The controversy respecting episcopacy commenced soon after the reformation; and has been agitated with EONIANS, the followers of Eon, a great warmth, between the Episcopawild fanatic, of the province of Bre-lians on the one side, and the Presbytetagne, in the twelfth century: he concluded, from the resemblance between eum, in the form for exorcising malignant spirits, viz. "per eum qui venturus est judicare vivos et mortuos," and his own name Eon, that he was the son of

thrown off the order of bishops as one cers, called evangelists, who were asof the corruptions of popery. In Eng-sistants to the apostles; for there is land, however, the controversy has great reason to believe the first epistle been considered as of greater impor-to Timothy was written prior to those tance than on the continent. It has from Rome in the time of Paul's imbeen strenuously maintained by one prisonment, as some think the second party, that the episcopal order is essen- was also. To which we may add, that tial to the constitution of the church; it seems probable, at least, that they and by others, that it is a pernicious en- had very extraordinary gifts to furnish croachment on the rights of men, for them for their superior offices, 1 Tim. which there is no authority in Scrip- iv. 14. Eph. iv. 11. 2 Tim. iv. 5. And ture. We will just briefly state their though Timothy was with Paul when arguments. he took his leave of the elders of Ephesus (Acts xx.,) the apostle gives not the least hint of any extraordinary power with which he was invested, nor says one word to engage their obedience to him; which is a very strong presumption that no such relation did subsist, or was to take place.

1. Episcopacy, arguments for. 1. Some argue that the nature of the office which the apostles bore was such, that the edification of the church would require they should have some successors in those ministrations which are not common to Gospel ministers.-2. That Timothy and Titus were bishops of Ephesus and Crete, whose business it was to exercise such extraordinary acts of jurisdiction as are now claimed by diocesan bishops, 1 Tim. i. 3. Tim. iii. 19, 22. 2 Tim. ii. 2. Tit. i. 5, &c. Tit. iii. 10.-3. Some have argued from the mention of angels, i. e. as they understand it, of diocesan bishops, in the seven churches of Asia, particularly the angel of Ephesus, though there were many ministers employed in it long before the date of that epistle, Acts xx. 17, 18.-4. It is urged that some of the|| churches which were formed in large cities during the lives of the apostles, and especially that at Jerusalem, consisted of such vast numbers as could not possibly assemble at one place.-5. That in the writers who succeeded the inspired penmen, there is a multiplied and concurring evidence to prove the apostolic institution of episcopacy.

II. Episcopacy, arguments against. 1. To the above it is answered, that, as the office of the apostles was such as to require extraordinary and miraculous endowments for the discharge of many parts of it; it is impossible that they can have any successors in those services who are not empowered for the execution of them as the apostles themselves were; and it is maintained, that so far as ordination, confirmation, and excommunication, may be performed without miraculous gifts, there is nothing in them but what seems to suit the pastoral office in general.

2. That Timothy and Titus had not a stated residence in these churches, but only visited them for a time, 2 Tim. iv. 9, 13. Tit. iii. 12. It also appears, from other places in which the journeys of Timothy and Titus are mentioned, that they were a kind of itinerant offi

3. As to the angels of the seven churches in Asia, it is certain that, for any thing which appears in our Lord's epistles to them (Rev. ii. and iii.) they might be no more than the pastors of single congregations with their proper assistants.

4. To the fourth argument it is answered, 1. That the word under may only signify great numbers, and may not be intended to express that there were several times ten thousand, in an exact and literal sense: compare Luke, ch. xii. ver. 1. (Greek.)—2. That no sufficient proof is brought from Scripture of there being such numbers of people in any particular place as this supposes; for the myriads of believing Jews spoken of in the preceding text, as well as the numbers mentioned, Acts ii. 41. Acts iv. 4, might very probably be those who were gathered together at those great feasts from distant places, of which few might have their stated residence in that city. See Acts, ch. viii. ver. 1.-3. If the number were so great as the objection supposes, there might be, for any thing which appears in Scripture, several bishops in the same city, as there are, among those who do not allow of diocesan episcopacy, several co-ordinate pastors, overseers, or bishops: and though Eusebius does indeed pretend to give us a catalogue of the bishops of Jerusalem, it is to be remembered how the Christians had been dispersed from thence for a considerable time, at and after the Roman war, and removed into other parts, which must necessarily very much increase the uncertainty which Eusebius himself owns there was, as to the succession of bishops in most of the ancient sees.

