as such, on the same terms on which these denominations maintain intercourse with each other; that is, on the principle of mutually conceding the right of private judgment. Diocesan Episcopalians are entitled to this right; but if the claim to exclusiveness be referred to the decision of history, what is that decision? That Diocesan Episcopacy was not the platform of the early church, but was the growth of time.-This clearly appears, from the testimony of all christian antiquity. Respecting the primitive churches, and the nature of the Episcopacy which first prevailed, ample evidence may be gathered from Clement of Rome, the letters of Ignatius, from Justin Martyr, Irenæus, Tertullian, Origen, Cyprian, Eusebius, and others.

In their writings, we find the original primitive bishop spoken of as the pastor of a congregation. ' The church over which he presided, is said to be the church, in, or at any town or city, agreeably to the usage of the New Testament. The scene of his cure is often called a parish, or neighbourhood-a locality in which a greater or less number of houses are situated near to each other. Thus

2

1 Unus in ecclesia ad tempus sacerdos. Cypr. Epist. 55. § 6. ἕνα ἐπίσκοπον δεῖν ειναι. Cornelius apud Euseb.

lib. vi. c. 43.

2 ἐκκλησίᾳ τῇ ούσῃ ἐν Σμύρνῃ. Ignat. ad Smyrn.-Ea quæ est in quoque loco ecclesia. Irenæus, lib. ii. c. 56.

36

1

we read of the parish of Ephesus," of Corinth," of Athens,' of Carthage;' and the church at a given place, is said to be the church parishing, or dwelling together as neighbours, in that locality. On the 'Lord's day' or 'Sunday,'' all assembled in one place;' for,' says Ignatius,' where the bishop is, there must be the people.' 'You ought to do nothing without the bishop.' "Where the pastor is, there, as sheep, do ye follow him.' 'If the prayer of one or two have so much force, how much more efficacious must that be, which is made by the bishop and the whole church?'4 As there was commonly one place of meeting for the bishop and his people, so there was one communion. 'There is but one altar,' says Ignatius,' as there is but one bishop.' The whole brotherhood' were present at the celebration; and Justin Martyr says that, if any were absent, the eucharist was 'sent to them by the deacons.'

95

1 τῆς ἐν Ἐφέσῳ παροικίας. Euseb. iii. c. 4. et passim. παροικόυσῃ Κόρινθον. Clemens Rom. Epist.

Tapókо sunt accolæ ; quare qui fanum aliquod accolunt parœci dicti sunt. Stephanus in verb.

2 Die Dominico. Tertull. de Coron. Milit.-Diem Solis. Tertull. Apol. c. 16.

4

el To avrò. Justin Mart. Apol. 2.

Ignat. ad Trall.-ad Smyrn.-ad Philad.-ad Ephes. et alib.

Ignat. ad Philad.-Cypr. Epist. 63. § 12.-Just. Mart. Apol. 2.

2

The bishop, besides preaching, and praying in the assembly, also baptized. He superintended the christian poor, the orphans and widows, the sick, prisoners, and strangers; and acted as the almoner of the society. Of the extent of the charge which belonged to some of the primitive bishops, we may often form a judgment from circumstances mentioned incidentally. Let your assemblies be held more frequently,' says Ignatius to Polycarp, seek out all by name.' It would appear that at Antioch, in the third century, there was but one place of christian worship, as Eusebius informs us that Paulus Samosatenus, the heretical bishop, refused to give up the House of the Church. When Anterus, bishop of Rome, died, about A. D. 236, all the brethren met together, in the church,' in order to choose his successor. Cyprian, bishop of Carthage, knew every one of the people of his charge; 6 and when he was exiled, he sent messengers to pay off the debts of the brethren, and to aid any who might want assistance in their trades. 7

1

2

Again, let those who would make Diocesan

Origen in Ezekiel. Hom. 3.

Tertull. de Baptismo.-Justin Mart. Apol. 2.

3 ě dvóμATOS TÁνras Shrel. Ignat. ad. Polycarp.

Euseb. vii. c. 30.

Euseb. vi. c. 28.

• Ut omnes optime nossem. Cypr. Epist. 58. 7 Idem. Ibid.

Episcopacy essential to visible unity, and who appeal to antiquity in support of their views, reflect on the earliest testimony of Ecclesiastical History, respecting the internal economy of the primitive churches. It appears that they were popular institutions, subject to no spiritual control beyond the limits of each individual congregation. It is obvious, from the apostolical epistles, that, in the churches to which they were addressed, the whole body of the faithful were concerned in maintaining the discipline, and regulating the general affairs of the society. The same was the case for centuries after the apostolic age. Clemens Romanus calls acts of discipline' things commanded by the multitude.' ' Thus, in Cyprian's time, the "Schism of Felicissimus,' and the question respecting 'Restoring the Lapsed,' were judged of by the people. Offenders were restored by their consent; 3 and, without it, none could be received into the peace of the church. 4

2

ι τὰ προστασσόμενα ὑπὸ τοῦ πλήθους. Clemens Rom. Epist. ad Cor.-See also Cyprian. Epist. 28. § 2. and Epist. 59. $ 1.

* Secundum arbitrium quoque vestrum. Cypr. ad Plebem Epist. 40. § 7. Examinabuntur singula judicantibus vobis. Ad Plebem Epist. 12. § 1.

3 Acturi causam apud plebem universam. Epist. 10. $ 4.

Sine petitu et conscientia plebis. Apud Cyprian Epist. 59. § 1.

3

The bishop was elected by the whole church.1 Thus, for example, Cyprian says he was made bishop of Carthage by the suffrage of all the people.'2 The consent of the neighbouring ministers, however, appears to have been usually obtained: Alexander was chosen bishop of Jerusalem by the people; and the bishops of the neighbourhood gave their approval. The people were consulted in the ordination of any person of their body. 4 Clement of Rome testifies that even the apostles ordained bishops and deacons, with the approbation of the whole church. The ordination-service was conducted by the neighbouring bishops; and we read of as many as sixteen being present at the settlement of a brother. When certain individuals who belonged to the church over which Cyprian presided, had committed an offence, he says that he himself was

7

6

De universæ fraternitatis suffragio. Cypr. Epist. 68. § 6. Also Euseb. lib. vi. c. 28. Also Cypr. Epist. 67. § 2. About A. D. 250. Populi universi suffragio. Epist. 55. § 6. 7. and 40. § 1.

3 Euseb. lib. vi. c. 11.-Cypr. Epist. 68.-§ 6.

Fit ordinatio justa et legitima, quæ omnium suffragio et judicio fuerit examinata. Cypr. Epist. 68. § 4. Epist. 33. ad Clerum et Plebem.

5 συνευδοκησάσης τῆς ἐκκλησίας πάσης. Clem. Rom. Epist. ad Cor.

Cypr. Epist. 53. § 1. comp. Epist. 55. § 12.

7 Cypr. Epist. 52. § 16. comp. Epist. 55. § 12.