cere eee - ~: i My fill alt if | i Hath F if EEESS | | te ‘ PEER DSSS Pte eae AR naa PUP SPE LOE ERS E i A | ir i T. V. MORRIS, BOOK-SELLER, 7 ANGLESEA-ST, DIBLIN,. ws Pv POO PY oa ® Cee BCom &O -olt ood PO po rd pore OO BY 600 .A2 P5 ae Potter, John, 1673 73 1747. Ad discourse of c CMe ns "PROPERTY op “e,, “Se INCE TON CGlorks BY THE SAME AUTHOR. THE CHRISTIAN MINISTRY, AND THE ESTABLISHMENT OF CHRISTIANITY ; TWO DISCOURSES ON PUBLIC OCCASIONS. By tHe Rev. JOHN CLARKE CROSTHWAITE, M.A. ae 6s. eee OBSERVATIONS ON NONCONFORMITY AND SEPARATION. SECOND EpITIon. Price 1s. ww ae THE FIRST REJECTION OF CHRIST, A WARNING TO THE CHURCH. Price 6d. ORDER AND MISSION; A LIMITED COMMISSION ESSENTIAL TO THE SACRED MINISTRY. A SERMON, Preached at the Ordination of the Lord Bishop of Kildare. Price 1s. 6d. aie by the Internet Archi > 7 “? menin 2008 oe + scourseofchu00pott pat A DISCOURSE OF CHURCH GOVERNMENT. °, Pek) sa . aT? a ef] A DISCOURSE CHURCH GOVERNMENT. BY THE MOST REVEREND JOHN “POTTER, PLDs LORD ARCHBISHOP OF CANTERBURY. Che Sebenth Lvition, CAREFULLY REVISED AND CORRECTED, ILLUSTRATED WITH ADDITIONAL NOTES AND AUTHORITIES, THE REV. JOHN CLARKE CROSTHWAITE, M.A., OF TRINITY COLLEGE, DUBLIN, DFAN’S VICAR IN CHRIST CHURCH CATHEDRAL, AND EXAMINING CHAPLAIN TO THE LORD BISHOP OF KILDARE, LONDON: PRINTED FOR THOMAS TEGG, 73, CHEAPSIDE; R. GRIFFIN AND CO., GLASGOW ; TEGG AND CO., DUBLIN; AND J. AND S. A. TEGG, SYDNEY AND HOBART TOWN. MDCCCXXXIX,. \ + a a A . i a a" s oe - i + a y a : Py . 7 . 7 d bd 7 i y vs : Ws ee _ ¥ ff i : < oT - 4 7 - ry v re. > ¢ ~ wes j . LONDON BRADBURY AND EVANS, PRINTERS, WHITEFRIARS. ; : : 7 : oJ As y ‘* | 1 ‘ ye peyiy. cil “Het mee wh, Mae ot ey i W dye papa ener pat >) Py St Ba ayes a, — on Ra, Fy a sper PROPERTY 6-4. PRINGETer * 3 THROLOGICE Li Swe Py» Werrrnrryeie THE EDITOR’S PREFACE. In preparing for publication a new edition of the follow- ing discourse, my chief object has been to render the work more generally useful, without incumbering it with un- necessary additions. The original treatise was published in 1707, under the title of ‘*A Discourse of Church Government, wherein the Rights of the Church and the Supremacy of Christian Princes are vindicated and ad- justed. By John Potter, D.D., Chaplain in Ordinary to Her Majesty, and Chaplain to his Grace the Lord Arch- bishop of Canterbury (Dr. Tenison).” It would appear, not only from this title and from a passage in the original preface, but also from the language of the introduction, that the author intended this as the first part of a larger work, and that he meant, in a second book, to continue his inquiries into the government of the church during the period subsequent to the age of Constantine. ‘This design, however, he seems ultimately to have relinquished, on account, it may be, of the increase of his official duties. In 1715 he was raised to the see of Oxford, and, as he published his edition of Clemens Alexandrinus the same year, and still retained his professorship of divinity, his time must have been pretty fully occupied. In 1724, vi THE EDITOR’S PREFACE. however, the work reached a third edition, which had been carefully revised and corrected by the author, and, in some parts, had received valuable additions. The para- graph in the original preface was now omitted; though the introduction still seemed to intimate that he had not yet given up all hope of completing his original design. After the archbishop’s death, a reprint of the third edition appeared in his collected works*, and from this copy the text of the present edition has been transcribed. The only alteration which I have made in his text, has been to quote with accuracy the authorities from Holy Scripture, which in many cases appear to have been cited from memory. ‘The notes have been carefully examined and corrected, and where an authority was barely referred to, I have generally transcribed the passage at full length in the original language, in order to enable the reader to consider and estimate the force of the author’s reasoning and the grounds of his statements. I may more truly say, that I have always done this, except where the reference was of a merely general nature, or where a passage was of too great extent to admit of my quoting it in full. And these instances will be found of rare occurrence. In some cases I have added to the authorities, and have some- times taken the liberty to annex a note or reference, where the subject seemed to require further elucidation. For such notes and portions of notes as are contained within * «The Theological Works of the most Reverend Dr. John Potter, late Lord Archbishop of Canterbury, containing his Sermons, Charges, Discourse of Church Government, and Divinity Lectures. In three volumes [8vo]. Oxford, 1753.” THE EDITOR'S PREFACE. vii brackets, the reader will consider me responsible. At the end of the treatise I have deemed it advisable to furnish the reader with an accredited Latin version of such passages of the Greek fathers, councils, and historians, as occur in the notes, but may not have been translated in the text. It has, for several reasons, seemed better to col- ject these passages at this part of the book, than to crowd and overload the notes at the foot of the page. I have also added at the close of the volume, indexes of scriptural cita- tions, of the authors referred to, and of the principal mat- ters contained in the work, which will, I trust, make it more likely to promote the intentions of the author, as they certainly render this the most complete edition which has yet appeared. Of the discourse itself it is unnecessary to speak. It has been long known and valued in these countries, and will ever continue to be valued in proportion as it is known. Replete with profound learning, with solid reason- ing, and with a piety as far removed from the peculiarities of modern sectarianism as from the latitudinarian heart- lessness of infidelity; the whole volume breathes the spirit of that primitive age when the church of Christ was still governed by truth and principle. The reader will here find abundant proof how essentially and irreconcile- ably opposed are all sound interpretations of Scripture and all just notions of church government, to the intrusive ambition of the Roman see. He will also observe how little countenance can be found, either in the unsophisticated language of Scripture, or in the constitution of the primi- tive churches, for that democratic spirit which has divided Vili THE EDITOR’S PREFACE. and paralyzed the church since the Reformation. In fine, he will perceive, that, if the principles of our religion are to be successfully defended, it can be no otherwise than by an intimate acquaintance with the Holy Scripture, and with what must ever remain its best and most instruc- tive commentary, the history of the church of God. It is through ignorance of these two great sources of truth, that errors of all sorts are propagated and maintained, and the peace of the church disturbed with useless and inter- minable controversies. In proportion, and only in pro- portion, as the Bible and ecclesiastical history are loved and studied, may we reasonably hope for a return of that happy period, when the disciples of Jesus Christ dwelt in peace and charity, and each was content, in his allotted place of duty, to glorify his Master by a meek and unob- trusive imitation of his divine humility. JOHN CLARKE CROSTHWAITE. Dublin, October, 1838. THE AUTHOR’S PREFACE. SevERAL books having appeared of late years, wherein either the rights of the church, or the supremacy of Christian princes, or both together, have been invaded, it was thought convenient that something should be published, wherein the grounds on which the church of England, ever since the Reformation, and other ancient churches, before the papal usurpation, have at once main- tained their own inherent rights, and the just prerogative of the civil magistrate, should be explained and vindicated for the satis- faction of honest and well-disposed persons, without entering into controversy with any particular writer. The following treatise contains an account of the constitution, government, and rights of the Christian church, chiefly as they are described by the Scriptures, and the fathers of the three first centuries, whose sense I have represented for the most part in their own words, to avoid mistakes. ‘This I have always thought the best method of discovering the genuine sense of the Scrip- tures, to compare them with the practice of the first Christians, who had far better opportunity of acquainting themselves with the judgment of the apostles, than we can pretend to at this distance ; and cannot generally be supposed in those times of danger and persecution, when there was no motive to profess “ — fia Wis / x THE AUTHOR'S PREFACE. Christianity but the preserving of a good conscience, to have wilfully corrupted or deviated in any respect from the divine oracles. And if any of them should be thought to speak some- times with less caution, or to carry their expressions higher than might have been wished, as the best men in the heat of disputa- tion, or at other times through too much zeal often do, all candid and impartial readers will easily be persuaded to make a just allowance for it *. What is here published I submit to the Christian reader, and shall always be ready, upon better information, to correct any thing wherein I have been mistaken. And if this discourse be found to contribute any thing towards the putting a stop to those Erastian and other licentious principles, which are too rife, and have been too much countenanced by some among us, I shall think my time well bestowed. * [In the original edition the following words are found in this place :— “ To continue this account after the church was taken into the protection of the civil powers, to vindicate the supremacy of Christian princes, and to adjust it with the rights of the church, as the subject leads me to do, will require another book: this, if I have opportunity, and be not prevented by some abler hand, which I shall be glad to find, may perhaps follow in a convenient time.” This paragraph was subsequently omitted by the archbishop.] DISCOURSE OF CHURCH GOVERNMENT. THE INTRODUCTION. Scarce any thing in religion has been more mistaken, than the nature and extent of that power which our blessed Saviour established in his church. .Some have not only excluded the civil magistrates of Christian states from having any concernment in the exercise of this power, and exempted all.persons invested with it from the civil courts of justice; but have raised their supreme governor of the church to a supremacy, even in civil Jfomeas affairs, over the chief magistrate; insomuch that he has pretended on some occasions to absolve subjects from their allegiance to their lawful princes: and others have run so far into contrary mistakes, as either to derive all spiritual power wholly from the civil magistrate, or to allow the exercise thereof to all Christians without distinction. The first of these opinions manifestly tends to create divisions in the State, and to excite subjects to rebel against the civil governors. ‘The latter do both plainly strike at the foundation of all ecclesiastical power, and wherever they are Eraflia put in practice, not only the external order and discipline, but even the sacraments, of the church must be destroyed, and its whole constitution quite dissolved. And therefore, in order to xi INTRODUCTION. correct these and the like pernicious errors, which seem chiefly to proceed from false notions concerning the church established by Christ, it will be necessary to explain— First, The government of the Christian Church before its union with the civil state. Secondly, ‘The same after such union. In treating on the first of these heads I shall observe the following method :— First, I shall explain the nattire and constitution of the Christian Church. Secondly, 1 shall show in what manner it was founded and governed, whilst our blessed Saviour lived on earth. Thirdly, In what manner it was governed in the times of the Apostles. Fourthly, By whom it was governed, fram the time of the Apostles till the Roman Emperor embraced Christianity. Fifthly, What powers belonged to it. gs CONTENTS. PAGE THE EDITOR'S PREFACE, : : , : : , nays THE AUTHOR'S PREFACE, . 1X THE INTRODUCTION, 4 3 xl Containing the Design and Order of the following Discourse :— CHAPTER I. OF THE NATURE AND CONSTITUTION OF THE CHRISTIAN CHURCH, : - : : : : ; : : : l The Church proved to be a Society, ‘ 1 Not a mere Voluntary Society, but one whisteot all Men ae te Members, P : : A : 5 A , Be) pd) A Spiritual Society, . : : : ‘ , : 10 An Outward and Visible ea : 3 : Spek A Universal Society, with regard to Time a Place: : : 17 CHAPTER II. OF THE FOUNDATION AND GOVERNMENT OF THE CHURCH WHILST CHRIST LIVED ON EARTH, : oy ees First, Is shown what was done towards it by our Lord in his own Person, . : ; : : : 2e20 His Life considered from ake Birth to his ‘Baptem: : ; i 20 From his Baptism to his Death, . ’ : : : 5 7 2k From his Resurrection to his Ascension, 4 ; 24 Secondly, What Ministers were employed under him, where of the Apostles and Seventy Disciples. . : é : ; : 26 XIV CONTENTS. CHAPTER III. OF THE GOVERNMENT OF THE CHURCH IN THE TIME OF THE APOSTLES, ° : E : x : : It is shown, first, That when our Lord left the World, the Apostles were intrusted with Authority to govern the Church, and did accordingly govern it, 2 Secondly, That this Authority was + eal ieriniaved mah all the Twelve, . : Thirdly, What inferior Nomstoks were Sraloyed pie: the Aposdes CHAPTER IV. OF THE GOVERNMENT OF THE CHURCH FROM THE TIME OF THE APOSTLES TILL CONSTANTINE THE GREAT, . It is shown, that there was to be a Succession of Ministers from the the Apostles till the World’s end, That this was in fact continued in the Order of Bishows ul coe stantine’s time, and that this Order was reckoned of Divine Institution, Whether all Bishops were eisugically ae Where of Metropolitans, CHAPTER V. OF THE POWERS WHICH BELONG TO THE CHURCH, . : It is shown, First, What is the general Nature and Design of the Powers which belong to the Church, . : Secondly, Who is the Subject of these Powers in general, Thirdly, What are these Powers, and to whom each of them belongs in particular, Of Preaching, Of Praying, Of Baptizing, Of Consecrating the Contd Sippel: Of Confirming Persons Baptized, Of Ordaining Ministers, Of Making Canons, : : Of Spiritual Jurisdiction, periimeleily of Fociuietaniohiot, Of Demanding Maintenance, : Fourthly, In what Place the soretal Bonus, aus Christ tie intrusted with the forementioned Powers, are to exercise them, The Office and Character of Men in Holy Orders shown to extend over the whole World, The ordinary Exercise of their Office Liosited i toa pavtiedtie iat, Whence this Limitation proceeds, PAGE 30. 31 45 65 81 144 A DISCOURSE sity or CHURCH GOVERNMENT. CHAPTER I. OF THE NATURE AND CONSTITUTION OF THE CHRISTIAN CHURCH. Berore we discourse of church government, it will be necessary to inquire into the nature and constitution of the Christian ehurch. In treating on which subject I shall, First, show that the Christian church is a society. Secondly, explain some of the chief characters and properties of it, so far as they concern the present subject. I. First, from the account which the Holy Scriptures have given us of the Christian church, it appears to be no confused. multitude of men, independent on one another, but a well-formed and regular society. Though the members, of which it is composed, are dispersed through all the countries of the world, and, both in their lan- guage, and their manners, and their civil interests, do very much differ from one another; yet we may learn from the Scriptures, that all these are so joined together, as to be one®. Whence our creeds teach us to profess our faith in one holy catholic church ; and the name of church does often signify all Christians, where- soever dispersed through the whole world ». 2 John x. 16; xvii. 21—23. 10; 215 v. 23, 25,27, 29e32: + Phil: DWatt. xvi. 1S. 1 Cortex. 28); “111:,6. ) Col. 1 18: 24s Hepa xis: avo, Gal. i. 13. Eph. i 22); iii. B 2 THE NATURE AND CONSTITUTION [ CHAP. I. Neither are the members of the church united only by love and affection, by consent of opinion, or similitude of manners, which may happen to the members of distinct societies; but they all bear the same relation to the same common head. * This it is, whereby regular societies are distinguished from confused multi- tudes; that, whereas the latter are only locally united, and, when their parts are dispersed, utterly cease to be; the former are joined under the same form of government to the same common head, by their alliance to which their several parts, how remote soever in place, do maintain a strict communion with one another. Thus the several persons, who live in the same city or kingdom, are united into one civil society: and the Jews, however dis- versed, were all united to God and to one another in the same religious society, having all obliged themselves, by the same cove- nant, to be the people of God*. Whence they are called God’s ** peculiar treasure,” ‘a kingdom of priests,” ‘a holy nation” 4, And being engaged as one and the same person to him, they are called his spouse, whence God is said to have married them ¢, and to be their husband ‘. In the very same manner, Christians, being separated from the world, and united to Christ by the new covenant, are called “a chosen generation, a royal priesthood, a holy nation” s. ‘They are said to be the bride and wife of Christ, to be married to him’, and to be espoused to him, as to one husband‘. And I will add farther, that the Jewish and Christian churches, though they differ in their outward polity, are the same in substance: the Jews believed in Christ to come, and “ drank of that spiritual rock that followed them”'!, and the Christians are saved by Christ already come: but both Jews and Christians are members of the same church of Christ. Whence St. Paul compares the church to a tree, in which there are two sorts of branches; one natural, which are the Jews; the other ingrafted, which are the Christian con- verts from Gentilism; but both of them belong to the same stock™. And therefore if the church of the Jews were a society, of * Deut. xxvi. 17, 18. ACV, S19 xxi 7 4 Exod. xix. 5, 6. ' Rom. vii. 4. e Jer. iii. 14. k 2 Cor. xi..2. f Tsa. liv. 5. > 1 ‘Cor. x. 4: 8 1 Pet. ii. 9. ™ Rom, xi, 24. CHAP. 1. | OF THE CHRISTIAN CHURCH. 3 since it is not a new church, but only the Jewish church perfected and enlarged. Neither is there anything, which makes any number of men to be one society, which does not equally, or in a more perfect manner, belong to all the members of the Christian church. For as they are subject to the same head, so they live under the same laws, have the same religious worship, and enjoy the same com- mon privileges. Whence the names and allusions, whereby the church is described in the, Scriptures, are commonly such as would be used to represent the most proper society. The Jews and Gentiles, as incorporated together in the church, are said, of twain to make one new man", to be one fold and one ; shepherd’. ‘They are compared to a building, fitly framed toge- ther, growing unto an holy temple in the Lord ?, and are called a spiritual house, built upon the foundation of the apostles and pro- phets, Jesus Christ himself being the chief corner-stone 4. ‘The church is sometimes called a family, whereof Christ is the master '; and sometimes a city: thus it is said to be the city of the living Gods, whence the Christian people are fellow-citizens with the saints'; and in regard that they are not members of an earthly, but an heavenly city, their citizenship (modirevpa) is said to be in heaven ". Civil societies are commonly called bodies, by way of allusion to natural and organised bodies, the several members whereof, in their different capacities, are helpful to one another, and receive their life and motion from the same head. Thus also the Christian church is described. Its head is said to be Christ¥; and “as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free’’*. Here also the members have distinct offices, wherein they promote the com- mon benefit of the whole body: We being many, are one body 5 Eph. aials, * Heb: xu. 22: ° John x, 16, t Eph. i: 19: P Eph. ii. 21. * Phil. iii. 20. a1 Cor. ni, 90 Eph: in 20; ~ Eph. i. 22. Weta. 5: mel Cor. xii, L2Siss eeiteb. ii1..6. % Tima toy Eph. tits, 15. Matt. x:'25. B ? 4 THE NATURE AND CONSTITUTION [ CHAP. I. in Christ, and every one members of one another; having gifts differing, according to the grace which is given us¥. And, to complete the allusion, all these offices are derived from, and depend on, Christ the common head; who “ gave, some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers: for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ ;” that we ‘ may grow up into him in all things, which is the head, even Christ : from whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love” z. Lastly, the Christian church is very often said to be a kingdom, whereof Christ is the king. Thus, in our Lord’s words, * Thou art Peter, and upon this rock I will build my chureh ;” “and I will give unto thee the keys of the kingdom of heaven”*; where the church and the kingdom of heaven mean the same thing. To be translated into the kingdom of Christ”, and called unto the kingdom of God‘, signifies no more than to be made a member of the Christian church. And the kingdom of God, and of Christ, and of heaven, are often expressions of the same sense with the church of God and of Christ. Neither is our blessed Saviour, as he is mediator of the new covenant, described only as a priest and prophet, but also as a king. Under this notion he was presented by Melchisedec king of Salem“, by David®, and by Solomon‘, who were types of king Messias. ‘The prophets foretold in express words that he should be a king: “ Rejoice greatly, O daughter of Sion; shout, O daughter of Jerusalem : behold, thy king cometh unto thee: he is just, and having salva- tion; lowly, and riding upon an ass, and upon acolt the foal of an ass”. Under this title he was inquired for by the wise men", acknowledged by Nathanaeli, and saluted by the Jews, who at- tended him in his progress to Jerusalem'. Tor assuming this Y Rom. xii. 5, 6, &e. 253 xxxiv. 