OUTLINES 
 
 OF THE 
 
 CHRISTIAN 
 MINIS TR Y 
 
 WORDSWORTH
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 LOS ANGELES 
 
 GIFT OF 
 
 H. D. Kirsdman
 
 THE 
 
 CHRISTIAN MINISTRY.
 
 LONDON : PRINTED BY 
 
 SPOTTISWOODE AND CO., NEW-STREET SQUAHtt 
 AND PARLIAMENT STREET
 
 THE OUTLINES 
 
 OF THE 
 
 CHRISTIAN MINISTRY 
 
 DELINEA TED 
 
 AND BROUGHT TO THE TEST OF REASON, HOLY SCRIPTURE, HISTORY, 
 
 AND EXPERIENCE; WITH A VIEW TO THE RECONCILIATION OF 
 
 EXISTING DIFFERENCES CONCERNING IT, ESPECIALLY 
 
 BETWEEN PRESBYTERIANS AND EPISCOPALIANS. 
 
 BY 
 
 CHARLES /WORDSWORTH, D.C.L. 
 L- - 
 
 BISHOP OF S. ANDREWS, 
 
 FELLOW OF WINCHESTER COLLEGE. 
 
 LONDON : 
 
 LONGMANS, GREEN, AND CO. 
 1872. 
 
 All rights reserved.
 
 TO 
 
 MY FELLOW-LABOURERS FROM SCOTLAND IN THE 
 
 WORK OF REVISING THE AUTHORISED 
 
 VERSION OF THE NEW TESTAMENT 
 
 THE FOLLOWING LECTURES ARE INSCRIBED, 
 
 IN TOKEN OF SINCERE ESTEEM AND AFFECTION, 
 
 AND IN FULL ASSURANCE THAT 
 
 HOWEVER THEY MAY SEE CAUSE TO DISSENT FROM THE 
 
 ARGUMENTS THEREIN MAINTAINED, 
 
 THEY NEVERTHELESS DESIRE, 
 
 EVEN AS I DO, 
 TO FULFIL THE PROPHETICAL INJUNCTION 
 
 'LOVE THE TRUTH AND PEACE' 
 (Zech. viii. 19).
 
 THE FOLLOWING LECTURES were written as they 
 now appear, about three years ago ; and they were 
 intended to have been delivered in the principal 
 cities and towns of Scotland, especially at the seats 
 of our four universities Edinburgh, Glasgow, Aber- 
 deen, and St. Andrews. Several reasons, both of a 
 public and private nature, concurred at the time to 
 prevent the accomplishment of this design ; and it is 
 not improbable that the publication would have been 
 indefinitely postponed, or even abandoned altogether, 
 had not the perusal of Professor Lightfoot's masterly 
 dissertation l on ' the Christian Ministry,' (which, 
 though it came out first in 1868, I did not happen to 
 see till quite recently), revived my interest in the 
 subject, and confirmed me in the conclusions at which 
 I had arrived. My first impulse, on reading that 
 
 1 Appended to his edition of St. Paul's Epistle to the Philippians.
 
 viii PREFACE. 
 
 essay, was to apply to the Professor with a request 
 that he would allow it to be reprinted apart from the 
 volume to which it belongs, with the view to its being 
 used as a text-book by students of presbyterian 
 denominations, as well as by ourselves ; not as 
 though I concurred or expected Presbyterians to 
 concur in the representation of every particular 
 point exactly as it there stands, but because I re- 
 garded it and ventured to hope that their learned 
 divines and theological professors ' would also re- 
 gard it as, on the whole, an admirably competent 
 and fair discussion of the important subject with 
 which it deals. In short, I entertained the idea that 
 the critical and, so to speak, scientific spirit of the Pro- 
 fessor's essay entirely in harmony, as it is, with the 
 
 1 When the above was written, I Presbyterians who do not see weak- 
 had not read Principal Tulloch's nesses in their own system arising 
 article in the 'Contemporary Re- from the disuse of episcopacy,' p. 
 view ' for the present month ( Janu- 236, I hail the statement as affording 
 ary 1872), ' On the English and the very basis we require for a 
 Scotch Churches,' nor was I aware mutual understanding ; and I re- 
 that he had spoken of Professor ciprocate it by expressing my own 
 Lightfoot's Dissertation in terms belief, that there are few wise Epis- 
 virtually the same as I have used. copalians who do not see elements 
 It give* me sincere pleasure to be of strength in the presbyterian system 
 able to anticipate his concurrence in which are wanting to their own. See 
 the recommendation of it which I also the statement of Dr. P. C. 
 have expressed above. And when Campbell, Principal of the Univer- 
 he admits, as he does in that same sity of Aberdeen, quoted below, p. 
 article, that now ' there are few wise 92, note.
 
 PREFACE. ix 
 
 most advanced scholarship of the present day its 
 thoroughly accurate and profound research, its calm 
 judicial tone, and above all, its transparent impar- 
 tiality leading the writer to distrust conclusions in 
 favour of his own clerical position, rather than the 
 contrary would suffice to recommend it to all who 
 desire to find some common ground, upon which the 
 advocates of episcopacy and presbyterianism may 
 look for the reconciliation of their mutual differences. 
 This, as I have said, was my first impression ; but 
 when I turned to my own MS. and began to compare 
 it with the dissertation in question, without any 
 undue predilection, I trust, for my own performance, I 
 could not but see that, however inferior the latter 
 might be in many respects, the more popular form 
 into which it had been cast, as necessary for 'Lec- 
 tures ' to a miscellaneous audience, and still more its 
 comprehensive practical character, leading me to 
 speak of many most important matters with which 
 the Professor had no call to deal, might tend to 
 render its publication now not the less, but rather 
 the more desirable, as a separate and independent 
 witness in favour of conclusions which are substan- 
 tially identical and common to us both. At the same 
 time, I have not failed to give my reader the bene- 
 fit of constant references to Dr. Lightfoot's work,
 
 x PREFACE. 
 
 wherever we traverse the same ground ; and I have 
 carefully pointed out, I believe, every instance in 
 which I have found that the view which I had taken 
 is different from his. 
 
 And now it may be expedient to state shortly in 
 this place what has been my intention and aim in 
 these Lectures. 
 
 Their main purpose is, by a succinct but exact and 
 exhaustive method, first, to enquire what may be 
 presumed to be and next, to show what has actually 
 been the probable will and design of God in regard 
 to the constitution of the Christian Ministry. 
 
 In executing this purpose, there has been no desire 
 to challenge the validity of ordinances administered 
 otherwise than according to that constitution. It is 
 not denied on the contrary, it is most freely and 
 joyfully admitted that spiritual benefits may be 
 and have been derived to those duly qualified to 
 receive them under other systems. But, on the other 
 hand, it is maintained, nevertheless, that, the Church 
 being God's Institution, and God being, as the Scrip- 
 ture teaches, a God ' not of confusion but of peace,' 
 in His Church no less than in His World, a con- 
 scientious and enlightened sense of duty should in- 
 duce the true servants of God to conform themselves 
 to the arrangements which He appears to have made
 
 PREFACE. xi 
 
 with the view to that result. More particularly, it is 
 argued that the preservation and enjoyment of peace 
 and order among Christians, (greatly as we all must 
 regret their loss, and desire their return), are not to be 
 expected, so long as a portion of the Church's organi- 
 sation, which is so deeply rooted, as the Threefold or 
 Episcopal ministry can be shown to be, in the history 
 of the past, and which runs up so clearly, without any 
 other form of ministry actually discernible, into apo- 
 stolic times and into Scripture itself, is set aside and 
 disallowed. 
 
 The author, therefore, has no wish to impose the 
 conclusion which he has reached, as necessary or 
 binding upon the conscience ; except so far as what- 
 ever is thought, upon sufficient grounds, to be sub- 
 servient to the cause of peace and order in religion, 
 and to be agreeable to reason, and to indications of a 
 divine intention, fairly gathered from Scriptural rules 
 and examples, and from the general practice of the 
 universal Church, may justly be considered necessary 
 and binding upon the conscience of those who so 
 think ; though not of those who, upon the like, or, 
 as they may suppose, better information, have been 
 led to think otherwise. Only it is earnestly entreated, 
 for the love of God and man, that ' the like or better 
 information ' may not be assumed without proof ; but
 
 xii PREFACE. 
 
 may be brought openly to the light of day, and sub- 
 mitted to the same close inspection which the writer 
 challenges for his own argument. If indeed I had 
 not, on my own part, sifted the whole question to the 
 bottom with the utmost accuracy and conscientious- 
 ness of which I am capable as in a matter of the 
 gravest and most solemn importance to us all, socially, 
 politically, and religiously I could not have ventured 
 to come forward as I do with such an appeal. For 
 though I may appear to speak boldly and con- 
 fidently, it must not be supposed that I am not 
 keenly sensible of the extreme delicacy and difficulty 
 of the task which I undertake, when I invite, for the 
 most part, those whom I address to do that from 
 which we are all of us naturally averse viz. to recon- 
 sider the grounds of the position in which they find 
 themselves (it may be, from accidental circumstances, 
 or from inherited necessity, rather than from de- 
 liberate choice), and which they have hitherto perhaps 
 been accustomed to regard with satisfaction, if not 
 with confidence. As it is, there are two large classes 
 of Christians in particular, who, I cannot but hope, 
 will be inclined to look with some interest on this 
 appeal, and endeavour to promote the end at which 
 it aims. I mean, first, all who desire to maintain the 
 public profession of our National Christianity through-
 
 PREFACE. xiii 
 
 out Great Britain ; which is becoming daily more and 
 more weakened through the continuance of our sepa- 
 rations, especially the separation between our two 
 National Church establishments : and, secondly, all 
 who< appreciate the necessity and the benefits of the 
 Reformation in the sixteenth century ; the mainte- 
 nance of which has also become imperilled through the 
 same cause. A third, and I fear a rapidly increasing 
 class, who point to our separations as an excuse for 
 their distrust and practical rejection of all religion, may 
 be expected, on the other hand, to regard the whole 
 discussion with indifference, if not with scorn. 
 
 There is one other point upon which it seems ne- 
 cessary to speak before I conclude this Preface. 
 
 It has too often been the practice, on the part of 
 the opponents of the threefold ministry, to press the 
 advocates of it to conclusions which are as undesirable 
 as they are unnecessary. Because we hold that such 
 a ministry is, and, in view of the past history of the 
 Church, must ever be, expedient, if not essential to 
 unity and good order among Christians, it does not, 
 therefore, follow that we insist upon it as ' of divine 
 right ' in the highest sense in which that phrase may 
 be understood, or in the same sense in which the two 
 great sacraments of the Gospel are of ' divine right.' 
 The latter are imperative in consequence of the ex-
 
 xiv PREFACE. 
 
 press and direct command of Christ Himself, while the 
 former rests for its immediate sanction upon no such 
 command, but upon the duty of order and unity in the 
 Christian body not in this or that portion of the 
 body, but in the whole as it has existed from the 
 beginning and will continue to exist till the end of 
 time. For my own part, on the one hand, I accept 
 Professor Lightfoot's conclusions as amply sufficient 
 and satisfactory when he writes as follows : 
 
 ' If the preceding investigation be substantially 
 correct, the threefold ministry can be traced to 
 apostolic direction, and, short of an express statement, 
 we can possess no better assurance of a divine ap- 
 pointment, or at least a divine sanction.' Page 265. 
 And again: 'The form of the ministry has been 
 handed down from apostolic times, and may well be 
 presumed to have a divine sanction.' Page 266. 
 
 On the other hand, I also agree with him that ' the 
 facts do not allow us ' certainly do not require us 
 ' to unchurch other Christian communities differently 
 organised ' : though I cannot forbear adding, that the 
 co-existence of such different organisations, equally 
 claiming to be ' Churches,' in t/ie same place, has not 
 come up in the course of the Professor's investigation, 
 and appears to rest upon no sufficient human, as it 
 certainly rests upon no divine authority. And further,
 
 PREFACE. xv 
 
 though I do not believe that a single well-authen- 
 ticated instance of merely presbyterian ordination is 
 to be found in the records of the ancient Church, 1 
 I agree with Dr. Lightfoot that ' the general 
 rule' (p. 231, comp. p. 224) upon that point is all 
 that we ought to plead for, and that sufficient 
 grounds are to be discovered (without descending to 
 post-Reformation times) in the nature of the early 
 evidence itself and I would add in the spirit which 
 appears to have guided the primitive Church in dealing 
 with the reconciliation of old and wide-spread differ- 
 ences to induce us to suspend, so far as may be ne- 
 cessary, the obligation of the rule, if by so doing we can 
 open a way for return to that unity which it was one 
 great object of the rule to accomplish and secure. In 
 a word, if we are to extricate ourselves out of our pre- 
 sent position (which no earnest Christian can approve 
 of, or feel to be satisfactory), we must look to the 
 broad principles of the Gospel, and to its spirit of 
 charity and brotherly love, which should suffice to re- 
 mind us that God ' will have mercy and not sacrifice/ 
 whenever sacrifice interferes with that higher law; 
 
 1 On the other hand, it has to be orders ; which cannot, I believe, be 
 
 assumed, on our part, that a distinct proved till we come to the third and 
 
 form of ordination was required from fourth centuries, 
 the beginning for each of the three
 
 xvi PREFACE. 
 
 which is above all ordinances ; and certainly, there- 
 fore, above such as cannot claim the obligation of 
 an express command; which sacrifice could claim when 
 the prophet Hosea was inspired to write those words. 
 I am fully persuaded that if the bishops and councils 
 of the primitive Church had been called upon to con- 
 sider a case similar to that of presbyterian Scotland 
 at the present day a case of inveterate and widely- 
 spread divergence from catholic usage but a diver- 
 gence accompanied all the while with most unques- 
 tionable exhibitions of true Christian character, and a 
 most conscientious fervent desire to do honour to the 
 written Word of God, they would have taken their 
 stand upon those broad principles and that charitable 
 spirit ; provided they had reason to hope that such a 
 course would serve to heal the separation, and would 
 also tend to the better and more extensive observance 
 of the suspended usage for the time to come. Upon 
 this point I shall be prepared to speak more at length, 
 and more definitely, if the proper season and occasion 
 for my doing so should ever arrive. In the meantime 
 let me recommend to the consideration of all my 
 readers, both episcopalian and presbyterian, the fol- 
 lowing words of Antony Faringdon, which it would 
 have been well for the Church of England if she
 
 PREFACE. xvii 
 
 had taken for her guide at the time of the Resto- 
 ration : 
 
 4 The rules of discretion and spiritual prudence will 
 teach us that thriving lesson to lose something that 
 we may gain the more ; to yield that we may over- 
 come ; not to be overjust to ourselves that others may 
 be won at the last to do us the more right ; not to 
 stand upon credit and reputation when we plead for 
 peace.' Serm. Ixxxi. (preached A.D. 1654), vol. iii. p. 
 400. 
 
 It was my endeavour to make each of the three 
 Lectures complete, as far as possible, in itself, in 
 consideration of the different persons who might be 
 present on different occasions among the audience ; 
 and it is possible that this may have given rise to 
 somewhat more of repetition, or redundancy in the 
 treatment of the subject, than would otherwise have 
 been the case. Should the reader be conscious of 
 such an objection, I must ask for his kind indulgence 
 to forgive it. 
 
 Having now reached the twentieth anniversary of 
 my consecration to the episcopal office, I feel that I 
 am committing to the press what may not impro- 
 bably prove my last legacy to my fellow- Christians ; 
 and I earnestly pray that the Divine Blessing may
 
 iviii PREFACE. 
 
 attend it, in proportion to the singleness of purpose 
 with which I have laboured to make it not altogether 
 unworthy to promote the great and all-important 
 object at which it aims. 
 
 PERTH, January 25, 1872. 
 
 (Conversion of St. Paul.)
 
 ANALYTICAL VIEW 
 
 OF 
 
 CONTENTS OF THE THREE? LECTURES. 1 
 
 LECTURE I. 
 
 PAGE) 
 
 Introductory remarks Object of the Lectures Solution of the 
 question proposed not unattainable How it has become 
 difficult Threefold treatment of the subject : I. Argument & 
 priori ; II. From Holy Scripture and from history; III. Ex 
 consequente Persons more particularly addressed . 1-9 
 
 I. FIRST MAIN ARGUMENT A PRIORI. 
 
 (i) The Scriptural idea and representation of the Church 
 imply a visible and uniform organisation (2) This implied 
 also by analogy from the order of Nature (3) Also by 
 correspondence between the Jewish Church and the Chris- 
 tian, leading us to expect in the latter a threefold ministry 
 (4) The same form of ministry further indicated by analogy 
 from the divine object of Christian worship (5) Also by 
 analogy from the best form of civil government (6) Lastly, 
 by reference to the important ends which the ministry has 
 
 to serve . . . n 
 
 a2
 
 xx ANALYTICAL VIEW OF CONTENTS 
 
 II. SECOND MAIN ARGUMENT FROM HOLY SCRIPTURE 
 AND FROM HISTORY. 
 
 rxcB 
 
 Preliminary observations Christ, and not Christian people, 
 
 the source of all ministerial authority Author's first stand- 
 ing-point of enquiry A.D. loo Why chosen: (i) A period 
 of preparation required ; (2) Also, the previous extinction 
 of the Jewish priesthood 20-25 
 
 Proceeding upwards, from A.D. 100, we come to : 
 
 First: the testimony of ST. JOHN From Scripture 
 
 ' Angels ' of the seven Churches From ancient authors . 25-34 
 
 Secondly : the testimony of ST. PETER Church of Antioch 
 
 Church of Rome Church of Alexandria .... 34~39 
 
 Thirdly : the testimony of ST. PAUL Church of Ephesus 
 Church of Crete ........ 39~57 
 
 Fourthly : the testimony of ST. JAMES the Less Church of 
 Jerusalem 58-70 
 
 Review of argument from Scripture and the history of the 
 Church during the apostolic age, A.D. 33-100 They 
 combine to demonstrate a threefold, or prelatical, ministry 70-75 
 
 The opposite theory of Presbyterianism, or ministerial parity 
 according to Mosheim according to Westminster As- 
 sembly Merely theoretical, without support either in 
 Scripture or the earliest Church history .... 75-90 
 
 Recent testimony of eminent Presbyterians Both forms of 
 ministry, as at present existing, have much to gain from 
 ^nutual alliance 90-94 
 
 LECTURE II. 
 
 SECOND MAIN ARGUMENT continued. 
 
 Author's former standing-point, at the close of the first century, 
 resumed, and the historical evidence traced downwards 
 through the earliest post -apostolic age (A.D. 100-233), 
 and, more generally, into subsequent times :
 
 OF THE THREE LECTURES. xxi 
 
 PACK 
 
 (r) The primitive episcopal successions in the greater cities a 
 proof of prelacy Testimony of Irenseus of Tertullian 
 ofEusebius 95-108 
 
 (2) The primitive ministry a threefold one, a further proof of 
 prelacy Testimony of St. Clement of St. Ignatius of 
 Clement of Alexandria of Tertullian of Origen of the 
 4 Apostolical Canons ' of Eastern travellers in modern 
 
 times 108-124 
 
 (3) No attempt made to question the prelatical, or threefold, 
 ministry till the fourth century, by Aerius, the first to deny 
 
 the order of bishops ....... 124-126 
 
 (4) Attempt of an opposite character on the part of the ~ 
 Church of Rome to elevate its bishops above the rest- 
 Papal supremacy Causes which led to it Denounced, in 
 1848, by the Eastern Patriarchs Reaction at the Refor- 
 mation Led to Presbyterianism Its downward course 
 Consistent position of the Church of England In accord- 
 ance with the position of the Greek and Russian Churches 
 
 and with the opinion of the greatest of the reformers . . 127-140 
 
 OBJECTIONS TO FOREGOING EVIDENCE CONSIDERED 
 AND ANSWERED. 
 
 First objection. From the sanction of Scripture to the threefold 
 
 ministry being inexplicit Fallacy of the objection . . 140-146 
 
 Second objection. From the apparently accidental character of 
 the primary organisation of the Church's ministry . . 146-148 
 
 Third objection. From the indiscriminate use of the names 
 ' episcopus ' and ' presbyterus ' in the New Testament . 148-160 
 
 Fourth objection. From the testimony of certain of the 
 Fathers ; which, however, is shown to be either negative, 
 as in the cases of St. Clement and St. Polycarp, and Justin 
 Martyr ; or self-contradictory, as in the cases of St. Jerome 
 and the spurious Ambrose 160-191 
 
 No argument to be drawn from expressions of condescension ; 
 
 nor from our Lord's condemnation of clerical ambition . 191-194 
 
 Summing up of argument, Scriptural and historical Appeal 
 to members of the Established Church of Scotland . . 194-196 
 
 Supplement to Lecture II. on the testimony of Eutychius . 197-203
 
 xx ANALYTICAL VIEW OF CONTENTS 
 
 LECTURE III. 
 
 III. THIRD MAIN ARGUMENT EX CONSEQUENTE; 
 
 PACK 
 
 i.e. from the consideration of evil consequences which have 
 flowed more or less directly from neglect of the conclusion 
 arrived at in the foregoing Lectures : 
 
 First evil consequence. Indifference to unity, though com- 
 manded in Scripture; for the benefit, especially, of the 
 poor and the unlearned . . . . . . . 204-212 
 I Second evil consequence. Undue assumption of the right to 
 Ordain Episcopal Ordination proved from Scripture, and 
 ] from the history of the Church Unwillingly relinquished 
 
 by the first Protestants ....... 212-226 
 
 Third evil consequence. Disuse of Confirmation, a Scriptural 
 ordinance, universally observed in the early Church Its 
 ' importance . . . . . .. . 226-230 
 
 Fourth evil consequence. Disuse of other catholic ordinances; 
 viz. daily public worship, frequent Communion, observance 
 of fasts and festivals, &c. . . . . . . 230-236 
 
 Fifth evil consequence. Misapplication of endowments, espe- 
 cially at universities ' . . , , , . 236 sq. 
 
 Sixth evil consequence. Waste of ministerial and other re- 
 sources, and consequent insufficiency of provision for 
 clergy 237 sq. 
 
 Seventh evil consequence. Lowering of clerical status, and loss 
 
 of means and opportunities for theological study . . 239-241 
 
 Eighth evil consequence. Difficulty in dealing with the great 
 
 question of national education ...... 242-248 
 
 Ninth evil consequence. Practical denial of the true character 
 of the Church as a corporate institution Neglect of relative 
 duties and alienation of classes one from another Anoma- 
 lous position of the sovereign in reference to the two Church 
 establishments of England and Scotland .... 248-254 
 
 Tenth evil consequence. Greater and more unrestrained pre- 
 valence of unsound doctrine , *.,.. . 254 sq.
 
 OF THE THREE LECTURES, xxiii 
 
 PAGE 
 
 Eleventh evil consequence. Impediments in the way of evan- 
 gelising the heathen, and of recovering the lapsed masses of 
 our population both at home and abroad .... 255-261 
 
 Twelfth evil consequence. Advantage given to popery and 
 voluntaryism National Christianity the true system, proved 
 from history and Scripture Union of Church and State, 
 why endangered 261-269 
 
 All these evil consequences traced to the Satanical principle, 
 * Divide et impera ' 270-272 
 
 Summary of the whole argument of the Lectures under its 
 
 three main heads 272-274 
 
 Fidelity of Scotch ' Episcopalians ' to their principles Ex- 
 cesses in the past confessed and deplored What kind of 
 prelacy is now desired ....... 274-277 
 
 Appeal to the people of Scotland Advantages of the union 
 between the two countries incomplete without ecclesiastical 
 intercommunion Adjustment of the ministry might be 
 expected to lead to greater harmony of doctrine and of 
 worship 277-284 
 
 Motives of the author in making this appeal .... 284-286
 
 OUTLINES 
 
 OF THE 
 
 CHRISTIAN MINISTRY. 
 
 LECTURE I. 
 
 IT WAS OBSERVED not long ago, by a writer in one of our object of 
 
 the Lee- 
 leading journals, that ' the few and feeble attempts which tures. 
 
 have been made to effect a union of Christians have almost 
 all proceeded upon the assumption that there is some one 
 Church which is destined to assimilate and absorb all the 
 others/ and it was added, 'As long as this belief prevails 
 our very endeavours after union will only tend to exasperate 
 the spirit of division.' Concurring as I do in the truth and 
 justice of that remark, I desire, first of all, to disown and 
 repudiate, on my own part, any such assumption. 
 
 I shall not indeed deny that one of my objects in these 
 Lectures is to induce you to think less unfavourably of Bishops 
 than many, I know, have been taught and are wont to think 
 of them. I wish to be allowed to show you that there is 
 much very much to be said, I do not mean for ourselves 
 
 J-<i B
 
 2 LECTURE THE FIRST. 
 
 personally, but for our office ; and that, not as it may be found 
 in any special development, not as it exists or has existed 
 in any one particular Church, but in itself. I wish, more 
 particularly, to plead that, whatever may have been the delin- 
 quencies of our forefathers, either before or since the Refor- 
 mation ; whatever may have been their delinquencies and 
 I am not here to extenuate them they were no necessary 
 part of the system itself; and that we, their descendants, 
 having been disestablished and disendowed for nearly two 
 centuries, have now suffered enough on their account But 
 why do I wish, why do I come forward, to attempt this ? 
 Not certainly with a selfish or contracted view to our own 
 interests ; not certainly because I desire merely to uphold 
 Prelacy, still less to assail or disparage Presbyterianism ; nor 
 simply because, as a bishop of the Church, I am bound, so 
 far as I may be able, to vindicate and promote what appears 
 to me to be the truth : no ; but because the truth which 
 I would seek to recommend is, I am persuaded, no less 
 desirable for others than for ourselves ; or, to speak more 
 plainly, because it is, in my opinion, of the utmost impor- 
 tance to the interests of us all to our moral, social, political 
 and religious interests, and, I will add, to the interests of the 
 Gospel throughout the world that the differences between 
 Episcopacy and Presbyterianism should be reconsidered with 
 a view to their removal, or adjustment upon sound principles ; 
 in order to place religion in a stronger position against irre- 
 ligion, and, at the same time, to place reformed Christianity 
 in a stronger position against that which is still unreformed.
 
 INTRODUCTION. 3 
 
 These, and no less than these, are the great objects which 
 I have in view. And am I mistaken when I say that the 
 circumstances, both of the country and of the time in which 
 we live, are more than commonly suited to encourage us to 
 make such an attempt ? 
 
 Scotland is the only country in Christendom in which an Advantages 
 
 of Scotland 
 
 independent national Presbyterianism and an independent ^enVtime 
 national Reformed Episcopacy are so intermingled that they 
 can look upon each other face to face. Both in turn have 
 been once and again in a position of State Establishment. 
 Neither hitherto has been so fully and so permanently suc- 
 cessful in that position, but it must have felt that it might, 
 with benefit to itself, have borrowed something from the 
 other. When the one has been weak the other has been 
 strong, and in that which the one has most lacked the other 
 has most abounded. Such is the advantage which we pos- 
 sess in comparison, for instance, with any of the countries 
 upon the continent of Europe, in none of which a Reformed 
 Episcopate is to be found, however much it may be desired 
 by many ; though Episcopacy unreformed is to be found in 
 all of them. And in regard to the advantage of the present 
 time, we have recently been told upon high authority, that 
 ' the age in which we live is one of searching enquiry after 
 truth.' What, then, can be more suitable than that we 
 should set ourselves to apply such an enquiry to the subject 
 upon which our main difference has turned; not as desiring 
 to prove that one party has been in the right, and the other 
 in the wrong, but as frankly admitting that there have been 
 
 B 2
 
 4 LECTURE THE FIRST. 
 
 faults on both sides, and as simply desiring to ascertain the 
 truth, in order that the truth, which alone can, through the 
 blessing of God, may now at length reconcile our differences 
 and reunite us to each other. 
 Necessity of It is nothing more than a truism to say, that division 
 
 Union. 
 
 among the adherents of any cause is a certain source of 
 weakness to that cause, and a hindrance to its success. 
 Now, I trust, we are all adherents of Christianity, and most 
 of us, if not all, adherents of Reformed or Protestant Chris- 
 tianity. As adherents of Christianity we require greater 
 union, for its own sake, because unity among His disciples 
 is prescribed by the Divine Author of our religion. As ad- 
 herents of Reformed Christianity we require the same, in 
 order that, presenting a united front upon true principles, 
 we may be able to maintain and advance our position 
 against the unabated aggressions of the Church of Rome, 
 which, because it is ostensibly united, though upon false 
 principles, is still found, in spite of its errors, to possess for 
 many minds an attraction which, on account of our differ- 
 ences and divisions, we cannot boast. 1 
 
 1 The following words were strength in the difficulties we have 
 
 spoken by the Pope, March 20, to encounter lies in perfect union.' 
 
 1869, in answer to an Address from Compare with the above a recent 
 
 a deputation of English Romanists : statement of the Bishop of Ely : 
 
 ' We must cultivate in a most es- ' Union is vital to Christianity now ; 
 
 pecial manner the spirit of unity ; and if Rome alone in Western 
 
 for in that lies our strength, and Christendom exhibits an united 
 
 its want is the weakness of our front, it will draw a much larger 
 
 adversaries.' He repeated, 'Pro- host of earnest hearts into it than 
 
 testants are disunited ; and our it has ever drawn yet.'
 
 INTRODUCTION. 5 
 
 And let us not be told that the truth which may lead The ques- 
 tion impor- 
 to such a blessed and important result is either immaterial tant, an 
 
 not inca- 
 
 in itself or impossible to be ascertained. There are, I pabieof 
 
 solution. 
 
 know, many, too many, who are inclined to hold one or 
 both of these positions. For my own part, I cannot allow 
 that anything whatever which tends, practically and directly, 
 to create disunion between fellow-Christians and fellow- 
 countrymen, and thereby to dishonour God by disobedience 
 to His plain commands, and to give advantage to the 
 enemies of true religion, can properly be regarded as of 
 little or no importance. Neither can I admit that the diffi- 
 culty of ascertaining the truth upon the subject before us is 
 by any means so great or insurmountable as some would 
 lead us to suppose, 1 if only we will undertake the enquiry in 
 a proper spirit. We have all accepted the settlement of a 
 question which in itself is far more difficult, far more impos- 
 sible for any but men of learning and laborious research, I 
 mean, in regard to the books which constitute the canon or 
 authentic volume of Holy Scripture, 2 a subject upon which 
 all the Reformed Churches are agreed among themselves, 
 but are not agreed with the Church of Rome. In like 
 
 1 Take, for example, these words haps more capable of decisive solu- 
 
 of Mr. Hallam, writing of Scotland tion ; it was at least one as to which 
 
 in the seventeenth century : ' The the bulk of mankind are absolutely 
 
 main controversy between the Epis- incapable of forming a rational 
 
 copal and Presbyterian Churches was judgment for themselves.' Const. 
 
 one .... little more interesting Hist., iii. p. 443. 
 
 than those about the Roman Senate 2 See below, Lecture ii. 
 or the Saxon Wittenagemot, nor per-
 
 6 LECTURE THE FIRST. 
 
 manner I am persuaded that the question of the right con- 
 stitution of the Christian ministry is fully capable of solution, 
 and of solution in a way far more plain and obvious to men 
 of ordinary understanding. Originally, indeed, there was no 
 difficulty about it at all. No learning, no investigation was 
 required ; men had only to follow the plain teaching of 
 God's Word, which bade them, on the one hand, not to 
 separate themselves, and, on the other, to obey those who, 
 in spiritual matters, had legitimately the rule over them 
 (Heb. xiii. 1 7 ; see also 7-9). They would easily see that 
 observance of these precepts was quite inconsistent with the 
 notion of a variety of ministries in the same Christian com- 
 munity, or even in the Church at large ; unless it could be 
 proved that the apostles themselves had authorised such 
 variety in different localities a supposition inconsistent with 
 the fact that all, or nearly all the historical evidence which 
 we possess goes to prove the direct contrary, showing, as it 
 does most conclusively, that the primitive Churches, when 
 fully organised, exhibited everywhere one and the same 
 system. l 
 HOW the There was, then, I say, under the Divine guidance, no 
 
 question has 
 
 become difficulty at all about this question in the first instance. And 
 
 difficult. 
 
 1 Upon this point the following As soon as we have passed the diffi- 
 
 words of the historian, Gibbon, culties of the first century, we find 
 
 afford a testimony which is all- Episcopacy everywhere established, 
 
 sufficient. Speaking of the Church until it was disturbed by the repub- 
 
 in the second century, he writes : lican genius of the Swiss and Ger- 
 
 ' No Church without a bishop was man Reformers." See also below, 
 
 (then) a fact as well as a maxim. p. 31 sq.
 
 INTRODUCTION. ^ 
 
 although afterwards, when usurpation and misgovernment 
 had provoked a spirit of insubordination, and when a spirit 
 of insubordination led men to divisions, and when all such 
 divisions 1 were attended more or less with deviations from 
 the original model ; although, I say, when the question had 
 become thus perplexed, difficulties undoubtedly arose 
 difficulties which do now require learning and research to 
 master them yet I cannot believe they are insurmountable. 
 I cannot bring myself to think that God would have required, 
 as we see in Scripture that He does, united and harmonious 
 action on the part of His Church which united action we 
 know by experience to be impossible without a substantial 
 unity and uniformity in its constitution, more especially its 
 clerical constitution I cannot bring myself to think that He 
 would have required this unless He had designed to mark 
 out sufficiently what was to be the form of that constitution, 
 and had also provided evidence which (though obscured 
 more or less, in proportion to men's disobedience) should 
 never cease to be accessible, to enable us to discover it. 
 Moreover, we know the evils the hindrances to the healthy 
 and effectual working of the Church which are caused by 
 sectarianism, and especially ministerial sectarianism ; and is 
 it to be supposed that we are for ever to be condemned to 
 this state of things because the only sufficient remedy is 
 
 1 I am speaking of those subse- the consciences of Christians of all 
 
 quent to the Reformation. In the kinds, that it was retained even by 
 
 earlier times the hold of the three- those bodies who separated from the 
 
 fold ministry was so strong upon Church.
 
 8 LECTURE THE FIRST. 
 
 unattainable? It is true that ministerial division is often 
 only the index and representative of a divergence in other 
 respects ; but it is also true that the greatest separation, the 
 most melancholy and most extensive feud which has ever 
 arisen among fellow Christians in this country, has arisen 
 mainly out of disagreement in regard to this single point, the 
 true constitution of the Church's ministry ; and to this day 
 the same single point forms the distinctive ground of that 
 most unbrotherly discordance between the northern and 
 southern portions of Great Britain, which, whether as En- 
 glishmen or Scotchmen, we have all most occasion to deplore. 
 Once more : it can be shown that elements of identity 
 underlie the principal diversities of system which actually 
 exist, and that the diversities themselves can all be traced 
 historically to one and the same common origin. 
 
 For these, among other reasons, I cannot but conclude 
 that there ought to be discoverable what I may venture 
 to call emphatically the right constitution of the Christian 
 ministry, and that the fault must lie with ourselves if we fail 
 to discover it, and to agree upon its acceptance. 
 Threefold So far I have explained the general scope and grounds of 
 
 Division of 
 
 Subject. the enquiry, upon which I would invite you now to enter, 
 and the principal object which it has in view. I have next 
 to state, that I propose to divide the treatment of it into 
 three main heads or lines of argument. 
 
 i. The argument a priori, or from what was rationally to 
 have been expected beforehand under the circumstances of 
 the case.
 
 INTRODUCTION. 9 
 
 2. The Scriptural and historical argument, which will con- 
 tain the formal and direct proof, and therefore will require to 
 be treated most fully. 
 
 3. The argument ex conseguente, or from the results which 
 tend directly or indirectly to confirm the conclusions before 
 arrived at. 
 
 Such is to be the course of our proposed investigation. Persons 
 
 more par- 
 
 I have already admitted that the enquiry cannot now be "cuiariy 
 
 addressed. 
 
 conducted so as to lead to any sound or trustworthy con- 
 clusion without study and research. For this reason I have 
 announced that I address my appeal more especially to the 
 learned professors and students of our universities. But I 
 address it, in the next degree, to all those who are responsible 
 in the sight of God for the right guidance of the mass of the 
 humbler and less-instructed of their fellow Christians and 
 fellow countrymen ; to the ministers of religion, to the mem- 
 bers of the Legislature, to the better educated of the laity of 
 all ranks, to the leaders of public opinion in all departments. 
 At the same time, I shall endeavour to make all that I have 
 to say perfectly intelligible, and I hope not altogether unin- 
 teresting to any miscellaneous audience who may favour me 
 with their attention; and while I shall avoid, as far as 
 possible, all appearance of controversial disputation, I pro- 
 mise you that I shall omit to notice no argument of import- 
 ance which has been alleged upon either side, and I shall 
 produce no testimony or quotation of any kind which I have 
 not myself drawn directly from its original source.
 
 io LECTURE THE FIRST. 
 
 I now begin with the first main argument the argument 
 d priori, or from rational anticipation. 
 The church i. When we see the Church spoken of in Holy Scripture 
 
 a visible 
 
 organi- as a body, as a kingdom, as a house and household, as a 
 
 sat ion. * ' 
 
 sheep-fold, as a tree or plant, we seem in these comparisons 
 to be referred at once to the idea of a constitutional unity. 
 And this idea is strengthened when we further read, still in 
 connection with the same comparisons, that there must be 
 no schism, no disjoin ture, in the body ; no rebellion, no 
 insubordination, in the kingdom ; no division, no dissension 
 in the house ; no alienation, no wandering from the fold ; no 
 splitting, no dissevering of the branches from the parent 
 tree. Nor will it suffice to understand these requirements, 
 as though they could be satisfied with fulfilment only in a 
 spiritual sense. Doubtless their fulfilment in that sense is 
 essential. 1 Doubtless, whatever else the Church may be, it 
 is above all things (to take the foremost of these typical 
 comparisons) a body spiritual, a body mystical. But, as 
 militant in this world, it is, and must be also a body visible ; 
 a body having form and constitution ; no less than an army 
 is visible, and has a form and constitution as such, over and 
 above the immortal souls of the men of whom it is composed. 
 We cannot, therefore, escape from the conclusion, that there 
 
 1 See the admirable remarks of as exhibited, for instance, in parts 
 
 the Bishop of Salisbury in his of the Ignatian Epistles, and in the 
 
 ' Bampton Lectures,' pp. 198-200. Clementine Homilies, naturally led 
 
 And Professor Lightfoot has well to the spiritual reaction of Mon- 
 
 pointed out (p. 237) how the extra- tanism. 
 vagance of hierarchical pretensions,
 
 ARGUMENT A PRIORI. n 
 
 is a constitution, a right constitution, of the Church and of 
 its ministry, which is to be sought for and maintained, if we 
 would pay due attention to the laws which Christ Himself 
 has prescribed, and the means which He has provided for 
 the life, the welfare, and the extension of the Body of which 
 He is the Head. He alone, I need scarcely say, is the sole 
 original source, as of all power in the world, so of all 
 government and administration in His Church ; and without 
 authority from Him, as the Head, as the High Priest 
 of our profession, as the one only supreme Bishop and 
 Shepherd of our souls, nothing is, or can be, lawfully 
 done, that is done, in any constitution of the Christian 
 ministry. 
 
 2. Again : the analogy of what we may observe in the Analogy 
 
 from order 
 
 external world would lead us to the same conclusion. It is of Nature. 
 true that the utmost variety abounds everywhere in Nature ; 
 but only such variety as is regulated by strict regard 'to the 
 principle of order, and to the due fulfilment of the functions 
 which each portion of creation is expected to discharge. We 
 are expressly told in the New Testament that God is ' a God 
 not of confusion, 1 but of peace ' and order in His Church, no 
 less than in His world ; and we know from experience, that 
 the prescribed functions of the Church are not only imper- 
 fectly performed, but grievously impaired and hindered in 
 consequence of the diversity of ecclesiastical organisations 
 which now exists. In a word, ' Order is God's first law : 
 
 1 i Cor. xiv. 33. ' Confusion ' ; ' want of a settled constitution,' 
 in the original aicaToo-roo-iav, literally
 
 12 
 
 LECTURE THE FIRST. 
 
 Correspond- 
 ence be- 
 tween the 
 Jewish and 
 Christian 
 Ministry. 
 
 is it, then, to exist everywhere save in the ministry of the 
 Christian Church ? 
 
 3. Again : the evident relation which we discern between 
 the Law and the Gospel, the Jewish and the Christian 
 Church ; a relation which exhibits the latter as the continua- 
 tion and completion of the former ; ! a relation which is 
 exemplified in the correspondence between the two great 
 Jewish ordinances of Circumcision and the Passover, and the 
 two great Christian sacraments of Baptism and the Lord's 
 Supper; between the Jewish Sabbath and the Christian 
 Lord's Day ; between the public and private worship 
 enjoined upon the Jew, and the public and private worship 2 
 enjoined upon the Christian ; between the Jewish covenant 
 of infant circumcision and the Christian covenant of infant 
 baptism ; between the form and substance of the inspired 
 teaching of the Jewish Scriptures, and the form and substance 
 of the inspired teaching of the Christian Scriptures ; between 
 the foundation of the Jewish Church upon the twelve 
 patriarchs, and the foundation of the Christian Church upon 
 the twelve apostles ; Christ Himself being in both revealed 
 to faith as the Head Corner Stone. 3 This correspondence, 
 
 1 See Bishop of Lincoln on Jere- 
 miah xxxiii. 18-22. 
 
 z The ritual of the Tabernacle and 
 Temple is consummated and spiritua- 
 lised in the Christian Church. See 
 Bishop of Lincoln on Isaiah Ix. 7. 
 See also the prophecy of Amos ix. 
 ii, 12, as quoted by St. James in 
 
 the Council at Jerusalem, Acts xv. 
 
 15-17. 
 
 3 It might have been added be- 
 tween the observance of the Jewish 
 festivals, such as the Feast of Taber- 
 nacles, Passover, and Pentecost, 
 and the observance of the Christian 
 festivals, such as Christmas, Easter,
 
 ARGUMENT A PRIORI. 13 
 
 I say, when traced in its details, would naturally lead us to 
 look for some tokens of a similar correspondence between 
 the constitution of the Jewish and the constitution of the 
 Christian Church ; in other words, would lead us to look not 
 only for a definite organisation, but for an organisation of a 
 peculiar form. 1 And the reasonableness of this expectation 
 is confirmed when we consider that it is one duty of the 
 Christian Church and ministry, as it was of the Jewish, to 
 act as guardian of Holy Scripture and not only of the same, 
 but a greatly enlarged volume of the Scriptures; and to 
 teach not only the same, but a much more extensive and 
 more mysterious system of revealed truth. Now in the 
 Jewish Church we find not only a body of men solemnly 
 called and set apart for the ministerial office, but a gradation 
 of orders in that body ; consequently in the Christian Church 
 we look for the same in both respects : we expect to find a 
 graduated ministry a ministry of three orders, corresponding 
 (so far as the different circumstances 2 admit) with the three- 
 fold ministry of the high priest, priests, and Levites among 
 the Jews. Such a correspondence, moreover, appears to 
 have been predicted by the prophets of the Old Testament, 3 
 
 and Whitsuntide. See Zechariah 243-262) ; though, perhaps, he has 
 
 xiv. 16-19 ; John vii. 2 ; Acts xviii. stated the negative somewhat too 
 
 21 ; xx. 16. broadly. 
 
 1 See below, Lecture ii. 3 See Isaiah Ixvi. 21 ; Jeremiah 
 
 * That the correspondence does xxxiii. 20-22 ; Mai. iii. 3, 4. The 
 
 not extend to the sacerdotal charac- word ' priest ' in the singular is con- 
 
 ter of the Jewish ministry is shown stantly used in the Old Testament 
 
 by Professor Lightfoot (pp. 184, to designate the ' high priest, ' and in
 
 14 LECTURE THE FIRST. 
 
 and, as we shall see hereafter, was plainly recognised by the 
 ancient Fathers. 1 
 objections Nor has this argument, so far as I can judge, been really 
 
 answered 
 
 invalidated by any of the objections which have been 
 brought against it. 2 If it be alleged that because Christ is 
 the only true Head of the Christian ministry, therefore there 
 is no room in it for a superior order, like that of bishops, 
 we reply that to the faithful Jew He was also the only true 
 head of the Jewish ministry ; and that as the high priests 
 were His types and ministers in the latter, so the apostles 
 and their prelatical successors are His representatives and 
 ministers in the former. If it be objected that because there 
 was only one high priest, therefore the supposed corre- 
 spondence gives an advantage to Popery, we reply that the 
 remark is founded on a misconception. The Jewish ministry 
 was not, and was not intended to be, Catholic, as the Chris- 
 tian is ; and the resemblance is to be looked for in an ex- 
 tensive diocese under a single bishop ; with its cathedral, 
 like the temple, for the centre of its worship, rather than in 
 the entire body of the Christian Church. 3 Once more. It 
 
 the plural, so as to include him. The sufficient to justify ' superiority and 
 
 'sons of Levi ' would comprehend subordination of one order to another 
 
 the three orders. See below, in the Christian ministry, ' p. 174, sq. 
 
 Lecture ii. In 2 Kings xxiii. 4, 3 See Dr. Crawford's ' Presby- 
 
 we read of ' Hilkiah the high terianism Defended,' p. 8, sq., 
 
 priest, and the priests of the second compared with the author's Synodal 
 
 order.' Address for 1864, p. 21, sq. ; Sadler's 
 
 1 See below, Lecture ii. ' Church Doctrine Bible Truth, ' 
 
 * Stillingfleet's ' Irenicum ' ad- p. 199, sq. ; and the Bishop of Lin- 
 
 mits that ' the Jewish pattern ' is coin on Jeremiah xxxiii. 18-22.
 
 ARGUMENT A PRIORI. 15 
 
 has been attempted to break the force of the argument de- 
 rived from the analogy between the three-fold ministry of 
 the Law, and the three-fold ministry of the Gospel, by look- 
 ing for the type of the latter in the organisation of the 
 Jewish synagogues. 1 But to this we reply that the institu- 
 tion of the Synagogues, though recognised by our Lord and 
 His apostles, was not, so far as appears in Scripture, a 
 divine ordinance ; and certainly it has no claim like that of 
 the priesthood, to be put upon a footing of comparison with 
 the ministry ordained by Christ Himself. 
 
 There is, then, we maintain, in this comparison a strong Succession 
 
 " of Jewish 
 
 ct priori ground in favour of a graduated or three-fold ^efu% 
 ministry in the Christian Church. And this being so, I pre " 
 cannot refrain from pointing out further in relation to the 
 Jewish priesthood, how carefully the succession of high 
 priests, priests, and Levites, was continued, notwithstanding 
 all the confusion of political revolutions. On the return 
 from the Babylonish captivity no one was allowed to exe- 
 cute any sacred office who could not prove his Levitical 
 descent. And this rule, we are told on the authority of 
 Josephus, was never relaxed. 2 In like manner the pro- 
 phetical passages of the Old Testament before referred to 
 would lead us to conclude that a similar continuity was in- 
 tended to be maintained in the Christian ministry, amid all 
 the revolutions to which the Church might be subjected in 
 
 1 See Stillingfleet's ' Irenicum,' Chron. vi., preliminary note. Also 
 pp. 239, 253, 265, 268, 285. ibid, note on ix. 20. 
 
 1 See Bishop of Lincoln on i
 
 1 6 LECTURE THE FIRST. 
 
 different countries from time to time. For example, we 
 read in Jeremiah : ' Thus saith the Lord, David (i.e. Christ) 
 shall never want a man to sit upon the throne of the House 
 of Israel; Neither shall the priests, the Levites, 1 want a 
 man before me to offer burnt offerings . . . and to do sacrifice 
 continually.' And He goes on to compare this His divine 
 covenant with David and with Levi to His natural covenant 
 with the day and with the night, protesting that as the latter 
 is indissoluble, so also is the former (Jerem. xxxiii. 17-22). 
 
 I have no wish to press the passage of St. Jude's Epistle, 
 ver. n, further than it will justly bear, but it certainly seems 
 to imply that ' gainsaying ' or opposition, like that of Core, 
 which was directed not only against Moses, the civil gover- 
 nor, but against Aaron, the high priest, had been already 
 committed in the Christian Church, by those who withstood 
 the prelatical authority even of the apostles, as Diotrephes, 
 we know, withstood St. John. 2 
 Analogy 4. Again : the frequent occurrence of mystical analogies in 
 
 from the 
 
 object of Holy Scripture tends to confirm us in the same argument, 
 
 Christian J 
 
 worship. leading us, as it does, to expect that the worship of God, as 
 revealed in the Three Persons of the ever-blessed Trinity, 
 would be consigned to a ministry, of which the form and 
 constitution, being itself threefold, might serve to remind us 
 
 'In the history of Barnabas, a absorption of the former into the 
 
 Levitt, bringing the price of his latter.' Bishop of Lincoln on 
 
 land, and laying it at the feet of the Isaiah Ixi. 6. 
 
 apostles, we see an image of the * See Hammond's 'Dissert.' I., 
 
 subordination of the Levitical priest- c. xii. p. 39, sq. ; c. xiii. pp. 43-47. 
 hood to the Christian, and of the
 
 ARGUMENT A PRIORI. 17 
 
 of the Triune Being whom the Scriptures have taught us to 
 confess and to adore. Yes, I venture to think it is some- 
 thing more than an idle fancy when we recognise the fitness 
 of this divine economy ; when we seem to discover the un- 
 speakable mystery of Father, Son, and Holy Ghost shadowed 
 forth and typified in a father of the flock sending forth chosen 
 and ordained ministers of salvation to all his people ; in an 
 ei<er lasting priesthood sent by him to preach and to offer re- 
 conciliation through the One atoning sacrifice ; and in the 
 multiplied succession of the seven ' men of honest report,' 
 full of the sevenfold gifts of the Holy Ghost, who complete 
 the ministry and dispense its grace, not only the alms and 
 offerings cast into the treasury, but the comfort and the gui- 
 dance of the Spirit of truth and love. 
 
 5. Again : as all human society is imperfect without some Analogy 
 
 - ... .. from Civil 
 
 form of civil government, and as the best form of govern- Government 
 
 how far 
 
 ment has been proved by experience to be that of a consti- admissible, 
 tutional monarchy, balanced by inferior degrees of rank and 
 power, so in the Church it is reasonable to look for a corre- 
 sponding form, and, I may add, for no other because, how- 
 ever deflections from the highest standard deflections in- 
 volving much variety may be admissible in civil polity, it 
 was to be expected that only the best organisation would be 
 admissible in ecclesiastical polity; this, I say, was to be 
 expected as a consequence of God's greater care for His 
 Church, designed, as it is, to promote, not transitory and 
 temporal, but permanent and eternal interests. Nor is this 
 all. God has expressly revealed His will that the Church 
 
 c
 
 1 8 LECTURE THE FIRST. 
 
 should be constituted as a Catholic or universal whole ; in 
 other words, as ' one body,' a body so united as not to be 
 divisible without sin, and subject to the same code of laws 
 (i.e. the Holy Scripture) and the same fundamental ordi- 
 nances. 1 But He has not revealed this in either respect as 
 regards the states and nations of this world ; rather He has 
 indicated the contrary, both by His Word and by His pro- 
 vidence. Consequently, we find, that whereas a diversity of 
 government among nations does not prevent them from 
 maintaining all those friendly relations which their circum- 
 stances may require for their mutual good, it is not so in the 
 case of ecclesiastical communities. On the contrary, expe- 
 rience teaches us that religious intercourse and co-operation 
 do not, and cannot, take place between them for their 
 
 1 It is the neglect of this conside- another.' This may, perhaps, be 
 ration which misled young Edward truly said with regard to political 
 Stillingfleet when he wrote in his government, but certainly it is not 
 ' Irenicum, ' p. 153 : ' There can be no true of ecclesiastical for the reasons 
 necessity (for uniformity of Church mentioned in the text ; and so far 
 government) but either by way of from ' no one' saying that a general 
 means to an end, or by way of divine uniformity of Church ministry is 
 command. I know none -will say ' necessary as a means to an end, ' 
 that any particular form of govern- I am persuaded that everyone will 
 ment is necessary absolutely by say so who has sufficiently con- 
 way of means to an end ; for cer- sidered that union and communion 
 tainly, supposing no obligation from (an end certainly prescribed in Scrip- 
 Scripture, government by an equality ture) between different Churches is 
 of power in the officers of the Church, unattainable without an essential 
 or by superiority of one order above agreement upon, and acceptance of, 
 another, are indifferent in order to the same ministry as well as the 
 the general ends of government, same Scriptures and the same sacra- 
 and not one more necessary than ments.
 
 ARGUMENT A PR10RT. 19 
 
 Common benefit no, not even when the individuals of whom 
 they are composed are neighbours, friends, or relations, and 
 their interests, as such, compel them to associate unless their 
 form of Church government (together with their form of 
 Christian doctrine) be substantially the same. 1 
 
 It has been a favourite argument with those who deny the 
 obligation of uniformity in the Christian ministry to point to 
 the dissimilarity of political governments, and to infer that 
 there is no more ground for uniformity in the one case than 
 in the other. 2 But it will be evident from the remarks now 
 made that this analogy, however plausible, is not a just one. 
 Its fallacy would, I believe, have been more apparent if the 
 question of the ministry or clerical executive of the Church 
 had been kept more distinct from the question of its polity 
 or government, which, though inclusive of the ministry, is 
 not identical, and ought not to be confounded with it. 
 Whatever we may think of ecclesiastical polity as a whole, it 
 is certain that the ministry of the Church is an ordinance of 
 Christ Himself in a way far more definite than can be 
 pleaded in behalf of any civil executive. 
 
 6. Once more : the interests that are at stake, and depend The great 
 
 ends of the 
 
 in no small degree upon the due discharge of the functions, Ministry 
 
 ' would lead 
 
 especially the higher functions, of the Christian ministry, are "^duatlon* 
 of such a kind, so inestimably precious, so unspeakably mo- 
 
 1 See the author's Synodal Ad- the opinions of Bochart, Grotius, 
 dress for 1864, p. 72 sqq. Lord Bacon, and others, to tha 
 
 2 Stillingfleet's ' Irenicum,' pp. effect. 
 192 sq. 402 sq., where he quotes 
 
 C 2
 
 20 LECTURE THE FIRST. 
 
 mentous, that we should naturally expect to find, not only 
 a body of men set apart for their performance which con- 
 fessedly we do find but an order of rank in that body, 
 with stages of promotion fixed and regulated, so that in- 
 tervals of time and service must elapse, sufficient at once to 
 afford experience to each individual and to test his character, 
 before he can be commonly admitted to its most important 
 duties. This precaution of graduated advancement is ob- 
 served in other callings and professions, such as those of the 
 law, of the army and navy, of the civil service ; and how 
 much more reasonably may it be looked for and required in 
 the organisation of the Christian ministry, with its far more 
 weighty and more solemn responsibilities. Moreover, the 
 same principle is confirmed very strongly by the fact that 
 the apostles themselves were not fully consecrated and 
 installed in the great office which they were to exercise after 
 Christ's departure until they had received, at suitable in- 
 tervals of time, a thrice-repeated call and mission from their 
 divine Master. 1 
 
 Such, then, in brief, is an outline of the argument, as it 
 presents itself to us in its d priori form, the form in which 
 (as it seems to me) the question we have to consider may 
 be best approached. 
 
 Argument I now proceed, in the second place, to the Scriptural and 
 > rTpture. y historical argument ; in other words, we have now to ascer- 
 tain whether the facts of the case, as found in Scripture and 
 
 1 See Luke vi. 13, ix. i ; John xx. ax. 

 
 ARGUMENT FROM SCRIPTURE. 21 
 
 in the history of the Church, do actually exhibit such results 
 as our preceding line of argument has led us to expect. 
 
 First, then, I observe that the facts recorded in the Gospels Preliminary 
 
 assump- 
 
 respecting our Lord's appointment of the twelve apostles, tions - 
 and the distinct position and operation which He assigned to 
 them, would seem to afford conclusive proof that, in the 
 system of the Gospel, ministerial agency and authority was 
 from the first, and was to continue to be, a leading principle. 
 Moreover, I remark, that the authoritative action of each 
 apostle did not depend upon his acting in concurrence with, 
 or in dependence upon, his apostolic brethren, (except in 
 cases of more than ordinary importance, such as occurred in 
 the Council of Jerusalem,) but was personal and individual ; 
 in other words, was complete and independent in itself. 
 And further, the fact that the apostles were not chosen by 
 the Church, but by Christ, before the Church was in ex- 
 istence, may be regarded as a sufficient indication that the 
 Church itself, through ifs members, is not the source of 
 ecclesiastical power and ministration, but that these are 
 derived to it from its divine Head, through the apostles 
 whom He ordained. 1 And the subsequent mission of St. 
 Paul, to be the apostle of the Gentiles, by a direct call from 
 Christ in Heaven, and his fuller and more formal ordination, 
 with Barnabas, eleven years afterwards, by express command 
 of the Holy Ghost, are additional evidences to the same 
 effect. Nor can I omit to add, that the distinction and pre- 
 eminence which were given by our Lord Himself in His own 
 
 1 See Wheatly 'On Common Prayer,' ch. ii. lect. iii. sect, i, p. 84 sqq.
 
 22 LECTURE THE FIRST. 
 
 ministry to ' the twelve ' above ' the seventy,' must be allowed 
 to afford a presumption that in the ministry of the Church 
 the system to be observed would be one not of equality but 
 of subordination. 
 
 These propositions being assumed, let us investigate care- 
 fully what was the particular form of ministry which the 
 twelve apostles, with Paul and Barnabas, who had been put, 
 as I have said, into the same peculiar and distinct position, 
 did, by the aid and guidance of the Holy Spirit, actually 
 institute, 
 starting- For this purpose, let us begin by taking up our stand at 
 
 point of en- 
 
 of fir y s7 end *^e c l se f tne fi rst century ; that is, upon the confines of 
 the apostolic and post-apostolic age, which will also be the 
 confines of inspired and uninspired testimony. 
 
 Why chosen. I choose this particular position, in the first instance, 
 because it affords a starting-point which is neither too early 
 nor too late in the course of our investigation. On the one 
 hand, in occupying it, we may feel assured that we are not 
 so far from the first beginnings of the Church but that we 
 are still upon safe and certain ground. On the other hand, 
 it was not to have been expected that the ministry of the 
 Church would be able to assume what was eventually to be 
 its full and perfect organisation during the earlier stages of 
 its existence. This, I say, was not to have been expected, 
 on several accounts. First, the men to be admitted into the 
 ministry would require, for the most part, to go through a 
 course of preparatory training, more or less prolonged ; 
 especially such as were of heathen parentage, and had lived
 
 ARGUMENT FROM SCRIPTURE. 23 
 
 only in heathen lands. 1 Many years after the Church had 
 been founded by St. Paul at Ephesus, he felt it necessary to 
 admonish Timothy not to ordain 'a novice.' (i Tim. iii. 6.) 2 
 Next, the inhuman treatment with which the first disciples 
 were constantly assailed, and the command which they had 
 received, that when persecuted in one city they should flee 
 into another, may remind us that the settled establishment 
 of diocesan episcopacy was a thing not easily to be accom- 
 plished, nor speedily to be looked for under such circum- 
 stances. And if at Rome, towards the close of his life, St. 
 Paul himself had occasion to complain that Demas, formerly 
 his fellow-labourer, had ' forsaken ' him, through ' love of 
 this present world ; ' and still worse that at his first being 
 brought to trial ' all men forsook him ; ' he would see cause 
 enough to be slow and cautious in appointing any to pre- 
 latical power. Again : before the Christian ministry could 
 be fully instituted and openly displayed, it was necessary, in 
 
 1 Epiphanius has justly remarked ch. xii. p. 287; Smalridge, serm. i. 
 
 that ' the apostles were not able to p. 192 ; Beveridge, ' Cod. Canon, ' 
 
 establish all things immediately at lib. ii. c. xi. p. 313. 
 first. ... In the infancy of the 2 Comp. the second canon of the 
 
 Church it was necessary to adapt first General Council (of Nicasa, 
 the arrangements of the ministry, in A.D. 325), where this text is quoted, 
 
 Some degree, to the fitness of the with a strict injunction that it should 
 
 men who offered themselves, and to be still observed in regard to every 
 
 the circumstances of each particular candidate for the ministry : ' Nam 
 
 case.' And he adds : 'No system et tempore opus est ut sit catechu- 
 
 In the world was ever completed menus, et post baptismum multa 
 
 find brought to perfection except by probatione indiget.' See Labb. 
 
 degrees.' Vol. i. p. 908. Comp. Concil., ii. pp. 45, 238. 
 'Irenicum,' pp. 180, 328 sq. ; Bilson,
 
 24 LECTURE THE FIRST. 
 
 the order of God's providence, that the Jewish ministry, 
 as having been also of divine institution, should disappear. 1 
 But that disappearance, we know, was not immediate upon 
 the commencement of the Christian Church. On the con- 
 trary, it did not take place till after the deaths of the far 
 greater number of the apostles, including St. Peter and St. 
 Paul. This interval extended over nearly forty years, during 
 all which time it was manifestly the will of God that the 
 Jewish priesthood, though doomed, and ' ready to vanish 
 away,' should be treated by Christians with all due respect. 2 
 It is upon this ground, probably, that we nowhere read in 
 the Acts of any formal institution of either a bishop or of 
 presbyters at Jerusalem ; just as we nowhere read of any 
 formal abolition of the Jewish Sabbath, or formal institution 
 of the Christian Lord's Day. And the truth is, that for some 
 time both of those days, our Saturday and Sunday, were 
 almost equally observed by the primitive Christians. Lastly, 
 for the causes and under the circumstances now explained, 
 it seemed good to the divine Head of the Christian Church, 
 during the first period of its existence, to make large use, 
 especially in heathen lands, of miraculous gifts and offices, 
 
 1 Comp. the author's Synodal the apostles and other faithful 
 
 Addresses for 1864, pp. 26, 38, Christians communicated in the 
 
 and for 1866, p. 25. services of the Temple as well as in 
 
 * See Acts xxiii. 5. (The date of those of the Church.' Also on Acts 
 
 that incident is A.D. 60.) Stilling- xi. 46, and 2 Chron. v. 5. The 
 
 fleet's 'Iren..' p. 255. Bishop of bishops of Jerusalem were all 'of 
 
 Lincoln on i Chron. xiv. 'During the circumcision' down to A.D. 136. 
 
 that interval of near forty years See Euseb. H. E., iv. 5.
 
 ARGUMENT FROM SCRIPTURE. 25 
 
 which for a time occupied the place, and performed the part 
 of ordinary ministration, to a considerable extent, and, as 
 may be supposed, with far greater effect. 
 
 For these reasons, we shall, as I have said, commence our 
 investigation from the time at which St. John, the last of the 
 apostles, closed his ministry ; and, advancing upwards from 
 that point, proceed to take a retrospective survey of the 
 scriptural and apostolic age. 
 
 First, then, St. John himself, shortly before his death, 1 Testimony 
 
 of St. John. 
 
 which occurred at Ephesus, about A.D. 100, composed the 
 book of Revelation (A.D. 95) while he was an exile in the 
 island of Patmos. In that book he is directed by Christ 
 Himself to write seven letters to the Seven Churches of the Angels of 
 
 the Seven 
 
 Lesser, or rather Lydian, Asia. And to whom, in each case, churches. 
 by Christ's own order, does he address them? To a 
 presbytery ? To a synod ? To a general assembly ? No 
 but to an individual whom He calls the ' Angelus ' of each 
 Church. And who is this individual ? Might not he be 
 the temporary president or ' moderator ' of a presbytery or 
 synod or general assembly ? In order to answer this question, 
 let us first consider the name of the individual, and then the 
 duties which he is required to perform. We know what the 
 
 1 Milman, agreeing with Liicke, assertion, the argument above would 
 
 boldly asserts that ' the Revelation not be weakened, but rather con- 
 
 of St. John belongs to an earlier firmed. Professor Lightfoot also 
 
 period of his life, before the de- seems inclined to adopt the later 
 
 struction of Jerusalem.' Hist, of date of the Apocalypse, 'with,' as 
 
 Christianity, vol. i. p. 388. If there he says, 'most recent writers,' p. 
 
 were sufficient authority for this 198.
 
 26 LECTURE THE FIRST. 
 
 name ' moderator ' means. It means one who sits as 
 chairman, and moderates in the business of a meeting for 
 the time being, with no permanent office, no superiority but 
 that which it is necessary for him to use as president, and 
 who, in all other respects, is simply an equal among equals. 
 Meaning of The name ' Angelus ' means one who is sent with a message. 
 
 th(* name ... 1*1 T i -i T i / r /-M 
 
 'Angei.' It is applied to John the Baptist as the 'messenger of Christ 
 (Matt. xi. 10 ; Mark i. 2 ; Luke vii. 27). It is so similar in 
 meaning to the name Apostolus which signifies one who is 
 sent out that this latter word is also translated ' messenger ' 
 in two places of St. Paul's Epistles, viz. 2 Cor. viii. 23 ; Phil, 
 ii. 25. From this, and from its ordinary use, to indicate an 
 ' angel' of God, 1 we might reasonably infer that Christ, in 
 these letters, intends it as a title of eminence in the person 
 to whom it is applied, as it certainly was when applied to 
 John the Baptist ; and that He chose it designedly, rather 
 than the name ' apostle ' both on other accounts, and because 
 these angeli of the seven churches were not ' sent out,' but 
 stationary ' messengers,' and yet with so much of the mis- 
 sionary character, in the infancy of the Church, that the 
 name would still be more appropriate as an official de- 
 
 1 That, as used by St. John in fers to understand either ' an actual 
 
 the epistles to the Seven Churches, person the celestian guardian of 
 
 it cannot mean heavenly or holy the Church or only a personifica- 
 
 angels. see Archbishop Trench on tion the idea or spirit of the 
 
 those epistles, p. 53 sq. On the Church,' p. 198. He does not ap- 
 
 other hand, however, Professor pear to have considered the sense of 
 
 Lightfoot is not satisfied with the the Greek name, otherwise than in 
 
 interpretation given above, and pre- its English signification.
 
 ARGUMENT fiROM SCRIPTURE. 27 
 
 signation 1 than that of episcopus, or settled overseer, which 
 soon after prevailed, to denote diocesan superintendence. 
 But to pass from the name to that which is more important, 
 and more conclusive the office itself. I think it would 
 greatly surprise anyone who happened to be, at the time, 
 either the in-coming or out-going moderator of a presbyterian 
 presbytery, or synod, or general assembly, to find himself 
 not only regarded as the representative 2 of his Church, but 
 made so entirely responsible for its good government, as is 
 implied in these letters of Christ addressed severally to the 
 angels of the Seven Churches. Read the letters, and see 
 what they contain. They contain no rebuke to the prelates 
 of those Churches for arrogating to themselves a pre-eminence 
 which was contrary to the design of Christ. No but they 
 condemn them, so far as they are condemned, for not ex- 
 ercising with sufficient zeal and fidelity the authority which, 
 as holding that pre-eminence, they were bound to use. It is 
 true, the names of the several individuals are not recorded, 3 
 and with good reason, because, as the Seven Churches them- 
 selves were typical and exemplary, so these addresses (we 
 
 1 Archbishop Trench justly re- throughout above the level of daily 
 
 marks : ' I am far from affirming life.' Page 56. 
 
 that bishops were commonly called 2 Stillingfleet, ' Irenicum,' p. 298, 
 
 " angels " in the primitive Church ; suggests that 'in the prophetical 
 
 or called so at all, except with a style an unity may be set down by 
 
 more or less conscious reference to way of representation of a multi- 
 
 this use of the word in the Apoca- tude.' 
 
 lypse., . . . The term belongs to the 3 See Dr. Crawford's ' Presby- 
 
 enigmatic, symbolic character of terianism Defended,' p. 20. 
 the book, elevated in its language
 
 28 
 
 LECTURE THE FIRST. 
 
 Ministry of 
 the Seven 
 Churches 
 prclatical. 
 
 may be sure) were designed to be universally applicable, for 
 warning and instruction, in all ages of the Church. 1 
 
 For warning and instruction both in other respects, and 
 not least in regard to the right constitution of the Christian 
 ministry. For it is, I think, impossible * to put any satis- 
 factory interpretation upon these ' angeli,' except by under- 
 standing them to mean individual officers, holding singly 
 the highest and most responsible position in their respective 
 Churches a position which excludes the notion of a parity 
 of many such in the same ministry within the same Church. I 
 say of ' many such,' because at Ephesus, for example, one of 
 those Seven Churches, which had its ' angel,' we know, from 
 the Acts of the Apostles (ch. xx.), there had been a body of 
 presbyters nearly forty years before ; 3 and we also know 
 
 1 On the political importance of 
 the cities of the Seven Churches, see 
 Usher, voL vii. p. 61. 
 
 2 This Mosheim admits in the 
 plainest terms, ' De Rebus Christ.,' 
 p. 133 ; and he goes on to add that, 
 even if this proof of the antiquity 
 of bishops could be ' overthrown ' 
 which he declares it ' never ' can 
 be 'ipsa tamen rerum veterum 
 Christianarum consideratio nos eo 
 facile ducet ut ipso civitatis Chris- 
 tianas exordio haud multum ju- 
 niores Episcopos esse statuamus.' 
 Archbishop Trench declares : ' I 
 again repeat my conviction that in 
 these angeli we are to recognise the 
 bishops of the several Churches. So 
 
 many difficulties, embarrassments, 
 improbabilities, attend every other 
 solution, all disappearing with the 
 adoption of this, while no other rise 
 in their room, that, were not other 
 interests, often, no doubt uncon- 
 sciously, at work, this assuredly is the 
 conclusion to which all interpreters 
 must have come.' Page 58. I have 
 already stated, however, that Pro- 
 fessor Lightfoot is not of this 
 opinion. 
 
