Elders or Seniors, in ancient Jewish polity, were persons who were selected on account of their age and experience to administer justice among the people,—who also held the first rank in the synagogue as presidents. The office of the Elder, with the Jews, commenced with Moses, and was continued until after the days of the Apostles. They were selected with reference to age and knowledge, without regard to anything else. It is evident that the Apostles did not depart from the Jewish form of church government, but adopted and continued it du ring their lives. The epistle of James was written in A.D. 61. At that time the church was governed by Elders.

"Is any sick among you? let him call for the Elders of the church; and let them pray over him, anointing him with oil in the name of the Lord." (James v. 14.) In A.D. 64, Peter was an Elder, for that is the date of the first epistle which bears his name. "The Elders which are among you I exhort, who am also an Elder." (1 Peter vi. 1.)

We hear nothing of the office of Bishop until we enter the second age of Christianity, when the TherapeutÆ had taken possession of the church, got the upper-hand of Paul and his followers, and introduced their government of the Episcopacy. Did Paul institute a government for the churches established by him, different from that of Peter and James?

Paul had no place for the office of Bishop in the churches which he founded and organized. In all cases except one he addresses his epistles to the church, and those that are sanctified in Christ. The letter to the Romans is addressed, "To all that be in Rome, beloved of God." The first to the Corinthians, "Unto the church of God which is at Corinth;" second Corinthians, "Unto the church of God which is at Corinth, with all the saints which are in all Achaia;" Galatians, "And all the brethren which are with me, unto the churches of Galatia;" Ephesians, "To the saints which are at Ephesus, and to the faithful in Christ Jesus;" Thessalonians, "Unto the church of the Thessalonians, which is in God." Only in one instance does Paul make any other or different address. His epistle to the Philippians is addressed, "To all the saints in Christ Jesus which are at Philippi, with the Bishops and Deacons:" a simple spurious addition to the forms of address in all other cases.

The letter to the Philippians was written in A. D. 62 or A. D. 63, when Paul was in Rome. The epistle to the Thessalonians was written in A. D. 52, while he was in Corinth. For ten years Paul had been writing letters to the different churches, and in his epistle to the Philippians he uses the word Bishop for the first time. In this epistle the name of the Bishop is not given, which is significant. The contents of this letter show that there was no Bishop at Philippi at the time it was written.

When Paul was a prisoner in Rome the first time, the church at that place sent Epaphroditus to visit him, with means to supply his wants.

Thankful for the remembrance in which he was held, he sent the letter spoken of, and as some return for their kindness, he promised to send to them Timothy. "But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state." (Phil. ii. 19.) "Him therefore I hope to send presently, so soon as I shall see how it will go with me," (Chap. ii. 23.) If there was a Bishop in the church at Philippi, why not mention his name? or why send Timothy to them at all to supply their spiritual wants?

How many members composed the church at Philippi to require the services of a Bishop and deacons? Paul had been there once, and perhaps the second time. He was called there for the first time by a vision; but he soon got into trouble, and even into prison, and remained but a short time. The author of the life of Paul (Renan) claims that he went into Macedonia the second time, and remained about six months, from June to November (page 261). The same writer says: "A country was reputed evangelized when the name of Jesus was pronounced there and half a score of persons had been converted. A church frequently contained no more than twelve or fifteen members. Probably all the converts of St. Paul in Asia Minor, Macedonia, and Greece did not exceed one thousand." Of this number, in a note to the twenty-second chapter, he assigns two hundred to the churches in Macedonia. As Paul had numerous churches in Macedonia, we are safe to assign to the church at Philippi the one-half of the whole number of his followers in that country. The first converts to Christianity were from the poorer class of people, and were not able to even support Paul, so that he had to maintain himself by manual labor as a tent-maker. The question may well be asked, what necessity was there for a Bishop and deacons at Philippi, and how were they to be supported? Lucian, in his dialogue entitled Philopatris, while he no doubt exaggerates the poverty and mean appearance of Paul's followers, he at the same time throws much light on their true condition. He speaks of them as "a set of tatterdemalions, almost naked, with fierce looks." (Taylor's Diegesis, 376.) The truth is, all the churches which owe their origin to Paul were so small and so poor, that their government was of the most simple and economical kind. The first epistle of Paul to Timothy is intended to settle the position and claims of a Bishop in the church, and give the authority of Paul to the order. It is by such obvious forgeries as this, and others we will produce, that we are able to form any idea of the violence of the quarrels among the early Christians, as to the rights or standing of a Bishop in the church.

What arouses suspicion, and at last convinces us, that the third chapter of the first epistle to Timothy is a forgery, is that there is too much on the subject of Bishops from Paul all at once. If the episcopate form of government underlaid or was at the bottom of Paul's mode of government, it surely would have come to the surface or made itself known before it suddenly starts up in the first to Timothy; for he had been engaged in building up churches for at least fifteen years before that.

It is characteristic of the forgeries of the second century, when they are inserted into genuine writings, to make their appearance in the form of boulders, very much condensed, but out of place. There is nothing diffusible about them, and we never suspect their presence until we stumble upon or over them. The way the subject of Bishops is introduced, at once creates suspicion. "This is a true saying. If a man desire the office of a bishop, he desires a good thing." It is intended to convey the idea in the start, that the office had been long in existence, and that the profits were such as to excite the cupidity of men. The office of Bishop, in the time of Paul, even if such an office had any existence, was not, as we have shown, a good thing, but the opposite; but in the second century, when the forgery was perpetrated, it was. Good critics have pronounced the whole of the first of Timothy a forgery. The weight of the evidence is in favor of this belief. As to the third chapter, there can be no question.

