A Series of Letters, &c. suppose sir, from this question, that you either mistake the nature of this dispute; or that you are not disposed to state it fairly. Can it be that you do not know, that a bishop may have a successor before he dies, when he is removed from his diocese, and transferred to another; and that he may be a bishop whether he is fixed or not, whether he travels, or stays at home? The Scotch bishops, for some time after their church fell under the curse of king William, excrcit sed their function at large through the whole kingdom, without any appropriation to particular dioceses; yet no one ever supposed, that they were the less bishops on that account. Timothy and Titus were appointed by St. Paul, some short time before his death, to superintend, the one, the church of Ephesus; the other, the church of Crete; and were therefore his successors; he having, before that appointment, kept in his own hands, the government of those churches. How long a time, they were at their respective charges; or whether they were there all their lives, is nothing to the purpose; the case will not be altered in the least, as to their power; and whenever they left Crete and Ephesus, or, if they died there, it should be remembered, that they were succeeded by others, who exercised the same authority which they did. The last question of your series that I shall notice, is the following. "On what authority does Cyprian intimate that Epaphroditus was an apostle?" &c. Although this question is sufficiently answered in a note, page 24 of the controversy, yet it will do you no harm sir, to refer you to Dr. Whitby's note on the 2d chapter of Philip. 25th verse. "The word apostle is never used in the New Testament, but either of those who were in the strict sense, apostles of the Lord, or else were eminent ministers of the gospel. Thus Titus and Timothy are styled apostoloi, apostles, not because they were messengers, but because they were fellow laborers with St. Paul and the glory of the churches." And I will add that, "Andronicus and Junia, two distinguished ministers are styled, episemoi en tois apostolois, eminent among the apostles, which necessarily implies, that they were apostles. "I therefore conclude" (says Dr. Whitby,) "with Theodoret upon the place, and upon Chap. i. 1, that the episcopal care of this church was committed to Epaphroditus; and that this is the import of the word here; this being the note of the same Theodoret, who says that formerly, they who are now called bishops, were styled apostles; and Hilary the deacon says, erat enim corum opostolus, ab apostolo factus, he was constituted their apostle, by an apostle, i. e. St Paul, who therefore commands them to receive him in the Lord; for the sake of the Lord Christ whose minister he was. I shall make no observations upon the case of bishop Provost, who you say, and I believe truly, had no other baptism, than by a Dutch presbyter. This has been fully answered by the editor of the You have mentioned this controversy, in his notes p. 24 and 25. case again in your second letter, but have not taken the least notice of the answer; and this let me tell you, is your kind of management, through the whole of these letters. This may be prudent, but it is no proof of fair disputation. But there is a case, which I cannot avoid taking notice of; it is that of the French and Lutheran ministers, and of some methodists, who conformed to our church, and were of course, re-ordained. The treatment you have given these clergymen, is unjust and ungentlemanly. One of them is now in a more peaceful region, and has left nothing in the memory of his friends to be ashamed of, but much to respect and admire. By your account, these men are "double minded, deserters, traitors, Arnolds, whose departure is not regretted, and for whose apprehension, no reward is offered." Were you in a passion sir, when you wrote this? If you were, you have had time enough to cool, and to ask their pardon for using such gross language. This is a pretty good specimen of intolerance, against which you enter your caveat so often, in the course of this controversy; and it is also no very equivocal hint to presbyterians, to beware how they venture to examine, or think for themselves.Once presbyterians, always presbyterians; or woe to their reputation. One would really suppose sir, from the manner in which you speak of conformists to our church, that these late cases are very extraordinary, and demand an explanation. Yet it is not to be conceived, that you are so little acquainted with the ecclesiastical affairs of this country as not to know, that we can produce a long list of learned and respectable ministers* who were once as strongly prejudiced against episcopacy as you are now; but whose prejudices were overcome by the powerful evidence attending it. These gentlemen were determined, whatever it might cost them, (and much inconvenience resulted from it to several of them) to quit what they had become convinced was an error, and to place themselves where no doubt could remain. Malice itself can hardly ascribe to their conduct an unworthy motive; for they acted in direct opposition to all the maxims of this world. Yet in your estimation, such men deserve no better names than traitors and deserters, upon whom, (in your military style) no