Chapter XLII: Part 42

EMMANUEL, or IMMANUEL, “God with us.” It answers both in the LXX, and Matt. i, 23, to the Hebrew עמנואל, from עם, _with_, נו, _us_, and אל, _God_, Isa. vii, 14; viii, 8.

EMMAUS, a village about eight miles north-west of Jerusalem; on the road to which, two of the disciples were travelling in sorrow and disappointment after the resurrection, when our Lord appeared to them, and held that memorable conversation with them which is recorded by St. Luke, xxiv.

ENDOR, a city in the tribe of Manasseh, where the witch resided whom Saul consulted a little before the battle of Gilboa, Joshua xvii, 11; 1 Sam. xxviii, 13. Mr. Bryant derives Endor from En-Ador, signifying _fons pythonis_, “the fountain of light,” or oracle of the god Ador: which oracle was probably founded by the Canaanites, and had never been totally suppressed. The ancient world had many such oracles: the most famous of which were that of Jupiter-Ammon in Lybia, and that of Delphi in Greece: and in all of them, the answers to those who consulted them were given from the mouth of a female; who, from the priestess of Apollo at Delphi, has generally received the name of Pythia. That many such oracles existed in Canaan, is evident from the number which Saul himself is said to have suppressed; and such a one, with its Pythia, was this at Endor. At these shrines, either as mock oracles, contrived by a crafty and avaricious priesthood, to impose on the credulity and superstition of its followers; or, otherwise, as is more generally supposed, as the real instruments of infernal power, mankind, having altogether departed from the true God, were permitted to be deluded. That, in this case, the real Samuel appeared is plain both from the affright of the woman herself, and from the fulfilment of his prophecy. It was an instance of God’s overruling the wickedness of men, to manifest his own supremacy and justice.

ENGEDI. It is also called Hazazon-Tamar, or _city of palm trees_, 2 Chron. xx, 2, because there was a great quantity of palm trees in the territory belonging to it. It abounded with Cyprus vines, and trees that produced balm. Solomon speaks of the “vineyards of Engedi,” Cant. i, 14. This city, according to Josephus, stood near the lake of Sodom, three hundred furlongs from Jerusalem, not far from Jericho, and the mouth of the river Jordan, through which it discharged itself into the Dead Sea. There is frequent mention of Engedi in the Scriptures. It was in the cave of Engedi that David had it in his power to kill Saul, 1 Sam. xxiv. The spot where this transaction took place, was a cavern in the rock, sufficiently large to contain in its recesses the whole of David’s men, six hundred in number, unperceived by Saul when he entered. Many similar caves existed in the Holy Land. Such were those at Adullam and Makkedah, and that in which Lot and his daughters dwelt after the destruction of Sodom. Such also is that described by Mr. Maundrell, near Sidon, which contained two hundred smaller caverns. Many of these were natural cavities in the limestone rock, similar to those in Yorkshire and Derbyshire, and in the Mendip hills in Somersetshire; and others, excavations made by the primeval inhabitants, for defence, or for shelter from the sun; and which subsequently served as retreats for robbers, as they are at this day. Josephus has given an interesting account of these caves, and the manner in which the robbers were taken by Herod. And Dr. E. D. Clarke has described similar retreats in the rocks near Bethlehem; others, between Jerusalem and Jericho, are mentioned by Mr. Wilson. Into such caves the Israelites frequently retired for shelter from their enemies, Judg. vi, 2; 1 Sam. xiii, 6; xiv, 11; a circumstance which has afforded some striking and terrific images to the prophets, Isaiah ii, 19; Hosea x, 8; Rev. vi, 15, 16.

ENOCH, the son of Cain, Gen. iv, 17, in honour of whom the first city noticed in Scripture was called Enoch, by his father Cain, who was the builder. It was situated on the east of the province of Eden.

2. ENOCH, the son of Jared, and father of Methuselah. He was born A. M. 622, and being contemporary with Adam, he had every opportunity of learning from him the story of the creation, the circumstance of the fall, the terms of the promise, and other important truths. An ancient author affirms, that he was the father of astronomy; and Eusebius hence infers, that he is the same with the Atlas of the Grecian mythology. Enoch’s fame rests upon a better basis than his skill in science. The encomium of Enoch is, that he “walked with God.” While mankind were living in open rebellion against Heaven, and provoking the divine vengeance daily by their ungodly deeds, he obtained the exalted testimony, “that he pleased God.” This he did, not only by the exemplary tenor of his life, and by the attention which he paid to the outward duties of religion, but by the soundness of his faith, and the purity of his heart and life: see Heb. xi, 5, 6. The intent of the Apostle, in the discourse containing this passage, is, to show that there has been but one way of obtaining the divine favour ever since the fall, and that is, by faith, or a firm persuasion and confidence in the atonement to be made for human transgressions by the obedience, sufferings, death, and resurrection of the promised Messiah. The cloud of witnesses which the Apostle has produced of Old Testament worthies, all bore, in their respective generations, their testimony to this great doctrine, in opposition to the atheism or theism, and gross idolatry, which prevailed around them. All the patriarchs are celebrated for their faith in this great truth, and for preserving this principle of religion in the midst of a corrupt generation. Enoch, therefore, is said, by another evangelical writer, to have spoken of the coming of Christ to judgment unto the antediluvian sinners. See Jude 14, 15. This prophecy is a clear, and it is also an awful, description of the day of judgment, when the Messiah shall sit upon his throne of justice, to determine the final condition of mankind, according to their works; and it indicates that the different offices of Messiah both to save and to judge, or as Prophet, Priest, and King, were known to the holy patriarchs. On what the Apostle founded this prediction has been matter of much speculation and inquiry. Some, indeed, have produced a treatise, called “The Book of Enoch,” which, as they pretend, contains the cited passage; but its authority is not proved, and internal evidence sufficiently marks its spurious origin. It is, therefore, reasonable to suppose that the prophecy cited by St. Jude was either traditionally handed down, or had been specially communicated to that Apostle. In the departure of Enoch from this world of sin and sorrow, the Almighty altered the ordinary course of things, and gave him a dismissal as glorious to himself, as it was instructive to mankind. To convince them how acceptable holiness is to him, and to show that he had prepared for those that love him a heavenly inheritance, he caused Enoch to be taken from the earth without passing through death. See ELIJAH.

