History. are left us of such proofs being resorted to, by Eusebius From A. D. 100. ما 167. and others. Even in the days of the Apostles and Inspired teachers, such a rule we know was insisted on by St. Paul; "Though we, (writes he to the Galatians,*) or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other Gospel unto you, than that you have received, let him be accursed." The antecedent claims, which would induce them to bring any writing to this test, would be the evidence of particular Churches, in which the writing had been deposited; the autography of the MSS. in some cases furnishing particular signs, such as may be supposed to have been the case with the original copy of St. Paul's Epistle to the Galatians, and the traditional account of its contents, or of any circumstances connected with it. The seal and confirmation of its authenticity, would be its agreement with such Scriptural Doctrine as was contained in those Books which were so widely circulated, and so clearly sanctioned, as to furnish the basis of a standard for Scripture. One work settled, became a measure for others, and Scripture was made the test of Scripture. The Sacred Volume thus formed, becomes the depository of a power not less effectual, than that which the Inspired Church possessed of trying Spirits; and is our unfailing security against the forgeries of distant Ages, and the pretended revelations of later times. To the Apostles a Revelation had been given, which on their removal was supplied by a Sacred Record. The Apostles had been commissioned and empowered to preserve that Revelation pure and perfect, by the ex traordinary suggestions and corrections of the Holy Spirit; and also to attest it by Miracles and Miraculous endowments. The Church, as has been shown, was qualified to fulfil the same purposes with regard to the Sacred Record. But then, the Apostles were not only commissioned and empowered to preserve their Revelation entire and uncorrupted, and to furnish evidence to its Divine character; they had a further duty to perform; that, namely, of dispensing the Truths it contained-of "rightly dividing the word of God," as it is expressed by one of them. For this portion of their Ministry likewise, they received from our Lord Himself an assurance of extraordinary assistance ever at hand; which the narrative of that Ministry clearly shows to have been fulfilled. The Sacred Record required, of course, a corresponding dispenser; and the Church was accordingly so shaped and modelled, as to assume that character. In what manner it discharged, this portion of its duty, on the first ceasing of Divine interposition, ‡ 2 Timoth. ch. ii. v. 15, 'Opéaroμour means the fashioning of the Word preached, so as to render it intelligible, acceptable, effectual; as the workman cuts the stone or wood, to suit the particular object about which he is employed. § E. g. Luke, ch. xxi. v. 14, 15, "Settle it therefore in your hearts, not to meditate before what ye shall answer; for I will give you a mouth and wisdom, which all your adversaries shall not be able to resist." 2 Corinthians, ch. xii. v. 9, "My grace is sufficient for thee; for My strength is made perfect in weakness ;" and the like. Ministers In Sacred History, we find the Apostles and others 167. duly appointed, exclusively officiating in a course of Christian Ministerial duties; and, if it be admitted, that these, considered or many of these Offices, were designed to be perpetual, as Dispenthe perpetual obligation on Christians to have a sepá- sers of the rate officiating Order to succeed the first, seems to be a Gospel. necessary inference. The character and pretensions of this Order may, indeed, become changed, so far as to be inconsistent with Christianity itself; but this should only induce us to ascertain clearly, and to keep steadily in view, the 'true object and intent of the Institution. Beyond this connection, with the formal observances of Religion, however, the Ministers of the Gospel may be viewed in the light of special Dispensers of the Truths contained in the New Testament. This is their chief and most important office; and if it be true, that one of the purposes Divinely intended in the formation of the Church was the dispensing of these Truths; the appointment of this Order, as one of the methods, becomes an obligation, independent even of Apostolical precedent or specific rule. The great caution to be observed in the Church, was, strictly to adhere to this view of its Ministers. There was a continual temptation presented to the Jewish Convert, in the habit