23,24. Hos, iit. 5: SSE pu, ie 11,12, 15; U6: f Psal. xly. xxii. * Matt. xvi. 18, 19. 8 Zech. ix. 9. .Matt. xxi.5. John » Col. 1. 18; xi. 15. © 1 Thess. ii. 12. h Matt. ii. 2. 4 Gen. xiv. 18, Heb. vii. 1. i John i. 49. e¢ Jer. xxx. 9. Ezek. xxxvii. 24, k John xii. 13. CHAP. I. | OF THE CHRISTIAN CHURCH. 5 title he was arraigned before Pilate as a rebel against Ceesar|. Lastly, he expressly owned this title before Pilate, though not in the same sense wherein the Jews understood it ™. II. From this account of the Christian church, and of Christ its head, it sufficiently appears that it is a regular and well- formed society. But the same will be made out more fully when we come to describe the particular form wherein it was governed by Christ, and afterwards by these who acted in his name. In the mean time let us proceed to consider some of the chief cha- racters and properties of this society, so far as they concern the present subject. And, First, it is not a mere voluntary society, but one whereof men are obliged to be members. Secondly, it is a spiritual society. Thirdly, it is also an outward and visible society. Fourthly, it is a universal society. 1. The Christian church is not a mere voluntary society, but one whereof men are obliged to be members. Some have con- ceived the Christian church to resemble a society of philosophers, where many useful and excellent truths are taught; but no man is obliged to come into it, or to continue in it: and if any man has learned the truths which are there delivered, by any other means, it is all one as if he had lived in the society. In these men’s opinion, there lies no farther obligation on any man to be a member of the Christian church, than as this is a means to the knowledge of the Christian religion: which being once attained, they think men may be saved by keeping God’s commandments, without associating themselves with any body of Christians. For the confutation of this notion, two things may be considered: First, that the Christian church is a society of God’s appoint- ment. Secondly, that this society is appointed with an enforcement of rewards and punishments. First, the Christian church is a society of God’s appointment: it has already been proved that the Christian church is a society, which whoever owns, will not deny that it is a society of God's 1 Luke xxiii. 2. John xix. 12. ™ Jolin xviil. 36, 37. Fb /€ £ 6 THE NATURE AND CONSTITUTION [CHAP. I. God’s appointment, it follows, that men are obliged to become members of it. God’s appointing a society is a sufficient decla- ration that it is his will men should associate into it: for he, who does nothing in vain, would not have instituted a society, into which he did not design men to enter. And therefore whoever neglects to be made a member of the church, does, as much as lies in him, frustrate the design of God, by whom the church was founded; especially since, in its nature and original constitution, it is a universal society, fitted and designed for the reception of all mankind, as will be shown under the last head of this chapter. Secondly, this society was appointed with an enforcement of rewards and punishments. What was to be the consequence of neglecting to hear Christ and his apostles, may be understood from the judgments denounced against Chorazin, Bethsaida, Capernaum®, Jerusalem®, and in general against all persons and places whatever which would not receive them. ‘‘ And whoso- ever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city ”?. And lest these, and the like denunciations should be thought to concern only those who went on in their former vicious courses; and that the reformation of these would have entitled them to God's favour, without associating themselves with Christ and his disciples; it is plainly said, that this also was required as a necessary condition of salvation. The ruler, who had kept all the commandments from his youth, was farther required, as a qualification for the inheritance of eternal life, to follow Christ 4. Whoever beside offered himself to be the disciple of Christ, was obliged to follow him. ‘If any man serve me,” saith he, “let him follow me; and where I am, there shall also my servant be”. And not openly to follow Christ, as interpreted by himself, was to be at enmity with him: ‘* He that is not with me, is against me”, Further, whoever wilfully neglects to be made a member of the Christian church, does by necessary consequence deprive himself SP Matt. xi. 21; 25. 1 Luke xviii. 18, 22. ° Luke xiii. 34. " John xii. 26. P Matt. x, 14, 15. * Matt. xii. 30. Luke xi. 23. CHAP. 12] OF THE CHRISTIAN CHURCH. 54 of all the privileges which belong to it: just as in any civil cor- poration, they who are not members of it can plead no right to any of its privileges. ‘This has already been shown to be the sense of Christ, and the same is constantly affirmed by the Christian writers of all ages. They who do not come into the church (saith Irenzeus) do not partake of the Spirit, but deprive themselves of life. Jor where the church is, there is the Spirit of God*. And in St. Cyprian’s opinion, he cannot have God for his father, who has not the church for his mother +. Hence the privileges of the Christian church, such as re- mission of sins, the grace of the Holy Spirit, and eternal life, are commonly said to be annexed to baptism, this being the constant rite of initiation into the church. Thus it is in Ananias’s exhortation to St. Paul, “ Arise, and be baptized, and wash away thy sins” t, St. Barnabas expressly affirms that baptism procures remission of sins: and proves from the Scriptures, that they who are baptized are received into God’s favour, whilst all the rest of mankind lie under his displeasure+. Peter thus exhorts his new + converts: “ Repent, and be baptized every one of you in the. * Irenzus, lib. iii. cap. xl. (Cap. xxiv. p. 223, ed. Ben. Cap. xl. p. 266, ed. Grabe.| Cujus [Spiritus] non sunt participes omnes, qui non concurrunt {currunt, ed. Ben.| ad ecclesiam, sed semetipsos fraudanta vita, &c. Ubi enim ecclesia, ibi et Spiritus Dei, &c. + Cyprianus, lib. de Unitate Eccle- sie. Habere jam non potest Deum patrem, qui ecclesiam non habet ma- trem. [P, 109, ed. Fell. P. 195, ed. Bened. Conf. Bp. Beveridge’s observa- tions on Acts ii. 47 (Sermons, vol. i. serm. iv. pp. 112—118. Lond. 1708. Works, vol. ii. p. 140, Horne’s edit.), where he shows that it is by baptism men are added to the church.] © Acts xxii. 16. ft Barnabe Epist. cap. X1., sub ini- tium. [Teg vey roU tours yiyeumrcs emt Toy “Iagunr, m@s +o Bamriopo ro Qe egov tle apeow OU ETIOY, ov mn moo dbovras: “rn” Envros vixebounicovet. Atye ouy 6 epn: TNS éxornls atguuve, nu tai robe pekdrn 4 N YN “Or B00 weyare xah | ravage tmroingty O Aads abr0s. ‘Eye iynureairoy mnyny Saou, nul t“UTOIC aguay AGMHOUS TUYTETCILpLEVOUS. as Cotelerii, SS. Patrum Apostolicorum Opera, vol. i. p. 36, Amst. 1724, This epistle was certainly believed to be the work of the apostle Barnabas as early as the second century, and is quoted as such by Clemens Alexandri- nus and Origen. Possibly it may have been interpolated. Its genuineness is largely defended by Archbishop Wake, in the discourse prefixed to his trans- lation of the apostolical fathers (ch. vii. p- 61, London, 1710). Mosheim thinks that it was written in the apos- tolic age, by a Jewish Christian of the name of Barnabas, and that the fathers, deceived by the similarity of name, ascribed it to the apostle. (Instit. Hist. Christ. Majores, sec. i. part. ii. c. il. & xxix. p. 223. Helmst. 1739. De Rebus Christ. ante Const. M. Com- ment. sec. i. § 53.) The difficulty remains; how, within so few years after the apostle’s death, men of such learning as Origen and Clement.could have cited this epistle in such terms as they use, unless it had been a matter of universal] notoriety and tradition that the apostle had written an epistle sub- stantially, at least, the same as that which they cited.] 8 THE NATURE AND CONSTITUTION (CHAP. I. name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost”". Our blessed Saviour joins faith and baptism together, as necessary conditions of sal- vation: ‘* Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God”*. And in another place, He that believeth, and is baptized, shall be saved ¥. From these and the like passages of Scripture, the primitive church constantly inferred, that where the gospel had been sufficiently propounded, no man could be saved, without baptism actually obtained, or earnestly desired. Whence Tertullian calls it the happy sacrament of water, whereby we are washed from the sins of our former blindness, and delivered into eternal life*. And Cyprian gives this reason why the baptism of infants should not be delayed so long as the eighth day after their birth, that since ».itis said in the gospel, that the Son of man came not to destroy men’s souls, but to save them, it is our duty, as far as in us lies, to take care that no soul shall be destroyed +. This he delivers, " Acts ii. 38. * John iii. 5. [‘* Beloved, ye hear in this Gospel the express words of our Saviour Christ, that except a man be born of water and of the Spirit, he cannot enter into. the kingdom of God. Whereby ye may perceive the great necessity of this sacrament, where it may be had. Likewise, immediately before his ascension into heaven (as we read in the last chapter of St. Mark’s Gospel), he gave command to his dis- ciples, saying, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. Which also showeth unto us_ the great benefit we reap thereby. For which cause Saint Peter the apostle, when upon his first preaching of the gospel many were pricked at the heart, and said to him and the rest of the apostles, Men and brethren, what shall we do? replied and said unto them, Repent, and be baptized every one of you for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is to you and your childreu, and to all that are afar off, even as many as the Lord our God shall call. And with many other words exhorted he them, saying, Save yourselves from this untoward genera- tion. For (as the same apostle testi- fieth in another place) even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God), by the resurrection of Jesus Christ. Doubt ye not therefore, but earnestly believe, that he will favour- ably receive these present persons, truly repenting, and coming unto him by faith; that he will grant them re- mission of their sins, and bestow upon them the Holy Ghost; that he will give them the blessing of eternal life, and make them partakers of his ever- lasting kingdom.”—Exhortation in the Ministration of Baptism to such as are of Riper Years. | Y Mark xvi. 16. * Lib. de Baptismo, cap. i. [Felix sacramentum aque nostre, qua abluti delictis pristine ceecitatis, in vitam weternam liberamur.—Tert. Opp. p. 255. Ed. Rigalt.| + Epist. Ixiv. juxta edit. Oxon. [Pp. 158—160. Ep. lix. p. 98, edit. Bened. Quantum vero ad causam infantium pertinet, quos dixisti intra CHapP. I. ] OF THE CHRISTIAN CHURCH. 9 not as‘ his own private opinion, but as the judgment of the council, whereof he was president. And the same thing was typified by circumcision, the forerunner of baptism, which whoever neglected to receive, was interpreted to have rejected the covenant of God, whereof this rite was the sign and ratifi- cation, and for that offence was to be cut off from the people 7. This is plainly the doctrine both of the Scriptures, and of the eatholic church in all ages: and to say that a man may repent of his sins, and keep God’s commandments, without being thus admitted into the Christian church, implies a manifest contradic- tion; this being one of the first and chief commandments of God, that all men be so admitted. Neither is it less necessary to continue in the Christian church, than it was to Ve first admitted into it. In mere voluntary societies men are permitted to come in and to go out again when they please. But here the command of God for our continuance in the church is as full and express, as for our admission into it. ‘The word of God must be heard, the public worship frequented, the holy sacrament of the Lord’s supper received: and the Christian people are expressly commanded, to obey them that have the rule over them, and submit themselves*, and not to for- sake the assembling of themselves together. And how any part of these duties is consistent with a man’s leaving the church, will not easily be shown. It may farther be observed, that the same reason whieh makes it necessary for men to be admitted into the church, does with the same force oblige them to continue in it as long as they live. For they who leave the church, are no more in communion with secundum vel tertium diem, quo nati venit animas hominum perdere, sed sint, constitutos, baptizari non opor- tere, et considerandam esse legem cir- cumcisionis antiquee, ut intra octavum diem eum qui natus est baptizaudum et sanctificandum uon putares: longe aliud in concilio nostro omnibus visum est. In hoe enim quod tu putabas esse faciendum, nemo consensit ; sed universi potius judicavimus, nulli hominum [homini, ed. Ben.) nato misericordiam Dei et gratia denegan- dam. Nam cum Dominus in Evan- gelio suo*dicat: Filius hominis non salvare; quantum in nobis est, si fieri potest, nulla anima perdenda est. This remarkable testimony in favour of infant baptism, and of the necessity of baptism in general, is contained in a letter written by St. Cyprian, in the name of the council of sixty-six A fri- can bishops assembled at Carthage A.D. 293. | Ga Geusexyiie losel4e * Heb. xiii. 17. © Hebi x. 25. 10 THE NATURE AND CONSTITUTION [CHAP. I. Christ, its head, nor have any better title to the privileges of the church, than they who were never admitted into it. We find in the natural body, that whatever member is cut off from the body, does as entirely lose all the life and motion, which is imparted from the natural head, as if it had never been a part of that body: and in all civil corporations, they, who renounce their freedom, do by consequence forfeit all the privileges, to which that gave them a title: neither can it be otherwise in this spiritual society, but that whoever does without cause separate himself from it, must be deprived of the privileges to which his admission entitled him; as ‘not holding the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God”’*. This also is confessed to have been the constant doctrine of the primitive church, that, to use St. Augustin’s words, Whoever is separated from the catholic church, however worthily of praise he may think himself to live in all other respects, yet by reason of this one wickedness, that he is disjoined from the unity of Christ, shall not have life, but the wrath of God abideth on him *. So that, from the holy Scriptures, and from the nature of this and all societies, and from the consent of the catholic church, it appears, that the Christian church can be called a voluntary society in no other sense, than as it is left to every man’s choice, whether he will be for ever happy, or miserable. 2. The Christian church is a spiritual society. This will plainly appear by considering, First, That it was founded in opposition to the kingdom of darkness. Secondly, which is a consequence of the former, ‘That by the design of its foundation it was to be distinct from all earthly kingdoms. First, ‘The Christian church was founded in opposition to the kingdom of darkness. ‘This is plainly implied in our blessed Saviour’s words to St. Peter: “ Thou art Peter, and upon this rock ¢ Col. ii. 19; Conf.; Eph. iv. 15, 16. a Christi unitate disjunctus est, nov * Augustini Epist. clii, Quisquis habgbit vitam, sed ira Dei manet super ergo, ab hac catholica ecclesia fuerit ipsum. [Epist. exli. seripta an. 412, separatus, quantumlibet laudabiliter se opp. tom. ii. col. 458; ed. Ben. | vivere existimet, hoc solo scelere, quod CHAP. 1. ] OF THE CHRISTIAN CHURCH. 11 I will build my church; and the gates of hell shall not prevail against it”*. The devil being cast out of heaven for his ambition to be like the Most High, erected a kingdom in these lower regions ; whence he is called, “‘ the prince of this world”*, and * the prince of the power of the air, the spirit that now worketh in the children of disobedience ” '. The instrument whereby he sub- dues mankind are sin and death, which are also said to reign, and to have kingdoms. reigned from Adam to Moses sas i reigned”, “ Sin hath reigned unto death” *. Mh . “ Death ‘«¢ By one man’s offence death In order to destroy these kingdoms, the Son of God came into the world, and there erected his kingdom, which is often opposed to the kingdom of the devil. Whence the mem- bers of the Christian church are said to be delivered from the power of darkness, and translated into the kingdom of Christ *. In the vow, which all Christians, both in the present church and that of the primitive ages, made at their admission, they renounced the devil and his works, and promised to be faithful subjects of Christ aa The Captain of our salvation is said through death to 4 Matt. xvi. 18. ¢ John xii. 31. f Eph. i. 2. & Rom. v. 21. bh Rom. v. 14. i Rom. v. 17. k Col. i. 13 * Conf. Constitut. Apost. lib. vil. cap. xli. [Cotelerii, SS. Patr. Apostolic. vol. i. p- 383: "Amardooaon TH Yarave xuh Toe eoryals “UTOV, xa) Tuks Moen ais aurod, xa} TusG Aaresiats abrav, rat ois ayyerous airod, nal THIS ePeugireory aUTOU, Xai Tack ros ux’ airav.]| Cypriani Epist. vii. secundum edit. Pamelii. iseesie renunciaveramus cum baptizati sumus. Ep. xiii. p. 30, ed. Owon. Ep. vi. p. 12, ed. Ben.) Tertullianus de Corona Milit. [Hane si nulla scriptura deter- minavit, certe consuetudo corroboravit, que sine dubio de traditione manavit. Quomodo enim usurpari quid potest, si traditum prius non est? Etiam in traditionis obtentu exigenda est, inquis, auctoritas scripta. Ergo queramus, an et traditio nisi scripta non debeat recipi? Plane negabimus recipiendam, si nulla exempla prejudicent aliarum observationum, quas sine ullius serip- ture instrumento, solius traditionis ti- tulo, et exinde consuetudinis patrocinio vindicamus. Denique uta baptismate ingrediar, Aquam adituri, ibidem, sed et aliquanto prius in ecclesia sub anti- stitis manu contestamur nos renuntiare diabolo, et pompe, et angelis ejus. de- hine ter mergitamur, amplius aliquid respondentes, quam Dominus in Evan- gelio determinavit, inde suscepti, lactis et mellis concordiam pregustamus, exque ea die, lavacro quotidiano per totam hebdomadem abstinemus. Tert. de Corona, p. 121, ed. Rigalt.| Chry- sostomus sub finem Homil. xxi. ad Populum Antiochen. [Aa rodre xai nsrsvopelen Abyeny, Amordcooues Tol, Laerauva, lye neers Epos ZUTOY toravenbayeer. Homil.. xxi. ad Pop. Ant. opp. tom. vi. p. 606, 30, ed. Savill. Ad Illuminandos Caine chesis ii. tom. ii. p.238, A., ed. Bened. las oby narauysraces rng Puvracias rav- rng; av avauvnodncs rns Pwvng txsivns, av agnnas wvoerayoryouutvy Arordocouds ool, Larava, nul TH TouTH cov, nal rn AuTeEin cov. ib. p. 609, 40, ed. Siv. p. 242, ¢ ed. Ben.| Hieronymus ad finem cap. vi. Amos. [Unde et in mysteriis, primum renunciamus ei qui in Occi- THE NATURE AND CONSTITUTION [CHAP. I. 12 have destroyed him that had the power of death, that is, the devil'; and to have spoiled principalities and powers, and to have made a show of them openly, triumphing over them in his cross". The Christian people, as soldiers under Christ, are said to fight, ** not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places”®, Their armour is not such as will guard them against carnal enemies, but ‘ the armour of light” °, the armour of God, the girdle of truth, the breastplate of righteousness, the shield of faith, the helmet of salvation, the sword of the Spirit?. The weapons of their warfare are not earnal, but mighty through God to the pulling down of strong- holds 4. The next enemy against which Christ, and under his banner all faithful Christians, are said to fight, is sin; which he subdues by destroying its dominion over mankind through his grace, and the guilt of it by the merits of his death. ‘“* The last enemy that shall be destroyed is death”: ‘then shall be brought to pass the saying that is written, Death is swallowed up in victory”. And after this, all the enemies of Christ’s kingdom being put under his feet, and so the design of his mediatorial dente est, nobisque moritur cum pec- catis: et sic versi ad Orientem, pactum inimus cum sole justitiz, et ei servi- turos nos esse promittimus. Hieronymi opp. tom. iii. col. 1431, ed. Bened.) Ambrosius de Sacrament. lib. i. cap. il. et alii passim. [Quando te interro- gavit: Abrenuntias diabolo et operibus ejus, quid respondisti? Abrenuntio. Abrenuntias seculo et voluptatibus ejus, quid respondisti? Abrenuntio. S. Ambrosii opp. tom. ii. col. 350, ed. Bened.