5. As to the ancient writers, it is observed, that though Clemens Romanus

|| of the fourth century.-10. It is allowed that in succeeding ages, the difference between bishops and presbyters came to be more and more magnified, and various churches came under the care of the same bishop: nevertheless, Jerom does expressly speak of bishops and presbyters as of the same order; and Gregory Nazianzen speaks of the great and affecting distinction made between ministers in prerogative of place, and other tyrannical privileges (as he calls them,) as a lamentable and destructive thing."

III. Episcopacy, how introduced.— It is easy to apprehend how episcopacy, as it was in the primitive church, with those alterations which it afterwards received, might be gradually introduced. The apostles seem to have taught chiefly in large cities; they settled ministers there, who, preaching in country villages, or smaller towns, increased the number of converts: it would have been most reasonable that those new converts, which lay at a considerable distance from the large towns, should, when they grew numerous, have formed themselves into distinct

recommends to the Corinthians the example of the Jewish church, were the high priest, ordinary priest, and Levites knew and observed their respective offices, yet he never mentions presbyters and bishops as distinct, nor refers the contending Corinthians to any one ecclesiastical head as the centre of unity, which he would probably have done if there had been any diocesan bishops among them, nay, he seems evidently to speak of presbyters as exercising the episcopal office. See sec. xxxix. of his epistle.-2. As for Irenæus, it does not appear that he made any distinction between bishops and presbyters. He does indeed mention the succession of bishops from the apostles, which is reconcileable with the supposition of their being parochial, nor altogether irreconcileable with the supposition of joint pastors in those churches.-3. It is allowed that Ignatius in many places distinguishes between bishops and presbyters, and requires obedience to bishops from the whole church, but as he often supposes each of the churches to which he wrote to meet in one place, and represents them as breaking one loaf, and surrounding one altar, and charges the bi-churches, under the care of their proshop to know all his flock by name, it per pastors or bishops, independently is most evident that he must speak of a of any of their neighbours, but the reparochial and not a diocesan bishop.-4. verence which would naturally be paid Polycarp exhorts the Christians at Phi- to men who had conversed with the lippi to be subject to the presbyters and apostles, and perhaps some desire of indeacons, but says not one word about fluence and dominion, from which the any bishop.-5. Justin Martyr speaks of hearts of very good men might not be the president, but then he represents entirely free, and which early began to him as being present at every admi- work, (John iii. 9. 2 Thess. ii. 7.) might nistration of the eucharist, which he also || easily lay a foundation for such a subormentions as always making a part of dination in the ministers of new erected their public worship; so that the bishop churches to those which were more here must have only been the pastor of ancient; and much more easily might one congregation.-6. Tertullian speaks the superiority of a pastor to his assisof approved elders; but there is nothing tant presbyters increase, till it at length said of them that proves a diocesan, came to that great difference which we since all he says might be applied to a own was early made, and probably soon parochial bishop.-7. Though Clemens carried to an excess. And if there were Alexandrinus speaks of bishops, priests, that degree of degeneracy in the church, and deacons, yet it cannot be inferred and defection from the purity and vifrom hence that the bishops of whom he gour of religion, which the learned speaks were any thing more than paro- Vitringa supposes to have happened chial.-8. Origen speaks distinctly of between the time of Nero and Trajan, bishops and presbyters, but unites them it would be less surprising that those both, as it seems, under the common evil principles, which occasioned episname of priests, saying nothing of the copal, and at length the papal usurpapower of bishops as extending beyond tion, should before that time exert some one congregation, and rather insinuates considerable influence. the contrary, when he speaks of offenders as brought before the whole church to be judged by it.-9. The apostolic constitutions frequently distinguish between bishops and presbyters; but these constitutions cannot be depended on, as they are supposed to be a forgery

