Episcopal succession answered the purpose assigned to it by our LORD, of providing that the fruit of Apostolical teaching should remain; and how vigorously the Church's anathema, first pronounced by St. John, was followed up, to the confusion of those who" abode not in the doctrine of CHRIST."

Still more remarkable to the same purpose are the examples of the following age. There, too, we find the Apostolical succession the main out-work of Apostolical doctrine; the truth of CHRIST'S Incarnation defended, not as in the former age by single writers appealing to the long lines of Bishops who had taught it, but by the Bishops of the Church themselves, synodically met to pass sentence on the questionable teaching of some of their colleagues. Being so met, they represented not simply the judgment of the contemporary Churches, but also that of each former generation of Christians, on the great mystery in dispute. Each Bishop taking part in a synodical decision on those cardinal points of the faith, was understood as avouching besides his own opinion, the traditionary interpretation likewise which his Church had inherited from her first founder. A very little thought will show how greatly this adds to the support furnished by such meetings to orthodox and saving truth. A convention of learned theologians agreeing in their views of Scripture, would, no doubt, carry great authority. A council of Bishops, in the third century, was such a convention, and a great deal more it was a collection of harmonious independent testimonies to the way in which the writers of Scripture had originally intended their writings to be understood.

The advantage of so meeting and comparing their respective traditions, was particularly evident in those cases in which any member of their own sacred order had countenanced, or seemed to countenance, heretical opinions. For instances of the kind occur in the age now under consideration; the one displaying in a peculiar way the scrupulous watchfulness of the early Church : the other her uncompromising firmness ;-both in vindication of the pure Gospel of God manifest in the flesh.

The first is the case of Dionysius, Bishop of Alexandria, one of the most famous Prelates of his time. The heresy of Sabellius had sprung up in his province, which under pretence of magnifying our blessed LORD, confounded His Person with that of the ALMIGHTY FATHER, and so in fact denied the whole economy of

Salvation maintaining that the FATHER himself was incarnate; that He appeared on earth as the Son, and suffered on the cross for us. Refuting these, the holy Bishop had argued from those expressions of Scripture which represent our LORD in his human nature, as the work or creature of GOD the FATHER. "The Incarnate SoN," said he, "is not the same with the FATHER, as the tree is not the same with the husbandman, nor the ship with the builder." Expressions surely justifiable enough, since what they affirm is found almost word for word in our LORD's own discourses. "I am the true Vine, and my Father is the Husbandman." However, the expressions were misunderstood, although from St. Dionysius' own report it should seem that he had carefully guarded them by the context; it was generally reported that he had used language derogatory to the Divine honour of our LORD. A synod met at Rome to examine the matter, on behalf of which the then Bishop of Rome, also named Dionysius, wrote to the Bishop of Alexandria, requesting an explanation; which he gave to the full satisfaction of the whole Church; summing up his doctrine in these remarkable words: "Of the names used by me to express the Divine Persons, there is none which can be separated or divided from the other to which it is related. Thus, suppose I speak of the FATHER; before I add the term 'SON,' I have implied His existence, by using the term 'FATHER.' I add the term Son; though I had not mentioned the 'FATHER,' assuredly the idea of Him would have been comprised in that of the SON: I join to these the 'HOLY GHOST,' but at the same time I annex the thought of the fountain from whom and the channel by whom He proceeds;" calling Him, as it seems, the SPIRIT of the FATHER and the SoN. " Thus, on the one hand, we do as it were expand the UNITY, without division, into a TRINITY of Persons; on the other hand, we gather the TRINITY, without diminution, into an UNITY of substance." This noble confession of a perfect faith we owe to the friendly remonstrance of the assembled Bishops; and surely the advantage is great, of such a standing guard, in enabling the Church not only to recognize and repel her enemies, but also to know for certain those friends about whom otherwise she might stand in doubt. If, when the excellent Bishop Taylor published his 'Liberty of Prophesying,' there had been a council of primitive Bishops at hand, to warn him authoritatively of the evil consequences which here

tics would afterwards draw from some of his positions, the Church would, in all probability, have been a gainer in two ways: first, what he had there put incautiously would have been corrected, and the sting taken out: and next, we might so much the more unreservedly use his authority on other points.