ENOS, or ENOSH, the son of Seth, and father of Cainan. He was born A. M. 235. Moses tells us that then “men began to call upon the name of the Lord,” Gen iv, 26; that is, such as abhorred the impiety and immorality which prevailed among the progeny of Cain, began to worship God in public, and to assemble together at stated times for that purpose. Good men, to distinguish themselves from the wicked, began to take the name of sons or servants of God; for which reason Moses, Gen. vi, 1, 2, says that “the sons of God,” or the descendants of Enos, “seeing the daughters of men,” &c. The eastern people make the following additions to his history:--that Seth, his father, declared him sovereign prince and high priest of mankind, next after himself; that Enos was the first who ordained public alms for the poor, established public tribunals for the administration of justice, and planted, or rather cultivated, the palm tree.

EPHAH, the eldest son of Midian, who gave his name to a city and small extent of land in the country of Midian, situated on the eastern shore of the Dead Sea, Genesis xxv, 4. This country abounded with camels and dromedaries, Isaiah lx, 6, &c.

2. EPHAH, a measure both for things dry and liquid, in use among the Hebrews. The ephah for the former contained three pecks and three pints. In liquid measure it was of the same capacity as the bath.

EPHESUS, a much celebrated city of Ionia, in Asia Minor, situated upon the river Cayster, and on the side of a hill. It was the metropolis of the Proconsular Asia, and formerly in great renown among Heathen authors on account of its famous temple of Diana. This temple was seven times set on fire: one of the principal conflagrations happened on the very day that Socrates was poisoned, four hundred years before Christ; the other, on the same night in which Alexander the Great was born, when a person of the name of Erostratus set it on fire, according to his own confession, to get himself a name! It was, however, rebuilt and beautified by the Ephesians, toward which the female inhabitants of the city contributed liberally. In the times of the Apostles it retained much of its former grandeur; but, so addicted were the inhabitants of the city to idolatry and the arts of magic, that the prince of darkness would seem to have, at that time, fixed his throne in it. Ephesus is supposed to have first invented those obscure mystical spells and charms by means of which the people pretended to heal diseases and drive away evil spirits; whence originated the Ἐφέσια γράμματα, or _Ephesian letters_, so often mentioned by the ancients.

2. The Apostle Paul first visited this city, A. D. 54; but being then on his way to Jerusalem, he abode there only a few weeks, Acts xviii, 19–21. During his short stay, he found a synagogue of the Jews, into which he went, and reasoned with them upon the interesting topics of his ministry, with which they were so pleased that they wished him to prolong his visit. He however declined that, for he had determined, God willing, to be at Jerusalem at an approaching festival; but he promised to return, which he did a few months afterward, and continued there three years, Acts xix, 10; xx, 31. While the Apostle abode in Ephesus and its neighbourhood, he gathered a numerous Christian church, to which, at a subsequent period, he wrote that epistle, which forms so important a part of the Apostolic writings. He was then a prisoner at Rome, and the year in which he wrote it must have been 60 or 61 of the Christian æra. It appears to have been transmitted to them by the hands of Tychicus, one of his companions in travel, Ephesians vi, 21. The critics have remarked that the style of the Epistle to the Ephesians is exceedingly elevated; and that it corresponds to the state of the Apostle’s mind at the time of writing. Overjoyed with the account which their messenger brought him of the steadfastness of their faith, and the ardency of their love to all the saints, Eph. i, 15; and, transported with the consideration of the unsearchable wisdom of God displayed in the work of man’s redemption, and of his amazing love toward the Gentiles, in introducing them, as fellow-heirs with the Jews, into the kingdom of Christ, he soars into the most exalted contemplation of those sublime topics, and gives utterance to his thoughts in language at once rich and varied. The epistle, says Macknight, is written as it were in a rapture. Grotius remarks that it expresses the sublime matters contained in it in terms more sublime than are to be found in any human language; to which Macknight subjoins this singular but striking observation, that no real Christian can read the doctrinal part of the Epistle to the Ephesians, without being impressed and roused by it, as by the sound of a trumpet.