prudent general would choose to relyWhat a pernicious thing is zeal, when it is not regulated by knowledge! It is a mirror which reflects the fires of hell, as well as the lights of heaven.t I entertained some hope sir, that upon cool reflection, you would have seen the impropriety of that contemptuous mannner, in which, you have spoken of these gentlemen, and that before this time, you would have made an adequate acknowledgment. But you have given us another publication, in which, there is not expressed the slightest sentiment of regret. Surely sir, the mood you were in when you spoke of those clergymen, is not the usual "habit of your soul." From your own professions and from your general character, I am willing to believe that "good will towards men," is the "abiding pulse" of your heart; yet I am at a loss how to reconcile such con Some of those conformists are, Drs. Johnson, Cutler, Mansfield, Dibblee, Chandler, Leaming, Beach and Parker; and Messrs. Wetmore, Beach (of Newtown, Conn.) Seabury (the bishop's father) Camp, Baldwin, Nash, Foot and Chase. † Jones' essay on the church. duct with such a disposition. I feel much reluctance to rate you among that order of beings, who, "Traduce by custom, as most dogs do bark; "Do nothing out of judgment, but disease; "Speak ill, because they never could speak well.” But although this may be too severe, and I really believe it to be 30, yet it is very certain that by such sentiments and language, you have done no honor to yourself as a christian, nor any good to your cause, as an advocate. I have now, sir, said all that I think necessary upon this great question. I have (to use nearly the words of bishop Skinner) by every argument adapted to the subject, clearly evinced (if I do not deceive myself) that the constitution of the church, as established by its divine founder, and given in charge to his holy apostles, was by them transmitted to their several successors, and so handed down through the primitive ages, as a regular, diocesan episcopacy. This is the plain and important fact which I have been endeavoring to establish, with all the original evidence in its favour which could be required from scripture, and all the additional testimony which has since been afforded to its support by antiquity, universality, and consent. I may therefore be allowed to recommend it as a matter of undoubted certainty, and worthy of the most serious consideration. That the church of Christ, in which his religion is received and embraced, is that spiritual society, in which, the ministration of holy things is committed to the three distinct orders of bishops, presbyters, and deacons, deriving their authority from the apostles, as those apostles received their commission from Christ....Bp. Skinner's Gen. Def. I am, sir, with due respect, EUSEBIUS. Magnopere curandum est, ut id teneamus quod ubique, quod semper, quod ab omnibus creditum est. Hoc est enim vere, proprieque catholicum..... Vincent. Livin, adv. Hæres. c. iii. 14. FOR THE CHURCHMAN'S MAGAZINE. Every scribe which is instructed into the kingdom of heaven, is like unto a man that is an householder, which bringeth forth out of his treasures things new and old.... Matthew xiii. 52 ACCORDING to what was proposed in the last number, Polycarp bishop of Smyrna should follow in this. But the only remaining work of this father, being a short epistle, was published last year in the Magazine. We there fore pass to the next in the order of time whose works are at hand, which is Justin Martyr. He lived and wrote somewhere about the year 150 or 160. In those times, when christians were constantly exposed to persecution from the powers which then governed the world; and while they were frequently suffering under its severest lash, it pleased God to raise up men of human learning, wisdom, and fortitude to undertake their cause; and who by so doing exposed themselves to almost certain death. Among these was Justin Martyr. He wrote several Apologies to the emperors, to the * See Magazine for March 1806, p. 87. senate and people of Rome; in which, with great plainness and simplicity, he has stated the doctrines, principles, and practices of the early christians, calling on their heathen persecutors to look and examine for themselves, and see whether the innocency of their lives, and the purity of their doctrines should not in reason exempt them from hatred and evil treatment. From one of these Apologies addressed to ANTONINUS PIUS the EMPEROR and his son ALIUS, the following is extracted. Justin Martyr, on the Institutions and Practices of the First Christians. IN what manner, after being renovated through Christ, we dedicate ourselves to God is now to be explained; lest, in treating of our customs, if this should be passed over, I should seem to conceal something through dissimulation. They who are persuaded and believe that what we teach and inculcate is true, and have engaged to live accordingly, are instructed, by fasting and prayer to seek from God forgiveness of the sins they have commited, we ourselves fasting and praying with them. They are then conducted "where there is water, and are regenerated in the same manner as we ourselves have before been. For in the name of God the Father and Lord of all things, and of our Savior Jesus Christ, and of the Holy Spirit, they are washed in water.