| This treatise, however, is con- sidered either a forgery, or at least very greatly interpolated. It is rejected not merely by Protestant writers, but by several Roman Catholics; among others, by Cardinal Bona and Du Pin. The Benedictines do not venture posi- tively to decide against it. See Cave’s Historia Literaria, vol. i. p. 261. The quotation from St. Jerome is explained by a passage in the works of St. Cyril of Jerusalem: Eisners rewrov tis roy menu rsoy Tov Baurricrneiov, xual eos Tus durmas torares, nxovoure nal Toorrarreabs xTEIVELY THY KEIQX, HU] OS MUgoVTIaTETaTTEGoE rq Yarave. Cyril. Hierosol. Mystagogica prima catechesis. ii. Op. p. 306, ed. Ben. Compare also Isaaci Catholici Invectivain Armenos, cap. viii. in Bib- lioth. Patr. (Lugd.) vol. xx. p. 1242, b. Also for the whole form of renuncia- tion in Baptism (which, as we see from Tertullian, was, so early as the second century, a custom of such antiquity that the date of its introduction could not then be discovered), consult Bing- ham’s Antiquities, book xi ch. vii. vol. iii. p. 217. Lond. 1825. Wheatly on the Book of Com. Prayer, ch. vil. sect. 2, § 8. 1 Heb. ii. 10, 14. = ol. a, 15. o Eph. vi. 12. © Rom. xiii. 12. P Eph. vi. 13, &e. 12 Cor. x. 4. CHAP. I. | OF TIIE CHRISTIAN CHURCH. 13 office accomplished, ‘* cometh the end, when he shall have de- livered up the kingdom to God, even the Father”. Secondly, The kingdom or church of Christ was, by the de- sign of its foundation, to be distinct from all earthly kingdoms : which is a plain consequence from the last particular, that it was founded in opposition to the kingdom of darkness; because the kingdoms of the world are designed for men’s temporal welfare and happiness, and for the security of their lives and properties against fraud and violence. The same appears farther from hence, that Christ himself, though he was the sovereign of this spiritual kingdom, yet lived in constant subjection to the civil kingdom of the Romans. He always gave to Cesar what was Cesar’s due; and at length patiently suffered a cruel death, in obedience to Ceesar’s deputy. Indeed the Jews, who explained the prophecies which speak of Messias’s kingdom in such a sense as agreed best with their own prejudices, conceived that their Messias was to be a glorious temporal monarch, who should subdue the Romans, and restore to the Jews their ancient laws and liberties; and therefore that Jesus, by declaring himself to be the Messias, was a professed enemy to the Roman government. ‘This was the crime for which they arraigned him before Pilate: ‘ If thou let this man go, thou art not Ceesar’s friend; whosoever maketh himself a king, speaketh against Cesar”*. But Christ himself, who best understood the nature of his own kingdom, requires all his sub- jects to pay all due obedience to Cesart. The same duty is earnestly recommended by those whom he appointed to govern his church after his ascension u; and has always been observed in a most strict manner by the primitive and all other good Christians. He never exercised any one act of civil jurisdiction: when one desired justice of him against his brother, his answer was, ‘*¢ Man, who made me a judge or a divider over you”? Lastly, when Pilate examined him, whether he was the king of the Jews, he declared himself indeed to be a king, but one of a quite different order from that which his enemies accused him for affecting to be: “ My kingdom (said he) is not of this world. r ] Cor. xv. 26, 54, 25, 24. w Rom. xi. 1: JPetsinds:; s John xix. 12. “% Luke xii. 14. t Matt. xxii. 21. 14 THE NATURE AND CONSTITUTION [CHAP. I. if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence”*. Which answer did in Pilate’s opinion so fully vindicate him from being Cesar’s enemy, that ‘¢ when he had said this, he went out again unto the Jews, and said unto them, I find in him no fault at all” y. It is indeed true that all power in heaven and in earth was given to Christ, as our mediatorz; and that, in the same manner* as his Father sent him, so he sent his apostles ®. But then the power here expressed is of a very different nature, and to be exercised in a different manner, and for quite different ends, from those powers which are claimed by the civil magistrate. I need not here repeat what has been said concerning the enemies, which are to be subdued by this power ; since its distinction from the civil power fully appears many other ways. The rights which this power is designed to secure are of a quite different sort from our civil rights and liberties : they are such as Greeks and barbarians, bond and free, they who have civil rights and they who have none, are all alike capable of enjoining: for all of them are one and the same in Christ Jesus», The rewards and punishments whereby this power enforceth its laws are chiefly spiritual and future, and such as, in this life, can only influence men by means of their faith: whereas those which proceed from the civil power, if they do not reach us in this life, cannot affect us at all. Lastly, the laws enacted by this power, though they are the greatest security to the civil government which can possibly be devised, are very different from the laws which are there in force: these latter being designed to maintain the outward peace and prosperity of the world, whereas the end of the former is to promoté our everlasting happiness. So that, though God and mammon are: such masters as it is impossible for us to serve at the same time, there is no inconsistency in being at once the faithful servants of Christ, and loyal subjects to our civil governors: so far from it, that, unless we pay all due obedience to our civil governors, we cannot be owned by Christ as his faithful servants. * John xviii. 36. * {and with the same authority,— ¥ Jolin xviii. 38. First Edit.) * Matt. xxviii. 18. VOU xa le BP’ Gal ue eos Ole Utell. CHAP. I. | OF THE CHRISTIAN CHURCH. 15 3. The Christian church is also an outward and visible society *. Some having observed that the kingdom of Cliist is plainly distinct from all worldly kingdoms; that the graces whereby our inward communion with Christ is maintained are invisible; and that some who live in the church’s outward communion have no title to the chief privileges of the church, by reason of their wicked lives, have hence concluded that the true church dees only consist of such men as have a title to God’s favour by their faith and other Christian virtues, the sincerity whereof is invi- sible to the world; and that whoever is adorned with these in- ward qualifications does by them maintain a strict communion with Christ, and enjoy all the privileges of the Christian church, though he has never associated himself with any visible body of Christians. And it is true, that to live in the church’s outward communion, though it gives a right to all the outward ordinances of the church, unless it be accompanied with faith and obedience, does neither entitle us to any of the inward blessings, which are con- ferred on the worthy receivers of those ordinances here, nor to eternal life hereafter. Neither shall we deny that it is possible for men to be excluded from the church’s outward communion, and at the same time to maintain an uninterrupted invisible communion with Christ: which is the case of all those who are unjustly excommunicated. Yet we still affirm that the Christian church, whereof every man is obliged to be a member, when he has it in his power to be so, is an outward and visible society. The name of church is constantly applied in the Scriptures to such a society. ‘Thus we find it in our blessed Saviour’s words: * Tell it unto the church.” ‘If he neglect to hear the church” *. Paul and Barnabas are said to be brought on their way by the church, and to be received of the church at Jerusalem “. Diotrephes cast out of the church those who received the brethren®. The elders of Ephesus are commanded to feed the * (Socinus divides the church into opp. vol. i. p.329,a. Epist. ad Du- the visible church and the invisible: dith. ib. p.501, b.] (opp. vol. i. p. 341, b.) but denies that © Matt. xviii. 17. it is necessary that there should always a Acts xv. 3, 4. be a visible church. Solutio Scrupul. e 3 John 10. , Fe ’ Sf f Olt ga, v 16 ' THE NATURE AND CONSTITUTION (CHAP, I. church of God, over which the Holy Ghost had made them over- seers’. I shall not trouble you with more examples of the use of this word, since there cannot be produced one passage in the whole New Testament, where it signifies any but an outward and visible congregation. And the society of Christians, which is the notion implied in the name of church, is constantly described as a visible body of men, sometimes indeed confined within lesser bounds, and en- joying far less outward splendour, than at others; but always consisting of members, associated together, but separated and easy to be distinguished from all others. This may be observed in the passages of Scripture where the church is compared to a marriage-feast, to a sheepfold, to a net full of fishes, to a field of corn, and in most of the other allusions whereby it is there described. If we proceed from the descriptions of the church to its first constitution, we shall plainly see that it was intended to be an outward and visible society. Public rulers were appointed to govern it, the faith was to be publicly confessed, the public worship of God to be frequented, and visible sacraments to be received by all the members of it. I need not enlarge any farther on this subject, because the same arguments whereby the church has been proved to be a society, do with the same force conclude, that it is an outward and visible society. A society of visible men must needs be a visible society; and they, who are of opinion, that the Christian church is wholly invisible, if they will adhere to the consequence of this opinion, must deny that it is a society. Lastly, If we consider the state of the Christian church in the first ages after its foundation, we shall find, that then it was always visible. Our blessed Saviour openly preached the gospel, and openly baptized disciples; and his disciples openly followed him whithersoever he went. After his ascension, great numbers were converted to the faith, who constantly assembled together in great bodies, continuing steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers °. Neither can one example be produced of any Christian-chureh f Acts xx. 28. ® Acts ii. 42. CHAP. I.] OF THE CHRISTIAN CHURCH. 17 through: the whole world, where the sacraments were not admi- nistered, the gospel preached, and the worship of God celebrated in an open and public manner. Even in the sharpest persecu- tions, the Christian assemblies, though, it may be, not so openly as in times of peace, were constantly held and frequented; and whoever did not choose to endure the most cruel death, rather than to preserve his life by absenting himself, was thought unworthy to be called a Christian. So little had the notion of an invisible church prevailed in those ages. 4. The last character of the Christian church now to be men- tioned is, that it is a universal society. ‘This universality may be understood in two senses: 1. With regard to place. 2, With regard to time. First, the Christian church is universal, with regard to its place: that is, it is not confined to any one place or country, but by the design of its foundation was to comprehend all the nations of the world: in which sense chiefly it is that we pro- fess our belief in one catholic church. The Jewish church chiefly consisted in one nation, and their public worship was not only confined to one country, but to one place of that country. ‘* He sheweth his word unto Jacob; his statutes and ordinances unto Israel: he hath not dealt so with any nation"”. “ In Judah is God known, his name is great in Israel: in Salem also is his tabernacle, and his dwelling-place in Zion'”. But the Christian church, by its original charter, was to take in both Jews and Gentiles *, that is, all the world. The design of Christ’s kingdom was to destroy that universal empire which the devil had erected in the world: that as in Adam all died, even so in Christ should all be made alive'. Hence it was foretold by the prophets, that God would give him the heathen for his inheritance, and the uttermost parts of the earth for his possession™: that all kings should fall down before him, and all nations should serve him: that his dominion should be extended from sea to sea, and from the river unto the ends of the earth": that his kingdom should fill the whole earth®, and that all nations shall flow unto h Ps. cxlvii. 19, 20. ; UO ON EX Vigo eo - me Pseile Ss ees. xxvii, 1 2: 7 Ps. |xxit.85) dle ERO. 1, 10. ° Dan. ii, 35, 44. 18 THE NATURE AND CONSTITUTION [CHAP. I. it?. Accordingly, before his ascension, he gave his apostles commission to preach the gospel, not only to the Jewish nation, though to them before others, but to every creature ®: aud to teach and baptize all nations’, even unto the utter- most part of the earth’. And this was performed with such incredible industry and zeal, that when St. Paul wrote his Epistle to the Colossians, which was not much more than thirty years after the death of Christ, the gospel had been preached in all the worldt. J Secondly, The Christian church, or visible society of Christians, is also universal, in respect of time: that is, it was designed by Christ to continue to the end of the world. The Jewish economy, which was only a schoolmaster to Christ, was to cease when Christ appeared; but the church of Christ is everywhere repre- sented as a perfect and lasting constitution. And the end of his coming into the world being to redeem all those who fell in Adam, it was absolutely necessary, towards the accomplishment of this end, that his church should last as long as men descend from Adam. Hence the prophets foretold concerning Christ’s kingdom, that it should be established for ever, as the sun and moon, throughout all generations"; and that it should never be destroyed”, The same was foretold by the angel to the blessed Virgin; He shall reign over the house of Jacob for ever, and of his kingdom there shall be no end*. And the Jews, though they were mistaken as to the nature of Christ’s kingdom, plainly saw that it was to be perpetual; and therefore were at aloss how to reconcile that saying of Jesus, that he should be taken from them, with his being the Messias: ‘* We have heard out of the law, that Christ abideth for ever: aud how sayest thou, ‘The Son of man must be lifted up’? Lastly, We are told by St. Paul, that Christ must reign till all his enemies, the last of which is death, shall be put under his feet*; which cannot be till the general resurrection. P Isa. il. 2. ix; 73 liv: 9,°10; lix: 213 Jetaeean 4 Mark xvi. 15. 35, 36. * Matt. xxviii. 19. “ Dan, ii. 44, * Acts i. 8. = Lukewsaos Sol, 1.67 20. Y John xii. 34, Pie, (KKi,0's LOR IKy ob, ince Usa. * | Cor xv; 20; 26. CHAP. IT. ] OF THE CHRISTIAN CHURCH. 19 The same is affirmed of this kingdom, under other names and descriptions. In our blessed Saviour’s words, it is said expressly, that the gates of hell should never prevail against the church, which he designed to found*. And in his parable of the field, the good seed and the tares, that is, good and bad men, were to be let alone, and to grow together, till the time of harvest, that is, as Christ himself hath expressed it, till the end of the world ¥. Lastly, In order to preserve his church till this last period of time, he has promised to be with his apostles and their successors alway, even unto the end of the world’. The true meaning of which words will be explained and vindicated in the fourth chapter of this discourse. CHAPTER, AL. OF THE FOUNDATION AND GOVERNMENT OF THE CHURCH WHILST CHRIST LIVED ON EARTH. Havine in the last chapter considered the nature and chief characters of the Christian church, as they are described in the holy Scriptures, let us now inquire what account the Scriptures have given us of the foundation and government of this church, whilst Christ lived on earth. And here it may be remembered, that in our present discourse Christ is not considered as the eternal Word, who was in the beginning with God, and by whom all things were made, in which respect he is Lord of the whole creation, by a natural * and unalienable right; but we now speak of him as Mediator of the new covenant, under which character he received his kingdom, that is, his church, from God, which he governs as God’s vice- gerent>, and must resign to him as soon as the design of his mediation shall be fully accomplished °. * Matt. xvi. 18. * [independent —Lirst edition.] Y Matt. xiii. 24, 25, 40, &c. > Heb. ii. 7, 8. * Matt. xxviii. 20. © 1 Cor. xv 24, 28. “Aang ey c 2 ra 20 THE FOUNDATION [CHAP. II. Neither shall we consider him as he presided over the church of God before, or under the Mosaic economy; in which periods of time, as the church was the same in substance with the present Christian church, though differing from it as to its outward polity, so there is no doubt but it was then in a peculiar manner go- verned by the Son of God, the great Angel, both of the old and new covenant: all that our present design leads us to inquire is, in what manner the last establishment of the church was begun and settled by our blessed Saviour when he was made flesh and lived among us. In treating on which subject two things must be considered : First, What was done towards it by our blessed Saviour in his own person. Secondly, What ministers were employed under him. I. In order to a clear and distinct understanding of what was done by our blessed Saviour in his own person, it will be necessary to consider his life under these three periods : 1. From his birth till his baptism. 2. From his baptism till his death. 3. From his resurrection till his ascension into heaven. 1. Now, in the first period of our Saviour’s life, which reached from his birth to his baptism, which happened about the thirtieth year of his age, there are found no marks of any sovereign autho- rity, no instances wherein he exercised either a regal or any other peculiar power. It had been foretold by the prophets, and by the angel who appeared to the blessed Virgin, that God would give unto him the throne of his father David’: and the wise men, who had seen his star in the east, inquired, “ Where is he that is born King of the Jews®”? But this was only meant of his designation to the regal office from his birth, and not of his being actually possessed of it. Accordingly, we read of his waxing strong in spirit, of his having the grace of God upon him, of his increasing in wisdom and in favour with God and man, and of his being filled with wisdom; insomuch, that at the age of twelve years he heard the Jewish doctors, and asked them ques- tions: whereby we may understand, what early proofs he gave of his fitness for the vast charge he was to undertake. But all Luke i. 32. € Matt. ii. 2. f Luke ii. 40, 46, 52. CHAP, II. ] OF THE CHRISTIAN CHURCH. 21 the time which passed between his birth and his baptism was spent in privacy and retirement: we find no miracle done by him in that period, except some which are mentioned by fabulous writers* ; that at Cana in Galilee, where he turned the water into wine, which happened some time after his baptism, is ex- pressly recorded by St. John as the beginning of his miracles *. All that time he was subject to his parents, and in some part of it wrought at his father’s trade+, whence he was called the car- penter by his countrymen }. 2. From what has been said it is plain that our blessed Saviour entered not upon his office till his baptism, whence the second period of his life was dated. Presently after his baptism, we find that as he went up out of the water, the heavens were opened unto him, and the Spirit of God descended like a dove, and lighted upon him: “ And lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleasedi”. This was a solemn inauguration to his office: for the more full understanding whereof it may be remembered, that under the Jewish economy the kings, priests, and prophets, were all inaugurated to their several offices by unction; and when the person appointed to succeed in any of these offices had no approved right to it by lineal descent or otherways, his designation was commonly de- clared by some of the prophets, as appears from the examples of Saul, David, Jehu, Aaron, and Elisha. Answerably to this custom, our blessed Saviour’s designation to his mediatorial office, in which all the three forementioned offices of king, priest, and prophet, are contained, was not only attested by John the Baptist, the greatest of all the prophets‘, but by the voice of God | himself speaking from heaven. ‘The custom of anointing to * Chrysostomus Homil. xvii. in Téxrovos vopsiCoutvov, ralra yuo Ta TEx= cap. 1. Joan. ’Evrcddev fuiv Aomray O7A0v, 074 Kul Te Onsio encivae & Tosidine civel Puow Tov Xgirrov, even xual rrAGcMATa TiWWY ETEITO- youray toriv. [Ei yee tx Tears aekdwevas hrsnins Buvuaroderye, ox av ore “Iwavyng avroy nyvoncey, ovo: +d roray wARboS edEnOn ay Didurxndrov Tov Puvegucovras AUTO. Opp. tom. vill. p. 99. Hd. Ben. tom. ii. p. 623. Ed. Savill.] g John ii. 11. +Justinus Martyr Dialog. adv. Try- phon. p. 316. Edit. Paris. [1615]. rovind toya sigyalero ty avoouras BY, Lyored. nah Cuya: De rovrwy nal re TNS ObOKOTUYNS ciuborw dddrnxwy, xa) tveoyn Glov. d [§ 88 p. 186, Hd. Ben. The Benedictines read dey%, but in the note say, that either 2v, The commission which he gave to these, and the instructions concerning their conduct, are in most respects the same with those which he had before given to the twelve apos- tles. Yet there are these two remarkable differences between them: First, That whereas the apostles were ordained to be with our Lord‘, and accordingly are everywhere throughout the Gospels reckoned as his constant attendants, both from the time of their ordination till they were sent forth to preach; and again, after their return from preaching, till his death *. The seventy were only appointed to preach, and after they returned to our Lord, and gave him an account of their success in the execution of that office, they are never once mentioned again. Secondly, The seventy were only sent before our Lord’s face into the cities and places whither he himself would come", to prepare the people for his reception: whereas the apostles’ com- mission was in general to preach to all the Jews, as was before noted. Y Luke ix.1; Mark vi. 7; Matt. x. Acts i. 4, 8. 