of looking at Religion, as it existed in the former Church of God; and equally so to the Gentile Converts, in their long familiarity with the corruptions of the Heathen world. In both, the Minister of Religion had been regarded as the mean of communication between the worshipper and the Being worshipped; between Man who sought Divine instruction, and the Deity from whom it was supposed to proceed. But Christians were left without any such Mediator on earth. Their High Priest was no longer visible; and the nication which had been left; Christ was seen no more, Sacred Record was the only mode of sensible commuand the Holy Ghost was no longer outwardly manifested. The Christian Ministers, therefore, were designed to be the organ of the Church,† in dispensing these Divine oracles; not themselves the oracles and sources of in formation. 11 That the Primitive Bishops claimed for themselves no Bishops. higher character, is very plain from the tenor of their lives, and from the language of their genuine remains. It is evident from the writings of Clement, Ignatius, and Polycarp, that the terms "Priest," (iepeus,)‡ "Vicar Ignatius's assertion is strictly correct," Without these there is no Church;" that is, the Christian Society could no longer fulfil the object of its institution, whatever other means might be substituted. Ep. ad Trall. sec. 3. Ignatius calls them in His Epistle to the Trallians," servants of the Church of God,'' see sec. 2.** It may be necessary to state to the mere English reader, that there are two Greek words, of very different import, which we translate indifferently "Priest." "Isgss is one, and is the term ap plied to him whose office it was to sacrifice, or otherwise to mediate between the worshipper and the Being worshipped; the other, geursgos, signifies an Elder; and was applied to those Ministers in the Christian Church, whose age or office entitled them to such distinction. To Christ alone, under the Gospel dispensation, was the term isgùs applicable, and to Him alone it is applied in the New A L 19 9 66 Fathers. From A. 100 167 History of Christ,” “Mediator?' п9 Order of the Altar! (dağas been already pointed out and, accordingly, as the cha Age of the To Bharos) were not yet the appropriate vocabularyq racter of the Christian Preachers became better known, Apostolical From's of the Christian's language. Although the Order of the suspicions and seruples of strangers, were less likely Bishops had suceceded the Apostles in the government to be awakened by the visits of male catechists to all 10017 of the Church yet they presumed not to assumenthed ages and sexes for the purpose of instruction and 18 .A 16701 titles They who are now called Bishops," writes St. the Order of Deaconnesses would naturally be discon-2 Ambrose to were originally called Apostles; but the tinued. This very soon began to be the cases although .rai Holy Apostles being deady they who werel ordained the remnant of sucho ano Order eexisted in the Latin afterdtliem to govern the Church could not arrive at Church until the Xth or XIth gentury and in, the the excellency of the first; nor had they the testimony Greek Chubehag century later, In the Age of the of Miracles, but were in many other respects inferioro Apostolical Fathers they are spoken of under the same to them. Therefore they thought it not decent to assume title which St Luke may be supposed to apply to them to themselves the name of Apostles bat, dividing the in the dots, that of Widows. to noitsloty a tastesů oz names, they left to Presbyters the name of the Presbyo Overall theses different Orders, the authority of the Superior tery, and they themselves were called Bishops and Bishop was distinct and supreme. Let nothing authority of the Bishops. Presbyters The same modest pretensions are manifested in the writes Ignatius to the Church of Smyrna, "relating to and Deacons titles of the other Ministers. No other offibial distine the Church, be done without the Bishop; and, again, to tion was preserved beyond that of Presbyters and Polycarp, "Let nothing be done without your sanc Deacon. Prophets, Interpreters, Helps, and the longo tion. This superintending authority in all Spiritual list of Extraordinary Agents, had found successors and matters seems to have extended even to the right of substitutes in men qualified by ordinary means but administering othe Sacraments. For the same Father, these presumed no more than the Bishops, to retain the writes, to remind the Church of Smyrna, that it is titles of the persons whose place they occupied only ih not lawful either to Baptize, or celebrate the Eucha part This scruple abouts assuming titles of distinct rist without the Bishop."