* For Christ himself hath said, except ye be born again ye cannot enter into the kingdom of heaven. Here it must be manifest to all, he cannot mean that those who have been once born should enter again into their mother's womb. And the prophet Isaiah hath expressly declared, as hath been said, in what manner they who have sined and repent, are to escape from sin. For he thus says; wash you, make you clean, put away the evil "of your doings from before mine eyes; learn to do well; judge the fatherless; plead for the widow. Come now and let us reason together saith the Lord. Though your sins be red like crimson, they shall be as wool; and though they be as scarlet, they shall be white as snow. But if ye refuse and rebel, ye shall be devoured with the sword; for the mouth of the Lord hath spoken it. The reason of this we learn from the apostles. For not knowing any thing of our first birth, being by the order of nature, begotten by our parents, and brought forth with many evil propensities and inclinations, that we may not ever remain the children of necessity and ignorance, but become the sons of liberty and light; and by water obtain remission of the sins we have commited, the name of God, the Lord and parent of all things, is pronounced over him who comes to be regenerated and hath repented him of his sins; and this name alone we invoke upon those who are brought to be washed in the [sacred] laver. For the ineffable name of God no one can pronounce; and if any one shall dare to assert the contrary, he is deplorably beside himself. This washing is called illumination, be From this account of baptism it appears that the primitive christians used to call it regeneration, as the church still does. We further see it pretty manifest that they baptized by plunging; for which the church makes provision, by directing that those who choose it may be so baptized.....EDIT. From this passage it appears that Justin was somewhat tinctured with the Jewish rabinical notions about the secret name of God, which no one could pronounce, and which was not revealed to men. cause the minds of those who have learned these things are illuminated. He who is illuminated is also washed in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Spirit, who by the prophets foretold the things of Christ. He who believes, who is in this manner washed, and added to the number of the brethren, as they are called, is then conducted by us where they are assembled, to pour forth their joint and earnest prayers, both for themselves, for him who is illuminated, and for all mankind; that being enabled to know the truth, to live in all holy conversation, and being found observers of the commandments delivered unto us, we may obtain eternal salvation. Prayers being ended we salute each other with a kiss. Then there is presented to him who presides over the brethren, bread, and a cup of mixed wine and water;* which he receiving, gives praise and glory to the Father of all things, in the name of the Son and of the Holy Ghost; and at the same time he addresses fervent and long continued thanksgivings to God, that by him we are made partakers of these things. When he has finished his prayers and thanksgivings, all the congregation present express their union and concurrence with him by saying Amen; which is a Hebrew word, signifying, so be it. After the president has finished his thanksgivings, and all the congregation have thus signified their assent, they, who with us are called deacons, distribute to every one present that they may partake of the bread, and wine, and water that has been thus blessed; and they also carry it to the absent. This meal is called by us the eucharist,† of which no one is permitted to partake except such as believe the truth of our doctrines, and have been washed in the laver of regeneration for the remission of sins, and live as Christ hath taught. We consider not this as common bread or common drink; but as by the word of God, Jesus Christ, our Savior was made flesh, and took upon himself flesh and blood for our salvation, so we are taught that this food, thus blessed by the blessing of the word that cometh from him, becomes the body and blood of the same incarnate Jesus, by which, symbolically taken, our flesh and blood are nourished. For the Apostles in the histories which they wrote, which are called the gospels, have said that Jesus thus commanded them; for that when he had taken bread and blessed it, he said, do this in remembrance of me; this is my body. And in like manner, when he had taken the cup and given thanks, he said, this is my blood; and gave it to them only. This, by way of imitation, evil spirits have instructed their votaries to do in the mysteries of Mithra. For to those who are initiated, they present bread and a cup of water, as you know, or may know, by enquiry. After this, [in discourse] we remind each other of these things; and those who are able assist the This is not the only evidence from the Fathers that the primitive christians mixed water with the wine in the holy eucharist; and some of them give this reason for it, that it might the more fitly resemble the blood and water which came from our Saviour's side, when pierced by the soldier's spear. And it is to be lamented, that christians have not strictly adhered to this |