work, [Vol. 2, p. 68] "I have carefully compared the two editions, and am very well satisfied, upon that comparison, that the larger are an interpolation of the smaller, and not the smaller an epitome or abridgement of the larger. I desire no better evidence in a thing of this nature." He says again, [p. 69] "As the interpolations of the larger epistles are plainly the work of some Arian, so even the smaller epistles may have been tampered with by the Arians, or the Orthodox, or both; though I do not affirm, there are in them any considerable corruptions or alterations."

110. These two passages compared, show that the additions made to the smaller edition of these epistles, consist of interpolations made to favour the doctrines of Arius, in the controversy between him and the orthodox, and possibly of some made by the orthodox themselves. They are therefore such as relate to that controversy, which had nothing to do with the subject of Church Government, or Episcopacy, but related to the nature of our Lord Jesus Christ; viz. whether he was a divine person, or only the most exalted of created beings. It is evident, therefore, that there is not the slightest ground to suspect the interpolation of passages to favour Episcopacy. Indeed the passages respecting the three orders of ministers are so numerous in these Epistles, are so completely interwoven with their whole substance, and arise so naturally out of the subject of the Epistles; viz. advice to the Christians of the different Churches addressed, respecting their conduct to one another and to those who had the rule over them, that it is impossible to separate these passages from the rest without utterly destroying the whole structure and tenor of the Epistles.

111. The only question, then, to be considered is, whether or not these are the genuine Epistles of Ignatius. Let Dr. Lardner be heard on this subject. He writes as follows: (Vol. 2. p. 66.)

"Having given this general account of the age of Ignatius, I shall next transcribe the most ancient testimonies concerning him and his epistles. And then I shall make a few remarks.

"We have this passage in Irenæus: As one of our people, for "his testimony of God condemned to wild beasts, said: I am the "wheat of God, and ground by the teeth of wild beasts, that I may be found to be pure bread.' Which words are in §. 4. of Ignatius's epistle to the Romans. And this passage is also cited from Irenæus by Eusebius; who in another place likewise says: "Irenæus mentions Justin Martyr, and Ignatius, making use of testimonies out of their writings.'

"We meet with Ignatius twice mentioned by Origen. 'Final

y,' says he, I remember, that one of the saints, Ignatius by name, 'has said of Christ: My love is crucified.' Which words are in the same epistle to the Romans, . vii. Again: 'I have observed 'it elegantly written in an epistle of a martyr, I mean Ignatius, 'second bishop of Antioch after Peter, that the virginity of Mary 'was unknown to the prince of this world.' See the epistle to Ephesians, §. xix.

"Eusebius, beside what has been already taken from him, says in another place, after the mention of Polycarp and Papias, as contemporaries: At the same time also flourished Ignatius, who is still 'highly honoured, being the second in the succession of the church of Antioch after Peter. It is said, that he was sent from Syria to 'Rome to be devoured by wild beasts, for the testimony of Christ. And making his journey through Asia under a strong guard, he 'confirmed the churches in every city by his discourses, and espe'cially cautioned them against the heresies then springing up, and 'gaining ground; and exhorted them to adhere to the tradition of 'the apostles. And for the greater security, he also put down his 'instructions in writing. Therefore when he came to Smyrna, where Polycarp was, he wrote an epistle to the church at Ephe'sus, another to the church in Magnesia upou the [river,] Mean... der and another to the church at Trallium- -and beside 'these, he wrote also to the church at Rome; [from which Eusebius 'quotes a long passage.] These things he wrote from the forementioned city to those churches. Afterwards removing from Smyr'na he wrote to the Philadelphians from Troas, and to the church of Smyrna, and in particular to their president Polycarp.' Eusebius proceeds then not only to refer to a passage of this epistle to Polycarp, but quotes also distinctly a passage from the epistle to the church of Smyrna; and then puts down a passage of the epistle of Polycarp to the Philippians, in the latter part of which he says to them: The epistles of Ignatius sent by him to us, together with what other have come to our hands, we have sent to you, which are subjoined to this epistle: by which you may be greatly profited. For they treat of faith and patience, and of all things per'taining to edification in our Lord.' And thus we have seen also Polycarp's testimony in general to these epistles, who collected them.

6

"To the same purpose St. Jerom in his book of Illustrious men: Ignatius the third bishop of the church of Antioch after the apostle Peter, in the persecution under Trajan was condemned to wild 'beasts. And when he came to Smyrna, where Polycarp the dis'ciple of John was bishop, he wrote an epistle to the Ephesians, another to the Magnesians, a third to the Trallians, a fourth to the Romans: and when he was gone thence, he wrote to the Philadel'phians, the Smyrneans, and in particular to Polycarp.'

"I shall transcribe no more testimonies of the ancients, but refer the reader for the rest to the Patres Apostolici of Le Clerc."

112. What inducement then can there be for rejecting these Epis

ties, seeing that they are most unexceptionable and are written in the very spirit of an ardently pious Christian? Let another Presbyterian answer this question; one of whom Dr. Miller speaks in the following terms: "The celebrated Grotius, whose great learning and talents will be considered by all as giving much weight to his opinion on any subject, is full and decided in maintaining that the primitive church was formed after the model of the Synagogue." (Miller's Reply to Dr. Bowden p. 105.) In a note to this passage Dr. Miller says, "Though Grotius was bred a Presbyterian; yet being soured by what he considered ill treatment from the Church of Holland, he discovered a strong predilection for Episcopacy.When this is considered, the declarations above cited, carry with them peculiar force."

