pontius Pilate witnessed a good 
 confession, that thou keep this commandment without spot, unrebuk- 
 
 able, UNTIL THE APPEARING OF OUK LoKD JeSUS ChRIST." || || 
 
 It will subsequently appear that there is evidence in the Acts to 
 show that Tim.othy continued in Ephesus in this charge, five years 
 and a half at least: how much longer is uncertain. 
 
 The argument of Dr. Miller on the fourth position consists of an 
 attempt to show the analogy between the Christian Church and 
 
 *Seo Act.«, xix, particularly vnrscs 8. 9, 10; x\", St. f^^'^^^j "'X- 21. |Acts, 
 xvi, .%c. §1. Tim. i, 3. ||I. Tim iiii 14. 15. *^I. Tim. iii. \\l.T\m,\,'2.'2. 
 JjiThe rest: ?eo more of tins hereafter. «i^I. Tim. v, 17 — 21. |||]I. Tim. vi, 
 13, 14. 
 
9 
 
 the Jewish Synagogue with respect to name, mode of worsTiip, 
 titles of oflicers, their character, duties and powers, and the mode 
 T)f ordaining officers. On the other hand, the Episcopal writers 
 contend that the analogy is stronger between the Christian Church 
 and the Temple worship, its officers, &c; and for this they 
 bring the most express declaration of the Christian Fathers. Thus 
 Jerome, on whose evidence Dr. Miller rests with great confi- 
 dence, asserting that it is decisive in his favour, on this point says, 
 ** We know that what Aaron and his Sons li-cre, that the Bishop 
 and Presbyters ttre." [Epist. ad Nepot. sec Bowden, vol.1, p. 6.] 
 
 It is however useless to enter upon an analogical argument; es- 
 pecially as it involves the necessity of discussing the main question 
 in order to settle it, and the main question cannot be decided by 
 the decision of such a subordinate one. If either party should feel 
 pressed by it, they could not be satisfied to abide by a decision 
 unless the main question were discussed. 
 
 It is proposed next to notice some statements which Dr. Miller 
 seems to consider as enough to settle the question. He says, 
 " The scriptures also represent presbyters as impowercd to ordaia 
 and as actually exercising this power. Of this we can produce at 
 least three instances of the most decisive kind. 
 
 "The first is recorded in Acts xiii, as follows: ' Now there were 
 in the Church that was at Antioch, certain prophets and teachers, 
 as Barnabas and Simeon, that was called Niger, and Lucius of 
 Cyrene, and Manaen, which had been brought up with Herod the 
 Tetrarch, and Saul. As they ministered to the Lord, and fasted, . 
 the Holy Ghost said, separate me Barnabas and Saul for the work 
 whereunto I have called them. And when they had fasted and 
 prayed, and laid hands on them, they sent them away.' This (he 
 says) is the most ample account of an ordination to be found in 
 Scripture; and it is an account which, were there no other, would 
 be sufficient to decide the present controversy in our favour." 
 
 It is proper to remark here, that Dr. Miller does not make any 
 attempt to show that the scriptures represent presbyters as impoic- 
 ared to ordain and as actuaJhj exercising the power. He only 
 brings forward certain cases which he represents as instances 
 in which the power was actually exercised. Dr. Miller may have 
 intended nothing more than this in the expressions above men- 
 tioned, but it is proper to make the remark, that stating the cases is 
 all he has done. 
 
 B 
 
10 
 
 With respect to the cases brought forward, it requires nothing more 
 than a little attention to tlie history of Paul and Barnabas in the 
 Acts of tlie Anostles, to discover that the ceremony related above 
 was not an ordination to the ministry. Paul was converted at or 
 near Oamascus, and gives the following account of his conversion and 
 call to the ministry, in his speech before King Agrippa. " Where- 
 upon as I went to Damascus, with authority and commission, from 
 the chief priests, at mid-day, O King, I saw in the way a light 
 from Heaven, above the brightness of the sun, shining round about 
 mc and them which journeyed with me. And when we were al 
 fallen to the ear.h, I heard a voice speakiisg unto mo, and saying 
 in the Plebrew tongue, Saul, Saul, why persccuteth thou me? It 
 is hard for thee to kick ag-ainst the pricks. And I saitl who art 
 thou, Lord? And he said, I am J'esus whom thou persecutest. — 
 But rise and stand upon thy feet: for I have appeared unto thee for 
 this purpose, to make thee a minister and a avitness both of these 
 things which thou hast seen, and of those things in the which I will 
 appear unto thee; delivering tboe from the people, and from the 
 Gentiles, unto v.hom now I send thee; to open their eyes and to 
 turn them from darkness to light, and from the power of Satan 
 unto God; thnt they may receive forgiveness of sins, and inherit- 
 ance among them wliich are sanctified, by faith that is in mo. 
 Whereupon, O King Agrippa, I was not disobedient unto the Heav- 
 enly vision: but showed first unto them of Damascus, and at Jeru- 
 salem, and throughout all the coasts of Judea, and then to the 
 Gentiles, that they should repent and turn to God, and do works 
 meet tor repentance.'' [Acts xxvi, PJ~20.] 
 
 Luke speaking of Paul's conversion, uses language to the same 
 amount with the latter part of this quotation. He says of Paul, 
 " And istro'ighlway (that is, immediately after his conversion) he 
 preached Chrht in the Sijnaf^ognes, that he is the Son of Gody — 
 [Acts ix, 20.] 
 
 Paul, in his epistle to the Galatians, speaking of this same impor- 
 tant transaction, says, when it pleased God "^o reveal his Son in 
 me, that I might w.r.wii him a3iong the heathen ; immediitk- 
 LY I conferred not with fesh and blood: neither went I up to Jcrusa 
 lem to tlienr ■wnirii were Apostles hefoue me; Imt I ircnt into 
 Arabia, and returned again unto Duniascu.t. Then afirr three 
 YEARS, 7 wev.t lip to Jerusalem to see Peter, and abode with him ff- 
 teen day.^. Bui other of the Apostles saip I none, save Janxs tht. 
 
11 
 
 TjOi'(rs brother. Now, the thing.'! ti-hich I write unto you, behold, 
 before God, I lie not. Afterwards I came into the regions of Syria 
 and Cilicia; and was unknown by Jace unto the Churches of Jvdea 
 which were in Christ: but they had heard only, that he which per- 
 secuted us in times past, noro j)reacheth the faith which once he 
 destroyed. And they glorified God in me. Then fourteen years 
 AFTER, / went up AGAIN to Jcrusalcm with Barnabas, and took 
 Titus with me also.'''' [(xal. i, 15 — 24, ii, 1.] 
 
 Here wc find Paul, wiiilc journeying to Damascus to destroy the 
 disciples, suddenly arrcsUMl, convinced of iiis error, converted to 
 God, sent immcd'iately to the Gentiles, to open their eyes and to turn 
 ihem from the power of Satan to God, straightway preaciiing to them 
 that Christ was the Son of God, (irst in Damascus, and afterwards 
 in xirabia, the regions of Syria and Cilicia, and linally going to Je- 
 rusalem, fourteen years after his first visit to that city to see Peter, 
 and seventeen years after his conversion, hi company with Bar- 
 nabas. 
 
 Let us now see wiiere he met with Barnabas^ and what the em- 
 ployment of the latter had been. 
 
 Barnabas is first mentioned in the Acts of the Apostles in the 
 foilovving manner: " Neither was there any among them that lacked : 
 for as many as were possessor.'? of lands or houses sold them, and 
 brought the prices of the things iliat were sold, and laid them doitm at 
 the Apostles'' feet: and distribution was made unto every man accor- 
 ding as he had need. And Jo.scs, who by the Apostles was surnarned. 
 Barnabas, (which is, being interpreted. The Son of Consolation,) a 
 Lenite, and of the country of Cyprus, having land, sold it, and 
 brought the money, and laid it at the Apostles'' feet.''' [vVcts iv, 34 37.) 
 When some years afterwards, Paul first went to Jerusalem af- 
 ter his conversion, ^'he assayed to join himself to the disciples: but 
 they were all afraid, of him, and believed not that he zcas a disciple. 
 But B\RXABAS took him, and brought kirn to the Apostles, and de- 
 clared unto them how he had seen the Lord ;" S^c. [Acts ix, 20,27.] 
 and they then received Paul. Some time after that, the Church at 
 Jerusalem having heard that of the Gentiles at Antioch, " a great 
 number believed and turned to the Lord,"' " sent forth Bakxaisas thai 
 he should go as far as Antioch. Who when he came, and had seen the 
 grace of God, was glad, and exhorted thcin all that with purpose of 
 heart they would cleave unto the Lord. For he teas a good man, and 
 full of the Holy Ghost and of f<!lth . and much jKople ivas added unto 
 
12 
 
 ike Lord. Barnabas finding the prospects so favourahle in Antiochf 
 went to Tarsus, to seek Saul: and when he had found him, he brought 
 him unto Antioch. And it came to pass, that a whole year thev 
 assembled themselves with the Churcfi, and taught viuch. people. 
 And the disciples iverc called Christians first in Antioch. And in 
 those days came prophets from Jerusalem unto Antioch. And there 
 stood up one of them named Agabus, and signified by the Spirit, that 
 there should be great dearth throughout all the world: which came to 
 pass in the days of Claudius Ccesar. Then the disciples, every man 
 according to his ability, determined to send relief unto the brethren. 
 which dwelt in Judca: ichich also they did, and sent it to the elders 
 by the hands of Barnabas and Saviy [Acts xi, 21-^30.] 
 
 And then it was that Saul or Paul, as he states in his epistle to 
 the Gahitians, went again to Jerusalem 7vith Barnabas. [Gal. ii, 1.] 
 While Paul and Barnabas were in Jerusalem, they had a confer- 
 ence with the Apostles James, Peter and John— and Paul tells us, 
 in his epistle to the Galatians, that " When James, Cephas (or Pe- 
 ter) and John, who seemed to be pillars, perceived the grace that was 
 given unto me, they gave to vie and Barnabas the right hands of fel- 
 loioship; that we should go unto the heathen and they unto the Cir- 
 cumcision.''' " And Barnabas and Saul returned from Jerusalem, 
 when they had fulfilled their ministry, and took with them John, 
 whose .surname xcas Mark.^'' [Gal. ii, 9. — Acts xii, 25.] 
 
 After their return to Antioch, it is not said how long, at least se- 
 venteen years after Paul had been preaching the gospel, occurred 
 the transaction related in the beginning of the 13th chapter of the 
 Acts, which Dr. Miller calls the ordination of Paul and Barnabas: 
 Now there were in the Church that was at Antioch, certain prophets 
 and teachers, as Barnabas, and Siyneon that was called Niger, and 
 Lucius of Cyrene, and Manaen, which had been brought up with 
 Herod the Tetrarch, and Saul. As they ministered to the Lord, and 
 fasted, the Holy Ghost said. Separate me Barnabas and Saul for the 
 work whereunto I hnve called them. And when they had fasted and 
 prayed, and laid their hands on them, they sent them away. 
 
 The language of the Holy Spirit here is, separate me Barnabas 
 and Saul for the work wiiereitnto i have called them. Cer- 
 tainly not for the work of the ministry. The Lord Jesus Christ 
 had called Paul to that Avork at least seventeen years before, (see 
 pages 10, 11) ; and Barnabas had been occupied in the same way for 
 aeveral years, the latter part of the time in conne.\ion with Paulj 
 
13 
 
 and when they were in Jerusalem together, the Apostles James, 
 Peter and John, had agreed with Paul and Barnabas, that the for- 
 mer should go to the Jews, the latter to the Gentiles, (see page 12.) 
 It is only necessary to read the 13th and 14th chapters of the Acts 
 with attention, in order to ascertain what work it was they were 
 then called to do. They immediately went on a tour through sev- 
 eral countries of Asia and Islands of the Mediterranean sea, and af- 
 ter having traversed them, preaching the Gospel for a considerable 
 time, they returned " to Antioch, from whence they had been recom- 
 mended to the grace of God for the icork which they fulfil- 
 liED." [Acts xiv, 26.]/ 
 
 There are two remarks to be made on this passage : 
 
 1. The ceremony performed at Antioch, before their departure, 
 is here called a recommendation to the grace of God: Now, if this 
 be an ordination, then was Paul again ordained some short time af- 
 terwards, on setting out on a similar tour through the country to 
 visit the Churches: "And Paul chose Silas, and departed, being 
 recommended by the brethren to the grace of God. And he went 
 through Syria and Cilicia, confirming the Churches." [Acts xv, 
 40, 41.] 
 
 2, It is said in the passage above quoted, that they had fulfilled the 
 tvork for which they had been recommended to the grace of God. This 
 work was, therefore, certainly not that of the ministry: that they 
 had not fulfilled : they continued long afterwards in it, and Paul 
 died a martyr to the cause. 
 
 Stress has likewise been laid on the laying on of hands on this 
 occasion. That ceremony was performed on many other occasions 
 besides ordination, Paul laid his hands on twelve disciples whom he 
 found at Ephesus, immediately after baptizing them, and they receiv- 
 ed the Holy Ghost. [Acts xix,6.] Peter and John laid their hands 
 on the new disciples in Samaria, and they received the Holy Ghost; 
 and some of these were women. [Acts viii, 12 and 14 to 17 com- 
 pared.] And long before this, Ananias, by the express command 
 of God, laid his hands on Saul or Paul, while sitting blind in Da- 
 mascus, and he received the Holy Ghost. [Acts ix, 17.] 
 
 These several considerations render it manifest that this was 
 not an ordination. But even if it could be shown to be so, it would 
 remain to be proved that the persons ordaining were presbyters, be- 
 fore Dr. Miller could derive any benefit from the case. This can- 
 not be done. There were five persons concerned, including Paul 
 
14 
 
 and Barnabas. They are called prophets and teachers. These 
 words are not used in scripture as names of office. They arc so 
 general in their nature as to embrace all the orders. Private Chris- 
 tians were sometimes thus employed; [Actsxix, 6.xx,9.] Our Sa- 
 viour was a prophet and teacher; [John iii, 2.] Of the persons 
 name<l in the transaction in question, one (Paul) was sent to the 
 Gentiles, to open their eyes and turn them from the power of Satan 
 to God, seventeen years before that time ; another (Barnabas) had 
 been for some time -engaged witli Paul in the same work : they had 
 both, before that time, in a conference with the Apostles James, 
 Peter and John, at Jerusalem, agreed with them to divide, as it 
 were, mankind among them ; the Apostles James, Peter and John 
 ooing to the Jews, and the Apostles Barnabas and Paul going to the 
 Gentiles. Here then two of these five prophets and teachers, were 
 Apostles — what the other three were wc do not know : ' we do 
 know however, that they were not superior to Paul and Barnabas. 
 Another consideration is, that the order of Apostles must com- 
 mence without laying on of hands by apostolic men. The first vmsl 
 derive their authority from God alone. Paul did so. He tells us 
 expressly, that he was " an Apostle :sot of men, nor by man, 
 BUT BY Jesus Christ, ano God the Father," [Gal. i, 1,] — and 
 that the Apostles, while he was in Jerusalem "jn confeRexce, 
 
 ADDED NOTJUXG TO HIJI." [Gal. il, ().] 
 
 " The second instance of an ordination performed by Presbyters, 
 (says Dr. Miller,) is that of Tbnoiluj, which is spoken of by the Apos- 
 tle Paul, in the following terms : ' Neglect not the gift that is in thee, 
 which was given thee by prophecy, Avith the laying on of the hands of 
 the Presbytery.' [1. Timothy iv, 14.] All ogree, (he sayi-) that the 
 Aoostle is here speaking of Timothy's ordination; and this ordina- 
 tion is expressly said to have been performed with the laying on of 
 (he hands of the Prcshytcry— that i;-;, of the Eldership, or a council 
 <A PrcsbyfersP [Miller's Letters, p. 53.] 
 
 It is obvious indeed in the passage quoted, that the gift is said to 
 liave been given by phrophrjcy and wilk the laying on of the hands 
 of the presbytery. By prophecy of whom? In the second epistle 
 to Tim. i, G, it is said that the gift was in Timothy by putiiiig on 
 of the hands of Paul. Paul therelbre by prophecy and uv laying 
 on his hands ordained Timothy, as he had before done in many in- 
 stances [Acts xiv, 23.] in company with Barnabas, without menr 
 tioij of the laying ^>.'i of \\\2 hands uf presbyters. 
 
15 
 
 Of the reference to the precise meaning of the words hy and 
 with, in this case, in order to understand the passage, Dr. IMiller 
 speaks very contemptuously. But I know no other way of getting 
 at the meaning, than by weighing well the signification of tho 
 words in which it is conveyed. It is to be observed that in (he 
 Greek, the wordoiA precedes both the words which signify prophe- 
 cy and hands, and the word sieta precedes the word which signi- 
 fies presbytery. What was this difference for, if it was not to ex- 
 press a difference? The word dia signifies by; the word meta 
 signifies rdth, or together with. There is no other signification 
 given of meta, in the folio Lexicon of Scapula, when it is used 
 with the genitive case, as is done in the passage in question. 
 
 The plain meaning is therefore, that the gift was communicated 
 by Paul, by phrophecy and by laying on his hands, together with 
 the laying on the hands of the presbytery j and this is the mode 
 in which the ceremony of ordination of presbyters is performed iu 
 the church at this day. The office is conferred by the bishop by 
 the laying on of his hands, the presbyters laying on their hands 
 together with his. It is therefore evidently absurd to insist upon 
 this case as decisive of the question, as Dr. Miller has done; es- 
 pecially as the construction he puts upon it, compels him to trans- 
 late different Greek words dia and meta, by the same English 
 word by; when the use of the two different words in the same sen- 
 tence, shows that a difference was intended. If Paul had intended 
 no difference, he would have said, JSi''eglect not the gift that is in 
 thee, which was given thee by prophecy and the laying on of the 
 hands of the presbytery. 
 
 The last instance mentioned by Dr. Miller, as a presbyterian 
 ordination of the most decisive kind, "is that of Paul and Bakna- 
 i?AS, who, after having been regularly set apart to the work of the 
 ministry themselves, proceeded through the cities of Lystra, Iconi- 
 uin, «^c. ^nd when they had ordained them Elders in every cluirch, 
 and had prayed with fasting, they commended them to the Lord, 
 on icliom they had believed. Our adversaries (says Dr. Miller) 
 will perhaps say, that Paul alone performed these ordinations, in 
 his Apostolic or episcopal character; and that Babnabas only laid 
 on hands to express his approbation of what Paul did."" [Miller's 
 Letters, p. 59.] 
 
 Dr. Miller here insinuates that the Episcopalians must admit 
 that Barnabas was notiiing riiore than a presbyter, and therefore 
 
1& 
 
 they will perhaps say that Paul alone performed tliese ordinations,* 
 and that Barnabas only laid on his hands to express his approba- 
 tion as a presbyter, of what Paul did. Truth will not however, 
 allow them to admit this of Barnabas: they certainly will not call 
 him any thing less than an Apostle, when he is in the Acts called 
 an Apostle, and together with Paul exercised, as fully as he did, 
 the Apostolic office. This cannot be reasonably questioned after 
 reading the history of Barnabas; his constant connexion and fel- 
 lowship with Paul ; his receiving with Paul the right hand o{ fellow- 
 ship from the Apostles James, Peter and John in Jerusalem, and 
 the agreement that James, Peter and John should go to the Jews, 
 and Barnabas and Paul to the Gentiles; the extensive travels of 
 Barnabas and Paul through Asia preaching to the Gentiles, related 
 in the 11th to the 15th chapters of the Acts, in the 14th and 15th 
 verses of the 14th chapter of which, we read as follows; "Which 
 when the Jpostles Barnabas and Paul, heard of, they rent their 
 clothes, and ran in among the people, crying out, and saying. 
 Sirs, why do ye these things?'''' [Acts, xiv, 14, 15.] Here Bar- 
 nabas is called an Apostle by Luke, the writer of the Acts. Dr. 
 Miller, indeed, makes an attempt to shew that Barnabas was only 
 a messenger and that he is called Apostle in a vague sense. No 
 more need be said of this attempt, desperate it surely may be 
 called, than this, that whatever Paul was Barnabas must have 
 been ; the words of scripture arc, the ApOstles Paul and Bar- 
 nabas. So much for these three cases, represented by Dr^ Miller 
 as instances of ordination by presbytsrs "of the most decisive 
 kind." 
 
 It is proposed next to show in what manner Dr. Miller has an- 
 swered some arguments of the Episcopalian writers. It is not my 
 purpose to go through these arguments one by one. That would occu- 
 py more space and time than I have to devote just now to this subject. 
 It is only intended to give the reader a specimen of the manner in 
 which Dr. Miller is compelled to proceed in order to sustain the 
 cause he is contending for. 
 
 One of the arguments of the Episcopalian writers is. Dr. Miller 
 states, "That the Apostles, while they lived, held a station in the 
 Church superior to all other ministers; that Bishops are the proper 
 successors of the Apostles; and that they hold a corresponding su- 
 periority of character and office," Of this he says, "If this argu- 
 ment be examined, it will be found to have no other force than that 
 
17 
 
 ivhich consists in a mere gratuitous assertion of the point to be 
 proved." [Miller's Letters, p. 88.] 
 
 "Accordingly (he says) when we ask those who adduce this argu- 
 ment, whence they derive the idea that diocesan Bishops peculiarly 
 succeed the Apostles in their Apostolic character, (for this suppo- 
 sition alone is to their purpose,) they refer us to no passages of 
 Scripture asserting or even hinting it; but to some vague sugges- 
 tions and allusions of a few of the early fathers." [Miller''s Let- 
 ters, p. 90.] 
 
 1. Dr. Miller says, they refer us to no passages of Scripture 
 asserting or even hinting that diocesan Bishops peculiarly suc- 
 ceed the Apostles in their apostolic character. 
 
 How can the scripture assert before-hand that a thing is done? 
 (that they succeed, in the present tense.) What Episcopalians there- 
 fore would be simple enough to expect to find a passage in scripture, 
 asserting that the Bishops do succeed the Apostles in their Apostol- 
 ic office? In the nature of things they can only show that the scrip- 
 tures ascribe certain powers to the heads of the Churches. We 
 must look to the subsequent records of the Chux'ch for knowledge 
 of what followed tho time of tlic Apostles; and in them we find 
 that these powers have been exercised by the Bishops throughout 
 the world ever since — and that there is no departure from this, in 
 any quarter of the world except among the followers of a few who 
 broke off from the Church, and, not having that Episcopal ordina- 
 tion which to this period was universal in the Church, which 
 they had themselves always revered, which had given them all the 
 authority they possessed, made up their mind to do without it, and 
 perpetuate their party by ordaining others, alleging, in justifica- 
 tion of themselves for this known and acknowledged departure from 
 the practice of the Church, the necessity of the case. 
 
 2. Dr. Miller further says, they refer us ^Ho some vague sug- 
 gestions and allusions of a few of the early Fathers.'"' [Miller's 
 Letters, p. 90.] 
 
 As a specimen of what Dr. Miller calls vague 3uggesUons and 
 allusions, let the reader turn to the appendix to these pages, and 
 take a look at the epistles of Ignatius, one of the disciples of John, 
 who was thrown into the amphitheatre at Rome by the order of the 
 emperor Trajan, and devoured by lions, after forty years of ser- 
 vice in the Church, because he would not deny the Saviour. Being 
 acquainted personally with some of the Apostles, and the disciple 
 
 G 
 
18 
 
 of one of them, ho certainly knew the order of the Church. He 
 writes in very intelligible terms and does not make a jew vague 
 suggestions and allusions. Nothing can be more clear and dis- 
 tinct than his language. lie mcsntions, in the course of his epis- 
 tles to the Christians of Ej)hesus, Magnesia, Tralles, Philadelphia 
 and Smyrna, and to Polycarp, the different orders of ministers in 
 the Church above thirty times; of which twenty -nine passages are 
 contained in the epiijtles in the appendix, printed in Italic letters. 
 In every instance the Bishop is mentioned in such terms as show 
 that he was the only one in the Church addressed; and some of the 
 cities in which these Churches were, were very populous, with 
 great numbers of Christians. Thus the Church at Ephesus was 
 very large more than fifty years before this epistle was written. 
 
 In twelve of these passages, the Bishop is mentioned alone, viz. 
 in the 1st, 2nd, 5th and Gth sections of the epistle to the Ephesians; 
 in the 4th of that to the Magnesians; in the 2nd and 7th of that to 
 the Trallians; in the 1st, 3rd, 7th and 8th of that to the Phila- 
 delphians; and in the 9th of that to the Suiy means. 
 
 In these passages the Bishop is represented as chief or principal 
 in the Church, over all, without whose coneent nothing is to be 
 done; particularly in the first Italic lines in the 2nd and 7th sec- 
 tions of the epistle to the Trallians; in the first Italic lines of the 
 3rd section, and the last of the 7th section of the epistle to the 
 Philadciphians; and in the Italic lines in the 9th section of the 
 epistle to the Smyrneans. There is, however, very little choice^ 
 if we except the 1st and 2nd sections to the Ephesians and the 1st 
 and 3rd to the Philadciphians. 
 
 The presbyters are not ujcntioncd at all except in connexion witlt- 
 the Bishop. 
 
 Thoy are mentioned together seventeen times in the epistles in 
 the appendix. In eight passages the language shows, in the clear- 
 est manner, the inferiority and subordination of the presbyters; viz, 
 in the Italic lines of the 4th section of the epistle to the Ephesians; 
 of the 3rd and Gth to the Magnesians; of tho 2nd, 3rd and 12th to 
 the Trallians; of the 4th to the Philadelphians; and of the 8ih to 
 the Smyrneans: and in the other seven instances the Presby^.ers are 
 invariably mentioned second to the Bishop, and the deacons, when 
 they are mentioned with the rest, third in order (in every instance 
 except one) which happens seven times in the epistles in the ap- 
 pendix, [Sec the appendix for these statements.] 
 
19 
 
 Language cannot easily be devised to express more strongly than 
 these passages in Italics, that the Bishop is chief in the Church, 
 the source of ail authority, without whose consent nothing is to be 
 done; that the presbyters are subordinate to him, derive their au- 
 thority from him, are bound to reverence him and under a special 
 obligation, more than others, to refresh him or support him; that 
 the deacons are third in oflice, and are ministers of the word of 
 God, ambassadors of God, &lc. [Appendix, see epistle to the Mag- 
 nesians, section 6; Trallians, sect, 2; Philadelphians, sect. 4, 10, 
 11; and to the Smyrneans sect, 12.] and lastly that mithout 
 
 THESE THREE ORDERS THERE IS SO CHURCH. (Appcudix, Cpistlc tO 
 
 the Trallians, sect, 3.) 
 
 Dr. Miller goes on to observe, after speaking of the vague sug- 
 gestions and allusions of a few early Fathers, "Several of them 
 expressly represent Presbyters as the successors of the Apostles. 
 Among others, Ignatius, than w hom no Father is more highly es- 
 teemed, or more frequently quoted as an authority by Episcopali- 
 ans, generally represents Presbyters as standing in the place of the 
 Apostles." (Miller's Letters, p. 90.) The reader may easily deter- 
 mine how far this assertion is correct by turning to the passages in 
 Italic letters in the appendix to these pages. 
 
 Dr. Miller goes on to support this assertion respecting Ignatius's 
 sentiments, by some quotations from his epistles. He says, "The 
 following quotations are from his far-famed Epistles. "The Pres- 
 byters succeed in the place of the bench of the Apostles." 
 
 These words are taken from the 6th section of the epistle to the 
 Magnesians, and are detached from their connexion with what pre- 
 cedes and follows them. Take the whole together and the meaning 
 is precisely the reverse of that which Dr. Miller represents it to 
 be. The whole passage runs thus, the wor'^.s in Italics and inclosed 
 in a parenthesis being those only which Dr. Miller quotes; "Foras- 
 much therefore as I have in the persons before mentioned, seen all 
 of you in faith and charity; I exhort'^you that ye study to do all 
 things in a divine concord : your Bishoi' presiding in the place op 
 God, (your Presbyters in the place of the council of the Apostles;) 
 AND your Deacons most dear to me, being entrusted with the 
 3IINISTRY OF Jesus Christ; who was with the Father before all 
 ages, and appeared in the end to us." [See the appendix, epistle 
 to the Magnesians, 6th section.] 
 
 Dr. Miller's next quotation is in the following words: "In like 
 
30 
 
 manner let all reverence the Deacons as Jesus Christ, and the 
 Bishop as the Falher, and the Presbyters as the sanhedrim of God, 
 and college of the Apostles." 
 
 This passage is found in the 3rd section of the epistle to the 
 Trallians. 
 
 If these passages represent the Presbyters as standin-^- in the 
 place of the Apostles, they place the Bishop as ftir above tliem a* 
 he could by any language be represented to be. 
 
 Dr. Miller has not quoted a lev/ words which, in the passage 
 quoted last, immediately follow the word Apostles: viz. " without 
 THESE THERE IS !vo CHURCH." These words throw a blaze of light 
 on the subject. It must be remembered, that Dr. Miller is contend- 
 ing for the Presbyterian doctrine, that there is hut one order of min- 
 isters and that this order, viz. the Pi'csbyters are the successors of 
 the Apostles, authorized by the same commission and standing on 
 a footing of official equality with those to whom it v/as originally 
 delivered, so far as their office was ordinary and perpetual : on the 
 contrary, that the Episcopalian doctrine is that there are three orders 
 of ministers of which the Presbyter is the second, the Bishop being 
 his superior. The words omitted, viz. without these there is no 
 Church, show that there were three orders. These what t These 
 three orders just named in the fore part of the quotation, viz. the 
 Bishop, the Presbyters, and the Deacons. \\'itJ:iout these there is 
 no Church; and of these the Bishop is the chief, not the Presby- 
 ters: for if the words be considered as "representing the presby- 
 ters as standing in the place of the Apostles," they represent the 
 Bishop as standing in the place of God. It is e v idcnt that Dr. Miller 
 represents Ignatius as meaning what he never intended to sa}- — 
 what he has not said — and the very oppcsite of w hat he obviously 
 has repeatedly said. 
 
 Dr. Miller's next quotation is in these words: " Be subject to 
 your Presbyters as to the Apostles of Jesus Christ our hope." 
 
 This passage is found in the second section of Ignatius's epistle 
 to the Trallians; and is detached from its connexion with the words 
 which precede and follow it. Take the whole passage and the mean- 
 ing is as ditlerent as it well can be. The whole passage runs thus, 
 the words in Italics, inclosed as before, being those which Dr. Miller 
 quotes: "It is therefore necessary, THAT as ye do, so waTiiouT 
 YOUR Bishop you should do nothing: also [be ye subject to your 
 Presbyters, as to the ^flposllcs of Jesus Christ our hope;'} in whom 
 
21 
 
 ii'wc walk, we shall be found in him. The deacons also, as bein^ 
 the ministers ot'thc mysteries of Jesus Christ, must by all means 
 please all. For they are not the ministers of meat and drink, but 
 of the Church of God." [See Appendix, 2d section of the epistle 
 to the Trallians.] 
 
 It is evident that here also Ignatius is represented as saying what 
 he does not say, and as meaning what he never intended. 
 
 Dr. Miller's next quotation is as follows: " Follow the Presby- 
 tery as the Apostles." 
 
 This passage is taken from the 8th section of Ignatius's epistle to 
 the Smyrneans, and does not stand there in the order the words are 
 quoted. The passage runs thus: viz. " See that ye all [follow] 
 YOUR BisHoi', AS Jesus Christ, the Father : A?iD [the Presbyte- 
 ry, as the Jpostles.^^] The words in small capitals are omitted, 
 those only in Italics, and inclosed as before, are quoted by Dr. Mil- 
 ler. Read the words in Italics without those in small capitals, and 
 the passage runs precisely as Dr. ]VIiller has quoted it; and it has, 
 to the ear, the appearance of supporting his doctrine. Read the 
 whole as Ignatius wrote it, and the conviction is irresistible that 
 his meaning was not what Dr. Miller represents it to be. 
 
 Dr. Miller proceeds in his foui'th letter, to make some extracts 
 from Ignatius, which he prefaces with the following observations: 
 "I will venture to athrm, that instead of yielding to the cause of 
 diocesan Episcopacy, that cflicient support which is imagined, they 
 do not contain a. single sentence which can be construed in its favour j 
 but on the contrary, much which can only be reconciled with the 
 primitive, parochial Episcopacy, or Presbyterian government, so 
 evidently portrayed in scripture, and so particularly defined in my 
 first letter." [The words in Italics are thus printed in Miller's Letters.] 
 
 " The following extracts from these epistles, are among the strong- 
 est quoted by Episcopal v/riters in support of their cause."* 
 (Miller's Letters, p. 140.) At the close of these extracts, he makes 
 some observations which end with the following words: "I have 
 been thus particular in attending to the testimony of Ignatius, be- 
 cause the advocates of prelacy have always considered him as more 
 decidedly in their favour than any other Father, and have contended 
 for the genuineness of his writings with as much zeal as if the cause 
 
 *"To cut off all occasion of doubt, as to the fairness used in translating these 
 extracts, I think proper to state, that 1 adopt the translation of Archbishop 
 iValie." [Dr. Miller's o\vn note.] 
 
of Episcopacy were involved iu their fate. But you will perceive 
 that these writings, when impartially examined, instead of afibrd 
 ing aid to that cause, furnish decisive testimony against it." (Mil- 
 ler's Letters, p. 148.) Here follow the extracts : 
 
 " Epistle to the Chiuxh of Ephesiis. Sect. v. "Let no man de- 
 ceive himself; if a man be not within the altar he is deprived of 
 the bread of God. For if the prayer of one or two be of such force, 
 as we are told ; how much more powerful shall that of the Bishop 
 and the whole Church be? He, therefore, that does not come to- 
 gether into the same place with it, is proud, and has already condemn- 
 ed himself." 
 
 ^' Epistle to the Church of Magnesia. Sect. 2. "Seeing then, I 
 have been judged worthy to see you, by Domas, your most excellent 
 Bishop, 5 nd by your very worthy Presbyters, Bassiis, and Jpollotiius, 
 and by my fellow servant, Sotio, the Deacon — I determined to 
 write unto you," Sect. 6. " I exhort you that ye study to do all 
 things in a divine concord; your Bishop presiding in the place of 
 God; your Presbyters in the place of the council of the Apostles; 
 and your Deacons most dear to me, being intrusted with the minis- 
 try of Jesus Christ, who was with the Father before all ages, and 
 appeared in the end to us. Let there be nothing that may be able 
 to make a division among you; but be ye united to your Bishop, 
 and those who preside over you, to be your pattern and direction 
 in the way to immortality." Sect. 7. "As, therefore, the Lord 
 did nothing without the Father, being united to him; neither by 
 himself, nor yet by his Apostles; so neither do ye any thing without 
 vour Bishop and Presbyters: Neither endeavour to let any thing 
 appear rational to yourselves apart; but being come together into 
 the same place, have one common prayer, one supplication, one 
 mind; one hope, in charity, and iu joy undeflled. There is one 
 Lord Jesus Christ, than whom nothing is better. Wherefore come 
 yc all together as unto one temple of God ; as to one altar ; as to ono 
 Jesus Citrist; who proceeded from one Father, and existd in one, 
 and is returned to one." 
 
 " Epistle to the Trallians. Sect. 2. " Whereas ye ai'e subject 
 to your Bishop as to Jesus Christ, ye appear to me to live not after 
 the manner of men, but according to Jesus Christ; who died for us, 
 that so believing in his death, yo might escape death. It is there- 
 fore necessary, that, as ye do, so without your Bishop, you should 
 do, nothin"'. Also bo ye subject to your Presbyters, as to the Apos- 
 
23 
 
 fles of Jesus Christ our iiope, in whom if we walk, we shall be 
 found in him. The Deacons, also, as being the ministers of the 
 mysteries of Jesus Christ, must by all means please all." Sext. 7. 
 " Wherefore guard yourselves against such j)ersons. And tliat you 
 will do, if you are not puffed up; but continue inseparable from Je- 
 sus Christ our God, and from your Bishop, and from the command 
 of the Apostles. He that is within the altar is pure; but ho that is 
 without, that is, that does anj^ thing without the Bishop, and Pres- 
 byters, and Deacons, is not pure in his conscience." 
 
 '^Tlie Epistle to the Church at Smyrna. Sect. 8. " See that ye all 
 follow your Bishop, as Jesus Christ, the Father; and the Presbyte- 
 ry as the Apostles : and reverence the Deacons as the command of 
 God. Let no man do any thing of what belongs to the Church 
 separately from the Bishop. Let that Eucharist be looked upon as 
 well established, which is either offered by the Bishop, or by him to 
 whom the Bishop has given his consent. Wheresoever the Bishop 
 shall appear, there let the people also be : as where Jesus Christ is, 
 there is the Catholic Church. It is not lawful, without the Bishop, 
 either to baptize, or to celebrate the holy communion. But what- 
 soever he shall approve of, that is also pleasing to God; that so 
 whatever is done, may be sure and well done." Sect. 12. "I sa- 
 lute your very worthy Bishop, and your venerable Presbytery, and 
 your Deacons, my fellow servants; and all of you in general, and 
 every one in particular, in the name of Jesus Christ." 
 
 ^^Epistleto Polyearp. "Ignatius who'is also called Theophorus, 
 to Polycarp, Bishop of the Church which is Sit Smyrna; their over- 
 seer, but rather himself overlooked by God the Father, and the Lord 
 Jesus Christ: all happiness!" Sect.l. "Maintain thy place with 
 all care, both of flesh and spirit : Make it thy endeavour to preserve 
 unity, than which nothing is better. Speak to every one as God 
 shall enable thee." Sect. 4. " Let -not the widows be neglected: 
 be thou, after God, their guardian. Let nothing be done without 
 thy knowledge and consent: neither do thou any thing but accord- 
 ing to the will of God; as also thou dost with all constancy. Let 
 your assemblies be more full: inquire into all byname: overlook 
 not the men nor maid servants; neither let them be puffed up, but 
 rather let them be more subject to the glory of God, that they may 
 obtain from him a better liberty," Sect. 5. "It becomes all such 
 as arc married, whether men or women, to come together with the 
 consent of the Bishop ; that so their marriage may bo according to 
 godliness, and not iii lust," 
 
24 
 
 " These are the passages in the Epistles of Ignatius, which Epis- 
 copal writers have triumphantly quoted, as beyond all doubt estab- 
 lishing their claims. Nothing stronger or more decisive is pretend- 
 ed to be found in these far famed relics of antiquity. Now I ask 
 you, my brethren, whether there is in these extracts, a sentence that 
 can serve their purpose?" (Dr. Miller's Letters, pp. 140 — 144.) 
 
 But before the reader allows himself to answer the question with 
 which this quotation from Dr. Miller closes, let him compare these 
 extracts of his, with the epistles themselves in the appendix; and 
 he will find that the Doctor has not by any means brought for- 
 ward the strongest passages. 
 
 Dr. Miller has not quoted section 4 of the epistle to the Ephe- 
 sians, which contains a very strong passage in Italics, see the 
 appendix. 
 
 In quoting section 5, he has omitted the words printed in Italics, 
 another strong passage: seethe appendix. 
 
 He has not quoted section 0, containing a strong passage in Ital- 
 ics: see appendix. 
 
 In quoting section 2 of the epistle to the Magnesians, he has 
 omitted the passage in Italics, a strong one: see appendix. 
 
 He has not quoted section 3, containing a passage decisively 
 showing the inferiority of Presbyters to the Bishop, and that they 
 are bound to yield all reverence to him according to the power of 
 God the Father: sec appendix. 
 
 Tn quoting section 2 of the epistle to the Trallians, he has omit- 
 ted the following short sentence immediately succeeding that which 
 he quotes; viz. " For they (that is the Deacons) are not the minis- 
 ters of meat and drink, but of the Church of God." This passage 
 bears directly and decisively on the controversy between the Epis- 
 copalians and the Presbyterians; the latter insisting that there is but 
 one order of ministers in the Church, viz. the Presbyters, and that 
 Deacons are not ministers of the word. 
 
 Dr. Miller has not quoted the 3rd section of the episile to the 
 Trallians, containing a most decisive passage in Italics: see the 
 appendix. 
 
 He has not quoted section 12 of tjie same epistle, also containing 
 a decisive passage in Italics. 
 
 He has not quoted section 13 of the same, containing a strong 
 passage in Italics. 
 
 He has not quoted section 4 of the epistle to the Philadelphians, 
 containing a strongrpassage : and, 
 
25 
 
 He has not quoted section 9 of the epistle to the Smyrneans, con- 
 taining a very strong passage. 
 
 All this may be seen by turning to the appendix, and compar- 
 ing it with Dr. Miller's quotations, pages 22 and 23 of this essay. 
 
 It may be added that Dr. Miller has quoted among those pas- 
 sages which, he states, are triiunphantly quoted by Episcopali- 
 ans, four from Ignatius's epistle to Polycarp; viz. two sentences 
 out of section 1, most of the 4th5 and part of the 5th section. These 
 extracts certainly are not among the strongest passages on the 
 point in dispute; and as Dr. Miller is professing to give the strong- 
 est passages that have been advanced by Episcopalians, he has 
 not done what he professed to do. One of these passages from 
 Ignatius's epistle to Polycarp, is so far from being among the 
 strongest quoted by Episcopalians, that it is made use of by Dr. 
 IMiller himself as an argument in his own favour. And now that 
 it is mentioned, it is not amiss to say that it likewise is represented 
 to signify Avhat it does not. [Compare pp. 144 and 146 of Miller's 
 Letters.] 
 
 Dr. Miller represents Ignatius as telling Polycarp it was his 
 duty "to be j)ersonally acquainted with all his flock; to take notice, 
 with his own eye, of those who were absent from public worship ; to 
 attend to the widows and the poor of his congregation ; to seek out all 
 by name, and not to overlook even the men and maid-servants living 
 in his parish." But the language of Ignatius is, " Let not the wid- 
 ows be neglected: be thou, after God, their guardian, let your as- 
 semblies be more full : inquire into all by name : overlook not the 
 men and maid-servants;" &c. 
 
 The words in Italics in this quotation from Dr. Miller are so 
 marked bv him : he therefore specially directs the attention of the 
 reader to those words — and yet there is scarce one of them but what 
 conveys a different idea from what the words of Ignatius do. Thus, 
 
 Ignatius says, " Let your assemblies be more full." 
 
 Miller represents him as saying; Take notice with your own eye 
 of those who are absent from public worship, 
 
 Ignatius; "Inquire into all by name: overlook not the men and 
 maid-servants." 
 
 Miller; Seek out all by name and do not overlook even the men 
 nnd maid-servants living in the parish. Be personally acquainted 
 with all the flock. 
 
 Ignatius docs not say any thing which implies the necessity of 
 
 D 
 
2« 
 
 personal acquaintance with all, nor the necessity of noticing with 
 his Orson eyes those who absent themselves from public worship, nor 
 that of seeking out all by name. He urges no duties which a man 
 may not perform in a large diocess. 
 
 lo-natius says, "Let not the widows be neglected." This he 
 could do by causing the presbyters and deacons to do their duty, 
 without seeing one of them. 
 
 Ignatius says, " Let your assemblies be more full." He could at- 
 tend to this over a considerable extent of country, as the presiding 
 Elders of the Methodist Society do. They attend to this through- 
 out their charge, and their districts are sometimes 300 miles long; 
 urging the people and the preachers, as they pass and repass, and 
 inquiring continually how far it is attended to, 
 
 Ignatius says, "Inquire into all by name; overlook not the men 
 and maid-servants." This can be done without personal acquaint- 
 ance. The preachers of the Methodist travelling connexion, on 
 many circuits, have above a thousand, and on some twelve or four- 
 teen hundred persons under their care, [See their printed Minutes,] 
 sometimes spread over circuits of fifty or sixty miles in extent, and 
 they inquire into all by name, not overlooking the men and maid- 
 servants, every four iceelcs, and many of these they do not recog- 
 nize if they meet them in the road, Mr. Wesley in his journal, 
 (the passage I cannot refer to at this moment, not having the book,) 
 speaks of going into a town where there were many hundred per- 
 sons in the JMethodist Society, and, taking the lists into his hands, 
 inquiring into the state of all by name: and this kind of superin- 
 tendance Mr. Wesley exercised over all England. It is most obvi- 
 ous therefore that the injunction of Ignatius may without much diffi- 
 culty be attended to, even when great numbers are spread over a 
 large space. 
 
 It surely cannot be deemed uncharitable to call this a forced and 
 strained paraphrase of Ignatius's advice to Polycarp; and this, 
 connected with Dr. Miller''s ea'pressions^ "to attend to the widows 
 and the poor of the congregation,'''' and " not to overlook the men 
 and maid-servants living in the parish,'''' is evidently intended to 
 induce the reader to believe, contrary to the whole tenor uf the epis- 
 tles of Ij;natius, wIkJ wrote this to Polycarp, that the attention 
 of the latter was confined to a single congregation or parish in 
 Smyrna. 
 
 It cannot be doubted that these omitted sections, sentences, and 
 
-27 
 
 parts of sentences, have a most material bearing on the question. 
 The passages selected by Dr. Miller arc so worded, or are so alter- 
 ed, that a person previously persuaded of the Presbyterian doc- 
 trine, that there is but one order of ministers, (and these called 
 bishops in the Confession of Faith,) having under them elders or 
 presbyters and deacons, may find nothing in them inconsistent 
 Tvith his views. But the omitted passages show beyond all ques- 
 tion, that these inferior orders are ministers of the word. The dea- 
 cons, the lowest order, are called ambassadors of God, [See appen- 
 dix, epistle to Philadelphians, sect. 10,11.] are said to be entrust- 
 ed with the ministry of Jesus Christ, [Epistle to the Magnesians, 
 sect. 6.] to be ministei's of the mysteries of Jesus Christ; and not 
 the ministers of meat and drink, but of the Church of God: [Epis- 
 tle to Trallians, sect. 2.] and why should it be doubted that deacons 
 are ministers, when Me know from scripture, that when the disci- 
 ples were driven out of Jerusalem, the deacon Philip went down 
 to Samaria, and preached the Gospel and baptized the converts 
 there, and in other places. [Acts, viii, 5, 12, 35-38, 40.] 
 
 It is farther to be observed, that in that part of his volume in 
 which he makes these extracts. Dr. Miller is compelled by the 
 positive assertion of the superiority of the Bishop, to contend that 
 he (the Bishop) is a parochial or pi'csbyterian Bishop, with his 
 elders or presbyters under him. He says, "But is there a single 
 hint in these extracts which looks as if the Bishops mentioned ia 
 them were of a distinct and superior order?" [Miller's Letters, p, 
 145.] After answering his own question in the negative, he asks 
 of the presbyters, "But what kind of officers were these presby- 
 ters? The friends of prelacy, without hesitation, answer they 
 were the inferior clergy, who ministered to the several congrega 
 tions belonging to each of the dlocesses mentioned in these Epistles; 
 an order of clergy subject to the Bishop, empowered to preach, bap- 
 tize, and administer the Lord's Supper; but having no power to 
 ordain or confirm. But all this is said witiiout the smallest evi- 
 dence." [Miller's Letters, p. 140.] " The whole strain of these 
 epistles, then, may be considered as descriptive of Presbyteriap 
 Government. They exhibit a number of particular churches, each 
 furnished with a Bishop or Pastor, and also with Elders and Dea- 
 cons." [Miller's Letters, p. 148.] And yet these very Elders or 
 Presbyters, hci'c represented as nothing more than the elders in a 
 Pr.esbytcrian Church, subordinate to the pastor, are in another part 
 
28" 
 
 of the volume represented as standing in the place of the Apostles; 
 and the very same passages are quoted to prove botli. This will 
 appear at once on comparing Dr. Miller's quotations from the epis- 
 tles of Ignatius, p. 91 of his letters, (p. 19 &c. of this essaj ,) with 
 the extracts from the same stated in p. 141 &c. of his Letters, (p. 
 22 &c. of this essay.) This utter inconsistency, the necessity for 
 taking different and opposite grounds in ditlerent parts of the 
 argument in order to maintain this doctrine, shows that it has no 
 strong ground to rest upon. 
 
 After proceeding with quotations from several other Fathers Dr. 
 Miller observes, "I have now gone through the testhiiony of those 
 Fathers who lived and wrote within the first two Centuries after 
 Christ, the limits v.hich T prescribed to myself at the beginning of 
 this letter. And I can solemnly assure you, my brethren, that 
 >he foregoing extracts, besides what I have deemed favourable to 
 our own cause, also contain, to the best of my knowledge and belief, 
 the strongest passages that are to be found, within that period, in 
 support of diocesan Episcopacy. I may confidently challenge the 
 most zealous Episcopalian to produce, out of tlie writers of those 
 times, a single sentence which speaks more fulli/ or decidedly in 
 favour of his system, than those Avhich have been presented. If 
 there be any such, I have not been so fortunate as to meet with 
 them; nor have the ablest Episcopal writers with whom I have 
 been conversant, appeared to know of their existence. You have 
 before you, not merely a specimen of those quotations which they 
 consider as most favourable to their cause, but in i.xci,the great body 
 of the strongest and best passages for their purpose, that they are 
 able to produce. 
 
 " Let me, then, appeal to your candor, whether the assertions 
 made at the beginning of this letter, are not fully supported. — 
 Have you seen a single passage which proves that Christian Bish- 
 ops, within the first two centuries, were, in fact, an order of cler- 
 gy , distinct from those Presbyters who were authorized to preach 
 and administer sacraments, and superior to them?" 
 
 How far Dr. Miller is authorized to use this strong language, 
 the reader may judge from the comparison he has already made of 
 his quotations from Ignatius's epistles, with those epistles them- 
 selves. It may be observed that the words in Italics, in the quota- 
 tion above, are so marked in Miller's Letters. 
 
 Moreover, the reply to the question with which this quotation 
 
29 
 
 concludes, viz. ^' Hate you seen a single passage ?/'7(;V/t jjrorc* 
 that Christian Bishops, iinthin the first two centuries, were, in factj 
 an order of elergy distinct from those Presbyters who were authoriz- 
 ed to preach and administer sacraments and superior to them?'''' — the 
 reply, I say, lo this question the reader is requested to make for 
 iiimself, after reading the passages in Italics, in Ignatius's epistles 
 in the appendix to this essay, with the word Preshyter substituted 
 for the word Bishop in eveiy case. This substitution is perfectly 
 proper, if Bishop and Preshyter are names of the same officer in 
 the church, ?r/<7/ the same character and powers, as Dr. Miller con- 
 tends, [p. 6.] 
 
 If this substitution be made in the 4th section of the epistle to 
 the Ephesians, it will run thus: "Wherefore it will become you to 
 run togetlier according to the will of your Preshyter, as also ye do. 
 For your famous presbytery, {or cou:icil of Preshyters) worthy of 
 God, is fitted as exactly to the Preshyter as the strings are to the 
 harj)." 
 
 The same substitution being made, of Preshyter for Bishop, the 
 3rd section of the epistle to the Magnesians will run thus; "Where- 
 fore it w ill become you also not to use your Preshyter too familiarly 
 upon the account of his youth; but to yield all reverence to him 
 according to the power of God the Father; as also I perceive that 
 your holy Presbyters do," &-c. 
 
 In the same way we shall have in section 7 of the same epis- 
 tle, "so neither do ye do any thing without your Pre6%<er and 
 Presbyters," 
 
 In section 12 of the epistle to the Trallians, we shall have, "For 
 it becomes every one of you, especially the Presbyters, to refresh 
 the Preshyter P &c. — and so of other passages in Italics in the 
 appendix. 
 
 In making these quotations I have had in view nothing but the 
 maintenance of the truth. It has been done with a feeling of re- 
 gret : but let the truth prevail ought to be the sentiment of every 
 man; let parties fall before it, " till we all come in the unity of the 
 faith, and of the knowledge of the Son of God, unto a perfect man, 
 unto the measure of the stature of the fulness of Christ: that we 
 henceforth be no more children tossed to and fro, and carried 
 about with every wind of doctrine, by the sleight of men." 
 
 It is proposed lastly to sliow from a statement of facts drawn 
 from scripture, that the Apostolic Church was Episcopal; and. 
 
3o 
 
 from the testimony of those who succeeded the Apostles in the 
 charge of the Church, that it continued to be so after the times of 
 the Apostles. 
 
 WHEN important concerns are the subject of controversy, it is 
 of great moment to ascertain the points on which the parties agree, 
 and those which are in dispute. The parties to the controversy 
 now under consideration, agree in some capital particulars. Dr. 
 Miller gives the following striking and correct view of the subject. 
 "Religion is ihe common business of all men. Its duties can- 
 not be performed by delegation. Every man is required to exam- 
 ine, to believe, and to obey the Gospel for himself, and for him- 
 self to receive the promised reward. We may commit other con- 
 cerns to the wisdom and fidelity of our fellow-men: but the care 
 of his own soul belongs to eacJi individual; and if he neglect it, 
 no solicitude, no exertions on the part of others, can possibly avail 
 him. 
 
 " But although Religion be a concern which equally belongs to 
 every man, yet it has pleased the all-wise Head of the Church to 
 appoint an oi-derof menmore particularly to ministerin holy things.'''' 
 '• If all the interests of the Church are precious in the view of 
 every enlightened Christian, it is evident that the mode of its 
 organization, cannot be a trivial concern." "Christians, in all 
 ages, arc bound to make the Apostolic order of the Church, with 
 respect to the ministry, as well as other points, the model, as far 
 as possible, of all their ecclesiastical arrangements." [Miller's 
 Letters, p. 8, 6,8.] 
 
 These important points agreed upon, the question to be decided 
 is, What was the order of the Church established by the Apostles? 
 2."* The conversion of Paul and his call to the ministry, are de- 
 cidedly the most remarkable on record. The Lord Jesus Christ 
 
 '' Tlic sections uic nunibeit'd for the convenience of reference. 
 
31 
 
 called to him at mid-day, when overwhelmed with the brightnessft 
 of His presence and fallen to the earth, and said, " 1 am Jesus 
 whom thou persecutcst. But rise, and stand upon thy feet : for I have 
 appeared unto thee for this purpose, to make thee a minister and a 
 witness, both of these things which thou hast seen, and of those 
 things in the which I will appear unto thee; delivering thee from 
 the people and from the Gentiles, unto whom yow I send thee, to 
 
 OPEN THEIR EYES, AND TO TUKN THEM FROM DARKNESS TO LIGHT, 
 
 AND FROM THE POWER OF SATAN UNTO GoD ; that they may receive 
 forgiveness of sins, and inheritance among them which arc sanc- 
 tified, by faith that is in me." [Acts of the Apostles, xxvi, 12-18.] 
 
 3. Paul, without delay, commenced the work thus committed 
 to his hands; and devoted himself with such boldness, ardour and 
 perseverance in the cause as has never been surpassed, perhaps 
 never equalled. He planted churches in various places, particu- 
 larly in Asia, spending several years in building up the Church in 
 one city and then passing to another, leaving the work in the hands 
 of chosen men on whom he could rely. To these churches and to 
 these men he wrote various epistles, consisting chiefly of directions 
 for the conduct of those to whom they were addressed; and, con- 
 sequently, those to the persons to whom he had given the charge 
 of churches, contain full directions for their conduct in every par- 
 ticular as to the order of the Church, and it is from these full direc- 
 tions that we are to learn the apostolical order of the Church, in 
 order to ascertain whether any particular ecclesiastical arrange- 
 ments agree with that order. 
 
 4. One of the Churches established and built up by the labour, 
 care, and perseverance of Paul, was that of Ephesus. On his first 
 visit to that city " he entered the synagogue and reasoned with the 
 Jews. When they desired him to tarry longer time with them, he 
 consented not: but bade them farewell, saying I must by all mean* 
 keep this feast that conieth, in Jerusalem: l)ut I will return again 
 unto you, if God will." [Acts xviii, 19-20.] 
 
 5. Some time afterwards, Paul went again to Ephesus, and found 
 about twelve disciples; "and he went into the synagogue and spake 
 boldly for the space of three months, disputing and persuading the 
 things concerning the kingdom of God. But when divers were 
 hardened, and believed not, but spake evil of that way before the 
 Tindtitude, he departed from them, and separated the disciples, dis- 
 puting daily in the schoul of ono Tyrannu?. And this continued 
 
S2 
 
 by the space of hvo years: so that all they which dwelt in Asia 
 heard the word of the Lord Jesus, both Jews and Greeks." [Acts 
 xix, 7-10.] 
 
 Paul therefore was about three years in Ephesus preaching the 
 word, as he tells us himself, [Acts xx, 31.] and great numbers 
 believed. [Acts xix, 11-20.J 
 
 6. " After these things were ended Paul purposed in the spirit, 
 when he had passed through Macedonia and Achaia, to go to Jeru- 
 salem, saying, After I have been there I must also see Rome, So 
 he sent into Macedonia two of them that ministered unto him, 
 Timothy and Erastus: but he himself stayed in Asia for a season." 
 [Acts xix, 21, 22.] 
 
 7. While he remained yet a short time in that country, there 
 was a o-reat uproar produced by Demetrius, in consequence of the 
 decline of his business of making shrines for the Heathen Goddess 
 Diana, from the numbers converted to God by the preaching of 
 Paul. " And after the uproar was ceased, Paul called unto him 
 the disciples and embraced them, and departed for to go into Ma- 
 cedonia:" as he had determined. 
 
 8. "And when he had gone over those parts, and had given them 
 much exhortation, he came into Greece, and there abode three 
 months. And when the Jews laid wait for him, as he was about to 
 sail into Syria (on his way to Jerusalem) he purposed to return 
 THROUGH Macedonia :" while his company (one of whom was 
 Timothy,) going before (by water) tarried {ov him at Troas. — • 
 [Acts XX, 1-5.] 
 
 9. Having left Ephesus, and expecting never to return [Acts xx, 
 25,] Paul discovered the utmost anxiety for the prosperity of the 
 Church in that city. This is shown in that most interesting nar- 
 ration contained in the twentieth chapter of the Acts. 
 
 10. It is proposed to show from the scripture, that in this state 
 of anxietv for the welfare of that church, Paul left Timothy in 
 charge of it, with directions for his conduct towards all in it; and 
 that those directions, contained in the first epistle to Timo- 
 thy, show that he exercised episcopal authority over the whole 
 Church; the presbyters being subject to his authority, as well as 
 the deacons. 
 
 2nd. That Timothy continued in charge of the Church at Ephe- 
 sus five years and a half at least; ho'v much longer being uncer- 
 tain: and, 
 
3S 
 
 3rci. These points being established by scriptural statements, it 
 Tivillbe clearly shown, from the testimony of those who immediately 
 succeeded the Apostles in the care of the Church, and who like 
 many of them sealed the truth with their blood, that Timothy's 
 successors exercised the same authority. 
 
 11. And first, that Paul left Timothy, his constant companion 
 for sevei-al years before [Acts, xvi, 1-4; xvii, 14-lG; xviii, 5; 
 xix, 22; XX, 4, 5.] in charge of the church at Ephesus, with direc- 
 tions for his conduct towards all in it, which show that he exercis- 
 ed episcopal authority over presbyters, deacons and people, 
 
 12. Paul in his first epistle to Timothy, says, "I besought thee 
 to abide still at Ephesus, when I went into Macedonia, that thou 
 mightest charge some, that they teach no other doctrine." [I. Tim- 
 othy, i, 3.] 
 
 lie tells him, "Tliis charge I commit unto thee, Son Timothy, 
 according to the prophecies which went before on thee [I. Tim. iv, 
 14 ; 11. Tim. i, 6.] that thou by them mightest war a good war- 
 fare." [I. Tim. i, 18.] " I exhort, </tere/b?Y, that first of all, sup- 
 plications, prayers, intercessions, and giving of thanks be made 
 for all men." [I. Tim. ii, 1.] 
 
 He proceeds to give him directions respecting the order of the 
 Church, [I. Tim. ii.] and to guide him in the choice of proper per- 
 sons for the offices of Presbyter or Bishop and Deacon; [I. Tim.iii.] 
 and tells him, "These things write I unto thee hoping to come unto 
 thee shortly: but if I tarry long, that thou mayeat know how thou 
 oughtest to behave thyself in the house of God, which is the 
 Church of the living God, the pillar and ground of the truth." — 
 [I. Tim. iii, 14, 15.] 
 
 He directs him, if a presbyter behave well to honour Jnm; if not, 
 to rebuke him before all, that others also (that is the rest* of them) 
 may fear; charges him before Go<^i, and the Lord Jesus Christ, and 
 the elect angels, to observe these things without preferring one be- 
 fore another, doing nothing by partiality; and closes this solemn 
 charge respecting the government of the elders, with warning him 
 to take care whom he put into this oflice; Lay hands suddenly on no 
 man. [I. Tim. v, 17-22.] 
 
 * The word in our translation is> others, " that oi/ters also may fear." This 
 is, liouever, much more iinlcfiiiite ihan the originnl Greek. The words trans- 
 lated otlicrs, are kai luipoi, reliqui, the rest, " thixl thereat nho may fear." Ths 
 proper Greek word for others, is hcteroi or alloi; and one of these would have 
 been used by tiie Apostle if he had intended to speak indefinitely of all other 
 persons. Of the correctness of this, most men may readily inform themselves. 
 
 E 
 
34 
 
 Finally, Paul charges Timothy in the following weighty words, 
 "I give thee charge in the sight of God, who qiiickeneth all things, 
 and before Christ Jesus, who before Pontius Pilate witnessed a good 
 confession; that thou keep this commandment without spot, unre- 
 bukable, until tue ArrEAKiAG of our Lokd Jesus Cueist." [I. 
 Tim. vi, 13, 14.] 
 
 13. In these passages from the first epistle to Timothy, written 
 by Paul expressly for his direction in the regulation of the Church, 
 are contained full evidence of ample episcopal authority. Timo- 
 thy was to remain at J'phesus to regulate the Church, to restrain 
 those who should preach false doctrine, to select proper persons for 
 presbyters and deacons, to prove or try them, [1. Tim. iii, 10.] 
 to ordain such as were found worthy, to honour them if they be- 
 haved well, to rebuke them that sinned, before all, that the rest 
 might fear, and to continue in this charge until the coming of the 
 Lord Jesus Christ, The episcopal powers which are most offen- 
 sive to those who derive their ordination through presbyters, are 
 here plainly laid down; viz. the power exercised by Timothy of 
 selecting; after suflicient proof, of ordaining; and of governing 
 the clergy as well as the laity — and that for an unlimited time. 
 
 14. It is important to determine when this charge of the Church 
 at Ephesus was given to Timothy, and there are a number of cir- 
 cumstances stated in the Acts, which, when compared, enable us 
 to determine the time. 
 
 15. Paul says he besought Timothy to abide still at Ephesus 
 jvJten he (Paul) went into Macedonia. [I. Tim. i, 3.] 
 
 It is related in the Acts of the Apostles, that Paul made two 
 visits to Macedonia after the Church was established at Ephesus; 
 and the account of his journeys, is so particular and minute, from 
 the time of his leaving Ephesus until the close of the narrative, that 
 it is evident he did not make any other journey into Macedonia 
 within the period embraced in that narrative. This will appear 
 from the following statement. 
 
 IG. After spending three years in Ephesus in establishing the 
 Church, [Acts six, 8, 10; xx, 31.] he. determined to go to Macedo- 
 nia. [Acts xix, 21.] After the uproar, an account of which is re- 
 lated in Acts xix, 23-41, he executed his purpose of going into 
 that country. [Acts xx. 1.] From Macedonia he went to Greece 
 and spent three months there. [Acts xx, 2, 3.] From Greece, as he 
 was about to sail into Syria, he determined to return through Ma 
 
35 
 
 cedonia, in order to avoid the Jews who, he was informed, were 
 lying in wait to kill liim on his way to Syria (Acts xx, 3.) leaving 
 his company to go on towards Syria and wait for him at Troas, a 
 sea-port town on the coast of Asia. (Acts xx, 5.) After passing 
 throngh Macedonia, and continuing there until after the days of 
 unleavened bread, he sailed from Philippi, a principal city of that 
 country, and overtook his company at Troas. (Acts xx, G.) After 
 spending a week in Troas, Paul and his company piu'sucd their 
 way and in a few days arrived at Miletus. (Actsxx, G 15.) From 
 Miletus he went by Coos, Rhodes, Patara, Tyre, Ptolemais, and 
 Cx^sarea to Jerusalem, (Acts xxi, 1-15.) Soon after he arrived in 
 Jerusalem he was arrested and imprisoned, carried thence to Cse- 
 sarea and imprisoned there likewise, and after several examinations 
 before Claudius Lysias, Felix, Portiiis Festus, and Agrippa, he ap 
 pealed to Caesar, and was sent in chains to Rome. (Acts xxi, 27, 33 j 
 xxii, 24, 30; xxiii, 1, 10, 23, 35j xxiv, 1, 27; xxv, 2, 4, 9, 10, 12, 
 27; xxvi, 1, 32; xxvii, xxviii;) and at Rome, in prison, the history 
 leaves him. (Acts xxviii, IG, 30, 31.) 
 
 17. It is manifest, therefore, that we have no account of Paul's 
 having made any other than these two visits to Macedonia, after 
 the church was established at Ephesus; viz. one from Ephesus to 
 Macedonia, (Acts xx, 1.) and the other from Greece to Macedonia 
 a few months afterwards, to avoid the Jews. (Acts xx, 3-6.) 
 
 18, On the first of these visits to Macedonia, he had sent be 
 fore him "Timothy and Erastus; but he himself stayed in Asia for 
 a season." (Acts xix, 21, 22 and xx, 1.) It was not therefore at 
 this time that Paul besought Timothy to remain at Ephesus; but 
 on the second visit he made this earnest request of him: viz. 
 while they were in Greece together, and Paul, to avoid the Jews, 
 was going into Macedonia. The word translated 7chen I iccnt, is 
 the present participle, jjorci/oincnos, proficisccns, jottrncying. The 
 passage, therefore, runs thus, /, going into Macedonia, (or ichen go- 
 ing) besought thee to abide still at Ephesus. The difference is 
 not material, but the fact of the present partieiplc being used, points 
 most clearly to the precise meaning of the passage. 
 
 19. In his first epistle to Timothy, (i, 3.) Paul says, "I besought 
 thee to abide still at Ephesus, when I went (or was going) into 
 Macedonia." The epistle was therefore written after i\mi time; 
 the verb besought being in the past tense. 
 
 20, In the same epistle, (iii, 14, 15.) Paul says, "These things 
 
36 
 
 write I unto thee, hoping to come unto thee shortly: but if I tarry 
 long, that thou mayest know how thou oiightest to behave thyself 
 in the house of God, which is the Church of the living God, the 
 pillar and ground of the truth." This epistle was written, there- 
 fore, at a time when he expected soon to see Timothy. Timothy 
 was then waiting at Troas, with the rest of the company, for Paul's 
 return from Macedonia, (Acts xx, 5.) and Paul left Philippi in 
 Macedonia "after the days of unleavened bread, and came unto 
 them to Troas in five days. (Acts xx, 0.) 
 
 21. The first epistle to Timothy, therefore, was written in Maccdo- 
 via, after Paul went there from Greece, and before he rejoined 
 Timothy and the rest of his company at Troas, 
 
 22. Another passage in the same epistle, " Till 1 come, give at- 
 tendance to reading, to exhortation, to doctrine," (I. Tim. iv, 13.) 
 shows in the clearest manner that Paul was then expected, and 
 th5t Timothy was waiting his arrival; and, considering that Tim- 
 othy had consented to take charge of the T'liurch at Ephesus, (as 
 his subsequent situation shows.) there could not well be more suit- 
 able advice given him. 
 
 23. Some have supposed that Timothy was then in Ephesus: but 
 this is totally inconsistent with the whole narrative and withPauPji 
 own declaration. 
 
 The narrative shows that after Paul left Ephesus, to trave\ 
 through Macedonia and Greece, to Jerusalem and Rome, he did 
 not go to Ephesus, unless after being at Rome, and in that case, as 
 will clearly be shown in the sequel of this essay, at least five years 
 passed before he was set at liberty, so as to have an opportunity of 
 going to Ephesus. 
 
 Add to this that Paul determined to pass hy Ephesus, and him- 
 self told the elders of Ephesus, at Miletus, a few days after he left 
 Troas, that he knew that they should see his face no more, (Acts 
 XX, 16, 25.) showing in the plainest manner, that he had no idea, 
 when he wrote the epistle to Timothy, a little before his arrival at 
 Troas from Macedonia, of seeing Ephesus in a short time. 
 
 It was therefore not in Ephesus, that Paul expected to see Timo- 
 thy shortly after writing that epistle; but in Troas, where the com- 
 pany, of which Timothy was one, were then waiting for Paul, and 
 where Paul actually did see him shortly after. (Acts xx, 3 6.) 
 
 24. Paul and his company spent a week at Troas, after he rejoin- 
 ed them, and then pursuing his voyage towards Jerusalem, he ar- 
 
37 
 
 rived at Miletus, near Ephesus,and sent for the ciders of the Church 
 in the latter city, in order to give them his last advice and charge. 
 [Acts XX, 5, G 17, &c.] 
 
 It is important to determine the time of this meeting also. In 
 this there is no difficulty. 
 
 25. We are informed, that Paul, after preaching till late, and 
 sitting up all night talking with his friends, whom he was about on 
 the morrow, to leave forever, [Acts xx,25.] left Troas in the morn- 
 ing to proceed on his way. His company sailed from Troas to Assos, 
 another town on the coast not far off, he himself going on foot. As 
 soon as he came up with them, they sailed to Mitylene; and the 
 next day came over against Chios; and the next day arrived at 
 Samos, an island separated by a narrow strait from the main land, 
 and tarried at Trogyllium, a town on the main land opposite the 
 island; and the next day they arrived at Miletus. [Acts xx, 7-17.] 
 
 20. The distance from Troas to Mitylene, judging from the map 
 of ancient geography, is not as great as that from Mitylene to Chi- 
 os, or from Cliios to Samos, The two last distances having been 
 traversed in one day each, the presumption is, that the first occupied 
 the same time; the general course being the same, and therefore 
 the wind equall}^ favourable, and Paul showing on every occasion, 
 in this voyage, the utmost anxiety to get to Jerusalem before the 
 day of Pentecost. The whole voyage, therefore, occupied four days; 
 and consequently, allowing another day for the messenger who 
 sailed from Miletus to Ephesus, a shorter distance, by the map, 
 than from Mitylene to Chios, or from Chios to Samos, only five 
 days elapsed from the time of leaving Troas until the day the elders 
 left Ephesus to go to Miletus to see Paul. 
 
 27. To return to Timothy, he may have travelled from Troas to 
 Ephesus by land or by sea. 
 
 28. If we suppose hat he travelled by land, it was not possible 
 considering the directness of the route by sea, the much more 
 indirect route by land, the much greater slowness of travelling by 
 land than by water, and the distance from Troas to Ephesus, ex- 
 tending over four and a half degrees of latitude, or at least 400 miles, 
 that Timothy could have arrived at Ephesus when the elders left 
 that city for Miletus — that is, in five days. 
 
 29. If any one should wish to know how the distance from Troas 
 to Ephesus, is ascertained to be 400 miles, I answer; there are four 
 and a half degrees of latitude between the two places, or at least 
 
38 
 
 270 geographical miles; indeed somewhat more, as the places do not 
 lie exactly North and South from one another. To determine how 
 many miles of road this would make, I had no better way than to 
 take the distance between two of our towns in geographical miles 
 and by comparing this with the same distance in road miles, to 
 ascertain the probable distance between Troas and Ephesus in the 
 5ame. l^'hus, the distance between Boston and Baltimore, is about 
 284 geographical miles- -the distance in road miles, that is to say 
 by the common computation, is 421 miles. The proportion 284 
 geographical to 421 road miles, gives for 270 geographical miles, 
 400 road miles between Troas and Ephesus. 
 
 '^0. Such a distance Timothy could not have travelled in five 
 days. It would take a man ten or twelve days to travel it on horse- 
 back, without any allowance for interruptions, and few men do it 
 even in that time. Therefore, Timothy could not have arrived at 
 Ephesus at the time of this meeting between Paul and the elders at 
 Milmus. 
 
 31. If, on the other hand, we supposcTimothy to have travelled 
 by water, he must have made the voyage in company with Paul; 
 and in every point of view this is the most probable. They had 
 been many years constant companions ; ( H ) they had designed 
 to sail together from Greece to Asia; and when this design was 
 frustrated, and Paul returned through Macedonia to avoid the 
 Jews who were lying in wait to kill him, Timothy went on with the 
 dthers to Troas, and waited there until he rejoined them. [Acts xx, 
 5.] The company spent a week at Troas, [Acts xx, 6.] and then 
 proceeded on their way to the very neighbourhood where Timothy 
 was also to go. [Acts xx, 13 17.] It was nearer by sea than by 
 land : the journey could therefore be made more speedily, more 
 pleasantly, even if Paul were not on board; inuch more with him 
 lor acompatiion. In fact the pleasure of suciia trip, with an old and 
 valued friend, taking his leave for an unknown length of time, 
 would induce most men to go considerably farther round, much 
 more to take a better, shorter, and pleasantcr way. Add to all these 
 considerations, that we have no account of Timothy's leaving fho 
 company at Troas, and it is in the highest degree probable that he 
 did not leave them there; and, consequently, that he was present 
 at the interview between Paul and the Elders, 
 
 32. If, however, he was not there at the time, it is manifest he 
 eould not have arrived by land before they left Ephesus and con- 
 
30 
 
 scquently, in either case, these elders Were in the Church at Ephe- 
 sus before ho took charge. 
 
 33. This view of the case is strongly confirmed by the considera-' 
 tion of the improbability that Paul would have lal)oured three years 
 to establish tliis Ciiurch, and, although he showed great attachment 
 to it, and great anxiety for its welfare, have left it, never expectinn- 
 to see it again, without bringing it to proper order, and placing it 
 on the best footing in his power; and the more especially when we 
 recollect how careful he was to ordain elders in every church, 
 [Acts xiv, 23.] long before this. [Acts xviii, 11, 18, 20-23,- xix,8, 
 lOj XX, 31.] Such a supposition would be totally inconsistent with 
 every trait in his character. Ardent, indefatigable, with such a 
 talent for order and method as is displayed in his epistles, and par- 
 ticularly in that to Timothy, he could not have suffered the Church 
 to be without order for three years. He must have arranged its 
 affairs long before he left it, and ordained elders here as in other 
 Churches. 
 
 34. The same view is confirmed likewise by the whole tenor of 
 the address to the elders of Ephcsus. Paul reminds them, in very 
 touching language, of the manner in which he had devoted himself 
 to instructing them, and makes a strong appeal to their feelings, to 
 induce them to be faithful; telling them that he never should see 
 them again. He therefore urges them to take care to feed the 
 Church over which the Holy Ghost had made them overseers; and 
 he warns them to be faithful, because^ he knew that some among 
 them would thereafter arise and speak perverse things. His whole 
 object evidently was to excite them to perform the duty which had 
 been committed to them (of feeding the Church, an expression un- 
 questionably relating to the doctrine they should teach) ; and 
 to warn them that he apprehended some of their ownselves 
 would thereafter " arise speaking perverse things," whicli shows 
 that he had discovered in some of them a tendency to do this, in the 
 course of his acquaintance with them. The whole tenor of the ad- 
 dress shows, that Paul was intimately acquainted with these elders, 
 in consequence of his three years residence in Ephcsus. 
 
 35. It is evident, moreover, from a passage in the first epistle to 
 Timothy, that Paul had this very state of things, in the Church at 
 
 * The Oli/rin.il word trausluted/yr, iiitlic passage Fou I know this S^-c. [Act* 
 XX, 29.] is GAR,7ia7Ai, enm, for; igitur, therefore; qu'ippc, because; it is a con- 
 junction relating to causeS; conjancik) causalin. 
 
4d 
 
 Ephesus in view when he wrote that epistle. He says, " I bcsouglit 
 thee to abide still at Ephesus, when I went to Macedonia, that thou 
 mightest charge some that they teach no other doctrine.'''' He must 
 have had some certain persons in view: and if we look at the exact 
 meaning of the word translated so7ne, we shall see at once the cor- 
 rectness of this idea. The word is tisi, and signifies quidasi, some 
 certain persons : it is also used indefinitely to signify somebody, 
 some or other, indcfinitum ALiaris. Paul evidently must have used 
 the word in the defimtc sense : he could not have meant to tell 
 Timothy to charge some body or other, but to charge some certain 
 persons, whom he had in view, not to teach any other doctrine. 
 
 36. It mav be added here, that the very expression of Paul to 
 Timothy, that thou mightest charge some to teach no other doc- 
 trine, implies that there were teachers then in Ephesus. He had 
 therefore these very teachers in view when he wrote the instructions 
 to Timothy, and afterwards calling them all together, he himself 
 warns them of this very evil, which he had before directed Timothy 
 to charge them to abstain from. 
 
 37. The conclusion drawn from the impossibility of Timothy^s 
 having reached Ephesus, when the elders were sent for, to meet Paul 
 at Miletus, (32) is, therefore, confirmed by the latter considerations, 
 (33-36) and it is manifest that there were elders in the Church at 
 Ephesus when Timothy was appointed to take charge of it. 
 
 38. We have now seen that Paul, after spending three years in 
 planting and building up the Church at Ephesus, being about to go 
 to Rome, besought Timothy to abide in Ephesus in charge of the 
 Church, with authority over all in it, including the Presbyters: 
 
 That Paul on this occasion wrote, for his instruction in the 
 government of the Church, his first epistle to him, wliile in Macedo- 
 nia, and a little before rf^joinin^ liim at Troas, when Timotliy was 
 waiting for liim . 
 
 Tiiat Paul left Troas {"or Jcruf-alem, where he meant to spend a 
 short time before going to Rome, stopped at Miletus, and sent for 
 the elders of the Chui-ch at Ephesus, before Timothy could possibly 
 have reached that city : and therefore, 
 
 That there were elders in Ephesus when Timothy was appointed 
 to take charge of that Church. 
 
