Chapter 42

239.See Page393.

240.See Quest.lxii, lxiii.

241.Christ did not intercede for his church before his incarnation formally, inasmuch as it is inconsistent with his divine nature to pray; prayer being an act of worship; but virtually, by which we are to understand that all the blessings which the church then enjoyed, were founded on the sacrifice, which, in the fulness of time, he designed to offer; and this is, by a prolepsis, represented as though it had been then done, in the same sense as he is elsewhere said to bethe Lamb slain, from the foundation of the world.See page397.

242.See Page235.

243.As for the Jewish writers, they mention a tradition taken from one Elias, which, some think, refers to a spurious writing, that went under the name of the prophet Elijah: but this they leave uncertain: neither do they signify whether it was a written or an oral tradition; nor do they intimate when, or where, this Elias lived. However, the tradition was received by many of them. It is mentioned in the Talmud in Tract. Sanhedrim, cap.xi.§ 29. Edit. a Cocc.Traditio est domus Eliæ: Sex mille annos durat mundus: bis mille annis inanitas & vastitas. Bis mille annis Lex. Denique bis mille annis dies Christi. At vero propter peccata nostra & plurima & enormia, abierunt ex bis, qui abierunt.And the same is mentioned in another Talmudic treatise, called, Avoda Sara, (Vid. eund. edit. ab Edzard. cap. 1. page 65. cum. ejusd. annot. page 244, & seq.) And Manasseh Ben-Israel asserts the same thing, (Vid. ejusd. de Creat. Probl. 25.) Other writers, among them, improve upon this conjecture, and pretend, that as the sun was created the fourth day, so the Messiah was to come, after 4000 years, by which they appear to be self-condemned. However, as an expedient to disembarrass themselves, they all pretend, that Christ’s coming is deferred for their sins; which evasion is too weak to ward off the evidence which we have for the truth of Christianity. That several of the Fathers imbibed this notion, concerning the world’s continuing 6000 years, according to the number of the days of the creation, is evident. Lactantius begins his Millennium then, and supposes, that the thousand years, from thence to the end of time, answers to the seventh day or Sabbath of rest. (Vid. Lactant. de Vit. Beat. § 14.) Augustin, who does not give into the Millennium, supposes, that time will end with the 6000 years, which answers to the sixth day of the creation; and then, according to him, follows an eternal sabbatism, (Vid. Aug. de Civ. Dei, Lib. XX. cap. 7.)

244.Κελευσμα.

245.See Quest. LXXXVIII.-XC.

246.Thus divines generally say, Opera Trinitatis ad extra sunt indivisa.

247.See Vol. I. page 291, 292.

248.See page185,187,322,324.

249.See Quest.lxxii.

250.See Quest. LXXXIX.

251.It is a rule in logic, A quatenus ad omne valet consequentia.

252.υπεριδων.

253.το γνωστον του Θεου.

254.See page266-268.

255.See I. Vol. 458, 459.

256.Vid. Bez. in loc.

257.εκκλησια.

258.The wordsεπι το αυτο,when used elsewhere, cannot be understood of the place where persons were met, but of the unanimity of those who were engaged in the same action; and therefore it is renderedSimul,in Actsiii. 1.and chap.iv. 26.

259.See his works, Vol. I. Book II. Page 405, & seq.

260.Κατ οικον.

261.See page432, & seq.

262.It may be observed, that though the learned author before-mentioned gives sufficient evidence, from the Fathers, that there were several places appropriated, and some erected, for divine worship, during the three first Centuries; and he thinks, that whether they were consecrated or no, there was a great degree of reverence paid to them, even at such times, when divine service was not performed in them: Yet he does not produce any proof for this out of the writings of the Fathers, in those Centuries; and it is impossible that he should, for from Eusebius’s account of this matter, it appears that the consecration of churches was first practised in the Fourth Century, [Vid. ejusd. Hist. Eccl. Lib. X. cap. 3.]As for the quotations that Mr. Mede brings from Chrysostom and Ambrose, to prove that reverence was paid to the churches in their times it must be observed, that they lived in the Fourth Century, in which churches being not only appropriated, but consecrated for public worship, it is no wonder to find the Fathers of that age expressing a reverence for them. Nevertheless, it is very evident, from the words of these Fathers here cited, that they intend thereby nothing else but a reverent behaviour, which ought to be expressed by those who come into the church to perform any act of divine worship; and this we are far from denying, whether the external rites of consecration be used or no. As for his quotation taken from Tertulian, who lived in the end of the Second Century it don’t prove that he thought that reverence ought to be expressed to the places of worship, but that the highest reverence ought to be used in the acts of worship, and particularly in prayer, which is an undoubted truth, whether we worship God in the church, or any where else.

263.ערה.