§ow Nothing indeed, seems rank, has inelined many to think, that what are after more reasonable and natural, than that the discretion wards found in the Church, under the general denominary exercise of the Minister's office should be various Five inferior nation of the five inferior Orders of Clergy, did notis in different Ages.bEducation, and other circumstances Orders. yet exist. These were the Sub-deacons, Acolythists, might render the Clergy universally fit in one Age, for Exorcists, Readers, and Door-keepers. It is certainly that which onlybsome were qualified to perform in true, that these words do not occur in the genuine res another. We expect, accordingly, to find at different mains of the Apostolical Fathers; and, in short, no periods a different authority exercised by the Bishop term indicating a lower order than that of Deacon over the subordinate Clergy. It was once deemed ind Nevertheless, as has been before pointed out, this term expedient in our own Church, to allow all the Clergy was very comprehensive, and originally included even to preach; and a similar prudence may have dictated Apostles. Its specific application became gradually like caution, in the regulation of the duties of the Pri†19 more and more narrowed; as, the distinct kinds oft mitives Clergy which would gradually and of course Ministers or Deacons received appropriate names. At relax, as the cause ceased. 22 leg of the period to which we are now arrived, this general It is, however, to the office of the Christian Minis appellation may still have been the only one, for some ters, as Dispensers of the Truths of the New Testament or all of these five Offices, which were afterwards dis- Record, to which our attention is now directed and if tinguished by specific names. The Deaconship of the it be inquired, in what way these several Orders dis New Testament evidently comprehended many Offices charged this office, under the superintendence of their not afterwards included under it. These very five Bishop, and what part the Bishop himself took in this Offices and others, may possibly then have existed long common duty; we shall perhaps, find no further dif before they were separately named. Among the Dea ference between the method originally pursued and connesses, even, similar distinctions may have obtained, that how established among the purest Reformed without any distinguishing title. We read, at least, of Churches, than is accounted for, and warranted, by the employments assigned to them, which it would be ob difference of circumstances diw sinoad lepirydgetsfa viously inconvenient to unite generally in the same The Public Reading of portions of the Scriptures in PublicRead person; for instance, the Offices of door-keeper and the Service of the Church; and even of the Prayers, as ng of the attendants on the sick. & made up in a great measure of Scriptural expressions, Scriptures. The principal need of these female Ministers has may of itself be reckoned among the Ministerial duties 12 bi vam u tu bas ir ivik da gaul res" sigmal odi di ero of dispensing Gospel Truth. Indeed, in an Age when the common custom among the early y Christian neither books nor readers were general, this would be Testament; but, from teachers, of illustrating the respect, &c. due to the Gospel Ministers, even more important than at present; because, what from that which had been paid to the Jew Jewish Priests, the ter gradually became transferred to the same ever more convenient forms were devised for the com respect to many other Christian in "institutions. veying of those Truths, it was necessary to convince allos Deaconnesses. Lord's " 7 of 's table, . g. acquired the title e of the A Altar," the Bread Wine, that of the Sacrifice." "It is surprising, how much the deci 7 16 dents, which befal language affect even the practical views of those fore, there be any difference in the proportion we who employ it. At this day of the Christian Insti the Lessons have borne to the Prayers in the PrimiusEs tom. Society of Christians pit might bebexpected to haved first Uninspired, Preachers even beyond the bounds of Age of the been generally greater formerly than now! odt to 191381 prudenceso They taught, we have every reason, to be Apostolical Such was the case. The remains of the Apostolical lieve, Truth and only Truth; but, if we may judge from Fathers Fathers do not, indeed, furnish direct testimony, to the the remains, even of