IV. Episcopacy, reduced, plan of Archbishop Usher projected a plan for the reduction of episcopacy, by which he would have moderated it in such a manner as to have brought it very near the Presbyterian government of the Scotch church; the weekly parochial

vestry answering to their church_session; the monthly synod to be held by the Chorepiscopi answering to their presbyteries; the diocesan synod to their provincial, and the national to their general, assembly. The meeting of the dean and chapter, practised in the church of England, is but a faint shadow of the second, the ecclesiastical court of the third, and the convocation of the fourth. Bingham's Origines Ecclesiastica; Stillingfleet's Origines Sacra; Boyse and Howe on Epis.; Benson's Dissertation concerning the first Set. of the Christian Church; King's Const. of the Church; Doddridge's Lectures, lect. 196; Clarkson and Dr. Maurice on Episcopacy; Enc. Brit.

EPISCOPALIAN, one who prefers the episcopal government and discipline to all others. See last article.

EPISTLES OF BARNABAS. See BARNABAS.

EQUANIMITY is an even uniform state of mind, amidst all the vicissitudes of time and changes of circumstances to which we are subject in the present state. One of this disposition is not dejected when under adversity, nor elated when in the height of prosperity: he is equally affable to others, and contented in himself. The excellency of this dis position is beyond all praise. It may be considered as the grand remedy for all the diseases and miseries of life, and the only way by which we can preserve the dignity of our characters as men and as Christians.

our neighbour from injury, and secure us from guilt if we should chance to hurt him.-6. It is a rule as much fitted to awaken us to sincere repentance, upon the transgression of it, as it is to direct us to our present duty.-7. It is a most extensive rule, with regard to all the stations, ranks, and characters of mankind, for it is perfectly suited to them all.-8. It is a most comprehensive rule with regard to all the actions and duties that concern our neighbours. It teaches us to regulate our temper and behaviour, and promote tenderness, benevolence, gentleness, &c.-9. It is also a rule of the highest prudence with regard to ourselves, and promotes our own interest in the best manner.-10. This rule is fitted to make the whole world as happy as the present state of things will admit. See Watts's Sermons, ser. 33. v. i. Evan's Ser. ser. 28; Morning Exercises at Cripplegate, ser. 10.

EQUIVOCATION, the using a term or expression that has a double meaning. Equivocations are said to be expedients to save telling the truth, and yet without telling a falsity; but if an intention to deceive constitute the essence of a lie, which in general it does, I cannot conceive how it can be done without incurring guilt, as it is certainly an intention to deceive.

ERASTIANS, so called from Erastus, a German divine of the 16th century. The pastoral office, according to him, was only persuasive, like a professor of science over his students, with

The Lord's supper and other ordinances of the Gospel were to be free and open to all. The minister might dissuade the vicious and unqualified from the communion; but might not refuse it, or inflict any kind of censure; the punishment of all offences, either of a civil or religious nature, being referred to the civil magistrate.

EQUITY is that exact rule of righ-out any power of the kevs annexed. teousness or justice, which is to be observed between man and man. Our Lord beautifully and comprehensively expresses it in these words: "All things whatsoever ye would that men should do unto you, do ye even so to them, for this is the law and the prophets," Matt. vii. 12. This golden rule, says Dr. Watts, has many excellent properties in it. 1. It is a rule that is easy to be understood, and as easy to be applied by the meanest and weakest understanding, Isa. xxxv. 8.-2. It is a very short rule, and easy to be remembered: the weakest memory can retain it: and the meanest of mankind may carry this about with then, and have it ready upon all occasions.-3. This excellent precept carries greater evidence to the conscience, and a stronger degree of conviction in it, than any other rule of moral virtue.-4. It is particularly fitted for practice, because it includes in it a powerful motive to stir us up to do what it enjoins.-5. It is such a rule as, if well applied, will almost always secure

ERROR, a mistake of our judgment, giving assent to that which is not true. Mr. Locke reduces the causes of error to four. 1. Want of proofs.-2. Want of ability to use them.-3. Want of will to use them.-4. Wrong measures of probability. In a moral and scriptural sense it signifies sin. See SIN.