264.The word Church is of Greek derivation. Κυριακον is used by ancient authors for the place of public worship. The old word Kyroike, contracted into Kirk, and softened into church, is a compound of Κυριου οικος. It is of very extensive signification. Church is used generally in our version of the New Testament, for the Greek Εκκλησια.——The words Εκκλησια in the New, and קהל in the Old Testament, are synonymous. They both proceed from the same root קל, the voice. The meaning of each is assembly—any number of persons met, by previous appointment. The verb, in each language, from which the noun immediately proceeds, is, to call out, to call together, and the noun is that which is so called.It is, of course, no abuse of language to apply the word to any assembly, great or small, which meets for social or judiciary purposes. The character of the assembly is known from the connexion in which the word is used, and not from the word itself. In this latitude of application, the inspired writers of both Testaments made use of the words קהל and Εκκλησια.In the Old Testament, the former of these words is applied to a number of idolatrous women—bands of soldiers—the commonwealth of Israel—distinct worshipping congregations—a representative assembly—a council, and, I may add, to other assemblies of every description.1. The word קהל is used in Jer. xliv. 15. It is applied to a great number of idolatrous women, who, together with their husbands, persisted in their opposition to the command of God by the prophet Jeremiah. It is worthy of being remarked, that the Septuagint, in this instance, renders the word by Συναγωγη. Our translation renders it multitude.2. It signifies bands of soldiers. Ezek. xxvi. 7. These marched against Tyrus, under the direction of the tyrant Nebuchadnezzar king of Babylon. The Septuagint renders it, as above,synagogues, and the English translators,companies.3. The word (which, for the sake of the English reader, I shall write KEL,) is used for the whole commonwealth of Israel. That people, called by God, were bound together by a sacred ritual, and all were commanded to keep the passover. Exod. xii. 6. Our translation renders it the whole assembly, and in the Septuagint it is Παν το πληθος.4. It signifies distinct worshipping societies. Ps. xxvi. 12. In this verse, the Psalmist professes his resolution to honour the institutions of social worship. He had rather accompany the saints to the congregation, than sit in the society of the wicked, ver. 5. In both cases the same Hebrew word is used; the Septuagint use Εκκλησια, and the English translators, congregation. KEL, and Ecclesia, are, with equal propriety, applied to the hateful clubs of the wicked, and to the worshipping assemblies of the saints.5. The word is also applied to a representative assembly.———After the regular organization of the Israelitish commonwealth, although Moses transacted all public business with the chiefs, he is uniformly represented as speaking unto all Israel. This form of speech was not to be misunderstood by the Jews. They had not learned to deny that principle upon which the represented identify with the representative. Deut. xxix. 14, 15, 25. When Moses was about to give his last advice to the Hebrews, he summoned the KEL before him. Deut. xxxi. 30. In this instance, the word unquestionably signifies a representative body. My reasons for considering it so, are,1. The obvious meaning of the passage. Ver. 29. “Gather unto me all theeldersof your tribes—that I may speak these words intheirears.”—ver. 30. “And Moses spake in the ears of all the קהל—the words of this song.” The KEL of Israel are the elders and officers met together.2. It is impossible it can be otherwise. Moses could not speak in the ears of all Israel, except by representation. No human voice can extend over two millions of men.3. Upon the principle of representation Moses uniformly acted. He instructed the elders, and the elders commanded the people. Deut. xxvii. 1. “And Moses, with the elders of Israel, commanded the people.” Without multiplying texts, I refer the reader to Exod. xii. 3. “Speak unto all thecongregationof Israel”—verse 21. “Then Moses called for all theeldersof Israel.” Even in the most solemn acts of religion, the elders represented the whole congregation. Their hands were placed upon the head of the bullock which was offered to make atonement for the whole congregation. Lev. iv. 15. And that the reader may not be without an instance of the use of the word KEL, in the most abstract form which can exist upon the representative principle itself, I refer him to Gen. xxviii. 3. Here it is applied to a single individual. Higher than this, representation cannot be carried. Ver. 1. “Isaac called Jacob, and blessed him”—ver. 3. “That thou mayest be a KEL.” Jacob was a KEL, as the representative@ of a very numerous posterity.6. The word is used to signify a council—an assembly for deliberation and judgment. Gen. xlix. 6. The patriarch speaks of Simeon and Levi, these two are a KEL. It is, indeed, a representative one. Verse 7. “I will divide them in Jacob, and scatter them in Israel.” This could have been said of the two sons of Jacob, only as including their posterity.This KEL was however a council. They consulted and determined to destroy the Schechemites. The assembly was a conspiracy. The Septuagint renders the word by Συστασις.The KEL in which Job cried for redress, could not have been the church of Israel, but a court of Judicature. Job xxx. 28.Solomon, acquainted with the laws of Israel, must have referred to the power of Judicatures, in detecting crimes, when he spoke of the KEL, in Prov. xxvi. 26. and v. 14.The KEL, to which Ezekiel refers, xvi. 40. and xxiii. 45-47. cannot be mistaken. The prophet himself expressly says this KEL would sit in judgment, try, and decide, and execute the sentence, upon those who came before them, In these verses, the Septuagint renders the word by Οχλος, and our translation of it is company.By the law of God, regular courts of jurisprudence were established among the Israelites. In no instance was the whole body of the people to be judges. Deut. xvi. 18. The rulers in each city, the officers of justice, are uniformly called elders, and unto these elders met in council, is every case referred. He must be, indeed, little acquainted with the law given by Moses, who is ignorant of this fact. See Deut. xxi. xxii. and xxv. chapters.These elders met in council. To them the namePresbyterywas applied in latter times. Moses and the prophets use the names KEL and OD-EH. These words are used indiscriminately in the Old Testament. It is to be observed, that they are translated in the Septuagint, generally by ecclesia and synagoga. This phraseology is adopted in the New Testament. The New Testament writers use the Septuagint translation of the scriptures in their quotations from the Old Testament.Nehemiah summoned before the council the nobles and rulers who transgressed the law. Neh. v. 7. They exacted usury for their money, and are to be tried by the competent authorities. The word קהל, in this verse, we translate assembly, and the Septuagint reads Εκκλησια. Compare Numb. xxxv. 24, with Deut. xix. 12, and it will appear, that the congregation which judicially tried the man-slayer, is theEcclesiaof elders. See also Josh. xx. 4. “He shall declare his cause in the ears of theelders”—ver. 6. “And stand before thecongregationfor judgment.”The word Εκκλησια, in the New Testament, is not, any more than its correspondents in the Old, confined in its application to a popular assembly. It signifies a tumultuous mob, Acts xix. 32. and the city council, Acts xix. 39. This sense of the word is justified by the best Greek authors. Consult Passor, who quotes Demosthenes and Suidas, in defence of this application. Hence, the verb Επικαλεο is, in the middle and passive voices, to appeal from an inferior to a superior Judicatory. “Plutarch,” says Parkhurst, “several times applies the verb in the same view.” Acts xxv. 11, 12, 21, 25. See also Chap. xxvi. 32. and xxviii. 19.In the application of Ecclesia to the christian church, which is the most common use of it in the New Testament, it signifies the whole church militant—all the elect of God—private societies of believers—single organized congregations—several congregations united under a Presbytery—and churchrulersmet in Judicatory.1. The church militant is an Ecclesia. Matt. xvi. 18. and Acts ii. 47. “The Lord added to the church daily.”2. The whole body of elect and redeemed sinners. Eph. v. 25. “Christ also loved the church, and gave himself for it”—ver. 27. “That he might present it to himself a glorious church.”3. Two or three private Christians, met for prayer and conference, or living together in a family, are an Εκκλησια. Acts xiv. 23. “They had ordained them elders in every church.” The Ecclesia, or Church, existed prior to its organization, by the election and ordination of rulers. It existed, in this sense, even in private houses. Rom. xvi. 5. and Col. iv. 15.4. The word signifies an organized congregation. Acts xiv. 23. The Ecclesia did not cease to be one, when presbyters were ordained to teach and to rule in the congregation.5. The word is applied to several congregations regularly presbyterated. There is nothing to render this application improper. It is no abuse, in any language, of a generic term, to apply it to any collection of the individuals belonging to that genus, in a connexion which manifests the restriction. The church of Christ in Philadelphia, is all Christians in that city, although there should be one hundred congregations in it. The church in Corinth, is as intelligible a phrase as the church in the house of Nymphas—The church on earth, or, the church in glory. This application is not only just, but scriptural. The saints in Corinth were one Ecclesia. 1 Cor. i. 2. But in Corinth were several congregations. There were more Ecclesias than one, xiv. 34. Corinth was a city of great extent, wealth, and population. In it were several heathen temples, dedicated to different pagan divinities. There were upwards of a thousand prostitutes attending at the temple of Venus. In this city, Paul met with uncommon success in preaching the gospel. Here he abode nearly two years. Considering the rapidity with which the gospel was then spreading, attended with miraculous power, is it reasonable, that in Corinth there was yet but one congregation of professed Christians? In the present day, without any supernatural, or even uncommon success, it is not singular for a preacher, in a large city, to collect in a few years a congregation of religious professors. At the first sermon of Paul, numbers were converted. After this, the Lord informs him, he has “much people in this city.” Here were several pastors—public officers with a diversity of tongues, suited to the wants of the church; yet, when Paul wrote his epistle, all the congregations, although differing about the merits of their respective founders, are called one Ecclesia. In a similar sense is the word applied to the church at Ephesus, at Antioch, and Jerusalem.6. Εκκλησια is applied to anassemblyof elders. Matt. xviii. 17. The constitution of the Jewish courts is known. Each synagogue had its elders and officers. The inferior courts were subordinate to the Sanhedrim. Never were cases decided by the populace. Our Redeemer spoke in the common language of Judea. He referred to the synagogue court. When translated into Greek, what other name should be given to this Judicatory, than the one given, Ecclesia? There is no misunderstanding of this text, by one who impartially considers the connexion. There are in the church authorizedrulers, distinct from theruled. The rulers, and not the ruled, must ultimately determine controversies. To officers, was committed the power of the keys—the power of binding and loosing; and thisEcclesia, ver. 17., has the power ofbinding and loosing, ver. 18.—and it may consist even of two or three persons, ver. 20. The whole passage is a directory for the application of ecclesiastic power conferred upon church officers. Ch. xvi. 19. I shall close this note, by a quotation from the lectures of Dr. Campbell, of Aberdeen. It must appear extraordinary from the pen of such a scholar. “But in any intermediate sense between a single congregation and the whole community of Christians, not one instance can be brought of the application of the word Εκκλησια, in sacred writ. If any impartial hearer is not satisfied on this point, let him examine every passage in the New Testament, wherein the word we render church is to be found; let him canvas in the writings of the Old Testament every sentence wherein the correspondent word occurs, and if he find asingle passage, wherein it clearly means either the priest-hood, or the rulers of the nation, or any thing that can be called a church representative, let him fairly admit the distinction as scriptural and proper.”MC’LEOD’S CATECHISM.