 39. We have moreover seen thai Timothy had authority to exer- 
 cise in the Church, ample episcopal powers; to select the presb}^- 
 ters and deacons, to prove or try them, and on proper trial to 
 
41 
 
 ordain them, if they proved faithful to honout them, if otherwise 
 to rebuke any that sinned before all, that the rest might fear the 
 like treatment in case of improper conduct. Indeed so far from 
 the presbyters being on a footing of equality with him in power, 
 more is said about keeping them in order than any body else — a 
 circumstance which unquestionably may be explained by the 
 knowledge Paul had of the perverse disposition of some of them, 
 which he tells them of in his address to them at Miletus. 
 
 40. The difference between the character and office of Timothy 
 and the elders, will appear in a striking point of view, on com- 
 paring the commission given to him, (see 12, 13, 39,) with the 
 address to them. 
 
 To the elders there is not one word said about ruling, the sole 
 charge to them being to feed- the flock over which the Holy Ghost 
 had made them overseers, and to avoid teaching perverse doc- 
 trines to draw array disciples after them. 
 
 To Timothy the power is given, to restrain those wlio teach false 
 doctrine; he is the source of authority to preach; ("Z«y hands siid- 
 denly on no man,''') he is, to the presbyters, the source of honour, 
 the punisher of offences, a praise to them that did well, a terror to 
 them who should do evil. He was in short the overseer of the 
 whole — -the Bishop of the Church at Ephesus. 
 
 41 . Here, then, we undoubtedly have three distinct orders of min- 
 isters in the Church. Timothy over all ; the source of ministerial 
 authority in that church; the presbyters and deacons selected and 
 ordained by him; and these, as well as those who were in the 
 Church when he took charge, subject to his rebuke if found acting 
 improperly ; the presbyters feeding the Church, teaching the peo- 
 ple; and the deacons, though not mentioned, in express words in 
 the epistle to Timothy as preaching, yet in other places as preach- 
 ing and baptizing. (Acts vi, 9, 10; viii, 5, 12, 35, 38, 40.) 
 
 42. It has been said that Timothy exercised these powers in 
 quality of an evangelist; as it is said, "But watch thou in all things, 
 endure afilictions, do the work of an evangelist, make full proof of 
 thy ministry. (II. Tim. iv, 5.) 
 
 It is answered, 
 
 1. The oljjection embraces the admission that Timothy had su- 
 perior authority. 
 
 2. Evangelist was not the name of an order of ministers. The 
 DEACON Philip loas an evangelist. (Acts xxi, 8.) 
 
 F 
 
42 
 
 The word evangelist is so nearly the same as evangelium, \\\e 
 (gospel,) as to make it evident that an evangelist was, in general, 
 one who preached the gospel, who spread the good news. It bears 
 the same relation to evangelium, that the old English word, gos- 
 peller, does to gospel ; and hence it was that the deacon Philip 
 was called an evangelist, 
 
 43. It is objected as a difficulty in the way of receiving this doc- 
 trine, that the presbyters are called overseers or bishops. They 
 are so called; overseers over the Jioclc: but that name did not point 
 out their j?oit'<?rs. The extent of the oversight which they had in 
 the church is expressly stated. They were to take heed to feed the 
 Church and to avoid false doctrine. (34) No other power or 
 authority is mentioned, than feeding the flock: and notwithstand- 
 ing tills vamc, there was one over them, from whom they derived 
 their ordination, and who honoured them or rebuked them according 
 to their deserts. He was their overseer, their Bishop. 
 
 44. If it be asked why then was not Timothy called a Bishop, 
 the answer is given in the plain statement of the fact, that those 
 who bore the relation he did to the Church were then called Apos- 
 tles: and that afterwards it became the practice to use the title of 
 Bishop instead of that of Apostle, and to distinguish the elders by 
 the title Preshytcr alone. 
 
 45. With regard to the assertion that those who had the charge 
 of churches were originally called Apostles, we find that Paul gives 
 that title, in his second epistle to the Corinthians (viii, 23) to 
 Titus and another who was with him. In our English Testament 
 the word is translated messengers; but the word in the Greek is 
 apostoloi, apostles. This word, apostoloi, signifying messengers, is 
 used to designate the messengers of God sent to preach the gospel. 
 It is not therefore proper to translate the word in this case messen- 
 gers merely — seeing that these men really were messengers of 
 Ood; of one of whom it is said in the 18th verse of the same chap- 
 ter, that his praise was in the gospel thro-.ighout all the churches, 
 and of both that they were the glory of Christ. (II. Cor. viii, 23.) 
 
 Epaphroditus is also called messenger in the English Testament 
 (Philip. ii,25;) but the word in the original is the same, (apuslolon, 
 in the singular number,) and the strong words used with it, slxnv 
 that he was what he is called in the original, the Apostle of (h*^ 
 Philip[)ians; "Yet Isu[)posed it necessary to send to you Epaphrodi- 
 tus, mij brother and companion in labour (assistant or colleague,) 
 
43 
 
 and fellow -soldier, hut your ^Spostle, and he that ministered to my 
 wants." 
 
 4G. It may be objected to this, that Epaphroditus carried to Paul 
 the contril)ution of the Philippians, and therefore he was their mes- 
 senger iiterally. But this was what Paul himself frequently did: 
 if carrying a contribution is evidence that the bearer is not an apos- 
 tle although so called, and called by Paul colleague or assistant 
 and fellow-soldier, Paul must have been merely a messenger. In 
 those times of persecution, when the leading men of the Church 
 were continually liable to be arrested and carried to Rome, while 
 prisoners there they were visited by their brethren, colleagues and 
 fellow-soldiers, who governed the churches in the countries around 
 the JMediterranean sea, and they very commonly carried them some 
 thing to render their imprisonment comfortable. Thus, between 40 
 and 50 years after the death of Paul, Ignatius, Bishop of Antioch, 
 was carried to Rome, and during his long journey, Onesimus Bish- 
 op of the Ephesians, Damas Bishop of the Magnesians with two 
 presbyters and a deacon, and Polybius Bishop of the Trallians, 
 went to attend to him and comfort him on his way. [See the ap- 
 pendix.] These Bishops in these cases carried the contributions of 
 their respective churches; but this did not make them mere mes- 
 sengers. 
 
 47. The objection to considering as apostles, any but the twelve 
 and Paul, and to reject the claim of others whom Paul in his 
 epistles calls apostles, leads to the rejection of the claim of Barna- 
 bas likewise.' Accordingly Dr. Miller attempts to show that he also 
 is but a messenger of the Churches. (Miller's Letters, p, 59.) It 
 has however been satisfactorily shown that Barnabas was an Apos 
 lie (p. 16 of this essay,) and Paul himself calls him an Apostle in 
 the following passage in which he is speaking of his own claim to the 
 title of an Apostle, " My answer to them that do examine me, is 
 this: Have we not power to eat and to drink? Have we not power 
 to lead about a sister, a wife, as well as other Apostles, and as 
 the brethren of the Lord, and Cephas? Or I only and Barxabas, 
 Jiave not we power to forbear working ?" (I. Corinth, ix, 3-6.) The 
 objection to Epaphroditus, Titus, and others whom Paul calls Apos- 
 tles, is equally invalid. 
 
 48. The assertion that those persons who occupied the chief sta- 
 tion in the Church and were originally called apostles, were after- 
 wards called bishops, is of such ^. nature that it can be shown to 
 
44 
 
 be true or false only by evidence, anti the appeal therefore is to ev- 
 idence. This in the very nature of things must be drawn from the 
 writings of those who succeeded the apostles in the care and 
 charge of the Church. These are the best witnesses that possibly 
 could be thought of; men who spent their lives in the service of 
 the Church, devoted to God; men who chose "rather to suffer af- 
 fliction with the people of God, than to enjoy the pleasures of sin 
 for a season;" men who "had trial of cruel mockings and scourg- 
 ings, yea, moreover, of bonds and imprisonment;" men who not 
 only " hazarded their lives for the name of our Lord Jesus Christ," 
 which the Apostles, elders and brethren at Jerusalem speak of as a 
 high recommendation of Barnabas and Paul, (Actsxv, 25, 26,) but 
 who deliberately yielded up their lives to a violent death by the 
 sword, by fire, and by wild beasts, rather than deny the Lord that 
 bought them. Let any man read the martyrdom of Ignatius and 
 the 3rd to the 8th sections of his epistle to the Romans, in the ap- 
 pendix to these pages, and then, laying his hand on his heart and 
 looking up to God, say that Ignatius is not to be credited as a wit- 
 ness respecting the order of the Church in his time. 
 
 49. Ignatius was an old man when, for his steadfast refusal to 
 deny the Saviour, he was thrown into the amphitheatre at Rome 
 and devoured by lions. This occui'red in the year 116 of the 
 Christian sera, and about forty-six years after the death of Paul. ' 
 He Avas about forty years in the service of the Church, and conse- 
 quently he was in that service almost the v/hole interval between 
 Paul's death and his own. He was a disciple of the Apostle John, 
 and as the latter lived till about the year 96 he died only twenty 
 years before Ignatius. 
 
 50. In his epistles, written in the year 116, on his way to Rome 
 to suffer martyrdom, Ignatius speaks very frequently of all the 
 orders of ministers. He speaks of the Bishop in the sigular num- 
 ber in every instance, and in such terms as carry conviction to the 
 mind that there was but one in a church at one time. He attributes 
 to him powers and authority fully equal to that exercised by the 
 Apostles. The Bishop, according to Ignatius, was the source of 
 authority in the Church; without his approbation nothing was to 
 be done; in his absence the flock had no other shepherd but God. 
 (Sect. 9th of the epistle to the Romans.) Timothy was no more, 
 Timothy was no less in Ephcsus. According to Ignatius the pres-^, 
 byter had no longer the title of Bishop : but he was no less than the 
 
45 
 
 presbyter of Ephesiis under Timothy. He was the very same ir 
 every duty, but derived all his authority from the Bishop. The 
 same is true of the deacon. These all, according to Ignatius, 
 were still, as in Ephesus, ministers in the word. There was no 
 change whatever in the constitution of the Church. The princi 
 pal minister had adopted another name, perfectly appropriate, Bish- 
 op or overseer of the Church : and this, which in the beginning be- 
 longed to the second order of ministers, they no longer retained; 
 but with the name of presbyter, they retained all the duties of the 
 presbyter of Ephesus. 
 
 51. It is, moreover, admitted by the Presbyterians, that Timothy 
 exercised authority over the elders in the Church at Ephesus, but 
 they allege that it ceased with him. Of this, however, there is 
 not the slightest evidence. The scriptures say nothing about it. 
 To the Fathers only can they go for evidence, and they are decided- 
 ly against them. Ignatius in his epistle to the Ephesians speaks of 
 Onesimus their Bishop — of course such a Bishop as he continually 
 alludes to, exercising all the power that Timothy did. 
 
 52. It may also be remarked that the manner in which Ignatius 
 speaks of the three orders of ministers, shows that the change in 
 the name of two of them had been made some time: for there is not, 
 ] think, one syllable of allusion to the change in all his epistles : it 
 was therefore not a recent onej and the whole tenor of the epistles 
 shows that it had become the settled practice of the Church. 
 
 53. In these epistles, then, we observe the fact, that that man 
 who exercised the authority in the Church, which the Apostles in 
 their lifetime exercised, was called Bishop. 
 
 54. It is also to be observed that there is only one Bishop spoken 
 of in one church at a time, but many presbyters -Bishop always 
 in the singular. Presbyters always in the plural — and often men 
 tioned together, the Bishop and presbyters, or the Bishop and his 
 presbytery or council of .presbyters (sect. 4 of epistle to the 
 Philadelphians) so as to show as perfectly as language can show 
 the difference between them. 
 
 55. The same state of tilings existed in one of the Churches to 
 which Ignatius wrote an epistle, in which he, for obvious reasons, 
 was not led to say any thing of their ministers, I mean the Romans. 
 This we learn from a passage from Irenaeus, book third, chapter 
 third. 
 
 "The Apostles, founding and instructing that Church, (the 
 
46 
 
 Cluirch of Rome,) delivered to Linus the Episcopate; Anadetus 
 succeeded him; after him Clemens obtained the Episcopate from the 
 Apostles. To Clement succeeded Evaristus; to him Alexander; 
 than Sia-tus; and after him Tclesphortis ; then Hvgynus; after him 
 Fins; then Anicetns; and when Soler had succeeded Anicctus, then 
 Eleutherius had the Episcopate in the twelfth place. By this succes 
 sion, that tradition in the Church, and publication of the truth, 
 which is from the Apostles, is come to us." 
 
 This passage, extraordinary as it may seem, with the words 
 marked in Italics, is taken from Miller's Letters, p. 151. It will 
 be noticed again hereafter. 
 
 58. Others of the Fathers state distinctly that Timothy was 
 Bishop of the Ephcsians, as appears from the following quotations 
 from Dr. Bowden's Letters to Dr. Miller, vol. 1, p. 257. 
 
 " 1. From a fragment of a treatise by Polycrates, Bishop of 
 Ephesus, towards the close of the second centur} . This fragment 
 is preserved in PhotiuH''s Bihliothcca, and quoted by Archbishop 
 Usher in his discourse on Episcopacy, In that fragment it is said, 
 that " Timothy was ordained Bishop o( Ephesus by the great PauV 
 2. It appears from Eusehius, who says, " it is recorded in history that 
 Timothy was the first Bishop oi Ephesus. ''"> 3. From the Commentary 
 under t!ie name of Amhrosc. He says, " Being now ordained a 
 Bisliop, Timothy was instructed by the epistle of Paul, how to dis- 
 pose and order the church of God." 4. From Epiphanius, who 
 says, " The Apostle, speaking to Timothy, being then a Bishop, 
 advises him thus, — '■'■ Rebvke not an Elder,'"' &lc. 5. By Jerome, 
 w ho, in his tract of ecclesiastical writers, says, that " Timothy was 
 ordained Bishop of the Ephcsians l)y the Messed PaulP (>. By 
 Chrysostom, who says, " Paul directs Timothy to fulfil his minis- 
 try, being then a Bishop; for that he was a Bisliop appears from 
 Prt?/r5 writing thus to him, '■'■ Lay hands suddenly on no vwn.'''' — 
 7. By Leontius, Bishop of Magnesia, one of the Fathers in the 
 great council of Chalcedon, who declared, that "from Timothy to 
 tlicir time, there had been twenty-six Bishops of the church of 
 Ephesus.''' 8. By Primasius, who says, ^'Timothy was a Bishop; 
 and had the gift of prophecy with his ordination to the Episcopate." 
 0. By Theoplujlact, who gives this reason for .S7. P«?/Z'5 writing to 
 Timothy, " because that in a church newly constituted, it was not 
 f^asy to inform a Bishop of all things incident to his place by word of 
 liiouth;" and in his Commpv.tfirii on the fourth chnptcr of the first 
 
47 
 
 rpistle, he styles Timothy, Bishop. 10. By Occumenius, who, oft 
 these words, / besought thee to abide stili at Ephesiis, gives this 
 gloss, — " He ordained him Bishop." 
 
 In remarking on Dr. Miller's omitting the striking passages in 
 favour of Episcopacy, in his quotations from the Fathers, Dr. 
 Bowden says, "Thus, you do not exhibit the following pointed tes- 
 timonies from Hilary. ' The Bishop is the chief; though every 
 Bishop is a Presbyter, yet every Presbyter is not a Bishop, lie 
 declares that James was constituted Bishop of Jerusalem by the 
 Apostles, and that the Apostles were Bishops.' He affirms, that 
 ' Timothy and Titus, and the Angels of the Asiatic churches were 
 Bishops' — Bishops in the appropriate sense of the word. He says, 
 •In the Bishop all orders are contained, because he is the Prince, 
 or Chief of the Priests." He affirms that 'the Bishop is the Vice- 
 gerent of Christ, and represents his Person;'' and that 'he de- 
 creed every church should be governed by one Bishop, even as 
 all things proceed from one God the Father.' And in several other 
 places this author affirms, ' that in a church there were several 
 Presbyters and Deacons, but never more than one Bishop, even in 
 the Apostle's times.'" [See p. 37 of Bowden's Letters, vol. 1.] 
 
 He asks Dr. Miller, "Wh}', Sir, did you not inform your 
 Christian brethren that Thcodoret maititains, that those who had 
 the appropriate title of Bishop in his day, and for ages before, were 
 called Apostles in the first age of the Church? Why did you not 
 lay before them the following passage? ' Epaphroditus was called 
 the Apostle of the Philippiaas, because he was entrusted with the 
 Episcopal government, as being their Bishop. For those now call- 
 ed Bisliops, were anciently called Apostles; but in process of time, 
 the name of Apostle was left to those v. ho were truly Apostles, 
 and the name of Bishop was restrained to those who v/ere anciently 
 called Apostles; Thus Epapkrodilus v:a.s the Apostle of the Phil- 
 ippians, T'itus of the Cretans, and Timothy of the Jlsiatics.''''' — 
 [See p. 41 of the same.] 
 
 Here, therefore, we have a perfectly satisfactory account of the 
 reason wiiy the names Bishop and Prcshnter were no longer ap- 
 plied to the same office as they had been in tlic scripture — the name 
 of Jlpoxt'u was di'.ji)ped — and the name of Bishop was now ^'re- 
 strained to those icho were anciently called ^postles.''^ 
 
 "There is another writer who was contemporary with Iheodoret, 
 tliat deserves to be noticed — 1 mean Isidore, Bishop of Peiusium^ 
 
of whom MoshpAm gives the following character. *tte was a man 
 of uncommon learning and sanctity. A great number of liis epis- 
 tles are yet extant, and discover more piety, genius, erudition and 
 wisdom, than are to be found in the voluminous productions of 
 many other writers.' Isidore says, ' The Bishops succeeded the 
 Apostles — they were constituted through the whole world in the 
 place of the Apostles.' He then says, that ^ Aaron, the high 
 priest, was what a Bishop w,' and that ' AarorCs sons prefigured 
 the Presbyters."' [See p. 46 of the same.] 
 
 57. Having thus established, by abundant evidence drawn from 
 scripture, that Timothy exercised all the powers of a Bishop in the 
 Church atEphesus, the presbyters and deacons deriving their au- 
 thority from him, and being subject to his superintendence and 
 government, receiving from him honour when honour was due, and 
 rebuke before all when deserved, in order that the rest might be 
 influenced by fear of punishment to avoid like offences; and that 
 the Fathers who succeeded the Apostles in the care of the Church, 
 called Timothy Bishop of Ephesus, it is proposed in the next place 
 to show that he continued in that charge, certainly five years and 
 a half; and longer, but how much longer is uncertain. 
 
 58. Paul in his first epistle to Timothy gives him charge " until 
 the appearing of our Lord Jesus Christ;" which is evidently for an 
 unlimited time. 
 
 When the second epistle to Timothy was written, he was still in 
 Ephesus. This is not questioned, and appears evident from several 
 circumstances. 
 
 1. Paul in his first epistle, relative to the affairs of Ephesus, speaks 
 of Hymeneus having made shipwreck of faith ;(i, 19, 20) and in the 
 second epistle, (ii, 17, 18) speaks of the same person as still being 
 in the way of the truth, "saying that the resurrection is past alrea- 
 dy, and overthrowing the faith of some." 
 
 He also speaks in the first epistle of Alexander making ship- 
 wreck of faith; (I. Tim. i, 20;) and in the second, tells Timothy to 
 beware of him. (II. Tim. iv, 15.) 
 
 2. In the second epistle he informs Timothy that Onosiphorus 
 when he tcan in Rome sought him out diligently ; and adds " in 
 how many things he ministered unto me at Ephesus, thou knoivest 
 very ivell;'''' (11. Tim. i, 10, 17, 18;) and towards the close of the 
 epistle he says, " salute Prisca and Aquilla, and the household of 
 Onpsiphorns.^'' (IT. Tim. iv, 19.) The former of these passages 
 
\ 
 
 49 
 
 shows that Onesipliorus wa;^ an inliabitant of Ephesus who minister 
 ed to Paul during the long residence of himself and Timoihy in 
 that town; and the latter that Timothy was his fellow-townsman, 
 because Paul desires him to salute his household. 
 
 59. It being thus established that the first epistle to Timothy 
 ^s written a i^ew weeks before he took charge of the Church at 
 Eph^SwS ^l, •j^ ^'and that he was still at Ephesus when the second 
 was written J (58) he must, during the intermediate time, have 
 governed the Church in that city. This interval was above five 
 years and a half, of which positive evidence shall now be stated 
 from scripture : and very strong evidence, that a longer time elapsed. 
 
 00. That the second epistle to Timothy was written above five 
 years after the first, is completely established by the following 
 considerations, 
 
 Gl, We have seen that Paul wrote his first epistle to Timothy in 
 Macedonia, immediately before his voyage to Jerusalem and Rome. 
 (21) From Philippi in Macedonia he sailed to Troas, remained 
 thei-e a week, Avent on to Miletus, and would not visit Ephesus, 
 because he was anxious to reach Jerusalem by the day of Pente- 
 cost. [Acts XX, 6-10.] From Miletus he passed on to Jerusa 
 lem. [Acts xxi, 1-17.] In this city he was imprisoned, in con- 
 sequence of a clamour raised against him by the Jews of Asia, 
 .and confined two years by Felix the Governor of Judea. [Acts 
 xxi, 33; xxiii,10, 35; xxiv, 27.] Having appealed to Cajsar, [Acts 
 xxv, 10-12] he was at length sent to Rome. [Acts xxvii, 1, &,c.] 
 
 As he went to Jerusalem to the feast of Pentecost, which was in 
 the spring of the year, and was imprisoned by Felix two year?, 
 and sent to Rome by Festus soon after his entrance on the govern- 
 ment, it must have been at least the sununer of the third year when 
 iic left Judea for Rome. 
 
 Tho voyage to R me was interrupted by various accidents and by 
 shipwreck on the coast of the it-land of Mclita, now called Maltrr. 
 [Acts xxvii, 7-44.] It was then cold weather, [Acts xxvii, 12; xxviii, 
 V, 3] and Paul a'ld tha ship's company wintered in the island, and 
 in the spring of the year arrived at Ranie. [Acts xxviii, 11-1^.1 
 Three years therefore had now elapsed since Paul left Timothy in 
 ch.ir.T;e of the Ch 'rch at Ephesus. 
 
 Pa d havir,2j arrived at R ime in he sprin<r, was suffered to hire 
 a bouse and dwell wi;h a soldier to ffuard him; [Acts xxviii, 10;] ■ nd 
 he continued two whjle years " in his own hired house, and receiv- 
 
 G 
 
U9 
 
 cd all that came in unto him, preaching the kingdom ©f God, ami 
 teaching those things which concern the Lord Jesus Christ, with 
 all conlidence, MO man forbidding him.'''' [Acts xxviii, 30, 31.] 
 
 62. The history of Paul contained in the Acts, here closes. — • 
 IIow much longer he continued to preach in Rome \vc do not 
 know. We know however, that after a time he was brought into 
 difficulties with the Emperor, perhaps in consequence of the con- 
 version of some of his family which we know took place. [Epistle 
 to the Philippians iv, 22.] The time of his departure drawing- 
 nigh, he wrote to Timothy the second time, [II. Tim. iv, 6, IG] tell- 
 ing him he greatly desired to see him, [Thesame,i, 4] and begging 
 him to visit him, and to endeavour to come to him before winter, 
 [The same iv, 9, 21.] If he was able to effect this, above five 
 years and a half had elapsed from the time that Paul left Timothy 
 in charge of the Church at Ephesus; viz. two years while he was 
 imprisoned by Felix; one year spent partly in Judca in prison after 
 Festus was made governor, and partly on the voyage to Rome, in- 
 cluding the winter spent in Melita or Malta; two years spent by 
 Paul in Rome in his own hired house, and half a year between the 
 spring and winter, when Timothy was entreated to visit him; be- 
 sides the time that clnpscd between the close of the history in the 
 Acts and the first and second trial of Paul. [II. Tim. iv, 10.] — 
 Five years and a half are certain; and there are some circumstan- 
 ces which render it very probable that the time was considerably 
 longer. 
 
 03. For instance, il is by no means certain that this epistle •'xzs 
 written in the beginning of the third year of Paul's stay in Rome, 
 In consequence of no charge against him having been sent to Rome 
 by the Jews, he v.as allowed to preach undisturbed for two years. 
 Luke, who wrote the account, continued with Paul and is men- 
 tioned in almost every one of his epistles written from Rome [Co- 
 lossians iv, 14; Philemon 24; II. Tim. iv, 11] and if there had 
 been any probability cf an immediate change, any probability of 
 liberty or imaiediate death, he would not have closed his history 
 with such a statement of his quiet stale. His silence sho'.vs that 
 things were likely to reniaia tor some time as they were. After 
 thi?, but how long at"ler\vards we are not informed, Paul was called 
 to account : and from what he writes to Timothy in his second epi^"- 
 tlc, viz. '■'■ At my first answer no man stood with me, but all mcii 
 forsook m?,'' [II. Tim. iv, 16] we may fairly infer that \vi hrd 
 
51 
 
 then been called to account more than once. If we consider the 
 time which probably elapsed, after the close of the history in the 
 Acts, before the proceedings against Paul commenced, the time 
 Avhich elapsed between his first and second trial, the length of time 
 required to make the voyage to Ephesus with the letter to 'J'imothy. 
 it is evident that a considerably longer time elapsed tlian that which 
 we have actually proved: but tlic time expressly stated in the Acts 
 amounts to full five years and a half. 
 
 64. The foregoing observations |)roceed upon the supposition that 
 Paul was put to death not long after the close of his history in the 
 Acts. But there was in the ancient Church a tradition that he was 
 set at liberty after the close of that history, and again imprisoned at 
 Rome some time afterwards. This tradition is supported by exceed- 
 ingly strong evidence in some of the epistles: indeed such as can- 
 not be controverted: and consequently the unknown length of time 
 during which ho was at liberty, must he added to the five years al- 
 ready proved to have passed between the writing of the first and 
 second epistles; and, therefore, to the length of time during which 
 Timothy had charge of the Church in Ephesus. 
 
 65. In the second epistle to Timothy we find the following pas- 
 sage, "Erastus abode at Corinth; but Trophhmis hare I left at Mi- 
 htvm sick.'''' [iv, 20.] 
 
 66. When Paul wrote this second epistle to Timothy, the time of 
 his departure was at hand, [iv, 6] he having been more than once 
 before the Roman tribunals, [iv, 16.] If this epistle was written 
 during his first imprisonment in Rome, he had, when he wrote it, 
 been in confinement above five years, [61-63] and consequently 
 could not have been at Miletum, to have left Trophimus there, af- 
 ter he was arrested in Jerusalem and carried to Rome. 
 
 67. This occurrence must therefore have taken place, either be- 
 fore his arrest in Jerusalem, or after having been discharged from 
 confinement in Rome. 
 
 G8. It could not have occurred before the first epistie to Timo- 
 thy was written. 
 
 1. If it had, Paul would have mentioned it in that epistle. 
 
 2. The first epistle was v^ritten a few weeks before Paul set out 
 from Macedonia to go to Jerusalem, [21] and the second epistle 
 must have been written above five years afterwards, even upon the 
 s-upposition that Paul was confined but once in Rome. [61 63.] — 
 if Trophimus had been left sick at Miletum before the first epistl^ 
 
52 
 
 was written, Paul certainly would not have msntiened it above five 
 years afterwards, in such a manner as he has. If it had been men- 
 tioned so long afterwards, it would have been fur some special rea- 
 son which would have been stated ; whereas it received only a pass- 
 ing notice, in few words, as if a late occurrence. 
 
 3. Paul, when he wrote the first epistle, had lately left Ephesus, 
 where he had spent three years. [5,6, 10,15,21.] From Ephe- 
 sus he went northward, about the time of Pentecost, [I. Corinth. 
 xvi, 8] to Macedonia through Troas [II. Corinth, ii, 12, 13] turniiig 
 his back upon Miletus which is near Ephesus to the southward. — 
 In Macedonia he spent some time, and went thence to Greece ; [Acts 
 XX, 2,] and spent three months there, and returned to Macedonia ; 
 [Acts XX, 3;] and thence he sailed, after the days of unleavened 
 bread, a few weeks before Pentecost, in the year following that in 
 which he left Ephesus, to Troas, where Timothy was waiting for 
 him, [Acts xx, 5, 6] after the first epistle was Vv^ritten, [21.] Of 
 course Paul was not at Miletus for four years at least, including the 
 time of his residence at Ephesus, before the first epistle was sent to 
 Timothy, which was obviously written in consequence of Paul's 
 determinalioa to leave Ephesus and Timothy's consent to ^bide^ 
 there still. [I. Tim. i, 3.] 
 
 69. For these three reasons, this occurrence could not liAve hap- 
 pened before the first epistle was written. 
 
 70. Neither was Paul at Miletus more than once between the 
 time in which he wrote the first epistle to Timothy and his arrest 
 in Jerusalem. The first epistle, it has been shown, was written 
 a few weeks before Paul set out on his voyage to Jerusalem, from 
 Philippi in Macedonia. C'^l-) In five days from that time he saw 
 Timothy and spent a week with him in Troas, (Acts xx, 6) and 
 in four days after that he arrived at Miletus on his way to Jerusa- 
 lem. (25, 26.) In the latter city he was arrested and sent to Rome 
 and there confined, so that he could not have been at Miletus, ex- 
 cept this time, after v/riling the first epistle and before his arrest 
 in Jerusalem. It was not, however, on that visit to Miletus that 
 Paul lefi Trophimus there sick; becaiise the latter went to Jerusa- 
 lem with him, and was the cause of his being arrested a few days 
 after his arrival; the Jews being excited to violence by the suppo- 
 sition that Paul had carried him, (Trophimus) an Ephesian, into 
 the temple, because they had seen them together in the city. (Act*; 
 xxi, 29.) 
 
53 
 
 71. Paul therefore dkl not leave Trophimiis sick iti Miletum, be- 
 fore his arrest in Jerusalem; so ih;it this occun;pnce must have 
 taken place after his confinement in Rome mentioned in the Acts, 
 (07) and he must have been set at liberty after the close of that 
 narrative. 
 
 72. Tiiis is still further confirmed by the following consideration. 
 While a prisoner in Rome, Paul was visited by a number of pei*- 
 sons from diflerent Churches who carried him presents to enable 
 him to live comfortably in confinement. Epaphroditus was one of 
 these from Philippi. (Philip, iv, IH.) Timothy also visited him — 
 and it would have been very extracrdinary if he had not, when 
 others were so doing, if we consider the long intimacy and friend- 
 ship between them. Now it is evident that Paul would not have 
 mentioned his leaving Trophimus sick at Miletum, in a let'er to 
 Timothy written after this visit, if that circumstance occurred sev- 
 eral years before the visit, as must have been the case if it occur- 
 red before his imprisonment. It must then have occurred after Tim- 
 othy's visit to Rome, and consequently Paul must have been set 
 at liberty or he could not have been at Miletum to leave Trophi- 
 mus there. 
 
 73. It may possibly be alleged by some on a slight examination 
 of the subject, that the second epistle to Timothy was not written af- 
 ter his visit to Rome, but that it was written before the visit and 
 was the cause of it. Let us examine this. 
 
 74. While Timothy was in Rome his name was joined with 
 Paul's in his addresses to several churches. 
 
 Paul and Timothy to the Philippians, was written from Rome, as 
 is evident from this passage; " So that my bonds in Christ are man- 
 ifest in all the palace and in all other places:" (Philippians i, 13:) 
 also from this; "All the saints salute you, chiefly they that are of 
 Cctsar's household." (Philip, iv, 22.) 
 
 Paul and Timothy to the Colossians, was also written from 
 Rome as appears from the following passages: "Aristarchus my 
 fellow-prisoner saluteth you:" " Remember my bonds." (Coloss. 
 iv, 10, IS.) 
 
 Paul and Timothy also wrote to Philemon from Rome, as ap- 
 pears from the address, "Paul, a prisoner of Jesus Christ," &c, 
 (Philemon 1.) His being a prisoner is also mentioned in the 9th, 
 10th, and 23rd verses. 
 
 75. In the epistle to the CoIoBsiane and in that to Philemon, 
 
54 
 
 Epaphras, Luke, Aiistarchus, Marcus, and Demas are mentioned 
 as sending salutations. (Coloss. iv, 10, 12, 14; Philemon 23, 24.) 
 The former epistle was sent by Tychicus and Onesimus: (Coloss. 
 iv, 7, 9:) the latter, being of a private nature, and particular- 
 ly concerning Onesimus, was committed to his charge. (Phile- 
 mon 12.) The latter was addressed to Archippus as well as to Phil- 
 emon, (Philemon 2) and in the former there was a special mes- 
 sage to him (Archippus) respecting the ministry; (Coloss. iv, 17;) 
 therefore Archippus, and consequently Philemon, lived in Colosse. 
 Written by the same persons, to different persons in the same town, 
 by the hands of the same persons, these epistles were written 
 from the same place, and therefore the proof in each case, that the 
 epistle was written from Rome during Paul's confinement there, is 
 proof in both. 
 
 76. Demas is mentioned in both these epistles as greeting the 
 persons to whom tlicy v.ere addressed ; (Coloss. iv, 14; Philemon 
 24;) but in the second epistle to Timothy, Demas is mentioned as 
 having forsaken Paul, having loved this present world. (11. Tim. 
 iv, 10.) The second epistle to Timothy was therefore written after 
 the joint epistles of Paul and Timothy to the Colossians and to 
 Philemon, consequently after Timothy had returned to Ephesus and 
 left Paul in confinement at Rome. 
 
 77. Further strong confirmation of the truth of the tradition of 
 the Church, that Paul was set at liberty after the close of his his- 
 tory in the Acts, is derived from the following circumstances taken 
 in connexion. 
 
 The Jews sent no charge against Paul to Rome. (Acts xxviii, 
 21.) Inconsequence of this he remained undisturbed in con fin c- 
 n:ent in his own house for two years, and preached to all that went 
 to see him, no man forbidding him, and the history closes with 
 this account of his undisturbed state. (Acts xxviii, 30, 31.) Dur- 
 ing this quiet state of things, or soon after, the epistles to the Phil- 
 ippians, (fcc. were written, in which Paul expresses himself thus: 
 " And having this confidence, Iknow that I shall abide and con- 
 tinue with you all," &.c. (Phiiipp. i, 25) and again, "But I trust in 
 the Lord, that I also myself shall come shortly; (Philij)p. ii, 24;) 
 and in his epistle to Philemon he says, '-But withal prepare me also 
 u lodging : for I trust that ihrougij your prayers I shall be given 
 r.nto you."' (Philemon 22.) 
 • Moreover, in Paul's epistle to the Hebrews he says, (xiii, 23,24) 
 
5p 
 
 " Know ye, thai our brother Timothy is set at liberty ; with whota, if 
 he come shortlj^, I will see you. Salute all them that have the rule 
 over you, and all the saints. They of Italy salute you.'''' The last 
 sentence of this passage shows that Paul wrote from Italy; and the 
 first, that he was at liberty ; / %cill see you. 
 
 To this it may be added that Clement, who was contemporary with 
 the Apostles and is mentioned by Paul, (Philipp. iv, 3) says of him 
 that ".he preached both in the East and in the West, leaving be- 
 hind him the glorious report of his faith, and so having taught 
 the whole world righteousness, and for that end travelled even 
 to the utmost bounds of the West; he at last suffered martyrdom,'* 
 &c. (Clement's epistle to the Corinthians sect. 5.) It is certain 
 that Paul's preaching was confined to the East and the eastern bor- 
 der of Europe before he was carried to Rome, (80, 10) and therefore 
 he must have been liberated in order to have preached in the extreme 
 West. We know that he contemplated this just before he was arrest- 
 ed; as he tells the Romans in !iis epistle to them, that he is going to 
 Jerusalem, to carry a contribution made for the Christians there by 
 them of Macedonia and Achaia, (IG) and when he performed this he 
 promised to visit thorn on his way to Spain. (Rom. xv, 25-28.) 
 
 78. There was however another town called Miletum, in Crete. 
 But the same or greater objections lie to the occurrence of this cir- 
 cumstance, before the arrest of Paul in Jerusalem, in any town of 
 that island. Paui'rf time was so fully occupied for many years before 
 his arrest in Jerusalem, that he could n«t have been in Crete dur- 
 ing those years, and consequently coulJ not have left Trophimus 
 there, as will appear immediately. 
 
 79. Paul planted a Church in that island, and gave Titus the 
 oharge of it; but this could not have occurred before his confine- 
 ment in Rome. There is no period of time from that in v/hich 
 Barnabas went from Antioch to Tarsus, to seek Saul or Paul, (Acts 
 xi, 25) until he was carried from Jadea to Rome on his appeal to 
 Caesar, in which he could have been in Crete to establish a Church ; 
 every moment being occupied in places expressly stated in the 
 Act?. 
 
 80. From Tarsus, in Ciiicia, Paul went with Barnabas to Anti- 
 och in Syria, and spent there a whole year teaching the people. 
 (Acts xi,2G.) " And in those days came prophets from Jerusalem 
 unto xVntioch;" and oneofthenj havi.ng prophecicd that there woxdd 
 be a great and general dearth, the disciples ef Antioch determined 
 
5d 
 
 to send relief fo the brethren in Judea by the hands of Barnaba* 
 and Saul. (Acts xi, 27 30,) "And Barnabas and Saul returned 
 from Jerusalem when they had fulfilled their ministry." (Acts xii, 
 25.) After their return to Antioch " as they (and others) minister- 
 ed to the Lord and fasted the Holy Ghost said, Separate me Bar- 
 nabas and Saul fjr the work whereunto I have called them." (Acts 
 xiii, 2.) "So they, being sent forth by the Holy Ghost, departed 
 unto S.^eucia; (a neighbouring sea-port) and from thence they sail- 
 ed tj Cyprus." (Verse 4.) They landed in this island at Salamis, 
 and passed through its whole length to Paphos. (Verses 5, 6.) — 
 From Paphos they sailed to Perga on the main land, in Pamphylia. 
 (Verse 13.) From Perga they travelled to Antioch in Pisidia ; (Verse 
 14;) from Antioch to Iconium, a town in Lycaonia, (Verse 51) and 
 there abode a long time; (Acts xiv, 3;) from Iconium they were 
 obliged to fly, first to Lystra (Verses 6, 8) and then to Derbe, (Verse 
 20) neighbouring cities of Lycaonia ; and from Derbe they returned 
 to Lystra, Iconium, and Antioch; (Verse 21;) and went to Perga 
 and Attalia in Pamphylia; (Verse 25;) and sailed thence to Anti- 
 och (in Syria) from whence they had set out; (Verse 20;) and there 
 they abode a long time. (Verse 28.) 
 
 While they abode there, some difficulties having been raised about 
 circumcision, Paul and Barnabas, and some others, were sent by 
 the Church at Antioch to the Apostles and elders in Jerusalem 
 about this question ; (Acta xv, 1-4;) and when it was settled they 
 returned to Antioch. (Verses 22, 30.) There they remained for a 
 short time, (Verses 35, 36) and after some days Paul went with 
 Silas through Syria and the neighbouring country, Cilicia, con- 
 firming the churches. (Verses 38,41.) From Cilicia he went 
 into Lycaonia which adjoins it, and again visited the disciples in 
 the cities of Derbe and Lystra. (Acts xvi, 1.) From Lycaonia 
 they travelled into the neighbouring countries or provinces of Phry- 
 gia and Galatia, and ihence into Mysia, to Troas on the sea^coast. 
 (Verses 6, 7, 8.) From Troas, in consequence of a vision, Paul 
 sailed to Samolhrace, a neighbouring island, and the next day to 
 Neapolis, and thence to Pbi'ippi in Macedonia, which was not far 
 ofi", and in that city they remained some time. (Verses 11, 12.) — 
 From Philippi they went to the neighbouring towns Amphipolis, 
 Apollonia, and Thessalonico." (Acts xvii, 1.) An uproar aris- 
 ing in the latter city, Paul went to the neighbouring city, Berea; 
 (Verse 10;) aaJ beiQjj Ji-ivca fro.u Borea by the Jews of Thessa- 
 
57 
 
 lt)nica who followed him, he was conducted through the country to 
 Athens. (Verse 15.) There he waited for Silas and Timothy, 
 whom he left hehind in Berea, (Verse IG,) but before they arrived 
 he went to Corinth (victs xviii, 1) where Silas and Timothy re- 
 joined him, (Verse 5) and tliere Paul continued near two years. 
 (Verses 11, IS.) 
 
 From Corinth he sailed into Syria, and with him Priscilla and 
 Aquila, and he came to Ephcsus and left them there. (Verses 18, 
 19.) From Ephesus he went to Jerusalem, to keep the feast, and 
 from thence he went down to Antioch. "And after he had spent 
 some time there, he departed, and went over all the counti-y of 
 Galatia and Phrygia, in order, strengthening all the disciples j" 
 Verses 21-23;) and "Paul having passed through the upper 
 coasts, came to Ephesus,*' and there remained three years. (Acts 
 xi.x, 1,8,10; XX, 31.) 
 
 His travels from this time until he was arrested in Jerusalem and 
 carried to Rome are minutely stated in the IGth section of this 
 essay; and it is evident from the most careful attention to the sub- 
 ject? that there is no period of this time in which he established a 
 Church in Crete. 
 
 81. Titus, moreover, was with Paul in the commencement of 
 this period, having gone up to Jerusalem from Antioch with Paul 
 and Barnabas; (Galatians ii, 1, 3; Acts xi, 30;) and he is mentioned 
 as having been engaged in journeys for Paul, immediately before 
 his voyage to Jerusalem and thence to Rome: that is, he is men- 
 tioned, in the second epistle to the Corinthians, as having been en- 
 sac-ed in travelling backwards and forwards from Macedonia to 
 Corinth; and this epistle was written from Ephesus a few months 
 before Paul made the voyage to Jerusalem, as appears from the 
 following considerations, 
 
 82. In the first epistle to the Corinthians, Paul tells them that 
 he has sent Timothy to visit them, (iv, 17) mentions his going to 
 Jerusalem, tells them that he shall pass through Macedonia, and 
 that he will visit them and probabl}' winter with them, but that he 
 shall " tarry at Ephesus until Pentecost." (iv, 19: xvi, 3-8.) 
 
 In the second epistle to the same, he refers, in the 15th and 
 IfJth verses of the first chapter, to his promised visit. The 23rd 
 verse shows this promise had not been fulfilled, l^he 12th and 
 13th versos of the second cliaptcr show that Paul passed by Troas 
 in travelling from Ephesus, and had gone into Macedonia, as he 
 
 IT 
 
55 
 
 had written to them he should do. (1. Cor. xvi, 5.) The 5th and 
 6th verses of the 7th chapter, the first &c. of the eighth, and the 
 second of the ninth, [I boast 6lc. in the present tense) show that he 
 was in Macedonia: and the 3rd, 4th, and 5th verses of the ninth 
 chapter show that he was about going to Corinth. 
 
 83. All these transactions correspond precisely with what is re- 
 lated in the Acts; [xix, 21, 22; xx, l,2;j and we have there the 
 additional account, that after spending the winter in Greece, [xx, 
 33 as he had promised, he sailed to Jerusalem in the spring, as he 
 had also informed the Corinthians he had thoughts of doing, [xx, 
 6 &.C. and xxi, 1-17.] 
 
 84. These considerations fix the time of writing the epistles to 
 the Corinthians, and consequently of the employment of Titus by 
 Paul. When the latter arrived at Troas he expected to m.eet him. 
 [II. Corinth, ii, 12, 13.] His arrival is mentioned in the 6th verse 
 of the 7th chapter, and his return to Corinth in the 16th and 17th 
 verses of the 8th chapter. 
 
 85. From the whole account there is no ground to believe ei- 
 ther that Paul planted a Church in Crete, or that he left Titus 
 there in the period mentioned: viz. from the time that Barnabas 
 went to Tarsus to seek him, until his voyage to Jerusalem and 
 Rome: and consequently these things must have been done after 
 Paul's confinement in Rome. 
 
 86. PauHs epistle to Titus was written after his settlement in 
 Crete. [J, 5.] In it, it is said, "Bring Zcnas the lawy^er and 
 Apollos on their journey diligently, that nothing be wanting to 
 them." [iii, 13.] Apollos was instructed in the way of the Lord 
 at Ephesus, by Aquila and Priscilla, a short time before Paul com- 
 menced his operations in that city; [Acts xviii, 26;] and a little 
 before the latter arrived there, Apollos went to Greece, [Acts xviii, 
 27] was still at Corinth when Paul arrived at Ephesus, [Acts 
 xix, 1] and remained there long enough to obtain great influence, 
 [I. Corinth, i, 12; iii, 4.] He was not therefore in Crete when 
 Paul went to Ephesus, and it could not have been at that period 
 that Paul wrote to Titus to bring Apollos on his journey from 
 Crete. 
 
 87. In the 12th verse of the same chapter of the epistle to Titus 
 in which he is urged to bring Zenas and Apollos on their way, 
 Paul says, " Vv hen I shall send Artemas unto thee, or Tychicus, 
 be diligent to come unto me to Nicopolis; fori have determined 
 there to winter." 
 
59 
 
 It is certain that Paul did not leave Ephesns for three years, 
 (80, 10) and that he did not in that time, or in any subsequent 
 period included in the history of the Acts, winter in Nicopolis; and 
 therefore this epistle must have been written after that period, and 
 consequently Paul was at liberty after the confinement in Rome 
 mentioned in the Acts. 
 
 88. It is from all these considerations, evident that Paul was set 
 at liberty after some years' imprisonment in Rome, when he was 
 carried there from Jerusalem as related in the Acts, and was ac- 
 tively engaged in preaching the Gospel. (64 to 87) 
 
 89. From the tenor of the second epistle to Timothy and from 
 the strong expressions of Paul, it is evident that he was again in 
 prison in Rome and near his end, having been more than once 
 before the tribunals. He says, "At my first answer no man stood 
 with me, but all men forsook me." (II. Tim. iv, 16.) And again, 
 "I am now ready to be offered, and the time of my departure is at 
 hand. I have fought a good fight, I have finished my course, I have 
 kept the faith." (II. Tim. iv, 6, 7.) 
 
 90. When this epistle was written Timothy was still at Ephesus 
 in charge of the Church, as is evident from what has been already 
 stated, (58) as v/ell as from the following passages of the epistle. 
 " Hold fast the form of sound words, which thou has heard of me, 
 in faith and love which is in Christ Jesus." " And the things 
 that thou hast heard of me among many witnesses, the same com- 
 mit thou to faithful men, who shall be able to teach others also." 
 " I charge thee, therefore, before God, and the Lord Jesus Christ, 
 who shall judge the quick and the dead at his appearing and his 
 kingdom; preach the word; be instant in season, out of season; 
 reprove, rebuke, exhort with all long suffering and doctrine." (II. 
 Tim. i, 13; ii, 2; iv, 1, 2.) Compare these passages with I. Tim. v, 
 .21, and vi, 13, 20. 
 
 91. Timothy therefore governed the Church at Ephesus for an 
 tinknown length of time, in addition to the five and a half years 
 which elapsed before Paul was discharged from his first imprison- 
 ment: and it is evident that the charge given him by Paul, in the 
 beginning, was for an indefinite length of time; "I give thee 
 cliarge in the sight of God, who quickeneth all things, and before 
 Christ Jesus, who before Pontius Pilate witnessed a good confes- 
 sion, that thou keep this commandment without spot, unrebukable, 
 
 UNTIL THE APPEARING OF OUR LoRD JeSUS CuRIST." 
 
6a 
 
 This passage shows that the charge was for au unlimited time^ 
 during which Timothy exercised the Episcopal powers of govern- 
 ing tlie clergy as well as the laity, and of ordaining; (11, 12, 13) 
 and in conformity with this he was called Bishop of Ephesus by 
 the ancient Fathers, who also say that those who after the death 
 of the Apostles were called Bishops, were in their life time called 
 Apostles. (56) 
 
 92. Dr. Miller objects to the Episcopal character of Timothy 
 that Presbyters participated in his ordination; a thing never admit- 
 ted in the ordination of a Bishop. (Miller's Letters p. 54.) There 
 is however no evidence that Presbyters imposed hands on him when 
 he was ordained Bishop. The passage in which "the laying on of 
 the hands of the Presbytery" is mentioned, is in the first Epistle to 
 Timothy, (iv, 14.) This Epistle was written by Paul immedi- 
 ately after Timothy had consented to take charge of the Church at 
 Ephesus. They were then about to sail from Greece to Asia, and 
 Paul was suddenly compelled to leave the company and go through 
 Macedonia, intending to rejoin them at Troas in Asia where they 
 landed; which he afterwards did. (18 to 21.) While in Macedo- 
 nia, having in contemplation the important office that Timothy wag 
 about to assume, he wrote this Epistle to him, (21;) in which we 
 find the following strong and appropriate language: " Till I come 
 give attendance to reading, to exhortation, (or prayer) to doctrine- 
 (or learning; erudition.) Neglect not the gift that is in thee, which 
 •was given thee by prophecy, with the laying on of the hands of the 
 Presbytery. Meditate upon these things; give thyself wholly to 
 them, that thy profiting may be manifest in aZZ."* 
 
 i>3. In this passage Timothy is spoken of as having then posses- 
 sion of the gift; the gift that was given thee: But this was before 
 he took charge of the Church at Ephesus, and refers to an event 
 which had then passed. Now, Timothy had been many years 
 preaching before that time. He is mentioned as having preached 
 at Philippi and Thessalonica, when Paul and he were there together 
 immediately after he went forth. (I. Thessalonians, i, ii.) He i.s 
 also mentioned as a minister of God in Paul's first Epistle to the 
 Corinthians, (iv, 17; xvi, 10,) which was written before Paulleft 
 
 * The English translation stands thus: "that thy profiting may appear to all.'* 
 The words in the original, however, eorrosponding to those in Itahc letters 
 above, are as follow : "phancra « en pasin :" which cannot be correctly traits, 
 latcd otherwise than as in eeclion 02, viz. viay be manifest in all. 
 
61 
 
 E[)Iiesus. Timothy therefore was ordained a Presbyter ioug before 
 the first Epibtle was written to him: and this ordination Paul re- 
 iers to in the passage in question. (I. Tim. iv, 11) 
 
 04. It is proposed in the next phice to show that Timotliy had 
 cuccessors with tlie same powers wo find him possessing in the 
 Church of Ephesus. 
 
 95, It may be observed that Paul evidently contemplated his 
 having successors, because he not only says to him, '"Hold fast 
 the form of sound words, which thou hast heard of me, in faith 
 and love which is in Christ Jesus;" but also says, "And the things 
 that thou hast heard of me among many witnesses, the same com- 
 mit thou to faithful men, who shall be able to teach others also."" — 
 (II. Tim. i, 13; ii,2.) 
 
 90. Let it be remembered that the evidence to bq brought forward 
 relates to the practice of the Church; to the matter of fact question, 
 whether there were in the Apostolick times one or three orders , of 
 ministers; and that the witnesses are those venerable men who suc- 
 ceeded the Apostles in the charge of the Church, some of them hav- 
 ing been the disciples of the Apostles; men who valued the order 
 of the Church and its doctrines more than life, who Ireely delivered 
 themselves up to cruel deaths in defence and maintenance of the 
 truth; men who have been emphatically called viarlyrs, that is wit- 
 nesses of the truth of the Gospel ; the Greek word hartur signifyino- 
 
 a WITNESS. 
 
 97. It is alleged, however, that by calling in the testimony of 
 these ancient f^ithers, Episcopalians admit that their system is not 
 directly laid down in the word of God; but assert that the facts 
 stated in scripture taken in connexion with the writings of the early 
 Fathers, decidedly support their claim. (Miller's Letters, p. 119.) 
 
 98. The Episcopalians assert, that the scriptures show that the 
 Apostles were over the Presbyters and Deacons, and appointed, or- 
 dained, and ruled them: (12, 13,) and therefore that there were 
 in the Apostolical Church three orders of ministers — the Apostles, 
 the Presbyters, and the Deacons. 
 
 99. Having shown this, they appeal to those contemporaries of 
 the Apostles to whom the government of the Church was commit- 
 ted by them, and to their successors, for their testimony as to the 
 question of fact, whether there were in the Church one or three 
 orders of ministers in their time. They also appeal to them for 
 the reason why the title of Apostle ceased in the Church, and to 
 
62 
 
 explain the difficulty that has been made by those who wish to 
 confound the offices of Bishop and Presbyterj by showing ?/7<rft and 
 why the first order assumed the title of Bishop in place of that of 
 Apostle. 
 
 100. This is the only possible mode of deciding these points. 
 In the very nature of things there can be no other. If men who 
 depart from the established order of the Church, endeavour to jus- 
 tify themselves by alleging that the practice of the Church wan 
 originally as they wish to have it, to whom can they go for evi 
 dence respecting tliat practice, if not to such as lived in those 
 days? some of whom had even been conversant with the Apostles. 
 Did not these men know what was the order of the Church? Are 
 not they, men who gave up their lives for the truth, to be trusted t(^ 
 say what it was ? 
 
 iOl. These witnesses say, that when the Church was ever\ 
 where established, the name of Apostle was left to those who were 
 truly Apostles, (or messengers, apostoloi,) and the name of Bishop 
 was restrained {or confined) to those who were anciently called Apos- 
 tles. Thus Titus and Timothy are called by some Apostles and by 
 others Bishops; more commonly Bishops, because most of the wri- 
 ters who mention them lived after this change of title was made. — 
 (45, 40, 47, 5G.) 
 
 It may also be remarked that in the Acts, chap, i, 20, 25, both 
 in the original and in the English translation, the words Bishop- 
 rick and Apostleship, Episkopt; and Apostole, are used as synonym- 
 ous terms. 
 
 102. This evidence docs not, h.owever, satisfy men who are lotii 
 to yield; and they demand express warrant "that Bishops are an 
 order of Clergy superior to Presbyters; that their superiority rests 
 on tiia appointmesit of Christ: and that with this superior order 
 alone, are deposited all the treasures of ministerial order and sue 
 cession." (Miller's Letters p. 71.) 
 
 103. To this demand it is answered, that we have express war- 
 rant for saying, that there was an order of clergy superior to Pres- 
 byters; that their sirperiorilij rests on the appointjnent of Christ, and 
 that xcith this superior order alone, were deposited all the treasures of 
 ministerial order and succession. (See sec. 12, 13, 3l*-41 ; and Acts 
 xiv, 23; Titus i, 5.) Moreover that we have the positive testimony 
 of those to whom this superior o;v?f?/' committed the Chnxch, as their 
 successors, that they, when the Church was settled, dropped the name 
 
63 
 
 of Apostles, messengers, and, now that they were confined to the 
 oversight of the Church in one city and the district of country sur- 
 rounding it, assumed to themselves the more appropriate name of 
 OVERSEERS or Bishops, and continued to exercise the powers of the 
 superior order, viz. the Apostolic order. [56.] 
 
 104. After having answered the demand, it certainly is not im- 
 proper to remark upon the modesty of those, who, being by their 
 own acknowledgment innovators upon the settled order of govern- 
 ment for 1300 or 1400 years, and setting up a claim to he the first 
 and sole order of ministers instead of the second, instead of show- 
 ing express tcarrant for their innovation, turn about upon those 
 from whom they derived their ordination to the second order, and 
 demand of them express warrant for continuing in the authority 
 which they had had from the beginning, derived from the Apostles 
 who constituted them their successors, [44 to 56,] 
 
 105. What reply have they to make, to the demand of express 
 warrant for a Presbyter's assumption of the whole ministerial pow- 
 er? for presbyters being the only order of ministers, the succes- 
 sors of the Apostles? or for instituting the two lay -orders of 
 Ruling Elders and Deacons? What is their express warrant, for 
 instance, for a Presbyter's power to ordain? They do not pretend 
 to bring any ; but in support of the claim to the power of ordaining, 
 offer a defective argument as has been shown, and three cases in 
 which it is pretended that presbyters ordained; in one of which 
 the ordaincrs are not shown to have been presbyters, and the 
 ordained were both Apostles, one of them for seventeen years 
 before; in another, the ordained is expressly said to have receiv- 
 ed the gift by the laying on of the hands of Paul and icith those 
 of the presbyters; and in the third the pretended ordaining pres- 
 byter is expressly called an Apostle in the Acts. [p. 6 to 16.] 
 
 106. Let us carry this a little further. What reply do they make 
 to the demand for express warrant for baptizing infants ? for baptiz- 
 ing by pouring, or sprinkling with water? for the change of thd 
 sabbath from the seventh to the first day of the week? They have 
 none to give : and having, on the question of church government, 
 denied that facts v-hich are mentioned, in the sacred history, taken 
 in connexion tcith the writings of the early Fathers, are sufiicient 
 authority; having demanded a warrant which would he indubitable 
 and saiifactory, if all books, excepting the Bible, iccre banished from 
 the Church, [Miller's Letters, p. 119, 72] they are without any 
 
04 
 
 authority but what they can infer from the facts of scripture: Jin<J 
 to this Dr. Miller is driven. When asked for his express warrant 
 for Infant Baptism, he says, " We can prove from scripture, with 
 absokite certainty, the divine right of Infant Cuurcji Me3ii!kr- 
 siiip; and we can prove, from the same source, and with equal 
 certainty, the divine right of Baptism to all Cuuech Members, 
 This is warrant as express as could be desired." [Miller's Letters 
 p. 121.] 
 
 No man in his senses, however, can be induced to believe, that 
 there is an express warrant for that which requires for its establish- 
 ment a long argument in two pai'ts ; 1st, to prove the right of infants 
 to church membership, and 2ndly to prove that all members of the 
 Church have a right to Baptism. The presbyterian writers have, 
 accordingly, not thought proper to rest the doctrine of the Baptism of 
 Infants on this argument, but have, with one consent, proved it to 
 have been the practice of the Church by the testimony of these 
 very Fathers, whose evidence they have endeavoured to discredit 
 on the subject of Church Government. 
 
 107. Thus Dwight quotes in support of this practice, "Justin 
 Martyr, born near the close of the first century;" "Irenieus, born 
 about the year 97, a disciple of Polycarp, who was a disciple of 
 John;" " Clemens Alexandrinus, born about the middle of the sec- 
 ond century;" " Tertullian, born about the same time with Ire- 
 nffius;" " Origen,, born about the year 184, and a man of more 
 information than any man of his time;" "Cyprian, who was con- 
 temporary with Origen;" "Gregory Nazianzen, born in the early 
 part of the fourth century;" " St. Auguslin, born in the middle of 
 the fourth century;" and " Pelagius, a contemporary with Angus- 
 tin," [Dwighl's Theology, vol. 5, p. 318, 319.] 
 
 It follows beyond the possibility of question with disinterested 
 men, that they wov.ld not have objected to the testimony of the 
 Fathers on this subject, had it not been in their way. 
 
 108. The Father who has expressed himself as positively and 
 as clearly as arty other whose v.ritings have been preserved, is 
 Ignatius, Accordingly, the greatest eflbrts have been made to set 
 aside his testimony. 
 
 109. There are two editions of his epistles, called the larger and 
 the smaller. Dr. Lardner, who was an English dissenter, and there- 
 fore a Presbyterian in doctrine, and v. hose work on "The Credi- 
 bility of the Gospel Ilisiory" is a standard production, says in that , 
 
65 
 
 work, [Vol. 2, p. GS] "I have carefully compared the two editions, 
 and am very well siitisfied, upoa that comparison, tliat the larger 
 are an interpolation of the smaller, and not the smaller an epitome 
 or abridgement of the larger, I desire no better evidence in a thing 
 of this nature." lie says again, [p. 69] " As the interpolations of 
 the larger epistles are plainly the work of some Arian, so even 
 the smaller epistles may have been tampered with by the Arians, 
 or the Orthodox, or both; though I do not afllrjn, there are in them 
 any considerable corruptions or alterations." 
 
 110. These two passages compared, show that, the additions made 
 to the smaller edition of these epistles, consist of interpolations 
 made to favour the doctrines of Arius, in the controversy between 
 him and the orthodox, and possibly of some made by the orthodox 
 themselves. They are therefore such as relate to that controversy, 
 which had nothing to do with the subject of Church Government, 
 or Episcopacy, but related to the nature of our Lord Jesus Christ; 
 viz. whether he was a divine person, or only the most exalted of 
 created beings. It is evident, therefore, that there is not the slightest 
 ground to suspect the interpolation of passages to favour Episcopa- 
 ey. Indeed the passages respecting the three orders of ministers 
 are so numerous in these Epistles, are so completely interwoven 
 with their whole substance, and arise so naturally out of the sub- 
 ject of the Epistles; viz. advice to the Christians of ithe different 
 Churches addressed, respecting their conduct to one another and to 
 those who had the rule over them, that it is impossible to sej^arate 
 these passages from the rest without utterly destroying the whole 
 structure and tenor of the Epistles. 
 
 111. The only question, then, to be considered is, whether or not 
 these are the genuine Epistles of Ignatius. Let Dr. Lardner be 
 heard on this subject. He writes as follows: (Vol, 2, p. 66.) 
 
 " Having given this general account of the age of Ignatius, I shall 
 next transcribe the most ancient testimonies concerning him and 
 his epistles. And then I shall make a few remarks. 
 
 "We have this passage in Irenseus: 'As one of our people, for 
 "his testimony of God condemned to wild beasts, said: 1 am the 
 * wheat of God, and ground by the teeth of wild beasts, that I may 
 *be found to be pure bread.' Which words are in J. 4. of Ignatius's 
 epistle to the Romans. And this passage is also cited fi'om Ire- 
 meus by Eusobiiis; who in another place likewise says: 'Irena^Ais 
 n'iOntions Justin Martyr, and Ignatius, making use of testimonies 
 out of their writings.' 
 
 "We meet with Ignatius twice mentioned by Origen. 'Final- 
 
 I 
 
66 
 
 <ly,' says he, ' I remember, that, one of tlie saint:^, Ijrnatius hy name^ 
 <has said of Christ: My love is crucified.'' Which v*ords arc iii 
 the same epistie to the Romans, J. vii. Again: 'I have observed 
 'it elegantly ^vritten in an epistle of a martyr, I mean Ignatius, 
 ^second bishop of Antioch after Peter, that the virginity of Mary 
 'was unknovi^n to the prince of this world.' See the epistle to E- 
 phesians, §. xix. 
 
 "Eusebius, beside what has been already taken from him, says 
 in another place, after the mention of Polycarp and Papias, as con- 
 temporaries: ' At the same time also flourished Ignatius, who is still 
 'highly honoured, being the second in the succession of the church 
 'of Antioch after Peter. It is said, that he was sent from Syria to 
 'Rome to be devoured by wild beasts, for the testimony of Christ. 
 ' And making his journey through Asia under a strong guard, he 
 < confirmed the churches in every city by his discourses, and espe- 
 'cially cautioned theiu against the heresies then springing up, and 
 'gaining ground; and exhorted them to adhere to the tradition of 
 ' the apostles. And for the greater security, he also put down liis 
 'instructions in writing. Therefore when he came to Smyrna, 
 ' where Polycarp was, he wrote an epistle to the church at Ephc- 
 'sus, another to the church in Magnesia upon the [river,] Mean ■ 
 
 'der and another to the church at Tralliuni and beside 
 
 ' these, he wrote also to the church at Rome; [from which Eusebius 
 ' quotes a long passage.] These things he wrote from the forcmen- 
 ' tioned city to those churches. Afterwards removing from Smvr-- 
 ' na he wrote to the Philadelphians from Troas, and to the church 
 'of Smyrna, and in particular to their president Polycarp.' Euse- 
 bius proceeds then not only to refer to a passage of this epistle to 
 Polycarp, but quotes also distinctly a passage from the epistle to 
 the church of Smyrna; and then puts down a passage of the epistle 
 of Polycarp to the Philippians, in the latter part of which he says 
 to them: ' The epistles of Ignatius sent by him to us, together with 
 ' what other have come to our hands, we have sent to you, which 
 ' are subjoined to this epistle: by which you may be greatly profit- 
 <ed. For they treat of faith and patience, and of all things per- 
 'taining to edification in our Lord.' And thus wc have seen 
 also Polycarp's testimony in general to these epistles, who collect- 
 ed them. 
 
 "To the same purpose St. Jerom in his book of Illustrious men: 
 < Ignatius the third bishop of the church of Antioch after the apos- 
 'tle Peter, in the persecution under Trajan was condemned to wild 
 'beasts. And wlien ho came to Smyrna, where Polycarp the d is- 
 ' ciple of John was Itishop, he wrote an epistle to the Ephesians, 
 'another to the Mat^nesians, ;i third to the Trallians, a fourth tolho 
 ' Romans: and when he was gone thonc^e, he wrote to tlie Piiiladel- 
 'phiaup, the Saiyrnoans, and in particular to Polycarp.' 
 
 " I shall transcribe no more testimonies of the ancients, but refer 
 the reader for the rest to the Palres Apostolici of Le Clcrc." 
 
 J 12. What inducement then can there be for rejecting these lilpis- 
 
67 
 
 lies, seeing that they are ino?t uncxceptionahle and are wrilteu la 
 llic very spirit of an ardently pious Ciiristlan' Let anollier Presby- 
 terian answer this question; one of whom Dr. Miller speaks in the 
 following terms : " The celebrated Grotius, whose great learning 
 and talents will be considered by all as giving much weight to his 
 opinion on any subject, is full and decided in maintaining that the 
 primitive church was formed after the model of the Synagogue." 
 (Miller's Reply to Dr. Bowden p. 105.) In a note to this passage 
 Dr. Miller says, '• Though (Irotius was bred a I'resbyterian; yet 
 being soured by what he considered ill treatment from the Church 
 of Holland, he discovered a strong predilection for Episcopacy. — 
 When this is considered, the declarations above cited, carry with 
 them peculiar force." 
 
 113. The celebrated Grotius then, when writing to Vossius con- 
 cerning Blondel's opinion of these Epistles, says, "The Epistles 
 of Ignatius, which your son brought out of Italy, pure from all 
 those things which the learned have hitherto suspected (in the lar- 
 ger epistles, 109) Blondel will not admit, because they afibrd a 
 clear testimony to the antiquity of Episcopacy." (Bowden's Let- 
 ters vol. 1, p. 17G, quoted from Pearson's Vind. chap, v.) Blondel, 
 Grotius, and Vossius were all most learned presbyterian writers. 
 
 The following passage, showing the same disposition with re- 
 gard to these epistles, is from Mosheim, a most learned Lutheran 
 clergyman, and no friend to Episcopacy. " Perhaps there would 
 have been no contention with most persons about the Epistles of 
 Ignatius, if those who contend for the divine origin and antiquity 
 of Episcopal government had not been enabled to support their 
 cause with them." (De Rebus Christian, ante Constant, p. 160 — 
 See Religious World Displayed vol. 2, p. 281, note.) 
 
 114. Let us now proceed with the subject. It was proposed to 
 show that Timothy had successors with the same powers which he 
 exercised in the Church at Ephesus. (92.) 
 
 115. In the epistle of Ignatius to the Ephesians, the very church 
 over which Timothy had presided, written about forty years after 
 the death of Paul, there is complete evidence of this. He writes to 
 the Ephesians in the following manner: "I received therefore, in 
 the name of God, your whole multitude in Onesijius; who by inex 
 pressible love is ours, but according to the flesh is your Bishop, 
 whom I beseech you by Jesus Christ, to love; and that you would 
 ail strive to be like unt© him. And blessed be God, who has grant 
 
ed unto you, who are so worthy of him, to enjoy such aa excellent 
 Bishop." (Sect. 1, appendix.) 
 
 116. From this quotation it is evident that, as Ignatius mention- 
 ed 0>'Esi3iuSj with great marks of respect, as the Bishop of the 
 Ephcsians, he must have exercised all the powers that that Father 
 represents as belonging to the Episcopal oflice. What those pow- 
 ers were, can be seen in the passages in Italics in the appendix. — 
 They include those of ordaining, and of ruling the clergy, as well 
 as the laity. 
 
 117. "Eusebiusin his Ecclesiastical History says, 'That Euo- 
 dius having been the first Bishop of Antioch, Ignatius succeeded 
 him.' With whom St. Jerome agrees. In his Chronicle, Eusebius 
 places the ordination of Ignatius in the year G9, after the death of 
 Peter and Paul at Rome, Nevertheless some think that Ignatius was 
 ordained bj^ Peter j and suppose that Euodius and Ignatius were 
 both Bishops of Antioch at one and the same time; the one of the 
 Jewish and the other of the Gentile Christians : but that after the 
 death of Euodius they all came to be under Ignatius as their 
 Bishop." (Lardaer's Credibility of the Gospel History, vol. 2^ 
 p. 65.) 
 
 118. Ignatius, therefore, having been ordained in the year 69, 
 which was about the year of Paul's death, was contemporary 
 with both Timothy and Onesimus, and, if there was any between 
 them, with him also. He must also have been well acquainted with 
 the order of the Clr.irch before his ordination, and consequently 
 the powers he ascribes to the Bishop, were exercised by Timothy 
 and others in the life time of the Apostles, and until tho. death of 
 Ignatius. 
 
 119. This is in the strongest manner confirmed, if confirmation it 
 need to any man's conscience, by the address of Ignatius in his 
 Epistle to the Trallians ; in which he speaks of that Church co:v- 
 TiNuiA'G IN THE AposTOLiCAL CHARACTER. See the words in Ital- 
 ics in the address to the Epistle to the Trallians, in the appendix: 
 and in this Epistle, it is to be remarked, some of the strongest 
 passages are to be found respecting the existence of three orders of 
 ministers, and the supremacy of the Bishop. See the passages 
 in Italics in sections 2, 3, 7, 12, 13, of the Epistle to the Trallians. 
 
 120. Ignatius likewise in the address to the Philadelphians sa- 
 lutes them "especially if they arc at unity with the Bishop and Pres- 
 hytcrs who are icitk him, and the Deacons appointed according to the 
 
69 
 
 Tiiind of Jesus Chnst; whom he has settled according to his own inll 
 in all Jirinness by his Holy Spirit.'''' This epistle also contains strong 
 passages showing the existence of three orders, the supremacy of 
 the Bishop, and the ministerial character of the Deacons: See 
 passages in Italics, in sections 3, 4, 7, 10, 11, of the Epistle to the 
 Philadelphians. 
 
 121. See also the remarkable address to the Smyrneans and the 
 8th and 9th sections of the epistle, for striking evidence of the 
 same. 
 
 122. See alrio the address to Polycarp, Bishop of the Church at 
 Smyrna, and the 4th and Gth sections. 
 
 123. These quotations show most unquestionably that Ignatius, 
 who was acquainted with some of the Apostles, and M'as the disci- 
 ciple of John, considered these churches, in which it is so repeat- 
 edly stated that the Bishop is the source of all ministerial author- 
 ity, and to be reverenced bj' all, and especially by the presbyters, as 
 
 COXTIXUI^'G IN THE APOSTOLICAL CHARACTER. 
 
 124. We also see in Poly carp's Epistle to the Philippians, evi- 
 dence of the same kind. He was the fellow disciple and intimate 
 friend of Ignatius, with whom he spent some short time at Smyrna 
 while on his journey to Rome to be devoured by lions. 
 
 With regard to the authenticity of the Epistle of Polycarp to the 
 Philippians, we have the most satisfactory evidence from Irena^us. 
 Irenseus himself is thus spoken of by Mosheim. He says of his five 
 hooks against heresies, they " are considered as one of the most pre- 
 cious monuments of ancient erudition." (Mosheim's Ecclesiastical 
 History, Century II. Part II. Chap, II. Sect, v.) Lardner also, 
 speaks of him with great respect throughout his account of him. 
 
 125. "Irenaeus says in his excellent work against all heresies: 
 < And Polycarp teaches the same things, who was not only taught 
 by the Apostles, and had conversed with many who had seen 
 Christ, but was also by the Apostles appointed Bishop of the Church 
 of Smyrna in Asia, Whom also I saw in my early age (for he 
 lived long, and at a great age had a glorious and splendid martyr- 
 dom :) I say Polycarp always taught these things, which he had 
 learned from the Apostles, which he delivered to the Church, and 
 which alone are true. To this bear- witness all the Churches ia 
 Asia, and they who to this time have succeeded Polycarp,' &-c. — 
 « There is also a most excellent Epistle of Polycarp written to the 
 Philippians; from which they who are willing, and are concerne/I 
 
70 
 
 for (heir own salvation, may learn both the character of his faith^ 
 and the doctrine of the truth." (Lardner's Credibility &l,c. vol, 2, 
 p. 86, 87.) 
 
 126. In this epistle Polycarp speaks of the blessed Ignatius; of 
 Ignatius, PaulSfc. not having run in vain; and of their having gone 
 to the place that was due to them from the Lord. He tells the Phil- 
 ippians, " The epistles of Ignatius which he wrote unto us, together 
 with what others of his have come to our hands, we have sent to 
 you according to your order; which are subjoined to this epistle; 
 by which you may be greatly profited; for they treat of faith and 
 patience, and ef all things that pertain to edification in the Lord 
 Jesus." (Polycarp's Epistle to the Philippians sec. 9.) 
 
 127. This strong expression of approbation and exalted esteem, 
 this ranking Ignatius with Paul, this claim of an inheritance in 
 the kingdom of Heaven for him, and this great regard and value set 
 on the letters he left behind, show that Polycarp completely agreed 
 with Ignatius in relation to the great concerns of the Church. Ail 
 tjiat wc see, therefore, in the passages in Italics in the Epistles of 
 Ignatius, stands supported by the evidence of Polycarp, as com- 
 pletely as if he had himself written those Epistles. 
 
 Polycarp suffered martyrdom, in the year 148, according to 
 Bishop Pearson, who makes it earlier than any other writer: many 
 learned men place it in 167 or thereabouts. (Lardner 2, 88.) 
 
 128. Irenteus was the disciple of Polycarp according to Eusebius 
 and Jerome. " Tertullian mentions him as one of the most consid- 
 erable writers of the Christian Church." "Eusebius says, 'when 
 Pothinus had been put to death with the martyrs in Gaul, Irena'us 
 succeeded him in the Bishoprick of the Church of Lyons; who, in 
 Jvis youth, had been a disciple of Polycarp," (Lardner's Credibil- 
 ity, &c. vol. 2, 154.) 
 
 After making other extracts from Eusebius respecting Irenffus, 
 Dr. Lardner says, " It is perhaps needless to put down after these, 
 St. Jerome's testimony : I shall, however, take a part of his account 
 of this excellent person, vrhich we have in his book of Illustrious 
 3ien. 
 
 "Ireuccus, presbyter of Pothinus, who was Bisliop of the Church 
 of Lyons in Gaul, carried a letter from the martyrs of that city 
 concerning some disputes of the Church to Eleulherus, Bishop of 
 ]lome, in which letter he is honourably mentioned. Afterwards, 
 Ppthiniis having obtained the crown of martyrdom, when he was 
 
11 
 
 almost ninety years of ago, he was sunstitutod in his room. It is 
 certain, he was a disciple of Polycarp, Bishop and martyr. He 
 wrote five books against heresies." (Lardner vol. 2, p. 150.) 
 
 Mosheini says of him, "Ironix-us, Bishop of Lyons, a Greek by 
 birth, and probably born of Christian parents, a disciple also of 
 Polycarp, by whom he was sent to preach the gospel among th* 
 Gauls, is another of the writers of this century, (the second) whose 
 labours were singularly useful to the Church, He turned his pou 
 against its internal and domestic enemies, by attacking the mon- 
 strous errors which were adopted by many of the primitive Christ- 
 ians, as appears by his Jive books against heresies, which are yet 
 preserved in a Latin translation, and are considered as one of ike 
 most precious monuments of ancient erudition.''' (124.) 
 
 129. The reader will bear in mind that Tertuliian, Eusebius and 
 Jerome are names of highest reputation in ancient times; and Lard- 
 ner and Mosheim in modern days, and tiiat the two latter were not 
 Episcopalians, the former of the two being a dissenter from the En- 
 glish Church and the latter a Lutheran. Many other testimonies 
 might be added from writers in dilTerent ages of the Church. Let 
 us now inquire what Irena;us lias written on the subject of Epis- 
 copacy. The following is a translation of the tliird chapter of 
 the third of tliose books against heresies, said by Mosheim to h<t- 
 '^ one of the most precious monvmcnts of ancient erudition.'''' 
 
 130, " It is, therefore, with all in the church, who wish to hear 
 the truth, to understand fully the tradition of the Apostles publish- 
 ed through the whole world ; and we can enumerate those who were 
 appointed by the Apostles Bishops in the Churches, and their succes- 
 sors even to us, who have taught no such thing; neither have they 
 known what is idly talked of by these, (viz. the heretics.) For if 
 the Apostles had known hidden rnyteries, which they taught apart 
 and secretly to the perfect, they would have delivered them to 
 those especially to whom they committed even the Churches them- 
 selves. For they wished those to be very perfect and irreprehen- 
 sibie i.i all things, whom they left their successors, delivering {to 
 them) their own place of government, who acting correctly, great 
 benefit would arise; but the greatest calamity, if they should fall 
 away. But seeing that it is very long, in such a volume as this, 
 
 . to enumerate the successions of all the churches, by pointing out the 
 tradition of the greatest, the most ancient, and universally known 
 church, founded and constituted at Rome by the two most glorious 
 Apostles, Peter and Paul, which (tradition) it has from the Apostles^ 
 and the faith announced to mankind, coming even to us by the suc- 
 cessions of Bishops, we confound all those vvho, in whatever man- 
 ner, either through tl^ir evil inclination, or through vain glory, or 
 
73 
 
 ■through blindness and wicked designs conclude, more than is fit. - 
 For, loith this Church, on account of ils greater pre-etnincnce, it is 
 necessary that every Church should agree; that is, those u-hich arc in 
 all respects faithful; in which is always preserved, by those who are 
 roundabout, that tradition which is from the Apostles. The blessed 
 Ajtostlrs, therefore, founding and instructing the Church, delivered ta 
 Linus the Bishoprick to govekn the Church. Paul makes mention 
 of this Linus in the epistles which are to Timothy. To him suc- 
 ceeded Anacletus; after him in the third place from the Apostles, 
 Clement obtained the Bishoprick; who both saw the Aj)ostIes them 
 selves, and conferred with them, when as yet he had the preach- 
 ing of the Apostles sounding in his ears, and their tradition before 
 his eyes. Not indeed alone; many as yet remained, at that time 
 taught by the Apostles. 
 