3. Ephesus was one of the seven churches to which special messages were addressed in the book of Revelation. After a commendation of their first works, to which they were commanded to return, they were accused of having left their first love, and threatened with the removal of their candlestick out of its place, except they should repent, Rev. ii, 5. The contrast which its present state presents to its former glory, is a striking fulfilment of this prophecy. Ephesus was the metropolis of Lydia, a great and opulent city, and, according to Strabo, the greatest emporium of Asia Minor. Its temple of Diana, “whom all Asia worshipped,” was adorned with one hundred and twenty-seven columns of Parian marble, each of a single shaft, and sixty feet high, and which formed one of the seven wonders of the world. The remains of its magnificent theatre, in which it is said that twenty thousand people could easily have been seated, are yet to be seen. But a few heaps of stones, and some miserable mud cottages, occasionally tenanted by Turks, without one Christian residing there, are all the remains of ancient Ephesus. It is, as described by different travellers, a solemn and most forlorn spot. The Epistle to the Ephesians is read throughout the world; but there is none in Ephesus to read it now. They left their first love, they returned not to their first works. Their “candlestick has been removed out of its place;” and the great city of Ephesus is no more. Dr. Chandler says, “The inhabitants are a few Greek peasants, living in extreme wretchedness, dependence, and insensibility; the representatives of an illustrious people, and inhabiting the wreck of their greatness; some, in the substructions of the glorious edifices which they raised; some, beneath the vaults of the stadium, once the crowded scene of their diversions; and some, by the abrupt precipice, in the sepulchres which received their ashes. Its streets are obscured and overgrown. A herd of goats was driven to it for shelter from the sun at noon; and a noisy flight of crows from the quarries seemed to insult its silence. We heard the partridge call in the area of the theatre and the stadium. The glorious pomp of its Heathen worship is no longer remembered; and Christianity, which was here nursed by Apostles, and fostered by general councils, until it increased to fulness of stature, barely lingers on in an existence hardly visible.” “I was at Ephesus,” says Mr. Arundell, “in January, 1824; the desolation was then complete: a Turk, whose shed we occupied, his Arab servant, and a single Greek, composed the entire population; some Turcomans excepted, whose black tents were pitched among the ruins. The Greek revolution, and the predatory excursions of the Samiotes, in great measure accounted for this total desertion. There is still, however, a village near, probably the same which Chishull and Van Egmont mention, having four hundred Greek houses.”

St. John passed the latter part of his life in Asia Minor, and principally at Ephesus, where he died.

EPHOD, אפוד. This article of dress was worn by laymen as well as by the high priest. The sacred ephod, the one made for the high priest, differed from the others, in being fabricated of cotton, which was coloured with crimson, purple, and blue, and in being ornamented with gold. In the time of Josephus, it was a cubit of the larger size in length, and was furnished with sleeves. The high priest’s ephod had a very rich button upon each shoulder, made of a large onyx stone set in gold. This stone was so large, that the names of the twelve tribes of Israel were engraven, six on each stone, Exod. xxviii, 9–12. The word _shoham_, which we render onyx, is translated, by the Septuagint _smaragdos_, an emerald; but as we have no certain knowledge either of this, or of any of the twelve stones of the breastplate, we may as well be satisfied with our translation as with any other. To the ephod belonged a curious girdle, of the same rich fabric as the ephod itself. This girdle is said to be upon the ephod, Exod. xxviii, 8; that is, woven with the ephod, as Maimonides understands; and, coming out from the ephod on each side, it was brought under the arms like a sash, and tied upon the breast. Samuel, though a Levite only, and a child, wore a linen ephod, 1 Sam. ii, 18. And David, in the ceremony of removing the ark from the house of Obed-edom to Jerusalem, was girt with a linen ephod, 2 Sam. vi, 14. The Levites were not generally allowed to wear the ephod; but in the time of Agrippa, as we are told by Josephus, a little before the taking of Jerusalem by the Romans, they obtained of that prince permission to wear the linen stole as well as the priests. Spencer and Cunæus are of opinion, that the Jewish kings had a right to wear the ephod, because David, coming to Ziklag, and finding that the Amalekites had plundered the city, and carried away his and the people’s wives, ordered Abiathar, the high priest, to bring him the ephod, which being done, David inquired of the Lord, saying, “Shall I pursue after this troop?” 1 Sam. xxx, 8. Whence they infer, that David consulted God by urim and thummim, and consequently put on the ephod. But it is probable the text only means that he ordered the priest to do what he is himself said to have done. The ephod of Gideon is remarkable for having become the occasion of a new kind of idolatry to the Israelites, Judges viii, 27. What this consisted in, is matter of dispute among the learned. Some authors are of opinion that this ephod, as it is called, was an idol; others, that it was only a trophy in memory of the signal victory obtained by Gideon, and that the Israelites paid a kind of divine worship to it; so that Gideon was the innocent cause of their idolatry, in like manner as Moses had been in making the brazen serpent, which was afterward worshipped.