The words Εκκλησια in the New, and קהל in the Old Testament, are synonymous. They both proceed from the same root קל, the voice. The meaning of each is assembly—any number of persons met, by previous appointment. The verb, in each language, from which the noun immediately proceeds, is, to call out, to call together, and the noun is that which is so called.

It is, of course, no abuse of language to apply the word to any assembly, great or small, which meets for social or judiciary purposes. The character of the assembly is known from the connexion in which the word is used, and not from the word itself. In this latitude of application, the inspired writers of both Testaments made use of the words קהל and Εκκλησια.

In the Old Testament, the former of these words is applied to a number of idolatrous women—bands of soldiers—the commonwealth of Israel—distinct worshipping congregations—a representative assembly—a council, and, I may add, to other assemblies of every description.

1. The word קהל is used in Jer. xliv. 15. It is applied to a great number of idolatrous women, who, together with their husbands, persisted in their opposition to the command of God by the prophet Jeremiah. It is worthy of being remarked, that the Septuagint, in this instance, renders the word by Συναγωγη. Our translation renders it multitude.

2. It signifies bands of soldiers. Ezek. xxvi. 7. These marched against Tyrus, under the direction of the tyrant Nebuchadnezzar king of Babylon. The Septuagint renders it, as above,synagogues, and the English translators,companies.

3. The word (which, for the sake of the English reader, I shall write KEL,) is used for the whole commonwealth of Israel. That people, called by God, were bound together by a sacred ritual, and all were commanded to keep the passover. Exod. xii. 6. Our translation renders it the whole assembly, and in the Septuagint it is Παν το πληθος.

4. It signifies distinct worshipping societies. Ps. xxvi. 12. In this verse, the Psalmist professes his resolution to honour the institutions of social worship. He had rather accompany the saints to the congregation, than sit in the society of the wicked, ver. 5. In both cases the same Hebrew word is used; the Septuagint use Εκκλησια, and the English translators, congregation. KEL, and Ecclesia, are, with equal propriety, applied to the hateful clubs of the wicked, and to the worshipping assemblies of the saints.

5. The word is also applied to a representative assembly.——

—After the regular organization of the Israelitish commonwealth, although Moses transacted all public business with the chiefs, he is uniformly represented as speaking unto all Israel. This form of speech was not to be misunderstood by the Jews. They had not learned to deny that principle upon which the represented identify with the representative. Deut. xxix. 14, 15, 25. When Moses was about to give his last advice to the Hebrews, he summoned the KEL before him. Deut. xxxi. 30. In this instance, the word unquestionably signifies a representative body. My reasons for considering it so, are,

1. The obvious meaning of the passage. Ver. 29. “Gather unto me all theeldersof your tribes—that I may speak these words intheirears.”—ver. 30. “And Moses spake in the ears of all the קהל—the words of this song.” The KEL of Israel are the elders and officers met together.

2. It is impossible it can be otherwise. Moses could not speak in the ears of all Israel, except by representation. No human voice can extend over two millions of men.

3. Upon the principle of representation Moses uniformly acted. He instructed the elders, and the elders commanded the people. Deut. xxvii. 1. “And Moses, with the elders of Israel, commanded the people.” Without multiplying texts, I refer the reader to Exod. xii. 3. “Speak unto all thecongregationof Israel”—verse 21. “Then Moses called for all theeldersof Israel.” Even in the most solemn acts of religion, the elders represented the whole congregation. Their hands were placed upon the head of the bullock which was offered to make atonement for the whole congregation. Lev. iv. 15. And that the reader may not be without an instance of the use of the word KEL, in the most abstract form which can exist upon the representative principle itself, I refer him to Gen. xxviii. 3. Here it is applied to a single individual. Higher than this, representation cannot be carried. Ver. 1. “Isaac called Jacob, and blessed him”—ver. 3. “That thou mayest be a KEL.” Jacob was a KEL, as the representative@ of a very numerous posterity.