 3 In A.D. 58, ' the Church of 
 Ephesus, which in the Acts is repre- 
 sented by its elders (presbyters), in 
 the Revelation is represented by its 
 angel or bishop.' Milman, ' Hist. 
 Christ.,' ii. p. 16. Archbishop
 
 ARGUMENT FROM SCRIPTURE. 29 
 
 that thirty years before, Timothy had been placed there by 
 St. Paul in a prelatical position, with authority and instruc- 
 tion to ordain more presbyters, and also to ordain deacons 
 in a lower grade (i Tim. hi. 13). So that here, in these 
 chapters of the Apocalypse, we see before the departure of 
 the last apostle, the diocesan and prelatical system fully 
 developed, not only with its ' angel,' having presbyters and 
 deacons under him, but with St. John himself as its arch- 
 bishop or metropolitan. Moreover, all this we see not only 
 upon Scriptural and apostolic authority, but upon the direct 
 sanction and direction of Christ Himself. 1 
 
 Uninspired testimony, contemporaneous, or nearly so, to Uninspired 
 
 testimony to 
 
 the same effect, also exists, and can readily be produced. ^ s t ame 
 
 Such are the facts universally recognised in ecclesiastical 
 
 history, that Polycarp, bishop of Smyrna, and Papias, bishop 
 
 of Hierapolis, a city not far from Laodicea, were both 
 
 disciples of St. John. Such is the express statement made 
 
 by Clement of Alexandria, 2 in a narrative which he repre- Clement of 
 
 Alexandria, 
 
 sents as carefully preserved and handed down to his own 
 time in the third century, that St. John, when (after leaving 
 Patmos) he had come to reside at Ephesus, was in the habit 
 
 Trench remarks : ' numerous as by l See Archbishop Usher on Ori- 
 
 this time the presbyters must have ginal of Bishops and Metropolitans, 
 
 been, there is only one angel in each Works, vol. vii. pp. 45 sq., 56, 59, 
 
 of these Churches. What can he 69. 
 
 be but a bishop? a bishop too with * 'Quis Dives,' &c., c. xli., vol. ii. 
 
 the prerogatives which -we ascribe to p. 959. Also in Euseb. H. E., 
 
 one. His pre-eminence cannot be lib. iii. c. xxiii. p. 82. 
 explained away.' Page 55.
 
 30 LECTURE THE FIRST. 
 
 of going forth, upon invitation, to the neighbouring countries 
 of the Gentiles : in some to appoint bishops ; in others to 
 constitute or set in order whole Churches ; and in others 
 again to ordain into the number of the clergy (which seems 
 to imply priests and deacons 1 ), this or that individual from 
 among those who were pointed out by the Holy Ghost. 
 
 Tertuiiian. Again : Tertullian, the contemporary of St. Clement, writing 
 about one hundred years after the apostle's death, speaks of 
 the foster Churches of St John, and with allusion especially 
 to those of the Apocalypse, says that the order of their 
 bishops (and in the time of Tertullian we know that the title 
 of bishop meant a prelatical bishop and nothing else) is to 
 be traced to him. 2 Once more : it is interesting to add that 
 
 St. Ignatius. i n the Epistles of Ignatius, written only seven years after 
 St John's death, we find the name of Onesimus as bishop of 
 Ephesus (c. i.), the name of Damas as bishop of Magnesia 
 (c. ii.), the name of Polybius as bishop of Tralles (c. i.) ; both 
 places not far from Ephesus ; and then descending to the 
 time of the first General Council the Council of Nicaea 
 in A.D. 325, we find among the names of the 318 prelates 
 who signed the acts of that Council, not only Menophanes, 
 bishop of Ephesus (in succession from Onesimus and from 
 Timothy), but Eutychius, bishop of Smyrna (in succession 
 
 1 See SclaterV Original Draught,' be understood with some qualifica- 
 
 p. 235 sq. ; Usher, vol. vii. p. 58. tion. St. Jerome mentions that 
 
 1 Contr. Marcion., lib. iv. c. v. ; St. John wrote his Gospel 'at the 
 
 vol. ii. p. 366. The words are, ' in request of the bishops of Asia. ' De 
 
 Joannem stabit auctorem ; ' which, Vir. Illust., vol. ii. p. 263. 
 in regard to Ephesus at least, must
 
 ARGUMENT FROM SCRIPTURE. 31 
 
 from Polycarp), Artemidorus, bishop of Sardis (in succession 
 from Melito, mentioned by Eusebius, and by Jerome, as 
 occupying that see in the second century J ) ; Soron, bishop 
 of Thyatira, Ethymasius, bishop of Philadelphia, Nunechius, 
 bishop of Laodicea ; so that, on that list, we find episcopal 
 successors of six of the angels assigned to the Seven 
 Churches in the book of Revelation ; and in the list of the 
 bishops who subscribed at the fourth General Council the 
 Council of Chalcedon we find a successor of the seventh, 
 viz. Eutropius, the bishop of Pergamos. 2 
 
 Such is the evidence, inspired and uninspired, upon the importance 
 
 of this 
 
 question before us, which we obtain, more or less directly, evidence 
 
 generally 
 
 from the Scriptural teaching and apostolic authority of the f^" ^" 
 Beloved Disciple. It is manifestly of such weight that it 
 may be said to be conclusive, so far as it goes. Accordingly, 
 the historian Gibbon (who, I need not say, had no bias in 
 favour of the Christian hierarchy, prejudiced as he was 
 against Christianity itself) has declared, mainly upon the 
 strength of this evidence, that ' the Episcopal form of Church 
 government ' (which he describes as ' an honourable and 
 perpetual magistracy ') ' appears to have been introduced 
 before the end of the first century.' And it is plain, he held 
 that government to be Scriptural, because he refers to the 
 introductory chapters of Revelation in proof that ' bishops 
 
 1 See Euseb. H. E., iv. 26, tropius was absent, but his metro- 
 Jerome, ' De Vir. Illustr.,' c. xxiv. politan, Stephanus, bishop of Ephe- 
 
 * See Labbe's Concil., vol. ii. p. sus, subscribed for him. 
 52 sq. ; and vol. iv. p. 605. Eu-
 
 LECTURE THE FIRST. 
 
 under the name of angels were already instituted in the seven 
 cities of Asia.' l The force of the same evidence has been 
 also felt and acknowledged by learned Presbyterians of the 
 Continent ; such as Grotius, 2 Scultetus, 3 Mosheim, the eccle- 
 siastical historian, 4 and more recently by Rothe, the author 
 of a work on ' The Beginnings of the Christian Church ; ' 
 while among ourselves a distinguished Principal and theo- 
 logical professor not long since published a lecture, which 
 contained a statement in these words : 
 
 'Episcopacy, as an order distinct from presbyters, has 
 continued in the Church since the later age of St. John. 
 This is simply matter of history, which no candid enquirer 
 can deny.' 
 
 Unfortunately there are many who are not candid or 
 impartial enquirers 5 in this matter ; and many more, who 
 
 1 Gibbon's 'Hist.,' c. xv. See also 
 above, p. 6. Hooker, 'Ec. Pol.,' 
 book vii. c. v. z. 
 
 2 Grotius goes so far as to say 
 that the Apocalypse affords an irre- 
 fragable argument that episcopacy 
 was approved by divine right 
 'divino jure approbatum,' because 
 it was Christ Himself who, by St. 
 John, wrote to the seven 'angels.' 
 ' De Imperio circum sacra.' Works, 
 vol. iv. p. 272. 
 
 3 In Ep. ad Tit. In this in- 
 stance I have not been able to verify 
 th<> quotation. But his words, I 
 believe, are : ' Angelos septem doc- 
 tissimi quique Interpretes interpre- 
 
 tantur septem Ecclesiarum Epis- 
 copos ; neque vero aliter possunt, 
 nisi textui vim facere velint.' 
 
 4 See above, p. 28, and below, p. 76. 
 
 5 I am sorry to observe that Dr. 
 Cunningham, whom I should be 
 unwilling to think uncandid, in his 
 Church History appears to place 
 the distinction between bishops and 
 presbyters a whole century later. 
 He writes : ' The second century 
 had not expired before we discover 
 traces of a distinction between 
 them,' vol. i. p. 65 ; and he adds, 
 with still greater violation of his- 
 torical truth : ' Even in the third 
 century every congregation had its
 
 ARGUMENT FROM SCRIPTURE. 33 
 
 knowing little or nothing of ecclesiastical history, still are 
 forward to pronounce an opinion at variance with the facts ; 
 and consequently the strife is prolonged, simply as strife, to 
 the injury of all our best and highest interests, moral, social, 
 political, and religious. 
 
 But it may be argued and German theologians, in par- St. John's 
 
 testimony 
 
 ticular, finding themselves in the predicament of having no confirmed by 
 
 that of other 
 
 episcopal ministry, are not slow to argue in self-defence apostles. 
 that the practice and authority of St. John alone (although 
 we have shown that this testimony rests upon the express 
 direction of Christ Himself) are not sufficient, so as to in- 
 volve the obligation of the universal acceptance of the same 
 ministry ; and, further, it may be, and is, alleged that we 
 shall find it far more difficult, if not impossible, to prove a 
 similar ministry from the practice and authority of the other 
 apostles. And this we may suppose was felt and intended 
 by the respected writer, to whom I just now referred, when 
 he allowed his frank admission of the primitive existence of 
 episcopacy to go no farther back into the first, that is, the 
 Scriptural and apostolic century, than to the ' later age of 
 
 own bishop.' Moreover, he has dividual was chosen to be 'set over' 
 
 ventured to say in a note, that 'this (not 'preside in' as Maclaine 
 
 is substantially the account of the translates) the College of Presbyters, 
 
 matter given, not only by Neander 'quiprimum^4w < ^/j(Apoc. ii. t iii.), 
 
 but by Mosheim, and by Gibbon.' postea Episcopus dicebatur ; ' and 
 
 Now what Gibbon states, we have that this arrangement seems to have 
 
 seen above, p. 6 and p. 31. And been introduced first at Jerusalem ; 
 
 Mosheim represents that, 'when the that is, under St. James.' Cent, i, 
 
 apostles were scattered abroad ' part ii. ch. 2. See below, pp. 66 
 
 and therefore still living~-a.n in- and 75.
 
 34 LECTURE THE fIRSJ. 
 
 St. John.' Let us then proceed, as I proposed, in our retro- 
 spective investigation, and leaving the standing-point which 
 I first selected the close of the first century let us advance 
 upwards from the date of St. John's death, A.D. 100, first to 
 that of St. Peter and St. Paul, who were martyred at Rome 
 A.D. 68 j and afterwards to that of St. James, surnamed The 
 Less, who was martyred at Jerusalem A.D. 62 ; and looking 
 again at the facts around us the Scriptural teaching and 
 the apostolic practice from those points of view, let us see 
 again how this matter stands. 1 
 Testimony Of St. Peter's history, after his miraculous escape from 
 
 of St. Peter. 
 
 imprisonment at Jerusalem, A.D. 44 (Acts xm. 17), we know 
 very little ; but that little has, almost all of it, a most im- 
 portant bearing upon the original constitution of the Christian 
 ministry. We know that he was again at Jerusalem, about 
 six years later, being present at the Council of which we read 
 in Acts xv., comp. Gal. ii. 9 ; and that when he was in 
 Antioch shortly after, St. Paul ' withstood him to the face ' 
 
 1 It is the weakness of Rothe's deaths of the three former, and after 
 
 theory, that he draws too hard and the destruction of Jerusalem. See 
 
 broad a line between the organising Lightfoot, pp. 200, 203 sq. ; who, 
 
 work of the apostles, St. Peter, St. however, though he avoids these 
 
 Paul, and St. James on the one errors of Rothe, appears, like him, 
 
 hand, and of St. John with per- to refer the development of episco- 
 
 haps St. Philip and St. Andrew on pacy too exclusively to secondary 
 
 the other ; and that he makes the causes in his argument (see pp. 
 
 origin of episcopacy to rest upon a 204, 232) ; though in his conclusion 
 
 decree of a second apostolic Council, he claims for it ' a divine appoint- 
 
 whichhe supposes to have been held ment, or at least a divine sanction,' 
 
 for that purpose presently after the p. 265.
 
 ARGUMENT FROM SCRIPTURE. 35 
 
 (Gal. ii. 11-13) a sufficient indication that he enjoyed no 
 supremacy over the other apostles, that no appeal was 
 allowed to his judgment as of greater weight than theirs, - 
 still less as infallible. From thenceforward to the time of 
 his death we lose sight of him altogether in the history of the 
 New Testament. 1 His first Epistle, in which he 'exhorts' 
 (v. i) the presbyters of the dispersed Jewish converts to whom 
 it is addressed, purports to have been written from Babylon, 
 and its probable date is A.D. 64 ; while the date of the 
 second Epistle may be placed about three years later, or a 
 year before his martyrdom. That besides the more general 
 episcopate which he shared with the other apostles, he was 
 also in a more restricted sense bishop of Antioch first, and 
 afterwards of Rome, as having been closely connected with 
 the foundation of both those Churches or, at least, that he 
 assisted and sanctioned with his apostolic authority the con- 
 stitution of those bishoprics no one, I think, will be inclined 
 to doubt who has sufficiently examined the early and abun- 
 dant testimony 2 to that effect which we still possess, and the 
 
 1 See the Bishop of Lincoln on iii. 21, 35, iv. i ; and Chronicon, 
 
 the General Epistles, p. 37. The year A.D. 44; Epiphanius, Haer. 
 
 passage i Cor. i. 12 by no means xxvii. c. vi. Optatus, i. 10, ii. 2, 3, 
 
 necessarily implies the personal pre- 10; Jerome 'de Vir. Illustr.,' c. i. and 
 
 sence of St. Peter at Corinth. See c. xvi. ; in Epist. ad Gal. ii. n ; St. 
 
 Milman's ' History of Christianity," Chrysost., Horn, in S. Ignat. vol. 
 
 i. p. 464, note. ii. p. 712 ; Ruffinus, Praef. ad Re- 
 
 3 See Irenaeus, iii. 3 ; Tertullian ' de cognit. Clement. Patr. Apostol. i. 
 
 Prsescript. Hseret.,' c. xxxii. ; Origen p. 492 ; Fulgentius de Trin. c. i. p. 
 
 in Luc. Horn. vi. ; Cyprian Epist. 498. See Lightfoot, p. 207 sq., 
 
 Iv. c. xiv. et alib. ; Eusebius H. E., respecting the testimony of the Cle- 
 
 D 2
 
 36 LECTURE THE FIRST. 
 
 general acceptance which has been given to it by ecclesiasti- 
 cal historians. But whether the facts, as commonly stated, 
 be received or no, is comparatively unimportant in our 
 present argument ; because it is quite indisputable if any- 
 thing in the history of the world be so that a veritable 
 episcopal succession commenced in both those cities some 
 years before the close of the apostolic age, and (we must 
 conclude) with the sanction and by the appointment of one 
 or more of the apostles themselves. This succession has 
 Episcopal obtained for itself a place in books which are merely of a 
 
 successions 
 
 at Rome, secular character, having no ecclesiastical bias, and which 
 
 Antioch, and 
 
 dirfngthe record it simply as matter of undoubted fact ; just as they 
 record the succession of Roman consuls, or Roman emperors, 
 or other matters of the same kind, with no more hesitation 
 in regard to their credibility than is felt in accepting the 
 demonstration of a mathematical problem. Such a book is 
 the ' Fasti Romani ' of the late Mr. Fynes Clinton ; a work 
 of the highest authority as a chronological repertory ; a work 
 which Professor Blackie has truly said no scholar should be 
 without ; 1 a work not by an ecclesiastic, but by a layman, 
 who was for many years a member of the House of 
 Commons, and who, though a man of genuine faith and 
 
 mentine writings, and p. 218 re- iv. 22. 
 
 specting the early date of episcopacy 1 ' Mr. Clinton's solid and massive 
 
 at Rome. ' Hegesippus, who visited work on Greek [and Roman] Chro- 
 
 Rome about the middle of the second nology is the vade mecum of every 
 
 century, has left it on record that he scholar. ' Professor Blackie, Introd. 
 
 drew up a list of the Roman bishops Lecture, 1862. 
 
 to his own time. 'See Euseb. H. E.,
 
 ARGUMENT FROM SCRIPTURE, 37 
 
 piety, certainly was not a high Churchman. Well, then, 
 this thoroughly learned and trustworthy work represents to 
 us first Linus (mentioned by St. Paul in the second Epistle 
 to Timothy, iv. 21, written from Rome), next Anacletus, 
 then Clement 1 (also not improbably the same who is men- 
 tioned by St. Paul, Phil. iv. 3), then Euarestus, as successively 
 bishops of Rome; it represents, first, Euodius, and then 
 Ignatius as successively bishops of Antioch ; it represents 
 first Annianus, then Abilius, then Cerdon as bishops of 
 Alexandria (with which metropolis St. Peter was also con- 
 nected, either personally or through St. Mark 2 ) ; it repre- 
 sents, I say, all these as having been bishops respectively in 
 Rome, Antioch, and Alexandria at that time the three 
 capital cities of Europe, Asia, and Africa before the end of 
 the first century, or, in other words, within the Scriptural and 
 apostolic age. Are we inclined to dispute whether there were 
 emperors of Rome during that time? Do we intend to 
 maintain that Pagan Rome was at that time governed by a 
 republican, and not a monarchical constitution ? If so, then 
 may we also dispute whether, during the same time, Rome 
 
 1 ' The reason for supposing Cle- sion of its bishops from him. Epist. 
 ment to have been a bishop is as ad Evang., i. p. 1194. Upon what 
 strong as the universal tradition he further says, in this latter passage, 
 of the next ages can make it.' respecting the appointment of the 
 Lightfoot, p. 219. See also below, earlier bishops of that Church, see 
 Lect. ii. below, Lect. ii., also Lect. iii. On 
 
 2 St. Jerome (after Euseb., ii. 16) the early Alexandrian succession 
 speaks of St. Mark as having founded which is recorded only by Eusebius, 
 the Church of Alexandria, ' De Vir. see Appendix to Lecture ii., and 
 Illustr.,' c. viii., and traces the succes- Lightfoot, p. 223.
 
 3 LECTURE THE FIRST. 
 
 had bishops ; then may we also maintain that Christian 
 Rome was, at the same time, administered under a presby- 
 terian and not a prelatical constitution. But if we will 
 venture upon no such vain attempt, 1 if we accept the former 
 facts as historic truth, as well ascertained and unquestionable 
 realities, then I know not how we can answer it to God and 
 our own consciences, if (through a spirit of obstinate prejudice 
 or unchristian strife) we refuse to accept the latter facts as 
 no less true and certain and unquestionable ; seeing they are 
 brought before us in the same way, and rest upon similar 
 testimony of ancient authors, such as no scholar can reject 
 objections It has, indeed, been argued 2 that in those catalogues to 
 
 those sue- which I have referred, there may have been a personal suc- 
 cessions 
 groundless, cession, such as that of the Archons Eponymi at Athens, 
 
 1 The reader who wishes to see more sober judgment and prof ounder 
 young Edward Stillingfleet's attempt learning of the mature scholar and 
 to that effect (made when he was divine. See the same E. Stilling- 
 scarcely 24 years of age) may find it fleet's Preface to his Ordination 
 in ' Irenicum/ pp. 296 sq., 321 sq. Sermon, preached and published 25 
 He even doubts whether St. Igna- years afterwards (before he was 
 tiuswas 'brought to Rome to suffer,' made bishop), viz. in 1685. Works, 
 and avows that the story of his vol. i. p. 358. Also ' Unreason- 
 martyrdom 'doth not seem to be ableness of Separation,' Pref., p. 
 any of the most probable.' He ob- Ixxi. sq., Ixxvi. ; and his first charge 
 serves that ' in none of the Churches as bishop in 'Eccl. Cases,' i. pp. 
 most spoken of is the succession so 5-9. 
 
 clear as is necessary,' p. 301. But z SeeBlondel's 'Apologia,' Praef. 
 
 we appeal from the unripened sen- p. 7. Stillingfleet's ' Irenicum,' p. 
 
 timents of this able but youthful 300. On the other side, see S. 
 
 and self-confident controversialist, Parker's 'Church Government, 'p. 69. 
 with a thesis to maintain, to the
 
 ARGUMENT FROM SCRIPTURE. 39 
 
 and yet no succession of prelatical power. But if so, it must 
 be asked, at what time and under what circumstances did the 
 transition from the former to the latter take place ? For 
 that the succession was a prelatical one when Eusebius, and 
 even when Irenaeus wrote, will not be questioned. And 
 why except for some unworthy purpose of gaining a con- 
 troversial advantage why are we to be so uncharitable as to 
 suppose that these and other ancient writers were guilty of 
 fraud ? for such it was if they have represented an episcopal 
 succession as continuous throughout in substantially one 
 and the same character, which in fact was continued in two 
 characters, widely different from each other ; guilty, I say, 
 of fraud, of which we find no hint whatever in any historical 
 record, and which they could have had little or no tempta- 
 tion to practise at a time when no controversy existed, or 
 had as yet been ever known to exist, respecting the constitu- 
 tion of the Christian ministry ? 
 
 So much, then, for St. Peter's history from this point of Testimony 
 view. I next proceed to the history of St. Paul, in which, 
 while the testimony of ancient authors will remain equally 
 clear, the teaching of Holy Scripture will become far more 
 manifest to the same effect, in proportion as the inspired 
 memorials which we have received of that apostle are more 
 abundant. It is, indeed, a noticeable fact and indicates, I 
 suppose, the pre-eminence which was at hand for the Gentile 
 Church that while his own epistles form by far the largest 
 portion of the sacred writings which relate to the foundation 
 and first upgrowth of the Church, the only Scriptural narra-
 
 40 LECTURE THE FIRST. 
 
 tive which records the acts of the apostles during the same 
 period, so far as it embraces their missionary undertakings, 
 is devoted almost exclusively to the labours of St. Paul. 
 Whatever, therefore, is the result to which we may be led by 
 this part of our investigation, it is only reasonable to con- 
 clude that we should have reached the same if the New 
 Testament had favoured us with equally full details respect- 
 ing the operations of the other apostles. 
 
 For a considerable time, and during all the earlier stage of 
 his apostleship, it is evident that St. Paul retained in his own 
 hands the supreme authority over all the Churches which he 
 had founded ; and we may, I think, not unfairly suppose 
 that other apostles did the same. 1 In his first Epistle to the 
 Corinthians, A.D. 57, twelve years after his consecration he 
 writes, 'so ordain I in all the Churches' (vii. 17). Again : 
 in his second Epistle, he speaks of 'the care of all the 
 Churches coming upon him daily ' ( xi. 28). We must, there- 
 fore, look beyond the date of the epistles which he wrote 
 during that earlier period, if we desire to ascertain what 
 provision he proposed to make for the ministerial govern- 
 ment of the said Churches when the prelatical oversight 
 which he had hitherto exercised in his own person must 
 necessarily expire. Accordingly, with this design, we take up 
 one of the latest of his epistles, the first to Timothy, written 
 A.D. 65, only three years before his martyrdom. In that 
 epistle, the first passage to which I desire to draw your 
 attention, is the following in chap. iii. ver. 13 : 
 1 See Professor Lightfoot, p. 196 sq.
 
 ARGUMENT FROM SCRIPTURE. 41 
 
 ' They that have used the office of a deacon well, purchase Foundation 
 
 of the minis- 
 
 to themselves a good degree (BaOuov) and great boldness try in the 
 
 diaconate. 
 
 (of speech) in the faith which is in Christ Jesus.' 
 
 That is, they are entitled, St. Paul writes to Timothy, to 
 be promoted by you in the ministry, for the discharge of 
 duties similar, but higher and more advanced, than those in 
 which they have been before engaged. In this text, then, 
 which even St. Jerome has interpreted 1 as relating to a 
 third order of the clergy, we see not only the actual founda- 
 tion, but the true rationale 2 of the Christian ministry. First 
 the candidates for the said office are to be 'proved,' that is, 
 as we now speak, examined. Then, having been found 
 worthy and ordained, provided they acquit themselves well 
 in that office, after a due period of service, they are to be 
 raised to the next order of the ministry, the order of pres- 
 byters or priests. It is important to remark that the Greek 
 word translated ' degree ' in this passage, was ever afterwards 
 employed in the language of the Church to express any one 
 of the three Holy orders of the ministry the order of 
 bishops, the order of presbyters or priests, the order of 
 deacons. 3 Now I am afraid it must be said that this funda- 
 
 1 ' Epist. ad Heliod.,' vol. i. p. that a man may have a commission 
 352. See below, Lect. ii. to perform some spiritual functions 
 
 2 The same rationale is evidenced without authority to perform all. 
 
 in the case of Philip the deacon 3 See Suicer's Lexicon, under 
 
 with relation to the Samaritans the word /3a0,uos. But comp. one 
 
 whom he had converted and baptized, of the Westminster divines, Mr. 
 
 but was not able to confirm. Acts Sympson, in Dr. John Laghtfoot's 
 
 viii. 5-17. That case plainly shows Journal. Works, vol. xiii. p. 92.
 
 42 LECTURE THE PIRST. 
 
 mental rule of St. Paul is not attended to in the presbyterian 
 system. On the one hand, deacons, as such, never * pur- 
 chase to themselves a good degree ' in the sense which 
 St. Paul intended, because they do not serve with the view 
 of becoming preaching presbyters, or pastors, and in fact, I 
 suppose, rarely, if ever, become such. On the other hand, 
 the ' great boldness of speech ' which a ' minister ' or preach- 
 ing presbyter uses, he uses (if it be so) without having 
 'purchased,' as St. Paul speaks, the right to use it, by 
 passing through the lower grade of the ministry which is 
 here prescribed. 1 It is true they may or must have been 
 licentiates, or probationers, for a longer or shorter period, and 
 as such will have been allowed to preach ; but this arrange- 
 ment only shows the practical value and necessity of the 
 very law which the system, by arrogating the entire clerical 
 function to preaching presbyters or pastors only, does in fact 
 disallow; for probationers have no substantive position in 
 Discussion the ministry, being not ordained. I am aware of the dis- 
 heid1n C he cussion which the divines of the Westminster Assembly held 
 
 Westminster 
 
 Assembly. upon the position to be assigned to deacons a discussion 
 prolonged during the sessions of five days ; 2 and nothing, 
 in my opinion, could be more unsatisfactory, except as 
 showing how even able men may blunder and become 
 
 1 The Presbyterian Mosheim re- * Between December 15 and 28, 
 
 presents the presbyters of the first 1643. See Lightfoot's Journal, 
 
 century as having been chosen Works, vol. xiii. pp. 83-93 ; Gille- 
 
 chiejly out of the deacons (ex dia- spie's Notes, p. 5 ; Baillie's Letters, 
 
 conispotissimum). 'DeReb. Christ.,' vol. ii. p. 117. 
 p. 128.
 
 ARGUMENT FROM SCRIPTURE. 43 
 
 perplexed over the simplest matter, when, in their delibera- 
 tions upon such questions, they infringe upon a principle 
 which the Scripture has laid down for its own interpretation, 1 
 by assuming th em selves to be wiser than all who have gone 
 before them. After much disagreement they came to these 
 conclusions : that ' the Scriptures do hold out deacons as 
 distinct officers in the Church/ from Phil. i. i 2 and i Tim. 
 iii. 8, and that ' the office is perpetual ; ' but they confined 
 its duty ' to taking care in distributing to the necessity of 
 the poor,' from Acts iv. 1-4, and denied 3 that it * pertains 
 to the office of a deacon to preach the word, or administer 
 the sacraments ' a conclusion which is certainly at variance 
 with the universal practice of the Church, and which, taken 
 in its full extent, appears to contravene the teaching of 
 Scripture both elsewhere, 4 and especially in these words of 
 St. Paul, of which I have been speaking. For instance, let 
 any one read the directions given for deacons in verses 8-12 
 of i Tim. iii. and compare them with the directions given for 
 
 1 Isaiah xxxviii. 19; Jerem. vi. the vote I was absent.' Lightfoot, 
 16 ; Ps. Ixxviii. 5-7 ; Hebr. xiii. 7, ibid. p. 91. 
 
 17. 4 'The seven' (deacons) in Acts 
 
 2 A very doubtful text for such a vi. 6 were ordained with imposition 
 purpose. See Lect. ii. and Synodal of hands ; they were ' men full of 
 Address for 1864, pp. 43, 105. the Holy Ghost and wisdom." 
 
 3 ' This business held a long and Philip, one of the seven, preached 
 large debate ; but at last was put to and baptized, Acts viii. 5, 12. An- 
 the question, "whether the deacon other, St. Stephen, was much more 
 be to assist the pastor in preaching than an almoner, Acts vi. ra. See 
 and administering the sacraments "; Hughes' and Dissert, in Hickes* 
 and it was voted negatively ; but at Treatises, vol. iii. p. 353.
 
 44 LECTURE THE FIRST. 
 
 presbyters (episcopt) in the preceding ^verses of the same 
 
 chapter, and he will be persuaded, I think, that both relate 
 
 to the same kind of ministration, though in different degrees. 
 
 Position of But to proceed in our examination of this first Epistle to 
 
 Timothy at 
 
 Ephesus. Timothy. We have seen from it that the fundamental prin- 
 ciple of the Christian ministry is one not of parity but of 
 gradation, with the diaconate for its base. We have next to 
 see the same principle culminating in the office which 
 Timothy is to hold. St Paul has placed him in a position 
 in which he requires him to do at Ephesus all that he himself 
 had done till now for that Church. He was to act as a 
 superior, as a governor, not only over deacons, but over 
 presbyters. 1 He is to ordain them, not ' suddenly,' but when 
 examined, and found to be duly qualified (iii. 8-13, v. 22). 
 He is to rebuke the teachers of unsound doctrine (i. 3), and 
 accusations that may be brought against a presbyter he is 
 to receive and try, but only under proper precautions (v. 19). 
 He is himself to teach and exhort (vi. 2). In short, he is 
 directed to do the very same that a modern bishop does in 
 the administration of his diocese. 2 Now we desire to know 
 what was the meaning of all this, if presbyters alone were the 
 proper persons to do these things, or even were to be allowed 
 to do them ? No one can reasonably doubt that there was 
 now, and had been for some time past, a sufficient number 
 
 1 See Bilson, p. 299 sq. both obliged and accustomed to do? ' 
 
 * 'What is there which Timothy Hughes' and Dissert. SeeHickes' 
 
 used to do in the Church of Ephesus, Treatises, vol. iii. p. 326. 
 
 that bishops are not in all Churches
 
 ARGUMENT FROM .SCRIPTURE. 45 
 
 of presbyters at Ephesus. That city was the capital of Presbyters 
 
 at Ephesus 
 
 Lydian Asia, and upon this and other accounts, it formed a 
 most important post for the preaching of the Gospel. Accor- 
 dingly, the great apostle had laboured in it continuously for 
 three years a longer period than he devoted (so far as we 
 know) to any other of the Churches which he founded. That 
 was between A.D. 54 and 57 (Acts xix. 8~io, xx. 31), about 
 ten years before this appointment of Timothy. During his 
 ministry of those three years it is certain he had ordained 
 presbyters : as we are expressly informed that he did in every 
 church upon his first apostolic journey (Acts xiv. 23). 1 This, 
 I say, may be considered certain, because, a year or two 
 later (A.D. 58 or 59) upon his return from Greece, he sent 
 to Ephesus for 'the presbyters of the church ' (xx. 17) to 
 come to him at Miletus, in order that he might deliver to 
 them, as their father in Christ, that most solemn and most 
 affectionate episcopal charge which we read in the twentieth 
 chapter of the Acts. And the testimony of that historical 
 narrative is the more valuable, because in St. Paul's own 
 Epistle to the Ephesians written while he was a prisoner at 
 Rome in A.D. 62, (that is, about three years after the 
 delivery of that charge, and three [years before Timothy's 
 appointment,) there is nothing from which we can discover 
 the then condition of the Ephesian ministry ; 2 only there 
 
 1 Not, however, in any case, on observation confirms what is said 
 
 his first visit to the Churches, but above, p. 23. 
 
 when he visited them a second time 2 The only passages in that 
 
 on his return homewards. This Epistle which touch upon the subject
 
 46 LECTURE THE PIRST. 
 
 are indications that it might soon require the care of a more 
 effectual superintendence than the apostle himself in his 
 absence, and now a prisoner, with the prospect of his 
 approaching end, would be able to bestow. 1 
 Timothy's It may then, I repeat, be regarded as certain from the 
 
 relations to 
 
 them. narrative of the Acts, that there was already and had been 
 
 for some years a body of ordained presbyters at Ephesus 
 when St Paul besought Timothy to abide there (i Tim. i. 3) 
 and shortly afterwards sent to him these written directions. 
 And I ask again, what did these directions mean ? Why was 
 this slight to be put upon those presbyters ? 2 Why were they 
 to be superseded, or their office invaded by the appointment 
 of Timothy, if they themselves were competent to perform 
 the same functions ? Why, for instance, was Timothy to be 
 instructed to ordain presbyters and deacons at Ephesus, if 
 their ordination could be rightly and lawfully performed by 
 the presbytery which was already there ? Is this the way 
 that the wise master-builder is to build up the Church to 
 pull down what (as some would tell us) he has already per- 
 fected ? No ! the structure was not yet perfect, and he was 
 now only adding to it what it still required a resident 3 Chief 
 Pastor. And a successor of this resident chief is to be 
 
 of the ministry are of a general terial purposes. See below, p. 80, 
 
 character : viz. iii. 5, where ' apostles note i. 
 
 and prophets' are mentioned, and l See ch. iv. 3, 14, compared with 
 
 iv. ii, where, besides 'apostles 'and Acts xx. 29. 
 
 prophets, 1 are enumerated 'evan- 2 See Bilson, p. 293. 
 
 gelists,' and 'pastors and teachers,' 3 But comp. Lightfoot, quoted 
 
 as given to the Church for minis- below, p. 56.
 
 ARGUMENT FROM SCRIPTURE. 47 
 
 found (as we have seen) still in Scripture in what St. John 
 wrote at the dictation of Christ Himself more than thirty 
 years afterwards to the angel of the same Church, the 
 Church of Ephesus. 
 
 But before I can expect you to feel assured that the re- r 
 
 J Objections 
 
 presentation now made of these circumstances is the only ^^vd 
 true and just representation, I must invite you to do full 
 justice to the arguments which have been urged against it 
 from the presbyterian point of view. First, then, our T . From the 
 
 clerical no- 
 
 attention is drawn to a matter of verbal criticism, which, menciature 
 
 in New Tes 
 
 strictly speaking, however, has little or nothing to do with tament - 
 the facts of the case. We know that our name ' bishop ' is 
 derived from the Greek word iirlaKoiroQ (episcopus), meaning 
 overseer ; and further, we know that this same Greek word 
 is applied to the Ephesian elders, (or presbyters,) in the 
 Acts, xx. 17, and again, in reference, apparently, to those 
 elders (or presbyters) whom Timothy and Titus were to or- 
 dain : i. Tim. iii. 2 ; Titus i. 5, 7. I shall have a better 
 occasion to enter fully into this matter in my next lecture, 
 when I come to take up seriatim the various objections that 
 have been raised against our view of the Scriptural and his- 
 torical argument. For the present, it may suffice to observe 
 that a very little knowledge of the use of language, and 
 especially of etymology, should be enough to guard us against 
 the inference that because our word bishop is derived from 
 the Greek word episcopus, therefore the signification of the 
 former must be the same, or co-extensive with that of the 
 latter. The truth is, they are not identical ; any more than
 
 48 LECTURE THE FIRST. 
 
 our word deacon, which is derived from the Greek 
 (diaconus), is in meaning co-extensive or identical with it. 
 It will be obvious, therefore, that presbyters might be called, 
 as they are, in the Greek episcopi, without being bishops, just 
 as apostles might be, and are, in the Greek, called diaconi, 
 without being deacons ; in both cases the larger and more 
 general signification of the Greek word including what the 
 more strict and confined English term does not. 1 And so it 
 is with the derivatives of both ; bishopric means only the 
 office of a bishop, as deaconship means only the office of a 
 deacon ; but the Greek episcope and diaconia not only mean 
 the same, but have also other and very different meanings. 
 After this explanation it will be idle to object that the actual 
 nomenclature of the Church does not (as we admit) corre- 
 
 1 Diaconus and its derivatives cur only eleven times, and it may 
 
 occur no less than ninety-eight times be doubted (see below, Lecture ii.), 
 
 in the Greek New Testament ; and whether they are used at all in the 
 
 yet they do not refer to the name and strict sense which we now attach to 
 
 office of a deacon more than six the words bishop, bishopric, epis- 
 
 times at the very most (viz. Acts vi. copate, &c., although our trans- 
 
 3 ; Phil. i. i ; i Tim. iii. 8, 10, 12, lators, certainly with no advantage 
 
 13), even as we understand the to the cause of episcopacy, but 
 
 office ; and perhaps not even once rather the reverse, have employed 
 
 as Presbyterians understand it. them, as the nearest equivalents in 
 
 The Westminster divines were the greater part of those instances : 
 
 willing to allege in support of their viz. in Acts i. 20 ; Phil. i. i ; i Tim. 
 
 lay diaconate, only i Tim. iii. 8, iii. i, 2 ; Titus i. 7 ; i Peter ii. 25. 
 
 where the office appears to be The other instances are Luke xix. 
 
 plainly a clerical one, and Acts vi., 14 ('visitation ') ; Acts xx. 28 ('over- 
 
 where the name does not occur. See seers '); i Peter ii. 12 ('visitation ') 
 
 Lightfoot's Journal, pp. 83-93, and v. 2 ( ' taking the oversight ' ) ; Heb. 
 
 the remark of Dr. Yonge.ibid., p. 97. xii. 15 ('looking diligently '). 
 
 Episcopus and its derivatives oc-
 
 ARGUMENT FROM SCRIPTURE. 49 
 
 spond with the Scriptural nomenclature. And yet, if the 
 objection should be made, we can at least reply that the 
 same objection lies equally against the presbyterian nomen- 
 clature. For instance, we know what a presbyterian minister 
 is, and what a presbyterian deacon is. Well : minister is 
 simply a translation of the Scriptural word Diaconus ; but a 
 ' deacon ' and a ' minister ' in the presbyterian vocabulary are 
 never the same. Again : we know what a presbyterian ' elder ' 
 is ; he is mainly a layman. But elder is simply a translation 
 of the Scriptural word Presbyterus ; and it is more than 
 probable it is certain (if you will believe, not me, but a 
 high presbyterian authority 1 ) that the Christian presbyters 
 of the New Testament were never laymen, but always 
 clergymen. 
 
 Before I quit this matter for the present, you will, I hope, our present 
 have understood perfectly that the names bishop, presbyter "urTof the 
 
 ministry ex- 
 
 or elder, and deacon, as we are familiar with them in their plained. 
 English form, are all strictly technical and official, having, 
 not only a limited meaning, but a fixed relation to each 
 other, and that they do not now admit of being used other- 
 wise ; but that it was not so with any one of the original 
 words, episcopus, presbyterus, and diaconus, from which 
 they are etymologically derived. All these in the Greek, 
 when St. Paul used them, were capable of a wide, and 
 varied, and indefinite signification, with little or no m irked 
 distinction from each other, and all of them, but especially 
 
 1 See 'The Theory of the Ruling Eldership.' by Principal P. C. 
 Campbell of Aberdeen. 
 

 
 50 LECTURE THE FIRST. 
 
 the last, are so used in the New Testament, as they had 
 been previously used in the Septuagint and in other Greek 
 authors. And this is by no means an uncommon case in 
 regard to the altered use and relationship of many similar 
 words, as will be shown hereafter. 1 Remembering, then, 
 that as diaconus and diaconia were used of every kind of 
 ministration, high or low, sacred or secular, so episcopus and 
 episcope were used of various kinds and degrees of super- 
 intendence or authority much as we ourselves now employ 
 the words overseer or superintendent, which have etymo- 
 logically the same signification remembering this, we shall 
 find no real difficulty in the fact that those names are ap- 
 plied to presbyters in the New Testament ; we shall readily 
 understand how the Ephesian presbyters, in the Acts xx. 28, 
 may be spoken of by St. Paul as having been made episcopi 
 ' overseers in 2 the flock to feed the Church of God ; ' how 
 in this Epistle to Timothy, iii. i, 2, the words, ' If a man 
 desire the office of a bishop,' literally, ' desire the superin- 
 tendence ' (7% jri<7K:o7rjc); and, again, 'a bishop,' literally, 
 ' the superintendent ' (TOV iiriffwn-ov), then, must be blame- 
 less ' how these words may refer to the pastoral charge of 
 a congregation, and to the presbyter who is to occupy such 
 a charge. 3 Above all, we shall bear in mind that the ques 
 
 1 See below, Lecture ii., especially Lect. ii. .where, though he recognises 
 
 the quotation from Bentley. bishops as the first order of the 
 
 1 Not 'over,' as our translation threefold ministry, yet he speaks of 
 
 renders it. presbyters as ' pastors who guide, 
 
 3 See the passage from St. Cle- or rule, the Churches.' 
 ment of Alexandria, quoted below,
 
 ARGUMENT FROM SCRIPTURE. 51 
 
 tion with which we are dealing is one, not of names, but of 
 things ; not what Timothy may have been called, or what 
 the presbyters under him were called, but what they were in 
 relation to him and he to them. They were ' overseers ' in 
 relation to their respective flocks (and the Scripture more 
 than once 1 expressly confines their ' oversight ' to their 
 flocks), but he was to be their overseer. They were clergy 
 ordained; he was to be an ordain er of clergy. 
 
 But besides this apparent difficulty, which has been raised 2. Objection 
 
 from the 
 
 out of the indistinctness of the clerical nomenclature, as name of 
 
 evangelist 
 
 used at first in the New Testament and in some of the most b ^' e " ( f t * p ~ 
 ancient of the early Fathers, we are met here by a further a 
 objection, which also turns upon a question of words and 
 names, rather than upon any substantial argument or matter 
 of fact. In order to get rid of the conclusive argument 
 which the appointment of Timothy affords to the Scriptural 
 and apostolical authority of a threefold or episcopal ministry, 
 it has been attempted to show that the office which St. Paul 
 assigned to him was the office, not of a bishop, but simply of 
 an evangelist, 2 and that the office of evangelists was alto- 
 gether extraordinary, and not to be continued in the Church. 
 This subterfuge is suggested because,, in his Second Epistle 
 to this same Timothy, St. Paul has used the words, ' Do the 
 work of an evangelist' (evayyeXiffrov, iv. 5). But what are 
 the words which immediately follow these? They are 
 ' Make full proof of thy ministry,' literally, ' thy deaconship ' 
 
 1 Acts xx. 28 ; i Pet. v. 2. * ' Irenicum," p. 340. 
 
 E 2
 
 52 LECTURE THE FIRST. 
 
 (rrjv SiaKoviav), as in the First Epistle he had called him, ' a 
 good minister,' literally, ' a good deacon (Stanovoc) of Jesus 
 Christ ' ( i Tim. iv. 6) ; so that, if in order to exclude 
 Timothy from the episcopate, we are to insist upon his 
 being an evangelist and nothing more, we might with almost 
 equal justice insist upon his being no more than a deacon ; 
 whom the presbyterian system will not allow even to preach 
 the Gospel the very thing which an evangelist (as the name 
 implies) had especially to do. Such are the inconsistencies 
 to which we are reduced when we have recourse to mere 
 verbal subtleties for the evasion of evidence which we are 
 unwilling to accept ! The truth is, we know little or nothing 
 about evangelists as distinct officers of the Church. The 
 word occurs only in two other passages of the New Testa- 
 ment, viz. Acts xxi. 8, when Philip, the deacon, whom we 
 know to have preached and baptized (as our own deacons 
 do), is spoken of as ' Philip the evangelist ;' and Eph. iv. n, 
 ' He gave some apostles, some prophets, and some evan- 
 gelists, and some pastors and teachers,' &c. We seem, 
 however, to be safe in supposing that they were officers 
 specially employed to preach the Gospel in new regions. 1 
 But Ephesus, where Timothy was to abide, was not now a 
 new region. Apollos had done the work of an evangelist 
 there 2 even before St. Paul himself first visited it. And, 
 again, what right have we to conclude that an evangelist or 
 missionary preacher would be entitled to ordain, as Timothy 
 
 1 See Eusebius, H. E., iii. 37. 
 * Acts xviii. 34, 28. A.D. 54. See Hooker, book v. c. xxviii.
 
 ARGUMENT FROM SCRIPTURE. 53 
 
 is instructed to do in this Epistle ? No. A bishop may Timothy 
 
 . .. proved to 
 
 well be told to do the work of an evangelist, especially have been 
 
 bishop of 
 
 among the heathen part of the population of his diocese, as Ephesus. 
 our colonial and missionary bishops are wont to do ; but we 
 see no reason why an evangelist should be told, virtually, as 
 Timothy is, to do the work of a bishop (especially in a 
 Church like Ephesus, where there were presbyters already) 
 if presbyters are the proper persons to do that work. The 
 truth is, that this expression, so far from proving what it has 
 been alleged to prove, proves rather the direct contrary. It 
 proves that Timothy was not an evangelist. For consider : 
 If we were to tell a presbyter to do the work of a presbyter 
 or any other official to do the work of his office would 
 not this be paying him a poor compliment ? would it not be 
 almost tantamount to an affront ? In like manner, to tell an 
 evangelist to do the work of an evangelist would be flat and 
 unmeaning, not to say impertinent Whereas to tell one 
 who was not an evangelist merely, to do the work of an 
 evangelist beyond his own ordinary duty is natural and con- 
 sistent with the character and relations of the parties, and 
 with the circumstances of the case. We cannot, therefore, 
 doubt that Timothy was placed at Ephesus, not as an evan- 
 gelist merely, but in the office which all Christian antiquity 
 has assigned to him, viz. as a bishop. I could produce to 
 you no less than twenty distinct testimonies from ancient 
 writers or documents to this effect, 1 while not a single wit- 
 
 1 A considerable portion of these ham, vol. i. p. 63 sq. It is true, as 
 testimonies is to be found in Bing- Whitby has pointed out, that there
 
 54 LECTURE THE FIRST. 
 
 ness is producible to the contrary, or to throw doubt upon 
 the rest ; but I shall be content to quote only one passage, 
 because the evidence which it affords is of such a kind that 
 it is scarcely possible to conceive any more satisfactory or 
 statement of more complete. 1 I allude to a statement which is contained 
 
 Leontius at 
 
 councilor m tne <Acts of the Fourth General Council,' held at Chal- 
 
 Chalcedon. 
 
 cedon, A.D. 451. At that Council, in the course of a debate 
 respecting the filling up of the Ephesian bishopric, which 
 had been declared vacant, it was mentioned by Leontius, 
 bishop of Magnesia, that, ' From Timothy to the time then 
 present, there had been twenty-seven bishops of that see, 
 all of whom had been ordained in Ephesus itself;' 2 and 
 though the accuracy of the statement as to all the ordi- 
 nations having taken place in Ephesus was disputed by 
 some, who put in a counter-claim in favour of Constan- 
 tinople as the patriarchal see, yet no one questioned the 
 fact ot the succession, as Leontius stated it. Among those 
 twenty-seven are doubtless to be reckoned, as successors 
 of Timothy, not only (as I have before remarked) the 
 angel of the same Church, to whom St. John writes in 
 the Book of Revelation, but Onesimus, whom St Ignatius, 
 
 is none of them earlier than the remark, but omits the latter, 
 
 latter part of the third century ; but, ' I do not hesitate to affirm this, 
 
 he adds, ' this defect is abundantly notwithstanding the cavils against 
 
 supplied by the concurrent suffrage the evidence which may be seen in 
 
 of the 4th and $th centuries.' Pref. ' Irenicum,' p. 302 sq. 
 
 to Notes on Ep. to Titus, p. 316. * Concil. Labbe, vol. iv. p. 700. 
 
 Dr. Crawford on Presbyterianism, See Usher, vol. vii. p. 47. 
 p. 47, note, has quoted the former
 
 ARGUMENT FROM SCRIPTURE. 55 
 
 in his Epistle to the Ephesians, mentions as their then 
 bishop. 1 
 
 But you will perhaps desire to ask me, ' If Timothy was NO diffi- 
 culty in the 
 a bishop, why does not St. Paul call him by some name fact that . 
 
 Timothy is 
 
 which would sufficiently designate him as such, and so re- ^S^the 
 move all cause of doubt ? And, in return, I would wish to m g*t. 
 ask you two questions. First, Why are not ' the seven ' 
 (Acts xxi. 8) of whose appointment we are informed in the 
 sixth chapter of the Acts, and whom we all assume 2 to have 
 been deacons why are they not called by that name, or by 
 any other official designation either there or elsewhere in the 
 New Testament? Again, Why were not the disciples of 
 Christ called Christians till they were so called (as we read 
 in Acts xi. 26) at Antioch, some ten years after the begin- 
 ning of the Christian Church ? It will not be denied that 
 many thousands had lived and not a few had died who 
 were really Christians during that interval, and yet they had 
 never received the name. Is it not reasonable to suppose 
 that what had happened in the case of so large a number of 
 the earliest members of the Church and happened in the 
 case of the lowest order of the ministry, might have 
 happened also for a time in the case of the highest order of 
 the same ministry, and in regard to one of the first appoint- 
 ments to that order ? 
 
 I venture, then, to say, with perfect confidence, that we 
 
 1 See c. ii., a passage preserved in which the Westminster divines found 
 the Syriac version. the obligation and perpetuity of the 
 
 * It is one of the two texts upon deaconship. See below, Lect. ii.
 
 $6 LECTURE THE FIRST. 
 
 have found the true constitution of the Christian ministry 
 with a bishop, presbyters, and deacons (in fact, though not 
 yet fully in name) resting upon Scriptural and apostolic au- 
 thority in the Church of Ephesus probably the first of the 
 Gentile Churches which was fully built up, as it was certainly 
 the Church in which St. Paul had laboured more continu- 
 ously than in any other. And the same ministerial organi- 
 sation which we have thus found in regard to Ephesus, we 
 Titus proved may also find in regard to Crete. This appears evident 
 
 to have been 
 
 Crete P f ^ rom ^ t- ^ au ^ s Epistle to Titus, written about the same 
 time. What Timothy, as an individual chief pastor, was 
 instructed to do at Ephesus, that Titus, as an individual 
 chief pastor, was instructed to do in Crete, viz. to ordain 
 presbyters (i. 5) by his own single authority, only taking 
 care that they possessed the necessary qualifications (i. 6-9). 
 And that he did this, in the character of bishop of Crete, 
 and not as a theoretical evangelist, still less as a fancied 
 moderator of a presbytery, is the concurrent, unanimous 
 testimony of Christian antiquity, 1 as it was in the case of 
 Timothy. 2 On the other hand, there is not a syllable in 
 
 1 See Usher, vol. vii. p. 64. San- represents Timothy as bishop of 
 croft's first Sermon, Life, vol. ii. p. Ephesus, and Titus as bishop of 
 303 sq. and 335 ; who both consider Crete. St. Paul's own language 
 him to have been metropolitan, or implies that the position which they 
 archbishop. held was temporary. In both 
 
 2 Professor Lightfoot does not cases their term of office is drawing 
 concur in this conclusion. He re- to a close when the apostle writes. 
 gards Timothy and Titus only as See i Tim. i. 3, iii. 14; 2 Tim. iv. 9. 
 St. Paul's delegates. 'It is (he says) 21; Tit. i. 5, iii. 12, p. 197.' To me 
 the conception of a later age, which it does not seem necessary to draw
 
 ARGUMENT FROM SCRIPTURE. 57 
 
 either of those Epistles to indicate that the government, 
 which till now had been monarchical in St. Paul's own person 
 over both Churches, was henceforward to become oligar- 
 chical or republican ; which surely was to have been expected 
 if the presbyterian system, and not the episcopal, was to 
 follow after his own decease. 
 
 It may be asked, Why did St. Paul write an Epistle to Examples of 
 Titus, as well as to Timothy, on Church regimen ? Would Crete both 
 
 necessary. 
 
 not the Epistles to Timothy have served for Titus also ? I 
 give the answer in the words of one of the most learned of 
 our recent commentators on the New Testament. 
 
 ' The principal inference and it is an important one to 
 be derived from the fact in question, seems to be this : that 
 by writing to the two chief pastors of two places, so different 
 in population and habits as the polished capital of Asia, 
 Ephesus, and the almost savage island of Crete, and by 
 prescribing the same form of Church regimen to both, the Holy 
 Spirit has taught the world by St. Paul that this form of 
 Church government, which is no other than that of Diocesan 
 Episcopacy, is designed by the great Head of the Church for 
 all countries and ages of the world.' * 
 
 this conclusion from any of those ment made by Leontius at the 
 
 passages. But the question is were Council of Chalcedon. See above, 
 
 not the appointments of Timothy p. 54. 
 
 and Titus such that the episcopal l Bishop of Lincoln, 'Introduc- 
 
 successions of Ephesus and Crete tion to the Epistles to Timothy and 
 
 might be fairly said to have been to Titus/ p. 421. On the other 
 
 founded in them respectively ? The side, cotnp. Stillingfleet's 'Iren.,' 
 
 Professor does not notice the state- p. 185 sq., where the obligation of
 
 58 LECTURE THE FIRST. 
 
 Testimony of Besides the history of St. John upon the question before 
 the Less. us> j have now examined the history first of St. Peter and 
 then of St. Paul one, the special apostle of the Jews dis- 
 persed throughout the world, the other, the special apostle 
 of the Gentiles. It remains to examine from the same point 
 of view the history of St. James, surnamed the Less, to dis- 
 tinguish him from the apostle of the same name, the son of 
 Zebedee, and brother of John. And this examination will 
 carry us still further upwards to the fountain head, in regard 
 both to time and place ; the time being the first thirty years 
 of the Church's life, immediately after our Lord's resurrec- 
 tion ; the place being Jerusalem itself, the parent and pattern 
 of all the Churches. 1 We need not enquire whether there 
 were deacons at Jerusalem ; for this we gather from Acts vi. 
 1-16, although the name of deacon does not there occur. 
 Neither need we ask whether there were presbyters at Jeru- 
 salem, for this also we know from Acts xi. 30,* and else- 
 
 continuity is denied, because St. that Jerusalem (and not Rome, as 
 
 Paul ( so far as we see in Scrip- the Council of Trent asserts) is ' the 
 
 ture) makes no provision for a sue- Mother of all the Churches.' 
 
 cessorship to either Timothy or * Mosheim, ' De Reb. Christ.,' p. 
 
 Titus. Such an objection implies 124, infers from the use of veuTepot 
 
 a low estimate of the spiritual in Acts v. 6, (whom he considers to 
 
 guidance vouchsafed to the primitive have been deacons before the ap- 
 
 Church. pointment of 'the seven') that rpr- 
 
 1 See Mosheim, 'De Reb. Christ.,' /Siirepot were already instituted in the 
 
 p. 134, and Bishop of Lincoln on Church at Jerusalem. See also 
 
 Isaiah liv. i, 'Zion, the mother of 'Hist. Eccles., 1 p. 46, where he in- 
 
 us all ' where St. Jerome and the terprets i Pet. v. 5 in the same 
 
 Synodal Epistle of the Council of way. On the other hand, St. Chry- 
 
 CoastaTitinople are quoted to prove sostom, Horn. xiv. on Acts, has
 
 ARGUMENT FROM SCRIPTURE. 59 
 
 where ; although, it so happens, there is no record of their 
 institution. Our only enquiry, therefore, is in regard to the 
 first order of the ministry, the order of Bishops. And again 
 it will be seen that the plainest intimation of Holy Scripture 
 concerning matters of fact are sustained by the fullest and 
 most authentic testimonies of Christian antiquity. 
 
 During the great forty days after His resurrection Christ AS seen in 
 
 various pas- 
 
 appeared on ten different occasions. It was a time of the sages of the 
 
 New Testa' 
 
 deepest interest and importance. Everything that He then ment- 
 did and said had a more than ordinary significance. In 
 reference to the whole of that time, St. Luke tells us that He 
 ' spake to them of the things pertaining to the kingdom of 
 God ' (Acts i. 3), 1 that is, to the Christian Church. On 
 one of those ten occasions, we learn from St. Paul what 
 none of the Evangelists had mentioned that ' He was seen of 
 James,' singly (i Cor. xv. 7). Who was this James, and why 
 was he singled out for this great distinction ? Why, again, 
 do we find him introduced repeatedly in the history of the 
 
 raised a doubt whether 'the seven' rangements made by the apostles 
 
 were really deacons. were inspired, and consequently that 
 
 1 Yet Mosheim, H. E., p. 44, the form of government which they 
 
 says that neither Christ Himself nor established'at Jerusalem, and which 
 
 His Apostles gave any express direc- from them was universally received 
 
 tion (diserte aliquid prseceperunt) in all Churches, must be regarded 
 
 respecting the external form and go- as divine. He will not, however, 
 
 vernment of the Church ; whence grant that it must therefore be im- 
 
 he infers that such matters are in the mutable and perpetual. His own 
 
 main left to the prudence of eccle- position unhappily forbade him so 
 
 siastical and civil rulers. At the to do. 
 same time, he admits that the ar-
 
 60 LECTURE THE FIRST. 
 
 Acts, and in the writings of St. Paul, in such a way as to imply 
 some marked pre-eminence even among the apostles a pre- 
 eminence for which we had not been prepared, and which is 
 nowhere expressly notified or accounted for in the sacred 
 text ? For example why was it that St. Peter (A.D. 44), 
 when he had been miraculously released from prison by an 
 angel, sent, especially, to let James know, as we read in Acts 
 xii. 17? Why was it that on three (if not four) several 
 occasions, 1 which embrace together a period of at least 
 twenty years (A.D. 37-58), James was found by St. Paul in 
 residence at Jerusalem, and visited by that great apostle and 
 missionary of the Gentiles, as one whom it concerned even 
 him to see and to confer with ; and that, on the last of those 
 occasions, when he and his fellow travellers ' went in unto 
 James, all the presbyters were present ; ' (like the clergy 
 with their bishop) as if to receive them in solemn synod ? 2 
 Why was it that, at the first council of the Christian Church, 
 held at Jerusalem (A.D. 50), where not only presbyters, but 
 the apostles were present why, I ask, was it that James 
 (who, if one of the Twelve at all, which is uncertain, 3 was 
 certainly of no special eminence as such) spoke after all the 
 rest, claimed to be ' hearkened to,' and finally declared in 
 
 1 First visit, A.D. 37. Gal. L 18, (though he questions the actual 
 19 ; Acts xxii. 17-21 ; 2 Cor. xfi. episcopate of St. James at Jeru- 
 1-9. Second visit, A.D. 50, 51, salem) considers it clear, from this 
 Acts xv. 2; Gal. ii. i-io. Third text, that he exercised a kind of 
 visit, A.D. 58, Acts xxi. 18. prelacy. Comp. below, p. 66. 
 
 2 See Acts xxi. 18. Mosheim, 3 See Professor Lightfoot, p. 195. 
 'De Reb, Christ.,' p. 134, who
 
 ARGUMENT FROM SCRIPTURE. 61 
 
 set form his own 'sentence,' as the determination of the 
 assembly ? See Acts xv. Why, again, was it that at Antioch 
 (A.D. 51) certain persons of Jerusalem, who represented 
 themselves as having ' come from James,' had sufficient 
 influence to induce both St. Peter and St. Barnabas to alter 
 their course of conduct upon a difficult question of the first 
 importance? See Gal. ii. 12. Why is it that St. Jude, at 
 the beginning of his Epistle, denominates himself, and is 
 denominated by St. Luke, both in his Gospel and in the 
 Acts, as ' brother of James ? ' Finally, why is it that in the 
 New Testament the Epistle of James is placed before those 
 of St. Peter, St. John, and St. Jude, and is addressed ' to the 
 twelve tribes scattered abroad ? ' and why does the writer 
 of that Epistle give directions to those that are sick to ' send 
 for the presbyters of the Church?' and on the other hand, 
 to the presbyters themselves, when so sent for, to ' pray over 
 them?' (v. 14). 
 
 All these are questions which closely concern the inter- HOW those 
 
 passages are 
 
 pretation of the sacred text, and they require an answer from to be inter- 
 preted, 
 intelligent students of the New Testament. ' To the law and to 
 
 the testimony ! ' was the cry of old ; and for our parts, we have 
 never shrunk from that appeal : only we have been anxious 
 not to put novel and strange interpretations upon the Word 
 of God. We reply, therefore, to these questions as Christian 
 antiquity has taught us to reply. We account for all those 
 passages of the New Testament concerning St. James and 
 it is worthy of notice that those are the only passages which 
 do relate to him ; so that all the inspired testimony which
 
 62 LECTURE THE FIRST. 
 
 we have points to one and the same conclusion we account 
 for them, I say, in the only way in which they ever have 
 been, or can be, satisfactorily accounted for ; viz. by the 
 fact that James, during all that time, was bishop of Jeru- 
 salem, and as such, the earliest bishop of the Christian 
 Church. 1 I now proceed to bring forward the evidence 
 upon which that fact is established. 
 Evidence of i. Hcgesippus, a converted Jew, born about the time of 
 
 the Fathers 
 
 respecting St John's death, bears witness thus : ' James, the Lord's 
 
 St. James as J 
 
 bishop of brother, who was surnamed the Just, received the srovern- 
 
 Jerusalem. J 
 
 ment of the Church of Jerusalem with the apostles? Euseb. 
 ii. 23. Jerome, ' de Vir. Illustr.,' c. xi. 
 
 2. Clement of Alexandria, who flourished before Hege- 
 sippus' death, i.e. before the close of the second century, 
 testifies the same more fully thus : ' Neither Peter, nor 
 James (the son of Zebedee), nor John though they had 
 been distinguished by our Lord's especial favour claimed 
 
 1 Professor Lightfoot concurs sub- to the rest, he was still considered a 
 
 stantially in this conclusion. He member of the presbytery ; that he 
 
 writes : ' It seems vain to deny, with was in fact the head or president of 
 
 Rothe, that the position of James in the college,' p. 126. Compare what 
 
 the Mother Church furnished the is said below, p. 66 sq. 
 precedent and the pattern of the Eusebius has M"i with the geni- 
 
 later episcopate,' p. 204. See also tive, but in St. Jerome we read 
 
 pp. 195, 206. But he also draws at- ' post apostolos,' as if he had found 
 
 tention to the fact, that in Acts xi. M"<i with the accusative. The text 
 
 30, where the presbyters are men- being so far doubtful, we cannot be 
 
 tioncd, St. James is not named ; quite certain as to the precise mean- 
 
 and from this (compared with xv. ing of the phrase. Possibly it may 
 
 4, 23; xvi. 4), he infers that mean 'in accord with,' i.e. having 
 
 ' though holding a position superior their concurrence and approval.
 
 ARGUMENT FROM SCRIPTURE. 63 
 
 to himself the honour to be made bishop of Jerusalem after 
 His ascension, but they chose James the Just to fill that 
 office.' Institut. lib. vi. ap. Euseb. ii. i. 
 
 3. The author of the ' Clementine Recognitions,' which 
 cannot be placed later than the beginning of the third 
 century, and most probably belong to the second, not only 
 speaks of James as bishop of Jerusalem, but assigns his 
 appointment to our Lord Himself. ' The Church of Jeru- 
 salem,' he writes, ' was governed by most upright regulations 
 (justissimis dispensationibus) by James, who was ordained 
 bishop in it by the Lord.' Book i. c. xliii. Patr. Apostol. 
 Cotel., i. p. 503. See also the ' Apostolical Constitutions,' 
 lib. vii. c. xlvi. Ibid. p. 385. 
 
 4. Eusebius, who was born about 270 A.D., and became 
 bishop of Caesarea in Palestine, describing the course pur- 
 sued by the apostles immediately after the ascension of 
 Christ, testifies as follows : ' First, Matthias was chosen by 
 lot to be an apostle in the place of the traitor Judas. There 
 were also appointed, by prayer and laying on of hands of 
 the apostles, approved men, seven in number, ... to the 
 office of deacons, for the public service. Then, too, it was 
 that Jarnes, called the brother of our Lord, whom our fore- 
 fathers, on account of the excellence of his virtue, surnamed 
 the Just, was called to occupy the see (or throne} of the 
 Church at Jerusalem so our records inform us as the first 
 bishop.' H. Ecc., ii. i. And the same Eusebius, in his 
 Chronicle, under the very year of our Lord's death, A.D. 33, 
 testifies again, 'James, the brother of our Lord, is ordained,
 
 64 LECTURE THE FIRST. 
 
 by the apostles, the first bishop of the Church, at Jerusalem.' 
 But to return to his work upon Church history. In several 
 other parts of that work he not only repeats his testimony to 
 the same effect, and records the martyrdom of James, A.D. 62, 
 and the election of Symeon as his successor in the see, but 
 after Symeon, carries on the catalogue of all the bishops in 
 succession down to his own time. See ii. 23 ; iii. 5,7, 1 1 ; 
 iv. 5 ; v. ii ; vii. 19. 
 
 5. Cyril, who was himself bishop of Jerusalem about ten 
 years after the death of Eusebius, A.D. 349, in one of his 
 catechetical lectures, speaks of James as ' formerly bishop of 
 this Church ; ' and, again, in another lecture, as ' the first 
 bishop of the diocese.' Lect. iv. 28; v. 21. 
 
 6. Epiphanius, who was bishop of Salamis, or Constantia, 
 the metropolis of Cyprus, while Cyril was still alive, A.D. 
 366-402, mentions James as * the brother of our Lord, 
 and first bishop of Jerusalem,' adding that * by him and by 
 the apostles before named, successors of bishops and pres- 
 byters were appointed in the House of God.' Haer. Ixxix. 
 c. iii. Elsewhere he calls him ' the first who occupied the 
 chair of the episcopate.' Haer. Ixxviii. c. vii. ; see also Haer. 
 xxix. c. iii. 
 
 7. Jerome, who was contemporary with Epiphanius, and 
 who resided near Jerusalem during the latter part of his life, 
 testifies that ' James, who is called the Lord's brother, and 
 surnamed the Just, was ordained bishop of Jerusalem by the 
 apostles immediately after the Passion of our Lord.' He 
 also states that ' he presided over the Church of Jerusalem
 
 ARGUMENT FROM SCRIPTURE. 65 
 
 for thirty years, i.e. to the seventh year of the Emperor Nero ; 
 when, having been thrown down from the roof of the Temple, 
 he thus suffered martyrdom, and was buried near the spot.' 
 De Vir. Illust, c. ii. See also Commentary on Isaiah, vol. 
 iv. p. 175 (where he is called 'a thirteenth apostle'), and 
 Commentary on Galatians, vol. vii. p. 330 sq. 
 
 8. Augustine, who was bishop of Hippo in Africa from 
 A.D. 395-430, testifies that ' James was bishop of the Church 
 at Jerusalem,' and 'the first bishop.' Vol. ii. p. 118. Ibid, 
 p. 674. 
 
 9. Chrysostom, who became bishop of Constantinople in 
 A.D. 398, testifies that 'James was the Lord's brother, and 
 bishop of Jerusalem ; ' that ' the Lord Himself is reported 
 to have ordained him, and made him the first bishop ; ' that 
 ' because he was bishop in the Church of Jerusalem, there- 
 fore he spoke last at the council,' of which we read in Acts 
 xv. ; and that ' when Paul went up to Jerusalem, about 
 questions of doctrine, he immediately visited James : for he 
 was a person so much esteemed that he was the first who 
 was appointed to the episcopate.' Vol. ix. pp. 386, 414, 279 ; 
 vol. viii. p. 90. 
 
 Here then are nine different witnesses and it would be Summary of 
 
 the evidence 
 
 easy to produce more ' men of credit, men of intelligence concerning 
 
 St. James. 
 
 following one another in succession, down from the time 
 of the apostles to the end of the fourth century speaking 
 
 1 E.g. the Ancient Syriac docu- Nicene period, p. 46. Comp. Light- 
 ments, which belong to the Ante- foot, p. 209. 
 
 F
 
 66 LECTURE THE FIRST. 
 
 to us from all parts of Christendom, and all testifying the 
 same thing : that James was bishop of Jerusalem the first 
 bishop appointed (as some say) by the apostles, or (as others 
 report) by our Lord Himself; and thus they enable us to 
 account for those passages of the New Testament to which 
 I before referred, and which, as I then remarked, have 
 received, and can receive, no satisfactory explanation except 
 in accordance with the statements of these witnesses. Those 
 passages were all of the nature of undesigned coincidences, 
 and if we take them collectively, and then corroborate the 
 conclusion to which they lead by the clear and unanimous de- 
 clarations of witnesses, so many and so trustworthy, we obtain 
 an amount of circumstantial proof which must, I am persuaded, 
 carry complete conviction to every fair and impartial mind. 1 
 His relation It is readily admitted that the twelve apostles, so long as 
 The (other) they remained together at Jerusalem, acted in a corporate 
 
 apostles. 
 
 capacity, after the manner of an episcopal synod ; and in 
 that capacity exercised collectively a general and supreme 
 control ; 2 so as to leave little or no room for the exercise of 
 
 1 Mosheim, ' De Reb. Christ.,' p. been formally the first bishop. His 
 135 sq. considers that Jerusalem reasoning, however, upon this latter 
 set the example of episcopacy, and point appears to have little or no 
 was ' under a bishop, ' a considerable weight ; and in denying James' epis- 
 time (satis diu) before the end of the copate while he grants him to have 
 first century. He also admits that been ' antistes, ' he makes a distinct- 
 James undoubtedly exercised a cer- tion without a difference. See below, 
 tain prelacy at Jerusalem, especially p. 75 sq., notes, and above, p. 33, note, 
 after the departure thence of the He takes no notice of i Cor. xv. 7. 
 other apostles (for he assumes that * See Acts ii. 14, 27, 42; iv. 35, 
 James was one of the twelve) ; but 37 ; v. 13 ; viii. 14. That the apos- 
 he does not allow him to have ties continued to form an order
 
 ARGUMENT FROM SCRIPTURE. 67 
 
 an individual and distinct episcopate, such as was afterwards 
 exercised over the Gentile Churches which he founded, by 
 St. Paul. And that collective administration was adopted, 
 we may suppose, in order to give additional weight to the 
 arrangements which they made in common for the organi- 
 sation of the Church in that city, and which, being thus 
 agreed upon, they would afterwards introduce into all the 
 other Churches which they respectively set on foot. 1 If they 
 remained, as they appear to have done, at Jerusalem, during 
 the events recorded in the first eight chapters of the Acts, 
 up to the conversion of St. Paul in the ninth chapter, this 
 would include a period of only four years ; 2 not too long for 
 the purpose contemplated, nor, perhaps, for the preparation 
 required before they set off upon their several missions 
 
 distinct from that of presbyters, is rate and diaconate ' (p. 124) to the 
 
 proved by the double use of the common counsels of the apostles at 
 
 article, which our translation un- Jerusalem. See also pp. 132, 134. 
 
 happily has not preserved, in Acts * According to Apollonius, a 
 
 xv. 6, and elsewhere in that chapter; writer of the second century, the 
 
 ' the apostles and the elders (presby- apostles remained together at Jeru- 
 
 ters).' It is true the copula sine arti- salem twelve years. See Clem. 
 
 culo occurs in verse 2 of that chapter, Alex. 'Strom.,' iv. 5, sub fin., and 
 
 but not without a various reading. Euseb. H. E., v. 18. But this cal- 
 
 Compare below, Lect. ii. culation (though followed more or 
 
 1 See Mosheim, 'DeReb. Christ.,' less by Greswell, ii. p. 58) seems 
 
 p. 77, note, and p. 112. Reassigns excessive, and not altogether in ac- 
 
 the observance of the Lord's Day cordance with the sacred text. That 
 
 as the Christian Sabbath, the origin eventually ' they went forth and 
 
 of parochial churches (p. 116), 'and preached everywhere,' we learn from 
 
 the institution of both the presbyte- Mark xvi. 20. 
 