 " Under this Clement, no slight dissension having arisen among 
 the brethren who were at Corinth, the Church which was at Rome 
 wrote the most powerful letters to the Corinthians, exhorting them 
 to peace, and refreshing their faith, and declaring the tradition 
 which they had recently received from the Apostles, announcing 
 one God Omnipotent, the Maker of heaven and earth, the creator 
 of man, who caused the flood, and called Abraham, who led his 
 people out of the land of Egypt, who spoke to Moses, who appoint- 
 ed the law, and sent the prophets, who will prepare a tire for the 
 devil and his angels. They who desire may learn from the Scripture 
 that He is declared to be the Father of our Lord Jesus Christ, and 
 may understand the Apostolical tradition of the Church, although 
 those, who now teach falsely, and pretend there is another God 
 above the Creator and Maker of all these things which exist, should 
 have a more ancient epistle. To this Clement hoirever, succeeded 
 Evarisius; and to Evaristus, Alexander ; and. then Sixtus was ap- 
 pointed, the sixth from the Apostles; and after him TelesphoruSj 
 who likewise suffered martyrdom most gloriously ; and then Hyginus, 
 then Pius, after who/n Anicctus. And when also Soter had succeeded 
 Anicetus, now Eleutherns has the Bishoprick in the twelfth place front 
 the Apostles. By this ordixation a?jd succession, that ti-adition 
 in the Church which is from the Apostles, and the doctrine of the 
 truth, hath come even unto us. And this is a most full showing 
 that there is one and the same lively faith, which has been preserv- 
 ed in the Church from the Apostles until now and handed down in 
 truth. 
 
 " And PoLvcARP also; who was not only taught by the Apostles 
 and conversed with many of those uho had seen our Lord, but was 
 likewise appointed by the Apostles Bishop in that Church which is at 
 Smyrna in Asia, whom we also have seen in our younger days: for 
 he continued a long time, and departed this life when very old, 
 most glorif.usly and most nobly suflcring martyrdom : (literally bear- 
 ing witness, iaciens martyrium;) He always taught those things 
 which he had learned from the Apostles, which ho likewise deliv- 
 ered to the Church, and v/hich arc alone true. And all tlie Church- 
 es which are iu Asia bear testimony to these things, and those 
 Avho succeeded Polycarp until this time: which man is a witness ©f 
 
73 
 
 much greater authority; and a more faithful witness of the truth, 
 than Valentine and Marcion, and the rest who are of a perverse 
 opinion. For it is he who, when he came to the city under AniceluSj 
 converted many heretics, of those whom we have before mention- 
 ed, to the Church of God, declaring that he had received this one 
 and sole truth from the Apostles, which likewise he delivered to 
 the Church. And there are those who heard him saying, that 
 John the disciple of the Lord, going to bathe in Ephesus, when he 
 saw Cerinthus within, went hastily out of the bathing house with- 
 out washing, saying that he feared lest the house should fall while 
 Cerinthus, the enemy of the truth, was in it. And Polycarp himself, 
 Marcion meeting him once and saying. Do you know me? answered, 
 I know you the tirst-born of Satan. So much did the Apostles and 
 their disciples fear, lest they should even by a word communicate 
 with any one of those who adulterated the truth; as Paul likewise 
 says, A man that is heretical after one reproof, avoid; knowing that 
 he who is so, is perverse and condemned by himself. And there 
 is also a most excellent Epistle of Polycarp written to thePhilippi- 
 ans, from which they v/ho wish and have regard for their own sal- 
 vation, can learn the character of his Faith and the Doctrine of 
 the Truth. 
 
 " And the Church which is at Ephesus, founded indeed by Paul, 
 but John remaining with them even to the time of Trajan, is like- 
 wise a true witness of the Doctrine of the Apostles." 
 
 (It is proper to remark that I had not seen Irenteus's works until 
 after the 55th section of this essay had been printed off.) 
 
 131. This passage from Irenasus is most explicit in every partic- 
 ular. It is expressly stated, 
 
 1. That the Apostles appointed Bishops in all the Churches, and 
 left them as their successors to govern the Chttech. 
 
 2. That the Episcopate or Bishoprick was delivered to one per- 
 son, and one Bishop only at a time, is ever mentioned as govern- 
 ing the Church : thus the Apostles delivered the Episcopate to Linus 
 to govern the Church at Rome; Anacletus succeeded him, and after 
 him, in the third place Clement obtained the Episcopate; and the 
 names of twelve successive Bishops are given, who governed that 
 Church, each in his day; as indicated by the expressions, wntZcr 
 Clement, under Anicetus. (See 130.) 
 
 3. It is expressly stated that there were successions of Bishops 
 in all the churches, and that with the Church at Rome, in which the 
 names of twelve successive Bishops are given, every church should 
 agree, that is, those which were in all respects faithful. 
 
 4. That Polycarp was taught by the Apostles, and was hy them, 
 mppointed Bishop of Smyrna. 
 
 132. This doctrine is repeated in otlicr chapters. In the 63r4 
 
 K 
 
n 
 
 chapter of the 4th book, Irenseus says, " True knowledge is the 
 doctrine of the Apostles, &c. according to the successions of ike 
 Bishops, to lohom they (viz. the Apostles) delivered that Church 
 which is in every place,'''' &-c. 
 
 133. in the 20th chapter of the 5th book, speaking of those who 
 derive their authority from the Apostles, in comparison with here- 
 tics, he says, "For they are all far behind the Bishops to whom the 
 Apostles delivered the churches, and this we have with all careful- 
 ness made apparent in the third book:" In which it is shown that 
 the Apostles delivered the government of the Church in each place 
 to one Bishop at a time; (130) and that in immensely populous 
 cities where there were numerous presbyters, as in Rome, the 
 population of which has been estimated to have been, about that 
 time, above a million. 
 
 134. Testimony more conclusive cannot, perhaps, be produced 
 upon any subject not a matter of controversy when the writer lived. 
 Had the doctrine ever been advanced, that the Apostles had com- 
 mitted the episcopate to the whole body of the presbyters in Rome, 
 for the government of the Church, a more explicit declaration to 
 the contrary could not have been necessary. 
 
 135. Strong however as is this testimony, Dr. Miller has made an 
 cftbrt to show that Irenffus is "an important and decisive witness 
 on the subject before us." Important and decisive he truly is; but 
 not on the side of the question Dr. Miller would have his readers 
 believe. To make good his assertion, he quotes several passages. 
 
 13G. In p. 150 of Dr. Miller's Letters, he has given, as a quota- 
 tion from the commencement of the 3rd chapter of the 3rd book of 
 Irena^us, the following words. " The Apostolic tradition is present 
 in every church. We can enumerate tliose who v/ere constituted 
 Bishops by the Apostles in the churches, and their successors even 
 to us, who taught no such thing. By showing the tradition and 
 declared faith of the greatest and most ancient church of Rome, 
 which she received from the Apostles, and which is come to us 
 ihrourrh the succession of the Bishops, we confound all who con- 
 clude otherv.ise than they ought." 
 
 137. By comparing this with the Irani^lation given in a preced- 
 ing section, (130) it may be observed that, independently of other 
 liberties taken wiih the passage, several sentences are entirely 'eft 
 out, viz. coramenciiig at the words, " For if the Apostles," and 
 ending v.ith the words, '^ enumerate the successions of all the Church- 
 
75 
 
 «sy In this omitted part is contained tlie very substance of the 
 controversy, viz. that the Apostles left the Bislio|)s '■^ their succes 
 sors, delivering {to them) their own place of government.'^'' 
 
 138. In the next page, Dr. Miller gives, as a quotation from the 
 same book of Irenoeus, the words stated in the 55th section of this 
 essay. By comparing the quotation from Dr. Miller, in the 136th 
 section in connexion with that in the 55th section, icith the transla- 
 tion in the 13Qth section, it will be found that the two passages are 
 intimately connected. 
 
 139. Dr. Miller has however not only omitted the connecting 
 sentences between these two passages, but he has interposed be- 
 tween them, several quotations from the 4th and 5th books of Ire- 
 no^us. The eftect is to break the thread of the argument. 
 
 140. Irena^us asserts that he could enumerate those who were ap- 
 pointed hy the Apostles Bishops in the churches, and their succes- 
 sors to his time, whom the Apostles left as their successoes, deliv- 
 ering TO TiiEJi THEIR OWN PLACE OF GOVERNORS. But Seeing that 
 it would be too long to enumerate the successions of all the 
 CHURCHES, he confines himself to pointing out the tradition m tlie 
 Church at Rome. Then follows the reason for this, which Dr. 
 Miller has omitted ; " For, ivith this church, on account of its great 
 cr pre-eminence, it is necessary that every Cliurch should agree; 
 that is, those ivh'ich are in all respects faithful.''"' &.c. Irenaeus 
 then goes on to say, " The blessed Apostles, therefore, founding 
 and instructing the Church, (viz. at Rome) delivered to Linus the 
 Bishoprick to govern the Churchy'' «fcc. (See top of p. 72 of this 
 essay.) 
 
 141. So much for the connexion between these two passages. — 
 It is necessary to make a remark or two upon the passage itself, 
 (contained in the 55th section.) 
 
 On comparing the translation given above (130) with Dr. Mil-" 
 ler's, (55) it will be observed that in his quotation the words, to 
 GOVERN THE CHURCH, are not to be found, in the passage stating 
 that the Episcopate or Bishoprick was delivered by the Apostles to 
 Linus. 
 
 After the statement that Anacletusand Clement succeeded Linus, 
 several sentences are omitted, not however very material as relates 
 to the question before us, and the quotation is resumed at the com- 
 mencement of the Italic lines in section 130: "To this Clement," 
 v^c. In Dr. Miller's translation th« word ordination is left out. 
 
70 
 
 The passage in Irenaeus runs thus, By this ordination and svcct'S' 
 sion, Sfc. — Dr. Miller has it, By this succession that tradition »Sic. 
 is come to us. 
 
 That the reader may have an opportunity of judging for himself 
 of this matter, the whole 3rd chapter of the 3rd book of Irenajus 
 will be annexed to these pages, in the Latin. 
 
 142. Dr. Miller also quotes several other passages from Irenseus, 
 in which the word Presbyter occurs, and he endeavours to show 
 thereby that Bishop and Presbyter are one, immediately in the face 
 of the fact that there were always numerous presbyters in Rome, 
 and never more than one Bishop. 
 
 143. He quotes these words: " We ought therefore to adhere to 
 those 'preshytcrs roho keep the Apostlc''s doctrine.^ and together with 
 the prcshyterial succession do show forth sound speech. Such Pres- 
 byters the Church nourishes; and of such the Prophet says — I 
 will give them Princes in peace, and Bishops in righteousness.^'' — 
 (Book iv, Chapter xliv.) 
 
 144. In this passage Irenreus is speaking of iniquitous presby- 
 ters, and says, "■ From all such we ought to depart : but we ought to 
 adhere to those who keep the doctrine of the Apostles, as we have 
 before said, and with the law or discipline* of a presbyter, show 
 forth sound speech and a conversation without offence, for the in- 
 formation and coi-rcction of the rest." Then follows a long pas- 
 sage giving an account of the conduct of Moses, Samuel, and Paul 
 in the performance of the duties imposed upon them severally: and 
 immediately afterwards follow the words constituting the last sen- 
 tence of Dr. Miller's quotation, " Such Presbyters" &c. From 
 which it is evident that Moses, Samuel, and Paul are referred to, 
 and that Ireneeus uses the term presbyter or elder, in a very gener- 
 al way. There is certainly nothing in the passage that bears dcT 
 finitely on the question at issue: and notliing v.'ould be gained by 
 taking the passage precisely as Dr. Miller has it. For the whole 
 amount of it, as it stands, is, To such presbyters (as with the dis- 
 cipline of a presbyter, show forth sound speech &c.) I will give 
 
 * The passage runs thus in IrenfEUs: " Aillircrcre vero his qui et Apostolo- 
 rum, sicut prsedixinius, doctrinani custodiunt, et cum preshytcri ordlne scrmo- 
 nem sanutii," &c. It is manifest that the woids, presbyteri ordlne, do iiot 
 signify prcshyterial succession, as Dr. JMiller has made it. To bear this signi- 
 fication there siiould be an adjective to agree with ordine, or the noun should 
 be in the plural, prcshyterorum. As it stands, it can only mean something be- 
 longing to a presbyter. We frequently meet with the expression succcssiones 
 episcoporum, not cpiscopi: so if this passage meant prcshyterial succession oi: 
 a succession of presbyters, the word used, would have been prcshyterorum, not 
 freshytori. 
 
77 
 
 Prinees in peace and Bishops in righteousness. Certainly it would 
 not appear from this fbrui of expression, that the Presbyter was 
 the Bishop. 
 
 145. He likewise quotes the following passage: "Obey those 
 Presbyters (the word is ohaudire, wc ought to hear those presby- 
 ters) in the Church who have the succession, as we have shown, 
 from the Apostles; who with the succession of the Episcopate, re- 
 ceived the gift of truth, according to the good pleasure of the 
 Father." (Irenseus, book iv, chap, xliii.) 
 
 140. Tliat Irenjeus was here speaking of Bishops is concluded 
 from the word episcopate, and from the reference to what he had 
 said before. The marginal reference at this place is to book i,chap. 
 iii : where he shows that the Church received the doctrine and faith, 
 and although scattered over the whole world, diligently guarded 
 it, and, as if having one soul, and one heart, in perfect concert 
 preached, and taught, and handed down these things, as if pos- 
 sessing but one mouth. " And neither can he, of those who gov- 
 ern the churches, (qui preesunt Ecclesiis) who is very able in 
 speech, say any other things than these." Neither of the words, 
 Bishop or Presbyter, are mentioned ; but the two considerations show 
 that Irenffius sometimes uses the word Presbyter in speaking of 
 those who govern the churches ; qui prcesunt Ecclesiis, There are 
 three other passages in which he does the same. 
 
 147. It is evident, however that he uses the word. Presbyter, in 
 that sense in which the Apostles were sometimes called Elders- 
 according to the declaration ef Hilary, " The Bishop is the chief; 
 though every Bishop is a Presbyter, yet every Presbyter is not a 
 Bishop." [See section 56, p. 47.] This is evident because Iren- 
 seus elsewhere speaks, in the plainest manner, of the Church being 
 governed by the Bishop, by one Bishop at a time, and mentions 
 the names of twelve in succession, who singly governed the 
 Church, each in his day, (including the very persons named ia 
 the passage quoted by Dr. Miller as Presbyters, and whom he re- 
 presents as ordinary presbyters,) at the very time that there were 
 in Rome many thousands of Christians and numerous presbyters. 
 To say that IrcnEeus means by the word Presbyter, in the passage 
 quoted by Dr. Miller, the ordinary Presbyter, or the Presbyter in 
 the common acceptation of the word, would make him contradict 
 himself: because these did not govern the Church, in the sense in 
 which the word {prasunt) is used. It could not have been said 
 
78 
 
 of any one of the ordinary presbyters at Rome in the time of Linus, 
 Anacletus, or C\ement, P?-a:est Ecclesife Roniee; he governs the 
 Church at Rome: Bat of Linus to whom the Apostles delivered 
 the Bishoprick to govern the Church, it could have been said : and 
 so likewise of Anacletus who succeeded Linus; and of Clement 
 also, who in the third place from the Apostles obtained the Bish- 
 oprick. (130.) 
 
 In one of the very letters quoted by Dr. Miller there is a most 
 explicit passage on this subject. In the letter to Victor, Bishop of 
 Rome who succeeded Eleutherius, Irena;us says, "Atquecum beatus 
 Polycarpus, Aniceto Episcopatum adminisirante, Romam adventa- 
 ret;" that is, "But v.hen the Blessed Polycarp went to Rome, Ani- 
 cetus governing the Bishopricl-,'"' &c. In the 3rd chapter of the 3rd 
 book the same circumstance is mentioned, viz. Polycarp's visit to 
 Rome under Anicetus. (See page 73.) 
 
 148. While remarking on this quotation from Irenaeus, (145) it 
 will not be amiss to give the reader the sentence immediately fol- 
 lowing it. To convey the meaning fully, both sentences are given 
 in connexion. " Wherefore we ought to hear those presbyters who 
 are in the Church, those who have their succession from the Apos- 
 tles, as we have shown, who, v/ith the succession of the episcopate, 
 have received the sure gift of the truth, according to the decree of 
 the Father: But the reel irho depart from the imncipal succession, 
 in whatever place they are collected, to suspect, either as here\'ics 
 and of evil designs, or as schismatics, and puffed up, and thinking 
 well of themselves, or again as hypocrites, doing this for the sake 
 of lucre, and of vain-glory.'' And again in the same chapter; 
 "Those who tear and divide the unity of the Church, receive from 
 God the same punishment as Jeroboam." (Irena;us, Book iv, chap, 
 xliii.) See Epistle to Philadelphians, sec. 3, 8: to Smyrncans, 
 sect. 9, 
 
 149. Oae statement respecting Irenoeus made by Dr. Miller it is 
 necessary to notice. He says, " Ircnpeus, we are told, was Bishop 
 of the church of Lyons in France. While he held this station he 
 was S3nt by the Church of which he v.as Pastor, on some special 
 ecclesiastical business to Rome. On this mission he carried with 
 him a letter from the Prcshytcry of his church, directed to Elcvthe- 
 rius, Bishop of Rome, in which he is called a presbyter, and in 
 Avliich they stile him thfi'ir hrither and colhagur.''' (Miller's Let- 
 ters, p. 1';-^.) 
 
7d 
 
 150. This is a misstatement of facts, from which, not\vithstand- 
 ing, no benefit is to be derived. Dr. Miller has given no authority 
 for the statement; and if he could establish it, he would make a 
 difficulty which he would tind not easy to solve. For, no presbyter, 
 the pastor of a church, has a presbytery or council of presbyters in 
 his church, who are his brothers and colleagues. 
 
 151. The fact is, that when this letter was written, Irenjeus was 
 not Bishop of Lyons. He was then a Presbyter, and therefore 
 the presbyters of that church could v/ith propriety call him brother 
 and colleague: in proof of which take the extract from Jerome in 
 sect. 128, (at the bottom of the page) and the following passao-o 
 from Eusebius lie saj's, speaking of the sufferings of the Chris- 
 tians, " This account of things the churches of Lyons and Vienne^ 
 communicated in an epistle to the churchos of Asia and Phrygia; 
 and likewise to Eleutherius, Bishop, in a letter which they sent by 
 Irenseus, then one of their Presbyters, with a special recommenda- 
 tion of the person who carried it." (Bowdea's Letters 1. 1G9.) 
 
 152. The unsoundness of the argument used by Dr. Miller, (that 
 the occasional application of the title of presbyter or elder to the 
 Bishop, shows that the person using it considered them as one and 
 the same officer in the Church,) is shown in a striking light by the 
 fact, that it has been done by those who have expressed themselves 
 in the most decided manner respecting the superiority of the Bishop 
 over the presbyter. 
 
 153. Thus Dr. Miller quotes the following from Cyprian, whom 
 ho very properly calls " the venerable Bishop of Carthage." " The 
 people should not flatter themselves that they are free from fault, 
 when they communicate with a sinful priest, and give their consent 
 to the presidency of a wicked Bishop,'^'' &.c. (p. 174.) The quotation 
 is long and remarkably clear upon the subject, of which more oer-. 
 haps may be quoted hereafter. The object at this time is to sliow 
 thefallacyof concluding that a person who sometimes calls a Bish- 
 op a priest, or a presbyter, must intend that they are the same. No 
 Bishop surely would deny that he was a priest. Cyprian surely 
 would not, and yet he doss not hesitate to assert the superior au- 
 thority of that order of priests called Bishops. He uses the follow- 
 ing language: "What greater and better thing can I wish for, than 
 to see the flock of Christ illuminated by the honour of your confes- 
 sion? For as it is the duty of all the brethren to rejoice on this 
 account, so particularly the Bishop's portion of tho common joy is 
 
$0 
 
 greater, inasmuch as the glory of the Church is the superior's glory.'^ 
 " What reason liave we to be afraid of the wrath of God. when 
 some i^reshyters,r\e\{\\QV mindful o^ their oivn station, nor regardful 
 of the Bishop, their superior, are bold to assume all to themselves^ 
 to the reproach and contempt of their superior, a thing never hereto- 
 fore attempted under any of my predecessoi-s." [Bowden's Letters, 
 1. 167.] 
 
 154. Jerome is another writer whom Dr. Miller represents on 
 similar grounds as a decisive witness in his favour, although we 
 have the most positive evidence to the contrary. Thus, he says, 
 " We know that what Aaron and his sons icere, that the Bishop and 
 Presbyters are.'''' Again addressing the Church, he says, " The 
 Apostles were thy fathers, because that they begat thee. But now 
 that they have left the world, thou hast in their stead their sons, 
 the Bishops." He aBserts, " Without the Bishop's license, neither 
 presbyter nor deacon has a right to baptize." He says, " It is the 
 custom of the Church, for Bishops to go and invoke tlie Holy 
 Spirit,hy imposition of hands, on such as were baptized by Presby- 
 ters and Deacons, in villages and places remote from the mother 
 Church." " Do you ask," says he, " where this is written? In the 
 Acts of the Apostles." Speaking of the difference between the 
 Church and the Montanist heretics, he says, " With us, the Bishops 
 hold the place of the Apostles; with them the Bishop holds the third 
 place." [Bowden's Letters, vol, 1, p. 6, 7,8.] Ho also"calIg 
 Presbyters Priests of the inferior degree, and Deacons the third 
 degree.'"' [Religious world Displayed, by Robert Adam, B. A. 
 Oxford, vol. 2, p. 280.] 
 
 155. This is more than enough to show, that a man may occa- 
 sionally call a Bishop a Priest or a Presbyter, without conceiving 
 that they are of the same degree; and that Ireneeus's clear and ex- 
 press declarations, that the government of the Church at Home was 
 committed to one Bishop at a time, and successively to twelve whom he 
 names, each in his day governing thai Church, are not to be render- 
 ed void of meaning by the simple circumstance of his sometimes 
 applying to a Bishop the term Presbyter, 
 
 150, Wo have now, therefore, seen that Lardner speaks in very 
 high terms of Irena?us; of "his learning, integrity and good sense ;'^ 
 (Vol. 2, p. 157;) and that Mosheim mentions his five books against 
 heresies as "one of the most precious monuments of , ancient lite- 
 rature." (128.) 
 
SI 
 
 157. We have seen that this Father, who was acquamted with 
 jnany of those who were taught by the Apostles, and with som« 
 who were by them appointed Bishops of the Churches, and is said 
 to have suffered martyrdom, in other words, to have borne wit- 
 ness to the truth (96) at the expence of his life, in the year 202; 
 we have seen, that he expressly says, that the Apostles appointed 
 the Bishops as their successors in the government of the Church; 
 that he says that this was the case in all the churches that were in 
 all respects faithful; that he could enumerate the successions of 
 Bishops in all the churches, but, as this would take up too much 
 room in one volume or book, he enumerates those only who succes- 
 sively governed the Church at Rome, as a specimen of the order and 
 government of all the others; that, in mentioning those who governed 
 the Church at Rome, in order, by name, he says the Apostles de- 
 livered the Church to Linus to govern it, and after him to Anacle- 
 tus, and so on to twelve, the last of whom governed that Church 
 at the time the book was written ; and that, by this ordination and 
 succession the doctrine of the Church was handed down from the 
 Apostles, and had come even to the Christians of his day. (130) 
 
 158. We have moreover seen that Irena^us speaks in the most 
 exalted terms of Polycarp, and of his Epistle to the Philippians; 
 (pp. 72, 73;) and that Polycarp uses similar strong language in 
 (speaking of the Epistles of Ignatius, whereby the statements of 
 Ignatius are as completely supported by the evidence of Polycarp, 
 as if he had himself written those Epistles. (126, 127.) 
 
 159. We have seen that the testimony of Ignatius is as strong 
 as that of Irenffius as to the fact that the government of the Church 
 was in the Bishop, all ministerial authority proceeding from him; 
 (See 118 123, with the references to the Epistles of Ignatius in the 
 appendix;) but that the former is more particular with regard to 
 the different orders; speaking erpres&ly, in many places, of three 
 orders, Bishops, Presbyters, and Deacons; and in plain terms call- 
 ing the latter, ministers of the mysteries of Jesus Christ and am- 
 bassadors of God. (Epistle to the Trallians, sect. 2; Magnesians, 
 sect. 6; Philadelphians, sect. 10, 11.) That he also unequivocally, 
 in many instances, speaks of the Bishop as the object of the rever- 
 ence of the other two orders, and of their being subject to him, 
 (See Epistle to the Magnesians, sect. 2, 3, and the passages in Ital- 
 ics generally, in the Epistles of Ignatius in the appendix.) That he 
 jipeaks of the presbyters being particularly bound to refresh the 
 
 L 
 
82 
 
 Bishop; (Epistle to the Trallians, sect. 12;) and as having no au- 
 thority but uliat they derive from him, even to admitiislcr the 
 sacraments ot" Baptism and the Lord's Supper: (Epistle to the 
 Smyrneans, sect, 8:) And lastly, that these orders are all essential, 
 and that he expressly says, without them there is no Church. — 
 (Epistle to the Trallians, sect 3.) 
 
 160. Of this state of things in the Church, evidence more and 
 more abounds as we progress through the third century, because 
 more and more learning was enlisted in the cause of the Christian 
 Religion, and because more of the writings of the Fathers of the 
 succeeding centuries have been preserved. It is, however, need- 
 less to carry the investigation further for two reasons. 
 
 161. First, it is admitted by all, that the government of the 
 Church, from the Reformation up to a very ea:rly period, was 
 Episcopal; and the controversy relates to the nature of the govern- 
 ment only during the time, hctween the commencement of the preach- 
 ing of the Gospel and that period in which it is admitted that the 
 Church ivas Episcopal. 
 
 162. The most learned Presbyterian writers admit that the 
 Church was Episcopal in the year 140. The Provincial Assembly 
 of London, in the appendix to the Jus Divinum Ministerii Angli- 
 cani ask this question — " How long was it that the Church of 
 Christ was governed by the common council of Presbyters without 
 a Bishop set over them?" To which they thus answered, "Dr. 
 Blondel, a man of great learning and reading, undertakes in a 
 large discourse, to make out that before the year 140, there was 
 not a Bishop set over Presbyters; to whose elaborate writings we 
 refer the reader for further satisfaction in this particular." Blon- 
 del in his preface " labours to prove that the change of government 
 was made at Jerusalem, about the year 135 or 136; at Alexandria 
 about the year 143, and at Rome about the year 140." (Bowden's 
 Letters, vol. 3, pp. 82, 83.) 
 
 It has however been shown that the Church was Episcopal 
 throughout the first two centuries, and consetjuently throughout 
 the period in controversy; and therefore it is not necessary to pro- 
 secute the inquiry farther. 
 
 163. The second reason is, that if the fact be established that 
 the Church was Episcopal in its government for the first two cen- 
 turies; even if it should be made evident that it was Presbyterian in 
 the next five, it would only be evidence that the Church had depart' 
 
83 
 
 tJ from the Apostolical plan. Having therefore established the fact, 
 that the Church was for two centuries Episcopal, it is unnecessary 
 to inquire further into the matter. We are under the most positive 
 obligations to conform to the Apostolical form of government of 
 the Church; and if it should be made to appear that we have de- 
 parted from it, we are bound to return to it. This is an obligation 
 so far from being questioned, that it is a first principle not barely 
 admitted, but laid down as a fundamental position, by Dr. Miller 
 himself. His words are, " If all the interests of the Church are 
 precious in the view of every enlightened Christian, it is evident 
 i\\?ii the mode of its organization cannot be a trivial concern; and 
 if the Saviour, or those who were immediately taught by his Spirit, 
 have laid dovv n any rules, or given us any information on this sub- 
 ject, it behooves us carefully to study what they have delivered, 
 and to make it our constant guide.'''' And again, he says, "We 
 unite with such of them as hold the opinion, that Christians, in all 
 AGES, ai'e bound to make the Apostolic order of the Church, toith 
 respect to the ministry, as well as other points, the model, as far as 
 possible of all their ecclesiastical arrangements.'''' (Miller's Letters 
 pp. 6, 8.) 
 
 164. But although it is not necessary, strictly speaking, to pro- 
 ceed with this investigation regularly through the third and fourth 
 centuries, it may not be amiss to make some remarks upon the 
 semblance of argument on this subject, derived from other writers 
 than those heretofore mentioned, 
 
 165. Clemens Romanus is quoted by Dr. IMiller in support of 
 the doctrine, that there is but one order of ministei's. He was the 
 third Bishop of Rome, in which city there were numerous Presby- 
 ters. It will subsequently appear that there were forty six of this 
 order of ministers under one of his successors. 
 
 Clement and the Church at Rome, in order to compose a disturb- 
 ance in which the Corinthians had deposed their priests, (all of 
 them it appears,) wrote a very long letter to them, fully as long as 
 the whole seven Epistles of Ignatius together, in which he uses 
 every possible argument to induce them to return to a quiet and 
 orderly state. Very little mention is made of the Priests, against 
 Avhom they were violently excited. He mentions once Bishops and 
 Deacons and once Presbyters, and in a third place the chief Priest, 
 the Priests, and the Levifes. (Sections 40, 42, 44.) 
 
 The third, Dr. Miller objects tg admitting as applicable to tire- 
 
84 
 
 Christian Church, But they to whom the letter was addressedi 
 were not Jews, and he mentions these orders of priests in connex- 
 ion with the services God required of them, u-ho were Gentiles; 
 and half a century before that, it had been determined by the 
 Jewish Christians, that the Gentiles were not bound to regard the-- 
 Jewish ceremonies. Let this be as it may; it is certain, first that 
 the mention of two orders is destructive, as far as this testimony- 
 goes, of that doctrine which insists only on one; and as far as it 
 goes, supports that which insists on three: for, two are mentioned, 
 and one of the terms, Presbyter or Priest, is a general one, some- 
 times used to include Bishop, (5(5, p. 47, and 147) and is even ap- 
 plied to the Apostles. 
 
 But further, Polycarp is likewise quoted by Dr. Miller as being 
 an aid in support of the doctrine, that there is but one order 
 of ministers; and he commences with saying, " This venerable 
 martyr, like Clemens, speaks of only two ordf?'* of Church officers, 
 viz. Presbyters and Deacons. He exhorts the Philippians to obey 
 these oflicers in the Lord." "The word Bishop is no where men- 
 tioned in his whole Epistle; nor does he give the most distant hint 
 as if there w^as any individual or body of men vested with power 
 superior to Presbyters." (p. 138.) 
 
 This is a most extraordinary declaration. An ancient Father is 
 quoted to prove the truth of the doctrine that there is but one order 
 of ministers, when it is roundly admitted in the very outset that he 
 speaks of two, and when we know that he himself belonged to a 
 third. But independentlj- of this circumstance, does the omission of 
 the name of an officer, in an Epistle not written on the subject, 
 prove that there is no such officer? Polycarp says in this very 
 letter, " The Epistles of Ignatius which he w rote unto us, together 
 with what others of his have come to our hands, we have sent to 
 you according to your order; which are subjoined to this epistle; 
 by which you may be greatly profited ; for they treat of faith and 
 patience, and of all things that pertain to edification in the Lord 
 Jesusy (Sect. 13.) One of these epistles was written to him and 
 another to the Church at Smyrna, over which he presided. His is 
 addressed to "Polycarp Bishop of the Church which is at Smyrna," 
 &-C. Polycarp's own letter is directed "Polycarp and the Presby- 
 ters that are with him to the Church of God which is at Philippi," 
 &-C. In the letter to Polycarp, Ignatius tells him, " Let nothing be 
 Jjone without thy knowledge and consent," (Sect. 4.) In that t« 
 
Ilie Sniynieans there is enough to satisfy any man of the sentir- 
 rnents of Polycarp, shown by his approbation of the contents. — 
 (See the Epistle to the Sniyrneans in the appendix.) 
 
 166. If no ancient writer hud mentioned Bishops as a separat* 
 and superior order of ministers, the omission would have shown 
 that there were none. But when all but a few mention them, it is 
 absurd to argue their non-existence from the silence of the few. 
 
 If all Ignatius's Epistles, except that to the Romans, had been 
 lost, the argument for the non-existence of Bishops as a separate 
 order, would have been strengthened by the circumstance that that 
 name is but once mentioned in that Epistle, and that no other order 
 is mentioned at all; so that we cannot dp.termine any thing on the 
 subject from the Epistle to the Romans. The loss of all the Epis- 
 tles of Ignatius except that to the Romans, would have been the 
 more unfortunate because we shoulu thereby have been deprived of 
 the benefit of the evidence of Polycarp; the latter consisting only 
 of a full assent to the testimony that Ignatius had previously given: 
 which, though as positive as that which is assented to, requires the 
 knowledge of what that is, ia order to our determining what itself 
 amounts to. 
 
 If therefore the Epistles of Ignatius, except that to the Romans, 
 had been lost, we should have had one Epistle from each of three 
 very remarkable men, living in the first and second centuries of 
 the existence of the Christian Church, without any express men- 
 tion, in either of them, of Bishops as a separate order, superior to 
 Presbyters. But the preservation of the other Epistles of Ignatius, 
 besides that to the Romans, shows in the most striking manner, 
 that a man may write a letter to a church, scarcely mentioning 
 a single order of ministers; at the same time that in other epistles 
 he may, in the most marked manner, state the number and the 
 powers of the diflerent orders. Had, therefore, all the Epistles of 
 Polycarp and of Clement been preserved, it is plain from the case 
 of Ignatius, that we might have had as ample testimony from their 
 epistles, in support of the three orders, as we actually have from 
 his. 
 
 That we could not have any thing of an opposite character from 
 Polycarp, is evident from the circumstance of his being himself 
 Bishop of the Church at Smyrna, with Presbyters under him ; which 
 appears from a comparison of the address of Ignatius's Epistle to 
 Polycarp, with the address of Polycarp's Epistle to thePhilippians. 
 
In tlie former he is called Bishop, in the latter he speaks of the 
 Presbyters with him. That Polycarp does not style himself Bishop, 
 is no evidence that he did not occupy tiiat station in the Church at 
 Smyrna. Ignatius does not in one of his Epistles style himself 
 Bishop. 
 
 That we should not have any thing of an opposite character from 
 Clement, is evident from the circumstance of his being Bishop of 
 the Church at Rome, and having numerous Presbyters under him. 
 One of Clement's successors, about 150 years after him, had forty 
 six presbyters and seven Deacons under him, (Eusebius, Book vi, 
 chap. 43, quoted by Bowden 1, 74.) 
 
 167. Dr. Miller (p. 149) quotes " Papias Bishop of Hierapolis, 
 a city of Asia, said to have been ' a hearer of John and a companion 
 of Polycarp.' He flourished about the year 110 or 115." "The 
 only thing," he says, " remarkable in this passage, is, that the wri- 
 ter, obviously, styles the Apostles, Presbyters.'''' This might have 
 been shown as easily by quoting the New Testament. See on 
 this subject section 56, (p. 47) and section 147 of this essay. 
 
 168. He also quotes (p. 155) Justin Martyr, (whose works I 
 have not been able to procure) to show that the president of the 
 hretliren officiated at the public assemblies for worship; a passage 
 entirely destitute of bearing on the subject, as far as T am able to 
 judge. The president of the brethren is he who presides, without 
 designation of order. The Bishop presides if he be present. The 
 Presbyters preside in his absence. In absence of both, the Deacons. 
 The question in debate is not who presides; but who is the source 
 of authority to preside. 
 
 This very passage, like almost every one quoted by Dr. Miller, 
 is destructive of his system of Church Government, by containing 
 evidence of more than one order of ministers. The president dis- 
 tributes the bread and wine, "and to those that are absent it is sent 
 by the Deacons." (p. 156.) See v/ith respect to their ministerial 
 character, sections 41, 120. 
 
 169. The testimony of Clemens Alexandrinus, a Presbyter of 
 the Church at Alexandria, Dr. Miller thinks, as he does that of Ig- 
 natius, in favour of the doctrine of one order of ministers in the 
 Church. 
 
 170. lie quotes the following: '^We who have rule over the 
 churches, are Shepherds or Pastors, after the image of the good 
 Shepherd." (p. 157.) There is nothing in this contrary to the 
 
87 
 
 doctrine of three orders. The Presbyters do rule the churches in 
 subordination to the Bishop. Paul says, "^et the Elders that rule 
 M'ell be counted worthy of double honour," in the same chapter 
 (I. Tim. v) in which, instructing Timothy how to deal with these 
 Elders, he says, "Them that sin, rebuke before all, that others (the 
 others or the rest) also may fear," (See the note to p. 33 of this 
 essay.) 
 
 171. Again, speaking of the impropriety of women wearing th© 
 hair of others, Clement says, "On whom or what will the Presby- 
 ter impose his hand? To whom or what will he give his blessing* 
 Not to the woman who is adorned, but to strange locks of hair, 
 and throjgh them to another's head." (p. 158.) Here a Presbyter 
 confirms, which being (Dr. Miller argues) the office of a Bishop, 
 it is evident that Bishops and Presbyiers are one. (p. 161.) To 
 this it is replied, that in Egypt it was the custom, wheji the Bishop 
 was absent, for the Presbyters to confirm. " Apud Egyptum Pres- 
 byteri confirmant, si praesens non sit Episcopus." (Com. q. vulgo 
 Ambros, die. in 4 Epis. ad Ephes. §9. See Hooker vol. 2, p. 256, 
 note.) This very exception proves the rule, that it was the Bish- 
 op's special duty. It was only when he was absent that the Pres- 
 byters confirmed: and moreover the statement that in Egypt this 
 was the custom, implies that it was not the common practice of the 
 Church. It is evident therefore that the conclusion from this cir- 
 cumstance, that Bishop and Presbyter are one, is exactly the re- 
 verse of what fairly flows from it, when all the facts are stated. 
 
 r72. Dr. Miller also quotes a Iqng passage to show that Clement, 
 in speaking of the Bishop in one instance, calls him a Presbyter. — 
 It has been already fully shown that this is sometimes the case with 
 those who unquestionably assert a diflference between them; (155 
 and preceding sections) for the reason, that Bishops are Presbyters 
 or Elders, but all Presbyters are not Bishops. (56) And this dis- 
 tinction is as completely made by Clement as by other writers. He 
 says, " Now in the Church here, the progressions of Bishops, Pres- 
 byters, Deacons, 1 deem to be imitations of the evangelical glo- 
 ry," &c. " Many other commands, appertaining to select persons, 
 are written in the sacred book ; some to Presbyters, some to Bishops, 
 some to Deacons, and some to widows." (Miller's Letters pp. 158, 
 159.) Can any man conceive that Clement in these passages had 
 in view a ministry of u. single order? 
 
 173, Dr. Miller next quotes Tertullian, whom he also thinks a 
 
Supporter of the doctrine he maintains. He brings forward the fol- 
 lowing passages. (1.) ','In our religious assemblies certain approv- 
 ed Elders preside, who have obtained their office by merit, and not 
 by bribes." (2.) " Wc receive the sacrament of the Lord's Supper 
 from the liands of none but the Presidents of our assemblies." — ■ 
 (3.) " Before we go to the water to be baptized, we first, in the 
 Church, under the hand of the President profess to renounce the 
 devil." (4.) " It remains that I remind you of the custom of giving 
 and receiving Baptism, The right of giving this ordinance belongs 
 to the highest Priest, who is the Bisliop. Then to the Elders and 
 Deacons, yet not without the authority of the Bishop, for the sake 
 of the honour of the Church. This being secured, peace is secur- 
 ed; otherwise even the laity have the right." (p. 170.) 
 
 1'74. On these quotations Dr. Miller remarks, " This Father telle 
 us, that in his day, Presbyters pi^esided in their assemblies; that 
 the Presidents of their assemblies alone, in ordinary cases, baptiz- 
 ed- and that they received the Lord's Supper from no other hands 
 but those of the Presidents; and at the same time he informs us, that 
 administering baptism is the appropriate right of the highest Priest, 
 ivho is the Bishop. What," he says " are we to infer from this 
 representation, but that Presbyter, President, and Bishop are em- 
 ployed by Tertullian as titles of the same import?" (p. 171.) 
 
 175. The first of these quotations (173) was found after long 
 search over 67 pages folio {'Dr. Miller having omitted references 
 in too many instances) at p. 67 of TertuUian's "Apology for the 
 Christians against the Nations." The words are, " Pra^sident pro- 
 bati quique seuiores, honorem istum non pretio, sed testimonio 
 adepti." " Certain approved Seniors (or old men) preside, having 
 obtained that honour by merit, not for a price." Presbyters ai'c not 
 mentioned. Addressing the heathen nations in general, it was suf- 
 ficiently explicit to say that certain approved old men presided; and 
 this terin is so general that it certainly does not indicate Presby- 
 ters particularly. 
 
 176. The second and third quotations in section 173, are taken 
 from TertuUian's book written concerning a Christian soldier, who 
 would not wear on his head a crown he had received as a reward of 
 merit, and was hurried to prison covered with his own blood. — • 
 Tlic tliird precedes the second in Tertullian : See chap. iii. 
 
 177. In this sentence, (the third in 173), the word Dr. Miller had 
 translated President, is a:jtistes. AntifMs, Ainsworth says, sig^ 
 
ad 
 
 iiifics properly a chief priest, prclcttc, bishop, or abbot, but is also 
 used for a chief man or one who is eminent among others. 
 
 178. la this sense Tacitus uses it in speaking of Ignatius in his 
 life of Trajan, section xci. "Ignatius, Antiochia? Christianorum 
 ANTisTEs, difficilia tempora, quibus multi i>eriere, erat elapsusj cum 
 tandem accusatus, coram Trajano sistere se jussus est. Is pervicax 
 perstitit, seque Theophorum dicebat. Trajanus jubeti, eum compre- 
 hendi, duci Romam, ct in amphitheatre bestiis objici; ut Populus 
 Romanus Theophori spectaculo fruatur." " Ignatius, the Bishop 
 of the Christians at Anlioch, had escaped the difficult times in 
 which many had perished; when at length being accused, he was 
 commanded to present himself before Trajan. He continued im- 
 moveable, and called himself Theophorus. Trajan commanded him 
 to be taken, to be led to Rome, and to be cast to beasts in the am- 
 phitheatre; that the Roman People might enjoy the sight of The- 
 ophorus."* 
 
 179. In the second quotation in section 173 the word translat- 
 ed, Presidents, is in Tertullian Prcesidentimn. This word is a 
 participle and signifies preMdhig persons, and does not designate 
 the office they bore. PrcBses is the word for President. 
 
 180. The whole passafge, including both these sentences runs 
 thus: " Finally that I may commence with Baptism, About to go to 
 the water, we profess therei, but likewise a little before in the Church, 
 under the hand of the Bishop, that we renounce the devil, and his 
 service, and his angels. And then we are three time^ immersed, 
 doing somewhat more than our Lord appointed in the Gospel. — 
 Thence being taken up wc taste a mixture of milk and honey; — 
 and from that day wc abstain from Ihe daily bath for a whole week. 
 We take ihe Sacrament of the Lord's Supper^ commanded to all 
 by our Lord, at the season of eating, even in our meetings before 
 day liglii, nor from the hand of any others than the presiding per^ 
 sons.'''' (TertuUiani Do Corona Militis Liber, Cap. iii.) The 
 werdij in Italics correspond with what Dr. Miller has quoted. 
 
 181. It is to be remarked that the most solemn time of Baptizing 
 
 * Tacitus mentions Ighafius again in section xcv, in tlie following irianner, 
 <' iMcantiinc! Ignatius, v.hom we have above njcntioned, liad arrived at Rome. — ' 
 When tile sports were a'bout to close, on tlie lolli of the kalends of January, h<o 
 was cafct to lions ^nd iinnuuliately torn to pieces, being more greedy of death, 
 tlian the nuitss of mankind are of life. The same alacrity of the Christians was 
 seen not only in the City, but in tiie provinces : and it was of service to thera ; 
 li)r it was ii thutao to ui/aUh with death, those to whom h was a pleqsqve to 
 tlia." I 
 
 H 
 
90 
 
 was from the feast of* the Passover until the day of Pentecost. • 
 (TertuUiani Do Bap. Lib. Cap. xix.) During this solemn time 
 the new converts, after frequent prayers, fastings, and watchings, 
 with confession of all their sins, (Ibid, cap, xx) being about to 
 go to the water, renounced under the hand of the Bishop, the devil 
 &c. and afterwards received the Sacrament of the Lord's Supper 
 from the hands of the presiding persons. 
 
 182. The question is who are these presiding persons? They 
 could not mean the Bishop alone: for there was but one Bishop in 
 a city according to the unanimous voice of the Fathers. (130, 131, 
 147.) And accordingly in the passage quoted by Dr. Miller, (173, 
 3) the woyd antistitis is singular, though in order to draw his con- 
 clusion in section 171, he has been obliged to make it plural, 
 ■presidents. 
 
 1M3. The question (182) is answered even by the very passage 
 quoted by Dr. Miller in section 173, marked (4); which runs 
 thus in l^ertuUian: " Superest ad concludendam matcriolam de 
 observationequoque dandi &accipiendi baptismumcommonefacere, 
 Dandi quidem hahet jus sumvius sacerdos, qui est Episcapus. De- 
 kinc Preshyteri ct Diaconi, >'on tamen sine Episcopi auctoritate 
 propter Ecclesicz honorcm. Quo salvo, salva pax est. Alioquia 
 etiamlaicis jusest. (Tcrtul.De Bap.Lib. cap. xvii.) "It remains 
 to remind you, &c. The highest Priest, who is the Bishop, has the 
 right of Baptising. After him the Presbyters and Deacons, not 
 however vAthont the permission of the Bishop, on account of the honor 
 of the Church.''' S;c. And this also agrees with the unanimous 
 voice of the Father.-, that the Presbyters and the Deacons, by vir- 
 tue of authority given thein by the Bishop, administered Baptism. 
 Tiiey therefore, tog-ellicr with the Bishop, were the presiding per- 
 sons: and ill his abi^once, !i!>:ewise, they were the presiding: persons, 
 and had authority from tlie Bishop, by virtue of their ordination, 
 to baptize, and to do those things ncccsi:a7'y to the exercise of reli- 
 gion; but there v. ere things that they could not do, as a|)pcars not 
 only from the Eni;?tie3 of Cyprian; of wiiich one has been alrearly 
 quoted, (153) and others v/iil presently be produced. (Sec 191^ 
 192, 194, 197 to 203, and most of the passages in Italics in Igtia- 
 tius's Epistles in the ai)pendix.) 
 
 184. Dr. Miller's intercnce, therefore, in section 174, is with- 
 out foundation: indeed, to conclude that Bishop and Presbyter arft 
 ©ne, in the face of such a quotation as the last from TertulUau, 
 
91 
 
 is doing such violence to language, that too much time lia«, per- 
 haps, been devoted to pointing it out. 
 
 185. The following passages frouj Tcrtiilliau will further show 
 how extremely absurd it is, to quote detached sentences without 
 reference to the circumstances in which the piece was written, or 
 to whom, and by means of them to endeavour to explain away the 
 clearest expressions. Terlullian speaking of heresies, says : " But if 
 any dare to mingle themselves with the Apostolic age, that thus they 
 may appear to be handed down from the Apostles, because they were 
 under the Apostles, we can say : Let them then produce the ori- 
 gins of their churches: let them declare the series of their Bishops, 
 so running down from the beginning by successions, that that first 
 Bishop may have some one of the Apostles, or Apostolic men who 
 yet continued constant with the Apostles, for their author and pre- 
 decessor. For, in this manner the Apostolical Churches trace their 
 origin: as the Church of the Smyrnsans having Polycarp, relates 
 that he was placed with them by John- As the Church of the Ro- 
 mans tells of Clement ordained by Peter; in like manner also the 
 rest of them show that tliey have grafts of the Apostolic seed, who 
 were appointed to the Bislioprick by the Apostles. Let the here- 
 tics do any thing like this."" (TertuUian against the Heretics, 
 chapter xxxii.) 
 
 188. It is worth remarking here, that Tertullianwho lived at the 
 same time with Irenceus, the former a Presbyter In Carthage and 
 the latter Bishop of the Church at Lyons in France, agree entirely. 
 It is also observable that they both wrote against heretics, and the 
 challenge with which the last quotation from Tertullian concludes, 
 shows the confidence he felt that what is there stated could not be 
 contradicted. 
 
 187. The following short quotation is of the same import. "We 
 have Churches, the foster-children of John. For if Marcion denies 
 his Revelation, nevertheless the succession of Bishops rehearsed 
 to the beginning Avill stand in John their author. Thus likewise 
 the excellency of the rest i^ recognized," (Tert. against Marcion, 
 Book iv, chapter v.) 
 
 188. The next Father quoted by Dr. Miller is Cyprian, who was 
 ordained Bishop of Carthage in the year 248, having before that 
 time been a Presbyter, according to the testimony of his Deacon 
 Pontius, and of Eusebius and Jerome, quoted by Dr, Bowden vel. 
 I, p. 9Q. 
 
92 
 
 In the passage quoted in section 153, (" Tlie people should not,'* 
 &!^c.) there is mention of a Priest and a Bishop, wliich is repeated 
 in the sentences following that quoted : but to say nothing of the 
 obvious trnth that a Bishop is a Priest, (Sect. 56, p. 47, and sect. 
 155) there is nothing in tliis sentence to show that C^^prian was 
 speaking of the same character. The language would be perfectly 
 prof>er if he was speaking of two, both Bishop and Priest; and 
 what follows shortly after, shows that he had no idea of tliere be- 
 ing one order of ministers only. 
 
 He says, "j!\nd we may take notice that the Apostles observed 
 this, not only in the ordination of Bishops and Priests, but also of 
 Deacons," &-c. Here are the three orders distinctly mentioned in 
 the same epistle: and in the 32nd, " Seeing a Church consists of a 
 Bishop, Clergy, and all that stand faithful."' (Mill. Let. p. 175, 176.) 
 
 189. The following is another passage quoted by Dr. Miller. - 
 (p. 176.) " The Deacons ought to remember, that the Lord hath 
 chosen Apostles, that is Bishops and Presidents; but the Apostles 
 constituted Deacons, as the ministers of their Episcopacy, and of 
 the Church.'' In this passage Bishops and Apostles are spckeii 
 of as one. Presbyters are not mentioned, because Cyprian is com- 
 paring Bishops and Deacons; and therefore these two orders only 
 are mentioned. 
 
 190. The existence of these three orders of ministers is clearly 
 expressed by Cyprian on many occasions. While Bishop of Car- 
 thage he was induced by threats of being thrown to lions, to 
 conceal himself for a time. In his concealment he continued to 
 govern the Church by letters to his presbyters. 
 
 191. In his 41st Epistle we are informed that he deputed two 
 Bishops and two of his Presbyters "to examine the ages, qualifi- 
 cations, and merits of some in Carthage, that he whose province 
 it was to promote men to ecclesiastical offices, might be well in- 
 formed about them, and promote non^ but such as were meek, 
 humble and worthy." (Bowden's Letters 1, 100.) 
 
 192. In his 59th Epistle he says, " Is glory given to God, Avhen 
 Presbyters, contemning and trampling on their Bishops, should 
 preach peace with deceiving words, and give the communion," &ic. 
 (Bowden's Letters, 1, 104.) See two other striking passages of 
 similar import, from Cyprian, in the 153rd section of this essay 
 
 193. " When Cyprian sent Numidicus to be placed among the 
 Presbyters of Carthage, he gives thi^ reason for it; ' that he might 
 
on 
 
 adorn lite -plenty of Im Prcshi/tcrs with such worthy men, it bfeing 
 now impaired by tlie fall of some,' that is during the persecution." 
 (Bowden 1, G5.) And speaking again of the same person, Cyp- 
 rian says, "It is the pleasure of our Lord, that he should be joined 
 with our clergy, and that our numbers which the lapse of some 
 Presbyters hath diminished, should be recruited, and adorned with 
 such iUustrious Priests."" (Ibid. p. 09.) 
 
 194. His 39th Epistle "runs thus, 'Cyprian to his Presbyters 
 and Deacons, and to all the people, his brethren, sendeth greet- 
 ing." The quotations given just above, (192, 193) show that 
 these were Presbyters in the proper sense of the word, who in 
 subordination to the Bishop governed the Church, administered the 
 Sacrament, &e, Cyprian's writings abound with passages totally 
 irreconcilable with the scheme of Presbyterian government, and as 
 completely consonant to the Episcopal. He says in one place, 
 *' Yea, it is not a matter left to our own free choice, whether 
 Bishops shall rule or no, but the will of our Lord and Saviour is, 
 Jthat every act of the Church be governed by her Bishops." (Bow- 
 den 1,67; Hooker 2, 259.) 
 
 195. The number of Presbyters under Cyprian is not known. - 
 He however mentions eight besides some who had lapsed in the per- 
 secution. (Bowden 1, 70.) At one time six Presbyters left the 
 Church, and after that Cyprian mentions three by name as being 
 the chief or principal Presbyters. (Ibid. p. GO.) There were at 
 least six churches in Carthage mentioned by name, besides two 
 great churches without the city; one where Cyprian suffered mar- 
 tyrdom, and the other in which he was buried. And 'I do not 
 question,' says Stillingfleet, ' there were many others which I have 
 not observed ;" &c, (Ibid p. 70.) 
 
 196. This notice of Cyprian must not be dismissed without re- 
 marking on some extraordinary assertions of Dr. Miller. Com- 
 paring the powers of the Bishop and Presbyters, he says, " And in 
 what respects he (Cyprianj differed from the other Presbyters^ 
 whether only as a standing chairman or moderator among them, as 
 seems to be intimated by his calling them repeatedly his colleagues 
 or co-presbyters, we are no where infornjcd. All we know is, that 
 writing to them in his exile, he requests them, during his absence, 
 to perform his duties as well as their own; which looks as if Cyp- 
 rian considered the Presbyters of his Church as clothed with full 
 power to perform all those acts which were ineuratbent on him a* 
 
94 
 
 Bkhop, and consequently as of the same order with himself.'? — 
 ((>. 177.) 
 
 197. In irltaf respects he differed from the other Presbyters, 6fc. 
 we are no ichere informed, says Dr. Miller, (190.) See what 
 Cyprian says in sections 153, 191, 192, 194, with regard to the 
 dilFerence between him and his Presbyters. 
 
 198. All we knou' is, tha.t w?iting to them in his exile, he requests 
 them, &c. says Dr. Millev, (198.) 
 
 Cyprian's words are not quoted. The defect is here supplied 
 from Hooker, (vol. 2, 259:) "By these letters / both exhort and 
 command, that ye whose presence there is not envied at, nor so 
 much beset with dangers, supply my room in doing those things 
 which the exercise of Religion doth require." 
 
 199. Which looks as if Cyprian considered the Presbyters 
 
 of the same order ivith himsdf, says Dr. Miller, (196.) But what 
 says C3'prian to this? While he exhorts and commands the Pres- 
 byters to supply his room in doing those things which the exercise 
 of religion requires, his letters show that he exercised even in his 
 exile his peculiar powers., and that he reprobates any attempt of 
 the Presbyters to exceed their subordinate authority, and encroach 
 on Ms superior power. (191, 192, 194, 153.) 
 
 200. Cyprian was chosen Bishop when he had been but a short 
 time a Christian. He assumed the office with reluctance; and was 
 in the habit of consulting his Presbyters and Deacons on most occa- 
 sions. Writing when in exile, to the Presbyters and Deacons, and 
 informing them that he had ordained Aurelius a reader in the Church, 
 he says, "In all ecclesiastical ordinations, most dear brethren, I 
 used to consult you befurehand, and to examine the manners and 
 merits of every one with common advice." (Bovvden 1, 100.) — 
 Here he speaks of what he chose to do; / used to consult you, im- 
 j)lying the right to do it or not. 
 
 201. But although he treated them with sucli deference and re- 
 spect, he was very far from considering the Presbyters of his 
 Church in the light Dr. Miller would have his readers believe. - 
 (190.) 
 
 The Presbyters in the absence of Cyprian had admitted the 
 lapsed to the communion without having exacted the full penance, 
 and without his consent. He wrote to them several letters on tho 
 subject, sharply reproving them_, in which he uses the following 
 «?xprcssioiis' 
 
05 
 
 '* I have long preserved my patience, very dear brethren,"" ^c. 
 *'For what danger ought we not to fear from giving oircnce to the 
 Lord, when some Presbyters, neither mindful of the Gospel, nor of 
 their own place, nsr bearing in mind the future judgment of the 
 Lord, nor the Bishop now set over them, assume all (power) to 
 themselves with the injury and centempt of him that is set over 
 them, which was never done at all under our predecessors.'" In ad- 
 dition to this plain assertion of his own superiority, he suspended 
 the persons who had been received until he should return, and 
 promises them a fair hearing before him, in the presence of the 
 confessors and all the people. (Taylor's Works, vol. vii, p. 1G3.) 
 
 202. Cyprian in his two next epistles, (10th and 11th) says 
 more on this subject, telling the Presbyters that they ought to have 
 asked the Bishop's leave, "as was always done in time past under 
 our predecessors." And upon its being alleged that the confessors, 
 whose requests were almost always granted, had interceded for the^ 
 lapsed, he writes, that the confessors should have kept their peti- 
 tions for the Bishop to consider, and beeause they did not, in so 
 doing, " reserve for the Bishop the honor of his office and chair," 
 he suspended them, as before mentioned; until he might be able to 
 return and examine their cases. (Ibid.) 
 
 203. With like views, Cyprian, in his Epistle to Rogatianus, 
 who complained to him of a Deacon who had abused him. his Bish- 
 op, writes, " Exercise the power of your office upon him, and ei- 
 ther suspend him or depose him." He likewise commends Corne- 
 lius, Bishop of Rome, for driving Felicissimus, the schismatic, 
 from the Church " v/ith full authority, as becomes a Bishop." — 
 (Ibid.) 
 
 20-1. Dr. Miller says, " Firmilian, Bishop of Ccesarea, who was. 
 eontcmporary Avith Cyprian, in an Epistle addressed to the latter, 
 has the following passage. Cyprian. Epist. 75 : ' But the other he- 
 retics also, if they separate from the Church, c.?n have no power or 
 grace, since all power and grace are placed in the Church, where 
 Elders preside, in whom is vested the power of baptizing and im- 
 position of hands, and oriUiiationy (p. 179.) 
 
 205. In this very letter, however, Fermilian says, "How is this, 
 that when we see Pavl iiaptized liis disciples again after Johri's 
 fcapiism, we should make any doubt of baptizing them who return 
 from heresy to the Church, after that unlawful and prophane bap- 
 tism of theirs, unless Paul was less ihan these Bishops of whom 
 wt are speaking noii'^'' &.c. (Bowden 1, 138.) 
 
90 
 
 206. In his 75th epistle he says, " Where we may observe, that 
 the power of remitting sins was granted to the Apostles, and to 
 those Ciiurches which they, when sent forth by Christ, formed and 
 founded, and to those Bishops icho succeeded them, in a due and 
 regular course of vicarious succession. Under what other notion 
 can we, therefore, consider these adversaries of the one Catholic 
 Church, whereof we are members, these enemies of ours, of us, 
 / say, who are successors to the Apostles,''"' &c. (Bowden 1, 140.) 
 
 207. From a comparison of these quotations (204 to 200) it is 
 manifest that they were Bishops whom he speaks of under the name 
 of Elders in the first, (204.) Being a Bishop and calling himself a 
 Bishop and a successor of the Apostles, (206) he must have had 
 the same powers with other Bishops of the age, such as Cyprian, 
 with Presbyters under him: consequently he did not mean to call 
 those who were Bishops, Presbyters in the inferior sense. It has 
 been already shown that some writers occasionally used the gen- 
 eral term Presbyter, or Priest in speaking of the Bishop, (155 and 
 preceding sections^) and the following quotation from Jerome, (who, 
 according to Dr. Miller, is a decisive witness in his favour,) is an 
 instance of the application of the word Priest to the Bishop, at the 
 same time that the superiority of the latter is declared. Advising 
 Nepotian, Jerome says, " Be thou subject unto thy Bishop, and 
 receive him as the Father of thy soul. This also I say, that Bish- 
 ops should know themselves to be Priests, and not Lords; that they 
 ought to honour the Clergy as becometh the Clergy to be honoured, 
 to the end their Clergy may yield them the honour which, as Bish- 
 ops, they ought to have." (Hooker 2, 263.) See 3rd section of 
 the epistle of Ignatius to the Magnesians and the 12ih of that to 
 the Trallians for passages enforcing this obligation of the PreS' 
 byters to honour the Bishop. 
 
 208. The preceding sections had been put to press when a verV 
 strange objection to the testimony of Irenanis was observed in turn- 
 ing over the leaves of Dr. Miller'* Reply t® Dr. Bowden. 
 
 209. Irensei^s states that the Apostles left the Bishops as their 
 auvccssors in the Churches, delivering to them iheirown places of 
 governors; and that having founded and instructed and built up 
 the Church at Romo, they delivered to Linus the Bishoprick, to 
 govern the Church. To him succeeded Anacletus; after him, i» 
 the third place from the Apostles, Clement obtained the Bisliop- 
 vick; who b'/Ji saw the Apostles ti^eraselvcs, and conferred with 
 
m 
 
 them, &c. To Clement succeeded Evarlstus; and Alexander t# 
 Evaristus, and so on to twelve, (130.) 
 
 Tlius tlie Bishoprick was delivered to one person and aften- his 
 death to another; and so on, to one at a time. But we know that 
 thei'e were many Presbyters at the same time in Rome. Under 
 Cornelius there were forty-six, (Euseb. Ec. Hist. Lib. vi. cap, xliii;) 
 and Paul incidentally mentions eight Sunergoi, fellow-labourers or 
 helpers in the Gospel, besides two Diakonoi, Deacons or ministers.* 
 
 210. To the question, Why does Irena^us single out Linus, Ana- 
 cletus, &.C. (209) as successive Bishops of the Church at Rome, 
 when there were many others in that Church at the same time, who 
 according to the Presbyterian doctrine, were all equal to the one 
 singled out by name? — Dr. Miller has no other reply to make than 
 this, that the sthtement of IrciKEUs is not to be relied on. In sup- 
 port of this he makes the following obsel'vations. 
 
 211. IrenfEus "says that Anacletus was before Clemens, and 
 next to Linus. Tertullian and several others assure us that Cle- 
 mens was next to Peter, and of course before Anacletus. Epipha- 
 nius and Optatus say that Anacletus and Cletus were before Cle- 
 mens. While Augustin, Damasus, and others, assert that Ana- 
 cletus, Cletus, and Linus, were all antecedent to Clemens. Here 
 is perfect confusion." (Miller's Reply to Bowden p. 174.) 
 
 212. Dr. Millerhas given no references, and after long search 
 I have found Tertullian's and Epiphanius's lists. They do not 
 agree with Dr. Miller's statements. 
 
 Tertullian's list is as follows : Linus, Cletus,^Anacletus, Clemens, 
 Evaristus, &lc. agreeing entirely with Irenaius except in the intro- 
 
 * These arc Urbane, our helper in Christ, Stincr£;on, the same title which 
 Paul gives Timothy in the same chapter ver>ie 21, (Rom. xvi, 9;) Aquila and 
 Prisca or Priscilla (Pri-=ca according to Gricsbach) my helpers, sunergous, (the 
 lamc titlo in the accusative plural,) (Rom. xvi, 3;) Marcus, Aristarchus, Jcsas 
 who is calleil Justus, my icilow-workcrs, sunergoi, (the same title in the nomi- 
 native plural.) (Coloas. iv, 10, 11;) the two former likewise, with Luke, and 
 Bemas who afierwards loft him in Rome, are styled fellow -labourers, sunergoi, 
 in the Epistle to Philemon 24th verse. Busid(^s these eight who are called by 
 somewhat dilTorent titles in our translation of the New Testament, but all by 
 the same in the original, suiNehgoi, there were two others, Epaphrai and Ty- 
 ohicus. 
 
 B^paphras is called a servant of Christ, (Coloss. iv, 19,) doulos, and our 
 dear fdluie- servant, sun-doiiluii, and faithful minister of Clirisi, diakonos, or 
 deacon of Christ, (Coloss. i, 7.) Tychichus is called a taiihful 7wnis?tT inthe 
 Lord, (Ephes. vi, 21,) dialconos, or deacou in the Lord; and also a faithful 
 minister and fellow-servant in the Lord, diakonos, or faithful deacon and fellow- 
 servant in the Lord. (Coloss. iv, 7.) 
 
 Besidts these ten, tlune were Linus and Clemens, both of whom were after- 
 wards Bishops of the Church at Rome, (lOO.) 
 
 N 
 
98 
 
 tluction of the naiwc Clctus after Linus. (TertuU. vs. MarcioiTy 
 Lib. iii, cap. ix.) 
 
 Epiphaniiis's list is as ibilows after Peter and Paul: Linus and 
 Cletus, Clemens, Evaristus, &;c. agreeing with Irena^us except in 
 the substitution of the name Clctus for Anacletus, and the mention 
 of Evaristns's name twice. (Epiphaaius, Bishop, against the Here- 
 sies, Book A, heresy 27.) 
 
 To the other authors I have not access, but it is not material, in- 
 asmuch as Dr. Miller says Optatus agrees with Epiplranius, and 
 Augustin and Damasus mention the same names as preceding Cle- 
 mens, that Tertullian docs. 
 
 "213. The whole difierence, then, is in the names intervening 
 between Linus and Clemens. They are almost the same, and 
 might easily be mistaken one for the other. Aiid if Dr. Miller, who 
 lives in an age v^hen the art of printing has so multiplied books, 
 has such mistakes as those above stated, it certainly \fould not be a 
 stran<Te thing if some of those who in the scarcity of manuscripts 
 in ancient times, often quoted from memory, were to mis-spell the 
 name of Cletus or Anacletus, and thus in process of time cause 
 .some to have one name, others to have the other, and a third set 
 to have both m their writings. After this wa? written I met with 
 the following observation in Cave's Live.?, wliicJi strongly supports 
 this view of the matter. He speaks of Clctus o)* Anacletus; "for," 
 he says, " the Greeks, and doubtless most truly, generally make 
 him the same nersou." (Cave'tj Lives 2, ISO.) This statement 
 reduces the numbcr^of lists from three to two, inasmuch as the two 
 Greeks, Irenaus and Epiphanius, differ in nothing but in using 
 different names cf the same person, or rather spelling the same 
 name differeatly; the one being a mere contraction of the ether, 
 not move remarkable than occurs in every language. Thus we 
 have Derick for Tiicodorick, Elmer for Ethelmcr, lliuph \ov Ro- 
 dolph, ileynnklus for Keginaldus, &c. 
 
 211. Tertaiaan has one passage v.hicli, possibly, Dr. Miller had 
 in view in the quotation above. (2H,) He says, '• Sicut Roma- 
 norum Clenienttni a Petro ordinatum edit:" ''As the Church of 
 the Uomans tells of Clement ordained by Poter.*' The v, liulc pas- 
 sar^e has been given in a previous section. (185.) Tertullian 
 montioas the ordination of Clement by Peter as a circumstance 
 stated, s;iid, or asscrled by the Church of the ivOL.iasis: he does not 
 State it on any special authority, much less decs he cay it on his 
 
99 
 
 own. On the contrary he says expressl)-, " Ilac cathedra, PctruS 
 qua sederat ipse, locatum Maxima Roma Linura, primum considere 
 jussit." "In this chair, in whicji Peter himself had sat, he com- 
 manded Linus, settled inCireat Home, first to ah,'''' (TertuUian. 
 adv. Marcion. Lib. iii, cap. ix.) 
 
 215. But why spend more time upon so insignificant an objec- 
 tion? Is not the statement to be relied on as to the main fact, 
 that one was singled out and set over the Church to govern it? — • 
 Does not every one, even of Dr. IMiller's witnesses, testify as to 
 the fact tliat there was a succession of individual Bishops, each 
 ■in his dai/ governing the Church? TertuUian uses the strong lan- 
 guage, "Evaristus ab hoc re.rt.^ sine crimine legem."" '• Evaristus 
 after him ruled or governed M'ithout reproach." The word rexit 
 conveys the idea of governing as a king. Speaking of Higinus 
 who succeeded Telesphorus, he uses the word magistcr, a master, 
 ruler, or chief. (See passage last quoted.) 
 
 How insufficient too, an objection that will apply to the list of 
 one Church only, while tlic lists of the successive Bishops of the 
 Churches at Alexandria and Jerusalem, given by Eusebius from 
 the time of the Apostles down, stands unalTected by it. 
 
 216, To argue that the statement, universal in the Church, that 
 ^' in one city there could not be more than one Bishop," (Jerome, 
 Miller's Letters p. 182) is not to be relied on, because there is a 
 disagreement among the Fathers, as to the name of one of the 
 Bishops of the city of Rome, — is about as reasonable as to argue 
 that the same city was not governed by a succession of Consuls, 
 but that all the Senators had equal authority in the government, 
 because there is some confusion in the lists which are handed down, 
 of those who successively tilled that high office. If there is some 
 lincertainty respecting the exact order in which these succeeded 
 one another, when there was every possible inducement to keep an 
 exact account, and every aid tiiat power could afford to have it 
 done, how much greater might there be expected in the records of 
 a people incessantly persecuted, whose leading men were continu- 
 ally slaughtered, insomuch that for 300 years every Bishop, except 
 perhaps one, suffered martyrdom, and whose Church books were 
 continually sought after and destroyed? How miraculous would it 
 be if there were not some confusion in some of the many lists that 
 were kept of the Bishops of the different Churches! 
 
 217, The simple fact that such a list was kept in each Churcli, is 
 
100 
 
 positive evidence that there was a ^icccssioH of persoiMS, each of 
 whom was, in his time, distinguished above all others. And how 
 tlistinguished? By having the government on his shoulders. He 
 wfffi the Bishop, the Overseer of all, ruling all, and from whom all au- 
 thority flowed. This is expressed sometimes very strongly. Thus, 
 the Bishop was the Governor, Magister, Antistcs; whose seat is call- 
 ed cathedra, thronus, &c. and who governed, ruled, rexit, &c. (119, 
 &.C. 130, 153, &c. 191 to 203.) 
 
 218. Jerome is another writer whom Dr. Miller brings forward 
 in support of his doctrine — " The testimony of Jerome," he says, 
 "is remarkably explicit and decisive." He quotes two long pas- 
 sages to show this; one from his commentary on Titus, the other 
 from his Epistle to Evagrius, (pp. ISO, 183.) 
 
 219. In the first, Jerome argues that a Presbyter was in the be- 
 ginning the same as a Bishop. He says himself of what he has 
 written, " These things 1 have written to shoiu, that among the 
 ancients. Presbyters and Bishops were the same." (Miller's Let- 
 ters, top of p. 183.) 
 
 220. He says that at that time, "the Churches were governed 
 by the common council of the Presbyters." (Ibid, top of p. 181.) 
 
 221. That when parties were formed in the Church, " it was de- 
 termined through the whole world, that one of the Presbyters should 
 be set above the rest, to whom all care of the Church should bcr 
 lonof, that the seeds of schism might be taken away," (Ibid, top of 
 p. 181.) 
 
 222. That this was done when parties arose in the Church, and it 
 was said among the people, / am of Paul, I of Apollos, and I of 
 Cephas^'' &LC. (ibid, bottom of p. 180.) 
 
 223. And lastly he says, " As, therefore, the Presbyters know 
 that by the custom of the Church, they are subject to him who is 
 their President, so let Bishops know, that they are above Presby- 
 ters more by the custom of the Church than by the true dispensa- 
 tion of Christ; and that they ought to rule the Church in common, 
 ^'mitating Moses, who when he might alone rule the people of Israel, 
 chose seventy with whom he might judge the people,'"' (Ibid. p. 
 183.) 
 
 224. To this it is replied, that, admitting, as stat(!d in sections 219, 
 220, and 221, that Bishops and Presbyters were, in the beginning 
 the same; governing the Churches in common coumil; and that it 
 uas in rousec^uepce of the formation of parties, thtit one Presbyter 
 
101 
 
 was set over the rest, to which one all care of the Chtirch belonged, 
 
 to prevent divisions, admitting, I say, tliis statement, and 
 
 taking in connexion with it the date of the change which Jerome 
 says was made in the government of the Church, the doctrine of 
 the Episcopalians is completely upheld. 
 
 225. The date of the circumstance mentioned by Jerome, (222) 
 as having produced the change he speaks of, is easily determined. 
 This circumstance is mentioned in Paul's first Epistle to the Co- 
 rinthians (i, 12,) which it has been shown, (82) was written shortly 
 before Paul left Enhesus, (I. Cor. xvi, 8.) He left that city above 
 six years before the close of his history in the Acts; viz. one year 
 before his arrest in Jerusalem, (68, 3) which occurred five years 
 before the close of his history above mentioned, (Gl, 02.) 
 
 220. We have, moreover, an instance of one Presbyter being 
 set over the rest, within one year of that very time spoken of by 
 Paul and alluded to by Jerome, (222.) Paul within this time (08, 3,) 
 set Timothy, who had been for three years one of his assistants in 
 Ephesus, over the rest, giving him charge of the Church, (11, fcc:) 
 and the reason given by Paul to Timothy for wishing him to take 
 the charge, was the very one Avhich Jerome alleges to have led to 
 the change which he speaks of. Paul, knowing that some of the 
 Presbyters of Ephesuswould teach strange doctrines, after he left 
 them, in order to drawaway disciples after them, (Acts xx, 30) be- 
 sought Timothy to take charge of the Church in that city that he 
 might as far as possible restrain the evil. 
 
 227. In like manner and with similar powers he set Titus over 
 the Cretans; and other Apostles did the same in other places, (130.) 
 
 228. This was therefore done by the Apostles themselves ; and 
 because done by inspired men, it is a Divine Institution, If the 
 institutions of men inspired by God are not Divine Institutions, 
 then there are none such; God having instituted nothing but through 
 the medium of inspired men. Being therefore divine, this is obli- 
 gatory on all. This obligation Dr. Miller himself asserts. He 
 says, "If all the interests of the Church arc precious in the view 
 of every enlightened Christian, it is evident that the mode of its 
 organization cannot be a trivial concern; and if the Saviour, or 
 those who were immediately taught by his Spirit, have laid down any 
 rules, or given us any information on this subject, it behooves us care- 
 fully to study what they have delivered, and to make it our constant 
 guided (Miller's Letters, p. 0: the first v.ords in Italics in this 
 passage are so printed in the book itself.) 
 
"102 
 
 229. This setting one above the Presbyters to restrain and gov- 
 ern them (220) was done, moreover, by that Apostle who was called 
 in a more remarkable manner than any other; viz. by Jesus Christ 
 in person, after his ascent to Heaven, and by Him specially sent 
 to open the eyes of the Gentiles. It was done in that Church with 
 which he remained a longer time than with any other ; towards which 
 lie showed CAtraordinary care, witnessed by his most afFectionato 
 Epistle, containing the fullest and most particular advice to all 
 manner of persons. It was done in the fullest and most open man- 
 ner, all authority in that Church being made to depend on Timo- 
 thy's consent. 
 
 230. This custom, then, that one person should be set over the 
 Church to govern it, in order to prevent divisions; which Jerome 
 says was determined through the v.'hole world, and therefore by all 
 the Apostles; (130, 1S5:) originated with these inspired servants 
 of God; and is, therefore, a Divine Institution, and absolutely bind- 
 ing on all the Church. And to use Dr. Miller's words, it behooves 
 IIS to make it our constant guide. 
 
 231. The custom of the CAwrcA, guides us in deciding the ques- 
 tion v.'heiher children are to be baptized. We appeal to the custom 
 of the Church, to decide the question as to the mode of Baptism^ 
 the word itself signifying to wet either by aftusion or immersion. 
 The custom of the Church is eagerly sought after by the disputants 
 on either side of these questions, and relied on confidently, as 
 Indicating the mind of God on the suhjcct. But who will under- 
 dertake to produce as clear, as decisive, and as numerous instances 
 of the custom of the Church, in relation to cither the subject, or 
 the mode of Baptism, as have already been produced, in these 
 few pa"-es, in rchdion to its Government? Who will undertake fo 
 produce a solitary instance of the Apostles themselves actually 
 baptizing an infant? or a solitart; instance in which it is clearly ex- 
 pressed that they citlier sprinkled or immersed the person baptized? 
 And who will deny that they actuiilly set one over ihe Church to 
 govern it? or thai (hey subjected the Presbyters to that one? 
 
 232. It has nov/ been shown that tliis passage from Jerome, taken 
 as it is oucred, does not support tlic doctrine in behalf of which it 
 is advisnced ; but that it plainly declares that Episcopacy was estab- 
 lished through the whole world, by a decree, decreium est, after 
 parties were formed in the Church and it was said among the peo- 
 j)ie, /(?/« of Paul, I of Apollos, and 1 of CepJiu^, ^c. (222) whi';]i 
 
103 
 
 Was in the time of Paul and other Apostle;?, (225) and CGnsequentiy 
 was done by them, and is therefore a Divine Institution; inas- 
 much as they were inspired of God, and were his immediate agents 
 in the establishment of the order of the Church, (228.) 
 