6. The word is used to signify a council—an assembly for deliberation and judgment. Gen. xlix. 6. The patriarch speaks of Simeon and Levi, these two are a KEL. It is, indeed, a representative one. Verse 7. “I will divide them in Jacob, and scatter them in Israel.” This could have been said of the two sons of Jacob, only as including their posterity.

This KEL was however a council. They consulted and determined to destroy the Schechemites. The assembly was a conspiracy. The Septuagint renders the word by Συστασις.

The KEL in which Job cried for redress, could not have been the church of Israel, but a court of Judicature. Job xxx. 28.

Solomon, acquainted with the laws of Israel, must have referred to the power of Judicatures, in detecting crimes, when he spoke of the KEL, in Prov. xxvi. 26. and v. 14.

The KEL, to which Ezekiel refers, xvi. 40. and xxiii. 45-47. cannot be mistaken. The prophet himself expressly says this KEL would sit in judgment, try, and decide, and execute the sentence, upon those who came before them, In these verses, the Septuagint renders the word by Οχλος, and our translation of it is company.

By the law of God, regular courts of jurisprudence were established among the Israelites. In no instance was the whole body of the people to be judges. Deut. xvi. 18. The rulers in each city, the officers of justice, are uniformly called elders, and unto these elders met in council, is every case referred. He must be, indeed, little acquainted with the law given by Moses, who is ignorant of this fact. See Deut. xxi. xxii. and xxv. chapters.

These elders met in council. To them the namePresbyterywas applied in latter times. Moses and the prophets use the names KEL and OD-EH. These words are used indiscriminately in the Old Testament. It is to be observed, that they are translated in the Septuagint, generally by ecclesia and synagoga. This phraseology is adopted in the New Testament. The New Testament writers use the Septuagint translation of the scriptures in their quotations from the Old Testament.

Nehemiah summoned before the council the nobles and rulers who transgressed the law. Neh. v. 7. They exacted usury for their money, and are to be tried by the competent authorities. The word קהל, in this verse, we translate assembly, and the Septuagint reads Εκκλησια. Compare Numb. xxxv. 24, with Deut. xix. 12, and it will appear, that the congregation which judicially tried the man-slayer, is theEcclesiaof elders. See also Josh. xx. 4. “He shall declare his cause in the ears of theelders”—ver. 6. “And stand before thecongregationfor judgment.”

The word Εκκλησια, in the New Testament, is not, any more than its correspondents in the Old, confined in its application to a popular assembly. It signifies a tumultuous mob, Acts xix. 32. and the city council, Acts xix. 39. This sense of the word is justified by the best Greek authors. Consult Passor, who quotes Demosthenes and Suidas, in defence of this application. Hence, the verb Επικαλεο is, in the middle and passive voices, to appeal from an inferior to a superior Judicatory. “Plutarch,” says Parkhurst, “several times applies the verb in the same view.” Acts xxv. 11, 12, 21, 25. See also Chap. xxvi. 32. and xxviii. 19.

In the application of Ecclesia to the christian church, which is the most common use of it in the New Testament, it signifies the whole church militant—all the elect of God—private societies of believers—single organized congregations—several congregations united under a Presbytery—and churchrulersmet in Judicatory.

1. The church militant is an Ecclesia. Matt. xvi. 18. and Acts ii. 47. “The Lord added to the church daily.”

2. The whole body of elect and redeemed sinners. Eph. v. 25. “Christ also loved the church, and gave himself for it”—ver. 27. “That he might present it to himself a glorious church.”

3. Two or three private Christians, met for prayer and conference, or living together in a family, are an Εκκλησια. Acts xiv. 23. “They had ordained them elders in every church.” The Ecclesia, or Church, existed prior to its organization, by the election and ordination of rulers. It existed, in this sense, even in private houses. Rom. xvi. 5. and Col. iv. 15.

4. The word signifies an organized congregation. Acts xiv. 23. The Ecclesia did not cease to be one, when presbyters were ordained to teach and to rule in the congregation.

5. The word is applied to several congregations regularly presbyterated. There is nothing to render this application improper. It is no abuse, in any language, of a generic term, to apply it to any collection of the individuals belonging to that genus, in a connexion which manifests the restriction. The church of Christ in Philadelphia, is all Christians in that city, although there should be one hundred congregations in it. The church in Corinth, is as intelligible a phrase as the church in the house of Nymphas—The church on earth, or, the church in glory. This application is not only just, but scriptural. The saints in Corinth were one Ecclesia. 1 Cor. i. 2. But in Corinth were several congregations. There were more Ecclesias than one, xiv. 34. Corinth was a city of great extent, wealth, and population. In it were several heathen temples, dedicated to different pagan divinities. There were upwards of a thousand prostitutes attending at the temple of Venus. In this city, Paul met with uncommon success in preaching the gospel. Here he abode nearly two years. Considering the rapidity with which the gospel was then spreading, attended with miraculous power, is it reasonable, that in Corinth there was yet but one congregation of professed Christians? In the present day, without any supernatural, or even uncommon success, it is not singular for a preacher, in a large city, to collect in a few years a congregation of religious professors. At the first sermon of Paul, numbers were converted. After this, the Lord informs him, he has “much people in this city.” Here were several pastors—public officers with a diversity of tongues, suited to the wants of the church; yet, when Paul wrote his epistle, all the congregations, although differing about the merits of their respective founders, are called one Ecclesia. In a similar sense is the word applied to the church at Ephesus, at Antioch, and Jerusalem.

6. Εκκλησια is applied to anassemblyof elders. Matt. xviii. 17. The constitution of the Jewish courts is known. Each synagogue had its elders and officers. The inferior courts were subordinate to the Sanhedrim. Never were cases decided by the populace. Our Redeemer spoke in the common language of Judea. He referred to the synagogue court. When translated into Greek, what other name should be given to this Judicatory, than the one given, Ecclesia? There is no misunderstanding of this text, by one who impartially considers the connexion. There are in the church authorizedrulers, distinct from theruled. The rulers, and not the ruled, must ultimately determine controversies. To officers, was committed the power of the keys—the power of binding and loosing; and thisEcclesia, ver. 17., has the power ofbinding and loosing, ver. 18.—and it may consist even of two or three persons, ver. 20. The whole passage is a directory for the application of ecclesiastic power conferred upon church officers. Ch. xvi. 19. I shall close this note, by a quotation from the lectures of Dr. Campbell, of Aberdeen. It must appear extraordinary from the pen of such a scholar. “But in any intermediate sense between a single congregation and the whole community of Christians, not one instance can be brought of the application of the word Εκκλησια, in sacred writ. If any impartial hearer is not satisfied on this point, let him examine every passage in the New Testament, wherein the word we render church is to be found; let him canvas in the writings of the Old Testament every sentence wherein the correspondent word occurs, and if he find asingle passage, wherein it clearly means either the priest-hood, or the rulers of the nation, or any thing that can be called a church representative, let him fairly admit the distinction as scriptural and proper.”