But to proceed with the third century:-Very soon after this friendly debate with Dionysius, both he, and the Bishops who had remonstrated with him, and indeed the great body of the Orthodox Prelacy, were called on to maintain the truth of our LORD's incarnation in another case, in which all remonstrance had failed. This was the case of Paul of Samosata, himself also Bishop and Pastor of one of the most renowned sees, Antioch; the only Church which at that time could compare in dignity with Rome and Alexandria. To expose the errors of so high a functionary, to call him to account, and finally, he continuing obstinate, to depose him, was the work of no mean authority; especially as he had the support of a strong political party, and used many arts which in all times have been found popular and effective. It appears by the report of the synod of Bishops assembled to inquire into his cause, that he delighted to resemble men of much secular business; to have people pressing on him; to be reading letters and dictating answers as he went along the public street. Again, in his preaching, he constantly aimed at making a show of ingenuity, and producing a splendid effect for the time. His action. was violent and showy, and he encouraged in the very Church, the rude expressions of applause, shaking of handkerchiefs, and the like, which were practised in the theatres. The fathers, and their interpretations of Scripture, he took all opportunities of disparaging, praising himself at their expense, more like one lecturing, or telling fortunes for hire, than like a genuine Christian Bishop. It is clear at once, what view such a person would be likely to take of the high and mysterious doctrines of our religion. It is no matter of surprise to find him maintaining, in opposition to our LORD's own words, that CHRIST was from beneath, and not from above; that he was merely a human Prophet, not the SON of GOD come down from Heaven; that the wisdom of the Almighty dwelt in Him as it had dwelt in former Prophets, only in more abundant measure. In short, he held the same doctrines as those who now call themselves Unitarians. And there is good reason to think, that he was favoured and protected

by the ruling power in the state. Zenobia, who at that time exercised imperial sway in Syria with the title of Queen of the East, was strongly addicted to a kind of deistical Judaism, the same in substance with his Unitarian opinions. These few particulars may give some idea of the peril in which the orthodox faith and the true Church lay then at Antioch. But even under the most untoward circumstances, the Bishops of the neighbouring sees assembled; and their interference, by the blessing of GOD, was effectual in preserving the charge from apostacy. It is worth observing how well their proceedings answer to the line marked out in such cases by our LORD himself, in His charter of Church censures. First, they send Paul a brotherly expostulation, telling him his fault between them and him alone. The first sentence of this letter is much to be noticed, not only for its calm and gentle tone, but also, for its very distinct reference to the succession of doctrine from the Apostles as a test of truth. "Health in CHRIST :-We have just now, by discourse with each other, satisfied ourselves of our mutual faith. Now that every one's mind may be clearly disclosed, and all disputed questions more completely set at rest, we have thought good hereby to set forth in writing the faith which we have received from the beginning, and hold fast, handed down as it is and safely guarded in the Catholic and holy Church, preached even to this day, through succession by the blessed Apostles, those who were even eye-witnesses and ministers of the word; this faith we have decreed to set forth out of the Law and the Prophets, and the New Testament." Then having gone through a large body of Scripture evidence for the most High Godhead of our LORD and SAVIOUR, they conclude :"These things, a few out of very many, we have set down, desiring to know whether you think and teach as we do, and requesting you to signify to us your approbation or disapprobation of what we have written." This epistle was followed up by various conferences: but Paul yet refusing to be reclaimed, the Bishops of Syria went on to act upon the remaining part of our SAVIOUR'S enactment in such cases: they assembled to the number of seventy or eighty, and called on him to "hear the Church :" which, when he refused, they formally deposed him, and separated him from the body of Christian people, pronouncing on him the following sentence:-" Him, thus setting himself against GoD, and refusing to give way, we have been compelled to excommu

TRACTS FOR THE TIMES.

nicate, and in his room to set another as Bishop over this Catholic Church; by the providence of GOD, as we believe." This they made known to the Bishops of Rome and Alexandria, and all the world over, that they, acquiescing in the sentence pronounced, might lose no time in writing to the new Bishop of Antioch letters of communion and acknowledgment, as the manner of the churches then was; directing their letter, " To the Bishops of Rome and Alexandria, and all our fellow servants throughout the world, whether Bishops, Priests, or Deacons, and to the whole Catholic Church under Heaven." By the co-operation of those distant Bishops, the sentence was finally and effectually confirmed; the Church of Antioch delivered from her unfaithful shepherd, and the verity of our LORD's Divine Nature passed on, as a precious deposit, to other councils and other times.

These few brief examples,-not, it will be observed, standing apart, but taken as what they truly are, specimens of a great and general system, continually in action throughout the Christian world; these few examples may serve to show how close a connexion naturally subsists between sound doctrine and apostolical succession in the ministry. We have seen that the one, in those primitive ages, was constantly appealed to as no slight guarantee for the other. It could not well be otherwise, as long as the successors of the Apostles did their duty, originally in ordaining none but orthodox men, and afterwards in watching and censuring (if need were) the most exalted even of their own colleagues, on sufficient proof of defection on their part.

Two facts are quite indisputable: the first, that in those ages. the Bishops and Pastors were considered as the chosen apostolical guardians of the true faith; the other, that they really acted as such. Does not the conclusion irresistibly follow, that such Providence intended them to be? And can any one, knowing these circumstances, read the peculiarly significant promises at sundry times addressed by our LORD to His Apostles, and not perceive in the Episcopal succession the appropriate fulfilment of those promises? For instance, "I have chosen you, and ordained should go that and bring forth fruit, and that fruit you, should remain." "I am with you always, even unto the end of the world." Upon this Rock I will build my Church, and the gates of hell shall not prevail against it."

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We have then from Scripture, the consolation of believing,