 233. After noticing the bearing of this passage, without objecting 
 to its being offered as testimony on the subject before us, let us look 
 a little into its claim to be considered in that light. 
 
 234. Dr. Miller commences his examination of the testimony of 
 the Fathers with a refusal to receive any but those of the first iuco 
 centuries. His words are, " In examining the writings of the Fa- 
 thers, 1 siiall admit only the testimony of those who wrote wilhiu 
 the FIRST TWO CENTURIES.'" (MiUcr's Letters p. 12G: the three 
 woi'ds in small capitals are so printed in that book.) After this 
 round protest, he produces, besides others who lived after the sec- 
 ond century, Jerome who wrote near the end of the fourth, as af- 
 fording decisive testimony in the controversy. 
 
 235. Dr. Miller objects to receiving the testimony of the Fathers 
 who lived after the second century, because of the corruptions that 
 began to ci'eep into the Church after this period; Papacy beginning 
 to exhibit its pretensions, &c. so ''that the testimony of every sub- 
 sequent writer is to be received with suspicion." (Ibid p. 126.) — 
 And yet he brings forward Jerome, Who has, in the Epistle to 
 Evagriiis quoted by Dr. Miller as decisive testimony in his favour, 
 the following words; •' Who can endure it that a minister of tables 
 and widows should proudly exalt himself above those (Presbyters) 
 ai whose prayers the body and blood of Christ is made?'''' (See 
 Miller's Letters p. 184.) 
 
 230. Dr. Miller, moreover, objects at length to receiving any 
 thing from the Fathers but facts. lie says, "We protest, therefore, 
 utterly against any appeal to them as an authority on this subject."' 
 
 '• Waving, therefore, all further discussion of their title to 
 
 credit, I will cheerfully admit them as credible witnesses with re- 
 spect to matters of fact, which might be supposed to come within 
 their knowledge." (Ibid. p. 125; tiie word fact is in Italics 'm the 
 book.) 
 
 237. And yet after this plain declaration, that wliich he brings 
 forward from Jerome, consists almost entirely of an arginrcCnt to 
 maintain what Jerome himself calls his opiiuGn, [Miller's Letters 
 p. 181:] and even of the statements as to matters o? fact, there is 
 one only which can be admitted according to the rule laid down bj' 
 
104 
 
 ©r. Miller, f'^SO:] which is, the statement made in these words j 
 "And certainly, in one city there could not be more than one Bish- 
 op, as they are now styled." [Ibid, p, 182; the word now is in Ital- 
 ics in the book.] Every other statement relates to what passed 
 some hundred years before Jerome's day, [See 220, 221, 222.] 
 
 238. Dr. Miller is particularly unfortunate in the production of 
 this passage from Jerome, inasmuch as it contains testimony in fa- 
 vour of the primitive institution of Episcopacy exactly of the kind 
 he requires. He says, " They [Episcopalians] must produce from 
 those venerable remains of antiquity, passages which prove, either 
 by direct assertion, or fair inference, [1] that the BisJiojis of the 
 Primitive Church were a distinct order of Clergy from those Pres- 
 byters who were authorized to preach and administer sacraments, 
 and superior to them; [2] that these Bishops, when they were ad- 
 vanced to this superior office, had a new and distinct ordination; 
 £3] that each Bishop had under him a number of congregations, 
 with their Pastors, whom he governed; [4] that these Bishops 
 were exclusively invested with the right of ordaining, and admin- 
 istering the rite of eonfirmatlon ; and [5] that this kind of Episco- 
 pacy was considered by the whole Primitive Church, as an institu- 
 tion of Jesus Christ. When any^ one of these facts is fairly prov- 
 ed, fi"om early antiquity, the friends of Presbyterian Church Gov- 
 ernment will feel as if they had something like solid argument to 
 contend with ; but not till then." [Ibid. p. 127; the words in Italics 
 are so in the book; the figures which mark the different members of 
 this quotation are not: they arc placed there for the convenience of 
 reference.] 
 
 239. In the passage quoted by Dr. Miller ih.e express statement 
 of Jerome establishes the first, third, and fifth of the particulars 
 which the former requires to be proved. Jerome's words are ac- 
 cording to Dr. Miller, [p. 181] "It was determined through the 
 wiiole world, that one of the Presbyters should be set above the 
 rest, to whom all care of the Churcii showld belong, that the seeds 
 of schism might be taken away." 
 
 240. The first particular required to be proved, [that llie Bishops 
 Avere a distinct order from the Presbyters, and superior to them, 
 238] is established by the words, that one of the Prcshtjtcrs should 
 he set above the rest, to u-ho7n all care of the ChiKch siiorLO 
 r,ELo>'G, [230.] Being sat above 1 he rest, with all tlie care of the 
 Church belonging to hitn, ho was superior to the rest. And thr*; 
 
105 
 
 being done through the whole world, those who are thus chosen from 
 among the Presbyters and set above the rest, zmih all the care of 
 ilic Church on them, were surely a distinct order. 
 
 241. The 3rd particular, (that each Bishop had under him a 
 number of congregations, with their Pastors, whom he governed, 
 *23S,) is esiablished by the words, " that he should be set above the 
 rest,'''' viz. of the Presbyters, (289.) Why was he set over them? 
 Because " every one began to consider those whom he baptized 
 rather his than Christ's." What were the means by which this 
 evil was to be remedied? Giving him all care of the Church that 
 the seeds of schism (or division) might be taken away, (239.) 
 
 The subordination of the Presbyters to the Bishop is strongly 
 manifested by the letter of the Presbyters and Deacons of Rome 
 to Cyprian, when they wrote, as usual on such occasions, to in- 
 form him of the death of Fabian, Bishop of the Church in that 
 city. Speaking of the dissensions that had arisen respecting the 
 receiving of such as had fallen away in time of persecution, on 
 their profession of repentance, they say, " That they must of neces- 
 sity defer to deal in that cause till God did send them a new Bishop 
 which might moderate (that is, regulate) all things," (Hooker 2, 
 259.) 
 
 242. As to the number of pastors and congregations under each 
 Bishop, (241,) that depended upon the population of the city and its 
 neighbourhood. In Carthage we know there were at least eicrht 
 Churches, (buildings) and at least as many Presbyters under Cyp- 
 rian, Bishop of the Church in that city, (195.) Cornelius, Bishop 
 of Rome, about the same time, in a long account to Fabius, Bishop 
 of Antioch, of the attempt of Novatus to obtain the Bishoprick of 
 the Church in the former city, mentions incidentally that there 
 were in that Church, forty-six Presbyters, seven Deacons, some 
 inferiir officers, more than 1500 widows and afflicted persons, and 
 members innumerable, (Eusebius Ecclesiast, Hist. Book vi,chap. 
 xliii.) See the note to section 209. 
 
 213. The 5th particular, (that this kind of Episcopacy was con- 
 sidered by the whole primitive Church, as an institution of Jesus 
 Christ, 238,) is established by the words, "fi teas determined through 
 the whole world,^'' (239,) that one chosen out of the Presbyters should 
 be set above the rest, to v/hom all care of the Church should belong. 
 
 It was not decreed by any general council of the Church, It 
 was determined by the Apostles before an].' such council was call- 
 
 O 
 
100 
 
 ed. Irenaus and Tertulhan say they could enumerate the sue-^ 
 cessive Bishops in the difTerent Churches, from those who were 
 appointed by tlie Apostles themselves down to their time, (130, 
 185.) And from Ignatius, who lived and communicated with the 
 Apostles themselves, we learn that in his time the three orders of 
 Bishops, Presbyters, and Deacons, were as completely a part of the 
 organization of the Church, and as intimately connected with its 
 existence, as Baptizing and administering the Sacrament of the 
 Lord's Supper. It could therefore only have been decreed by the 
 Apostles, no other men having the power to do it, or the influence 
 to cause it to be universally received. 
 
 Moreover, that Episcopacy was established by them, appears 
 very plainly not only from Jerome's declaration, that it icas when 
 it icas said among the people, I am of Paul, I of Apollos, and I of 
 Cephas, which was in the time of the Apostles; but also from the 
 fact that Jerome himself says, that James, Mark, Titus, and Timothy- 
 were made Bishops by the Apostles, (Taylor's Works, vol. vii. p. 
 lU ;) which declaration of Jerome respecting the two last mention- 
 ed, is plainly confirmed by the Epistles of Paul to Timothy and 
 Titus; from which it is evident that Timothy particularly, was set 
 over the Presliyters with whom he had been for three years act- 
 ing under Paul's superintendence in Ephcsus, to prevent them from 
 preaching false doctrine and drawing away disciples after them. 
 (I. Tim. i, 3; Acts xx, 30.) 
 
 244. Episcopacy, therefore, wasmanifestly instituted by the Apos- 
 tles, and one of the clearest marked cases of the appointment of 
 one person to rule the Presbyters and take charge of the Church 
 generally, is by that Apostle to whom our Lord Jesus Christ per- 
 sonally appeared, after his ascent to Heaven, to commission him to 
 go to the Gentiles and eiilighten them. From him therefore, who 
 was so v/ell knov,n"l>y all th-e Churches to be most careful of Ihe 
 order and doctrine of the Church, and who declared, "I certify 
 you, brethren, tliat the Gospel which was preached of me is not 
 after man. For I neither received it of man, neither was I taught 
 it, but by the revelation of Jesus Christ:" — from him receiving 
 it, they could but receis'e it as an institution of Jesus Christ. 
 
 215. The first part of t!ic fourtli particular, (that these Bishops 
 were exclusively invested with the right of ordainin'j.) flows from 
 the first and thii-d, (238.) For, the Presbyters being subject to 
 the Bishop, and (dl the care of the Church belonging to the latter, 
 
107 
 
 how could the former have power to give the Bishop assistants he 
 might not like; or to the Church, ministers whom he jnight think 
 unworthy? The very idea is absurd, that he should have the care, 
 and ihcy, the appointment of ministers. It would be to destroy 
 the very object of instituting Bishops. Instead of all care of the 
 Church belonging to the Bishop, it would be divided with the 
 Presbyters in one of the most imjiortant points; and this would en- 
 able Presbyters who were opposed to the Bishop, to multiply par- 
 tizans, and would most effectually promote schism. 
 
 246. It is not however left to inference alone. It is plainly as- 
 serted by those who lived long before Jerome; of which see an 
 instance in section 191. And Jerome himself has a passage con- 
 nected immediately with the Epistle to Evagrius, which is quoted 
 by Dr. Bowden, but not by Dr. Miller. The words are, " For 
 what does a Bishop, which a Presbyter may not do, excepting or- 
 dination?'''' (Bowden 1, 20.) This passage shows plainly that the 
 Presbyters had not the power of ordaining; but that this belonged 
 exclusively to the Bishop. 
 
 217. The second part of the fourth particular, (that the Bishops 
 kad, exclusively, the right of confirmation, 238,) is shown by another 
 passage from Jerome. He says, " It is the custom of the Church, 
 for Bishops to go and invoke the Holy Spirit, by imposition of 
 liands, on such as ivcre baptized by Presbyters and Deacons, in vil- 
 lages and places remote from the mother Church.' ' Do you ask,' 
 tjays he, ' where this is written? In the acts of the Apostles' — 
 referring to Acts viii and xix." (Bowden 1, 8.) 
 
 248, In the first of these cases, Philip the Deacon Went down to 
 Samaria, in consequence of the persecution in Jerusalem, and 
 preached the Gospel and baptized the converts both men and women, 
 (Acts viii, 12.) And when the Apostles at Jerusalem heard of this, 
 they sent thither Peter and John, "who laid their hands on tltem, 
 and the}' received the Holy Ghost.'" The Deacon preached and 
 baptized, but no more: the Apostles confirmed the converts. So 
 Philip afterwards (same chapter) preached to the Eunuch and bap- 
 tized him, but no more. 
 
 249. In the second case, (247) some disciples at Ephesus, who 
 had only been baptized " unt^ John's baptism," were convinced by 
 Paul of the necessity of being baptized in the name of Christ, and 
 were baptized in the name of the Lord Jesus; and then Paul laid his 
 feaadson thorn, and they roceivod the Holy Ghost, (Acts xix, 1-6.) 
 
108 
 
 This case Jerome refers to, as an instance of confirmation. &b- 
 serve, it is not said that he baptized them. This was often, if not 
 generally left to oth,ers: thus Paul says, "I thank God that I bap- 
 tized none of you but Crispus and Gaius" "and I baptized 
 
 also the liousehold of Stephanas : besides I know not whether 1 bap- 
 tized any other. For Christ sent me not to baptize, but to preach 
 the Gospel." (f. Corinth i, 14, 16, 17.) And Peter, in like man- 
 ner, after seeing that the Holy Spirit had fallen on Cornelius and 
 his company, commanded them to he hapiized. (Acts x. 48.) 
 
 250. This, by the way, shows very plainly what relation the 
 Bishops sustained towards the Presbyters and Deacons, in Jerome's 
 estimation. He says, it is the custom of the Church for the Bish- 
 ops to go and confirm those whom the Presbyters and Deacons had 
 baptized. And anticipating the question, " Where is this written?" 
 he refers to two passages in which Apostles had done this very thing. 
 Therefore with Jerome, Apostles and Bishops were the same. 
 
 251. The second particular, (that these Bishops. Avhen they were 
 advanced to this superior office, had a new and distinct ordination, 
 238,) cannot be proved from this passage from Jerome, but the fol- 
 lowing is sufficient; part of it from him, and part from authority of a 
 much earlier date. 
 
 252. Cyprian was a Presbyter of Carlhage and was afterwards 
 ordained Bishop, according to his own Deacon and intimate friend 
 Pontius, and to Eusehius and Jerome, (Bowden 1,96.) "Cyp- 
 rian tells us that Cornelius had advanced, gradually through ail the 
 mferior stations," and, consequently had been a Presbyter before 
 he was a Bishop. Yet we find, when he was promoted to the See 
 of Rome, he was ordained by sixteen Bishops. (Cyprian's Epis- 
 iles, 55, 5t), quoted by Dr. Bowden 1, 90.) Fortunatus, one of 
 five Presbyters who joined with Felicissimus against Cyprian, set 
 himself up as Bisliop at Carthage, and was ordained b)' five false 
 Bishops, (Bowden 1, 97, from Sage.) Cornelius, Bishop of Rome, 
 in a letter to Fabius, Bishop of Antioch, respecting the troubles 
 excited by Novatus, a Presbyter, states that he having been dis- 
 appointed in his hopes of being elected Bishop, determined never- 
 theless to be Bishi)p of his party, and sent two persons to an ob- 
 scure part of Italy, and induced three Bishops, from the country 
 and very simple men, by a false pretence to go to Rome, and there 
 forced them to lay hands on him and ordain him Bishop. (Euseb. 
 Ec, Hist. Book vi, chap, xliii.) It is evident from this last state- 
 
109 
 
 meut, that it was sd universally known that a Presbyter must be 
 ordained to the ofiicc of Bishop, that without it Novatus could not 
 hope to succeed in his schemes. 
 
 253. It appears^, therefore, that the first, third, fifth, and fourth 
 points Dr. Miller requires to be proved by the advocates of Epis- 
 copal Government, (238,) are established by one of the passaged 
 Jie has quoted from Jerome, (238 to 249) and the second, and only 
 remaining one, by passages from him and others of higher author- 
 ity, because living near a century and a half earlier, (252.) 
 
 254. The second quotation from Jerome, before alluded to, (218,) 
 will now be briefly examined. In this passage the same argument 
 is used to show that Presbyters and Bishops were in the commence- 
 ment the same; the same declaration made, that one of the Presby- 
 ters was set over the rest to take charge of the Church ; and the 
 same reason given, to prevent schism or division of the Church. 
 
 255. Jerome goes on, in the sentence immediately following that 
 in which this is stated, to say, "For at Alexandria, from Mark the 
 Evangelist, to Heraclas and Dionysius, the Bishops thereof, the 
 Presbyters always named one, chosen from among them, and pla- 
 ced in an higher degree. Bishop. As if an army should make an 
 Emperor; or the Deacons should choose one of themselves, whom 
 they know to be most diligent, and call him Arch-deacon." (Mil- 
 ler's Letters p. 185.) 
 
 256. On this Dr. Miller remarks, (p. 187,) "Jerome further in- 
 forms us, that the first pre-eminence of Bishops was only such as 
 the body of the Presbyters were able to confer. They were only 
 standing presidents or moderators;^ and all the ordination they re- 
 ceived on being thus chosen, v/as performed hy the Presbyters them- 
 selves?'' But the reader may observe, there is nothing in the pas- 
 sage from Jerome (255,) to support this round assertion of Dr. Mil- 
 ler's, but the declaration that the Presbyters named one chosen 
 among themselves, and placed in an higher degree, Bishop, until the 
 time of Heraclas and Dionysius. There is not one word said 
 about ordaining, and, according to Dr. Bowden, what is said about 
 it, is in the next sentence to that which closes Dr. Miller's quo- 
 tation ; and runs thus : " For what does a Bishop, which a Presby- 
 ter may not do, excepting ordination.''^ (Bowden 1, 20; see also 
 Hooker 2, 261 for the same passage from Jerome.) It is manifest 
 therefore that the Presbyters of the Church at Alexandria named 
 or elected, the Bishop; but Bishops ordained him. 
 
110 
 
 257. That Jerome did not intend what Dr. Miller represents as 
 his opinion, is evident, moreover, from the following sentence in 
 the Epistle to Evagrius, and from its being mentioned by both Drs. 
 Miller and Bowden in the singular number, it is to be presumed 
 there is but one, and consequently the passage is a part of the same 
 tliat Dr. Miller quotes. Jerome in this Epistle says, " That we 
 may know that tlic Apostolic traditions were taken from the Old 
 Testament, that which Aaron and his sons, and the Levites, were 
 in the temple, let the Bishops, Presbyters, and Deacons claim to 
 themselves in the Church." (Miller's ileply p. 179.) 
 
 In this passage it is most manifest that Jerome, as represented 
 above (225, 243) makes the institution of Episcopacy rest upon the 
 Apostles, and represents it as being derived from the Jewish 
 Church, which surely was a Divine institution, and transferred 
 to the Christian Church, in which the Bishop, it is said, claims 
 in his Church the superior station of the High Priest among the 
 Jews; the Presbyters, that of his Sons, and the Deacons, that 
 of theLevites. 
 
 258. It has been shown that Jerome could not have meant what 
 Dr. Miller attributes to him, because it is utterly inconsistent with 
 passages in this very Epistle to Evagrius, (256, 257,) as well as 
 with other passages from his works, (154, 250.) We shall find by 
 attending to the practice of the other Churches in the time of He- 
 raclas and Dionysius, that it is impossible that they could have 
 been ordained by Presbyters. Dionysius succeeded Ileraclas in 
 the year 248, about the time that Cornelius succeeded to the Bish- 
 oprick of Rome, and Cyprian to iliat of Carthage. The two latter 
 were ordained by Bishops, (252: see also 191, 194, 200, 203;) 
 and it is certain from the letters of Cyprian and Cornelius, that it 
 was the ancient established order of the Church, (153, 194.) It 
 is impossible to reconeile the practice indicated in these statements 
 with the belief that Prcshj/ters ordained the Bishop after he was 
 elected. The conduct of Novatui^, a Presbyter of Rome, is equal- 
 ly irreconcilable with this doctrine. No man can soberly believe 
 that he woidd have committed such an outrage as that related of 
 him (252.) which eventually destroyed him, if he had not very 
 vvcll knov. n that the imposition of the hands of Bishops was indis- 
 pensable to his pretensions to the Bishoprick. Neither can it be be- 
 lieved, that the mode of ordination was different, in this particular, 
 ia t!ic Ch-.uch c'.t Alexandria from that of '!>thcr Churches; bccausui 
 
Ill 
 
 there was a constant intercourse kept up between the tlifferent 
 Churches, and purticuUirly between the Churches of Rome, Alex- 
 andria and Carthage. Such an essential difference could not pos- 
 sibly have passed unnoticed in the numerous Epistles of Cyprian 
 and others; particularly when we consider what care was taken to 
 preserve uniformity throughout the Church, how very important 
 they justly considered uniformity of order, doctrine, and practice, 
 (130, 185,) and what a stir was produced by a difference about the 
 time of celebrating Easter. Finally Blondel admits that Episco- 
 pacy was established in Alexandria above a century betore this, 
 (1G2.) 
 
 259. It must not be passed unnoticed, that Dr. Miller endeav- 
 ours to prove in his remarks on this passage, that Presbyters or- 
 dained the Bishop when he was elected; and in addition to what 
 he states from Jerome, quotes Eutychius to prove it, in the follow- 
 ing passage. " Besides, Eutychius, the Patriarch of Alexandria, 
 in his Origines EcclcsicB Alexandrine, puhMshed by the learned Sel- 
 dew, expressly declares, 'that the twelve Presbyters constituted by 
 Mark, upon the vacancy of the See, did choose out of their num- 
 ber one to be head over the rest, and the other eleven did lay their 
 hp.nds upon him, and blessed him, and made him Patriarch."-- 
 (Miller's Letters p. 188, note.) 
 
 260. If Dr. Miller could succeed in this attempt, he would at 
 least prove that a second ordination was necessar}^, to raise the 
 elected Presbyter to this office; and this proves the superiority. 
 A man is set apart by ordination to the ollice of a Presbyter; after 
 a time a Presbyter is set apart by ordination to the office of Bishop. 
 If the Presbyter, by virtue of that ordination, becomes one of aa 
 order distinct from the mass of the members of the Church, the 
 Bishop becomes, by virtue of the second ordination, one of an order 
 distinct from the rnass of Presbyters. 
 
 261. What, moreover, is the testimony on which this is built? — • 
 Eutychius lived in the tenth century. The very production of 
 such an evidence by one who sets out with protesting that he will 
 not admit the testimony of any one, upon this subject, who lived 
 after the Second century, is proof strong enough that no better is 
 to be had. And even those who lived in the second century, were 
 to be allowed to testify respecting those things only, that might be 
 supposed to have come within their own knowledge. But here is a 
 man fi-om the 10th ccntiirv l>rought forward to testify of facts in the 
 
112 
 
 first. 6n whose authority does he make these statements? Wi 
 are left to suppose, from Dr, Miller's silence on the subject, that 
 this express declaration of Eutychius is supported by no ftuthority 
 the production of which would avail the cause. It certainly is not 
 from Ignatius, IrentEus, TertuUian, Origen, Epiphanius, Jerome— 
 although the latter speaks particularly on the subject, (255, «Sic.) 
 
 262, It is evident, therefore, that Eutychius's testimony would be 
 utterly insignificant, even though he were an approved writer. But 
 this character cannot be claimed for him. Dr. Bowden shows by 
 reference to Pearson's Vind. and to Eusebius's Ecclesiastical His- 
 tory, that this author is very incorrect in many particulars, and 
 inconsistent with himself. He is grossly incorrect with regard to 
 his statements even respecting Origen, a Presbyter of Alexandria^ 
 one of the most i-emarkable men in the ancient Church. He calls 
 him a Bishop, which he never was, and says he was excommuni- 
 cated by the Bishop of Constantinople, to which city he was sent 
 for by Justinian; when Origen did not live in the same century 
 with Justinian, but at least 300 years before him; and was excom- 
 municated by the Bishop of Alexandria. It is not however neces- 
 sary to go beyond the extract itself, to show the looseness of this 
 writer. The title Patriarch was not used in the Church till long 
 after the time he speaks of. 
 
 It may again be remarked, also, that the word Presbyter is some- 
 times used in a general sense. A Bishop is a Presbyter, though ev- 
 ery Presbyter is not a Bishop, (147;) as the High Priest among the 
 Jews was often included in the expression, the Priests and Lifvites. 
 
 It may perhaps be worth mentioning that Simeon Metaphrastes^ 
 who lived in the same century with Eutychius, says, th^t St 
 Klark " ordained as his successor, Anianus, Bishop of Alexandria, 
 and gave to other Churches, Bishops, Presbyters, and Deacons." 
 (Bowden's Letters 1, 22, who refers to Book ii, chap. 43.) 
 
 2G3. It must not be forgotten that Dr. Miller, in this attempt t« 
 prove iliat the second ordination was performed by Presbyters, has 
 been driven ti) admit a second ordination; which alone is destruc- 
 tive of his whole doctrine. A second ordination to what? To a 
 superior order necessarily. Certainly not to an inferior station — ■ 
 surely not to the same lu; then occupied — necessarily, therefore, to 
 a superior. 
 
 2tM. Dr. Miller closes his observations on this subject in the 
 iollowintr manner; "It is linallv manifest, tVom these ouotatienc 
 
113 
 
 ''iial while Jerome maintains the parity of all ministisrs of the Gos,> 
 •)el in the primitive Church, he entirely excludes Deacons from be- 
 ing an order of Clergy at all — ' Who can endure it, that a minister 
 of tables and of widows should proudly exalt himself above those 
 at whose prayers the body and blood of Christ is made?" 
 
 265. This is another singular specimen of testimony from Jerome, 
 Giving way to an improper warmth againt the folly of the person 
 of whom he was writing, he opprobriously calls him a minister of 
 tables and of widoics. This is, however, very far from showing 
 that even Jerome himself designed to convey the idea, that Dea- 
 cons were not an order of ministers. It is not ci'ediblc that he 
 liad such a thought, when he states the reverse in this very let- 
 ter to Evagrius, (257,) and in the plainest manner declares, that 
 from the commencement of the preaching of the Gospel, they and 
 the Presbyters administered Baptism to the new converts, (247, 
 to 250.) That Deacons did preach and baptize in the days of 
 the Apostles, is as certain as that Paul did; (See Acts vi, 9, 10; 
 viii, 5, 12, 35, 40.) 
 
 266. Jerome was apt to express himself warmly and on sorne 
 occasions he spoke very freely of the Bishops, but yet in such term.s 
 as show their superiority as perfectly as if he had expressly stated 
 it. Thus he says in dne place of proud Bishops, "As if placed 
 upon some lofty eminence, they scarce deign to see mortals and to 
 speak to -their fellow-servants." Again, "The accusation of a 
 Bishop is difficult. For if he shall have sinned, it is not believed; 
 and if he shall have been convicted, he is not punished." And 
 again, " It is a very bad custom in some Churches, that the Pi*es- 
 byters are silent and do not speak while the Bishops are present, 
 «.s if they were disliked or were not thought worthy to hear." 
 
 Neither does he spare the Presbyters when ihey acted impro- 
 perly, though he was himself one of this order. Speaking of Vigi- 
 lantius, a Presbyter, who propagated false doctrines, he says, " I 
 marvel that the holy Bishop, under whom Vigilantius is said to 
 be a Presbyter, doth yield to his fury, and not break that unprofit- 
 able vessel with his Apostolic and iron rod." (Hooker 2, 262.) 
 
 267. There is one representation of Dr. Miller respecting the 
 time of the institution of Episcopacy, which must not pass unno- 
 ticed. He says, '^'Froin the foregoing extracts (from Jerome) it is 
 
 abundantly apparent, that ii departure from ihe primitive model 
 
 ©f Church Governraent had taken place in Jerovte''s day;" &c. 
 
 P 
 
114 
 
 (p. 180, 187 J Italics as printed in the book.) Also, tliat '*it is ex- 
 pressly asserted by Jerome, that this change in the constitution of 
 the Christian ministry came in (pnvlatim) hy little and little.'''' — 
 " But whether half a century or two centuries elapsed before the 
 whole world came to nn agreement on this subject, he does not 
 say." (Miller^s Letters, p. 187.) 
 
 268. This surely is very little like what Jerome says. His words 
 are, according to Dr. Miller p. 180, " Before there were by the 
 devil's instinct, parties in religion, and it was said among the peo- 
 ple, I am of Paul, I of Apollos, and I of Cephas, the Churches 
 wer-e governed by the common council of the Presbyters, But 
 afterwards, when every one thought that those whom he bapti- 
 zed were rather his than Christ's, it was determined through the 
 whole world, that one of the Presbyters should beset above the 
 rest," &c. 
 
 The date of the circumstance here alluded to is known: it oc- 
 curred at Corinth in the time of Paul. Before that time, Jerome 
 saj'S, the Church was governed by the common council of the Pres- 
 byters — consequently after that time it was not. By whom, then^ 
 was it governed after that time? By the Bishops; to whom, it was 
 determined throughout the world, that the care of the Church should 
 belong, to restrain the ambition of those Presbyters who might be 
 desirous of drawing aWay disciples after them, (Acts xa, 30.) 
 
 269. Dr. Miller's translation is calculated to support the same 
 idea, that a long time elapsed bet'ore Bishops were set over the 
 Churclies. He represents Jerome as saying, " But afterwards, 
 Avhen every one,"^ fcc. (2(>S) with afterwards in Italics in his boolf, 
 Jerome's words, according to Jeremy Taylor are, "Postquam unus- 
 quisqne," &c. (Taylor's Works vol. vii, p. 01.) Postqvam does not 
 signify afterwards when. This passage from an ancient author, 
 ^^Postquam aspexi, illico cognovi," is given by Ainsworth as an 
 illustration of the meaning of this word. Ainsworth's English to 
 postquam in this sentence is, after that; and the passage in English 
 stands thus. After that I savV yo\i, 1 immediately knew you. — 
 In this it is evident that the word, illico, immediately, shows that 
 postquam does not necessarily signify some time after — but may 
 mean the very moment after. Accordingly among us an expres- 
 sion corresponding with that given above would be, the moment i 
 saw you, I knew you. 
 
 Ainsworth gives another illustration of the meaning of this word. 
 
115 
 
 ^■' Posiquam natits sum, satur nunquam fui." His English hrpost' 
 quam in this case, is shice; and the passage translated stands thus, 
 *^ Since 1 was born, I have never been full led." In this pas- 
 sage also, the word, nunquam, never, shows that postquam, since, is 
 limited to the very instant after. The literal meaning of postquam 
 conveys the same idea: it is compounded of post and quam, after 
 which. Posiea is the word Jerome would have used if he had meant 
 what Dr. Miller uitributes to him. Postea signifies afterwards, in- 
 definitely: Po-stqtiam, since, after that, literally after which, rekrring 
 you to the time when a thing was done, as in both the illustrations 
 given above from Ainswortli; and as in this very case from Jerome. 
 Before that time the common council of Presbyters, he says, gov- 
 erned the Church : after that, the Bishops, But according to Dr. 
 Miller, Jerome does not say whether one or two centuries elapsed be- 
 fore the whole world came to an agreement on this subject. Jerome 
 does not say any thing about an agi'eement — but, it was detei'mined 
 or decreed, decrctum est, (221, 230.) He moreover does say that 
 James, Mark, Timothy, and Titus, were made Bishops by the Apos- 
 tles, (243) and shows that the Apostles themselves were Bishops, 
 exercising powers which Presbyters and Deacons did not, (247.) 
 
 270. Dr. Miller is not more correct in stating Jerome's views of 
 the manner in which the ambition of ministers led to the change 
 he speaks of. Dr. Miller says, "And finally, he (Jerome) asserts 
 that this departure from the primitive model, owed its origin to the 
 decay of religion, and especially to the ambition of ministers. It 
 commenced 'When every one began to think those whom he baji- 
 tized were rather his than Christ'' s.'''' (Miller's Reply to Bowden 
 p. 177.) 
 
 271. In this passage Episcopacy is represented as the effect of the 
 ambition of ministers who began to think those whom ihey bap- 
 tized were their own: "it owed its origin to the decay of religion 
 and especially to the ambition of ministers:" whereas Jerome re- 
 presents it as instituted, because they began to evince these am- 
 bitious views, in order that the seeds of schism or division might 
 be taken away. (Miller's Letters p, 181.) And this is perfectly 
 consistent with common sense. These ambitious views must ne- 
 cessarily lead to divisions, by each attempting to draw away dis- 
 ciples after him, as Paul says Acts xx, 30; and the very intention 
 of the Apostles in setting one above the rest, as their Overseer or 
 Bishop, was to restrain this evil; as Paul, having is view this very 
 
116 
 
 thing, (Acts xx, 30,) told Timothy, when setting him over the Pres- 
 byters of Ephesiis, (I. Tim. i, 3.) It was ambition, then, which 
 would have led the Presbyters, each to set up forhimseli" and exer- 
 cise separate authority over such portion of the flock as he could 
 induce to become his partizans. It was to control this ambition, 
 that the Apostles set one above the Presbyters. It was ambition 
 which w^ould have led to the establishment of a Church govern- 
 ment of Presbyters. It was submission to the authority of the 
 Apostles which led to the establishment of Episcopacy. 
 
 272. -With regard to the opinion expressed in the closing sentence 
 of Dr. Miller's extract from Jerome, (223,) it may be observed: 
 
 First, it is but an opinion; what the writer thought ought to be. 
 
 Secondly, It is the opinion of a man who wrote late in the fourth 
 century, which Dr. Miller has on two accounts protested against 
 receiving, (234 to 230.) 
 
 Thirdly, It ought not to be believed, without clear evidence, that 
 Jerome intended to advise that the Church should be governed, as 
 he saj's it was in the beginning, b}- a common council of Presbyters ; 
 when he declares that that mode of government was done away at 
 the time of the disturbances in Corinth, (221, 222,) because it was 
 found to lead to divisions, through the ambition of those who were 
 making partizans for themselves instead of members of Christ. It 
 ought not to be believed, without clear evidence, that he meant to 
 advise that the Episcopal form of government, which he shows was 
 established by the Apostles, (221, 222, 225 to 230, 243,) should be 
 done away. But, so far from there being any evidence of such an 
 opinion, the very words in which he expresses his sentiments on 
 this subject, show that he had no such idea. For, he advises such 
 a mode of government as Moses established, which would have 
 been very little like the Presbyterian form of government. The 
 form which Moses established is stated in full in Exodus xviii, 13 
 to 2G. In the 25th and 20th verses it is said, " And Moses chose 
 able men out of all Israel, and made them heads over the people, 
 rulers of thousands, rulers of hundreds, rulers of fifties, and rulers 
 of tens. And they judged the people at all seasons: the hard 
 causes they brought unto Moses, hut every small matter they judged 
 themselves.'^'' Here Moses reserved a controlling power, the seventy 
 exercised a subordinate rule; a form of government as little like the 
 Presbyterian, and as much like the Episcopal, as one thing can be 
 like another: to approach nearer the latter, it must be identified 
 with it. 
 
117 
 
 Fourthly, It must be remarked that this was not the plan God 
 instituted lor Moses. He set him over the people alone. But 
 Moses' father-in-law, paying him a visit, and observing what la- 
 bour he went througli in the government of the people, advised 
 him to this plan; (Exodus xviii, 13 &;c.) and when Moses besought 
 God to give bim help to rule the people, God appointed the seventy 
 whom Mosos chose out of Israel, but showed marked displeasure 
 at the request (Numbers xi, 10, &c.) and, as it were, to show Moses 
 that his Grace would have sufficed to support him under any load 
 that he might have put upon bin), he told Moses that he would take 
 of the Spirit that was in him and give it to them ; (Numbers xi, 17;) 
 plainly intimating tliat the Spirit which was in bim was sufficient 
 to have enabled him to perform the service required of him. 
 
 273. It is evident from the preceding examination of the ])assa- 
 ges from Jerome quoted by Dr. Miller, that he fully supports the 
 doctrine that Episcopacy w'as established by the Apostles. It is 
 however to be remarked that he is certainly wrong in saying, that, 
 even before the divisions at Corinth, the Church was governed by 
 a common council of Presbyters, except in subordination to the 
 authority of the Apostles. This, it is to he remembered, is not a 
 matter that could possibly have come under his own notice. He 
 lived 300 years after the Apostolic age. His judoment must there- 
 fore, to be correct, be founded on testimony. What testimonj^ is 
 there that the Presbyters in common council governed the Church? 
 None. But there is abundant evidence of the reverse. Paul had 
 the care of all the Churches which he planted, as he himself not 
 only says; (II. Corinth, xi, 28,) but as he evinces on many occa- 
 sions by the authority he claimed and exercised over them. 
 
 274. To the Corinthians Paul wrote thus, "But I v/ill come to 
 you shortly, if the Lord will; and will know, not the speech of them 
 which are puffed up, but the power." "What will ye? Siuill I 
 <'ome unto you wHk a rod, or in love, and in the spirit of meekness?" 
 (I. Cor. iv, 19,21.) In the eleventh chapter, after giving various 
 directions, he says, "And the rest will I set in order when I coinc," 
 (xi, 34.) " Now concerning the collection for the Saints, as I have 
 given order to the Churches of Galatia, even so do ye." (xvi, 1.) 
 ^•For I fear, lest, when I come, I shall not find you such as I would, 
 and that I shall be found unto you such as ye would not." (II. Cor. 
 xii, 20.) "I t<4l(l you before, and foretel you, as if I were present 
 the second time ■ :infl being a!)sent. now I write to them which hei'e- 
 
118 
 
 tofore have sinned, and to all others, that, if I come again, 1 will 
 not spare," (xiii, 2.) "Therefore I write these things being ab- 
 sent, lest being present, I should use sharpness, according to the 
 power which the Lord hath given me for the edification and not to 
 destruction," (xiii, 10.) "For ye know what connnandments we 
 gave you by the Lord Jesus," (I. Thessalon. iv, 2.) "Wherefore, 
 tho*9gh L might be much bold in Christ to enjoin thee that which is 
 convenient," &c. (Phil. 8.) On one occasion he uses this strong 
 language, " For I verily, as absent in body, but present in spirit, 
 have judged already, as though I wei'e present, concerning him 
 that hath so do^le this deed; &.c. to deliver such an one unto Satan 
 for the destruction of the flesh, that the spirit may be saved in the 
 day of the Lord Jesus," (I. Cor. v. 3, 5.) In this passage the word 
 concerning is supplied by the translator, and not to be found in the 
 original, as is intimated by its being printed in Italics. By leaving 
 it out, the meaning of the original is better expressed. "I have 
 already judged, or condemned, or passed sentence upon, him that 
 hath done tliis deed," &c. See also II. Thessalon. iii, 6 to 14 j 
 Acts xvi, 4; XX, 28-31. 
 
 275. These passages show most unequivocally that the Apostles 
 exercised a positive control in the aflairs of tlie Church; and al- 
 though the Presbyters had a subordinate rule, particularly in the 
 absence of the Apostles, it is manifest from the directions of Paul 
 to Timothy and Titus, with respect to them, that he did not hesi- 
 tate to exercise authority over them whenever he foimd it neces^ 
 sary. It is moreover evident from the directions given to Timothy 
 and Titus, that the Presbyters and Deacons were entirely under 
 their control. The Presbyters of Ephesus are indeed spoken of as 
 ruling, (I. Tim. V. 17;) but that it was a subordinate authority (low- 
 ing from Timothy and subject to his control, is evident from his 
 liaving authority to rule them, restrain them, praise or censure them, 
 as the case might require, and select others wlien he thought pro- 
 per and ordain them to the sameortices. (I. Tim. iii; v, 17, tfcc.) 
 
 From the passages just referred to in the Epistles to Timothy, as 
 well as from the whole tenor of those Epistles, it is most undenia- 
 ble that tlie government, the controlling authority, in the Church 
 at Ephesus was not in a common council of Presbyters, but in 
 'i'imothy. 
 
 276. From the identity of the purpose with which Titus and 
 Tiinothy were sent to Crete and Ephesus, and the close rcseni- 
 
119 
 
 blalice between the directions given to the former and liie latter, 
 and from the general tenor of the Epistle to Titus, it is evident that 
 the government of the Church in Crete was in him. 
 
 277. In short there can no instance be produced from the New 
 Testament in which a common council of Presbyters governed the 
 Church independently of the control of the Apostles, or of those 
 whom they placed as their successors in authority; as Paul set 
 Timothy over the Church at Ephesus. 
 
 278. It is evident from this investigation of the purport of these 
 passages from Jerome, that he agrees with Dr. Miller in one par- 
 ticular only; viz. that the Church was governed by Presbyters in 
 the commencement of the preaching of the Gospel, and in this one 
 particular he is undoubtedly wrong, having no authority in the 
 New Testament for it, and producing no testimony whatever to 
 support it. In all other respects Jerome differs totally from Dr. 
 Miller. 
 
 Jerome says that this form of government was abrogated, and 
 Episcopacy established after an occurrence which happened in the 
 time of the Apostles, and that the}' appointed James and Mark, and 
 Timothy and Titus to be Bishops over different Churehes, (222, 
 225, 226, 243, 267 to 269.) 
 
 Dr. Miller says " that clerical imparity had begun to appear in 
 the third, and was established in the fourth century.'' [Miller's 
 Reply p. 189.] 
 
 Dr. Miller says that Episcopacy owed its origin to the ambition of 
 ministers, when every one began to think that those v.hom he bap- 
 tized were rather his than Christ's, [270.] 
 
 Jerome represents Episcopacy as established by the Apostles^ 
 to put down these ambitious views of the Presbyters, [221, 226, 
 271.] 
 
 Dr. Miller says that " while Jerome maintains the jtarity of all 
 ministers of the Gospel in the primitive Church, he entirely ex- 
 cludes Deacons from being an order of Clergy at all." [Miller's 
 Letters p. 188.] 
 
 Jerome speaks often of Deacons as ministers, [Bowden vol. I, p. 7j 
 also 247, 257] and asserts that imparity wa^ established by the A- 
 postlcs, and that a Bishop was set over the Presbyters to put an end 
 to the divisions that were growing out of their ambition, [221,243:] 
 and while Jerome is urging the claims of the Presbyters, the utmost 
 he proposes, is that they shall have such a share in the administra- 
 
120 
 
 tion of the Church uadur the Bishops, as the seventy hfid undef 
 Moses, [223;] and even this he does not ask as a right, but says 
 "that tliey ought to rule the Church in common, imitating Moses, 
 Avho, when he might alone rule the people of Israel, chose seventy 
 with whom he might judge the people." [Miller's Letters p. 188 j 
 Italics as in his book.] 
 
 279. Dr. Miller next quotes the following passage from Hilary, 
 which is given entire. He says, " Hilary, who wrote about the year 
 376, in his commentary on Ephesians iv, 2, has the following pas- 
 sage, ' After that, Churches were planted in all places, and officers 
 ordained, matters were settled otherwise than they were in the begin- 
 ning. And hence it is, that the Apostle's writings do not in all 
 things agree to the present constitution of the Church: because they 
 were written under the first rise of the Church ; for he calls Timothy, 
 who was created a Presbyter by him, a Bishop, for so at jirst the 
 Presbyters were called; among whom this was the course of gov- 
 erning the Churches, that as one withdrew another took his place; 
 and in Egypt, even at this day, the Presbyters ordain in the Bishop's 
 absence. But because the following Presbyters began to be found 
 unworthy to hold the first place, the method was changed, the Coun- 
 cil providing that not order, but merit should create a Bishop.' 
 
 280. "la this passage, we have not only an express declaration 
 that the Christian Church, in the days of Hilary, had deviated from 
 its primitive pattern; but also that this deviation had a particular 
 respect to the name and office of Bishop, which, in the beginning, 
 was the same with Presbyter. He also declares, that, notwithstand- 
 ing this change. Presbyters, even then, sometimes ordained; and 
 that the reason of their not continuing to exercise this power was, 
 that many of them being unfit to be trusted with such a power, it 
 was taken out of their hands, as a prudential measure, by the au- 
 thority of the church." [Miller's Letters p. 190.] 
 
 231. The follov/ing is an exact translation of the whole passage^ 
 [^boiug a comineat on Ephesians iv, 11, 12,] in which Hilary or 
 Ambrose, first ex})lains the meaning of the words, Apostles, Pro- 
 phets, Evangelists, (Sic. The fev/ vv^ords in parenthesis are supplied. 
 They arc necessary to express? the meaning of the Latin in En- 
 glish, wliich the reader will perceive. " And lie gave eome Apos- 
 tles, and some prophets, and some evangelists, and some pastors and 
 teachers; tor the perfecting of the saints, for the. woi'k of the miw- 
 •iatry, for the edifying of iha body of Christ,'"' 
 
121 
 
 382. (a) "Apostles are Bishops, (b) Prophets are expounders 
 ©fthe Scriptures; although in the very beginning there were pro- 
 phets, such as Agabus, and the lour prophesying virgins, as is con- 
 tained ill the Acts of the Apostles, for, the sake of recommendin"- 
 the beginning of the faith: but now expounders are called Pro- 
 phets, (c) Evangelists are Deacons, as was Philip. Although they 
 may not be Priests, nevertheless they can preach without the pul- 
 pit, as both Stephen and Philip are related (to have done.) (d) 
 Pastors may be readers, who by reading feed the listening people, 
 because not by bread alone liveth man, but by every word which 
 proceedeth from the mouth of God. (e) Masters^ are exorcists, 
 because in the Church they restrain and check the restless; or those 
 who used to imbue children with letters and reading, as is the cus- 
 tom of the Jews, whose tradition has been handed down to us, 
 which by negligence has grown out of use. 
 
 (f) Among these, after the Bishop, he is understood to be supe- 
 rior, who is said to prophecy, on account of unlocking the hidden 
 meaning of the Scriptures, particularly because he brings forth the 
 words of the future hope, which order may now be of the presby- 
 tery. For in the Bishop are all the orders, because he is the first 
 Priest, that is, he is the Chief of the Priests, [princcps sacerdo- 
 turn) and Prophet, and Evangelist, and of the faithful to fulfil the 
 other offices in the service of the Church, (g) Nevertheless after 
 Churches were established every where, and the offices were regu- 
 lated, matters were settled otherwise than in the beginning, (h) 
 For, at first all taught, and all baptized, on whatsoever days or 
 times there might have been occasion, (i) For neither did Philip 
 seek a time or a day in which he might baptize the Eunuch, nor in- 
 terpose a fast. Neither did Paul and Silas defer the time in which 
 they baptized the jailor with all his. Neither had Peter a Deacon, 
 nor did he seek a day, when he baptized Cornelius with all his 
 house: nor (did he do it) himself, but he commanded the brethren 
 who had gone with him from Joppa to baptize (ihcm.) For as yet 
 none but the sevenDeacens had been ordained, (k) That there- 
 fore the people might increase and multiply, it was granted to all 
 in the beginning to preach and baptize, and explain the Scriptures 
 in the Church. (1) But when the Church embraced all places, 
 places of assembling were appointed, and governors, and the rest 
 of the offices in the Churches were ordained, that no one of the 
 olergy who had not been ordained (to it,) might dare to pre-occupy 
 an office which he might know was not entrusted or granted to him : 
 and the Church began to be governed in anolher manner and with 
 foresight; because if all might do the same thing, it would be irra- 
 tional, and the thing would appear common and of very little value, 
 (m) Hence therefore it is, that now neither Deacons preach among 
 the people, nor do the clergy nor the laity baptize, nor are believ- 
 ers baptized on every day, unless sick, (n) Therefore the writings 
 
 * Tlio word in the original is didiiskalos, 'praccptor or viagisUr, teacher or 
 master; tliw latter is the word Hilary uses. 
 
122 
 
 ©f the Apostle do not agree in every thing with the practice whicfe' 
 is now in the Church, because they were written in the very be- 
 ginning, (o) For he calls Timothy, created by him a Presbyter, 
 Bishop; because at first Presbyters were called Bishops: that one 
 ceasing, the following one might succeed him. Finally in Egypt 
 Presbyters confirm, if the Bishop is not present. But because 
 the following Presbyters began to be found UHworthy to hold the 
 first place, the mode was changed ; the Council seeing, that not oi'- 
 der, but merit should make a Bishop, appointed by the choice of 
 many Priests, lest an unworthy person should rashly usurp (the 
 ofiice,) and be a stumbling-block to many." (There are a few lines 
 more not relating to the controverted points, which will be given at 
 the close of this essay, in the Latin.) 
 
 283, Tn this comment, Hilary commences with an explanation of 
 the word i?, Apostles, Prophets, &c. (See sentences a to g.) Hav- 
 ing done this, he says, after Churches were every Vi'here estab- 
 lished, and the offices were regulated, things were settled other- 
 wise than in the beginning (g) ; and he immediately proceeds to 
 say in what respect. For, at first, all taught, all baptized, and 
 baptism was performed at any time it might be desired (h). Here 
 are three particulars which were settled otherwise when the Chur- 
 ches were regulated (g). But now, neither do Deacons preach 
 among the people, nor do the clergy nor the laity baptize, nor are 
 believers baptized on every day, unless sick (m). And therefore, he 
 immediately adds (n), tiie writings of the Apostle Jo not agree in 
 every thing with tlw practice which is now in the Church, because 
 they were written in the very beginning. (See 180 to 183.) 
 
 281. This change was made, according to Hilary, when the 
 Church cmhr (iced all places, &lc. T/;frt places of assembling were 
 nppointed, governors, and the rest of the oiriccs in the Church 
 were ordained, thai no one of the clergy might dare to assume an 
 office to which he had not been ordained, (2S2, 1.) 
 
 That these thing:, wore done by the Apostles has been already 
 fully !^hown; and' indeed is most manifest from the bare reading of 
 Panrs Epistles. That places of assembling were appointed during 
 the ti;no of the Apostles, is shown by reference to the following 
 places in u single Epistle, (I. Corinth, v, 4; xi, 17, IS, 20, 22, 33; 
 xiy, 19, 23, 21), 28, 31, 35: xvi, 19.) For evidence that governors 
 were by them appointed, and different ollicers in the Church or- 
 diiined, of whom no ,ono was to exceed the bounds of. his proper 
 office, see (he foilowing places in one Epistle: (I. Timothy i, 3, 
 IS, 20; ii, 1, 11, 12; iii, 2 &c. 10 &c. 14, &c.; iv, 1], 12 &c..; v,7 
 
123 
 
 &c. 14, 17, 19, 20, 21, 22; vi, 3, 13.) See also Titus i, 5 &c. par. 
 ticuUirly 10, 11, 13; the whole second chapter, particularly the last 
 verse; and the tenth verse of the third chapter. 
 
 "285, It follows irresistibly from a comparison of these passages 
 (283, 281) that what Dr. Miller calls a deviation from the primitiva 
 pattern, (280) was the regulation of the Church by the Apostles 
 themselves. (228, 229, 230.) We know that they did settle things 
 atditferent periods as necessity required: of which the determina- 
 tion of some important points at Jerusalem, when Paul and Bar- 
 nabas, went there together, the second time, from Antioch, is an 
 instance, (Acts xv.) That occurrence took place near twenty years 
 after Paul had been preaching. The first journey to Jerusalem 
 with Barnabas was seventeen years after he commenced preaching, 
 ^See p. 10, 11) and the second was a considerable time after that, 
 (Acts xii, 25; xiii, xiv; xv.) 
 
 286. Dr. Miller asserts that we have Hilary's express declara 
 tion in the passage quoted, (279, 282) that the deviation from the 
 primitive pattern had a particular respect to the name and office 
 of Bishop, Avhich ia the beginning was the same with Presbyter, 
 (280.) 
 
 287. Hilary refers to three things which were regulated when 
 Churches were established every where, in neither of which is Bish- 
 op mentioned. (283.) Moreover Hilary does not say that the Bish- 
 op in the beginning was the same with the Presbyter in name and 
 office. He says, at Jirst Presbyters tcere called Bishops; but, so far 
 from intending to say that the Episcopal office was exercised by 
 these Presbyters, he says in the very first sentence of his comment, 
 Apostles are Bishops, (282, a:) and in a subsequent sentence, he 
 says. After the Bishop are the Prophets, who may now be of the 
 order of Presbyters: and again. In the Bishop are all the orders, 
 because he is the first Priest, that is, the Chi<f of the Priests. — 
 (282, f.) 
 
 288. In the same passage Hilary says, Paul calls Timothy, ere 
 ated by him a Presbyter, Bishop, (282, o.) This passage shows 
 Avhat reliance is to be placed on these speculations which Dr. Mil- 
 ler first protests against in the most pointed terms, (234,230) and 
 then brings forward as testimony, sometimes declaring that they 
 are decisive of the controversy, (218.) Paul calls Timothy neither 
 Presbyter nor Bishop in any of his writings. Moreover Timothy 
 was a Presbyter many years before his appointment to the Bishop- 
 
124 
 
 rick of Ephesus, and when he received that appointment, Hilary 
 himself says Paul gave him the Apostolick rod. 
 
 239. That Timothy was a Presbyter many years before his ap- 
 pointment to be Bishop of the Church at Ephesus, is evident from 
 some passages of Paul's Epistles. 
 
 Paul first met with Timothy when he was preaching at Dcrbe 
 and Lystra. He was then a disciple, and being well recommended 
 by the brethren, "Paul would have him to go forth with him," 
 (Acts xvi, 1-3,) Immediately after this they wore together at Phil- 
 ippic Thessalonica, &c. both preaching the Gospel, as appears from 
 the first Epistle to the Thessalonians. This Epistle was addressed 
 to them by Paul, Silvanus and Timoihij. They speak in the first 
 and second chapters of " owr Gospel" repeatedly. In the second 
 chapter they say, "But even after that we had suffered before and 
 were shamefully entreated, as ye know, at Philippi, kc were bold 
 in our God to speak unto you the Gospel of God with much conten- 
 tion. For our exhortation was not of deceit, nor of uncleanness, 
 nor in guile: But as ice were allowed of God to be put in trust with 
 the Gospel, even so u'C speak, not as pleasing men, but God, which 
 trieth our hearts. For neither at any time used we flattering words, 
 as ye know, nor a cloak of covetousness ; God is witness: Nor of 
 men sought xoe glory, neither of you, nor yet of others, when we 
 might have been burdensome as the Apostles of Christ." Through- 
 out the chapter similar language is used, and in the 9th verse they 
 say, "irc preached unto you the Gospel of God." 
 
 The second Epistle to the Corinthians was written by Paul and 
 Timothy; in which it is said, (verse 19) "For the son of God, 
 Jesus Christ, who was preached among you by us, crcn by me and 
 Silvanus and Timothcus, was not yea and nay, but in him was yea." 
 
 290. This Epistle to the Corinthians was written nearly a year 
 after Paul left Ephesus, (82.) He and Timothy had continued for 
 three years preceding that time in that city, (Acts xix, 22; xx, 1, 
 31 ; also section 5 ;) and had left Corinth some time before he went 
 there, (Acts xviii, 18 to 23.) It was therefore at least four years 
 before this epistle was written, that Timothy was preaching at 
 Corinth: and as he was at Corinth about two years, (Acts xviii, 11, 
 18) and went there after preaching at Thessalonica, (Actsxvii, 14, 
 15; xviii, 1, 5,) he had been preaching certainly six years when 
 the second Epistle to the Corinthians was written. It was after 
 this a short time that Paul gave Timothy charge of the Church at 
 
125 
 
 Ephesus, (82, 83, 21 :) and it was while in that charge that Hilary 
 says he received the Apostolick rod. The following is the passage. 
 
 291. "He (the Lord) nevertheless has those whom he sent Apos- 
 tles with a rod, as Paul testifies, saying, What will ye? shall I 
 come unto you with a rod, or in love, and in the spirit of meekness? 
 This rod also the Apostle gave to Timothy, saying, Reprove, re- 
 buke, exhort,"* 
 
 292. Dr. Miller next represents Hilary as " declaring that not- 
 withstanding this change, Presbyters, even then, sometimes ordain- 
 ed." (279,280.) 
 
 Hilary's words are, "Finally in Egypt Presbyters confirm if the 
 Bishop is not present." (282, o.) 
 
 293. Dr. Miller in his translation of this passage gives ordainsLS 
 the English of consignant. Ainsworth renders it seal, sign, mark, 
 register, record, conjlrm., and ratify. There is not one of these 
 words that does not correspond with the real signification of con- 
 Jirming by the Bishop. The person who is confirmed ratifies or 
 
 confirms by his own act the engagements made for him in baptism, 
 and is sealed, signed, marked, registered, or recorded a member 
 of Christ's Church. But there is not one of these words that has 
 any reference to setting apart by ordination, 
 
 291. Dr. Miller represents Hilary as declaring that Presbyters 
 ordained, using no words of limitation, (280.) Hilary's words limit 
 the practice of Presbyters confirming to Egypt, (282, o.) 
 
 295. Hilary represents this practice as having obtained only 
 when the Bishop was absent. Dr. Miller uses the word sometimes, 
 which does not limit the practice to the particular case stated by 
 Hilary, but leaver us to conclude it was done sometimes by Presby- 
 ters and sometimes by the Bishop, indifferently, (280.) 
 
 29G. In the passage in Hilary, there are no such words as even 
 at this day, which are found in Dr. Miller's translation, [279.] 
 
 297. Dr. Miller further says of Hilary, that " he also declares 
 that the reason of their not continuing to exercise this power, [viz. 
 of ordaining] was, that many of them being unfit to be trusted with 
 such a power, it was taken out of their hands, as a prudential mea- 
 sure, by the authority of the Church," [280.] 
 
 * " Ilabet tamen quos et cum virga Apostolss miserit, slcut Paulus testificatur, 
 dicens, Quid vultis? in virga veniam ad vos, an in charitatc ot spiritu mansa- 
 ctndinis? Hanc virgani etiam ot Timolheo dcdil Apostolus, dicens, Argu?, 
 •bseera, increpa." b. Ambrose 3. 130. D. 
 
136 
 
 In this passage are expressed the nature of the change, and the 
 reasons for it : in neither does Dr. Miller's representation agree with 
 Hilary's words. 
 
 298. Dr. Miller represents Hilary as saying, that the change 
 consisted in the Presbyters being deprived of the power of ordain- 
 ing, because many of them were unfit to be trusted with it. 
 
 Hilary says, in the beginning the Bishoprick was given to the 
 Presbyters in order, [one ceasing or departing, the following one 
 succeeded him, 282, o;] that the change consisted, in making merit 
 and not order, the guide in choosing a Bishop; and that the reason 
 of the change was, because the Presbyters who followed in order 
 were sometimes found unworthy to hold the first place; primatus, 
 the primacy, (282, o.) 
 
 299. In short, Dr. Miller represents Hilary as saying, that the 
 power of ordaining was that which the Presbyters enjoyed, and 
 were deprived, of because many of them were unworthy to be trust- 
 ed with IT. Hilary says, it was the succession in regular order that 
 they were deprived of, because the Presbyter who followed in order 
 was sometimes found unfit to occupy the fikst place. There is 
 not a word about ordination in the passage, (282, o.) 
 
 300. By this mode of managing the argument, Dr. Miller con- 
 trives to prove to his entire satisfaction, he tells us, that Ignatius, 
 Polycarp, Irena^us, Cyprian, and many others, whose writings one 
 would suppose could not be misunderstood, are " entirely in his fa- 
 vour." He goes on after Hilary, to quote Chrysostom, Theodoret, 
 Primasius, and Sedulius, who wrote in the fifth century, much in 
 the same manner with those heretofore noticed. The passages 
 quoted are comments on the Epistles to Timothy and Titus, in 
 which they show, wliat is obvious, that Presbyters were then 
 called Bishops or Overseers, from their office of overseeing tho 
 flock. But that tliey had no idea that these persons possessed what 
 since the days of the Apostles has been called the Episcopal power, 
 and what was then called the Apostolical, (or what Dr. Miller's de- 
 cisive witness, Jerome, calls the Apostolical rod, 266; see also 291,) 
 is evident from the v.orks of Bishop Taylor; who quotes two of 
 these very persons, Chrysostom and Primasius, as concurring, with 
 many others in the testimoriy, that Paul wrote the first Epistle to 
 Timothy to instruct him in his Episcopal office, and, in him, all 
 Bishops; and he refers to their comment on this very Epistle to 
 Timothy, for the sentin:;cnt? q'loted. Theodoret, he quotes, as call- 
 
127 
 
 ing Timothy "Bishop of the Asiatics." Gbrysostom say^, -Paut 
 saith in his Epistle to Timothy, Fulfil thy ministry, being then a 
 Bishop; for that he was a Bishop appears by Paul's writing thus 
 unto him, Lay hands suddenly on no man. [Bowden 1, 39.) It 
 is remarkable that these passages in Chrysostom's observations on 
 the same Epistle should not have attracted Dr. Miller's attention. 
 The very quotation of Dr. Miller from Chrysostom, is entirely 
 destructive of the Presbyterian doctrine. For, it shows the Bishop 
 had the power of ordination, which makes him the source of all 
 ministerial authority, as all antiquity says he was. 
 
 301. Dr. Miller makes a very strange declaration in a note on 
 the last sentence of his quotation from Chrysostom. The quota- 
 tion ends thus: "In ordination alone they have gone beyond the 
 Pre>liyters." The note is in these words: "This perfectly agrees 
 with the representation of Jerome, (with whom Chrysostom was 
 nearly contemporary) who says, that the only right which Bishops 
 had gained over Presbyters, in his day, was that of ordination^ 
 [Miller's Letters p. 191^ Italics as printed in his book.] 
 
 302. Dr. Miller does not refer to any passage in Jerome for this, 
 and from the manner in which his quotations and translations are 
 made, it cannot be admitted by any one as Jerome's declaration, 
 without further authority. This is a matter on which Jerome is en- 
 tirely qualiiied to testify; viz. the government of the Church in his 
 (lay. But it is not credible that he has said " that the only right 
 which Bishops had gained over Presbyters, in his day, was that 
 of ordination,'''' when we recollect how he complains of the stateli- 
 ness and pride of some Bishops, and sometimes wonders they do 
 not lireak to pieces schismatic Presbyters with their ApostoUck and 
 iron rod, [260,] See also some other of his expressions in preced- 
 ing sections, [154.] It is difiicult to conceive, when we read such 
 declarations, as this of Dr. Miller respecting Jerome and Chrysos- 
 tom, that he could have looked into the Ecclesiastical histories of 
 Eusebius, Ruihuus, Socrates, Sozomen and Theodr.rct. These 
 works all written about that time or a little before, are full of state- 
 ments showing the diiibrencc of order of Presbyter and Bishop, the 
 necessity of a second ordination on making a Bishop of a Presby- 
 ter or Deacon, and of the extraordinary authority of the Bishops. 
 V'ou do not indeed find these things asserted; because nobody thinks 
 of frequently asserting a familiar tritth, what every body knows. 
 But the evidence is not the less strong for that. Thii=', wo read 
 
128 
 
 dial Nectarius Bishop of Constantinople being dead, John a Pres- 
 byter of Antioch, was chosen in his place, and Theophilus, Bishop 
 of Alexandria, ordained him Bishop. It is slated that he was or- 
 dained Presbyter by Evagrius, [Socrat, Ecclesiast. Lib. vi, cap.ii, 
 iii,] " Meletius being dead at Constantinople, where he had gone 
 to ordain Gregory/ Nazianzen,'''' &c. [cap. iii.] " It happened at that 
 time that the Bishop of Ephesus died, on which account a necessity 
 was laid on John (who was Bishop of Constantinople, as above 
 mentioned,) to go to Ephesus to constitute a Bishop." Arrived there, 
 he found considerable contention for the office, and settled the mat- 
 ter by constituting his Deacon Heraclides, Bishop, when both par- 
 ties laid aside their contention, [Ibid. Lib. vi, cap. xi.] Nothing 
 but necessity would have induced these men, often old, to make a 
 long journey to ordain a Bishop: they must go because the Presby- 
 ters could not ordain. There were sixty Presbyters in Constanti- 
 nople, and yet Meletius, Bishop of Antioch, went there to or- 
 dain Gregory Nazianzien [as above stated;] and note, when this 
 was done, the matter was recorded with care and particularity pro- 
 portioned to its importance — [and messengers were sent to the 
 churches even in distant countries to give the information.] Thus, 
 " Theophilus ordains John, He being ordained to the office of 
 Bishop, was placed in the seat on the 26th day of the month of 
 February, in the consulate following that in which Ilonoi'ius Em- 
 peror of Rome, and Eutychianus at Constantinople, administered 
 the republic." [Socrat. Ec. Lib. vi, cap. ii.] 
 
 303. Dr. Miller, in his remarks on Eusebius's History, makes 
 some extraordinary declarations. He says, [p. 197,] " When Euse- 
 hius gives us formal catalogues of Bishops in succession, from the 
 Apostles' time until his own, he himself warns us against laying too 
 much stress on his information ; frankly confessing, ' that he was 
 obliged to rely much on tradition, and that he could trace no foot- 
 steps of other historians going before him only in a few narratives.'* 
 
 304. It is vhe more important to show that this statement is not 
 at all wiuit Eusebius says, because it strikes at the root of the 
 Ciiristiau Religion. If the above declaration is true, 300 years 
 after the death of our Saviour, tbere was nothing in the Christian 
 system which we could depend upon. But it is not true. There 
 were many men of distinguished learning who preceded Eusebiurs, 
 \vhose works are yet extant; and many whose works are not, but 
 tf ere then in iciii, as ww kn^w from the quotations made from 
 
lAi9 
 
 ilioin by Eascbius. There yet remain the Epistles of Cicmewt, 
 Hennas, Polycarp, Ignatius, Cyprian, the whole folio work of Ire- 
 liseus on a great variety of subjects and doctrines, and likewise 
 that of Tertullian, and of Origcn, 6lc. &l,c. It is not true; and 
 Eusebius has not said it. 
 
 305. Eusebius, after stating his purpose of writing a history of 
 the Church, and professing his inability to do it justice, {for it is 
 hojoml my strength, lie says.) proceeds in the fourth sentence of his 
 v.ork thus : 
 
 "For w^e now first attempting this subject, endeavour to enter 
 upon it as upon a deserted and unused road; and although we pray 
 God to be to us a leader in the way, and that the power of Christ 
 may he present co-operating, nevertheless Ave can no where dis- 
 cover the bare footsteps of those who may have entered the same 
 Nvay before us, except only on some small occasions, in which 
 some, writing of their own times, have left us some short narra- 
 tives, like small lights, w bile they sent out their voices from afar, 
 and calling from above, as from an eminence, they teach where to 
 go, and how the course of the history may be directed without 
 error and danger. Collecting, therefore, whatever we shall think 
 will aid the proposed work, which is here and there related by 
 them, and plucking as flowers from the meadows of reason, the 
 suitable words of those who have formerly written, we shall at- 
 tempt to reduce them into one body, in a historical narration, hav- 
 ing this desire, that if we cannot all things, we may nevertheless 
 particularly preserve from oblivion the successions of the most 
 illustrious Apostles of our Saviour, in those Churches which are 
 still famous and renowned." 
 
 306. These remarks of Eusebius are a kind of preface to his 
 whole work. lie does not warn us against laying too much stress 
 on his information. On the contrary, though he mentions that 
 none had preceded him in writing a general history of the Church, 
 and that he has no other aid than the narratives that different per- 
 sons had left of the history of their own times, he represents these 
 as lights in his path, and them as persons placed on an eminence, 
 and showing where "the course of his history may be directed 
 without error and danger." 
 
 307.' He does not " frankly confess -that he was obliged to rely 
 much on tradition." He does not even mention tradition in the 
 whole chapter, which is very remarkable; because the ancient 
 writers frequently used the word, and meant by it, as the word lite- 
 rally signifies, a handing down by the Apostles — and Paul in one 
 of his Epistles urges those to whom he is writing to pay attention 
 
 to the iradltien. Eusebius however says nothing about it. 
 
 R 
 
130 
 
 008. Moreover he does not give us the wai-ning, nor make the 
 Frank confession spoken of by Dr. Miller, (but npt to be found in 
 Eusebius;) ^^ when giving us formal catalogues of Bishops in Sue- 
 cession.'''' On the contrary, this is precisely that point upon which 
 he speaks with most confidence of succeeding, (305.) 
 
 309. After giving his own representation of Eusebius's account 
 of these lists, Dr. Miller quotes what he calls " another confession" 
 of Eusebius, "in the woi-ds of the great Milton." Dr. Miller fre- 
 quently introduces decided partizans of the cause he is advocating, 
 with the epithet of " the great" or " the learned," to give weight 
 to what he advance?, without any intimation of their true charac- 
 ter, Milton was a great poet, but so violent a partizan among 
 those who overturned the English government and the Episcopal 
 Church in the 17th century, that Cromwell made him Latin secre- 
 tary both to himself and the Parliament. 
 
 310. He says, " Eusebius the ancientest writer of Church His- 
 tory extant, confesses in the 4th chapter of his 3rd book, that it 
 was no easy matter to tell who were those that were left Bishops of 
 the Churches by the Apostles, more than from what a man might 
 gather from the Acts of the Apostles, and the Ej)i&tles of St. Paulf 
 in which number he reckons Timothy for Bishop of Ephcsus. So 
 as may plainly appear, that this tradition of Bishopping Timothy 
 over Sphesus, was but taken for granted out of that place in ^S^.. 
 Paul, which was only an entreating him to tarry at Ephcsus, to do 
 something left him in charge," &c. (Milton against Prelatical 
 Episcopacy, p. 3 — quoted by Dr. Miller p. 1138.) 
 
 311. In this chapter, which Milton quotes, Eusebius says; 
 
 " That Paul, preaching to the Gentiles, laid the foundation of 
 Churches from Jerusalem round about to Illyricum, manifestly ap- 
 pears from his own words and from those which Luke has written 
 in the Acts. In which provinces however, Peter preached Christ 
 to those who were of the Circumcision, and delivered the doctrine 
 of tho New Testament; and this is rendered manifest by his words, 
 and by the Epistle, which we have said is undoubtedly his, which 
 he wrote to the Hebrews scattered through Pontus, Oalatia, Cap- 
 jiadocia, and Asia. But how many and who of those, as sincere 
 imitators, may have been esteemed to be able to feed the Churches 
 founded by the Apostles, may not be easy to say, except so far as 
 one may collect them from the words of Paul, For there were 
 innumerable co-operators with him and, as he called them, fellow- 
 soldiers, of whom -many have obtained an indelible remembrance 
 from him, because that he continually bore witness respecting them 
 in his Epistles. Luke, likewise, in the Acts recounting the more 
 
\n 
 
 •elebratcd of them, mentions them by name. Timothy indeed is 
 meiKioiied (k writteii duwn) as having tirsl obtained the Bish- 
 oprick ot' the Ephesian parish; as likewise Titus of the Cretan 
 Churches," E isebius next proceeds to speak of Luke himself, and 
 then says, "Of the rest of the followers of Paul, Crescens has the 
 testimony of the Apostle himself ihat he was sent into (Jaul. Bui Li- 
 nus wh )in he relates in his second Epistle to Timothy to have been 
 pres3at with him at Rome, it has already been shown, obtained the 
 Bishs'prick of the Roman Church, the first after Peter. But Cle- 
 mens, who was appointed third Bishop of the Roman Church, is 
 proved to have been a fellow-labourer and fellow-soldier of Paul by 
 his testimony. In addition to these things, another Dionysius, 
 (one) of the ancients, and pastor of the parish* of the CorinthianSj 
 writes that Dionysias the Areopagite, who, Luke writes in the A:t3j 
 first believed after the preaching of Paul in the Areopagus to 
 the Athenians, was the first Bishop of the Church of the Athe- 
 nians. But in the progress of the narration, we shall speak in its 
 own place of the successors of the Apostles, in the time in which 
 every one succeeded. At present we return to those things which 
 follow in the history." 
 
 312. The question here is, Who are those intended by Eusebius 
 in the passage quoted? viz. in the words, "But how many and who 
 of those, as si:icere imitators, may have been esteemed to be able 
 to feed the Churches founded by the Apostles, may not be easy to 
 «ay, except so far as one may collect from the words of Paul," 
 
 313. The answer may be seen in the next sentence: "For his 
 «o-operators were innumerable," &c. 
 
 314. By the word co-operators, in this passage, is necessarily 
 meant, either the whole number of those Avho co-operated with 
 Paul, or a select number from them, who were esteemed to be able 
 to feed the Churches. 
 
 315. The whole of these men, however, were actually engaged 
 in feeding the Churches; Presbyters as well as Apostles, (See 
 this distinction between Apostles and Presbyters made by Luke 
 and by the Apostles themselves, four times in one chapter, Acts 
 
 *Note ; the word parish is not limited in Euscbiiis's history to signify, what is 
 now commonly undorstood by the term, the charge of a single Presbyter. Du- 
 eebius uses the word in speaking of cities in whicli there were numbers of 
 Presbyters,- Tlius, in book iii, chap, xi, he speaks of the parish of Jerusalem, 
 where there were many thousands of Christians and many Presbyters even in 
 the early days of tiie Gospel, [Acts xv, 6; xxi, 20:] in book iv, chap, xix, ho 
 speaks of tkeparish of Alexandria, which was also a very large Church at the 
 time spoken of, in the latter part of the second century: and in book vii, chap, 
 iii, he speaks of the parish of Carthage in connexion with Cyprian's name, 
 •vhen we know there were numerous Presbyters in it, from his Epistles. fSee 
 191 to 195.3 
 
132 
 
 XV, 4, 6, 22, and 23.) Paul when leaving the Presb\ ters of Ephe- 
 sus, charged them to feed the flock, (Acts xx, 28 to 30) and refers to 
 this duty of their's in his first Epistle to Timothy (v, 17) at the 
 same time that that and the succeeding verses, as well as the whole 
 tenov of the Epistle, show that they were subject to the authority 
 of Timothy. Many passages might be pointed out, in which Pres- 
 bytei's and Deacons, both, preached the word, which is the obvi- 
 ous meaning of feeding the Churches. Compare Acts xx, 28 to 30 
 with I. Tim. i, 3 for the identity of these expressions; and for evi 
 dence that Deacons as well as Presbyters preached the word, see 
 note to section 209 and section 265. 
 
 31G. As therefore the whole number of Paul's co-operators were 
 engaged in feeding the Churches, the idea that Eusebius was speak- 
 ing of a select number falls to the ground ; and he intended by the 
 words in question, that it would not be an easy matter to say how 
 many and who were Paul's co-operators, for they were innumera- 
 ble. This too, is obviously a more natural construction of the sen-, 
 tence, than that it would not be an easy matter to say who were 
 selected from the whole number of co-operators, because the latter 
 were so numerous. There is no connexion between the number of- 
 one and that of the other. 
 
 317. That Eusebius did not intend what Milton says, viz. that it 
 was no easy matter to tell who icere those that icere left Bishops of 
 the Churches hy the Apostles, is obvious, moreover, from two other 
 considerations, 
 
 318. Eusebius uses the expression, " for his (Paul's) co-operators 
 were innumerable," &c. Therefore his remarks respect Paul's co- 
 operators, and all that follows shows it. Every person named is 
 one of those connected with Paul; and after mentioning several of 
 them, he says, " Of the rest of the folloicers of Paul, CresceoB 
 has the testimony of the Apostle that he was sent to Gaul," &l,c. 
 
 319. Secondly, In proceeding to give an account of "some of 
 the most celebrated" of the followers of Paul, he mentions among 
 others Luke who never was appointed Bishop over any Church, 
 that I have learnt: and likewise Crcscens, of whom the same may 
 be said. 
 
 Eusebius, therefore, certainly docs not speak, in this passage, of 
 those who were left Bishops of the Churches by the iVpostles; be- 
 cause he speaks first, of PauVs followers particularly ; and secondly, 
 ®f tkem in general, some of v.hom were Bishops and some not. 
 
133 
 
 S2Q. Riuch less did Eusebius mean the sucecissors of tlie Apos- 
 tles: for, in the very sentence following the notice of the last of 
 Paul's followers whom he mentions, he says, "But in the progress 
 of the narration we shall speak, in its oum jdaec, (suo loco) of the 
 successors of the Apostles," &c. 
 
 321. Huw, indeed, could Eusebius possibly have said " that he 
 was obliged to rely much on tradition" (303) respecting the succes- 
 sors of the Apostles, AA'hen he had the entire list of Irenaeus, con- 
 tained in his works, (130) all of which ho had an opportunity of 
 reading in the original Greek, as well as the list of Tei'tullian, 
 (212;) both of whom .were born about the close of the life of St. 
 John,* (107) and conversed with men who had conversed with the 
 Apostles; both of whom were men of great learning, exalted char- 
 acter, great zeal for the purity of the Churchy and highly esteemed 
 writers against heresies;! both of whom had the best opportunities 
 to inform themselves; and both speak in the most confident man- 
 ner of the certainty of their information, challenging the heretical 
 Churches to produce the series of their Bishops from the Apostles, 
 as the Apostolical Churches were prepared to do, (130, 185.) 
 
 322. How irrational, indeed, is it to suppose that such men as 
 Clement, Irenjeus, Tertullian, Cyprian, and many who preceded 
 them, some of whom were men of high rank and fortune before 
 their conversion, and all men of general information and extensive 
 acquaintance with men and things — how absurd to suppose that 
 they kept no account, no record of things so deeply interesting to 
 them; for the sake of which they sacrificed immediately their fame, 
 their standing, their connexions, their wealth, and eventually, al- 
 most without an exception, their lives, 
 
 323. But what says Eusebius on this subject? In the third 
 
 chapter of his third book he writes thus : 
 
 "But the Epistle of Peter, the one which is called the former, 
 has been received beyond controversy. This the ancient Pres- 
 byters formerly used in their writings without any hesitation. — 
 
 ^ Irenosns speaking of John's Revelation says, "Neither indeed was it seem 
 a long time since, but almost in our day, about the end of the reign of Donii- 
 tian." "Neque enim ante niultaim temporis visum est, sed pane sub nostro 
 sajculo, ad fineiii Domitiani imperii." [Irenseus contra Hujreses Lib. v. cap. 
 
 XIX.] 
 
 t Eusebius calls Irenaeus " PrsGcipuus Irena;us," the excellent Irenaeus, and 
 quotes his works frequently. He speaks highly also of Tertullian and says he 
 is a witness worthy of credit. [Ec. Hist. Book iv, chap, xxv ; and Book t, 
 chap, v.] 
 