113. The celebrated Grotius then, when writing to Vossius concerning Blondel's opinion of these Epistles, says, "The Epistles of Ignatius, which your son brought out of Italy, pure from all those things which the learned have hitherto suspected (in the larger epistles, 109) Blondel will not admit, because they afford a clear testimony to the antiquity of Episcopacy." (Bowden's Letters vol. 1, p. 176, quoted from Pearson's Vind. chap. v.) Blondel, Grotius, and Vossius were all most learned presbyterian writers.

The following passage, showing the same disposition with regard to these epistles, is from Mosheim, a most learned Lutheran clergyman, and no friend to Episcopacy. "Perhaps there would have been no contention with most persons about the Epistles of Ignatius, if those who contend for the divine origin and antiquity of Episcopal government had not been enabled to support their cause with them." (De Rebus Christian. ante Constant. p. 160— See Religious World Displayed vol. 2, p. 281, note.)

114. Let us now proceed with the subject. It was proposed to show that Timothy had successors with the same powers which he exercised in the Church at Ephesus. (92.)

115. In the epistle of Ignatius to the Ephesians, the very church over which Timothy had presided, written about forty years after the death of Paul, there is complete evidence of this. He writes to the Ephesians in the following manner: "I received therefore, in the name of God, your whole multitude in ONESIMUS; who by inexpressible love is ours, but according to the flesh is your Bishop. whom I beseech you by Jesus Christ, to love; and that you would all strive to be like unto him. And blessed be God, who has grant

ed unto who you, are so worthy of him, to enjoy such an excellent Bishop." (Sect. 1, appendix.)

116. From this quotation it is evident that, as Ignatius mentioned ONESIMUS, with great marks of respect, as the Bishop of the Ephesians, he must have exercised all the powers that that Father represents as belonging to the Episcopal office. What those powers were, can be seen in the passages in Italics in the appendix.--They include those of ordaining, and of ruling the clergy, as well as the laity.

117. "Eusebius in his Ecclesiastical History says, 'That Euodius having been the first Bishop of Antioch, Ignatius succeeded him.' With whom St. Jerome agrees. In his Chronicle, Eusebius places the ordination of Ignatius in the year 69, after the death of Peter and Paul at Rome. Nevertheless some think that Ignatius was ordained by Peter; and suppose that Euodius and Ignatius were both Bishops of Antioch at one and the same time; the one of the Jewish and the other of the Gentile Christians: but that after the death of Euodius they all came to be under Ignatius as their Bishop." (Lardner's Credibility of the Gospel History, vol. 2, p. 65.)

118. Ignatius, therefore, having been ordained in the year 69, which was about the year of Paul's death, was contemporary with both Timothy and Onesimus, and, if there was any between them, with him also. He must also have been well acquainted with the order of the Church before his ordination, and consequently the powers he ascribes to the Bishop, were exercised by Timothy and others in the life time of the Apostles, and until the death of Ignatius.

119. This is in the strongest manner confirmed, if confirmation it need to any man's conscience, by the address of Ignatius in his Epistle to the Trallians; in which he speaks of THAT CHURCH CONTINUING IN THE APOSTOLICAL CHARACTER, See the words in Italics in the address to the Epistle to the Trallians, in the appendix: and in this Epistle, it is to be remarked, some of the strongest passages are to be found respecting the existence of three orders of ministers, and the supremacy of the Bishop. See the passages in Italics in sections 2, 3, 7, 12, 13, of the Epistle to the Trallians. 120. Ignatius likewise in the address to the Philadelphians salutes them "especially if they are at unity with the Bishop and Presbyters who are with him, and the Deacons appointed according to the

mind of Jesus Christ; whom he has settled according to his own will in all firmness by his Holy Spirit." This epistle also contains strong passages showing the existence of three orders, the supremacy of the Bishop, and the ministerial character of the Deacons: See passages in Italics, in sections 3, 4, 7, 10, 11, of the Epistle to the Philadelphians.

121. See also the remarkable address to the Smyrneans and the 8th and 9th sections of the epistle, for striking evidence of the

same.

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122. S. also the address to Polycarp, Bishop of the Church at Smyrna, and the 4th and 6th sections.

123. These quotations show most unquestionably that Ignatius, who was acquainted with some of the Apostles, and was the disciciple of John, considered these churches, in which it is so repeatedly stated that the Bishop is the source of all ministerial authority, and to be reverenced by all, and especially by the presbyters, as CONTINUING IN THE APOSTOLICAL CHARACTER.

124. We also see in Polycarp's Epistle to the Philippians, evidence of the same kind. He was the fellow disciple and intimate friend of Ignatius, with whom he spent some short time at Smyrna while on his journey to Rome to be devoured by lions.

With regard to the authenticity of the Epistle of Polycarp to the Philippians, we have the most satisfactory evidence from Irenæus. Irenæus himself is thus spoken of by Mosheim. He says of his five books against heresies, they "are considered as one of the most precious monuments of ancient erudition." (Mosheim's Ecclesiastical History, Century II. Part II. Chap. II. Sect. v.) Lardner also, speaks of him with great respect throughout his account of him.

125. "Irenæus says in his excellent work against all heresies: And Polycarp teaches the same things, who was not only taught by the Apostles, and had conversed with many who had seen Christ, but was also by the Apostles appointed Bishop of the Church of Smyrna in Asia. Whom also I saw in my early age (for he lived long, and at a great age had a glorious and splendid martyrdom:) I say Polycarp always taught these things, which he had learned from the Apostles, which he delivered to the Church, and which alone are true. To this bear witness all the Churches in Asia, and they who to this time have succeeded Polycarp,' &c.There is also a most excellent Epistle of Polycarp written to the Philippians; from which they who are willing, and are concerned