 F2
 
 68 LECTURE THE FIRST. 
 
 throughout the world. 1 But surely there is nothing in these 
 circumstances which militates in the least degree against the 
 conclusion at which we have arrived in regard to the epis- 
 copal appointment of James. It is still quite probable that 
 that appointment might have been indicated by our Lord 
 Himself, (as is stated by the author of the Clementine Re- 
 cognitions, and by St. Chrysostom,) and yet that three or 
 four years must be allowed to elapse, in that critical period 
 of the Church's infancy, before the plan would be fully ripe 
 for execution ; 2 and when ripe, it is equally probable that it 
 would {according to the statements of Clement of Alexandria, 
 of Eusebius, and Jerome) be carried formally into effect by 
 the apostles ; who, in the meantime, would seem to have 
 retained the chief administration of the Church in their own 
 hand. 3 All this, I say, is quite probable ; and quite consis- 
 tent with supposing that James may have held during those 
 few first years a position of temporary subordination to the 
 twelve, similar to that of some ancient bishops, resident in 
 monasteries, who, within the monastery, were subordinate 
 to the abbot. Be this, however, as it may, the first 
 Scriptural evidence to which I have referred in support of 
 James" episcopate, and permanent residence, as bishop, at 
 Jerusalem (excepting only his private interview with our 
 
 1 See Euseb. H. E.. iii. c. i.; and by which the twelve themselves were 
 
 Greswell, 'Dissert.,' where other raised by our Lord to the full exer- 
 
 testimonies from the Fathers are cise of the apostolic office. See 
 
 quoted at length. Vol. i. pp. above, p. 20. 
 
 146-150. 3 See Greswell, vol. ii. p. 59. 
 
 * Compare the gradual process
 
 ARGUMENT FROM SCRIPTURE. 69 
 
 Lord before His ascension), does not occur in the history till 
 three years after St. Paul's conversion, or, in other words, till 
 seven years after the great day of Pentecost. l Before that The time at 
 
 which he 
 
 time to have placed him singly in a position of public pre- * ould be 
 
 likely to ap- 
 
 eminence might only have tended to mark him out for ^f s " as 
 instant death : but from that time forward, or shortly after, 
 when 'the Churches had rest throughout all Judaea, and 
 Galilee and Samaria, and were edified,' 2 it would seem, as I 
 have shown, absolutely certain that all Christian Church au- 
 thority at Jerusalem, even when the most eminent of the 
 apostles were present there, 3 was made to culminate in St. 
 James ; just as it is certain that, after James' martyrdom (in 
 A.D. 62), all Church authority culminated in his successor, 
 Symeon, the second bishop, and so in those who followed 
 after. Doubtless we might have felt more thoroughly 
 satisfied upon the point, if we had found the first institution 
 of the episcopate expressly recorded in the sacred text ; but 
 such is not the way in which (as I shall show hereafter) it 
 has pleased God to deal with us in regard to other matters 
 of the same or scarcely less importance ; it is not the way in 
 which He has actually dealt with us in the case of the 
 presbyterate, 4 the first institution of presbyters being no where 
 
 1 See Gal. i. 19 ; Acts ix. 27. 'antistites.' See above, p. 66, note. 
 
 2 Acts ix. 31. About A.D. 38. 3 As at the council of which we 
 Euodias is placed by Eusebius as read in Acts xv. Greswell supposes 
 first bishop of Antioch in A.D. 43. that Peter and James were the only 
 See Clinton F. R., appendix, p. 548. apostles, at that time, present in 
 And even according to Mosheim, Jerusalem. Vol. i. p. 145. 
 
 J ames was the first of Christian * And perhaps in the case also of
 
 70 LECTURE THE FIRST. 
 
 recorded in the New Testament ; l and if this omission is to 
 be urged as weakening the proof in favour of episcopacy, it 
 must also be urged as weakening the proof (if, indeed, there 
 be any Scriptural proof,) in favour of presbytery. At the 
 But still in same time, it must be borne in mind, as tending to account 
 
 an unobtru- 
 sive position. f or t h e incidental and unobtrusive manner in which the 
 
 position of James is indicated rather than expressed in the 
 sacred narrative, that the authority of the Jewish high priest 
 was still, throughout the whole time of James' episcopate, 
 partially recognised by the Christian community ; 2 and that, 
 both on this account, and in order not to provoke his 
 jealousy in particular, and the furious hostility of the Jews 
 in general, there was manifest occasion for secrecy and con- 
 cealment 3 We read in the Acts (xxi. 20), that so late as 
 A.D. 58 only four years before James' martyrdom there 
 were ' many thousands ' of converted Jews, who, never- 
 theless, were ' all zealous for the law,' i.e. the Mosaic 
 system of ritual and government, 4 and who therefore, we may 
 suppose, would be unfriendly to any measure tending to 
 give unnecessary prominence to the Christian hierarchy. 
 Summing up I now return to the point of time from which we set out 
 
 of the evi- 
 dence as upon the foregoing Scriptural and historical investigation, 
 
 the NewTes- yj z t^ e en( j o f thg fo s t century. But before we pursue the 
 
 the diaconate. See above, p. 66, dress for 1864. p. 30, and above, 
 
 note, for the opinion of Mosheim. p. 24. 
 
 1 They are first mentioned in * See also concerning St. Paul 
 
 Acts xi. 30. himself, Acts xviii. 18, 21, 22 ; xx. 
 
 * See Acts xxiii. 5. 16 ; xxi. 26. 
 
 3 See the author's Synodal Ad-
 
 ARGUMENT FROM SCRIPTURE. ^l 
 
 enquiry further let us pause, in order to review the evidence lament and 
 
 the aposto- 
 
 which so far has been laid before us. lic a s e - 
 
 We have been looking back from that original starting- 
 place, over a period of seventy- seven years, up to the very 
 first beginning of the Church's life, and what have we seen ? 
 Inverting now the order in which that survey has been 
 taken, and tracing it downwards in its natural course, we 
 have seen, first, James in Jerusalem acting as bishop, speak- its results. 
 
 ing as bishop, in residence as bishop with his presbyters 
 
 
 
 around him, and, moreover, as bishop, writing to the mem- 
 bers of his scattered flock an epistle, in which he reminds both 
 them and their presbyters of their relative position and duty 
 towards each other ; and what we have thus seen done at 
 Jerusalem, we have every reason to conclude was designed 
 to set the example to all other Churches. Further, we have 
 seen St. Paul, in regard to the various Gentile Churches which 
 he founded, at first and during the greater part of his ministry, 
 writing and acting as bishop, in his own person, with supe- 
 riority over presbyters, and, towards the close of his career, 
 devolving his episcopal powers, including ordination, upon 
 Timothy at Ephesus, and upon Titus in Crete. We have 
 seen St. Peter acting as bishop, more especially in relation 
 to a portion of the converted Jews, dispersed throughout 
 the world ; and writing an epistle, in which, while he con- 
 descends to call himself their fellow-presbyter, he neverthe- 
 less reminds his presbyters of their duty as St. James had 
 done, and exhorts them, as St. Paul had done, to superintend 
 and feed their respective flocks (v. i, 2). We have seen
 
 72 LECTURE THE FIRS7. 
 
 St. John, in relation like St. Paul to a portion of the Gentile 
 Churches, 1 though writing once and again with condescension 
 similar to that of St. Peter (ii. Ep. i, iii. Ep. i), yet acting as 
 an arch- or metropolitical bishop, at the direction of Christ 
 Himself, by the letters which he addressed to the angels or 
 bishops of the Seven Churches; not upbraiding them because 
 they were bishops, but impressing upon them the duties 
 which as bishops they were required to perform. All this 
 we have seen in Scripture itself ; and, moreover, we have 
 seen it all abundantly confirmed by the earliest testimonies 
 of trustworthy, though uninspired, Christian authors ; testi- 
 monies which, in regard to any matter of mere secular 
 history, would be accepted without controversy. Those 
 authors and Scripture with them (as we have seen) to a 
 great extent combine to represent to us, within this primi- 
 Listofthe tive and apostolic age, the Church of Jerusalem as constitu- 
 
 earliest 
 
 mfnfstriel tec * w ^ tn a P*** 8 ** 08 ' ministry, the Church of Antioch as 
 constituted with a prelatical ministry, the Church of Ephesus 
 as constituted with a prelatical ministry, the Church of 
 Rome as constituted with a prelatical ministry, the Church 
 of Alexandria as constitued with a prelatical ministry, 
 the Church of Crete as constituted with a prelatical 
 ministry, the Churches of Smyrna, Pergamos, Thyatira, 
 Sardis, Philadelphia, and Laodicea, all severally constituted 
 with a prelatical ministry. And ancient records, more or less 
 
 1 It would seem from Gal. ii. 9, if not exclusively, to ' the circum- 
 that St. John, as well as St. James cision.' 
 and St. Peter, went, at first, chiefly,
 
 ARGUMENT FROM SCRIPTURE. 
 
 73 
 
 authentic, would enable us to extend this catalogue l of pre- 
 latical ministries to other places, still within the same time, 
 that is, be it remembered, the first seventy-seven years of 
 the Church's life. If ever ' authoritative example ' is to be 
 allowed to supply the place of positive precept as we all 
 allow it to do in the case, for instance, of the canon of 
 Scripture, and of the Christian Sabbath surely we may 
 make the same allowance in the present question. For, to 
 state once more the conclusion of this portion of our argu- 
 ment in a comprehensive form, we have seen that the facts 
 which have been brought before us all conspire to represent 
 and establish one and the same principle, viz. ' the apostolic 
 rule merging into the episcopal.' 2 We have seen that the 
 candid admission of Dr. Tulloch if we will examine the 
 
 1 See Bishop Taylor, ' Episcopacy 
 Asserted,' c. xviii. Works, vol. vii. 
 p. 72. Pearson, 'Vind. Ignat.,' pp. 
 539-545- Lightfoot, pp. 207, 211 
 sq., 214. 
 
 8 See Sadler's 'Church Doctrine 
 Bible Truth,' p. 272. Professor 
 Lightfoot would probably demur 
 to the statement of the text. He 
 regards the episcopate as having 
 been developed out of the presby- 
 terate. ' If, ' he writes, ' bishop 
 was at first used as a synonym for 
 presbyter, and afterwards came to 
 designate the higher officer under 
 whom the presbyters served, the 
 episcopate properly so called would 
 
 seem to have been developed from 
 the subordinate office. In other 
 words, the episcopate was formed 
 not out of the apostolic order by 
 localisation, but out of the presby- 
 terial by elevation ; and the title 
 which originally was common to all 
 came at length to be appropriated 
 to the chief among them.' P. 194. 
 I do not see why both views may 
 not stand, as applicable in different 
 places, and under different circum- 
 stances. Compare Lect. ii. sub 
 init. bishops regarded as successors 
 of the apostles; and Hooker an 
 Bentley, quoted below, in the same 
 Lecture.
 
 74 LECTURE THE FIRST. 
 
 matter fairly and thoroughly requires to be extended so 
 as to reach not only ' the later age of St. John,' but the later 
 age of St. Peter, the later age of St. Paul, the later age of 
 St James ; in all of which we have found ' episcopacy as an 
 order distinct from presbyters. This is simply a matter of 
 history, which no candid enquirer can deny.' 
 Uniformity That the apostles, in the first foundation of Churches, did 
 
 of the results 
 
 sofarob to a certain extent adapt the arrangements which they made 
 
 tamed. 
 
 according to the necessities of each particular case, this we 
 do not deny ; l but the uniformity of result in which (as we 
 have seen) those arrangements issued, has left us no room 
 to doubt that, however separated, they were working to- 
 gether upon one and the same foreordained plan. And 
 what we have already seen will become, as we proceed in 
 our historical investigation, still more manifest We shall be 
 less and less" inclined to agree with those who have supposed s 
 that different apostles, proceeding upon different principles, 
 adopted different forms of organisation in the constitution 
 of the ministry ; because we shall find it impossible to 
 conceive how such differences, if they had existed, should 
 have disappeared and coalesced into the uniform system 
 which everywhere prevailed in the second century, without 
 the presence of any influence whatever to account for such 
 
 1 See above, p. 23, and note. St. Ignatius expressly asserts that 
 
 1 See ' Irenicum,' pp. 322, 331, the same episcopal ministry was 
 
 341 ; where a view, not to be rejected established everywhere by the 
 
 if kept within due bounds, is exag- apostles. See below, Lecture ii. 
 gerated to serve the author's theory.
 
 ARGUMENT FROM SCRIPTURE. 
 
 75 
 
 amalgamation. In saying this, we are quite content that 
 the obligation derived from apostolic practice should be 
 referred not merely to that practice itself (which, we grant, 
 has not been held sufficient to bind the Church in matters 
 of lesser moment), 1 but to 'the law and reason which 
 was the ground of it.' And that law and reason we con- 
 sider to be the necessity of union and order ; which, as we 
 before 2 observed, are not to be obtained without uniformity 
 of constitutional organisation throughout the body. 
 
 Now, in opposition to all this evidence, inspired and un- what is to 
 
 be said on 
 
 inspired, what is the ground which was formerly taken up the other 
 by the opponents of prelacy ? The more learned and more view of the 
 
 more learned 
 
 moderate disputants (such as Mosheim, in the last century, 3 disputants, 
 
 such as 
 
 a German Lutheran, and therefore a presbyterian from in- 
 herited necessity), have indeed admitted the primitive and 
 apostolic 4 institution of an ' antistes,' or superior, who was 
 
 1 See ' Irenicum, ' pp. 341-345. 
 
 2 See above, p. 18 sq., and again, 
 below, Lect. iii., and comp. ' Ireni- 
 cum,' pp. 347, 371. 
 
 3 He died in 1755. 
 
 4 See Mosheim ' De Reb. Christ.,' 
 p. 132. ' Viventibus et probantibus 
 apostolis.' In 'Hist. Ecc.,' p. 47, 
 he adds to what is stated in the 
 text : ' Videtur Ecclesia Hierosolymi- 
 tana, numerosa in primis, apostolis 
 delapsis et ad exteras gentes profec- 
 tis, anlistitem sibi primum elegisse, 
 cujus exemplum reliquae familiae 
 
 (branches of the Church) paulatim 
 secutae sunt.' Comp. ' De Reb. 
 Christ.,' p. 134. He had before 
 remarked : ' Ecclesiae Hierosolymi- 
 tanae exemplum, ex prczcepto aposto- 
 lorum, reliqui omnes coetus in 
 diaconis constituendis imitabantur. ' 
 Why are we to suppose a precept 
 of the apostles 'for the appoint- 
 ment of deacons,' and not also for 
 the appointment of 'antistites,' both 
 in Jerusalem and in all the other 
 Churches, when the proper time 
 arrived for such appointments ?
 
 76 ^LECTURE THE FIRST. 
 
 called first 'angelus,' and afterwards ' episcopus,' l and who, 
 they grant, was permanently ' set over ' his brother presbyters 
 so soon as their number was sufficient to render his appoint- 
 ment proper and desirable in short, a nascent prelate, such 
 as was to be expected in a nascent Church. By these admis- 
 sions they have allowed all that is pleaded for by moderate 
 Episcopalians (who desire to see neither dioceses too large, 
 nor diocesans too lordly) ; only they have failed to recognise 
 an actual three-fold ministry in the earlier apostolic period, 
 because, as they remark,* in the Acts of the Apostles and in 
 St. Paul's epistles, they see mention made of presbyters and 
 deacons, but none of an individual as exercising rule and 
 authority in any Church. They forgot that James at Jerusalem 
 (by their own confession 3 ) and St. Paul himself, and Timothy 
 and Titus after him, are all examples of such individuals, so 
 far as was possible and suitable in the circumstances of that 
 
 1 Mosheim, 'De Reb. Christ.,' p. universal prevalence of episcopacy 
 
 133; 'Hist. Ecc.,' p. 47. very soon after the death of the 
 
 * See Mosheim, 'De Reb. Christ.,' apostles,' yet considers that 'this 
 
 ibid. episcopacy was not prelatical but 
 
 3 Mosheim speaks of James as the presidential.' On Lay Eldership, 
 ' antistes ' of the Church at Jerusa- p. 75. Would it not be difficult to 
 lem, 'Hist. EccL.'pp. 32, 47. What distinguish between the two? John- 
 is the difference between a/istes son's Dictionary defines a president 
 and //vzlatus, or /r<?positus ? this ' one placed with authority over 
 last word being used by him as well others.' Dr. Campbell adds, 'and 
 as the first. He also says of James, even if sanctioned, yet not prescribed, 
 'coetui Hierosolymitano prafati..' by the apostles' a distinction 
 ' De Reb. Christ.,' p. 134. In like which it would be still more diffi- 
 manner Dr. P. C. Campbell, ad- cult to establish. See above, p. 75, 
 mining as undeniable ' the all but note 4.
 
 ARGUMENT FROM SCRIPTURE. 77 
 
 infant age ; and they also forgot that bishops when they 
 address their clergy as St. Paul addressed, for instance, the 
 Ephesian presbyters at Miletus do not commonly speak of 
 their own duties, but of the duties of those who are subject 
 to their superintendence. Other less learned and less 
 scrupulous opponents, such as our own Scotch and English 
 Anti-Prelatists in the iyth century, (who could not but 
 feel conscious that they had placed themselves in a position 
 which was aggressive in the extreme against all episcopal 
 jurisdiction,) determined, in the first place, to listen to no 
 evidence, however trustworthy, external to Scripture (even 
 though the evidence might only profess to give the sense of 
 Scripture, as the first Christians understood it) ; and then 
 took care that Scripture should be interpreted only in such 
 a way as to give no support to the authority against which 
 they had rebelled. Take, for instance, the case which has conduct of 
 had most influence upon posterity, and which will enable me miLter* 
 
 Assembly. 
 
 to substantiate more easily what has now been said I mean 
 the case of the Westminster Assembly. That Assembly 
 consisted of about one hundred and twenty English 
 ' divines ' and thirty laymen, assisted by four ' divines ' and 
 two laymen, as commissioners from Scotland. 1 It was 
 appointed by an ordinance of the Long Parliament, which 
 
 1 Hetherington's ' History of the members added afterwards, in conse- 
 
 Westminster Assembly,' p. 112, quence of non-attendance or death of 
 
 where the names may be seen, 151 others, p. 114. Several Episcopalians 
 
 in all. The English lay members attended at first, but none after the 
 
 consisted of ten lords and twenty signing of the Solemn League and 
 
 commoners. There were twenty-one Covenant, p. 135.
 
 78 LECTURE THE FIRST. 
 
 set forth, that ' Whereas it has been declared by the Lords 
 and Commons assembled in Parliament that the present 
 Church government by archbishops, bishops, &c. &c., is 
 evil, and justly offensive and burdensome to the kingdom, 
 &c. &c., therefore they are resolved that the same shall 
 be taken away, and that such a government shall be settled 
 in the Church as may be most agreeable to God's holy word.' 
 This ordinance passed on June 12, I643. 1 I n obedience to 
 it, but in disobedience to the royal proclamation of June 22, 
 which forbade their meeting, the Assembly met; ana on 
 September 25 all the members who were present, together 
 with the members (228 in number) of the House of Com- 
 mons, subscribed, in the Church of St. Margaret, Westminster, 
 the Solemn League and Covenant, by which they pledged 
 themselves to endeavour ' the extirpation of prelacy.' 2 This 
 they did before they had made any attempt whatever to 
 discover the kind of form of Church government which would 
 be ' most agreeable to God's word ' a duty which they did 
 not commence till the 23rd of the following month. 3 Thus, 
 as they had met to carry out, so far as episcopacy was con- 
 cerned, a foregone conclusion on the part of the Parliament, 
 so they themselves were self-excluded from a full and fair 
 examination of the Scripture upon the matter, and simply 
 
 1 Hetherington, p. 97. ton, however, after the Restoration, 
 
 * Ibid. pp. in, 127, 130. Light- argued otherwise. Works, iv. p. 386 
 
 foot, pp. 10, 15. Baillie understood sq. 
 
 'all kinds of episcopacy.' Letters, 3 Lightfoot's Journal, p. 26. 
 
 vol. ii. pp. 228, 252 sq. Bishop Leigh
 
 ARGUMENT FROM SCRIPTURE. 79 
 
 prejudged and condemned episcopacy without a hearing. 1 
 Under such circumstances nothing was left for them but to 
 endeavour, by whatever means, to make good that which they 
 had taken up taken up, must it not be said ? most unad- 
 visedly, most presumptuously. And how did they contrive to 
 
 do this ? In the first place, they pronounced the apostles The resolu- 
 tions 
 to have been officers only pro temper e, and entirely extra- adopted by 
 
 the Assem- 
 
 ordinary ; and then they drew a line, hard and fast, between k^. ?'^ 
 them and any other church officers whom they, the Assembly, 
 might afterwards allow to be ordinary and permanent. They 
 alleged as a ground for this distinction, in regard to the 
 apostles, that there is 'no promise in Scripture for their 
 continuance ; ' 2 whereas we think we see such a promise 
 very clearly in the concluding words of St. Matthew's Gospel. 
 ' Lo ! I am with you alway, even unto the end of the world ; ' 3 
 
 1 The utterly exclusive and self- things here stood, -without their 
 
 sufficient animus of the Assembly brethren's help (i.e. from Scotland), 
 
 is evident from what Baillie, one of The learnedst and most considerable 
 
 the Scotch commissioners, wrote part of them were fully episcopal. ' 
 
 under date April 19, 1644, respecting Ibid. p. 250. Comp. Lecture ii. 
 John Davie, who had been chosen 2 See Lightfoot, p. 27. Thus 
 
 as one of the superadded members they necessarily granted the entire 
 
 of the Assembly : ' If he should come absence of connection (which some 
 
 to us with the least tincture of Presbyterians have been anxious to 
 
 episcopacy, or liturgic learning, he maintain) between the apostolic order 
 
 would not be welcome to any I and that of presbyters. See above, 
 
 know. ' Vol. ii. p. 166. In writing p. 66, note 2. 
 
 some months afterwards to the same 3 ' These words belong to the 
 correspondent, he admits ' the im- apostles as to a perpetual corpora- 
 possibility ever to have gotten Eng- tion.' Bishop of Salisbury's Five 
 land reformed by human means, as Discourses, p. 45. See also below,
 
 So LECTURE THE FIRST. 
 
 if not also in Ephesians iv. 11-13 : ' He gave some (to be) 
 apostles ... for the perfecting of the saints, for the work 
 of the ministry . . . till we all come to the measure of the 
 stature of the fulness of Christ.' * And, moreover, we might 
 ask, is there any promise in Scripture more distinct, or, 
 strictly speaking, any promise at all for the perpetuation of 
 presbyters, or of deacons? However, by this proceeding 
 (which constituted TO irptiTov i//w5oc their fundamental mis- 
 take), they at once excluded every argument adverse to 
 ministerial parity which might be drawn from the examples 
 And to the of apostolical prelacy, such as you have heard. It mattered 
 
 testimony of 
 
 the Fathers, nothing to them that the ancient Fathers not only call the 
 apostles ' bishops,' 2 which they were according to the greater 
 exigencies of the Church, as it was at the first; but they have 
 
 p. 85, note. Dr. Crawford, p. 109, to be continued ; viz. prophets, 
 
 (where he remarks that 'Christ at evangelists, pastors, and teachers ; 
 
 His ascension made no promise that and such I believe to be the true 
 
 the apostolic office should be per- interpretation of the passage. The 
 
 petuated, but simply that all faithful main functions of them all are still 
 
 ministers of the Gospel, when bapti- given to the Church ' for the per- 
 
 zing, &c., might in all ages rely fecting of the saints,' &c. Bishops 
 
 on His countenance and assistance,') perform more or less the main 
 
 appears to have forgotten Tertullian functions of all five ; presbyters the 
 
 ' De Bapt.,' c. xvii., where we read, main functions of the four last ; 
 
 ' Dandi quidem Baptismum habet deacons the main functions of three 
 
 jus summus sacerdos, qui est epis- of the prophet, as reading and 
 
 copus ; dehinc Presbyteri et Dia- expounding Scripture ; of the evan- 
 
 coni ; non tamen sine episcopi gelist, if licensed to preach the 
 
 auctoritate.' Gospel ; of the teacher, as cate- 
 
 1 I am aware that this observation chising the young, 
 
 involves the consequence that the * See BUson, p. 295. 
 other officers there named were also
 
 ARGUMENT FROM SCRIPTURE. 81 
 
 also called bishops ' apostles,' 1 which (it may be said) they 
 are, according to the lesser exigencies of the Church as it 
 now is. At a later period of their discussions, however, Perplexities 
 
 of West- 
 
 the presbyterian part of the Assembly, when they came to minster 
 
 Assembly. 
 
 endeavour to construct from Scripture their own precon- 
 ceived system, were not a little perplexed by the manifest 
 rank which the apostles, before their dispersion, occupied at 
 Jerusalem. It was wished to establish the proposition, that 
 ' the several congregations in Jerusalem were (from the first) 
 under one presbyterial government,' and in order to recon- 
 cile this with the recorded facts, it was argued that the 
 apostles, though gifted with authority proper to their office 
 as such, were also presbyters, and that it was as presbyters, 
 not as apostles, they acted in the government of the Church ! 2 
 The discussion was a long and tedious one (from the ist to Opposite* 
 
 on part of 
 
 the lAth of March, 1644), in consequence of the opposition the inde- 
 pendents 
 of the Independents ; but during all that time no one, on 
 
 1 See Bingham, i. p. 66 sq., is curious, as indicating the difficulty 
 quoting Theodoret and Pseud. Am- in which they found themselves : 
 brose. See also Jerome, Comment. March 6, 1644, afternoon. 'Then 
 in Philem. i, where he gives to fell we upon our proposition about 
 Timothy (and apparently also to a presbyterian government in Jeru- 
 Sosthenes and Silvanus) the title salem before the dispersion (of the 
 of apostles, vol. vii. p. 606 ; and on apostles) ; and there was a good long 
 Gal. i. 19 he says that ' in course of silence before anyone spake to it, 
 time others were ordained apostles and it was called to the question, 
 by those whom the Lord had chosen.' At last Mr. Seaman spake to it.' 
 Ibid. p. 330. Page 199. For the full discussion 
 
 2 The entry in Lightfoot's Journal see pp. 186-214.
 
 82 LECTURE THE FIRST. 
 
 either side, appears to have drawn attention either to the 
 
 fact l that in Acts xv. 6 the double use of the article proves 
 
 ' the apostles ' to have formed an order distinct from that of 
 
 ' the presbyters,' or ' elders ; ' or to the historical testimony 
 
 in favour of the prelacy of James, 2 and to the argument in 
 
 support of it to be deduced from that same chapter. 
 
 HOW the But to return to ' the fundamental mistake ' made, as I 
 
 Timothy and have said, by the Westminster divines in denying continuity 
 
 Titus were 
 
 dealt with, to the apostolic body, as such. The position of secondary 
 apostles, such as Barnabas, they evidently found an embarras- 
 sing one ; 3 and as they could not so easily reconcile it with 
 the designs which they had in view, therefore, passing them by, 
 their next step was to extend their category of church officers, 
 temporary and extraordinary, so as to include evangelists also. 
 By this means they seemed to themselves to get rid of the 
 case of Timothy, upon the plea (to which I have before 
 referred) that he is instructed by St. Paul to ' do the work of 
 an evangelist \ ' the fact that he is called by various ancient 
 writers bishop of Ephesus, and never an evangelist merely, 
 not having been considered (so far as appears) worthy of 
 notice. And when Timothy had been thus disposed of 
 as an officer extraordinary, and not to be continued, in 
 
 1 See above, p. 66, note. This in Greek syntax. See Lightfoot, p. 
 
 omission is the more remarkable 54. 
 
 because, on a former occasion, one * The only references to James in 
 
 of the members (Dr. Temple) Lightfoot's Journal are at pp. 209, 
 
 showed that he was aware of the an. 
 
 difference implied in the use of the 3 Lightfoot, p. 28. 
 copula with or without the article
 
 ARGUMENT FROM SCRIPTURE. 83 
 
 defiance of the episcopal succession which history records 
 at Ephesus from Timothy downwards ; when this had been 
 effected, it was an obvious expedient to dispose of Titus 
 also in the same way ; though he is not told to do the work 
 of an evangelist, nor is the title of evangelist ever applied to 
 him, either in the Scripture or elsewhere among the ancients ; 
 and though he is called expressly bishop of Crete by Eusebius 
 (following, as he says, previous records), by St. Jerome, by 
 St. Chrysostom, by Pseud. Ambrose, by Theodoret. l So far, 
 then, from the Assembly's point of view utterly narrow and 
 unauthorised as it was all at the first appeared smooth and 
 successful. It was not long, however, before they themselves 
 began to discover, as arising out of these conclusions, sundry 
 inconveniences which threatened to prove fatal to the whole 
 procedure. On the one hand, the denial of a successorship 
 to the apostles in the episcopal order, seemed to leave little 
 logical ground for a continual succession in their own order, 
 such as the Presbyterians were anxious to maintain against 
 the Independents. On the other hand, the removal not NO Scrip- 
 only of the apostles, but of Timothy and Titus into the rank rity left for 
 
 Ordination. 
 
 of officers extraordinary and not to be continued, had kft 
 little or no Scriptural authority for the perpetuity of any 
 ordination other than that which the Independents argued 
 for, viz. ordination conveyed simply by the ruling members 
 themselves of each separate congregation. 8 I have already 
 
 1 See the passages quoted in The main discussion was upon i 
 Bingham, vol. i. p. 64. Tim. iv. 14, whether ' the presbytery ' 
 
 8 Hetherington, pp. 172, 175. in that text is to be confined to 
 G 2
 
 84 LECTURE THE FIRST. 
 
 shown in part, and shall hereafter show much more fully, 
 that these conclusions of the Assembly, in denying bishops 
 to be proper successors of the apostles, and in denying 
 Timothy and Titus to have been among the first of such 
 successors, were entirely at variance, upon the matter of fact, 
 with the conclusions of the primitive Christians ; who must 
 have known the truth, and who had no prejudice (as the 
 Westminster divines certainly had) to warp their judgment. 
 The primitive Christians did not, indeed, doubt that the 
 twelve apostles and St. Paul held in many respects a peculiar 
 and unique position ; and so far they would have agreed 
 as we agree ! with the Westminster divines ; but this 
 persuasion did not lead them to infer that the apostolic 
 order, in all its ordinary functions of ruling, ordaining, con- 
 firming, preaching, and ministering the worship and sacra- 
 ments of the Church, was to be discontinued at the apostles' 
 death. On the contrary, they held that the apostles them- 
 
 ' preaching presbyters,' as the Pres- ing how wide and marked an interval 
 
 byterians argued, or to ' ruling there was between their respective 
 
 elders, ' as the Independents wished. positions.' Presbytery or Prelacy, 
 
 It does not seem to have occurred p. 37, note. In part, this would be 
 
 to either party, that the preposition owing to difference of age, and still 
 
 ' with ' (not ' by ' ) implies the more, to the fact that one was the 
 
 effectual action of a higher authority. convert and disciple of the other. 
 
 See below, p. 89. At p. 43, Dr. Crawford overlooks 
 
 1 Champions of episcopacy have the circumstance that we consder 
 
 sometimes erred in breaking down the germ not only of episcopal, but 
 
 this barrier. I agree with Dr. Craw- of metropolitical authority, to be 
 
 ford, that 'no one can read St. Paul's Scriptural, and derived from the 
 
 Epistles to Timothy without perceiv- apostles.
 
 ARGUMENT FROM SCRIPTURE. 85 
 
 selves made provision l for the continuation of their own 
 order, in regard to all those functions, and that in so doing 
 they acted in accordance with Christ's implied directions, 
 when He gave the promise to which I just now referred. 2 
 
 But supposing that both these cases the case of the NO notice 
 
 taken of 
 
 apostles, and the case of Timothy and Titus were capable of St - J ames - 
 being disposed of as the Westminster divines determined ; 
 supposing this, there would still remain first, the difficulties 
 that arise out of the case of James at Jerusalem ; who is 
 seen in Scripture to have occupied a position, apparently 
 permanent and distinct from his apostleship (if he was an 
 apostle) a position which was at once peculiar and pre- 
 eminent ; and who is seen in history to have had after his 
 death a regular continuation of successors in the same 
 position. Next, there would remain the difficulties that Nor of the 
 
 angels ' in 
 
 arise out of the ' angels ' of the Seven Churches. And, Revelation - 
 lastly, there would remain the difficulties that arise out of 
 the cases of the episcopal successions at Rome, at Antioch, 
 at Alexandria, which the most ancient Church history re- 
 cords as having existed during the apostolic age. Yes ; when 
 
 1 See St. Clement of Rome, c. xlii. 2 See above, p. 79. Matth. 
 (quoted in appendix to the author's xxviii. 20. The words in Acts i. z 
 
 Syn. Address, 1864, p. 108 sq.), who ' He through the Holy Ghost had 
 
 was himself one of those so ap- given commandment to the apostles 
 
 pointed by the apostles. The pas- whom He had chosen ' seem to 
 
 sage, however (though so understood determine the application of the 
 
 by Rothe), admits of a different in- text of St. Matthew to the apostles, 
 
 terpretation. Comp. Lightfoot, pp. and to them only. 
 201, 203.
 
 86 LECTURE THE FIRST. 
 
 you have got rid of the apostles (as prelates wholly extra- 
 ordinary and only temporary), you have still to get rid of 
 Nor of the the prclatical successions, founded by apostles, in all the 
 
 great epis- 
 
 ceSSLns C at most conspicuous centres of European, Asiatic, and African 
 tfoch^'&c" civilisation and in some instances continued and traceable 
 down even to the present time ; you have still to get rid 
 of these ; and these you never can get rid of so long as 
 authentic history shall continue to be read and received as 
 such. What then, I ask, was the Westminster Assembly to 
 do with these last-named difficulties ? So far as can now be 
 discovered from the reports of their discussions as given by 
 three of their own body, Lightfoot, Baillie, and Gillespie, they 
 took no notice of them at all ! Subsequent champions of the 
 presbyterian cause, when challenged to account for them, have 
 followed, for the most part, the same course ; l and whenever 
 they have departed from it, what is the utmost they have been 
 able to advance ? Some have been content with the modern 
 fiction of a non-prelatical moderator ; the skirts of whose 
 official robe (scantily as he himself is clad) are to be extended 
 so as to cover all the ordinary precedents of primitive prelacy, 
 and this, although moderatorship, as regards either name 
 or thing, has no existence in Scripture or any ancient 
 author. Others have had recourse to the ancient dream 
 of St. Jerome, respecting quarrelsome presbyters, who, in 
 spite of apostolic rule and to the disparagement of apo- 
 stolic forethought, soon required a bond, fide prelate to keep 
 
 1 The case of James is not alluded 1847, nor in ' Presbyterianism De- 
 to in the Free Church Catechism of fended,' by Dr. Crawford.
 
 ARGUMENT FROM SCRIPTURE, ' 87 
 
 them in good order; or, again, it may be that he him- 
 self was too proud, too arrogant and ambitious, in those 
 days of persecution and martyrdom, to remain in his proper 
 rank ! Dreams which, I trust, I shall be able to dispel 
 effectually in my next lecture. Only let me add here, in 
 reference to those primitive successions of bishops at Rome, 
 and Antioch, and Alexandria, and to the silence which has 
 been maintained regarding them ; however such -silence 
 may have been allowed to pass unnoticed in the days of 
 the Westminster Assembly (when there was no certain 
 Chronicle of facts, such as that of Fynes Clinton, easily 
 accessible to the general reader), in the present age, when 
 we are properly required to take into account the discoveries 
 of science in the interpretation of the word of God, there 
 can be no sufficient reason why we should not be obliged 
 to pay at least equal regard to the testimonies of history. 
 The Westminster Assembly has pronounced that ' it pleased 
 God to create, or make of nothing, the world and all things 
 therein in the space of six days;' which we know from science 
 to be untrue. The same Westminster Assembly has pro- 
 nounced that it pleased Christ and His apostles to institute 
 the ministry of His Church in a republican parity, which we 
 know from history, sacred and profane, to be equally untrue. 
 
 And now, of all the incidents in this discussion, so far as Conclusions 
 
 of Assembly 
 
 we have pursued it hitherto, that which must strike a com- n l founded 
 
 on Scripture. 
 
 petent enquirer as most remarkable, is this : that a system 
 which was founded upon certain fact should have been over- 
 thrown to make room for one resting only upon uncertain
 
 88 LECTURE THE FIRST. 
 
 speculation; and that a system which had been objected to as 
 resting insufficiently upon Scriptural proof, should have been 
 supplanted by one which (if the truth is to be spoken) posi- 
 tively rests upon no Scriptural proof at all. Let me show 
 what I mean by this latter statement. Of course, when we 
 establish the existence of the threefold ministry, we establish, 
 ipso facto, the existence of clerical presbyters ; and there is 
 one passage of the New Testament, and only one, viz. 
 i Tim. iv. 14, in which presbyters are spoken of, apparently, 
 as gathered into a presbytery. 1 But even from that passage, 
 and still more from every other in which presbyters are men- 
 tioned, we may see plainly they were not supreme ; they 
 were not self-sufficient ; they had some one over them, some 
 one from whom, as a superior, they received directions. 
 The presbyters at Jerusalem received directions from St. 
 James ; the presbyters of the Jewish dispersion received 
 directions from St. Peter ; the presbyters in Crete received 
 directions first from St. Paul, then from Titus ; the presbyters 
 at Ephesus received directions first from St. Paul, then from 
 Timothy, then from the angel whom St. John addresses. 
 The presbyters of the other six Churches of the Apocalypse 
 received directions, some of them probably, if not all, from 
 St Paul first, then from St. John, and then from their re- 
 spective angels or bishops. And in that single passage of 
 St. Paul to Timothy in which the presbytery is mentioned, 
 the language which is used, and which has reference to ordina- 
 tion, implies that there had been an authority engaged in that 
 
 1 See ' Irenicum, ' pp. 335, 353 sq.
 
 ARGUMENT FROM SCRIPTURE. 89 
 
 sacred function, associated indeed with the presbyters (as is 
 still the practice in our own ordinations), but superior to 
 them for the ordination is spoken of as administered 
 ' with ' the laying on of their hands, but not ' by ' it, as is the 
 case in the ordination which St. Paul himself administered, 
 perhaps on the same occasion, to the same Timothy : ' Stir 
 up the gift of God which is in thee by the putting on of my 
 hands,' 2 Tim. i. 6. 
 
 But more than this. It is certain that we have express On the con . 
 provision made in the New Testament (for instance, by Iist7ntwith 
 
 . . Scripture. 
 
 St. Paul) for carrying on the ministry and government of the 
 Church by the authority of individuals, such as Timothy and 
 Titus ; and it is equally certain that we have no provision 
 made for the carrying on the ministry and government of the 
 Church by the authority of a board of coequal officers with- 
 out a superintendent. St. Paul directed the Ephesian pres- 
 byters, who met him at Miletus, to take heed to themselves 
 and to the flock ; but he did not authorise them to ordain 
 other presbyters, or to exercise discipline over each other ; 
 as he did afterwards authorise Timothy in Ephesus and Titus 
 in Crete, both to ordain clergy, and to superintend them in 
 the discharge of their duty. It is well observed by a 
 modern writer, that < The Three Pastoral Epistles of St. Paul 
 are the only Epistles l in which there are any directions 
 whatsoever respecting the government of the Churches. In 
 no other Epistle is there one word respecting the choice, 
 qualifications, or ordination of ministers ; and these three 
 
 1 Excepting those of St. Jo,hn to the Seven Churches.
 
 90 LECTURE THE FIRST. 
 
 Epistles are written to individual companions of the apostle, 
 not to Churches. . . . Nor is there any intimation whatever 
 that the authority conferred on those individuals was tempo- 
 rary or abnormal, to be speedily succeeded by some more 
 popular or democratic form.' l I repeat, therefore, that the 
 edifice which has been raised in this country over the ruins 
 of the threefold ministry, through the pretence that that 
 ministry was insufficiently grounded upon Scriptural proofs, 
 so far from being able to produce more satisfactory evidence 
 in its own behalf, either Scriptural or historical, will be found 
 by strict investigation to be literally based upon no evidence 
 at all. This will be demonstrated still more thoroughly as 
 we proceed. It will then be seen that the interpretation 
 which has been put upon the texts and facts of Scripture, 
 upon the one side, is in perfect harmony with history and 
 tradition, whereas on the other side it is at variance with 
 them both. 
 Recent testi- In the meantime, before I conclude the present lecture, 
 
 monies of 
 
 eminent allow me to offer one remark or rather to produce one all- 
 
 Presby 
 
 sufficient witness in order to show that in what I have just 
 now said, respecting the baseless and visionary character of 
 the system by which the three-fold ministry has been dis- 
 placed, I have not spoken rashly, or in the spirit of a par- 
 tisan, but really and truly in the character which I profess, 
 of a lover of truth and peace. In an early part of this 
 lecture I drew your attention to the fact, that a learned 
 Principal of one of our universities has recently declared, 
 1 Sadler's 'Church Doctrine Bible Truth,' p. 383 sq. 
 
 tenans.
 
 ARGUMENT FROM SCRIPTURE. 91 
 
 that ' The existence of episcopacy, as an order distinct from 
 presbyters, ever since the days of the apostles, is simply 
 matter of history, which no candid enquirer can deny.' I 
 have now to point out, that a learned Principal in another of 
 our universities has recently admitted, with no less candour 
 and love of truth, that when champions of presbyterianism ! 
 have made their system of lay eldership to rest upon the 
 authority of St. Paul, in i Tim. v. 17, they have done what 
 a sound interpretation of the sacred text will not justify. 2 
 
 More than this : in the able treatise which is devoted to a 
 discussion of that point, the author plainly declares that the 
 distinction between preaching and ruling presbyters, which 
 such champions have professed to draw directly from Scrip- 
 ture, is not Scriptural ; is, in short, nothing better than a 
 baseless theory; and that the name of lay elder, and the 
 term of ordination in connection with his appointment, are 
 indefensible and ought to be abandoned, 8 as tending to en- 
 gender and keep alive incorrect and unscriptural notions 
 respecting the Christian ministry. Such notions, I need 
 scarcely say, have never been accepted by the Anglican, or 
 
 1 Such as the authors of the (not presbyters or elders in the New 
 ' Second Book of Discipline ' and Dr, Testament sense) is sufficiently 
 Miller of Princeton. See Principal based upon i Cor. xii, 28 and 
 Campbell's ' Lay Eldership/ pp. 8, Rom. xii. 8 ; such assessors being 
 38. the questmen, sidesmen (synods- 
 
 2 See ibid. pp. 2, 20, 32, and men), or testes synodales, and 
 comp. 'Irenicum,' p. 336 sqq. church wardens of the English 
 
 3 See ibid." pp. 69 sq., 109. He Church. He rests the admission of 
 considers, however, that the institu- laymen into synods upon Acts xv. 
 tion of lay assessors or councillors, 23. See pp. 5, 8, 12, 15.
 
 92 LECTURE THE FIRST. 
 
 Eastern, or Roman Churches, and, though sanctioned by 
 
 Calvin in his writings (but not in his practice 1 ), have been 
 
 disallowed by many of the ablest of the foreign Reformed 
 
 Hopes from divines. If only we could have, upon both sides, more of 
 
 the exten- 
 sion of such t h e f a i r an( j candid spirit, combined with the needful learn - 
 
 sentiments. 
 
 ing and intelligence, which have been shown by the two 
 eminent presbyterian divines to whom I have referred, 2 I am 
 persuaded that the barriers which now separate Episcopa- 
 lians and Presbyterians would be speedily removed 3 (through 
 the blessing of God upon our earnest endeavours for that 
 end): and a reunion might be effected by building, not upon 
 the treacherous shifting sand of man's imagination, 4 but 
 upon the solid and immovable rock of divine truth. And is 
 there not a cause for such reapproachment on either side ? 
 
 1 See ibid. p. 2. Calvin's own so-called ' Lay Eldership ' is evidently 
 
 consistory at Geneva was not in written with the charitable design of 
 
 accordance with his theory, p. 17. removing one stumbling-block out of 
 
 1 I am sorry that I cannot extend the way of reunion. At p. 67, in 
 
 this remark to all that has been speaking of ' the Protestant Epis- 
 
 written by the former of those copal Church of the United States ' 
 
 divines, especially in some recent of America, he throws out the va- 
 
 numbers of the ' Contemporary Re- luable and important hint, that ' its 
 
 view.' Not only Hooker, but Chil- admirable constitution combines the 
 
 lingworth and Stillingfleet, if they advantages of presbytery and epis- 
 
 were alive, would, I am sure, com- copacy.' 
 
 plain of the treatment they have 4 ' We have been in a pitiful 
 
 there received. labyrinth these twelve days about 
 
 3 It is feelingly remarked by ruling elders ; we yet stick into it. ' 
 Principal Campbell : ' Surely the Thus wrote Baillie (a Scotch Corn- 
 visible Church is not always to re- missioner to the Westminster As- 
 main in its present divided condi- sembly), from London, under date 
 tion,' p. 66; and his treatise on the December 7, 1643 ; voL ii. p. 115.
 
 ARGUMENT PROM SCRIPTURE. 93 
 
 On the one hand, who does not feel the havoc which was what both 
 
 ministries 
 
 made of the Christian ministry, as the apostles instituted it, have to gain 
 
 from mutual 
 
 when men forsook the ground of authoritative example, of alliance - 
 Christian precedent, in order to indulge their own temper, 
 to give effect to their own devices ? Instead of the well- 
 regulated gradation which our d priori reasoning had led us 
 to anticipate from the deacon to the presbyter, and from 
 the presbyter to the bishop ; instead of this, no gradation 
 was left at all ; no bishop at the head, no clerical deacon l at 
 the foot, and the presbyter, who alone remained, yet lost his 
 name; while the office was at once bisected and aggran- 
 dised, so as to give to each of the two sections more than its 
 due. But though all this must be matter for regret and 
 for amendment however we may estimate the conduct 
 which provoked it, yet, on the other hand, justice requires 
 us to pay the deserved meed of praise to those who, not- 
 withstanding their own mistakes upon other points, in one 
 most essential respect hit the blot and supplied the defect of 
 the true system, as it had come to be administered in later 
 times. Ecclesiastical councils, emancipated from all undue 
 interference on the part of the civil power, were again made 
 what they had been from the first at Jerusalem ; and the lay 
 brethren were again, not only allowed, but invited and re- 
 quired to recover and to hold their own (and if more than 
 their own, this was owing to the violence of a just recoil from 
 
 1 Principal Campbell quotes Dr. deacons are an order of the clergy, 
 Claudius Buchanan's ' Christian Re- and ought to come before lay repre- 
 scarches ' as tending to prove that sentatives, p. 12 sq.
 
 94 LECTURE THE FIRST. 
 
 past exclusion) in the administration of all Church affairs. ' 
 Let these last words be a proof that if we are bold, accord- 
 ing to the light and ability which God has given, to chal- 
 lenge and reprove the shortcomings of others, with the view 
 to their amendment and for the common good, we are no 
 less willing and desirous that our own defects should be 
 challenged and reproved, with the same view to correction, 
 for the benefit of the Church which is our common mother, 
 and of the country which we all love. 
 
 1 It should always be borne in government is not inconsistent with 
 
 mind that the distinguishing cha- the threefold ministry, but rather 
 
 racteristic of the Reformed Church requires the threefold ministry to 
 
 of Scotland, as compared with the harmonize and complete it. See 
 
 Reformed Church of England, is the author's Synodal Address for 
 
 Church government by kirk ses- 1870, and the presbyterian testi- 
 
 tions, presbyteries, synods, and monies there quoted, p. 26. 
 general assemblies; and that this
 
 95 
 
 LECTURE II. 
 
 MY former lecture contained a Scriptural and historical Enquiry re- 
 commenced 
 
 survey of the apostolic age, tracing it upwards from the p r f ^. s t t h g en nd 
 death of St. John in the year 100, to the first infancy of the tury- 
 Church, after our Lord's ascension, at Jerusalem. I now 
 return to my original standing-point, the conclusion of the 
 first century ; and again starting from thence and proceeding 
 downwards in the natural course, I propose to carry on the 
 same investigation into the period which immediately suc- 
 ceeded, that is, into the earliest of the post-Scriptural and 
 post-apostolic times. And if we shall still discover traces 
 everywhere of the same result, which d priori reasoning had 
 led us to expect, and which we have seen exhibited in Scrip- 
 ture and in the practice of the apostles, we may, I think, 
 conclude with perfect safety, that we have found the truth 
 of which we were in search. 
 
 i. In the first place, then, when writers towards the end 
 of the second century, such as Irenaeus, bishop of Lyons, 
 and Tertullian, presbyter of Carthage a European and an 
 African in disputing with heretics, confront them with the 
 challenge to show, in behalf of their doctrine or discipline,
 
 96 LECTURE THE SECOND. 
 
 what the Church had to show in behalf of hers viz. a 
 regular descent of the bishops of the several dioceses in 
 direct succession from the apostles when we see this, and 
 when we find that the challenge was never met ; is it possible 
 to conceive an evidence in favour of a prelatical ministry, 
 as primitive and apostolical, more satisfactory more de- 
 cisive ? Let me offer to you, then, some specimens of this 
 evidence. 
 Testimony And first, from Irenaeus ; of whom we know that, having 
 
 of Irenaeus. . , , , . 
 
 been previously a presbyter of Lyons, he succeeded Pothi- 
 nus as bishop in A.D. 177 (see Clinton, sub ann.). We also 
 know that in his youth he had been a disciple of Polycarp, 
 bishop of Smyrna, the disciple of St. John. This venerable 
 author has left us a large and elaborate work against heresies. 
 In that work, book iii. chap, iii., he thus writes : 
 
 ' In every Church it is in the power of all, who may wish 
 to see the truth, to contemplate clearly the tradition of the 
 apostles manifested throughout the world ; and we are in a 
 position to reckon up those who were by the apostles insti- 
 tuted bishops in the Church and [to demonstrate] the suc- 
 cession of these men to our own times. . . . They (the 
 apostles) were desirous that those persons should be perfect 
 and unblamable in all things, especially as they were leaving 
 them to become their successors, suum ipsorum locum ma- 
 gisterii tradentes, i.e. delivering up to them their own place of 
 government.' 
 
 But it may be asked, 'Are we sure that Irenaeus, when 
 he wrote thus, did not mean simple ' presbyters,' and not
 
 HISTORICAL ARGUMENT. 
 
 97 
 
 'bishops,' in the sense in which we now understand this latter 
 term, that is, of persons holding singly a permanent official 
 rank above presbyters ? This is a question which may be 
 fairly put, more especially as in the preceding chapter of 
 this third book, 1 and elsewhere, viz. lib. iv. c. xxvi., 2 the 
 same writer speaks of those whom he there calls 'presbyters,' 
 in the same way. 3 But the answer is clear and certain, 4 
 both from what he had said in the first book, and from what 
 he goes on to say immediately after the passage you have 
 heard. In the first book, c. xxiv., he had spoken of 
 
 1 See Harvey's note on that pas- 
 sage. ' While the apostles lived, 
 and exercised control over the 
 Churches which they established, 
 the subordinate spiritual ruler 
 (6 Trpoeo-Tws) of each Church was not 
 distinguished in point of ecclesiastical 
 title from the presbytery.' Vol. ii. 
 p. 7. 
 
 2 The words of this passage are : 
 1 It is necessary to obey those pres- 
 byters who are in the Church ; those 
 who possess, as I have shown, suc- 
 cession from the apostles ; who, 
 along with the succession of the 
 episcopate, have received the same 
 gift of Truth according to the good- 
 will of the Father.' 
 
 3 ' When we refer them (the here- 
 tics') to that tradition which origi-' 
 nates from the apostles, and which 
 is preserved by means of the 
 succession of presbyters in the 
 
 Churches, they object to tradition, 
 saying that they themselves are 
 wiser, not merely than the presby- 
 ters, but even than the apostles." 
 On this use of the name ' presbyters ' 
 see Bishop Pearson, 'Vind. Ignat.,' 
 p. 546, who shows that, though 
 bishops were still sometimes (though 
 very rarely) so called, yet an indi- 
 vidual bishop was never called 
 ' presbyter, ' nor an individual pres- 
 byter ever called 'episcopus,' by 
 Irenasus, or any other writer after 
 the apostolic age. Ibid., p. 549. (See 
 also Clinton, 'F. R.' sub an n. A.D. 
 177.) In pp. 538-543 he exposes 
 the error of Blondel and Salmasius 
 (also of Stillingfleet, p. 311 sq.) in 
 regard to the passage of Eusebius, 
 'H. E.,' v. 4. 
 
 4 I have no scruple in saying this, 
 notwithstanding the captious remark 
 in 'Irenicum, ' p. 306 sq. 
 
 II
 
 98 LECTURE THE SECOND. 
 
 Hyginus (bishop of Rome) as ' holding the ninth l place 
 
 of the episcopal succession from the apostles downwards ' 
 
 (tTrttncoTTiojfe <$moj;c avo riav 'AirooroXwj'). In the third book, 
 
 after the passage just now produced, he continues thus : 
 
 Episcopal ' Inasmuch as it would be tedious in a work such as this, 
 
 according to to reckon up the (episcopal) succession of all the Churches ' 
 
 Irenacus 
 
 well this being so, what does he propose to do ? He 
 proposes to give and he does give the names of the 
 At Rome. bishops of Rome, 2 one by one, from the first foundation of 
 that Church by St. Peter and SL Paul 3 (St Peter as 
 representative of the Jews, and St. Paul of the Gentiles) 
 down to his own time, that is, to Eleutherius, the twelfth in 
 succession, and then bishop. Now no one, I think, at the 
 present day, 4 will venture to assert that all, or any of these 
 
 1 The correctness of this calcula- istence of the episcopal office. See 
 tion, which is questionable, does not Lightfoot, p. 220. 
 affect the relevancy of the passage 3 ' Those two apostles, the joint- 
 to the purpose for which it is founders of the Church of Rome, 
 quoted. St. Cyprian makes the left it, however, in charge of Linus 
 same statement, Ep.lxxiv. ad Pomp., when they proceeded, St. Paul to 
 c. ii. the West, and St. Peter into Pontus. ' 
 
 * On the early episcopal succes- Harvey's Irenaus, vol. ii. p. 10. 
 
 sion at Rome as recorded by * See Bishop Pearson, 'Vind. 
 
 Irenaeus and others, see Bishop Ignat.,' in answer to Salmasius, p. 
 
 Pearson, Minor Works, ii. pp. 550 ; but Professor Lightfoot, p. 
 
 266-572, and Lightfoot, pp. 218-222, 219, considers that the prelatical 
 
 and p. 1 66 sq., note. In the time position of the bishop at Rome was 
 
 of Pius, the 8th or gth of the at first less marked than at Antioch 
 
 succession (A.D. 127-142), we find *or Smyrna, and than it soon after- 
 
 the word cathedra, ' chair ' or ' see ' wards became at Rome itself. He 
 
 used as a recognised phrase, indi- calls Clement 'the presbyter-bishop.' 
 
 eating a more or less prolonged ex- Page 222.
 
 HISTORICAL ARGUMENT. 99 
 
 were not bishops in the prelatical sense, that is, having presby- 
 ters under them in a lower degree : although, at the same time, 
 it is to be borne in mind, as tending still further to clear up 
 the point, that the generic name ' presbyteri ' might be and 
 was still sometimes used in a laxer acceptation, 1 to designate, 
 or include, bishops ; just as the name 'priest' is often used 
 in the Old Testament to designate, and in the plural to in- 
 clude, the high priest. We know from an extant letter of 
 Cornelius, the twentieth Roman bishop, A.D. 250, that he 
 had forty-six presbyters under him. 2 And the same un- 
 questionable distinction between the bishop and his pres- 
 byters holds good when Irenseus in the same place 
 goes on to mention next the episcopal succession in the 
 Church of Smyrna, of which he states that Polycarp was At Smyrna 
 
 andEphesus. 
 
 appointed bishop by the apostles ; for in the extant epistle 
 of Polycarp he and his presbyters are distinctly specified. 3 
 And once more : the same distinction holds good, where 
 Irenseus mentions, lastly, the episcopal succession in the 
 Church of Ephesus ; of which he tells us that it was founded 
 by St. Paul, and that St. John 'tarried' with it so late as the 
 time of Trajan ; virtually producing, therefore, those two 
 apostles as instituting arid sanctioning the episcopate of that 
 Church, in which, as we know from Scripture, and as I 
 pointed out fully in my former lecture, 4 there was a body of 
 
 1 See Sclater, p. 217 sq. ; also * See title of the epistle, and 
 above, p. 97, note 3, and below, p. 116. capp. v. and vi. 
 * See Euseb., vi. 43. 4 See above, p. 45. 
 
 H 2
 
 ioo LECTURE THE SECOND. 
 
 presbyters even in the time of St. Paul; a body which 
 Timothy was instructed to enlarge, by ordaining others. 
 
 There is one other passage of Irenaeus which I cannot 
 refrain from quoting, because, while it bears further testimony 
 to the fact of the episcopal succession having been derived 
 from the apostles, it contains ' a wholesome doctrine ' which 
 is only too much needed in our own times. In the thirty- 
 third chapter of the fourth book he writes as follows : 
 warning of ' The truly spiritual Christian ' (he is alluding to the text of 
 
 Irenaeus 
 
 against St. Paul, i Cor. ii. 15, He that is spiritual judgeth all things} 
 
 divisions. 
 
 < The truly spiritual Christian will judge those who cause 
 divisions ; men who are destitute of the love of God, and 
 who look to their own private advantage rather than to the 
 unity of the Church ; who, for any trifling occasion that may 
 arise, cut and dissever, and, so far as they can, destroy the 
 great and glorious body of Christ ; men who talk of peace while 
 they are waging war, who strain at a gnat but swallow a 
 camel. For // is not possible that they should effect any im- 
 provement sufficient to compensate for the injury which they 
 cause by their schism.' Then, after condemning all such 
 persons, he goes on to say : ' True knowledge consists in 
 these things in the doctrine of the apostles ; in the primi- 
 tive system of the Church throughout the world ; in the 
 character, or marks, of the body of Christ, according to 
 the succession of the bishops, to whom they (the apostles') en- 
 trusted the several local or particular Churches which nou< exist ', 
 and which preserve the traditional rule of faith (i.e. the 
 Creed) in its perfect form, neither detracting from it, nor
 
 HISTORICAL ARGUMENT. lor 
 
 adding to it; in the reading of Holy Scripture, unadulterated 
 by apocryphal admixtures, and in sound and careful exposi- 
 tion founded upon safe and reverent interpretation of the 
 sacred text ; and (lastly, he adds), in the gift of charity, 
 which is more precious than knowledge, more glorious than 
 prophecy, and more excellent than all other gifts.' 
 
 Such is the guidance which Irenseus gives us for the dis- 
 covery of the truth, writing before the end of the second 
 century. 1 For my own part I know not where peaceable 
 and humble-minded Christians could find directions more 
 Scriptural, more trustworthy, more suitable to heal our 
 present divisions, and to restore to us the concord which we 
 so sadly need. 
 
 I quite admit that the passages which I have quoted, as 
 they occur in Irenseus, are introduced for no other purpose 
 than to confute the teachers of heretical doctrine ; there 
 being at that time no question in regard to Church govern- 
 ment, or the right constitution of the Christian ministry ; 
 but it cannot be denied that they also afford, upon this 
 latter point, incidental evidence which is highly valuable in 
 itself, and goes directly to confirm the conclusions to which 
 we are led by a long and orderly array of other proof. 
 
 The evidence of Tertullian follows about twenty or twenty- Testimony of 
 
 Tertullian. 
 
 five years after that of Irenaeus, at the very beginning of the 
 third century, or, in other words, only one hundred years after 
 St. John's death. In his treatise ' De Prescription e Haereti- 
 
 1 Professor Lightfoot remarks, p. pacy was certainly a venerable insti- 
 218, ' When Irenseus wrote, episco- tution.'
 
 102 LECTURE THE SECOND. 
 
 corum/ that is, 'on the Church's rule for discerning and 
 arguing with heretics,' he thus writes : 
 
 ' If there be any heresies which dare to represent them- 
 selves as of the apostolic age (in order that they may appear 
 to have sprung from the apostles, because they existed in 
 their time), we can say : Well, then, let them show the 
 original records (origines) of their Churches ; let them unfold 
 the catalogue of their bishops, so coming down in succession 
 from the beginning, that their first bishop shall have had as 
 his ordainer and predecessor some one of the apostles, or of 
 such apostolic men as continued steadfast in the apostles' 
 fellowship. For in this manner do the apostolical Churches 
 transmit their registers (fastos); as the Church of Smyrna bears 
 record that Polycarp was placed there by St. John ; as the 
 Church of Rome avouches that Clement was ordained by 
 St. Peter ; and so, too, of the other Churches. 1 They in like 
 manner exhibit those who, as having been appointed to the 
 episcopate by the apostles, have handed down the apostolic 
 doctrine ' (c. xxxii. vol. ii. p. 44 sq.). We shall see presently, 
 that there can be no doubt respecting the meaning of the 
 
 1 There is another passage to the But concerning Philippi, see below, 
 same effect in the 'De Praescriptione,' p. 162 ; concerning Thessalonica, see 
 c. xxxvi., which Professor Light- the tradition mentioned by Origen 
 foot quotes, p. 213, but of which he on Rom. xvi. 23, and referred to by 
 questions the strict historical accu- Lightfoot, p. 213 ; concerning Co- 
 racy, so far as concerns the use of rinth, see below, p. 161 ; and Light- 
 the term ' apostolic see ' in regard to foot himself, p. 214. 
 Philippi, Thessalonica, and Corinth.
 
 HISTORICAL ARGUMENT. 103 
 
 word ' episcopate,' as used by Tertullian. He intended by 
 it simply the first order of the threefold ministry. 
 
 The same line of argument was afterwards employed by ofOptatus, 
 
 St. Augustin, 
 
 Optatus, bishop of Milevi, in Numidia, and by St. Augustin, and F U I- 
 bishop of Hippo, in confuting the Donatists, who had sepa- 
 rated from the Church. The former, after tracing the epis- 
 copal succession of the Church of Rome from St. Peter 
 downwards to Siricius (the thirty-eighth), who was then 
 bishop (A.D. 385), gives to his opponents this challenge : ' Do 
 you now produce the origin of your episcopate (cathedra), 
 inasmuch as you claim to yourselves to be the Church.' * 
 In like manner Fulgentius, bishop of Ruspa, in Africa, at 
 the beginning of the sixth century, who wrote against the 
 Arian heresy, commends the orthodox faith, * which,' as he 
 writes, ' through a series of successors in the see (cathedra) 
 of Peter the apostle at Rome or at Antioch, in the see of 
 Mark the evangelist at Alexandria, in the see of John the 
 evangelist at Ephesus, in the see of James at Jerusalem, 
 is preached by the bishops of those cities even to the pre- 
 sent time.' 2 
 
 Now it is morally impossible that any men in their senses Force of this 
 
 evidence. 
 
 could have given challenges such as these to the host of 
 heretics throughout the world, unless the facts had been 
 really such as the challengers assumed ; that is, unless bond 
 
 1 ' De Schism. Donat.,' ii. c. iii. 'Irenicum,' p. 305. 
 
 p. 950. See Bishop Pearson's Minor * ' De Trin.,' c. i. p. 498. See 
 
 Works for the passages of St. Au- Bishop Pearson, ibid, 
 gustin, vol. ii. p. 309; and comp.
 
 104 LECTURE THE SECOND. 
 
 fide episcopal, and not merely presbyterian, succession had 
 been actually traceable to the apostles in the Churches thus 
 referred to. Remember, I say nothing of the value of the 
 argument for the purpose to which they applied it, viz. as a 
 test of the true doctrine ; still less do I insist upon the epis- 
 copal succession as the sole and indispensable channel for 
 conveying the grace of sacraments, and other ordinances of \ 
 the Gospel. Those are points with which I am not now 
 concerned. I simply assert the impossibility of an appeal 
 under such circumstances to facts which had no real exist- 
 ence, to evidence which was not plainly and notoriously 
 true, and also free from all ambiguity in regard to the real 
 character and position of those whose names and succes- 
 sion in an office of pre-eminence were thus produced, or 
 Bishops com- alluded to as notorious and capable of production. And I 
 
 monly called 
 
 f U the essors ^ S ^ vou to observe further, in connection with this line of 
 proof, that it was the common language of Christian anti- 
 quity to speak of bishops as successors of the apostles. For 
 instance, it is Jerome himself who says, 'A pud nos aposto- 
 lorum locum episcopi tenent.' l With us bishops hold the 
 place of the apostles. And as it will be impossible to deny 
 that the apostles in the New Testament had a pre-eminence 
 of jurisdiction over all other ministers, so it will follow that 
 they who succeeded them and succeeded them, as Firmi- 
 lian, bishop of Cappadocian Csesarea in Asia, writing A.D. 
 250, and Cyprian, bishop of Carthage in Africa, writing A.D. 
 
 1 Epist. ad Marcellum, vol. i. p. 476.
 
 HISTORICAL ARGUMENT. 105 
 
 254, both express it, 'vicaria ordinatione,' i.e. by an ordina- 
 tion that put them in the apostles' room must have had a 
 similar pre-eminence ; otherwise it would be a delusion to 
 call them successors. 
 
 We have seen that Irenasus felt himself precluded, by the Testimony of 
 
 Eusebius to 
 
 character of his work, from exhibiting more than two or ^cessions 
 three examples in which the succession of bishops might be 
 traced up to the apostles, viz. Rome, Ephesus, and Smyrna. 
 Happily, however, in the History of Eusebius, which succeeds 
 immediately to the Acts of the Apostles, any deficiency in 
 that respect, which we might otherwise have had occasion 
 to regret, is amply supplied. Eusebius, who was made 
 bishop of Csesarea, in Palestine, about the beginning of the 
 fourth century (A.D. 306), and who wrote his History, as he 
 tells us, on purpose ' to record the (episcopal) successions 
 from the apostles, together with the events which had oc- 
 curred in the Church, and the persons who had presided in 
 the principal dioceses down to his own time,' Eusebius, I 
 say, has given us the names of the bishops, one by one, not 
 only in the see of Rome, but also in the three other patri- 
 archal sees of Jerusalem, of Antioch, and Alexandria. 
 
 I must again repeat, let no one imagine that there can be Meaning of 
 
 that term. 
 
 any room for doubt in regard to the true clerical character 
 and rank of those who composed those several successions. 
 They were from the first what no one denies they were after- 
 wards, prelates or bishops, in the modern sense of this latter 
 
 1 See ' Patrologia/ vol. iii. p. 1168, vol. iv. p. 403 ; ' Irenicum,' p. 308.
 
 io6 LECTURE THE SECOND. 
 
 name, and bishops only; though necessarily at first with 
 fewer subordinate clergy, and with a jurisdiction more 
 limited, and less accurately defined. In the history of 
 Athens we are duly informed respecting the magistrates 
 called archons ; that for many years their office continued to 
 be for life, that then it became a decennial, and ultimately 
 an annual one. But we have no information, no hint what- 
 ever, in the history of the Church, of an inverse change, or 
 of any change at all, having taken place in the office of 
 bishops. We must therefore conclude that no such change 
 occurred, unless we will suppose that the original authors to 
 whom I have referred, when they spoke of those episcopal 
 successions, were consciously intending to delude their 
 readers ; and that subsequent historical and chronological 
 writers writers, some of them at least perfectly impartial, 
 such as Gibbon, or such as Fynes Clinton who have 
 accepted their testimony to the catalogues in question, 
 allowed themselves to be deluded upon a matter of such 
 importance, 
 instances of ft w iu serve to put the point upon which I am now insist- 
 
 presbyters 
 
 episcopate! ^8 * n a st ^^ stronger light if I can show that there are upon 
 record, during the same period, instances of individuals 
 who had been presbyters, and who were afterwards promoted 
 and ordained to the episcopate as to a higher rank. And 
 instances of this can be shown. For example, we know 
 that Irenaeus had been a presbyter of the Church at Lyons 
 before he succeeded Pothinus as its bishop (Euseb. v. c. iv.). 
 Again, we learn from Origen, as quoted by Eusebius (lib. vi.
 
 HISTORICAL ARGUMENT. 107 
 
 c. xix.), that Heraclus, who succeeded Demetrius as bishop 
 of Alexandria, had previously been a presbyter of that 
 Church. So, too, Dionysius had been a presbyter of Rome, 
 and Cyprian had been a presbyter of Carthage (see his Life 
 by Pontius, his deacon, c. in.), before they became bishops. 
 (Euseb. vii. c. vii.; Jerome, 'de Vir. Illustr.,' c. Ixix). 
 