MC’LEOD’S CATECHISM.

265.The Papists, indeed, pretend that there is no other church in the world, but that which they style catholic and visible, of which the bishop of Rome is the head; but we may say, in answer to this vain boast, as it is said concerning the church in Sardis, in Rev.iii.1.Thou hast a name that thou livest, and art dead.Protestants, though they speak oftentimes of the visible church as one, yet they don’t deny but that there are many particular churches contained in it. See the assembly’s Confession of faith, chap. 25. § 4.

266.Vid. Cypr. de Laps. cap. 1. § 13.

267.See his Works, Vol. I. page 924, 925.

268.These were calledבטלניםOtiosi. See Lightfoot’s Works, Vol. I. page 610-613. & Vitring. de Synag. Vet. page 530, & seq. And Lightfoot says, from one of the Talmuds, that there were no less than 460 synagogues in Jerusalem, Vol. I page 363, 370. and that the land was full of them; in which they met every Sabbath, and some other days of the week.

269.See more of this in those pages of Lightfoot before referred to.

270.Προσευχαι,Proseuchæ. Ευκτηρια, προσευκτηρια,Oratoria.

271.See Mede’s Works, Vol. I. Book I. Disc. 8.

272.See Vol. I. page 608.

273.Εν τη προσυεχη του Θεου,in proseucha Dei.

274.See Lightfoot on Actsii.5. Vol. I. page 751, 752.

275.See Quest. CLXX. CLXXIV.

276.Imperium in imperio.

277.Αυτοκατακριτος.

278.The former of these Jewish writers callנדוי Niddui;the latter they callחרם Cherem,orשמתא Scammatha,and was performed with several execrations, by which they, as it were, bound them over to suffer both temporal and eternal punishments. See Lightfoot’s Horæ Hebr. & Talmud. in 1 Cor.v.5.

279.See more on this subject in Vitringa de Synagog. Vet. Pag. 745. and also the form used, and the instrument drawn up, when a person was excommunicated and anathematized, in Selden de jure Nat. & Gent. Lib. IV. cap. 7. and Buxt. Lex. Talm. in voce CHEREM.

280.See an account of the manner of their excommunication, and the curse denounced against them at that time, and the first cause of it, taken from Josephus, and other Jewish writers, in Lightfoot’s Works, Vol. II. Pag. 538-540. and Vol. I. Pag. 599.

281.Vid. Tert. Apol. cap. 39.Summum futuri judicii præjudicium.

282.Vid. Cypr. de Orat. Dom.Timendum est, & orandum, ne dum quis abstentus separatur a Christi corpore, procul remaneat a salute.

283.Vid. Cave’s Prim. Christ. Part. III. cap. 5.

284.Justin Martyr tells the Jews, (Vid. ejusd. Colloq. cum Tryph.) that the church, in his time, had the gift of prophecy; which Eusebius (in Hist. Eccles. Lib. IV. cap. 17.) takes notice of, and, doubtless believed it to be true in fact, though it be very much questioned whether there were any such thing in the fourth century, in which he lived. Gregory Nyssen, and Basil, who lived a little after Eusebius, assert, that there were many miracles wrought in the third century, by Gregory of Neo-cesarea, for which reason he is called Thaumaturgus; though it is not improbable that they might be imposed on in some things, which they relate concerning him, especially when they compare him with the apostles, and ancient prophets, not excepting Moses himself in this respect; and, it is certain, many things are related, of his miracles, which seem too fabulous to obtain credit; yet there is ground enough, from all that they say, to suppose that he wrought some, and that therefore, in his time, they were not wholly ceased. (Vid. Greg. Nyss. in cit. Greg. Thaum. and Basil de Sp. Sanct. cap. 29.) And Origen affirms, that, in his time, the Christians had a power to perform many miraculous cures, and to foretell things to come, (Vid. Lib. I. contr. Cels.)Και ετι ιχνη του αγιου εκεινου Πνευματος παρα χριστιανοις σωζεται εξεπαδουσι δαιμονας και πολλας ιασεισ επιτελουσι και ορωσι τινα κατα το βουλημα του λογου περι μελλοτνων..If this had not been true, Celsus, who wanted neither malice, nor a will to oppose, would certainly have detected the fallacy. And Tertullian, (Vid. Apologet. cap. 23.) appeals to it for the proof of the Christian religion, offering to lay his life and reputation at stake, if the Christians, when publicly calling upon God, did not cure those who were possessed with devils.

285.“The Αποστολος is an extraordinary ambassador of Christ. He was commissioned for extraordinary purposes. Like the generals of a victorious army, the apostles exercised, in the name of their King, authority throughout all parts of the vanquished empire, until the regular magistracy was organized and fully settled. They have no successors in this respect. The presbyter is fully competent to all ordinary administrations. In relation to such cases, the apostles themselves are no more than presbyters. 1 Pet. v. 1.Church government is subordinate to evangelic doctrine. The power given to the apostles, was intended solely for subserviency to their preaching. 2 Cor. xiii. 8.Teachingis thehighest dignityin the church, because it is the most useful and laborious service. Preaching was the principal work of the apostles. The ambition of prelates has inverted this divine order. Preaching is the meanest service in the popish and episcopal churches. It is merely subservient to the government of bishops and of popes. The bishops exalt the mean above the end. Government is, with them, the principal part of religion. To be in power is more dignified than to edify.Apostolic authority was founded upon apostolic gifts. God was the author of both, and both were subservient to teaching. None can pretend to a succession of apostolic power, without a succession of the gifts which qualified for it.The evangelists were extraordinary ministers. As ordained presbyters, they exercised the ordinary power of the pastor. 1 Tim. iv. 14. Their principal work was teaching, and organizing churches, by apostolic direction. The ordinary ministers stood in need of this assistance. They had not, as yet, the New Testament revelation in writing. The evangelists, in part, supplied this defect. Timothy would have been, to the churches which he visited, what the epistles sent to him by Paul, are to us—a directory upon which we may depend.Επισκοπος is a name of office. It is borrowed from the synagogue חזן, (Chazan,overseer.) Maimonides de Sanhed. Cap. 4. describes him, as ‘the presbyter who labours in word and doctrine.’ Bishop and presbyter, or, as our translation sometimes reads, overseers and elders, are different names of the same officer. Acts xx. 17-28. Presbyter is expressive of the authority, and episcopos, of the duty, of the pastor.The angel of the church is analogous to the SELIH-JEBUR of the synagogue. The שליח צבור was the minister whose office it was publicly to read and explain the law and the prophets. The duties of the christian minister may be known, by the names given to him in the scriptures. The names which are divinely given to men, are always expressive of some important article of their conduct and character.Presbyteris a term of power, and points out theruler;pastorpoints out a publicpurveyorof spiritual provisions for the church;bishop, the spiritualinspectorof the state of the congregation;teacher, the publicinstructorof the congregation; andangel, themessengerof God to men. All these characters unite in the minister of the gospel. By each of these names is he known in the scriptures.Διακοηος, and its parent Greek verb, are derived from the Hebrew כהן, to minister. Diaconos, isone who renders a service. It is applied, in the New Testament, to the Redeemer himself. Rom. xv. 8.—To any religious worshipper. John xii. 26.—To women useful in religious concerns. Rom. xvi. 1.—To civil rulers. Rom. xiii. 4.—To all ministers of religion, whether extraordinary as apostles, or ordinary pastors. 1 Cor. iii. 5. Acts i. 14. Col. i. 7.Every person, public or private, male or female, who renders any service to another, is adeacon. But, besides this general use of the word, it is aterm of office, in the church.”M’Leod’s Eccl. Cat.