134 
 
 That however which is called the latter, we do not learn to be legiti- 
 mate. And yet, because it appears to be good in many respects, it 
 has been often used with the other Scriptures. But the Acts, which 
 are attributed to him, and the Gospel which is said to be his, and 
 the publication inscribed to him and called his Revelation, we 
 know no where among the Catholic writings handed down {tradita) 
 so far as that neither any commentator of the ancients, nor of our 
 time, has used their testimony. But in the progress of the history, 
 together with the annotation of the succession, I shall receive this 
 reward of my labour, that I may signify who (were) ecclesiastical 
 writers in their day, and whtit perverse Scriptures (or writings) 
 they have used, and what Scriptures may be legitimate and ac- 
 knowledged by every one, and what have not been esteemed among 
 these by them." 
 
 324. On this passage one or two remarks must be made. 
 
 First, It is obvious from the whole tenor of it, that there were 
 not a few ancient writings and ancient commentators: and this 
 likewise appears from many passages of the history of Eusebius, in 
 Avhich he quotes works not now extant, unless buried in the ancient 
 libraries in the Mahometan countries, once the chief seat of the 
 Christian Religion.* 
 
 It may be also observed that the word tradition is not confined 
 to the handing down by oral communication; for Eusebius speakp 
 here of scripta tradita, writings handed down. The same is shown 
 by what he says of Hegesippus. " Among these Hegesippus is 
 known, many of whose sayings we have already used, that from 
 his tradition (ex illius traditione) we might adduce some contempo- 
 ary with the Apostles. He therefore having written in five com- 
 mentaries the true tradition of the Apostolic doctrine in a very sim- 
 ple historical composition, signifies in what time it was made 
 known, and writes in the following manner, of those feigned ones 
 which in ancient (or primitive) times appeared." (Euseb. Ec. Hist. 
 Lib. iv, cap. viii.) 
 
 825. Secondly, It may be remarked that Eusebius derives the 
 "evidence of the authenticity of the difiereiit books of the New 
 Testament, and that of the Succession of the Bishops from the 
 
 * Eusebius mentions a lumibcr of writers in a single passage. "But in those 
 times fiourislied in the Clinrch, Hegesippus whom we have known from the 
 ancients : and Dionysius Bishop of Coiiiilli, and another, Pinytus by name, a 
 Cretan Bishop, and Pliiiip also, and Apolinarius, and Meliton, and Musanus, 
 and ATodestus, and the excellent Ireuajus, whose right opinion of the Apos- 
 toPical docti-ine and the sound faith has come even unto us, in (their) writings.' 
 (Ec. Flist. Lib. iv, cap. xxi.) He had also the voluminous writings of the 
 most learned Origen, and of very many others, whose names are continually re- 
 curring hi his history. 
 
185 
 
 same source, precisely : and better he could not have, in the natur© 
 of things. All who live after the time in which the Gospd was 
 first published, must depend on the testimony of those who then 
 lived and saw what passed or heard the testimony of those who 
 did. This is. what E'lsebius rests the credit of the Scriptures upon, 
 the writings of the ancients, the comvientators of ancient times: note, 
 that he himself was born about the year 264 and died in 338, only 
 about 200 years after these whom he calls ancients. 
 
 32(>. Neither is it true that Eusebius merely gives us formal cat- 
 alogues of Bishops from the Apostles down to his time, He men- 
 tions them, as he promised he would, each in the time in which he 
 succeeded, (311.) The following is a specimen of his manner] of 
 ppeaking of the successors of the Apostles in the government of the 
 different Churches. It is taken from the first chapter of his second 
 book: ''Of the distribution of the Apostles after the ascension of 
 Christ;'^ the first book being occupied with transactions during his 
 life, ^t is the very first case mentioned. The passage is as fol- 
 lows: "This James, whom the ancients, on account of the pre- 
 eminence of his virtue, called by the surname Just, first obtained, 
 they write, the Episcopal seat of the Church at Jerusalem. Cle- 
 ment asserts this in the sixth book of his Delineations (or Informa* 
 lions,) writing thus: For, Peter, he says, and James and John, after 
 the ascension of the Saviour, although verily they were preferred 
 before others by the Lord himself, nevertheless did not claim this 
 glory for themselves, but appointed James the Just Bishop of the 
 Jews."* 
 
 327. Moreover when, after mentioning one by one, the Bishops 
 of several Churches, as of that of Rome, of Alexandria, &c. with 
 
 (he year in which they obfained the Episcopate,-: when he gives 
 
 a catalogue of the Roman Bishops, it is taken from " the excellent 
 IreniEus," as he calls him, after noticing his succession to the Epis- 
 copate of Lyons, on the martyrdom of Pothinus. It is taken from 
 the same chapter which has already been cited in speaking of Ire- 
 na;us''s testimony (130) and there is not one syllable of observation 
 
 * " Hunc JacobuHi, quem et Justum cognomento veteres propter virtutia 
 prafti'ogativam vocarunt, primum episcopalem PlieiosolymilanjE ecclesiac (sedem 
 sortituiTi esse scril)unt. Ciemons hoc in sexto Hypotyposeon libro sicscrilien* 
 asr-erit : Petrus eiiim, inquit, et Jacobus et Joannes post assuinptioueni Serva- 
 toris, qnamvis ab ipso qiKKjuo domino aliis essent j)ra;lati, j;loi-iam tamcn banc 
 sibi ipsis non vindicarunt, sed Jacobuin Justum Ilierosolymorurn cpiscopura 
 constilueiunt." (Euscb. Ecekc. Hist. Lib. Ji. cap. i.) 
 
136 
 
 given with it calculated ill the slightest degree to detract froni ii* 
 perfect credibility. (Ec. Hist. B. v. chap, vi,) 
 
 328. It may be remarked that there is, in the passage given 
 above from Eusebius, (323) clear proof of the utter fallacy of that 
 argument which is the main prop of the doctrine of the validity of 
 ordination by Presbyters: viz. that every man who occasionally 
 uses the word Presbyter, as a general term to include the Bishop 
 as well as the ordinary Presbyters, evinces thereby his belief that 
 there is ho difference of order between them. Eusebius in this pas- 
 sage uses the word to signify the ancient Church writers and com- 
 mentators without distinction: and yet in the 21st. chapter of his 
 4t]i book he speaks of nine writers, two of whom he expressly calls 
 .Bishops, and a third, Irenseus we know was likewise a Bishop, 
 
 (324.) Dr. Miller might, therefore, have brought forward E isebius 
 as favouring his doctrine with the same propriety that he has done 
 so with many others. But although he has not, on this ground, 
 claimed Eusebius as "also in his favour," he has said that "he 
 has never met with a syllable in Eusebius" to "inform us what 
 kind of difference there was between the Bishops and Presbyters of 
 his day," or " that the former was a different order from the latter:'* 
 and he asserts that, "All that can be gathered from him is, that 
 there were persons called Bishops in the days of the Apostles; that 
 tiiere had been a succession of Bishops in the Church from the 
 Ariostles to the fourth century, when he lived ; and that in his day, 
 there was a distinction between Bishops and other Presbyters. — • 
 (Miller's Letters p. 190, Italics as in his book.) How far Dr. Mil- 
 ler is authorized to say these things, the reader may judge from the 
 following passages from Eusebius. 
 
 329. Having said a great deal about the inhuman persecutioa 
 "and imspeakable sufferings of the Christians of Lyons, &c., Euse- 
 bius says, " But the same martyrs likewise recommended Irenseus, 
 then a Freshyter of the Church of Lyons, to the before mentiont^d 
 Bishop of Rome, having given him strong commGndafion, as their 
 words running in this manner, declare," &C. He is also called a 
 Presbyter in the letter. [Ec. Hist. Book v,- chap, iy.] 
 
 330. In the next chapter he says: "When Pothinus, then ninety 
 vcars of a'>o, was finished together with the rest of the martyrs of 
 Gaul, IrcnfEUS succeeded in the BishopricJc of the Parish of Lyons, 
 which Pothinus had ruled." This v/as in the latter half of the 2nd 
 GCn'urv. 
 
831. "But Serapion belnw dead, Asclepiades received the Bish" 
 oprick of the Church at Antioch, who had persevered in confessing 
 (Christ) in a time of persecution. Alexander (who was Bishop 
 of Jerusalem) writing to the people of Aniioch, makes mention of 
 his ordination after this manner," &c, " But these letters I send 
 you, my masters and brethren, by the blessed Presbyter Clement," 
 &c. (Ec. Hist. B. vi, chapv xi.) 
 
 332. " But that was the tenth year of the abovementioned reign, 
 in which Origen going to Cajsarea, having left Alexandria, deliv- 
 ■ered the office of catechizing there to Heraclas, But a little after- 
 wards indeed Demetrius Bishop of the Church of Alexandria dies, 
 when he had continued forty three entire years in the office. But 
 Heraclas succeeded him." (lb. chap, xxvi.) 
 
 333. " In those times, the necessity of Ecclesiastical affairs re- 
 quiring it, Origen being Sent to Greece received in Cgesarea of 
 Palestine the grade of Presbyter {gradum Preshyterii) from th« 
 Bishops of that place." (lb. chap, xxiii.) 
 
 In another chapter the same thing is related more fully, and it 13 
 stated that this was done by the Bishop of Csesarea and the Bishop of 
 Jerusalem. Origen was at that time engaged in catechizing, in the 
 Church of Alexandria, to which he belonged, an employment con- 
 ferred on him by Demetrius his Bishop, who took great offence at 
 those Bishops for having interfered with his Church and promoted 
 one who was under his government, without his knowledge. (Sam« 
 B. chap, viii.) 
 
 "And at Alexandria, when Heraclas took upon him the eccle- 
 siastical office after Demetrius, Dionysius succeeded him in the 
 school of instruction, (in catechizing, see above) who was himself 
 one of ihe scholars (or disciples) of Origen." (lb. chap, xxix.) 
 
 " But that was the third year of the reign of Philip, in which 
 Dionysius succeeded Heraclas, (he) having executed the ecclesias- 
 tical office for sixteen years." (lb. chap, xxxv.) 
 
 334. " His f )iuth epistle concerning baptism was written to Dio- 
 nysius the Roman, then indeed bearing the office of Presbyter, but 
 a little afterwards having likewise obtained the Episcopate," &c. 
 (Ec. Hist. B, vii, chap, vii.) 
 
 This v/as written by Dionysius, Bishop of Alexandria. In his 
 account of the treatment he and others mot with during the perse- 
 cution in his time, he says : 
 
 " I went to iEmilianus (the Prsefect of Egypt) not alone; but my 
 Presbyter Maximus, and the Deacons Faustus, Eusebius, and Chae- 
 renion accompanied me; and likewise one of the Roman brethren 
 who were then here (in Alexandria) went with us." And again, 
 " But in the city (to which he was exiled, in Libya,) were conceal- 
 ed brethren privately visiting (us); of the Presbyters, Maximus, 
 Dioscorus, Demetrius, and Lucius; (for they who may be consid- 
 
 S 
 
1S8 
 
 (Bred more illustrious in the world, Faustinus and Aquila, wandered 
 about in Egypt:) but of the Deacons, besides those who perished 
 by disease, there were remaining Faustus, Eusebius, Chffiremon." 
 "But it must be known that this ELisebius, whom he says v.'as a 
 Deacon, a little afterwards was appointed Bishop of Laodicea of 
 Syria : but Maximus, who he says was a Presbyter, received the 
 ministry of the Alexandrian Brethren after Dionysius himself, but 
 Faustus, who then stood firm with him in confession, was preserved 
 even until this persecution of our time, now an old man and full of 
 days, was made an end of among us, in martyrdom by beheading.* 
 (E '. Hist. B. vii. chap, xi.) 
 
 335. An accusation having been brought against Narcissus 
 Bishop of Jerusalem, although nobody in the Church believed it, 
 he retired and spent many years in solitude, "After his departure, 
 when it was entirely unknown where he lived, the Presidents of 
 the neighbouring Churches ordained another Bishop," (Ec. Hist. 
 B. vi, chap. X.) 
 
 33'j. " But Timpeus presided over the Episcopate of Antioch 
 after Domnus, whnn Cyrillus succeeded in our time; under whom 
 we knew Dorotheus then a Presbyter of the Church of Antioch^^- 
 an accomplished m.an, (Ibid, B. vii, chap, xxxii.) 
 
 Speaking of Anatolius Bishop of Laodicea, Eusebius saysr 
 
 " The )tecnus. Bishop of Csesarea Palestine first laid hands on him 
 
 for the Episcopate," &C. ^ "But Agapius succeeded Theotecnus 
 
 af'er he had most carefully executed the office of Bishop of Caesa- 
 refi Palestine, whom ice know likewise to have laboured much, and 
 to have presided over the people with most sincere watchfulness, 
 and to have taken care of all with a bountiful hand, especially of 
 the poor. In his time 7ce knew Pamphilus, a most learned man, and 
 in his life a true Philosopher, who bore the office of Presbyter of 
 that Ch;irch, who, if we were to say what he was and whence 
 
 sprang, would require no small discourse." " He was indeed 
 
 at ihat time most famous. But of those whom we have known most 
 excellent am )ngst us, among the Alexandrine Presbyters was Pie- 
 rius, amono' the Bishops Meletius of Pontus." "And at Al- 
 exandria Theonas succeeded Maximus, who was Bishop eighteen 
 years after Dionysius, under whom at Alexandria, Achillas bore 
 the office of Presbyter together with Pierius." (Ibid.) 
 
 337, One more very striking passage on several accounts fol- 
 lows; which is taken from the third book of Eusebius's life of the 
 Enperor Constantine. To settle the dispute about the feast of 
 Easter, which had divided the Church into two great parties foi* 
 above a century, Constantine (that truly most excellent and admi- 
 rable Emperor, as he is called by the Swiss Reformer Wolfgangus 
 Musculus, v.'ho translated Eusebius^s history into Latin) called the 
 Nicene Council; in his account of which Eusebius writes in th» 
 following; manner: 
 
^ Therefore as if about to lead the troop of God upon an expe^ 
 tlition, he collected an (Ecumenical (youncil, and culled togesher 
 the Bishops by honorary letters, that they might hasten together 
 fi'omall sides. This was not a simple and inciiicacious edici, out 
 the desire of the Emperor co-operated likewise with it in reality, 
 who abundantly supplied to some the convenience of a public jour- 
 ney, to others the service of horses. A city was also appointed, 
 convenient for a Synod, which, situated in Bithynia, is called b\ a 
 name taken from the Nicgean victory. When, therefore, tliis eoict 
 had reached every one, in a little time all, as from some close pris- 
 on, assembled with all eagei'uess of mind. For a certain hope of 
 good, and the communication of peace and of the strange miracle; 
 videlicet, the favourable regard ot so great an Emperor, drew them. 
 All, therefore, having assembled, now the work of God, which was 
 done, was perceived, for, they v.ho were very far distant from 
 one another not only in mind, but in body, and country, and place, 
 and nation, were collected together, and one city received all, like 
 a crown of priests, made of pleasant flowers. The heads of all th» 
 Churches through all Europe, Libya, and'Asia, and of the ministers 
 of God [ininistrorumque Dei capita) were guthered into one. Then 
 the house of oratory, as if divinely enlarged, received within ii at 
 once Syrians, Cilicians, Phoenicians, Ajabs, Palestines, besides 
 likewise Thebans, Libyans, and those who had come from Mesopo- 
 tamia. There was present likewise in that Synod a Bishop fruiu 
 Persia, nor was Scythia wanting in this assembly. And Pontua 
 and Galatia, and Pamphylia, and Cappadocia, and Asia, and 
 Phrygia, sent what choice ones they had. But likewise Thracians, 
 and Macedonians, and Acha^ans, and Epirots, and those who were 
 even farther off than these, met together. And of the many sitting- 
 together, there was one greatly celebrated Bishop from Spain. B^A 
 the Bishop of the Roman city was absent, on account of old age, hut 
 his Presbyters being present supplied his place. Such a crown the 
 Emperor Constantine alone, from the year of peace, has bound to 
 getherfor Christ, and made a worthy (or suitable) return of thanks to 
 his Saviour for victory over opponents and enemies, and appointed 
 for us this image of the Apostolical Company. F<n' the Scripture 
 teaches that in their times pious men had assembled from every na- 
 tion which is under heaven, among whom were Parthians, Modes, 
 Elamites, dwellers in Mesopotamia, Judaea, Cnppadocia, Pontus, A- 
 fcia, Phrygia, Pamphylia, Egypt, and the parts of Libya about Cyrene, 
 and strangers of Rome, Jews and Proselytes, Cretes and Arabians. 
 But in this present assembly there was a multitude of Bishops, ex- 
 ceeding the number 250; but the number of Presbyters and Dea- 
 cons adhering to ther.i (or their adherents) and of acolyths and very 
 many others, could not indeed be found out." 
 
 338. A comparison of these passages with Dr. Miller's assertions 
 renders it evident at once tliat the former are directly opposed to 
 the latter. 
 
 339. In making the comparison, a clear idea of the question in 
 debate should be kept in view^ 
 
14» 
 
 The Presbyterian doctrine is, that there is but one order of min- 
 isters in the Church, and that Bishops and Presbyters are the 
 same — and constitute that one order. 
 
 The Episcopalian doctrine is, that there are three orders of min- 
 isters, Bishops, Presbyters, and Deacons; the Bishop having au- 
 thority over the others, who receive their ministerial authoniy 
 from him. 
 
 340. In the passages just recited from Eiisebius, who is quoted 
 by Dr. Miller as above mentioned, (303, 309 10, 328) the inferi- 
 ority of the Presbyter is plainly shown. 
 
 341. There is but one Bishop in a Church, [n the many hun- 
 dred instances which Eusebius relates of Bishops being ordained to 
 office, there is no case in which it is not obvious that he v/as the 
 only Bishop in that Church, (330,331,332, 333 to 336;) exceptonly 
 in one, in which the Bishop being more than 150 years of age took 
 \o himself an adjunct to assist him. (Ec. Hist, B. vi, chap. x. xi.) 
 
 342. The Presbyters were numerous in proportion tu the size of 
 the Church: (329 compared with 151, 334, 336, 337.) 
 
 343. There was a plain and marked distinction between them 
 continually made: (329 compared with 330,331,333,334, 336, 
 337.) 
 
 344. The Bishops administered the government of the Church : 
 (330, 332, 333, 336.) 
 
 345. The Bishops were superior to the Presbyters, (330,331, 333, 
 334;) and had control over them, (333.) The Bishops are called 
 the heads of the ministers of God, as well as of the Churches : (337.) 
 The Presbyters and Deacons are called their adherents: (337.) 
 The Presbyters had no seat in Councils as principals, but might sit 
 as representatives of their Bishop : for, the Bishop of Rome, being 
 unable through age to attend the Council of Nice, was represented 
 by his Presbyters : (337.) 
 
 346. There was an ordination to the office of Presbyter, which 
 indeed need not be proved : (333.) 
 
 347. There was an ordination to the office of Bishop: (331, 335, 
 336.) 
 
 348. Bishops ordained both Presbyters and Bishops: []333, 335, 
 336.] 
 
 349. There is not a syllable of ordination performed by Presby- 
 ters, in Eusebius nor in any other author consulted as far as I have 
 been able to discover up to his timej and there is no case I believej 
 
141 
 
 even alleged by our opponents. See also on these several points, 
 [341 to 349] the following sections, 130, 153, 154, 183, 185, 191 to 
 195, 201, 202, 203, 205, 20C, 209, 241, 242, 247, &c., 252, 282, 
 and all the passages in Italics in the Epistles of Ignatius. 
 
 350. Eusebius mentions the succession to the Episcopate, in the 
 diiierent Churches of Europe, Asia, and Africa, of a very great 
 number of persons; together with an infinite variety of circum- 
 stances, transactions, controversies; and yet there is not a single 
 expression at variance with what is stated above, [341 to 349] as 
 far as I have seen ; and I have looked through most of the books, 
 by the index, in order to discover passages in which these subjects 
 are mentioned. 
 
 351. Unquestionably, then, there is complete evidence that the 
 government of the Church was Episcopal in the time of the Coun- 
 cil of Nice, viz. in the year 325. And if we inquire when it was 
 otherwise, the answer must be, never. 
 
 352. Was it otherwise in the time of Cyprian? No. For al- 
 though he was in the habit of consulting his Presbyters on all im- 
 portant occasions, it was because he thought proper to do so. — . 
 "Statui apud me," &.c. according to Bishop Taylor, [vol.vii, p. 
 225.3 "/ have resolved with myself'* to consult you, were his 
 words. And notwithstanding this resolution, [which the very 
 words show was a matter in which he might do as he pleased,] 
 when, in hisabsence, his Presbyters received those who had lapsed 
 in the persecution, on what he considered insufficient evidence of 
 their repentance, and without consulting him, he reversed their 
 decision, put out of the Church those whom the Presbyters had 
 received, and told them when he should retui*n that they should 
 have a fair hearing before him. See sections 153, 188, 191 to 
 195, 200 to 203, 241, 242, 252, all of which relate to his time. 
 
 The government of the Church was, therefore, certainly Episco • 
 pal in the time of Cyprian, viz, about the year 250. 
 
 353. Was it otherwise in the time of Origen? This great and 
 most learned man, whose lectures were attended even by the 
 Heathen Philosophers, lived four years after Cyprian became Bish- 
 op of Carthage and Dionysius Bishop of Alexandria. That the 
 government of the Church under Cyprian and Dionysius was Epis- 
 copal, we have already seen, [334, 352.] Dionysius succeeded 
 Heraclas, first as Principal of the Catechetic School at Alexandria, 
 and, at his death, as Bishop. Heraclas succeeded Demetrius in the 
 
14J8 
 
 ^ishoprick. Origen was under all three of these Bishops in sucr 
 cession. The first had appointed him, when he was very young, 
 Principal of the Catechetic School. While absent on some occa- 
 sion from Alexandria, two Bishops ordained him Presbyter, at 
 which interference Avith those under his authority, Demetrius took 
 great offence : [333.3 These Bishops were so much pleased with 
 Origen, that they caused him to preach and explain the Scriptures 
 when they were present, choosing rather to hear him than to preach 
 themselves. Hearing of this, Demetrius issued an order to him to 
 return to Alexandria, and he obeyed. [Cave's Lives vol. 2. p. 396.1 
 These things show that Demetrius exercised the same authority that 
 Dionysius and Cyprian had done, [352 ;J and that the government 
 of the Church was the same in the youth as in the old age of Ori- 
 gen. Demetrius was made Bishop of Alexandria in the 10th year 
 of the Emperor Commodus; [Euseb. Ec.Hist. B. v. chap, xxii] viz. 
 in the year 190, in the time of Irenseus and Tertullian. 
 
 354. But what do they say? Irenseus writes that the Roman 
 Bishops succeeded one by one in the government, one Bishop only 
 at a time being in the Church in this immense capital of the civil- 
 ized world ; that Paul and Peter themselves delivered the govern- 
 ment of the Church to Linus the first of the series; and that this is 
 given as an example of what took place in every Church it^hich was 
 in all respects faifhfvl, the Apostles having appointed Bishops in 
 all the Churches: [130.] Tertullian's testimony agrees entirely 
 with this; [185] and the testimony of both is confirmed by Euse- 
 bius's very particular mention of the accession of the successive 
 Bishops to the Episcopate, in a number of the principal Churches, 
 as Rome, Alexandria, Jerusalem, Antioch, Ephesus, with the time, 
 and circumstances in very many instances; drawn from the records 
 of the different Churches, consisting of controversial writings be- 
 tween Christians and Heretics, Christians and Heathens, and dif- 
 ferent parties of Christians; and of numberless Epistles of all the 
 principal men in the Church in every part of Christeudom, from 
 the beginning; of all which Eusebius cites an immense number, 
 and quotes books now lost. 
 
 355. Irena5us was born in 97, and Polycarp suffered martyrdom 
 in 148; so that the former was full fifty j^ears of age when the lat 
 ter was put to death. Irenaeus says that he had seen Polycarp, ti-ho 
 was not only taught by the Apostles and conversed with many of those 
 U'ho had seen our Lord, hut was lilcexclse appointed by the ApQstUp 
 
14S 
 
 'Bishop in that Church xohich is at Smyrna in Asia, {[180. j He rtb*- 
 tions his most glorious martyrdom, and his "most excellent Epis- 
 tle" to the Philippians, still extant, " from which," he says, "they 
 who wish and have regard ll^r their own salvation, can learn th» 
 characier of his faith and the doctrine of the Truth," [[130.] In 
 this Epistle Polycarp speaks in the strongest terms of the Epistles 
 of Ignatius, all of which it may be observed, are mentioned by 
 Eusebius by name, except that to the Romans, and from that one 
 he has a passage quoted ; [Ec. Hist. 13, iii. chap, xxxvi.] Polycarp, 
 in his Epistle to the Philippians, mentioned by Irenffius, says of the 
 Epistles of Ignatius, they " are subjoined to this Epistle, by which 
 you may be greatly profited; for they treat of faith and patience, 
 and of all things that pertain to edification in the Lord Jesus." 
 ([12G,J These strong expressions of high regard and esteem, bind 
 these ancient servants of God so entirely together, that it is impos 
 sible to separate them and their testimony as to the matter of fact, 
 the form of government of the Church in their day. 
 
 356. The public life of the three embrace the whole period from 
 the time of Paul and Peter until the close of the second century. 
 Polycarp and Ignatius, both acquainted with the Apostles,* [HT, 
 125, 130] were contemporary from their day until the martyrdom 
 of the latter in the very beginning of the second century, about a 
 dozen years after the death of St. John. Polycarp and Irenseua 
 were contemporary from that time until the martyrdom of the lat- 
 ter in 1 IS; and Irenfeus continued until the end of the second cen- 
 tury, indeed until 202. 
 
 Ircnaeus speaking of Polycarp in the strongest terms of appro- 
 bation, and specifying a particular Epistle of his, in which Igna- 
 tius's Epistles are as strongly commended, adds his testimony to 
 that of Polycarp in fiivour of the Epistles of Ignatius. The latter, 
 therefore, give us a just representation of the government of the 
 Church throughout the whole period, from the days of the Apostles 
 to the end of the second century. 
 
 357. What is the period fixed upon by those who assert that there 
 
 ' EuseMus quotes a passage from Ignatius's Epistle to the Sinyrneans iu 
 wliich he says he saw our Saviour: "Ego vcro etiutn post resurrectionem 
 eiiiii ill oarne cognori," ike. [Ec. Hist. B. iii. chap, xxxvi.] "But / knew 
 Iiini ill the flush even after the resurrection," &c. See the passage in the ap- 
 ])eiidix^, old section of the Epistle to the Smyrneans, which, after the word Jhshj 
 is exactly translated. It may be liientioned here, that Eusebius's quotation 
 from the Epistle of Ignatius to the llonians and the translation in the appea- 
 dix, section 5, agree enlirclj. 
 
144 
 
 f/a^ a time in this century when the government was other than 
 Episcopal? The most learned Presbyterian writers, Blonde), &c* 
 and the Presbyterian Assembly in London in the 17th century^ 
 (who met to settle their Church in England,) [102] have fixed upon 
 the year 140. If so, it must have been eight years before the mar- 
 tyrdom of Polycarp, who suffered in 148, some say later. 
 
 The attachment of Polycarp to the Church was gloriously evin- 
 cod, as Irengeus says, by his death. His whole life showed it no 
 less, and secured to him the unbounded regard of the whole Chris- 
 tian world, ["130.] So fundamental a change as that from a Pres- 
 byterian to an Episcopal form of Government, originating, as is 
 represented, in the pride and ambition of aspiring Priests, never 
 could have been approved of by him; much less could he have been 
 {lartaker of their ambitious views. His character forbids the 
 thought, [130:] and yet his high approbation of the Epistles of 
 Ignatius shows that he had no idea of any other than the Episco- 
 pal form of Government, It is, moreover to be remembered that 
 this approbation was expressed at the time of Ignatius's death, after 
 he had left Smyrna on his way to Rome and before Polycarp had 
 yet heard the event. For in his Epistle to the Philippians, he 
 desires them, if they have heard certainly of the event of Igna-* 
 tius's journej^, to inform him. This was in the year in which Sy- 
 ra and Senecius were a second time consuls according to the ac- 
 count of his martyrdom kept by his friends; [See the martyrdom 
 in the appendix, section 13,] which was, accerding to the Roman 
 Consular lists, in the year 107; or if we take into account their 
 serving together a part of a year, in consequence of the death of 
 the Emperor Nerva who was that year consul, the second time that 
 Sura and S^necius were consuls together was in the year 102.-— 
 According to Tacitus, however, the martyrdom of Ignatius occur- 
 red in the year in which Trajan went to Antioch, viz. in the year 
 113. [Appendice Cronologica Trajano xci.] At the latest it waa 
 thirty five years before the martyrdom of Polycarp, and twenty 
 seven years before the time fixed upon by )he Presbyterian writers 
 as the commencement of Episcopacy. The great regard expressed 
 for Ignatius, [See martyrdom, and Polycarp's Epistle, 126] and the 
 strong desire manifested by the Churches of Asia to procure his 
 Epistles, [120] and the open and unreserved manner in which ho 
 Avrites and Polycarp approves, manifest in all of them the most 
 perfect consciousness, that there was nothing in those Epistles con- 
 
145 
 
 ti^ary to the Doctrine and Piiictice of the Apostles, which was per- 
 fectly well known to the whole Church at that clay; there being 
 then, in every part of the world which the Apostles had visited, 
 thousands still living who had heard them aiid knew their mode of 
 regulating the Churches, and hundreds, perhaps thousands, whom 
 they had actually ordained. Clement, whom Paul calls his fellow- 
 labourer, 5'<7«cr^os, [Epistle to the Philip, iv, 3; see 209, note] was 
 then Bishop of Rome, He died in the third year of the reign of 
 Trajan; in the beginning of which St. John was still living, [Eu, 
 Ec. Hist. B. iii, chap, xxi, xxii, first lines of xxiii,and xxxiv;] und 
 in the 4th, or 9th, or by Tacitus's account in the 15th year of the 
 same reign Ignatius was put to death, as above mentioned. Such 
 men, so living and so dying, could not have assented to the total 
 subversion of the Apostolic plan of governing the Church ; nor 
 could they have so completely effected it within so few years of the 
 days of the Apostles, as to leave no trace of a revolution, nor 
 any allusion to it in their Epistles. Nor could it have been in so 
 short a time so universally received, that there is not a trace of a 
 revolution in the voluminous writings of Ircnaus, and Tertulliau 
 expressly devoted to contending against ail changes of the Doctrine 
 and Tradition of the Apostles, []18t).] Such a change as this 
 throughout the world could HOt possibly have been made without 
 Oj)position from somebody. Some friend of the Apostolic institu- 
 tions, the aggrieved Presbyters who had been appointed by them, 
 or some intrepid spirit indignant at the ambition of the usurpers, 
 would surely have spoken out. Or, if all these had been silent, 
 the enemies of the Church, who ran into heretical notions from the 
 very commencement, and departed or were driven from her bosom, 
 would have reproached the Church with its departure from first 
 principles, in order to countenance or excuse their own. But 
 though challenged [185] they are silent, there being, as far as 
 I know, nothing of the kind. There is no trace of such a cjiange, 
 and therefore it never occurred ; and consequently the form of gov- 
 ernment was Episcopal fi'om the beginning. 
 
 358. The Church in every part of the world continued in this 
 state until the time of Calvin, a period of fifteen hundred years. 
 In his day a new system was introduced into some parts of Europe, 
 which excluded the Epi^3copal order, as well as that of the Deacons, 
 and the whole authority, including the power of ordaining succes- 
 sors, was assumed by Presbyters. 
 
 T 
 
146 
 
 359. What the ancient Church thought of ordination by Presby- 
 ters may be gathered from the following statements. ■ 
 
 3(M). In the fourth century CoUuthus a Presbyter ordained Ischi- 
 ras to that oiRce. Ischiras was reduced to laj- communion by the 
 Synod of Alexandria; and in the Synodical Epistle of the Bishops 
 of Egypt, Tbebais, Libya, and Pentapolis, and in the joint letter of 
 the clergy of the province of Mareotis, both preserved in the works 
 of Athanasius, it is declared that the ordination was null, because it 
 was performed b^ a Presbyter, 
 
 361. Maximus, another Presbyter in the same century, ordained 
 some persons to the same office, and all his ordinations were pro- 
 Mounced null and void by the Council of Constantinople, [For 
 both these cases see Bowden i, 49, 51 ; and Taylor's Works vii, 132.] 
 
 302. In the same century Aerius maintained that Presbyters 
 Avere equal to Bishops and had a right to ordain: for which and 
 some other doctrines he was condemned as a heretic. [Epiphanius, 
 Heresy 75; Taylor's Works vii, 127.} 
 
 3G3. In the fifth century, Musseus and Eutychianus ordained 
 some Clerks, themselves not being Bishops, The Council of Sar- 
 dis refused to consider them as clergymen, because they were not 
 "ordained by them who were Bishops verily and indeed." 
 
 3G4. The following is a yet stronger case than tlie preceding. — 
 The Bishop of Agabra being blind, his Presbyters read the words 
 of ordination while he laid his hands upon the candidate. This 
 ordination was pronounced invalid by the first Council of Sevil. 
 '■' These cases are so known," says Bishop Taylor, "I need not in- 
 sist on them." [See Taylor's Works vii, 132 for both these.] 
 
 365. Before the fourth century such a thing does not appear to 
 have been thought of. For, Novatus, a Presbyter,, having deter- 
 mined to form a separate Church, in order to obtain the power of 
 ordaining, which was indispensable to his success^ because without 
 it he could have no successors, inveigled three Bishops from a 
 distant part of the country into his house, and forced them to ordain 
 him, [252.3 If Presbyters really had the power of ordaining from 
 ihe commencement, and had only been deprived of it for a short 
 time, [for Novatns lived in the middle of the third century,] why 
 did he not claim his ancient right, instead of resorting to fraud and 
 violence to obtain one? Why not exercise the right already in him, 
 seeing that he could not derive from an act of violence and fraud, 
 a claim better in reality, or as likely to be assented to by those- 
 wliom he hoped to influence J 
 
147 
 
 366, The cases stated above show in the plainest manner tlie 
 sense of the ancient Church upon the subject of ordination by 
 Presbyters. What the views of tlie Church were in after ages, may 
 be gathered from the following account. In the 17th century the 
 B jhomian Church suffered so severe a persecution, that one Bishop 
 only survived. Commenius, the only surviving Bishop, "that they 
 might fully satisfy the scruples, as well of their own consciences, as 
 of others," seat three Presbyters, one of whom had been ordained 
 by the Bishop of Rome, to the Waldenses dwelling in Austria and 
 Moravia, to receive Episcopal ordination; and they were ordained 
 by the Bishops of the Waldenses. [Bowden ii, 79, iii, 332, 342 ; who 
 quotes the book of Discipline of the Bohemian Church, &,c.] In 
 truth, as far as I have had it in my power to examine the books 
 quoted in the preceding pages, I can find but one case (excepting 
 those which are mentioned and which were immediately declared 
 null and void,) in which a Presbyter laid on hands in ordination, 
 and in that case two Bishops officiated. I therefore am driven to 
 the conclusion, that Presbyters have no authority to ordain. 
 
 307. I am well aware that this opinion is offensive to those who 
 iiave no other than Presbyterian ordination. But truth is what we 
 ought all to seek; particularly in so essential a concern as that of 
 the true ministry of the Church of Christ. There is no one thing 
 more frequently urged on Christians, than the obligation to flee 
 divisions, to speak the same things; and how is this to be done but 
 by a fair and candid discussion of points on which we disagree? — 
 No one then has a right to complain that his opinion is questioned. 
 Every one who is of a right spirit would rejoice to have the truth 
 clearly made out and embraced by all. 
 
 368. This question is the rnore important, because if the conclu- 
 sion we have drawn be just, all other than Episcopal ordination is 
 necessarily invalid. This declaration, although it follows as neces- 
 sarily from the premises as the conclusion of any proposition ever 
 stated, has been reprobated in the strongest terms, because it in- 
 volves an exclusive claim to the ministry. It is however far from 
 being the desire of those who believe that Episcopal ordination 
 alone is valid, to prevent any qualified person from entering into 
 the ministry. They only wish to convince those who believe them- 
 selves called to minister in holy things, and who are, from early 
 prejudice, or misinformation, or not investigating the subject, con- 
 tei)t with authority derived from Presbyters, that this authority is 
 
148 
 
 not valid, and to induce them to obtain that which is. The doctrine 
 ought not to be rejected because it involves an exclusive claim • for, 
 there must necessarily be a right in the truly authorized, to the 
 exclusion of those who are not; and the question at issue ought to 
 I'est on its merits. 
 
 369. But how does this matter concern ])rivate Christians, if 
 they are truly religious? and why should a man leave the Church 
 to which he has been attached, when the ministers are good religious 
 men? These singular questions have been frequently urged, with 
 great earnestness, upon myself. But few words however are suffi- 
 cient to show their absurdity. We are commanded to be baptized 
 and to receive the sacrament in memory of our Lord. We cannot 
 obey these injunctions in sincerity unless we are satisfied of the 
 validity of the authority of the minister; and to receive these mys- 
 teries at the hands of those we are persuaded are not authorized, 
 is a profanity in us; though it may not be in them ivho minister, pro- 
 vided they are conscientiously persuaded of their authority after 
 full investii^aticfn of the suhject. But this proviso includes a great 
 deal more than may be supposed at first view. A man who makes 
 up his mind from reading an ordination sermon, and does not even 
 take the trouble to see that the quotations are correctly made, al- 
 though he has spent years in learning the classical languages for the 
 very purpose, avowedly, of fully informing himself on all doctrinal 
 points, cannot pretend to have a clear conscience in this matter. — 
 And if it be urged that the authors quoted are rare and not easily 
 to be met with, it is answered; first, that a man's duty is to inform 
 himself, and not to talk of the difficulty of doing it : — secondly, there 
 are libraries in almost every pan of the country where ihese books 
 may be consulted, and a few day's ride is no object when we desire 
 to ascertain our title to so inipoj-tant an office: — thirdlj^, those who 
 have studied regularly for years in public institutions in which 
 these books are to be found, and have not thoroughly examined 
 them, are without even a colour of excuse. 
 
 370. But what necessity for leaving the Methodist Episcopal 
 Church? Professing with all sincerity very high esteem and afiec- 
 tionate regard for a number of the ministers of that Society, I must 
 nevertheless say, because their ordination is only Presbyterian. — 
 Mr. Wesley was no more than a Presbyter, and therefore had no, 
 authority to ordain; much less to ordain a Bishop. 
 
 371. In this uespect he and Calvin stand upon the same ground 
 
149 
 
 precisely. It is certain that a man cannot have ihat wlilch was 
 never given to liim, except it be something belonging to him by 
 nature. To neither of the above was authority to ordain, ever 
 given. The Bishops wlio ordained them, did not intend to confer 
 snch power. Tljey did not at tlie time consider themselves as re- 
 ceiving such power; and if they had been questioned immediately 
 afterwai'ds they woidd not have pretended that it was conferred upon 
 them. Most assuredly then, it was not given to tliem: therefore 
 they had it not. To argue that they possessed the power of ordi- 
 nation because it originally belonged to Presbyters, is to argue that 
 they to whom it wua not given possessed the power, because it be- 
 longed to them to whom it was given. Even allowing that the an- 
 cient Presbyters had power given them to ordain others, it would 
 only afford to modern Presbyters ground to complain that the 
 authority they ought to have was withheld from them ; but none to 
 to say that the power withheld, was given to them. I'o have a 
 right to a power is not the same as possessing that power. It is 
 plain that the consent of the grantor is necessary to a grant. A 
 forced consent is bad enough as in the case of the Bishops who or- 
 dained Novatus, []252;] but where there is no consent and no inten- 
 tion to give on the one part, and on the other no expectation of 
 receiving, and no belief at the time of having received, but the 
 contrary, the very idea of a grant is absurd. 
 
 372. If it be alleged that they had the power because it is essential 
 to the character of a Presbyter; it is replied, if it be essential, then 
 were they not Presbyters. For what made them such? The ordi- 
 nation of the Bishop, whereby the authority of exercising the office 
 and duties of a Presbyter was conveyed to them. And if an essen- 
 tial power was not conveyed, they were not made Presbyters. It 
 was a capital defect. 
 
 373. To assume powers, at the time admitted not to be granted, 
 and peremptorily denied by all but the person desirous of exercis- 
 ing them, by virtue of an argument founded upon a construction of 
 some disputed passages of scripture, in opposition to the declaimed 
 sense of the Church and to its admitted doctrine and practice for 
 1400 years before, is to open a wide door to innovation. 
 
 374. Suppose that a Ruling Elder in a Presbyterian Church 
 should deny the existence of any Scriptural distinction between 
 ruling and preaching Elders, as he very well might, and therefore 
 t}iat he had a right to preach, how would the Presbyterians; an- 
 
150 
 
 ettt^erhimf The only proper answer would be, We did not intend 
 in making you a Ruling Elder to give you authority to preach; you 
 knew when we appointed you that Ave did not; you did not at the 
 time conceive that you were receiving such authority, but promised 
 to act in subordination to the minister; you are now setting up a 
 claim to authority, because you think it ought to have been confer- 
 red on you; and this opinion is founded on your construction of a 
 passage of Scripture contrary to the practice of the Church you 
 belong to. But this argument, the Ruling Elder might reply, ope- 
 rates as completely against your claim to ordination, as it does 
 against mine to preaching. You also rest your cJaun on your own 
 construction of a passage of Sfi-ipture, Therefore cither give up 
 your own, or ndmit mine. 
 
 375. Mr. Wesley therefore not having received power to ordain, 
 his ordination of Dr. Coke was without effect. Moreover, as Mr. 
 Wesley's claim to this power rests on the doctrine of the sameness 
 of the Bishop and Presbyter, Dr. Coke being a Presbyter, was, if 
 that doctrine be true, a Bishop without the ordination of Mr. Wes- 
 ley. From this therefore Dr. Coke received nothing. Consequent- 
 ly he came to America a Presbyter, and Presbyterian ordination 
 was all he had in his power to confer. Moi'eover, as all the au- 
 thority he had arose out of his office of Presbyter, and as he had 
 that independently of Mr. Wesley, it follows that he is the true 
 source of the ordination of the Methodist ministers. 
 
 376. Mr. Wesley professes in his letter to Dr. Coke, Mr. Asbury, 
 &,c, of 1784, to have founded his belief of the sameness of the of- 
 fice of Presbyter and Bishop on the argument of Lord King in his 
 Enquiry into the Constitution, &lc. of the Primitive Church. 
 
 ,377. It is not proposed to enter fully into an examination of this 
 work, which fell into my hands after this essay was drawing to 
 a close; but only to point out some fundamental errors into which 
 the author fell in his investigation, which destroy entirely the whole 
 system built upon- them. 
 
 378. Lord King's plan is to show, 1. That there was but one 
 Bishop to a Church, [pp. 11 to 14.] 
 
 2. That there was but one Church to a Bishop, [p. 15.] 
 
 3. That that Church was what we now call a parish, [p. 16;] 
 from which he infers [p. 17] that " a Bishop having but one parish 
 under his jurisdiction, could extend his government no farther than 
 a single congregation; because a single congregation and a parish 
 
 % 
 
151 
 
 were all one, of the same bulk and magnitude;" and this inference 
 he endeavours to support at some length. 
 
 4. After concluding his argument on these points, he inquires 
 into the nature of the office of a Presbyter, and endeavours to show 
 that he is " A person in holy orders, having thereby an inherent 
 right to perform the whole office of a Bishop ; but being possessed 
 of no place or parish, nor actually discharging it^ without the per- 
 mission and consent of the Bishop of a place or parish." [p. 53.] 
 
 379. To the first proposition no objection can be made. All an- 
 tiquity is plain upon that point; and he considers it, for that reason, 
 certain, notwithstanding that he had difficulties arising out of the 
 application of the term Bishop to Presbyters in the Scripture; and 
 notwithstanding " that Clemens Romanus (he says) mentions many 
 in one Church." [p. 11.] 
 
 380. But with regard to the Scriptures, it is evident from what 
 has been already shown that they had not in view the same persona 
 that the Fathers had, £101.] The Scriptures mention many Bish- 
 ops in a Church because they applied that term to the PreshyterSf 
 they being then the overseers of the flock in consequence of the 
 itinerant life of the Apostles, who were the real governors of th© 
 Churches; [274] as Paul in Ephesus during his three years resi- 
 dence there, and Timothy after him for an unlimited period; and 
 James the Just in Jerusalem, who, Jerome as well as Clement [326] 
 asserts, was ordained Bishop of Jerusalem by the Apostles.* 
 
 381. Scripture therefore does not stand in the way of Lord 
 King's conclusion, that there is but one Bishop in a city. The Pres- 
 byters were always subordinate to the Apostles even when itine- 
 rant and absent, [274J and to those whom they set over them ; as 
 Timothy and Titus, &:-c. one only being in a Church at a time: and 
 the identity of the office and the power of the Apostle and tho 
 Bishop, are shown by Timothy's exercising every power over the 
 Presbyters, after Paul's departure, that he had exercised over them; 
 and by the application of the term Apostle to such as occupied 
 Timothy's place by Paul himself, [45;] and by the application of 
 the term Bishop to the same persons immediately after the death of 
 
 * The following is quoted from Jerome by Hooker ii, 242. " Jacobus, qui 
 apellatur frater Domini, cognomento Justus, post Passionem Domini statim ab 
 Apostolis flierosolymorum Episcopus ordinatus est." [Hierom. Scrip. Ec. 
 Catul. ii-] — that is, "James, wlio is called the brother of the Lord, surnamed 
 the Just, immediately after the Passion of the Lord was ordained Bishop of th« 
 Jews by the Apostles. " 
 
Iy2 
 
 the Apostles by those who knew them; and by the use of both terni^ 
 as synonymous, by some of the most devoted, and most exem- 
 plary men who ever ministered in holy things. Cyprian for in- 
 stance, who was a man of learning, talents, eminence, and fortune, 
 and sacrificed all, giving up his whole property to the Church, 
 and finally his life in martyrdom, rather than deny his Saviour 
 and return to the world which was ready to receive him and hon- 
 our him — Cyprian says, "The Deacons ought to remember, that 
 the Lord chose the Apostles, that is, the Bishops and Governors?'''^' 
 
 3S2. Neither is the passage Lord King has quoted from Clemens 
 Romanus, an obstacle to his conclusion that there was but one 
 Bishop to a Church; a conclusion to which he admits he was driv- 
 en by tlie united voice of the early Fathers, [p. ll.] The words of 
 Clemens quoted by him are, '^ UpotassoiTicnoi toisagoumenois union,'''' 
 that is, Being obedient to those having rule over you, without speci- 
 fying any particular person or office. Lord King's idea is that the 
 word agoumenois, having rule over, signifies Bishops, because Bish- 
 ops were they Avho ruled the Churches. But although this is true; 
 yet the Presbyters had a subordinate authority, and under the di- 
 rection of the Bishop aided in ruling the Church, [183,275.] The 
 word, agomncnois, therefore includes the Presbyters as well as the 
 Bishop, and the plural is used without implying that there was 
 more than one Bishop in the Church. Clement therefore does not 
 say any thing contrary to the rest of the Fathers; and Lord King's 
 tonclusion, that there was but one Bishop in a Church stands w'ith- 
 out an objection* 
 
 8S3, The next sie\) of this author is to show, that there was but 
 one Church to a Bishop. He says that this word. Church, was 
 " the common name whereby a Bishop's Cure was denominated, the 
 Bishop himself baing usually called, The Bishop of this or that 
 Church; as Tertullian s^ith. That Polycarp was ordained Bishop 
 of the Church of Smyrna." [p. 15,] To this there is no objec- 
 tion to be made. But the question arises, V\*hat is a Church? 
 
 384. In answer to this question Lord King endeavours to prove, 
 that a " Bishop's Diocess exceeded not the bounds of a modern 
 parish, and was the same, as in name, si* also in thing." fp. 17.] 
 And first as to the name. 
 
 * "Mcmii'.isse Dinconi debciit, ([iioniam Aposi<j!os, id est, Episco[jos et Prae- 
 pusitos, Domiu'js cleijil." [Gypriuii ). iii. ep. 9 [al. ep. 3. c. 2.] quoted by 
 Huoivcr vo!. i'l. p. '24!, note.] 
 
153 
 
 385. Hfe says, "As for the word Diocese by which the Bishop's 
 flock is now usually expressed, I do not remember that ever I found 
 *t used in this sense by any of the ancients." (p. 15.) Socra- 
 tes, however, who lived in the fourth century, in his account of 
 the Council of Constantinople, says they decreed. That the Bish- 
 op of a Diocess, Dmcesis, should not pass (be translated) to an- 
 other Church. (Soc. Ec. Hist. B. v, ch. viiiv) The word oc- 
 curs twice more within the compass of a page. It is evident from 
 its being used in the wording of a law or canon, that it was com- 
 mon and well understood. The extent of a Diocess will appear 
 presently. 
 
 386. Lord King goes on immediately after the words quoted 
 above, (385) to say, 
 
 "But there is another word still retained by us, by which they 
 frequently denominated the Bishop's Cure, and that is Parish: So^ 
 in the Synodical Epistle of Jrenfeus to Pope Victor, the Bishop- 
 ricks of Asia are twice called P«m/te*. And in Eusebius's Eccle- 
 siastical History the word is so applied in several hundred places. 
 Jt is usual there to read of the Bishops of the Parish of Alexandria^ 
 of the Parish of Ephesus, of the Parish of Corinth, of the Parish 
 of Athens, of the Parish of Carthage; and so of the Bishops of 
 the Parishes of several other Churches; by that term denoting the 
 very same that we now call a Parish^ viz. a competent number of 
 Christians dwelling near together, having one Bishop, Pastor, or 
 minister set over them, with whom they all met at one time te 
 worship and serve God." (p. 15.) 
 
 387. It is admitted that the word Parmcia was used by Euscbius 
 to signify the Cure of a Bishop. But that " that term denotes the 
 very same that we now call a Parish," &.c. is utterly impossible. 
 
 388. The word ParcBcia, translated Parish, is used by Eusebius 
 as synonymous with £ccZma, translated Church; as will appear 
 from a comparison of the following passages. 
 
 389. Let the reader look back to the passage respecting James's 
 receiving the Bishoprick of Jerusalem from the Apostles (section 
 326,) and compare it with the following from thesame author. 
 
 After the martyrdom of James, a council was held to consider 
 who should succeed him, " artd they all, with one and the same 
 •pinion, judged Simeon the son of Cleopas, whom the Gospel 
 Scripture also mentions, worthy of the seat of the Parish of Jeru- 
 salem'''' (Ec. Hist. B. iii, ch. xi.) 
 
 James first obtained, they write, the Episcopal seat of the Church 
 at Jerusalem, and Simeon succeeded hxxn 'u\ ihfi seat of the Parish 
 if Jerusalem. 
 
 31)0. '* But when Nero had now reigned eight years, Aeianu!?-, 
 
 U 
 
154 
 
 sn pious man and in every respect celebrated, first after Mark, th» 
 Apostle and Evangelist, undertook the Administration of the Alex- 
 andrine Parish." (Ec. Hist. B. ii, ch. xxiv.) 
 
 391. "But after Nerva had reigned a little'above a year, Trajan 
 succeeded him; in the first year of whose reign, Cerdo succeeded 
 Abilius, who presided over the Alexandrine Parish thirteen years. 
 He is the third of those who after Anianus presided over the 
 Church.'''' (Ec. Hist. B. iii, ch. xxi.) Here the two words are used 
 precisely in the same sense. 
 
 It is worth observing, as we proceed, that St. John lived until the 
 cGmmencement of the reign of Trajan : that is until Cerdo the 
 fourth Bishop after Mark, succeeded to the Bishoprick of Alex- 
 andria. (Euseb. Ec. Hist. B. iii, ch. xxi^, xxiii.) 
 
 392. " The twelfth year of the reign of Trajan was passed, when 
 he being dead, whom a little before we signified to have been 
 Bishop oi' the Alexandrine Parish, Primus obtained the ministry of 
 the sa?nc Chnrch in the fourth place after the Aposiles." (Ec. Hist. 
 B. iv, ch. i.) 
 
 Here again these words are used as synonymous. 
 
 393. These quotations might easily be multiplied. They plainly 
 show that ParcEcia was another word for Ecclesia, Churck; and 
 consequently there is no kind of propriety in saying that the term 
 Paroecia denotes the very same that we now call a Parish. On the 
 contrary, it denotes the very same that the ancient Christians then 
 called a Church. 
 
 394. What they meant by a Church may easily be gathered from 
 what they say of the Church of Rome, of Alexandria, of Cartlrage, 
 ef Jerusalem, &.c. 
 
 395. In Jerusalem there were three thousand persons added t© 
 the Church on the first day the Gospel was publicly preached after 
 the ascent of our Lord: (Acts ii, 41; see also ii, 47; iv, 4; v, 14; 
 vi, 1,7;) and when Paul went there from Ephesus there was an 
 innumerable company of Christians, When he went, on his arri- 
 val, to see James, all the Preshyters being present, they said unto 
 him, Thou sccst how many tens of thousands of the Jews there are 
 trhich hclieve, (Acts xxi, 18, 20.) The words in our translation arc, 
 thou scest how many thousands ; but in the original it is muriadcSy 
 myriads, tens of thousands: in the fourth chapter above quoted, tliR 
 word is chiliades, which signifies thousands. It is stated that a groat 
 company of the Priests also were obedient to the faith at an early 
 period. (Acts vi, 7.) 
 
 396. Who, therefore, can believe the representation of Lord King, 
 
155 
 
 that the Parish of Jerusalem denotes tJie very same tidng that we new 
 call a Parish, viz. "a competent number of Christians dwelling 
 near together, having one Bishop, Pastor, or minister set over them, 
 with whom they all met at one time to worship and serve GodV 
 (Lord King p. lG:see 380.) Or, that the Bishop of the Parish of 
 Jerusalem, with its mani/ myriads of Christians, had under his 
 government no more than " a single congregation?" (Lord King 
 p. 17; see 378.) It is very obvious that so many tens of thousands 
 of Christians could not be attended to by the Bishop alone, but that 
 he required a number of Presbyters to aid him; and it is very cer- 
 tain that he had them, as is mentioned above; when Paul went to 
 see him, all the Elders or Presbyters mere present. {Acts xxi, 18.) 
 ■397. As to Alexandria, we may judge of the extent of that Par- 
 ish by a decree of the Council of Nice in the year 325. The 
 three preceding decrees relate to Bishops, and this, the sixth, is in 
 these words: "And that at Alexandria, and in the city of Rome^ 
 the ancient custom should be observed, that the one should have the 
 charge of the Churches of Egypt, and the other of those around 
 •the city."* This in the year 325 is called the ancient custom. See 
 some notice of a number of Presbyters in the Church of Alexan- 
 dria under Dionysius in section 334. 
 
 398. Carthage in the second century contained a great numbei- 
 of Christians. TertuUian, a native of that city, and a Presbyter 
 of the Church, in his address to Scapula tells him, that it was a 
 proof of the extraordinary patienreof the Christians that they con- 
 ducted themselves with modesty, and quietly, seeing that they were 
 at that time so " great a multitude of men, almost the major part of 
 every city." (Tertui. ad Scap. cap. ii.) We have already seen 
 what a number of Churches there were in that city and how many 
 Presbyters, (195.) For what earthly use were those buildings erect- 
 ed, apd to what end were those Presbyters ordained, if there was 
 but a single congregation in the Parish of Cartilage, as Lord King 
 asserts? Or, who can believe that by the term Parish, applied to 
 this great city and multitude of Christians, with numerous build- 
 ings for public worship, and a corresponding ample supply of Pres- 
 byters, is denoted " the very same thing that we now call a Parish?" 
 
 399. Or who can believe that the Parish of Rome denotes " the 
 
 *" VI. Et ut apud Alexandi-iam, et in urbe Roma, vetnsta consuetudo servetur, 
 utvel ille /Ei^ypti, vel bic siibiubicaiiarum eeclesiarum Koncitudinenigoiat."— 
 (ilaf. Hist. Ec. B. i, eli. vi.) 
 
156 
 
 very same that \»e now call a Parish," when reminded that Rome 
 contained millions of people, was of vast extent, and had, at a very 
 early period, forty-six Presbyters and seven Deaeons under the 
 control of the Bishop for the service of the Church, which was so 
 large that it contained 1500 widows and afflicted persons to be sup- 
 ported by the charity of the affluent? (Easeb. Ec. Hist. B. vi, ch. 
 x]iii;See242.) 
 
 400. Let us for one moment consider what would be the size of 
 a building that would contain the people of such a Parish as Jeru- 
 salem or Rome. Iloit;) many teiis of thousands of believers there 
 were in Jerusalem when Paul went there, we cannot exactly say, 
 But it is indisputable that there were 7nany. Let us suppose four 
 only. Each person occupies about five square feet: forty thousand 
 persons therefore would require two hundred thousand square feet, 
 or a building five hundred feet in length and four hundred in 
 breadth: and this without taking into consideration the crowds of 
 unbelievers who continually attended the preaching of the Gospel, 
 and of whom great numbers were daily added to the Church. 
 
 401. Notwithstanding the manifest absurdity of this doctrine, 
 Lord King labours to prove that these ancient Parishes, of Jerusa- 
 lem, Rome, tScc. "exceeded not the bounds of a modern Parish," 
 from several considerations. 
 
 402. First, he says, " All the people of a Diocese did every 
 Sunday meet all together in one place to celebrate Divine service." 
 (p. 17.) This has been shown to be impossible, and the idea is 
 founded on misappi-ehension of the meaning of some passages. 
 
 403. The first passage he quotes in support of this opinion is 
 from Justin Martyr's Apology addressed to the Emperor. " On 
 Sunday all assemble together in one place, where the Bishop 
 preaches and prays." (p, 17.) The words of the original, which 
 he also quotes, are panton cpi to auto suncleusis ginetai: that is 
 literally, there is an assembly (suncleusis, conventus, concursus, a 
 eonvention, concourse, or meeting) of all together. The words cpi 
 io auto signify together; and may, therefore, and do generally im- 
 ply the additional words in one place used in the translation of Lord 
 King; but there is no express word for in one place in the passage. 
 But when the circumstances of the case render it evident that this 
 concourse or meeting could not have been in one place, from the mul- 
 titude, (400) and the added words are not even necessary to a rea - 
 sonable ccnstruction of the sentence, it is evident that the argument 
 
157 
 
 is not to be relied on. TcrtuUian, in his Apology for the persecuted 
 Christians against the Nations, Uses similar language of the whole 
 body of Christians upon the earth. He says, " Coinuis in ccetum et 
 congregationem, ut ad Deum quasi manu facta precationibus, ambi- 
 amus orantes." (Tertul. Apol. cap. xxxix.) That is, "We come 
 together into an assembly or congregation, that we may plead pray- 
 ing to God, as if constraining him by prayers." These two Fathers 
 were both writing Apologies for the Church at large, both are de- 
 scribing their customs, both are speaking of their meetings, and 
 both use words of precisely similar import. Sunerchomai, in the 
 quotation from Justin, from which sunelevsis is derived, (or of 
 tvhich it is the noun) signifies precisely the same as Coimus in 
 the quotation from Tertullian. 
 
 404. Moreover Lord King has quoted in another place (p. 42) a 
 passage from Justin which shows plainly the incorrectness of trans- 
 lating epi to auto in this passage, by the words together in one place; 
 as well as the impossibility of the persons spoken of, all meeting in 
 one place. 
 
 405. The original is as follows. " Te tou diou legomene cmera 
 panton kata poleis e agrous menonton epi to auto suneleusis gine- 
 tai." That is, " On sunday there is a meeting together of all re- 
 siding in cities and countries^ It is evident from this use of the 
 plural words cities and countries, that Justin in this Apology for the 
 Christians, speaks, as Tertullian also does, of the v/hole body of 
 Chx'istians. But notwithstanding this. Lord King translates these 
 words, poleis and agrous, manifestly plural, by the words, city 
 and country, in the singular; as follows: " On sunday all the inhab- 
 itants both of City and Country met together." 
 
 406. It is remarkable in this last sentence that the words in one 
 pZace are omitted ,■ although the original words are the very same 
 with those which in the first passage are translated together in one 
 place, (403) showing manifestly the justice of the above argument 
 against the use of those words here. (403 to 405.) 
 
 407. Indeed this passage appears to be quoted in three different 
 places. 
 
 1. It is quoted, "Panton epi to auto suneleusis ginetai:" with a, 
 reference to Apol. 1. p. 98: and is translated, On sunday all assem- 
 ble together in one j)lace. (p. 17.) 
 
 2 It is quoted, " Te tou cliou legomene emera panton epi to auto 
 isiuieleusis ginetai:" with a reference to Apol. 3. p. 98, which is^ 
 
158 
 
 feanslatecl, The Bishop's whole Diocess nei together on Sunday. 
 (p. 19.) 
 
 The only difference between these two sentences is tliat of the 
 addition of the five words which precede panton in the second.-^ 
 These five words signify on Sunday; (literally on the day called the 
 Sun's ;) and this very addition is found in Lord King's translation 
 ©f the first. These passages therefore appear to he the same. 
 . 3. This passage is quoted again in p. 42. " Te tou cliou lego- 
 mene «mera panton (kata poleis e agrous menonton) epi to auto 
 suneleusis ginetai:" with a reference to Apol. 2. p. 99. 
 
 Here the only difference consists in the additional words inclosed 
 in a parenthesis in the middle of the passage; which signify, resi- 
 ding in cities and countries; and which show beyond controversy 
 that "the people of a Bishop's Diocess" are not intended, as Lord 
 King supposes. (See 407, 2.) 
 
 It is to be noted that the words of the first quotation of this sec- 
 tion in the original, are all that Lord King has quoted in that place, 
 p, 17. In the second and third quotations (p. 19 and 42) there are 
 other words following the ipord ginetai. But it is evident from a 
 dash between ginetai and the following word in p. 42, that there is 
 an interval between them, and that they do not stand in immediate 
 connexion. For the purpose of comparison, therefore, ginetai is 
 the proper word to close the quotation, and the more particularly 
 as it is the word with which Lord King himself has closed the first 
 quotation. 
 
 408. It is very obvious that these arguments founded on expres- 
 sions of a general nature, when the subject agitated was not at all in 
 view, are a poor reliance in opposition to the strong facts of the 
 ease, which no man can call in question. (See 195; 209, note; 
 242.) 
 
 409. Lord King proceeds thus, (p. 17 :) " Ignatius writes, ' Where 
 the Bishop is, there the people must be.' (Epistle to the Smyrne- 
 ans.)" By turning to that Epistle in the appendix, it will be found 
 that Ignatius is, in section 7, urging the Smyrneans to avoid those 
 who would mislead them, and closes it with the words, But fee all 
 divisions, as the heginning of evils. See (he continues in section 
 8,) that ye all follow your Bishop, Sfc. Wheresoever the Bishop shall 
 appear there let the people also be. This is obviously a general 
 charge to adhere to him, leaving all others. If it were to be taken 
 Jiterully, v*ken Cyprian withdrew from Carthage, the people ought 
 
159 
 
 to have followed hii«, and it will not do to say ^ that he having 
 withdrawn, they were released from obligation to him; for, he in his 
 retirement governed them. (191,201,202.) 
 
 410. Again ho quotes from Ignatius, "It is unlawful to do any 
 thing without him." (p. 17.) This passage in the original (as 
 quoted by Lord King, same page,) is as follows : '' Otik cxon eslin 
 choris tou episkopou, oute baptlzcin, oiite agape poiein;"' that is, '•/< 
 is not laxfful without the Bishop, neither to baptize, nor to celebrate 
 the holy communion?'' The whole passage stands in the appendix, 
 in the 8th seetion of the Epistle to the Smyrneans; and it will 
 there be seen that, although it was not lawful to do either without the 
 Bishop, it does not mean that he was to do every thing. For he 
 says. Let that Eucharist be looked upon as well established, which 
 is either offered by the Bishop or hy him to whom the Bishop has 
 given his consent, 
 
 411. Moreover the utter impossibility of all meeting in one place 
 is shown by the fact that the villages about Alexandria, which 
 whole region was in that Parish or Diocess, were attended to by 
 Presbyters. (Athanasius's second Apology quoted by Bowden ii, 
 188 from Bingham, Antiq, vol.,i. p. 173, oct. Edit.) 
 
 412. Also by the fact " that St. Austin's Diocess of Hippo was 
 above forty miles long: for he hiiilself tells us, that Fessala, a place 
 in his Diocess, was forty miles distant from Hippo, We also know 
 ihat in Tripolis, one of the six provinces of the Roman Africa, 
 Jhere were but five Bishops." (Bowden i, 84 from Maurice and 
 Bingham, who quote the ancient Notitia of that Church, made about 
 tifty years after the death of Austin.) 
 
 413. It is entirely unnecessary to say rnnre to show the utter ab- 
 surdity of the conclusion of Lord King, that " the Bishop's Church 
 was no bigger than our parishes." (p. 18.) 
 
 414. He next attempts to show that " the Bishop had but one 
 altar or communion table in his whole Diocess, at which his whole 
 flock received the Sacrament from him." (p. 18.) In support of 
 ihis he quotes these words. There is hid. one Altar as there is hut 
 one Bishop. (Epist, of Ignat. to the Philadelphians.) If the reader 
 will turn to that Epistle, he will find in sections 2,3, and 4 (in the 
 last of which occur the words quoted) that Ignatius is speaking of 
 Divisions, and warning them to avoid them and cleave to the 
 Church; and is not alluding to one particular altar. (Ignatius ha» 
 a number of passages of sirt^ilar import: see appendix.) 
 
415. lie quotes likewise from Justin Martyr the following words: 
 " The Bishop's whole Diocess met together on Sunday, when the 
 Bishop gave them the Eucharist; and if any were absent, he sent it 
 to them by the Deacons." (p. 19.) This is a strange translation. 
 I should make it thus : " On Sunday there is a meeting together of 
 all; there was a distribution and a partaking by those administer- 
 ing the sacramei'it to each; and to those not present it is sent by , 
 the Deacons."* There is not a word like Bishop in the passage. 
 
 416. The next quotation is from Tertullian as follows : " The 
 Ch'istians received the Sacrmnent of the Lord''s Supper from th& 
 hands of the Bishop alone?'' This translation is also incorrect. It 
 should run thus: "Neither do we take (the sacrament) from the 
 hand of any others than of those presiding." "Nee de aliorum 
 iTianu quam pi'tPsidentium sumimus," (De corona Militis, cap. 3.) 
 It will be observed that the word preesidentium, those presiding, is 
 plural. But there is but one Bishop in a Church by Lord King's 
 own showing, (See more on this point in sections 181, 182.) 
 
 417. Lord King next attempts to show, that " the other sacra- 
 erament of Baptism was generally administered by the Bishops 
 filone within their respective JDiocesses. So saith TertuUian, ^ Be- 
 fore the Bishop we renowice the Devil and the worldP (p. 21.) 
 
 418. This is a part of the same passage quoted last, (416.) It 
 is given in full in section 180; and it is shown in 181, 182, 183, 
 that the Presbyters and Deacons also baptized. (See likewise sec- 
 tions 247 to 249; &.C. and many of the passages in Italics in the ap- 
 pendix.) Lord King, it may be observed, translates both the sin- 
 gular and the plural word, both antistes,(See 177) and pr(Bsidentium 
 by the singular word, Bishop; though he shews that there is but 
 one Bishop in a Church, and therefore the plural word prcesidentiunt 
 cannot properly be thus translated. 
 
 419. Lord King also urges that " The Church's charity was de- 
 posited with the Bishop, who, as Justin Martyr reports, was the 
 common curator and overseer of all the orphans, widows," &,c. 
 (p. 22.) True. But could he not employ agents? Did Cornelius 
 look after every one of his 1500 persons of this description? Eus- 
 tatius and Aerius were schoolmates. When the former became 
 Bishop, hf^ made the latter a Presbyter, and set him over his hos- 
 
 " "Tc ton filiou le^nmone cmerapnnton epi to auto suneletisis ginotai, diadosis 
 kai e nifrtalfpsis apo ton encharistcllifiilon ekasta giuctai, kui tois ou parousi 
 di;i ton Diakonon jiempetai. Apoloir 2, p. 98." 
 
 In thu.'^^e passagos iliy Italic c is used for held, and x\w Italic q for omega. 
 
lei 
 
 Jutal and place for entertaining the poor.* (Epiphan. kata AerioUi 
 4^0. "Naolienders, he says, were restored again to the Chiu-ch's 
 peace without the knowledge and consent of the whole Diocess." 
 In proof of this he quotes the 10th Kpistle of Cyprian, in which it is 
 said " they were to plead their cause before all the people," (p. 23.) 
 This case however proves directly the reverse. The Church, in 
 Cyprian's absence, had received some oftenders without his appro- 
 bation, and he thought, on too easy terms. He therefore turned 
 them out again, to wait until he could give them a hearing, which 
 he told them they should have before all the people, on his return, 
 (see 201,202.) 
 
 421. He endeavours to show that the Diocess of Smyrna must 
 have beenvery small. Granting it were so, it would amount to no 
 more than, what no one disputes, that some Diocesses were small ; 
 but this does not affect the question. But what are the proofs even 
 of this? 
 
 422. "Ignatius, he says, advises Polycarp the Bishop of this 
 Church, To convene his Diocess to choose a faithful honest man to 
 send a messenger into Si/ria,'''^ (p. 27.) The word translated Diocess 
 in this quotation is, sumboulion, council. In the appendix, section 
 1 of the Epistle to Polycarp, it is translated a select council. 
 
 423. He proceeds, "So that the Bishop of this Church could 
 know his whole flock personally by their names:" For which he 
 quotes, Ex onomatos pantas zetei. Zetei does not signify know but 
 inquire; and there is no word for personally in the passage. (See 
 the Epistle to Polycarp section 4; and also pages 25 and 26.) 
 
 424. Lord King goes on to mention other circumstances which 
 he i-epresents in a light altogether incredible. Thus, he says, 
 speaking of Rome^ "In this Diocess there was but one Church or 
 meeting place; for when Bishop Anterus died, all the Brethren met 
 
 * Note: The Reader is requested to consider the folloVving haes as a contin- 
 uatian of section 4IG; viz. 
 
 Lord King quotes tliis passage again, [p. Ill, pt. 2] together with a quotation 
 from Justin Martyr which shows very clearly that the Deacons also distributed 
 the bread and wine ; as well as with one from Cyprian, which shows the same 
 thing : on which he makes this remark, So that herein there was a diversity of 
 customs. This however could not have been the case, particularly as Tertul- 
 lian and Cyprian belonged to the same Church; the former in tiie end of the 
 second century, the latter in the middle of the third. It is therefore evident 
 that lie has misapprehended the meaning of the word pnesidentiuvi, and that 
 this term includes all who preside over the people, the Bishop, Presbyters, and 
 Deacons; all of whom were set over the people, and from all of whom they 
 received the sacrament of the Lord's Supper. [See appendix, Italic lines,'] 
 
162 
 
 together in the Church to choose a successor." fp. 32.] This 
 was in the year in which the Roman Emperor Gordianus entered 
 upon his reign; viz. 239, [Euseb. Ec. Hist. B. vi, ch.xxviii,] eleven 
 years before Cornelius obtained the Bishoprick; who gave the ac- 
 count stated in 242, ihat there were in the Church of Rome 1500 
 widows and afflicted persons; and forty-seven Presbyters and se- 
 ven Deacons; besides a number of inferior officers for the service 
 of the Church, among which are enumerated door keepers, of 
 whom there were no less than fifty-two. Observe the proportion of 
 the number of door keepers to that of those who officiated as min 
 isters. One Bishop, forty-six Presbyters, seven Deacons; in all 
 fifty-four; and fifty two door keepers. Could all these have been 
 for one congregation? 
 
 425. Speaking of Alexandria, Lord King says, "that in the 
 middle of the fourth century, they could all, or at least most of 
 them, meet together in one; place." [p. 38.] Yet he admits that 
 " in the third century they had divided then^selvcs into several dis- 
 tinct and separate congregations, which were all subject to one 
 Bishop:" [p. 38.] which admission destroys all he had been build- 
 ino- up. For his argument is, that there being but one Bishop in a 
 Church and nothing being lawful but what he did; there being but 
 one altar, and he alone administering the sacrament, [p. ib'] he 
 alone baptizing, [p. 21] there could be but one congregation in a 
 Church : but here is evidence produced by himself, that there were 
 several congregations under one Bishop, in the Church of Alex- 
 andria, even when all might, he says, have met in one house. — ■ 
 How could he then doubt that the same branching out had taken 
 place in Rome with a Church in which there were even 15U0 pau- 
 pers? or in Jerusalem, with its many times ten thousand believers 
 in the days of Paul? The truth is however, that this Church of 
 Alexandria had not so few members as Lord King represents. — 
 That Cliurch was renowned for the number of its learned men from 
 an early age, [See 332, 333, 33o.] It supplied other Churches 
 with Presbyters and with Bishops: their numbers and influence 
 were so great that this Church ranked next to Rome, until Con- 
 stantinople was built; an instance of which is seen iu one of the 
 decrees of the Council of Nice, which also shows the absurdity of 
 the idea of the Bishop of Alexandria being the Pastor of a single 
 congregation. The ancient custom was to be observed, that he 
 ehould have charge of the Churches of Lgypt, (31)7,) 
 
163 
 
 436. Let us now examine into the manner in which this author 
 endeavours to establish what is laid down respecting the Presby- 
 ters in a former section; [378, 4] for the confirmation of which, 
 these two things, he says, are to be proved. 
 
 1. Tliat the Presbyters were the Bishop's Curates and assistants, 
 and so inferior to them in the actual exercise of their ecclesias- 
 tical conmiission, 
 
 2. That yet, notwithstanding, they had the same inherent right 
 with the Bishops, and so were not of a distinct specifick order from 
 them. 
 
 427. As to the first. Lord King succeeds very well in proving 
 that Presbyters could do nothing but by authority received from 
 the Bishop. The evidence abounds and he produces a sufficiency. 
 
 428. With regard to the second ; that the Presbyters, notwith- 
 standing this palpable dependance, and incapacity to do a single 
 thing without authority from the Bishop, "were of the very same 
 specifick order with him, having the same inherent right to perform 
 those ecclesiastical offices which the Bishop did;" the evidence falls 
 far short of proof. 
 
 429. To establish this he endeavours to show, " that by the Bish- 
 op's permission they discharged all those offices which a Bishop 
 did." By the Bishop's permission they preached, they baptized, 
 they administered the sacrament, they ruled in connexion with 
 him, they restored returning penitents : all true, hy the permission 
 of the Bishop as Lord King himself proves. 
 
 430. But as to confirmation and ordination, particularly the 
 latter, what is the evidence that Presbyters were ever permitted to 
 exercise these powers? As to their illegal acts, as in the cases 
 before stated, [3(30 to 364] they are out of the question. The in- 
 stances were rare; the act was condemned at once; and no man, 
 that we know of, undertook to contend for the inherent right until 
 Aerius did, and he was pronounced a heretic. 
 
 431. With regard to the former power. Lord King says, "Pres- 
 byters confirmed, as we shall most evidently prove, Avhen we come 
 to tj;eat of confirmation." [p. 60.] I cannot however find in that es- 
 say any thing upon the subject; but in the second part, afterwards 
 published and bound together v/ith the first, he attempts to fulfil 
 his promise. 
 
 432. His first argument is, " that confirmation was an immedi- 
 ate consequent of Baptism;" and " we may reasonably suppose 
 
164 
 
 that in a Church there were some fit to be baptized at least one© a 
 year; and sometimes it might happen that cither the See was va- 
 cant, or the Bishop through persecution jnight be absent from his 
 flock so long a time, as Cyprian was double the space; and if so, 
 must no persons have been baptized within that time by reason of 
 the Bishop's unavoidable absence? That seems a little hard, since, 
 as was said before, they esteemed Baptism and Confirmation neces- 
 sary to Salvation, and lo deprive those souls of Salvation that died 
 within that time, because they had not been confirmed by the 
 Bishop, which was impossible, would be too severe and uncharita- 
 ble." [p. 91,92.] 
 
 433. The reply to this ai'gument is, 1, That Confirmation did not 
 always immediately follow Baptism: 2, That Confirmation was not 
 deemed absolutely essential to Salvation: 3, That whatever risk 
 there was in delaying until a thing could be done properly, was 
 incurred in this very absence of Cyprian, in a matter which ac- 
 cording to Lord King, was precisely the same, viz. in the case of 
 those who after lapsing in time of persecution wished to be re- 
 ceived again, 
 
 434. First, Confirmation did not always follow Baptism. It is 
 remarkable that Lord King himself states a case which proves this, 
 in another place, [p. 88.] "Cornelius objected against Novalian 
 that he could scarcely acknowledge him a complete Christian, be- 
 cause being baptized in his bed, he had not received Confirmation, 
 or the additional rituals to Baptism, nor did he ever eifter receive 
 them.'''' 
 
 435. Secondl}'^, Confirmation was not deemed absolutely essen- 
 tial to Salvation. The objection to Novatian, stated above, [434] 
 was made after he had contested Cornelius's election to the Bish- 
 oprick of the Church of Rome, and after Novatian's Schism from 
 that Church. [Euseb. Ec. Hist. B. vi. ch. xliii.] In the mean time, 
 between this baptism and the contested election, he had been a 
 Presbyter of that Church and must have filled other inferior offi- 
 ces. Cornelius, even when writing a letter placing his bad con- 
 duct in a very strong light, only says, " he could scarcely acknow- 
 ledge him to be a complete Christian;" [434] and it is not to be 
 believed that he could have exercised the office of Presbyter in the 
 Church when deficient in a ceremony deemed essential to Salvation. 
 
 436. Thirdly, As to the risk that might be incurred by waiting 
 the Bishop's return, it was actually incurred during the very pc- 
 
165 
 
 riod to which Lord King refers, viz. Cyprian's two years absence 
 from Carthage. It was during this time that he made the decision 
 mentioned before; [201] that those who had lapsed in time of per- 
 secution, should not be received until he should have it in his power 
 to return and determme the matter. A delay of this kind occurred 
 in Rome also after the death of Fabian. [See 241.] A similar risk 
 was encountered by all who waited, as usual, until the regular time 
 for Baptism and Confirmation, [Dsl] sometimes for almost a year. 
 