1 oy b Luke x. 1. 2 Luke xxii. 19; 1 Cor. xi. 24, 26. © Mark iu. 14. 4 Matt. xxviii. 19,20; Mark xvi.15; * [ascension.— First edition. John xx. 21—23 ; Luke xxiv. 48, 49; " Luke x. 1. 28 THE GOVERNMENT OF THE CHURCH _ [CHAP. II. It may be observed farther, that the inauguration of the seventy to their office, was not so solemn as that of the twelve, before which our Lord not only commanded his disciples to pray to God to send labourers into his harvest, but continued a whole night in prayer by himself: that the twelve were distinguished from the rest by the name of apostles, whereas the seventy were only called by the general name of disciples: that after the mis- sion of the seventy, the apostles were still constantly called the twelve: whereas they must have been more than eighty, if (as some have thought) the seventy had been admitted into their number: that the twelve only received the commission to com- memorate the sacrifice of our Lord on the cross, and to preach the gospel to all nations: that twelve thrones were appointed, whereon these twelve men should sit to judge the twelve tribes of Israel®: and the twelve foundations of the new Jerusalem were to contain the names of the twelve apostles‘: that when a vacancy happened in the college of apostles by the apostacy of Judas, another was in a most solemn manner by Divine designa- tion appointed to take his bishoprick, and to be numbered with the eleven apostles, and to be a witness with them of Christ's resurrection, and to take part of their ministry and apostleship °: that Matthias, the person ordained to succeed Judas, if any credit may be given to Eusebius*, Jerome +, or Epiphanius {, was one of the seventy. Lastly, that Barnabas, Mark, Luke, Sosthenes, and other evangelists, as also the seven deacons, who were all undoubtedly, even after their promotion to these offices, inferior _to the twelve apostles, if the primitive fathers of the church may be believed, were also of the seventy §. rom all and every one e Matt. xix. 28; Luke xxii. 30. f Rev. xxi. 14. & Acts i. 20, 22, 25, 26. * (Ka) Marbiay DB: rhy avr) lovda rou 7e0~ words referred to by Potter are, Maréiag cig WY TaV Bdounnovre, cuyxaraobunbels 3b pera roy tWexa amrorroawy, &c. Hieron. Opp. vol. i. p. 269. Basil, 1524. It is Yoru ros AmorToAels tynuruarsyiyru, Toy TE oy abr rH tuoia Yidy ryenbévra, ris airns trav tBdousnovra xaAnoiws neiaobos xariges doyos.—Euseb. H. E. lib. i. ¢. xii. p. 22. Ed. Vales. p. 36. Ed. Read- ing. | + {In Erasmus’ edit. of §. Jerome there is the life of St. Matthias in the catalogue of ecclesiastical writers, but with the marginal note “ non sunt Hieronymi sed a Grecis adjecta.” The also found in the “ Appendix prima” to the “ Catalogue,” in Vallarsius’ edit. (tom. ii. p. 943), and in Fabricius’ Bibl. Eccl. p. 225.] t [See next note. Adde, Maréiay 3: sig S. Hippolytus de xii. Apos- tol, p. 80, Appendicis ad vol. i, opp. ejusd. Ed. Fabricit ; and in Combefis’ Auctarium, tom. ii. col. 834.] § Clemens Alex. Strom. ii. p. 410. ” ~ Ul AY TWY 0, CHAP. 11. | DURING THE LIFE OF CHRIST. 29 of which observations it appears how very unreasonable their opinion is, who think that the seventy disciples were of the same order or dignity with the twelve apostles *. Thus in the first establishment of the Christian church, which is the Israel of God, in the spiritual and mystical sense of that phrase, was fulfilled, what had long before been represented in the literal or carnal Israel". The literal Israel were delivered from the Egyptian slavery by Moses, the servant of God: the spiritual Israel is delivered from bondage to sin and the devil, which is a slavery infinitely more deplorable than that of Egypt, by Jesus Christ, the Son of Godi. The twelve tribes of the literal Israel were conducted by twelve officers, the heads of their several tribes, who were all sub- ject to Moses *. In the same manner, under Christ, the supreme head of the spiritual Israel, twelve apostles were appointed to sit on twelve thrones, and to judge the twelve tribes of Israel!. Ed. Paris. [ov por dei rrciovmy Ayu rapubeutva waoruy roy Agorrodimay Bugyd~ Bay? 6 oe ray $Pdounnovres AY, Pan wuvegyos roo Navao. P.489. Edit. Potter.) Eu- sebius Historia Eccles. lib. i. cap. xii. [Eusebius says, ray 9 §Bdourjxavre a~ Onray nuraaroyos piv ovdle ovdauy Pégeras. He then enumerates the name of Bar- nabas, from tradition; Sosthenes, on the authority of a work of Clemens Alexandrinus no longer extant; and from the same work, the Cephas men- tioned by St. Paul, Gal. ii., who seems to have been considered by Clement a different person from the apostle Peter. To these he adds Matthias, Barsabas, ‘Thaddeus, and James, the bishop of Jerusalem. A catalogue of the seventy disciples is given in a tract, Ueg) cay 3 ’Arorroawy, ascribed to St. Hippolytus, and printed in the Appendix to the first volume of Fabricius’ edition of his works. In this catalogue are found all the names enumerated by Potter.] Kpiphanius Heyes. li. [rodr0 yee ia rea7n TH Novee, Ove nal aire ded coy EBd0- pixovre dv. P, 430. Hd. Petav.] ac precipue sub finem tomi prioris, lib. i. heres. xx. p, 50. ’Amtoreiare 3 xa} da- hous tBdounxovra, dv0 unourres, t& ay nowy ob tmra, of tal ray Xnowy rerayutvor ré- Puvos, Pirurros, Tpo7¢oe0s, Nixdvue, Tivwy, Tlagmevazg, xai Nixorwos” 700 rourwy d¢ Mar- Gias, 6 dvrh "lovdu cuurpndirbelo were ray anooroAwy mere rovrous 02 Tovs Exra, xa Marbiay zdv reo adrav, Mdoxov, Aovetiy, *Iovorov, BagvaBuv, nal “AxerAarry, Povgov, Nivega, xual rove Avirove ray EBdounnovre dv0- [* Nunquam prius occurrerunt fontes purissimi, nisi ubi magistrorum doctri- na prorupit. Nec dubium quin de duo- decim apostolis sermo sit : de quorum fontibus derivates aque totius mundi siccitatem rigant. Juxta has aquas septuaginta creverunt palme, quos et ipsos secundi ordinis intelligimus prae- ceptores, Luca evangelista testante, duodecim fuisse apostolos, et septua- ginta discipulos minoris gradus, quos et binos ante se Dominus preetermitte- bat. De quibus et Paulus refert, quod apparuerit Dominus primum undecim, deinde Apostolis omnibus, alios volens intelligi primos, et alios secundos Christi discipulos. B. Hieron. (in Exod. xv. 9), epist. Ixxviii. opp. tom. i. col. 470. Ed. Vallarsit.] h | Cor. x. 18; Gal. vi. 16; Matt. ui.9; Lukeiii.8; Rom. iv. 11, 12,16; Gal. iii. 7. i Heb. iii. 1—4; John vill. 34, 36; Rom. vi. 16, 20; 2 Pet. ii. 19. k Numb. i. 4, 16. 1 Matt. xix. 28; Luke xxii. 30; Rey. xxi, 12, 14. 30 THE GOVERNMENT OF THE CHURCH ‘[CHAP. III. Lastly, ‘To complete the allusion, our Lord’s seventy disciples answer to the same number of the heads of families in the literal Israel, who were appointed according to the number of Jacob’s children”, who went with him to Egypt *. CHAPTER III. OF THE GOVERNMENT OF THE CHURCH IN THE TIME OF THE APOSTLES. WeE have seen in what manner the Christian church was governed, whilst Christ its founder lived on earth: let us now inquire, to whom the care of it was committed when he ascended into heaven. And since in temporal kingdoms, when any king dies, the royal dignity is presently transferred to another; and in the kingdom of Israel other men succeeded in the places of Moses and David, the two great types of Christ; it will here be inquired, whether, in this Christian church or kingdom, it was necessary, that when our blessed Saviour left the world, any other should succeed him in the same office and character, which he sustained? Which question may be easily answered, from what has been shown in the precedent chapters ; that, as this Christian kingdom must last till the general resurrection, so it will be governed by Christ in his own person till that time. The thrones of temporal kingdoms+ become vacant by the death of those who filled them, and therefore must be possessed by others; but ** Christ, being raised from the dead, dieth no more*,” he still “liveth by the power of God”;” and though he is absent in body from his church, yet, being God as well as man, he is present in all places, and has promised to be with his apostles and their m Exod. i.5; xxiv. 1,9; Numb. phetam. [Cotelerii, SS. Patrum apost. xi. 165 Luke's, i: opera, vol. i. p. 502.] Eusebius De- * Recognit. S. Clementis, lib. i. c. monstrat. Evang. lib. iii. cap. ii. xl. Nos ergo primos elegit duodecim Muaciis xariornct rH Aad tryouptvoug 'fdo- sibi credentes, quosapostolosnominavit. %ixovrm: . . dratrws xal do Ywrng avideiey Postmodum alios septuaginta duos To waSnras iBdouhxovra, xal aatorsArsy probatissimos discipulos: ut vel hoc %% bbe med xeocwmon aired. DP. 93. Paris. modo, recognita imagine Moysis, cre- 1628. by deret multitudo, quia [qui, Cor.] hic est, ‘i {commonly, First ed.) ne quem preedixit Moyses, venturum pro- * Rom. vi. 9. » 2 Cor, xiii, 4, CHAP. I11. | UNDER THE APOSTLES. 8] successors, alway even unto the end of the world’. All faithful Christians are still united to him as their head; “ being many,” they are still spoken of as ‘“‘one body in Christ,” and on that account are ‘‘every one members, one of another’.” ‘They still receive their life and nourishment from him, and are exhorted to grow up unto him in all things, which is the head, even Christ; from whom the whole body, fitly joined together and compacted, maketh increase®. This vital influence is constantly imparted by the Holy Spirit, whom he sends to supply his place; and the benefits which the church receives by the Spirit are greater than any which could be expected from the bodily presence of Christ himself: whence he assured his disciples, that it was expedient for them that he should go away, that he might send the Holy Ghost unto them‘; and he farther promised, that the same Spirit should always remain with them: ‘I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truths.” And under this character of a perpetual king our Lord was represented by Melchisedec ; whose parentage, birth, death, and successors, having not been recorded to posterity, he was a very fit type of one, who is truly without father and mother, without beginning of days or end of life, and abides a king and priest for ever . It is therefore certain that Christ cannot have any successor, strictly so called, in the government of the church ; but it remains to be inquired, whether he has entrusted any one man, or any number of men, to rule it as his deputies or vicegerents; or whether he has left all his subjects in such a state of equality, that no Christian has any spiritual authority over another, besides what he is allowed to exercise by the agreement of Christians among themselves. J*or the answering of these and the like inquiries, I shall endeavour in this chapter to show, First, That when our Lord left the world, his apostles were intrusted with authority to govern the Christian church. Secondly, That this authority was intrusted equally with all the apostles. e¢ Matt. xxviii. 20. £ John xvi. 7. 4 Rom. xii. 5. 8 John xiv. 16, 17. © Eph. iv. 15, 16, h Heb. vii. 1, 3, 16; 24. 32 THE GOVERNMENT OF THE CHURCH [CHAP. III. Thirdly, I shall inquire, what inferior ministers had a share _ in it. . I. I am to show, in the first place, that when our Lord left the world, the apostles were intrusted with authority to govern the Christian church. For the more full proof of which proposition, these three things shall be made out: First, That this authority is not repugnant to the nature of the Christian church, or the rules of the gospel. Secondly, That this authority was actually conferred by our Lord on his apostles. Thirdly, That the apostles exercised this authority after our Lord’s ascension. 1. And First, There is nothing in the nature of the Christian church, or in the rules of the gospel, but what is very consistent with this authority. If there be anything in the nature of the Christian church, so contrary to the nature of all other societies, that it cannot be governed by officers, subordinate to its chief governor, it must be this, that it is a spiritual society. Whence this indeed follows, that they who govern the church, can claim no civil prerogative, nor enforce their laws with civil rewards or punishments, nor exercise any part of the power which belongs to the magistrates of temporal kingdoms: but it will be difficult to find a reason, why in a spiritual society there may not be spiritual ministers, who are subordinate to the chief spiritual head, and act by his commission, as well as in civil societies there are civil officers under the chief civil magistrate. And it rather follows on the contrary side, that as in civil societies the supreme civil magistrate does commission others to exercise some part of his civil power; so in this spiritual society, some part of the spiritual power may be communicated to fit persons by the supreme spiritual head, who is the fountain of this power; unless it could be shown that the power of Christ over his church is less absolute than that of temporal kings over their kingdoms; or that spiritual power is of such a nature, that no share of it can be imparted to any other. The former of these will scarce be pretended ; and that several parts of the spiritual power, whereby our Lord governs his church, are such as may be exercised by others, who act in his name, will appear to every one who con- CHAP, IIT. | UNDER THE APOSTLES. 33 siders the acts of power whereby Christ and his ministers founded and governed the Christian church, whilst he lived on earth, as they have been related in the last chapter; and shall be farther made out, when we come to discourse of the particular powers which have been exercised by his apostles and their successors since his ascension. Neither is there anything in the rules of the gospel which is inconsistent with the having or exercising of such an authority. Some have wrested to this purpose those passages of Scripture, which recommend humility and lowness of mind, and command us to esteem others, and in honour to prefer them above ourselves ; and others, wherein the Pharisees are blamed for affecting to have the chief places in the synagogue, and the uppermost rooms at feasts, and to be called masters and fathers ; which are so many lessons against pride and ambition; but no more repugnant toa just use of spiritual power and authority, than they are of tem- poral; and have been urged with no less force by those, who are enemies to all civil government, and to the civil distinctions of orders amongst men, than they are by such as would destroy all spiritual jurisdiction and pre-eminence. However, there is one saying of Christ, which, because it has been much insisted on by those who contend for an equality among Christians, may be thought to deserve a more particular consideration. It is that in which we are told, that when the ten apostles were moved with indignation against the two brethren, James and John, who had desired the chief places in Christ’s kingdom, ‘‘ Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them; but it shall not be so among you; but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant; even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many'!”. Hence they conclude that all distinction of degrees in the Christian church, at least all such as implies any jurisdiction of one Christian over another, and especially one minister over i Matt. xx. 24-28; Mark x. 42—44; Luke xxii. 25—27, D 34 GOVERNMENT OF THE CHURCH [CHAP. III. another, is unlawful*. For the correction of which error these three things may be considered: First, That the design of this passage is to correct the vain- glorious humour which prevailed at that time among the apostles, who hoped to enjoy temporal principalities, and to live in out- ward pomp and splendour under Christ. It is certain that both they, and generally all the Jews, expected that the Messias would erect a most glorious temporal kingdom. Hence Herod, hearing that the Messias was born in Bethlehem, caused all the infants thereabouts to be put to death, hoping among the rest to destroy his rival. On the same account, the chief priests accused our Lord as Ceesar’s enemy, for declaring himself to be the Messias. A little before his death, the apostles believed that they were to fight with swords against his enemies*. When they saw him dead, and their hopes of temporal glory and power gone with him, they began to think him a deceiver: ‘ We trusted,” say two of his disciples, ‘that it had been he which should have redeemed Israel!”. After his resurrection the same hopes revived, which put them upon asking this question: ‘ Lord, wilt thou at this time restore again the kingdom to Israel ™?” So that we cannot in the least doubt, but that when our Lord promised, they should sit around him “ upon twelve thrones, judging the twelve tribes of Israel” ,” they understood this of some temporal dignity to which they should be advanced; or, that when James or John desired to sit on his right hand and on his left, that is, to be next in honour to him in his kingdom, they aspired after temporal greatness. And the very words of our Saviour, which speak of the dominion and authority of princes and great men among the Gentiles, are plainly levelled at this sort of ambition: which some of the Socinians have thought to be so clear and unquestionable, that they have i lg ase upon this text, that dangerous opinion * [See shies astivet giv en by Mosheim Christi ac civi Regni ejus nequaquam of the tenets of the Anabaptists, Instit. competere, ut ullum tale officium mun- b. iv. cent. xvi. sect. iii, part ii: ch. danum Regum, Principum, ac Magis- iil. § 5, 16. See also Wolzogenius, tratuum suscipiat aut gerat.” Jo. Lud. Praparatio ad utilem SS. Literarum Wolzogenii. Opp. i. 261, a. Irenopoli. Lectionem, cap. vii. De Humilitate; 1656.) in which he concludes thus from this k John xviii. 10. text (Matt. xx. 24—28),—“ Mani- ' Luke xxiv. 21. festum est, vero ac perfecto imitatori “iAvts i. 6. " Matt. xix. 28. CHAP. III. | UNDER THE APOSTLES. 30 of theirs, that it is unlawful for any Christian to exercise civil dominion, or to be a magistrate *. Secondly, It must be considered that no power is denied to the apostles in this place, which was exercised at that time by Christ. Whatever it be which they are commanded to do, or to forbear, it is enforced by our Lord’s own example in all the three Evangelists who have related this story: for ‘‘even the Son of man (said he) came not to be ministered unto, but to minister °:”’ or as it is expressed by St. Luke, ‘*I am among you as he that serveth?”. So that unless we are willing to affirm, that our Lord exercised no spiritual power over his apostles, we cannot conclude, that he forbade his apostles the exercise of this power over others. Thirdly, It may be farther considered that the same sort of power and dignity, which belonged to our Lord as king of his church, was promised to the apostles at the very time wherein he spoke the forementioned words. For having forbidden them to expect the same dominion which the kings of the Gentiles exercised over their subjects, he presently adds, as it were to support their spirits under this disappointment, that he would give them such a kingdom as God had appointed him: ‘* And I appoint unto youa kingdom, as my Father hath appointed unto - me ; that ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel "”. So that we may safely conclude, the whole design of this passage was to restrain the ambitious desire of temporal great- ness which then prevailed among the apostles; or should we allow it to have any respect to spiritual power or dignity, which it does not appear to have, the meaning of it can only be this; that the apostles were not to make use of it in the same manner or for the same ends as the kings of the Gentiles used to employ their authority, that is, to serve their vanity and other lusts, but for the service and benefit of the people committed to their * Wolzogenius comment. in loc. cit. subditi ipsius volunt.” [Opp. 1. p- Matthei: “ Hincjam clare perspicitur, 348, a.] Christum hic sub apostolorum persona ° Matt. xx. 28; Mark x. 45. universum fidelem populum suum in- P Luke xxii. 27. telligere, et civilem dominationem om- 4 Luke xxii. 29, 30. nibus illis ademisse, qui in regno ejus pd 2 36 GOVERNMENT OF THE CHURCH (CHAP. III. charge; even as Christ himself, the great King of kings, came not into the world to be ministered unto by his subjects, and to gratify himself, but rather to minister to them, and for their service and advantage. 