The effort to make it appear that Paul recognized the episcopate form of church government is repeated in the epistle to Titus. It is to be remarked that this effort is only made in the last epistles written by him. The first of Timothy was written in A. D. 64; that to Titus in A. D. 65. All the epistles between A. D. 52 and A. D. 62, have nothing to say on the subject of Bishops. Those written between these two periods, at Paul's death had obtained a wide circulation among all the churches of Asia and Europe, which made it impossible for those who were engaged in corrupting his writings to make changes that could be easily detected and exposed. As long as he lived it could not be done. But the reverse is true of those which were written just before his death. Besides, the TherapeutÆ element did not begin to work until A. D. 57, and had not grown bold and strong enough to venture on the corruptions of Paul's writings until some time after his death.

The inference that is meant to be drawn from parts of his epistle is that Titus was a Bishop when Paul left him in Crete. Compared with other countries where Paul had churches, Crete was comparatively insignificant, and if Paul's converts in Europe and Asia did not exceed one thousand, and we have no reason to think they did, what portion of this number can we assign to the church at Crete, if there was one there at all? Renan says, "A church frequently contained no more than twelve or fifteen members." (Life of Christ, page 326.) Twelve or fifteen Christians and not more, if that many, composed the church at Crete. Did that number require the presence of a Bishop and elders?

The real truth of the matter is easily discovered. Paul, in A. D. 64, made a visit to all the churches in company with Titus and others, and stopped at Crete, which was the first time he was ever on the island, so far as we have any proof on the subject. After making some few converts, he left Titus to continue the work (Titus i. 5), while he proceeded west in the direction of Macedonia. The epistle to Titus was written from Nicopolis in the summer or fall of A. D. 64, and says: "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." (Chap. i. 5.) That is, to organize churches and appoint the elders.

Had this subject about church organization ceased at this point, there would not be much to complain of, although the word "ordain" had no place in the vocabulary of Paul. He ordained no one, after any form or ceremony, nor did he pretend to impart to his followers any but his own spirit and power.

In the seventh verse he proceeds to address Titus as Bishop, and to give him advice. Titus was no Bishop when Paul left him in Crete, nor did he hold any office, but was simply a fellow-laborer, like Luke, Mark, and Timothy. The men of the second century would have it understood that Paul was surrounded by a galaxy of Bishops. "For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre." (Titus i. 7.) Was it necessary to give such advice to "Titus, mine own son after the common faith?" The forgery is a clumsy one because it is out of place, and evidently inserted for a purpose. Titus was directed by Paul to leave Crete and meet him in Nicopolis, where he meant to spend the winter.

As has been stated, the only means we have of judging of the resistance made to the claims of the Bishop is from the extravagance of these demands, and the violence with which they are asserted. "Wherefore it becomes you to run together, according to the will of your Bishop, even as also ye do. For your renowned Presbyter, worthy of God, is fitted as exactly to the Bishop as the strings are to the harp." (Ignatius to the Eph., sec. 4.) "Let no man deceive himself: Except a man be within the altar he is deprived of the bread of life." (Ib., sec. 5.) "I exhort you, that you study to do all things in a divine concord, your Bishop presiding in the place of God," (Ignatius to Magnesians, sec. 6.) "It is therefore necessary that you do nothing without your Bishop, even as ye are wont. In like manner, let all reverence the Deacons as Jesus Christ, and the Bishops as the Father; without these there is no church. Wherefore guard yourselves against such persons: And that ye will do, if ye are not puffed up, but continue inseparable from Jesus Christ our God; and from your Bishop and from the commands of the Apostles. He that is within the altar is pure. But he that is without, is not pure. That is, he that doeth anything without the Bishop and the Presbyters and Deacons is not pure in conscience." (Ignatius to Trallians, secs. 2, 3, 7.) "But the Spirit spake, saying in this wise: Do nothing without the Bishop; But God forgives all that repent, if they return to the unity of God and to the council of the bishop" (Ignatius to Phil., sec. 8.) "See that ye all follow your Bishop as Jesus Christ the Father." (Ignatius to SmyrnÆus, sec. 8.) "It is good to have due regard both to God and to the Bishop." (Ib., sec. 9.)

These passages prove, that there was a party in the church that was opposed to the order of Bishops, introduced by the TherapeutÆ, and that party no doubt were the followers of Paul. To silence them, the Epistles of Paul and the writings of the fathers were filled with forgeries and alterations so extravagant and obvious that they have defeated the object in view.

It is hardly necessary to ask the question, where it was the TherapeutÆ form of government, by Bishops, was first organized. Alexandria seems to have been the common mother of all that is new in religion. It is here where have sprung up, in all ages, those subtle questions which have led the minds of men from sense and reason to pursue mischievous phantoms. We infer from the writings of Eusebius, and from other sources, that the TherapeutÆ Christians in Alexandria were numerous at an early date. The letter of Adrian from Alexandria, in A. D. 134, is the first notice we have of a church with a Bishop at its head. It was this letter that led the author of the "Decline and Fall," after a careful survey of the subject, with a penetration that nothing escaped, and an industry which left no ground unexplored, to conclude that the first regular Christian church government was instituted at Alexandria. If Christian churches are not indebted to the TherapeutÆ for their form of church government, from what source do they derive it? Not From the Jews; not from Paul; not from the Apostles.