 It must be confessed that in the earliest times there is 
 some difficulty in proving a distinct ordination of those 
 who were raised from the second to the first order in the 
 ministry ; and opponents of prelacy have not been slow to 
 take advantage of this difficulty, as enabling them to main- 
 tain that the distinction between the two orders is not essen- 
 tial, and that, having been introduced merely as a human 
 arrangement, it may be dispensed with or maintained ac- 
 cording to circumstances, and simply upon grounds of 
 greater or less expediency. The only Scriptural evidence 
 which bears directly upon the point is derived from the 
 analogy, before referred to, between the Jewish and the c 
 
 J ' J See Lecture 
 
 Christian ministry ; and this, it cannot be denied, is of 
 great weight. It is certain that the high priest received a 
 separate and distinct consecration from that of the ordinary 
 priests, a consecration which consisted in being vested 
 with a special dress, in receiving a special unction, and in 
 offering a special sacrifice. 1 Of evidence which is post- 
 Scriptural to the same effect I know of none more conclu- 
 
 1 See Exod. xxviii.-xxx. ; Levit. vol. ii. pp. 182-197 .' Jerome, Epist. 
 viii. xvi. Selden, ' De Successione Ixiv. ad Fabiolam, vol. i. pp. 615- 
 in Pontificatum.'lib^ii. capp. vii.-ix. 617.
 
 io8 LECTURE THE SECOND. 
 
 sive l than that which is afforded by the earliest canons of 
 the Church ; such as the so-called ' apostolical canons,' and 
 the canons of the first (Ecumenical Council 2 to both of 
 which I shall have occasion to refer presently. Meanwhile, 
 in the dearth of records to throw full light upon those early 
 times, we can only suppose that the Church fell into the 
 way of trine ordination as it fell into the way of infant 
 baptism and of the observance of the Lord's Day ; and that, 
 as no express notice has come down to us of the institution 
 of either of those usages, which, nevertheless, we retain with- 
 out scruple, so neither need we scruple to retain this usage, 
 which comes to us recommended by at least equal claims of 
 reason and propriety, as well as of prescriptive right. 
 
 But to proceed with the question of successorship to the 
 apostles. 
 The earliest 2. A second method of proving the point upon which we 
 
 known . . 
 
 ministry a are engaged viz. the prelatical character of the earnest 
 
 threefold 
 
 one - episcopate is to be found in the fact that the ministry to 
 
 which the apostolical succession appertained was invariably 
 a threefold one, composed of the three orders, bishops, 
 
 1 Bishop Beveridge, in his note is as follows : ' It is most fitting that 
 upon the Second Apostolical a bishop should be instituted by all 
 Canon, p. 14, remarks upon the the bishops of the province ; but if 
 impossibility of the trine ordination this be not practicable .... three 
 having been recognised so universally at all events must meet together, 
 as we find it was by the earliest and when they have received the con- 
 Councils, unless it had been instituted sent of those whoare absent, signified 
 by the apostles. by letter, then let them perform the 
 
 1 The fourth canon of that Council ordination'
 
 HISTORICAL ARGUMENT. 109 
 
 priests, and deacons ; a ministry in which, as a rule, 1 the 
 same individual who rose to the highest, must have passed 
 through the lower orders ; a ministry, in short, the same as 
 that which we found laid down in Scripture in the directions 
 which St. Paul addressed to Timothy as first bishop of the 
 Church in Ephesus, for his own guidance, and for the guid- 
 ance of those who were to come after him. Let me now 
 request your attention to the evidence of this fact, as we 
 meet with it in writers who come next to the penmen of the 
 New Testament. 
 
 The earliest uninspired Christian document is the Epistle Testimony of 
 of Clement 2 to the Church at Corinth. It was written from 
 Rome very soon probably not more than two years after 
 St. Paul's martyrdom in A.D. 68; and, if so, thirty years 
 before the death of St. John. The evidence, therefore, 
 which it affords, belongs properly to the period embraced in 
 my former lecture the period of the first century the 
 Scriptural and apostolic age. It is very important to bear 
 this in mind. 3 It serves to account for the still unsettled 
 
 1 But this was not always ob- that the Clement who is mentioned 
 
 served. Deacons were sometimes by St. Paul, Phil. iv. 3, was the 
 
 made bishops, as St. Athanasius of same as the author of the Corinthian 
 
 Alexandria ; and even laymen, as Epistle, and bishop of Rome. See 
 
 Ambrose of Milan, and Nectarius Lightfoot, p. 166 sq. 
 
 of Constantinople, and Demetrius 3 Professor Lightfoot does not 
 
 of Alexandria. See Bingham, book concur in this early date. He con- 
 
 ii. c. x. 5, 7, vol. i. pp. 143, 145 ; siders the Epistle of Clement to 
 
 Neale, 'Hist, of Alex. Church,' vol. have been 'probably written in the 
 
 i. p. 12. last decade of the first century,' p. 
 
 a It is probable but not certain 216; in ' the later years of Domitian,
 
 I io LECTURE THE SECOND. 
 
 state of the Corinthian Church much as we have seen it in 
 St. Paul's own Epistles written twelve years before. Whether 
 St Clement was already become bishop of Rome when he 
 wrote it we cannot certainly tell. If he was and according 
 to Tertullian, who represents him as having been ordained 
 bishop by St. Peter, 1 he must have been he doubtless 
 wrote the Epistle in that capacity : at all events, it appears 
 from the first chapter, that he had been formally consulted 
 by the Corinthian Church (as Polycarp, bishop of Smyrna, 
 afterwards was by the Church of Philippi 2 ) in its difficulties. 
 In this most primitive document, then, we appear to find a 
 sufficiently distinct recognition of the three orders of the 
 Christian ministry (as the intended normal constitution of 
 that ministry) in the comparison with the Jewish high priest, 
 priests, and Levites all distinctly named, as holding peculiar 
 and distinct offices in the elder Church (c. xl. 3 ), a compari- 
 son repeated afterwards more than once by St. Jerome. 4 
 Again : when Clement writes (c. xlii.) that ' the apostles, 
 
 about A.D. 96.' Page 166. contain 'a parallel of the Church 
 1 ' De Praescrip. Haeret., 1 c. xxxii. officers in the Gospel to those under 
 1 See his Epistle, c. iii. the Law.' I am glad to find myself 
 3 Following a conjecture of supported by Professor Lightfoot, 
 Neander, Dean Milman, ' Hist, of p. 248, in demurring to Dean Mil- 
 Christ.,' vol. iii. p. 259, writes, 'this man's 'arbitrary criticism.' 
 passage is rejected as an interpo- * See below in this Lecture. 
 lation by all judicious and impar- Athanasius calls Hilary the deacon 
 tial scholars' a statement which, a Levitt. 'Hist. Arian.,' c. xli. vol. 
 being certainly incorrect, appears to i. p. 368. Jerome gives the same 
 me singularly partial and injudi- name to the Roman deacons. See 
 cious. The passage is accepted in below, p. 175, note 2. 
 ' Irenicum,' p. 326, and admitted to
 
 HISTORICAL ARGUMENT. 
 
 ill 
 
 preaching through countries and cities, appointed the first 
 fruits of their labours after they had proved them (2o<a- 
 /xa<rav7-ec) by the Spirit to be overseers and ministers 
 (I7ri<nco7rove /ecu AiaKwove) of those who should afterwards 
 believe;' we see just such a germ of the future complete 
 threefold ministry as is found, for instance, in St. Paul's 
 Epistle to the Philippians, where the apostle himself is still 
 the prelate of the Church. 1 
 
 From the Roman bishop, and probable fellow-labourer of Testimony 
 
 of St. 
 
 St. Paul, St, Clement, we come next to the bishop or metro- 
 politan 2 of Antioch, St. Ignatius, the disciple of St. John. 
 I do not think that any person of competent learning, who 
 has thoroughly studied the controversy respecting the Igna- 
 tian Epistles will venture to dispute the genuineness of the 
 seven now generally accepted in their shorter form, 3 and 
 still less of the three to Polycarp, to the Ephesians, and to 
 
 1 See Lightfoot, p. 96. 
 
 2 In his Epistle to the Romans he 
 calls himself 'bishop of Syria,' of 
 which Antioch was the metropolis. 
 See Hammond, 'Dissert.,' ii. c. vii. 
 sect. 14. 
 
 3 The opinion of Dean Milman, 
 who belonged to the sceptical or 
 hypercritical school (see note 3, in 
 last page), is thus expressed : ' My 
 own opinion is decidedly in favour 
 of the genuineness of these Epistles 
 the shorter ones, I mean which are 
 
 vindicated by Pearson The 
 
 object of the writer does not seem to 
 
 be to raise the sacerdotal power, but 
 rather to enforce Christian unity.' 
 Ibid. vol. iii. p. 256. Compare 
 Hammond, 'Dissert.,' ii. c. xxii. 
 83 ; Professor Lightfoot, however, 
 accepts only the Curetonian Syriac ; 
 but though he regards 'the short 
 Greek recension as probably cor- 
 rupt or spurious,' he concludes 
 'from internal evidence that it can 
 hardly have been later than the 
 middle of the second century ; ' and 
 'its witness, therefore,' he adds, 'is 
 highly valuable.' See pp. 210 sq., 
 
 232, 24.Q.
 
 Ill LECTURE THE SECOND. 
 
 the Romans so far as they are preserved in the Syriac ver- 
 sion, first published in 1845. The saintly bishop of Antioch 
 was, as I have said, a disciple of St. John, and suffered 
 martyrdom not many years after St. John's death, viz. A.D. 
 H5. 1 Doubtless the temptation is great to dispute the au- 
 thority of writings which, coming from such a source, must 
 ever be felt, not only to give a strong testimony, but to 
 convey a severe censure against those who have reduced the 
 true ministry of the Church to a republican parity, and I 
 may add, against those also who have exaggerated it into an 
 autocratic supremacy. 2 But love of the truth will not yield 
 to that temptation ; and even so long as there is uncertainty, 
 so long as there is any ground of probability that these 
 Epistles may be genuine much more when the balance of 
 proof must be seen greatly to incline to that conclusion no 
 fair and candid reasoner will desire that the evidence which 
 they afford should be left out of view. And what, then, is 
 that evidence? 3 Of those seven Epistles, which purport to 
 be written by St Ignatius as a condemned martyr on his 
 way towards Rome, and which, whether written by himself 
 or not, we know 4 to have been in existence in the second 
 century, there is not one which does not make distinct men- 
 
 1 According to Clinton, 'F. R.,' maybe seen in 'Irenicum,' p. 308 sq. 
 p. 101. Others say A.D. 107, and < From the testimony of Poly- 
 others A.D. 117. carp (Ep. ad Phil., c. xiii.); of 
 
 2 See Bishop Pearson's 'Vind. Irenaeus (lib. v. c. xxviii.); of Origen, 
 Ignat.,' p. 350. (Prol. in Cant. Canticor.). See 
 
 3 Stillingfleet's remarks upon it also Euseb. iii. 34.
 
 HISTORICAL ARGUMENT. 113 
 
 tion of the threefold ministry, of a bishop, presbyters, and 
 deacons excepting only the Epistle to the Church of Rome 
 the Church in reference to which such mention, under the 
 circumstances, would be most likely to be suppressed, and, 
 as matter of evidence, is least required. In three of the 
 Epistles we find the name of the bishop of the Church to 
 which the Epistle is addressed viz. Onesimus, bishop of 
 Ephesus l (with a deacon named Borrus) ; Damas, bishop of 
 Magnesia (two of whose presbyters, Bassus and Apollonius, 
 and a deacon, Lotio, are also mentioned by name) ; and 
 Polybius, bishop cf Tralles, particulars not consistent with 
 the notion of forgery. 2 I propose to give but two speci- 
 mens 3 of the Ignatian evidence out of upwards of thirty 
 distinct testimonies which might be produced. And I shall 
 take the first specimen from one of the three Syriac Epi- 
 tomes. In the epitomised version of the Epistle to Poly- 
 carp, who is denominated in the inscription 'bishop of 
 Smyrna,' we read as follows : ' Be studious of unity, than 
 
 which nothing is more precious Cleave to your 
 
 bishop, that God also may (cleave) to you. I give my life 
 for those who are subject to the bishop, to presbyters, to 
 deacons. With them may my portion be in the presence of 
 
 1 Mentioned also in the Syriac elusions to which they lead, see 
 
 Epitome. Hammond, ' Diss. Sec., 1 capp. 
 
 * See Lightfoot, p. 211. xxv. xxvi. Also Appendix to the 
 
 3 For a general view of the other author's Synodal Address for 1864, 
 
 testimonies to be found in the Ig- pp. 114-120. 
 natian Epistles, and of the con-
 
 1 14 LECTURE THE SECOND. 
 
 God!' 1 (capp. i. vi.}. You will remember that this is 
 quoted, not for the sake of the sentiment, but simply of the 
 testimony testimony to the fact of the existence of the 
 three orders in that primitive age (the first quarter of the 
 second century), when there was no controversy respecting 
 the form of the ministry to tempt to the fabrication of such 
 representations. The other specimen which I have to give 
 will show not only the same institution of an episcopal 
 ministry, and the same motive for maintaining it viz. re- 
 gard for unity but also that in the opinion of Ignatius it 
 rested upon the sanction of Christ Himself, and that it was 
 already universally received. Thus, then, he writes in his 
 Epistle to the Ephesians, ch. iii. : * Since love suffers me not 
 to be silent, I have taken upon me, first of all, to exhort you 
 that ye abide in unity according to the will of God. For as 
 Jesus Christ, our inseparable Life, was [the fulfilment of] 
 His Father's will, so the bishops, settled everywhere to the 
 utmost bounds [of the earth], are by the will of Jesus Christ.' 
 Testimony Similar proof in support of the threefold ministry is to be 
 
 ' >f ' Martyr-. 
 
 <iom of derived from the narrative of the martyrdom of St. Ignatius. 
 
 Ignatius. J 
 
 which, if not actually written by the companions of his 
 journey, as it purports to be, is unquestionably a document 
 of primitive times. In that narrative we read : ' The cities 
 and Churches of Asia had welcomed the holy man through 
 their bishops, and presbyters, and deacons ' (ch. iii.). 
 
 1 On the conclusive character of Ignatianum, ' Pref. p. xyi. See also 
 this evidence in favour of the three- Lightfoot, pp. 96, 233 sqq. 
 fold ministry, see Cureton's ' Corpus
 
 HISTORICAL ARGUMENT. 115 
 
 From Ignatius the Asiatic bishop passing over the apo- Hermas. 
 stolic Hermas (brother of Pius, bishop of Rome), who seems, 
 however, to mention the three orders, under the names of 
 ' bishops, doctors or teachers, and deacons,' hi his third Vi- 
 sion, ch. v. 1 we come next to Clement of Alexandria, and 
 Tertullian, both African presbyters at the close of the second 
 that is, as I must frequently remind you, the first post- 
 apostolic century. In the former, Clement, we find at Testimony 
 
 . . , , . of Clement 
 
 least one passage in which the three orders are distinctly of Alex- 
 andria, 
 named, viz. in his book of ' Miscellanies,' where, speaking of 
 
 the degrees of celestial glory, and comparing them with the 
 dignities of the Church below, he writes : ' In my opinion 
 the gradations (vpoKOTrai) here in the Church, of bishops r 
 presbyters, and deacons, are imitations of the angelic glory, 
 and of that Economy which, the Scriptures say, awaits those 
 who, following the footsteps of the apostles, have lived in 
 the perfection of righteousness, according to the gospel ' 
 (Strom, vi. c. xiii. vol. ii. p. 793). In another passage, how- 
 ever, of the same work (vii. i), he mentions only two orders, 
 viz. the presbyterate and diaconate, the former * for improve- 
 ment,' the latter 'ministerial.' In like manner, in his 'In- 
 structor ' (i. 6), he does not scruple to speak of himself and 
 his fellow-presbyters as ' Pastors who had rule over (irporiyov- 
 /it'vot) the Churches.' And again, in his 'Quis Dires,' &c., 
 (c. xlii.), in the well-known anecdote respecting St. John, the 
 
 1 On the testimony of Hermas siders 'the notices in the Shepherd 
 see Lightfoot, p. 216 sq. He con- too vague to lead to any result/ 
 
 12
 
 u6 LECTURE THE SECOND. 
 
 names presbyter and episcopus appear l to be used indiffer- 
 ently of the same person. But it will be obvious, that while 
 each of these latter three passages is capable of being inter- 
 preted so as to comprehend a threefold division of orders or 
 decrees of ministry, 2 it is not possible to interpret the first 
 passage so as to reduce the three orders to only two. In 
 short, the fair inference to be drawn from Clement's testi- 
 mony, taken as a whole, is the same which has already been 
 dra\vn from that of Trenaeus, viz. that the generic name pres- 
 byter was still sometimes used in a laxer sense, so as to 
 include the episcopus or overseer of the presbyters. In 
 Testimony of Teitullian there are three passages at least which bear testi- 
 mony to the ministry as threefold, viz. in ' De Baptismo,' c. 
 xvii. vol. i. p. 1218; in 'De Fuga in Persecutione,' c. xi. 
 vol. ii. p. 1 13 ; .and in ' De Monogamia,' c. xi. voL ii. p. 493. 
 
 1 I say 'appear,' because Bishop ference to the last, he observes: 
 Pearson regards ' presbyter ' in that 'Clement, like Irenaeus, regards the 
 passage as descriptive of age, not of bishop as a presbyter, though the 
 clerical office. 'Vind. Ignat.,' vol. converse would not be true,' p. 227. 
 ii. p. 551. The passage in the ' Instructor,' iii. 
 
 2 In reference to the .first of those 12, upon which Bishop Pearson, 
 three passages, which represents the 'Vind. Ignat.,' p. 567, has laid so 
 duty of the presbyterate to be 'to much stress as testifying to the 
 improve,' while that of the diaco- threefold gradation of the ministry, 
 note is ' to serve, ' the Church, Dr. and claiming for it the authority of 
 Lightfoot remarks : ' The functions Scripture, Dr. Lightfoot dismisses 
 of the bishop and presbyter are thus as incompetent for that purpose, 
 regarded as substantially the same because it assumes that the names 
 in kind, though different in degree ; episcopus and presbyter are not 
 while the functions of the diaconate used synonymously in the New Tes- 
 arc separate from both,' In re- lament, p. 224, note.
 
 HISTORICAL ARGUMENT. 117 
 
 In the first of these passages, not only the distinct exist- 
 ence of the three orders, but the gradation of their power, 
 and the principle upon which it rests, are plainly marked, as 
 may be seen from the words which I proceed to quote : 
 ' The chief priest, i.e. the bishop, has the right of giving 
 baptism ; after him the presbyters and the deacons ; not, 
 however, without the bishop's authority, out of regard to the 
 Church's honour, on the preservation of which depends the 
 preservation of peace.' Again I must remind you that I am 
 not defending sentiments but ascertaining facts, and with 
 this object I must beg you to observe that in each of the 
 four testimonies of the Alexandrian Clement and of Tertul- 
 lian to which I have now referred, as specifying the three 
 orders, the mention of them is introduced, not as a matter 
 of doubt or disputation for there had been no dispute 
 upon the point, nor did any arise till two centuries later 
 but simply as matter of illustration, or as a statement of ac- 
 knowledged fact. 1 
 
 Slightly later than Clement and Tertullian, but still in the Testimony 
 
 of Ongcn 
 
 early part of the third century, flourished Origen, another 
 presbyter, and successor of Clement as a teacher in the 
 school of Alexandria. His testimony, frequently 2 repeated 
 in various parts of his voluminous writings, is precisely the 
 same as that of the other two. In his Commentary on St. 
 
 1 Professor Lightfoot observes, tullian wrote ; ' i.e. within a century 
 
 ,p. 213, 'Episcopacy was the only after the death of St. John. 
 
 ,form of government known or re- 2 See Bingham, i. p. 55 ; Pearson, 
 
 numbered in the Church when Ter- ' Vind. Ignat.,' p. 272 sq.
 
 n8 LECTURE THE SECOND. 
 
 Matthew alone there are four several passages in which the 
 three orders are distinctly enumerated just as we enumerate 
 them at the present day (see vol. iii. pp. 501, 646, 690, 752). 
 In one of those passages we read of persons who prided 
 themselves upon the fact that their fathers or forefathers had 
 been bishops, or priests, or deacons in which case they 
 must have been contemporary with the apostles or nearly 
 so ; ' in another it is plainly intimated that the three orders 
 are derived from Scripture. 2 
 or the One more testimony remains to be cited, which sets the 
 
 ' Apostolical 
 
 Canons.* coping stone upon this line of proof. I allude to the collec- 
 tion called 'Apostolical Canons,' of which though the date 
 is uncertain, Mosheim, a Presbyterian, admits that they 
 exhibit the discipline received among the Eastern Christians 
 in the second and third centuries ; 3 and Bishop Beveridge, 
 who had examined the subject thoroughly, came substan- 
 tially to the same conclusion. 4 There seems, therefore, to 
 be no sufficient reason why we should not regard and speak 
 of them in the same way as the Westminster Shorter Cate- 
 chism speaks of the so-called ' Apostles' Creed,' only sub- 
 stituting the word discipline for the word faith : ' This col- 
 lection of canons, though not composed by the apostles, 
 
 1 Vol. iii. p. 690 ; see Pearson, second or at the beginning of the 
 
 ibid. p. 276. third century. See in his 'Synodi- 
 
 * Vol. iii. p. 646; see Pearson, con 1 the note on canon ii. p. 15, 
 
 ibid. pp. 273, 281. explaining the cause of the absence 
 
 8 See 'Hist. Eccl.,' c. ii. 19, p. of express evidence respecting ordi- 
 
 50. nations in the early Church. See 
 
 4 He considered that the collection also Bishop Pearson, 'Vind. Ignat.,' 
 
 was formed towards the end of the p. 546.
 
 HISTORICAL ARGUMENT. 119 
 
 is a brief sum of the Christian discipline, agreeable to the 
 word of God, and anciently received in the Churches of 
 Christ.' The first of those canons is in these words : ' Let 
 a bishop be ordained by two or three bishops, a priest by 
 one bishop, and so likewise a deacon.' l And this canon is 
 still observed by all the Churches of the Anglican commu- 
 nion, by all the Churches of the East, and by all the 
 Churches subject to the Church of Rome ; except that they 
 now insist upon the presence of at least three bishops for 
 the consecration of a bishop, according to the fourth canon 
 of the Council of Nicaea, before referred to. 2 
 The testimonies now produced do not descend later than Testimony 
 
 from later 
 
 200 years after our Lord's ascension. No one who is ac- tim es still 
 
 more abim- 
 
 quainted with early ecclesiastical history, with the writings dant - 
 of the Fathers or the decrees of Councils, will need to be 
 told that from that period 3 similar testimonies to the true 
 constitution of the ministry become, in consequence of the 
 greater mass of evidence, infinitely more abundant. For 
 instance, we learn from Eusebius (vi. 43) that a very large 
 synod, which chronologists place in A.D. 251, assembled at 
 Rome to take into consideration the false teaching of 
 
 1 See Brans., ' Canones Apost. et with reference, probably, to the 
 
 Concil.,' p. i ; and Bingham, book 44th of the so-called 'Apostolical 
 
 ii. ch. xi. 4, vol. i. p. 153 sq. Canons.' 
 
 * See above, p. 108. The canons 3 Concerning the evidence of the 
 
 of that Council distinctly recognise Clementine Homilies, which be- 
 
 the three orders again and again. long, most probably, to the second 
 
 See canons 3, 15, 16, 18. It is also century, and of the ' Ancient Syriac 
 
 to be observed, that the i3th canon Documents,' edited by Cureton and 
 
 speaks of the ' Old Canonical Law, ' Wright, see Lightfoot, p. 209.
 
 120 LECTURE THE SECOND. 
 
 Novatus, ' at which sixty bishops, and a much greater num- 
 ber of presbyters and deacons were present.' Such was 
 the Church's experience in Europe. We have similar testi- 
 mony, to the same effect, about the same time in regard to 
 Africa and Asia; in the seventh Council held under Cyprian 
 at Carthage, 1 on the baptism of heretics, in A.D. 258, &t 
 which were assembled upwards of eighty bishops, with pres- 
 byters and deacons (Patrol, vol. iii. p. 1052); and in the 
 Council held at Antioch, against Paul of Samosata, in A.D. 
 264 (Euseb. vii. 30). Or if we descend into the following 
 century, to the reign of Constantine, it is calculated, accord- 
 ing to Gibbon, that there were then as many as 1800 bishop- 
 rics altogether in the East and West ; and we know that 
 some 318 bishops, 2 besides presbyters and deacons, actually 
 came from all parts of the then civilised world from Spain 
 and Gaul, from Italy and Greece, from Macedonia, from 
 Libya, Egypt and Arabia, from Palestine, and the various 
 provinces of the East in order to attend that first great 
 General Council to which I just now alluded, which was held 
 including at Nicaea in A.D. 325. Even from our own distant island we 
 
 evidence 
 
 from our rea( j o f a bishop of London, a bishop of York, and a bishop, 
 
 own island. 
 
 priest, and deacon from the diocese of Lincoln, among those 
 who were present at the Council assembled at Aries, in the 
 
 1 In one of his letters, epist. lix., * Their names, and the names of 
 
 he alludes to a Council, held before the sees which they represented, 
 
 his time, at which ninety bishops may be seen in Labbe's 'Concilia,' 
 
 were present. See Lightfoot, p. 222, ii. pp. 50-54. 
 note.
 
 HISTORICAL ARGUMENT. 121 
 
 south of France, somewhat earlier, viz. in A.D. 314.' In 
 short, the prevalence of that threefold ministry was so uni- 
 versal, so unexceptional, wherever Christianity itself had 
 spread, that the existence of a Church without a bishop, 
 priests, and deacons, would have been thought no less in- 
 "congruous, no less impossible, than the existence of a Church 
 without the possession of the Scriptures, or without the ob- 
 servance of the Lord's Day. And this uniformity of the 
 ministry is the more remarkable, because in rites and cere- 
 monies (the discussion of which has been sometimes impro- 
 perly mixed up 2 with the question of the ministry and of 
 Church government) great differences in different places 
 were unquestionably allowed without any injury to the cause 
 of peace and unity. 3 Nor was this all. The heretical Heretical 
 
 separatists 
 
 bodies also which had separated from the Church such as ke P l l r he 
 
 same form 
 
 the Arians, the Novatians, the Donatists, the Luciferians, of ministrv - 
 the Nestorians, sects which prevailed over different and 
 widely distant parts of Christendom all retained the same 
 
 1 See Labbe's 'Concilia,' vol. i. Augustin landed in England, A.D. 
 
 p. 1430. The names of the three 596, there were seven British bishops 
 
 bishops were Restitutus, Eborius, and one archbishop (of St. David's), 
 
 and Adelphius. ' There is reason See 'Theoph. Anglic.,' part ii. c. i. 
 
 to believe that there were, even at 2 For instance, in the ' First Book 
 
 that period, two other bishops in of Discipline,' c. xx., 'Not that we 
 
 Britain, one of whom was in Wales, think that one policy and one order 
 
 and the other in Scotland. In like of ceremonies can be appointed for 
 
 manner Britain sent three bishops to all ages, times, and places.' 
 
 the Council of Ariminum in A.D. 3 See Firmilian, quoted in ' Ireni- 
 
 359.' Cosmo Innes' Scotland in cum,' p. 323, and Augustin, ibid. 
 
 the Middle Ages, p. 46. When p. 60, also p. 383.
 
 122 LECTURE THE SECOND. 
 
 form of ministry ; which it cannot be supposed that they 
 would have done if they had considered that the Church 
 was in error in this respect, or if there had been any tradi- 
 tion or belief that a different system had been instituted or 
 sanctioned by the apostles. 
 Pretended In making these last remarks I have not forgotten that an 
 
 exceptions of 
 
 the Goths, exception to this universal uniformity has been thought by 
 some to have been discovered among our own forefathers ; that 
 much has been said about a Culdean church without bishops ; 
 and, moreover, that the Goths have been assigned to us as 
 companions of our singularity in this respect. 1 In such a 
 case, where the multitude of unquestionable examples over 
 all parts of the Christian world was so very great, it might 
 be sufficient to say that as there are lusus Naturce in even- 
 department of creation, so in this case the exception only 
 proves the rule. But the truth is, that notwithstanding the 
 learned researches and peremptory conclusions which have 
 b'een put forth upon the point, there is good and sufficient 
 reason for believing that the supposed exception never really 
 existed. 2 
 
 NO just It has also been attempted to cast a slur upon this entire 
 
 comparison 
 
 between the argument by confounding the universal acceptance of an 
 
 universal 
 
 episcopal ministry with the upgrowth and wide extension of 
 
 western pre- popery ; and this representation has been largely and suc- 
 cessfully made use of in former times, for the purpose of 
 creating a prejudice against prelacy and in favour of a system 
 
 1 See ' Irenicum,' p. 374 sq. 
 
 * See Bishop W. Lloyd's ' Historical Account,' chaps, v.-vii.
 
 HISTORICAL ARGUMENT. 123 
 
 of ministerial parity. Nor is this to be wondered at, when 
 it is considered that in order to detect the fallacy there is 
 required some knowledge of early ecclesiastical history, of 
 which the mass of our population, and, I fear it must be 
 added, not a few even of our better educated classes, are 
 sadly ignorant. Of the upgrowth of popery, and of the 
 causes which led to it, I shall have occasion to speak pre- 
 sently ; and then it will be seen that, so far from any 
 natural or necessary connection existing between the two, 
 there has been nothing more fatal to the legitimate autho- 
 rity of bishops than the power of the popes. In the mean- 
 time let it be borne in mind that the universal prevalence 
 of a prelatically constituted ministry throughout the entire 
 East of Christendom has been, if possible, still more re- 
 markable than its prevalence in the West ; and that through- 
 out the East (where, be it also remembered, was the first 
 cradle of the Church) the usurpations of popery have been 
 disallowed all along from the beginning and still are no 
 less resolutely than since the Reformation they have been re- 
 jected by ourselves. There is, in fact, nothing with which Testimony 
 
 of Eastern 
 
 travellers in the East, who attend to matters of this kind, are travellers. 
 more struck at the present day than the entire absence among 
 all Christian communities, orthodox or heretical, of any 
 semblance of presbyterianism, or of the existence of any 
 other form of ministry than that which we call prelatical. 
 The late well-known missionary Dr. Joseph Wolff, after 
 stating that he himself once held wild and irregular views in 
 Church matters, has left upon record the following testimony :
 
 124 LECTURE THE SECOND. 
 
 ' The very fact that all the Eastern Churches, without one 
 single exception, have bishops, priests, and deacons, and 
 the very fact that a presbyterian Church is not known, is to 
 me a sufficient proof that episcopacy is of divine origin, and 
 that the doctrine of apostolic succession is a Scriptural 
 doctrine.' l In an earlier part of the present century the 
 interesting researches of Dr. Claudius Buchanan conveyed 
 similar testimony respecting the Syrian Christians on the 
 coast of Malabar, who appeared incredulous when, as a 
 Scotchman, he told them of a Church, without deacons in 
 holy orders, and without a bishop to superintend the pres- 
 byters ; while at the same time it appeared that the same 
 body of Christians had placed themselves in an attitude 
 of the staunchest Protestantism against the Church of 
 Rome, whose unscrupulous aggressions they had had only 
 too much reason to resent. 2 
 
 3. Hitherto it has been my aim in the present Lecture to 
 prove, first, that bishops, i.e. individuals holding a perma- 
 nent position above presbyters, and, strictly speaking, bishops 
 only, were regarded as successors of the apostles by the 
 primitive Christians who lived in the earliest post-apostolic 
 age ; and secondly, that during the same age the ministry 
 in which the said individuals occupied the foremost rank 
 was universally a threefold one, consisting of a bishop, 
 presbyters, and deacons. I now proceed, in the third place, 
 
 1 See 'The Primitive Church in p. 189. 
 
 its Episcopacy,' p. 67; also Dr. * See Dr. Buchanan's 'Christian 
 Wolff's 'Travels to Bokhara,' vol. i. Researches in Asia,' pp. 120-123.
 
 HISTORICAL ARGUMENT. 12$ 
 
 and still in continuation of the same branch of evidence, to The first 
 
 attempt to 
 
 establish the fact that no attempt was made to question question the 
 
 threefold 
 
 the Scriptural authority of the same episcopal or three- ^d'fby 
 fold niiifristry till the fourth century ; and that no sooner was fourth 5 ' n 
 the attempt made than it was put down and condemned by 
 the universal conscience and witness of the Church. 1 
 
 Three authors, all of whom lived within the last quarter 
 of the fourth, and the first quarter of the fifth century, viz. 
 Epiphanius, bishop of Salamis, the metropolis of Cyprus in 
 the east of the Levant ; Philastrius, bishop of Brescia, in 
 Northern Italy ; and St. Augustin, bishop of Hippo in 
 Western Numidia ; each of these an Asiatic, a European, 
 and an African composed a treatise against heresies or false 
 doctrines ; and each has included Aerius in his list of 
 heretics. 2 This man, who was a presbyter of Sebaste in 
 Lesser Armenia, and had previously been ambitious of a 
 bishopric, but without success, and who was still living when 
 Epiphanius wrote, this Aerius, unable to digest his morti- 
 fication and disappointment, took upon himself to broach the 
 opinion (besides being an Arian, and holding other unsound 
 
 1 Young Stillingfleet argues, that he has denied, more or less, in two 
 
 Aerius was condemned because he passages the Scriptural and apo- 
 
 denied the lawfulness of episcopacy stolic origin of the right he has as- 
 
 and for his separation ; otherwise serted in many more. See below, 
 
 Jerome must have been condemned in this Lecture, 
 too. See 'Irenicum,' pp. 276, 404. 2 Epiphanius, 'Hasr.,' Ixxv. vol. 
 
 It is true that Jerome's error was i. pp. 904-912 ; Philastrius, ' De 
 
 simply theoretical. He did not deny Haeresibus Liber,' c. cxxii. p. 70; 
 
 the right of bishops to their pre-emi- St. Augustin, 'De Hasr.,' c. liii. vol. 
 
 nence (quite the contrary), and what viii. p. 55.
 
 126 LECTURE THE SECOND. 
 
 doctrines) that there ought to be no difference between a 
 bishop and a presbyter. The arguments which he used 
 were all drawn from Scripture, and appear to have been 
 precisely similar to those which it was found convenient 
 to have recourse to, in order to justify a foregone conclusion, 
 in the later stage of the Continental Reformation, and with 
 which in this country we have become familiar, since the 
 days of Andrew Melville, and still more of Alexander 
 Henderson. For instance, he referred to Philippians i. i, 
 and to i Timothy i. 14, without troubling himself (so far as 
 appears) to compare this latter text with 2 Timothy i. 6. ! 
 But the true interpretation of Scripture upon such a point, 
 however speciously attacked, was not to be so easily over- 
 thrown in that early age ; being attested, as it then was, by 
 a uniform tradition, and by the experience of universal 
 Christendom. Consequently the teaching of Aerius (not- 
 withstanding the support it might have derived from the 
 wild statement which St. Jerome put forth not long after, 
 and to which I shall presently refer at length) this teaching, 
 I say, this discovery of Aerius, appears to have become ex- 
 tinct with his own death ; and no more is heard of it until 
 it was revived by the supposed ' necessity ' of untoward cir- 
 cumstances which embarrassed, for the most part, the legiti- 
 mate progress and development of the Reformation in the 
 sixteenth century. 
 
 Meanwhile, we have now to turn our attention to a cor- 
 
 1 See Epiphanius, ibid., and Bishop Pearson, 'Vind. Ignat.,' pp. 326. 
 5 6 5 sq- S7i-
 
 HISTORICAL ARGUMENT. 127 
 
 ruption of the truth the very opposite of that which was Corruption 
 
 } of the truth 
 
 broached by Aerius. ? the PP- 
 
 sile extreme. 
 
 I remarked in my former lecture, that an indication of the 
 probable design of a uniform ministry, and of our being able 
 to discover it, is to be found in the fact that elements of 
 identity underlie the diversities of system which actually 
 exist, and that the diversities themselves can all be traced 
 historically to one and the same common origin. 
 
 We have now arrived at that stage of our enquiry when 
 the grounds of that remark are to be made good. And this 
 will form the fourth and last stage of investigation under 
 that second main head of our general argument with which 
 we are now engaged. 
 
 4. It has been shown, then, I think conclusively, that the 
 apostles formed a distinct body, having prelatical authority, 
 each in his own person ; that they severally made provision 
 for a successorship to themselves in all the ordinary func- 
 tions of their prelatical office ; and that their successors 
 from the first were, and have been ever since, known by 
 the name of bishops, having presbyters and deacons under 
 them, as necessary to complete the clerical ministry. 
 
 We have also seen, that in the fourth century an attempt 
 was made by Aerius to call in question the Scriptural autho- 
 rity of that successorship, and to prove that the apostles in 
 fact had no successors, and that no higher order than that 
 of presbyters ought to be maintained in the Church. It has 
 been seen, moreover, that the time was not yet ripe for any 
 such attempt. More than a thousand years were to pass
 
 128 LECTURE THE SECOND. 
 
 before it could be renewed ; and then it would be made, 
 and would partially succeed as a reaction from an attempt 
 which, as I have said, was of the very opposite kind, and 
 which also appeared for the first time in the fourth century. 
 Upgrowth of I allude to the pretensions in behalf of the see of Rome, 
 when there began to be advanced though in a way scarcely 
 perceptible, and certainly with no intention of producing the 
 extreme results which eventually flowed from them preten- 
 sions whereby, over and above the successorship of bishops 
 to the apostles, which Aerius denied, there was asserted a 
 special successorship to one apostle, viz. St. Peter, which 
 was to give to one bishop the bishop of Rome an official 
 rank and authority superior to and distinct from the rank 
 and authority of all the rest ; and thus the threefold ministry, 
 which Aerius would have reduced to two orders, was virtu- 
 ally increased to four. Happily, not only the teaching of 
 Scripture, 1 but the testimony of the Church's history for the 
 first 300 years and upwards 2 is no less conclusive against the 
 exorbitant claims of the single bishop of Rome, than it is 
 against the opposite claims of the disappointed presbyter of 
 Sebaste. I cannot say, more conclusive ; on the contrary, I 
 must confess, that full as much apparent testimony is to be 
 derived from both these sources from Scripture, and from 
 antiquity in favour of the papal excess, as is to be derived 
 from them in favour of the presbyterian defect ; for such is 
 the nature of these two extremes in comparison with the 
 
 1 See a tract entitled ' The Epis- printed in the Report of the Nor- 
 copate,' by the Rev. H. Dodds. wich Church Congress, 1865 ; and 
 
 * See the author's Address, Perth Lecture, 1854, pp. 17-22.
 
 HISTORICAL ARGUMENT. 129 
 
 true system of the Church's ministry. We have no difficulty 
 in tracing the steps which gradually led up to the gigantic 
 structure of the papal supremacy. The use of St. Peter's causes 
 name, not without some semblance of a primacy among the to papal 
 
 supremacy. 
 
 apostles being assigned to him in Scripture ; the unquestion- 
 able primacy of Rome itself as princeps tirbium in the civi- 
 lised world ; the learning, sanctity, and fidelity of some of 
 its first bishops ; the value of a centre to look to and to 
 rally round during the early childhood of the Church, in 
 days of persecution or in days of heresy, and when the 
 Church being still confined within one empire, and speaking, 
 for the most part, one language the recognition of such 
 a centre involved none of those practical inconveniences 
 which render it both undesirable and impracticable at the 
 present day: and again, at a later period, when the irrup- 
 tion of barbarians from all sides had broken up the order 
 of Christian society throughout Europe, the obvious advan- 
 tage of guidance and of authority, the best and most power- 
 ful that could be had, in dealing with the new elements, so 
 as to bring them, as far as might be, under a control which, 
 in proportion as it was uniformly systematised, would be 
 more widely felt : these, and such as these, were the causes 
 which led men to acquiesce in, or promote too often 
 through the use of force or fraud ! a development of the 
 
 1 ' History deposed unhesitatingly righteously, as concerns the Church 
 that Rome rose to the eminence she the whole Church I mean by 
 occupied in the thirteenth century, fraud and force ; by the weapon of 
 when at her zenith . . . most un- the weak and the weapon of the 
 
 K
 
 130 LECTURE THE SECOND. 
 
 threefold ministry, which practically destroyed its divine 
 symmetry, and introduced a power utterly inconsistent with 
 the teaching of Scripture, and with the testimony and ex- 
 ample of the Church during the apostolic and post-apostolic 
 age. And how was this power to be maintained ? It was 
 to be maintained partly by denying, partly by undermining, 
 the legitimate authority of the highest order of the threefold 
 ministry that is, of the bishops, as each and all equally l 
 successors of the apostles ; and then by obtruding the pope 
 alone into their place. And this was done. 2 Contrary to 
 the prevailing sentiment of the primitive Church, first, the 
 schoolmen, in the pope's interest, invented a distinction 
 whereby, though they allowed bishops to be superior to 
 presbyters in power and jurisdiction, they made them to be 
 
 strong alternately put into her hand, Scottish Reform.,' and ed., pp. 16 
 and employed by her as legitimate sq., 93-97. It is strange that a 
 for the spread of her power, to the Church historian like Gieseler, vol. i. 
 dismemberment and destruction of p. 89, should not have understood 
 the Church at large ; the most the real drift of ' admissions ' made 
 striking specimens of each kind be- by the Roman canonists and school- 
 ing the Pseudo-Decretals, including men to the effect that bishops and 
 of course the Pseudo-donation, and presbyters are of one order. See 
 the Crusades.' Ffoulkes' Letter to also Stillingfleet's ' Iren.,' pp. 273, 
 Archbishop Manning. 300, and Professor Lightfoot, p. 
 
 1 See St. Jerome, ' Epist. ad 228 : ' The substantial identity of 
 
 Evang.,'i. : ' Ubicunque fuerit Epis- order (of bishops and presbyters) 
 
 copus, sive Romae, sive Eugubii, was maintained even by popes and 
 
 sive Constantinopoli, sive Rhegii, councils.' Yes, by popes, and by 
 
 sive Alexandriae, sive Tanis, ejusdem councils so far as they were over- 
 
 meriti, ejusdem est et sacerdotii.' ruled by popes. But see the next 
 
 Vol. i. p. 1194. note. 
 
 * See the author's ' Discourse on
 
 HISTORICAL ARGUMENT. 131 
 
 both of one and the same order. 1 In this they were followed 
 by the Jesuits ; 2 and to the present day, though the Church 
 of Rome reckons altogether seven orders in the ministry 
 four of them being inferior, and only semi-clerical the epis- 
 copal order is not included, 3 but is regarded as merged in 
 that of presbyters, while the pope sits alone, extraordinary, 
 and supreme above them all ! 
 
 This is what is meant by papal supremacy. This is Supremacy 
 
 of the pope 
 
 what the Eastern patriarchs, in the encyclical letter which denounced 
 
 by Eastern 
 
 they addressed to the present pope in complaint of his P atriarchs - 
 aggression upon their jurisdiction twenty years ago, called 
 and justly called ' the great heresy of modern times, as 
 Arianism was the great heresy in the earlier ages ' (p. 9). 
 Acting upon the new notion of the schoolmen, and calcu- 
 lating that whatever tended to depress the episcopate would 
 elevate themselves, the popes did not scruple to give dispen- 
 sations whereby presbyters were authorised, on occasions, 
 
 1 See Bishop Pearson's Minor Hooker, Field, Mason, Mede, Usher, 
 
 Works, i. p. 275 ; Bingham, i. pp. have followed the scholastic distinc- 
 
 52, 270, and ix. p. 245. At the same tion, speaking of only two orders, 
 
 time, it is not to be forgotten that but three degrees. Compare Bishop 
 
 the Council of Trent, mainly through Pearson, 'Vind. Ignat.,' p. 279. But 
 
 the influence of the Spanish bishops Bishop Andrewes, ' Opusc. Posth.,' 
 
 (see Father Paul's History, pp. 552 p. 183, has shown that the pretended 
 
 sqq., 686), pronounced anathema distinction of order and degree is 
 
 against any 'who shall say that there not founded on Scripture or the 
 
 is not in the Catholic Church a Fathers. And so also Bingham, ut 
 
 hierarchy, instituted by divine ap- supra. 
 
 pointment, which consists of bishops, 3 The seven Roman orders are: 
 
 priests, and deacons.' See below, presbyter, deacon, subdeacon ; 
 
 p. 138. acolyte, exorcist, reader, doorkeeper. 
 
 1 Some of our earlier divines, e.g.
 
 132 LECTURE THE SECOND. 
 
 Policy of the to perform episcopal acts. And worse than this: not 
 
 pope to 
 
 impair the on iy did they encourage throughout Christendom the insti- 
 bishops. tution of rich and powerful monastic bodies, which they set 
 free from episcopal jurisdiction by making their establish- 
 ments extra-diocesan ; but they took upon themselves to 
 appoint legates or vicars, by whom their own supreme 
 authority was to be represented and enforced in other coun- 
 tries beyond Italy ; an abuse which our great dramatic poet 
 has exposed in the accusation against Cardinal Wolsey, 
 which he puts into the mouth of the Earl of Surrey : 
 
 You wrought to be a legate, by which power 
 You maimed the jurisdiction of all bishops. 
 
 King Henry VIII. Actiii. Sc. 2. 
 
 In this manner, when episcopacy had been depreciated to 
 serve the interests of the papacy, 1 and when its rights and 
 position as a distinct order in the ministry had become 
 obscured and confounded with those of the presbyterate, 
 the way was prepared for the downward course which fol- 
 
 1 See Pearson's M. W., i. p. 274 other mere priests special graces to 
 
 (and Churton's Pref., p. Iviii.) : ' No- exercise some essential offices of 
 
 thing is more certain than that episcopacy, have made this sacred 
 
 all diminution of the rights of epis- order cheap, and apt to be invaded.' 
 
 copacy had its source in the papal Archbishop Bramhall, i. p. 252 : 
 
 usurpation.' See also ibid. pp. 286, ' Though the popes do not abolish 
 
 434. Bishop Taylor, vi. p. 809 : ' I the order of bishops, or episcopacy, 
 
 shall say one thing more, which is in- in the abstract, yet they limit the 
 
 deed a great truth, that the diminu- power of bishops in the concrete at 
 
 tionofepiscopacywasfirstintroduced their pleasure, by exemptions and 
 
 by popery ; and the popes of Rome, reservations.' 
 by communicating to abbots and
 
 HISTORICAL ARGUMENT. 133 
 
 lowed naturally upon the overthrow of the papal usurpation ; 
 a downward course which, in this and other Protestant 
 countries, has been going on from the time of the Refor- 
 mation to the present day. And, much as there is to con- injurious 
 
 effect of this 
 
 demn in the avowed doctrine and in many of the practices policy upon 
 
 J the Scotch 
 
 of the Church of Rome. I cannot but consider that a less nd f f ^ n 
 
 * is. eioruierr*. 
 
 amount of injury to the cause of Christianity, and to the 
 propagation of the Gospel throughout the world, has arisen 
 from these than from the usurped dominion of the same 
 Church ; which, through the opposition which it roused, 
 has given occasion, more or less directly, to those divisions 
 by which our modern Christendom is disturbed and rent. 
 
 The various steps of the downward course just now re- Gradual 
 
 departure 
 
 ferred to, are to be traced no less easily than the steps of [ rom the 
 
 * true system 
 
 the ascent which I before described. When the people, ^ minis - 
 exasperated into lawlessness by a long period of great and 
 grievous provocation, shook off the power of the pope, and 
 assumed it to themselves, it was not unnatural for them to 
 suppose that as the pope had often allowed presbyters to 
 act as bishops, and had reduced bishops into little more than 
 presbyters, through their subjection to himself, they (the 
 people) might do the same ; they also, with at least equal 
 propriety, might treat their own national bishops as pres- 
 byters, and their presbyters as bishops. And this they did : 
 they turned the acts of the papacy against itself. 1 Hence it 
 
 1 On 'The Defects of the Re- 'Disc, on Scottish Reform.,' p. 16, 
 formation as due originally to Ex- and Append, ch. v. 
 cesses of Popery ' see the author's
 
 134 LECTURE THE SECOND. 
 
 is that, according to the just remark of Charles Leslie, 
 
 ' Whosoever would write the true history of presbyterianism 
 
 Upgrowth of must begin at Rome, and not at Geneva.' 1 First came the 
 
 Presbytery. 
 
 system of Knox (1560) with the shadow of episcopacy in 
 the persons of superintendents, but without the laying on of 
 hands, a system professedly founded upon the principle 
 which, however familiar to us now, had been till then un- 
 heard of, that the ministry of the Church admits of variation. 2 
 Next came the system of Andrew Melville (1580), with laying 
 on of hands restored, 3 but with no superintendents to lay 
 them on, and with the assertion of simple equality in the 
 power and authority of all pastors, or preaching presbyters, 
 and with the novel introduction of lay elders (otherwise called 
 ruling presbyters) as a permanent ' spiritual function,' to 
 share with the pastors the government of the Church ; the 
 diaconate being also permanently converted into a lay 
 office : 4 a system founded upon the opposite principle of 
 setting a limit permissible to variety in the constitution of 
 the ministry, at least so far as to exclude 5 even the shadow 
 
 1 Leslie's Works, vol. vii. p. for election of laymen as elders and 
 127. deacons ; but neither office was to be 
 
 2 ' We do not think that any permanent. Both officers were to 
 policy can be appointed for all be elected annually. 
 
 ages, times, and places.' Scotch 5 Grub, ' Eccles. Hist.,' ii. 225, 
 
 Confession of Faith, 1560, c. xx. goes further. He considers that 
 
 3 Melville himself, like Calvin, the system laid down in the second 
 never, I believe, received even pres- ' Book of Discipline, ' is there held 
 byterian ordination. to be ' of perpetual authority, . . . 
 
 4 In thejlrst ' Book of Discipline' and therefore unalterable under any 
 provision had been made (c. x.) circumstances whatever.' But he
 
 HISTORICAL ARGUMENT. 135 
 
 of episcopacy before allowed. Next followed the Glasgow 
 Assembly of 1638, which formally renounced and con- 
 demned episcopacy, ' as having no warrant nor fundament 
 in the Word of God ; ' and shortly after, the Westminster 
 Assembly (1643-47), which, having first taken a solemn 
 pledge in the house of God to do their utmost to extirpate 
 prelacy, proceeded to examine the Word of God, and there 
 found what for fifteen centuries had never been found there 
 viz. that a ministerial platform of coequal clerical pastors, of 
 semi-lay, ruling presbyters, and lay deacons, is alone of Divine 
 appointment, and, as such, of perpetual obligation ; to which 
 they added, as at least ' lawful and agreeable to the Word 
 of God,' graduated government by congregational assemblies 
 (otherwise called kirk sessions), classical assemblies, or pres- 
 byteries, synodical assemblies, and general assemblies ; a 
 system which bore upon its front its own condemnation, 
 because, while it claimed, for the most part, to be of univer- 
 sal obligation, it professed to be framed 'in a method of 
 their own ; ' for human originality in the things of God is 
 equivalent to untruth, 1 according to the favourite but much- 
 abused maxim 2 of the Puritans themselves, which on this 
 occasion they appear to have forgotten. Then came, in origin of in- 
 open antagonism to the last system, the system of Indepen- 
 
 adds, 'It cannot, however, be said l See 'Acts of General Assembly,' 
 
 that the divine right of the presby- p. 114. 
 
 terian system was even now dis- * See 'Confession of Faith,' 1560, 
 
 tinctly set forth.' On the exclu- c. xviii., and comp. author's 'Disc, on 
 
 sion of episcopacy see ibid. pp. Scottish Reform.,' Appendix, c. iii. 
 
 212, 2T9.
 
 136 LECTURE THE SECOND. 
 
 dency, by which each congregation was to form in itself a 
 complete Church. Such were the retrogressive, downward 
 steps of the great reaction from the upward development 
 and ascendency of popery ; till at last Quakerism was reached, 
 without any ministry at all, and with women permitted, if 
 not preferred, to preach ! And now we have had, within 
 the last quarter of a century, symptoms of a counter-reaction. 
 Not only has the Free Church endeavoured to restore the 
 diaconate, which (though pronounced to be of perpetual 
 obligation) had become practically obsolete, to its original 
 jrvingism. place in the presbyterian system ; but the sect of the Irving- 
 ites, not content to accept the threefold ministry in its 
 Catholic form, have added, by an invention of their own, a 
 fourth order, whom, in repudiation of the feeling of reve- 
 rence which influenced the primitive Christians, 1 they do not 
 scruple to call ' apostles.' 
 Consistent i n striking contrast with all this change and inconsistency 
 
 position of 
 
 of e En h iand ^^ a ^ ^ at excess on tne P art f Popery, and with all 
 this defect on the part of an heterogeneous and discordant 
 Protestantism stands out the simple position of the Church 
 of England ; which when it had shaken off the papal usur- 
 pation, under which it had groaned, more or less {though 
 not without continual protests), for three centuries it 
 accepted and announced, not, however, as something new 
 and original, but as old and traditional ; whicri it announced, 
 I say, at the commencement of the Reformation, 2 and from 
 
 1 See Theodoret in Ep. i. ad z It must be admitted, however, 
 Timoth., c. iii. vol. iii. p. 652. that in the minds of many of the
 
 HISTORICAL ARGUMENT. 137 
 
 which, up to the present time, it has never deviated so much 
 as a hair's breadth a proof at once of consistency and 
 pttth ! The announcement was made in these words, which 
 form the first sentence of the preface of our Ordination 
 Services : 
 
 ' It is evident unto all men diligently reading the Holy 
 Scripture and antient authors, that from the apostles' time 
 there have been these orders of ministers in Christ's Church 
 bishops, priests, and deacons.' 
 
 Controversy may beat against these words, like waves 
 against a rock, but it will never move them. And anyone 
 who has studied the aberrations of the human mind in the 
 spirit of a sound philosophy will recognise, I think, a further 
 confirmation of the historical argument which has now been 
 traced, in the fact that the Church, which has certainly 
 produced the greatest and most learned of the Reformed 
 divines, has also given the most consistent witness to the 
 truth ; standing now, as it has ever stood, equally removed 
 from both those extremes, whereby the true proportions of 
 the organisation of the Christian ministry have been ex- 
 ceeded or curtailed. 
 
 But the evidence is to be extended further yet. I have 
 produced the uniform testimony of the Churches of the An- 
 
 Anglican reformers, as individuals, had produced similar results in the 
 
 and especially of Archbishop Cran- views of Knox and his associ- 
 
 mer, there was much confusion ates. See ' Irenicum,' pp. 392 sq. 
 
 and unsoundness upon the point, 404. 
 arising out of the same causes which
 
 138 LECTURE THE SECOND. 
 
 glican communion English, Irish, Scotch, American, Colo- 
 its agree- nial. The testimony of all the Eastern Churches and of the 
 
 ment with 
 
 of C Russia hcs Church of Russia (which, be it remembered, are as much 
 Eatt ft opposed to popery as Western Protestants are) is to the 
 same effect, as may be seen from the following words of the 
 larger Catechism of the Russian Church : ' The necessary 
 degrees of order in the Church are three, viz. those of 
 bishops, priests, and deacons.' l But, strong and valuable as 
 both those testimonies are (representing, as they do, the uni- 
 form conclusion of the two most numerous communities of 
 Christians in the world, next to the Roman Catholics), I am 
 not sure that the confessions which have come from the two 
 extremes themselves are not even still more conclusive. On 
 the one hand, it was decreed in the Council of Trent, mainly 
 through the influence of the Spanish and French bishops, 
 and greatly against the will of the Ultramontane party, 2 as 
 follows : 
 
 ' If anyone shall say that there is not in the Catholic 
 Church a hierarchy, instituted by divine appointment, which 
 consists of bishops, priests, and deacons, let him be ana- 
 thema ' (Session xxiii. c. vi.). 
 Opinion of And to this, on the other hand, we have the corresponding 3 
 
 Calvin. 
 
 anathema of Calvin himself. His words are these : 
 
 1 Page 96. See also the 'Con- 2 See above, p. 131, note, and the 
 fession of Dositheus,' Patriarch of History of Father Paul there re- 
 Jerusalem, stating the faith of the ferred to. 
 
 Oriental Church in 1672 ; Kimmel's 3 But Calvin's ' anathema ' was 
 
 ' Monumenta,' vol. i. p. 437 sq. prior to that of Trent.
 
 HISTORICAL ARGUMENT. 139 
 
 ' If they (the Romanists) would show us an hierarchy in 
 which the pre-eminence of bishops should be placed upon 
 a footing as that they would not refuse to be subject 
 unto Christ and to depend upon Him as their only head ' 
 in allusion to the false headship of the bishop of Rome, as 
 episcopus episcoporum ' and in which they would so culti- 
 vate a mutual brotherhood, as to acknowledge no other 
 bond of union than the truth of God ; then, indeed, if there 
 be any who could not reverence such an hierarchy, and 
 pay it entire obedience, they would be worthy, I confess, 
 of every possible anathema (nullo non anathemate).' l 
 
 Such, in principle, is the hierarchy which we now show, 
 and which the Church of England shows. But the divines 
 of the Westminster Assembly swore to extirpate what the 
 learning and the judgment of Calvin would not suffer him 
 to condemn, nay, even obliged him to anathematise those 
 who should condemn and disallow it. 
 
 In like manner, it was Luther himself, who, in the last of Luther, 
 work which he wrote, and published in 1545, only a year 
 before his death, gave this testimony : 
 
 ' Let the bishops cease to persecute and blaspheme the 
 Gospel ; let them provide for the Churches true teachers ; 
 let them put away forms of worship which are impious and 
 idolatrous, and restore such as are pure and true : and then 
 the duty which we owe to them shall be fully paid ; then will 
 
 ' De Necessitate Reform. EC- ber 1554, 'Epist. et Resp.,' pp. 
 cles.,' Op., viii. 60. See also his 187-191. 
 letter to the king of Poland, Decem-
 
 140 LECTURE THE SECOND. 
 
 we acknowledge them as our fathers indeed ; then will we 
 gladly submit ourselves to their authority, which we see to be 
 thoroughly fortified by the word of God (Verbo Dei commu- 
 nitam).' ! 
 
 The members of the Glasgow Assembly of 1638 could not 
 see this : the divines of the Westminster Assembly could not 
 see it; they saw the reverse : but the Father of Protestantism 
 could see it, and all the more clearly the nearer he ap- 
 proached to his latter end. 
 
 I have now gone through what I considered to be neces- 
 sary in order to exhibit in as clear and, at the same time, 
 in as succinct a manner as I could the argument upon the 
 question before us, so far as it is to be drawn from a strict 
 investigation, first of the Scriptural, and then of the historical 
 evidence. But there is one thing which is still wanting in 
 order to complete this portion of the subject, viz. to notice 
 the principal objections which have been raised, more or 
 less, against such a representation of the said evidence as 
 that which has been now given; and the consideration of 
 these will occupy the remainder of the present lecture. 
 
 i. First, then, the objection with which we are most 
 familiar arises out of the form in which that portion of the 
 historical proof which we derive from Scripture is communi- 
 cated to us. It is felt that this might have been made far 
 
 1 Luth. Op., viii. 591 sq.; Usher, vii. p. 69.) speaks to the 
 
 Seckendorf, ii. 553; Calvin, Inst.' same effect. See further testimonies 
 
 lib. iv. c. iv. i, 4, (quoted in below, in Lect. iii. 
 'Jrenicum,' p. 405 sq.; and by
 
 HISTORICAL ARGUMENT. 141 
 
 more direct and definite than we see it is, and hence it is 
 inferred that no obligation can lie upon us to accept as 
 /matter of duty what is only to be proved with difficulty, if 
 proved at all. 1 The case is put in the ordinary popular way 
 by Sir Walter Scott in the ' Legend of Montrose,' where the 
 author is describing in his own person the two opposing 
 parties ' the Prelatists and Presbyterians of the more vio- 
 lent kind ' in the days of Charles I. : 'It was in vain re- 
 marked to these zealots that had the Author of our holy 
 religion considered any peculiar form of Church government 
 as essential to salvation it would have been revealed with 
 the same precision as under the Old Testament dispensa- 
 tion ' (chap. i. p. 9). In these words, if we take them to re- 
 present the objection referred to as made in the present day, 
 there is the ordinary twofold fallacy. First, there is what Fallacy of 
 
 this objec- 
 
 logicians call ' ignoratio elenchi,' or misstatement of the "on. 
 question. Even in the time of the Covenant, I doubt 
 whether the most violent zealot would have said and 
 certainly none of us say at the present day that a parti- 
 cular form of Church ' is essential to salvation.' But what 
 some of us do say and maintain is this : that a particular 
 form of Church government is (upon other grounds, and not 
 least for the sake of unity) expedient, if not necessary, for 
 the good order, and welfare, and extension of the Church 
 
 1 Comp. Ezek. xx. 49, from he had really a message from God 
 
 whence it would seem that a similar -which was designed to guide us, 
 
 objection was raised against the would it be delivered in such dark 
 
 warnings of the old prophets: 'If and ambiguous terms?'
 
 142 LECTURE THE SECOND. 
 
 all which being matters of concern to Christ Himself, must 
 be also matters of concern to all good Christians. And then 
 the argument itself that if one particular form of Church 
 government had been essential in the Christian Church it 
 would have been revealed with the same precision as in the 
 Jewish this argument, I say, is equally fallacious. For 
 what right had we to entertain any such expectation, when 
 we know that in the parallel case of the observance of the 
 Lord's Day no precise revelation is to be found upon the 
 point ? No ; rather it would be fair and reasonable to argue 
 that a threefold ministry having been already revealed and 
 made obligatory under the Law just as a weekly Sabbath 
 had been revealed and made obligatory there was no 
 further occasion for an express command, and that the ab- 
 sence of such renewed command only leaves us to infer 
 equally in both cases that, mutatis mutandis, the original 
 order is still to be observed. 1 
 Other points But it may be well to state our answer to this popular ob- 
 
 of duty on 
 
 which Holy jection a little more fully. The truth, then, is, that so far 
 
 Scripture is J ' 
 
 ex' licit* from being entitled to look for a precise, explicit revelation, 
 totidem verbis, upon a point like this the right constitution 
 of the Christian ministry the evidence which we have re- 
 garding it is exactly of the same kind (viz. circumstantial 
 rather than direct) which it has pleased God to give 
 us in regard to other practical matters of scarcely, if at 
 all, less importance. 2 I have already mentioned the case of 
 
 1 See the author's Synodal Ad- - See Hammond's Works, vol. i. 
 dress for 1866, p. 18, note. p. 398 sq.; vol. iv. p. 742.
 
 HISTORICAL ARGUMENT. 145 
 
 the observance of the Christian Sabbath. There is also the 
 case of infant baptism. But that which is the strongest per- 
 haps of all, and certainly the most important, is the case of the 
 canon of the New Testament. 1 Surely nothing can be more 
 essential than that we should be left in no uncertainty upon 
 a matter on which the whole system of Christianity entirely 
 depends. And yet no one can pretend that the canon of Canon of 
 
 Scripture. 
 
 Scripture, and especially of the New Testament Scnpture, 
 has been revealed to us in any way whatever. No one can 
 point to any authoritative declaration emanating from an 
 apostle, or council of apostles, to give it the sanction which 
 the objection we are considering assumes to be necessary. 
 No one can say that it has been ascertained otherwise than 
 by traditional usage and historical research, usage and 
 research which are doubtless sufficiently conclusive ; but 
 certainly not more conclusive than the usage and research 
 precisely similar which enable us to ascertain the true 
 ministry of the Church ; while, in regard to this latter, we 
 may also gather evidence clear and sufficient (not in my 
 opinion only but in the opinion of great divines, such as 
 Hooker 2 ) to the same effect from Revelation itself. More- 
 over, it must be admitted that upon grounds far less suffi- 
 cient, far less conclusive, we receive without question the 
 most important facts and deductions of secular history. 
 Nor can I omit to remark, as a further justification of the 
 
 1 See above, Lect. i. p. 5. Scripture,' &c. &c. I might have 
 
 8 ' Ecc. Pol.,' book v. c. Ixxviii. added, in the opinion of Luther also. 
 9. 'It dearly appeareth by Holy See above, p. 140.
 
 "144 LECTURE THE SECOND. 
 
 dealing of God's providence with us in these respects, that 
 there is a manifest advantage in circumstantial evidence 
 over that which is direct in such a case ; because it leaves far 
 less room for suspicion of forgery, which might be raised by 
 interested persons against a single text, containing a direct 
 and express command. 
 
 If, notwithstanding all that has now been said, it be still 
 objected that there are few persons competent or inclined to 
 conduct with the requisite care an investigation such as cir- 
 cumstantial evidence confessedly demands, and such as we 
 admit to be necessary in the present case ; then we reply 
 see First ( as was indicated in my former lecture), that there was a 
 time, during the first ages of the Church, when no such in- 
 vestigation was called for ; because, when one and the same 
 threefold ministry was everywhere in existence, no question 
 could be raised concerning it ; or, if raised, it would, as in 
 the instance of Aerius, be immediately set at rest by the 
 unanimous voice of the universal Church. And if occasion 
 has since been given for the question, and no unanimous 
 voice is now heard to settle it ; then we further reply, that 
 this state of things is due to misgovernment on one side, 
 and to insubordination on the other ; and while it is plain 
 that the goodness of God cannot fairly be made responsible 
 for the consequences of human faults, it is equally obvious 
 that the faults themselves are punished most appropriately 
 by the increased doubts and difficulties which such mis- 
 conduct has tended to create. 
 
 But after all (to sift this objection still more thoroughly),
 
 HISTORICAL ARGUMENT. 145 
 
 what was there that we could reasonably expect from Scrip- A mistake 
 
 to suppose 
 
 ture in regard either to the record of fact, or delivery of ^ s ^ c 
 precept, which we have not received ? If men ask us to insufficient - 
 show them a full-blown diocesan system with a threefold 
 ministry in every place where the Gospel was first preached, 
 during Scriptural times, they ask what implies a misconcep- 
 tion of the circumstances of the case; and the Scripture 
 itself has taught us to protest against any such demand. 
 There is abundant evidence that the Church was every- 
 where to be built up by degrees, and only out of materials 
 thoroughly and cautiously prepared. 1 In no place, so far 
 as we read, did the apostles ordain presbyters upon a first 
 visit ; though it is probable this may have been done at 
 Ephesus, where St. Paul's first visit extended to the unusual 
 period of three years. In default of men regularly trained 
 and willing to devote themselves to the clerical profession, 
 as now they do, from early manhood, there was at first large 
 employment of extraordinary and miraculously gifted minis- 
 trations of which we have now no experience. St. Paul 
 himself was not formally ordained as apostle of the Gentiles 
 (Acts xiii. i, A.D. 45) till ten years after his miraculous con- 
 version and primary call on the way to Damascus (Acts ix. 
 A.D. 34). At Ephesus, after the Church had existed there 
 about twelve years, Timothy was warned not to ordain ' a 
 novice' (i Tim. iii. 6). Again, the apostles, when perse- 
 cuted in one city, would have to break off their missionary 
 
 1 See above, Lect. i. p. 22. Also 1864, p. 26 sq., and for 1866, p. 
 the author's Synodal Address for 25. 
 
 L
 
 146 LECTURE THE SECOND. 
 
 work, and (as their divine Master had enjoined) flee to 
 another. In the matter of precept, we could scarcely 
 look for more, under such circumstances, than general in- 
 junctions to maintain unity and uniformity, to practice sub- 
 ordination, and to show all due respect and obedience to 
 constituted authorities and of such injunctions there is no 
 lack. Nor, in regard to historical fact, can we reasonably 
 complain that we have been left without the needful guid- 
 ance, so long as we can find, during Scriptural times, what we 
 have discovered in the Church of Jerusalem, in the Church 
 of Ephesus, in the six other Churches of Lydian Asia, in the 
 Church of Crete out of Scripture itself; and out of un- 
 inspired but trustworthy authorities, in the Church of Rome, 
 in the Church of Antioch, in the Church of Alexandria, not 
 to mention others 1 still during Scriptural times : so long as 
 we can find thus early such and so many instances of an 
 episcopal or threefold ministry ; and can find no instance 
 whatever, either in or out of Scripture, of the Papal system on 
 the one hand, or the Presbyterian system on the other, during the 
 same primitive period ; so long as this is so, to ask for more 
 evidence, is surely of a piece with the conduct of the un- 
 believing Jews, who, though Christ had wrought so many 
 miracles before their eyes, still professed themselves dis- 
 satisfied, still continued to ask for some further sign. 
 2. objec- 2. A second objection, which may be disposed of in a 
 
 few words, has been raised upon the remark that the most 
 
 1 See above, Lect. i. p. 72 sq.
 
 HISTORICAL ARGUMENT. 147 
 
 important arrangements in the organisation of the Church Apparently 
 
 accidental 
 
 for instance, the appointment of ' the seven ' whom we sup- character of 
 
 / primary or- 
 
 pose to be the first deacons (Acts vi.) appear to have s anisation - 
 arisen out of circumstances purely incidental, and not from 
 forethought or design. Hence it has been argued 1 that 
 such arrangements must be still subject to the control of 
 circumstances, so as to be variable at our own discretion, 
 and can have no legitimate claim to be received as of per- 
 petual obligation. But there seems to be no good reason 
 why God should not employ the incidents in the history of 
 the Church as He employs all other incidents, in order to 
 accomplish His own purposes in His own good time. This 
 was the ground that was taken by more than one of the 
 Westminster divines in discussing the very point referred to 
 as an example, viz. the Institution of the Diaconate. Its 
 perpetuity was insisted on, and the very same objection in 
 regard to it was overruled by Mr. Vines, because, as he 
 argued, ' that which is occasional in the rise, yet may be 
 perpetual in the use ; ' and again by Mr. Rutherford, who 
 pleaded that, ' though the occasion was the murmuring, &c., 
 yet the motivum was the good of the Church to the end of 
 the world ; as the occasion of St. John's Gospel was [the 
 heresies of] Ebion and Cerinthus, but the motivum was the 
 good of the Church for ever.' 2 Moreover we cannot be 
 
 1 See Dr. Caird's Essay in 'Good to ' the Epistle to Philemon, and the 
 Words, ' July 1863. case of Zelophehad, 'as additional ex- 
 
 * See Lightfoot's Journal, pp. 87, amples to the same effect. St. Luke's 
 89. Mr. Rutherford also referred Gospel is another case in point. 
 
 L2
 
 148 LECTURE THE SECOND. 
 
 quite certain that the appointment of the seven did really 
 form the first institution of the diaconate. Mosheim and 
 others are decidedly of opinion that it did not, 1 and that 
 deacons had been previously instituted and employed in the 
 Church; although we find no mention of the fact in the 
 Acts, as we also find no mention there of the institution of 
 presbyters at Jerusalem. Again, St. Chrysostom (in loc.) 
 has raised a doubt whether the seven were deacons at all in 
 the clerical sense ; or rather, he considers it very manifest 
 that they were neither deacons nor presbyters, but were 
 appointed only for the particular purpose specified in the 
 history. So that of this objection it may be said : 
 
 Nil agit exemplum litem quod lite resolvit. 
 
