[541:2] Ibid.

[541:3] “Tamen postquam in omnibus locis ecclesiae sunt constitutae, et officia ordinata, aliter composita res est, quam coeperat.”—­Comment. in Epist. ad Ephes. cap. 4.

[541:4] “Ideo non per omnia conveniunt scripta apostoli ordinationi, quae nunc in ecclesia est; quia haec inter ipsa primordia sunt scripta.”—­Ibid.

[541:5] “Ut non ordo, sed meritum crearet episcopum.”—­Ibid. Hilary appears to have believed with Jerome that the Church was originally governed “by the common council of the presbyters,” but that, meanwhile, with their sanction, or under peculiar circumstances, deacons might preach and even laymen baptize.  Such, too, seems to have been the opinion of Tertullian.  See Kaye’s “Tertullian,” pp. 226, 448.  Hilary, however, maintained that this arrangement was soon abrogated.  “Coepit alio ordine et providentia gubernari ecclesia; quia si omnes eadem possent, irrationabile esset, et vulgaris res, et vilissima videretur.”

[543:1] Irenaeus, iii. 3, Sec. 3.

[544:1] See Period II. sec. 1. chap. iv. pp. 334-336.

[544:2] Irenaeus, i. 24, Sec. 1; i. 28, Sec. 1.

[544:3] Thus, Valentine travelled from Alexandria to Rome, and afterwards settled in Cyprus.  Marcion, who was originally connected with Pontus, and who taught in Rome, is said to have also travelled in Egypt and the East.

[545:1] “Blondelli Apologia pro Sententia Hieronymi,” p. 18.  Blondel makes the vacancy of four years’ continuance.

[545:2] Pearson’s “Minor Works,” ii. p. 571.

[546:1] Epiphanius, “Haeres.” 42, Opera, tom. i. p. 302.

[546:2] See Burton’s “Lectures,” ii. 98.

[546:3] “Speraverat episcopatum Valentinus, quia et ingenio poterat et eloquio.  Sed alium ex martyrii praerogativa loci potitum indignatus de ecclesia authenticae regulae abrupit.”—­Adv.  Valent. c. iv.

[546:4] Tertullian states that Valentine at first believed the doctrine of the Catholics in the Church of Rome.  “Be Praescrip.” c. 30.  When he came to the city he was admitted to communion.  He set up a distinct sect after Pius was made bishop.  It is impossible, therefore, to avoid the inference that he was mortified because he was not himself chosen.  Tertullian here confounds Eleutherius and Hyginus.

[547:1] The unwillingness even of Tertullian to say anything to its prejudice has been often remarked.  See Neander on a passage in the tract “De Virg.  Veland.” in his “Antignostikos,” appended to his “History of the Planting and Training of the Christian Church,” in Bohn’s edition, ii. 420.  See also the same, p. 429.  See also “De Pudicitia,” c. 1.

[547:2] They are quoted as genuine by Binius, Baronius, Bona, Thorndike, Bingham, Salmasius, and many others.  Bishop Beveridge speaks of one of them as of undoubted authority.  “In indubitata illius epistola.”—­Annot. in Can.  Ap. See Cotelerius, i. 459.  Pearson rejects them as spurious, whilst contending so valiantly for the Ignatian Epistles.