copate in the twelfth place. By this succession, " that tradition in the church, and publication of “ the truth, which is from the Apostles, is come

to us."

Epistle to Victor, then Bishop of Rome* “ Those “ Presbyters before Soter, who governed the church “ which thou, Victor, now governest, (the church " of Rome) I mean Anicetus, Pius, Hugynus, Tc

Eusebius tells us, that the occasion on which Irenæus wrote this letter to Victor, then Bishop of Rome, was as fol. lows. A dispute had ärisen about the proper time of celebrating Easter. In this dispute the churches of Asia took one side, and the western churches another. Both sides declared that they had the most decided apostolical authority in their favor : the former pleading the authority of John and Philip; and the latter, with equal confidence, adducing Pe. ter and Paul in justification of their practice. In the progress of this dispute, Victor, Bishop of the Romish church, issued letters proscribing the churches of Asia, and the neighboring Provinces, and endeavoring to cut them off from the communion of the faithful. Upon this occasion Irenæus addressed to him the letter in question, showing him the imprudence and injustice of the step which he had taken. Eccles. Hist. 1 lib. v. cap. 24. These facts show, 1. That even in the second century Christians began to teach for doctrines the commandments of men. 2. That even so near the apostolic age, the authority of the Apostles was confidently quoted in favor of opposite opinions and practices, plainly showing, how little reliance, in religious controversies, is to be placed on any testimony excepting that of the written * Word of God. 3. That as early as the time of Irenæus, the principal Pastor or Bishop of the church of Rome had begun to usurp that pre-eminence, which afterwards attained such a wonderful height; and which all Protestants allow to be totally unscriptural and anti-christian.

“lesphorus, and Sixtus, they did not observe it;

(he is speaking of the day of keeping Easter) "and those Presbyters who preceded you, though

they did not observe it themselves, yet sent the "Eucharist to those of other churches who did "observe it. And when blessed Polycarp, in the 66 days of Anicetus, came to Rome, he did not much "persuade Anicetus to observe it, as he (Anicetus) "declared that the custom of the Presbyters who "were his predecessors should be retained."

Epistle to Florinus. "This doctrine, to speak "most cautiously and gently, is not sound. This "doctrine disagreeth with the church, and bringeth "such as listen to it into extreme impiety." (And having mentioned Polycarp, and said some things of him, he proceeds:) "I am able to testify before "God, that if that holy and apostolical Presbyter "had heard any such thing, he would at once have "exclaimed, as his manner was, (6 Good God! into what times hast thou reserved me!"

The foregoing extracts comprise every thing material in the writings of Irenæus that bears on the subject before us. And I take for granted that no impartial reader can cast his eye on them without perceiving how strongly and unequivocally they support our doctrine. This Father not only ap plies the names Bishop and Presbyter to the same persons, but he does it in a way which precludes all doubt that he considers them as only different titles for the same office. That regular succession from the Apostles which in one place he ascribes

as

to Bishops, he in another expressly ascribes to Presbyters. Nay, he explicitly declares that Pres. byters received the succession of the Episcopate. Those ministers whom he mentions by name having presided in the church of Rome, viz. Linus, Anacletus, Clemens, &c. and whom he in one instance calls Bishops, he in another denominates Presbyters. In one paragraph he speaks of the apostolic doctrine as handed down through the succession of Bishops ; in another, he as positively affirms that the same apostolic doctrine is handed down through the succession of Presbyters. In short, the Apostolical succession, the Episcopal succession, and the Presbyterial succession, are interchangeably ascribed to the same persons, and expressly represented as the same thing. What could be more conclusive? If this venerable Father had been taking pains to show that he employed the terms Bishop and Presbyter as different titles for the same office, he could scarcely have kept a more scrupulous and exact balance between the dignities, powers, and duties connected with each title, and ascribed interchangeably to both.

Irenæus, we are told, was Bishop of the church of Lyons in France. While he held this station, he was sent by the church of which he was Pastor, on some special ecclesiastical business, to Rome. On this mission he carried with him a letter from the Presbytery of his church, directed to Eleutherius, Bishop of Rome; in which he is called a Presbyter, and in which they style him their brother

and colleague. " Father Eleutherius, we wish you “health in all things, and always in God. We " have requested Irenæus, our brother and col" league, to deliver you this letter," &c. Had the title of Presbyter imported, at that time, an order distinct from that of Bishop and inferior to it, would the writers of this official recommendatory letter, have chosen a subordinate title for a man whom they meant to honor? To use the language of Bishop Stilling fleet, “What could any one imagine “ from this mode of speaking, but that the Bishop “was nothing but the senior Presbyter, or one that " had a primacy of order among, but no divine

right to a power of jurisdiction over, his fellow < Presbyters?" Irenicum.

Justin Martyr, in describing the mode of worship adopted by the Christians in his day, says,

Prayers being ended, bread and a cup of water " and wine are then brought to the President of the

brethren, and he, receiving them, offers praise " and glory to the Father of all things, through " the name of the Son and the Holy Spirit: and “he is long in giving thanks, for that we are “ thought worthy of these blessings. When he “ has ended prayer and giving of thanks, the whole “ people present signify their approbation by say

ing, amen. The President having given thanks, " and the whole people having expressed their ap“probation, those that are called among us Dea

cons, distribute to every one of those that are present, that they may partake of the bread and “ wine and water, for which thanks have been gi. ven;

and to those that are not present, they care ry.'

.” And again, a little afterwards, he tells us, “ Upon Sunday, all those who live in cities and “ country-towns, or villages belonging to them, “ meet together, and the writings of the Apostles “ and Prophets are read, as the time will allow. 6 And the reader being silent, (or having ended) “ the President delivers a discourse, instructing “ and exhorting to an imitation of those things that “ are comely. We then all rise up, and pour out

prayers. And, as we have related, prayers be“ing ended, bread and wine and water are brought, “ and the President, as above, gives thanks accord

ing to his ability*; and the people signify their

approbation, saying, amen. Distribution and " communication is then made to every one that “ has joined in giving thanks ; and to those that

absent it is sent by the Deacons. And those " that are wealthy and willing, contribute according " to their pleasure. What is collected is deposited

are

* This passage is one among the numerous testimonies with which antiquity abounds, that there were no Forms of Prayer used in the primitive church. Each Pastor or Bishop led the devotions of bis congregation according to his ability. For the first three hundred years after Christ, no trace of prescribed Liturgies is to be found. The Liturgies which go under the names of Peter, Mark, James, Clement, and Basil, have been given up as forgeries, even by the most respectable Episcopal writers. See A Discourse concerning Liturgies, by the Rev. David Clarkson, a Presbyterian minister of England, the venerable ancestor of the family of that name in this city.