the Apostolical Fathers, it woulda to A custom of Reading the Scriptures, as part of the Churches be uncandid, not to admit an overtreadiness to allow A 16701 Service but the writings of those who immediately those Truths (in some cases,) to receive their form andit 100% Authorities succeeded them, are sufficiently clear and ample on their impression from the previous notions, both of Jew and for this cus- point; and speak of it as a custom originally established it Gentileo It was the easier method, nor can we wonder 167. and coeval with the Church Service. Justin Martyr, to find it adopted. But to this only can we attributes Chrysostom, and St. Basil, may be appealed to aside the oready introduction into the Church's language. cisive authorities for the early existence of the usage A ofother terms abovementioned, 915 Priest,"29(spi)o which, indeed, could not have been neglected withoutis "Mediator,&ch as applied to the Ministers of that: so flagrant a violation of the fundamental principles of Religion which acknowledges no Priest on earth, and iqthe Church's establishment, as to have occasioned the only one Mediator between God and Man, the Man cozido neglect, and the origin of it, to be recorded and handed Christ Jesus,od Harmless as it might have been then, down to us. The mere silenced of Historyion such aw itois; perhaps, the first link in that chain of corruption point, would have left us warranted in maintaining the which ended in the creation of Christian, Pontiff ano observance of the customb ad gaidion 39.IqyloT Their accommodation to the Gentile prejudices, or rather At the same time, the Publie Reading of the Scripsit to the Philosophy of the Gentiles, was by no means ture Record was not the only, nor the principal officem so great although occasionally discoverable in some which the Ministers of the Church had to perform as laboured illustrations of the Doctrines of the Trinity Dispensers of the Truths contained in it That Recordw and the Incarnation et nedt 910m on bombes 929dt was the test, the souree of all that was to be communion It was to the Sacred Record, however, and to their own Custom of cated to the world but it was left to the discretionary Preaching only as a particular form of communicating the African power of the Church, to shape the various formssium it, that they directed the attention of theis audience: Preaching. which it should be presentedato Mankind to the andrit déserves to be recorded as a remarkable illustra Church collectively, to its Ministers individually.The tion of this fact, that in the African Church a custom tourslar 1 Gospel Ministers were to expound, to arrange, and to long prevailed among the Preachers, of quoting only accommodate the Divine Truths to the education, habits, part of any Scriptural passage, cited in thein Sermonsi and other circumstances of their hearers; looking ins and pausing for the remainder to be filled up by the each instance to the mode, in which instruction would congregation: An instance of it may be found in Ster be best understood, and most readily distened towo Austin's (Sermons nad 19b70 19wol & nitsoibai mot Hence, the importance of the Preacher's characters not as the eloquent master of the feelings of an audi-ot ence but far more, as the judicious dispenser of Gosil pel Truth; in applying, and teaching others to apply to particular cases, the general principles and precepts of the New Testamento in arranging systematically The custom of writing Public Letters, is a dist Epistles the Doctrines, there incidentally taughtqaror in giving tincto branch of the office of the Christian Ministers, clearness to what might be there obscure by combining in dispensing the Truths of the Gospels and one foro separate passages, and by all other legitimate methods which, no less than Preaching, they had the example of of Uninspired exposition. In such an employment, the the Apostles. Indeed, when we consider, the oppor danger, the chief danger at least, would arise from too tunity afforded by such anmode of address, for the great an accommodationd to the previous tastes and Bishop to give van, interest to his instructions, by allu habits of thought in those addressed. The converted adi gnom bomen yleteraque erow you stoled Gentile Philosopher would best understand the Christ was, doubtless, the conformity with the custom of the Syna tian' mysteries, when sillustrated by s allusions to the metaphysical theories with which his fancy had been Besi previously familiar, the Jew would be made more ready to listen and to understand, by the