 437. The whole foundation of this argument, therefore, is un- 
 sound, and (he conclusion falls. 
 
 43d. The second argument of Lord King is : " That Presbyters 
 did baptize, we have proved already; and since Confirmation was 
 done at the same time with Baptism, itisiiery reasonable to conclude^ 
 that he that did the one, performed the other also." [p. 92, 2nd pt.] 
 
 439. There is nothing in this argument to convince a man, when 
 we remember that it was customary to baptize the new converts at 
 a certain period, from Easter to the day of Pentecost, [181 ;] and 
 that on that solemn and great occasion the Bishop and Presbyters, 
 as well as Deacons, were all present; that the convert confessed 
 his sins under the hand of the Bishop in the Church and was then 
 baptized, [180.] See section 247, &c. 
 
 440. The third and last argument is as follows: " That Presby- 
 ters did confirm, will appear most evidently from this very conside- 
 ration, viz. That ihe imposition of hands on persons just after 
 Baptism, which we call Confirmation, and the imposition of hands 
 at the restitution of offenders, which we call Absolution, was one 
 and the self same thing." (p. 92, 2nd part.] 
 
 441. In support of this he quotes several passages, the purport of 
 Avhich is as follows: Cyprian says in his letters, that when a per- 
 son from any heresy, desired to enter into the Church, he ought to 
 be baptized, after which he should be confirmed; that is, hands 
 should be laid on him that he may receive the Holy Spirit, [p. 94; 
 manum imponere ad accipiendum Spiritum Sanctum, 247, &c.3 but 
 if he had been baptized in the Church and had left it, " on his return 
 he is to be received by the imposition of hands alone, after pe- 
 nance, into the flock from whence he has strayed." [p. 99.] 
 
 442. From these passages he argues, that the ceremony of im- 
 position of hands in these two cases was the same, [p. 99.] lie 
 then endeavours to show that Pi*esbyters, sometimes with, and 
 sometimes without the Bishop, imposed hands in the last case; 
 
166 
 
 [p. 09,] and concludes, "if Presbyters had potver and authority 
 to perform the latter, I see no reason why we should abridge them 
 of the former." [p. 101. J 
 
 443. To which it is replied : First, that the conclusion that these 
 two ceremonies, (the first of which Lord King calls Confirmation, 
 and properly, 247, &c. and the second Absolution,) are the same, 
 is not strictly correct. There was imposition of hands in both 
 cases; but so was there in many other, as ordination; and therefore 
 this did not constitute them the same. There was moreover this 
 material difference. If the person had been baptized among here- 
 tics and had never been in the Church, he was, on being converted, 
 baptized, and then hands were imposed on him that he might re- 
 ceive the Holy Ghost, [247, &c.] But if the heretic had been in 
 the Church, had been baptized in it, had left it, and wished to 
 return, he v/as not baptized; nor were hands imposed on him until 
 after penance; (per manus impositionem solam recipi acta jJcBniten- 
 tia, penance being finished; p. 99;) and this occupied from two to 
 above ten years, according to circumstances, says Lord King; 
 [p. 129, part 1] and by the delermination of the Council of Nice 
 even those who renounced the faith to save their lives, were com- 
 pelled to do penance (gcrere pcenitentiarn) from three to thirteen 
 years. [Ruffin. Ec. Hist. B. i, ch. vi.J 
 
 444. Secondly, Lord King endeavours to show that Presbyters 
 sometimes with the Bishop and sometimes without, imposed hands 
 on those who had left the Church and returned. 
 
 445. To prove that Presbyters did sometimes, without the pres-- 
 cnce of the Bishop, by his permission, impose hands on the penitent. 
 Lord King quotes three passages. 
 
 446. The first is the case of Scrapion in Eg5'pt, which he quotes 
 from Eusebius, " Serapion being out of the Church's peace and 
 approaching the hour of dissolution, sent for one of the Presbyters 
 to absolve him, which the Presbyter did according to the order of 
 the Bishop, who had before given his permission unto the Presby- 
 ters to absolve those who were in danger of death." [p. 100]. Here 
 we ai;e left to infer that the Presbyter, imposed hands, which how- 
 ever was not done. 
 
 447. Eusebius states this matter thus; the account being given 
 in a letter from Dionysius Bishop of Alexandria to Fabius Bishop 
 of Antioch. Serap'on was a harmless but weak old man, who in 
 time of persecution had, to save his life, sacrificed. He had fre- 
 
167 
 
 ^lucntly entreated to be received again, but was not admitted. Be^ 
 ino- about to die, having revived alter lying three days speechless^ 
 he sent his little grandson to beg one of the Presbyters to visit him 
 immediately. It was night and the Presbyter was sick. " But, 
 says the Bishop, seeing that J had ordered that those about to die, 
 if they asked it, and particularly .if they had likewise formerly 
 sought it with humility, ought to be received, that they might depart 
 resting on a good hope, he gave the boy a little of the Eucharist, 
 and commanded that he should pour it into the mouth of the old man 
 drop by drop." This was done and Serapion died in peace. [Eu- 
 seb. El;. Hist. B. vi, ch. xliv.3 In this case the Presbyter did not 
 even see the person, and therefore did not impose his hands on 
 him : nor is there a word said in the whole chapter about imposi- 
 tion of hands. 
 
 448. The other two passages are from Cyprian "who, when he 
 was in exile, ordered his clergy to confess and absolve by imposi- 
 tion of hands, those who were in danger of death." [p. 100.] In 
 the other quotation Cyprian directs if any were in danger, that 
 they should not wait for him, but " that they might make confes- 
 sion of their sin to any Presbyter near them; that his hand being 
 laid on them in penitence, they might go to God in peace." [p. 101, 
 the Latin.] 
 
 449. Presbyters were, however, permitted by Cyprian to do this 
 only in this single case of the last extremity. For, during Cypri- 
 an's exile, when the Presbyters undertook to receive a number of 
 lapsed persons v/ho wished to return to the Church, he blamed 
 them very much, and annulled the act, directing them to wait until 
 he could return and determine the matter. [201,202; see also 241.] 
 
 450. These cases, therefore, prove indeed that Cyprian permit- 
 ted Presbyters to impose hands in one specified extreme case. — 
 But, first, the restriction to these cases proves the restriction yrom 
 all others: and secondly, they were not cases of confirmation. 
 
 451. First, The restriction of the Presbyters, by Cyprian, to the 
 •single specified case of immediately approaching death, because 
 the Bishop could not be had in time, proves beyond doubt that they 
 were restricted from the performance of this ceremony in every 
 case in v/bich the person could safely wait the usual time. 
 
 452. Secondly, These were not cases of confirmation. By con- 
 firmation the person confijined was made a member of the Church; 
 and his influence, good or bad, afiected the Church as long as he 
 
168 
 
 lived. By imposition of hands upon a dying penitent, the object 
 was not to receive him into the Church, but merely to enable one 
 who had been in the Church, (and therefore had been confirmed,) 
 and had left it through fear of torment or death, '■'■to die in peace. ''^ 
 [448.] The cases stated and those referred to during Cyprian's 
 exile were.all of this kind, [447, 448.] And in conformity with this 
 representation, if the sick man recovered, he v/as not allowed the 
 privileges of a member of the Church, but continued in the same 
 state in which he was before the ceremony performed when he was 
 believed to be at the point of death. Thus, the XIV regulation of 
 the Council of Nice ran thus: " But of those penitents who depart 
 this life, they decree, that no one ought to be dismissed without the 
 communion. If any one, indeed, having received the communion 
 should survive, that he ought to fulfil the stated time (of penitence,) 
 [443]] or at least according as the Bishop might be willing to mod- 
 erate it," '"^ 
 
 Add to this, that there is no evidence produced that imposition of 
 hands was practised in these cases of extremity, except what is 
 quoted above from Cyprian. It was not practised in the case in 
 Alexandria []447.] It is not mentioned in the decree of the Coun- 
 cil of Nice; but it is barely said that the penitent, who had been 
 denied the privilege of the communion during his state of peni- 
 tence, [447] should not be dismissed without ihs benefit of it. Cyp- 
 rian therefore is the only one, as far as we kftow, who directed 
 tills; and "Cyprian, says Bishop Taylor, vii, 137, was a man so 
 complying with the subjects of his diocess, that, if any man, he was 
 like to furnish us with an antinomy." 
 
 453. To prove that Presbyters imposed hands together with the 
 Bishop in the reception of offenders, Lord King quotes two pas- 
 sages from Cyprian. " Offenders, saith he, receive the light (right) 
 of communion by tho imposition of the hands of the Bishop and 
 of his clergy." [p. 100.] This translation does not appear to me 
 to be correct. It should, I think, stand thus: "They receive the 
 right of communion by the imposition of the hand of the Bishoj) 
 and clergyman."! In this passage, which is a literal translation of 
 
 * " De his vcro qui vita cxccdunt poBiiitentibus, decernunt, vacuum luillnm 
 flebcre diiiiiiti . Si quis sane accept;i coininunione, supervixerit, debere eum 
 teruitora slatuta complere, vel cei'te prout moderari Episcopus voluerit." [Rul". 
 Eo. Hist. l.ib. i, cap. vi.] 
 
 t"Per impositionem /na?ms Episcopi etCleii jus communicaliouis accipiniit, 
 Ep. 10. f2. p. :iu." 
 
1G9 
 
 iic Latin quotation of Lord King in the same page, the word hand 
 \s singular; wlicreas if he had had in view a number of persons 
 present and ofliciating, he would have used the plural. Moreover, 
 Cyprian does^ not use the word Clerus for Presbyter in any of the 
 passages quoted from him ; but the word Prcshytcrum. It is also 
 to be considered that this is not a case of confirmation as has 
 been fully proved : and when speaking of confii-mation he evidently 
 excludes Presbyters. He says, "Which is done likewise now 
 among us, that they who are baptized in the Church, be offered to 
 the Bishops, and by our prayer and imposition of (our) hand receive 
 the Holy Spirit, and be consummated with the Lord's seal."* 
 (247, &c.) Again, if Presbyters joined in the imposition of hands 
 in ordinary cases, even of receiving offenders, where was the need 
 of a special permission in extreme cases? (448) and why an exclu- 
 sion in those which were not? (449.) 
 
 454. It is therefore evident; 1, That Presbyters were not permit- 
 ted to lay on hands except in eases of the last extremity: 2, That 
 this liberty was allowed by Cyprian only, as far as we can judo-o 
 from the evidence; and he was in the habit of allowing unusual 
 latitude to his Presbyters, (452) and felt the consequences very apt 
 to follow laxity of rule, and complained heavily of their conduct: 
 (153, 201, 202 :) 3, That not one of the cases produced is a case of 
 confirmation; either actually, or by Lord King's construction. — 
 Not actually; because no one was a case of a heretic coming into 
 the Church, in whose case the imposition of hands would have 
 been Confirmation, Nor by Lord King's construction; because no 
 one was a case of a heretic who had been in the Church and wished 
 to return to it; in which case the imposition of hands was called, 
 according to Lord King, Absolution, and which he argues is the 
 same as Confirmation ; but which is not, (452.) Every case cited 
 is a case of a simple oftender who had not departed from the Church ; 
 but had lost his standing through weakness of resolution in time of 
 persecution, who had begged to be readmitted and was in the pre- 
 paratory state of penitence; and when dying was allowed the privi- 
 lege of communion, without even the imposition of hands, except 
 when permitted or directed by Cyprian, in order that he might de- 
 
 * " Quod nunc quoque apuil nos gcritur, ut qui in Ecclcsia baptizantur, Pras- 
 positis Ecclesi;e oilurantur; et per nostrani orationem ac mauus inipositionem 
 Spiritum Sanctum consequautur, et signaculo Dominiuo consummentur. Epiat; 
 7d. «8. p. 220." (Lord King's Enquiry, itc. 2nd part, p. 89.) 
 
 w 
 
170 
 
 part in peace; and not, that he might thereby be received into ta? 
 Church, (452.) 
 
 455. Lastly; Lord King says, " If Presbyters had power and 
 authority to perform the latter, I see no reason why we should 
 abridge them of the former." (440.) This is not the kind of proof 
 Lord King promised, (431.) It is of very little importance for ns 
 to say we cannot see why a thing was done in one case and not in 
 another. If the imposition of hands in the case stated by Lord 
 King were the same, as he supposes, with confirmation, why could 
 he not produce something to show imposition of hands by Presby- 
 ters in cases decidedly of the latter? That he could not do so, is 
 because they are different cases, and Presbyters did not impose 
 hands in Confirmation, 
 
 456. Lord King next proceeds to the subject of ordination, in 
 his attempt to show " that Presbyters, by the Bishoj)'.s permission, 
 discharged all those offices that a Bishop did." (p. 58, pt. 1.) " A;- 
 for ordination, he says, I find but little said of this in antiquity; 
 yet as little as there is, there are clearer proot's of the Presbyters 
 ordaining, than there are of their administering the Lord''s Supper," 
 (p.01,pt.L.) 
 
 457. After this round assertion he produces but one passage in 
 support of it besides that of Timothy; and that one not correctly 
 represented, as will be shown: whereas, there is an abundance of 
 evidence that Presbyters administered the Sacrament. Without 
 searching for anv other evidence than has been incidentally men- 
 tioned in these pages, the reader is referred to the following sections : 
 181, 1S2, 183 compared, 201, 235, 410, note to 419,447: see also 
 section 2 of Ignatius''s Epistle to the Trallians, and section 8 of that 
 to the Smyrneans. 
 
 458. The single quotation Lord King produces in support of the 
 opinion that Presbyters ordained, is as follows: "All power and 
 «j'race, saith Firmilian is constituted in the Church, where Seniors 
 preside, who have the power of baptizing, confirming, and ordain- 
 ing." ([). 01.) The words translated here Scnio7's, a.re major es natu ; 
 which signify old men, (see natu in Ainsworth's Dictionary, quarto) 
 and are not the technical term for Elders. Lord King, aware that 
 this argument wants support, seeks it by quoting a passage from 
 Tertuliian which he says has been considered as a parallel passage. 
 The passage runs tlius: Prohati senior es prcpsidcnt. "Novv-, savr* 
 Lo.-d King, by these approved Elders, Bishops and Presbyters m.ist 
 
171 
 
 necessarily be imderstood; hccausfi Tcrtidlian speaks here of the 
 discipline exerted in one particular Church or Parish, in which 
 there was hut one Bishop; and if he only had presided, then there 
 could not have been Elders in the plural number; but there being 
 many Elders, to make out their number we must add Presbyters to 
 the Bishop, who also presided with him, as we shall more fully 
 show in another place." (p. (51.) 
 
 459. This argument rests upon the assertion that Tertullian in 
 the above quotation, Probati prfBsident Seniores, was speaking of 
 the discipline exerted in one particular Church. That this was not 
 the fact it needs only to read the passage, at once to perceive. It 
 occurs in Tertullian's Apology against the Nations. He had, in 
 the preceding chapters, been engaged in refuting the charges com- 
 monly brought against the Christians by the Heathen Nations, and 
 in retorting upon them, with a great deal of force, by quoting the 
 known instances of depraved conduct in their most celebrated phi- 
 losophers. The chapter in which the passage in question occurs, 
 commences thus: 
 
 '• I will now give an account of the affairs of the Christian sect, 
 (or company, factionis Christiante) that I who have refuted the 
 evil, may point out the good things. 
 
 " We are a body (or one body) respecting the knowledge of reli- 
 gion, the unity of discipline, and the covenant of hope. We come 
 together, &c. We pray, &c. We are collected, &c. Truly we 
 feed our faith with holy words, we elevate our hope, &.c. These 
 are the commencing words of the different sentences which precede 
 the quotation, in question. Then follow the words of the quotation : 
 "Certain approved old men preside," &c. " President probati quique 
 seniores," &.C. (Tertul. Apol. cap. xxxix.) It appears to me that 
 no man can hesitate to say that this language is used of the whole 
 body. The first words in which he expresses his intention; as well 
 as the first words he uses in attempting to accomplish his purpose, 
 point it out. I will give an account of the Christian sect, &c. — 
 We are a body, &c. The argument, therefore, resting on this con- 
 struction falls to the ground. 
 
 460. The word Preside is general and may be spoken of Bishops 
 -alone, or Bishops and Presbyters according to circumstances. In 
 this case Tertullian was speaking of the Church Universal, and 
 therefore he might use the term in speaking of the Bishops alpne, 
 wbo more especially presided; and by those whom he was address- 
 
172 
 
 ing, they were so paiticularly looked upon as the piesiding persons^, 
 (hat they were always first and chiefly aimed at in persecutions, of 
 which abundant evidence could easily be produced. An instance 
 may be seen in section 198,- Cyjirian the Bishop was compelled to 
 flyjlnit the Presbyters could remain safely when a persecution was 
 but threatened. This word, preside not only may, but must mean 
 Bishops in this passage, if it be a parallel passage with that from 
 Firmilian: for, it is certain from his own declaration that the latter 
 was speaking of Bishops. 
 
 It is remarkable that in another place, where Tertullian was cer- 
 tainly speaking of the ceremonies as practised in an individual 
 Church, and unquestionably included the Pi'esbylers in the term 
 presiding persons, Lord King translates the word pra^sldcntium by 
 the word Bishop. (See 416 in connexion with 179 to 163.) 
 
 461. But why seek an explanation of the meaning of a passage 
 from comparing it with language that others have used, when the 
 writer explains his own meaning in the very epis'le from v/hich it 
 is taken. Firmilian in this same epistle, uses these words: " How 
 is this that when we see Paul baptized his disciples again after 
 John's baptism, we should make any doubt of baptizing them who 
 return from heresy to the Church, after that ualawful and profane 
 baptism of theirs, unless Paul was Ifess than these Bishops of whom 
 2ce are speaking now, that these indeed might give the Holy Ghost 
 by imposition of hands alone, but Paul was insufficient for it." — 
 (Bowden 1, 138: see anolh.or passage equally decisive from the 
 same Epistle in section 206.) 
 
 462. Firmilian was arguing the question, which at that time was 
 much agitated, whether those who came to the Church from the 
 heretics ought to be baptized before they were confirmed. He 
 agreed with Cyprian, to whom this Epistle was addressed, that 
 they ought to be baptized. He argues in the passage quoted by 
 Lord King that " AH power and grace is settled in the Church, 
 wliere the Toajores natu preside, who possess the power of baptiz- 
 ing, of imposing hands (confirming, 247, &c.) and of ordaining." 
 
 463. Firmilian being a Bisho[), intimate with Cyprian, agree- 
 ijig with him in doctrine, it would not be reasonable to conclude 
 from this passage alone, that wmjorcs ?mto signify Presbyters; be- 
 cause it is declared in it, that these majores natu possess the power 
 of baptizing, confirming, and ordaining: a doctrine totally opposed 
 to every thing on record if spoken of Presbyters, (see 153, 191, 
 
173 
 
 ^01, 202) and unsupported by a single fact, Lord King not hav- 
 ing been able to bring forward one; but resting the whole argument 
 for Presbyters' ordaining on this single quotation from Firmilian. 
 
 4G4. If in this single passage, the word instead of being majoi'es 
 natu, literally old men, had even been Preshijtcri, there would be 
 good reason to believe it interpolated; because it would be so to- 
 tally opposed tolill the ancient writings of the Church, that there 
 cannot be produced one quotation in which these powers are attribu- 
 ted to the Presbyters; but, on the pontraiy, whenever the question 
 arises, by the forwardness of some of that order, it is instantly 
 decided that they have no such right. 
 
 465. But when, in addition to these considerations, Vf'e have 
 Firmilian's own declaration that in this Epistle he is speaking of 
 Bishops (401) contest is at an end. 
 
 460. It is furthermore to be observed that all Lord King urges on 
 this passage is, ihat majores natu included both the Bishop and his 
 Presbyters, and that " Jwtli they and the Bishop ordained together, 
 both laying on their hands in ordination, as Timothy was ordained 
 by the laying on of the hands of the Presbytery; that is, by the 
 hands of the Bishop and Presbyters of that Parish Avhere he was 
 ordained, as is the constant signification of the word Presbytery, 
 in all the writings of the ancients." (p. 02, part 1.) 
 
 467. By his own account thei-efore, a Bishop was present at the 
 ordination of Timothy spoken of ii> Paul's first Epistle to him, and 
 Paul must have been that Bishop, (see pp. 14, 15.) It has already 
 been shown that this ordination was to the office of Presbyter, (93.) 
 There is therefore nothing in this case but what is at this day prac- 
 tised in the Episcopal Church in the ordination of Presbyters. — 
 The imposition of their hands is however unnecessary. Without it 
 the ordination is valid, (Acts xiv, 23; sections 191, 333;) while the 
 imposition of their hands without that of a Bishop has, in all ages, 
 been declared invalid, (359 to 368.) Indeed this practice of the 
 Presbyters laying on of hands in the ordination of even a Presby- 
 ter, is an innovation upon the most ancient practice. There cannot, 
 I think, be produced a solitary case in which Presbyters imposed 
 hands with a Bishop, in the ordination of a Presbyter, from any of 
 the Fathers of the first four centuries ; for, although I have not read 
 them thoroughly, or all of them, yet if such a case exist, it would 
 have beeii produced. As to the scriptures, in not one case of ordi- 
 nation mentioned in the New Testament is there a word said 
 
174 
 
 about Presbyters or Elders imposing hands, unless it be in the case 
 of Timothy's ordination to the office of Presbyter, l^he ordination 
 of the seven Deacons was by the Apostles, (Acts vi, G.) The 
 Apostles Barnabas and Paul ordained Elders in all the Churches 
 of Asia which they planted in their tour together, (Acts xiv, 23.) 
 In Paul's directions to Timothy and Titus not a word is said about 
 the aid of Elders in the ordinations they were directed to perform. 
 Nothing like the aid of a Presbyter occurs in a single passage on 
 the subject, except it be intended in the solitary passage respecting 
 Timothy's ordination to the office of Presbyter. The translation, 
 in the passage relating to this ordination, of the word Prcshutcriou 
 by the words the office of Presbyter, instead of the Presbytery, is 
 not therefore so absurd as Dr. Miller represents it. The passage so 
 translated runs thus: "Neglect not the gift of the office of Presbyter, 
 which is in thee with the laying on of hands." This translation re- 
 quires not the change of a single word, or even le'ter. The word 
 Presbyterium is used by Eusebius in many instances for the office of 
 Presbyter* This reading corresponds with Paul's declaration, 
 that it was by the imposition of his hands that Timothy received the 
 gift, (II. Tim. i, 6,-) as also with all the other cases in the New 
 Testament in which the Apostles alone laid on hands or ordained. 
 In all the cases of ordination, viz. in the passages. Acts vi, G; xiv, 
 23; I, Tim. iv, 14; II. Tim. i, 6; the words used in the original sig- 
 nify the laying on of hands. This reading corresponds also with 
 Paul's directions to Timothy with regard to ordaining Presbyters 
 and Deacons, in which there is no mention of any Presbyter to 
 assist him: neither is there in the directions to Titus. It corres- 
 ponds wiihthe practice of the Church for centuries after the days 
 of the Apostles, there being no mention, as far as I have been able 
 to discover, of any imposition of hands by Presbyters in the ordi- 
 nation of Pjesbyters in any of the writers examined, and not a 
 
 * The following expressions from Eusebins's Ecclesiastical History arespeci- 
 inoMS of this, " Manus ilh ad Prcsln/tcriirm imposiierant." (Lib. vi. c. viii.) — 
 Tliey iiad ordained him to the office of Prc'^hi/ter. Presbyterium cannot iiere sig- 
 nify any thin"- else. So, " Pi-cshijtnrii gradiim in CfEs. Pal. ab cjns loci Episcojiis 
 ac.cipit." (Lib. vi. c. xxiii.) " lie received llie grade of tlicofficQ of Presbyter 
 m Ctes. Pal. front the Bishopsof that place." This might properly enough be 
 translated llie grade of Presbyter; but though meaning tiie same thing here, it 
 is not a literal translation; and it would not answer to translate Presbyterium 
 by the word Presbyter iu the first example given. These passages both relate 
 to Origen. (See 333.) Another instance: " Q,uarta illius epistola do baptis- 
 inate ad Dioiiysium Komanum tunc quidem Presbyterium sortilum, paulo autem 
 post eliam' Episcopatum adeptum, scripta esl," &<:. tliu translatiou of wdikli 
 is given in the first li.ncs of section 334. 
 
173 
 
 rase piodiicod by any advocate of that doctrine. '* Pr^sbyteti, in 
 ihe primitive Church, did never join with Bishops in collating holy 
 orders of Presbyter and Deacon, till the fourth council of Carthage; 
 much less do it alone, rightly, and with effect.'" (Taylor's Works 
 vii, 139.) This was in the year G57. (Ibid. 137.) 
 
 468. The \\;ord Presbuteriou, moreover, was understood to signify 
 the office by the Latin Fathers; Avhile the Greek Fathers consider 
 it as signifying a collective body; not however of Presbyters, but 
 of Bishops.* AVith the Latin Fathers agreed Erasmus, one of the 
 most learned men of the 16th century, (Taylor's Works vii, 119.-) 
 and Calvin. The latter uses the following language: "But Paul 
 speaks of himself as having laid hands upon Timothy, without anv 
 menfion of many others having united w ith him, ' I put thee in re- 
 membrance, that thou stir up the gift of God which is in thee, by 
 the putting on of my hands.'- His expression in the other Epistle, 
 ' of the laying on of the hands of the Presbytery,' I apprehend not 
 tosignif}^ a company of Elders, but to denote the ordination itself; 
 as if he had said, Take care that the grace which thou rcceivedst 
 by the laying on of hands, when I ordained thee a Presbyter, be 
 not in vain." (See Calvin's Institutes, Book iv, ch. iii, ^xvi.) 
 
 469. Dr. Miller represents this opinion of Calvin as the result of 
 un immature judgment. "But Calvin, he says in his Letters p. 58, 
 soon afterwards, when he came to write his Commentary, and when 
 his judgment was more mature, gave a very different opinion." 
 
 470. The facts are these, Calvin w^as born in 1509. The dedi- 
 cation of his work to the King of France is dated 1530. He was 
 therefore 27 years of age when he wrote the work. It passed 
 through many editions in his life time, "and every time was further 
 impi'oved and enlarged by him, till in the year 1559, twenty-three 
 years after the first impression, he put the finishing hand to his 
 work, and published it in Latin and French, with his last correc- 
 tions and additions." (Translatoi''s preface p, ix.) He died in 
 1564, This finishing hand was therefore put to the work five years 
 before he died, and when he did not expect to live one, (Author'»- 
 prcface p. 2.) The work after this last revi?ioa passed through 
 jive or six editions, (Translator's preface p. ix:) and. the passa"-* 
 above <[uoted still stands in the place above referred to, 
 
 *--Oiiperi Prcsbuteroii pltfiin ontautlia, aik pori epl^kopon." (St. Cliry- 
 sostotii.) " Ho ppeaks imi of Prosbytcrs here, but of Bisliops. So The«- 
 pliylact, So Tlieodoret; and G'.CLimeniiw." (Taylor's Works vii, 119.) 
 
170 
 
 471. After his poor iirray of testimony to support the claims of 
 Presbyters, Lord King proceeds thus: "Though as to every par- 
 ticular act of the Bishop's office, it could not be proved particularly 
 that a Presbyter did discharge them; yet it would be sufficient, if 
 we could prove that in the general a Presbyter could and did pet- 
 form them all." He then quotes the following from Cyprian in 
 exile to his Presbyters, as evidence that they could do so: "He 
 exhorts and begs them to discharge their own and his ofllce too, that 
 so nothing might be wanting either to discipline or diligence." — 
 (p. 62.) Cyprian's words are, " Do both your part there and mine, 
 that nothing may be wanting either to discipline and diligence.''''* 
 That Cyprian did not intend they should execute every part oihis 
 o^cc cannot be doubted, from several passages already quoted which 
 the reader is requested to turn to. (See sections 191, 201.) Lord 
 King quotes another passage from Cyprian of similar import, which 
 has been already stated and answered, (See 196 to 200.) 
 
 472. He quotes, lastly, a passage from a letter from the Presby- 
 ters of Rome, " written on the same occasion," (by which 1 under- 
 stand the exile or death of their Bishop) in which they say, " And 
 since it is incumbent upon us, who are as it were Bishops, to keep 
 the Jlock in the room of the pastor,-" &.c. This is very far short of 
 performing all the offi.ces of a Bishop. That the Roman Presby- 
 ters had no idea that they could do so is evident from their letter 
 already quoted, (See 241.) 
 
 473. Lord King has entirely passed over the objection to his 
 doctrine arising out of the ordination of Bishops. Ordination to an 
 office conveys the idea of introduction into one which the person 
 previously did not hold. Jf Presbyter and Bishop was the same 
 office, grade, or order. Why were Presbyters ordained when they 
 Were appointed to a Bishoprick? What was the second ordination 
 for? (See 283.) 
 
 He allows that " the more Bishops there were present at an in- 
 stalment, the more did its validity and unexceptionableness appear. 
 Whence Cyprian argues the undeniable legality of Cornelius's pro- 
 motion to the See of Rome because he had sixteen Bishops present 
 at his ordination." (p. 50.) Cornelius himself, however, stated 
 
 * " Fiiiiganiiiii ilHc et vesiris p.iitihus au meis, ut nihil vel ad di.SGii>linam, vel 
 aJ diligeDliiUii dc-it." [Enquiry p. 62.] 
 
 i\(tt(j: iit t^umn of the vel'erences to King's Enquiry the jmr t]ins not hcv.n 
 mciilioncd. But wlieie it is not mcutioaed, the reader will find the passuge 
 '^uolcd, at the laraked place in oixo or other of the two parts. 
 
177 
 
 Ihat there were ia Rome forty-six Presbyters, (242.) If the Prea* 
 byters were of the same ordei", aiul had an inherent right to ordain, 
 why was not the boast made that there were sixty-two present? 
 
 474. Truly it must be admitted that Lord King has produced a 
 small amount of testimony to support the claim he is advocating. — 
 Not a single case quoted of Presbyters' confirming,- but in place 
 thereof, a laboured attempt to prove that the absolution of a penitent 
 offender, readmitted to the comMunion, is the same as confi^rmation ; 
 in order that the laying on of hands dixected by Cyprian in the for- 
 mer case, and certainly not always practised, if ever necessary, 
 (447) may be represented as a case of confirmation: which, con- 
 nected with the fact that a case of the latter is not produced, is 
 equivalent to an acknowledgn^nt that it cannot be done. Not a. 
 solitary case quoted to prove Presbyters ordained; but instead 
 thereof, a solitary quotation, which says nothing in favour of the 
 doctrine of itself; but must be bolstered up with another, the bear- 
 ing of which is manifestly misapprehended and misrepresented, 
 and consequently affords it no assistance; while the main proposi- 
 tion is itself shown, by the very lettqr in which it occurs, to relate, 
 not to Presbyters, as Lord King represents, but to Bishops, (461.) 
 
 475. Let the reader now pause for a moment and consider on the 
 one hand, the small amount of testimony offered by this writer, 
 and the emptiness, the perfect weakness of that which is oflered; 
 as well as the entire absence of facts to show the exercise by Pres- 
 byters of the powers of confirming and ordaining; together with 
 the learning and abilities of Lord King, which are a p4edge that all 
 was done that could be, for the cause : and on the other, the abound- 
 ing facts, the express declarations, to show that these ofiices were 
 performed by Bishops from the commencement. Let him consider 
 what an infinite variety of expressions, dii'ectly on the subject, and 
 incidentally m.cntioning things relating to it, or alluding to it, have 
 been quoted in these pages; and not one inconsistent with the Epis- 
 copal doctrine — not one countenancing the Presbyterian. Let him 
 reflect for a moment upon the exalted character of Ignatius, testi- 
 fied by the expressions of high approbation of Polycarp, and the 
 great desire of the Churches of Asia to have his last Epistles; upon 
 his long services, his great devotion to the cause, his willing mar- 
 tyrdom, his triumphant death; upon the clearness with which he in 
 very many instances speaks of the three orders of ministers in the 
 Churcli, the superiority of the Bishop.^, and the subordinatioa ©f 
 
 X 
 
178 
 
 the Piesl)yters; upon the total absence of any doubtful expressioa 
 i-especting this point; upon the certainty that Ignatius died but a 
 few years after John; and therefore that his Episcopate was dur- 
 ing the lifetime of that Apostle, and doubt if he can that the order 
 of the Church was Episcopal during the days of the Apostles. 
 
 476. Before bringing this essay to a close it is proposed to notice 
 briefly some minor objections, cavils, &lc. which have been made 
 against the doctrine herein advocated, 
 
 477. It has been alleged that many Episcopalians, dui'ing the 
 progress of the Reformation and since, have admitted the validity 
 of the ministry of the Reformed Churches which have not Episco- 
 pal ordination. 
 
 478. To this it is replied that this is, at most, but the opinion of 
 these Episcopalians, formed upon various considerations; in some^ 
 from affectionate regard for individual Reformers of the Churche* 
 not Episcopal ; in others, perhaps in all of the early English Re- 
 formers, from fear of the consequences of breaking with those 
 Churches, &c. But our judgment is no-t to be made up from what 
 they thought. Dr. Miller protests against the introduction of the 
 opinions of even the early Fathers, the devoted martyrs. How 
 much less ought we to be influenced by that of these men, who were 
 operated upon by the most powerful motives^ such as are emi- 
 nently calculated to disturb the judgment, 
 
 479. Some of those who, in the progress of the Reformation and 
 since, were in the English Church, were not Episcopalians in prin- 
 ple, but were secretly plotting to subvert the order of the Church j 
 of which there is ample evidence in Fuller's History. Even some 
 Bishops were suspected of being opposed to it, after their return 
 from the Continent whore they were driven by the accession of 
 IMary to the Crown of England. 
 
 4S0. All were more or less influenced by the fear of breaking 
 with the Continental Reformers, whose friendship they deemed es- 
 sential to their safety. The contest between the Protestant and 
 Catholic parties was excessively violent. Many persons were 
 burnt in England, many in Spain. In France 30,000 were mur- 
 dered on St. Bartholomew's day. Political motives were connected 
 with these excesses. The great men of different countries headed 
 the parties, and used their eflorts for their own advancement. Eli- ■ 
 zabeth of England in the commencement of her reign, was so cau- 
 tious that for many weeks the mmm v. as celebrated in licr own Chapel 
 
179 
 
 with great pomp. She was jealous of the claim of the Catho- 
 lic Queen, Mary of Scotland, to the dominion of the whole Is- 
 land; and Don John of Austria had formed the scheme of mar- 
 rying Mary, and laying claim to the. Crown of England. He 
 was then Covernor of Holland under Philip IJ, King of Spain, the 
 husband of the late Queen Mary, Elizabeth's sister. Elizabeth 
 was aware of these schemes, and of the enmity of the Popish Prin- 
 ces towards her. Common enemies made her and the Hollanders, 
 friends from interest. They being hard pressed, oflered her the 
 sovereignty of the country, which she wisely refused; but never- 
 theless aided them with money and afterwards with troops. These 
 political as well as, what have been mis-called, religious considera- 
 tions, led to the eijuipmcnt of the Spanish Armada for the invasion 
 of England. It was long in agitation; vessels were collecting iu 
 the ports of the continent to transport troops; the most formidable 
 fleet that had ever put to sea, was long in i)reparalion; all Eng- 
 land was in a similar state of alarm to that we have witnessed when 
 she was threatened in like manner, of late years, by Napoleon; but 
 much greater, because of the greater violence and ferocity of the 
 former age, the English being threatened with tire and faggot, tor- 
 ture and chains. The friendship of the Continental Reformers was 
 so necessary that Elizabeth refused to take some measures, proposed 
 by her council, which were calculated to inflame a difference be- 
 tween the Pope and the Spanish King, through fear of exciting sus- 
 picions as to her motives in the breasts of the Protestant Princes 
 of Europe. Add to this that the leaders of the Reformation were 
 men of first rate talents, and learning; that tbeir influence in polit- 
 ical affiiirs was great; that their abilities were in constant exercise 
 against the Popish claims: so that in every point of view it was of 
 the utmost importance to secure their good will. Moreover when, 
 upon Mary's accession to the Crown of England, the English Re- 
 formers fled to the Continent, they were received with tli3 utmost 
 cordiality, and treated with the greatest friendship and hospitality, 
 as long as they were under the necessity of continuing in exile. The 
 powerful influence of Calvin led some to adopt his theological opin- 
 ions entirely, while others were more or less influenced; of which 
 as well as other things here stated, there is abundant evidence in 
 Fuller; who gives an account of the differences which thus grew 
 up among the English exiles at Frankford, Zurich, and Geneva, 
 481. Fear of deadly enemies, partiality to friends, and gratitude 
 
180 
 
 for essential services, agreement in almost all other essential points, 
 and community of danger, led to an union against the common 
 enemy, and to a willingness, on the part of the Episcopalians, to 
 hear every thing that could be said in favour of the Church Govern- 
 ment of the Cahinistic Churches, and to believe that their minis- 
 try was valid. 
 
 483. Most of thege Episcopal writers founded their opinions on 
 the community of name of Presbyter and Bishop in the New Tes- 
 tament, and on the declaration of Jerome that at tirst the Church 
 was governed by a common council of Presbyters, but afterwards 
 by a Bishop set over them. This they took for granted was by 
 the successors of the Apostles; and therefore was not absolutely 
 binding on us, inasmuch as whatever the Apostles left as the order 
 der of the Church, is valid. They did not however advert to the fact 
 that Jerome has given no evidence of this; that, oven admitting it 
 were true, he himself says it was done in consequence of the di- 
 visions at Corinth, in the time of the Apostles, and consequently 
 was done by them; and that he even expressly states that the Apos- 
 tles appointed Timothy, Titus, James, and Mark, Bishops. On 
 this subject the reader is referred to the following sections: 218 to 
 232, 243, 244, 250, 380 and note. 
 
 483. Some of them rest their opinion on the statement that in 
 Alexandria Presbyters ordained the Bisho])S until the time of Dio- 
 nysius and Heraclas. Archbishop Usher is said to have stated 
 this to Charles I. on the Isle of Wight. There is however no au- 
 thor pi'oduced in support of this. Jerome is said to have stated it; 
 but he did not. And if he had, as he wrote above an hundred years 
 after Dionysius was ordained, his assertion could be no tcstimom/, 
 because it did not come within his own knowledge; aud he cannot 
 and does not quote any body who did know. It is sufficient how- 
 ever that he did not say it. Archbishop Usher's opinion or con- 
 cession therefore stands on ground that will not support it. On this 
 subject see sections 255 to 2(53. 
 
 484. When Bishops were to be ordained for the Church of Scot- 
 land in 1610, Archbishop Bancroft ordained three, who on their 
 return to that country ordained others. " As they had been Pres- 
 byters before this time, says Dr. Miller, Archbishop Bancroft pro- 
 ceeded to their consecration as Bishops, without requiring them to 
 be previously re-ordained as Priests, expressly delivering it as his 
 opinion, that their former Presbyterian ordination was valid."— 
 
181 
 
 (Letters, p. 220.) It would indeed be very remarkable if this con- 
 cession was made by Archbishop Bancroft whom Dr. Miller in that 
 very Jiage represents as the first man in England who preached 
 "the Divine right of Episcopac}\" Dr. Bowden speaking of this 
 transaction, says "lie (the Archl)ishop) said that there was no 
 necessity for the Scotch Bishops passing through the intermediate 
 orders of Deacon and Priest ,-yb?' that the Episcopal character might 
 he fulh; conveyed at a single consecration ;''"' (Collier's Ec. Hist. ii. 
 70*2) and for this he cited two precedents in the ancient Church. 
 The examples were Ambrose, Bishop of Milan, and Nectarius, 
 Bishop of Constantinople." (Bowden's Letters ii, 62.) 
 
 485. Stillingfleel's concessions also are often quoted, without the 
 least notice or intimation of the fact, that he in the most public 
 manner, afterwards, not only in sermons delivered on the most 
 public occasions, but in a printed work, retracted that opinion and 
 wrote against it. To his argument we have nothing now to say. — 
 Whatever he did or could bring forward has been done by others, 
 and for an answer the reader is referred to the preceding pages. 
 All we have to do with here is the opinion he gave in favour of the 
 validity of Presbyterian ordination ; and to that we oppose his better 
 judgment at a more advanced age, after long and deep examination 
 of the subject. He published his first work at 24 years of age; his 
 last at 45. In the last, addressing those whom he had thereby 
 offended, he says, " Will you not allow one single person who hap- 
 pened to write about these matters when he was very young, in 
 twenty years time of the most busy and thoughtful part of his life, 
 to see reason to alter his judgment?" In the same he says, "The 
 case of Timothy is an uncontrollable instance of Diocesan Episco- 
 pacy." In a sermon he says, " I cannot find any argument of force 
 in the New Testament to prove that ever the Christian Churches 
 were under the sole government of Presbyters." Again, " This 
 succession was not in. mere presidency of order; but the Bishops 
 succeeded the Apostles in the government over those Churches." 
 Furthermore, "There is as great reason to believe (he Apostolical 
 succession to be of Divine institution, as the canon of Scripture, 
 Gr the observation of the Lord's day." (Bowden's Letters 2, 115.) 
 486. This last sentence is particularly striking, and unques- 
 tionably true. There was a great number of writers in the very 
 first century. The Churches had many epistles and gospels in 
 fhcir possession. It became a question, after some years, what 
 
183 
 
 weve andVhat were not, the writings of the Apostles. Eusebius 
 tells us that certain Epistles and Gospels were universally received. 
 All the Churches had them, they being handed down to them from 
 the Apostles. Others were not; and were exchidcd, (323.) This 
 decision we confide in. We receive the New Testament from the 
 Fathers and have no better testimony, and want no better, than 
 their declaration, which they maintained unto death and sealed 
 with their blood, that it was written by ihe Apostles. With their 
 testimony on this subject, we have their equally positive declara- 
 tion that the Apostles who wrote this book, appointed the Bishops 
 their successors to govern the Church. (See 125, 130, 185, 194, 
 206, 213,257, 282, 326, 380 note, 381.) 
 
 487. The same kind of evidence is relied on upon every point 
 of Christian Doctrine, Baptism, (106, 107, 231,) the Lord's Sup- 
 per, and even the Divinity of the Saviour. On the last subject it 
 IS well known what plausible arguments are built by infidels upon 
 the doubtful phrases of Scripture, and upon the occasional altera- 
 tions they take the liberty of making with texts that cannot other- 
 wise be perverted. When this fundamental doctrine was attacked 
 in ancient days, what was the mode of repelling the assault? The 
 language is; "For all our ancestors (predecessors, majores,) say 
 that the Apostles themselves likewise believed and taught what 
 they themselves now say." (Euseb. Ec, Hist. B. v, ch. xxviii.) 
 
 488. The very same evidence precisely have we for the Episco- 
 pal order of the Church. The Fathers say that the Apostles ap- 
 pointed the Bishops their successors in the government of the Church 
 in their place. (See 130, 185, 194, 206, 243, 326, 380 note, 381.) 
 
 489. To revert for a moment to Slillingfleet's opinion. Dr. Miller 
 objects v/armly to the plea of immaturity of judgment, although he 
 was but 24 years of age when the work was published, although 
 the subject was very important and extensive, and although he 
 put in the plea himself after deep and attentive consideration for 
 above twenty years additional: while he puts in the same plea for 
 Calvift at the age of 27, about the meaning of a single word, al- 
 though this author, after repeated revisions and corrections of the 
 work for 23 years more, allowed that signification to stand as 
 quoted. (See 468 to 470.) 
 
 490. What moreover does such concession amount to? The very 
 raising the question, with the concession and the pleading of the 
 concession, presupposes a doubt arising out of the innovation upon 
 
183 
 
 the established order of the Cliurch; and the parties concerned in 
 the innovation needlessly risk the consequences of separation and 
 schism, upon a point at best questionable, and satisfy themselves 
 with the opinion of some of those who continue siedfast, who, vari- 
 ously influenced, have been led to suppose them excusable. 
 
 491. Some argue that the success which has attended the minis- 
 try of tiie Churches not Episcopal shows that the blessing of God 
 is with tiiem, and therefore that ho approves of what they have 
 done- 
 
 492. This is a popular argument and a most singular one. It re- 
 presents the Divine being as having established a Church, and, 
 when some 1500 years afterwards a party has broken through the 
 established order and devised a plan of their own, as pardoning the 
 irregularity because it turned out well. It would indeed be very 
 strange if the truths of tlje Gospel should lose their effect when 
 dec'ared by men not ordained. There are recorded instances 
 of worthless men and women having by a strong expression made 
 such an impression on the person addressed, as effectually to awaken 
 him to a sense of the need of conversion. Mimics have even done 
 these things. How much more, men coming in the name of God 
 and believing themselves duly authorized to minister in holy things, 
 upon persons sincerely receiving them as such? We are told to be 
 ready to give a reason for the hope that is in us. If in so doing we 
 should be enabled to speak with such effect, although in private con- 
 versation, as to convince the querist, should we therefore conceive 
 this success as a proof that we are justifiable in ministering in holy 
 things? By no means. Many instances can be produced of both 
 men and women having thus been the means of converting friends. 
 But what was the ancient practice in such cases? 
 
 493. Frumentius was taken prisoner by some inhabitants of In- 
 dia when very young. He obtained by degrees great favour with 
 them, and high ofhce. He then sought among the Roman traders 
 for some Christians, and having found some, met with them to 
 pray. Someof the inhabitants of the country joined them. When 
 the number of Christians had considerably increased and they had 
 built a house for prayer, Frumentius determined to return to his 
 own-country; but on arriving in a Christian country he made it his 
 first business to see a Bishop and beg him to send someone to take 
 charge of the rising Church in India. This was the Bishop of Alex- 
 andria in Egypt, Athanasius; who thinking no one more suitable for 
 
184 
 
 the office than Fnimentius himself, insisted that he shoukl take thd 
 charge and ordained liiin Bishop; and he returned to India. (Ecj 
 Hist. Socrat. B. i, ch. xix ; Iliiffin. B. i, ch. ix; Theod. B. i, ch. xxii; 
 Sozomen. B. ii, ch. xxiv.) 
 
 If this man had acted upon the principle above mentioned, he 
 would have proceeded to officiate, and to ordain ministers as they 
 might be wanted. And lie would have had the same right; for all 
 men stand upon the same footing with regard to doing that which 
 they are not authorized to do. 
 
 494. This passage^ in Socrates, confirms the view given above 
 (453) of the meaning of the expression, Episcopi ct Clcri. Fru- 
 mentius begged Athanasius to send Episcopum ct Clcrum, a Bishop, 
 to India. Athanasius conferred the Episcopate on him, says the 
 author, and he returned to India. This was likewise another in- 
 stance of a layman being made a Bishop at one step. (See 484.) 
 
 Moreover Sozomen and Ruffin in stating the application of Fru- 
 mentius, use the word Episcopum alone, and Theodoret uses lan- 
 guage equivalent to il. They all say Frumentius was ordained 
 Bishop, and returned to India, and neither of them mentions any 
 person accompanying him. 
 
 495. Let these suffice for a specimen of the concessions of Epis- 
 copalians, some of which have been misrepresented, some partial- 
 ly stated, some founded on misapprehended statements and opin- 
 ions of Jerome, and some influenced by fear or aifection, and which, 
 after all, are mere opinions. 
 
 The influence of these political and religious considerg-tions is 
 strongly expressed by Bishop Taylor, a man of very great repu- 
 tation. The following extract is from his works vol. vii, p. 138. 
 "But then are all ordinations invalid which are done by mere 
 Presbyters, without a Bishop? What think we of the Reformed 
 Churches? 
 
 "For my part I know not what to think. The question hath 
 been so often asked, witli so nuicli violence and prejudice, and we 
 arc so bound, hij public interest, to approve all that they do, that wg 
 have disabled ourselves to justify our own. For we were glad, at 
 iirst, of aljcttors again. 4 the errors of the Roman Church; we 
 found tliese men zealous in it; we thanked God for it, as we had 
 cause; and wc were Vv'illirig to make Hiem recompense, by endeav- 
 ouring to jusiiiy their ordiaatiosis; not thinking what would fol- 
 low upon ouiriclvcs. B'.ii now it is ctjmo to that ihisue, that our own 
 
i85 
 
 Ifipiscbpiacy is thought not necessary, because we did not condemii 
 tiic ordination ot" their Presbytery. 
 
 '• Why is not tlio question rather, what we think of the Primitive 
 Church, than what we think of the Reformed Churches? Did the 
 Primitive Councils and Fathers do well in condemning the ordina- 
 tions made by mere Presbyters? If they did well, Avhat was a 
 virtue in them, is no sin in us." 
 
 496. Let us now turn our attention, for a moment to the conces- 
 sions of Presbyterian writers, which, instead of being mere opin- 
 ions, upon a question, at best doubtful, how far a departure frem 
 the established order of the Church maybe deemed excusable; 
 consist of admissions of the fact that Episcopacj" was established 
 by the . Apostles. Some of those now to be mentioned admit this 
 fully and explicitly; others make admissions equivalent to it. 
 
 497. Blondel's concession has been already mentioned, (162:) 
 viz. that the Church was Episcopal in Alexandria, Eome, and Jeru- 
 tsalem in the year 140, eight years before the death of Polycarp, 
 who was appointed by John, Bishop of Smyrna; and consequently 
 must have been so in the days of the Apostles, (357.) 
 
 198. "Peter Moulin, an eminent French theologian, in a book 
 purposely written in defence of the Presbyterian government, ex- 
 j)ressly says, 'Truly this (the Episcopal) form of government, all 
 Churches every where received; i. e. presently after the Apostles' 
 times, or even in their time, as Ecclesiastical History witnesseth; 
 and the very learned and pious Bausobre, another French Protest- 
 ant divine, admits that forty years after the Apostolick era, the 
 government by Bishops prevailed in the Church." (Episc. Maga- 
 zine for 1821, Philad. p. 12.) 
 
 499. The same writer also quotes the concession of Mosheim, 
 who was opposed to Episcopacy, in the origitial : the translation is 
 given literally, in section 113, from the same passage in another 
 book. (Ibid.'p. 13.) 
 
 500. '• Baxter, as quoted by Bishop Iloadley, acknowledges that 
 there were fixed Bishops in the time of St. John. Doddridge, as 
 ♦pioted by Chandler, (Appeal p. 20; Lectures p. 498,) admits thaf. 
 the distinction between Bisliop and Presbyter has been as ancient 
 as the time of St. Ignatius;" (who was contemporary with the 
 Apostle John, 356) '-and Le Clerc, a divine of the Church of 
 Holland, (as quoted by the Bisliopof Lincoln) says. '] have alv/ays 
 profossed to believe that Episcopacy is of Apostolical institution, 
 and consequently very good; and that man had no manner of right 
 to change it in any place, unless it was impossible otherwise to 
 reform the abuses that crept into Christianity.' Grotius also was 
 of the same opinion with Lc Clerc, as appears from his Annotations 
 on the Consullailons of Cassamlcr; Acts .xiv; and from testimonies 
 
186 
 
 concerning him annexed to his book De veritate, &lc." (Bowden''s 
 Let. 1, 159, 160.) 
 
 501. Grotius, in his note on Acts xxi, 18, (And the day follow- 
 ing Paul went in rvith us unto James, and all the Eldcrt were pre- 
 sent,) makes the following observation: "He of the Apostles who 
 was at Jerusalem, perfortned the olhce which afterwards the Bishops 
 did, and therefore called together the Presbyters: unless perhaps 
 this James was the brother of the Lord, not the Apostle, but the 
 Bishop."* 
 
 Here is a complete admission that the Bishops were over the 
 Presbyters, that the Apostles performed the Episcopal oflice; and 
 that James the brother of our Lord, who was not one of the twelve, 
 was Bishop of Jerusalem; agreeing with the declarations of the 
 ancients that the Apostles ordained this James Bishop af Jerusa- 
 lem. (See 243, 320, 380.) 
 
 502. This celebrated man was an active member of the Church 
 of Holland, was publicly employed by it in promoting the Refor- 
 mation in that country, and wrote largely on Religion. Although 
 a Presbyterian, his work on Church Government (entitled De Im- 
 perio Summarum Potestatum Circa Sacra Commentaritis Posthu- 
 mus,) has many passages in which are plainly conceded the sub- 
 stance of the argument; or rather the argument itself. The fol- 
 lowing extracts are translated from that work. 
 
 503. Speaking of choosing those who should attend Councils, lie 
 says the Brethren at Antioch sent certain of their number with 
 Paul and Barnabas to Jerusalem, and in turn the Presbyters and 
 Church of Jerusalem together with the Apostles sent persons chosen 
 out of their company to Antjoch. "But in every following age I 
 find no example of an election made by the Church. For all the 
 Prcsbytei's came together at the Diocesan Councils, all the Bishops 
 at the Metropoliteny except those whom pressing necessity de- 
 tained. Therefore there was here no election, except that the 
 Bishops seem to have taken, at their own pleasure. Presbyters and 
 Daacons to the Metropolitan." (Chap, vii, sect, ix, x.) 
 
 504. " Bat ordination was never performed except by Pastors^ 
 and indeed anciently by the Bishops alone. Hence Paul, writing 
 to the first Bishop of the Ephesians, admonishes him, (I. Tim. v^ 
 22,) Lay hands suddenly on no man. And the most ancient Can- 
 ons, which are called Apostolical, command that a Presbyter be 
 ordained by a Bishop, hut that a Bishop be not (^ordained,) except 
 hy two or three Bishops.'" (Ch. x, sect, ii.) 
 
 504. " But let us likewise see about the election of Bishops, which 
 is of so mMch greater importance, as greater care of the Church 
 was conceded to Bishops than to mere Presbyters." (lb. sect, xi.) 
 
 50(). " And the ancient Church thought otherwise, whhch permit- 
 ted the oleciiou of Presbyters to the Bishop, but that of the Bishop 
 to the other BisiiMj>s of the province." (lb. sect, xiii,) 
 
 * " Qui Apo-tolniiirn Hierosolyiiiis erat, is iiiunere fungcbatiir qno postea 
 Epi^copi, irlc'ique Presbytiiros convucabat : nisi forte jaroljiis liic t'liil fa-'tiV 
 Don/uii, lion Apostolus, sed Episcopus. 
 
187 
 
 507. The second section of the eleventh chapter, is headed 
 thus: "The word Bishop is exphiined, and is shown in this ques- 
 tion to signify a Pastor, who presides over Pastors by a certain 
 perpetual right," 
 
 508. He then proceeds thus: "We treat in the first place of 
 Bishops, which word it is lawful for us to use in that signification, 
 in which the general and local Councils, and all the Fathers are 
 found perpetually using it," After siiowing tiiat the word was 
 used by several nations as the title of an office superintending vari- 
 ous concerns, he adds: "Nor could it be applied with a less proper 
 and peculiar right, to those who with the rest of the whole flock, 
 were appointed overseers likewise over the rest of the Pastors 
 themselves. Wherefore they waste their own and other people's 
 time, who, when they undertake to treat this question, laboriously 
 prove that the name of Bishop was common to all Pastors, when 
 the meaning of that word is very plain. Neither do they beat the 
 air less, who make a great effort to prove that certain things are 
 altogether common to all Presbyters, viz. the right of preaching, 
 of administering the sacrament, and if any thing belongs to these. 
 For sui)criority is not sought for in those things in which they agree, 
 but in that which distinguishes them. But that is even a little more 
 absurd, that some, in order to prove that Bishops were not different 
 from mere Presbyters, adduce the Fathers saying. All Bishops are 
 of equal merit: as if you should say, All the Roman Senators were 
 equal to the Consuls, because the dignity of both Consuls was the 
 same; but he will make himself or his reader angry, who refutes 
 such things/' (Ch. xl, sect. 11.) 
 
 509. " Of the Episcopate, therefore, that is, the superiority of 
 one Pastor above the rest, we first determine that it is repugnant 
 to DO Divine law. If any one think otherwise, that is, if any one 
 condemn the whole ancient Church of folly or even of impiety, the 
 burden of proof beyond doubt lies upon him ;" &.c, "The very min- 
 istry instituted by the Apostles sufiiciently proves that equality of 
 the Ecclesiastical offices was not commanded by Christ. We there- 
 fore first lay down this, which is undoubtedly true, that it" (viz. the 
 Episcopate or superiority of one Pastor above the rest) " neither 
 can nor ought to be found fault with; in which we have agreeing 
 v.ilh us, Zanchius, Chemnitius, Ilemmingius, Calvin, Melancthon, 
 Bucer, nay even Beza, as thus far he says, that one certain person 
 chosen by the judgment of the rest of his co-preshyters was chief 
 (proestos, pnepositus) over the Presbytery and was permanently 50." 
 (lb. sect, iii.) 
 
 510. " Another is, that that Episcopate, which we treat of, was 
 received by the Universal Churcli. This appears from all the 
 Councils, whose authority now likewise Ls very great among the 
 pious. It appears also from an examination of the Councils either 
 National or Provincial, of which there is almost none which does 
 not show manifest signs of Episcopal superiority. All the Fathers, 
 without exception, testify the same, of whom he who shows least 
 deference to the Episcopate, is Jerome, himself not a Bishop but 
 
18S 
 
 a Presbyter. Therefore the testhnony of liim alone is siiffieient: 
 It ukts decreed through the u^holc world, that one chosen from the 
 Presbyters shoidd he set over the rest, to whom, all care of the Church 
 should hclongP'' "Indeed this error of Acrius was condemned by 
 the whole Chnrch, that he said </m^« Frcshijter ovghtto he distinr 
 guishcd from a Bishop by no difference. Jerome himself in reply 
 to him, who had written that there is no difference between a Bishop 
 and a Presbyter, answered, iA?'s is unskilfully ciiongh, to inahc ship-r 
 wreck in port, as it is said. Even Zancliius acknowledges the 
 agreement of the whole Chnrch in this matter." (lb. sect, iv.) 
 
 531. "The third thing is this, that the Episcopate had its com- 
 mencement in the time of the Apostles. The catalogues of the 
 Bishops in Irentens, Eusebins, Socrates, Theodoretns, and o1 hers, 
 all of which begin in the ApoBtolick age, testify this. But to re- 
 fuse credit in a historical matter to so great authors, and so unani- 
 mous among themselves, is not the part of any but an irreverent 
 and stubborn disposition. For that is just as if you should deny 
 that it was true, what all the histories of the Romans declare, that 
 the Consulate began from the expelled Tarquins, But let us hear 
 Jerome again : At Alejcandria, he says, from Mark the Evangelist, 
 the Presbyters alicays named one chosen from themselves, placed in 
 a higher degree. Bishop. Mark died in the eighth year of Nero; 
 to whom, succeeded Aninnus, to Anianus Abilius, to A!)ilius Cer- 
 do, the Apostle John being yet alive. After the death of James 
 Simeon had the Episcopate of Jerusalem; after the death of Peter 
 and Paul, Linus, Anacletns, and Clemens had the Roman; and 
 Euodius and Ignatius that of Antioch, the same Apostle still living. 
 This ancient histor}^ is surely not to be despised, to which Ignatius 
 himself, the contemporary of the Apostles, and Justin Martyr and 
 Ircnfeus, who followed him next, afford the most open testimony, 
 which there is no need to transcribe. Now indeed, says Cyprian, 
 Bishops arc appointed in all the Provinces and in every City.''''— 
 ilh. sect. V.) 
 
 512. "Let the fourth be, that this Bishop was approved of by the 
 Divine law, or (as Bucer says) it seemed good to the Holy Spirit 
 that one among the Presbyters should have special charge. The 
 Divine Revelation affords to this assertion an argument not to be 
 Avithstood : for Christ himself commands it to be written to the seven 
 Angels of the Asiatic Chvrches. Those who understand the 
 Churches themselves by the Angels, manifestly contradict the Sacred 
 Writings. For the Candlesticks are the Churches, says Christ, but 
 the stars are the Angels of the seven Churches. It is wonderful, 
 whither the humour of contradicting may not carry men, when 
 they dare' to confound those things which the Holy Spirit so evi- 
 dently distinguishes. ^Vc do not deny that the name of Angel may 
 be suited to every Pastor in a certain general signification: but 
 here it is Pianifestly written to one in every Church. Was there 
 therefore only one Pastor in every city? No indeed. For even in 
 Paul's time many Presbyters were appointed at Ephesus to feed the 
 Church of God. (Acts xx, 17, 18.) Why, therefore, are letters 
 
189 
 
 sent to one person in every Churcli, if no one hail a cori.uin jrecu- 
 )iar and eminent riinclion?" Alter HJiowing tir.u some ol'the ancient 
 Fathers, and among the llerormcrs, Did linger, IMarloratinn, Beza, 
 llaiuoldus, agree wilh him in this representation, he says: "Ciirist, 
 thereibre, wriling to tlioso Bishops, thus eminent among the clergy, 
 nudoubtediy apj)roved of this Episcopal superiority.'' 
 
 Grotius then quotes a number of the ancient Fathers, most of 
 those quoted in section 5G with several others, to show that Timo- 
 thy was Bishop of Ephesus and Titus Bishop of Crete; and pro- 
 ceeds thus: " iNeither indeed does antiquity declare that to be ti'ue, 
 Avhich some now boldly athrm, that they who were Evangelists 
 could not \w Bishops. For as long as they traversed i)rovinces, they 
 performed the otfice of Evangelists; but when beholding a plenti- 
 ful harvest in one place, they believed it should be cherished by 
 their continued presence, without. d(iubt presiding in the Presbytery, 
 they fullilled all the duties of Bishops. On whieii account antiquity- 
 declares that Apostles likewise were truly Bishops of certain cities: 
 to wit, in those places, where they remained longer than common, 
 or, that I tnay speak more properly, where thci/ sat. By which 
 •word Luke very emphatically expresses the continuance of Paul 
 wilh the Corinthians.* (Acts xviii, 11.) But we read that besides 
 Timothy and Titus, others likewise were advanced by the Apos- 
 tles to the Episcopal dignit}'. Ignatius writes thus to the Church 
 of Anlioch about Euodius: who iras first ordained by the Apostles 
 1/our Bishop^ "This is that Ignatius who sau- Christ in the fesh, 
 lived idth the Apostles, and obtained the Episcopate in the Church 
 of Antioch after Euodius." (lb. sect, vi.) See 350, note. 
 
 513. "It may be asked, seeing that the office of those who pre- 
 sided over the Presbyters by a certain perpetual dignity, was so 
 ancient and likewise approved of by Christ himself, by what name 
 was that honour called before that common name of Bishops began 
 to be applied peculiarly to this presidency? which Jei"omo thinks 
 happened about the eighth year of Nero.f The ancient Fathers 
 think that these Chiefs of the Presbyters (hos Presbyterorum Prin- 
 cipes) were called Ajm sties.'''' " The Revelation shows that the 
 name of Angel was anciently given to him, who afterwards began 
 to be called Bishop.''"' "By this name Justin Martyr calls the 
 Bishop in his second x\po!ogy." (lb. sect, vii.) 
 
 514. The ninth section of this chapter (xi) of Grotius is headed 
 thus: Great advantages redounded to the Chtrch from the Episcopate. 
 
 * Note; The word spoken of al)ove, is ckalfiise, he sat, (from hathizo,) trans- 
 lated in our Testament by the word continued. 
 
 t Nero began to reign in the year 54 and died in tiic year 68. His eijjlith 
 year therefore was in the year 62. At this time Marie was sucepcdcd by Ania- 
 inis in the Bisiioprick of Alexandria; (^390;) John the Apostle lived forty years 
 after this until the accession of the fourth Bishop of Alexandria after Mark, 
 (391;) and Paul and Peter several years after. (See Eiiseb. Ec. Hist. B. ii, 
 ch. xxiv, XXV.) Observe the agreement between this and the argument main- 
 tained in sections 22"^., 225, 226, 243, 267 to 269. Grolius's work I had no 
 knowledge of, perhaps never heard of, and was led to consult liim by Bowden's 
 reference to him mentioned in section 501. 
 
190 
 
 He then proceeds to say, " But moreover we may lay down this, 
 that great advantages redounded to the Church from the Episcopate: 
 The history of all ages proclaims this: but I will again use that 
 witness, who of all antiquity least favoured Bishops, that is Je- 
 rome: He says, (Titus, chap, i,) It was decreed through the whole, 
 world, that one chosen from the Presbyters should he set over the 
 rest to take away schisms and dissentions. The same elsewhere 
 (against Luc if.) says: The safety of the Church depends npon the 
 dignity of the Chief Priest, that is of the Bishop, to whom if a cer- 
 tain independent power he not given and by all, there will he made 
 as many schisms in the Chttrch as Priests* Neither is that differ- 
 ent which Cyprian so many times inculcates: Whence have 
 schisms and heresies arisen, and whence do they arise still, unless 
 when the Bishop, who is one and presides over the Church, is de- 
 spised by the proud presumption of some ? And elsewhere: neither 
 indeed have heresies arisen, or schisms sprung from any other quar- 
 ter than this, that obedience is not paid to the Priest of God, neither 
 is there chosen one Priest and a Judge in the placa of Christ, at 
 a time in the Church. Neither indeed are single Churches oaly for- 
 tified against schisms by the presidency of one, but, as the same 
 Cyprian says, The whole Church is connected together by the chain 
 of Priests adhering to one another. For the concord of the whole 
 world was kept up by the correspondence of the (Churches) bjuilt 
 up, through the Bishops : and so much for Episcopal eminence." 
 
 515. The reader who will compare these extracts with the 
 grounds taken by Dr. Miller and Lord King in their argument for 
 the validity of Presbyterian ordination, will discover that they are 
 completely demolished by Grotius, indeed that he treats them with 
 contempt. (Compare sections 508 to 513 with pp. 6, 9, &lc. and 
 sections 1G4, &c. &c. and 428, &c.) 
 
 He may, however, after reading these concessions, be disposed, 
 if not to doubt whether Grotius was in reality a Presbyterian, at 
 least to ask on what grounds he rested his belief in that doctrine. 
 Let him speak for himself. 
 
 510. The tenth section of the chapter from which several pre- 
 ceding quotations are taken, is headed thus : The Episcopal supe- 
 riority is not of Divine command: which he proceeds to establish in 
 the following manner: 
 
 "On the other hand, for the equality of Pastors we allege these 
 things, not at all repugnant to the former. First, the Episcopal 
 superiority was not of Divine command. This is sufficiently proved, 
 because the contrary is not proved : for Christ is no where read to 
 have commanded this; he approved of it indeed in the Revelation, 
 
 ■* See the truth of this declaration of Jerome, or the fulfilment of this pro- 
 phecy if you please, strikingly iilustrated in Dr. Chapman's Sermons. 
 
but that which is approved of, is not immediately commanded. (1) 
 The Episcopate is of Apostolick institution, because it appears that 
 Bishops were ordained or approved of in some Churches by the 
 Apostles, but the Apostles no where commanded that such Bisliops 
 should be in every Church. (2.) By which distinction we separate 
 the case of Jerome from that of Aerius, Jerome says, The Bish- 
 ops became greater than the Presbyters, more by custom than by the 
 truth of the Divine ordering; as likewise Augustin (Episl. .\ix,) 
 the Episcopate is greater than the Presbyterate in the najnes of hon- 
 our, which the practice of the Church hath retained. When the 
 Fathers speak of custom, they do not exclude the Apostolick insti- 
 tution; nay as Augustine says, WJiat the whole Church maintains^ 
 and iras not instituted by Cotincils, but was always held, is not with 
 very good reason believed to be handed down by any but Apostolical 
 authority. But, as we have elsewhere said, whatever was instituted 
 by the Apostles is not necessarily of Divine command : for many 
 things are instituted, the liberty of changing being retained: we 
 see that the decree in the Apostolick Church, that the people 
 'should respond Amen with a distinct voice; that he who teaches 
 should have his head uncovered, is not observed at the present time 
 in many places. (3) Add also that the Apostles so instituted Bish- 
 ops, that they left certain Churches without Bishops : Epiphanius ac- 
 knowledges this: There was need of Presbyters and Deacons, for 
 by these two the Ecclesiastical offices could be fulfilled; but where 
 there was not found any one irorthy of the Episcopate, the place rC' 
 mained without a Bishop, but w'here there teas need, and there were 
 persons worthy of the Episcopate, Bishops were appointed. Those 
 Churches therefore, as Jerome says, tcere governed by the common 
 council of Presbyters.'''' (4.) (lb. sect, x.) 
 
 517. in the tbllowing section after showing that in some particu- 
 
 (1.) He however did appoint the Apostles with power to regulate the Church, 
 saying as my Father sent me so send I you. [John xx, 21.] They thus 
 therefore were expressly invested with his authority to regulate the Church, and 
 were promised that he would be with them always. They, in execution of the 
 trust reposed in them, appointed Presbyters and conferred upon them a subor- 
 dinate authority, ["274,] and he approved of what they had done. He €?id 
 therefore appoint the superior, and did not the inferior officer; bat only approved 
 of their appointment. Whatever force therefore there is in Grotius's argument, 
 that what is approved is not therefore commanded, goes to show that the officu 
 of Presbyter is not of Divine command ; but that of the Apostle or Bishop 
 from whom they immediately derive their appointment, is. 
 
 {2.) It appears however from the latter part of the section, that wherever a 
 person was found worthy he was ordained Bishop; and therefore that the inten- 
 tion of the Apostles was to appoint Bishops wherever they could find suitable 
 persons, and cons(HiuontIy everywhere as soon as ihey could, 
 
 (3.) As to the libt-rty of changing, whatever was tiie practice of the Apos- 
 tles is obligatory on MS, unless expressly abrogated. They were inspired men, 
 taught of God and sent to teach us. What they taught, we are bound to be- 
 lieve ; what <liey did, we are bound to practice. 
 
 (4.) They did not however command that the Church should be governed 
 by the common council of Presbyters j neither did they show any intention that 
 it should be so, but the reverse — inasmuch as they appointed a Bishop over 
 ihcm wherever a suitable persoti could be had. 
 
lar cases there were two Bishops in a city, (5) and that sometime^ 
 the Episcopal Chair (Cathedra Episcopalis) was vacant for months 
 and even for years, during which the Cluirch was necessarily gov- 
 erned by the Presbyters, as an instance of wliich' he quotes the 
 case of the Roman Church in the time of Cyprian, (which by the 
 by, proves decidedly ilie inferiority of the Presbyters, see 241,) 
 Grotius pi'oceeds in the following manner. "And then all the 
 ancients confess tliat there was no act so peculiarly the Cishop'Sy 
 that it might not also be exercised by the Presbyter, except tho 
 right of ordaining." And after quoting Chrysostom and Jerome to 
 show this, he adds: "But although the right of ordaining is taken 
 away from Presbyters according to the opinion of these Fathers, 
 which constitution (or law) may be seen in many Councils Univer- 
 sal and local, what nevertheless hinders that at least we may in- 
 terpret it so that Presbyters could ordain no one without the Bish- 
 op's consent? (contempto Episcopo.) The fourth Council of Car- 
 thage seons to teach that Presbyters in sonle way or other concur- 
 red with the Bishop in ordaining: it says, when a Presbyter is or' 
 daincd, the Bishop blessing him and laying his hand r/pon his head, 
 all the Presbyters likcn-isc, u-ho are present, may Jay their hands upon 
 his head, near the hand of the Bishop. I do not dare to bring in 
 confirmation of this, that expression of Paul's of the imposition of 
 the hands of the Presbytery, because I see that Jerome, Aml)rose, 
 and other ancients, and Calvin, certainly the Chief of all the mod- 
 erns, interpi-et Preshyteriiim in that place not an assembly, but thd 
 office to which Timothy Mas promoted: and indeed he who is con- 
 versant with the Councils and the writings of the Fathers, cannot 
 be ignorant that Presbyterium, as Episcopatus and Diooonatus are 
 the names of offices. Add that it appeai-s that Paul laid hands on 
 Timothy. Neither does it seem necessary, nor sufficiently deco- 
 rous that the assistance of others should be added to the act of an 
 Apogtlc and the coiiferring of admirable gifts. (0) Yet 1 do not 
 
 (5.) There are a few instances of iIik mcntionod, as when the Jews wrro 
 nianerous in a city, tlieir great prejiulice airainst the Gentiles induced the Apos- 
 tles to appoint a Bishoji t'ur tiicin apart tVoni the latter, [117.] This however 
 continued hut a short tiuK;. An instance is also mentioned of tlie Bisliop of* 
 Autiocli at a very advanced age, considerably above an hundred years, taking 
 to himself a coadjutor. (Euseh. Ec. Hist. B. vi, ch. x.) 
 
 (fi.) (jrotius horc iutiniates, but does not pretend to say that the Presbyters 
 were perhaps perniittud with the Bishop's consent to ordain. The utter ground- 
 lessness of the claim of Presbyters cannot be more strongly evinced than bv' 
 Ihis very conjecture. If suciiaman, in an attempt to establish the parity ot" 
 Presbyters and Bishops, and to show that the fminer could do whatever the 
 Inter flid, at least uiili their consent, is compelled to rest their claim on con- 
 jeehiri!— if he cannot brim; forward ^u^v I'ase from the history of the PrimitivG 
 Cburcli to sbow thai tlii;y iia<l any thing to do tvith ordaining — if he is compel- 
 led to be silent n^pecling the docisinns in the fomtli century pronouncing sucli 
 an act null and void. (See '.\'\[) to ;^G.i.) If he brings forward not a single ex- 
 pression favourable, to this claim before the ])ermission of the fourth Council of 
 Carthage uliiili sat in ()-'>7, and that onlv permitting Presliylers to lay on hands 
 near the hands of ilii; Bi,-.|iop when lie (U-dains a Presbyter, and confining ths 
 permission to the. ordination of a Presbyter — il" he does not dare to quote in 
 cailiiniatioM of tluit whieii ho wishe; to establish, ihc sole si.iilaicc in the Ne\y 
 
iv)3 
 
 iCG how that can be refuted, where tliere are not Bishops, that or- 
 dination might be rightly performed even by a Presbyter, when 
 Antisiodorensis among the Scholastics long ago conceded this. (7) 
 Truly those things which are said for the sake of right order, have 
 their exceptions. As in the ancient council of Carthage in case of 
 necessity it is conceded to Presbyters to reconcile (or absolve) peni- 
 tents: and elsewhere, to lay hands upon Baptized persons. (8) Then, 
 as we have said above, it is doubtful whether Presbyters, who 
 neither have Presbyters under them, nor a Bishop over them, be- 
 long to (the order of) Bishops or to (that of) mere Presbyters. — 
 For Ambrose thus argues of Timothy, he wJio had no other before 
 him, was a Bishop. (9) Indeed (fhat we may take an example from 
 the Republic) many things are lawful to a Senate not having a 
 King, which are not lawful to a Senate constituted under a King. 
 
 Testament which gives any counlcnance^o this claim, it must be admitted by 
 all %vho are governed by facts that it is a groundless claim, 
 
 (7.) In reply to this Giotius's own argument may be used. That they 
 had no authority is sufficiently proved because the contrary isnot proved, (516;) 
 also if any one thinks differently, viz. that they had authority, undoubtedly the 
 burden of proof lies on him, (509.) The Scholastics arose in the 11th century. 
 (8.) Hereby Grotius admits the rule that they could not ordain, and only 
 pleads that there might have been exceptions as in two other cases he mentions. 
 To which'it is rephed, that the very nature of an exception to a law requires 
 that it be very clearly and positively laid down ; because it is the only plea that 
 can be made for that which without it would be a violation of acknowledged law, 
 while the fact of the exception makes the law the more binding in all cases not 
 excepted: And if the Presbyters were so restricted in these minor matters, 
 how plain is it that a law, respecting a more important matter, without a single 
 exception, is absolute, and binding in all cases — particularly when in every in- 
 stance in which it has been departed from, the act has been declared null and 
 void absolutely, without conditions or exceptions. (See 360 to 364.) 
 
 With regard to laying hands on baptized persons, or confirming, it is not pre- 
 tended to have beon practised anywhere but in Egypt; and for that nothing can 
 be produced, I think, but the passage from Hilary or Ambrose in section 282 (o,) 
 Finaily in Egypt Presbyters confirm, if the Bishop is not present; and this pas- 
 sage is so unconnected with what precedes and follows it, that the moment I 
 read it the suspicion arose that Hilary did not write it. The whole passage is con- 
 nected without it; with it, the sense is interrupted. This taken together with the 
 fact that no writer has been able to produce a solitary case of confirmation, or 
 a declaration that Presbyters confirmed, [See 445, &c.] shows that they had 
 not the power. Even admitting that Hilary wrote the sentence above mentioned, 
 the very expression shows that the practice was an exception to the general 
 law, which had by some means obtained in .\lexandria : and therefore shows 
 beyond question that the law of the Church was that Presbyters should not 
 confirm. By the by, these attempts of Presbyterian writers to show that Pres- 
 byters anciently had tiie right to confirm, prove beyond controversy that it was 
 the practice of the Apostles, (247, &c.) 
 
 (9.) There were Bishopricks so small as not to require above one or two 
 Presbyters, and in some instances the Bishop had none. (Taylor's Works, vii, 
 2-28, <tc.) These Bishops were not however Presbyters because they had 
 none under them. They differed in having had ordination to the Episcopate, a 
 circumstance totally overlooked by Grotius in this section, if not altogether. 
 Presbyters were however sometimes located in villages where there was no 
 Bishop, hut they were unclcr the jurisdiction of the Bishop of a neighbouring 
 city. (397.) What moreover was to lander the candidates for ordination from 
 going to the^ Bishop when he did not reside in the sonie ciiy. (Sec 302 and 
 other sections.) 
 
 z 
 
194 
 
 Because a Senate without a King is as it were a King." (lb. sec- 
 tion xi.) 
 