Church government is subordinate to evangelic doctrine. The power given to the apostles, was intended solely for subserviency to their preaching. 2 Cor. xiii. 8.Teachingis thehighest dignityin the church, because it is the most useful and laborious service. Preaching was the principal work of the apostles. The ambition of prelates has inverted this divine order. Preaching is the meanest service in the popish and episcopal churches. It is merely subservient to the government of bishops and of popes. The bishops exalt the mean above the end. Government is, with them, the principal part of religion. To be in power is more dignified than to edify.

Apostolic authority was founded upon apostolic gifts. God was the author of both, and both were subservient to teaching. None can pretend to a succession of apostolic power, without a succession of the gifts which qualified for it.

The evangelists were extraordinary ministers. As ordained presbyters, they exercised the ordinary power of the pastor. 1 Tim. iv. 14. Their principal work was teaching, and organizing churches, by apostolic direction. The ordinary ministers stood in need of this assistance. They had not, as yet, the New Testament revelation in writing. The evangelists, in part, supplied this defect. Timothy would have been, to the churches which he visited, what the epistles sent to him by Paul, are to us—a directory upon which we may depend.

Επισκοπος is a name of office. It is borrowed from the synagogue חזן, (Chazan,overseer.) Maimonides de Sanhed. Cap. 4. describes him, as ‘the presbyter who labours in word and doctrine.’ Bishop and presbyter, or, as our translation sometimes reads, overseers and elders, are different names of the same officer. Acts xx. 17-28. Presbyter is expressive of the authority, and episcopos, of the duty, of the pastor.

The angel of the church is analogous to the SELIH-JEBUR of the synagogue. The שליח צבור was the minister whose office it was publicly to read and explain the law and the prophets. The duties of the christian minister may be known, by the names given to him in the scriptures. The names which are divinely given to men, are always expressive of some important article of their conduct and character.Presbyteris a term of power, and points out theruler;pastorpoints out a publicpurveyorof spiritual provisions for the church;bishop, the spiritualinspectorof the state of the congregation;teacher, the publicinstructorof the congregation; andangel, themessengerof God to men. All these characters unite in the minister of the gospel. By each of these names is he known in the scriptures.

Διακοηος, and its parent Greek verb, are derived from the Hebrew כהן, to minister. Diaconos, isone who renders a service. It is applied, in the New Testament, to the Redeemer himself. Rom. xv. 8.—To any religious worshipper. John xii. 26.—To women useful in religious concerns. Rom. xvi. 1.—To civil rulers. Rom. xiii. 4.—To all ministers of religion, whether extraordinary as apostles, or ordinary pastors. 1 Cor. iii. 5. Acts i. 14. Col. i. 7.

Every person, public or private, male or female, who renders any service to another, is adeacon. But, besides this general use of the word, it is aterm of office, in the church.”

M’Leod’s Eccl. Cat.

286.See Quest.clviii. clix.

287.συμπρεσβυτερας.

288.επισκοπουντες.

289.Legatus.

290.See Calderwood Altar. Damsc. Jameson’s fundamentals of the hierarchy examined; Forrester’s hierarchical bishop’s claim, &c. and Clarkson’s no evidence for diocesan churches; and his diocesan churches not yet discovered, &c.

291.See Clarkson’s primitive episcopacy, chap. 7. in which he observes, that it was decreed, by some councils, that they should continue in this state of probation, at least, two or three years; and that Augustin continued so long a Catechumen, as appears from the account that Father gives of his age, when converted to Christianity, and afterwards received into the church by Ambrose.

292.See Primitive Episcopacy, Page 189-197.

293.See Clarkson’s Primitive Episcopacy, chap. 8. in which he refers to several places, in the writings of that excellent Father, to the same purpose.

294.See Stillingfleet Iren. Page 276.