continual use of images belonging to the Old dispensation, to clothe and recommend the topics of the New.sd In the great Inspired Preacher to the Gentiles, his successors ando imitators would observe, perhaps, the splendid effect produced by his grafting Christian instruction on the manners, and even the prejudices of mengoand mighty therefore, proceed the more fearlessly in the same track, without quite the same controlling wisdom. What he had gained by colouring his instructions with the memory of the Law, and its venerable adjuncts, when addressing the Jewson by alluding to theo serious pursuits, or the amusements of the Gentile world, when the Gentiles were addressed; emboldened, perhaps, the From A. D. 100. to 167. ה 1 * History. sions to matters of local, and peculiar interest, which could not so properly be introduced in a Sermon or a Charge, it is rather surprising to find so early and so total a disuse of this good old custom. It is probable, that few attempts to exhort or to instruct as a Preacher would be so interesting, as the opening of the succes sive packets, for instance, which conveyed to the Advantages of this mode Churches of Asia the farewell injunctions, of Ignatius; of instruc- and Polycarp's serious instructions to the Philippians tion. were, doubtless, remembered better in in an Epistle, which disdained not an allusion to conversational matters, than if he had been compelled to address them only with the solemnity of the Christian Preacher. Clement, whose First Epistle to the Corinthians is perhaps, on the whole, the most valuable of t of the Remains of the Apostolical Fathers, seems not to have been sensible of this advantage, in the method which he nevertheless employed; and his Epistle is therefore a Treatise, compared with an Apostolical Epistle, cold, dryly systematic, and uninteresting. It is scarcely possible to devise a better method of appreciating St. Paul as a writer, in this particular department, as a writer, namely, of Public Letters to Bodies of Christians; than by comparing with Clement's his own energetic Epistles to the same Church, written on nearly the same subject. At the same time, it must be allowed, that Clement was writing in the name of the Church of Rome, and addressing a Church not peculiarly his charge. Now, it is out of this latter circumstance that an Epistle derives its most interesting topics. Revenue. 1 It was thus, then, that the Primitive Church fulfilled its office of dispensing the Truths of the Sacred Record, through the agency of its various Orders of Ministers. They Read Publicly the word of God; they Preached it; and they sent it to the absent by Letters. Of the mode of appointing these Ministers, some account has been given in a preceding part of our work; enough, perhaps, for our purpose. It does not appear, from the remains of the Apostolic Fathers, whether the performance of this rite required a Bishop. Still, as this practice is mentioned by Jerome, Chrysostom, and succeeding writers; and noticed by them, not as an innovation, but as a settled usage: there can be no reasonable doubt of its Primitive adoption. The Revenue for the support of the Clergy in this season of the Church's poverty, appears to have arisen from the continual contributions of the Laity in each Church; aided in some instances by the accumulation of a fund, the probable origin of which, in the Apostolic days, has been already suggested. Bishops or- The Catalogue of the Bishops ordained by the Aposdained by tles is, according to the best authorities, as follows: the Apostles. Jerusalem. Antioch. I. At Jerusalem: James the Apostle, and Simeon the son of Cleopas. Authorities. Unanimous testimony, especially that of Jerome, Epiphanius, Chrysostom, the author of The Apostolical Constitutions, Hegesippus, Clemens Alexandrinus, and Dionysius of Corinth, as quoted by Eusebius. II. Antioch: Euodius and Ignatius. Baronius conjectures, that they were contemporary; one for the Gentile, and the other for the Jewish portion of the Church. But, it must be admitted, that this is not a very likely arrangement; when we consider, that one of the great efforts of the Apostolical founders was to See ch. xi. and xiii. of the Epistle. From A. D. 100 to amalgamate Jew and Gentile into one Church, and to Age of the preserve the unity of the Spirit. They are represented Apostolical as successive Bishops by Eusebius, Theodoret, Athana- Fathers. sius, Origen, and Jerome. sius, Origen, and Jerome. At the same time, the expedient might have become necessary for a time at Antioch, as appears to