2. I hope it has appeared that it was no way repugnant to the nature of the church, or the rules of the gospel, that the apostles should be intrusted with authority to govern the Christian church. Let us therefore inquire, in the second place, whether our Lord did actually intrust them with this authority. And here we may remember, from the last chapter, that neither our Lord, nor David the great type of him, was instated at once in the full power and dignity which God had appointed them ; but, advanced to it by several degrees: agreeably to these pat- terns, the plenitude of apostolic power was not conferred on the apostles at their first ordination, but given them at three different times. gl tes inte First, After a whole night spent in solemn prayer, our Lord Aecreeose them to be with him as his constant attendants and ministers, and to preach the gospel. They had also power to baptize, though that be not expressed in their commission ; which is evident from St. John’s Gospel, where it is said, that ‘ Jesus himself baptized not, but his disciples*”. All which offices have been generally executed in the Christian church, since our Lord’s ascension, by the deacons or third order of ministers. After this they received authority to commemorate our Lord’s sacrifice on the cross, when he commanded them at his last supper to do as he had done, that is, to bless the elements of bread and wine in remembrance of him’: which office has con- stantly been performed in all ages of the church, by the presby- ters, or second order of ministers. Thirdly, When our Lord was going to leave the world, he again enlarged their powers; in the doing whereof this deserves to be observed, that the apostles were admitted to their office in the same manner wherein our Lord entered upon his; and scarce any power is said to belong to our Lord which he did not confer onthem. Our Lord was anointed from his mother’s womb to be * John iv. J, 2. * Luke xxii. 19. CHAP. 111. | UNDER THE APOSTLES. 37 a king, priest, and prophet; but did not actually execute any of these offices till the Holy Ghost, descending visibly from heaven upon him, had anointed him the second time. In like manner he appeared to the apostles after his resurrection, and gave them this commission: ‘* As my Father hath sent me, even so I send ~~» ») you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghostt”. Nevertheless they were not to enter upon their office till the Holy Ghost descending in a visible manner should give them power". The Holy Ghost descended on our Lord at his baptism, and therefore he used the same word of baptizing the apostles with it: ‘* Ye shall be baptized,” said he, “‘with the Holy Ghost not many days hence”. ‘This was done upon the day of Pentecost next following, and then they began to preach the gospel *. Their government was of the same nature with the government of Christ; for thus he promised: I appoint unto you a kingdom, as my Father hath appointed unto me¥. Our Lord received from* ~ God the keys of heaven’; and by the virtue of this grant, had-* « ‘power on earth to forgive sins@:” the same keys, with the power which accompanied them, was first promised to Peter as the foreman of the apostclic college >, and afterwards actually conferred on all the apostles, in febe words, * Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained®”. ‘The Father hath committed all judgment unto the Son“, and set him on his right hand; and our ** = a a Lord promised, that when the Son of man shall sit on the throne of his glory, the twelve apostles should ‘sit upon twelve thrones, judging the twelve tribes of Israel*”. Our Lord is the chief Shepherd , and his apostles as shepherds under him are intrusted with the care of his flock*. Our Lord at first was only King of the Jews, but after his death received power over all the world; and by virtue of this, he commissioned the apostles, who till that © John 2122. > Matt. xvi. 19. Acts i. 4, 5, 8. g * John xx. 23: ~ActSiizoe @d John v. 32, 27. = Acts ii- e Matt. xix. 28; Luke xxii. 30. Y Luke xxii. 29. fF John x. 11; Heb. xiii. 20; 1 Pet. = Isa. xxii, 223 Rev.aiie 7: [iin 255) vara Matt. ix. 6. £ John xxi. 15—17. a4 oe ; 38 GOVERNMENT OF THE CHURCH [CHAP. III. time had only been sent to the house of Israel, to. admit all nations into his church: All power, says he, is given unto me in heaven and in earth; go ye therefore, and teach all nations, baptizing them". Our Lord was the foundation, and the corner stone, on which the church was built‘; and the apostles are also spoken of as a part of this foundation: the wall of the new Jerusa- lem is said to have twelve foundations, and in them the names of the twelve apostles*. And St. Paul tells the Ephesians, that they are of the household of God, and are built upon the founda- tion of the apostles and prophets, Jesus Christ himself being the chief corner stone |. The things which, in these and other passages of Scripture, are affirmed of the apostles, are so very great, and come so near those which are spoken of our blessed Lord, that some have been apt to describe them rather as kings and princes of the Christian church, than the ministers of Christ. And certainly whoever considers the full meaning and extent of the forementioned texts, will rather be inclined to think too highly of them, and above what he ought to think, than to bring them down upon a level with other Christians. However, because the nature and extent of their authority and office may be farther discovered by their execution of it, who being led by the Spirit into all necessary truths, cannot be supposed to have erred in a matter of so great and universal concern to the whole church, let us proceed to con- sider, 3. In what manner the twelve apostles exercised their autho- rity after our Lord’s ascension, And whoever carefully reads over the New Testament, will find, that scarce any act of power was done by our Lord whilst he lived on earth, which was not, at least in some degree, exercised by the apostles after his ascen- sion. In order to have a more clear and distinct view of what was done by the apostles, let us first consider those acts of theirs which had a relation to the Christian people without distinction ; aud afterwards, such as concerned only the inferior and subordi- nate ministers of the church. h Matt. xxviii. 18, 19. k Rev. xxi. 14. i} 1 Cor. iii. 11. ' Eph. ii. 19, 20. CHAP. III. ] UNDER THE APOSTLES. 39 First, let us take a view of those acts which had a relation to the Christian people without distinction. And as our Lord, having received his unction by the Holy Spirit, presently began to preach and to baptize disciples; so the same Spirit having descended on the apostles at the time of Pentecost, on that very day they preached the gospel with such wonderful success, that no less than three thousand souls were then baptized ™. The disciples of Christ followed him, and the new converts continued steadfastly in the apostles’ doctrine and fellowship”. Our blessed Saviour left so complete a system of all religious and moral duties, that no addition of new duties could be made to it; and, therefore, the apostles could not be lawgivers in so ample and extensive a manner as their Master: but when any of Christ’s laws wanted to be explained, recourse was had to them, and their sentence was every where obeyed. Besides this, they enjoined whatever was farther necessary towards the peace of the church, or the order and decency of divine worship. Many examples of * exercising this power must not be expected in the Acts, which seldom relate any thing farther. than the first conversion of churches to the faith, and do not inform us how they were governed afterwards. However, there is one famous instance, wherein the apostles and elders of Jerusalem, upon an appeal from — the churches in other countries, decreed, that the converts from Gentilism should be excused from observing the law of Moses, some few precepts, which were necessary for those times, excepted®. And if we go on to the epistles of St. Paul, we shall find, that he exercised this authority in all the churches under his care: the whole seventh, eighth, eleventh, and fourteenth chapters of his First Epistle to the Corinthians, consist of laws and directions for the church of Corinth, many of which were never expressly enjoined by Christ, and some of them are expressly required by the apostle’s own authority: “ And unto the married I command, yet not I, but the Lord.” “ But to the rest speak I, not the Lord®”. He promised to make more laws ™ Acts ii. 41. ° Acts xv. 23—29. " Acts ii. 42. PL Cor: vu. LOW * (their.— First Edition. | fe l fu Ct ( q 40 GOVERNMENT OF THE CHURCH (CHAP. III. at his next coming to them: “ And the rest will I set in order when I come*”. He speaks of other rules, and those also such as we do not find to have been made by Christ, which he appointed in other churches: ‘ And so ordain J in all churches™. He useth the same style of command to the Thessalonians: ‘*‘ We have confidence in the Lord touching you, that ye both do and will do the things which we command you.” ‘* When we were with you, this we commanded you, that if any would not work, neither should he eat.” “ Them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread*’. All which, with several other pas- sages, do plainly imply an authority to make rules. To this authority of prescribing rules, must be added that of enforcing these rules with suitable punishments. That the Corin- thians believed St. Paul to have this power, appears from that passage wherein he speaks of their obedience, how with fear and trembling they received Titus, whom he had sent with authority among them‘. And he does very often put them in mind of it: he tells them of his authority and his power, which the Lord had given him for edification ; by virtue whereof he threatens to use sharpness, to come to them with a rod, and to revenge all dis- obedience"; that he would not spare’, and that he would be found among them such as they would not*. In his Second Epistle to the Thessalonians, he commands them to withdraw themselves from every brother that walketh disorderly, and not after the tradition which he received of him. Again, “ If any man,” saith he, ‘‘ obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed”. In the same manner he requires the Corinthians, “not to keep company, if any man that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extor- tioner, with such a one, no not to eat””. And sometimes we find him passing sentence on particular offenders. He delivered a Corext: 34, WD) Core Xi © Gor vu 17. x 2 Cor. xii. Se * 2 Thes. iii. 4, 10, 12. Y 2 Lhes. iii. 6, 14. t 2 Cor. vii, 15: Sl Cor-v. ela " 1 Cor.iv.21; 2 Cor.x.6, 83 xiii. 10. CHAP. 111. | UNDER THE APOSTLES. 41 Hymeneus and Alexander unto Satan, that they might learn not to blaspheme*: and even in his absence he condemned the incestuous Corinthian; I verily, saith he, as absent in body, but present in spirit, have judged already as though I were present, that such a one be delivered to Satan, and that he be put away from among you’. And he strictly requires them to put this sentence in execution, and writes to know the proof of them, whether they be obedient, as in all other things, so particularly in this °. Lastly, To the exercise of this power of judging and condemn- ing, let us join that of pardoning and absolving the condemned from punishment. This he exercised towards the incestuous per- son upon his repentance, as Christ’s vicegerent: ‘ Sufficient to such a man,” saith he, “is this punishment:” and afterwards thus goes on ; “To whom ye forgive any thing, I forgive also; for if I forgave any thing, to whom I forgave it, for your sakes forgave I it, in the person of Christ,” that is, by his authority committed to me 4, These are plain proofs that the Christian church was then governed by the apostles. Yet it must not be concealed, that there were some at Corinth who disclaimed St. Paul’s authority : but upon what pretence was this done? Did they deny, that the authority which he exercised, belonged to the apostolic office ? If this had been objected, it would have put him upon asserting the power of the apostles to govern the church: but instead of ““/ that, he only proves his own title to the apostolic office, which ~~ these men seem to have denied, because he had been a persecutor, and was not one of the twelve: whence they rather chose to be called the followers of Apollos, who was an eloquent orator, or of Cephas, the first apostle*. In opposition to these schismatics, he proves himself to be an apostle, both in the general sense of that name, and particularly as he had been sent to preach the gospel to them: “Am I not an apostle?” “If I be not an apostle unto others, yet doubtless I am to you,” whom I have converted, and on es I have conferred the gifts of the Holy seit dim).21)20: irene il. 6, 10. b 1 Cor. v. 3—5, 7, 138. em Cor 12 eres Sori, 9: 42 GOVERNMENT OF THE CILURCH [CHAP. IIf. Spirit, so that ye are the seal of mine apostleship in the Lord ‘ In another place he tells them, that he was “ not a whit behind the very chiefest apostles *”; and that he had given full proof of his title to this office: “* Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds"”. So that this very objection is rather a proof, that the apostles had such an authority as was exercised by St. Paul; since it appears, that they who denied him this authority, did it on this pretence, that he was not an apostle; and the way he takes to assert his right to this authority, is only to prove his right to the apostolic office. Thus I have considered some of the chief acts of authority which the apostles exercised over the Christian people without distinction: it is now time to proceed to those other acts which concerned the subordinate ministers of the church. And here it will again appear, that all other ministers were subject to the apostles, almost in the same manner as these had before been to our Lord. One of our Saviour’s prerogatives, whilst he lived on earth, was the power of ordaining ministers: and this belonged to the apostles; the twelve together ordained the seven deacons'; Paul and Barnabas ordained elders‘; and Paul, with the elders, ordained Timothy '. Whilst our Lord lived on earth, the apostles were his constant attendants, and were sent forth by him to preach, as he saw occa- sion. ‘The like obedience and attendance was paid by the inferior ministers to the apostles after our Lord’s reception into heaven, Mark was first minister to Paul and Barnabas™, and afterwards to Barnabas alone". When St. Paul was at Ephesus, he was attended by Timotheus and Erastus, whom he sent before him into Macedonia®. ‘Towards the latter part of the Acts, the author of that book, who is supposed to have been Luke the evangelist, is spoken of as his constant attendant’. Not to £4 Corn 1x 1,2, ™ Acts xil. 253 xiii. 5. S 2"Cor. Xt. 015. Sie Et " Acts xv. 39. i 2 Cor. xi; 12. ° Acts xix. 22. i Acts vi. 3. P Acts xvi. 10; xx, 6, (133 ax1~ 1, k Acts xiv. 23. 3, &c.; xxvil. 2, 3, &c.5 xxviii. ) Tim. iv. 14; 2 Tim. i.6. 2,16, CHAP. III. ] A UNDER THE APOSTLES. 43 mention several others, whose attendance on the apostles, and especially on St. Paul, is spoken of in their epistles. Baptizing was reckoned an inferior ministry, and as such was not performed by our Lord himself, but by his disciples ‘. Neither did the apostles baptize in their own persons, but com- monly deputed some of the ministers, who waited on them, to do it. Cornelius and his family were converted by St. Peter’s preaching, but he ‘‘ commanded them to be baptized,” as it is probable, by some of the six brethren, who accompanied him‘. St. Paul converted the Corinthians, and yet declares, that to the best of his remembrance, he baptized none of them, but Crispus, and Gaius, and the household of Stephanas: and he gives this reason for it, that Christ sent him not to baptize, but to preach the gospel*: the meaning of which words is not, that St. Paul wanted authority to baptize, which was conferred by our Lord on all his apostles ‘, and exercised by St. Paul himself in baptizing the persons before-mentioned: but he means, that preaching was his principal business, and that he rather chose to depute inferior ministers, who had more leisure, and whose proper business it was to baptize. And thus he seems to have done at Ephesus, where his preaching to twelve disciples, who had received John’s baptism, and his conferring on them the gifts of the Spirit, are expressly mentioned; whereas it is only said they were baptized, without any mention of the person by whom their baptism was conferred, who probably was one of St. Paul’sdeacons. ‘‘ When they heard this,” that is, St. Paul’s exhortation, ‘‘ they were baptized in the name of the Lord Jesus: and when Paul had laid his hands upon them, the Holy Ghost came on them ”’. This naturally leads us to another prerogative, which belonged to our Lord, and afterwards to the apostles, namely, the power of giving the Holy Ghost. Philip, the deacon, preached the gospel to the Samaritans, and baptized those of them who believed ; but the Holy Ghost fell on none of them, till Peter and John laid their hands on them ”. It may be farther observed, that all other ministers, of what 4 John iv. 20. * Matt. xxviii. 19. T Acts x. 45, 48; xi. 12. " Acts xix. 5, 6. 2 Cor. 1. 14, 15, 17, ’ Acts viii. 6—17. 44 GOVERNMENT OF THE CHURCH , . [CHAP. III. quality soever, were subject to the apostles, and that, not only when they were present, but in their absence. We find, that St. Paul all along through his epistles to Timothy and Titus, writes in a style which implies his authority over them. He tells Philemon, who is called his fellow-labourer, (cuvepyos), and there- fore seems to have been a minister of the gospel, that though he was willing for love’s sake rather to beseech him, yet he might be bold in Christ, that is, by the power which our Lord had given him, to enjoin him what was convenient *. He sends from Mile- tus, and calls thither the elders or bishops of Ephesus, to whom he gives a most solemn charge; which is a manifest sign, that they were under his government’. And at Corinth, where seve- ral prophets and evangelists were then present, the same apostle, being absent, both execommunicates and absolves, and enacts laws, some of which were to be observed by the gifted ministers them- selves: ‘* Let the prophets,” saith he, ‘‘ speak two, or three, and let the other judge *”. Not to mention several other rules, which he prescribes in the same place by his apostolic authority, and as Christ’s vicegerent: “ What? came the word of God out from you? or came it unto you only? If any man think himself to be a prophet, or spiritual, let him acknowledge, that the things that I write unto you, are the commandments of the Lord *’. Lastly, The ministers who refused to pay the apostles their due respect and obedience, are every where censured as heretics, and disturbers of the church’s peace. One of these was Diotrephes, who loved to have the pre-eminence, and rejected St. John’s authority, prating against him with malicious words, and casting out of the church those who received and entertained the brethren; for which crimes the apostle threatens to punish him. Some of them are called by St. Paul, false apostles, deceitful workers *; and he wishes to have others of them cut off for troubling the church“. And, lastly, others of the same character, are described by St. Jude*, and censured in this manner: “ Wo unto them, for they have gone in the way of Cain,” that is, have persecuted Phil. i. 8, 9. 6 3 John, 9, 10. x y Acts xx. 17, &e. © 2. Cor. x1. 13: * 1 Cor. xiv. 29. 4 Gal. y.,.12: a *1 Cor. xiv. ‘36, 37. * (Jude 11.) CHAP. III. | UNDER THE APOSTLES. 45 ‘to death their brethren, who were more beloved and favoured by God than themselves; ‘‘and ran greedily after the error of Balaam for reward,” namely, by seducing God’s people in hope of gain, as Balaam counselled Balak to entice the Israelites to fornication and idolatry *®; ‘‘and perished in the gainsaying of Core,” an ambitious Levite, who aspired to the priesthood ‘. II. I hope it has been sufficiently proved that the apostles were intrusted with authority to govern the Christian church after our Lord’s ascension into heaven. Let us now inquire, whether this authority was equally intrusted with all the twelve, which was the second thing to be considered in this chapter. And here it must not be denied, that some of the apostles were superior to the rest, both in personal merit and abilities, and in order of place. St. Paul speaks of some, namely, “ James, Cephas, and John, who seemed to be pillars’, ” that is, principal supports of the church; and were accounted chief apostles >. And it is remarkable that in all the catalogues of the twelve apostles, which are extant in the Scriptures, Peter is constantly placed the first; next to him these three, Andrew, James, and John, though not in the same order; and last of all, Judas Iscariot’. It may be farther observed, that some of the twelve were admitted to a greater degree of confidence and familiarity with our Lord than others: John was his beloved disciple, and as such leaned on his bosom at his last supper*: Peter, James, and John, were present at his transfiguration, which they were commanded to conceal from all others'. The same persons were admitted to be witnesses of his agony in the garden™. When he raised the ruler of the synagogue’s daughter from the dead, he suffered no man to follow him, save these three": and he gave surnames of honour only to these three; to Simon, the name of Peter or Cephas; and to James and John, the name of Boanerges®. The same persons, with Andrew, asked him privately concerning the destruction of Jerusalem, and the end e 2 Pet. ii. 15; Numb. xxxi. 16. ' Matt. xvii. 1.9. [Mark iz.92; ‘ Numb. xvi. Luke ix. 28.] EGal-ii.<9: m Matt. xxvi. 37. 2-Cor, xi. 23 mae Sie n Mark v. 37. * Matt. x.; Mark iii; Luke vi; Actsi. ° Mark iii. 16, 17. k John xxi. 243 xiii. 23. 