 518. The following concession is perhaps as remarkable as any 
 that have been mentioned. It is the section immediately foUowinjj 
 that mentioned above (517.) 
 
 " We may assert this third thing, that the causes why in the 
 present age in some places the Episcopate was omitted certainly for 
 some time, were not light. For Beza himself seems to acknow- 
 ledge that the causes were temporary, when he says that he was 
 not the person wlio thought that the old order was not to be restored, 
 if the ruins of the Church could be restored.'''' 
 
 Grotius then proceeds to mention these causes, which he says 
 were not light ones. The first is the want of suitable persons to 
 fill so important an office as the Episcopate. The second was the 
 long and inveterate corruption of the Episcopal office; and of this he 
 admits, " that good things ought not indeed to be condennied because 
 there are persons who abuse ihem; but it is not unfrequent that 
 things should be intermitted, when the abuse is turned against the 
 institution." "A third cause may be added, that in very trouble- 
 some times, the teachers of the truth, odious by that name," 
 [Bishop) "ought not only to remove the sin of ambition, but even all 
 suspicion, because, when the Episcopal dignity being done away, 
 they were very cautious, they did not even, as it was, escape calum- 
 ny. What would they not have heard, if the change of doctrine 
 had been joined with the acquisition of the higher degree? I will 
 add one cause more, why in the beginning of the Reformation 
 the Epificcpate was not for some time necessary, God had raised 
 up excellent men, of the greatest genius, of the greatest erudition, 
 and of no less authority with their neighbours than with their own 
 people, few indeed in number, but who were equal to bearing very 
 many things. The great reputation of these among all men easily 
 supplied what was wanting from the Episcopate. And (if with 
 Zanchius I will acknowledge the truth) in reality no men were 
 Bishops more than those very men whose authority availed to op- 
 pose even the Episcopate. Nor is that to be omitted here^ which 
 we have several times said, that the Ecclesiastical regimen for the 
 most part takes something from the civil form (of government.) — 
 In the Roman Empire, Bishops answered to Commanders, Metro- 
 politans to Presidents, Patriarchs or Primates to Lieutenants. — 
 Why therefore is it wonderful if the people, more accustomed to 
 the government of Noblemen than of one (a King) commit the af- 
 fairs of the Church to Clergymen more willingly than to a Bishop? 
 And indeed on account of tliese causes the f!!hm-ches which have 
 no Bishops, seem to me to be excusable, provided, however, that 
 they abstain from disapproving of a most sacred institution, and at 
 the same time, retain that which Beza, in these words, (On the 
 Degrees of the EvangelicrJ Ministry, Chap, xxiii,) thiuks is by no 
 means to be omitted: It was e^<iential, tliat hj the. perpetual urdi- 
 natinnof God, it ivas, it if^, and it w'dl be neceasnrij, that sonte. 
 one 'm the Vreshijtenj, Chief both 'in f lace and dipiittj-, should pre- 
 
195 
 
 side to govern the proceedings, tvitli that right which is given to 
 him by God.''* (lb. section xii.) 
 
 519. The rcadei- will remark in these extracts that it is expressly 
 admitted that the Episcopate, or office of Bishop, had its com- 
 mencement in the time of the Apostles, and was received by the 
 Universal Church; (498, 500, 501, 504, 509, 510, 511, 512 latter 
 paragraph;) that the institution was approved of by the Divine law, 
 that it seemed good to the Holy Spirit, and that our Lord Jesus 
 Christ "writing to those Bishops, thus eminent among the Clergy, 
 undoubtedly approved of this Episcopal superiority," (512 first par- 
 grapli;) that all antiquity proclaimed the advantages derived from 
 it, (514;) and that those of the Reformers who had formed a Church 
 without Bishops, had done so because of the prejudice that had 
 arisen from the abuse of the institution; because they feared the 
 charge of ambition if they had retained the order of Bishops; and, 
 having all the power and influence of the office, whereby they reg- 
 ulated the affairs of the Church so as to keep it in a prosperous 
 state, and not having, in the begiiniing a sufficient number of suit- 
 able men to fill as many Bishopricks as there ought to have been, 
 they determined to discontinue the office for a time; declaring it 
 ought to be restored as soon as it could be, (518, &c.) These were 
 not the sentiments of Grotius only, but he quotes the most cele- 
 brated Reformers as agreeing with him and closes with a passage 
 from ofie of the most vehement opposers of Episcopacy as it then 
 existed in the Church of Rome, which fully admits the necessity of 
 one ruler in every Church presiding by Divine right and the per- 
 petual ordination of God. (518,) 
 
 520. This is not a bare admission. It is a strong argument by 
 one of the most celebrated writers of Europe, by which he is led 
 to conclusions totally opposed to the doctrines of the Presbyterian 
 Churches of the present day. Those able and learned men who 
 feared to encounter the charge of ambition in supporting what they 
 acknowledged to be the ancient Apostolical order of the Church, 
 and thought to discontinue for a time an office, the institution of 
 which seemed good to the Holy Spirit, and which was expressly 
 approved of by our Lord himself, certainly acted upon the princi- 
 ple, though none of them might have been aware of it, that evil 
 may be done that good may come of it. They did not sufficiently 
 
 *I shall enfleavour to give some of these passages in the original at th* 
 
 d-oEe, 
 
196 
 
 consider Ihe excessive difficulty of doing' away errors in which 
 people have been born and bred. 
 
 , 521. The reader is requested to note also the exceeding slender- 
 ness of the argument for the parity of Presbyters and Bishops. — 
 The Episcopate was not of Divine command, though it is admitted 
 to have been instituted by men Divinely inspired and directed, and 
 to have been expressly approved of by our Lord Jesus Ciuist. — 
 How can any man say that they had not a Divine command for it? 
 Did this institution, so admirable as to seem good to the Holy Spirit 
 and to be approved of expressly by our Saviour himself, not oecui 
 to them, and yet to men? 
 
 522. The Episcopate ivas instituted by the t^postles, but theif 
 did not command that Bishops should be every where appointed; 
 and they left some Churches without them, that is they left them 
 under Presbyters and therefore those Churches were governed by 
 Presbyters. But they did appoint Bishops wherever they could 
 find a suitable person, and consequently they intended to appoint 
 them every wliere as soon as suitable persons could be found. 
 
 523. As to the powers of Presbyters, Grotius grants that accord- 
 ing to the Fathers they could not ordain; but conjectures that they 
 might nevertheless do so with the Bishop's consent. In support of 
 which all he advances is, that in the year 657 they were permitted 
 to lay on hands, in the ordination of a Presbyter, near the hands 
 of the Bishop. He says nothing about the decisions in the 4th 
 century declaring null and void not only ordinations by Presby- 
 ters, but even one in which a Presbyter read the words of ordina- 
 tion for a blind Bishop while he laid his hands on the head of the 
 candidate. And lastly he formally gives up the only case in which 
 it is pretended that Presbyters laid on hands in ordination before 
 the year 657; excepting those which were declared illegal in the 
 4th century, (360-365,) and another in the 6th. He says he does 
 not dare to quote the ordination of Timothy as a case in which 
 Presbyters officiated — admitting with Calvin, &c. fcc. that the word 
 translated Presbytery signifies the office conferi'ed on Timothy. 
 
 524. In short, the sum of his argument for the parity of Presby- 
 ters and Bishops is, that although the Apostles, who were inspired 
 men commissioned to regulate the Church, instituted the Episco- 
 pate or office of Bishop, and what they did seemed good to the 
 Holy Spirit and was expressly approved by our Lord Jesus Christ, 
 yet the institution is not a Divine command: that although the 
 
197 
 
 Aposties appointed Bishops wherever they could find suitable men, 
 yet they did not command them to be appointed in every Church, 
 and left some Churches to be Governed by Presbyters: and that, 
 although there is express authority for the declaration that Presby- 
 ters did not ordain, perhaps they might have sometimes done so, 
 by permission of the Bishop; as in the year 657 they were permit- 
 ted to lay their hands near the hands of the Bishop while he was 
 blessing (ordaining) the candidate. 
 
 Such an argument from such a man is equivalent to a total sur- 
 render of the question. 
 
 525. It may be remarked here also that Grotius admits the truth 
 of several interesting facts mentioned in the preceding pages: viz. 
 that James the Brother of our Lord was Bishop of Jerusalem, (501, 
 511;) Timothy, of Ephesus, (504;) and Titus of Crete,and Ignatius, 
 of Antioch, (512;) also that the Angels of the seven Churches were 
 the Bishops of those Churches, (512;) that the Bishops were Pas- 
 tors who presided over the other Pastors by a perpetual right, (507;) 
 and says that they waste their time who try to "prove that the 
 name of Bishop was common to all Pastors ;" (508 ;) and that this 
 Chief (Princcps) 5f the Presbyters was first called Apostle and 
 Angel, and finally the title of Bishop was given to him, Jerome 
 thought about the eighth year of Nero; (See 267, 225, 226;) that 
 is, before the death of Peter and Paul, and about forty years before 
 that of John, (513.) 
 
 526. Grotius also mentions the names of a number of the princi- 
 pal Reformers as agreeing with him. The following extracts are 
 from the writings of two of these. 
 
 Melancthon says, " I would to God it lay in me to restore the 
 government of Bishops. For I see what manner of Church we 
 shall have, the Ecclesiastical polity being dissolved. I do see that 
 hereafter there will grow up a greater tyranny in the Church than 
 there ever was before, Apol. Aug. Con. p. 305."' (Bowd. Let. iii, 
 367.) 
 
 527. We shall close with an extract from Calvin. Grotius men- 
 tions his name among those who agreed with him, that the Episco- 
 pate, or superiority of one Pastor above the rest, neither could nor 
 ought to be found fault with, [509,] 
 
 528. Calvin in his Institutes speaks thus on this subject: "They 
 named all those on whom was enjoined the office of teaching, Pres- 
 byters. These chose one of their number in every city, to whom 
 
108 
 
 in paiticular they gave the title of Bishop; lest from equality, as 
 usually happens, dissensions should arise. Yet the Bishop was not 
 so superior in honour and dignity, that he had dominion over his 
 colleagues: but those duties which a Consul performs in the Sen- 
 ate, that he may report concerning matters, collect their opinions, 
 go before others in consulting, admonishing, exhorting, regulate the 
 whole proceedings by his own authority, and execute what may 
 have been determined in common council ; that office the Bishop sus- 
 tained in the assembly of Presbyters. And the ancients them- 
 selves confess that it was introduced by human agreement through 
 the necessity of the times. Thus Jerome, on the Epistle to Ti- 
 tus, says: Jj Treshiiter is the same as a Bishop. Jind before that 
 h>j the instigation of the Devil dissensions were made in religion, 
 and it was said among the people, 1 am of Paul, I of Cephas, the 
 Churches ivere governed bij the common council of Presbyters, 
 Jiflerxvards that the seeds of dissensions might be taken aivay, the 
 tvhote charge ivas committed to one. Jis therefore the Presbyters 
 Icnoiv that they are subject, by the custom of the Church, to him 
 who is over them: so the Bislwps may have known that they are 
 superior to the Presbyters, more by custom than by the Lord^s ap- 
 'pointment, and ought to govern the Church in common.* He else- 
 where however teaches how ancient the institution was. For he 
 says, at Alexandria, from Mark the Evangelist to Heraclas and 
 Dionysius, the Presbyters always placed one chosen from them- 
 selves in a higher degree, whom they called Bishop,'" — '• To every 
 city was allotted a certain region, which received its Presbyters 
 from thence, and was added to the body of that Church. Every 
 college (as I have said) was subject to one Bishop, for the sake of 
 government only and preserving peace: who so exceeded others in 
 dignity that he was subject to the assembly of the Brethren. But 
 if the tract of country which was in his Bishoprick was so large 
 that he could not fulfil all the duties of a Bishop, Presbyters were 
 appointed in certain places through that country, who should dis- 
 charge his duty in minor matters." [Calvin's Institutes Book iv, 
 ch. iv, 2.j 
 
 529. In this passage Calvin fully admits the main facts contend- 
 ed for by Episcopalians. 
 
 He admits that there were Bishops. He indeed asserts that 
 the Bishop only executed the duties of a Consul in a Senate, and 
 
 * With regard to the nsseition that A Preshiiter k the same as a Bishop, Je- 
 rome, arconJing to Dr. Miller, does not make it. The words of Jeromc'accord- 
 ing to Dr. Miller, are not an assertion, but an inference from some preceding 
 observations on the Epistle to Titus : A Frcsbyter therefore is the same as a 
 Bishop. [^Miller's Let. p. 180.) Tliis could not have been an assertion re- 
 specting the order of the Church in Jerome's day, because it was notoriouslj 
 otherwise. [153,154,247,266.] If it had been an assertion respecting the 
 order of the Church in former times, it must rest on the testimony of some 
 who then lived. But Jerome produces none, ajid could not have produced 
 ajiy if he bad desired it. He only inferred it, and he himself calls it an opin- 
 ion. (237.) He did not then confess it as Calvin says. 
 
199 
 
 v,'aB the executive oflker of the Church, and foremost in every 
 thing. But this limitation is asserted witliout any kind of testimo- 
 ny offered to support it. This is not tho kind of authority that Paul 
 had in view when he said, These things command and teach. Let 
 no man despise thy youth. Them (presbyters) that sin rebuke before 
 all, that the rest also may fear. Lay hands suddenly on no man. 
 Nor such as is represented in the Epistles of Ignatius, [See Italic 
 lines in appendix,J nor in any of the Fathers; not even in Jerome. 
 [See the third and the following quotations from Jerome in section 
 154; also 247 &,c. and 266.] 
 
 930, Calvin also admits that it was found necessary to set a Bish* 
 op over the Presbyters to put an end to dissensions ; and although h© 
 asserts (without even Jerome's authority) that this was l»y human 
 agreement, he allows that it was done from the time of Mark, who 
 died before Peter and Paul, and forty years before John, [note to 
 513;] consequently it was by the authority of the Apostles that the 
 Bishops were set over the Churches: And Jerome, his sole author- 
 ity, admits that they appointed James, Mark, Titus, and Timothy 
 Bishops; [243,380, note;] and James was appointed not long after 
 the commencement of the public preaching of the Gospel;* and 
 Timothy before Paul went to Rome at all, [14-21.] It was there- 
 fore not by mere human authority; but being done by the author- 
 ized agents of God, under the influence too of his Holy Spirit, and 
 afterwards expressly approved of by our Lord Jesus Christ, [512] 
 Episcopacy was Divinely instituted. If this be not the act of God, 
 tiien no act done by an authorized Agent and afterwards ratified, 
 can be considered the act of the Principal. 
 
 531. He admits moreover in the same passage, [528] that the 
 Bishop had under him a certain region around the city, and that 
 Presbyters were designated to minister to the people of that region, 
 •who discharged his duty in minor matters, 
 
 532. He admits also in section 15 of the same chapter, that Bish- 
 ops were ordained by Bishops; and that every Bishop ordained 
 his own Presbyters, Mith the college of Presbyters."}" With regard 
 
 * See the manner in uliich James is mentioned in Acts .\ii, 17; xv, 13; xxi, 
 18: Galat. i, 19: always presunt, always presiding, first mentioned on every 
 remarkable occasion, certainly James had something more to do w ith the Churcii 
 of Jerusalem than any other person, though he was not one of the twelve.— 
 James who was one of the twelve was killed hy Herod; Acts xii, 2. 
 
 f Sed suos Presbyteros qui.sqiie Episcopus cinn Prcsbyterorum collegio or- 
 i&aabat. [Lib. iv, c. iv, IG.f 
 
200 
 
 to the assertion that the Bishop, with the college of Presbyters, 
 ordained his Presbyters, he offers no testimony, and no more need 
 be said to show that he conld bring non^ before the year 657, than 
 to remark that Grotiiis could refer to no such case, [517 ;] nor could 
 Lord King, [456, &.C.] nor can any man; and therefore this as- 
 sertion of Calvin is unfounded. 
 
 533. Calvin therefore admits that Bishops in the days of the 
 Apostles were set over the Presbyters and the Church; that each 
 city and the neighbouring country, with the Presbyters who minis- 
 tered to the inhabitants, were under one Bishop; and that the 
 Bishop was ordained by other Bishops, but that he ordained his own 
 Presbyters, aided Calvin says by the other Presbyters, without 
 foundation however before the year 657. [See 517 note 6.] In 
 this he admits, moreover, a second ordination which involves a su- 
 perior order, necessarily. [See 263.] 
 
 534. The circumstances which Calvin has added, in order to 
 make this system agree with that in which the ministers are all 
 equal, he asserts entirely without authority or testimony. He does 
 not pretend to produce any to support the assertion that the Bishop 
 was no more than the President of the council of Presbyters. The 
 only passage quoted is brought forward to show the origin of this ar- 
 rangement, viz. that it" was introduced by human agreement;" and 
 the only one referred to, destroys even this, by showing that Bish- 
 ops were in being in the time of the Apostles; and consequently are 
 of Divine institution, [530.] The passage quoted from Jerome, sd 
 far from supporting Calvin's assertion that the Bishop icas no- 
 thing more than the Fresident of the commofi council of Pres- 
 byters, proves the very reverse. Before the dissensions spoken 
 of, the Churches \vere governed by a common council of Presbyters; 
 afterioards the whole charge was committed to one, says Jerome. 
 Consequently ivhcn the charge v/as committed to one, the common 
 council was done away. The common council, if it ever existed^ 
 must have had a President in order to do business, and when it was 
 done away, and the Presbyters made subject to the Bishop, as Je- 
 rome in the same quotation says, [52S,] the President of the coun- 
 cil went with it. Jerome's words, so far therefore from represent- 
 ing the Bishop as the President of the common council of Presbj-- 
 ters, show that the President ceased to be President, and with the 
 vest of the Presbyters became subject to the Bishop, when he was 
 appointed by the Apostles, With what powers the Bishop Avas 
 
201 
 
 clothed, according to Jerome, may be seen iu sections 154,247; 
 256, 257, 2G6. 
 
 535. It is evident from these extracts that the Continental Reform- 
 ers admitted that the Primitive Church was Episcopal, (519) that 
 they considered the intermission of the Episcopal office as tempo- 
 rary, (518) that one of them wished it restored, (526) another said 
 that a substitute for the Episcopal office was essential, (end of 
 518,) and that he was not the man who thought the old order ought 
 not to be restored if it could be. (518.) 
 
 536. As to the English Reformers, they retained the Episcopate ; 
 and although great dissensions arose among them which terminated 
 in the separation of many from the Church under the name of Puri- 
 tans, since called Dissenters, their differences commenced while 
 they were in exile on the Continent; and the sepai-ation was pro- 
 duced by the i-efusal of the latter to wear the habits and use the 
 fceremonies of the Church, and not on account of the office of 
 Bishop. 
 
 537. Neal in his history of the Puritans states, that the English 
 exiles were most numerous at Frankfort; that on application to thR 
 Magistrates they were allowed to use the French Church, on condi- 
 tion that they should subscribe the French confession of faith and 
 not quarrel about ceremonies ; that after consultation they agreed 
 not to answer aloud after the minister, nor to use the litany and sw- 
 plice; that they used the order of service as set forth by Kinn- Ed- 
 ward, excepting the omission of the litany and responses; that John 
 Knox was at this time their minister; that in this state of things Dr. 
 Cox, a Clergyman, who had been tutor to King Edward, went to 
 Frankfort and during the service on Sunday responded aloud, and 
 on the following Sunday one of his friends took possession of the 
 pulpit and read the whole litany; and that in consenuence of this 
 great contentions arose, which terminated in the departure of John 
 Knox from Frankfort. (Neal's Hist. pp. 150 to 153.) This Neal 
 calls " the first breach or schism between the English exiles on 
 account of the service book of King Edward; which made way for 
 "the distinction, by which the t^vo parties were nfterwards known, 
 of PuRiTA>'s and Coiv^formists." (i, 155.) 
 
 538. He says when the exiles returned, on the accession of Eli- 
 zabeth, that "their learned friends and patrons beyond sea, advis- 
 ed them to go through with the Reformation, and clear the Church 
 nf all the relics of Fopcry and superstition at once" that letters 
 
 Aa 
 
202 
 
 of il) is character were written "by Guallcr,oiie of the chief diviiieK 
 of Zurich," "by the learned BuUinger, Peter Martyr, and VVeid- 
 ner, to the Earl of Bedford, who had been some time at Zurich, and 
 to Jewel, Sandys, Horn, Cox, Griudal, and the rest of the late exiles, 
 pressing them vehemently to act with zeal and courage, and to take 
 care in the first beginnings to have all things settled upon sure and 
 sound foundations. The exiles in their answers seem resolved to 
 follow their advice, and make a bold stand for a thorough Refor- 
 mation; and if they had done so they might have obtained il. Jewel, 
 in his letter of May 22, 1559, thanks Bullinger for quickening their 
 zeal and courage; and adds, 'They were doing what they could; 
 and that all things were coming into a better stale.' In another 
 of April 10, ' He laments the want of zeal and industry in promot- 
 ing tlie Reformation; and that things were managed in so slow and 
 cautious a manner, as if the word of God was not to Ije received 
 on his own authority.' In another of November 16, ' He complains 
 of the Queen's keeping a crucifix in her Chapel, with lighted can- 
 dles; that there was worldly policy in this, which he did not like: 
 That all things were so loose and uncertain with them, that he did 
 not know whether he should not be obliged to return back to Zu- 
 rich. He complains of the Popish vestments, which he calls the 
 relics of the Amorites, and wishes they were extirpated to the 
 deepest roots.' The like complaints were made by Cox, Grindal, 
 Horn, Pilkington, and others; but they had not the resolution to 
 persevere: had they united counsels, and stood by one another, 
 they might at this juncture have obtained the removal of those griev- 
 ances which afterivards occasioned the separation?'' (i, 164, 165.) 
 
 539, Neal has more to the same purpose. Respecting the act of 
 Elizabeth, entitled An act for the Uniformity of Common Prayer 
 and Service in the Church, and Administration of the Sacraments, 
 he speaks as follows. 
 
 " Upon this fatal rock of uniformity in things merely iiidifiercni 
 (in the opinion of the imposers) was the peace of the Church of 
 England split. The pretence was decency and order; but it seems 
 a little odd that uniformity should be necessary to the decent wor- 
 ship of God, when in most other things there is a greater beauty in 
 variety. It is not necessary to a decent dress that men's clothes 
 should be always of the same colour and fashion; nor would there 
 be any indecorum or disorder, if in one congregation the Sacrament 
 should be administered kneeling, in another sitting, and in a third 
 standing; or if in one and the same congregation the minister 
 wei'e at liberty to read prayers either in a black gown or a surplice, 
 supposing the garments to be indillerent, which the makers of this 
 law admitted, though the Puritans denied. The rigorous pressing 
 of this act v.as the occasion of all the" mischiefs that befel the 
 Church for above bO years.'' (i, 178, 179.) 
 
 5-10. The reader will observe that there is not a word here against 
 
 the Episcopal order of the Church. On the contrary, he says; 
 
203 
 
 *' Several of the reformed exiles were offered Bishopricks, but 
 refused them, on account of the habits and ceremonies, &c. as Mr. 
 Whitehead, Mr. Bern.ird Gilpin, old Father Miles Coverdale, Mr. 
 Knox, Mr. Thomas Sampson, and others. Many who accepted 
 did it with trembling; from the necessity of the times, and in hopes 
 by their interest with the Queen to obtain an amendment in the 
 constitution of the Church; among these were Grindal, Parkhurst, 
 Sandys, Pilkington, and others." (i, 180.) 
 
 To those of the Reformers mentioned by Neal as having ac- 
 cepted a Bishoprick, may be added Jewel whom he has quoted so 
 fully in a preceding extract. (538.) 
 
 541. From these observations and quotations of Neal, who was 
 himself a Dissenter, it is evident that the difference that took place 
 was grounded upon the habits and ceremonies of the Church, some 
 refusing to accept Bishopricks on account of these things and 
 others accepting them notwithstanding, in hopes of being able to 
 change them to their minds afterwards, 
 
 542. It also appears that what the Puritans contended for was 
 liberty to stand or sit instead of kneeling at the sacrament, and to 
 read prayers in a black gown instead of a surplice. (539.) 
 
 543. While the dispute was going on at Frankfort, some of the 
 parties wrote to Calvin for his opinion on the subject. The follow- 
 ing is an extract from his answer. 
 
 ^' Truly as in indifferent things, as external rites are, I am easy 
 and flexible, so I do not think it is always expedient to humour the 
 foolish moroseness of those who yield nothing of their custom. In 
 the English Liturgy, such as you describe, I see there were many 
 toleruhilcs ineptice. By these two words I mean, that there was 
 not that purity which was to be desired. Nevertheless what faults 
 could not be corrected immediately, when no manifest impiety is 
 joined with them, were to be borne for a time." 
 
 In this letter and the following, which are to be found among his 
 letters in the same volume with his Institutes, p. 98, he endeavours 
 to reconcile the parties, representing the matter about which they 
 disputed as not of sufficient importance to cause them to separate; 
 and although he finds fault with parts of that liturgy he was far from 
 objecting to the use of a form of prayer in public service, as his let- 
 ter to the Duke of Somerset proves. 
 
 544. In this he says: " As to a form of Prayer and of Ecclesias- 
 tical rites, I highly approve that it should be fixed, from which it 
 may not be lawful for Pastors to depart in their exercises; as well 
 th?.t provision may be made for the simplicity and unskilfulness of 
 some, as that the agreement of all the Churches among themselves 
 may thus more certainly appear. Finally also that the desultory 
 
§04 
 
 levity of some who affect certain novelties, may be opposed; as 
 I have before shown that the catechism itself tends to the same,'* 
 (Calvin's Epist.) 
 
 545. It is even asserted on the authority of a letter of Calvin to 
 Edward VI, King of England, that he offered to adopt the Epis- 
 copal form of Government in the Church of Geneva, as appears 
 from the following extract from Bovvden's Letters, ii, 65, 
 
 "He and Bidlinger and other learned men beyond sea, wrote 
 in 1549 to Edward VI, offering to make him their defender, and 
 to have Bishops in their Churches for better unity and concord 
 amongst them, as appeai-s from Strype's memorial of Archbishop 
 Oranmer, as likewise from a writing of Archbishop Abbot, found 
 among the manuscripts of Archbishop Usher.' {Chandler's Appeal 
 defended, p, 238.) Unfortunately the letter fell into the hands of the 
 Pupish Bishops Gardiner and Bonner, who in the names of the 
 Reformers returned a surly answer to it, 'From that time,' says 
 Strype, 'John Calvin and the Church of England were at variance 
 in several points, which otherwise, through God's mercy, had been 
 qualified, if those papers of his proposals had been discovered unto 
 the Queen's aiajesty during John Calvin's life." 
 
 Neal in his history of the Puritans says of Strype, that he had 
 "searched into the records of the English Reformation more than 
 any man of the age." (Preface to the History.) 
 
 546. The English Reformers having divided into two parties, 
 those who thought it best to conform to the habits and ceremonies, 
 and accepted Bishopricks, were involved by degrees in the disagree- 
 able business of insisting that the others should conform. The 
 latter, altliough it is admitted that if some had not complied for the 
 time, in hopes of the removal of the grievances, the Church would 
 have fallen back into Popery, (Neal i, 194) were determined in 
 Iheir opposition. Violeat language was used on both sides: the 
 one insisting that such trifles ought to be yielded to the Queen's 
 command rather than endanger the Church, and treating the oppo- 
 sition as mere obstinacy; and tho other urging that it was against 
 their conscience to submit to the use of the ceremonies and habits. 
 The contest became tyrannical on one side and intemperate on the 
 other;* and at length the non-conformists began openly to contest 
 the superiority of the Episcopal office. " The breach," sajs Neal, 
 " might easily have been made up at first, but it widened by degrees j 
 
 * A non-conformist minister preaching before the Queen said that she, while 
 under persecution, was tarujuam ovis, as it were a sheep; but now it might be, 
 tanquam indomita juvtnca, as it tcsre an untamed heifer. (Neal's Hist= i, p. 
 357.) 
 
205 
 
 tiie passions of the contending parties increased, till the fire, which 
 for some years was burning under ground, broke out into a civil 
 war, and with unspeakable fury destroyed the constitution both of 
 Church and State." (i, 253.) 
 
 547. We have thus seen that the Church was Episcopal in the 
 days of the Apostles, and continued so, without question, until the 
 16th century ; that the Reformers on the continent of Europe who 
 laid aside tUe Episcopal ofiice admitted the main features of Episco- 
 pacy in the Primitive Church, and thaj; the Episcopate or a substi- 
 tute for it was necessary in the Church, and that that ofiice ought 
 to be restored as soon as it could bej that the Reformers in Eng- 
 land retained Episcopacy, but differed respecting habits and cere- 
 monies so much as eventually to divide into two parties, the Co7i- 
 formists and the Non-Conformists, or as they are now called 
 Churchmen and Dissenters; the former retaining the Episcopate, 
 the latter rejecting it. (497 to 533: note 518.) 
 
 548. It is to be remembered, moreover, that every Church upon 
 Earth, except those which rejected Episcopal ordination in the 16th 
 century and those which have since sprung up as ofisetts from that 
 stock, is Episcopal, The Churches of all the rest of Europe, of 
 Asia, and of Africa are under that form of government to the pres- 
 ent day. In the interior of Asia Dr. Buchanan discovered a few 
 years ago a Church which traced its origin to the earliest ages of 
 the Christian Religion, without communication with Europeans, 
 until the Portuguese, on doubling the Cape of Good Hope and ar- 
 riving on the coast of Malabar in 1503, found to their astonishment 
 a Christian Church where they had expected to find Heathens. 
 This Church also was Episcopal, having Bishops, Priests or Pres- 
 byters, and Deacons. 
 
 549. There are two things on which it will not be improper to 
 make a few observations before closing this Essay. The one is the 
 preservation of the regular succession of Bishops from the com- 
 mencement down to the present time. Let us consider how many 
 things stand in the way of a failure in the succession of Bishops. 
 First: If the Episcopate is a Divine institution, God is pledged to 
 continue it, not only by the propriety of it, the necessity of it, 
 but by his promise to those whom he first commissioned, Lo I am 
 with you always, even unto the end of the world: and therefore it has 
 not failed. Secondly: If it was instituted by men for the sake of 
 distinction, as the right to the distinction and advantages attached 
 
206 
 
 to it, icsted upon the validity of the title to the office, the Bishops 
 chosen would be very particular in having every thing relating to 
 their election and ordination perfectly regular. And we find that 
 it was the common practice, when a Bishop was ordained, for him 
 to send Presbyters to the other Churches, even from Italy to Car- 
 thage, to Alexandria, to Antioch, &c. to show the validity of his 
 claim to the office, how he was chosen, and by whom ordained ; so 
 that if anbther claimed the office, the Bishops might be able to decide 
 for themselves who was truly and regularly chosen and ordained. 
 Inasmuch therefore as religious motives as well as interest would 
 lead the Bishops to be very particular in receiving full authority, 
 and in being regularly introduced into the office, we have every 
 reason to believe that every man took good care for himself in that 
 respect. We have moreover certain evidence that this matter had 
 attracted the attention of the Church at a very early day; for the 
 Council of Nice, in 326, made the regulation that three Bishops 
 must officiate in the ordination of a Bishop; and other councils 
 decided questions on this subject in the 4th century. Under these 
 circumstances, what Church would allow the ceremony of ordina- 
 tion of a newly chosen Bishop to be omitted? What Bishop would 
 fail to secure to himself, by a regular and perfect ordination, advan- 
 tages and distinction which were too eagerly sought after? Who 
 can point to the man who, on entering the ministry, failed to seek 
 ordination at the hands of those whom he thought qualified to or- 
 dain? What Presbyterian, entering the ministiy in that church, 
 would receive ordination at the hands of their ruling elders or of 
 their deacons? What Bishop in the Episcopal Church would re- 
 ceive ordination to the Episcopate from a company of Presbyters? 
 The very idea is absurd. The only possibility of a breach in the 
 Episcopal succession could arise from the Bishops at some period of 
 the Church laying aside the ceremony of ordination, or allowing 
 other than Bishops to ordain Bishops. The first idea is an absurd- 
 ity to?) great to be advocated by any man in his senses: and as to 
 the other, when no instance can be produced by the ablest and most 
 learned advocates for Presbyterian ordination, in which Presby- 
 ters laid on hands by permission of the Church until the year 657; 
 Avhen it is expressly stated in that permission that it was when the 
 Bishop was present officiating that the Presbyter was allowed to 
 lay his hands near the hands of the Bishop; and that this was 
 confisned tothe^rdination of a Presbyter; who will be so hardy as 
 
207 
 
 to assert, who so credulous as to believe, that in the ordination of 
 Bishops, Bishops ceasofl to officiate and Presbyters had been per- 
 mitted to officiate alone until the Church had lost Episcopal ordi- 
 nation? In what age after G57 did this occur? Were the lordly 
 Bishops of those times satisfied to yield this part of their official 
 duties to the inferior clergy? So far from it that the privilege of 
 ordaining to the Episcopate was more and more restricted, and the 
 Metropolitan Bishops claimed the right of ordaining all Bishops. 
 Moreover, let it be considered that inasmuch as a number of Bish- 
 ops, sometimes sixteen, officiated in the ordination of one, if by 
 some inconceivable act of folly on the part of a person elected 
 Bishop of a Church or on the part of the Church itself, he were 
 not regularly ordained, his incapacity would not affi^ct the newly 
 ordained, inasmuch as there were so many more joined with him 
 in the ceremony. So far is the custom of the Church, then, from 
 favouring a vitiated state of the Episcopacy, that its continual ten- 
 dency would be, admitting the possibility of a vitiated state, to cor- 
 rect it. 
 
 550. The second thing proposed to be noticed is the doubt alleged 
 to rest on the validity of (he succession in that part of the Catholic 
 Church commonly denominated the Protestant Episcopal Church. 
 It has been doubted whether the ordination of Archbishop Parker, 
 through whom all the Bishops of the Protestant Episcopal Church 
 of England derive their ordination, was perfectly canonical; be- 
 cause the persons who ordained him had been deprived of their 
 Bishopricks and expelled the country by the Popish* party on the 
 accession of Mary to the Crown of England. The question to be 
 settled in this case is, whether a Bishop who is expelled from his 
 Bishoprick by a successful party, in the contests about doctrines 
 which have in all ages agitated the Church, is thereby deprived of 
 his character of Bishop. The two following cases wiJl show that 
 he is not. The one occurred in the 16th century, and the other ia 
 the early ages of the Church. 
 
 551. The first case was that of Richard Pates, Bishop of Wor- 
 cester in England, who fled to the continent on the death of Mary 
 and the re-establishment of the party who advocated the Reforma- 
 tion. He attended the Council of Trent, and signed the decrees or 
 acts of the Council as Bishop of Worcester. (Fuller Book ix, p, 
 58.) In tbis case the Pope's party assented to the principle that 
 iixQ expelled Bishop retains his character. 
 
208 
 
 552. The other case occurred in tlie fourth century. The Queen 
 of the Saracens being at war with the Romans made peace, and 
 desired that Muses, a Saracen by birth, celebrated for his relio-ion, 
 should be ordained Bishop for her instruction. He was accordingly 
 taken to Alexandria; but when he was presented to Lucius the 
 Bishop, an Arian, he refused to receive ordination at his hands, on 
 account of the cruelty with which he had treated the orthodox, 
 and desired to be ordained by the exiles whom Lucius had driven 
 from their Bishopricks. He and his friends accordingly went to 
 the exiles, and they ordained him. (Socrat. Ec. Hist. B. iv, chap. 
 xxxvi.) 
 
 553. These two cases show in the plainest manner that the Pa- 
 pists, as well as the Church in former times, admitted the continu- 
 ance of the Episcopal character in Bishops exiled through the vio- 
 lence of party contentions. Many cases of similar import might 
 no doubt be easily collected from the histories of the contests be-* 
 tween the Arians and the Orthodox. The Bishops therefore who 
 ordained M. Parker, viz. Barlow, Scory5Coverdale,and HodgkinSj 
 although they had been driven into exile in the reign of Mary^ 
 when they returned on the accession of Elizabeth were fully author- 
 ized to ordain him.* 
 
 Summary. 
 
 554. To sum up the whole matter, it is apparent from the earliest, 
 writings of the Christians that there were three orders of ministers 
 in the Church, Bishops, Presbyters, and Deacons. This is evident 
 from the Epistles and other works of Ignatius, Clement, and Poly- 
 carp who were conversant with the Apostles; of Irenaeus, Tertul- 
 lian, and Clemens Alexandrinus, in the second century; of Cyp- 
 rian, Firmilian, Cornelius, Dionysius, in the third; of Eusebius^. 
 Jerome, Sozomen, Socrates, and Theodoret in the fourth; and of 
 many more. It is not contradicted by a solitary passage in any 
 early writer. It is assented to by veiy many of the most learned 
 Writers of the Presbyterian Churches; viz. by Blondel, Salmasius, 
 Le Clerc, and asserted by Grotius and Calvin, in a remarkably 
 
 * Before proceeding to the summary of tlie preceding pages I must notice an 
 unimportant error in the meaning of a word in section 453. I find that Grotius 
 uses the word Clcrus in such* a manner as to indicate that the Clergy are meant 
 by it, and not an individual. Therefore the Clergy, by permission of the 
 Bishop, gave absolution to offenders and lapsed persons, in cases of extremity 
 when the person was about to dioand the Bishop wjs not at hand. This how- 
 uver was not coatirmation as i?. fully proved in sections 452 and 453. 
 
209 
 
 V)laui and distinct manner. (Sec appendix; also 127, 151, 153, 
 154, 162, 165, 172, 180 and 183, 188, 189, 191, 192, 194, 195, 201, 
 202,203, 241, 242, 247, 252, 257,266, 282, 302, 329 and 330, 331, 
 332,333, 334, 336, 337, 341 to 349, 352, 353, 359 &,c. 378, 397, 
 497 to 533.) 
 
 555. It is evident that of these the Bishop was chief; that there 
 was but one Bishop in a Church, although the Presbyters were 
 numerous in proportion to the number of the members ; and that he 
 governed the Presbyters and the whole Church; nothing being done 
 without his permission. This is asserted by Ignatius, assented to 
 by Polycarp, asserted by Irenajus, TertuUian, Cyprian, Eusebius, 
 and Jerome, besides others; and contradicted by no one. It is 
 admitted by writers in favour of Presbyterian Church Government; 
 as by King and Gi-otius; and even Calvin states that there was but 
 one Bishop to a city and the neighbouring region of country, (531) 
 that he possessed such power among the Presbyters as a Consul has 
 in a Senate, and the whole tenor of the 4th chapter of the 4th Book 
 of his Institutes, shows that the office was for life. (See appendix, 
 Italic lines; also 127, 130, 153, 154, 180 and 183, 194, 198 to 203^ 
 207, 241, 247 &c. 252, 257, 266, 275, 282, 329 to 334, 336, 337, 
 341 to 349, 352, 357, 378, 397, 425, 503 to 510, 513, 514, 528, 
 531.) 
 
 556. There was an ordination appropriate to each order, and 
 vjhcn a Presbyter was chosen Bishop he was ordained to the office. 
 This is asserted or plainly indicated by Cyprian, Cornelius, Jerome, 
 and Eusebius; and by Grotius and Calvin, (See 252, 258 &c. 
 363, 302, 331, 333, 336, 346 to 349, 359 to 366, 504, 532.) 
 
 557. The Bishops alone ordained. There is not a passage show- 
 ing that Presbyters took any part until the latter part of the fourth 
 century, when they were permitted to lay their hands near the hands 
 of the Bishop when he ordained a Presbyter. On the contrary, in 
 every one of the few instances in which they attempted to ordain, 
 the ceremony was declared null and void. This is asserted or 
 plainly indicated by Cyprian, Cornelius, Jerome, Eusebius, in the 
 decisions of some councils, and by Grotius. Eveii Calvin asserts 
 that Bishops ordained feishops; and that every Bishop, with his Pres- 
 byters, ordained his own Presbyters; although without a solitary 
 J)assage to support him in his declaration, that Presbyters assisted 
 the Bishop in the ordination of Presbyters, before the permission 
 granted them at the period above mentioned. (See 191, 252, 302, 
 
 Bb 
 
210 
 
 333, 335, 336, 359 to 366, 467 to 470, 504, 517 and notes, 532.* 
 558. The Bishops were apppointed by the Apostles their succes- 
 sors, to govern the Churches; and the name Bishop, which at first 
 was a title of the Presbyters, was restricted in the tisne of the Apos- 
 tles and consequently by them, to that order which they set over 
 
 * It was discovered, too late for correction before now, that the 4th Council 
 of Carthage was held earlier than the year 657, but not so early as to affect the 
 argument. The precise year is not stated in any book I can lay my hands upon, 
 although 1 have consulted a number. It must, however, at the earliest, have 
 been late in the fourth century ; as will appear from the following. 
 
 Bishop Taylor, speaking of the rule that Bishops were to be ordained by all 
 the Bishops of the Province, or in cases of necessity at least by three, says this 
 was decreed by the Council of Nice, ratified by the Council of Antioch, decreed 
 also by the Council of Laodicea, and the first and second Council of Aries, " and 
 so we may see it descend through the bowels oC the fourth Council of Carthage 
 to the inferior ages." (Taylor's Works, vii, p. 118.) Tiie Council of JN'ice 
 was held when the fourth century was well advanced, and here are a number of 
 others following in succession before the 4th Council of Carthage. 
 
 It is to be remembered that the fact of this liberty being then granted, is stated 
 by Taylor, by Hooker, and by Grotius. (See Taylor's Works vii, 137; Hook- 
 er's Ec. Polity, ii, 256, and Grotius De Imp. Sum. Pot. circa Sacra, cap. xi, 
 §xi.) That it was then first enjoyed is evident from the following : in the third 
 Council of Carthage a motion was made that if a Church was without a Bishop, 
 she might demand a Presbyter from any Bishop, that he might become her 
 Bishop. It was agreed to; but one- asked. What if the Bishop have but one 
 Presbyter? It was replied that the Bishop could alone ordain as many as he 
 wanted. (Taylor's VVorks vii, 135.) 
 
 It is also to be noted that the Uberty granted by the decree of the 4th Council 
 of Carthage, was not a liberty to oidain, but only to lay hands near the hands 
 of the Uhhop ichmi ha was ordaining a Presbyter; and that even tliis liberty 
 was expressly confined to the ordination of a Presbyter. 
 
 It is morcuver to be noted that this Council «as merely a Provincial Council 
 and that the liberty given by it to Presbyters, was confined for a long time to the 
 Church of Carthage. Thus Taylor says, " Since therefore we never find Pres- 
 byters joined with Bishops in connnission, or practice, or penalty" [penalty for 
 uncanonical ordinations] " all this while ; I may infer from the premises, the 
 same thing which the Council of Hispalis expresses in direct and full sentence: 
 'Episcopus sacerdotibus ac ministris solus honorcm dare potest, solus auferre 
 non potest:' 'The Bishop alone may give the Priestly honour, he alone is not 
 suffered to take it away.' This council was held in the year 657, audi set it 
 down here for this purpose, to show that the decree of the fourth Council of 
 Carthage, which was the first that licensed Priests to assLzit Bishops in ordina- 
 tions, yet was not obligatory in the West; but for almost three hundred years 
 after, ordinations were made by Bishops a'one. But till this Council (of Car- 
 thage) no pretence of any such conjunction, and after this Council, sole ordi- 
 nation (ordination by the Bishup alone) did not expire in the West for above 
 two hundred years together; but for aught I know, ever since then it hath 
 obtained, that although Presbyters join not in the consecration of a Bishop, yet 
 of a Presbyter ilioy do; but this is only by a positive subintrodiioud constitu- 
 tion, first made in a provincial (Council) of Africa, and in other places received 
 by insinuation and conformity of practice." (Taylor's Works vii, j;!7.) This 
 practice, it appears, did not extend to the li^astern Church. In this Church, 
 "At the consecration of a Bishop, several Bishops lay on their hands, logethei- 
 with the Archbishop; but it does not appear from Dr. King, viho gives these 
 offices (of the ordination of Bishops, Presbyters, and Dci.cons,) at full length, 
 that in this Church the attending Presbyt<!rs lay on their hands, together with 
 the Bishop, at the ordination of a Presbyter, as is the practice in the Church 
 of England." (Religious World Displayed, by the Rev. R. Adam i, 342.) 
 
211 
 
 the Churches, (one over each Church) to rule them in their plact 
 This is asserted by Irenaeus, Tertullian, Firmilian, Jerome, Hilary, 
 and assented to by the most learned Presbyterian writers, Peter 
 Moulin, Le Clerc, Grotius; even Calvin allo^vs that they were ap- 
 pointed from the time of Mark which was several years befoi'e the 
 martyrdom of Peter and Paul, and many years before the death of 
 John. (513 note.) (See 130, 185, 187, 206,243, 244, 247 to 250, 
 282, 288, 290 and 291, 498, 500, 501, 504, 509 to 513, 516, 530.) 
 
 559. In particular, the ancient writers declare that the Apostles 
 appointed James Bishop of Jerusalem after the ascension of our Sa- 
 viour, and Mark Bishop of Alexandria ; that Paul appointed Timothy 
 Bishop of Ephesus, and Titus Bishop of Crete; that Peter and Paul 
 appointed Linus Bishop of Rome; that John appointed Ignatius 
 Bishop of Antioch, and Polycarp Bishop of Smyrna. For these 
 appointments we have the direct assertion of Irena;us, Tertullian, 
 Clemens Alexandrinus, Jerome, Hilary, Chrysostom, Primasius, 
 Theodoret; and the full assent of the learned Presbyterian Grotius, 
 (See 130,243, 291,300,326, 380 note, 501, 504, 511, 512.) 
 
 These declarations are very strongly confirmed by a com- 
 parison of the powers of the Bishops as stated by the earliest wri- 
 ters who were contemporary with Paul and the rest of the Apostles, 
 with the powers shown by Paul's Epistles lo Timothy to belong 
 to the latter when he took charge of the Church at Ephesus. Thus 
 according to Ignatius, who was contemporary with Paul and Timo- 
 thy, having seen the Saviour in the flesh (356, 512) and died but a 
 few years after John (356, 357) the Bishop ruled the Presbyters 
 and the whole Church. See Ignatius's Epistle (in the appendix) 
 to the Ephesians, sections 4, 5, 6; to the Magnesians, sections 3 
 and 4; to the Trallians, section 12; to the Philadelphians, sections 
 3, 4 and 7; to the Sniy means, sections 8 and 9; and to Polycarp, 
 section 4, And according to Paul, Timothy had the power of ap- 
 pointing and ordaining such as he esteemed suitable persons, (I. Tim. 
 iii, 10; V, 22; II. Tim. ii, 2;) of honouring them if they acted well, 
 (v. 17;) of publicly rebuking them for offences committed (v. 19, 20, 
 21 ;) of restraining* them from preaching false doctrine (i, 3; vi, 3, 
 
 *Tl)e word translated charge in the third verse of the first chapter of the first 
 Epistle to Timothy, is very strong and conveys the idea of authority to enforce 
 the charge : and it would be ridiculous in a man to charge those under him not 
 to do a thing, unless he had authority to enforce the injunction. But the origi- 
 nal word, parangeilcs, conveys the idea of restraining, in the strongest manner. 
 Command, denounce, forbid, interdict, are words given in the Lexicon of Hede- 
 ricus, as the meaning of this Greek word. 
 
212 
 
 4, 5,-) and enforcing the teacliing of the true doctrines, (iv, 11, 12, 
 II. Tim, i, 13; ii, 2.) Sj that Timothy unquestionably exercised 
 Episcopal power and authority in the Church at Ephesus, and was 
 succeeded by Onesiraus, in the lifetime of Ignatius, who in his 
 Epistle to the Ephesians mentions with great approbation Onegimus 
 their Bishop, who had visited hun on his way to Rome to suffer 
 martyrdom. 
 
 5G0. Such is the abounding evidence on this most interesting 
 question; and, although but a selection from a profisionof the same 
 kind in the voluminous writings of the early Fathers, it shows thaf 
 the doctrine, that the Church of Christ teas, with his full approbation 
 (512,) left by his immediate agents under Episcopal government, 
 stands upon the same immovable basis of truth that supports every 
 other part of the Christian Revelation. So believing, after six 
 months of close investigation of many of the writers of the first, 
 second, third, and fourth centuries, and of the arguments brought 
 forward by the Presbyterian writer^ to justify their departure in the 
 16th century from the established order of the Church, as well as 
 those given by Mr. Wesley for his in the 18th, the writer could not 
 for the reasons already given (369) and others connected with them, 
 do otherwise than candidly avow his convictions and attach him- 
 self to the Church. 
 
 This essay was originally intended chiefly for the satisfaction of 
 his friends; to obviate misrepresentations and show the grounds on 
 which he had made an important change in his relation to many of 
 them. To this he was led by the conviction that they would not 
 conceive of the true grounds unless stated to them; inasmuch as 
 tlie question here discussed, by the culpfible neglect of most of 
 those who are aware of the true state of the case, is allowed to 
 sleep as if it were a matter of little importance. He is entirely 
 persuaded that those whose good opinion he is most solicitous to 
 retain, will at least give him credit for honest conviction, after 
 reading the preceding statement of the question; and therefore it 
 became a duty to himself and to them to rnake it, that the friend- 
 ship which has stood the test of time and difficulties, may not be 
 sacrificed without an effort to preserve it. He is even persuaded 
 that some of them will think the mass of evidence contained in 
 these pages sufficient to establish the doctrine, that the Church of 
 Christ was under Episcopal Government from the commencement. 
 
 But although this essay Avas originally intended chiefly for the 
 
213 
 
 triends of the writer, several considerations not necessary to state^ 
 produced the deteiniination not to confine its circulation to them. 
 
 This essay has extended to a much greater length than was ex 
 pected. After progressing in the work it was found not an easy 
 matter to compress the abundance of evidence into the compass of 
 a few pages. The circumstance of meeting with several works 
 having an important bearing on the question, at different periods 
 as noted in one or two instances in the course of the essay, added 
 somewhat to the length of it. As the same arguments are advanced 
 by different writers, they have beennoticed sometimes more than 
 once, and have caused, unavoidably in these circumstances, some- 
 thing of repetition. It was however thought better to notice these 
 works, such asKing-s, notwithstanding this inconvenience. The 
 translations have been made with cave and, it is believed, f^iithfully. 
 Some of the more important passages are given in the original, by 
 means of which not only may the faithfulness of the translation in 
 those cases be ascertained, but a judgment maybe formed of those 
 in which the original is not given. To give the whole would have 
 swelled the essay to too great a length. 
 
 The discussion of the subject is limited in these pages to the sin- 
 gle question, whether the Government of the Church was Episcopal 
 or not in the commencement. Other points intimately connected 
 with it, relating to the order of the Church and to the evil conse- 
 quences of separation from it, are ably illustrated in the Sermons 
 of the Rev. Dr. Chapman, of Lexington, not long since published. 
 
 The following are extracts from authors quoted in the preceding pages, in the 
 Latin, as promised. The number of the section in which they arc quoted in 
 Enghsh, is placed at the commencement of each extract, except the first which 
 is quoted in section 130. In some cases only the more important parts of the 
 quotation are given. 
 
 D. IRENtEI ADVERSUS HyERESES, LIB. III. 
 
 De ApOSTOLORUM TrADITIONE, VEL AB ApOSTOLIS in ECCLESIIS EpiSGOPOPvUM 
 
 SUCCESSIONE, 
 
 CAPUT. III. 
 
 TRADITIONEM haque Apostolorum in toto mundo manifestatam, in [cm- 
 ni] Ecclesia adest perspicere omnibus qui vera vchnt audire, & habemus an- 
 numerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesiis, & succes- 
 sores corum usque ad nos, qui nihil tale docueruiit, neque cognoverunt quale ab 
 his deliratur. Etenini si rccondita mysteria scissent Apostoli, qu3e seorsira & 
 latenter ab reliquis pcrfectos docebant, his vel raaxime traderent ea quibus 
 ctiam ipsas Ecclesias committcbant. Valde enim perfectos &irreprehensibiles 
 in omnibus eos volebant esse, quos «fe successores relinquebant suum ipsorura 
 locum magisterii tradentes, quibus emendate agentibus fieret magna utilitas, 
 lapsis autem summa calamilas. Sed quoniam valde longum est, in hoc tali 
 volumine omnium Ecclesiarum enumcrare successiones, maximoe, & antiquissi- 
 jTase, & omnibus cognita?, a gloriosi.ssimis duobus Apostolis Petro & Paulo 
 
214 
 
 Romtc fundatcE & constitutEe Ecclesiae, earn quam liabet ab Apostolis Traditio- 
 iiem, & annunciatam hominibus fidem, per successiones Episcoporum perveni- 
 entem usque ad nos, indicantes, confundimus omries eos, qui quoquo modo vel 
 per sui placeiitiam malam, vel vanaiii gloriam, vol per caBcitatem &. malam sen- 
 tc'itiam, praeterquam oportet, cojligunt. Ad banc enim Ecclesiam propter po- 
 tentiorem principalitatem, necesse est omneni convenire Ecclesiuni, hoc est, 
 eos qui sunt undique fideles, in qua semper ab bis qui sunt undique, conservata 
 est ca quffi est ab Apostolis Traditio. Fundantcs igitur & instruentes beati 
 Apostoli Ecclesiam, Lino Episcopatum administrandae Ecclesiaj tradiderunt. 
 Hiijus LiniPaulus in bis quaj sunt ad Timotheum epistolis meininit, Snccedit 
 autem ei Anacletus, post euin tertio loco ab Apostolis Episcopatinii sortitur Cle- 
 mens, qui & vidit ipsos Apostolos, & contulit cum eis, cum adhuc insionantem 
 prajdicationcm Apostolorum, & Tratlitionem ante oculos baberet. Non solus 
 enim, adbuc multi supcrcrant, tunc ab Apostolis docti. 
 
 Sub hoc igitur Cleniente, dissensione non modica intier eos quiCorinthi assent 
 fratrcs facta, scripsit qua; est Komae Ecclesiapoteatissimas literas Corinthiis, ad 
 pacem eos congregans, &:, reparans fidem eorum, «!t. annunciatis quam in re- 
 cent! ab Apostolis recuperant Traditionem, annunciantem unum Deum omnipo- 
 tentem, factorem cseli & terras plasmatorem hominis, qui inJuxL^rit cataclys- 
 mum, &, advocaverit Abraham, qui eduxerit populum de terra /Egypti, qui col- 
 loquutus sit Moysi, qui legem disposuerit, & Propbetas miserit, qui ignem 
 prfnparaverit diabolo &■ angelis ejus. 
 
 Hunc Patrem Domini uostri lesu Christi ab Ecclesiis annunciari, ex ipsa 
 Scriptura qui velint, discere possunt ; & Apostolicam Ecclesise Traditionena 
 intelligere, cum sitvetustior Epistola his qui nunc falso decent, & alterum Deum 
 super Deminrgum & factorem horum omnium qua; sunt, commentiuntur. Huic 
 autem Clementi succedit Euaristus, & Euaristo Alexander, ac deinceps sextus 
 ab Apostolis constituius est Sixtus, Atab hoc Telesphorus, qui etiam gloriosis- 
 sinre martyrium fecit, ac doinccps Hyginus, post Pius, post quern Anicetus. 
 Cunt autem successisset Anicoto Soter, nunc duodecimo loco Episcopatum ab 
 Apostolis habet Eleutherius. Hac ordinatione & successione, ea quae est ab 
 Apostolis in Ecclesia Traditio, & vcritatis prsconiatio pervenit usque ad nos. 
 Et est plenissima hffic ostensio, unam & eandem vivificatricem fidem esse, quae 
 in Ecclusia ab Apostolis usque nunc sit conservata, & tradila in veritate. 
 
 Et Polycarpus autem non solum ab Apostolis edoctus, & conversatus cum 
 multis ex eis qui Dominum nostrum viderunt : sed etiam ab Apostolis in Asia : in 
 ea quoB est Smy rnis Ecclesia constitutus Episcopus, quern A: nos vidimus in prima 
 nostra o^tate: multum enim persevcraverat, & valde senex gloriosissime &: ne- 
 bilissime martyrium faciens exivit de hac vita. Hie docuit semper quae ab Apos- 
 tolis didicerat, quae & Ecclesia; tradidit, & sola sunt vera. Et testimonium his per- 
 hibent qujc sunt in Asia Ecclesiie omnes, & qui usque adhuc successerunt Polycar- 
 po: qui vir multo majoris authoritatis testis, «fe fidelior vcritatis est testis, quam 
 Valentinus, & iVIarcion, & reliqui qui sunt perversae sententite. Is enim est qui sub 
 Aniccto cum advenisset in uibem, multos ex his quos praediximus, hfereticos 
 convcrtit in Ecclesiam Dei, unam & solam banc veritatem annuncians ab Aposto- 
 lis pcrcepisso se, quam & Ecclesias tradidit. Et sunt qui audierunt eum dicentem, 
 quoniam loaunes Domini discipulus in Epheso iens lavari, cum vidisset intus 
 Cerinthum, exilierit de balneo non lotus, dicens quod timeat ne balneum con- 
 cidat, cum intus esset Cerinthus iuimicus vcritatis. Et ipse autem Polycarpus 
 ISIarcioni aliquando occurrenti sibi, & dicenti. Cognosce nos, respondit : Cog- 
 nosco te piiuiogenitum Satana;. Tantum Apostoli, & horum discipuli habue- 
 runt timorem, ne verbo tenus communicarent alicui eorum qui adulteraverant 
 veritatem, quomadmodum & Paulus ait : Hsereticum autem hominem post unam 
 corroptionem devita, sciens quoniam perversus est qui est talis, «fe a semetipso 
 damnatus. Est autem & epistola Polycarpi ad Pliilippenscs scripta perfectissi- 
 ma, ex qua & characterem fidei ejus,. & praedicationem vcritatis, qui volunt & 
 curam habent suae salutis, possunt discere. 
 
 Sed & quai est Epbesi Ecclesia a Paulo quidem fundata, loanne autem per- 
 mancnte apud eos usque ad Trajani tempora, testis est verus Apostolorum Tra- 
 ditionis. 
 
 468. "Sed Paulus ipse alibi se, non alios complures, Timotheo manus im- 
 pxjsuisse commcmorat. Admoneo tc (inquit) ut gratiam suscites qucein te est 
 per imposilioncm maiminnvicarum. Nam quod in altera epistola dQimposiUonc 
 
213 
 
 mamncm presbyterii dicitur, noii ita accipio quasi PatiUis de senioium collegio 
 loquatur : sed hoc nomine ordinationcni ipsam inltiliigo : quasi diceiet, Fac ut 
 gratia quam pernianuum iinpositionera reccpisti, quiim te Presbyteruni ciearena, 
 Qon sit iriita." 
 
 The translation of this passage, given in 468 was taken from Allen's transla- 
 tion, before 1 had seen Calvin's work in the original. It will be observed that the 
 Iranskition of the sentence, Nam quod, Lc. in 4C8, attributes to Paul the expres- 
 sion '•^ofthe laying on of the hands of the Presbytery," atthe same time tiiat Cal- 
 vin sho\Ys that he does not finders' and Pa'.il as having spoken of a Presbytery 
 in that passsage. Calvin's words are : ^ For whctis saidin the other Epistle, (as 
 if he had said, For the words in the other Ejtistle,) de imjmsilione manuum Pres- 
 byterii, I do not understand ns if Paul spoke of a college of Presbyters : but 
 by this name, (viz. Prfs''yterii,) I understand the ordination itself: as if he had 
 said, Take care that the grace which you have received by the laying ou of 
 hands, -vhen I created vou a Presbyter, be not in vain." 
 
 501. " Qui Apristolo urn Hierosolymis eral, is munere fungebatur quo postea 
 Episcopi, ideoque Presbyteros convocabat : nisi forte Jacobus hie fuit frater 
 Domini, non Apcstoias, sed Episcopus." 
 
 504. "At ordinatiu nunquam nisi a Pastoribus facta, et quidem antiquilus ab 
 Episcopis so! s. Hinc ad primum Ephesiorum Epv^copum .scribons PauJus 
 monet (1. Tim, v. 22.) ne ciii cito manus imponat. Et canones antiquissimi, 
 qui Apostolici vocantur, Presb,ytcrum prsecipiunt ab Episcopo ordinari, Epis£o- 
 pum autcmnon nisi a ditobus aut tribus Episcopis." 
 
 507. " Episcopi vo.t explicatur, et ostenditur in hac quEestione signiflcarc 
 Pastorem, qui Pastoribus proesit jure quodam pcrpctuo." 
 
 508. " Agimus autem primo loco de Episcopis, qua voce uti nobis liceat eo 
 significatu, quo Synodi Umvcrsales ac topica?, ac Patres universi peipetuo ea 
 
 usi reperiuntur." " Neque tamon eo minus proprio ac 
 
 peculiari quodam jure lis addici poluit, qui et cum casteris universi gregis et 
 pra3ter cseteros ipsorum pastorum inspectores essent constituti. Quare suo et 
 alieno of io abutuntur, qui cum banc questioucm tractandam susceperint, operose 
 probant commune Tuisse Pastoribus omnibus Episcopi noinen, cum ca vox multo 
 etiam pateal latins. Neque minu^; illi aerem feriunt, qui inagno conatu id a- 
 gunt, ut probent omnibus omnino Pastoribus res quasdam communes, jus sci- 
 licet pradicandi, sacramenta exhibenni, et si -quid his adha;ret. Non enim de 
 his in quibus conveniunt, sed de ea, qua; ipsos distinguit. eminentia quairitur." 
 
 .509. "De Episcoputu ergo, id est, unius Pastoris inter c;eteros eminentia, 
 primum statuimus cum nulii Juri Divino repugnare. Si quis contra sentiat, hoc 
 est, si quis totam vetercm Ecclesiam condcnmet stultitiaj aut ctiam impielatit^, 
 ei procul dubio incumbit onus probandi;" &c. 
 
 " Ipsum Diaconiuni ab Apostolis inslitutum satis arguit non esse a Christo 
 imperatam muneruui Ecclesiasticoriua ajqualitatem. Hoc ergo primum, ct 
 minime dubiaj vcritatis ponamus, in quo Zaiicliium, Clicmnitiiun, Hcnnniiigium, 
 Calvinum, Melanchtouem, Bucerum habetiuis consenlientes; imo et Bezam, 
 hactenus ut dicat, guod unus quispiam catcrorum Judicio compresbytcrorum 
 delectus, Presbyter ioproestos (Propositus) essU Upennanerct id reprehendi nee 
 posse nee debeie." 
 
 511. "Tertium hoc sit, Episcopatum initium habuisse ApostoUcis temporibiis. 
 Testantur hoc cataiogi Episcoporum apud Ireiirtum, Eiisebium, Socratein, Theo- 
 doretum, atque alios, qi.i onmes iiicipiunt ab ApostoUca atate. Tantis autem 
 auctoribus, atque ita inter se consentienlibns, fidem dorogare in re historica, non 
 est nisi irrevereiitis et pertinacis animi. I'erinde enim id est, quasi neges veruni 
 esse quod onmns tradiinl llomanorum liistoiia-, Consulatum ctepisse ab exactis 
 Tarquiuiis. Sed rursiis Hieronymum audianms; Alexutuirict, mqah, a 3Iarco 
 Evangelista Presbyteriunum semper ex se Eleclinii. in celsiori grudu coUoeatum 
 Episcojmin norninahanl. Ohiit Marcus octavo Neronis anno: cui vivente ad- 
 iiuc Johanm; Apostolo successit Anianus, Aniano Abilius. Abilio Cerdo; eodem 
 Apostolo superstite post mortem Jacobi Himeon Ejiiscopatum llierosolymita- 
 nnm, jjost mortem Petri Paiiiique Romauum Linus, Anacbtus, Clemens, Anti- 
 ochenum veio Euodius et Ignatius gesseruut. lliec cerfe non est spernenda 
 sntiquitas, cui Ignatius ipse, Apostolorum cotevus, et qui hunc proxime sequun- 
 tur Justinus Martyr, et irenteiis apertissima tcstimonia pia.'bcnt, qute transcribere 
 rihil est opus. Cyprianus jam quidem, iiiquit, per omnes Prorineias et per urhes 
 sinjulas constituii sunt Episcopi." 
 
216 
 
 513. "Qiiartum esto, Episcopuui Iiuiic Divino jure approbatum, aul (ut Bu- 
 cenis loquitur) visum Spirilui Siiacto, ut inter Presbyteros unus curam singula- 
 rem o-ereret. Irrefragabile arojumeutum luiic assertion! praebel Diviiia Apaca- 
 Ivpsis : ipse enim Christus scribi jubet sty>/em ^/jo-c/is A siaticarum Ecclesiarum. 
 Q,ui per Anoelos ipsa* Ecclesias intelliguiit, maiiifeste !;'acris Literis contradi- 
 cunt. Nam Candelabra svnt EccksicB, inquit Christus, stdlm auttm Aiigeli 
 
 septem Ecclesiarum." "Christus ergo scribens ilhs Episcopis, ut etliincnli- 
 
 bus in Clero, baud dubie eminentium banc Episcopalem probavir." 
 
 513. "Quseri potest cum tam antiquum quoque, et ipsi Christd approbatum 
 sit munus eorum, qui perpetuaquadam dignitate Presbyteris praserant, quo nomi- 
 ne ii honor aoellatus fuerit, antequarn ilhid Episcoporum commune nomen huic 
 praesidentioe pecuhariter iribui ccepil ? Quod circa Neronis annum octavum 
 contigissc putat Hieronymus : Patres veteres hos Presb^terorum Principes 
 putant Apostolos appellatos." 
 
 " A.'Kreli nomen antiquitus ei datum, qui postea Episcopus dici ccEpit, Apoca^ 
 lypsis evincit." 
 
 517. "Non aiideo ad hujus rei confirmationom adferre Paubnum illud de m- 
 ■positione nianiunn Freshijtcrii, quia video Hieronymum, Ambrosium, ahosque 
 veteres, et recentioruin omnium facile princ.pem Calvinum, Presbyterium eo loco 
 iion cuuscssum, sed munus ad quod promotus est Tiniotheus. interpretari : et 
 sane qui in ''onciliis et Patrum scriptis sit exercitatus, ignoraro non potest Pres- 
 byterium, ut Episcopatum, et Dioconatnm nomina esse ofiiciorum." (Vide sect, 
 •167 noia)a.) " Adde quod cum a Paulo 7;ia?ti^s Thnotlmo impositas constet." 
 (Vide sect. 469.) 
 
 i 518. "Tertiiimhoc asseramus, non leves fuisse causas, cur hoc sa^culo non- 
 huUis in locis Epis(,opatus certe ad tempus aliquod omittereiur. Temporarias 
 enim esse caus:is ipse Beza videtur agnoscere, cum non eum se esse dicit, qui 
 veterem ordinem non restiiuendum exisiim^iret, si ruincc Ecclcsuc restituta essento 
 Inter has causas prima potuit esse pehuria virorum, qui tam gravi muneri suf- 
 ficerint;" &c. " Non deben! qnidpm res bonce damnari, quia sunt qui lis abu- 
 luntur; sed verso in morem abusu iiitermitti res ipsas nonest infrequens." 
 
 "Tertla causa addi potest, quod infesiissimis temporibus, inagistri veritatis 
 (eo nomuie invisi) non culpam tantura ambitionis, sed et suspicionem omneni 
 amoliri debuerant, quod cum -ubiata Episcopali dignitate soUicite curaverint, ne 
 sic quidem tamen calumniain effugerunt. Quid non audituri, si doctrinse muta- 
 tio conjuncta fuisset cum majoris gradus adeptione? Adjiciam unam insuper 
 eau^ani cur initio repurirationis non alaiJum necessarius fuerit Episcopatus. 
 Excitarat Dcus prKstanles viros, sunmio mgenio, &c. horum summa apud omnes 
 existimatio facile supplevit quod ab Episcopalu doerat. Et (si cum Zanchid 
 verum volumus agnoscere) re ipsa nulli magis Episcopi fuere qunm illi ipsi 
 quorum (quainvis hoc noa agentium) auctoritas ad oppugnandum usque Episco- 
 patum valuit." I perceive that in the translation of this passage in section 518, 
 the words in the last parenthesis have been overlooked ; they signify, aUhough 
 not executing this office. 
 
 "Ethus quideni ob causas excusari mihi posse vidcntur Ecclesire, quas rmllos 
 Episcopus habeiit, dnm tamen abstineant a sanctissimi moris improbatione, si- 
 mulque illud retineant quod nuUo modo omitti Beza (de Ministr. Evangel. Gra- 
 uib. cap. xxiii) censuit his verbis; esscntialc fait, quod ex Dei ordinalionc pcr- 
 jiciaa, ncccsse fait, est, et erit, ut in Presbyterio quispiam et. loco et dignitate 
 Frimus actioni gubcrnandce prccsit cam co, quod ipsi Dicinltus attribulum est, 
 
 J"''^-" "... 
 
 523. " Quibus ergo docendi munus injunctum erat, eos oibncs nominabant 
 
 Presbyteros. lib ex suo nuinero in singulis civitatibus unuin eligebant, cuispe- 
 
 (Ualiter (Idbant tituluni Episcopi : ne ex aequalitate, ut fieri solet, dissidia nascc- 
 
 roitur." 
 
 '' Alibi tamen docet quani fuerit antiquum inslitutum : dicit oiiim Alexandrite, 
 
 u Marco Evaugeiista usque ad Ileraclam et Dionysium, Presbyteros semper 
 
 ;mum ex seeleclum in excelsiori ;:radu collocasse, quem Episcopum nominabant. 
 
 llabebant ergi> singukc civitates Presbyterornm collegium, qui Pastores erant 
 
 ac Doctores." ■' Unicuique civilaii erat attributa cerla rcgio, qua Presbyteros 
 
 indo sunieret, et velut corpori Ecclesiaj illius accenseretur. Singula (ut dixi) 
 
 •-.oilegia politiic tuntuiu et pcicig cousorvandte gratia uni Eniscopo suberant." 
 
APPENDIX, 
 
 €ONTAiNIKG THE MARTYRDOJI AXD THE F.PISTLES OF ST. IGNATIUS 
 
 TAKEN FRO:.I THE EDITION PUBLISHED BY THK 
 
 ARCHBISHOP OF CANTERBURY, 
 
 MARTYRDOM OF 8T. IGNATIUS. 
 
 Translated from the original GreeTx, and published by Dr. Grahe, 
 in his Spccilcg. Patruni, t. 2. 
 
 1. WHEN Trajan not long since came to the Roman empire, 
 Ignatius, the disciple of St. John the Apostle [and Evangelist,] a 
 man in all things like unto the Apostles, governed the Church of 
 Antioch with all care. Who being scarcely able to escape the 
 storms of the many persecutions before under Domitian, as a good 
 governor, by the helm of prayer and fasting, by the constancy of 
 his doctrine and spiritual labour, withstood the raging floods; fear- 
 ing lest they should sink those who either wanted courage, or were 
 not well grounded in the faith. 
 
 2. Wherefore the persecution being at present somewhat abated, 
 he rejoiced greatly at the tranquillity of his Church: yet was 
 troubled as to himself, that he had not attained to a true love of 
 Christ, nor was come up to the pitch of a perfect disciple. For he 
 thought that the confession which is made by martyrdom, would 
 bring him to a yet more close and intimate union with the Lord. 
 Wherefore continuing a few years longer with the Church, alid af- 
 ter the manner of a divine lamp, illuminating the hearts of the 
 faithful by the exposition of holy Scriptures, he attained to what 
 he had desired. 
 
 3. For Trajan, in the nineteenth year of his empire, being lifted 
 up with his victory over the Scythians and Dacians, and many 
 other nations; and thinking that the religious company of Chris- 
 tians was yet wanting to his absolute and universal dominion; and 
 thereupon threatening them that they should be persecuted, unless 
 they would cJioose to worship the devil, with all other nations; fear 
 obliged all such as lived religiously, either to sacrifice or to die. 
 Wherefore our brave soldier of Christ, being in fear for the Church 
 of Antioch, was voluntarily brought before Trajan; who was at 
 that time there on his way to Armenia, and the Parthians, against 
 whom he was hastening. 
 
 4. Being come into the presence of the emperor Trajan; the 
 emperor asked him, saying: " What a wicked wretch art thou, thus 
 to endeavour to transgress our commands, and to persuade others 
 also to do likewise to their destruction?" Ignatius answered, "No 
 one ought to call Theophorus after such a manner; forasmuch as 
 all wicked spirits are departed far from the servants of God. — 
 
But if because I am a trouble to those evil spirits, vou call me 
 wicked, with reference to them, I confess the charge for having 
 within me Christ the heavenly King, I dissolve all the snares of tl>e 
 devils.'" 
 
 5. Trajan replied; "And who is Theophorus?'' Jgnat. "He who 
 has Christ in his breast." Trajan, "And do not we then seem to 
 thee to have the Gods within us, who fight for us against our ene- 
 mies?" Ignat. "You err, in that you call the evil spirits of the 
 heathens, Gods. For there is but one God, who made Heaven 
 and earth, and the sea, and all that are in them; and one Jesus 
 Christ his only begotten son; whose kingdom may 1 enjoy." 
 
 G. Trajan, "His kingdom you say who was crucified under Pon- 
 tius Pilate ?" Jgnat. " His who crucified my sin, with the inventor of 
 it; and has put all the deceit and malice of the devil under the feet of 
 those who carry him in their heart," Trajan, " Dost ihou then car- 
 ry him who was crucified within thee?" "Ignat. "I do; for it is 
 written, I will dwell in them and walk in them," [2 Cor. vi. 16-.] 
 Then Trajan pronounced this sentence against him; Forasmuch 
 as Ignatius has confessed that he carries about within himself him 
 that was crucified, we command that he be carried bound by sol- 
 diers to the great Rome, there to be thrown to the beasts, for the 
 entei-tainment of the peoj-.Ie. 
 
 7. When the holy martyr heard this sentence he cried out with 
 joy, "I thank thee, O Lord, that thou hast vouchsafed to honour me 
 with a perfect love towards thee; and hast made me to be put into 
 iron bonds with thy apostle Paul." Having said this he with joy 
 put his bonds about him; and having lirst prayed tor the Church, 
 and commended it with tears unto the Lord, he was hurried away, 
 like a choice ram, the leader of a good tiock, by the brutish sol- 
 diers, in order to his being carried to Rome, there to be devoured 
 by the blood-thirsty beasts. 
 
 8. Wherefore w ith much readiness and joy, out of his desire to 
 sutler, he left Antioch, and came to Seleucia ; from whence he was 
 to sail. And after a great dual of toil, being come to Smyrna, he 
 left the ship with great gladness, and hastened to see the holy 
 Polycarp his fellow-scholar, who was Bishop there; for they had 
 both of them been formerly the disciples cf St. John. 
 
 i). Rwing brought to him, and connnunicating to him some spi» 
 ritual gifis, and glorying in his bonds; he entreated first of all the 
 whole Church (for the Churches and cities of Asia attended this 
 bnly man by their Bishops and priests and deacons, all hastening 
 li> him, if by any means they might receive some part of his spi- 
 ritual gif)) but more particularly Polycarp, to contend w ith God in 
 his I'chalf; that being suddenly taken by the beasts from the 
 world, he niight appear before the face of Christ. And this he 
 thus spake and teslified, extending so much his love for Christ, 
 as one who was about to receive Heaven through his own good 
 confession, and the earnest contention of those who piayed togeth- 
 er with him: and to return a recompence to the Churches, who 
 came to tmct him by their governors, he sent letters of thanks to 
 them, which distilled spiritual grace, with prayer and exhortation. 
 
Seeing therefore all men so kindly aflected towards him; and fear- 
 ing lest the love of the brotherhood should prevent his hastening 
 to the Lord, now that a fair door of sulfering was opened to him; 
 Jjc wrote the Epistle we here subjoin, to tiie Romans. See the 
 Epistle, 
 
 10. And having thus strengthened such of the brethren at Rome 
 as were against his martyrdom, by this Epistle, as he desired ; set- 
 ting sail Irom Smyrna, (for he was pressed by the soldiers to has- 
 ten to the public speetacles at great Home, that being delivered to 
 the wild beasts in sight of the people of the Romans, he might re- 
 ceive the crown for which he strove,) he came to Troas: from 
 whence going on, being brought to Neopolis, he passed by Phillippi 
 through Macedonia, and that part of Epirus which is next to Epi- 
 damnus: having found a ship in one of the sea-ports, he sailed 
 over the Adriatic Sea: [and irom thence entering into the Tyrrhene] 
 and passing by several islands and cities, at length he saw Pute- 
 oli. Which being showed to the holy man, he hastened to go forth, 
 being desirous to walk from thence, in the way that Paul the 
 Apostle had gone, [Acts xxviii. 13, 14.] But a violent wind aris- 
 ing, and driving on the ship, would not suffer him so to do: where- 
 fore commending the love of the brethren in that place he sailed 
 forward. 
 
 11. And the wind continuing favourable to us, in one day and a. 
 night, we indeed were unwillingly hurried on, as sorrowing to 
 think of being separated from this holy martyr: but to him it hap- 
 pened justly, according to his wish, that he might go the sooner 
 out of the world, and attain unto the Lord whom he loved. Where- 
 fore sailing into the Roman port, and those impure sporls being 
 almost at an end, the soldiers began to be offended at cur slowness; 
 but the Bishop with great joy complied with their hastiness. 
 