 And, after all, it is to be borne in mind that the institution 
 of the third order of the ministry, though it may be illus- 
 trated by the appointment of ' the seven,' yet it does not rest 
 upon that appointment for its binding force, so much as upon 
 the injunctions which St. Paul gives in his first Epistle to 
 Timothy ; one of those three which are called the pastoral 
 or hierarchical epistles, because they deal expressly and 
 authoritatively with matters of this description. 
 3. Objec 3. I now proceed to notice a third objection which has 
 
 been repeatedly urged against the threefold ministry, from 
 the fact that the names which we give to the first and second 
 
 1 See above, Lect. i. p. 58, note thought to leave the matter uncer- 
 2. The heading of the chapter in tain, 
 our authorised translation may be 
 
 tlOD
 
 HISTORICAL ARGUMENT. i 49 
 
 orders appear to be used in the New Testament, not as we indiscrimi- 
 nate use in 
 use them, with a plainly marked distinction between the New Testa - 
 
 / ment of 
 
 owo, but indiscriminately, 1 and with reference (perhaps ^/J^f 5 
 exclusively) to the second order alone. Common fairness r e * by ~ 
 required that, before this objection was pressed as it has 
 been, account should have been taken of the similar or 
 rather much greater diversity, which also exists between the 
 New Testament use of the name of the third order of the 
 ministry, and its employment not only by us, but by Pres- 
 byterians themselves, and by every other denomination of 
 Christians. If we find, as we do find, in the New Testament, 
 such a laxity of use of the original word SiaKovta (deacon- 
 ship), that it is applied even to the apostleship, and that 
 apostles are called by the name of deacons, and yet we 
 conclude nothing from thence either against the apostleship, 
 or against the diaconate, as distinct offices in the ministry ; 
 if this be so as unquestionably it is then, a fortiori^ if 
 we find a similar laxity of use of the original word, iiriaKoiri] 
 (episcopate or bishopric), so that it is applied to the pres- 
 byterate, and that presbyters are called episcopi (bishops or 
 overseers), we are bound in like manner, if we would be fair 
 
 1 See 'Irenicum,' p. 287 sq., and shown that the confusion, if it exists. 
 
 Professor Lightfoot, pp. 93-97. It was not noticed by the Fathers till 
 
 is due, however> to Bishop Pearson, after the third century. See ' Vind. 
 
 as the greatest scholar among An- Ignat.,' pp. 556, 571 sq. He also 
 
 glican divines, to state that he never proves that after the time of the 
 
 yielded the point of the indiscrimi- apostles, that is, from the beginning 
 
 nate or synonymous use of the of the second century, the name of 
 
 names presbyter and episcopus in episcopus was never given to a 
 
 the New Testament; and he has simple presbyter. (Ibid., p. 547 sq.)
 
 150 LECTURE THE SECOND. 
 
 and consistent, to conclude nothing from thence against 
 
 either the presbyterate or the episcopate as distinct orders. 
 
 Those The truth is that each of those three names has been ren- 
 
 names not . . 
 
 capable of dered untranslateable by change of circumstances ; having 
 
 proper 
 
 translation, been originally all used laxly and even interchangeably, and 
 now (in their anglicised form of bishops, presbyters, and 
 deacons) being all used strictly and definitively ; or, rather, in 
 order to translate them properly, inasmuch as we can derive 
 no theory from their employment in the New Testament, we 
 must take our theory with us (which has been derived not 
 from names but facts), and apply it in the best way we can 
 translating at one time strictly and definitely, according to 
 the modern use, at another time laxly and indiscriminately, 
 according to the ancient use. It may be doubted whether our 
 translators have been always successful in this difficult task. 1 
 They have sometimes perhaps been lax where it would have 
 been better to have been strict, as in Acts xx. 17, and in 
 Titus i. 5, where they have translated 'presbyters ' by ' elders ; ' 
 but more frequently they have been strict where it would 
 have been better perhaps to have been lax ; as where they 
 have spoken of the ' bishoprick ' of the fallen apostle Judas 
 (Acts i. 20) ; where they have translated the same word 'the 
 office of a bishop ' in i Tim. iii. i ; where they have trans- 
 lated 7TiWo7roc ' bishop ' in Titus i. 7 ; and where, in the 
 first verse of the Epistle to the Philippians, we read ' with 
 the 2 bishops and deacons/ when ' overseers and ministers,' 
 
 1 They are right in Acts xx. 28, 'oversight.' 
 overseers;' and in i Pet. v. 2, l There is no definite article in
 
 HISTORICAL ARGUMENT. 151 
 
 in the then immature and unsettled state of the Church of 
 Philippi, might probably have been safer and nearer to the 
 'facts. 1 
 
 Here, then, we are dealing, strictly speaking, with a Explanation 
 
 of those 
 
 question not so much of Church order, as of criticism and ^" by 
 scholarship. And upon such a question it is satisfactory Bentley - 
 that we are able to produce the authority of perhaps the 
 most eminent scholar and the most gifted critic whom the 
 world has yet known I mean Richard Bentley. In his 
 controversy with the freethinker, Collins, who had attacked 
 our translation of the New Testament, and, among other 
 passages, had objected that, in Acts xx. 28, the word 
 (e7ri<7<co7rovc), which is rendered 'overseers,' ought to have 
 been translated bishops, Bentley had occasion to take up 
 this matter. Already, in discussing the right translation of 
 the word ' ecclesia,' which originally meant, not a Church, 
 but a political assembly, he had been led to remark, that 
 'political words in different languages are seldom totally 
 equivalent : and those foreign words that are not inter- 
 preted but adopted, and retained, as apostle, bishop, priest, 
 deacon ' each of which is merely a Greek word turned into 
 English ' have always a narrower sense where they are 
 
 the Greek ; but a preposition going the tables and expostulated, not 
 
 before renders its insertion in the why here (Acts xx. 28) overseen. 
 
 translation at least excusable. but why not everywhere else, he 
 
 1 Bentley seems to intimate the could not have been so easily an- 
 
 same, when he remarks, 'if our swered.' 'Works,' vol. iii. p. 380, 
 
 awkward freethinker had changed See below, p. 161 sq.
 
 LECTURE THE SECOND. 
 
 transplanted than in their first soil.' ! He then proceeds 
 thus, in reference to the text which I just now mentioned : 
 Acts xx. 28. ' Here, instead of overseers, he (Collins) would have it 
 rendered bishops, that it might appear that bishops and pres- 
 byters in Scripture phrase are synonymous words. And 
 what if they should be so, iidern presbyteri qui episcopi ; the 
 first the name of their age and order, the latter of their office 
 and duty ? Does he think_to fright your bishops with this ? " 
 For Bentley is writing not in his own name, but as a 
 foreigner, a German, in a letter to an Englishman. ' Does 
 this affect the cause of episcopacy? How then came 
 Theodoret a bishop, Theophylact an archbishop, and 
 
 1 Thus (i) Sidieovos (with its de- 
 rivatives, Stcucovi'a the noun of office, 
 and Siaucovia the verb), of our three 
 clerical names the widest in signi- 
 fication, and found most frequently, 
 besides being used to denote the 
 position of a domestic servant and 
 of a civil magistrate, is applied ec- 
 clesiastically not only to deacons 
 properly so called, but to presbyters, 
 bishops, apostles, and even to our 
 Lord Himself. 
 
 (2.) 7ry><r/3uT<po5 (with its deriva- 
 tive irp<r0vTepioi') > besides being used 
 to denote an elder, or senior in 
 point of age, is applied ecclesiasti- 
 cally to Jewish elders and to Chris- 
 tian presbyters, perhaps also to 
 bishops, certainly by apostles in 
 speaking of themselves. 
 
 (3.) cr/oxojros, (with its derivative 
 
 lirttrxoin), the noun of office, and en-i- 
 cncon-c'io the verb), though found much 
 more rarely, besides being used in 
 more general senses not ministerial, 
 is applied probably to the presby- 
 terate, perhaps to the episcopate, 
 certainly to the apostleship and to 
 the office of our Lord Himself. 
 
 (4.) Even the word 'AjrooroAo*, 
 which became official sooner than 
 any of those, continued to be used 
 in a non-official sense as equivalent 
 to messenger, if the translation in 
 Phil. iv. 18, a Cor. viii. 23, is cor- 
 rect. 
 
 See the author's Synodal Ad- 
 dress for 1864, Appendix, c. ii., 
 ' On the Nomenclature of the Orders 
 of the Threefold Ministry, as used 
 in the New Testament and in th 
 earliest of the Fathers.'
 
 HISTORICAL ARGUMENT. 153 
 
 Chrysostom a patriarch, not to be aware of it, whe"n they 
 expressly affirm what our writer would have appear^ They, 
 "with all Christian antiquity, never thought themselves and 
 their order to succeed the Scripture tirlaKoirot, but the 
 Scripture a-rroaroXoi ; they were SidSoxot rtiv 'ATroordXwi', the 
 successors of the apostles.^- The sum of the matter is this : 
 though new institutions are formed, new words are not 
 coined for them, but old ones borrowed and applied. 
 'ETT/O-KOTTOC, whose general idea is overseer, was a word in use 
 long before Christianity ; a word of universal relation to 
 economical, civil, military, naval, judicial, and religious 
 matters. This word was assumed to denote the governing 
 and presiding persons of the Church, 2 as dmravoe (another 
 word of vulgar and diffused use) to denote the ministerial. 
 The presbyters, therefore, while the apostles lived, were 
 ETTIOKOTTOI, overseers. But the apostles, in foresight of their HOW the 
 
 name epis- 
 
 approaching martyrdom, having selected and appointed their r*/*came 
 successors in the several cities and communities, as St. Paul strained to 
 
 bishops. 
 
 did Timothy at Ephesus and Titus in Crete four years 
 before his death, what names were these successors to be 
 called by? Not aTroaroXoi, apostles; their modesty, as it 
 seems, made them refuse it ; they would keep that name 
 
 1 See above, p. 104. overseer of an English parish is not 
 8 The two nearest English equi- the bishop, nor even the incumbent, 
 valents of the Greek eVt'o-KOTros are but a lay official ; and a superin- 
 overseer and superin tenden t ; and it tendent may now signify the ma- 
 is remarkable how far removed they nager of almost any kind of work, 
 both of them are from any mean- except ecclesiastical. 
 ing connected with episcopacy. An
 
 154 LECTURE THE SECOND. 
 
 proper and sacred to the first extraordinary messengers of 
 Christ, though they really succeeded them in their office, in 
 due part and measure, as the ordinary governors of the 
 Churches.' I may add that the name would cease to be 
 equally appropriate when they were no longer to be sent out 
 to institute new societies of Christians, but rather were to 
 stay at home and superintend, each in his own diocese, those 
 already instituted. ' It was agreed, therefore,' he proceeds, 
 ' over all Christendom at once, in the very next generation 
 after the apostles, to assign and appropriate to them the 
 word ITTIOKOTTOS or bishop. From that time to this, that 
 appellation, which before included a presbyter, has been 
 restrained to a superior order. And here's nothing in all this 
 but what has happened in all languages and communities in 
 the world. See the Notitia of the Roman and Greek 
 Empires, and you'll scarce find one name of any state 
 employment, that in course of time did not vary from its 
 primitive signification. So that should our Lutheran pres- 
 byters ' -Bentley, as I have said, is writing in the character 
 of a German ' contend they are Scripture bishops ' as so 
 many of my opponents in the public journals have done 
 'what would they get by it? No more than lies in the 
 syllables. The time has been when a commander even of a 
 single regiment was called imperator : and must every such 
 nowadays set up to be emperors ? The one pretence is 
 altogether as just as the other.' l 
 
 1 'Remarks upon a late Dis- leutherus Lipsiensis.' Bentley's 
 course of Freethinking, by Phile- 'Works/ vol. iii. pp. 378-380.
 
 HISTORICAL ARGUMENT. 155 
 
 These are the observations of one who, in the province of Foregoing 
 
 explanation 
 
 criticism, has had no superior. The assertion, however, ^bYy ob" 
 which he makes respecting the change of name from apostle jl 
 to bishop, as the received designation of the highest order 
 of the ministry in the very next generation after the apostles, 
 is pronounced by a living Presbyterian divine to be ' against 
 all probability. We cannot suppose,' he writes, ' that a whole 
 class of Church rulers would willingly lay down their honoured 
 title of apostles, and assume another less honourable.' 1 
 To me, on the contrary, I confess the case appears very 
 supposable ; and when I take into account the actual circum- 
 stances, certainly I cannot see in it, as another Presbyterian 
 writer has done, 'a miracle of voluntary humiliation alike 
 unexplained and unexampled.' 3 For what were the actual 
 circumstances ? It is true the first bishops were successors 
 of the apostles in some respects, but in some respects they 
 were not their successors ; and whether or no we allow them 
 to have been for the most part 'humble and modest' 
 Christians a character which both these writers have ven- 
 tured to deny to them they could not have been unconscious 
 of the difference, and, unless we will suppose them to have 
 been devoid of truthfulness as well as modesty, not unwilling 
 to acknowledge and avow it by a change of name. But be 
 
 1 Dr. Crawford's ' Presby terianism have condescended to surrender the 
 
 Defended,' p. 53. name of presbyter-, and even of elder. 
 
 J Dr. King quoted, ibid. Is except in the case of lay elders, and 
 
 there not an example somewhat to take in exchange for it the name 
 
 similar, not of the motive, but of the of minister (diaconus) ? 
 result, in the fact that Presbyterians
 
 i $6 LECTURE THE SECOND. 
 
 it so that, in our want of charity, we are unable to suppose 
 this what is the alternative ? Our uncharitableness must 
 advance a step further ; and we who have found it so diffi- 
 cult to believe in the humility which could submit to a change 
 of name, must find it easy to believe in the pride which, 
 together with the change of name, could and did, for its own 
 aggrandisement, accomplish a change a revolution, in fact 
 whereby ' Presbyterian bishops rising in their pretensions 
 gradually slid into Prelatical bishops ; ' and to believe also 
 in the universal faithlessness and pusillanimity which could 
 submit to such a change, contrary to the system everywhere 
 authorised and established by the apostles ! This indeed is 
 to believe a miracle of unnatural presumption and undutiful- 
 ness alike unexampled and unexplained ; unexampled, more 
 especially, as shown at a time of persecution and of martyr- 
 dom, which would be most sure to fall upon those who were 
 in highest place ; unexplained, because, as we shall presently 
 see, the only testimony which has seemed to offer an expla- 
 nation is abundantly refuted and contradicted by itself. 
 Moreover the belief of this latter miracle must include a 
 disbelief of those episcopal successions, commenced in some 
 cases before, in others immediately after, the deaths of the 
 apostles; whereas the belief of the former presumed in- 
 credibility naturally implies more or less directly the recog- 
 nition of those well-attested facts which all ecclesiastical 
 history accepts as such. 
 
 It does not appear to be necessary to say more under this 
 head, unless I am to allude to the argument, which has
 
 HISTORICAL ARGUMENT. 157 
 
 been so often and so vauntingly urged, that we see in the Fallacy of 
 
 objection 
 
 New Testament distinct notice taken of two orders in the f^' e e n s in 
 ministry, and directions given to them, but no notice taken ent JnTy*" 
 
 . . . . . , , for presby- 
 
 of, and no directions given to, the supposed highest and tersand 
 
 deacons. 
 
 most important order. 1 This argument is used partly in 
 forgetfulness of the fact that the writer who gives the direc- 
 tions was himself of that highest order ; and partly upon the 
 assumption, which I have shown to be most unwarrantable, 
 that Timothy and Titus, who received directions from the 
 pen of St. Paul, and the angels of the seven Churches who 
 received directions from Christ Himself by the pen of St 
 John, are to be regarded as it matters not what provided 
 we deny them to have been prelates or bishops of their 
 respective Churches. But more than this. The truth is, 
 that if we were disposed to maintain, as some of our greatest 
 and most learned divines 2 have maintained, that in places 
 of Scripture, such as Phil. i. i and i Tim. iii. 2, 8, where 
 two denominations only are specified, the three orders may 
 yet be implied 3 if we were to maintain this, we should be 
 amply justified by similar use of language, both in Scripture 
 itself and elsewhere. How often in the Old Testament do 
 we find the names ' Priests and Levites ' used so as to 
 include the high priest; and therefore to imply the three 
 
 1 ' Free Church Catechism, ' p. who is fi i to be made a bishop, he 
 
 117; Dr. Crawford's 'Serm.,' p. 27. has no further occasion to specify 
 
 * Such as Bishop Pearson. See the qualifications of a good presby- 
 
 above, p. 149, note. ter, but may proceed at once to 
 
 3 Upon this supposition, when speak of the qualifications necessary 
 
 St. Paul has described a presbyter for a good deacon.
 
 158 LECTURE THE SECOND. 
 
 orders of the Jewish priesthood ! Nay, the word ' priest ' is 
 constantly employed even when the high priest alone is 
 intended. Thus, in different passages we read of Aaron the 
 Priest, Eleazar the Priest, Phineas the Priest, Eli the Priest, 
 Ahimelech the Priest, Abiathar the Priest, Zadok the Priest, 
 Jehoiada the Priest, Aiariah the Priest ; and yet we know 
 that all these were chief priests, and are so called in other 
 passages. In like manner there would be nothing strange 
 in supposing that either of the two words, Trptefivrepoc, or 
 firiffKOTroe, may be used to include, or even to designate, the 
 chief presbyter, the chief overseer. Indeed we find that 
 Irenaeus, and some other of the earlier Fathers, have done 
 this, at least in the case of the former of those words. 1 On 
 the other hand, we have an example among ourselves of a 
 twofold denomination, where a threefold is intended, and 
 where not the former but the latter of the two words has 
 the comprehensive application, in the case of the phrase, 
 ' bishops and curates.' Under that expression all the three 
 orders of the ministry are prayed for in our daily service, 
 morning and evening, and again in the prayer for the Church 
 militant. Yet what stranger might not infer from reading 
 those words that the Church of England admits only of two 
 orders, and those two bishops and deacons to the omis- 
 sion of presbyters? Moreover, in this use of the word 
 * curate,' we have another example, similar to that which 
 Bentley produced in the word imperator ; only this is a case 
 
 1 See above, p. 99 and p. 116.
 
 HISTORICAL ARGUMENT. 159 
 
 of a word having fallen from a higher, 1 that was a case of 
 one having risen from a lower signification. When our 
 Prayer Book was compiled, the word ' curate ' signified every 
 clergyman below a bishop, having a benefice or cure of souls. 
 Now it never means a beneficed clergyman, but only their 
 assistants, whether presbyters or deacons; that is, it is now 
 both lowered and confined to one and that the- humblest 
 class of labourers in the ministry. 
 
 Let me close my answer to this third objection with one Character 
 
 J of the third 
 
 remark. There is a well-known phrase in the Latin Ian- objection, 
 guage verba dare literally 'to give words,' but meaning 
 to give words and nothing more, when more was promised 
 or implied ; and so, to deceive a person, to impose upon 
 him. And this has been the case (not indeed consciously, 
 but really) in regard to the whole or greater part of the 
 argument, as derived from the New Testament, in favour of 
 Presbyterianism. It has been a 'giving of words,' and 
 nothing more. Let it be understood that the word presby- 
 terus was used at first in the Christian Church, as the word 
 jOvc certainly was in the Jewish, comprehensively of the 
 two first orders. Let it be understood that the word epis- 
 copus was used during the apostles' lifetime in a sense lower 
 than that in which we now use the word bishop, as the word 
 diaconus undeniably was used in a higher than that in which 
 we now use the word deacon ; let these simple matters, which 
 every scholar comprehends at once as of ordinary occurrence, 
 
 1 Compare the names parish and diocese. See Bingham, bk. ix. c. ii. i.
 
 160 LECTURE THE SECOND. 
 
 be generally understood, and whatever difficulty may have 
 been felt in regard to the Scriptural application of these 
 terms immediately disappears. And when was this assumed 
 difficulty chiefly taken up and obtruded upon the Church ? 
 It was in an age ' which,' according to the testimony of 
 Milton, an unexceptionable witness, 
 
 . . . hated learning worse than toad or asp. * 
 
 The requisite learning in this case would have shown that, 
 however the ancient Fathers and first interpreters of Scrip- 
 ture may be found to differ from one another in regard to 
 the right interpretation of those passages of the New Testa- 
 ment in which the clerical names occur, there is not one of 
 them no, not even Jerome himself who does not, in the 
 view of those passages, recognise the three orders of the 
 clergy as having existed in Scriptural and apostolic times. 2 
 4. Objec- 4. In order to complete my notice of the objections which 
 
 tion. 
 
 Testimony h ave been raised against the conclusions arrived at in this 
 
 of some of 
 
 q 1 Jfot*ed t on l ' s and my former lecture, it remains to examine the testimony 
 
 side"' of a few of the Fathers, which appears to be not indeed at 
 
 open variance, but still scarcely reconcilable with what I 
 
 have represented as the unanimous consent of patristical 
 
 authority in favour of the threefold ministry. 
 
 The first of these testimonies is the epistle of Clement, 3 
 
 1 Sonnet xi. See also Twells' Ignat.,' p. 555 sq., and on Jerome, 
 
 ' Life of Pocock/ p. 176: ' In those pp. 561-563. 
 
 times of disorder and confusion, the 8 Stillingfleet's remarks upon it 
 
 contempt and even hatred of learn- are to be seen in ' Iren.,' p. 310 sq., 
 
 ing prevailed to a great degree.' and p. 326 sq. 
 
 8 See Bishop Pearson, ' Vind.
 
 HISTORICAL ARGUMENT. 161 
 
 written from Rome to the Corinthian Church. In this 
 epistle (of which I have spoken in a former part of this See above > 
 lecture) we have, it is true, no positive trace of an episco- 
 pate at Corinth ; and yet, it must be confessed, we find a 
 state of things disclosed a state of unruliness and disorder 
 in which, had there been a bishop, it is almost certain he 
 would have been mentioned. On the other hand, however, 
 it is to be borne in mind that the writer of the epistle was in 
 all probability himself a bishop at the time bishop of Rome ; 
 that he appears to have been applied to for his advice and 
 guidance, probably in that capacity ; 1 and that the epistle 
 was written very early 2 so early, according to the best 
 authorities, as A.D. 69 or 70, i.e. only a year or two after the 
 martyrdom of St. Paul, who himself had found the Corinthians 
 the most ungovernable of all his converts. And to all this 
 it is to be added, that we have certain evidence in the 
 ' History of Hegesippus,' as quoted by Eusebius (iv. 22), 
 that Corinth had received a prelatical ministry before the 
 middle of the second century ; for he mentions ' Primus,' 
 whom he himself had known and conversed with, as the 
 bishop at that time. 
 
 2. The testimony to be derived from the epistle of Poly- St. Poiy- 
 
 carp. 
 
 carp to the Philippians is of the same kind simply negative. 
 Both presbyteri and diaconi are mentioned generally (c. v. 
 and vi.), as they were also in St Clement's epistle, and ex- 
 horted to discharge their respective duties ; and among the 
 
 1 St. Jerome says, ' Scripsit ex per- Script., c. xv. vol. ii. p. 633. 
 sona Ecclesiae Romanae.' Catal. 2 But see above, p. 85, note i. 
 
 M
 
 i6 LECTURE THE SECOND. 
 
 presbyteri the chief presbyter or bishop may of course be 
 included ; but, if he existed, he is not specified. Bishop 
 Pearson suggests l that the see may have been vacant when 
 Polycarp wrote. At all events, in this case also, we know 
 that the writer of the epistle was himself a bishop bishop 
 of Smyrna and that he had been appointed by St. John. 
 Here, too, it is observable that the geographical relations 
 between Smyrna and Philippi were not unlike to those 
 between Corinth and Rome ; and, further, in days when the 
 episcopate led so frequently to martyrdom one, if not 2 both, 
 of the writers of these two epistles suffered that glorious 
 death we must be prepared to expect that even when there 
 was a duly ordained bishop, his name would be withheld 
 from unnecessary publication, as was the case even in our 
 own Church during the persecution of the last century. 
 Justin 3. Of Justin Martyr, a Samaritan by birth, and teacher of 
 
 Martyr. 
 
 philosophy, who, having become a convert to Christianity, 
 suffered at Rome A.D. 165, the testimony, though sometimes 
 quoted as unfavourable to the threefold ministry, is still 
 more inconclusive. It amounts only to this, that in giving 
 a general description of the Christian assemblies for public 
 worship in his first apology a description intended for the 
 information of the heathen Roman emperor, senate, and 
 people having no occasion to specify the three orders, he 
 
 1 ' Vind. Ignat./p. 551 ; but com- asserted by Ruffinus in the sixth 
 pare Lightfoot, p. 213, and see century, is questionable. See Tille- 
 above, p. 102, note. mont, ii. p. 124, and note, 
 
 2 Clement's martyrdom, though
 
 HISTORICAL ARGUMENT. 163 
 
 merely mentions 6 7rpoe<mJf, the person who presided, and 
 the deacons. Of course the former, general, term would be 
 strictly correct as applicable either to the bishop or, in his 
 absence, to the presbyter, who would then perform the chief 
 part of the service. 1 
 
 4. We have now to pass over from the middle of the s far the 
 
 evidence on 
 
 second to the latter half of the fourth century. That is, all J^e^oni 
 the evidence which is to be found on the other side till we " 
 come to the last-named date has now been produced ; and 
 you have seen what it is. It is, in the strictest sense, merely 
 negative. It affords no sign whatever of the characteristic 
 elements of the Presbyterian system, of lay elders, of govern- 
 ment by presbyteries ; and, instead of exhibiting a clerical 
 parity, it exhibits at least a duality of orders. In short, it 
 amounts to nothing more than an absence of direct proof in 
 our favour, in the case of three writers, the latest of whom 
 died less than seventy years after the death of St. John, viz. in 
 the year 1 65 A.D. During the 200 years that followed i.e. from 
 165 to 365 we have a superabundance of the most express 
 and direct evidence of all kinds, but not one syllable of it is 
 such as to cast, even negatively, a shade of suspicion upon 
 the universality of the institution of the threefold ministry ; 
 not one syllable is such as to indicate the existence the 
 theory or the practice of any other, as having been either 
 known then, or heard of previously in the Church. But 
 now, at the termination of that long interval of 200 years, 
 
 1 See Bishop Pearson's 'Vind. Ignat./ p. 569 ; Bishop Kayo's 'Justin 
 Martyr,' p. 98. 
 
 M2
 
 164 LECTURE THE SECOND. 
 
 we come upon a witness whom it will be necessary to 
 examine more at length, in consequence of the authority 
 which attaches to his name, and to the judgment he has 
 been supposed to pronounce upon this question. The 
 
 St. Jerome, witness to whom I allude is St. Jerome. As in the case of 
 Aerius, his contemporary, whom we have seen universally 
 condemned as a heretic, it becomes important to know 
 something of St. Jerome's history and character, in order 
 
 His charac- that we may estimate his evidence at its real worth. A man 
 
 ter and early 
 
 history. o f vas j- learning and abilities, but also of a hasty and intem- 
 perate judgment, and of an overbearing temper, which made 
 him many enemies, he raised himself, while a sojourner at 
 Rome, so as to become secretary to Pope Damasus, A.D. 
 382 ; and there is reason to think that, if it was not the 
 .avowed object of his ambition, he had at least cherished the 
 secret hope of succeeding him in the bishopric. 1 But in 
 
 Like Aerius, this he was disappointed, as Aerius had been, when 
 
 disappointed 
 
 of a bishop- actuated by the same desire. Upon Damasus' death, in A.D. 
 
 nc. J 
 
 385, Siricius was chosen to succeed ; and, to add to Jerome's 
 mortification, the new pope, it is said, refused to continue 
 him in the office of secretary. 2 Upon this, leaving Rome in 
 disgust, 3 he retired into the East, and shortly after fixed 
 
 1 He writes of himself to a Roman p. 481. 
 
 lady, as he was leaving Italy for 2 See the Latin life prefixed to 
 
 the East, August, A.D. 385, after his Works, vol. i. p. 54. 
 
 Damasus' death, ' Omnium paene 3 He had not spared the Romans, 
 
 judicio dignus summo sacerdotio de- clergy or people, while he dwelt 
 
 cernebar.' He was then a presby- among them, and henceforward, 
 
 ter. Epist. xlv. ad Asellam. vol. i. to borrow Dean Milman's words,
 
 HISTORICAL ARGUMENT. 165 
 
 himself as a monk in a cell at Bethlehem. He had not been Settles at 
 
 Bethlehem. 
 
 settled there many years before he involved himself in a 
 serious quarrel * with his own immediate diocesan, John of 
 Jerusalem, which was kept up between them with great 
 bitterness, at least on Jerome's part, 2 so long as they 
 both lived. 
 
 The first work which he composed 3 after he had retired 
 to Bethlehem was his Commentary upon four of St. Paul's 
 Epistles to the Galatians, Ephesians, Titus, and Philemon. 
 This he wrote at the request, and for the special benefit of 
 two Roman ladies of noble birth, Paula and Eustochium, 
 who had placed themselves under his spiritual guidance ; 
 and in order to ingratiate himself still further in their eyes, 
 which he would be tempted to do all the more after the 
 disparaging treatment he had recently experienced, he would 
 naturally be led to magnify his own order in the ministry, 
 which was that of a presbyter (ordained without a title 4 ), 
 and, as we have seen, a mortified and disappointed pres- 
 byter. Accordingly, in the third of those commentaries on 
 the Epistle to Titus, i. 5 we read as follows : 
 
 they became blacker and more in- See Newman's transl, p. 228, 
 
 excusable in his harsher and more where the causes of it are detailed. 
 
 unsparing denunciations.' West. 2 See Clinton, F. R., Append., p. 
 
 Christ., i. p. 75. In one passage he 456. 
 
 describes the Roman clergy as 3 A. D. 387 or 388. See' Life, ' ut 
 
 'PharisaeorumSenatus.' 'Praef. ad supr., p. 68. 
 
 Libr. Didymi de Spir. Sancto,' vol. 4 By Paulinus, at Antioch, see 
 
 ii. p. 102 sq. 'Life,' ut supr., p. 41, and New- 
 
 1 According to Fleury, ' the great man's note on Fleury, p. 257. 
 dispute' with John arose A.D. 392.
 
 1 66 LECTURE THE SECOND. 
 
 commen- < Let us attend carefully to the words of the apostle, who, 
 
 tary on 
 
 Titus ;. 5 pointing out what sort of person ought to be ordained l a 
 presbyter, says, If any be blameless, &c., and adds thereafter, 
 for a bisfwp must be blameless as the steward of God. A 
 presbyter, therefore, is the same as a bishop.' That is the 
 first important statement. He proceeds, ' And before there 
 arose, through the instigation of the devil, factions (studia) 
 in religion, and people began to say, / am of Paul, I of 
 Apollos, and / of Cephas, the Churches were governed by the 
 common counsel of presbyters.' That is a second important 
 statement ' But (he continues) after that everyone came 
 to think that those whom he had baptized were his own and 
 not Christ's ' that is a third important statement ' it was 
 decreed in the whole world that one chosen from among the 
 presbyters should be placed over the rest, to whom all the 
 care of the Church should appertain, and so the occasions 
 of disunion should be taken away.' That is a fourth im- 
 portant statement. ' If,' he adds in reference to his first 
 statement, ' anyone imagines that in declaring a bishop and 
 a presbyter to be one and the same the former being the 
 name of their office, the latter of their time of life I have 
 stated merely an opinion of my own, and not of the Scrip- 
 tures, let him read again the words of the apostle to the 
 Philippians Paul and Timotheus . . . to all the saints in 
 Christ Jesus which are at Philippi with (the) bishops and 
 deacons. Philippi is a single city of Macedonia, and cer- 
 
 1 The word in the original properly might have been ordained presbyters 
 means to 'place' or 'appoint.' They already. See p. 157, note 3.
 
 HISTORICAL ARGUMENT. 167 
 
 tainly in one city there could not be several bishops, as 
 they are now called (or reckoned). 1 But because at that 
 time they called "bishops" those whom they also called 
 "presbyters," therefore he speaks of bishops as of presbyters 
 without any difference. Some one may perhaps still think 
 the point doubtful, unless I prove it by another testimony. 
 It is written, then, in the Acts that when Paul had come to 
 Miletus, he sent to Ephesus, and summoned the presbyters 
 of that Church ; to whom, among other things, he said, Take 
 heed to yourselves and to all the flock over the 2 which the Holy 
 Ghost hath made you bishops, &c. Here, also, observe care- 
 fully how calling together the presbyters of that one city, 
 Ephesus, he afterwards styles the same persons " bishops." 
 Again/ he is now to produce proof in support of his third 
 statement ' whosoever will receive 3 the epistle which is 
 written in the name of Paul to the Hebrews, there, too, the 
 care of the Church is divided equally among several : for he 
 writes, Obey them that have the rule over you. And Peter, in 
 his epistle, speaks (in the same way) as follows : The pres- 
 byters which are among you I exhort, who am their fellow- 
 presbyter, feed the flock of God which is among you, &c. 
 
 1 There is a variation in the MSS. true constitution of the Christian 
 between ' nuncupantur ' and ' nunc ministry notwithstanding the abun- 
 putantur.' dant evidence upon which it rests 
 
 2 Literally 'in the which.' Jerome because an author like Jerome, in 
 has ' in quo, ' which the Greek re- the fourth century, chooses to cast 
 quires. a slur upon it, we have the same or 
 
 3 It is important to observe this greater reason to entertain doubts 
 statement. It shows that if we are respecting the Canon of the New 
 to listen to doubts respecting the Testament. See above, p. 143.
 
 168 LECTURE THE SECOND. 
 
 (i Pet. v. i, 2). My design,' he adds, 'in all this, is to show 
 that among the ancients" presbyters and bishops were the 
 same ; but that by degrees l the whole care and charge was 
 committed to one, in order that the dissensions which were 
 growing up (dissensionum plantaria) might be eradicated. 
 Therefore,' he concludes with a suitable admonition to 
 all his superiors in the ministry ' as the presbyters are well 
 aware that it is the custom of the Church which makes them 
 subject to him who has been set over them, so let the bishops 
 know that it is the same custom of the Church rather than 
 any reality of a divine appointment which has made them 
 greater than the presbyters ; and that it is their duty, while 
 they govern the Church for the good of all (in commune), to 
 imitate Moses, who, when he had it in his power to rule the 
 people of Israel by himself alone, yet chose seventy persons 
 to assist him in his jurisdiction (Numb, xi.).' 
 
 I have sometimes fancied that the main ideas of this 
 passage may have been set down by Jerome (in a fit of 
 spleen against bishops his own bishop in particular) from 
 recollection of what he had heard respecting the teaching of 
 Aerius. 2 But be this as it may, the passage itself contains, 
 
 1 'Paulatim.' Stress has been for a similar use of 'paulatim, 1 vol. 
 
 laid upon this expression, as tending vii. p. 330. 
 
 to show that Jerome did not mean s Aerius was alive when Epipha- 
 
 a formal decree, but the gradual nius wrote his work against 
 
 upgrowth of a custom. See ' Ireni- Heresies, A.D. 376 (see Clinton, 
 
 cum,' p. 281. But the gradual up- 'Fast. Rom.,' Append., p. 445), and 
 
 growth was during apostolic times. Jerome, though he was considerably 
 
 See 'Comment, in Ep. ad Gal./ i. 19, younger, knew Epiphanius well.
 
 HISTORICAL ARGUMENT. 169 
 
 as you have seen, four important statements ; and it is now The passage 
 
 contains four 
 
 our concern to mark how far the author of those statements important 
 
 statements. 
 
 has proved, or attempted to prove them. It is evident he 
 was desirous to prove them as far as he could, under a con- 
 sciousness that what he had stated might be supposed to be 
 not the teaching of Scripture, but only an opinion or fancy 
 of his own. If, therefore, he has failed in this respect, it 
 may fairly be concluded that, from some cause or other, he 
 had been carried away into assertions which he could not 
 justify. 
 
 i. First, then, he has stated that, according to Scripture, t state 
 
 ment of 
 
 a presbyter and a bishop are all one, not in name only, but f^^J 6 
 in degree. 
 
 This he has attempted to prove by the fallacy of which I 
 have before spoken, and which consists in the use of two 
 ambiguous terms, presbyter and episcopus; while, at the 
 same time, he has studiously kept out of view the position 
 and authority of the apostles themselves and of apostolic 
 men, such as James at Jerusalem, Timothy, Titus, the angels 
 of the seven Churches, and the first beginners of the suc- 
 
 See below, p. 173. Dupin observes upon Jerome's own confession in a 
 
 that Jerome was in the habit of letter to St. Augustin) appears to 
 
 adopting into his commentaries, have forgotten how much more 
 
 without acknowledgment, the views his own side of the argument is 
 
 and expositions of others ; and dependent upon one of the com- 
 
 this even when he did not ap- mentaries (viz. on Ep. to Titus) 
 
 prove of them. Vol. iii. p. 103 ; than the other side is upon all the 
 
 and comp. 'Irenicum,' p. 278, rest of the commentaries put to 
 
 where Stillingfleet (in making the gether. 
 same disparaging remarks founded
 
 170 LECTURE THE SECOND. 
 
 cession at Rome, and Antioch, and Alexandria, all of whom, 
 as we shall presently see, he himself has elsewhere reckoned 
 to have been bishops not in the presbyteral but prelatical 
 sense, 
 and state- 2. Secondly, he has stated that Churches were originally 
 
 ment of 
 
 St. Jerome governed by the common counsel of the presbyters. Of 
 
 examined. J J 
 
 this he has offered no better proof than the apostolical 
 injunction addressed to the Hebrews in all parts of the 
 world, Obey them that have the rule over you, &c. ; as if the 
 use of such language must necessarily imply that in every 
 separate Church or congregation there must be several rulers 
 to be obeyed, and not that each was to obey its own ruler ; 
 or as if, among several rulers, there might not be different 
 degrees of rule, each to be obeyed according to his own 
 degree, the bishop as bishop, the presbyter as presbyter, the 
 deacon as deacon ; which, in truth, is the very lesson 
 St Ignatius has expressly taught. And to this Jerome has 
 added another testimony which, if possible, is weaker still ; 
 viz. from the injunction of St. Peter, also addressed to 
 Jewish Christians dispersed abroad, where he exhorts the 
 presbyters, as their fellow-presbyter, to feed the flock of God ; 
 as if that apostle might not be speaking there with the 
 humility and self-abasement which his Divine Master had 
 prescribed especially to one who would be first of all ; and 
 as if the higher order of the apostle did not include the 
 lower order of the presbyters, according to the well-known 
 maxim, ' Omne majus continet suum minus.' * 
 
 1 Comp. below, p. 176, p. 191 sq., and above, p. 116.
 
 HISTORICAL ARGUMENT. 171 
 
 3. Thirdly, Jerome has stated that the primitive Chris- srd state- 
 
 ment of 
 
 tians, and especially the clerical portion of them, were St - J e . rome 
 
 * examined. 
 
 everywhere quarrelsome, and actuated by party spirit. Of 
 this he offers no proof at all. Only we see that he had the 
 Church of Corinth in his eye ; and from this single instance 
 he draws a universal conclusion ! We also see from the 
 same reference that the time to which his remarks are meant 
 to apply was the very earliest time in the Church's history ; 
 a time about which (living when he did) he could know no 
 more than we all know from Scripture itself; the time 
 when St. Paul and St. Peter and St. John and other apostles 
 were still alive, and governing the Church. 1 This, I say, 
 we see, if not from the expression I am of Paul> &c., which 
 may be interpreted, perhaps, more generally and with greater 
 laxity, yet from the allusion to the circumstance of the bap- 
 tizers claiming to themselves those whom they had baptized, 
 a circumstance which comes to us authenticated in no other 
 way but from the experience and the testimony of St. Paul 
 himself. 2 
 
 4. Fourthly, Jerome has stated that as a remedy for the 4th state- 
 
 ment of 
 universal quarrelsomeness which existed (so far as appears) St - Jerome 
 
 ' examined. 
 
 only in his own imagination, a change was decreed, and 
 gradually effected, still more imaginary, whereby the Churches 
 
 1 See Bilson, p. 291 sq. p. 177. Comp. Pearson, ' Vind, 
 
 2 See Dodwell in Churton's edit. Ignat.,' p. 318, ' Originem tantum 
 of Pearson's M. T. Works, ii. p. 389. special, ' and p. 562, 'serfs aposlo- 
 The lime of the supposed change is lorura lemporibus, vel paulo anle 
 also proved lo be aposlolical from obilum Pelri el Pauli, vel eerie anl 
 the epistle to Evangelus. See below, mortem Joannis.'
 
 172 LECTURE THE SECOND. 
 
 everywhere ceased to be presbyterian and became prelatical ; 
 from which it is inferred that the result of the change, viz. 
 prelacy, did not rest upon any divine provision, but only upon 
 the received custom of the Church. But of all this, also, utterly 
 at variance as it was with his own experience, and removed 
 altogether from his own cognizance, he offers no proof what- 
 ever. Where, when, or how a. decree of such vital conse- 
 quence was passed, and thenceforth became the universal 
 law not only of every portion of the Church, but of every 
 See above, sect of heretics (for, as I have before observed, the threefold 
 
 P. 121. 
 
 ministry prevailed in the early heretical bodies not less than 
 in the Church); and again, whether or no the supposed 
 alteration was effected with the sanction of the apostles 
 (if with their sanction, they must have repented of their 
 original design) nothing of all this does he condescend to 
 explain. And the truth is, it did not admit of explanation. 1 
 Not only is there no mention in the New Testament of any 
 such decree, of any such change, but there is not a syllable 
 to suggest the faintest surmise of such an occurrence ; no, 
 nor in any other primitive record of any kind. Well, indeed, 
 might Chillingworth declare * that he would sooner believe 
 all the transformations of heathen mythology which ' Ovid 
 describes than he would credit this fable this dream 
 which the wounded vanity of Jerome attempted to impose 
 upon his two female devotees, and through them upon the 
 
 1 Stillingfleet's remarks upon the f Vol. i. p. 485. And yet, see 
 passage may be seen in 'Irenicum,' Dr. Cunningham's 'Church Hist.,' 
 pp. 278-283. i. p. 66.
 
 HISTORICAL ARGUMENT. 173 
 
 Church ! He does not, however, need to be rebuked by us 
 for these wild imaginations. In the person of the heretic 
 Aerius, he was abundantly rebuked, while alive, by the 
 venerable metropolitan of Cyprus, Epiphanius, 1 who had 
 been his friend and patron, and whom he himself has styled 
 ' patrem paene omnium episcoporum, et antiquse reliquias 
 sanctitatis ; ' 2 nay, he was afterwards rebuked even by him- 
 self when he severely condemned his own bishop, John of 
 Jerusalem, for using language only too similar to that of his 
 own Commentary. 8 
 
 But, after all, wild and fanciful as those statements of The state- 
 Jerome are, taken as a whole, what is the kind of shelter Jerome, as a 
 
 whole, of no 
 
 which they afford to the opponent of prelacy ? On the one j:^,^" 6 
 hand, if he is to claim the benefit of those statements, he prel 
 must, ipso facto, admit that the parity which he advocates has 
 been introduced in contravention of a decree of the Universal 
 Church a decree passed in the very earliest times, and 
 adopted as a necessary remedy for the very evils of which 
 we have now so much reason to complain, and the existence 
 of which must at least go to prove that the said decree 
 ought never to have been violated, and needs now to be 
 
 1 Epiphanius calls it 'a mad or he would probably have seen 
 assertion,' to say that a bishop and that, instead of using strong Ian- 
 presbyter are equal ; and again ' to guage, it would have been better to 
 every sensible man it is manifest have exposed the verbal fallacy. 
 that nothing could be more foolish.' 2 Vol. ii. p. 365 ; comp. Fleury, 
 Vol. i. pp. 906, 908 ; comp. above, p. ut supr., p. 228. 
 125. There is an absence of critical 3 See below, p. 183 ; and comp. 
 power in the writings of Epiphanius, Bilson, p. 358.
 
 174 LECTURE THE SECOND. 
 
 reinforced. On the other hand, what was it that Jerome 
 himself would have as the practical result of those state- 
 ments ? Does he suggest that bishops, if they would do 
 their duty, and be content with the position which the 
 Scripture has assigned to them, should surrender their pre- 
 eminence, and allow the Churches to be governed by a 
 parity of ministers ? No ! He wishes bishops to do as 
 Moses had done ; not to cease to govern, but to admit the 
 presbyters to partake of their authority and assist them in 
 their charge ; a sound and just determination however 
 visionary the premises upon which it rests and one which 
 no bishop, who understands either his duty or his interest, 
 will ever venture to neglect. 1 
 St. Jerome's So much concerning this famous passage of St. Jerome's 
 
 epistle to 
 
 Evangeius Commentary, which has probably produced more mischief in 
 the Church than any other that was ever penned. There is, 
 indeed, a companion to it, 2 though somewhat less mis- 
 chievous, in one of his epistles the well-known epistle to 
 Evangeius (or Evagrius), 3 which appears to have been 
 written about the same time. 4 His object in writing it 
 
 1 See 'Irenicum,' pp. 335, 354, episcopacy maybe mainly ascribed." 
 
 sqq., for examples of the practice But is not this to attribute too much 
 
 of primitive bishops, and other to mere secondary causes? 
 
 testimonies to this effect. 3 As it used to be quoted. See 
 
 8 Both passages are quo ted by Pro- vol. i. p. 1192, and comp. p. 676, 
 
 fessor Lightfoot, p. 204, who derives note. 
 
 from them the remark : ' To the 4 According to Dupin, vol. iii. p. 
 
 dissensions of Jew and Gentile con- 93, 'about A.D. 387,' i.e. the same 
 
 verts, and to the disputes of Gnostic year. There is also an epistle of 
 
 false teachers, the development of Jerome to Oceanus. supposed to
 
 HISTORICAL ARGUMENT. 175 
 
 was to express his indignation (and he does express it !) at 
 the presumption of the Roman deacons, who, being confined 
 to ' seven,' in imitation of the number in the Acts, by a fanciful 
 species of abuse, became men of wealth and consequence ; 
 more so in some respects than the presbyters, who were far 
 more numerous, and whom they presumed to regard as their 
 inferiors. 1 So that, whereas in his Commentary, Jerome's 
 object had been to elevate presbyters in order to depress 
 the episcopate, he now, in this epistle, endeavours to do the 
 same, in order to depress the diaconate. 2 I need not quote the 
 passage in full. Except that it says nothing of the Church 
 being governed by the common counsel of presbyters, 
 it repeats substantially the same statements that pres- 
 byters and bishops, according to Scripture, were originally 
 the same ; but that afterwards, when there was a fear lest 
 the Church should be torn in pieces by each of them 
 attracting followers to himself, one was chosen to be placed 
 above the rest as a remedy against schism. Again, however, 
 we have no proof of this latter statement. In support of the 
 former the original equality of bishops and presbyters 
 the same texts are produced as in the Commentary ; viz. 
 Acts xx. 1 8, Phil. i. i, i Pet. v. i, 2 ; except that instead of 
 
 have been written ten years later, 1 See Euseb. 'H. E.,' lib. vi. c. 
 
 i.e. about A.D. 397, in which he xliv. 
 
 repeats the statement that ' apud 2 Comp. the author of ' Qusest. 
 
 veteres iidem episcopi et presbyteri Vet. et Nov. Test.' ' De jactantia 
 
 fuerunt, quia illud nomen dignitatis Romanorum Levitarum.' St. Aug., 
 
 est, hoc aetatis.' (Ep. Ixix. vol. i. vol. iii. p. 2939. 
 
 p. 656.)
 
 176 LECTURE THE SECOND. 
 
 the passage from the Hebrews before quoted, now (besides 
 2 John i and 3 John i, which add nothing to the text of 
 St. Peter) Jerome alleges also i Tim. iv. 14, respecting 
 ordination ' with the laying on of the hands of the pres- 
 bytery ; ' and from i Tim. iii., Titus i. (where St. Paul gives 
 directions about persons to be ordained, and in so doing, 
 proceeds at once from the bishop to the deacon), he draws 
 the remark : ' St. Paul says nothing at all about presbyters, 
 because in the bishop the presbyter also is contained ' a 
 remark which is perfectly just, if properly understood ; for, 
 
 See above, as I before observed, that which contains must be something 
 170- 
 
 more and greater than that which is contained by it 1 
 
 Admissions j have called this letter less mischievous than the Corn- 
 contained in 
 that epistle. me ntary on account of the admissions which we find in it. 
 
 For instance, it admits that only bishops have the right to 
 ordain ; stating, however, at the same time that this is their 
 only legitimate distinction from presbyters : 2 and yet St. 
 Jerome elsewhere testifies that, by the universal practice of 
 the Church, bishops also alone administered confirmation. 3 
 Tt declares expressly that bishops, besides being all equal in 
 office, whatever the size or dignity of their respective sees, 
 
 1 Elsewhere he says that St. been borrowed from Aerius. See 
 
 Paul in Titus c. i. is giving direc- Epiphanius, vol. i. p. 908. And St. 
 
 tions for the ' princeps ' and ' ponti- Chrysostom, who repeats it on 
 
 fex' of the Church. See 'Comment.' i Tim. iii., Horn, xi., may have 
 
 in loc., vol. vii. p. 567; and 'Adv. borrowed it from Jerome. Com- 
 
 Jovin.,' vol. i. p. 35; vol. ii. p. pare below, p. 192, notes. 
 
 258. 3 'Contr. Lucif.,' c. ix. vol. ii. p. 
 
 1 This remark appears to have 164 sq.
 
 HISTORICAL ARGUMENT. 177 
 
 are also all successors of the apostles ; and it does not 
 declare the same of presbyters. 1 It recognises the typical 
 parallel of the high priest, priests, and Levites, with the 
 bishop, presbyters, and deacons ; and, as regards the latter, 
 it avows that parallel to be an ' apostolical tradition ' 
 taken from the Old Testament; and finally it concludes, 
 ' What Aaron and his sons and the Levites were in the 
 Temple, that let bishops and presbyters and deacons claim 
 to themselves in the Christian Church.' 2 The epistle is also 
 more valuable to us than the commentary in this discussion, 
 because it marks more distinctly the time at which Jerome 
 imagined the change which he specifies (from presbyterian 
 to episcopal regimen) to have taken place. It must have 
 been while the apostles were still alive and the change, if 
 made at all, must have been made by apostolic authority, or, 
 at least, with apostolic sanction because he exemplifies his 
 statement by the case of St. Mark as one whom the change 
 in question had raised to be the first bishop at Alexandria. 
 It is true, this last statement is expressed in such a way that 
 
 1 It must be admitted, however, ! See Bilson, p. 309. Young 
 that elsewhere ('Epist. ad Heliod.,' Stillingfleet's attempt (against Pear- 
 vol. i. p. 352) he has spoken of the son) to explain away this pas- 
 clergy generally as 'Apostolico sage of Jerome may be seen in 
 gradui succedentes, ' in opposition his ' Irenicum,' pp. 265 sqq., 283. 
 to monks, who could boast of no He does not seem to have been 
 such distinction. Comp. 'Iren.,' aware that Jerome (after St. 
 p. 308. But this need imply no Clement) repeats the same corn- 
 more than that a portion of the parison in other passages. See 
 clergy enjoyed a privilege which no below, pp. 182, 183. 
 portion of the monks enjoyed. 
 
 N
 
 1 78 LECTURE THE SECOND. 
 
 the opponents of prelacy have attempted to discover in it a 
 
 primitive usage on the part of presbyters, not only to appoint 
 
 their president or bishop out of their own body, but even to 
 
 Practice of ordain him. The words are these : ' At Alexandria, from 
 
 the Church 
 
 of Alex- Mark the Evangelist 1 down to the bishops Heraclas and 
 
 andria 
 
 st Jerome' Dionysius [the i3th and i4th in the succession ; the date of 
 the latter is A.D. 249], it was the custom for the presbyters 
 to choose one out of their own body whom they placed in 
 a higher grade and called bishop ; in the same way as if an 
 army were to make its own general, or deacons to choose 
 from among themselves one whom they knew to be diligent 
 and call him archdeacon.' It is quite possible that what St. 
 Jerome here states may have been the practice at Alexandria ; 
 but the statement, if correct, while it proves, as I have said, 
 the primitive institution of prelacy in the case of St. Mark, 
 or, at least, at Alexandria immediately after St Mark's 
 death, it proves nothing in regard to ordination by presby- 
 ters. 2 On the contrary, in the very next sentence of the 
 letter we read : ' For what is there that a bishop does which 
 a presbyter may not do, except ordination ? ' It is certain 
 that Jerome would not have made this exception if he had 
 meant to say that the Alexandrian presbyters, down to A.D. 
 249, had been accustomed not only to elect but to consecrate 
 their bishop. It is true that the spurious Ambrose, of whom I 
 shall have occasion to speak presently, tells us that ' In Egypt 
 
 1 See above, Lect. i. p. 37. Ellington's ' Life of Ussher, ' p. 257 ; 
 
 * See Pearson, 'Vind. Ignat.,' and Bright's ' Church Hist.,' p. 20, 
 
 pp. 284, 289 sq. ; Bingham, book note, 
 ii. c. vi. sect. 3, vol. i. p. 87 ;
 
 HISTORICAL ARGUMENT. 179 
 
 the presbyters consignantj i.e. administer confirmation, ' if a 
 bishop be not present ; ' and in the anonymous work, entitled 
 ' Questions upon the Old and New Testament,' now com- and the 
 
 author of 
 
 monly supposed to have been written by the same author, ' Q" 65 ^" 5 
 
 rr * 'on the Old 
 
 we find a similar statement, but with a various reading in ^" e s t ^^ t .' 
 
 the text, which renders it uncertain whether confirmation or 
 
 consecration (whatever the latter word may l mean) is intended 
 
 to be ascribed to the Egyptian presbyters. 2 It is also true 
 
 that more than four centuries afterwards, Eutychius, who statement of 
 
 Eutychius. 
 
 was then (A.D. 933) patriarch of Alexandria, in a preserved 
 fragment of his historical work upon the antiquities of his 
 Church, does actually assert as follows : ' The evangelist 
 St. Mark appointed Hananias the first patriarch of Alexan- 
 dria ; and together with Hananias he also appointed twelve 
 presbyters, who should remain with the patriarch, so that, 
 when the see should become vacant, they might choose one 
 of their body, upon whom the remaining eleven might lay 
 their hands, and bless him, and create him patriarch. And this 
 
 1 See Bingham, book xii. c. ii. both passages. Selden, 'Comment, 
 
 sect. z. He does not even men- ori Eutychius,' p. 509, also reads 
 
 tion the meaning of ordination. 'consignat,' and is inclined to 
 
 1 The words are : ' In Alexandria understand by it both ordination 
 
 et per totam ^Egyptum, si desit and confirmation. On the con- 
 
 episcopus, consecrat (v. 1. con- trary, Professor Lightfoot reads 
 
 signal) presbyter. ' See in St. Au- ' consecrat ' in both places, and 
 
 gustin's Works, vol. iii. Append., supposes it may mean not only 
 
 p. 2941. Valesius in Euseb. ' H. E./ ordination of presbyters, but con- 
 
 vi. 43, p. 313, reads ' consignat, ' secration of a bishop. P. 229. 
 and interprets it of confirmation, in 
 
 N 2
 
 i8o LECTURE THE SECOND. 
 
 practice continued to be observed at Alexandria to the time 
 of the patriarch Alexander, A.D. 318, who ordained that, 
 upon the vacancy of the see, the bishops should convene to 
 consecrate a successor, and that the power of election was 
 to be in their hands, without confining themselves to the 
 twelve presbyters.' 1 And further, he states that 'whereas 
 there had been no other bishop in the provinces of Egypt 
 down to the time of Demetrius, that patriarch, the eleventh 
 of the succession, ordained three.' It would take me too 
 far from the point before us if I were to enter now into 
 the merits of this last testimony, but I promise to do full 
 justice to them when these lectures shall appear in a printed 
 form. 2 
 Evidence of We return, therefore, to Jerome and his letter to Evan- 
 
 St. Jerome 
 
 as collected gelus. The admissions which escape from him in that letter 
 
 from his 
 
 ther works. f orm a vei y srna ll portion indeed of the evidence which he 
 has given us of a similar kind, and which it would puzzle 
 the most ingenious disputant to reconcile with his dream 
 first told to Paula and Eustochium. The truth is, there is 
 no one author who helps us so much as Jerome does, to 
 establish the true constitution of the Christian ministry, as 
 of Scriptural and apostolical authority; there is no author 
 who enables us so thoroughly to confute his own wild and 
 fanciful theory ; and this, for the most part, in works which 
 he wrote at a later period of life, and when the unfortunate 
 
 1 See Selden's Works, vol. ii. p. A.D. 1642. 
 
 422, who first published the frag- * See supplement at the end of 
 ment in Arabic, with a Latin version. this lecture.
 
 HISTORICAL ARGUMENT. 181 
 
 bias to which he had been previously subject would be 
 likely to operate less forcibly upon his mind. You will be 
 able to judge for yourselves of the truth of the remark which 
 I have now made, if I simply lay before you a summary of 
 the several statements bearing upon this question which are 
 to be gleaned from the various writings of Jerome, arranged 
 according to their contents, under four general heads, and 
 with the date of publication, so far as it can be ascertained, 
 affixed to each : 
 
 I. In his book of 'Biographical Sketches' 'De Viris i. Bio- 
 graphical 
 Illustribus ' written A.D. 392, in his sixty-first year, 1 he re- sketches. 
 
 cords : 
 
 1. That Peter was bishop of the Church of Antioch, and 
 afterwards became bishop of Rome. C. i. and v. vol. ii. p. 
 607. 
 
 2. That James * the Just,' called the Lord's brother, was 
 ordained bishop of Jerusalem by the apostles, immediately 
 after the passion of our Lord, and remained bishop for thirty 
 years. C. ii. 
 
 3. That Mark as bishop of Alexandria was succeeded by 
 Annianus. C. viii. 
 
 4. That John wrote his Gospel at the request of the 
 bishops of Asia. C. ix. 
 
 5. That Clement, St. Paul's fellow-labourer, was bishop of 
 Rome C. v. and xv. 
 
 6. That Ignatius, who suffered martyrdom A.D. 115, was 
 the third bishop of Antioch. C. xvi. 
 
 1 He was bora A.D. 331, and died A.D. 420.
 
 1 82 LECTURE THE SECOND. 
 
 7. That Polycarp was ordained bishop of Smyrna by St 
 John. C. xvii. 
 
 8. That Papias, a disciple of St. John, was bishop of 
 Hierapolis. C. xviii. 
 
 9. That Quadratus, a disciple of the apostles, was bishop 
 of Athens, in succession to Publius, who had suffered mar- 
 tyrdom. C. xix. 
 
 2. Epistle*. II. In his Epistles : 
 
 1. He speaks of St. Mark as first bishop of Alexandria, 
 as before quoted. To Evangelus, A.D. 387 (?), vol. i. 
 p. 1194. 
 
 2. He asserts that bishops occupy the place of the apo- 
 stles. To Marcella, A.D. 384. Ibid., p. 476. 
 
 3. He describes the Christian ministry as consisting of 
 bishops, priests of the second order, and Levites. To 
 Eustochium, A.D. 404. Ibid., p. 904. 
 
 4. He compares the bishop, presbyters, and deacons to 
 the high priest, priests, and Levites ; speaking of the parallel, 
 on the part of these latter, as 'an apostolical tradition 
 derived from the Old Testament.' See above, p. 177. To 
 Evangelus, as before. And again, in another letter, he 
 writes, ' We should know the bishop and his presbyters to 
 be what Aaron and his sons were.' To Nepotianus, A.D. 
 394. Ibid., p. 534. 
 
 5. He specifies the directions given by St. Paul to deacons, 
 i Tim. iii., as directions 'to the third order' tertio gradui; 
 thereby alleging Scriptural and apostolical authority for the
 
 HISTORICAL ARGUMENT. 183 
 
 threefold ministry. To Heliodorus, A.D. 373. Ibid., p. 352. 
 Comp. ' Advers. Jovin.,' lib. i. c. xxxiv. vol. ii. p. 258. 
 
 III. In his controversial Treatises : 3- Contro- 
 
 versial 
 
 1. He repeats the parallel of the three orders as existing treatises. 
 
 equally in the Old and New Testament : therefore they are 
 equally of Scriptural and divine authority. ' Adv. Jovin.,' 
 lib. ii. c. xxviii. A.D. 393. Vol. ii. p. 325. 
 
 2. He asserts that neither presbyter nor deacon has the 
 right of baptizing without authority of the bishop ; as Ter- 
 tullian 1 had asserted nearly two and Ignatius 2 nearly 
 three centuries before. ' Advers. Lucif.,' c. ix. A.D. 379. 
 Ibid., p. 165. 
 
 3. He regards the Ark, with its measurement of thirty 
 cubits, as typical of the Church ; which ' multis gradibus 
 consistens, ad extremum diaconis, presbyteris, episcopisque 
 finitur.' Therefore the type having been of divine institu- , 
 tion, the antitype must be the same. Ibid., c. xxii. p. 176. 
 
 4. He states that Clement was bishop of the Church of 
 Rome. ' Apol. adv. Libros Ruffini,' lib. ii. c. xvii. A.D. 402. 
 Ibid., p. 439. 
 
 5. He tells John, the bishop of Jerusalem, that he had 
 made 'a grievous blunder at starting,' in portu naufragium, 
 when in a spirit of undue condescension and mistaken 
 courtesy he had spoken of there being little or no difference 
 between a bishop and a presbyter. ' Contr. Joann. Hierosol.,' 
 c. xxxvii. A.D. circ. 400. Ibid., p. 390. 
 
 1 ' De Baptismo,' c. xvii. * 'Ep. ad Smyrn.,' c. viii.
 
 1 84 LECTURE THE SECOND. 
 
 6. Above all, he declares that the safety and well-being of 
 the Church depend upon the dignity of the bishop summi 
 sacerdotis and that if some special and pre-eminent autho- 
 rity be not given to him, there will be caused as many 
 schisms in the Churches as there are priests sacerdotes. 
 'Adv. Lucif.,' c. ix. vol. ii. p. 164. 
 
 4. Commen- IV. In his Commentaries : 
 
 tanes on 
 
 Scripture. j H e asserts that Clement was bishop of Rome as Peter 
 
 had been before him. 'In Isaiam,' c. liii. A.D. 410. Vol. 
 iv. p. 504 sq. 
 
 2. He considers the episcopate the fulfilment of prophecy. 
 Ibid., c. Ix. and Ixi. pp. 596, 601. 
 
 3. He speaks of the three degrees of the ministry as being 
 all worthy of honour. ' In Mich.,' c. vii. A.D. circ. 390. 
 Vol. vi. p. 1220. 
 
 4. He states that the apostles ordained in the different 
 provinces presbyters and bishops. ' In Matt.,' c. xxvi A.D. 
 398. Vol. vii. p. 1 88. 
 
 5. He mentions James, the Lord's brother, as having been 
 the first bishop of Jerusalem. ' In Ep. ad Gal.,' lib. i. c. i. 
 A.D. 387. Vol. vii. p. 230. 
 
 6. He does not appear to doubt what he records as the 
 received account, that Peter was the first bishop of Antioch, 
 and was from thence translated to Rome ; although, he 
 observes, St. Luke has omitted to mention these circum- 
 stances in the Acts. Ibid., lib. i. c. ii. p. 341. 
 
 I make no use of the many important testimonies con- 
 tained in the ' Chronica ' of Eusebius, because, though that
 
 HISTORICAL ARGUMENT. 
 
 185 
 
 work was translated by Jerome, and therefore, we may con- 
 clude, was considered by him to be generally trustworthy, in 
 regard to any particular statement, it would not be fair to 
 impute him a responsibility which he has himself declined. 
 (Praef., p. 39.) 
 
 Now, in reference to the various passages l I have quoted character of 
 
 .... , these admis- 
 
 from Jerome s works, it is important to observe that many sions made 
 
 by Jerome. 
 
 have consisted of simple statements of fact, commonly 
 received as such in the history of the Church, and as such 
 accepted by him; whereas the two previous quotations 
 
 1 Most of them have been quoted 
 by Hammond, ' Diss. Sec.,' cap. 
 xxix. ; and by Bishop Pearson, 
 'Vind. Ignat.,' pp. 318-323, and 
 p. 561 sq. Stillingfleet, ' Irenicum, ' 
 p. 278, attempts to depreciate the 
 testimony of Hammond's quota- 
 tions, as being 'occasional and 
 incidental,' in comparison with the 
 other two, which he describes as 
 'designed and set discourses.' I 
 mention the remark, and leave the 
 reader to judge of its fairness and 
 accuracy. 
 
 Blondel's 'Apology for the 
 Opinion of Jerome' on the primitive 
 equality of bishops and presbyters, 
 written at the request of the West- 
 minster Assembly, and published 
 1646, in a thick closely printed 
 volume, has been answered, so far 
 as it went, by Hammond (1651 and 
 1654), Pearson (1672), Samuel 
 
 Parker (1683), Hughes (1710). I 
 say 'so far as it went,' for at p. 8, 
 the author announces that 'he 
 hopes to explain in its proper place, 
 infra sect, vi., the last part of 
 Jerome's "Epistle to Evangelus," in 
 which he speaks of promotion from 
 a less degree to a greater, of apo- 
 stolical traditions, and of the dis- 
 parity between Aaron, his sons, and 
 the Levites.' But Blondel's work 
 consists of only three sections, and 
 there is no other evidence that he 
 ever intended to continue it. At 
 all events, the said statements of 
 Jerome remain unexplained. 
 
 The same has happened also in 
 the case of Salmasius, who, as 
 'Walo Messal.' (1641), made a 
 similar promise, p. 467, which has 
 never been performed. 
 
 See Hammond, Ibid., p. 124 ; 
 Pearson, Ibid., p. 321.
 
 186 LECTURE THE SECOND. 
 
 from the Commentary on Titus, and from the Epistle to 
 Evangelus presented nothing more than a theory of his 
 own ; a theory purporting indeed to be deduced from Scrip- 
 ture, but unsupported by any evidence, and appealing to no 
 knowledge not accessible to ourselves, and for the most 
 part inconsistent with the statements which he himself has 
 made elsewhere. And well may it be asked, Are we to 
 believe in Jerome when he indulges his own fancy, or his 
 own spleen, and disbelieve him when he records historical 
 facts, or testifies to the practice of the universal Church ? 
 
 Thus, then, we have not only examined, but cross-ex- 
 amined, this important witness ; and the result is, that the 
 story, which he told at first, so far as it may have been 
 designed, as it certainly has been employed, to impair the 
 authority of the threefold ministry, has entirely broken 
 down. Called, as it were, to curse, he has blessed it alto- 
 gether. For what are the conclusions to which the evidence 
 which you have heard, taken as a whole, indisputably leads ? 
 They are these : 
 Summary of i. That the episcopate, in Jerome's opinion, was an order 
 
 St. Jerome's . . 
 
 evidence. distinct from and supenor to the presbyterate ; and the 
 presbyterate an order distinct from and superior to the 
 diaconate. 
 
 2. That, accordingly, he recognised the three orders of 
 the ministry, bishops, priests, and deacons. 
 
 3. That he regarded the three orders as necessary, and 
 laid especial stress upon the highest order. 
 
 4. That he considered the three orders to be derived
 
 HISTORICAL ARGUMENT. 187 
 
 not only from apostolical times, but from the apostles 
 themselves. 
 
 5. That he held them to be Scriptural, and the episcopate 
 the fulfilment of prophecy. 
 
 6. That bishops alone have the right of ordination. 
 
 7. That all bishops, whatever may be the size or dignity 
 of their respective dioceses, are equally successors of the 
 apostles. 
 
 Hence, then, it appears that one who has been brought 
 forward as a leading and all-important witness by those who 
 are commonly wont to pay little or no regard to the testi- 
 monies of antiquity, has not only failed to substantiate a 
 single point in their favour, but has given against them 
 manifold evidence of the strongest kind. And I am per- 
 suaded that had they been sufficiently aware of the general 
 tenor and character of his works, he would never have been 
 called into court. Notwithstanding his vast learning and 
 unquestionable ability, he is sometimes very inaccurate, and 
 this too when writing without personal bias, and with no 
 apparent cause to disturb his judgment. To give but a 
 single instance, which may suffice to show that in regard even 
 to Scriptural matters, and such as are obvious to the most 
 ordinary reader, he is not always to be trusted. He tells 
 us that St. John founded (Efle/^XtWt) all the Churches of 
 Asia, 1 whereas we know from the New Testament that 
 Ephesus and many others were founded by St. Paul. 2 
 
 1 ' De Vir. Illustr.,' c. ix. vol. ii. 2 Irenseus, iii. 3 (quoted by 
 
 p. 626. Eusebius. iii. 23), says expressly
 
 i88 LECTURE THE SECOND. 
 
 Ambrosias- There is still one other witness to be examined, who, 
 
 ter's ' Com- 
 mentary on though of much inferior authority, occupies a position upon 
 
 this question somewhat similar to that of Jerome. I allude 
 to the anonymous author of the ' Commentary on St. Paul,' 
 which was formerly attributed to St. Ambrose, and is still 
 printed as an appendix to his works, but which is now uni- 
 versally believed to have been compiled and partially written, 
 either by Hilary, the Roman deacon (who was engaged in 
 the Luciferian schism l ) or by some later author. He, too, 
 whoever he was, like Jerome, has dreamed a dream ; a 
 dream which imputes the first institution of our present epis- 
 copacy not (as Jerome's did) to the quarrelsomeness, but to 
 the general unworthiness of the senior presbyters ; 2 but as 
 (though living so late as the end of the fourth 3 or beginning 
 of the fifth century) he has offered no authority whatever for 
 the statement, we may safely leave it, like other dreams, to be 
 told and forgotten. And all the more because, in his waking 
 moments, the same author has said all, or nearly all, that 
 
 that the Church of Ephesus was Heylyn, p. 216 ; and comp. Stilling- 
 
 founded (Tee/mtAofxeV)) by St. Paul. fleet, 'Iren.,' pp. 312, 330 sq. - 
 
 1 See Dupin, Cent. v. p. 189. 3 The author himself says that 
 
 8 On Eph. iv. 12, p. 241. At first, he wrote ' sub Damaso, ' who died 
 
 he says, the senior presbyter sue- A.D. 384 ; but the words have been 
 
 ceedtd to a kind of prelacy; 'sed quia thought to be an interpolation, 
 
 coeperunt sequentes presbyteri in- Bishop Pearson supposes that he 
 
 digni inveniri ad primatus tenendos, wrote before Chrysostom and Je- 
 
 immutata est ratio, prospiciente rome, 'Vind. Ignat./ p. 560 sq. ; 
 
 concilio, ut non ordo (seniority) andcomp. Clinton, Append., p. 437. 
 
 sed meritum crearet episcopum.' He has borrowed largely from the 
 
 See Bilson, pp, 283, 286, 310 ; spurious Jerome, or vice versd.
 