46 GOVERNMENT OF ‘THE CHURCH [CHAP. IIT. of the world’. When the Greeks who came to Jerusalem, to worship at the feast of the passover, came to Philip, ‘and desired him, saying, Sir, we would see Jesus;” Philip did not presume Andrew, who was the superior apostle, and then Andrew and Philip went together and told Jesus?. Hence it plainly appears that some of the apostles had a pre-eminence above others ; and it may be observed farther, that in most places Peter is preferred before all the rest; whence our Lord often speaks to him, and he replies before, and as it were, in the name of the rest. Thus, a little before our Lord’s passion, he said, “ Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat" ”. Again, when Jesus found Peter, James, and John sleeping, he *‘ saith unto Peter, Simon, sleepest thou ? couldst thou not watch one* hour *?” reproving the other two in the person of Peter. When many of our Lord’s disciples forsook him, he spoke to all the twelve; “ Will ye also go away?” Whereupon Simon Peter, in the name of the rest, answered him, ‘* Lord, to whom shall we go? thou hast the words of eternal lifes”. Again, when our Lord asked the twelve, ‘* Whom say ye that I am?” «Simon Peter answered,” for the rest, “ Thou art the Christ:” whereupon our Lord again addresses his answer to him in par- ticular, ‘ Blessed art thou, Simon Bar-jona; I will give unto thee the keys of the kingdom of heavent”. Our Lord appeared to Peter after his resurrection, *‘ before the rest of the apostles”” ; and before this he sent the message of his resurrection to him in particular“. From these and the like passages, it is evident that Peter was the foreman of the college of apostles, whilst our Lord lived on earth; and it is plain, that he kept the same dignity, at least for some time, after his ascension. For we find in the beginning of the Acts, before the descent of the Holy Spirit, that when the disciples were assembled together, Peter stood up in the midst of them, and propounded the election of a twelfth P Mark xiii. 3. 4 John xii. 20—22. 6 rod yoga av dorcorddwy xogupaios, Tavrwv ’ Luke xxii. 31. towrnbivray aires axroxgiveras. Chrysost. * {Mark xiv. 37, conf. Matt. xxvi.40.] in Matt. xvi. 13. Hom. 54, tom. vil. » John vi. 66—68. p- 546, 547; ed. Ben.] t Matt. xvi. 15, &e. [Ti ody 73 ortyn « Luke xxiv. 3453 1 Cor. xv. 5. Tay amorroAuy 6 lireag; 6 ruvreroal begwoe, W Mark xvi. 7. €HAP. III. | UNDER THE APOSTLES. AZ apostle, into the place of Judas*. After the Holy Ghost’s descent, he speaks to the Jews in the name of the rest: ‘* Peter, standing up with the eleven, lifted up his voice, and said untothem’”. And Peter is often mentioned by name, when the rest are only spoken of in general. ‘The Jews who were converted on the day of Pente- cost, applying themselves to ‘‘ Peter and the rest of the apostles,” said, “* Menand brethren, what shall we do? Then Peter,” as the foreman of the apostles, “said unto them, Repent, andbe baptized”. When the twelve apostles were brought before the high-priest, ** Peter and the other apostles,” that is, the rest of the apostles by Peter their foreman, ‘‘ answered and said, We ought to obey God rather than men*”. When many signs and wonders were wrought by the apostles, and the people magnified them on that account, a particular regard seems to have been paid to Peter above the rest: for it is said, “they brought forth the sick into the streets, and laid them on beds and couches, that at least the shadow of Peter passing by might overshadow some of them” ”. When Ananias and Sapphira had laid part of the price of their possession at the apostles’ feet, and kept back the rest. Peter said in the name of all the rest, who were then present, ‘‘ Ananias, why hath Satan filled thine heart, to lie to the Holy Ghost ?” whereupon he presently fell down dead*. And, lastly, he was the first whom God chose to preach the gospel to the Gentiles 4. From these and other examples which occur in the Scriptures, it is evident, that St. Peter acted as chief of the college of apostles, ‘ and so he is constantly described by the primitive writers of the church, who call him the head, the president, the prolocutor, the chief, the foreman of the apostles, with several other titles of dis- tinction. . What was the reason of this order in the apostolic college, is not agreed. Some are of opinion, that Peter was placed the first, as being the eldest; but others affirm that Andrew was his elder brother *; and it is certain, this reason will not hold in the order — x Acts 1. 15. * Epiphanius Heres. li. [‘H py yee Y Acts ii. 14; iii. 123 iv. 8. auvivencic ra Avogte rearn yeryivnra, us 7 Acts ii. 37, 38. xeoregou avros Tou lergov TH x 0ov) TIS HAILING. a Acts v. 29. S. Epiphanii adv. Heres, lib. ii. tom. i. > Acts v. 12, 13, 15. Her. li. § xvii. Opp. tom. i. p. 440. pests V. 2,355. 4 Acts xv. 7. Colon. 1682.] 48 GOVERNMENT OF THE CHURCH [CHAP. III. of the rest; for then John, who is generally reckoned the youngest of the twelve, must have had the lowest place, whereas he is always reputed among the four first. Others rather think, that a regard was had to the time in which they became our Lord’s disciples: and it is plain, that Andrew and Peter, and after them James and John, were called by our Lord, and followed him before any of the rest®: and though Andrew was first called ', it is probable that Peter was the first who forsook all, and followed Christ®. Lastly, There are others who rather chose to derive the distinction of their places from the particular merit of some above others; and it deserves to be observed, that as Judas, who kept the bag, and was a thief", was the last of all the twelve; so Peter, who had the first place, does all along, through the whole history of the Gospels, show a greater zeal for our Lord’s honour and service, than any of the rest. But whatever was the true reason of this order, which we will not pretend to determine, since the Scriptures are silent, it is certain that nothing more was founded on it, than a mere priority of place; and that neither Peter, nor any other apostle, had any power or authority over the rest*. When they were first © Matt. iv. 18,21; Mark i. 16,193; meam, et portee inferorum non vincent Luke v. 2—11; John i. 40—42. eam. Et tibi dabo claves regni cce- f John i. 40, 41. lorum; et que ligaveris super terram, ® Luke v. 8. erunt ligata et in ceelis 5 et quaecumque 4 John xii. 6. solveris super terram, erunt soluta et in * Cyprianus, lib. de Unitate Eccles.: ccelis. Et iterum eidem post resurrec- Hoe erant utique et ceteri apostoli, tionem suam dicit: Pasce oves meas. quod fuit Petrus, pari consortio prediti et honoris et potestatis, sed exordium ab unitate proficiscitur, ut ecclesia una monstretur. [This passage of St. Cyprian furnishes so remarkable an in- stance of the literary dishonesty of the partisans of the papacy, of their real contempt for the authority of the fathers, and their consciousness of the impos- sibility of reconciling their pretensions with the testimony of unsophisticated antiquity, that it may be as well to quote the whole, as it is given in the Benedictine edition, pp. 194, 195. * Loquitur Dominus ad Petrum, Ego tibi dico, inquit, quia tu es Petrus, et super hane petram «edificabo ecclesiam Super illum unum edificat ecclesiam suam, et illi pascendas mandat oves suas. Et quamvis apostolis omnibus post resurrectionem suam parem potes- tatem tribuat et dicat, sicut misit me Pater, et ego mitto vos, accipite Spiritum Sanctum, si cujus remiseritis peecata, remittentur illi, si cujus tenueritis, tenebuntur, tamen ut unitatem mani- festaret, unitatis ejusdem originem ab uno incipientem sua auctoritate dis- posuit. Hoc erant utique et ceteri apostoli quod fuit Petrus, pari consortio prediti et honoris et potestatis, sed exordium ab unitate proficiscitur, ef Primatus Petro datur ut una Christi ecclesia et cathedra una monstretur, CHAP. HIT] UNDER THE APOSTLEs. 49 separated from the rest of our Lord’s followers, they were all dis- tinguished by the same common name of apostles, and there was not the least difference in their commission, or instructions: but they were all alike admitted to be attendants and ministers of Christ, and authorized to preach the gospel. Afterwards they were all equally commanded to commemorate our Lord’s death, and received the same authority to teach and baptize all nations, and to remit and retain sins, and to exeente all other parts of the apostolical office; and the Holy Spirit descended on them all without any distinction, and “sat upon each of them , ”. As they were admitted to the same office, so they were all of the same order, there being no order above that of an apostle, For when Christ ascended on high, “he gave first apostles 9”: whereas it would have been first his vicegerent, and then apostles, if any one person had been appointed to represent the person of Christ in contradistinction to other apostles. And twelve thrones were appointed without any difference, in which they should judge the.twelve tribes of Israel. Indeed, some of these must of necessity be nearer to the royal throne of Christ than others; and by consequence the persons who sit in them, must be superior in place to the rest; and this was the honour to which James and John aspired, when they desired to sit one on our Lord’s right hand, and the other on his left; but they were all to be placed in the same rank and order, and none of them exalted above the rest. Et pastores sunt omnes, et grev unus in any subsequent edition, until Ma- ostenditur, qui ab apostolis omnibus nutius published his edition at Rome, unainimt consensione pascatur, ut ec- 1563. Baluzius restored the text to clesia Christi una monstretur. Quam its original state. The Benedictines unam ecclesiam etiam in cantico canti- retain the interpolations in their text, corum Spiritus Sanctus ex persona Dos but have printed Baluzius’s note, in mini designat et dicit: Unaest columba Which he proves that they formed no mea, perfecta mea, una est matri sue, part of the original. ‘To any one ac- electa genitrici sue. Hane ecclesia quainted with St. Cyprian’s doctrine of unitatem qui non tenet, tenere se fidem episcopacy and church unity, it is need- credit? Qui ecclesie renititur et re- less to say, that the interpolations (to sistitur, qui cathedram Petri, super say nothing of their making nonsense quem fundata est ecclesia, deserit, in of the whole passage) are diametrically ecclesia se esse confidit?” The reader opposed to his sentiments.] will observe, that the words marked by * Acts 11: 3, brackets are not found in the Editio °Y 1 Cor. xii. 28. Eph. iy. 8. Princeps, printed at Venice 1471, or E 50 ' GOVERNMENT OF THE CHURCH [CHAP. ILI. And if we consider the practice _of the apostles, we shall find, that none of them pretended to exercise any authority over the rest; but that they all acted with the same power, and had an equal share in the management of all ecclesiastical affairs. On the day of Pentecost, Peter stood up “ with the eleven” to preach to the multitude: they, who then received the faith, applied themselves “ unto Peter, and to the rest of the apostles,” to know what they should do; and after they were baptized, continued in the doctrine and fellowship, not of Peter only, or any one beside, but of all the twelve apostles. They who sold their possessions for the use of the church, laid down the price at the feet of all the apostles, who made distribution to every man, according as he had need*. Which in all succeeding ages was one part of the episcopal charge, though the bishops were herein assisted by the deacons, in imitation of the apostles, who finding this to be a very troublesome office, and to hinder them from their great work of preaching, ordained seven deacons to execute it under them. This we find in one of the following chapters, where it is said, that, when the Grecians murmured against the Hebrews, because their widows were neglected in the daily ministration, the twelve called the multitude of disciples to them, and directed them to look out seven men, whom we (said they) may appoint over this business: and when the multitude had chosen the foremen- tioned number of men, qualified as the apostles had directed, they set them before the apostles, who, when they had prayed, laid their hands on them”. Thus we find, that all things were car- ried on by the joint authority of all the twelve: and it must here be observed farther, that particular members of the apostolic college were subject to the whole body. For, “when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John,” to confirm them in the faith, and to give them the Holy Spirit ®. And, therefore, if our Lord’s maxim be true, that he who sendeth is greater than he who is sent by him; neither of these two apostles, and by consequence none of the rest, who —_— * Acts ii. 14, 37, 42. » Acts vi. 1—6. * Acts iy. 35. © Acts viii. 14. CHAP. III.] UNDER THE. APOSTLES. 5] were all inferior in place to one, or both of these, claimed any power or authority over the college of apostles. However, it must not be forgotten, that, contrary to this plain account, which the Scriptures give us of the apostles and their office, some_have invested Peter with a primacy, not only of place, which we are willing, , at least till this time, to allow him, but of power and pamredeorn over all the rest. Enough has already been said to confute this notion; nevertheless, lest any thing should be thought wanting to complete this part of our present subject, I shall briefly consider the chief passages of Scripture wherein this primacy is supposed to have been given him. The principal of these texts is that saying of our Lord, “ Thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it: and I will give unto figs the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth, cial be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven*”’. In which words these two things are chiefly to be considered : First, That Christ having here given, or rather confirmed, to Simon the name of Peter, that is, a rock, which he had given him before, at the time when he first called him to be a disciple °, presently adds, “Upon this rock I will build my church :” whereby he seems to affirm, that Peter was the foundation on which the Christian church should be built. Secondly, That the keys of heaven, with the power of forgiving or retaining sins, are promised to him; without the least inti- mation, that he should have any copartner in either of these pre- rogatives. ‘But to the first of these observations it may be answered, that though the name of Peter signifies a rock, it does not follow, that the person of Peter is the very rock on which the church of Christ was to be built, but only that he had some relation to it. For it was common to give names to men, or things, from what- - ever they hada relation to. ‘Thus the name of a certain place, through which Jacob travelled, was called Mahanaim, that is, two 4 Matt. xvi. 18, 19. © John i. 42, E@2 52 GOVERNMENT OF THE CHURCH [CHAP, III. hosts; not because that place itself was two hosts, but from the hosts of God, that is, his angels, which met Jacob there’. And Bethel was called Elbethel, or the God of Bethel, from God’s appearing to Jacob in that place &. In the same manner, some of the ancient fathers will have the rock, on which the church is founded, to be the confession then made by Peter; and others understand it of Christ so confessed, who is in several other places of Scripture called the chief corner stone, and the foundation of the church*. And, in which soever of these senses it be taken, ‘Gen: x=xu-ly 2. ® Gen. xxxv. 7. * TH Urea: rourtors th iors Tg bodo- yias. Chrysostomusin Matt. xxviii. 18. {in Matt. xvi. 13, hom. 54; Opp. tom. vil. p. 548 3 ed. Bened.| ’Eai raten o7 Tiron, obx elorey toi rp ere" ovre yao txt TH avbourn, aAK tal chy wiotly THY aur txxAnciay axodounce. Idem, tom. Vv. orat. 163. [P. 979; ed. Sav. This oration Savilleconsidered doubtful. The Benedictines reject it as spurious. The same interpretation, however, is found elsewhere im Chrysostom :—‘0 y2e viv ExnANTIAV ET! TH Omooyin UUTOD, oixodonTus, nal oUrw TeXicus UITHY, WE Hugelous zivolvous xah buvirovs uvris wn regrywicba. Id. in Matt. xxvi. 26, hom. 82, § 3. Opp. tom. vil. p. 785, 786. Ta yoov Threw simay, wanidelc ei Dima Bug lava, xak tmuyyiurausvos ta Oeutria rHg tnxAnciug tol rng omoroylus airov xaradbycecbus, x. 7. dr. in 1 Gal. § 1, tom. x. 657.) Super hane, inquit, petram, quam confessus es edificabo ecclesiam meam. August. de Verb. Dominiin Matt. serm. xiii. {Simon quippe antea vocebatur. Hoc autem ei nomen, ut Petrus appellaretur, a Domino impositum est: et hoc in ea figura, ut significaret ecclesiam. Quia enim Christus Petra, Petrus populus Christianus. Petra enim principale nomen est. Ideo Petrus a petra, non petra a Petro: quomodo non a Chris- tiano Christus, sed a Christo Christi- anus vocatur. ‘Tu es ergo, inquit, es Petrus, et super hance petram quam confessus es, super hane petra quam cognovisti dicens, Tu es Christus Filius Dei vivi, edificabo ecclesiam meam, id est super me ipsum Filium Dei vivi, edificabo ecclesiam meam. Super me edificabo te, non me super te. August. Serm. 66, cap. ii. de Verbis Evang, Matt. xiv. Opp. tom. v. Super hane petram edificabo fidem, quam confiteris, super hoc quod dixisti, Tues Christus Filius Dei vivi, edificabo- ecclesiam meam. Tu enim Petrus, A petra Petrus, non a Petro petra. Sic a petra Petrus, quomodo a Christo Christianus. Vis nosse de qua petra Petrus dicatur? Paulum audi: Nolo enim vosignorare patres, &c. Bibebant enim de spiritali sequeute eos petra: petra autem erat Christus. Ecce unde Petrus. August. Serm. de Sanctis. serm. 295, § 1 ; Opp. tom. v. col. 1194; ed. Ben. Thus also on the words, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris, he says,—Hoe agit ecclesia spe beata in hoe vita e#rumnosa: cujus ecclesia Petrus apostolus, propter apostolatus sui primatum, gerebat figurata gene- ralitate personam. Quod enim ad ipsum proprie pertinet, natura unus homo erat, gratia unus Christianus, abundantiore gratia unus idemque primus apostolus: sed quando ei dic- tumest, Tibidabo claves regui ceelorum, et quodcunque ligavaris super terram, erit solutum et in ccelis, universam significabat eeclesiam, que in hoe seculo diversis tentationibus velut im- bribus, fluminibus, tempestatibus qua- titur, et non cadit quoniam fundata est super petram, unde Petrus nomen accepit. Non enim a Petro petra, sed Petrus a petra, sicut non Christus a Christiano, sed Christianus a Christo CHAP. III.] UNDER THE APOSTLES. 53 there is as much reason to think, that the apostle, by whom this confession was made, should hence be called a rock, as that the before-mentioned places should be called God, or the hosts ot God, because God and his angels appeared there. Or supposing that Peter himself was the very rock on which Christ promised to build his church, the same is elsewhere said of all the other apostles, whose names were all in the foundation of the wall of the New Jerusalem"; and upon whom, as a foundation, the Ephe- sians, and by the same reason all other Christians, if we may believe St. Paul, were built: Ye are built (saith he) upon the foundation of apostles and prophets, Jesus Christ himself being the chief corner stone ', vocatur. deo quippe ait Dominus, super hance petram, edificabo ecclesiam meam, quia dixerat Petrus, Tu es Christus, Filius Dei vivi. Super hance ergo, inquit, petram quam confessus es, zedificabo ecclesiam meam. Petra enim erat Christus: super quod fundamen- tum etiam ipse edificatus est Petrus, Fundamentum quippe aliud nemo potest ponere preeter id quod positum est, quod est, Christus Jesus, Ecclesia ergo que fundatur in Christo, claves abeo regni ccelorum: accepit in Petro, id est potestatem ligandi solvendique peccata. Quod est enim per proprie- tatem in Christo ecclesia, hoc est per significationem Petrus in petra; qua significatione intelligitur Christus pe- tra, Petrus ecclesia.” In Joan. cap. xxi. tract. 124, § 5; Opp. tom. iii. col. 822.] h Rev. xxi. 14. i Eph. ii. 20. [The celebrated Lau- noy has devoted an entire letter (J. Launoii Epistole, lib. v. ep. vii. Opp. tom. v. partii. pp. 99,etseq. Colon. Allobr. 1731. fol.) to the collecting and arranging of the different opinions re- lative to Matt. xvi. 18, 19, in order to expose the dishonesty of Bellarmine, who had the assurance to assert, that all the fathers had expounded the words of Christ to be a promise of the infalli- bility of St. Peter, and of the popes his successors.. ‘* Et hoc modo ex- posuerunt patres omnes et hine de- duxerunt, Petrum et consequenter alios pontifices non posse errare.” —_(Bel- larminus de Summo Pontifice, lib. iv, cap. 111,451, b; Disputationum, tom. i. Pragee, 1721, folio.) | Bellarnune supports this assertion by eight citations from the fathers, in all of which Lau- noy shows that he has either misquoted and corrupted their words, or misre- presented their meaning. Launoy adduces, from the writings of. the fathers and ecclesiastical writers, four interpretations of the words of Christ. 1. That St. Peter is the rock on which the church is built. 2. That the church is built on the apostles or their successors. 3. That the church is built on the faith which St. Peter confessed. 