EPHRAIM was the name of Joseph’s second son, by Asenath, Potiphar’s daughter. He was born in Egypt, A. M. 2294. Ephraim, with his brother Manasseh, was presented by his father Joseph to Jacob on his death bed, Gen. xlviii, 8, &c. Jacob laid his right hand on Ephraim the younger, and his left on Manasseh the elder. Joseph was desirous to change his hands, but Jacob answered, “I know it, my son; Manasseh shall be multiplied, but Ephraim shall be greater.” The sons of Ephraim having made an inroad into Palestine, the inhabitants of Gath killed them. Ephraim their father mourned many days for them, and his brethren came to comfort him, 1 Chron. vii, 20, 21. Afterward, he had a son named Beriah, and a daughter Sherah. He had also other sons, Rephah, Resheph, Tela, &c. His posterity multiplied in Egypt to the number of forty thousand five hundred men capable of bearing arms. In the land of promise, Joshua, who was of this tribe, gave them their portion between the Mediterranean west, and the river Jordan east. The ark and tabernacle remained long in this tribe at Shiloh; and after the separation of the ten tribes, the seat of the kingdom was in Ephraim, and hence Ephraim is frequently used to denote the whole kingdom. The district belonging to this tribe is called Ephratah, Psalm cxxxii, 6. Ephraim was led captive beyond the Euphrates, with all Israel, by Salmaneser, king of Assyria, A. M. 3283.

2. EPHRAIM was also the name of a city, into which Christ retired with his disciples a little before his passion, John xi, 54. It was situated in the tribe of Ephraim near the river Jordan. There was also the wood or forest of Ephraim, situated on the other side Jordan, in which Absalom’s army was routed and himself killed, 2 Sam. xviii, 6.

EPHRATH, Caleb’s second wife, who was the mother of Hur, 1 Chron. ii, 19. From her, it is believed that the city of Ephratah, otherwise called Bethlehem, where our Lord was born, had its name; and this city is more than once known in Scripture by the name of Ephrath, Gen. xxxv, 16.

EPICUREANS, a sect of philosophers in Greece and Rome. Epicurus was their founder, who lived about B. C. 300. The physical doctrine of Epicurus was as follows: Nothing can ever spring from nothing, nor can any thing ever return to nothing. The universe always existed, and will always remain; for there is nothing into which it can be changed. There is nothing in nature, nor can any thing be conceived, beside body and space. Body is that which possesses the properties of bulk, figure, resistance, and gravity; it is this alone which can touch and be touched. Space, or vacuum, destitute of the properties of body, incapable of action or passion, is the region which is or may be occupied by body, and which affords it an opportunity of moving freely. The existence of bodies is attested by the senses. Space must also exist, in order to allow bodies place in which to move and exist; and of their existence and motion we have the certain proof of perception. Beside body and space, no third nature can be conceived. But the existence of qualities is not precluded, because these have no subsistence except in the body to which they belong. The universe, consisting of body and space, is infinite. Bodies are infinite in multitude; space is infinite in magnitude. The universe is immovable, because there is no place beyond it into which it can move. It is also eternal and immutable, since it is liable to neither increase nor decrease, to production nor decay. Nevertheless, the parts of the universe are in motion, and are subject to change. All bodies consist of parts which are either themselves simple principles, or may be resolved into such. These first principles, or simple atoms, are divisible by no force, and therefore must be immutable.

2. The formation of the world he conceived to have happened in the following manner: A finite number of that infinite multitude of atoms, which, with infinite space, constitute the universe, falling fortuitously into the region of the world, were, in consequence of their innate motion, collected into one rude and indigested mass. In this chaos, the heaviest and largest atoms, or collections of atoms, first subsided, while the smaller, and those which from their form would move most freely, were driven upwards. These latter, after several reverberations, rose into the outer region of the world, and formed the heavens. Those atoms which, by their size and figure, were suited to form fiery bodies, collected themselves into stars; those which were not capable of rising so high in the sphere of the world, being disturbed by the fiery particles, formed themselves into air. At length, from those which subsided, was produced the earth. By the action of air, agitated by heat from the heavenly bodies, upon the mixed mass of the earth, its smoother and lighter particles were separated from the rest, and water was produced, which naturally flowed into the lowest places. In the first combination of atoms, which formed the chaos, various seeds arose, which, being preserved and nourished by moisture and heat, afterward sprung forth in organized bodies of different kinds. The soul is a subtle corporeal substance, composed of the finest atoms, which, by the extreme tenuity of its particles, is able to penetrate the whole body, and to adhere to all its parts. It is composed of four distinct parts: fire, which causes animal heat; an ethereal principle which is moist vapour; air; and a fourth principle, which is the cause of sensation. These four parts are so perfectly combined as to form one subtle substance, which, while it remains in the body, is the cause of all its faculties, motions, and passions, and which cannot be separated from it, without producing the entire dissolution of the animal system.