295.“More thanfourteen hundred years agothe superiority of the Prelates to Presbyters was attacked, in the most direct and open manner, as having no authority from our Lord Jesus Christ. The banner of opposition was raised not by a mean and obscure declaimer; but by a most consummate Theologian. ‘By one who, in the judgment of Erasmus, was, without controversy by far the most learned and most eloquent of all the Christians; and the prince of Christian Divines.’[296]—By the illustrious Jerome.[297]Thus he lays down bothdoctrineandfactrelative to the government of the church, in his commentary on Titus i. 5.That thou shouldest ordain Presbyters in every city, as I had appointed thee.[298]—What sort of Presbyters ought to be ordained he shows afterwards,—If any be blameless, the husband of one wife, &c. and then adds,for a bishop must be blameless as the steward of God, &c. APresbyter, therefore, is thesameas aBishop: and before there were,by the instigation of the devil, parties in religion; and it was said among different people,I am of Paul, and I of Apollos, and I of Cephas, the churches were governed bythe joint counsel of the Presbyters. Butafterwards, when every one accounted those whom he baptized as belonging to himself and not to Christ, it wasdecreed throughout the whole world, that one, chosen from among the Presbyters, should be put over the rest, and that the whole care of the church should be committed to him, and the seeds of schisms taken away.“Should any one think that this is my private opinion, and not the doctrine of the scriptures, let him read the words of the apostles in his epistle to the Philippians; ‘Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons,’ &c. Philippi, is asinglecity of Macedonia; and certainly in one city there could not beseveral bishopsas they are now styled; but as they, at that time, called the very same persons bishops whom they called Presbyters, the Apostle has spoken without distinction of bishops as Presbyters.“Should this matter yet appear doubtful to any one, unless it be proved by an additional testimony; it is written in the acts of the Apostles, that when Paul had come to Miletum, he sent to Ephesus and called the Presbyters of that church, and among other things said to them, ‘take heed to yourselves and to all the flock in which the Holy Spirit hath made you Bishops.’ Take particular notice, that calling thePresbytersof the single city of Ephesus, he afterwards names the same personsBishops.” After further quotations from the epistle to the Hebrews, and from Peter, he proceeds: “Our intention in these remarks is to show that, among the ancients,Presbyters and Bishops wereTHE VERY SAME. But thatBY LITTLE AND LITTLE, that the plants of dissensions might be plucked up, the whole concern was devolved upon an individual. As the Presbyters, therefore,KNOWthat they are subjected,BY THE CUSTOM OF THE CHURCH, to him who is set over them; so let the Bishops know, that they are greater than PresbytersMORE BY CUSTOM, than byANY REAL APPOINTMENTofCHRIST.”He pursues the same argument, with great point, in his famous Epistle to Evagrius, asserting and proving from the Scriptures, that in the beginning and during the Apostles’ days, a Bishop and a Presbyter were the same thing. He then goes on: “As to the fact, thatAFTERWARDS, one wasELECTEDto preside over the rest, this was done as a remedy against schism; lest every one drawing his proselytes to himself, should rend the church of Christ. For even at Alexandria, from the Evangelist Mark to the Bishops Heraclas and Dionysius, the Presbyters always chose one of their number, placed him in a superior station, and gave him the title of Bishop: in the same manner as if an army shouldMAKEan emperor; or the deacons should choose from among themselves, one whom they knew to be particularly active, and should call himARCH-DEACON. For, excepting ordination, what is done by a Bishop, which may not be done by a Presbyter? Nor is it to be supposed, that the church should be one thing at Rome, and another in all the world besides. Both France and Britain, and Africa, and Persia, and the East, and India, and all the barbarous nations worship one Christ, observe one rule of truth. If you demand authority, the globe is greater than a city. Wherever a Bishop shall be found, whether a Rome, or Eugubium, or Constantinople, or Rhegium, or Alexandria, or Tanis, he has the same pretensions, the same priesthood.”[299]Here is an account of the origin and progress of Episcopacy, by a Father whom the Episcopalians themselves admit to have been the most able and learned man of his age; and how contradictory it is to their own account, the reader will be at no loss to perceive, when he shall have followed us through an analysis of its several parts.1.Jeromeexpressly denies the superiority of Bishops to Presbyters, bydivine right. To prove his assertion on this head, he goes directly to the scriptures; and argues, as the advocates of parity do, from the interchangeable titles of Bishop and Presbyters; from thedirectionsgiven to them without the least intimation of difference in their authority; and from thepowersof Presbyters, undisputed in his day.2.Jeromestates it as anhistorical fact, that, in the original constitution of the church, before the devil had as much influence as he acquired afterwards,the churches were governed by the joint counsels of the Presbyters.3.Jeromestates it as anhistorical fact, that this government of the churches,by Presbyters alone, continued until, for the avoiding of scandalous quarrels and schisms, it was thought expedient toalterit. “Afterwards,” says he, “when every one accounted those whom he baptized as belonging to himself, and not to Christ, it wasdecreed throughout the whole world, that one, chosen from among the Presbyters, should be put over the rest, and that the whole care of the church should be committed to him.”4.Jeromestates it as anhistorical fact, that this change in the government of the church—this creation of a superior order of ministers, took place, not at once, butby degrees—“Paulatim,” says he, “by little and little.” The precise date on which this innovation upon primitive ordercommenced, he does not mention; but he says positively, that it did not take place till the factious spirit of the Corinthians had spread itself in different countries, to an alarming extent. “In populis,” is his expression. Assuredly, this was not the work of a day. It had not been accomplished when the apostolic epistles were written, because Jerome appeals to these for proof that the churches were then governed by the joint counsels of Presbyters; and it is incredible that such ruinous dissensions, had they existed, should not have been noticed in letters to others beside the Corinthians. The disease indeed, was of a nature to spread rapidly; but still it must have time to travel. With all the zeal of Satan himself, and of a parcel of wicked or foolish clergymen to help him, it could not march from people to people, and clime to clime, but in a course of years. If Episcopacy was theapostoliccure for schism, the contagion must have smitten the nations like a flash of lightning. This would have been quite as extraordinary as an instantaneous change of government:—No: the progress of the mischief was gradual, and so, according to Jerome, was the progress of theremedywhich the wisdom of the times devised.[300]We agree with them, who think that the experiment introduced more evil than it banished.5.Jeromestates ashistorical facts, that the elevation of one Presbyter over the others, was ahuman contrivance; was notimposedby authority, butcrept in by custom;—and that the Presbyters of his day,knewthis very well.As, therefore, says he,the PresbytersKNOWthat they are subjected to their superior byCUSTOM,so let the bishops know that they are above the Presbyters, rather by theCUSTOM OF THE CHURCH,than by the Lord’s appointment.6.Jeromestates it as anhistorical fact, that the first bishops were made by thePresbyters themselves; and consequently they could neither have, nor communicate any authority above that of Presbyters. “Afterwards,” says he, “to prevent schism, one waselectedto preside over the rest.” Elected and commissioned by whom? By thePresbyters: for he immediately gives you a broad fact which it is impossible to explain away. “At Alexandria,” he tells you, “from the evangelist Mark to the Bishops Heraclas and Dionysius,” i.e. till about the middle of the third century, “the Presbytersalways choseone of their number, ”placed him in a superior station, and gave him the title ofBishop.“Christian’s Magazine.

Thus he lays down bothdoctrineandfactrelative to the government of the church, in his commentary on Titus i. 5.