4. That Christ himself is the rock on which the church is built. It is evident, that the third and fourth of these interpretations are virtually the same, and that the first and second (which likewise have no real difference) can easily be recon- ciled with them, as the church is built upon the foundation of the apostles and prophets, Jesus Christ being the chief corner-stone, on whom the whole depends, and to whom every part is united by faith. With what effrontery, it may well be asked, can Roman catholic divines, although bound by the vows of their ordination never to receive or interpret holy Scripture 54 GOVERNMENT OF THE CHURCH [CHAP. III. And then what was promised to Peter in the other part of this text; namely, that the keys of heaven, with the power of remitting and retaining sins, should be given him*, was actually conferred | on all the twelve apostles, to whom our Lord said without any dis- tinction, ‘* Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained‘”. So. except according to the wnanimous sense of the fathers, interpret these words of Christ without the least re- gard to the authority of the fathers, and build the whole of their system ona novelty utterly unknown to antiquity ? The student will observe, that taking the words of Christ as a promise that the church should be built on St. Peter, does not in the slightest degree further the pretensions of Rome to possess, jure divino, a monarchical primacy over all other churches, or to be the catholic church virtual, or representa- tive to which the promises of Scripture are addressed: and the validity of these pretensions is the real question at issue, and the fundamental difference be- tween the Roman church. and the Reformed. It would but little serve their purpose to prove that infallibility was promised by Christ to St. Peter, unless they can also prove that it was promised to him in such a sense as it was not promised to the other apostles : that St. Peter derived from these words a monarchical authority over the rest of theapostles: that St. Peter has suc- cessors, who inherit his infallibility, aud his supremacy and jurisdiction over the apostles who survived him, and over their successors in all ages, the bishops of the catholic church ; and that the bishops of Rome are these successors. ‘They must prove that Peter, and the successor of Peter, are the same; that ‘super hance petram” signifies ** super Petri sedem;” that “ sedes” and ‘* sedens” are all one; and then, after all, they must still show which is the see of Peter to which the promise is made—Rome or Antioch, or both. (See Launoy, epist. iv. book iv. tom. v. pars. 1, p. 489.) When all these points are proved, the text may make something for the assumptions of Rome, but not till then. As to the primacy of order which St. Peter may have had among the apostles, so far are the fathers from being wna- nimous in believing that he possessed it by divine right (as Romanists will have it, in order to support their own system, though this would bring them no nearer to their object), that Chrysostom tells us he had it by concession of the apostles. "Axovooy yody TBS ovros aires 6 “Iwavuns, o viv xpoccabay omtp rovray, ruvrayoD ray weureiwy 7a Wirey rupurmpzi, xet inuoryo- eouyrs nes Pcvpucroveryabyrs ty aig reukecs TOY axrorroawy. In Matt. xx. 17. hom. 65, § 4; Opp. tom. vii. 648. D. ed. Ben. Mayravod yee tOy rewreiny raguyweouar TB Ilrew, xa by THIS Onworyogios auroy Te0- Bérrogvras—in Xiv. 23, hom. 50, § 2, tom. vil. 515. EJ * Origenesin Matt. xvi. tom. xii. § 11. [Ei 38 teri cay tye éxeivoy lérgov vomileus aro Tod Osod oixodomsiobas thy Tucay txxAnolay Hover, Ti av Onrais veel “Iwewov rod rag Peovrns UO, i EXATTOU TOY ATOCTOAMY; GAAWS Ts deu roAuhowusy Abyay ors Uergov wey Diag wiras aoov ov xaricxvooucl, TAY 3 Amway aworrtAwy, xa) Tov TEASIOY KUaTIC- xvooucry ; obys 0: xa) tat xdvrwv, zal 2@’ txdory avray To menzionevoy, ro daa ddov ov xarucyurouol auras, ylieras; wo ro inl cairn cH mwireg olxods whow mov Thy ixxAnciay.] "Age 08 7H Tlerey dv Didovrcs bao rod Kupiov ai ureideg TAS Tay ovgcvay Bacirsinc, nul ovdelo eregog ray pmanucioy auras Aneras; ei 38 xoiwov tort xa rods Erégous 70° ddiow col ras HAS OUS TIS PacIAEias Tov oleavar, was oxi nal wavTe, TaTs meotionutve xal re inipecdusva, wg aeds Tlirgov Acheywivx; Opp. tom. 111.524,920 5 ed. Ben.| Theophylactus in loc. Ei yee nah meg Tlérgoy peovoy slonras rodaowoo; AAG nal rac roig amorroros didoras. [Llores ; Bre slorsy dv cindy adare ras Gmapriag, aPisv- vai. Opp. tom.i. p. 85. Venet, 1754.) k John xx. 23. CHAP. 1. ] UNDER THE APOSTLES. ays) that if we may explain our Lord’s promise by its completion, what is promised to Peter by name, as the foreman of the apostles, or because he had then made a particular confession of his faith, _ when the rest were silent, was equally promised to all the rest. And if this’ promise was not fulfilled to Peter at the same time, and in the same manner, as it was to all the rest, we do not find that,it was fulfilled at all: for there is no power actually conferred in any place of the Scriptures upon Peter, which is not given to all the rest*. Lastly, It is certain, that the rest of the apostles did not conceive any power or pre-eminence over them to have been promised at this time to Peter; because, after this, James and John desired to be next in dignity to our Lord, and there was a contention among them and the other apostles, who should be the greatest!; which could not well have happened, if they had understood that this honour had been already granted to Peter. Another text, whereon Peter’s supremacy has been founded, is that wherein Christ tells him, he had prayed that his faith should not fail; and when he should be converted, our Lord there com- mands him to strengthen his brethren. Which seems to have been spoken to Peter in particular, to correct him for confiding toomuch in his own strength and resolution; as appears from what immedi- ately follows: Peter said unto him, “ Lord, Iam ready to go with thee, both into prison, and to death. Andhe said,I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me™. *(S. August. de Agone Christiano, cap. xxxiil. Non enim sine causa inter omnes apostolos hujus ecclesiz catho- lice personam sustinet Petrus: huic enim ecclesie claves regni ccelorum date sunt, cum Petro date sunt. Et cum ei dicitur, ad omnes dicitur, Amas me? Pasce oves meas. Opp. tom. vi. col. 260, c; ed. Ben. | 1 Matt. xx. 20, 21. Luke xxii. 24. ™ Luke xxii. 32—34. [On these words Card. Bellarmine says, “ Quibus verbis clarissimé Dominus ostendit Pe- trum fore principem et caput fratrum suorum.” (De Rom. Pont. lib. i. cap. xx. § 8. Disp. tom. i. p. 322. Prage. 1721.) And in the fourth book (cap. But whatever was the occasion of this iii. § 4, ib. p. 450), “ Est igitur tertia expositio vera, quod Dominus duo privilegia Petro impetravit. Unum, ut ipse non posset unquam veram fidem amittere, quantuinvis tentaretur a dia- bolo; id quod est aliquid amplius, quam donum perseverantie : dicitur enim perseverare usque ad finem, qua licet interdum cadat, tamen resurgit : et in fine fidelis invenitur: at Petro Dominus impetravit ut non posset un- quam cadere quod ad fidem attinet. § 5. Alterum privilegium est, ut ipse tanquam pontifex non posset unquam docere aliquid contra fidem ; sive, ut sede ejus nunquam inveniretur, qui doceret contra veram fidem. Ex quibus oa) Ly. ///. ee 56 GOVERNMENY OF THE CHURCH [ CHAP. III. saying, there is not the least colour for inferring from it, that any authority was given to Peter over the otlier apostles; unless they who are converted from sin, and afterwards help to comfort and support their weak brethren, as any Christian may do, must be thought to have power and authority over them. Neither is there any better proof of Peter’s authority over his fellow apostles in the other passage commonly alleged for it, wherein our Lord commands him to feed his sheep”; which in- cludes nothing more than what was required of all other apostles, who were shepherds of the flock of Christ, as well as Peter*. privilegiis, primum fortasse non manavit ad posteros: at secundum sine dubio manabit ad _posteros, sive successores.” On which Launoy observes,“ K Patrum nube tota nullusest, qui verba Luce eo modo jnterpretatur quo Bellarminus interpretatur ” (Epist. lib. v. ep. vi. 68. Opp. tom. v. parsii. p. 95); and proves, that the interpretation which Bellar- mine rejects as novel, namely, that Christ prayed for Peter, that he might persevere in faith and in the grace of God, and never lose the true faith, although he might be tempted by the devil,—was the interpretation of the fathers and most eminent divines, among whom he reckons Tertullian, Cyprian, Hilary of Poictiers, Ambrose, Chrysostom, the Councils of Carthage and Milevi, Innocent I., Augustine, Cyril of Alexandria, Leo [., Prosper, Bede, &c. The opinion of Bede is unquestionable,—“* Cum vero pro Pe- tro rogans Salvator, non ut non ten- tetur, sed ut non deficiat fides ejus, obsecrat, hoc est, ut post lapsum nega- tionis ad statum pristinum poenitendo resurgat, &e. Et tu aliquando con- versus confirma fratres tuos: Sicut ipse tuam, inquit, fidem, ne Satan tentante deficiat, orando protexi, ita et tu infir- miores quosque fratres exemplo tux penitentie,ne de venia forte desperent, erigere et confortare memento.” Launoy also shows, that, in the seventh century, Pope Agatho used this passage as a promise that the Roman church would never depart from the faith. Others, of whom Leo IX. (in the eleventh century) is the earliest, interpret it as a promise to the see of St. Peter, or the apostolic see— to the universal church, or to the general council. ‘To all which inter- pretations (besides their novelty) we nay answer with Launoy, ‘“* Dominus pro illo rogat, cui ait, Et tu aliquando conversus. At hoe certe non potest Romane ecclesiz vel sedi apostolic convenire, nisi dicamus Romanam eccle- siam vel sedem apostolicam aliquando esse pervertendam, ut postea conver- tatur. Ut ergo putat [scil. Bellar- minus] absurdum esse, verba hee, ef u aliquando conversus, in ecclesiam totam. flectere, sic et absurdum esse, ni fallor, putabit, si eadem verba in Romanam ecclesiam vel in sedem apostolicam flecterentur.” (Ibid. p. 96.) In this, as in most other instances, the errors of Rome are supported by a figurative and spiritual system of interpretation, of which Launoy, Romanist as he was, has truly said, ‘* Ex sensu autem mystico, anagogico, allegorica, argu- mentum firmum nullum depromitur, nisi Spiritus Sanctus illum sensum in- tendevrit et intendisse demonstretur. In- tendisse Spiritum Sanctum dicere, non probare, lectoribus fucum facere est, non veritatem querere vel asserere.” (Ib. 98.) ® John xxi. L5—17. * [Taurny civ edorsiSeiay amartira o xurd Osoy aoxnrns rH hyouutvy eiaPigsabas Xoirrde yee pabnrag iAsro, rovroy roy Bioy ag Hon A eoeirowey Tois avboaros TUTaY. 6 yup xabnyovmsyos oudty Eregoviariv, 1 6 TOU LwrHeog imixwy reorwmroy, Kul mecirns OLov xa avegai~ CHAP. III. ] UNDER THE APOSTLES. 57 But, it may be, this command was given to Peter by name, either as he was foreman of the apostolic college, and represented all the rest, as he did at other times; or, rather, because he alone had lately denied and abjured his master, and therefore had greater need than the rest to be admonished, and put in mind of his duty. These are some of the chief texts of Scripture from which Toy yevouevoc, xa) isgougyay TH O:@ Thy Tay mrebopeevooy AUTH Swrngluy. Kal rovro mag aUTOU Tov Xero masdevopue ba, Wer coy Tolnévee el tauroy Tig ExxANTlas EaUTOD neabiaronvroc- Ilérge v%e, Ona? Pudeis = mheoy TOUTWY; Toi- Pome Th meopard ou; mer oe Tog Epekng Toweeci nab didacxaArois, Tue Evovros Bove icy. Kai roUrov ompsioy, TO, Deo peiy aruvrus bpeoiws, xa) Aves aoreg txeivos. Sw Basil. Constitutiones Monastic, cap. xxii. §4, 5. Opp. tom. ii. 573, b; ed. Ben. Tléree, ¢i Pirsig HE, gael, moipeave Th reopard feu xo reiroy auUroy iewrnaes, ravro Epncey elyas qurias TExprigioy" oo meas begs tag 0 Touro avoy blenret, ahr nal mpos fxaoTOy Hea, Toy peszgay ture WT Tiorevmeviny Foiwvioy. Mn yee reson pazgoy torl, Kure eov7i ons: 0 yee marne ee, Gacy, evdonncey éy adrois. "Exe exuotos ney meipuroy, 3 roure tal Tees Teornnovous ayer youdc. S. Chrysost. in Matt. xxiv. hom. 77, § 6; Opp. tom. vii. p."749 5 ed. Ben. Quod Petro commendatum est, quod Petro mandatum est, non Petrus solus, sed etiam alii apostoli audierunt, tenu- erunt, servaverunt, maximeque ipse consors sanguinis et diei apostolus rHy lony nah Paulus. Audierunt ista, et ad nos audienda transmiserunt. Pascimus vos, pascimur vobiscum. SS. Aug. Serm. 296, in natali Petri et Pauli, ii. $5; Opp. tom. v. co]. 11995 ed. Ben. Hic invenio omnes pastores bonos in uno pastore. Non enim vere pastores boni desunt, sed in uno sunt. Multi sunt, qui divisi sunt; hic unus predi- catur, quia unitas commendatur. Ne- que enim vere modo ideo tacentur pastores, et dicitur pastor, quia non invenit Dominus cui commendat oves suas; tune autem ideo commendavit quia Petrum invenit: immo vero et in ipso Petro unitatem commendavit. Multi erant apostoli, et uni dicitur, Pasce oves meas. Absit ut desint modo boni pastores: absit a nobis ut desint, absit a misericordia ipsius ut non eos gignat atque constituat. Utique si sunt bone oves, sunt et boni pastores. Sed omnes boni pastores in uno sunt,’ unum sunt. Illi pascuat, Christus pascit. Id. serm. 46, § 30, in Ezech. xxxiv. 163; Opp. tom. v. col. 240. In uno Petro figurabatur unitas omnium pastorum, sed bonorum, qui sciant oves Christi pascere Christo, non sibi. Id. serm. 147, § 2, ibid. col. 702. Ideo Petro quem facere volebat pastorem bonum, non in ipso Petro, sed in cor- pore suo ait: Petre, amas me? pasce oves meas... . . . Et quidem fratres, quod pastor est, dedit et membris suis, nam et Petrus pastor, et Paulus pastor, et czeteri apostoli pastores, et boni episcopi pastores. Ostium vero nemo nostrum se dicit, hoc sibi ipse proprium tenuit qua intrent oves. Id. in Joan. cap. X. tractat. 47. § 2,35; Opp. tom. ili. col. 607, 608. Non enim sine causa inter omnes apostolos hujus ecclesize catholicee personam sustinet Petrus: huic enim ecclesiw claves regni celorum date sunt, cum Petro date sunt. Et cum ei dicitur, ad omnes dicitur, Amas me? Pasce oves meas. Id.de Agone Christiano, § 32, tom. vi. 260. Sicut enim quedam dicuntur, que ad apostulum Petrum proprie pertinere videantur, nec tamen habent illustrem intellectum nisi cum ~ referuntur ad ecclesiam cujus ille ag- noscitur in figura gestasse personam, propter primatum quem in discipulis habuit, sicuti est, Tibi dabo claves regni celorum, et si qua hujusmodi: ita Judas personam quodam modo sustinet inimicorum Christi Judzorum, qui et tune oderant, Christum, et nune per successionem perseverante genere ipsius impietatis oderunt. Id. in Psalm. 108, § 1, Opp. tom. iv. 1215.] 58 GOVERNMENT OF THE CHURCH [cHaP. 111. the supremacy of Peter has commonly been inferred *: the rest, such as that where he pays tribute for Christ and himself, where he walks ‘with Christ on the water, where Christ teaches the people in his ship, which they say was a type of the Christian church, with others of no greater strength, scarce deserve to be mentioned. And it is certainly an argument, that these men’s cause is very defenceless, when they have recourse to such weak proofs for the support of an article, which, in their scheme of religion, is essential to the constitution of the Christian church. We have shown, that all the apostles had equal authority over the church, and it is evident from the first part of the Acts, that they lived some time at Jerusalem, and managed all ecclesiastical affairs together. It now remains to be considered, in what man- ner they governed the church, when they left Jerusalem and lived apart. Nowt, in the first place, lest the mother-church of Jerusalem ,o should be destitute of a fixed pastor, James, whom some call the son of Alpheus, and one of the twelve apostles; others the son of Joseph, the blessed Virgin’s husband, by a former wife, but all speak of as our Lord’s kinsman, was appointed the bishop of this place. Whether this was done by our Lord’s express order, when he appeared to James apart from the rest, after his resur- rection®, or by the free election of the apostles, is not agreed. However, it is constantly affirmed by the ancient fathers, that this James was the first bishop of Jerusalem ; and on this account he is distinguished by the title of bishop of bishops, prince of bishops, bishop of the apostles, prince of the apostles, with others not inferior to those commonly given to Peter. ‘The catalogues of the bishops of Jerusalem, which are extant in the first Christian writers, do all place James at the head of them: and the throne, or episcopal chair, wherein he used to teach the people, was still preserved, and had in veneration, when Eusebius wrote his history, which was in the former part of the fourth century * [“ Scripture loca tia, Luce xxii. Augustinus longe aliter atque illi, in- Oravi pro te Petre, &c. Matthei xvi. terpretatur, &c.” Launoii [pist. lib. Super hanc, &c., et Joannis xxi. Pasce v. ep. i. 613; Opp. tom. v. pars il. oves meas, ex quibus Bellarminus et p. 22. curiales alii magistri non errandi pri- + [And.—First Edition. vilegium Romano pontifici attribuunt, 21 Cor XV CHAP. IIT. J after Christ*. UNDER THE APOSTLES. 59 And though the Scriptures do not expressly men- tion his promotion, they give us many proofs of his being the head * Eusebius (Eccl. Hist.], lib. ii. eap. Te [Tore jira nal -IdxwBov roy rod Kugiov Acyousvoy ZOEAOOs Ori On wal obTOS TOU *Iwon® BVOLUTTO THIS? » 2 2 we Todroy On ody avroy IdxwBov, dv nal dixasoy EmixnaAny of maAas OF AoeTng ExdArovy FOOTEON LT, TeGroy lorogaucs r7s ev legoroavpeass EXKANTIAG Tov THs ETIOKOTINS EqacesourOnvecs e090. Kanne 08 ty term cay irorurucioy youPuy ade Tugiarne. Ilérgay yee duos xual léxuoy nal ladvny wera ray avaaranyiy rod Swr7e05, ag ay xal vxd rod Kugiou reoreripneetvous, 20 LoridinacCer bees doknc, GAAG “laxwBoy rov dinausoy exloxoroy ‘Iegaro- Avwov tatcdar [P. 44, edit. Reading ; p- 80, ed. Vales.| Lib. vii. cap. xix. Toy yee *Taxw/[sov Aeavov Tov Tearov TI¢ ‘Tegoro- Aduoy exxancing ray exicnomny Teog avTOv Tov Lwrigos nual TBv ArorroAwy Urodslaptvou ay nal ddeAPry Fo Xgiorov xenwarions ot beios Abyor wegiexovasw- sig dedeo TepurAaymtvoy ob THe nuru dsedorny Tegiemavres LOEAGol, cCaPaS Tog Tacw CTDEixvuvTis, OLoy Tegh vous aylous avdouc Trav OzoPiarovs event, of Te THAC xe! ob eis, nas towloy re xal amocwlouci céBas. p- 217.] Chrysostomus Homil. xxxvili. in Epist. prior. ad Corinth. (cap. xv. 7.| in illa verba; Deinde visus est Jacobo. [Eo dczei, ri ddeAgw taurod- avrds yee auroy Abyeras HE ELLOTOVNKEVEL, nar imioxomoy ty ‘Tegaroadwos Teroimnevas TOUTOY. Tom. x. p. 3553; ed. Ben.] Epiphanius Heres. xxix. pag. 119; edit. Paris. [Kararrabéyros eidig “laxaf roi Ader God Kugiov KaROVEVOY HO ArOTTOAOV, erIoxOTOD Towroy viod Tov IwonP Pdoss ovrog, tv rates d& BdEAPoU Tod Kugiou xAnbévros dice chy cvvavacs reap7y.] Clementis Recognit. lib. i. cap. Ixvii. [Jacobum, Episcoporum princi- pem. SS. Patr. Apostolic. Opp. Ed. Cote- ler. tom. i. p. 509.] Clementis Constit. lib. viii. cap. XXXvV. [Kayo “Idéxwfos, “dErds wey nUTO Cena TOU Xeirrod, dadr0¢ B2 wg Ozod povoryevous trloxomos 0& Um aired Tov Kugiov nal TOY aTOTTOAwY "Tega oravuwy xeeorovnbels, Toe Oni. Ibid. p: 420. 421.] Ruflinus Hist. Eccles. Eusebii a se verse, lib. ii.c. 1. [Tune deinde Ja- cobum qui dicebatur frater Domini pro ev quod esset filius Joseph qui Christi quasi pater habebatur..... Hune inquam ipsum Jacobum qui et justus cognominatus est ab antiquis virtutum merito et insignis vite privilegio. Pri- mum historie tradiderunt suseipisse ecclesi quae Hierosolymis est sedem, sicut Clemens in sexto dispositionem libro asserit, dicens. Petrus enim inquit et Jacobus et Joannes post assump- tionum salvatoris quamvis ab ipso fuerint omnibus pene prelati, tamen non sibi vendicant primatus gloriam. Sed Jacobum, qui dicebatur justus, apostolorum episcopum statuunt. Ld, Johan. Schall. Mantue, 1479, fol.] Epistola Clementis ad Jacobum, [Kanuns laxoBa oa Kugia (al. rou Kugiau adEAQA) nal imicnorwy erioxirw, duemoyTs dE Thy legovouan ayiay “EBeuiay exxanciay, xak Tas Tata Oso Teavola ldpubsioas “UADS* which is thus translated by Ruffinus: Clemens Jacobo fratri Domini, et epis- copo episcoporum, regenti Hebreorum, sanctam ecclesiam in Hierosolymis : sed et omnes ecclesias quee ubique Dei providentia fundate sunt. SS. Patr. Apost. Ed. Coteler. tom. i, pp. 611 & 617: where, by the way, one cannot but notice how clearly such language proves, that the supremacy of the Pope or of the Roman church was at that time unknown to the church. Ruffinus lived in the latter end of the fourth century. ] Hesychius Presbyter Hierosolym. apud Photium Bibliothec. Cod. 275. [Col. 1525. (ed. Schott. Rothomagi. 1653.) ll@s tyzapidow rov rod Xpiorod dovr0v zat aderoy, roy THe yeas ‘Tegouraanw apriwrpo- THY, TOY-THY legewy NYELOV, THY aToTTOAWY Toy eZxprcoy, Tov eynePuaruis z0gupny, roy ey Adgvos Ureprdumrovra roy ty horeos drzg- Puivovra ; Uerpos dnunyope, arr “Idxufdoo vowobersi, wok oriryos ALZEc Tb Tov Carhwaros ouyerreirdy mbyeboc Eye xpiva fon Tapevar AEiv ros amd ray yay, nai tens: eyo xplvw ov Thy xpiowy abereiy ov b2usc, oUrE pavailesy Pa) Yipiona. By tuol yap o réyvray xpirhs nal vexpay nal Cavray Pbeyyerus tdy rd dpyuvoy, AAD 6 Onsougyas Adyos Toy Adyov Xoonysei* UN THRUAG (LY, TH Os Ypaovei rpscere. Ty axohy imaxon diadexérbs. Hesychius was patri- arch of Jerusalem in the beginning of the seventh century. Jerusalem, and not Rome, was accounted the mother church and metropolis of Christianity by the primitive ages. Irenzus, in the second century, quot- 60 GOVERNMENT OF THE CHURCH (CHAP. 11I. of the church of Jerusalem, after the apostles began to leave that place. It is remarkable, that when, in the first five chapters of the Acts, Peter is constantly spoken of as the chief apostle, and the principal person in the church of Jerusalem, there is nothing after that said of him which implies that character; and from the twelfth chapter of that book, which is the first place wherein James is mentioned with any character of distinction, he is constantly described as the chief person at Jerusalem, even when Peter was present. For when Peter was delivered by the angel out of prison, he bids some of the disciples, “Go show these things,” that is, what had befallen himself, “ unto James,” as the head of the church, ‘“‘and to the brethren,” that is, the rest of the church?. Again, when Paul arrived at Jerusalem from his travels in preaching the gospel to foreign countries, being desirous to give an account of the success which God had given him, the day fol- lowing he went in unto James, as the bishop of that place, and all the elders, who were next in authority to him, were present’, In the synod, which was held at Jerusalem, about the great ques- tion, whether the converts from gentilism should be circumcised, Peter delivers his judgment, as one who was a member of the assembly; but James speaks with authority, and his sentence is decisive*". The name of James is placed by St. Paul, before Peter and John: “‘ James, Cephas, and John, who seemed to be pillars*”. And some of the church of Jerusalem, who came to Antioch, are said to be certain who came from James‘; which im- plies that James was the head of that church, otherwise they should rather have been said to come from Jerusalem, or from the church of that place. From all this together it plainly appears, that the church of Jerusalem was under the particular care and government of St. James. ‘The Scriptures give us no account what became of the greatest part of the other apostles, nor of the churches founded by them: neither do they inform us, whether the several provinces ing Acts iv. 24, says, Adras Qaval iis P Acts xii. 17. 