3. In the universe there are, according to Epicurus, without contradiction, divine natures; because nature itself has impressed the idea of divinity upon the minds of men. The notion is universal; nor is it established by custom, law, or any human institution; but it is the effect of an innate principle, producing universal consent, and therefore it must be true. This universal notion has probably arisen from images of the gods, which have casually made their way into the minds of men in sleep, and have afterward been recollected. But it is inconsistent with our natural notions of the gods, as happy and immortal beings, to suppose that they encumber themselves with the management of the world, or are subject to the cares and passions which must attend so great a charge. Hence it is inferred, that the gods have no intercourse with mankind, nor any concern with the affairs of the world. Nevertheless, on account of their excellent nature, they are objects of reverence and worship. In their external shape the gods resemble men; and though the place of their residence is unknown to mortals; it is without doubt the mansion of perfect purity, tranquillity, and happiness. Thus he attempted to account for all the appearances of nature, even those which respect animated and intelligent beings, upon the simple principles of matter and motion, without introducing the agency of a supreme intelligence, or admitting any other idea of fate, than that of blind necessity inherent in every atom, by which it moves in a certain direction.

4. The ethics of Epicurus are much less exceptionable than his physics; of which we may judge from the following summary: The end of living, or the ultimate good, which is to be sought for its own sake, according to the universal opinion of mankind, is happiness; which men generally fail of attaining, because they form wrong notions of the nature of happiness, or do not use proper means for attaining it. The happiness which belongs to man, is that state in which he enjoys as many of the good things, and suffers as few of the evils incident to human nature as possible, passing his days in a smooth course of permanent tranquillity. Perfect happiness cannot possibly be possessed without the pleasure that attends freedom from pain, and the enjoyment of the good things of life. Pleasure is in its nature good, and ought to be pursued; and pain is in its nature evil, and should be avoided. Beside, pleasure or pain is the measure of what is good or evil in every object of desire or aversion. However, pleasure ought not in every instance to be pursued, nor pain to be avoided; but reason is to distinguish and compare the nature and degrees of each, that the result may be a wise choice of that which shall appear to be, upon the whole, good. That pleasure is the first good, appears from the inclination which every animal, from its first birth, discovers to pursue pleasure and avoid pain; and is confirmed by the universal experience of mankind, who are incited to action by no other principle, than the desire of avoiding pain, or obtaining pleasure. Of pleasures there are two kinds; one consisting in a state of rest, in which both body and mind are free from pain; the other arising from an agreeable agitation of the senses, producing a correspondent emotion in the soul. Upon the former of these, the enjoyment of life chiefly depends. Happiness may, therefore, be said to consist in bodily ease and mental tranquillity. It is the office of reason to confine the pursuit of pleasure within the limits of nature, so as to attain this happy state; which neither resembles a rapid torrent, nor a standing pool, but is like a gentle stream, that glides smoothly and silently along. This happy state can only be attained by a prudent care of the body, and a steady government of the mind. The diseases of the body are to be prevented by temperance, or cured by medicine, or endured tolerably by patience. Against the diseases of the mind philosophy provides sufficient antidotes; the virtues are its instruments for this purpose; the radical spring of which is prudence, or wisdom, and this instructs men to free their understanding from the clouds of prejudice; to exercise temperance and fortitude in the government of themselves; and to practise justice toward all others. In a happy life, pleasure can never be separated from virtue. The followers of Epicurus, however, degenerated into mere sensualists,--an effect which could only result from a system which denied a supreme God, and excluded from all concern with the affairs of men even those divine natures which it allowed to exist. This sect is mentioned Acts xvii, 18.

EPISCOPACY, DIOCESAN. The number of Christians in most of the primitive churches was at first small: they could easily, when not prevented by persecution, assemble together; and they thus formed one church or congregation; for, in Scripture, the term _church_ is never used in the more modern acceptation of the word, but is employed to denote either the whole church of Christ, or a number of disciples meeting for the celebration of divine worship. The converts, however, rapidly increased; and when they could no longer meet in one place, other places would be prepared for them. But, connected as they still were with the parent church, they would choose from its presbyters their own pastors, and view themselves as under the inspection of the president and the presbytery, by whom the affairs of the church had been previously conducted. The pastors would thus remain members of the presbytery, as they had formerly been, and would look up to that one of their number who had been accustomed to preside among them. They were, in fact, for a considerable time, considered as one with the original church: the bishop sent to them the elements of the Lord’s Supper as the pledge of unity; and we find it asserted by ancient writers, that there was one altar and one bishop. There were in this way gradually established, first in the towns or cities in which the Apostles had called men to the truth, and then in the contiguous district of country, several congregations: in these pastors officiated, who were authorized by the bishop and presbytery, whose superintendence was extended, so that parochial episcopacy was insensibly but naturally changed into diocesan episcopacy; many of the presbyters sent out by the bishop residing at their churches, but nevertheless composing part of his council, and being summoned to meet with him upon important occasions. This enlargement of the field of inspection rendered the particular superintendence of the bishop more requisite; and was the means both of adding to his influence, and of his being regarded as permanently raised above his brethren.