That thou shouldest ordain Presbyters in every city, as I had appointed thee.[298]—What sort of Presbyters ought to be ordained he shows afterwards,—If any be blameless, the husband of one wife, &c. and then adds,for a bishop must be blameless as the steward of God, &c. APresbyter, therefore, is thesameas aBishop: and before there were,by the instigation of the devil, parties in religion; and it was said among different people,I am of Paul, and I of Apollos, and I of Cephas, the churches were governed bythe joint counsel of the Presbyters. Butafterwards, when every one accounted those whom he baptized as belonging to himself and not to Christ, it wasdecreed throughout the whole world, that one, chosen from among the Presbyters, should be put over the rest, and that the whole care of the church should be committed to him, and the seeds of schisms taken away.

“Should any one think that this is my private opinion, and not the doctrine of the scriptures, let him read the words of the apostles in his epistle to the Philippians; ‘Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons,’ &c. Philippi, is asinglecity of Macedonia; and certainly in one city there could not beseveral bishopsas they are now styled; but as they, at that time, called the very same persons bishops whom they called Presbyters, the Apostle has spoken without distinction of bishops as Presbyters.

“Should this matter yet appear doubtful to any one, unless it be proved by an additional testimony; it is written in the acts of the Apostles, that when Paul had come to Miletum, he sent to Ephesus and called the Presbyters of that church, and among other things said to them, ‘take heed to yourselves and to all the flock in which the Holy Spirit hath made you Bishops.’ Take particular notice, that calling thePresbytersof the single city of Ephesus, he afterwards names the same personsBishops.” After further quotations from the epistle to the Hebrews, and from Peter, he proceeds: “Our intention in these remarks is to show that, among the ancients,Presbyters and Bishops wereTHE VERY SAME. But thatBY LITTLE AND LITTLE, that the plants of dissensions might be plucked up, the whole concern was devolved upon an individual. As the Presbyters, therefore,KNOWthat they are subjected,BY THE CUSTOM OF THE CHURCH, to him who is set over them; so let the Bishops know, that they are greater than PresbytersMORE BY CUSTOM, than byANY REAL APPOINTMENTofCHRIST.”

He pursues the same argument, with great point, in his famous Epistle to Evagrius, asserting and proving from the Scriptures, that in the beginning and during the Apostles’ days, a Bishop and a Presbyter were the same thing. He then goes on: “As to the fact, thatAFTERWARDS, one wasELECTEDto preside over the rest, this was done as a remedy against schism; lest every one drawing his proselytes to himself, should rend the church of Christ. For even at Alexandria, from the Evangelist Mark to the Bishops Heraclas and Dionysius, the Presbyters always chose one of their number, placed him in a superior station, and gave him the title of Bishop: in the same manner as if an army shouldMAKEan emperor; or the deacons should choose from among themselves, one whom they knew to be particularly active, and should call himARCH-DEACON. For, excepting ordination, what is done by a Bishop, which may not be done by a Presbyter? Nor is it to be supposed, that the church should be one thing at Rome, and another in all the world besides. Both France and Britain, and Africa, and Persia, and the East, and India, and all the barbarous nations worship one Christ, observe one rule of truth. If you demand authority, the globe is greater than a city. Wherever a Bishop shall be found, whether a Rome, or Eugubium, or Constantinople, or Rhegium, or Alexandria, or Tanis, he has the same pretensions, the same priesthood.”[299]

Here is an account of the origin and progress of Episcopacy, by a Father whom the Episcopalians themselves admit to have been the most able and learned man of his age; and how contradictory it is to their own account, the reader will be at no loss to perceive, when he shall have followed us through an analysis of its several parts.

1.Jeromeexpressly denies the superiority of Bishops to Presbyters, bydivine right. To prove his assertion on this head, he goes directly to the scriptures; and argues, as the advocates of parity do, from the interchangeable titles of Bishop and Presbyters; from thedirectionsgiven to them without the least intimation of difference in their authority; and from thepowersof Presbyters, undisputed in his day.

2.Jeromestates it as anhistorical fact, that, in the original constitution of the church, before the devil had as much influence as he acquired afterwards,the churches were governed by the joint counsels of the Presbyters.

3.Jeromestates it as anhistorical fact, that this government of the churches,by Presbyters alone, continued until, for the avoiding of scandalous quarrels and schisms, it was thought expedient toalterit. “Afterwards,” says he, “when every one accounted those whom he baptized as belonging to himself, and not to Christ, it wasdecreed throughout the whole world, that one, chosen from among the Presbyters, should be put over the rest, and that the whole care of the church should be committed to him.”

4.Jeromestates it as anhistorical fact, that this change in the government of the church—this creation of a superior order of ministers, took place, not at once, butby degrees—“Paulatim,” says he, “by little and little.” The precise date on which this innovation upon primitive ordercommenced, he does not mention; but he says positively, that it did not take place till the factious spirit of the Corinthians had spread itself in different countries, to an alarming extent. “In populis,” is his expression. Assuredly, this was not the work of a day. It had not been accomplished when the apostolic epistles were written, because Jerome appeals to these for proof that the churches were then governed by the joint counsels of Presbyters; and it is incredible that such ruinous dissensions, had they existed, should not have been noticed in letters to others beside the Corinthians. The disease indeed, was of a nature to spread rapidly; but still it must have time to travel. With all the zeal of Satan himself, and of a parcel of wicked or foolish clergymen to help him, it could not march from people to people, and clime to clime, but in a course of years. If Episcopacy was theapostoliccure for schism, the contagion must have smitten the nations like a flash of lightning. This would have been quite as extraordinary as an instantaneous change of government:—No: the progress of the mischief was gradual, and so, according to Jerome, was the progress of theremedywhich the wisdom of the times devised.[300]We agree with them, who think that the experiment introduced more evil than it banished.

5.Jeromestates ashistorical facts, that the elevation of one Presbyter over the others, was ahuman contrivance; was notimposedby authority, butcrept in by custom;—and that the Presbyters of his day,knewthis very well.As, therefore, says he,the PresbytersKNOWthat they are subjected to their superior byCUSTOM,so let the bishops know that they are above the Presbyters, rather by theCUSTOM OF THE CHURCH,than by the Lord’s appointment.

6.Jeromestates it as anhistorical fact, that the first bishops were made by thePresbyters themselves; and consequently they could neither have, nor communicate any authority above that of Presbyters. “Afterwards,” says he, “to prevent schism, one waselectedto preside over the rest.” Elected and commissioned by whom? By thePresbyters: for he immediately gives you a broad fact which it is impossible to explain away. “At Alexandria,” he tells you, “from the evangelist Mark to the Bishops Heraclas and Dionysius,” i.e. till about the middle of the third century, “the Presbytersalways choseone of their number, ”placed him in a superior station, and gave him the title ofBishop.“

Christian’s Magazine.

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