have been the case at Rome. III. Smyrna; Polycarp at 919 pone Authorities: Jerome, Irenæus, Tertullian, Eusebius. IV. Ephesus: Timothy. S to use 9Ephesus, See ENCY. APOSTOLIC AGE. 1996 4589-1 Authorities: Eusebius, Chrysostom, Epiphanius, Je rome, Hilary the Deacon, the Author of The Passion of Timothy in Photius, and Theodoret, who expresses himself singularly enough, saying, "that he was Bishop, under the title of an Apostles"* V. Crete Titus. ་་་་་ 167. Crete. The same authorities. Eusebius, makes both Metropolitans. Hooker adopts this view, in his Eccles, Polity VI. Athens: Dionysius the Areopagite, and Publius Athens, Quadratus. Authorities: Dionysius Bishop of Corinth, a writer of the IInd century, quoted by Eusebius. It was Quadratus who presented an Apology to the Emperor Hadrian. 797): b'10 VII. Philippi: Epaphroditus, 16 Philippi. Authority: Theodoret.. VIII. Rome: Linus, Anacletus, and Clement. IX. Hierapolis: Papias. See too the quotation above given from St. Ambrose. It is likely enough, indeed, that Timothy was called an Apostle, because sent by St. Paul to preside over the Church at Ephesus; and it was perhaps subsequently, to avoid the confusion between Apostles of Christ and these Apostles of His Apostles, that the latter were called by a synonymous term Angels, or Messengers. Under this title St. John speaks of them in the Revelations. This title also must have been liable to objection, because applying so specifically to an unearthly Messenger; and still more, when the succession of Bishops in established Sees began to take place, and a new Bishop was not necessarily sent to preside over a new See, and ceased therefore to be considered in the light of a Messenger, Apostle, or Angel. His superintending character was now the chief, or only one which claimed regard, and hence the natu ral transition to, and permanent adoption of, the title Episcopus Superintendant. Rome. Hierapolis History. direct assertion in ancient authors, of his being ordained by the Apostle, there is every reason to rank him with the others. See Irenæus and Jerome. From A: D. 100. to 167. sation. § Propagation of the Faith by Missionaries. Bishops, Priests, and Deacons, then, were the regular and appointed agents of every Church, for dispensing the contents of the Sacred Record amongst its members; each according to his Office. It was one great purpose for which the Church was founded, to dispense the Truths so intrusted to it: and the institution of these Orders was one of the principal means employed for accomplishing this object. But this duty of the Church and of its Ministers, would have been very imperfectly, and, (if one may say so,) unconstitutionally performed, if their labours had been limited to their respective Societies, or to Christians only. One of the marks set on the New Church of God, to distinguish it from his Universality former holy People, was its Universality. Directly of the Gos- opposed to the principle on which the Jewish Polity pel dispen- was instituted a principle, namely, of separation, guarded by a fence-work so intricate and elaborate, that it could never have afforded a free admission to the great mass of Mankind directly opposed to this, was the precept of the Gospel, "Go forth into all lands, and preach the Gospel to every creature." What was, perhaps, more effectual too than formal precept, was the genius and character of the Institution. The separation of the Divine worship from any one Temple, or local point of association; the substitution of Principles, on which Sacred Societies may be formed to any extent and number, instead of the establishment of any one Society; the removal of all necessary ordinances connected with the customs of any one People, or the peculiarities of any one climate, or country; all qualified the new Dispensation for a Universal one. On those, then, who were intrusted with the New Testament, the promotion of this object by all legitimate means was impressed, as well by the character of that holy Deposit, as by the special precepts it conveyed to them. Even complete success was promised at some indefinite period, to animate the efforts of every Age; which, without the assurance of Prophecy, might still seem, in the ordinary course of Providence, never likely to be fully successful. Before Christ's second coming, we know that His "Gospel must be preached to all the world." Hence the It is in the character of propagators of the new necessity of Faith, that the Inspired Teachers of the Word are Missions, chiefly presented to our view in Holy Writ; as it