ESSENES, a very ancient sect, that was spread abroad through Syria, Egypt, and the neighbouring countries. They maintained that religion consisted wholly in contemplation and silence. Some of them passed their lives in a state of celibacy; others embraced the state of matrimony, which they considered as lawful, when entered into with

Again; it is said, that, although there is no form of church government absolutely prescribed in the New Testament, yet from the associating law, on which the Gospel lays so much stress, by the respect for civil government it so earnestly enjoins, and by the practice which followed, and finally prevailed, Christians cannot be said to disapprove, but to favour religious establishments.

Religious establishments, also, it is observed, are founded in the nature of

knowledge as shall qualify them for the important work.

the sole design of propagating the species, and not to satisfy the demand of lust. Some of them held the possibility of appeasing the Deity by sacrifices, though different from that of the Jews; and others maintained that no offering was acceptable to God but that of a serene and composed mind, addicted to the contemplation of divine things. They looked upon the law of Moses as an allegorical system of spiritual and mysterious truths; and renounced, in its explication, all regard to the out-man, and interwoven with all the conward letter. stituent principles of human society: the ESTABLISHMENTS, Religious. knowledge and profession of ChristianBy a religious establishment is generally ity cannot be upheld without a clergy; understood such an intimate connection a clergy cannot be supported without a between religion and civil government legal provision; and a legal provision as is supposed to secure the best inter- for the clergy cannot be constituted ests and great end of both. This arti- without the preference of one sect of cle, like many others, has afforded mat- Christians to the rest. An established ter of considerable dispute. In order church is most likely to maintain clerithat the reader may judge for himself, cal respectability and usefulness, by we shall take a view of both sides of the holding out a suitable encouragement question. to young men to devote themselves The partisans for religious establish- early to the service of the church; and ments observe, that they have prevail-likewise enables them to obtain such ed universally in every age and nation. The ancient patriarchs formed no extensive or permanent associations but They who reason on the contrary side such as arose from the relationships of observe, that the patriarchs sustaining nature. Every father governed his own civil as well as religious offices, is no family, and their offspring submitted to proof at all that religion was incorpohis jurisdiction. He presided in their rated with the civil government, in the education and discipline, in their reli- sense above referred to; nor is there gious worship, and in their general go- the least hint of it in the sacred Scripvernment. His knowledge and expe-tures. That the case of the Jews can rience handed down to them their laws never be considered in point, as they and their customs, both civil and reli- were under a theocracy, and a ceremogious; and his authority enforced them. nial dispensation that was to pass away, The offices of prophet, priest, and king, and consequently not designed to be a were thus united in the same patriarch, model for Christian nations. That whatGen. xviii. 19. Gen. xvii. and xxi. Gen. ever was the practice of heathens in xiv. 18. The Jews enjoyed a religious this respect, this forms no argument in establishment dictated and ordained by favour of that system which is the very God. In turning our attention to the opposite to paganism. The church of heathen nations we shall find the same Christ is of a spiritual nature, and ought incorporation of religious with civil go- not, yea cannot, in fact, be incorporated vernment, Gen. xlvii. 22. 2 Kings xvii. with the state without sustaining mate27, 29. Every one who is at all ac- rial injury. In the three first and puquainted with the history of Greece and rest ages of Christianity, the church Rome, knows that religion was altoge- was a stranger to any alliance with temther blended with the policy of the poral powers; and, so far from needstate. The Koran may be considered ing their aid, religion never flourished as the religious creed and civil code of so much as while they were combined all the Mahometan tribes. Among the to suppress it. As to the support which Celtes, or the original inhabitants of Christianity, when united to civil goEurope, the druids were both their vernment yields to the peace and priests and their judges, and their judg- good order of society, it is observed, ment was final. Among the Hindoos, that this benefit will be derived from it, the priests and sovereigns are of differ- at least, in as great a degree without ent tribes or casts, but the priests are an establishment as with it. Religion, superior in rank; and in China, the if it have any power, operates on the emperor is sovereign pontiff, and pre-conscience of men; and, resting solely sides in all public acts of religion. on the belief of invisible realities, it can