 12. Being therefore soon forced away from the port so called, 
 ive forthwith met the brethren ; (for the report of what concerned 
 the holy martyr was spread abroad) who were full of fear and joy; 
 for they rejoiced in that God had vouchsafed them the company of 
 Thco[)horus; but were afraid, when they considered, that such a 
 one was brought thither to die. Now some of these he commanded 
 to hold their peace, who were the most zealous for his safety, and 
 said, that tliey would appease the people, that thcij should not desire 
 the destruction of the just. Who presently knowing this by the spir- 
 it, and saluting all of them, ho desired them that they would show a 
 true love to him; disputing yet more with them than he had done 
 in his Epistle, arid persuaded them not to envy him who was has- 
 tening unto the Lord. And so, all the brethren kneeling down, 
 he prayed to the Son of God in behalf of the Churches, that he 
 would put a stop to the persecution, and continue the love of the 
 brethren towards each other: which being done, he was with all 
 haste led into the amphitheatre, and speed ih', according to the 
 command of Cajsar before given, thrown in, the end of the spec- 
 tacles being at hand. For it was then a very solennn day, called 
 in the Roman tongue the 13th of the Calends of January, upon 
 which the people were ordinarily wont to be gathered together^Tr-,- 
 
Thus was he ilelivercd to the cruel beasts, near the temple by 
 wicked men: that so the desire of the holy martyr Ignatius 
 might be accomplished,- as it is written, "the desire of the right- 
 eous is acceptable ;" [Prov. x. 24.] namely, that he might not" be 
 burthensome to any of the brethren, by the gathering of his relics, 
 but might be wholly devoured by them; according as in his Epistle 
 he had before wished, that so his end might be. For only the 
 greater and harder of his holy bones remained; which were carried 
 to Antioch, and there put up in a napkin, as an inestimable trea- 
 sure left to the Church by the grace which was in the martyr. 
 
 13. Now these things were done the 13ih of the Calends of Jan- 
 uary, that is the 20th day of December; Sura and Synecius being 
 the second time Consuls of the Romans; of which we ourselves 
 Avere eye-witnesses: and being the night following watching with 
 tears in the house, praying to God with our bended knees, that he 
 would give us weak men some assurance of what had been before 
 done; it happened, that falling into a slumber, some of us on the 
 sudden saw the blessed Ignatius standing by us and embracing us: 
 others beheld the blessed martyr praying for us: others as it were 
 dropping with sweat, as if he were just come from his great labour, 
 and standing by the Lord. 
 
 14. Which when we saw, being filled with joy; and comparing 
 the visions of our dreams with one another, we glorified Cod, the 
 giver of all good things, and being assured of the blessedness of 
 the saint; we have made known unto you both the day and lime: 
 that being assembled together according to the time of his martyr- 
 dom, we may communicate with the combatant, and most valiant 
 martyr of Christ; who trod under foot the devil, and periected 
 the course he had piously desired, in Christ Jesus our Lord; by 
 whom, and with whom, all glory and power be to the Father, with 
 (he blessed Spirit, for ever and ever. Amen. 
 
 EPISTL.E OF ST. IGNATIUS 
 
 TO THE EPIIESIANS. 
 
 Ignatius, who is also called Theophorus, to the Church whicli is at Eplicsus in 
 Asia, most deservedly happy; being blessed through the grealncss and full- 
 ness of God the Father, and predestinated before the world began, that it 
 should be always unto an enduring and unchangeable glory ; being united and 
 chosen through his (rue passion, according to the will of tiie Father, and 
 Jesus Christ our (Jod; all happiness, by Jesus Christ, and his undcfilcd 
 Grace. 
 
 1. I HAVE heard of your name, much beloved in God, which ye 
 have very justly attained by a habit of righteousness, according to 
 the faith and love which is in Jesus Christ our Saviour: how that 
 being followers of God, and stirring up yourselves by the blood of 
 Christ, ye have perfectly accomplished the work that was coniiat 
 
ural unto you. For hearing that I came bound from Syria, for the 
 common name and hope, [viz. of Christ,] trusting through your 
 prayers to fight with beasts at Rome; that so by suffering 1 may 
 become indeed the disciple of him who gave himself to God, an 
 offering and sacrifice for us, [ye hastened to see me.] / received 
 therefore, in the name of God, ijour whole inuUitiide in Oneaimus; 
 who by inexpressible love is ows, bid according to the Jlcsh is your 
 Bishop: ichom I beseech you by Jesus Christ, to love: and that you 
 would all strive to be like unto him. And blessed be God, who has 
 granted unto you, who are so icorthy of him, to enjoy such an excel- 
 lent Bishop. 
 
 2. For what concerns my fellow servant Burrhus, and your most 
 blessed deacon in things pertaining to God; / entreat you that he 
 may tarry longer, both for your'^s, and your Bishop'^s honour. And 
 Crocus also worthy both our God and you, whom 1 have received 
 as the pattern of your love, has in all things refreshed me, as the 
 Father of our Lord Jesus Christ shall also refresh him; together 
 with Onesimus, and Burrhus, and Euplus, and Fronto, in whom I 
 have, as to your charity, seen all of you. And may I always have 
 joy of you, if I shall be worthy of it. It is therefore fitting that 
 you should by all means glorify Jesus Christ who hath glorified 
 you: that by a uniform obedience ye may be perfectly joined to- 
 gether in the same mind, and in the same judgment ; and may all 
 speak the same things concerning every thing; and that being sub- 
 ject to your Bishop, and the Presbytery, ye may be wholly and tho- 
 roughly sanctified. 
 
 3. These things I prescribe to you, not as if 1 were somebody 
 extraordinary: for though I am bound for his name, I am not yet 
 perfect in Christ Jesus. But now I begin to learn, and I speak to 
 you as fellow-disciples together with me. For I ought to have been 
 stirred up by you, infaith, in admonition, in patience, in long suffer- 
 ing: but forasmuch as charity suffers me not to be silent towards 
 you, I have first taken upon me to exhort you, that ye would all 
 run together according to the will of God. For even Jesus Christ, 
 our insuperable life, is sent by the will of the Father; as the Bish- 
 ops, appointed unto the utmost bounds of the earth, are by the will 
 of Jesus Christ. 
 
 4. Wherefore it will become you to run together according to the 
 will of your Bishop, as also ye do. For your famous Presbytery, 
 worthy of God, is fitted as exactly to the Bishop, as the strings are 
 to the harp. Therefore in your concord, and agreeing charity, 
 Jesus Christ is sung; and every single person among you makes 
 up the chorus: that so being all consonant in love, and taking up 
 the song of God, ye may in a perfect unity, with one voice, sing to 
 the Father by Jesus Christ; to the end that he may both hear you, 
 and perceive by your works, that ye are indeed the members of his 
 Son: wherefore it is profitable for you to live in an unblamable uni- 
 ty, that so ye mav always have a fellowship with God. 
 
 5. For if I in this little time have had such a familiarity with 
 your Bishop, I mean not a carnal, but spiritual acquaintance with 
 him; how much more must I think you happy who are so joined t© 
 
iiim, as the Church is to Jesus Christ, and Jesus Christ to the 
 Father; that so all things may agree in the same unity? Let no 
 man deceive himself; if a man be not within the altar, he is depriv- 
 ed of the bread of God. For if the prayer of one or two be of such 
 force, as wc are told, [Matt, xviii. 19.] how much more powerful 
 shall that of the Bishop and the whole Church be? He therefore 
 that docs not come together into the same place with it, is proud, 
 and has already condemned himself. For it is u-ritten, '■'God re- 
 sistcth the proud,"' [James iv. 6.] Let tis take heed therefore, that 
 we do not set ourselves against the Bishop, that icc may be subject lo 
 God. 
 
 6. The more any one sees his Bishop silent, the more let him 
 revere him. For whomsoever the master of the house sends to be 
 over his own household, wc ought in like manner to recei\e him, as 
 we would do him that sent him. It is therefore evident that we 
 ought to look upon the Bishop, even cis we tcould do upon the Lord 
 himself. And indeed Onesimus himself does greatly commend your 
 good order in God : that you all live according to tlic truth, and that 
 no heresy dwells among you. For neither do ye hearken to any one 
 more than to Jesus Christ speaking to you in truth. 
 
 7. For some there are who carry about the name of Christ in de- 
 ceitfulness, but do things unworthy of God; whom ye must flee, as 
 ye would do so many wild beasts. For they are ravening dogs, 
 who bite secretly: against whom ye must guard yourselves, as 
 men hardly to be cured. There is one physician, both fleshly and 
 spiritual ; made and not made; God incarnate; true life in death; 
 both of Mary and of God: first passable, then impassable; even 
 Jesus Christ our Lord. 
 
 8. Wherefore let no man deceive you; as indeed ncitlier arc ye 
 deceived, being wholly the servants of God. For inasmuch as 
 there is no contention, nor strife among you, to trouble you, ye 
 must needs live according to God's will. j\ly sou! be for yours; and 
 J myself the expiatory oflering for your Church of Ephesus, so fa- 
 mous throughout the Avorld. Thev that are of the flesh cannot do 
 (he works of the Spirit; neither they that are of the Spirit the 
 works of the flesh. As he that has faith, cannot be an infidel; nor 
 he that is an infidel have faith. But even those things which ye 
 do according to the flesh arc spiritual; forasmuch as ye do all 
 things in Jesus Christ. 
 
 9. Nevertheless I have heard of some who have passed by you, 
 liaving perverse doctrine: whom ye did not suiTer to sow among 
 you; but stopped your ears, that ye might not receive those things 
 that were sown by them : as being the stones of the temple of tlie 
 Father, prepared for his building; and di-awn upon high by the 
 cross of Christ, as by an engine; using the Holy Ghost as the rope; 
 your iaith being your support; and your charity the way that leads 
 unto God. Ye are therefore, with ail your companions in the same 
 journey, full of God; his spiritual temples, full of Christ, full of 
 holiness; adorned in all things with the commands of Christ : in 
 whom also I rejoice that I have been thought worthy by this present 
 PJpistle to converse, and joy together with you; that with rcsj)ect 
 to the other life, ye love nothing \y\i God only. 
 
Vll 
 
 10. Pray ulso without ceasing for other men: for there is hope of 
 lepentance in them, tiiat they may attain unto God. Let them 
 therefore at least be instructed by your works, if they will be no 
 other way. Be ye mild at their anger; humble at their boasting: 
 to their blasphemies, return your prayei's: to their error, your 
 tirmness in the faith: when they are cruel, be ye gentle; not en- 
 deavouring to imitate their ways: (let us be their brethren in all 
 kindness and moderation, but let us be followers of the Lord; for 
 who was ever more unjustly used? more destitute? more despised ?) 
 that so no herb of the devil may be found in you ; but ye may remain 
 in all holiness and sobriety both of body and spirit, in Christ Jesus. 
 
 11. The last times are come upon us: let us therefore be very 
 reverent, and fear the long suffering of God, that it be not to us 
 unto condemnation. For let us either fear the wrath that is to 
 come, or let us love the grace that we at present enjoy; that by the 
 one or other of these, we may be found in Christ Jesus, unto true 
 life. Besides him, let nothing be worthy of you; for whom also I 
 bear about these bonds, those spiritual jewels, in which I would to 
 God that I might arise through your prayers : of which I entreat 
 you to make mo always partaker, that 1 may be found in the lot of 
 the Christians of Ephesus, who have always agreed with the Apos- 
 tles, through the power of Jesus Christ, 
 
 12. I know both who 1 am, Yind to w horn I write : I, a person 
 condemned ; ye, such as have obtained mercy : I, exposed to dan- 
 ger: ye, confirmed against danger. Ye arc the passage of those 
 that are killed fur God; the companions of Paul in the mysteries 
 of the Gospel ; the holy, the martyr, the deservedly most happy 
 Paul: at whose feet may I be found, when I shall have attained 
 unto God; who throughout all his Epistle makes mention of you in 
 Christ Jesus. 
 
 13. Let it be )'Our care therefore to come more fully together, to 
 the praise and glory of God. For when ye meet fully together in 
 the same place, the powers of the devil are destroyed, and his 
 mischief is dissolved by the unity of your faith. And indeed, noth- 
 ing is better than peace; by which all war both spiritual and earth- 
 ly, is abolished. 
 
 14. Of all which nothing is hid from you, if ye have perfect 
 faith and charity in Christ Jesus, which are the beginning and end 
 of life. For the beginning is faith; the end charity. And these 
 two joined together, are of God: but all other tilings which con- 
 cern a holy life are the consequences of these. No man professing 
 a true fuilh, sinneth; neither does he wlio has charity, haic any . 
 The tree- is made manifest hy its fruit, [Matt. xii. 33.] So they 
 who profess themselves to be christians, are known by what they 
 do. For Christianity is not the work of an outward profession; but 
 shows itself in the power of faith, if a man be found faithful unto 
 llie end. 
 
 15. It is better for a man to hold his peace, and be; than to say, 
 heis a Christian, and not to be. It is good to teach ; if what he says, 
 he does likewise. There is therefore one master who spake, and it 
 was done; and even those things which he did Vvilhout speaking are 
 
vm 
 
 worthy of the Father. He that possesses the word of Jesus, is tru^ 
 ly able to hear his very silence, that he may be perfect ; and both 
 do according to what he speaks, and be known by those thino-s of 
 which he is silent. There is nothing hid from God, but even our 
 secrets are nigh unto him. Let us therefore do all things, as be- 
 comes those who have God dwelling in them ; that we may he his 
 temples, and he may be our God: as also he is, and will manifest 
 himself before our faces, by those things for which we justly love 
 him. 
 
 16. Be not deceived, my brethren: those that corrupt families 
 by adultery, shall not inherit the kingdom of God. If therefore 
 they who do this according to the flesh, have suffered death ; how 
 much more shall he die, who by his wicked doctrine corrupts the 
 faith of God, for which Christ was crucified? he that is thus defil- 
 ed, shall depart into unquenchable fire, and so also shall he that 
 hearkens to him, 
 
 17. For this cause did the Lord suffer the ointment to be poured 
 on his head, that he might breathe the breath of immortality unto 
 his Church. Be not ye therefore annointed with the evil savour of 
 the doctrine of the prince of this world : let him not take you cap- 
 tive from the life that is set before you. And why are we not all 
 wise; seeing we have received the knowledge of God, which is Je- 
 sus Christ? Why do we suffer ourselves foolishly to perish; not 
 considering the gift which the Lord has truly sent to us? 
 
 18. Let my life be sacrificed for the doctrine of the cross; which 
 is indeed a scandal to the unbelievers, but to us is salvation and 
 life eternal. Where is the wise man? where is the disputcr? [1 Cor. 
 1. 20.] where is the boasting of those who are called wise? for our 
 God Jesus Christ, was according to the dispensation of God, con- 
 ceived in the womb of Mary, of the seed of David by the Holy 
 Ghost: he was born, and baptized, that through his passion, he 
 might purify v.ater, to the washing away of sin. 
 
 19. Now the virginity of Mary, and he who was born of her, 
 was kept in secret from the prince of this world; as was also the 
 death of our Lord ; three of the mysteries the most spoken of 
 throughout the world, yet done in secret by God. How then was 
 our Saviour manifested to the world? a star shone in Heaven be- 
 yond all the other stars, and its light was inexpressible, and its 
 novelty struck terror into men's minds. All the I'est of the stars, 
 together Avith tlie sun and moon, v/ere the chorus to this star: but 
 that sent out its light exceedingly above them all. And men be- 
 gan to be troubled to think whence this new star came so unlike 
 to all the others. Hence ail the power of magic became dissolved ; 
 and every bond of v.'ickedness v/as destroyed; men's ignorance was 
 taken away, and the old kingdom abolished; God himself appear- 
 ing in the form of a man, for the renewal of eternal life. From 
 thence began what God had prepared: from thenceforth things 
 were distui'bed; forasmuch as he designed to abolish death. 
 
 20. But if Jes.is Christ shall give me grace through your prayers, 
 and it be his will, I purpose in a second Epistle v.hich I will sud- 
 denlv write unto vou to manifest to voamorefullv the dispensatioa 
 
t*f which I have now bciiun to speak, unto the new man, which i3 
 Jesus Christ; both in his faith, and charity; in his sultcring, and 
 in his resurrection : especially if the Lord shall make known unto 
 me, that ye all by name come together in common in one faith, 
 and in one Jesus Christ; who was of the race of David according 
 tothellesli; the son of man, and Son of Cod, oheying your Bish- 
 op and the Presbtjtcrifwiih an entire affeetion; breaking one and the 
 same bread, which is the medicine of immortality; our antidote 
 that we should not die, but live forever in Christ Jesus. 
 
 21. My soul be for yours, and theirs whom ye have sent, to the 
 glory of God; even unto Smyrna, from whence also I write to you; 
 giving thanks unto the Lord, and loving Polycarp even as I do 
 you. Remember me, as Jesus Christ does remember you. Pray 
 for the Church which is in Syria, from whence I am carried bound 
 to Rome; being the least of all the faithful which arc there, as I 
 have been thought worthy to be found to the glory of God. Fare 
 VQ well in God the Father, iind in Jesus Christ, our common hope. 
 Amen. 
 
 TO THE EPHESIAKS. 
 
 EFISTIiE OF ST. IGNATIUS 
 
 TO THE MAGxNESIANS 
 
 Ignatius who is also crillcil Theoplioriis; to tiic lilessccl [Clnircli] by the grace 
 of Goil the Father in Jesus Christ our Saviour: in vvlioin I salute the Church 
 which is at Magnesia near the Meander, and wish it all joy, in God the Fa- 
 ther, and in Jesus Christ. 
 
 1. WHEN I heard of your well ordered love and charity in 
 God, being full of joy, 1 desired much to speak unto you in the 
 faith of Jesus Christ. For having been thought worthy to obtain a 
 most excellent name, in the bonds which I carry about, I salute the 
 Churches; wisliing in them a union both of the body and Spirit of 
 Jesus Christ, o'ir eiernal life; as also of faith and charity, to which 
 nothing is preferred: but especially of Jesus and the Father; in 
 whom if Vvc undergo all the injuries of the prince of this present 
 world, and escape, we shall enjoy God. 
 
 2. Seeing then 1 have been judged v.'orthy to see you, by Damas 
 your most excellent Bishop; and ijy your very worthy Presbyters, 
 Bassus, and Apollonius; and by my fellow-servant Sotio the dea- 
 con; in ivliom I rejoice, forasmuch as he is subject unto his Bishop 
 as to the grace of God, and to the Presbytery as to the law of Jesus 
 Christ; I determined to write unto you. 
 
 3. Wherefore it viil become you also not to zise your Bishop too 
 familiarly upon the accoitat of his youth; hut to yield all reverence 
 iohim according to the power of God the Father: as also I per 
 VKi\E THAT YOUR HOLY pREcBYTEKs DO; not Considering his age^ 
 
 2 
 
which indeed to appettrance is young; hid as hcco7Ms those who are 
 jrriidcnt in God, subndtting to him, or rathernol to him, hut to the Fa- 
 ther of our Lord Jesus Christ the Bishop of us all. It will therefore 
 hehote you, with all sincerity, to obey your Bishop: in honour of him 
 v:hose pleasure it is that ye should do so, because he that does not do 
 so, deceives not the Bishop whom he sees, but affronts him that is 
 invisible. For whatsoever of this kind is done, it refects not upon 
 man, hut upon God, uho knows the secrets of onr hearts. 
 
 4. It is therefore fitting, tliat we should not only be called Chris- 
 tip-as, but be so. As some call indeed their governor. Bishop; but 
 yet do all things without him. But I can never think that such as 
 these have a good conscience, seeing they are not gathered together 
 thoroughly according to God''s commandment. 
 
 5. Seeing then all things have an end, there are these two indif 
 ferently set before us, death and life; and every one shall depart 
 unto his proper place. For as there are two sorts of coins, the 
 one of God, the other of the world; and each of these has its pro- 
 per inscription engraven upon it; so also is it here. The unbe- 
 lievers are of this world; but the faithful, through charity, have 
 the character of God the Father by Jesus Christ: by whom if we 
 arc not readily disposed to die after the likeness of his passion, his 
 life is not in us. 
 
 6. Forasnrach therefore as I have in the persons before mention- 
 ed, seen all of you in faith and charity; I exhort you that ye study 
 to do all things in a divine concord: your Bishop presiding in the 
 place of God, your Presbyters in the place of the council of the 
 Apostles; and your Deacons most dear to me, being entrusted with the 
 ministry of Jesus Christ: who was with the Father before all ages, 
 and appeared in the CMi to us. Wherefore taking the same holy 
 course, see that ye all reverence one another; and let no one look 
 upon his neighbour after the flesh, but do you all mutually love 
 each other ia Jesus Christ. Let there be nothing that may be able 
 to make a division among vou; but be ye united to your Bishop, 
 and these who ijreside over you, to be your pattern and direction 
 in the way to immortality. 
 
 7. As therefore the Lord did nothing without the Father, being 
 united to him; neither by himself nor yet bv his Apostles; so neith- 
 er do ye do any thing without your Bishop and Presbyters: neither 
 eudeavour to let anything appear rational to yourselves apart; but 
 being corae together into the same place, have one common prayer; 
 one supplication; one mind; one hope; in charity and in joy unde- 
 fi.led. There is one Lord Jesus Ciirist, than whom nothing is bet- 
 ter. Wherefore cojne ye all together as msto one temple of God; 
 as to one altar, as to one Jesus Christ; who proceeded from one 
 Father, and exists in one, and is returned to one. 
 
 8. I3e not deceived with strange doctrines; nor with old fables 
 ^vhich are unprofitable. For if we still continue to live according 
 to the Jewisli law, we do confess ourselves not to have received 
 grace. For even the most holy prophets lived according to Christ 
 Jesus. And tor this cause were they persecuted, being inspired 
 bv his grace, to convince the unbelievers and disobedient ihat there 
 
XI 
 
 is one God who has manifested himself by Jesus Christ his Son; 
 Avlio is his eternal Word, not coming' forth from silence, who in all 
 things pleased him that sent him. [John i. 1.] 
 
 9. Wherefore if they who were brought up in these ancient law3 
 came nevertheless to the newness of hope; no longer observing Sab- 
 baths, but keeping the Lord's day, in which also our life is sprung 
 up by him, and tluough his death, whom yet some deny (by 
 which mystery we have been brought to believe, and therefore 
 wait that we may be found the discij)les of Jesus Christ, our only 
 master:) hov/ shall we be able to live different from him; whose 
 disciples the very pi'ophets themselves being, did by the Spirit ex- 
 pect him as their master. And therefore he whom they justly 
 waited for, being come, raised them up from the dead. [Mat. x.wii. 
 52.] 
 
 10. Let us not then be insensible of his goodness; for should he 
 have dealt with us according to our works, we had not now had a 
 being. Wherefore being become liis disciples, let us learn (o live 
 according to the rules of Christianity: for whosoever is called by 
 any other name besides this, he is not of God. Lay aside there- 
 fore the old, and sour, and evil leaven; and be changed into the 
 new leaven, which is Jesus Christ. Be ye salted in him, lest any 
 one among you should be corrupted ; for by your Saviour ye shall 
 be judged. It is absurd to name Jesus Christ, and to Judaize. — 
 For the Christian religion did not embrace the Jewish, but the 
 Jewish the Christian; that so e\ery tongue that believed might be 
 gathered together unto God. 
 
 IL These things, my beloved, I write unto you; not that I know 
 of any among you that lie under this error: but as one of the least 
 among you, I am' desirous to forwarn you that ye fall not into the 
 snares of vain doctrine, but that ye be fully instructed in the birth 
 and suffering, and resurrection of Jesus Christ our hope; which 
 w'as accomplished in the time of the government of Pontius Pilate, 
 and that most truly and certainly; and from which God forbid that 
 any among you should be turned aside. 
 
 12. May I therefore have joy of you in all things, if I shall be 
 worthy of it. For though I am bound, yet am 1 not worthy to be 
 compared to one of 5 on that are at liberty. I know that ye are not 
 puffed up; for ye have Jesus Christ in your hearts. And especially 
 when I commend you, I knov/ thnt ye are ashamed, as it is written, 
 the ju.'it man condcmneth hhnsidf. [Prov. xviii, 17. Sept.] 
 
 13. Study therefore to be conlirincd in the doctrine of our Lord, 
 and of his Apostles; that so whatsoever ye do, jc may prosper 
 both in bod}' and spirit; in faith and (diavity; in the Son, and in 
 the Father, and in the Holy Spirit;' in the beginning, and in the 
 end : foffei/ia' uith your most, worthy Bisliop, and the u-cllnrovght. 
 .spiritual crown of your Prcshyterij ; and your deacons which are 
 according to God. Be .^uhjec.t to your Bishop, and to one another, as 
 Jesus Christ to the Father according to the flesh: and the Apostles 
 both to Christ, and to the Father, and to the Holy Ghost; that so 
 ye may be united both in body and Spirit. 
 
 14. Knowing yoif to be full of Cod, liiavcthc more briefly ex- 
 
Jiorted you. Be mindful of me in your prayers, that T may attain 
 unto God; and of the Church that is in Syria, from which 1 nm 
 not worthy to he called. For T stand in need of your joint prayers 
 in God, and of your charity, that the Church Vi'hich is iu Syria 
 may be thought worthy to be nourished by your Church. 
 
 15. Tlic Ephesians I'rom Smyrna salute you, from which place I 
 W'rite unto you; (being present here to the glory of God, in like 
 manner as you are.) who have in all things refreshed mo: tcgethei- 
 vrith Pohjcarp ihc Bishop of the Smi/rneans. The rest of the 
 Churches, in the honour of Jesus Christ, salute }'0u. Farewell, 
 and he ye strengthened in the concord of God ; enjoying his insepa- 
 rable Spirit, which is Jesus Christ. 
 
 TO THE MAGXESIANS, 
 
 EPISTLE OF 1ST. IGNATIUS 
 
 TO THE TRALLIANS. 
 
 Ignatius, wlio is also cilleJ Tlieopliorus, lo llie lioly Cliurch wliich is at Tralies 
 in Asia; beloved of God, tlie Father of Jesus Clu-ist; elect, and worthy of 
 God, having peace througli the flesh, and blood, and passion of Jcsns Christ 
 our hope; in the resurrection which is by liitn: which also I salule in its 
 fulness, coulimuiig in, the Apostolical character; wishing all joy and happi- 
 ness unto it. 
 
 1. I HAVE hoard of your blameless and constant disposition 
 through patience, which not only appears in your outward conver- 
 sation, but is naturally rjoted, and grounded in you: in like man- 
 ner as Polybius your Bishop has declared unto me; who came to 
 me to Smyrna, by the will of God and Jesus Christ; and so re- 
 joiced together with me in my bonds for Jesus Christ, that in effect 
 1 saw your whole Church in him. Having therefore received tho 
 testimony/ of your good will towards me for Gnd''s sake, by him; I 
 seemed to find vou, as also I knew that ye were, the followers of 
 God. 
 
 2. For whereas ye are subject to your Bishop as io Jesus Christ, 
 ye appear to me to live not after the manner of men, hut according 
 to Jesus Christ; who died for us, that so believing in his death, ye 
 might esca|)e death. It is thrrefore necessary, that as ye do, so 
 iritliont your Bishop you should do nothing: also he ye svhjcct to your 
 Presbyters, as io the Apostles of Jesi/s Christ our hope; in whom if 
 we walk, v:e shall he found in him. The deacons also, as being the 
 'ministers of the m.yslcrics of Jcsvs Christ, mu&t by all means please 
 all. For they are not the m.inisicrs of meat and drink, hut of the 
 Church of God. Wherefore they must avoid all of'ences, as they 
 would do fire. 
 
 3. In like manner let all reverence the deacons as Jesus Christ; 
 and the Bishop as the Father, and the Preshytcrs as the Sanhedrim 
 of God. and coUegQ of the Apostles, Withoui these there is na 
 
Church. Concerning all wljlch I am persuaded tliat ye lliink after 
 the very same manner: for I have received, and even now have 
 with me the pattern of vour love, in 30ur Bishop. WJKj.se very 
 look is instructive; and v/Iiosc mildness powerful; whom I am per- 
 suaded the very atheists thomsclvos cannot but reverence. But be- 
 cause I have a love towards you, I will not write any more sharply 
 vinto you about this matter, though I very well might ; but now I 
 have done so; lest being a condemned man, I should seem to 
 prescribe to you as an Apostle. 
 
 4. I have great knowledge in God; but I refrain myself, lest I 
 should perish in my boasting. For now I ought the more to fear, 
 and not hearken to those that irovid ]m{\' me up. For they that 
 speak to me, in vi'j prahr, chasten inc. For I indeed desire to 
 suffer, but I cannot tell whether I am worthy so to do. And this 
 desire, though to others it does not appear, yet to myself it is fo7- 
 that very reason, \\\g more violent. I have therefore need of mode- 
 ration; by which the prince of this world ?.s destroyed. 
 
 5. Am I not able to write to you of heavenly things? but I fear 
 lest I should harm you, who are yet but babes in Christ: (excuse 
 me this care.) and lest perchance being not able to receive them, 
 ye should be choaked with them. For even I myself, although 1 
 am in bonds, yet am not theretbre able to understand heavenly 
 things: as the places of the Angels, and the several companies of 
 them, under their respective princes; things visible and invisible; 
 but in these I am yet a learner; for many things are wanting to 
 us, that we come not short of God. 
 
 6. ] exhort you therefore, or rather not I, but the love of Jesus 
 Christ, that ye use none but Christian nourishment; abstaining 
 from pasture which is of another kind, 1 mean heresy. For they 
 that arc heretic'^, confound together the doctrine of Jesus Christ, 
 with their own fSison ; whilst they seem worthy of belief: as men 
 give a deadly portion mixed with sweet wine: v»'hich he who is 
 ignorant of, docs with the treacherov.s pleasure sweetly drink in his 
 own death. 
 
 7. Wherefore guard yourselves against such |)ersons. And that 
 you will do if you arc not puded up; hut continue inseparable from 
 Jesus Christ our GoJ, and from your Bishop, and from the com- 
 mands of the Apostles. He that is within the aitar is pare; but he 
 that is without, that is, that does any thing icithovt the Bisltop, and 
 Presbyters, and Deacons, is not pure in his conscience. 
 
 8. Not that I know there is any thing of this nature among you; 
 but I fore-arm you, as being greatly beloved by me, forseeing the 
 snares of the Devil, Wherefore putting on meekness, rencvv' your- 
 selves in faith, that is the flesh of the Lord; and in charity, that 
 is the blood of Jesus Christ. Let no man have any grudge against 
 Iiis neighbour. Give no occasion to the Gentiles; lest by means of 
 a few foolish men, the vvhole congregation of God be evil spoken 
 of. For woe to tliat man through whose vanity my name is blas- 
 phemed b}' any. 
 
 9. Stop your ears, therefore, as often as any one shall speak 
 contrary to Jesus Christ; who was of the race of David, of the 
 
Virgin Mary. Who was truly born, and did eat and drink; was 
 truly persecuted under Pontius Pilate; was "truly crucified and 
 dead; both those in Heaven, and on earth, and under the earth be- 
 ing spectators of it. Wlio was also truly raised from the dead by 
 his Father, after the same manner as he will also raise up us who 
 believe in him, by Christ Jesus; without whom we have no true 
 life. 
 
 10. But if as some who are atheists, that is to say infidels, pre- 
 tend, that he only seemed to suffer: (they themselves only seeming 
 to exist) why then am I bound? why do I desire to fight with beasts? 
 Iherefure do I die in vain : therefore I will not speak falsely against 
 the Lord. 
 
 11. Flee therefore these evil sprouts which bring forth deadly 
 fruit; of which if any one taste, he shall presently die. For these 
 are not the plants of the Father; seeing if they were, they would 
 appear to be the branches of the cross, and their fruit would be in- 
 corruptible: by which he invites you through his passion, who arc 
 members of him. For the head cannot be without its members, 
 God having promised a union, ihat is himself. 
 
 12. I salute you from Smyrna, together with the Churches of 
 God that are present with me; who have refreshed me in all things, 
 both in the fiesh and in the spirit. My bonds which I carry about 
 me for the sake of Christ, (beseeching him that I may attain unto 
 God) exhort you, that }'ou continue in concord among yourselves, 
 and in prayer vvith one another. For it hecoraes every one of you, 
 ESPECIALLY THE rRESEVTERs, to vefrcsli the Bishop, to the honour of 
 the Father, of Je-ms Christ and of the Apostles. I beseech you 
 that ye hearken to me in love, that 1 may not by those things which 
 I Avrite, rise up in witness against you. Pray also forme; who 
 through the mercy of God stand in need of your prayers, that 1 
 maybe vvorthy of the portion which I am about to obtain, that I be 
 not found a reprobate. 
 
 13. The love of those who are at Smyrna and Ephesus salute 
 3"ou. Uemember in your prayers the Church of Syria, from v/hich 
 I am not worthy to be called, being one of the least of it. Fare 
 ye xvell in Jesus Christ; being subject to your Bishop as to the 
 command of God; and so likewise to the Presbytery. Love every 
 one his brother with an unfeigned heart. My soul be your expia- 
 tion, not only now, but v/hcn I shall have attained unto God: for 
 I am yet under danger. But the Father is faithful in Jesus Christ, 
 to fulfil both mine and your petition: in whom may ye bo found 
 unblamcablc. 
 
 TO THE TKALLlAXs. 
 
XV 
 
 EPISTLE OF ST. IGNATIUS 
 
 TO THE ROMANS. 
 
 Ignatius, who is also called Tlieophorns ; to the Cliuich which has obtained 
 ineicy from the majesty of the JMost High Father, and his only begotten 
 Son Jfesus Christ; beloved, and illuminated through the will of Him who 
 willelh all things which are according to the love of Jesus Christ our God, 
 which also presides in the place of the region of the Romans; and which I 
 salute in the name of Jesus Christ, [as being] united both in flesh and spirit to 
 all his commands, andlillcd with the grace of God; [all joy] in Jesus Christ 
 our God. 
 
 1. FORASMUCH as I have at last obtained tlirougli niy pray- 
 ers to God, to see your faces, which I much desired to do; being 
 bound in Christ Jesus, 1 hope ere long to sahite you, if it shall be 
 the will of God to grant me to attain unto the end I long for. For 
 the beginning is well disposed, if I shall but have grace, without 
 hindrance, to receive what is appointed for me. But I fear your 
 love lest it do me an injury. For it is easy for you to do what you 
 please; but it will be hard for me to attain unto God if you spare me. 
 
 2. But I would not that ye should please men, but God; whom 
 also ye do please. For neither shall I ever hereafter have such an 
 o|)portunity of going unto God ; nor will you, if ye shall now be 
 silent, ever be entitled to a better work. For if jou shall be silent 
 in my behalf, I shall be made partaker of God. But if you shall 
 love my body, I shall have my course again to run. Wherefore 
 ye cannot do me a greater kindness, than to suffer me to be sacri- 
 liced unto God, now that the altar is already prepared : that when ye 
 shall be gathered together in love, ye may give thanks to the Fa- 
 ther through Christ Jesus, that he has vouchsafed to bring a Bish- 
 op of Syria unto you, being called from the east unto the west. 
 For it is good /or me to set from the world, unto God; that I may 
 rise again unto him. 
 
 3. Ye have never envied anyone; ye have taught others. I 
 would therefore that ye should now do those things yourszlves, 
 Avhich in your instructions you have prescribed to others. Only 
 pray for me, that God would give me both inward and outward 
 strength, that I may not only say, but will ; nor only called a Chris- 
 tian, but be found one. For if 1 shall be found a Christian, I may 
 then deservedly be called one: and be thought faithful, when 1 
 shall no longer appear to the world, r^othing is good, that is seen. 
 For even our God, Jesus Christ, now that he is in the Father, 
 does so much the more appear, A Christian is not a work of opin- 
 ion; but of greatness of mind [especially when he is hated by the 
 world.] 
 
 4. 1 write to the Churches, and signify to them all, that 1 am 
 willing to die for God, unless you hinder me. I beseech you that 
 you show not an unseasonable good w'ill towards me. Suffer mc to 
 be food to the wild beasts by whom I shall attain unto God. For I 
 am the wheat of God; and 1 shall be ground by the teeth of the 
 wild beasts, that I may be found the pure bread of Christ. Rath- 
 er encourage the boasts, that they may bccomQ my sepulchre; and 
 
may leave nothing of my body ; that being dead, I may not be troUJ 
 blesome to any. Then shall I be truly the disciple of Jesus Christj 
 when the world shall not see so much as my body. Pray therefore 
 unto Christ for me, that by these instruments I may be made the 
 sacrifice of God. 1 do not, as Peter and Paul, command you. — 
 They were Apostles, I a condemned man; they were free, but I 
 am even to this day a servant: but if Isufler, 1 shall tlien become 
 the freeman of Jesus Christ, and shall rise free. And now, being 
 in bends, I learn, not to desire any thing. 
 
 5. From Syria even unto Rome, I light with beasts both by sea 
 and land; both night and day: being bound to ten leopards, 
 that is to say, to such a band of soldiers; who though treated with 
 all manner of kindness, are the worse for it. But I am the more 
 instructed by their injuries; "yet am I therefore not justified,'" — 
 [1. Cor. iv, 4.] May I enjoy the wild beasts that are prepared for 
 me; which also I wish may exercise all their fierceness upon me: 
 and whom for that end I will encourage, that they may be sure to 
 devour me, and not serve me as they have done some, whom out of 
 fear they have not touched. But, and if they will not do it willingly, 
 I will provoke them to it. Pardon me in this matter; I know what 
 is profitable for me. Now I begin to be a disciple: [Luke xiv. 27.] 
 nor shall any thing move me, whether visible or invisible, that I 
 may attain to Christ Jesus. Let fire, and the cross; let the compa- 
 nies of wild beasts, let breakings of bones, and tearing of mem- 
 bers; let the shattering in pieces of the whole body, and all the 
 vvicked torments of the Devil come upon mc, only let me enjoy Je- 
 sus Christ. 
 
 G. All the ends of the world, and the kingdoms of it, will profit 
 me nothing: I v/ould rather die for Jesus Christ, than rule to the 
 utmost ends of the earth. Ilim I seek who died for us: Him I de- 
 sire that rose again for us. This is the gain that is laid up for me. 
 Pardon me, my brethren, ye shall not hinder me from living: [nor 
 seeing I desire to go to God, may you separate me from him, for 
 the sake of this v.orkl; nor seduce me by any of the desires of it.] 
 Suffer mc to enter int(»pure light; v/here being come, I shall be in- 
 deed the servant of God. Perm.it me to imitate tiie passion of mv 
 God. If anyone has llsm within himself, let him consider what I 
 desire; and let him have compassion on mc, as knowing how I am 
 straightened. 
 
 7. The prince of this world v*^ould fain carry me away, and cor- 
 rupt my resolution tov/ards my God. Let none of you therefore help 
 him: rather do ye join with me, that is, with God. Do not speak 
 with Jesus Christ, and yet covet the v/orld. Let not any envy 
 dwell with you : no not though I myself v;hen I shall be come unto 
 you, should exhort you to it, yet do not ye hearken to me; but 
 rathor believp v\hat I now write to you. For though 1 am alive at 
 the v.rii-ing this, yet my desire is to die. My love is crucified; 
 [and the fire that is within me dees not desire any water; but being 
 alive and springing v.iihin me, says,] come to the Fatlicr. 1 take 
 no pleasure in the food of corruption, nor in the pleasures of this 
 life. I desire tlic bread of God, Vvhich is the flesh of Jesus Christ, 
 
(of the sepd of David; and the drink that I long for] is his blOod, 
 which is incorrii|)tible love. 
 
 8. I have no desire to live any longer after the manner of men, 
 neither shall 1, if 5^ou consent. Be ye therefore willing, that ye 
 yourselves also may be pleasing to God. 1 exhort you in a few 
 words; I pray you believe me. Jesus Christ will shew you that I 
 speak truly. My mouth is without deceit, and the Father hath 
 truly spoken by it. Pray therefore for me, that 1 may accomplish 
 what I desire. I have not written to you after the flesh, but ac- 
 cording to the will of God. If I shall suffer, ye have loved me: 
 but if I shall be rejected, ye have hated me. 
 
 9. Remember in your prayers the Church of Syria, which now 
 enjoys God for its shepherd instead of me: let Jesus Christ only 
 oversee it, and your charity. But I am even ashamed to be reck- 
 oned as one of them : for neither am I worthy, being the least 
 among them, and as one born out of due season. But through 
 mercy I have obtained to be somebody, if I shall get unto God, 
 [I. Cor. XV. 8.] My spirit salutes you; and the charity of the 
 Churches that have received me in the name of Jesus Christ; not 
 as a passenger; for even they that were not near to me in the way,- 
 have gone before me to the next city to meet me. 
 
 10. These things I write to you from Smyrna, by the most wor- 
 thy of the Church of Ephesus. There is nov/ with me, together 
 with many others, Crocus most beloved of me. As for those which 
 are come from Syria, and are gone before me to Rome, to the glo- 
 ry of God, I suppose you are not ignorant of them. Ye shall there- 
 fore signify to them that I draw near, for they are all worthy both 
 of God, and of you: whom it is fit that you refresh in all things. 
 This have 1 written to you, the day before the ninth of the Cal- 
 ends of September. Be strong unto the end, in the patience of 
 Jesus Christ. 
 
 TO THE KOMANS. 
 
 EFISTI.E OF HT. IGNATIUS 
 
 TO THE PHILADELPHIANS. 
 
 Ignatius, who is also crJled Tlieoplioius, to the Church of God the Father, ami 
 our Lord Jesus Christ, which is at Pliiladclphia in Asia; which has obtained 
 mercy, being fixed in the concord of God, and rejoicing evermore in tiie 
 passion of our Lord, and being fulfilled in all mercy through his resurrection; 
 which also 1 salute in the blood of Jesus Christ, which is our eternal and un- 
 di'iiicd joy; esjiecmtbj if they are at unity iclth the Bishop, and Presbyters 
 icho are with him, and the deacons appointed according to the mind of Jesus 
 Christ; whom he has settled accorduig to his own will in all tirmnesa by his 
 lioly Spirit. 
 
 1. WHICH Bishop I know obtained that great ministry among 
 ynii, not of himself, neither by men, nor o%d of vain glory, but by 
 the loce of God the Father, and our Lord Jesus Christ: whose 
 
 3 
 
xViii 
 
 moderation I admire; who by his silence is able to do morc^ than 
 others with all their vain talk. For he is fitted to the com- 
 mands, as the harp to its strings. Wherefore my soul esteems his 
 mind towards God most happy, knowing it;to be fruitful in all virtue, 
 and perfect; full of constancy; free from passion, and according to 
 all the moderation of the living God. 
 
 2. Wherefore as becomes the children both of the light and of 
 truth; flee divisions and false doctrines: but where your shepherd 
 is, there do ye, as sheep, follow after. For (here are many wolves 
 who seem worthy of belief, that with a false pleasure lead captive 
 those that run in the course of God: but in your concord, they shall 
 find no place. 
 
 3. Abstain therefore from those e\i\ herbs which Jesus Christ does 
 not dress; because such are not the plantation of the Father. IVot 
 that I have found any division among you, but rather aUmanner of 
 purity. For as many us are of God, and of Jesus Christ, are also 
 ivith their Bishop. And as many as shall with repentance return 
 into the unity of the Church, even these shall also be the servants of 
 God, that they may live according to Jesus Christ. Be not deceiv- 
 ed, brethren: {f any one follotrshim that makes a schismin the Church, 
 he shall not inherit the kingdom of God. If any one walks afttr any 
 other opinion, he agrcss not with the passion of Christ. 
 
 4. ^Vherefore let it be your endeavour to partake all of the same 
 holy eucharist. For there is but one flesh of our Lord Jesus Christ; 
 and one cup, in the unity (if his blood; one altar; as also there is one 
 Bishop, together witli ins Preshyicry, and the deacons my felloio ser- 
 vants: that so whatsoever yc do, ye may do it according to the will 
 of God. 
 
 5. My brethren, the love I have towards you makes me the more 
 large; and having a great joy in you, 1 endeavour to secure you 
 against danger: or ratlier not I, but Jesus Christ; in whom being 
 bound I the more fear, as being yet only on the way to sulTering. 
 But your prayer to God shall make me perfect, that f may attain to 
 that portion, which by God's mercy is allotted to me: fleeing to the 
 Gospel as to the flesh of Christ; and to the Apostles as to the Pres- 
 bytery of the Church. Let us also love the prophets, forasmuch 
 as they also have led us to the Gospel, and to the hope in Christ, 
 and to expect him. In whom also believing they were saved, in the 
 unity of Jesus Christ; being holy men, worthy to be loved, and 
 had in wonder; who have received testimony from Jesus Christ, 
 and are numbered in the Gospel of our common hope. 
 
 t). But if any one shall preach the Jewish law unto you, hearken 
 nc!t unto him: for it is better to receive the doctrine of Christ fronrt 
 one *hat has been circumcised, than Judaism from one that has not. 
 But if either the one or other, do not speak concerning Christ 
 Jesus- thev seem to be but as monuments and sepulchres of the 
 dead, upon which are written only the names of men. Flee there- 
 fore the wicked arts and snares of the prince of this world; ie&t at 
 any time being oppressed by his cunning, ye grow cold in your 
 chaj-itv. Bat came all together into the same place, witii an undi- 
 vidgd heart. Aud. I bless my Gud that I have a good co;.sc;eiicc 
 
XIX 
 
 towards yon, and that no one among you has whereof to boast 
 either openly or privately, that I have been burthcnsonie to him in 
 much or little. And I wish to all amongst whom I have conversed, 
 that it may not turn to a witness against them. 
 
 7. For although some would have deceived me according to the 
 flesh; yet the Spirit, being from God, is not deceived: for it knows 
 both whence it comes, and whither it goes, and reproves the se- 
 crets of the heart. I cried whiht I was among yon; I spake with 
 a loud voice; attend to the Bishop and to the Presbyterij,and to the 
 deacons. Now some supposed that I spake this as foreseeing the 
 division that should come among you. But lie is my witness for 
 whose sake I am in bonds that I knew nothing from any man. Btit 
 the Spirit spake, saying on this loi^se; do nothing without the Bishop: 
 keep your hodies as the temples of God: love unity: fee divisions: be 
 the followers of Christ, as he was of his Father. 
 
 S. 1 therefore did as !)ecame me, as a man composed to unity. 
 For where there is division and n-rath, God. divelleth not. But the 
 Lord forgives all that repent, if they return to the unity of God, and 
 to the council of the Bishop. For I trust in the grace of .lesus Christ 
 that he will free you from every bond. Nevertheless I exhort you 
 that you do nothing out of strife, but according to the instruction of 
 Christ. Because I have heard of some who say; unless I find ittcrif- 
 ten in the originals, I will not believe it to be writtenin the Gospel. 
 And when I said, it is written, they answered what lay before them 
 in their corrupted copies. But to me Jesus Christ is instead of all the 
 vmcorrupted monuments in the world: together with those undefilcd 
 monuments, his cross, and death, and resurrection, and the faith 
 which is by him: by which I desire, through your prayers, to be 
 justified, 
 
 9. The priests indeed are good : but much better is the High Priest 
 to whom the holy of holies has been committed, and who alone has 
 been entrusted with the secrets of God. He is the door of the 
 Father; by which Abraham, and Isaac, and Jacob, and all pro- 
 phets enter in; as well as the Apostles and the Church. And all 
 these things tend to the unity which is of God. Ilowbeit the Gos- 
 pel has somewhat in it far above all other dispensations ; namely, 
 the appearance of our Saviour, the Lord Jesus Christ, his passion 
 and resurrection. For the beloved prophets referred to him: but 
 the Gospel is the perfection of incorruption. All therefore together 
 are good, if ye believe with charity. 
 
 10. Now as concerning the Church of Antioch which is in Syria, 
 seeing I am told that through your prayers, and the bowels which 
 ye have towards it in Jesus Christ, it is in peace; it loill become yon, 
 as the Church of God, to ordain some deacon to go to them thither as 
 the ambassador of God; that he may rejoice with them when they 
 meet together, and glorify God^s name. Blessed be that man in 
 Jesus Christ, who shall be found, uorthy of such a ministry; an.d ye 
 yourselves also shall he glor if ed. Now if ye be willing, it is not 
 impossible for you to do this for the sake of God ; as' also the other 
 neighbouring Churches have sent them, some Bishops^ ^omc priest* 
 and deacons. " ' 
 
XX 
 
 11. ^5 concerning Philo, the deacon of Cilicia, a most worihj/ 
 man, he still ^ninisicrs unto me in the word of God; together with 
 Rheus of Agathopolis, a singular good person, who has followed 
 jne even from Syria, not regarding'his life: these also bear witness 
 unto you. And I myself give thanks to God for you, that ye re- 
 ceive them as the Lord shall receive you. But for those that dis- 
 honoured them, may they be forgiven through the grace of Jesus 
 Christ. The charity of the brethren that are at Troas salutes you: 
 from whence also I now write by Burrhus, who was sent together 
 with me by those of Ephesus and Smyrna, for respect sake. May 
 our Lord Jesus Christ honour them; in whom they hope, both in 
 flesh, and soul, and spirit; in faith, in love, in unity. Farewell 
 in Christ Jesus our common hope. 
 
 EPISTLE OF 8T. IGNATIUS 
 
 TO THE SMYRNEAx\S. 
 
 Ignatius, who is also called Tlieopliorus; to tlio Church of God tiie rather, 
 ajid of the beloved Jesus Christ; which God hath mercifully blessed with 
 every good gift, being filled with faith and charity, so that it is wanting in no 
 git^t ; most worthy of God, and fruitful in saints ; tlie Chm-ch whicii is at 
 Smyrna in Asia; all joy, through his immaculate Spirit, and the word of 
 God. 
 
 1. I GLORIFY God, even Jesus Christ, who has given you 
 such wisdom. For I have observed that you are settled in an im- 
 moveable faith, as if you were nailed to the cross of our Lord Je- 
 sus Christ, both in the flesh and in the spirit; and are confirmed in 
 love through the blood of Christ; being fully persuaded of those 
 things whicli relate unto our Lord: who truly was of the race of 
 David according to the flesh, but the Son oi' God according to the 
 will and power of God: truly born of the Virgin, and baptized of 
 John, that so uU righteousness might he fuljillcd by him, [Mat. iii. 
 15.] He was also truly crucified by Pontius Pilate and Herod the 
 Tetrarch, being nailed for us in the flesh; by the fruits of which 
 we are, even by his most blessed passion; that he might set up a 
 token for all ages through his resurrection, to all his holy and faith- 
 ful servants, whether they be Jews or Gentiles, in one body of his 
 Church. 
 
 2. Now all these things he suffered for us, that we might be sav- 
 ed. And he suffered truly, as he also truly raised up himself: and 
 not. as some unbelievers say, that he only seemed to suffer, they 
 themselves only seeming to be. And as they believe so shall it 
 happen unto them; when being divested of the body they shall be- 
 come mere spirits. 
 
 3. But I know that even after his resurrection he was in the 
 flesh; and 1 believe that he is still so. And when he came to those 
 who were with Peter, he said, unto them, take, handlempf ^nd see that 
 
I am not anincorporeal ihrmon. And straightway they felt him and 
 believed; being convinced both by his flesh and spirit. For this 
 cause they dcsipised death, and were found to be above it. But af- 
 ter his resurreetion he did eat and drink with them, as he was flesh; 
 although as to his spirit he was united to the Father. 
 
 4. Now these things, beloved, I put you in inind of, not question- 
 ing but that you jourselves also believe that they are so. But I 
 arm )-oa before-hand against certain beasts in the shape of men; 
 whom you must not only not receive, but if it be possible must not 
 meet with. Only you must pray for them, that if it be the will of 
 God they may repent; which yet will be very hard. But of this 
 our Lord Jesus Christ has the power, who is our true life. For if 
 all these tilings were done only in show by our Lord, then do I also 
 seem only to be bound: and why liave I given up myself to death, 
 to the tire, to the sword, to wild beasts? but now the nearer I am 
 to the sword, the nearer I am to God: when I shall come among 
 the wild beasts, J shall come to God. Only in the name of Jesus 
 Christ, I undergo all, to sutler together with him; he who was made 
 a perfect man strengtliening me, 
 
 5. Whom some, not knowing, do deny; or rather have been de- 
 nied by him, being the advocates of death, rather than of the 
 truth. Whom neither the prophecies, nor the law of Moses have 
 persuaded ; nor the Gospel itself even to this day, nor the sutTerings 
 of every one of us. For they think also the same things of us. — 
 For what does a man profit me, if he shall praise me, and blas- 
 pheme my Lord; not confessing that he was truly made man? now 
 he that doth not say this, does in effect deny him, and is in death. 
 But for the names of such as do this, they being unbelievers, I 
 thought it not iitting to write them unto you. Yea, God forbid that 
 I should make any mention of them, until they shall repent to a true 
 belief of Christ's passion, which is our resurrection. 
 
 6. Let no man deceive himself; both the things v^hich are in 
 Heaven, and the glorious Angels, and princes, whether visible or 
 invisible, if they believe not in the blood of Christ, it shall be to 
 them to condemnation. "He that is able to receive this, let him 
 receive it," [Matt. xix. 12.] Let no man's place or state in the 
 world pufl' him up; that which is worth all is faith and charit)^, to 
 which nothing is to be preferred. But consider those who are of a 
 diiferent opinion from us, as to what concerns the grace of Jesus 
 Christ which is come unto us, how contrary they are to the design 
 of God? they have no regard to charity; no care of the widow, the 
 fatherless, and the oppressed; of the bound or free, of the hungry 
 or thirsty, 
 
 7. They abstain from the eucharist, and from the public offices; 
 because they confess not the eucharist to be the flesh of our saviour 
 Jesus Christ; which suffered for our sins, and which the Father of 
 liis goodness, raised again from the dead. And for this cause- con- 
 tradicting the gift of God, they die in their disputes: but much 
 better would it be for them to receive it, that they might one day 
 rise through it. It will therefore become you to abstain from such 
 persons; and not to speak with them neither in private nor in pub- 
 
XXlt 
 
 lie. But to hearken to the prophets, and especially to the Gospel'^ 
 ill which both Christ's passion is manifested unto us, and his resur- 
 i-ection peri'cctly declared. But tlee all divisions, as the be<fin- 
 ning of evils. 
 
 8. Sec that yc all folloiii your Bishop, as Jrsns Chiistt, the Father,^ 
 and the Pre.shytcri/, as the Apostles. And reverence the deacons, as 
 the command of God. Let no man do any thing of what belongs to 
 the Church separately from the Bishop. Let that eucharisthe looked 
 upon as well established, which is either offered by the Bishop, or 
 by him to whom the Bishop has given his consent. Wheresoever the 
 Bishop shall appear, there let the people also be: as where Jesus 
 Christ is, there is the catholic Church. It is not lawful without the 
 Bishop, neither to baptize, nor to celebrate the holy communion: but 
 whatsoever he shall approve of, that is also pleasing unto God; that 
 so whatever is done, may he sure and well done. 
 
 0. For what remains, it is very reasonable that we should repent, 
 whilst there is yet time to return unto God. It is a good thing to 
 have a due regard both to God and to the Bishop; he that honours 
 the Bishop, shall be honoured of God. But he that does any thing 
 without his knowledge, ministers unto the devil. Let all things there- 
 fore abound to you in charity; seeing ye are worthy. Ye have 
 refreshed me in all things; so shall Jesus Christ you. Ye have 
 loved mc both when I was present with you, and now being absent, 
 ye cease not to do so. May God be your reward, for whom whilst 
 ye undergo all things, ye shall attain unto him. 
 
 10. Ye have done well in that ye have received Philo, and 
 Rheus Agathopus, who fjUowed me for the word of God, as the 
 deacons of Christ our God. Who also give thanks unto the Lord 
 for you, forasmuch as ye have refreshed them in all things. Nor 
 shall any thing that ye have done, be lost to you. My soul be for 
 yours, and my bonds which ye have not despised, nor been asham- 
 ed of. Wherefore neither shall Jesus Christ, our perfect faith, be 
 ashamed of you. 
 
 11. Your prayer is come to the Church of Antioch which is in 
 Syria. From whence being s?ent bound with chains becoming God, 
 I salute the Churches; being not worthy to be called from thence, 
 as being the least among them. Nevertheless by the will of God I 
 have been thought worthy of this honour; not for that I think I 
 have deserved it, but by the grace of God: which I wish may be 
 perfectly given unto me, tliat through your prayers I may attain 
 unto God. And therefore that your work may be fully accomplish- 
 ed both upon earth and in Heaven; i*; will be fitting, and for the 
 honour of God, thai your Church appoint some worthy delegate 
 who being come as far as Syria, may rejoice together with them 
 that they are in peace; and that they are again restored to their 
 former state, and have again received their proper body. Where- 
 fore I sliould think it a worthy action, to send some one from you 
 with an Epistle, to congratulate with them their peace in God; and 
 that through your prayers they have now gotten to their harbour. 
 For inasmuch as ye are perfect yourselves, you ought to think 
 those things that are perfect. For when you are- desirous to d<» 
 ■vvell, God is ready to enable you thereimto. 
 
XXlll 
 
 \'2. The love of the brethren that arc at Troas salutes yoil ; froiri 
 whence I write to you by Burrhus whom ye sont with ine, together 
 witii the Ephesians your brethren; and who has in all things re- 
 freshed me. And I would to God that ail would imitate him, a3 
 being a pattern ot the ministry oi' God. May his graeu fully reward 
 him. / salute your very wortJij Bishop, and your venerable preshytc- 
 ry; and your deacons, my fellow-servants ; and all of you in general, 
 and every one in particular, in the name of Jesus Christ, and in his 
 flesh and blood; in his passion and resurrection both fleshly and 
 spiritually; and in the unity of God with you. Grace be with 
 you, and mercy, and peace, and patience for ever more. 
 
 13. I salute the families of my brethren, with their wives and 
 children; and the virgins that are called widows. Be strong in 
 the power of the Holy Ghost. Philo, who is present with me, 
 salutes you. 1 salute the house of Tavias, and pray that it may be 
 strengthened in faith and charity, both of flesh and spirit. I sa- 
 lute Alee, my well beloved, together with the incomparable Daph- 
 nus, and Eutechnus, and all by name. Farewell i\\ the grace of 
 God. TO THE sMrR^'i:A^'s froji troas. 
 
 EPI8TL.E OF ST. IGNATIUS 
 
 TO ST. POLYCARP. 
 
 Ignatius, who is also called Theophonis, to Polycarp, Bishop of the Cliurck 
 which is at yniynia; their overst;er, hut rather himself overlooked hy God 
 the Father, and the Lord Jesus Christ; all happiness. 
 
 1. HAVING known that thy mind towards God is fixed as it were 
 upon an immoveable rock, I exceedingly give thanks, that I have 
 been thought wortliy to behold thy blessed face, in wiiith may I 
 always rejoice in God. Wherefore I beseech thee by the grace of 
 God with which thou art clothed, to press forward in thy course, 
 and to exhort all others that they may be saved. Maintain tiiy 
 place with all care both of flesh and spirit; make it thy endeavour 
 to preserve unity, than which nothing is better. Bear with all 
 men, even as the Lord with thee. Support all in love, as also thou 
 dost. Pray without ceasing; ask more understanding than M'hat 
 thou already hast. Be watchful, having thy spirit always awake. 
 Speak to every one according as God shall enable thee. Bear the 
 infirmities of all, as a perfect combatant: where the labour isgrcat, 
 the gain is the more. 
 
 2. If thou shalt love the good disciples, what thanks is it? but 
 rather do thou subject to thee those that are mischievous, in meek- 
 ness. Every wound is not healed with the same plaister: if the 
 accessions of the disease be vehement, mollify them with soil 
 remedies : be in all things, icise as a serpent but harmless as a dove. 
 For this cause thu!i art cxintpoijed of flesh and spirit; that thou 
 rnayest iiiDllify those liiin^s thul appvar before thy face : and as for those that 
 are not seen, ])ruy to Cui<i that hu would levual them unto thee, that so ihou 
 niavesthe wantin;r in nothiiijf, but rnayest ahuund in every <i\\'i. 1'he limes de- 
 ni ind ihee, as the pilots tlie w irids ; and he that is tossed in a tempest, the haveit 
 ^vhere he would ho; ihatlhow mayxst attain unto God. Be sober, as the uoni- 
 batujil ui' God : tii« crowu proposed tu iti'jc is iiumcitiility, aud eternal life; 
 
concerning vvliich thou art also fully persuaded. I will be thy surety in ali 
 filings, and my bonds, which tliou hast loved. 
 
 3. Let not uiosc that seem worthy of credit, but teach other doctrines, disturb 
 thee. Stand firm and immoveable, as an anvil wlien it is beaten upon. It is 
 the part of a brave combatant, to be wounded, and yet overcome. But especi- 
 ally we ought to endure all things for God's sake, that he may bear with us. — 
 Be everyday better than other: consider the times; and expect him who is 
 above all time, eternal, invisible, though for our sakes made visible : impalpable, 
 and impassable, yet for us subjected to sufteringa; enduring all manner of ways 
 for our salvation. 
 
 4. Let not the widows be neglected : be thou, after God, their guardian. Lei 
 ■nothing be done icithout thy knowledge awl consent: neither do ihou any thing 
 but according to the will of God; as also thou dost with all constancy. Lot 
 your assemblies be more full: inquire into all by name. Overlook not the mea 
 and maidservants; neither let them be puffed up; but rather let them be the 
 more subject to the glory of God, that they may obtain from him a belter liberty. 
 Let them not desire to be set flee at the public cost, that they be not slaves to 
 their own lusts. 
 
 5. Flee evil arts, or rather make not any mention of them. Say to my sis- 
 ters, that they love the Lord; and be satisfied with their own husbands, both 
 in the llesli and spirit. \n like manner, exhort my brethren in the name of 
 Jesus Christ, that they love their wives, even as the Lord the Church. If any 
 man can remain in a virgin state, to the honour of the flesh of Christ, let him 
 remain without boasting: but if he boast, he is undone. And if he desire to 
 be more taken notice of than the Bishop, he is corrupted. But it becomes all 
 such as are married, whether men or women, to come together with the con- 
 sent of the Bishop, that so their marriage may be according to godliness, and 
 not in lust. Let all things be done to the honour of God. 
 
 6. Hearken unto the Bishop, that God also may hearken unto tjou. My soul 
 he sccurltii for them tliat suhrait to their Bishop, tcith their preshi/tcrs and deacons. 
 And may my portion be together witli theirs in God. Labour with one another, 
 contend together, run together, suffer together, sleep togcthci', and rise together, 
 as the stewards, and assessors, and ministers of God. Please him under whom 
 you war : and from whom you receive your wages. Let none of you be found a 
 deserter; but let your baptism remain as your arms, your faith as your helmet, your 
 charity as your spear, your patience as your whole armour. Let your works be 
 your charge, that so you may receive a suitable reward. Be long-sntfering 
 therefore towards each other in meekness, as God is towards you. Let me 
 have joy of you in all things. 
 
 7. Now forasmuch as the Church of Antioch in Syria is, as I am told, in 
 peace through your prayers; I also have been the more comforted and without 
 care in God; if so be that by suffering, I shall attain unto God ; that through 
 your prayers I may be found a di^iciple of Cinist. It will be very fit, O most 
 worthy Polvcarp, to call a select council, and choose some one whom ye particu- 
 larly love, and wlio is patioit of labour, that he may be tlie messenger of God : 
 and that going unto Syria, he may glorify your incessant love, to the praise of 
 Christ. A Christian has not the power of himself; but must be always at leis- 
 m-e for God's service. Now this work is botli God's and yours, when ye shall 
 have perfected it. For I trust throiigh the grace of God that ye are ready to 
 every good work that is fitting for you in the Lord. Knowing therefore your 
 earnest afl'ection to the truth, I have exhorted you by these sliort letters. 
 
 8. But forasmuch as 1 have not been able "to w rite to all the Churches, be- 
 cause I must suddenly sail from Troas to Neapolis : (for so is the command of 
 those to whose pleasure 1 am subject;) do you write to the Churches that are 
 near you, as being instruciod in the will of God, that they also may do in like 
 manner. Let tbose that are able send messengers ; and let ibe rest send i/(cir 
 letters !]v those who .shall be sent by you; that you may be glorified to all elerni- 
 tv, of w'l!;eh j^o'i arc worlliy. I salute all by name; particularly the wife of 
 E[jitropus, witb all her hou-o, atid children. I salute Alialus my well beloved. 
 J salute him, who shall be thought worthy to be sent by you into Syria. Let 
 grace be ever with him, and with Polycarp who sends him. Iwish you all 
 lKippiin3ssin our God, Jesus Chri.-st : in whom continue in the unity, and pre- 
 leciion of God. I salute Aicc my well beloved. Farewell in the Lord. 
 
 T M r, E :n d. 
 
INDEX. 
 
 The numbers rcftr to sections except when preceded by p. 
 
 A 
 
 Aerius condemned because he maintained that there ought to be no dif- 
 ference between a Bishop and a Presbyter, . . . 510 
 Apostles had charge of the Cliurches, . . . 45, 274, 275 
 The title of Apostle not confined to the Twelve, . . 45, 47 
 Apostles afterwards called Bishops, . . .48, 56, 282, 513 
 Apostolick order of the Church binding on all Christians, . . 1 
 
 B 
 
 Pishops exercised the same power the Apostles did, 48-50, 53-57, 501 
 
 were the same order of ministers, . 101-123, 127, 189, 250,282 
 
 ■ ■ were appointed in all the Churches, by the Apostles, to be their 
 
 successors in the government of the Church, 130, 185, 187, 206, 326 
 
 governed all the Churches, one Bishop at utime in each, . 555 
 
 were appointed by Divine authbrity, . 189, 194, 228, 509, 512 
 
 had a special ordination to the Bishop's office, . . 550 
 
 alone had the power of ordaining, .... 557 
 
 alone had Ihe power of confirming, .... 247, &c. 
 
 were called the Chiefs of the Priests, and Apostles, . . 282 
 
 and Heads of the ministers of God, ..... 337 
 
 only had a right to sit in General Councils, . . . 337, 503 
 
 sent some of their Presbyters to represent them, if not able to 
 
 attend, 337 
 
 C 
 
 Calvin only a Presbyter, and therefore destitute of authority to ordain, 371 
 
 ■ admits that Bishops were appointed from the time of Mark, 52^ 
 
 that one Bishop was set over every city and the neighbouring re- 
 
 gion, and that the Presbyters were subject to him, . . 528 
 
 — ■ that Bisihops ordained Bishops, and that every Bishop, with the 
 
 Presbyters under him, ordained his own Presbyters, . 532 
 
 wrote to the Duke of Somerset that he highly approved of a 
 
 settled form of Prayer and of Ecclesiastical rites, . 544 
 
 ' offered to restore Episcopacy in the Churches under his influence, 545 
 
 Christians, private, deeply concerned in this question, . 369, &c. 
 
 Church, consists of a Bishop, Presbyters, Deacons, and People, 188 «fe Ap. p. xii 
 
 Church Episcopal from the commencement, . . . 338-357 
 
 continued so throughout the world until the loth century, when 
 
 a small portion rejected the orders of Bishops and Deacons, 
 
 the Presbyters assuming the whole power, . 358, 548 
 
 of Hindostan, Episcopal, ..... 548 
 
 of Bohemia, having lost all their Bishops but one during a vio- 
 
 lent persecution in the 17lh century, sent three Presbyters to 
 the VValdensiua Bishops who ordained them . . 366 
 
 Clemens Alexandrinus, ...... 169 
 
 Clemens Komanus, ...... 165, &c. 
 
 Concessions of Episcopalians, ....... 477, &c. 
 
 consist of opinions of individuals variously inllucnccd by affec- 
 
 tion, by fear, &c. . . . . 477-481, 495 
 
 of some founded on an incorrect view of Jerome'.? account of 
 
 the time when Bishops were appointed, , ^ , . 482 
 
and upon an incorrect statement of Jerome's account of liie. 
 
 practice of the Alexandrine Church, , . . , 43S 
 
 of Stillingfleet, renounced when he became older, as totally 
 
 unteniible, 485 to 480 
 
 Concessions of Presbyterian writers are concessions of facts, 496, 554 to 559 
 
 of Blondel that there were Bishops in the Church ui the year 140, 407 
 
 ■ of Doddridge, in the time of Ignatius, viz. before the year 116, 500 
 
 of Peter Moulin, Baxter, Le Clcrc, and Grolius, that Bishops 
 
 were appointed in the time of the Apostles. (See Grotius.) 498 to 501 
 
 ■; — ■ of Zanchius, Calvin, Beza, and olhers, that one certain person 
 
 was set over the Presbyters, and that permanently. (See 
 Calvin, above.) ........ 509 
 
 ' of Neal, that the English Dissenters separated from the Church 
 
 because of objections to the Lilany, the Surplice, and Kne'el- 
 in^ at the Sacrament of the Lord's Supper: and that several 
 refused Bishopricks on this account only. . . 537, &«. 
 
 D 
 
 ©eacons preached and baptized, ..... 183, 247, 24§ 
 
 Eusebius's testimony, . . . ^ , 303, &c. 
 
 ^ mentions the successors of the Apostles, . . . 305 
 
 ^ pronnses to give them " in the time in which every one succeeded," 31 1 
 
 had abundance of written testimony as to facts, . 321-325 
 
 evidence of the successions of Bishops, of the same kind a3 that 
 
 of the authenticity of the Books of the New Testament, 323 to 325 
 
 mentions, as he promised, the Bishops who from time to time 
 
 succeeded in all the principal Churches, of which see speci- 
 . mens in .... . 336, 329 to 3371 
 
 Grotius admits that the Bishop was a Pastor who presided over the 
 
 other Pastors by a perpetual right, . . . 507, 506 
 
 ■ — that the Episcopate, or office of Bishop, was repugnant to no 
 
 Divine Law, and was received by the whole Church, .509-510 
 
 ' that Aerius was condemned because be said tliat a Presbyter 
 
 ought not to be distinguished from a Bishop, . . 510 
 
 that Jerome speaks of this doctrine as an error, . 510 
 
 that the Episcopate had its commencement in the time of the 
 
 Apostles, and quotes Jerome as assenting to this, 510, 511 
 
 mentions 4 successive Bishops of Alexandria, 2 of Jerusalem, 
 
 3 of !:ome, atjd 2 of Antioch, while the Apostle John was 
 
 yet living, ...... 511 
 
 ■<■ that the office of Bishop w as approved by the pivine Law, and 
 
 by Christ himself, . . . . . 512 
 
 that Timothy was Bishop of Ephesus; Titus of Crete; that 
 
 Apostles were Bishops of certain cities ; that Paul sat in 
 Corinth, 5^2, 504 
 
 that those who ruled the Presbyters were at first called Apostles, 
 
 and also Angels, and afierwards Bishops, which took place 
 Jerome thinks about the 8th year of Nero which was several 
 yeais before the death of Paul, .... 513 
 
 '- — that that Apostle who was at Jerusalem, performed the office 
 
 which the Bishop afterwards did, ..... 501 
 
 that Janies was the Bishop of Jerusalem, . . 501,511 
 
 — that Timothy was the first Bishop of Ephesus, . . . 504 
 
 ' that anciently Bishops alone, ordained; a Presbyter being ordain- 
 ed by one Bishop, but a Bishop by two or three Bishops, . 504 
 
XXVli. 
 
 Grctius adinits liiat great advantages redounded to the Church frooi tb& 
 
 Episcopate, . . . . . . 5i4 
 
 that they wlio attempt to show that the name of Bishop was com- 
 mon to all Pastors, waste their own and other people's time, 5i)§ 
 
 that those who deny the superiority of one Pastor over the resf, 
 
 condemn the whole ancient Church of folly or even of impiety, 509 
 
 — — — ihatthe Episcopate was only suspended for a time by tlie Reform- 
 ers, and that they considered the office necessary, 51§ 
 
 H 
 
 Hilary states that tlie Apostles are Bishops^ . . . 2§2 
 
 - — that the Bishop was the Chief of the Priests; and Presbyters 
 
 and Deacons subject to him, and that Deacons preached, 282 
 
 • that Paul delivered the Apostolical rod to Timothy, . 291 
 
 I 
 
 James appointed first Bishop of Jerusalem by Peter, James, and John, 326 
 Jerome states that Bishops were appointed in the tipie of the Apostles 
 
 and by them, .... 225, 243, 380, 513 
 
 ] represents Presbyters as subject to the Bishops, 240, 266 
 
 does not say that the Presbyters of Alexandria ordained their 
 
 Bishops, . . ' . . . 255, &, 256, 528 
 
 Ignatius's testimony, .... 108-123, and Appendix. 
 
 mentions in his Epistle to the Ephesians their Bishop Onesimus, 115 
 
 <; contemporary with both Timothy and Onesimus, Bishops of Eph- 
 
 csus, . . . . . . . 118 
 
 strong testimony respecting the Church of the Trallians, . 119 
 
 Irenaeus's testimony, . . . . , 128, &Cf 
 
 \^ 
 K 
 
 King; argument of Lord, .... 378 &c, 
 
 M 
 
 Melancthon wished the Episcopacy restored, . . . 526 
 
 Methodist Church not Episcopal, having only the ordination of a Pres- 
 byter, which the Church 14U0 years ago declared null and 
 void, ..... 370, &c. 359-365 
 
 Miller, argument of Dr. . . . . . . p. 6 to 9 
 
 alleged cases of ordination of Presbyters, , . p. 9 to 1& 
 
 mode of answering arguments of Episcopalians, . p. 16, &c, 
 
 quotations from Ignatius, , . . . p. 19-24 
 
 omission of strong passages, • p. 24, and sections 137, 141 
 
 objection to Irenseus's testimony respecting the succession of 
 
 Bishops in the Church of Rome, . . . 208, &q. 
 
 Ministers, three orders of, in the Apostolick Church, . . 38 to 41, 554 
 
 O 
 
 Ordination performed by Bishops alone in the ancient Church, 
 — — — never legally by Presbyters, .... 
 
 Paul called to be an Apostle, 
 
 ■^ established the Church of Ephesus, 
 
 after three years left Ephesus for Jerusalem, 
 
 left Timothy in charge with Episcopal authority, 
 
 the time when Paul gave Timothy this charge 
 
 
 557 
 359-364 
 
 10; 
 
 2,3 
 4, 5 
 
 • 6, 7, 8 
 
 11, 12, 13 
 
 15, &c. 
 
i»au!, jouS-uevH of, . . . . . . Hi, t^i 
 
 ^ = visited Macedonia tv>ice soon after IcayiBg Ephesus, . 15-17' 
 
 wrote the tirsl Epistle to Timothy from Macedonia, during 
 
 last visit, . . . V . . . 18-21 
 
 .„ shortly after went to Miletus, and sept for the Elders of Ephe- 
 sus before Timothy had taken charge, . . 25-l>7 
 Polycarp's testimony equivalent to Ignatius's, . . 124-127 
 Presbyters subject to the Bishop; See Italic lines in appendix; also 153, 154, 
 183, 192 &c. 201, 202, 226, 227, 240, 244, 266, 282, 337 to 352 
 
 by Divme authority, . . . . 228-230,509, 512 
 
 had not power to ordain, 246, 252, 255-262, 202 &c. 349, 517 
 
 - — — permitted by the 4th Council of Carthage late in ihe"4th bentury , •.,;-. 
 
 to lay on haii<ls while the Bishop was ordairur^ga Presbyter, »1;7 
 _ — : — were not permitted so to do in the Western CJiUEchvgenerally for;. ■' 
 several hundred years afterwards, . ■. . 557 note 
 
 are not now permitted to do so in the Eastern or Greek Church, 557 note 
 
 not permitted to confirm, ..... 247 
 
 . did not sit in primitive times in General Councils except as re- 
 presentatives ctf theii- Bishop, , . . 337 
 
 . many. Bishop always one, in a Church, . . 341, 342 
 
 called, with the Deacons, the adherents of the Bishop, . 337 
 
 taken by the Bishojjs to accompany them to Metropolitan Coun- 
 cils in what number thev pleased, . . 337, 503 
 ordination by, declared null and void in llie 4th century, 359-364 
 
 S 
 Successions of Bishops, .... 130, 185, 208 to 217 
 
 never broken, . . . . ' . . • 549 
 
 not in the English branch, . . . '. ' ^0,;,<fec. 
 
 titillingfleet's concessions renounced .... 485 
 
 asserts that Timothy's case is an uncontrollable case of Diocesan 
 
 Episcopacy, ...... 485 
 
 ~ that there is as great reason to believe tlie AposlpUeal succes- 
 sion of Divine Institution, as the Canon ofScripiure, (See 
 323 to 325) . . . .• ' .' • ''-|85 
 
 Schism, attempted justification of, on the ground of the blessings of 
 
 God attending it, ... . 491 to 493 
 
 Summary, . . , . , . . 554 &c. 
 
 T 
 
 Timothy left in charge of the Church of Ephesus when Paul went to 
 
 Jerusalem and Rome, with Episcopal authority, 10, 11, i2, 13, 39 
 
 took charge, ichen, ...... 15-21 
 
 first epistle of Paul to, written from Macedonia to him at Troas, 21 
 
 not then at Ephesus, ..... 23 
 
 called Bishop of Ephesus, . . .56, 243, 300 
 
 continued in charge certainly above 5 years, . 58-63 
 
 ~ and longer, but how much- longer uncertain, . . 64-91 
 
 • — objection of Dr. Miller to Episco^^al character of, answered, 92, 93 
 
 hud successors with same powers, . . 94, &c. 
 
 receivetl the Apostolick rod from Paul, . . 291 
 
 Titus an Apostle, . . . . . 45 
 called Bishop of Crete, . ,._. . 56, 243 
 
 VV 
 
 Wesley, 3Ir. John, only a Presbyter of tiie Church, and consecjurntly 
 
 not authorized to orduin, . . . 370 to' .liJi 
 
 ERRATA. -•C'-l'^' 
 
 tri section 81, for Ephesus read Macedonia. . .■ 'ffcij .^ 
 
 In section 467. 15th line from the t^p of j5;- 174, read bij jjfCi^hecy4iVter'^'e, 
 
 in sactioii 51S, -l;h linf, after ft'Jck::e-j.'Xnind the Hc-thudist Charrk: .-