 HISTORICAL ARGUMENT. 189 
 
 we could desire ; l though perhaps not without a lurking Summary of 
 
 his evidence, 
 
 tendency to depreciate the episcopate, which, if we knew who 
 he was, and the circumstances of his life, we might be better 
 able to account for. 
 For example : 
 
 1. He says that when St. Paul wrote to the Corinthians, 
 governors in the several Churches were not yet ordained 
 (i Cor. i. i, p. 112. Ibid., vi. 5, p. 129). Consequently, 
 the constitution or management of the Churches then was 
 not in all things the same as it is now, in their complete 
 and settled state. On Eph. iv. 2, p. 241. 
 
 2. He says that the angels of the seven Churches in the 
 Book of Revelation were bishops. On i Cor. xi. 8, p. 147. 
 
 3. He says that because all things are from God the 
 Father, therefore God decreed that each Church should be 
 governed by its own bishop. Ibid., xii. 28, p. 153. 
 
 4. He says that ' the apostles were bisHops ; ' that in the 
 bishop all the orders are contained, because he is the first 
 priest (sacerdos), that is, the ' chief of the priests ' (frinceps 
 sacerdotuni) and prophet and evangelist. Eph. iv. n, p. 241. 
 
 5. He says that St. Paul wrote to Timothy and Titus, as 
 individuals, because they had been made by him bishops 
 respectively of Ephesus and Crete. Phil. i. i, 2 p. 251. 
 Comp. Prolog., pp. 290, 314. 
 
 6. He says that St. Paul (i Tim. iii.), 'after speaking of 
 the bishop, goes on to treat of ordination to the dia- 
 
 1 See Pearson, ' Vind. Ignat. , ' pp. that verse so as to refer the title to 
 560, 574, where some of the fol- Paul and Timothy, 'qui utique 
 lowing passages are quoted. episcopi erant.' 
 
 2 He interprets ' with bishops ' in
 
 190 LECTURE THE SECOND. 
 
 conate, because the ordering (ordinatio) of bishop and 
 presbyter is one ; for either is a priest (sacerdos), yet the 
 bishop is first ; so that though every bishop is a presbyter, 
 yet every presbyter is not a bishop ; for the bishop is he 
 who is the first among the presbyters.' l 
 
 7. Lastly, he signifies that 'Timothy was an ordained 
 presbyter ; but, because he had no one before him, he was 
 a bishop. Wherefore, also, St. Paul shows him how he is 
 to ordain a bishop ; for it was not allowable, nor indeed 
 possible, that the less should ordain the greater. For 
 no one is able to give what he has not received ; ' a 
 confused statement, from which it is not altogether easy to 
 discover whether the author considered that a third ordina- 
 tion was necessary or not ; only it would seem that he" did 
 not consider 6 eVtWoiroe (with the article) as used by St. Paul 
 to be altogether synonymous with irpeafivrfpoc. i Tim. iii. 8, 
 
 P- 2 95- 
 Reflections And now, in parting from this witness, whose evidence, 
 
 on this 
 
 an"d on e whatever else it may be good for, is certainly of no value 
 Jerome's. (taken as a whole) to the presbyterian cause, there is one 
 remark which must, I should imagine, occur to all our 
 minds. Is it not obvious that a due feeling of reverence 
 should have led him and should have led Jerome also to 
 assume that the apostles, being under the guidance of the 
 Holy Spirit in matters of far less importance, would not 
 could not have been left without direction in regard to so 
 vital a point as the constitution of the Church's ministry ; a 
 
 1 Quoted by LiglHfoot, p. 227.
 
 HISTORICAL ARGUMENT. 191 
 
 point which, above all others, would be liable to cause 
 among their converts jealousies and disputes, if known to be 
 contingent upon their own choice ? But, as God had given 
 to Moses a pattern of the future tabernacle (Heb. viii. 5) ; 
 as He had given to David, by inspiration, a pattern of the 
 future Temple (i Chron. xxviii. 12, 19) ; so was it not to be 
 expected that the apostles would likewise receive their plan, 
 duly prearranged and settled, upon which to work ? l Had 
 our two critics considered this as they ought to have done, 
 they would have abstained from the indulgence of their own 
 fancies, and would have piously concluded that what they 
 saw and knew to be everywhere the uniform and well- 
 ordered result, had been from the beginning the divinely- 
 revealed and foreordained design. 
 
 I know of no other testimony that remains to be noticed, Expressions 
 
 of conde- 
 
 unless I am to allude to expressions of condescension, or ot scension 
 
 afford no 
 
 compliment ; such as those in which St. Cyprian, imitating evidence - 
 the humility of St. Peter and St. John, 2 addresses clergy of 
 
 1 It is no proper answer (see guidance would be insufficient, as 
 
 Stillingfleet's 'Iren.,' p. 177 sq.) to I have argued; young Stillingfleet, 
 
 this question that ceremonial details however, argued otherwise, p. 179. 
 
 were settled under the Law which Comp. above, Lect. i. p. 18, note, 
 
 are not settled under the Gospel. It is further to be observed, that in 
 
 All that is pleaded for is that if the pattern of the Temple, delivered 
 
 sufficient guidance was given under by David to Solomon, there was a 
 
 the Law, being such as it was, we constant reference made to the 
 
 may conclude that sufficient guid- pattern of the Tabernacle delivered 
 
 ance would be given under the by God to Moses. See Bishop of 
 
 Gospel, being such as it is ; but Lincoln on i Chron. xxviii. 18. 
 
 without fundamental direction con- * i Pet. v. i ; 2 John i and 3 
 
 cerning the form of ministry John i. But in all those passages 
 
 (though not concerning ritual), the there may be a reference to age.
 
 192 LECTURE THE SECOND. 
 
 the second order as his ' fellow-presbyters ; ' : or in which 
 St Augustin, though a bishop, tells a great scholar and 
 divine like Jerome, though only a presbyter, that ' notwith- 
 standing the superior titles of respect which it is customary 
 to give to bishops, in many things Augustin is inferior to 
 Jerome.' 2 Nor, again, will it, I think, be worth our while 
 to lay stress upon occasional language which the supposed 
 necessities of a lax or inaccurate criticism of the sacred 
 text may have led even an author like St. Chrysostom to 
 use ; ' 3 when we consider that long before his time the dis- 
 tinction between the first and second orders of the ministry 
 was unquestionably as strongly marked as it has been at any 
 subsequent period in the history of the Church. 
 
 And let it not be supposed that there is any inconsistency 
 between this whole argument and those sayings of our Lord 
 
 1 See above, pp. 170, 176. In like Comp. Lightfoot, p. 228. 
 manner St. Paul speaks of many 3 See, for example, on Tim. iii. 
 
 who were not apostles as his ' work- 8, Horn. xi. vol. xi. p. 666 (upon 
 
 fellows.' Rom. xvi. 3, 9, 21, and which passage Dr. Cunningham has 
 
 elsewhere. Nay, our Blessed Lord remarked, ' Even in the beginning of 
 
 Himself, being the Son of God, the fifth century Chrysostom and 
 
 preferred to call Himself the Son Jerome could assert the primitive 
 
 of Man. equality, or rather identity of the 
 
 8 Epist. Ixxxii. 34, vol. ii. p. bishop and presbyter.' ' Church 
 
 303. ' Quanquam secundum hono- Hist.,' vol. i. p. 66), and the 
 
 rum vocabula, quse jam ecclesiae spurious Jerome on the same text in 
 
 usus obtinuit, episcopatus presby- Jerome's Works, vol. xi. p. 880, 
 
 terio major sit, tamen in multis ' Episcopos presbyterorum nomine 
 
 rebus Augustinus Hieronymo minor comprehendit, quia secundus, imm6 
 
 est.' He could not have meant paene unus, est gradus.' Compare 
 
 to imply that the episcopate was above, p. 176. 
 greater only in titles of respect.
 
 HISTORICAL ARGUMENT. 193 
 
 when, on more than one occasion, He rebuked the ambitious Our Lord's 
 
 . . condemna- 
 
 rivalry of His disciples (Mark ix. 33-37, Luke ix. 46-48, tionof 
 Matt. xx. 24-28, Mark x. 41-45, Luke xxii. 24-27), or when j^w'tJTbe 
 He admonished them that as they were to call no man their undei 
 father upon the earth, so neither should they themselves, 
 like the scribes and Pharisees, seek to be called of men 
 Rabbi, Rabbi (Matt, xxiii. 1-12). It is evident that our 
 Lord's intention on these occasions was not to condemn 
 pre-eminence as such (which He expressly sanctions on the 
 
 part of all the twelve), but the undue desire and ambition 
 
 
 
 of pre-eminence ; l and, at the same time, to teach that 
 among themselves there was to be an equality of rank, 
 which, while it justifies the order of bishops as coequal 
 fathers and governors of the Church, would seem to de- 
 nounce by anticipation the exorbitant supremacy which has 
 been claimed by one. a 
 
 Such, then, is the evidence, Scriptural and historical, upon Foregoing 
 
 evidence 
 
 this great question the question of the right constitution of conclusive, 
 the Christian ministry ; and such the objections which have 
 
 1 See Blondel, Praef., p. 49 sq. ; it may be asked, Does not this 
 
 and Hammond, ' Diss. Tert.,' cap. command militate against the au- 
 
 ii. pp. 139-141. thority of individual bishops over 
 
 * 'The bishop of Rome has not their flocks altogether? It will be 
 
 been content with the precedence found on consideration that it does 
 
 of an elder brother in the see of not do so ; on the contrary, that 
 
 St. Peter, but has claimed that of a this divinely commissioned au- 
 
 tnaster and father ; and this com- thority is the only remedy against 
 
 mand of our Lord (Matt, xxiii. 8) the ambition which breaks up 
 
 being broken, the unity and strength society.' Williams' Holy Week, p. 
 
 of the Church has been lost. But 216 sq. See the whole passage.
 
 194 LECTURE THE SEGOND. 
 
 been raised to invalidate its force. I venture to think that 
 the objections have been shown to rest upon no solid foun- 
 dation ; that the evidence is conclusive. I venture to 
 believe that if the case were to be submitted to the judgment 
 of any competent tribunal in this country simply upon the 
 matter of fact and of constitutional right there would be no 
 hesitation as to the verdict which would be pronounced. I 
 venture to maintain that there is nothing of the same im- 
 portance in the world's history which stands upon stronger 
 testimony; and that, whatever there may be of doubt or 
 difficulty concerning it, which has not been manifestly caused 
 by human failings or excesses on the part both of governors 
 and governed, is no more than was to have been expected, 
 to try our faith and obedience in accordance with God's 
 dealing with us for our moral probation in other instances. 
 Summing And now, having laid this evidence before you, I ask for 
 
 up of argu- . . , . . 
 
 mentfrom nothing but a. patient and impartial examination, such as 
 
 Scripture 
 
 and history. ma y j ea( j to the discovery of the truth ; and that, when the 
 truth is discovered, justice may be done accordingly. In a 
 word, we ask from you what John Knox asked from the 
 opponents of the Reformation. Shall we ask in vain, as he 
 did? Speaking for his brethren and fellow-reformers, as 
 well as for himself, ' We are content,' he said, ' not only that 
 the precepts and rules of the New Testament, but also the 
 writings of the ancient Fathers . . . decide the contest.' l 
 And again : ' Let God speak by His law, by His prophets, 
 
 1 * First Petition to the Queen Regent' in 1558. Knox's Works, i. p. 305.
 
 HISTORICAL ARGUMENT, 195 
 
 by Christ Jesus, or by His apostles, and so let Him pro- 
 nounce what religion He approveth : . . . and if my adver- 
 saries think to have advantage by their councils and doctors, 
 this I further offer, to admit the one and the other as wit- 
 nesses in all matters debatable.' l We continue that appeal 
 against the usurpations and corruptions of the Church of 
 Rome; but we repeat it also with equal confidence in 
 favour of a system such as can be proved to rest upon 
 Scripture and upon the example of the Primitive Church. 
 Are we unreasonable in this ? Will you reject our petition? 
 Will you oblige us to continue in apparent separation ? I Appeal to 
 
 members of 
 
 address myself now more especially to those who represent Established 
 
 Church of 
 
 the Church established in this country will you oblige us Scotland - 
 to continue separated and excluded from the national em- 
 bodiment of our common Christianity, because we cannot 
 consent to separate ourselves from the only system which 
 the Universal Church has recognised, and which is esta- 
 blished in the sister country ; from the system which rests, as 
 I have said, and as you yourselves have seen, upon abun- 
 dant Scriptural and apostolical authority, and which, even 
 though it rested upon no better sanction than the primitive 
 decree throughout all the world which Jerome dreamt of, 
 ought not to be abrogated without a decree of equal autho- 
 rity to justify the change ? Will you persist in your determi- 
 nation as it stands now expressed in the ordination-promise 
 required of all your ministers and elders 2 to say to us for 
 
 1 ' Appellation to the Nobility,' * Elders are required to declare 
 vol. iv. p. 518 sq. ; see also p. 446. that they ' own and acknowledge 
 
 O 2
 
 196 . LECTURE THE SECOND. 
 
 all time to come : ' Brethren though you are, and with title- 
 deeds to show far more ancient than our own, yet you shall 
 have no portion, no inheritance with us, in the Church of 
 your fathers, unless you will consent to adopt and maintain 
 exclusively those standards of doctrine and of worship which 
 owe their origin to a period not of religious reformation, 
 but of political turbulence and civil war?' If on these 
 accounts our exclusion is to be continued ; if on these 
 accounts a division is to be kept up, and the ecclesiastical 
 concord which we crave is to be denied ; I will urge you no 
 further. I will not ask, Is not this harsh ? Is not this un- 
 brotherly ? Is not this unchristian usage ? But I appeal to 
 a higher tribunal. The Lord judge between us and you 1 
 
 The third and last head of the main argument viz. that 
 which arises from consideration of consequences remains to 
 be treated of in my next and concluding lecture. 
 
 Presbyterian Church government, ministers and probationers are re- 
 now settled by law to be the only quired to add that they are ' per- 
 government of this Church, and suaded that the Presbyterian govern- 
 that they will submit thereto and ment of this Church is founded 
 concur therewith, and never directly upon the Word of God and agree- 
 or indirectly endeavour the prejudice able thereto. ' 
 or subversion thereof.' To which
 
 197 
 
 SUPPLEMENT TO LECTURE II. 
 
 On the Testimony of Eutychius, &"f, 
 (See above, p. 179.) 
 
 THE value of the testimony of this mediaeval patriarch has been 
 keenly contested on both sides ; because if accepted it appears 
 to afford at least one conclusive proof that ordination, or 
 rather, what is more, consecration, by presbyters, was allowed 
 from the beginning in the primitive Church, and continued, if 
 nowhere else, yet in so important a see as Alexandria, even to 
 the early part of the fourth century. 
 
 It was, as I have said above, the learned John Selden, who, Fragment of 
 in 1642, the year before the meeting of the Westminster foatprinted 
 Assembly of which he was himself a prominent member first 1/1642. e " 
 gave to the world, from an Arabic MS., the fragment of 
 Eutychius' historical work which contains the testimony in 
 question ; claiming at the same time for the author of it a 
 character not less trustworthy than that of our own Bede 
 (Works, ii. 418). And probably the appearance at such a time 
 of such a testimony may have produced an effect prejudicial to 
 episcopacy J not inferior to that which the appearance of ' Eikon 
 
 1 ' That learned man .(Selden) became not a little displeased with 
 
 having been censured by the High some bishops of the Church of 
 
 Commission for some offensive England ; and the resentment of 
 
 passages in his " History of Tithes," that former usage lay deep in his
 
 198 SUPPLEMENT TO SECOND LECTURE. 
 
 Basilike seven years afterwards produced in favour of the resto- 
 ration of the monarchy and of the Church. The entire work 1 
 of Eutychius was not long after, viz. in 1658, published at 
 
 E. Pocock. Oxford by the celebrated Oriental scholar Dr. E. Pocock, who 
 had undertaken it at Selden's request, but who felt no sympathy 
 with his opposition to episcopacy, and who also entertained a 
 much lower opinion of the general trustworthiness of the 
 patriarch's performance : and, as it would appear, not without 
 reason, both from internal evidence (for example, the writer states 
 that 2,048 bishops were present at the Council of Nice, and he 
 makes a bishop of Origen, and places him in the middle of the 
 sixth century !), and from the fact (which Pocock himself dis- 
 covered from another Arabic work which he afterwards pub- 
 lished) that the archives of the Church of Alexandria, from which 
 Selden ' had no doubt ' that Eutychius had derived much of his 
 annals, were all destroyed by fire when the city was taken by 
 the Saracens, A.D, 638, three centuries before. 2 In short, it 
 seems to be now agreed that the general character of the work 
 is not unfairly described in the words of Du Pin : "Tis full of 
 fables and very vulgar stories.'* 
 
 But to return to the testimony itself. It was first made use 
 
 D. Blondel. of by Blondel, in his famous ' Apologia pro sententia Hieronymi,' 
 1646; see Praef., pp. 17-20. The first answer was from the 
 
 H. Thorn- pen of Thorndike, 1649; see 'The Right of the Church in a 
 
 dike. 
 
 mind, and was at length sufficiently Hughes in Hickes' 'Treatises,' vol. 
 
 discovered by him.' Twells' Life iii. p. 49. The Arabic work alluded 
 
 of Pocock, p. 225 sq. See also Wai- to is the ' Oriental History of 
 
 ton's 'Proleg., xiv. 10 ; but comp. Gregory Abulpharagius, ' primate of 
 
 Aikin's 'Life of Selden,' p. 122. the Eastern Jacobites, A.D. 1266. 
 
 1 It consists of annals from the 3 'Eccles. Hist.,' vol. viii. p. 4. 
 
 beginning of the world to A.D. Cave, ' Hist. Lit.,' vol. ii. p. 96, 
 
 900. speaks of it in the same way. 
 
 See Twells, Ibid., p. 228, and
 
 TESTIMONY OF EUTYCHIUS. 199 
 
 Christian State,' pp. 498-500. This was followed two years 
 afterwards (1651) by Hammond in his fourth Dissertation H. Ham- 
 against Blondel (c. x. pp. 177-179). Both decline to believe 
 the assertion of Eutychius, that before Demetrius there were no 
 bishops in the whole of Egypt besides the patriarch of Alex- 
 andria ; and consequently ' cannot admit his relation to be 
 historical truth.' But Dr. Bryan Walton, four years later, in B. Walton. 
 the Prolegomena to his celebrated Polyglott, 1657, not only 
 rejects the statement as incredible, but speaks of the author in 
 the most contemptuous terms (c. xiv. sect. 10). Again after . 
 two years, viz. in 1659, appeared young Stillingfleet's 'Ireni- Stillingfleet. 
 cum,' who professes to answer Hammond (p. 273 sq.), and wishes 
 to know ' who and where those bishops in Egypt were who did 
 consecrate and ordain the bishop of Alexandria after his elec- 
 tion by the presbyters, especially while Egypt remained but one 
 province, under the government of the Pr&fectus Augustalis? 
 The work of Abraham Echellensis, a learned Maronite, who Abraham 
 
 . . , , Echellensis. 
 
 took up the opposite side of the question, at Rome, in 1661, I 
 have not seen ; but probably it contains nothing of importance 
 which has not been urged at least equally well from the same 
 point of view by Bishop Pearson (who refers to it, pp. 290, 303, Pearson's 
 
 ,.,.-.. ,. . _ . ., ,. arguments. 
 
 sq.) in his ' Vindiciae Ignatianae, 1672, where he elaborately dis- 
 cusses the whole question (Part i. c. xi.). He begins by noticing 
 the inconsistency between Jerome's statement and that of 
 Eutychius ; the former asserting that the practice of the Alex- 
 andrian presbyters to choose their bishop ended with Heraclas 
 and Dionysius, in the earlier part of the third century ; the 
 latter that it ended with Alexander, nearly a whole century later 
 (p. 283). He considers it incredible that the consecration of 
 the patriarch was made without bishops ; and he remarks that 
 had Jerome known of any such custom, he would certainly 
 have mentioned it in his letter to Evangelus (p. 286). He points 
 out that in the 'Apostolical Constitutions,' book vii. c. xlvi. sect. 4
 
 200 SUPPLEMENT TO SECOND LECTURE. 
 
 (where see Coleterius' note) Avilius, or Abilius, the second 
 bishop of Alexandria, is said to have been ordained by St. Luke 
 (p. 289). He rejects the statement of Eutychius as to the non- 
 existence of bishops in Egypt before the time of Demetrius 
 (about A.D. 190) ; repeating the fact respecting the destruction, 
 long before, of the Alexandrian archives (on which see Arch- 
 deacon Churton's note in answer to Gibbon) as a ground for re- 
 fusing credit to an annalist of the tenth century, whose inaccu- 
 racy at the same time he exposes upon other points (pp. 292- 
 296) ; and in regard to the matter stated, he shows by various 
 proofs, 1 that Egypt was not without bishops before the end of 
 the second century ; and he infers the same from the circum- 
 stance (for which see Athanasius' ' Hist. Tracts,' p. 300) that in 
 A.D. 324 nearly a hundred bishops of Egypt and Libya met 
 together at the call of Alexander, then patriarch of Alexan- 
 dria, to condemn Arius and his supporters (pp. 296-303). 
 Gibbon. But notwithstanding all this, Gibbon, in the notes to the 
 
 fifteenth- chapter of his Roman History, has not failed to let us 
 know, more than once, that he is not persuaded by it. His 
 words are (vol. ii. p. 332): ' The ancient state, as it is described 
 by Jerome, of the bishop and presbyters of Alexandria, receives a 
 remarkable confirmation from the patriarch Eutychius, whose tes- 
 timony I know not how to reject, in spite of all the objections of 
 the learned Pearson, in his " Vindiciae Ignatianae." ' And again, 
 he states in his text (Ibid., p. 363): In Egypt, ' the progress of 
 Christianity was for a long time confined within the limits of a 
 single city, which was itself a foreign colony (Alexandria) ; and 
 till the close of the second century, the predecessors of Deme- 
 trius (the Alexandrian patriarch) were the only prelates of the 
 
 1 Dr. Neale, however, admits Church of Alexandria,' vol. i. p. n,. 
 that none of those proofs can be note, 
 considered decisive. 'Hist, of the
 
 TESTIMONY OF EUTYCHIUS. 201 
 
 Egyptian Church. Three bishops were consecrated by the 
 hands of Demetrius, and the number was increased to twenty 
 by his successor Heraclas.' And then he adds in a note : 
 ' This curious fact ' if he means the latter statement, it certainly 
 is most curious and utterly unexampled in the history of the 
 Church that one single bishop should appoint twenty ' is pre- 
 served by the patriarch Eutychius, and its internal evidence 
 would alone be a sufficient answer to all the objections which 
 Bishop Pearson has urged in the " Vindiciae Ignatianae." ' For 
 my own part I can see no ' internal evidence ' in the passage, or 
 in the context as given by Selden, to justify this description. 
 On the other hand, Professor Lightfoot, though he follows on Professor 
 
 Lightfoot. 
 
 the same side, does so out of regard not to internal but external 
 evidence. He remarks : ' The authority of a writer so inaccu- 
 rate as Eutychius, if it had been unsupported, would have had 
 no great weight ; but, as we have seen, this is not the case ' 
 (p. 229). What, then, has been ' the support ' which the Pro- 
 fessor refers to ? I can see none but that of Jerome and of the 
 spurious Ambrose (as above quoted, p. 1 78 sq. and note 2) ; the 
 former of whom could not, as we have shown, have meant to 
 imply ordination by presbyters, even at Alexandria, and the 
 latter must be regarded as at best an insufficient witness so long 
 as his text and the meaning to be assigned to it are both un- 
 certain. Be this, however, as it may, it is evident that Dr. 
 Lightfoot accepts the Eutychian statement of the non-existence 
 of bishops in Egypt till the time of Demetrius in all its breadth. 
 He writes : ' At the close of the second century, when every 
 considerable Church in Europe and Asia appears to have had 
 its bishop, the only representative of the episcopal order in 
 Egypt was the bishop of Alexandria. It was Demetrius first 
 (A.D. 190-233), as Eutychius informs us, who appointed three 
 other bishops, to which number his successor Heraclas (A.D. 
 233-249) added twenty more,' And further he remarks ; ' This
 
 202 SUPPLEMENT TO SECOND LECTURE. 
 
 extension of episcopacy to the provincial towns of Egypt paved 
 the way for a change in the mode of appointing and ordaining 
 the patriarch of Alexandria. But before this time it was matter 
 of convenience and almost of necessity that the Alexandrian 
 presbyters should themselves ordain their chief (p. 230). 
 j. M. Neale. it only remains to lay before the reader the opinion of the 
 late learned Dr. Neale, in his valuable ' History of the Alexandrian 
 Church.' He begins (vol. i. p. 9) by remarking that though the 
 statement of Eutychius has been repeatedly noticed and con- 
 futed, a history of the Church of Alexandria would be incom- 
 plete without an examination into its truth. Taking the story 
 as it stands, he considers it impossible to believe ' that the 
 second see in the Catholic Church was for the space of one 
 hundred and fifty years governed by arch-priests ; that these 
 men, during that period, refrained from the ordination of other 
 bishops, though presuming to lay hands on priests 1 and the 
 inferior order of the hierarchy j that the eleventh patriarch 
 asserted his claim to consecrate bishops ; and that six of his 
 successors (i.e. between Demetrius and Alexander), for nearly a 
 hundred years, persevered in this practice, 2 without a remon- 
 strance from, and enjoying communion with, every other branch 
 of the Church.' He admits indeed that some foundation for the 
 story is to be found in Jerome's statement ; at least so far as to 
 forbid us to treat it as a mere fabrication of Eutychius ; but he 
 considers that the words of the latter, though apparently so 
 much stronger, no more really imply ordination than those of 
 
 1 This does not follow necessarily * This appears to mean, the prac- 
 
 from Eutychius' statement. The tice of being consecrated by presby- 
 
 patriarch might have ordained them; ters. The only patriarchs who are 
 
 though this, of course, would add said by Eutychius to have conse- 
 
 nothing to the validity of ordination, crated bishops, are Demetrius and 
 
 if he himself had been ordained only his successor Heraclas. 
 by presbyters.
 
 TESTIMONY OF EUTYCHIUS. 203 
 
 the former. He writes : ' It may well be asserted that the 
 words of Eutychius refer to the election, not the consecration of 
 the bishop. It was the custom, in the early Church that not 
 only presbyters but even laics laid their hands on the heads of 
 the party so chosen ; and this was the case more especially in 
 the Coptic Church, as writers, both Catholic and Jacobite, 
 allow. And Echellensis has clearly proved that in many 
 instances at least a triple imposition of hands took place ; of the 
 people voting, of the presbyters electing, of the bishops conse- 
 crating. At the same time the presbyters of Alexandria had 
 certain privileges which the presbyters of other Churches did not 
 enjoy ; 1 and these two facts coming together to the knowledge of 
 an ignorant writer like Eutychius, may have occasioned the 
 fable to which the unhappy consequences of the Western Refor- 
 mation have given such undue celebrity.' To this explanation he 
 adds the following : Prepared to grant that the patriarch may 
 have been really ordained by those twelve (eleven) presbyters, 
 he infers that, if so, they must have been ' an episcopal college, 
 retaining the name which in the primitive Church was used 
 synonymously with bishops.' He considers that either of these 
 explanations is 'perfectly satisfactory' (pp. 10-12). 
 
 1 More especially provincial letters jointly with the patriarch's. Ibid., 
 were addressed in their name con- p. 12.
 
 ao 4 
 
 LECTURE III. 
 
 IT has been shown in my two former lectures, first, that a 
 ministry, uniform and of a particular character, was ante- 
 cedently to have been expected in the Christian Church ; 
 and, secondly, that such a ministry existed from the begin- 
 ning, and continued everywhere to exist (though in the West, 
 for many centuries, in a corrupt and exaggerated form, 
 through the undue influence of the Church of Rome) till 
 the period of the Reformation ; and that it still exists, re- 
 formed or unreformed, over by far the largest portion of 
 Christendom east and west, north and south at the 
 present day. 
 Argument I have now to ask your attention to several considerations, 
 
 from evil 
 
 consc- which will appear in the form of consequences : some of 
 
 quences 
 
 f" e ardof^ them tending more or less directly to justify and confirm 
 conclusion. tne conclusion which the two preceding lines of argument 
 have led us to adopt ; while others, I am conscious, will add 
 nothing in the way of proof, and are only valuable as giving 
 force to this appeal, upon the assumption that the point in 
 question has been already proved. 
 
 i. In the first place, then, it will not be denied that a
 
 ARGUMENT EX CONSEQUENTE. 205 
 
 disregard of the position which I have sought to establish, First evil 
 
 conse- 
 
 is calculated to lead, and has actually led, to the practice of quence : 
 
 Indifference 
 
 separation, and to a growing indifference to that practice. ^"iT'h 7 ' 
 In saying this, I do not mean to imply that the acceptance sTrfptur" ; 
 of that position has been, 1 or ever will be, found sufficient 
 of itself under all circumstances to secure us against sepa- 
 ration. All I intend and would maintain is, that the 
 apostolical institution of one uniform system of the ministry, 
 and a firm belief in that institution, supposing it to be proved, 
 cannot but be powerful instruments to deter us from divi- 
 sions, and to assist us in keeping or recovering unity. Now, 
 whatever ideas we may severally entertain of the duty of 
 union, and communion among Christians, as prescribed in 
 Scripture, I think we shall all admit 2 that our present 
 
 1 St. Irenaeus taught that all who obortae sunt et oriuntur, dum epis- 
 belong to the Church 'preserve copus, qui unus est, et ecclesias 
 the same form of ecclesiastical con- praeest, superba quorundam pro- 
 stitution,' or 'ordained ministry. 1 sumptione contemnitur.' Vol. i. p. 
 Book v. c. 20. And yet there were 403. ' Ecclesise salus in summi 
 even then many heretics who became sacerdotis dignitate pendet ; cui si 
 also schismatics. Nevertheless, we non exsors quaedam, et ab omnibus 
 know the remark of St. Cyprian, and eminens detur potestas, tot in ec- 
 even of St. Jerome, and we do clesiis efficientur schismata, quot 
 not doubt that it contains truth. sacerdotes.' Jerom. Dial, contr. 
 ' Neque enim aliunde haereses Lucif., vol. ii. p. 165. 
 obortae sunt, aut nata sunt schis- * This has been admitted by 
 mata, quam inde quod sacerdote ministers of the Established Church, 
 Dei non obtemperatur.' Cyprian, such as Dr. Bisset, in his Modera- 
 Epist. liv. (or lix.) ad Cornel., vol. tor's Address for 1862, and of the 
 iii. p. 802. And again Epist. Ixviii. Free Church such as Dr. Guthrie, 
 (or Ixvi.) ad Florent. Papian. : in his speech at Blair-Atholl, of the 
 ' Inde enim schismata et hsereses same year both quoted in the
 
 ao6 LECTURE THE THIRD. 
 
 condition is not what it ought to be in this respect. Most 
 of us, it is to be hoped, would be glad to see somewhat less 
 of inconsistency between the actual relations in which 
 fellow-Christians, especially of the same country, the same 
 language, the same neighbourhood, now live as such, and 
 the plain requirements of the Word of God. 1 
 
 tended and ^ e ^ ave been told indeed that ' the average Presbyterian 
 chr dby does not deem it necessary to attend to antiquarian and 
 Scriptural arguments,' such as have been brought before 
 you in my former lectures, ' because they seem to him to be 
 attempting to prove what cannot be true ; inasmuch as God 
 cannot be conceived to have spoken miraculously on a mere 
 matter of detail and convenience like Church government.' 2 
 But surely it is not inconceivable that God should have 
 done under the Gospel what it is certain He did under the 
 Law. And, still more is it conceivable that the Divine 
 Founder of the Christian Church should desire to preserve 
 from disorganisation the Society which He instituted ; and 
 if ' a matter of detail and convenience, such as Church 
 
 author's 'Bicentenary Lecture' Church has spoken, more or less, 
 
 delivered at Kidderminster, 1862, on the evils of separation. 
 
 pp. 31-40. ' We are beginning to ' ' There are at the present 
 
 feel the inexpediency of schism ; we moment in Scotland fourteen 
 
 shall next feel its sinfulness.' Rev. distinct Churches, or complete 
 
 P. Grant, of Tenandry, at a Christian organisations, competing 
 
 meeting of the presbytery of Dun- for the attachment of the nation.' 
 
 keld, April 26, 1870. Since the Dr. R. Wallace, in ' Recess Studies, ' 
 
 year of Dr. Bisset's Address, almost p. 187. 
 
 every moderator of the Established * Ibid., p. 204 sq.
 
 ARGUMENT EX CONSEQUENTS. 207 
 
 government,' would be calculated, as certainly it would, to 
 assist in this, then so far from pronouncing it inconceivable, 
 we should certainly expect Him, in His goodness, to afford 
 such assistance. I repeat therefore that, if we desire to 
 please God, and to obey His commands in regard to unity 
 among fellow-Christians, we shall (among other means for 
 producing that result) endeavour to ascertain the divine 
 intention in regard to the constitution of the Church's 
 ministry. If episcopacy be in accordance with that inten- The course 
 
 to be taken 
 
 tion (as, I think, I have shown- it is), then, as one way ^^} 1 1 r | vers 
 towards diminishing our separations, let us add to our j r n u ^ h ofHls 
 presbyterianism what it now improperly wants. If presby- 
 terianism be in accordance with that intention and can be 
 proved to be so by fair argument then let it be asserted as 
 such. If it can be proved only to be ' defensible,' then I 
 cannot see what claim it has to be established, to the entire 
 exclusion of other systems also, upon that theory, granted 
 to be defensible ; and sure I am, it never would have been 
 established, to the exclusion of a reformed episcopate, if, in 
 the first instance, it had been content to rest upon such a 
 plea. But the point which we have to keep in view is this. 
 The theory that a Church which is accepted and established 
 as national, is merely defensible, or even is merely prefer- 
 able, has a direct tendency to cause indifference to separa- 
 tion ; and so tends, indirectly at least, to produce it. Let 
 us not then be told of established presbyterianism (non- 
 established presbyterianism will often hold a bolder and 
 more consistent tone), that, having thrust itself into the place
 
 208 LECTURE THE THIRD. 
 
 of authority and of privilege, in which God's truth alone 
 should be enthroned, it now ' detests proselytising ; ' it now 
 declines to assert that truth; and that'being lawfully settled 
 in the sole possession of the national kirks and manses, it 
 now only desires to leave alone and be left alone. And 
 yet not altogether to leave or be left alone ; for it seeks and 
 even claims ! support for new endowments, and augmented 
 stipends, upon the plea of its established position, from the 
 descendants of those whose forefathers, because it pro- 
 nounced them to be in error, and avouched itself to be the 
 truth, it unmercifully dispossessed of all privilege and all 
 endowment ! Or, once more, if popery be in accordance 
 with the divine intention, and can be proved to be so, then 
 let us not only accept a national episcopate, in addition to 
 our presbyterianism, but let us further add the authority 
 of a foreign autocrat ; let us submit ourselves, one and all, 
 to the spiritual supremacy of the bishop of Rome. But let 
 us not go on any longer in this pitiful, this most miserable 
 bewilderment ; as if, upon so great a matter as the constitu- 
 tional ministry of the Christian Church, there were no such 
 thing as truth or untruth, right or wrong ; or at least, if 
 there be, that we, for our part, are unable to discover them ! 
 I was asked the other day, by a most excellent lady, to 
 subscribe to a charitable institution for imbecile children, 
 and I did so, though not without some misgiving ; for upon 
 
 1 See the speeches delivered at Scotland Association for Augment- 
 the public meeting, held at Glas- ing the smaller Livings of the 
 gow, in behalf of ' the Church of Clergy,' December 1866.
 
 ARGUMENT EX CONSEQUENTS. 209 
 
 enquiry respecting the religious training of the children, I 
 found, from the printed report which was put into my hands, 
 that all difficulty had been amicably smoothed over by the 
 boys being taken to the Established, and the girls to the Free 
 Church ! Are we not, most of us, upon this great question, 
 in such a state of childish imbecility, that we should be no 
 unfit inmates for such an institution ? 
 
 This, then, is the first evil consequence which flows in Scriptural 
 
 proof of 
 
 part at least from our non-acceptance of the truth, 1 that there God ' s wil1 in 
 
 regard to 
 
 is a right constitution of the Christian ministry, and that we umty - 
 may ascertain it if we will. The Word of God did not mock 
 at the poor and the unlearned when it told them to ' avoid 
 those who cause divisions ' (Rom. xvi. 1 7) ; and when 
 it reckoned ' separations ' among ' the works of the flesh,' 
 and assured us that 'they who do such things shall not 
 inherit the kingdom of God' (Gal. v. 20, i Cor. iii. 3). It 
 did not mock at the poor and the unlearned when it bade 
 them to be 'all of one mind' (i Pet. iii. 8, Phil. ii. 12, Rom. 
 xii. 1 6, xv. 5) and to 'live in peace,' and that so ' the God of 
 love and peace would be with them ' (2 Cor. xiii. 1 1), or 
 when it besought them all ' to speak the same thing,' and 
 that there should be ' no divisions (or schisms) among them ' 
 
 1 Let me explain, once for all, to imply no more than some suppose 
 that I have no wish to enforce this (though not, as I think, correctly) 
 word, as so used, in its highest Hooker intended, viz. ' a divine ex- 
 sense, upon the consciences of pediency ; ' or than Mr. Matthew 
 others, whatever may be my own Arnold contends for, viz. 'a true 
 opinion concerning it. I am quite development.' See 'St. Paul and 
 content that it should be understood Protestantism,' pp. 174-178.
 
 2io LECTURE THE THIRD. 
 
 (i Cor. i. 10, xii. 24, 25, Rom. xii. 5); when it exhorted 
 them to ' be like-minded one towards another,' for this end, 
 that they might not only ' with one mind,' but also ' with 
 one mouth glorify God ' (Rom. xv. 5, 6 ; comp. Phil. i. 27, 
 Heb. x. 25, Acts ii. 42). Once more, the Word of God did 
 not mock at the poor and the unlearned when it taught 
 them to 'obey those who have,' i.e. have rightly and legiti- 
 mately, 'the rule over them' (Heb. xiii. 17), and again, to 
 ' know those who are over them in the Lord and admonish 
 them' (i Thess. v. 12). No; it did not mock at them, when 
 it bade them to observe and to do all these things. But is 
 our duty it not true that we mock at the great mass of the poor and 
 
 towards the 
 
 poor and ignorant when we put the Bible into their hands, to be their 
 
 unlearned. 
 
 rule of life, and at the same time virtually tell them that there 
 are no such things as divisions to be avoided ; no such persons 
 to be known, who can claim to admonish, to guide, to rule, to 
 watch for their souls, as being set over them in the Lord 
 except so far as they themselves (in their poverty) may 
 make, or (in their ignorance) may choose such an one for 
 themselves ? I speak, you will observe, more particularly of 
 the poor and the unlearned ; because it is the will of God 
 that they, and such as they, should ' never cease out of the 
 land,' and because it is the will of Christ that to them, and 
 to such as they, more especially the Gospel should be 
 preached. But who is to be their preacher ? And how can 
 he preach except he be sent ? * And who is to have au- 
 thority to send him ? A weighty question, my friends ; one of 
 
 1 Rom. x. 15.
 
 ARGUMENT EX CONSEQUENTS. 211 
 
 the weightiest that can be asked in this world, because if it 
 is to receive no answer, then what limit can there be to 
 divisions, and to confusion of every kind in the Church of 
 Christ ? And yet it is impossible to give any sufficient or 
 satisfactory answer to it, until we have determined what is 
 the right and true constitution of the Christian ministry. To 
 that question, therefore, I shall next proceed. In the mean- 
 time I will only remind you what is the sum and substance 
 of the remarks which have now been made. As we had 
 been led from various considerations to conclude a priori 
 that a definite system of the Christian ministry would be pro- 
 vided by the Divine wisdom and goodness ; so we have been 
 brought to the conclusion, ex consequente, that such a system 
 must have been provided, and can be ascertained, and ought 
 to be observed by us, in order that we may obey God's plain, 
 repeated, and most strict command of Christian unity a 
 command in which the highest and most important interests 
 of the poor and ignorant are especially concerned. At 
 present, need I say ? we are living in the most careless and 
 most flagrant violation of that command. And what if it 
 should be the will of God that the poor and ignorant should 
 ere long become the instruments to take His vengeance 
 upon those who are comparatively rich, and who are, or 
 might be, better informed, unless we will seek to enter upon 
 some sounder, more obedient, and more Scriptural course? 
 And let us not be told that having gone on for so long in our 
 present path, it is now hopeless to escape from it ; or that 
 bad as our existing separations are, we must be content to 
 
 F2
 
 212 LECTURE THE THIRD. 
 
 make the best of them. Let us rather assure ourselves that 
 no duration of time can give a prescriptive right to what is 
 wrong in the sight of God. The whole history of the Jewish 
 people, for upwards -of a thousand years, is a continued proof 
 that God is willing and waiting to be gracious to nations that 
 will repent and walk in the ways which He has appointed 
 for them to walk in ; and that if they will not do so, their 
 degradation, if not their utter ruin, is eventually inevitable. 
 Second evil 2. The second evil consequence of our present state, or, 
 
 co.isequence: 
 
 -Undue as- m other words, of our disregarding the principle of a uniform 
 
 sumption of 
 
 Ordam ht u Christian ministry, is one which if consciously admitted, would 
 involve a still graver offence against the divine law ; viz. the 
 offence not of discord and division only, but of injustice, 
 of usurpation. For is not this offence committed when the 
 power of Ordination is assumed otherwise than according to 
 the ' authoritative example ' which we find in the New Testa- 
 ment, and to the unquestionable rule, and standing practice 
 for fifteen centuries, as we think, the invariable practice 
 of the universal Church, which assigns that power to the 
 highest order of the threefold ministry ? Again and again 
 the opponents of prelacy have been challenged to show the 
 record of a single authentic and indisputable instance of 
 non-episcopal ordination in the entire history of the Church 
 before the Reformation ; and must it not be said ? no such l 
 
 1 On the several disputed instances (d) of the power of the chorepis- 
 
 which have been produced viz. (a) copi ; see Bingham, book ii. c. iii. 
 
 of Ischyras, ordained by Colluthus, 7, and c. xiv. 6 ; Potter ' On Church 
 
 but deposed; (b) of the abbot Gov.,'p. 265 sq.; Hughes, inHickes' 
 
 Daniel; (c) of the Goths and Scots; 'Treatises,' vol. iii. pp. 339-355;
 
 ARGUMENT EX CONSEQUENTS. 213 
 
 instance has been produced. I will not undertake to say 
 that no weight whatever is to be attached to the negative 
 evidence which may be derived from the Epistle of Clement 
 to the Corinthians, or of Polycarp to the Philippian Church; 
 or again to the positive statements such as they are of 
 Jerome at the end of the fourth, or of Eutychius, at the be- 
 ginning of the tenth century; all of which have been referred See above; 
 
 p. 161 sq., 
 
 to in my last lecture. But I cannot admit that these few par- ^ P- l6 4 
 
 sqq. 
 
 tides of evidence, taken even at their highest estimate, deserve 
 to be placed for a moment in comparison with the over- 
 whelming mass of authority which is to be reckoned on the 
 other side. I am also aware that/^r more than a century after 
 the Reformation, i.e. down to the Restoration in 1660, even in 
 England to say nothing of this country, in which some of 
 our leading reformers were not ordained at all cases 
 occurred in which presbyterian ordination, received abroad 
 (where no Reformed bishops l were to be found), was recog- 
 nised and admitted as sufficient by individual bishops, though 
 not, I believe, by any law or action of the Church itself. 
 
 Thorndike, ' Right of Church," &c., tional opposition to Reformed epis- 
 
 vol. i. pp. 493-500 ; ' Irenicum,' pp. copacy. Only more stress had been 
 
 379-382. See also Lightfoot, p. laid upon emancipation from papal 
 
 230 sq. ; and add the case of Liud- error and usurpation than upon the 
 
 ger, the Saxon missionary, men- strict observance of ceremonial re- 
 
 tioned by Hardwick, ' Church Hist. , ' gularity . This important considera- 
 
 p. 26, note. tion is too often overlooked. See 
 
 1 In all such cases therefore there an article by Principal Tulloch in 
 
 had not been any conscious or in- the ' Contemporary Review, ' Janu- 
 
 tentional preference of presbyterian ary 1872. Compare below, p. 222, 
 
 ordination, and still less any inten- note 3.
 
 214 LECTURE THE THIRD. 
 
 But before we enter further upon the Church's witness in 
 regard to this most solemn and important matter, which St. 
 Chrysostom has justly called TO KV^MTOTOV varTuv, the most 
 sovereign instrument of all for maintaining the unity of the 
 Church? let us enquire what is the guidance and authority 
 concerning it which we may derive directly from the Word 
 of God. 
 Scriptural First, then, we see that the apostles ordained ' the seven,' 
 
 evidence 
 
 concerning supposed deacons (Acts vi. 6). Next, we see that the 
 
 Ordination. 
 
 apostles Paul and Barnabas ordained presbyters (xiv. 23). 
 Then, we see that Paul ordained Timothy with, but not 2 by, 
 the laying on of the hands of the presbyter}' ; just as bishops 
 now ordain presbyters, admitting other presbyters to lay on 
 their hands simultaneously (2 Tim. i. 6, i Tim. iv. 14). 
 Moreover, we see that Timothy himself, as supposed bishop 
 of Ephesus, is empowered to ordain presbyters and deacons ; 
 but we do not see that the Ephesian presbyters had any 
 such power of themselves, however they might have been 
 permitted to join in that solemn action (i Tim. v. 22, iii. 
 i-io). In like manner we see that Titus, as supposed 
 bishop of Crete, is empowered to ordain ; 3 but we do not see 
 that a Cretan presbytery had any such power (Tit. i. 5-7). 
 
 1 In Ep. i. ad Tim., Horn. xvi. something to do in the way of 
 
 vol. xi. p. 691. dutiful concurrence and brotherly 
 
 f Stillingfleet, ' Irenicum, ' p. 271, recognition, but not of primary 
 
 has fallen into this mistake. Comp. action or direct authority as they - 
 
 p. 275, where he asks, 'If the still have in our own ordinal. See 
 
 presbytery had nothing to do, to the bishop of Salisbury's ' Bampton 
 
 what purpose were their hands laid Lect.,' p. 209 sq. 
 
 upon him ? ' We answer, they had * But see above, p. 166, note.
 
 ARGUMENT EX CONSEQUENTE. 215 
 
 Lastly and this is the only other remaining instance of 
 ordination recorded in the New Testament we see that 
 among five so-called ' prophets and teachers ' at Antioch 
 Barnabas, Simeon or Niger, Lucius, Manaen, and Saul the 
 first and last were ordained, in consequence of a special 
 revelation and command of the Holy Ghost to that effect, 
 by the other three (Acts xiii. 1-3). But this was a case so 
 special and extraordinary that they are said to have been 
 'sent forth by the Holy Ghost' (Ibid. 4), and St. Paul expressly 
 declares that he was an ' apostle,' or one sent out, ' not by 
 man, but by Jesus Christ and God the Father ' (Gal. i. i ; 
 comp. Acts xxvi. 17). The whole proceeding, I say, plainly 
 belongs to those extraordinary ministrations in which the 
 Holy Spirit, during the infancy of the Church, manifestly 
 interposed so as to supply what was afterwards to be ob- 
 tained by the regular action of the ordinary ministry. And 
 may we not suppose that though the form of ordination, in 
 order to mark its obligatory character, was not to be omitted 
 even in a privileged case like that of St. Paul as it had not 
 been omitted by our Lord Himself in the no less privileged 
 case of ' the traitor ' there was a special intention in giving 
 to the great apostle of the Gentiles a sanction which should 
 be at once equally divine, and, so far as it was primary, 
 altogether independent of the apostolate of the Jews, ' the 
 Twelve,' as we know, being all of that nation ? * 
 
 1 The election (by lot, before the stolic office. This appointment of 
 
 day of Pentecost) of Matthias into Barnabas and Saul (who are thence- 
 
 the place of Judas, indicated the forth also called apostles), after 
 
 necessary continuation of the apo- James, the brother of John, had
 
 216 LECTURE THE THIRD. 
 
 Such, then, is the guidance which we receive from Scrip- 
 ture itself. There is no text which gives any direction or 
 authority to presbyters to ordain ; but direction and au- 
 thority to that effect are given to two several individuals to 
 Timothy and to Titus who we know had presbyters under 
 them ; and as, it appears, tHe authority in question was not 
 given to presbyters, so neither, so far as we read in the New 
 Testament, did they attempt to exercise it. 
 
 Nor is there, as I have already said, any well-authenticated 
 
 instance in the history of the Church of their being allowed 
 
 Testimony so to do till the time of the Reformation. Hooker whom 
 
 of Hooker. 
 
 no one will accuse of speaking either ignorantly or at ran- 
 dom declares expressly : ' No man is able to show either 
 deacon or presbyter ordained by presbyters, and his ordina- 
 tion accounted lawful, in any ancient part of the Church.' ' 
 
 been slain by Herod (Acts xii. 2), pointment of the original twelve, 
 
 indicated not only its necessary and as He afterwards exercised less 
 
 continuation, but its necessary ex- directly (through lot) in the appoint- 
 
 tension in number beyond twelve : ment of Matthias, 
 thus pointing to an enlargement J Book vii. c. vi. sect. 5, vol. iii. 
 
 which would eventually be co-exten- p. 170. See also Overall, ' Convoc. 
 
 sive with the universal episcopate. Book, ' pp. 150, 156 ; Pearson, Minor 
 
 A fundamental act of this kind in Theol. Works, i. pp. 274, 289 ; ii. p. 
 
 the constitution of the Church, 75, 232. Compare ' Irenicum, ' p. 382. 
 
 coupled as it was with the first great and Professor Lightfoot, p. 231 : 'As 
 
 mission to the Gentiles, might seem a general rule, even those writers 
 
 to require the same direct sanction who maintain a substantial identity 
 
 of divine authority, in the person of in the offices of bishop and presby- 
 
 the Holy Spirit, as that which ter, reserve the power of ordaining 
 
 Christ Himself had exercised in His to the former.' 
 own person upon earth in the ap-
 
 ARGUMENT EX CONSEQUENTE. 217 
 
 And Gibbon, who may be trusted upon the matter of fact, or Gibbon, 
 thus writes concerning the age of Constantine, that is, the 
 early part of the fourth century : ' The Catholic Church was 
 administered by the spiritual and legal jurisdiction of 1,800 
 bishops, of whom one thousand were seated in the Greek, 
 and eight hundred in the Latin provinces of the empire ; ' 
 and he adds, in his usual style of ill-disguised irreverence 
 when he has occasion to speak of religious matters: ' the 
 bishops alone possessed the power of spiritual generation ' 
 (c. xx.) meaning that the ordination of clergy was confined 
 exclusively to them. 1 
 
 How came it, then, to pass that this universal practice of Episcopal 
 
 ordination 
 
 the Church was first interrupted in some parts of Western u ^ ivers ^ 11> ;,, 
 
 observed til) 
 
 Christendom (in the East it has never been interrupted) at Reforma^ 
 
 tion. 
 
 the time of the Reformation ? It came to pass, if we are to why inter- 
 rupted then, 
 believe no less an authority than Hallam, because ' the 
 
 foreign reformers had neither the wish, nor possibly the 
 means, to preserve ' an episcopal ministry. 2 If by ' foreign re- 
 formers ' our author meant, as most readers would suppose 
 him to mean, the first authors and most illustrious champions 
 
 1 See Epiphanius adv. Hasr., Ixxv. is unreasonable. For if he had 
 
 sect. 4, vol. i. p. 908, and St. known that presbyters, even in the 
 
 Chrysostom on i Tim. iv. 14, vol. most ancient times, had been al- 
 
 *t. p. 672. Even St. Jerome re- lowed to ordain, it is certain he 
 
 stricts the right of ordination to would have said so in an argument 
 
 bishops. See above, p. 176. Blondel where his purpose was to represent 
 
 (p. 311 sq.) supposes that he presbyters as equal to bishops, 
 
 is speaking there only with refer- * See 'Const. Hist.,' vol. i. p. 
 
 ence to his own time ; but this 137.
 
 2i8 LECTURE THE THIRD. 
 
 of the foreign Reformation, in other words, of original 
 
 Protestantism, I am sorry to say, he has stated what is not 
 
 correct. What their ' means ' may have been is one thing ; 
 
 wish of the what their ' wishes ' were is another. And if their own words 
 
 original 
 
 Protestants are to be trusted, it is certain that their ' wishes ' were the 
 
 to retain 
 
 ?y d bTshops. ver y reverse of that which the words I have quoted would 
 lead us to suppose. In the ' Apology for the Confession of 
 Augsburg,' drawn up by Melancthon in 1531 (eleven years 
 after the excommunication of Luther by the Pope), and 
 adopted by the whole Protestant body, we read as follows : 
 'With respect to canonical (i.e. episcopal) ordination, we 
 have often professed before the Diet, that it is our most 
 earnest wish and desire (nos summa voluntate cupere) to pre- 
 serve the ecclesiastical polity and orders in the Church. . . 
 But the bishops,' that is, the unreformed papal bishops, 
 ' either compel our clergy to renounce and anathematise the 
 doctrine which we have set forth in our confession, or they 
 put them to death with the utmost cruelty and injustice. 
 This is the reason which prevents our clergy from ac- 
 knowledging these bishops. This is the cause why the 
 canonical Church government, which we for our part most 
 anxiously wished to preserve (nos magnopere cupiebamus 
 conservare), has in some places ceased to exist.' * I admit 
 there is evidence (especially in the ' Smalcald Articles,' and 
 in the treatise 'de Primatu Papae,' both drawn up in 1537) 
 that the Lutheran party, smarting under continued provoca- 
 
 . ! Cap. vii. Hase, p. 204. The few lines further on in the same 
 s me 'wish' is again expressed a chapter.
 
 ARGUMENT EX CONSEQUENTS. 219 
 
 tion, began to waver in their recognition of the abstract 
 right of an episcopal ministry ; but I am also prepared to 
 show that to the very close of Luther's life their prevailing 
 sentiment was such as that which I have just exhibited. It 
 is sufficient to refer to their ultimatum, presented to the 
 elector of Wittenberg on January 14, 1545, and to the cor- 
 respondence which took place at that time, when the struggle 
 had been carried on between them and their opponents for 
 nearly thirty years. They then wrote, inter alia : ' Nothing 
 seems more likely to promote harmony, than restoring to the 
 bishops ordination, which has always been accounted their 
 chief, or single, function.' * And in the manifesto itself which 
 bears the subscription of Luther, Melancthon, and five others, 
 these words occur : ' We. are as little disposed as any men to 
 dissolve or weaken the constitution and government of the 
 Church ; and it is our anxious wish (valde optamus) that the 
 bishops and their colleagues in that government would truly 
 discharge the duties of their calling, in which case we offer 
 them our obedience. . . In short, there is no other way to a 
 holy concord than this, that the bishops should embrace the 
 true doctrine of the Gospel, and the right use of the sacra- 
 ments, and that we should obey them as the governors of the 
 Church, to which we pledge ourselves' 2 Luther died in the 
 year after he had set his name to this remarkable document. 
 It is evident from these extracts that the greatest of the 
 
 1 Seckendorf, 'Hist. Luth.,' ii. p. testimony of the prince of Anhalt. 
 538. quoted in ' Irenicum,' p. 409. 
 
 s Ibid., p. 531. See also the
 
 220 LECTURE THE THIRD. 
 
 foreign reformers not only ' wished ' (contrary to Hallam's 
 misrepresentation) to retain an episcopal ministry ; but that 
 they would not have considered themselves justified in 
 ordaining as presbyters, if they could have obtained ordina- 
 tion for their adherents from a reformed episcopate. And 
 for my own part, I have no doubt they would have regarded 
 ordination, practised under the circumstances in which 
 presbyterian ordination is now practised in this country, to 
 be no less a usurpation than the papal usurpation against 
 which they strove. 
 Contrary The difficulties which beset the members especially the 
 
 determina- 
 tion of the presbyterian members of the Westminster Assembly in the 
 
 Westminster l 
 
 Assembly. following century were of another kind. Our presbyterian 
 brethren at the present day are wont to boast of their 
 zealous Protestantism ; and they are apt to think that we 
 * episcopalians ' fall short of them in this respect. But it is 
 certain that their forefathers' still accepted guides, the West- 
 minster divines, departed much further than we have ever 
 done from the principles maintained by the first and true 
 Protestants by Luther, by Melancthon, and even by Calvin r 
 
 1 See his treatise ' De Necess. 296 ; and Bramhall's Works, iii. p. 
 
 Reform. Eccles.,' 1544, quoted 483. I am quite aware that views 
 
 above, p. 139, and his ' Letter to of a different character (such as his 
 
 the King of Poland,' 1554, Epist., own irregular office and position 
 
 p. 191. See also the narrative of rendered necessary) are to be found 
 
 the proposals made by him and in other parts of Calvin's works, 
 
 Bullinger to King Edward VI. in especially those of an early date. 
 
 1549, in Strype's 'Life of Parker,' See Cook's 'History of Reform.,' 
 
 i. p. 140 ; 'Life of Cranmer,' i. p. ii. p. 380, note.
 
 ARGUMENT EX CONSEQUENTE. 221 
 
 on the question of the right constitution of the Christian 
 ministry. In their zeal and impatience to destroy prelacy 
 root and branch as they solemnly pledged themselves to 
 do, before they had begun to examine the Scriptural autho- 
 rity upon which it rests * they made apostles to be wholly 
 extraordinary ministers ; they made Timothy and Titus to 
 be wholly extraordinary ministers ; they made ' prophets ' to 
 be wholly extraordinary ministers. Thus they deprived 
 themselves of every text, of every Scriptural example, upon 
 which they could found the continuance of ordination. The 
 divines of the Assembly, who were champions of Inde- 
 pendency, were not slow to observe this, and they secretly 
 rejoiced over the confusion which it caused among their 
 presbyterian opponents, while it gave the utmost advantage 
 to their own system, their own theory of ordination, which 
 they proposed to derive not from above, but from below ; 
 not from the institution of Christ, through His apostles, but 
 from the will and choice of the congregation a revolution 
 of all previous principle and practice in the Church, for 
 which the presbyterian divines, hostile as they were to all 
 apostolical succession except in their own order, were not 
 prepared. Nothing can, I had almost said, be more melan- 
 choly nothing certainly can be more unsatisfactory to a 
 Christian mind than to see the manner in which the two 
 parties of disputants quarrelled over the prey the sacred 
 privilege of ordination of which they had combined to 
 
 1 See above, Lecture i. p. 78.
 
 222 LECTURE THE THIRD. 
 
 despoil the rightful possessors. 'After a keen and even 
 stormy debate of fourteen days' duration, the subject was 
 laid aside, in compliance with the request of Lord Say, who 
 favoured the Independents.' This is the account of Dr. 
 Hetherington, 1 a stanch Presbyterian, as derived from the 
 journal of Lightfoot,- who, being a member of the Assembly, 
 was present at the discussion. 
 Promise now it appears, then, that by presbyterian ordination, except 
 
 required in 
 
 Srdination" 1 un ^ er circumstances of extreme necessity 3 which may be thought 
 to justify it, bishops are deprived of their undoubted right 
 of their special prerogative in the Christian ministry 
 given to them not for their own pride or pleasure, but for 
 the benefit of the Church upon the grounds which I ex- 
 plained in my first lecture. But what are the circumstances 
 under which presbyterian ordination is now administered in 
 this country ? Only under a pledge upon the part of the 
 recipient that he will do nothing ' directly or indirectly ' to 
 the prejudice or subversion of presbyterianism ; and under 
 a profession of his belief that it is ' founded upon the Word 
 
 1 ' Hist, of the Westminster As- Protest.,' Ordin., p. 139; Bishop 
 
 sembly,' 3rd edit., 1856, p. 175. Hall, vol. x. pp. 149-54, vol. xi. 
 
 * First published in 1824. See p. 21. And see the references in 
 
 pp. 114-131. ' Irenicum,' p. 413. Since 1662 the 
 
 3 This plea has generally been Church of England, both by her 
 
 admitted in favour of foreign Pro- own law and by the teaching of her 
 
 testants by the great Anglican best divines, has declined to be a 
 
 divines down to the time of the party to a plea which has in fact 
 
 Savoy Conference, 1661-62 ; e.g. ceased to be a real or sufficient one. 
 
 by Hooker, 'E. P.,' vii. 15 ; Field, Compare above, p. 213, note i, and 
 
 book iii. p. 157 ; Mason, 'Def. of Bunsen's 'Church of Future," p. 23.
 
 ARGUMENT EX CONSEQUENTS. 223 
 
 of God and agreeable thereto.' 1 Now consider what this 
 profession implies. To say that presbyterianism is ' founded 
 upon the Word of God and agreeable thereto,' is to say that 
 for fifteen centuries the universal Church misunderstood the 
 Word of God, or did not care to follow it. Is there no 
 responsibility incurred in making such an assertion, and in 
 requiring others to make it ? It may be made in ignorance ; 
 but can it be made with a due knowledge of the fa.cts ? and 
 is not a due knowledge of the facts incumbent upon all 
 who are to presume to make it, and still more upon all who 
 require it to be made ? It is certain that every Church of 
 which we read in the New Testament was prelatical, and 
 that no Church was presbyterian, unless we are to separate 
 the apostles from the Churches which they founded, contrary 
 to the universally accepted principle of the primitive 
 Christians, and to the express teaching of the New Testa- 
 ment itself. It is equally certain that from the apostolic 
 times to the sixteenth century every Church whose history 
 is known to us is seen to have been prelatical ; and that no 
 Church throughout the world, whose history is known to us, 
 is seen to have been presbyterian : and it is inconceivable 
 that this should have been the case if presbyterianism were 
 really founded upon the Word of God, or agreeable thereto ; 
 however the authors and promoters of it, provoked by papal 
 corruptions or actuated by political discontent, may have 
 persuaded themselves into this conviction ; and some of 
 
 1 See above, Lect. ii. p. 195 sq.
 
 224 LECTURE THE THIRD. 
 
 them, by degrees, into the conviction, still more monstrous, 
 which condemned and sought to extirpate prelacy as con- 
 trary to God's Word. It is also certain, as I have shown 
 See pp. 218- above, that the first and ablest of the reformers, such as 
 
 220. 
 
 Luther, Melancthon, and even Calvin, drifted into presby- 
 terianism from a supposed necessity, and not from choice a 
 necessity which they openly avowed and regretted ; but is it 
 to be conceived that they would have expressed such regret 
 had they believed that system to be ' founded upon the 
 Word of God, and to be agreeable thereto ' ? Once more, if 
 presbyterian ordination had been ' founded upon the Word 
 of God, and agreeable thereto,' can we conceive that it would 
 have been disallowed, not only by the Church of Rome, and 
 all the Churches of the East, but by the Church of England 
 and its affiliated branches throughout the world ? l Must we 
 not ask, then, under such circumstances : Is it right, is it 
 just, to require of young men entering upon the Christian 
 ministry not only to accept a position which has no distinct 
 Scriptural or historical basis, but to bind themselves for ever 
 to maintain a system which places them in virtual and irre- 
 trievable antagonism to an array of testimony and of authority, 
 so vastly great and so nearly, if not absolutely, unanimous ? 
 For what is there to be set on the other side ? Are we to be 
 referred to the condition of continental presbyterianism of 
 Protestant Germany, or Holland, or Switzerland, or France 
 as giving either evidence of the past, or promise for the future, 
 
 1 See above, Lect. ii. pp. 137-140.
 
 ARGUMENT EX CONSEQUENTS. 225 
 
 sufficient to justify the course in question ? If so, let us 
 hear the testimony of one of the ablest German Protestants 
 of modern times, who, while he was a devoted patriot, was 
 also a most competent witness in all other respects. ' Long Testimony 
 
 of Baron 
 
 has it been clear to me,' wrote the late Baron Bunsen, ' that Bunsen as to 
 
 the state of 
 
 in Protestant Germany no Church exists. Pious individuals ^''g' " in 
 
 J Germany. 
 
 there are, standing singly. But the Church itself is fallen and 
 is destroyed. How many a one is silently longing after a 
 better order of things, or, may be, asking how should the 
 Church be built up again ? Many a one in despair has become 
 Romanist. 1 Again, in another place, ' Our Church has yet 
 to be built.' ! Such, by the confession of this unexception- 
 able witness, is the result of three centuries of non-episcopal 
 Protestantism in the land which gave it birth. On the other 
 hand, when Bunsen had to speak of episcopal England, he 
 called it ' the bulwark of religion and of civil liberty.' And 
 again, ' One cannot cease to cling with heart and mind to 
 that country, with which the freedom and the glory of the 
 Reformation would perish.' 2 
 
 I have dwelt long, and spoken strongly not, I would 
 hope, too strongly upon this grave question ; and, before 
 1 quit it, let me say, in regard to individuals now living, how 
 earnestly I desire to be understood as condemning no man, 
 as accusing no man. If there be a wrong committed, it is 
 committed, I am sure, without any evil purpose or design 
 
 1 ' Memoirs of Baron Bunsen,' ing the state of Protestantism in the 
 vol. i. p. 181 and p. 418. Similar other countries named, 
 testimonies might be given respect- ' 2 Ibid., p. 464 and p. 354. 
 
 Q
 
 226 LECTURE THE THIRD. 
 
 inadvertently, unconsciously. And all I would plead for is, 
 that we should endeavour to bring about amendment in that 
 for which no man living is directly responsible, and of which 
 having now the option of what is better no wise or com- 
 petently learned judge, as I venture to think, can thoroughly 
 approve. I would even admit that though fieri non debuit, 
 factum valet ; and accepting the present, as God Himself 
 has manifestly accepted it, in its many fruits of love and of 
 a lively faith, I would ask of God and man, for the future, in 
 the words and in the spirit of the direction of St. Paul for 
 the Church of Crete, and of the prayer of Bishop Andrewes 
 for the Church of England J sVicSiojofluJo-ai ro XetVorra, ' to 
 set in order the things that are wanting? (Tit. i. 5.) 
 Third evil 3. it has been frequently observed, that acts of aggression 
 SisuseoT seldom stand alone, and that one false step commonly leads 
 tion. to another. This will be illustrated by the matter of which 
 we have next to speak, viz. Confirmation. We read among 
 the acts of the famous Glasgow Assembly of 1638, ' Concern- 
 ing confirmation, .... seeing episcopacy is condemned, 
 imposition of hands by bishops falleth to the ground.' 3 And 
 A Scriptural yet, as we have shown that episcopacy is plainly Scriptural 
 
 ordinance. 
 
 and apostolical, so we are prepared to show that the 
 ordinance of confirmation rests upon the authority of Scrip- 
 ture, being mentioned in due order, after baptism, as among 
 the fundamental ' principles of the doctrine of Christ ' in 
 Heb. vi. i ; and upon the practice of the apostles, as re- 
 
 1 See Bishop Andrewes' ' Preces * 'Acts of General Assembly," p. 
 Privatae, ' p. 68 ; also pp. 96, 260. 20.
 
 ARGUMENT EX CONSEQUENTS. 227 
 
 corded concerning St. Peter and St. John in Acts viii. 14-17, 
 and in Acts xix. 5, 6, concerning St. Paul. It is also 
 attested by abundant evidence of ancient authors. I shall 
 content myself with one quotation from St. Jerome, not only Universal in 
 
 / J / the Church. 
 
 because it affords all-sufficient proof that, when he lived, Testimony of 
 
 ' St. Jerome. 
 
 confirmation was sanctioned and observed universally in the 
 Church, but because it refutes what the same author has 
 told us elsewhere respecting ordination, as if it were the 
 single peculiar function of the episcopal office. The testi- 
 mony appears in the course of a supposed dialogue between 
 a Luciferian dissenter and an orthodox churchman; but 
 this only brings out the fact which is stated on the one side, 
 and admitted on the other, more strongly. 
 
 ' Lucif. Know you not it is the practice of the Churches 
 that to persons who have been baptized, the laying on of 
 hands should be administered, and so the Holy Ghost 
 invoked upon them ? Do you ask where this is written ? I 
 answer, in the Acts of the Apostles. But even if it did not 
 rest, as it does, upon the authority of Scripture, the con- 
 sentient practice of the whole Church to this effect would have 
 the weight of a command. 
 
 ' Orthod. Such, I grant, is the custom of the Churches, 
 that to those who have been baptized by presbyters and 
 deacons at a distance from the larger cities, the bishop goes 
 out for the purpose of administering the laying on of hands, 
 and of invoking the gift of the Holy Ghost.' l 
 
 1 'Adv. Lucifer/ c. viii. vol. ii. that same passage of the Acts, 
 p. 164. A similar interpretation of above referred to, is given by St. 
 
 Q2
 
 228 LECTURE THE THIRD. 
 
 No one who is competent to judge can doubt that con- 
 firmation is a very important ordinance, and would be 
 calculated to do much good were it only of human 
 observed by institution. 1 Accordingly it is observed among Lutherans 
 
 Lutherans. 
 