2. The ministers who were sent to the recently erected churches had probably different powers, according to the numbers to whom they were to officiate, the situation of the churches in respect of the original church, and the tranquillity or persecution which was their lot. In the immediate neighbourhood of the bishop, and where one person was sufficient, he would merely perform the duties that had been assigned to him previous to his mission; but the same reasons that led the Apostles to plant several presbyters in the churches which they founded might render it expedient that more than one, sometimes that a considerable number, should be attached to the newly-formed congregations; more particularly when the number attending was large, and when there was the prospect of their still farther increasing. In such cases, it appears that the bishop gave to one of the presbyters sent, and did so for the same reasons that had at first created inequality among the pastors, more extensive powers than were entrusted to the rest, and made him his representative authorizing him to preside over the others, and to discharge those parts of the ministerial office which, in his own church, he reserved for himself. When this happened, the person so distinguished was termed _choro-episcopus_: he was more than a presbyter, but he was inferior to the bishop, acted by his directions, and could be controlled by him in the exercise of the privileges which had been granted. Such subordinate bishops continued for a considerable time; but it might, from the beginning, have been foreseen that they would soon aspire to an equality with the original bishops; and they were at length suppressed, under the pretence that, by multiplying the higher order in places of little consequence, the church would detract from the respectability of that order, and lessen the reverence with which it should be regarded.

3. The different congregations or churches which were established in various cities and the adjoining districts were in so far independent of each other, that the bishops and presbyters of each had the rule of their particular church, and of the churches which had sprung from it, and were entitled, by their own authority, to make such regulations as appeared to them to be requisite; and this species of independence continued for a considerable time, every bishop presiding in his congregation, and afterward in his diocess. There was, however, always a common tie by which they were united. Neighbouring churches, actuated by ardent zeal for the interests of divine truth, consulted together upon the best mode of promoting it. We know that the Apostolic churches were enjoined to communicate to other bodies the epistles which they had received; and while persecution continued, it was natural for all who were exposed to it to consider by what means its fury could be avoided.

4. After the bishops were established as superior to presbyters, when any meeting was held respecting religion, or the administration of the church, it was chiefly composed of this higher order, and the president of the synod or council was elected from their number. These meetings were generally assembled in the metropolis, or principal city of the district; and hence the bishop of this city, being frequently called to preside, came, at length, to be regarded as entitled to do so: thus acquiring a superiority over the other bishops, just as they had acquired superiority over the inferior clergy. He was, in consequence, distinguished by a particular name, being denominated, from the city in which he presided, a metropolitan.

EPISCOPALIANS, those who maintain that bishops, presbyters, or priests, and deacons, are three distinct orders in the church; and that the bishops have a superiority over both the others. The episcopal form of church government professes to find in the days of the Apostles the model upon which it is framed. While our Lord remained upon earth, he acted as the immediate governor of his church. Having himself called the Apostles, he kept them constantly about his person, except at one time, when he sent them forth upon a short progress through the cities of Judea, and gave them particular directions how they should conduct themselves. The seventy disciples, whom he sent forth at another time, are never mentioned again in the New Testament. But the Apostles received from him many intimations that their office was to continue after his departure; and as one great object of his ministry was to qualify them for the execution of this office, so, in the interval between his resurrection and his ascension, he explained to them the duties of it, and he invested them with the authority which the discharge of those duties implied. “Go,” said he, “make disciples of all nations, baptizing them, teaching them; and lo, I am with you always, even unto the end of the world. As my Father hath sent me, even so send I you. Receive ye the Holy Ghost,” Matt. xxviii, 19, 20; John xx, 21, 22. Soon after the ascension of Jesus, his Apostles received those extraordinary gifts of which his promise had given them assurance; and immediately they began to execute their commission, not only as the witnesses of his resurrection, and the teachers of his religion, but as the rulers of that society which was gathered by their preaching. In Acts vi, we find the Apostles ordering the Christians at Jerusalem to “look out seven men of honest report,” who might take charge of the daily ministrations to the poor, and to bring the men so chosen to them, that “we,” said the Apostles, “may appoint them over this business.” The men accordingly were “set before the Apostles; and when they had prayed, they laid their hands on them.” Here are the Apostles ordaining deacons. Afterward, we find St. Paul, in his progress through Asia Minor, ordaining in every church elders, ϖρεσϐυτέρȣς; the name properly expressive of age being transferred, after the practice of the Jews, as a mark of respect, to ecclesiastical rulers, Acts xiv, 23. The men thus ordained by St. Paul appear, from the book of Acts and the Epistles, to have been teachers, pastors, overseers, of the flock of Christ; and to Timothy, who was a minister of the word, the Apostle speaks of “the gift which is in thee by the putting on of my hands,” 2 Tim. i, 6. Over the persons to whom he thus conveyed the office of teaching, he exercised jurisdiction; for he sent to Ephesus, to the elders of the church to meet him at Miletus; and there, in a long discourse, gave them a solemn charge, Acts xx, 17–35; and to Timothy and Titus he writes epistles in the style of a superior.