was, indeed, their chief characteristic. But the duty of sustaining the same character, (as did all Ministerial duties,) devolved on their Uninspired successors. The Ministers of the Primitive Church were not only employed in teaching at home; but were sent abroad to plant the Faith, and to give freely that gift which they had freely received. Caution re Concerning the personal labours of these early Misspecting the sionaries there is much fable, and no means of sepaHistory of Missions. rating from it whatever may be true. On the whole, it is no doubt better for us, that we should only know their history by its results: lest, in our admiration for the Saints and Martyrs of Christ, we should forget to give the glory to God. In no case is this temptation more strongly felt, than in contemplating the adventu rous course of a Missionary. Even although he may Fathers. perform no "Signs" and "Wonders," he seems to dis- Age of the disturb the established course of the world. Ancient Apostolical prejudices, national habits and institutions, fall before him; the very passions of men seem to be cast out by his word; and his work itself looks, in every Age, the result of Miracle. Much, too, of what is recorded concerning the planting of the Primitive Churches, has been vitiated through the ambition of every Church, at some period, to refer its origin to an Apostle; or, at least, to one specially appointed for its establishment by an Apostle. Hence, doubtless, many of the worthy successors of God's Inspired servants have been robbed of that grateful tribute, which Posterity would still gladly pay to their zeal and fidelity, in the cause of the Gospel; and a general statement only remains to be given, of what may be considered as the undistinguishable labours of the Inspired and Uninspired in the Primitive Church; undistinguishable, we mean, beyond what clue is afforded by Scripture. A similar rivalry among the different parts of every Christian country, of Europe especially, to be foremost or among the first who were called and elected, renders it no less difficult to ascertain the precise places wherein the Word was planted; even in countries concerning which the most certain testimony is preserved, that they were visited and partially enlightened. From A. D. 100. to 167. Greece, Italy, Spain, France, Germany, Great Bri- Their protain, and many other parts of Europe, have each some gress. authority to trace their first conversion to Apostles, or their immediate successors. The labours of St. Paul and and St. Peter at Rome, give much reason for supposing, that throughout Italy Christianity soon found Converts; and, that the settlement of a Church in Spain was contemplated at least by St. Paul, long before his death, his own words bear testimony.* Macedonia and Greece, and the reception which the Gospel had met with there, under St. Paul's Ministry, need not be mentioned. In Asia, too, we trace its progress on Inspired authority from Judea to Syria, and from Syria through Asia Minor. How far the labours of Paul, Barnabas, and their attendants, were followed up by those who, Inspired or Uninspired, strove to tread in their steps, we may judge from the accounts of Irenæust and Tertullian, both writers of the IInd century, and both asserting that Christ was by that time worshipped throughout the East. Even to India, indeed, His name and worship must have already penetrated, if Eusebius be correct in stating, that Pantenus found there a copy of St. Matthew's Gospel, which was reported to have been left by St. Bartholomew.§ If we turn our eye to the condition of Africa in those times, it would be hardly too much to assert, that it *See Romans, ch. xv. v. 24, 28. Irenæi contra Hæres. lib. i. c. 10. Tertullian, adv. Judæos, c. 7. Eusebii Hist. Ecc. lib. v, c. 10; Jerom. Catalog. Script. Ecc. c. 36. Mosheim supposes, that Eusebius meant this not of the Indians, but of certain Jews, who were inhabitants of Arabia Felix, bius only states, that the book was written in Hebrew; and it might (see Ecc. Hist. vol. i. p. 149.) This certainly is not implied. Eusepossibly, therefore, have been a copy, not originally designed for the Indians, but left with them by their Apostolic Missionary, because he had none in their own language. Or, it is very conceivable, that it might have been even an Indian Translation made by Bartholomew would easily learn,) because more familiar and more readily used by and written by him in Hebrew characters, (which they him. The Greek is 'Εβραίων γράμμασι τὴν τοῦ Ματθαίου καταλείψαι yav. for their use, |