 Testimony in many parts of Germany, even without a bishop. This ap- 
 
 of Bunsen. 
 
 pears, for instance, from a work which I just now quoted, the 
 lately published ' Memoirs of Baron Bunsen,' who, though 
 as far removed as any man from the least tincture of super- 
 stition, regarded the administration of this rite to the 
 several members of his family, as they grew up, with the 
 liveliest interest. 2 At the same time, that the practice among 
 German Protestants is less general than it ought to be, or 
 that not being episcopal it is not satisfactory at least to 
 some, appears, from the complaint of the learned Lutheran 
 Delitzsch in his Commentary upon the Epistle to the 
 Hebrews vi. 2, where he asks, ' Can we suppose that the 
 apostolic writer of this Epistle would represent the laying on 
 
 Cyprian, Ep. Ixxiii. c. ix. ; and he be otherwise but that schism will 
 
 adds, 'The same is now practised prevail. It cannot be otherwise 
 
 also among us.' See also St. Augus- but that the nets -will be 
 
 tin, ' De Trin.,' xv. 26. 'In Epist. broken, and broken the more 
 
 Joann.,' Tract., vi. 10. 'DeBapt. irreparably in proportion to the 
 
 adv. Don.,' iii. 21. neglect.' The prevalence of dissent 
 
 1 On the rite of confirmation, as in England, and of sectarianism in 
 
 symbolising unity, being adminis- America, is there traced to that 
 
 tered t>y bishops only, see the neglect as it existed in former years, 
 author's Oxford Ramsden Sermon, * See ' Bunsen's Memoirs,' vol. i/ 
 
 for 1857, pp. 9-12 : 'It follows ppt 315, 559 sq., 630, vol. ii. p. 17, 
 
 from what has been said, that if note, 216, 352. 
 .confirmation be neglected, it cannot
 
 ARGUMENT EX CONSEQUENTS. 229 
 
 of hands, following after baptism, as among the fundamentals 
 of Christianity, if it were not a holy ordinance and had not 
 a divine promise annexed to it ? ' And then he adds : 
 ' Unhappily, the Church of the present lacks many things in 
 comparison with the Church of the first century ; but that 
 deficiency will only become greater, if it (i.e. the Church of 
 the present) forms thereon mere theories, not to say empty 
 dreams.' 1 
 
 I hope I may be allowed to express a wish that our confirmation 
 
 ought not to 
 
 Presbyterian friends would lay these words to heart. I be withheld 
 
 from the 
 
 cannot but think that their ministers incur a very serious young- 
 responsibility in withholding confirmation from the young. 
 We strongly condemn in the Church of Rome the denying 
 of the cup to the laity. I have no desire to press the two 
 cases into a close comparison ; but while I admit that the 
 latter cannot be censured too severely, I am utterly at a 
 loss to excuse the former. If the testimony which a clergy- 
 man of North America, who was once a Presbyterian 
 minister, has published respecting one of his own children, be 
 verified only in a single case out of many hundreds, the 
 result would suffice to justify the ordinance, irrespective of 
 our obligation to observe it on other accounts. The narra- 
 tive is a touching one, and I give it you simply as I find it 
 in the father's own words : 
 
 * One of those little ones the first that was given me, and 
 the first that I gave the Church is now among them that 
 sleep in Jesus. In the glow of childhood, in her fifteenth 
 1 Quoted by the Bishop of Lincoln, in loc.
 
 230 
 
 LECTURE THE THIRD. 
 
 Fourth 
 evil conse- 
 quence : 
 Disuse 
 of other 
 catholic 
 ordinances. 
 
 year, she expressed the usual desire to be confirmed at the 
 next visitation of the bishop. As her father was beyond 
 the seas, her friends advised her to await his return. But 
 with the grace already given her, she urged her request very 
 importunately. . , . She was accordingly confirmed, under the 
 most gratifying appearances of sincerity and earnestness. A 
 new measure of the Spirit evidently rested upon her from 
 that hour ; she spoke in a sweeter tongue ; she led a 
 more heavenly life ; not noisy but still, not ostentatious but 
 retiring ; not even conscious was she of the impression made 
 upon her heart and life, nor of that impression so sweetly re- 
 flected upon those around her. . . . And such a life of gentle- 
 ness and holiness, and self-denial and prayer and humble 
 usefulness, it has never been my lot to know in one so young. 
 And God has rewarded it. Within a year from the time that 
 she knelt under the bishop's hands, she entered joyfully 
 into the rest for which she had been unconsciously maturing, 
 and was " so blessed, she blessed the hand of death." ' l 
 
 4. To proceed with my argument. Closely allied, as 
 consequences flowing, more or less directly, from the aban- 
 donment of the threefold ministry, are : 
 
 a. The discontinuance of daily public worship. 
 
 b. The renunciation of the catholic observance of the 
 
 great fasts and festivals of the Church, such as 
 Advent, Christmas, Lent, Passiontide, Easter, Ascen- 
 sion, Whitsuntide. 
 
 1 ' A Presbyterian Clergyman looking for the Church.' p. 95.
 
 ARGUMENT EX CONSEQUENTE. 231 
 
 c. The infrequency of administration of Holy Communion. 
 
 d. The disallowal of Communion to the sick and dying. 
 
 I trace all these to abandonment of what I venture to call 
 the legitimate ministry, because, wherever that abandonment 
 has taken place, such results will be found to have ensued in a 
 greater or less degree. There may appear at first sight to be no 
 connexion between the threefold ministry and (for example) 
 liturgical worship. But in truth the connexion is not far to 
 seek. A system which claims to be more or less directly of 
 divine institution, as compared with one which is of human 
 origin, will naturally inspire greater reverence in all our 
 dealing with divine things ; and consequently will lead us to 
 shrink from approaching the Majesty of God, in His solemn 
 worship, through the extemporaneous effusions of each 
 individual minister. Again: a system of graduated authority, 
 as compared with parity among ministers (as we see in a 
 monarchy compared with a republic) will no less naturally 
 lead to the same result : and in the minister himself, there 
 can scarcely fail to be less respect for an office which he has 
 received from his equals, and a lower estimate of the value 
 of its functions, except so far as they depend upon the 
 exercise of his own personal gifts. Now either of these 
 principles, and still more both combined, may suffice to 
 account for each of those four results, which I just now 
 specified as effects of the abandonment of the threefold 
 ministry. 
 
 It was far from being the intention of our reformers in this 
 country that the daily public worship, which had been cele-
 
 232 LECTURE THE THIRD. 
 
 brated in the churches before the Reformation, should alto- 
 Daiiy public gether cease. In the first Book of Discipline (1560), though 
 
 worship 
 
 f> rd scotch tne y ^ not attem P t to enforce any general rule upon the 
 subject, yet they expressly contemplate that 'some kirks 
 might convene every day ; some twice, some thrice in the 
 week ' (c. xi.). And in ' the short Sum' of the same book, 
 'for the Instruction of Ministers and Readers in their 
 Office,' they go further : ' In towns we require (they say) 
 every day either sermon or public prayers, with some reading 
 of Scriptures.' And again: ' In every notable town we require 
 that at the least once in the week beside the Sunday, the 
 
 Origin of its whole people convene to the preaching' (c. x.). But when 
 liturgical worship came to be superseded, as it did very 
 soon under the new system, by prayer more or less extempo- 
 raneous, the greater effort and the necessity for at least 
 some preparation, which this latter practice would in almost 
 all cases impose upon the minister together with di- 
 minished regard for public prayer itself simply as such l 
 produced the neglect which now, I believe, everywhere pre- 
 vails of all stated provision for week-day services. The same 
 causes that is, on the one hand, lack of reverence, cloaking 
 itself under the dread of superstition, in regard to the use of 
 all things sacred and of the ministry itself; and, on the 
 other hand, the greater difficulty in meeting the require- 
 
 1 Dr. R. Lee testified, not long being considered as mere garnish- 
 since, that the sermon had come to ing.' Reform of the Church of Scot- 
 be regarded as ' the grand centre ' of land, p. n. 
 the whole service, ' the other acts
 
 ARGUMENT EX CONSEQUENTS. 
 
 233 
 
 ments of all special occasions in the absence of prescribed 
 liturgical forms these causes, I say, have brought about 
 also the other consequences to which I just now referred, 
 viz. the non-observance of the great fasts and festivals; 1 the 
 sad infrequency 2 'of the breaking of bread,' so unlike the 
 practice of the primitive Christians, as recorded in the New 
 Testament ; and the disallowal of it altogether except to 
 those who can attend the public Communion on the rare 
 occasions when it is administered. Far be it from us to 
 boast as if the threefold ministry, wheresoever it is exercised, 
 either among ourselves or elsewhere, could be acquitted of 
 all deficiency in these respects. But this at least may be 
 said with truth. Breathing as we do in this country an 
 atmosphere which unhappily is most unfavourable to all 
 such usages ; still there is, I believe, no diocese in which the 
 prediction of the Psalmist is not publicly fulfilled, that in 
 the days of the Messiah ' prayer should be made for Him 
 continually, and daily should He be praised' (Ps. Ixxii. 15) ; 
 
 Other de- 
 fects traced 
 to the same 
 cause. 
 
 1 They were repudiated in the first 
 'Book of Discipline' (c. i.), which 
 things, among other observances 
 there condemned as ' inventions of 
 the Papists, because in God's Scrip- 
 tures they neither have command- 
 ment nor assurance, we judge them 
 utterly to be abolished from this 
 realm ; affirming further that the 
 obstinate maintainers and teachers 
 of such abominations ought not to 
 escape the punishment of the civil 
 magistrate' (!). The observance of 
 
 the great holidays is based upon 
 Scriptural principles, as well as 
 upon the authority of the Church. 
 See above, p. 12. 
 
 2 ' I should hail with thankfulness 
 .... a more frequent dispensation 
 of the Holy Communion (in not a 
 few parishes there is yet, shamelessly, 
 but the single annual celebration) 
 say, quarterly, or at least three times 
 a-year. 1 Dr. John Wylie's Pastoral 
 Reminiscences, 1868, p. 324,
 
 234 LECTURE THE THIRD. 
 
 no diocese in which there is not at least one church 
 wherein the lamp of God is trimmed, and the spiritual 
 incense ascends from day to day, according to the practice 
 of the Church, Jewish and Christian, from the beginning ; 
 and where intercession is made for all the rest, and for the 
 whole of Christ's body militant throughout the world. 
 London and And if we compare episcopalian London with presbyterian 
 
 Edinburgh 
 
 compared. Edinburgh in this respect, what is the result? In and 
 around London (as appears from a statistical record for the 
 present year, 1869) there are 588 churches, and of these 
 there is daily service in more than one-fifth that is, con- 
 siderably more than joo ; and weekly administration of the 
 Holy Communion at nearly one-fourth of the same churches. l 
 Who can tell how much the safety of the British Empire 
 throughout the world may depend upon these acts of public 
 worship in its great metropolis ? In Edinburgh, and even 
 in Glasgow with its venerable Cathedral, among all the Pres- 
 byterian denominations, including the Established Church, 
 there is not, I believe, a single place of worship which is 
 opened daily ; or, as a rule, on any day but Sunday for 
 public prayer. 
 
 Furthermore, with respect to the rarity of Holy Com- 
 munion, I am tempted to observe that this is one of the 
 many instances, in which there is practically a meeting of 
 
 1 See 'Mackeson's Guide to the both in daily services and weekly 
 
 Churches of London and its Sub- Communions. See also the testi- 
 
 urbs.' The same ' Guide ' for 1872 mony of ' Pietas Londinensis,' 1712, 
 
 represents a considerable increase in regard even to the last century.
 
 ARGUMENT EX CONSEQUENTS. 23 
 
 extremes between popery and presbyterianism. In the pre- Meeting 
 
 of the ex- 
 Sent case I attribute the coincidence to the exaggeration of tremes 
 
 popery and 
 
 the true form and character of the Christian ministry and P resbvter y- 
 of its divinely ordered functions on the one hand ; and to 
 their equally undue diminution and depreciation on the other. 
 It is well known that the infrequency of lay communicating 
 rendered only more glaring by the constant private Masses 
 of the priests came, as a general practice, into the Church of 
 Rome when the clergy had assumed ultra-sacerdotal powers ; 
 and when all that was said or read in public worship was in a 
 tongue not commonly understood. The same infrequency 
 as regards not the people only but the ministers also came 
 into Protestant communities when the sacred ministry had, 
 in a great measure, denied itself, by sharing its sacred 
 functions with lay presbyters ; and, as if secretly conscious 
 of its inherent defects, it shrunk from the assertion of the 
 true doctrine and practice of the Sacramental Ordinances of 
 the Gospel ; till at length the public recital of the Lord's 
 Prayer, and of the Catholic Creeds, and even the reading of 
 the inspired volume itself, had been commonly discontinued. 1 
 The failures and deficiencies which I have been led to 
 notice, not (God knows) as desiring to seek occasion for 
 censure, but simply in order to carry out and complete the 
 argument upon which we are engaged, are such as men would 
 
 1 See Dr. Lee's ' Reform, &c.,' p. place of late years; and perhaps 
 
 ii, 31, 80. It is but just to say, the statement quoted, made as it 
 
 in regard to the first and last of the was with reference to the earlier 
 
 three particulars, mentioned above, part of the present century, may 
 
 that great improvement has taken have been somewhat exaggerated.
 
 236 LECTURE THE THIRD. 
 
 not readily acquiesce in, if they related to the comforts and 
 accommodations of this present life. As it is, they relate to 
 things of in finitely more importance. The question then oc- 
 curs Shall no effort be made to remedy or amend them, 
 when their continuance cannot be otherwise than a cause 
 to many of just dissatisfaction it may be also to some of 
 grave disaster ? Again, be it remembered that we have been 
 speaking only of a system, and its seen results, as testified 
 by those who were themselves adherents of it. 
 Fifth evil 5. There is, proceeding from the same cause, another 
 
 conse- 
 quence: consequence by which wrong though doubtless, it must be 
 
 Alienation 
 
 of endow- said, legalised wrong is committed, and that, in regard not 
 
 merits from 
 
 ime^ted on ty to tmn S s moral and spiritual, but material also. I will 
 donore. not refer to the building of churches by Episcopalians formerly, 
 which are now held by Presbyterians ; nor to the founding 
 of exhibitions at the Universities for our advantage which are 
 now applied to the benefit of Presbyterians ; but I will ask 
 what is the history of the foundation of some portion at least 
 of those professorships I mean the theological which alone 
 are now reserved to the Established Church, and from which, 
 therefore, we are excluded ? For example, of the four pro- 
 fessorships in the faculty of divinity at the University of 
 Aberdeen, three were founded under episcopacy, viz. in 1616, 
 1620, and 1674 ; and, we may reasonably infer, for episco- 
 palian purposes. Is it fair is it right that the chairs of these 
 professorships l should be now used to instil into the minds 
 
 1 Even the lay professors are still clare solemnly, that in the discharge 
 required (by the Act of 1853) to de- of their office they will never,
 
 ARGUMENT EX CONSEQUENTS. 237 
 
 of young candidates for the sacred ministry principles and 
 sentiments more or less hostile to episcopacy, and conse- 
 quently not only to us and to our system, but also to the 
 system of the Church of England"} Must it not be admitted 
 that if we are wrong, and are in consequence deprived of 
 the inheritance which our forefathers provided for us, then 
 the Church of England is also wrong ; and if the Church of 
 England is right, then are we also right ; or at least not so 
 far wrong, that we deserve to be trampled on and despoiled ? 
 Neither will it suffice to compare with spoliation such as 
 that under which we suffer the case of the ante-Reformation 
 endowments taken from the Church of Rome. The nation, 
 as a body, had waked up to the conviction a sound and 
 just conviction that the Church of Rome, whatever it 
 might be and do in Italy, in this country was, and was exer- 
 cising, not only a usurped but an anti-national authority ; 
 which authority, therefore, and the instruments that upheld 
 it, might and ought to be taken away. I need not say that 
 nothing of the kind ever has been or could be alleged 
 against ourselves. 
 
 6. I pass on to notice a sixth evil consequence which sixth evil 
 
 conse- 
 
 must always ensue more or less wherever separation abounds ; quence : 
 
 3 ' Waste of 
 
 and which, as is only too obvious, prevails in this country ^j^'",!* 1 
 to a lamentable extent I allude to the evident waste of resources - 
 power and of the means of doing good, of all kinds, when in 
 
 directly or indirectly, teach anything opposed to .... the Westminster 
 Confession of Faith.
 
 238 LECTURE THE THIRD. 
 
 a case where a single ministry would have sufficed, especially 
 in country districts, four or five ministers are to be found, 
 drawing the perplexed and bewildered people so many 
 different ways ; l while they themselves (a further unhappy 
 consequence) are reduced in many instances to a state 
 bordering upon penury, 2 without the possibility of making 
 fit provision for their families ; so that their positions have 
 come to be spoken of jestingly as ' not livings but starving*. ' 
 And to say the truth though it may sound as if spoken with 
 undue bitterness it is only well that we should all be 
 starved, like discordant jurymen on a trial for life and 
 death, until we can bring ourselves to agree better than we 
 now do upon the momentous verdict which, in a general 
 sense, it is our office to deliver. Yes ; if our mutual charity 
 be starved, if we be straitened, as St. Paul speaks, in our own 
 bowels, it is no more than just that we should be straitened 
 also in the nourishment which they crave. We meet indeed 
 with but little commiseration, and must it not be said ? 
 we deserve less. 3 
 
 1 ' While there is in some places vision for the ministers of religion, 
 an enormous waste of Christian see Barrow's 'Consecration Sermon,' 
 energy, owing to several sects over- vol. i. p. 318. 
 
 lapping and embarrassing each 3 Let the reader weigh well the 
 
 other, in others fields white unto the statements made in the following 
 
 harvest are not touched by a single testimony : 
 
 sickle.' Report of Committee of 'While our country is over- 
 
 Church of Scotland on Christian churched at so great an expense, 
 
 Life and Work, presented at Gene- the spiritual destitution of the land 
 
 ral Assembly, May 20, 1870. is year by year increasing. As 
 
 2 On the necessity of a due pro- steadily as the churches grow in
 
 ARGUMENT EX CONSEQUENTS. 
 
 239 
 
 7. To these considerations connected with a ministerial Seventh 
 
 evil conse- 
 
 supply, which is excessive because beyond the requirements ^^^"" 
 of the population, it may be added that the levelling of ranks *i 
 among the clergy, consequent upon the discontinuance of 
 the three orders, has involved the lowering of their social 
 position, and the withdrawal of all those dignities and dis- 
 tinctions which, sometimes combining leisure (more or less) 
 with emolument, were wont to be spoken of as ' prizes ' in 
 the Church. In other words, the system of presbyterian 
 parity has a tendency to destroy, and has actually destroyed, 
 not only the inducements, but also the opportunities of high 
 clerical cultivation. 1 This at a time when learning, in at 
 
 the 
 
 number, the wave of ignorance, and 
 poverty, and irreligion rises higher 
 and higher. In five-and-twenty 
 years the churches have nearly 
 doubled ; and as one of the most 
 natural functions of a church is the 
 care of the poor, we might argue 
 that poverty must have diminished 
 in a corresponding ratio. Yet what 
 is the fact? The cost of maintain- 
 ing the poor has increased from 
 300, ooo/. to 900, ooo/. ; and though 
 it would be rash to assert that they 
 were long ago adequately main- 
 tained, they were yet in a better 
 state than to-day. More than a 
 thousand schools have been added 
 during that period, yet the unwel- 
 come* assertion stares us in the face 
 that 90,000 children are growing up 
 
 without school instruction. Glas- 
 gow, with 196 churches, has a popu- 
 lation outside all these churches 
 of 130,000. Edinburgh, with 20 
 churches too many, has made 
 public confession that its poor are 
 unrelieved, and that 40,000 or 
 50,000 are living without any ordi- 
 nances of religion. These are 
 awful facts to ponder especially for 
 Presbyterians. For we do not hesi- 
 tate to lay the blame of them very 
 much at their door. Ask anyone 
 for the explanation of this state of 
 m'atters, and the answer is imme- 
 diately given THE DISSENSIONS 
 OF THE CHURCHES.' The Glas- 
 gow Herald, April 1870. 
 
 1 The want of a high-class indi- 
 genous theological literature in Scot-
 
 240 LECTURE THE THIRD. 
 
 least some portion of the clergy, is more than ever required, 
 is a serious loss. And the same cause has led to a further 
 evil, scarcely less to be deplored. I allude to the fact that 
 the office of the ministry has come to be filled almost exclu- 
 sively out of one, viz. the middle class, and not always by the 
 most talented and most enterprising of that class, because to 
 such at the present day openings more promising and more 
 remunerative are presented in other lines of life. This is a 
 result which operates in various ways most injuriously upon 
 the whole body of society. It has commonly sent the 
 younger sons of the Scottish gentry and aristocracy to seek 
 their fortunes in India ; l whereas, had they remained at 
 home and become clergymen (as is the case very generally 
 with persons of a corresponding condition in England), they 
 might have done incalculable good by assisting to draw 
 together all classes of the population throughout the country, 
 and in some instances, at least, would doubtless have 
 exhibited (as is seen in England among clergy of that class) 
 
 land has often been lamented by served that 'nearly all Scotchmen 
 
 Presbyterians themselves. Much know something about India, 
 
 has been done to supply the defect especially what are called the more 
 
 by translations from German divines. comfortable and wealthier classes: 
 
 And it must not be forgotten that for there is hardly one of their 
 
 the valuable 'Ante-Nicene Library ' families which has not sent some 
 
 is due not only to the enterprise of members out to make their fortune 
 
 Scottish publishers, but to the in that distant country.' The cause 
 
 learning and scholarship of Scottish of this will be found mainly, I be- 
 
 editors, though one of them till re- lieve, in the presbyterianism of this 
 
 cently was located in England. country, which has thus benefited 
 
 1 Mr. Bright, in his speech at India at the expense of the father- 
 
 Edinburgh, November 3, 1868, ob- land.
 
 ARGUMENT EX CONSEQUENTS. 241 
 
 the best examples of clerical efficiency, combined with 
 clerical self-denial. Upon this and other accounts it is not 
 too much to say that presbyterianism could never have pro- 
 duced that humblest, holiest specimen of an English parish 
 priest, the high-born author of The Country Parson.' l On 
 the other hand, it would be desirable, perhaps, for the 
 Church of England that a larger proportion of her clergy 
 should be drawn from the middle class. The truth is that 
 the Church, in order to do her work effectually, requires for 
 her ministers men from all classes. She requires men of 
 gentle blood, of refined taste, who will be able to speak 
 at once with acceptance and with authority to the rich and 
 powerful ; but she also requires men who, from their own 
 experience, will know how to enter into the wants and 
 sympathise with the feelings of those whose lot is cast in 
 different and even opposite circumstances. Happily, in this 
 country there is no lack of admirable examples of the latter 
 description ; but for the former, it must be confessed, we 
 have to look almost in vain. And yet, in a state of society 
 in which the aristocratical element prevails so largely as it 
 does amongst ourselves, it cannot be otherwise than a 
 serious disadvantage when the ministers of religion have 
 little or no direct personal connexion with that element. 2 
 8. A further evil consequence, not yet fully developed, 
 
 1 See Barnabas Oley's Preface, 194 sq., 295. And upon the subject 
 c. v. of this section generally, comp. 
 
 2 See the valuable remarks in Hooker, 'E. P.,' book vii. cc. xvi.- 
 Burke's ' Reflections on the French xxiv. 
 
 Revolution.' Works, vol. v. pp.
 
 242 
 
 LECTURE THE THIRD. 
 
 Eighth 
 evil conse- 
 quence : 
 Difficulty 
 in dealing 
 with the 
 great ques- 
 tion of 
 national 
 education. 
 
 but threatening to become so more and more, the longer we 
 remain in our present state, is the supposed necessity of 
 dealing with education in such a way, that in order to render 
 it national or general, we must make it irreligious, or at least 
 must separate it from religion. That this is no idle fear has 
 been made only too apparent by the bill upon that subject 
 recently l introduced into the House of Lords. The dis- 
 tinguished member of the Government who brought forward 
 that measure openly avowed its object in these words : ' It 
 is proposed,' he said, ' to cut off the connexion between 
 the education in Scotland and the tenets of any religion 
 taught there ; ' and he proceeded to ' appeal to the various 
 religious bodies in this country to lay aside their differences 
 and dissensions,' in order to co-operate with the promoters 
 of the bill in effecting such a result. I too have appealed 
 and I now appeal again to our various religious bodies to 
 lay aside their differences and dissensions, but with a very 
 different aim. Doubtless it is better and so far I agree 
 with the resolutions of the Glasgow Committee of the 24th 
 April last doubtless it is better that our schools should con- 
 tinue denominational, than that they should become merely 
 secular. But we in Scotland are fond of demanding the 
 express authority of Scripture for what we do in all such 
 matters. And where, I would ask, is the Scriptural autho- 
 rity for ' denominationalism ' ? Is not the very term itself 
 
 1 The reader will bear in mind 
 that these lectures were written in 
 the earlier part of 1869. The re- 
 
 marks above remain unchanged, as 
 being equally applicable at the 
 present moment, February 1872.
 
 ARGUMENT EX CONSEQUENTS. 243 
 
 no better than a piece of hypocrisy ; used only because we 
 are unwilling to call our various self-styled * Churches ' what 
 St. Paul would have called them so many schisms ? Be 
 this, however, as it may, it is certain that the legislative 
 proposal which we now deprecate would never have been 
 entertained if statesmen had not grown impatient, only too 
 naturally, of our ' divisive courses ; ' and regarding them as 
 a hopeless impediment in the way both of the necessary ex- 
 tension and improvement of education, they have resolved, 
 after giving us full and repeated warning, to take the matter 
 into their own hands. 
 
 It is now fifteen years ago since the first announcement The author's 
 
 sentiments 
 
 of a bill, similar in its irreligious tendency to that which I as expressed 
 
 in the year 
 
 just now alluded to, induced me to come forward and to l854 
 found upon it an appeal similar to the appeal which I am 
 making now ; and the circumstances for the most part being 
 still the same, I may be allowed perhaps to repeat a small 
 portion of the public address which I then delivered. 1 
 
 ' I am quite unable ' I then said ' to express the fore 
 bodings I entertain respecting the momentous issues which 
 are at stake in that measure ' the bill which was then 
 before Parliament for the extension and amendment of our 
 national education. ' Only let me say, if it pass into a law, 
 Satan, our great enemy, will have gained an advantage over 
 
 1 In the City Hall, Perth, May 4, Scotland under existing circum- 
 1854. What appears to the author stances was stated by him in his 
 the best solution of the religious Charge for last year, 1871, pp. 12- 
 difficulty in national education for 14. 
 
 K 2
 
 244 LECTURE THE THIRD. 
 
 us, such as I dread to contemplate. He it is, I believe, who 
 has been foremost in raising the cry of the neglect of educa- 
 tion, and in persuading us to appeal to our civil rulers for 
 the remedy of the evil ; not that he desires to see it remedied, 
 but because he knows that any legislation which may be 
 adopted, in deference to that discordant cry, will turn to his 
 advantage ; will tend to weaken still further the foundations 
 of religious faith ; to form a focus of still more bitter and 
 unchristian animosity in every town and village throughout 
 the land ; to poison the well-spring of truth and godliness, 
 by separating the young from the superintendence of their 
 pastor ; and, above all, to withdraw the keystone from the 
 parochial system that triumphal arch, against which his 
 most fiendish spite will always be directed, because it records 
 and contributes to maintain the victory of the Gospel over 
 this and other Christian nations which he had formerly held 
 in his own darkness and in the shadow of death. 
 
 ' It is, I would humbly trust, in no other spirit than that 
 of a Scottish patriot, of one who could weep over his 
 adopted country when he sees that she is driving fast upon 
 quicksands from which there can be no escape except with 
 the wreck of her religious faith ; it is in no other spirit than 
 this that I venture to raise my voice, and entreat that legis- 
 lation may be suspended, or carried no further than is 
 absolutely necessary in the meantime for the maintenance 
 and efficiency of the present system, until some greater 
 measure of unanimity can be obtained, upon sound and 
 settled principles, agreeable to the Word of God, which will
 
 ARGUMENT EX CONSEQUENTS. 
 
 245 
 
 warrant our legislation to be sound also. And where can 
 we find these principles in our present divisions ? l O my 
 brethren ! let us think whether, while we have been disputing 
 in mistaken zeal about the royalty of Christ, we have not 
 rather plaited a crown of thorns, and put it upon His head ! 
 And now, if under the malignant influence of these dis- 
 sensions, we shall go on to take from Him His little ones, 
 to take from Him those concerning whom He has said, 
 " Of such is the kingdom of Heaven ; " take them from the 
 bosom of His Church, and give them over to the charge of 
 that cruel stepmother, the starveling world ; give them to 
 be educated by a master of any religion, or of no religion ; 
 if, I say, we shall do this, what punishment, think you, will 
 suffice to expiate our guilt? Will war, will famine, will 
 
 1 I desire to submit to the reader's 
 earnest attention the following pro- 
 positions : 
 
 (a) It may be doubted whether 
 separation from a true branch of the 
 Church is justifiable under any 
 circumstances : i. Because it is 
 contrary to the plain teaching of 
 Scripture ; and, 2. Because the evil 
 which it inflicts is sure to be greater, 
 in the long run, than any good 
 which it can hope to do. 
 
 (6) All the separations of which 
 we have experience appear to have 
 arisen from causes quite insufficient. 
 
 (c) They have all proceeded upon 
 the false assumption (in dependence 
 upon which the precepts of Scrip- 
 
 ture against separation have been 
 set aside), that if the Church to 
 which we belong does, or suffers to 
 be done, what we think in our 
 consciences to be evil, we become 
 responsible for the evil, unless we 
 separate ; whereas all we are re- 
 sponsible for is, to endeavour, by 
 every lawful means, to withstand 
 and correct it. 
 
 (a) The Reformation in the six- 
 teenth century was not a separation 
 on the part of the Reformers, but a 
 rejection of usurped authority. 
 
 It is believed that a conscientious 
 examination of these propositions 
 would go far, by God's help, to enable 
 us to see our way out of our divisions.
 
 246 LECTURE THE THIRD. 
 
 pestilence, will any or all of these l be a sufficient chastise- 
 ment for a nation which has been so signally blessed, and 
 which, notwithstanding, shall be so heartless, so ungrateful, 
 as to adopt a system of education of which the very heathen 
 would be ashamed ? 
 The real ' There was a time when the people of this country would 
 
 character of 
 
 Christian not have endured that even a Scottish parliament should 
 
 education. 
 
 presume to legislate in regard to things spiritual. But now, 
 it would seem, the Church has no alternative but to abdicate 
 her office in favour of whatever law it may please Parliament 
 to impose : so short-sighted has been the wisdom, and so 
 calamitous the zeal, with which we have taken on us to 
 support the throne and royalty of Christ by ways that are 
 none of His. For is not the education of Christians a 
 spiritual thing ? Is it not of all things the most spiritual ? 
 Is not the Holy Spirit Himself the Author of it ? Is it not 
 He who alone can order the unruly wills and affections of 
 sinful men, or of weak, wayward children, so as to make 
 "either the one or the other to become dutiful, humble, 
 chaste, temperate, truthful, pious, loyal and so to fulfil the 
 end of all true education ? Yes ; though one has declared 
 recently, on a public occasion, that he can find no authority 
 in the Word of God for assigning to the clergy the super- 
 intendence of education, as if the same divine voice which 
 
 1 The address was delivered at of cholera, and of the Crimean 
 the time of the appointment of a War. in which we were then en- 
 day for national humiliation, in gaged, 
 consequence of the recent visitation
 
 ARGUMENT EX CONSEQUENTS. 247 
 
 commanded, " Feed my sheep," had not also commanded, 
 " Feed my lambs ; " and though another has jeeringly re- 
 marked that he sees no mention of schools in the New 
 Testament, but " the school of one Tyrannus ; " let us, my 
 brethren, be persuaded that education is a spiritual thing. 
 Yes ; and let us not go further than we have already gone in 
 breaking up the foundations of our faith as a Christian 
 people ; let us not require of our rulers in the State to do 
 for us what our own divisions have rendered impossible to 
 be done, except in a manner of which we shall soon find 
 reason bitterly to repent ; let us be assured that all the 
 difficulties of the educational question have arisen out of 
 these divisions, and that the more we attempt to extricate 
 ourselves, while we persist in this sinful course, the deeper 
 we shall sink into false principles, the more surely shall we 
 bring down upon our heads the divine displeasure. How 
 many questions have these dissensions already opened, 
 which heretofore we should have been ashamed to enter- 
 tain ! How perplexing, and how melancholy, would be the 
 report of all the arguments which have been urged upon 
 the ministry of the day by the various deputations which 
 have gone up from this country, each in turn endeavouring 
 to impress upon them its own peculiar views ! What might 
 not our own children say of us when they see us so much 
 confused, or, what is worse, so violently opposed to each 
 other, in regard to the system by which they are to be 
 educated ! Would it not seem as if, while we are all so 
 eager to promote their improvement, we ourselves have
 
 248 LECTURE THE THIRD. 
 
 need that one teach us again which be the first principles of 
 our duty both in Church and State ? ' l 
 inserted [Eighteen years have elapsed since the foregoing words were 
 
 February 
 
 1872. spoken, and still we find ourselves in the same or even 
 
 greater perplexities ; and our governors can suggest to us 
 nothing wiser, nothing more worthy of our dignity and 
 responsibilities, as a Christian people, than that religion 
 should be cast out as a bone to the dogs, to become an 
 occasion of so many sectarian conflicts and dissensions as 
 there are to be so-called boards of education throughout the 
 land.] 
 
 Such, then, are some of the evil consequences which have 
 obviously arisen out of our abandonment of the principle of 
 religious unity. There are others still remaining to be 
 specified which extend even more widely, and will require 
 us to take a yet broader view. 
 
 Ninth 9- ^ s ** not then, I would venture to ask, a result deeply 
 
 quence" " to be deplored by all its true members that the system of 
 denial of the Christianity, in its practical aspects, is no longer seen in the 
 
 character , m , 
 
 of the character which its Divine Author intended it to bear that 
 
 Church as 
 
 a corporate 
 
 institution. i ^ Parochial Schoolmaster ' consequently consult their own in- 
 
 lately wrote to the ' Edinburgh clinations in the matter of work.' 
 
 Courant ' (May 17, 1869): 'The I have reason to know that instances 
 
 facts of Scripture are very imper- are not uncommon of children 
 
 fectly leamt in the Sunday school, attending the Sunday schools of two 
 
 for there is in general such a keen or three different denominations on 
 
 competition to secure attendance the same day with the view to some 
 
 that the children speedily come to material advantage at the year's 
 
 think that they confer an obligation end. 
 on their teachers by attending, and
 
 ARGUMENT EX CONSEQUENTS. 249 
 
 is, a corporate character ? Not only has the ' one Body ' of 
 Christ become a monster of many bodies, but the corpora- 
 tion, which He designed to institute, is, in a manner, indi- 
 vidualised ; the ' members in particular ' have come to be 
 everything, and the Body nothing. The 'communion of 
 saints ' is still an article of the belief we profess, but is it an 
 article of the life we lead? And what is the result? A 
 large portion of the duty which the Scripture enjoins upon 
 us as Christians is not only not performed by us, but the 
 performance of it is rendered impossible. For example, the Neglect of 
 
 relative 
 
 Scripture lays down as a first principle of our membership duties 
 
 unavoidable. 
 
 in Christ's mystical Body which it also teaches is one and 
 undivided l that if one member suffer, all the members 
 should suffer with it, or if one member be honoured, all the 
 members should rejoice with it (i Cor. xii. 26). But is this 
 possible in our present state ? Can the Established Church- 
 man rejoice, when we Episcopalians prosper, or when the 
 Free Church prospers, or when the United Presbyterians 
 prosper? No ! in reason and in conscience, we must 
 mutually desire not the prosperity, but the overthrow of 
 each other. 2 It is true, as individuals loving and esteeming 
 each other in many instances, we desire to escape from this 
 miserably false and unchristian conclusion, to which we are 
 
 1 i Cor. i. 13, xii. 12, 13, 27 ; Eph. strife' (Phil. i. 15-18) ; but there is 
 i. 23, iv. 4, 5, 12, 13, v. 23, 30 ; Col. no reason to suppose that the strife 
 i. 24 ; Rom. xii. 5. had led to formal separation, or 
 
 2 I do not forget that St. Paul that it involved more than want of 
 had grace to ' rejoice ' that Christ due consideration and respect to St. 
 was preached, though ' of envy and Paul personally.
 
 250 LECTURE THE THIRD. 
 
 practically shut up by our respective circumstances ; and, 
 conscience-smitten at the sight of the deformity of the con- 
 dition to which we are reduced, and desiring to throw the 
 best veil over it that we can, we are fain to have recourse to 
 various devices such as the Evangelical Alliance, and 
 miscellaneous prayer meetings, and interchange of pulpits 
 between ministers who never meet at the same table for Holy 
 Communion in order to soothe, as we would hope, the 
 yearnings of our hearts, and to allay the thirstings of our 
 spirit, as in a dry land where no water is. But the experi- 
 ence now of many years, utterly barren of all substantial 
 fruit, may have sufficed to teach us that God will never 
 suffer the devices of man to supply the place of His own 
 ordinances ; while the inconsistency of our well-meant 
 endeavours must have forced upon us the conviction at 
 every turn that we were only throwing dust in each other's 
 eyes : and some of us, it may be, in the consciousness of a 
 participation in a self-imposed delusion, can scarcely refrain 
 from smiling at each other; as Cicero supposes of the 
 Roman augurs, when they chanced to meet. Again, there 
 are duties religious duties which masters of a household 
 owe to their servants, superiors to their dependents ; duties 
 of example ; duties of teaching, of admonition, of warning ; 
 duties of superintendence, of encouragement in their Chris- 
 tian course : but how can any of these be fully and ade- 
 quately discharged, when the Christian course, in which they 
 respectively walk, in regard to the public profession and 
 practice of religion, is not the same j when the course in
 
 ARGUMENT EX CONSEQUENTS. 251 
 
 which the master walks is, perhaps, opposed to that in which 
 the servant walks, and when the latter will be not unlikely 
 to resent any interference upon the part of the former on 
 that account ? The disorganisation of domestic life, in too 
 many instances, and especially of the wholesome relations 
 between the upper and lower classes of society, consequent 
 upon the prevalence of our religious divisions, is indeed one 
 of the most bitter fruits of those divisions ; l and akin to 
 this is the diminished influence which, on the same account, 
 and through fear of the mutual jealousies among us, minis- 
 ters of the Gospel, as such, are, for the most part, allowed to 
 exercise over all proceedings of a public character. Even 
 in good works of a semi-sacred kind, such as the manage- 
 ment of our infirmaries, the laity would seem to be unwilling, 
 in some instances, to share with us the grave responsibility 
 which they impose upon themselves ; doubtless because 
 they have seen reason to apprehend that greater embarrass- 
 ment might arise out of our several differences than advan- 
 tage from our common help. In this respect, at least, the 
 disunion in England being comparatively less, the clergy 
 there are still in a position to confer far greater benefits 
 upon the whole community. 
 
 1 See the conclusion of the Earl and prosperous history of the Scot- 
 
 of Rosebery's inaugural address at tish union (with England) ; a 
 
 the Philosophical Institution, No- greater page lies vacant before us 
 
 vember 4, 1871, in which he on which to inscribe a fairer union 
 
 characterised class-separations as still ;' i.e. of the classes of our popu- 
 
 the crying evil of Scotland. ' A lation among themselves, 
 great page records the bloodless
 
 252 LECTURE THE THIRD. 
 
 Position I must not quit this section of our present argument 
 
 of the 
 
 sovereign. without alluding to the position which our sovereigns 
 themselves are obliged to occupy in consequence of the 
 disagreement between their Scotch and English subjects 
 upon the matter which we are now considering. The 
 ' Confession of Faith ' would teach them, as a main part of 
 their duty, ' to take order that unity and peace be preserved 
 in the Church.' * But what is one of the first acts which we 
 impose upon them, as a condition of their being allowed to 
 ascend the throne ? We require them to take two different 
 oaths, by which they promise equally to uphold two 
 ecclesiastical systems which, as they now exist, are con- 
 fessedly irreconcileable. Thus they find themselves yoked 
 to two professions which have proved their discordancy 
 by their historical antagonism. They are placed in cir- 
 cumstances which tempt nay, to a certain extent, compel 
 them to 'halt between two opinions.' Such a predicament 
 can scarcely fail to be injurious both to those who are 
 placed in it, and to the mass of the people who are liable to 
 be influenced by the example of their rulers. 2 It obviously 
 tends to impair their confidence in the unity and consistency 
 of divine truth ; to foster the growth of indifferentism upon 
 religious questions of other and, it may be, still more 
 important, kinds ; to weaken the principles of the unstable ; 
 to offend the consciences of the earnest-minded ; and, at the 
 
 1 See Westminster Confession, of the city is, such are all they that 
 c. xxiii. 3. dwell therein.' Eccles. x. 2. Comp. 
 
 * 'What manner of man the ruler Cic. ' de Leg., 1 iii. 24.
 
 ARGUMENT EX CONSEQUENTS. 253 
 
 same time, to undermine the loyalty of all by diminishing 
 the sentiments of esteem and veneration in which the 
 monarchy itself is held. The evil had been comparatively 
 dormant till these latter years ; but the frequent visits to this 
 country of our gracious Sovereign who now reigns, and her 
 own considerate desire to adapt herself, as far as possible, to 
 the feelings of all her subjects, and the supposed demands of 
 her position, have combined to force it upon public notice, 
 and to compel us to regard it as a stumbling-block which 
 (for her sake and for our own), we should desire to remove. 
 For we cannot escape out of this dilemma. If it be indeed 
 a matter of indifference, then unquestionably we do wrong 
 to make it a subject of such solemn obligation ; if it be not 
 indifferent, then we do wrong to constrain our rulers virtually 
 to regard it as if it were, by obliging them to become equal 
 supporters of both systems. 
 
 And the same evil operates in a greater or less degree Alienation 
 
 of classes 
 
 upon a large proportion of our population ; more especially O r t ^ r each 
 of the upper classes, who have ties and associations which 
 bind and often draw them to England. Take the case of 
 a landed proprietor who possesses large estates in both 
 countries. He finds one form of religion established in the 
 one country, and a different form established in the other. 
 What is he to do ? If he is an earnest and conscientious 
 man, it is impossible that his sympathies should be with 
 both those forms ; and not being bound, as the holder of the 
 crown is, to be a monstrum biforme in religion a Protestant 
 of two denominations it is not unlikely that he may choose to
 
 254 LECTURE THE THIRD. 
 
 belong to neither ; as we have recently seen in the case of a 
 
 young and promising nobleman, who being placed under such 
 
 circumstances, preferred to go over to the Church of Rome. 
 
 IO ' ^ s ^ a ^ toucn but slightly upon the evil effect which, 
 
 Greatlr~ as a k m to the foregoing, I have next to specify ; not because 
 of unsound it is less deplorable than others for there is none which, in 
 
 doctrine. ... 
 
 itself, is more injurious but because among ourselves the 
 experience of it has been less manifest than elsewhere ; I 
 mean the more general prevalence of unsound and heretical 
 opinion (together with exaggeration of some portions of the 
 Truth and neglect or disparagement of others), which are 
 wont to take place when the true framework of the ministry 
 has been mutilated or renounced. No one who is ac- 
 quainted with the history of continental Protestantism, 
 especially at Geneva, in Holland, and in parts of Germany, 
 can doubt that, following upon the disorganisation of the 
 Church's ministry, and upon the concurrent disuse (partial or 
 entire) of liturgical worship, there has arisen a laxity of doc- 
 trine which has wellnigh divested Christianity of all its dis- 
 tinctive truth. 1 That the same effect has not followed in this 
 country, or followed in a far less degree, I must be allowed 
 to think is due (through God's blessing) to the fact, that the 
 operation of the same causes has been kept in check, if not 
 
 1 A correspondent of the 'Times,' creed. . . . Only a small fraction of 
 
 writing from Berlin, in August the nation attends divine service. 
 
 1869, used these words : ' Three- .... Who that knows modern 
 
 fourths of all educated men in Germany would call it a Christian. 
 
 Germany are estranged from the land!' Compare the testimony of 
 
 dogmatic teaching of the Christian Bunsen, as given above, p. 225.
 
 ARGUMENT EX CONSEQUENTS. 255 
 
 by the presence among us, at least to some extent, of a re- 
 formed episcopal ministry, yet unquestionably by the power- 
 ful influence of the writings of the great English divines, and 
 of the English Prayer Book ; which have never ceased to act, 
 however secretly, yet with a most sure and salutary effect. 
 In Germany, the same spirit of a learned and ingenious 
 scepticism, which denied the personality of the poet Homer, 
 has occupied itself in seeking to explain away the facts and 
 testimonies upon which episcopacy rests, and in substituting 
 for them theoretical fancies of its own invention. But it did 
 not stop there. It has proceeded, in a not unnatural course, 
 to undermine the authority of revelation, by attempting to 
 disprove the genuineness and authenticity of large portions 
 of Holy Scripture, including the life of our blessed Lord 
 Himself. In this country, a community of situation and of 
 interest has induced our presbyterian fellow-countrymen to 
 avail themselves of the labours of that sceptical erudition in 
 justifying their repudiation of the threefold ministry ; but it is 
 matter for earnest congratulation that they have shrunk, for 
 the most part, from the use of the more deeply poisoned 
 weapons which the same armoury would have supplied ; 
 and be it spoken to our shame it has been left to some, 
 who have possessed every advantage, and are, or were, in 
 communion with ourselves, to borrow and apply those 
 weapons in the attacks which they have made upon the 
 inspiration and veracity of the Word of God. 
 
 ii. The next evil consequence which I have to name Eleventh 
 
 evil conse- 
 
 is, the disadvantage under which separation places every quence:
 
 256 LECTURE THE THIRD. 
 
 impediments Christian community in its endeavours to uphold and extend 
 
 in the way 
 
 ofconvertmg the Gospel. It is obvious that, if the uniformity of the 
 
 the heathen, 
 
 coveri f n re our Christian ministry which once existed could be restored, at 
 population, least among the people of this island, the great work of 
 Christian evangelisation might then be carried on by us, 
 both at home and abroad, with far greater success than we 
 can expect to meet with, disorganised and divided as we 
 now are ; and consequently disentitled to receive, so largely 
 as we might otherwise hope to do in such a cause, the divine 
 blessing, without which our best efforts can be of no avail. 
 At home, for example, the report issued in the early part of 
 last year (February 1868) concerning the miserable condi- 
 tion of the poor in Edinburgh, while it confessed inability 
 to discover ' which is the first link in the chain of causation,' 
 yet did, in fact, suggest this as the one great obstacle that 
 stood in the way of effectually grappling with the mass of 
 evil which had been found to exist. And accordingly, in an 
 able article which appeared in the ' Scotsman ' newspaper 
 upon that report, it was observed that ' the remedial agencies 
 proposed, though more or less in practice at present, do not 
 answer their purpose, because they exist in operation 
 without co-operation. They do not work together for good. 
 The supreme and central remedial measure aimed at in the 
 present instance is the concentration of our isolated forces 
 of beneficence, which are now in so monstrous and mis- 
 chievous a degree clashing with, and counteracting or neu- 
 tralising each other where indeed they do not augmettt the 
 evils they were meant to mitigate in a chaos of ill-directed,
 
 ARGUMENT EX CONSEQUENTS. 257 
 
 and therefore often fruitless, endeavour. Order is Heaven's 
 first law, and economy is like unto it. Our charities being 
 confessedly disorderly and wasteful, how can we expect 
 them to be blessed? ... It is one of the chief curses of our 
 present no system that, by the distrust which attends it, the 
 springs of charitable giving and doing are dried up at their very 
 sources.' Such is a specimen of our condition at home, 
 according to a testimony which is all the more valuable 
 because it is given not from any religious or ecclesiastical 
 point of view. I may add, that the before-named valuable 
 and trustworthy report represents what it calls * the lapsed 
 classes in Edinburgh ' as constituting more than one-fourth 
 of the entire popiilation. It is thus that the broken law of 
 unity still continues to avenge itself by introducing a Babel- 
 like confusion, which, even when we would be doing good, 
 baffles and defeats our aims ! * 
 
 Abroad, the interesting address, delivered shortly afterwards Dr N. 
 in the General Assembly by Dr. Norman McLeod, upon his India. 
 return from India, afforded only another evidence, in addi- 
 tion to countless testimonies before given to the same effect ; 2 
 
 1 ' The multiplication of sects heathen,' Report of Committee on 
 
 among us has multiplied the ap- Christian Life and Work, presented 
 
 pliances for developing the activity to the General Assembly of the 
 
 of professing Christians, but has Church of Scotland, May 20, 1870. 
 
 not only not diminished the proper- Compare above, p. 239 sq., note 3. 
 tion of practical heathen to the * See the author's ' Discourse on 
 
 members of Churches among us, Scottish Reformation,' Append., 
 
 but is at the present moment one c. vi. And add Speech of Bishop 
 
 of the chief barriers to the proper of Bombay, ' Colonial Church 
 
 application of Christian power Chronicle,' March 1872, p. 101. 
 to the work of reclaiming such
 
 358 LECTURE THE THIRD. 
 
 viz. that nothing acts as a greater hindrance in missionary 
 enterprise than conflicting systems among the missionaries. 
 Accordingly, he denounced denominationalism. He would 
 have us teach the people of India that what they want 
 what they must have is a Church of India. But with what 
 face can we, Scotch and English, presume and upon what 
 principles can we attempt to teach them this, so long as 
 we ourselves have a Church of England, and a Church of 
 Scotland, which are not at one, which are dissenters de- 
 nominationalists to each other ? 
 Bishop Piers I have said that Dr. N. McLeod's testimony is only one 
 
 Claughton of 
 
 Colombo. of many to the same effect. A sermon upon ' The Christian 
 Ministry and the Controversies concerning it,' preached 
 (1867) in the Cathedral of Colombo, by the bishop of that 
 see, now Archdeacon of London, contains the following 
 passage, which, from the allusion in the first words, though 
 addressed to others so many thousand miles away, would 
 seem to speak in an especial manner to ourselves : 
 
 ' Happily, the question between our Scottish brethren and 
 ourselves is daily becoming more simple and plain, cleared 
 from the difficulties which beset it in the days of our fathers. 
 One by one causes of difference have melted away, or are 
 being canvassed in an impartial spirit with a view to their 
 just settlement.' And then apparently addressing Presby 
 terians and others who were not of his own flock for the 
 occasion being a Christmas ordination had probably at- 
 tracted many such, and, as it would seem, some of the 
 heathen also the bishop proceeds: 'What we wish is
 
 ARGUMENT EX CONSEQUENTS. 259 
 
 that you should understand the stress laid in Scripture on 
 the unity of God's people that you should not accept a 
 mere consent to meet amicably now and then for actual 
 communion in Christ. And here, in the face of the un- 
 converted heathen, I tell you plainly, as one put in charge 
 with the Gospel, and I do not say it for the first time you 
 Christians must get rid of your manifold and needless divisions, 
 before you have so much as a reason to look for success in your 
 endeavours to convince those heathen of the truth of your own 
 religion ' J (p. 6). 
 
 Such is a sample of the testimonies which have come to us 
 from the far-distant East. Let us compare with them the 
 evidence which we have also received from the far-distant 
 West, and among a population whose condition, though 
 nominally Christian, would appear to be almost more alien 
 from genuine Christianity than heathenism itself. The 
 friends of Dr. Stephen Elliot, who was bishop of Georgia, a 
 southern State of North America, for more than twenty-five 
 years, and who died in December 1866, have since published 
 a volume of his admirable sermons, one of which, written in 
 the last year of his life, and therefore with all the benefit of 
 his ripe experience, is upon the text of Hosea viii. n : 
 ' Because Ephraim hath made many altars to sin, altars 
 
 1 This last statement has received London, April 1870, complained 
 
 a remarkable confirmation from the that ' so many different doctrines and 
 
 leader of the Indian Theists Baboo rituals-were presented to the Hindoo 
 
 Keshub Chunder Sen who, in a by the missionaries of differing 
 
 most interesting address which he Churches, that he was quite bewil- 
 
 delivered at a public meeting in dercd and confounded by them ' 
 
 S 2
 
 a6o LECTURE THE THIRD. 
 
 shall be unto him to sin.' The solemn warnings which that 
 sermon contains would make it very valuable if it were 
 reprinted and circulated in this country. After remarking 
 that ' the tendency of the times is to strike at everything 
 positive and distinctive to put all systems, all institutions, 
 nay, all men, upon an ignoble level' (p. 166); and after 
 tracing the consequences of Jeroboam's politic (as it seemed) 
 and plausible disobedience to God's express command in 
 separating himself and his people from the one appointed 
 temple and altar and priesthood at Jerusalem consequences 
 which appeared first in a multiplicity of altars throughout 
 the land of Israel, until at length, under Ahab and Jezebel 
 and Joram, idolatry, the foulest and most degrading, usurped 
 the place of the worship of Jehovah it thus proceeds : 
 
 ' And are we not in this country passing through pre- 
 cisely this experience ? . . . Are we not dividing and subdi- 
 viding into innumerable sects, each one setting up its own 
 altar, and each altar further and still further removed from 
 the doctrine and discipline of Christ? . . . Has not the 
 progress been rapidly downward, striking in turn at every- 
 thing distinctive in doctrine, and bringing in arrangements 
 of religious worship more and more radical ? Is not God mani- 
 festing the law of His government by permitting these altars 
 to multiply, and, as they multiply, to be more and more irre- 
 gular and profane ? . . . Look at the rapid deterioration of 
 religion in many parts of the United States, once the most 
 rigid and devout ! Look at the doctrines which are now 
 publicly proclaimed throughout the land, which are gathering
 
 ARGUMENT EX CONSEQUENTS. 261 
 
 disciples, which are forming sects ; doctrines of devils, fit only 
 for execration and condemnation ! . . . " Ephraim is making 
 many altars to sin ; "... and true to the principle of its 
 action, his law is being fast made the banner under which idols 
 of every hue and shape idols of imagination, of sentiment, 
 of will, of pride, of lust are to take the place of Christ and 
 His Church. And what is worse, Christians seem blinded 
 to the condition of things, and are comforting themselves 
 with the idea that religion is advancing through the land, 
 when it is really fast running into the foulest corruption ' 
 <p. 169 sq.). 
 
 12. One more evil consequence, requiring us to take a Twelfth 
 
 evil conse- 
 
 Jarge and comprehensive view, if we would pay due regard quence: 
 
 Advantage 
 
 not only to our spiritual and religious, but also to our secular ^ e e " to and 
 and political interests, consists in the advantage which OUT ta^lm. 
 establishment of two different and discordant forms of 
 Protestantism affords to the Church of Rome. I am sorry 
 that it should be necessary to speak of any Church as if we 
 were justified in regarding it with suspicion and distrust, and 
 still more, as if it were an adversary, whom it is our duty to 
 withstand. But such, unhappily, is our case towards the 
 Church of Rome ; and not ours only, but the case of every 
 other Church that refuses to submit to her despotic sway. 
 She must be resolutely withstood, because she considers it 
 her duty to press forward that Sway wherever she can do so 
 with the least prospect of success. And what have we to 
 oppose to that aggressive spirit ? Not long since I saw it 
 stated in a public journal that, whereas half a century ago,
 
 a6a LECTURE THE THIRD. 
 
 the number of Roman Catholic clergy in Great Britain did 
 not amount to 300, it now exceeds 1,500; being consider- 
 ably more than the number of ministers of the Established 
 Church in Scotland. And all that force of Romanist clergy 
 have been trained, be it remembered, upon one and the same 
 system. But how have we been trained ? To fight against 
 each other. Look at the Catechism, sanctioned and put 
 forth by the General Assembly of the Free Church in 1847. 
 It has, it is true, its ' anti-papal testimony ; ' but it has also 
 what it calls its ' anti-prelatical testimony.' Or if not trained 
 to fight against each other, we learn, I had almost said, to 
 do worse to dissemble and slur over differences which, 
 nevertheless, so long as they exist, must be sufficient to keep 
 us from all effectual co-operation. It is not my avowal, but 
 the avowal of the late Dr. Robert Lee, that the two Esta- 
 blished Churches of this island ' as now existing, are rather 
 antagonists than allies.' l Nor could this well be otherwise, 
 when the establishment of one has been founded upon the 
 disestablishment of that which was, and is, in communion 
 with the other. How, then, are they to cease to be antago- 
 nists and to become allies ? ONLY BY THE DISCOVERY AND 
 ACCEPTANCE OF THE TRUTH. I have done my best not 
 hastily, not superficially, but after full and patient enquiry 
 to ascertain the truth in regard to the main point of differ- 
 ence which now separates the two Church establishments ; " 
 and, until it shall be shown by a more laborious and more 
 competent enquirer that I have fallen into error, I shall 
 1 ' Reform of the Church of Scotland.' p. 41.
 
 ARGUMENT EX CONSEQUENTS. 263 
 
 venture to think that I have demonstrated to the satisfaction 
 of every fair and candid mind what the truth in question 
 really is. I am equally prepared to prove that the true sys- National 
 tern of Christianity, as revealed to us for our guidance in thetnie 
 
 ' ' system. 
 
 the Word of -God is, what in opposition to popery from 
 one point of view, and to voluntaryism from another may 
 best be called the national system ; that is, the system by 
 which each nation orders and establishes its own Church, as 
 in the sight of God (who has given to each its own language, 
 its own character, its own bounds of habitation), not in a 
 spirit of innovation, or of self-sufficiency, but in accordance 
 with the Scriptures, the faith, and ministry, everywhere re- 
 ceived among Christians, when the Church was one, and 
 before the universal Roman Empire, providentially formed 
 with the view to the extension of Christianity, had been, 
 with the view to its consolidation, no less providentially 
 broken up. By a process of argument similar to that which Proved from 
 
 history and 
 
 has been used in demonstration of the threefold ministry, it Scripture, 
 may be shown that this national system, as it had been fore- 
 told by God's ancient prophets long before, 1 so in the ful- 
 ness of time it was actually accomplished. It may be shown 
 that the command for the evangelisation of the world was 
 ' to baptize ' not individuals merely, but ' all the nations ' 
 as such, 2 and that what Christ ' commanded,' has been 
 ' observed.' Wherever Christianity was received, there it 
 
 1 See Isaiah xlix. 22, 23 ; Hi. 15 ; Ix. 10-12, 16. Ps. ii. 8-12 ; Ixxii. n. 
 3 Matt, xxviii. 19.
 
 264 LECTURE THE THIRD. 
 
 became national just as, wherever it became national, there 
 it had previously become episcopal. It may be shown that, 
 confessing our belief (as the Scripture teaches) in the session 
 of Christ ' at the right hand of God,' we thereby intend that 
 ' all power has been given to Him in heaven and in earth ;' ! 
 we virtually confess no less than this, that 'by Him ' and 
 for Him ' kings reign and princes decree justice ; ' a in other 
 words, we virtually confess not only the headship of Christ 
 over His Church, but His acquired right to all national and 
 political power, to be administered in His name by the 
 secular magistrate, as all ecclesiastical power is, or ought to 
 be, administered in His name by the spiritual magistrate. * 
 St. John Nor is there in these solemn truths anything at variance 
 
 xviii. 36, as 
 
 explained by with the word of Christ Himself (if only it be not, as too 
 
 St. Augustin 
 
 in IK. often it is, misinterpreted), when He declared to Pilate, 
 
 ' My kingdom is not of this world.' That is, not received, or 
 derived i from 4 this world ; ' no, not 'from hence,' as He 
 presently repeats, thus explaining His meaning in the end 
 of the same verse (John xviii. 36) ; but 'here, in this world/ 
 as St. Augustin declares (and so ' of this world," in a most 
 
 1 Ps. ex. i. Mark xvi. 19. i Pet. ii. 13, 14. Eph. i. 19-22. 
 
 Eph. i. 20. Col. iii. i. Heb. i. 3 ; Heb. xiii. 7, 8, 17. i Thess. v. 12. 
 
 x. 12. Matt, xxviii. 18. See also Phil. ii. 29, 30. 
 
 Dan. vii. 13, 14. Rev. i. 5 ; xvii. * The preposition in the Greek 
 
 14 ; xi. 15. indicates this. To express what 
 
 3 Prov. viii. 15. we commonly understand by 'of 
 
 3 That is, in Scriptural language. this world,' the genitive case would 
 
 the two powers, of the sword and have been used without a prepo^i- 
 
 of the keys. See Rom. xiii. 1-6. tion.
 
 ARGUMENT EX CONSEQUENTS. 265 
 
 real and true sense), ' is His kingdom, and all the powers of 
 the world, by divine right, are subject to it.' l 
 
 And yet, while all this can be shown, as I believe, to be 
 the very true teaching of the Word of God, I am far from 
 maintaining that circumstances can never arise in which 
 fidelity to her Divine Bridegroom may not provoke, nay, com- 
 pel the Church to sue for a divorce from her earthly bride- 
 groom. 
 
 But this I do say, and would most steadfastly maintain 
 being taught to do so by the sure voice of prophecy Woe 
 to the State which so treats its Church as to force her to 
 such a course ! Woe to the nation, that having been once 
 baptized, tears, as it were, the Cross from off its forehead 
 and repudiates its acceptance of Christ as its King ! a 
 
 With these convictions, I confess, I am not much disposed Success of 
 
 voluntary 
 
 to listen to calculations as to what the voluntary system system 
 
 delusory. 
 
 may, or may not, be able to effect. I consider that God 
 Himself has spoken upon the point, and that the national 
 system alone is in accordance with His will ; as shown, not 
 only by the teaching of His Word, but also by the working of 
 His providence, which has once wrought for Christianity its 
 
 establishment throughout the civilised world. But if nations 
 
 
 
 1 This is also the interpretation utterly wasted.' Isaiah Ix. 12. 'Be 
 
 of St. Chrysostom and of Theo- wise now therefore, O ye kings, 
 
 phylact. See the author's Perth . . . Kiss the Son, lest he be angry, 
 
 Lecture, 1854, p. 28. and so ye perish from the way, 
 
 s ' The nation and kingdom that when his wrath is kindled but a 
 
 will not serve thee (the Church) shall little.' Ps. ii. 10-12. 
 perish ; yea, those nations shall be
 
 266 LECTURE THE THIRD. 
 
 take a retrograde course ; if they so far fall away as to prove 
 themselves unworthy of this better condition designed for 
 them by God ; then by all means let them make the best of 
 the alternative that remains to them the alternative of 
 voluntaryism. Only let them not vaunt themselves in so 
 doing ; let them not boast as if they had chosen the better 
 part when they have fallen back upon the worse ; and let 
 them not expect that the divine blessing will still rest upon 
 them no less than if they had dutifully adhered to the 
 divine will. No! and meanwhile, as members of the 
 Church, let us feel assured that the present successes, which 
 we are called upon to admire l in the working of the voluntary 
 system, whether in this country or elsewhere, are by no means 
 a conclusive proof, either of the sufficiency of the system 
 itself, or of the goodness of the cause in behalf of which it is 
 exerted. Such successes will be often due in a great degree 
 to local or occasional circumstances; and, so soon as the 
 established system is set aside, one great incentive to the 
 activity of voluntaryism, which arises out of a spirit of oppo- 
 sition to the power and prerogatives bestowed upon its 
 rival, will be withdrawn. But if we are to be told that a 
 cause must necessarily be a good one which is attended 
 with such appearances <5f success, then, I would ask, what 
 effects have ever been produced more extraordinary, or 
 
 1 On the other hand, we have away by the promises of a system 
 
 received warning from several of which their own experience had 
 
 the American bishops when they found to be delusive, 
 visited this country, not to be led
 
 ARGUMENT EX CONSEQUENTS. 267 
 
 more admirable, than those glorious specimens of ecclesias- 
 tical architecture our abbeys and cathedral churches 
 erected under the influence of the papal system, when the 
 corruptions of that system were at their greatest height ? Or, 
 again, what success was apparently ever greater than that of 
 the sword, when drawn in behalf of the cause of the false 
 prophet, Mahomet ? Nor is the result in such cases difficult 
 to account for. Error can appeal to motives more powerful, 
 at least for a time, than those which the truth appeals to. 
 Error will not scruple to make use of instruments which the 
 truth would be unwilling or ashamed to employ. 
 
 The system, then, of a national established Church, or, in union of 
 
 Church and 
 
 other words, of a union between the Church and the State State, why 
 
 endangered. 
 
 of every nation professing to be Christian this I believe to 
 be the true, the only true and divinely intended system ; and 
 this, as regards ourselves, and the highly favoured nation to 
 which it is our privilege to belong, popery and voluntaryism 
 are now combining to destroy. And if our opposing front 
 is to continue still divided, and at variance, between prelacy 
 and presbyterianism, is there not too much reason to fear 
 that, eventually, they will succeed ? And when the national 
 system has given way, it is idle to expect that the system of 
 voluntaryism, with no bond of union in itself, will long be 
 able to withstand the spurious but attractive unity of the See above, 
 
 p. 4 and p. 
 
 Church of Rome. The secularisation of a State which has aa s- 
 once been Christian can never be regarded without regret 
 by a Christian mind. I say nothing of the circumstances 
 which may be thought to justify it in a country situated as
 
 268 LECTURE THE THIRD. 
 
 Ireland is (1869) at the present time. But believing as I do 
 that the measures which we are now witnessing would never 
 have been proposed if there had been no such difference as 
 unhappily exists between the two chief bodies of Protestants 
 Episcopalians and Presbyterians in that country, I cannot 
 but see in the threatened legislation a solemn warning which 
 we ourselves, whether Englishmen or Scotchmen, should lay 
 to heart. 
 Opinion of I do not forget the expressed opinion of Lord Macaulay, 
 
 Macaulay 
 
 in what that the union accomplished in 1707 between England and 
 
 sense to be 
 
 Scotland has been a great blessing to both countries, 
 ' because, in constituting one State, it left two Churches.' 1 
 And I grant that there is a sense in which that sentiment is 
 true. Assuming that the religious profession of a majority 
 of the people was fairly represented in 1690 by the dises- 
 tablishment of episcopacy and establishment of presby- 
 terianism in its room an assumption, however, which a 
 strict investigation of the facts of the case will scarcely 
 justify 2 but supposing this, which is the popular belief, it 
 certainly would have been most undesirable that any attempt 
 should have been made to force upon Scotland the reac- 
 ceptance of episcopacy as a condition of the union between 
 the two countries. But that the circumstances were such as 
 to require the establishment of ' two Churches,' unlike each 
 other, in the same State this, so far from having proved a 
 
 1 'Hist, of England,' vol. iv. p. 202 sq. ; and comp. Sage's ' Pres- 
 268. bytery Examined,' pp. 312-333. 
 
 * See Burton's ' Hist.,' voL ii. p.
 
 ARGUMENT EX CONSEQUENTS. 269 
 
 great blessing, must be acknowledged to have been the very 
 reverse by all who have at heart the interests of true 
 religion, and who also desire the continuance of the union 
 between Church and State. For what after little more 
 than a century and a half has been the result, as we now 
 see it sufficiently developed, of this ecclesiastical biformity 
 within the same kingdom? It started with the anomaly 
 that Scotch Presbyterians were thenceforth to be admitted 1 
 to legislate for the Episcopal Church of England, and 
 English Episcopalians to legislate for the Presbyterian Church 
 of Scotland. Hence churchmen and dissenters both being 
 capable of either description, according to the point of view 
 from which they were regarded would be equally at a loss 
 to maintain their true character ; and the barrier was broken 
 down which had hitherto fenced ecclesiastical legislation, in 
 respect to the Church establishments of both countries, 
 from illegitimate intrusion. It is easy to see that by such a 
 policy something more than the thin end of the wedge was 
 inserted ; whereby all the subsequent breaches into the 
 constitution, upon its ecclesiastical side, have followed 
 logically. 
 
 Such, then, and so many are the evil consequences which Forenamed 
 flow more or less directly from the abandonment of the one quences" 
 
 traced to 
 
 constitution which was once universal in the ministry of the their ori ' n - 
 
 1 During the operation ot the qualified episcopal congregations, 
 
 penal laws against Scottish episco- who were virtually Independents, 
 
 pacy in the last century, none but could be elected from Scotland to 
 
 Presbyterians or members of the serve in Parliament.
 
 270 LECTURE THE THIRD. 
 
 Church, and which (as we have seen reason to conclude) 
 
 was designed by Christ to be maintained in all countries and 
 
 Satanical at all times. Can we doubt that results so injurious to the 
 
 principle and 
 
 devices. interests of religion have been caused through the agency of 
 that evil spirit who is represented in Scripture as the great 
 enemy of God and man ? ' Divide et impera ' DIVIDE 
 AND GOVERN ! such has ever been his master principle, 
 his most successful policy. Divide man from his Maker ; 
 divide fellow-Christians, Church against Church, altar 
 against altar; divide class from class, rich and poor. 
 Finally, divide Church and State. Yes ; in opposition to 
 the first great principle l of Christ, our Friend and Saviour, 
 ' UNITE AND CONQUER ' such has been from the beginning 
 the principle and the policy of our enemy and destroyer. 
 St. Paul could say, and say truly, ' We are not ignorant of 
 his devices.' Can the same be said now? What other 
 explanation can be given of the many popular apologies 
 which we hear for continuance in our present state, but that 
 they are devices of Satan, and that they who use them, use 
 them in ignorance of their true character ? Is it not, for 
 instance, a melancholy proof of such ignorance when a man 
 fancies that he can be more edified in breaking the intended 
 order, and oftentimes, the express command of Christ, than 
 in keeping it ? When he flatters himself that because the 
 Gospel is spiritual, therefore he may dispense with its forms, 
 its laws and ordinances ; because the Scriptures are above all 
 to be read and searched, therefore the Church is not to be 
 1 See Bishop Andrewes' sixth serm. on 'Resurrection/ vol. ii. p. 279 sq.
 