2. As St. Paul unquestionably conceived that there belonged to him, as an Apostle, an authority over other office-bearers of the church, so his epistles contain two examples of a delegation of that authority. He not only directs Timothy, whom he had besought to abide at Ephesus, how to behave himself in the house of God as a minister, but he sets him over other ministers. He empowers him to ordain men to the work of the ministry: “The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also,” 2 Tim. ii, 2. He gives him directions about the ordination of bishops and deacons; he places both these kinds of office-bearers in Ephesus under his inspection, instructing him in what manner to receive an accusation against an elder who laboured in word and doctrine; and he commands him to charge some that they teach no other doctrine but the form of sound words. In like manner he says to Titus, “For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee,” Titus i, 5. He describes to Titus the qualifications of a bishop or elder, making him the judge how far any person in Crete was possessed of these qualifications; he gives him authority over all orders of Christians there; and he empowers him to reject heretics. Here, then, is that Apostle, with whose actions we are best acquainted, seemingly aware that there would be continual occasion in the Christian church for the exercise of that authority over pastors and teachers, which the Apostles had derived from the Lord Jesus; and by these two examples of a delegation, given during his life time, preparing the world for beholding that authority exercised by the successors of the Apostles in all ages. Accordingly, the earliest Christian writers tell us that the Apostles, to prevent contention, appointed bishops and deacons; giving orders, too, that, upon their death, other approved men should succeed in their ministry. We are told that the other Apostles constituted their first-fruits, that is, their first disciples, after they had proved them by the Spirit, bishops and deacons of those who were to believe; and that the Apostle John, who survived the rest, after returning from Patmos, the place of his banishment, went about the neighbouring nations, ordaining bishops, establishing whole churches, and setting apart particular persons for the ministry, as they were pointed out to him by the Spirit.

3. As bishops are mentioned in the earliest times, so ecclesiastical history records the succession of bishops through many ages; and even during the first three centuries, before Christianity was incorporated with the state, every city, where the multitude of Christians required a number of pastors to perform the stated offices, presents to us, as far as we can gather from contemporary writers, an appearance very much the same with that of the church of Jerusalem in the days of the Apostles. The Apostle James seems to have resided in that city. But there is also mention of the elders of the church, who, according to the Scripture representation of elders, must have discharged the ministerial office, but over whom the Apostle James presided. So, in Carthage, where Cyprian was bishop, and in every other Christian city of which we have particular accounts, there was a college of presbyters; and there was one person who had not only presidency, but jurisdiction and authority, over the rest. They were his council in matters relating to the church, and they were qualified to preach, to baptize, and to administer the Lord’s Supper; but they could do nothing without his permission and authority. It is a principle in Christian antiquity, εἶς ἐπίσκοπος, μία ἐκκλησία, “one bishop, and one church.” The one bishop had the care of all the Christians, who, although they met in separate congregations, constituted one church; and he had the inspection of the pastors, who, having received ordination from the bishop, officiated in the separate congregations, performed the several parts of duty which he prescribed to them, and were accountable to him for their conduct. In continuation of this primitive institution, we find episcopacy in all corners of the church of Christ. Until the time of the reformation, there were, in every Christian state, persons with the name, the rank, and the authority of bishops; and the existence of such persons was not considered as an innovation, but as an establishment, which, by means of catalogues preserved in ecclesiastical writers, may be traced back to the days of the Apostles.

4. Upon the principles which have now been stated, it is understood, according to the episcopal form of government, that there is in the church a superior order of office-bearers, the successors of the Apostles, who possess in their own persons the right of ordination and jurisdiction, and who are called ἐπισκόποι, as being the overseers not only of the people, but also of the clergy; and an inferior order of ministers, called presbyters, the literal translation of the word ϖρεσϐυτέροι, which is rendered in our English Bibles _elders_, persons who receive, from the ordination of the bishop, power to preach and to administer the sacraments, who are set over the people, but are themselves under the government of the bishop, and have no right to convey to others the sacred office, which he gives them authority to exercise under him. According to a phrase used by Charles I, who was by no means an unlearned defender of that form of government to which he was a martyr, the presbyters are _episcopi gregis_; [bishops of the flock;] but the bishops are _episcopi gregis et pastorum_, [bishops of the flock and of the pastors.]

5. The liberal writers on that side, however, do not contend that this form of government is made so binding in the church as not to be departed from, and varied according to circumstances. It cannot be proved, says Dr. Paley, that any form of church government was laid down in the Christian, as it had been in the Jewish, Scriptures, with a view of fixing a constitution for succeeding ages. The truth seems to have been, that such offices were at first erected in the Christian church as the good order, the instruction, and the exigencies of the society at that time required; without any intention, at least without any declared design, of regulating the appointment, authority, or the distinction, of Christian ministers under future circumstances. To the same effect, also, Bishop Tomline says, “It is not contended that the bishops, priests, and deacons of England are at present precisely the same that bishops, presbyters, and deacons were in Asia Minor, seventeen hundred years ago. We only maintain that there have always been bishops, priests, and deacons, in the Christian church, since the days of the Apostles, with different powers and functions, it is allowed, in different countries and at different periods; but the general principles and duties which have respectively characterized these clerical orders have been essentially the same at all times, and in all places; and the variations which they have undergone have only been such as have ever belonged to all persons in public situations, whether civil or ecclesiastical, and which are indeed inseparable from every thing in which mankind are concerned in this transitory and fluctuating world. I have thought it right to take this general view of the ministerial office, and to make these observations upon the clerical orders subsisting in this kingdom, for the purpose of pointing out the foundation and principles of church authority, and of showing that our ecclesiastical establishment is as nearly conformable, as change of circumstances will permit, to the practice of the primitive church. But, though I flatter myself that I have proved episcopacy to be an Apostolical institution, yet I readily acknowledge that there is no precept in the New Testament which commands that every church should be governed by bishops. No church can exist without some government; but though there must be rules and orders for the proper discharge of the offices of public worship, though there must be fixed regulations concerning the appointment of ministers, and though a subordination among them is expedient in the highest degree, yet it does not follow that all these things must be precisely the same in every Christian country; they may vary with the other varying circumstances of human society, with the extent of a country, the manners of its inhabitants, the nature of its civil government, and many other peculiarities which might be specified. As it has not pleased our almighty Father to prescribe any particular form of civil government for the security of temporal comforts to his rational creatures, so neither has he prescribed any particular form of ecclesiastical polity as absolutely necessary to the attainment of eternal happiness. But he has, in the most explicit terms, enjoined obedience to all governors, whether civil or ecclesiastical, and whatever may be their denomination, as essential to the character of a true Christian. Thus the Gospel only lays down general principles, and leaves the application of them to men as free agents.” Bishop Tomline, however, and the high Episcopalians of the church of England, contend for an original distinction in the office and order of bishops and presbyters; which notion is controverted by the Presbyterians, and is, indeed, contradicted by one who may be truly called the founder of the church of England, Archbishop Cranmer, who says, “The bishops and priests were at one time, and were not two things; but both one office in the beginning of Christ’s religion.” The more rigid Episcopalians admit of no ordination as valid in the church but by the hands of bishops, and those derived in a right line from the Apostles. See PRESBYTERIANS.

6. The churches of Rome and of England are the principal Episcopalian churches in the west of Europe; and those of the Greeks and Arminians in the east; but, beside these, there are Episcopalians in Scotland, and in other countries, where, Presbyterianism being the establishment, they are, of course, Dissenters. Thus a Presbyterian is a Dissenter in England, and an Episcopalian a Dissenter in Scotland. There is also an Episcopalian church in the United States of America; but there being no established religion, there are, of course, no Dissenters. The Episcopal church in America is organized very differently from that in England. The following particulars are from the best authorities:--The general convention was formed in 1789, by a delegation from the different states, and meets triennially. They have eleven dioceses, two of which are without bishops, and are at liberty to form more in other states. The above convention consists of an upper and lower house; the former consisting of bishops, in which the senior bishop presides: they have no archbishop: and the lower, of the other clergy, and laymen mingled with them. There are also diocesan conventions annually, in which the bishop presides. The bishops have no salaries as such, but are allowed to hold parishes as other ministers; but it has lately been found more convenient in many states to raise a fund for the support of the bishop, that his time may be more at liberty for visiting the clergy. They have neither patronage nor palaces, and some of their incomes are extremely small. The English Common Prayer Book is adopted, with the omission of the Athanasian Creed, and some other slight alterations. Subscription to the articles is not required by candidates for holy orders. The Methodists in America, also, form an episcopal church; but founded upon the primitive principle that bishops and presbyters are of the same _order_, although the _oversight_ of presbyters may be committed to those who are, by virtue of their office, also called _bishops_.

[The Methodist Episcopal Church was organized in December, 1784. The fundamental principle on which the episcopacy of this church rests, is here correctly stated. It is proper to add to Mr. Watson’s enumeration, that the Roman and Moravian churches in the United States are also episcopal; and that the statement that the bishops of the Protestant Episcopal Church receive no salaries as bishops, is not at present (1832) without exception. Their incomes, too, though doubtless extremely small compared with those of the bishops of the establishment in England, are not so, compared with those of other ministers generally in the United States.

EPISTLES, which occur under the same Hebrew word with books, namely, ספר, are mentioned the more rarely, the farther we go back into antiquity. An epistle is first mentioned, 2 Sam. xi, 14, &c. Afterward, there is more frequent mention of them; and sometimes an epistle is meant, when literally a messenger is spoken of, as in Ezra iv, 15–17. In the east, letters are commonly sent unsealed. In case, however, they are sent to persons of distinction, they are placed in a valuable purse, which is tied, closed over with wax or clay, and then stamped with a signet, Isaiah xxix, 11; Job xxxviii, 14. The most ancient epistles begin and end without either salutation or farewell; but under the Persian monarchy the salutation was very prolix. It is given in an abridged form in Ezra iv, 7–10; v, 7. The Apostles, in their epistles, used the salutation customary among the Greeks; but they omitted the usual farewell at the close, namely, χαίρειν, and adopted a benediction more conformable to the spirit of the Christian religion. St. Paul, when he dictated his letters, wrote the benediction at the close with his own hand, 2 Thess. iii, 17. He was more accustomed to dictate his letters than to write them himself.

The name _Epistles_ is given, by way of eminence, to the letters written by the Apostles, or first preachers of Christianity, to particular churches or persons, on particular occasions or subjects. Of these the Apostle Paul wrote fourteen. St. James wrote one general epistle; St. Peter two; St. John three; and St. Jude one.