 ARGUMENT EX CONSEQUENTS. 271 
 
 heard or known ; because all Christians are in a certain 
 sense priests, as in a certain sense also they are all kings, 
 therefore a duly ordained ministry has no proper claim to 
 his submission and regard ; because religion is a matter 
 between God and every man's conscience, therefore it is not a 
 matter as between man and his fellow-men ; because every 
 man is to obey his own conscience, therefore the guidance or 
 supposed guidance of conscience, however ignorant and 
 ill-informed, is to suffice to bar all other guidance, however 
 legitimate and however wise and enlightened ; because 
 offences must needs come, and the offence of schism among the 
 rest, therefore there is no such sin as schism, or if there be, it 
 is needless or impossible to ascertain in what it consists, or 
 how it is to be avoided. What sophistry ! What delusion ! 
 What half-truth always better for the purposes of Satan than 
 entire falsehood ! What ignorance of his devices is there 
 in all this ! W T hat appeal to the natural pride of man's 
 heart ! What pandering to his envy, jealousy, distrust of 
 others to his own self-confidence, self-sufficiency, self-love ! 
 What renunciation of all meekness and humility ! Or again, 
 when pleading, as I am pleading in these lectures, for one 
 uniform constitution in the ministry of the Church, we are 
 met with the taunt, instead of argument, that our position is 
 a narrow and an antiquated one as if the prescribed way 
 that leadeth unto life were not also narrow ! and that pres- 
 byterianism is valuable and must be maintained, if on no 
 other account yet on this because it serves as a standing 
 protest against a position so illiberal ; can there be
 
 272 LECTURE THE THIRD. 
 
 conceived a device of Satan more similar to that with which 
 he tempted our first parents, when, under a promise of 
 extended knowledge, he induced them to disobey God's 
 plain command ? 
 Summing up For, to sum up now the argument upon which we have 
 
 of the whole 
 
 argument. been engaged, it will stand thus : 
 
 First head. ! We find, in the first place, that a definite and orderly 
 organisation of the Christian ministry was to have been 
 expected & priori, from various considerations : 
 
 1. From the corporate idea and delineation of the Church 
 as revealed in Scripture. 
 
 2. From the analogy of order in the external world. 
 
 3. From the correspondence between the Christian 
 Church and the Jewish, in which the system of a threefold 
 ministry was prescribed by God. 
 
 4. From the mystical analogy between such a ministry 
 and the divine object of Christian worship. 
 
 5. From the analogy of the form of government which is 
 acknowledged to be the best for civil society. 
 
 6. From the sacred character and high importance of the 
 functions to be performed by the said ministry. 
 
 Second H. We find, in the second place, concerning the three- 
 
 head. 
 
 fold or episcopal ministry : 
 
 1. That it is plainly Scriptural and apostolical. 
 
 2. That it was universal in the Church from the earliest 
 period at which it could be reasonably expected to be fully 
 organised, down to the Reformation in the sixteenth century.
 
 ARGUMENT EX CONSEQUENTS. 273 
 
 3. That it is still universal in the East, and, for the most 
 paiit, also in the West, either in a reformed or unreformed 
 condition. 
 
 4. That in either case, both before and since the Refor- 
 mation, it has ever been regarded as essential to the complete 
 constitution of a Christian Church. 
 
 III. We find, in the third place, that, wherever the said Third head. 
 form of ministry has been discontinued, there sundry evil 
 consequences have ensued more or less directly ; for in- 
 stance : 
 
 1. A breach of unity, which such discontinuance has 
 involved, contrary to the express command of God, and a 
 gradually increasing indifference to the sin of schism. 
 
 2. A usurpation of the rights and powers of the episcopal 
 ministry, especially of the power of Ordination, by other 
 bodies, whose credentials are at best open to question. 
 
 3. A withholding of the ordinance of Confirmation from 
 the young. 
 
 4. A discontinuance of other catholic ordinances, such 
 as daily public worship, frequent Communion, observance of 
 the great Christian fasts and festivals, administration of 
 Communion to the sick and dying. 
 
 5. An appropriation of ecclesiastical and especially 
 professorial endowments to purposes at variance with those 
 for which they were bestowed. 
 
 6. A waste of ministerial power and of charitable resources 
 of all kinds consequent upon separation. 
 
 T
 
 274 LECTURE THE THIRD. 
 
 7. A lowering of the social position of the clergy, and a 
 loss of means and opportunities for theological study. 
 
 8. A temptation to have recourse to systems of education 
 which, in order to be general or national, must be, more or 
 less, irreligious. 
 
 But besides these we find other consequences of a still 
 wider and more disastrous scope ; viz. : 
 
 9. A practical denial of the true character of the Church 
 as a corporate institution ; and, arising therefrom, a neglect 
 of relative duties, and an interference with the beneficial 
 action of the several classes of society one towards another. 
 
 10. A greater and more unrestrained prevalence of false 
 or unsound doctrine. 
 
 11. An increase of difficulty thrown in the way of evan- 
 gelising the heathen, and of converting the lapsed masses of 
 our own population both at home and abroad. 
 
 12. Advantage given to the papal system and to the 
 principle of voluntaryism, in opposition to the true system 
 of national Christianity, and to the principle of the union 
 of Church and State. 
 
 Scotch This, then, is what we find, upon the question before 
 
 * Episco- 
 
 pahans' us i and this. I verily believe, is the finding of the truth 
 
 their fidelity 
 
 to principle; itself. It is for reasons such as these, and not from any 
 foolish and bigoted adherence to a weak and indefensible 
 position, that a large, and not the least intelligent or least - 
 influential portion of the community in Scotland, notwith- 
 standing many great and calamitous vicissitudes, have still 
 adhered to the original constitution of their Church ; have
 
 ARGUMENT EX CONSEQUENTS. 275 
 
 still desired to retain a ministry such as in England has 
 never ceased to be retained not by individuals only, but by 
 the nation itself except during the interval of the great 
 Rebellion. That when they were in the ascendant, our attended by 
 
 failings in 
 
 forefathers used their authority meekly and moderately in the past 
 
 which are 
 
 times when meekness or moderation were not to be found "f^j 6 " 
 
 on any side is not maintained : on the contrary, that they 
 
 too often did the very reverse, is freely confessed and 
 
 penitently deplored. But it is maintained that, whatever 
 
 may have been their faults or excesses in that respect, these 
 
 were no necessary consequence, no proper fruit, of the 
 
 system itself which they so misused. Nor when we speak what kind 
 
 of prelacy is 
 
 of adherence to a prelatical Church, is it to be understood desired, 
 that we desire to weaken still less to exclude either 
 government by synods, or the just influence of the laity; 
 both of which it has been the wisdom of the presbyterian 
 system to vindicate and uphold, and which we believe to 
 be no less Scriptural and apostolical than prelacy itself. 
 Neither do we desire to see the ecclesiastical element in the 
 State unduly subjected to the civil element ; any more than 
 we desire to see the civil power oppressed and overridden 
 by the ecclesiastical; and any advantage which Scotland 
 may possess, more especially in the former of these respects, 
 we should wish not only to be maintained in this country, 
 but to be extended to England also. On the other hand, 
 we have no wish to see repeated in this country sundry 
 inconveniences which still attach to the Southern Church ; 
 such as the monstrous, unmanageable size of the larger 
 
 T2
 
 276 LECTURE THE THIRD. 
 
 dioceses l an evil deplored by none more than by many of 
 
 the bishops themselves ; the virtual abeyance of synodical 
 
 action, and consequently of an important portion of the 
 
 rights, both of the lower orders of the clergy and also of the 
 
 laity; and the substitution of multitudinous and often 
 
 jarring societies for the action of the Church itself. 
 
 Prelatical Yes ; let it be repeated, again and again, that while we 
 
 necessary advocate, upon the Grounds which have been stated and for 
 
 part of the 
 
 the good of all, the due recognition of a prelatical ministry, 
 we would yield to no one in condemning prelatical abuses 
 of all kinds prelatical exorbitances, prelatical despotism. 
 And yet, though this avowal be frankly made, let it be borne 
 in mind that neither personal delinquencies, however great, 
 nor general corruption, however dominant, would seem (so 
 far as we can learn from Scripture) to justify a departure 
 from the system itself, the administration of which is so 
 dishonoured. Even a Judas must have a successor. The 
 ancient prophets, severely as they denounced the degene- 
 racy of the Jewish priesthood, never counselled separation 
 from them. 3 Our Blessed Lord Himself gave command to 
 
 1 It was wisely urged by John he at least did not wish to see epis- 
 
 Knox, more than three centuries copacy abolished but well reformed, 
 
 ago, in his ' Brief Exhortation to See Works, vol. v. p. 515 ; comp. 
 
 England,' A,D, 1559 : ' Let no man ' Irenicum,' p. 415 ; and Bingham, 
 
 be charged in preaching of Christ vol. ix. p. 412 sq. 
 
 Jesus above that which one man * See St. Augustin, Ep. xciii.: 
 
 may do ; I mean that your bishop- ' Toleraverunt Prophetae contra 
 
 ricks be so divided, that of every one, quos tanta dicebant, nee communio- 
 
 as they be now for the most part, be nem sacramentorum illius populi 
 
 made ten/ A sufficient evidence that relinquebant.' Vol. ii. p. 354.
 
 ARGUMENT EX CONSEQUENTS. 277 
 
 His disciples that even the scribes and Pharisees, abomina- 
 ble hypocrites and false teachers as they were, should be 
 still obeyed and respected in the exercise of their authority, 
 because they sat in Moses' seat. 1 It will be admitted that 
 these remarks belong naturally to the .argument upon which 
 we have been engaged. In point of fact, however, it can- 
 not, I believe, be truly said that prelacy has ever been 
 rejected in this country simply for its own demerits. 2 In 
 1560 it was rejected because it had been allied with popery. 
 In 1638 it was rejected in consequence of the unconstitu- 
 tional means by which Charles I. attempted to force upon 
 the people the acceptance of a liturgy. In 1690 it was 
 rejected because the bishops, who were then its representa- 
 tives, refused to acknowledge King William III. as the 
 legitimate sovereign of these realms. 
 
 May it not, then, be allowed to us to hope that nearly Appeal to 
 
 the people 
 
 two centuries of exclusion from its just position may have of Scotland. 
 sufficed to atone not only for the mistake the loyal and 
 not ignoble mistake which it then made, but also for the 
 other misdeeds and shortcomings of which it is acknow- 
 ledged to have been guilty in its days of power ? May it 
 not be allowed to us to hope that this Christian appeal in 
 its behalf will meet with some consideration from the Chris- 
 tian conscience of the people of this land ? The appeal to 
 them to them as Christians is not uncalled for, because 
 
 1 Matt, xxiii. 1-3. See St. 2 See Bishop Sage, ' Presbytery 
 
 Chrysostom on i Thess., Horn. x. Examined,' p. 306, and compare 
 i ; and on Coloss., Horn. iii. 4. his pathetic appeal (1695), p. 399.
 
 278 LECTURE THE THIRD. 
 
 we have been assured by no mean authority that the General 
 Assembly, whatever else it may be induced to alter or relax, 
 must never be expected to move a hand towards opening 
 the doors by which I will not say we but tfie Catholic and 
 apostolic ministry is now excluded from all entrance into the 
 Advantages National Church, as by law established. The appeal itself is 
 
 of the union 
 
 between the no t uncalled for : because the consummation of the union 
 
 two coun- 
 
 tne^incom- ^^ England has given to the discussion which it raises an 
 augmented interest, which cannot but find an echo in the 
 breast of every true Christian, and which no true patriot will 
 be slow to recognise. It will be felt by such that the advan- 
 tages of that union must be incomplete so long as united 
 action in religious matters is rendered impossible by the 
 discordancy which exists between the two Church establish- 
 ments as they now stand. It is true they are both Protest- 
 ant. But so is Independency, so is Anabaptism, so is Soci- 
 nianism, so is Unitarianism, so is Quakerism. And is it 
 not true that in the past they have protested against each 
 other, almost as vehemently as either of them has protested 
 against Rome ? Is it not the fact that each country harbours 
 in its bosom allies of the other's Church which are, not from 
 choice, but from necessity, the foes of its own? What 
 power upon earth can reconcile this melancholy, this disas- 
 trous state of things? Again I say, THE POWER OF TRUTH. 
 Only ascertain the truth as (I am sure) it can be ascertained, 
 and act upon it as (I am sure) it can be acted on, and har- 
 mony will ensue. Otherwise, we must be prepared not only 
 for the continuance of the same evil consequences which
 
 ARGUMENT EX CONSEQUENTS. 279 
 
 have been pointed out, and for their propagation (if they 
 remain unchecked) in an aggravated form ; but for the 
 addition of others still more calamitous, when the punish- 
 ments which will be due to national apostacy are to fall 
 upon us. 
 
 At least, then, let us hear no more that the matter is a importance 
 
 of results 
 
 small or unimportant one, when the results involved in it are inyoived in 
 
 this appeal. 
 
 such that it would be impossible to conceive any greater or 
 more momentous. Neither let us be told that certainty in 
 respect to it, sufficient for all practical purposes, is not to be 
 obtained, when, if we take in the evidence as a whole, in- 
 spired and uninspired, what is there which has been more 
 plainly manifested ? What is there in regard to which we 
 are placed under stronger obligations to obey the guidance 
 which reason, Scripture, and experience combine to offer? 
 Nor, once more, let us be told as Edward Stillingfleet, 
 when a youth of twenty-four, told the readers of his 
 ' Irenicum,' but afterwards, when his knowledge had been 
 enlarged, and his judgment matured, confessed that he had 
 yielded more than the truth allowed l let us not be told 
 that because good and learned men have been ranged on 
 either side as disputants on this question, therefore the 
 question is one which may and ought to be looked upon as 
 indifferent. For what is the real truth in regard to the pre- 
 miss upon which this conclusion rests? The truth is, the 
 dispute has not been simply between opponents equally 
 
 1 See 'Irenicum,' p. 2 sq. ; and edition of his works, vol. i. p. 4. 
 comp. Life prefixed to the folio See also above, p. 38, note r.
 
 280 LECTURE THE THIRD. 
 
 good and learned, but between the judgment and practice 
 of the universal Church on the one hand, and, on the other 
 hand, the private opinion of individuals, influenced in great 
 measure by considerations external to the merits of the case 
 itself. 
 Condition ot Meanwhile I am aware that there are some who would call 
 
 the Church 
 
 off our thoughts from the state of our own country, and even 
 from the crisis now arisen in Ireland, in order to ask, with 
 little feeling of good-will, whether the Church of England 
 itself be not tottering to its fall. For my own part, I enter- 
 tain no such opinion. On the contrary, I am persuaded 
 that, if left to itself, if saved from the disturbing effects 
 caused, through Parliament or otherwise, by the operation 
 of Scotch or of Irish influences, its security, in its established 
 position, in the present and for the future, would be as great 
 or greater than it has ever been. I am sure there never was 
 a time when its bishops and clergy, taken upon the whole, 
 have been more devoted to their sacred calling. That in a 
 body of men amounting to upwards of 20,000 some are to 
 be found who, in a stirring and unsettled age like this, are, 
 from motives of various kinds, bad and good, unable to 
 resist the temptation of extreme opinions, or extreme prac- 
 tices this can occasion no surprise. But, for the most 
 part, the symptom which the body itself exhibits is the 
 healthiest of all symptoms ; via, a desire for its own self- 
 improvement, with a view to its greater and more effective 
 usefulness. And the consequence is, that the influence of 
 the clergy in England notwithstanding the unhappy draw-
 
 ARGUMENT EX CONSEQUENTS. 281 
 
 backs to which I have referred was never at a greater 
 height. I will not ask you to accept this statement upon 
 my authority, but upon authority which will, I believe, be 
 thought sufficient. A liberal journal of high repute, averse Testimony 
 
 of a Liberal 
 
 to any but the broadest sentiments upon matters of religion, journal, 
 gave expression to the following strong and distinct testi- 
 mony in December last (1868) : 
 
 ' This is, we think, the fair and legitimate inference to 
 be drawn from the (late) elections : that the Church of 
 England is not tottering, nor likely to totter ; that it is 
 planted deep in the affections of the English people.' 
 Spectator. 
 
 The speech of Mr. Gladstone at Greenwich, upon his Of the Prime 
 
 Minister. 
 
 re-election in the same month, contained a declaration of 
 opinion precisely similar but in fuller terms ; when his own 
 feelings or interests might have tempted him rather to 
 question or suppress the truth. He is reported to have 
 said : 
 
 ' The elections have undoubtedly shown a strong attach- 
 ment, on the part of the great body of the people in Eng- 
 land, to the Church of England. And I am glad of that 
 attachment, and of the great influence of the clergy ; though 
 I venture to think they have used their influence improperly. 
 I am glad, however, that it has been gained in the main by 
 the conviction that the clergy do their duty. They may 
 differ there may be wise men and foolish men among 
 them ; but, speaking generally, they are men in earnest ; 
 they are men who attract the respect of the people by
 
 282 LECTURE THE THIRD. 
 
 working hard in their vocation. The Church of England, it 
 may be truly said, ministers to the people ; less so, perhaps, 
 in these great centres of the population, where it is relatively 
 weakest, but, taking the country as a whole, the Church of 
 England ministers to the people. (Cheers.) Doing so, it is 
 appreciated.' 
 
 It is important to bear in mind that these words not only 
 proceeded from a speaker who had far more reason to flatter 
 the dissenting interest, but were addressed to one of those 
 overgrown suburban populations in which the Church 
 labours under greatest disadvantage ; and that their truth 
 appears to have been acknowledged by those who heard 
 them. 
 Adjustment I said at the beginning that if this question, which affects 
 
 of ministry 
 
 would lead the constitution of the ministry, could be first adjusted, I 
 
 to greater 
 
 ofdocmne should anticipate comparatively little difficulty in the solution 
 * hlp ' of others, the importance of which, though they have been 
 merely touched upon in subordination to this, it must not 
 be supposed that I am either capable of forgetting or willing 
 to underrate. I am led to entertain the hope which I have 
 expressed from various considerations. In the history of 
 the past, since the Reformation, I find a general concurrence 
 between EpiscopaUartSsand Presbyterians in the use of the 
 same doctrinal standards to a great extent, even at the 
 periods when their antagonism upon the question of Church 
 government was at its height. On the one hand, it is 
 certain that John Knox must have signed the Articles of
 
 ARGUMENT EX CONSEQUENTS. 283 
 
 the Church of England ; * and in the following century it 
 appears from what occurred in the Westminster Assembly 
 that the same Articles were not unacceptable even to the 
 Independents ; 2 while, at the present time, it is not un- 
 common, I believe, among Presbyterians, to require the 
 standard work of Bishop Pearson on the Creed to be studied 
 as the principal text-book by candidates for the ministry. 
 On the other hand, the old Scotch Confession of 1560, the 
 work of Knox and his fellow-reformers, was allowed by 
 Episcopalians during the period both of their first and 
 second establishment. 3 In regard to questions of worship, 
 the experience of the present leaves no room to doubt that 
 a gradual approximation of sentiment is setting in, before 
 which it may be hoped that existing barriers, which exclude 
 even the partial use of a liturgy, will eventually disappear. 
 To these considerations it is to be added that the promoters 
 of the change at the Revolution in 1690, so far as they were 
 actuated by religious motives, professed to take account of 
 no other differences between their own party and the party 
 of the Church which they disestablished, but such only as 
 concerned the constitution of the ministry ; and even these, 
 
 1 See the author's ' Discourse on in debating upon the first fifteen 
 
 Scottish Reformation, ' p. 36 sq. Articles, but ' that part of their pro- 
 
 * ' The Independents professed to ceedings led to no practical result." 
 
 agree with the Church of England Ibid., p. 122. 
 
 in its Articles.' Hetherington's His- 3 See Bishop Russell's 'Appendix 
 
 tory of the Westminster Assembly, p. to Keith,' p. 492. 
 137. The Assembly spent ten weeks
 
 284 LECTURE THE THIRD. 
 
 by their own avowal, they regarded in the light of popular 
 feeling not to say of popular prejudice as it existed at the 
 time, rather than of any judgment professing to be formed 
 upon conviction of the truth. 
 Motives of But whatever may be the weight which is due to these 
 
 the author 
 
 in making i as t remarks, for myself I shall feel that I have ample cause 
 
 this appeal. 
 
 to be more than satisfied if I may succeed in recommending 
 what I believe to be the first great instrument of unity ; if I 
 may assist, however feebly or remotely, in obtaining a 
 triumph for the truth upon the single point which has 
 formed the main subject of this appeal. God is witness 
 that I have not argued, and pressed the matter upon your 
 attention, for the sake of victory, or of self-interest, nor from 
 any other motive, but such as may become a lover of his 
 country and a minister of the Gospel of the Prince of Peace. 
 In every discussion, in every controversy in which I have 
 engaged with the same object in view, it has never been my 
 aim to detract from the esteem in which some who have 
 differed from me are deservedly held; and I have often 
 declined an encounter, or desisted from it at an apparent 
 disadvantage, when I saw that nothing was to be gained but 
 the paltry satisfaction of exposing the errors or the weakness 
 of an opponent, with no prospect of benefit to the cause 
 itself. That caupe, if it be of man, will come to nought ; 
 but if it be of God as I humbly but confidently trust it 
 is of His Spirit, and of His Truth, then, though I myself 
 may not live to see any ripened fruit of my own labours, yet,
 
 ARGUMENT EX CONSEQUENTS. 285 
 
 when the time of harvest shall arrive, others will enter into 
 
 those labours ; and God grant, of His infinite mercy, that 
 
 both sower and reaper may rejoice together in a better 
 
 a peaceful and united world ! Meanwhile, you will not, 
 
 I am sure, grudge to me the indulgence of feelings which a 
 
 descendant, however unworthy, of an ancient and honourable 
 
 lineage may be allowed to entertain, if in any way I have 
 
 contributed to remove the thick cloud of misapprehension 
 
 and mistrust under which episcopacy in this country has 
 
 been doomed to lie. It is sometimes seen in the generations 
 
 of this world, that while succession to the title has been 
 
 retained by the rightful heir, the property has gone to 
 
 another and less legitimate branch of the same family. I 
 
 think I have shown that something like this has happened 
 
 in the present case. At the same time, without seeking to 
 
 extenuate the failings of our ancestors, I venture to claim 
 
 for them the remembrance of services which shed lustre 
 
 upon many a page of our country's history (witness the 
 
 names of Turgot and of Kennedy, of Elphinstone and of Bishops who 
 
 Forbes, of Gawin Douglas and of Leighton) ; and which ^7 h e e d ir we11 
 
 reach upward to the time when our first forefathers were f h u u r ^. and 
 
 converted from the worship of idols to serve, in the faith of 
 
 Christ, the One living and true God. It only remains for 
 
 me to add that as Luther, when excommunicated, appealed 
 
 to the pope, ' melius informando ' that is, in the hope that 
 
 the time would come when he would be accessible to a 
 
 fuller and purer knowledge of the Gospel so we, being
 
 286 LECTURE THE THIRD. 
 
 excluded from the pale of the National Church establishment 
 in this country (though not in England), appeal to the 
 enlightened consciences of our fellow-countrymen and 
 fellow-Christians to do us justice, and at the same time to 
 do justice to themselves and to the sacred cause of ' TRUTH, 
 UNITY, AND CONCORD.' 
 
 PRAYER FOR UNITY. 
 
 O GOD, the Father of our LORD JESUS CHRIST, our only 
 Saviour, the Prince of Peace, give grace to us and to all 
 Thy people in this land, seriously to lay to heart the great 
 dangers we are in by our unhappy divisions. Take away 
 all hatred and prejudice, and whatsoever else may hinder 
 us from godly Union and Concord : that, as there is but one 
 Body, and one Spirit, and one hope of our Calling, one 
 Lord, one Faith, one Baptism, one God and Father of us 
 all, so we may seek henceforth to be all of one heart and of 
 one soul, united in one holy bond of Truth and Peace, of 
 Faith and Charity, and may with one mind and one mouth 
 glorify Thee, through Jesus Christ our Lord. Amen.
 
 GENERAL INDEX. 
 
 AER 
 
 AERIUS, 125, 168 n. 2 
 Ambrose, Pseudo, 1 78 ; 
 his statements as to prelacy, 188 
 
 Andrewes, Bishop, referred to, 226, 
 270 
 
 ' Angelus,' how used in Book of 
 Revelation, 25, 28, 32 n. 3 
 
 Apostles, distinct order from pres- 
 byters in Acts of Apostles, 66 n. 
 2 ; unique and peculiar position 
 of, 84 
 
 'Apostolic Canons,' 108, 118 
 
 ' Apostolus, ' how used in New Testa- 
 ment, 152 . I 
 
 T)AILLIE'S Letters referred: to, 
 D 78 n. 2, 79 . I, 92 n. 4 
 Bentley on New Testament use of 
 
 'EirfffK ojroy, 151 
 
 Beveridge, Bishop, on trine ordina- 
 tion, 1 08 n. I ; on ' Apostolic 
 Canons,' 118 
 
 Bilson, Bishop : the Fathers entitle 
 apostles bishops, 80 ; referred to, 
 
 CAM 
 171 . I, 173 n. 3, 177 . 2, 188 
 
 n. 2 
 
 Bingham : bishops entitled apostles, 
 8 1 ; evidence of Titus being en- 
 titled bishop of Crete, 83 
 
 Bisset, Dr., his address as mode- 
 rator referred to, 205 . 2 
 
 BlondePs 'Apologia' referred to, 38 
 n. 2, 185 n. I, 198, 217 n. i 
 
 Bright's, Professor, 'Church His- 
 tory' referred to, 178 n. 2 
 
 Bunsen, Baron, on continental pres- 
 byterianism, 225 ; ' Memoirs ' re- 
 ferred to, 225, 228 n. 2, 254 n. i 
 
 Burton's, Dr. John Hill, ' History,' 
 268 n. 2 
 
 /"^AIRD'S, Professor J., essay in 
 V_^ ' Good Words, ' 147 n. I 
 Calvin on hierarchy, 139, 220 
 Campbell's Principal P. C., theory 
 of ruling eldership referred to, 
 Pref., viii. n. I, 49 . I, 76 n. 3, 
 91 n. i, 2, 3, 92 . I, 3, 93 n. i
 
 288 
 
 GENERAL INDEX. 
 
 CHI 
 
 Chillingworth, his argument in fa- 
 vour of episcopacy, 172 
 
 Chunder Sen, on Christian divi- 
 sions in India, an impediment to 
 reception of the Gospel, 259 . I 
 
 Claughton, Bishop Piers, on Chris- 
 tian ministry, &c. , 258 
 
 Clement of Alexandria, testimony 
 to threefold ministry, 115 
 
 Clement of Rome, Epistle to Corin- 
 thians, 109 sq., HO; objections 
 to threefold ministry from, 1 60, 
 213 
 
 Clinton's 'Fasti Romani,' 36, 69 . 
 2, 87, 165 n. 2 
 
 Confirmation, Glasgow Assembly 
 (1638) on, 226 ; Scriptural evi- 
 dence for, 226 ; testimony to use 
 of: Jerome, 173, 227 ; Cyprian, 
 227 n. I ; Augustin, 227 n. I ; 
 Lutheran, 228 ; Delitzsch, 228 ; 
 importance of, 228 ; testimony to 
 value of, 229 
 
 Crawford, Professor, ' Presbytery or 
 Prelacy,' 84 . I ; ' Presbyterian- 
 ism Defended,' 14 n. 3, 27 . 3, 
 53 . i, 79 . 3, 86 n. i 
 
 Cunningham's, Dr. John, 'Church 
 History' referred to, 32, 152 n. 
 i, 157 n. I, 172 . 2, 192 . 3 
 
 DEACONS, 40, 41 ; Westmin- 
 ster Assembly on, 42, 48 n. 
 I, 55 . 2 
 
 ' Diaconus,' how used in New Testa- 
 ment, 48 . I, 152 n. i, 159 
 ' Divine right,' expression how used, 
 Pref. , xiii. 
 
 FRE 
 
 Dupin, referred to, 168 n. 2, I74. 
 4, 198 n. 3 
 
 T^ DINBURGH, Report on con- 
 l* dition of poor (1868), 256 
 
 Elliot, Bishop, of Georgia, on divi- 
 sions in America, 259 
 
 England, Church of, present pros- 
 pects of, 280 
 
 Epiphanius referred to, 173 . I 
 
 Episcopacy, testimonies to : Gib- 
 bon, 6 n. I, 31, 32 ; Dr. Joseph 
 Wolff, 124; Dr. C. Buchanan, 124; 
 does not appear fully developed 
 in New Testament, and why, 22, 
 23, 70 
 
 ' Episcopus,' how used in New 
 Testament, 48 . I, 152 . I, 
 153 2, 159 
 
 Eutychius, statement concerning 
 Church of Alexandria, 179, 213 ; 
 value of his testimony, 197; his- 
 tory of controversy concerning it, 
 197-203 
 
 * Evangelist,' how used in New 
 Testament, 52 
 
 FASTS and festivals, obser- 
 vance of, 230 ; Scottish re- 
 formers on, 233 . i 
 Ffoulkes, Mr., his letter to Arch- 
 bishop Manning, 129 n. i 
 Free Church Catechism of 1847, its 
 'anti-prelatic testimony,' 86 . I, 
 157 . I, 262
 
 GENERAL INDEX. 
 
 GIB 
 IBBON on episcopacy, 6 . i, 
 
 vJT 31, 32 . i; on testimony of 
 Eutychius, 200 ; on Ordination, 
 217 
 
 Gladstone, W. E., on Church of 
 England, 281 
 
 Government, Church, system of : 
 of Knox, 134 ; of Melville, 134 ; 
 Glasgow Assembly, 135 ; West- 
 minster Assembly, 135 ; Inde- 
 pendents, 135 ; Quakerism, 136 ; 
 Free Church of Scotland, 136 ; 
 Irvingites, 136 ; Church of Eng- 
 land, 136 ; Cranmer and Angli- 
 can Reformers, 136 n. 2 
 
 Grant, Rev. P., on separation, 205 
 . 2 
 
 Greswell referred to, 67 n. 2, 68 n. 
 i> 3, 69 . 3 
 
 Guthrie, Dr. T., on separation, 
 205 n. 2 
 
 HALLAM, on controversy be- 
 tween episcopacy and pres- 
 bytery, 5 n. i ; on foreign re- 
 formers and episcopacy, 217, 
 &c. 
 
 Hammond's dissertations, 16 n. 2, 
 185 n, I 
 
 Harvey's ' Irenseus,' 97, 98 
 
 Hetherington's 'History of West- 
 minster Assembly,' 77 n. I, 78 
 . I, 2, 83 n. 2, 283 n. 2 
 
 Heylyn, Dr. P., 188 n. 2 
 
 Hierarchy, according to Council of 
 Trent, 131 . i, 138 ; Eastern 
 Church, 138 ; Calvin, 138 ; 
 Luther, 139 
 
 KNO 
 Holy Communion, neglect of, 233 ; 
 
 infrequency of celebration, 233 
 
 and n. 2, 234, 235 
 Hooker, 32 n. i, 52 n. 2, 216, 241 
 
 n. 2 
 Hughes' dissertations, 43 n. 4, 44 
 
 . 2, 185 n. i, 198 n. 2 
 
 T GNATIUS, epistles of, 1 1 i-i 14. 
 
 J- See Pearson 
 
 Irenasus, evidence as to prelatical 
 ministry, 96 ; on those who cause 
 divisions, too, 205 ; referred to, 
 96, 97, 205 n. i 
 
 JEROME, his history and charac- 
 ter, 164 ; views as to Church 
 government, " J 86 ; Commentary 
 on Titus, 165-174; Epistle to 
 Evangelus (Evagrius), 174-178, 
 180 ; to Oceanus, 174 n. 4; 
 evidence as to true constitution 
 of Christian ministry, 180 ; from 
 biographical sketches, 181 ; in 
 epistles, 182 ; in controversial trea- 
 tises, 183 ; in commentaries, 184 ; 
 summary of Jerome's evidence, 
 185 ; testimony to Confirmation, 
 176 n. 3, 227 ; bishops the centre 
 of unity, 184, 205 n. I 
 Justin Martyr, objections from, to 
 threefold ministry, 162 sq. 
 
 IV'NOX, John, referred to, 276; 
 . i, 282 
 
 U
 
 990 
 
 GENERAL INDEX. 
 
 LEE 
 
 T EE, Dr. R., 'Reform of Church 
 I * of Scotland,' 232 n. I, 235 
 
 n. i, 262 
 Leighton, Archbishop, referred to, 
 
 78 . 2 
 Leontius at Council of Chalcedon, 
 
 54 
 
 Lightfoot's (Dr. John) Journal of 
 Westminster Assembly, 42 . 
 2, 78 3. 79 2, 81 . 2, 
 82 . I, 2, 3, 85 n. i, 147 
 . 2 
 
 Lightfoot, Professor, his dissertation 
 on the Christian ministry referred 
 to, Pref., vii.-xv., 10 n. i, 13 n. 
 2, 25 . i, 26 . i, 34 . i, 
 35 2, 37 . 2, 48 . i, 56 . 
 2, 60 . 3, 62 . i, 65 . i, 
 73 . i, 2, 85 n. i, 98 . 2, 
 4, IOI . I, IO2 n. I, 109 . 
 2, 3, no . 3, in . 3, 113 
 . 2, 114 . I, 115 . i, 116 . 
 2, 117 . i, 119 . 3, 120 n. i, 
 130 . 2, 149 n. i, 162 . i, 
 
 174 . 2, 179 . 2, I9O W. I, 192 
 n. 2, 2OI, 212 n. I, 216 n. I 
 
 Lincoln, Bishop of, references to 
 Commentary by, 12 n. I, 14 . 3, 
 15 . 2, 16 . i, 24 . 2, 35 n. 
 i, 57 . i, 58 n. i 
 
 Luther on hierarchy, 139 ; on ordi- 
 nation by bishops, 219 
 
 MACAULAY, Lord, on the 
 union with England, 268 
 McLeod, Dr. N., on Indian mis- 
 sions, 257 
 
 ORD 
 
 Milman on Revektion of St. John, 
 25 w. I 
 
 Moberly, Bishop, his Bampton Lec- 
 tures, IO n. I, 214 n. 2 ; 'Five 
 Discourses,' 79 n. 3 
 
 Mosheim referred to on antiquity of 
 bishops, 28 . 2 ; apostolic 
 canons, 118; Church polity, 58 
 n. I, 2, 59 . i, 60 n. 2, 75 n. 4, 
 76 w. i, 2, 3 ; James of Jerusa- 
 lem, 66 n. i ; results of common 
 council at Jerusalem, 67 n. i 
 
 NATIONAL religion in accord- 
 ance with Scripture, 263, 
 267 
 Nicaea, canons of, 108, 119 . 2 
 
 ORDINATION, disputed in- 
 stances of, 212 and n. I ; 
 presbyterian, how far and in what 
 respects admitted by Church of 
 England, 213 and n. I ; alleged 
 Scriptural evidence for, 214 ; plea 
 of necessity urged, 222 and . 3, 
 224; power of, restricted by 
 Jerome to bishops, 178, 217 ; 
 Hallam on foreign reformers and 
 episcopal ordination, 217; Me- 
 lancthon (apology for Augsburg 
 Confession), 218 ; Smalcald arti- 
 cles, 218 ; Luther, 219 ; Hooker, 
 216 ; Gibbon, 217 
 Ordination of Barnabas and Paul, 
 special considerations relating to, 
 215 . i
 
 GENERAL INDEX. 
 
 191 
 
 ORD 
 
 Ordination, promise required by 
 
 Church of Scotland, 195 . 2 
 Origen, 117 
 
 PARKER'S, S., 'Church Go- 
 vernment," 185 n. I 
 
 Pearson, Bishop, did not admit 
 that the names ' episcopus ' and 
 ' presbyterus ' are used synony- 
 mously in New Testament, 149 
 n. l. His ' Vindicise Ignatianse ' 
 referred to, 73 n. I, 97 n. 3, 98 
 . 4, 149 n. I, 160 n. 2, 162 n. 
 l, 171 n. 2, 178 n. 2, 185 n. I, 
 188 . 3, 189 . i; 'Minor 
 Works,' 98 . 2, 131 . I, 2, 
 132 . I, 171 n. 2, 216 n. I 
 
 Polycarp, objection to the threefold 
 ministry from his epistle, con- 
 sidered, 161, 213 
 
 Presbyterianism, alleged necessity 
 for, 224 
 
 Presbyters of New Testament always 
 clergymen, 49 ; clerical, existence 
 and position of, in primitive 
 Church, 88 ; distinction between 
 teaching and ruling, a baseless 
 theory, 91 
 
 ' Presbyters, ' name how used in New 
 Testament, 49, 152 . I, 159 
 
 ROTHE, theory of, on origin 
 of episcopacy, 34 . I 
 Roman supremacy, rise of, 128, 133 ; 
 
 destroys rights of bishops, 132 
 Rosebery's, Earl of, address, 1871, 
 251 n. I 
 
 TRE 
 
 QADLER'S 'Church Doctrine, 
 
 O Bible Truth,' referred to, 73 
 . 2, 89 
 
 Sage's ' Presbytery Examined,' 268 
 n. 2, 277 n. 2 
 
 Salmasius referred to, 185 n. l 
 
 Scotland, Established Church of, 
 appeal to, 195, 207, 236 ; Ordi- 
 nation promise in, 195 and . 2, 
 222, 223, 224, 278; its report 
 of committee on Christian work, 
 238 . i, 257 . I 
 
 Selden's Works referred to, 179 n. 
 2, 180 . i, 197 
 
 Stillingfleet's 'Irenicum,' funda- 
 mental error in, 1 8 n. I, and see 
 279 ; referred to, 14 n. 2, 1 8 n. I, 
 38 . i, 54 n. i, 57 . i, 74 n. 2, 
 75 n. i, 2, 88 n. I, 97 . 3, 4, 
 125 . i, 149 n. I, 160 . 3, 
 168 . i, 2, 172 n. i, 174 . I, 
 177 n. i, 2, 185 n. i, 188 . 2, 
 191 n. I, 212 n. I, 214 n. 2, 
 2l6 n. I, 219 n. 2, 276 . I, 279 
 n. l 
 
 npAYLOR, Bishop Jeremy, re- 
 
 J. ferred to, 73 n. I, 132 . I 
 Tertullian on threefold ministry, 79 
 
 n. 3, loi, 116 
 Tests in Scottish universities, 236 
 
 n. I 
 
 Thorndike, 212 . I 
 Trench, Archbishop, referred to, 
 
 26 . I, 27 . i, 28 n. 2, 3 
 Trent, Council of, on hierarchy, 131 
 
 . I, 138 
 
 V 2
 
 292 
 
 GENERAL INDEX. 
 
 TUL 
 
 Tulloch, Principal John, referred to, 
 Pref., viii. n. I, 32, 73, 90, 92 
 . 2, 213 n. I 
 
 T TSSHER, Archbishop, referred 
 \J to, 28 . i, 29 . i, 56 w. I 
 
 VERBAL criticism applied to 
 titles of Christian ministry, 
 
 47, 'Si 
 
 Voluntaryism, 265 ; warnings from 
 America regarding, 266 . I 
 
 ALLACE, Dr. R., 206 and 
 
 WOR 
 
 Westminster Assembly, discussion on 
 deacons, 42, 48 n. i, 55 n. 2 ; on 
 episcopacy, 77 ; of whom com- 
 posed, 77 ; conclusions of, tested 
 by science and history, 87 ; on 
 Timothy and Titus, 82, 83 ; de- 
 parture from reformers, 220 
 
 Westminster Confession referred to, 
 252 . i 
 
 Whitby, Dr. Daniel, 53 n. i 
 
 Wolffs, Dr. Joseph, testimony to 
 episcopacy, 124 
 
 Worship, daily public, 230 ; inten- 
 tion of Scottish reformers re- 
 garding, 231 ; why abandoned, 
 232
 
 INDEX OF TEXTS OF SCRIPTURE. 
 
 EXODUS 
 
 
 ISAIAH 
 
 
 
 PAGE 
 
 i 
 
 AGE 
 
 xxviii.-xxx. . 
 
 . 107 
 
 xxxviii. 19 . 
 
 43 
 
 
 
 xlix. 22, 23 . 
 
 263 
 
 LEVITICUS 
 
 
 Hi. 15 
 
 263 
 
 viii. and xvi. 
 
 . 107 
 
 Ix. 7 
 
 12 
 
 2 KINGS 
 
 
 Ix. 10-12, 16 . . 263, 
 Ixvi. 21 .... 
 
 265 
 13 
 
 xxiii. 4 ... 
 
 - 14 
 
 
 
 i CHRONICLES 
 
 
 JEREMIAH 
 
 
 xiv. .... 
 
 24 
 
 vi. 16 
 
 43 
 
 2 CHRONICLES 
 
 
 xxxiii. 20-22 
 xxxiii. 18-22 . . 12, 14, 
 
 13 
 16 
 
 v. 5 
 
 . 24 
 
 
 
 PSALMS 
 
 
 EZEKIEL 
 
 
 ;; v i i 
 
 r 
 
 
 141 
 
 11. o 12 ... 
 X. 12 . 
 
 . 265 
 
 
 
 Ixxii. II 
 
 . 263 
 
 DANIEL 
 
 
 Ixxii. 15 
 
 233 
 
 vii. 13, 14 . 
 
 264 
 
 Ixxviii. 5-7 . 
 
 43 
 
 
 
 
 264 
 
 HOSEA 
 
 
 PROVERBS 
 
 
 viii. II 
 
 259 
 
 viii. 15 
 
 . 264 
 
 AMOS 
 
 
 ECCLESIASTES 
 
 
 ix. II, 12, compared with Acts 
 
 
 X. 2 
 
 252 
 
 xv. 15-17 
 
 12
 
 294 
 
 INDEX OF TEXTS OF SCRIPTURE. 
 
 Z/Kt-MAKlAW. 
 
 PAGE 
 
 ACT 
 
 1 
 
 PAGB 
 
 xiv. 16-19 
 
 13 
 
 ii. 14, 27, 42 
 
 . 66 
 
 
 
 ii. 42 . 
 
 . 210 
 
 MALACHI 
 
 
 iv. 1-4 
 
 43 
 
 iii. 3, 4 
 
 3 
 
 iv. 35-37 
 
 . 66 
 
 
 
 v. 6 . 
 
 . . 58 
 
 MATTHEW 
 
 
 v. 13 . 
 
 . 66 
 
 xi 10 . 
 
 . 26 
 
 vi. 1-16 
 
 . . 58 
 
 
 
 
 
 xx. 24-28 . 
 
 193 
 
 
 
 xxiii. 1-3 . 
 
 193, 277 
 
 vi. 12 . 
 
 43 
 
 xxviii. 1 8 
 
 . 264 
 
 viii. 5-17 . 
 
 . 41 
 
 ff 
 
 xxviii. 19 
 
 . 263 
 
 viii. 14 . . 
 
 66 
 
 xxviii. 2O . . 
 
 79,85 
 
 viii. 14-17 . ". . 
 
 . 227 
 
 .*. 
 
 
 
 ix. . . ' . 
 
 . 67 
 
 MARK 
 
 
 ix. 27 . . . 
 ix. 31 . 
 
 . . 6 9 
 . . 69 
 
 i. 2 . 
 
 . 26 
 
 
 55 
 
 '* 33-37 
 
 193 
 
 xi. 30 . . . . 
 
 . 58, 62, 70 
 
 x. 41-45 
 
 IQ^ 
 
 
 24 
 
 xvi. 19 ...... 
 
 . 264 
 
 
 . 21$ 
 
 xvi. 2O ... 
 
 . 6 7 
 
 xiil 1-3 . 
 
 . 215 
 
 
 
 xiii. 4 . -.., 
 
 215, 216 
 
 LUKE 
 
 
 xiv. 23 
 
 45, 214 
 
 X 
 
 
 
 34, 61, 69 
 
 vi A i3 . 
 
 20 
 
 
 
 
 
 xv. 1, 4 . .' 
 
 O2 
 
 viu 27 . . 
 
 . 26 
 
 xv. 4, 23 . 
 
 . 62 
 
 ix. i . ..... 
 
 20 
 
 
 . 67 
 
 ix. 46-48 
 xxii. 24-27 . . .. 
 
 193 
 193 
 
 xv. 15-17 . 
 
 12 
 67 
 
 
 
 xviii. 21 . . 
 
 13 
 
 JOHN 
 
 
 xviii. 18, 21, 22 . 
 
 . 70 
 
 vii. 2 . 
 
 
 xviii. 24, 28 
 
 . 52 
 
 xviii. 36 ... 
 
 . 264 
 
 xix. 5, 6 . 
 
 . 227 
 
 XX. 21 ... 
 
 2O 
 
 xix. 8-IO 
 
 . . 45 
 
 
 
 xx. 16. 
 
 13, 70 
 
 ACTS 
 
 
 xx. 17. 
 
 28, 45, 47, 50 
 
 
 
 xx. 18. 
 
 . 175 
 
 i. 3 
 
 
 _ 
 
 Aft 
 
 i. 20 . 
 
 48, ISO 
 
 xx. zy . . . 
 xx. 28. . 
 
 4 
 
 .50,51,151
 
 INDEX OF TEXTS OF SCRIPTURE. 
 
 295 
 
 ACTS 
 
 
 
 
 PAGE 
 
 ii. 11-13 
 
 
 45 
 
 ii. 12 
 
 xxi. 8 . 
 
 52, 55 
 
 v. 20 . 
 
 xxi. 20 ... 
 
 . 70 
 
 
 xxi. 26 ... 
 
 . 70 
 
 EP 
 
 xxiii. 5 ... 
 
 24, 70 
 
 i. 20 . 
 
 xxvi. 17 with Gal. i. I . 
 
 . 215 
 
 i. 19-22 
 
 
 
 i. 23 . 
 
 ROMANS 
 
 
 iii. 5 . 
 
 X I? 
 
 2IO 
 
 iv. 3, 14 
 
 xii. S . 
 
 2IO, 249 
 
 iv. 4, 5, 12, 13 
 
 
 209 
 
 iv. II . 
 
 xiii. 1-6 
 
 . 264 
 
 iv. 11-13 
 
 
 2O9 
 
 v. 23, 30 
 
 xv. 5, 6 
 
 . 2IO 
 
 
 xvi. 3, 9, 21 
 
 . 192 
 
 PHIL 
 
 xvi. 17 ... 
 
 . 209 
 
 i. i . .4. 
 
 
 
 i. 15-18 
 
 i CORINTHIANS 
 
 
 i. 27 . 
 
 i. 10 . 
 
 . 2IO 
 
 ii. 12 . 
 
 i. 12 . 
 
 35 
 
 ii. 25 . 
 
 ii. 15 . 
 
 . IOO 
 
 ii. 29, 30 . 
 
 iii. 3 .... 
 
 . 209 
 
 iv. 3 
 
 vii. 17 ... 
 
 . 40 
 
 Pni 
 
 xii. 24, 25 . 
 
 . 210 
 
 \*r\Jl. 
 
 xii. 12, 13, 26, 27 
 
 . 249 
 
 i. 24 . 
 
 xiv. 33 
 
 II 
 
 iii. I 
 
 xv. 7 . 
 
 "5Q, 66 
 
 
 2 CORINTHIANS 
 
 PACK 
 
 35 
 61 
 
 209 
 
 . 264 
 . 264 
 . 249 
 . 46 
 . 46 
 . 249 
 46, 52 
 . 80 
 . 249 
 
 43, 48, 126, 157, 175 
 
 . 249 
 
 . 2IO 
 
 . 2O9 
 
 . 26 
 
 . 264 
 
 37 
 
 249 
 264 
 
 i THESSALONIANS 
 
 V. 12 . . . . 210, 264 
 
 viii. 23 ... 
 
 . 26 
 
 
 xi. 28 . 
 
 . 40 
 
 
 xiii. ii 
 
 . 209 
 
 i- 3 
 
 
 
 i. 14 . 
 
 
 
 iii. I . 
 
 GALATIANS 
 
 
 iii. i, 2 
 
 i. i compared with Acts 
 
 xxvi. 
 
 iii. 2 . 
 
 17 . 
 
 21? 
 
 iii. I-IO 
 
 ii. 9 
 
 14. 72 
 
 iii. 2, 8 
 
 i TIMOTHY 
 
 44, 46 
 
 . 126 
 
 . 150 
 
 5 
 
 47 
 . 214 
 
 157
 
 296 
 
 INDEX OF TEXTS OF SCRIPTURE. 
 
 
 i TIMOTHY 
 
 
 
 HEBREWS 
 
 
 
 i 
 
 AGE 
 
 
 
 PAGE 
 
 iii. 6 . 
 
 23, 
 
 145 
 
 xiii. 7, 8, 
 
 17 
 
 43, 26 4 
 
 iii. 8 . 
 
 43, 44, 
 
 192 
 
 xiii. 7-9 
 
 
 6 
 
 iii 13 . 
 
 29, 
 
 4 
 
 xiii. 17 
 
 
 6, 2IO 
 
 iv. 6 
 
 
 52 
 
 
 
 
 iv. 14 . 
 
 .46, 88, 176, 
 
 214 
 
 
 JAMES 
 
 
 v. 17 . 
 
 
 91 
 
 v. 14 . 
 
 
 61 
 
 v. 19 . 
 
 
 44 
 
 
 i PETER 
 
 
 v. 22 . 
 
 44, 
 
 214 
 
 
 
 
 vi. 2 
 
 
 44 
 
 ". I3-H 
 
 . 
 
 . 264 
 
 
 
 
 iii. 8 . 
 
 
 . 209 
 
 
 2 TIMOTHY 
 
 
 V. I 
 V. I, 2 
 
 35, 
 . 7i, 
 
 191 n. 2 
 168, 175 
 
 i. 6 . 
 
 89, 126, 
 
 214 
 
 V. 2 
 
 48,51, 
 
 150 n. \ 
 
 iv. 5 
 
 . 
 
 5' 
 
 v. 5 . 
 
 
 58 
 
 iv. 21 . 
 
 
 37 
 
 
 
 
 
 
 
 
 2 JOHN 
 
 
 
 TITUS 
 
 
 i 
 
 72, 176, 
 
 191 n. 2 
 
 i- 5 
 5-7 
 
 47, ISO, 
 
 ' 47, 
 
 226 
 214 
 
 
 3 TOHN 
 
 
 i. 7 
 
 . . . 48, 
 
 15 
 
 I 
 
 72, 176, 
 
 191 . 2 
 
 
 
 
 
 JUDE 
 
 
 ) 
 
 HEBREWS 
 
 
 7 
 
 . 
 
 . 16 
 
 i, ] 3 
 
 
 264 
 
 
 
 
 vi. i . 
 
 
 
 226 
 
 
 REVELATION 
 
 
 vi. 2 . 
 
 .... 
 
 228 
 
 i- S 
 
 . 
 
 . 264 
 
 X. 12 . 
 
 . 
 
 264 
 
 xi. 15 . 
 
 . 
 
 . 264 
 
 x. 25 . 
 
 . 
 
 2IO 
 
 xvii. 14 
 
 
 . 264 
 
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 INDEX. 
 
 ACTON'S Modern Cookery 25 
 
 AIRD'S Blackstone Economised S7 
 
 Alpine Club Map of Switzerland 23 
 
 Alpine Guide (The) K 
 
 AMOS'S Jurisprudence 5 
 
 Primer of the Constitution 5 
 
 ANDERSON'S Strength of Materials 13 
 
 ARMSTRONG'S Organic Chemistry 13 
 
 ARNOLD'S (Dr.) Christian Life 19 
 
 Lectures ou Modern History 2 
 
 Miscellaneous Works 9 
 
 School Sermons 19 
 
 (T.) Manual of English Literature 8 
 
 Atherstone Priory 24 
 
 Autumn Holidays of a Country Parson 9 
 
 AYRK'S Treasury of Bible Knowledge 21 
 
 BACON'S Essays, by WHATELY " 
 
 Life and Letters, by SPEDDING 5 
 
 Works, edited by SPEDDINO 7 
 
 BAIN'S Emotions and Will 10 
 
 Logic, Deductive and Inductive 10 
 
 Mental and Moral Science 10 
 
 on the Senses and Intellect 10 
 
 BAKEH'S 2 works on Ceylon 22 
 
 BALL'S Alpine Guide 23 
 
 BANCROFT'S Native Races of the Pacific ... 11 
 
 BECKER'S Charicles and Callus 44 
 
 BLACK'S Treatise on Brewing 27 
 
 BLACKLKY'S German-English Dictionary... 8 
 
 ELAINE'S Rural Sports 25 
 
 BLOXAM'S Metals IS 
 
 BOULTBEE on 39 Articles 20 
 
 BOUBNE'S Catechism of the Steam Engine . 19 
 
 Handbook of Steam Engine 19 
 
 Improvements in the Steam 
 
 Engine 19 
 
 Treatise on the Steam Engine ... 19 
 
 BOWDLKR'S Family SIIAKSPEARE 25 
 
 BRAMLEY-MOORE'S Six Sisters of the 
 
 Valleys 24 
 
 BRASDE'S Dictionary of Science, Litera- 
 ture, and Art 16 
 
 BRAY'S Philosophy of Necessity 11 
 
 BIUNKLEY'S ASTRONOMY 11 
 
 BROWNE'S Exposition of the 39 Articles 20 
 
 BKUNEL'S Life of BUIINEL 
 
 BUCKLE'S History of Civilization 
 
 Miscellaneous Writings 9 
 
 BTJCKTON'S Health in the House (Physio- 
 logical Lectures) 17 
 
 BULL'S Hints to Mothers 27 
 
 Maternal Management of Children 27 
 
 Burgomaster' s Family (The) 24 
 
 BtJRKE'S Rise of Great Families 5 
 
 Vicissitudes of Families 5 
 
 BUSK'S Folk-Lore of Rome 
 Valleys of Tirol 
 
 Cabinet Lawyer ?6 
 
 CAMPBELL'S Norway 23 
 
 CAPPOSI'S History of the Republic of 
 
 Florence 3 
 
 CATES'S Biographical Dictionary 5 
 
 and WOODWARD'S Encyclopaedia 3 
 
 Changed Aspects of Unchanged Truths 9 
 
 CHESNEY'S Indian Polity 3 
 
 Modern Military Biography ... 4 
 
 Waterloo Campaign 
 
 CHUBB on Protection from Thieves 26 
 
 CLOCQ it's Lives from Plutarch 1 
 
 CODRISGTON'S Life and Letters : 4 
 
 COLENSO (Bishop) on Pentateuch 21 
 
 on Moabite Stone, &c 21 
 
 on Speaker's Bible Commentary 20 
 
 COLLINS'S Perspective 18 
 
 Commonplace Philosopher, by A.K.H.B. ... 9 
 
 COMTE'S Positive Philosophy 6 
 
 CONGREVB'S Politics of Aristotle 6 
 
 CONINQTON'S Translation of the jEneid ... 2ft 
 
 Miscellaneous Writings !> 
 
 CONTANSEATJ'8 French Dictionaries 
 
 CONYBP.ARE and HOWSON'S St. Paul 20 
 
 COTTON'S (Bishop) Memoir 4 
 
 Counsel and Comfort from a City Pulpit 9 
 
 Cox's Aryan Mythology 4 
 
 Crusades 3 
 
 History of Greece 2 
 
 School ditto 2 
 
 Tale of the Great Persian War 2 
 
 Tales of Ancient Greece 3 
 
 Cox and JONES'S Tales of Teutonic Lauds !3 
 
 CRAWLEY'S Thucydides 3 
 
 CREASY on British Constitutions 3 
 
 CRKSY'S Civil Engineering 18 
 
 Critical Essays of a Country Parson 9 
 
 CROOKES'S Chemical Analysis 16 
 
 Dyeing and Calico Printing 16 
 
 CULLEY'S Handbook of Telegraphy 18
 
 N 
 
 NEW WOKKS PUBLISHED BY LONGMANS AM) CO. 
 
 Dead Shot (The), by MARKSMAN 25 
 
 DECAISXE and LE MAOUT'S Botany 16 
 
 DB MORGAN'S Budget of Paradoxes 10 
 
 DEMOSTHENES' Oration on the Crown, 
 
 translated by COLLIER 7 
 
 DB TOCQUEVILLE'S Democracy in America 6 
 
 DISRAELI'S Lord George Bentinck 4 
 
 _ Novels and Tales 24 
 
 DOBSON on the Ox - 26 
 
 DOVB on Storms 1* 
 
 DOYLE'S Fairyland 17 
 
 Official Baroiiage of England 5 
 
 DBEW'S Reasons of Faith SO 
 
 EARTLAKB'S Hints on Household Taste 18 
 
 EDWABDS'S Journey of 1,000 Miles through 
 
 Egypt and Nubia 22 
 
 Untrodden Peaks S3 
 
 Elements of Botany -.- 18 
 
 ELLICOTT'S Commentary on Ephesians 20 
 
 . Galatians 20 
 
 Pastoral Epist. 20 
 
 Philippians.&c 20 
 
 Thessalonians 20 
 
 Lectures on the Life of Christ... 20 
 
 EVANS'S Ancient Stone Implements .. 14 
 
 EWALD'8 Antiquities of Israel SI 
 
 History of Israel SI 
 
 FAIRBAIBN'S Applications of Iron 18 
 
 Information for Engineers ... 18 
 
 Mills and Millwork 18 
 
 FARRAR'sChapters on Language 7 
 
 Families of Speech 7 
 
 FlTZWYGRAM on Horses and Stables 36 
 
 FoitBES's Two Years in Fiji 22 
 
 FOWLER'S Collieries and Colliers 87 
 
 FRANCIS'S Fishing Book 26 
 
 FREEMAN'S Historical Geography of Europe 3 
 
 FBESHFIELD'S Italian Alps 22 
 
 FBOUDE'8 English in Ireland 1 
 
 History of England 1 
 
 Short Studies on Great Subject* 10 
 
 G AIRDNKK'S Houses of Lancaster and York 4 
 
 GANOT*S Elementary Physics 13 
 
 Natural Philosophy 13 
 
 GABDINBR'S Buckingham and Charles S 
 
 Thirty Years' War 4 
 
 GEFFOKEN on Church and State 
 
 GILBERT and CHTRCHILL'S Dolomites 23 
 
 GIRELESTOSE'S Bible Synonyme* . SO 
 
 GOODBYE'S Mechanism 13 
 
 Mechanics 13 
 
 GRANT'S Ethics of Aristotle 6 
 
 Graver Thoughts of a Country Parson 9 
 
 GREVILLE'S Journal 1 
 
 GRIFFIN'S Algebra and Trigonometry 13 
 
 GROHMAN'S Tyrol and the Tyrolese 22 
 
 GROVE on Correlation of Physical Forces ... 14 
 
 'S (F. C.) Frosty Caucasus 2Z 
 
 GwiLT's Encyclopaedia of Architecture 18 
 
 HARBISON'S Order and Progress G 
 
 HARTLBY on the Air 12 
 
 HABTWIO'S Aerial World \:> 
 
 Polar World 15 
 
 Sea and its Living Wonders ... 1ft 
 
 Subterranean World 15 
 
 Tropical World 15 
 
 HAUGHTON'S Animal Mechanics 14 
 
 HAYWABD'S Essays 4 
 
 HEATH on Energy 14 
 
 HEATHCOTE'S Reminiscences of Fen and 
 
 Mere 28 
 
 HEBE'S Switzerland _ 15 
 
 HEINE'S Life, Works, and Opinions, by 
 
 STIGAND 5 
 
 IIKLMHOTZ on Tone 13 
 
 Popular Lectures 13 
 
 HEMSLBY'S Handbook of Trees and Plants 16 
 
 HERSCHEL'S Outlines of Astronomy _ 11 
 
 HOLLAND'S Fragmentary Papers 11 
 
 Recollections 4 
 
 HOWITT'S Visits to Remarkable Places 23 
 
 HULLAH'S History of Modern Music 13 
 
 HUME'S Essays Jl 
 
 Treatise on Human Nature 11 
 
 IHNB'S Roman History J 
 
 Indian Alps (The), by a Lady Pioneer 28 
 
 IXGELOW'S Poems 25 
 
 JAMESON'S Saints and Martyrs 17 
 
 Legends of the Madonna 17 
 
 Monastic Orders ... 17 
 
 JAMESON and EASTLAXE'S Saviour 17 
 
 J ELF on Confession in the English Church 21 
 
 JBNKLN'S Electricity and Magnetism 13 
 
 JERRAM'S Lycidas of Milton 25 
 
 JERROLD'S Life of Napoleon 4 
 
 JOHNSTON'S Geographical Dictionary 12 
 
 JUKES'8 Types of Genesis 21 
 
 on Second Death 21 
 
 KALISCH'S Commentary on the Bible 8 
 
 KEITH on Fulfilment of Prophecy 21 
 
 KEEL'S Metallurgy 1* 
 
 KIXOBON on Fasting Communion 21 
 
 KIMJSLET'S Lectures delivered in America 9 
 
 KlRBY and SPENCE'S Entomology 15 
 
 KNATCHBCLL-HUOESSES^S Hitrglcdy-Pjg-; 
 
 gledy and Whispcrsfrom Fairyland 23
 
 NEW WORKS PUBLISHED BY LONGMANS AND CO. 
 
 81 
 
 Landscapes, Churches, and Moralities, by 
 A. K. H. B _ 
 
 LANG'S Ballads and Lyrics 
 
 LATHAM'S English Dictionary 
 
 Handbook of the English Lan- 
 guage 
 
 LAUGHTON'S Nautical Surveying 
 
 LAWREXCE on Rocks 
 
 LECKY'S History of European Morals 
 
 Rationalism 
 
 Leaders of Public Opinion 
 
 Leisure Hours in Town, by A.K.H.B 
 
 Lessons of Middle Age, by A.K.H.B 
 
 LEWES' History of Philosophy 
 
 LEWIS on the Influence of Authority in 
 Matters of Opinion 
 
 LlDDELL and SCOTT'S Two Lexicons 
 
 LLXDLKY and MoottE's Treasury of Botany 
 
 LLOYD'S Magnetism 
 
 Wave-Theory of Light 
 
 LONGMAN'S Edward the Third 
 
 Lectures on History of England 
 
 Old and New St. Paul's 
 
 Chess Openings 
 
 LOUDON'S Agriculture 
 
 Gardening 
 
 Plants 
 
 LOWNDES' Engineer's Handbook 
 
 LUBBOCK on Origin of Civilisation 
 
 Lyra Germanica 
 
 MACAULAY'S (Lord) Essays 3 
 
 History of England ... 1 
 
 Lays of Ancient Rome K 
 
 Life and Letters 4 
 
 Miscellaneous Writings 10 
 
 Speeches 7 
 
 Complete Works 1 
 
 MACLEOD'S Economical Philosophy 7 
 
 Theory and Practice of Banking 26 
 
 McCULLOCH's Dictionary of Commerce ... 26 
 
 Mademoiselle Mori 21 
 
 MALLESON'S Genoese Studies 3 
 
 Native States of India 3 
 
 MARSHALL'S Physiology 17 
 
 MARSHMAN'S Life of Havelock s 
 
 History of India 8 
 
 MAHTINEAU'S Christian Life 21 
 
 Hymns 21 
 
 MAUNDER'S Biographical Treasury 5 
 
 Geographical Treasury 12 
 
 Historical Treasury 3 
 
 Scientific and Literary Trea- 
 
 sury 15 
 
 Treasury of Knowledge '27 
 
 Treasury of Natural History... 15 
 
 MAXWELL'S Theory of Heat 13 
 
 MAY'S Constitutional History of England... 1 
 
 History of Democracy 1 
 
 MELVILLE'S Novels and Tales 24 
 
 MKNDELSSOHN'S Letters 5 
 
 MEItlVALE'S Fall of the Roman Republic... 2 
 General History of Rome 1 
 
 MBRIVALE'S Romans under the Empire ... 2 
 
 MERBIFIELD'S Arithmetic & Mensuration . 13 
 
 Magnetism 12 
 
 M i i.ics on Horse's Feet and Horseshoeing ... 26 
 
 Horses' Teeth and Stables 26 
 
 MILL (J.) on the Mind 10 
 
 MILL (J. S.) on Liberty 7 
 
 on Representative Goremment 7 
 
 on Utilitarianism 7 
 
 "8 (J.S.) Autobiography 4 
 
 Dissertations and Discussions 7 
 
 Essays on Religion &c 19 
 
 Political Economy 7 
 
 System of Logic 7 
 
 - Hamilton's Philosophy 7 
 
 Subjection of Women 7 
 
 Unsettled Questions 7 
 
 MILLER'S Elements of Chemistry 16 
 
 Inorganic Chemistry 13 
 
 MINTO'S (Lord) Life and Letters 4 
 
 MITCHELL'S Manual of Assaying 19 
 
 MONSBLL'S Spiritual Songs 21 
 
 MOORE'S Irish Melodies 24 
 
 LallaRookh 24 
 
 MORANT'S Game Preservers 15 
 
 MORELL'S Elements of Psychology 10 
 
 Mental Philosophy 10 
 
 MCLLER's (MAX) Chips from a German 
 
 Workshop 10 
 
 Lectures on Language 8 
 
 Science of Religion 19 
 
 New Reformation, by THEODORUS 
 
 New Testament, Illustrated Edition 17 
 
 NORTHCOTT'S Lathes and Turning 18 
 
 O'CONOR's Commentary on Hebrews _. 2O 
 
 O'COXOR'S Commentary on Romans 20 
 
 ODLING'S Course of Practical Chemistry ... 16 
 OWEN'S Comparative Anatomy and Physio- 
 logy of Vertebrate Animals 14 
 
 P ACRE'S Guide to the Pyrenees 23 
 
 PATTISON'S Casaubon 4 
 
 PAYKX'S Industrial Chemistry 18 
 
 PEWTNER'S Comprehensive Specifier Z7 
 
 PlKRCE's Chess Problems 27 
 
 PLUXKET'S Travels in the Alps 2* 
 
 POLK on Whist 27 
 
 pRENDEROAST'S Mastery of Languages 8 
 
 Present-Diiy Thoughts, by A.K.H.B 9 
 
 PROCTOR'S Astronomical Essays 11 
 
 Moon 11 
 
 New Star Atlas IS 
 
 Orbs Around Us 11 
 
 Plurality of Worlds 11 
 
 Saturn and its System 11 
 
 Scientific Essays -14 
 
 Sun ~ 11
 
 NEW WORKS PUBLISHED BY LONGMANS AXD CO. 
 
 PROCTOR'S Transits of Venus 
 
 Universe , 
 
 Public Schools Atlases (The) 
 
 ^ Modern Geography. 
 
 RAWLINSON'S Parthia 
 
 Sassanian Monarchy 
 
 Recreations of a Country Parson 
 
 REDGRAVE'S Dictionary of Artist* 
 
 REILLY'S Map of Mont Blanc 
 
 RBRESBY'S Memoirs 
 
 REYXAUDBOS'S Down the Road 
 
 RlCH'8 Dictionary of Antiquities 
 
 RIVKKS' Rose Amateur's Guide 
 
 ROGBRS'S Eclipse of Faith 
 
 Defence of ditto 
 
 Essays 
 
 ROGET's English Thesaurus of Chs.-ifiul 
 
 Words and Phrases 
 
 RON ALDS'S Fly-Fisher's Entomology 
 
 RUSSELL (Lord) on Christian Religion 
 
 's Recollections and Suggestions 
 
 S AXDARS'S Justinian Institutes G 
 
 SAVILE on Apparitions 10 
 
 on Primitive Faith 
 
 SCHELLEN'S Spectrum Analysis IS 
 
 SCOTT'S Lectures on the Fine ArU 17 
 
 Poems, illustrated 17, S4 
 
 Papers on Engineering 18 
 
 Seaside Musings by A. K. H. B 9 
 
 8 EEBOHM'S Oxford Reformers of 1496 2 
 
 Protestant Revolution 3 
 
 SEWELL'S Passing Thoughts on Religion ... 21 
 
 Preparations for Communion 22 
 
 Questions of the Day 1 
 
 Tales and Stories 24 
 
 Thoughts for the Age 21 
 
 SHELLEY'S Workshop Appliances 13 
 
 8 HO ET'S Church History 3 
 
 SIMPSON'S Meeting the Sun 24 
 
 SMITH'S (SYDNEY) Essays 10 
 
 Life and Letters 4 
 
 Miscellaneous Works '" 10 
 
 Wit and Wisdom 10 
 
 (Dr. R. A.) Air and Rain 12 
 
 SOUTHBY'S Doctor 8 
 
 Poetical Works 25 
 
 STANLEY'S History of British Birds 15 
 
 STEPHEN'S Ecclesiastical Biography 5 
 
 Stepping Stones (the Series) 27,28 
 
 STIRLING'S HAMILTON 10 
 
 HEGEL 10 
 
 STONEHENQE on the Dog 26 
 
 on the Greyhound 20 
 
 Sunday Afternoons, by A. K. H. B 9 
 
 Supernatural Religion 20 
 
 SWIXBOUUNE'S Picture Logic 6 
 
 TAYLOR'S History of India i 
 
 (Jeremy (Works, edited by Eon a 
 
 Text-Books of Science 13 
 
 THOMSON'S Laws of Thought . 7 
 
 THORPE'S Quantitative Analysis '" 13 
 
 THORPE and MUIR'S Qualitative Analysis 13 
 TODD (A.) on Parliamentary Government... 
 ToriD and BOWMAN'S Anatomy and Phy- 
 siology of Man 17 
 
 TRENCH'S Realities of Irish Life ".'."". 4 
 
 TROLLOPE'S Barchester Towers M 
 
 Warden 14 
 
 TWIRS'S Law of Nations during the Time 
 
 of War 5 
 
 TYNDALLon Diamnirnetism 14 
 
 Electricity 11 
 
 Heat is 
 
 Sound 13 
 
 American Lectures on Light. 14 
 
 Belfast Address 14 
 
 Fragments of Science 14 
 
 lectures on Light 14 
 
 Molecular Physio; 13 
 
 ITRBRRWEG'S System of Logic 11 
 
 URE'S ArU, Manufactures, and Mines 18 
 
 WARBURTON'S Edward the Third 4 
 
 WATSON'S Geometry _ 13 
 
 WATTS'S Dictionary of Chemistry 16 
 
 WEBB'S Objects for Common Telescopes ... 11 
 
 WELLINGTON'S Life, by GI.F.IG & 
 
 WHATBLY'B English Synonyme* 6 
 
 Christian Evidences 21 
 
 Logic 6 
 
 Rhetoric 6 
 
 WHITE'S Latin-English andEnglish-l,atin 
 
 Dictionaries 
 
 WHITB & DONKIX'S English Dictionary ... 7 
 
 WlLCOCKS'S Sea Fisherman 16 
 
 WILLIAMS'S Aristotle's Ethics .... .. 6 
 
 WILLIS'S Principles of Mechanism 18 
 
 WILLOUGHBY'S (Lady) Diary 13 
 
 WOOD'S Bible Animals 15 
 
 Homes without Hands 15 
 
 Insects at ILjme 15 
 
 broad 15 
 
 Out of Doors 15 
 
 Strange Dwellings . 15 
 
 TONOE's English-Greek Lexicons 8 
 
 Horace 25 
 
 YOUATT on the Dog 1C - 
 
 on the Horse ... 26 
 
 ZELLER'S Socrates _._ 
 
 Stoics, Epicureans, and Sceptics , 
 
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