4 Acts xxi. 18. exnanoing, te ng vaca toxnmey ExxAncia * Hesychius Hierosol. loc. cit.— 2 , e ~ , 7 . Thy apynyr auras Paves ris pntpororsws ray Wérpos dnunyoptiy GAA’ "ldxwbos vomoberei« ris xawng diabixns mworaumav, &c. ITren, ® Acts xv. 13, 19. advers. Heres. lib. iii. cap. xii. pp. 226, * Gal. ii. 9. 227, ed. Grabe ; 195, ed. Ben.| t Gal. ii. 12. CHAP. III. ] UNDER THE APOSTLES. 61 where they preached the gospel, as Andrew is said to have done in Seythia; Thomas and Bartholomew, in India; Simon in Africa; and others in other countries; were assigned by the immediate command of the Holy Spirit, or of any other apostle, or by an agreement among themselves, or whether every apostie followed his own private judgment and inclination in the choice of the country where he would exercise his office. But, if we may judge of the rest by what we find of St. Paul, it is certain they were directed by the Holy Spirit, or by their own judgment, and ex- ercised the authority which our Lord gave them, without any dependence on Peter, or any other apostle. _ For we find that St. Paul, whose authority was questioned by some of the judaizing Christians, as was before observed, does every where assert his independency on all others but Christ. He not only affirms, that he received his commission, neither ‘‘of men,” nor ‘ by man;” that is, neither from men as the first authors of it, nor by their choice or designation; but from Jesus Christ,” who personally appeared to him for that purpose"; but he tells us farther, that “the gospel of the uncircumcision was committed unto” him, “as the gospel of the circumcision was unto Peter’”; that is, as Peter was by the direction of our Lord and the Holy Spirit sent to preach chiefly to the dispersed Jews; so he himself, by the same direction and authority, was ordered to preach to the Gentiles, on which account he calls himself in other places “the apostle of the Gentiles*”.. And he expressly affirms that, though he “‘went up to Jerusalem to see Peter,” and, it may be, to be owned and declared an apostle, to silence those who denied his authority, yet he exercised his office without any instructions or authority from any person but Christ. And he was so far from depending on Peter, that, when Peter dissembled with the Jews, he publicly reproved him, and ‘ withstood him to the face’”. And we find in the Acts, that he, together with Barnabas, was first sent forth to preach to the Gentiles, by the particular command of the Holy Ghost”. After this, sometimes he was directed by God whither to go: for he was ordered by a vision to go into Macedonia; and " Gal. i. 1. 1 Cor. xv. 8. Acts ix. * Rom. xi. 13; xv. 15, 16. Ae SX 8,1 Y Gal. i. 15—193 ii. 9—i4. ma(rals dl. a ” Acts xiii. 2—4. 62 GOVERNMENT OF THE CHURCH (CHAP. III. forbidden by the Spirit to go into Bithynia, and to preach the word at that time in Asia*. Sometimes he speaks as if he was guided by his own inclination and judgment, though even then he seems to have been secretly influenced and directed by the Spirit. Thus he tells the Romans: “ So I have strived to preach the gospel, not where Christ was named, lest I should build upon another man’s found- ation; but, as it is written, To whom he was not spoken of, they shall see; and they that have not heard, shall understand. For which cause also I have been much hindered from coming to you. But now having no more place in these parts, and having a great desire these many years to come unto you; whensoever I take my journey into Spain, I will come to you:—And I am sure, that when I come unto you, I shall come in the fulness of the bless- ing of the gospel of Christ?”. Some expressions of which passage plainly signify St. Paul’s own desires, and others show that those desires were approved by Christ. And as he was not directed by any superior power on earth in preaching the gospel, and planting churches, so neither was he subject to any other in governing the churches which he had planted; but we find him all along, both in the Acts and his own epistles, making laws, ordaining elders, and exercising other acts of jurisdiction, by his own authority, without the leave or consent of any superior on earth, as appears from what was before observed. I hope it now fully appears, that all the apostles were invested with equal authority to govern the Christian church, and that every one of them exercised this authority by virtue of his com- mission from Christ, without depending on any other. But before the conclusion of this argument, in order to a more clear knowledge of the method which they observed in governing the church, these three things may be remembered. First, That after their dispersion from Jerusalem, particular or any number of them met in the same manneras they had been whilst they lived together. An instance of this we find in the forementioned synod of Jerusalem, where a general decree was framed for the use of other churches. " Acts xvi. 9, 6, 7. >’ Rom, xv. 20-24, 29. CHAP. III. | UNDER THE APOSTLES. 63 Secondly, That every apostle exercised a particular authority over the churches which he had planted. This is the reason of the difference between such of St. Paul’s epistles as were written to churches converted by himself, and those to others. To the former he writes in a style of command and authority; but in these last he only exhorts, and persuades, and entreats. Thus, in his epistles to the Corinthians, he asserts his own particular authority over them, exclusive of all others, which he grounds on his having converted them: ‘‘ As my beloved sons I warn you. For though ye have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the gospel. Wherefore I beseech you, be followers of me.” And though he condescends to beseech, yet he presently adds, that if they proved refractory, he would come “with a rod,” to chastise them*. Again, “If I be not an apostle unto others, yet doubtless 1 am to you*”. And in another place he threatens to exercise his apostolical authority upon them, “ hav- ing in a readiness to revenge all disobedience,” through the authority which the Lord gave him for edification®. Thus also in his epistles to the Thessalonians, he speaks of his being their “nurse,” and their “ father ‘”: and under that character lays on them several commands, which have been mentioned before, and threatens to punish the disobedient’. And, lastly, he propounds himself both to them, and to the Corinthians and Philippians, as an example to be followed and imitated: ‘ Be ye followers of me.” And, “mark them which walk so, as ye have us for an ensample®”. Again, ‘‘ Be ye followers of me, even as I also am of Christ'”. And, we “make ourselves an ensample unto you to follow us*”. ‘Lo the Galatians, who had also been converted by him, he writes in a style of entreaty and exhortation, because, through the persuasion of some false teachers, they had revolted | from him, and even accounted him their enemy'. And when he writes to the Romans, the Colossians, and the Hebrews, who had - 72/e been converted by others, there is no mention of commanding, ¢ J Cor. iv. 14—16,21. 91 Cor. ix.2. 1 Cor. iv. 16. Phil. iii. 17. es Cor: x. 6, 8: i 1 Cor. xi. 1: © Thes: ii. 7, 1% k 9 Thes, iii. 9. s 1 Thes. iv.2. 2 Thes. iii. 4, 6,10,12. 1! Gal. iv. 16. 64 GOVERNMENT OF THE CHORCH [ CHAP. III. but he instructs and exhorts them, as one who had obtained grace to be an apostle to all nations, but had no particular authority over them. The same may be observed in his epistle to the Ephesians, which, though particularly sent to the church of Ephesus, seems to have been, like that to the Colossians, a circular epistle, which was to be communicated to other Asian churches, some of which had never seen him. Hence it. was not only directed to the Ephesians, but “to the faithful in Christ Jesus™”. And there is no salutation to any person which he could scarce have omitted, if this epistle had been designed for the particular use of the church at Ephesus, where he had lived three years, and without doubt had many friends: but instead of this, he seems rather to doubt whether they, to whom this epistle was addressed, had heard of his being made an apostle: “if ye have heard of the dispen- sation of the grace of God, which is given me to you ward: how that by revelation he made known unto me the mystery ;—whereof I was made a minister"”. And he speaks of his hearing of their faith®, as he also doth to the Colossians?. Thirdly, Every apostle had a general concern for the whole church of Christ, as well as those parts of it which himself had converted. This appears from the before-mentioned epistles of St. Paul to the Romans, and other churches, which had never seen him. After this, Paul and Peter coming to Rome, ordained the first bishop there*. And in other churches, which had been m Eph. i. 1. et irreprehensibiles in omnibus eos » Eph. iii. 2, 3, 7. volebant esse, quos et successores re- © Eph. 1. 15. linquebant, suum ipsorum locum ma- P Col. i. 4. gisterii tradentes: quibus emendate * Trenzus, lib. iii. cap. iii. Tradi- agentibus fieret magna utilitas, lapsis tionem itaque apostolorum in_ toto mundo manifestatam, in omni ecclesia adest perspicere (respicere, ed. Ben.) omnibus qui vera velint videre; et habemus annumerare eos qui ab apos- tolis instituti sunt episcopi in ecclesiis, et successores eorum usque ad nos, qui nihil tale docuerunt, neque cognove- runt, quale ab his deliratur. Etenim si recondita mysteria scissent apostoli, qua seorsim et Jatenter ab reliquis per- fectos docebant, his vel maxime trade- rent ea quibus etiam ipsas ecclesias committebant. Valde enim perfectos autem summa calamitas. Sed quoniam valde longum est, in hoc tali volumine omnium ecclesiarum enumerare suc- cessiones, Maxime et antiquissime et omnibus cognite, a gloriosissimis duo- bus apostolis Petro et Paulo Rome fundate et constitute ecclesiz, eam quam habet ab apostolis traditionem, et annunciatam hominibus fidem, per successiones episcoporum pervenientem usque ad nos indicantes, confundimus omnes eos, qui quoque mode, vel per sui placentiam malam, (per sibi pla- centia, ed. Ben.) vel vanam gloriam, CHAP. IIT. | UNDER THE APOSTLES. 60 converted by evangelists and others of the lower orders of minis- ters, the apostles ordained ministers, conferred the Holy Ghost, and were submitted to by all Christians, when they happened to come thither: which was before observed of the church in Sama- ria, converted by Philip the deacon, and that of Antioch, con- verted by other Christians scattered from Jerusalem. And in churches converted by apostles, inferior ministers were not only subject to the apostle by whom they had been converted, but to all other apostles who visited them. ‘Thus we find, that after St. Paul’s martyrdom, St. John took upon him to govern the church of Ephesus, and others thereabouts, which had been first planted by St. Paul *. IIT. Having seen in what manner the apostles governed the Christian church, let us now inquire, what ministers were em- ployed under them, which was the last part of our present subject. vel per ceecitatem et malam sententiam, preeterquam oportet colligunt. Ad hance enim ecclesiam propter potentiorem (po- tiorem, ed. Ben.) principalitatem necesse est omnem convenire ecclesiam, hoc est, eos qui sunt undique fideles, in qua semper ab his, qui sunt undique, con- servata est ea que est ab apostolis traditio. @cnerdcavres odv Kal oixodouh- CavTes of paKdpior drdoroA\a Ty eKKAN- ciav, Nive thy THs emiskomhs AciToupyiar’ eve xelpicav. pp. 200—202, ed. Grabe ; 175, 176, ed. Ben. Epiphanius calls both St. Peter and St. Paul bishops of Rome, ev ‘Pdun yap yeyovact mpSroi Me- Tpos Kat TatAos, of amdctoAan avtol Kab éwickotol, eita Aivos, eira KAjTOos, eita KAjuns, olyxpovos dv Térpov kal MavaAou, ov emyvnmoveter TlatAos ev 7H mpds ‘Pw- palous emoroAn. (Heres. xxvii. p. 107; edit. Colon.) And a little further on he says, duws 7» Tay ev “Péun émickdtev Siadoxh Tadtny exer THy akoAovbiav: Meé- Tpos kai TlavAos, Aivos kal KAjjtos, KAt- bens, Evdpeotos, "Adétavdpos, Ztatos, Te- Aeapopos, Evapeotos, “Yyivos, Mos, Avikn- TOS, 6 dvw ev TG KaTaddyw mpodednrAomEevos. (Ibid.) On the former of these pas- sages Bishop Pearson observes, “ Ubi aperté docet Paulum non minus quam Petrum, et apostelum et episcopum fuisse, et a Paulo non minus quam a Petro successionem episcoporum Ro- manorum deducit.” Pearsonii de Serie et Successione Primorum Rome Epis- coporum, dissertat. i. cap. vie § 3, p- 29; Lond. 1687. | ay * Euseb. Eccl. Hist. J. 111. cap. Xx1.- [p. 112, ed. Read. °Em) tobros ware Thy ’Aclay ert Ta Biw wepirermsuevos, avTds éxeivos bv Hydra 6’ Incods, awdatoXos bmou kad edbayryeAtoTys “Lodyens, Tas avTdO S:€t- mev éxxAnolas, amd THs KaT& Thy VT meta Thy Aowitiavod TeAevThy emavedOav puyis. » . . GAAG Kat % ev Epéow exkaAy- cla imd MatvAov py TeBemedwpern, lwdr- vou d¢ mopamelvayTos avTois mexXpl THY Tpatavod xpdvev, paptus adnOns €oTt 77s Tav amooté\av ropaidcews. He then quotes from a discourse of Clemens Alexandrinus: ’Ee:d}) yap Tod tupdvvov TedeuThoavros, ard THs Mdtpov Tis vijcov om 2 N,v > / A peTHAGeEr eis THY’ Eeor, amnet TapaKadhov- pevos Kol eal Ta mwAnoWxXwpa TOY ebvar’, bmov piv emiokdmous KaTacTHTwY, OmoU dt BbAas exKAnolas apudcwv, Sov be KAqpe evaryé Twa KAnpdcwv Tav bmd TOV mvetvpatos onuavouevoy. p. 113.) lib. v. cap. xxiv. [where he quotes the epistle of Polycrates to Victor bishop of Rome, in which he mentions that St. John died at Ephesus. “Ets bt Kal "Iwdvyns 6 em) 7) oT 00s TOD Kuplou avaréowy bs érye- vhon fepebs 7d méradov mepopekdas, kal pdptus Kal diddoKados* ovTos ey °-Edeorw Kekolwerat, p. 248, 244.] 66 GOVERNMENT OF THE CHURCH [CHAP, ITI. And here the candid and impartial reader will not expect so full and distinct an account of the ministers who assisted the apostles in governing the church, and of their several offices, as may be given of those who lived in the succeeding ages, chiefly for these reasons : First, Because many of the ministers, who lived in the age of the apostles, were extraordinary persons, whose ministrations are not always easy to be distinguished from those of the ordinary offices of the church, or from one another. We are told, that ** God hath set some in the church, first, apostles; secondarily, prophets; thirdly, teachers; after that miracles, then gifts of healing, helps, governments, diversities of tongues*”. In which place it is certain, that different orders of ministers are described, some of which did not only excel others in the extraordinary gifts of the Spirit, but also had authority to govern them; because the first order is that of apostles, to whom all other Christians, of what rank soever, were subject: and it is scarce to be doubted, that prophets, and teachers, who are mentioned as next under the apostles, were distinct orders of ministers, they being every where through the Acts and Epistles distinguished from one another; or that the gifts of healing, with the rest which follow, were rather extraordinary graces of the Spirit, imparted both to the three forementioned orders of apostles, prophets, and teachers, and also in some degree to other Christians, than dis- tinct offices. Thus again, we are told, that “he gave some, apostles ; and some, prophets; and some, evangelists ; and some, pastors, and teachers'”: where it is probable, that beside apostles, who had authority over all other orders, two orders of different kinds are spoken of: in one kind are prophets and evangelists ; in another, pastors and teachers, who seem not to have had so high a degree of inspiration as the prophets and evangelists; and it is plain, through the Acts and Epistles, that prophets and pastors were of a higher order than evangelists and teachers: so that by this interpretation there were two distinct orders of a different kind, and a third order of apostles superior to them both. But then it is not easy to give a distinct and certain account, 41 Cor. x11.28, * Eph. iv. 11. vo CHAP. 111. ] UNDER THE APOSTLES. 67 what were the particular offices of these persons, and which of them were extraordinary and temporary, and which designed for the constant and lasting use of the church, since the Scriptures do not speak clearly, and learned men have differed in their judg- “ments about them. Secondly, Another reason, why so clear and distinct an account ought not to be expected of the ministers of this age as of those ey follow, is, that the historical parts of the New Mentament are very short, and many times relate nothing farther than the first plantation of churches; and that most of the epistles were sent to churches lately converted, where no standing ministers were settled. One qualification for a bishop was, that he should not be (vedpuros) ‘*a novice,” that is, one newly converted’; time being required to prove men before they could be intrusted with the care of the church: and therefore the apostles used not to ordain ministers in any place before the second time of their coming thither: but when they had preached the gospel, they left the new converts to be farther instructed by some of the ministers who attended them, and staid behind for that purpose, as Silas and Timotheus did at Berea, when Paul went to Athens‘; or by other itinerant prophets and teachers, who travelled from one place to another, as they were directed by the apostles, or the Holy Spirit. After some time, the apostles commonly returned to strengthen their disciples in the faith, and then ordained such of them as they found best qualified to be ministers. Thus, Paul *‘went over all the country of Phrygia and Galatia in order, strengthening all the disciples*™, whom he had before con- verted”, Paul and Barnabas in another place agree to go again to visit the brethren in every church which they had planted*. And we find the same apostles returning to Lystra, Iconium, and Antioch, in order to confirm the souls of the disciples, and exhort them to continue in the faith, and at this time to have ordained them elders, whom they wanted before’. Sometimes, when they had no prospect of returning, they gave others a s ] Tim. iil. 6. w Acts xvi. 6. t Acts xvii. 14, 15. x Acts xv. 36. " Acts xviii. 23. Y Acts xiv. 21—23 KF 2? ~ 68 GOVERNMENT OF THE CHURCH [CHAP. III. commission to ordain ministers: for which reason Titus was left in Crete by St. Paul, to ordain elders in every city’. But there will scarce be found any instance of their ordaining ministers at the first time of their coming to any place*. St. Paul had been twice at Philippi, once by the particular direction of the Holy Spirit, to preach the gospel’; and again, to confirm the disciples, after he had left Ephesus*: and therefore here we find bishops and deacons, to whom, with the rest of the church in that place, he directs his epistle’. But when he writes to the Thessalo- nians, which seems to have been the year after their conversion ®, having then only been once among them (though it is probable he visited them afterwards, when he went through Macedonia‘), he mentions no standing ministers, but all along addresseth himself to the brethren in general’. Yet there were prophets, and men endued with spiritual gifts, who seem to have been the persons that laboured among them, and were over them in the Lord, and admonished them". And there were some unruly and contentious persons among them, who despised both the spiritual gifts of these men, and their persons : whence he commands them in the same chapter, “to know them,” that is, so as to distinguish them from others, and “ to esteem them very highly in love,” and also to show a just regard for their gifts: “ Quench not the Spirit,” says he, that is, by rejecting the persons inspired by Him, and refusing to hearken to their advice and instructions: ‘“ Despise not prophesyings.” The apostle was twice in Galatia, once when he converted it’, and a second time to strengthen the disciples *: but there is no mention of his second coming thither in his epistle to the Galatians ; and therefore it is probable, that it was written before: or however, since it is certain they so far revolted from him, at the persuasion of some false apostles, as to account Pal ty Bays 4 Phil. i. 1. * (Unless perhaps at Ephesus, where © Acts xvii. 1. St. Paul, having, almost three years: ‘ Acts xx. 1, 2. together, had suflicient time to prove 6.1 Thes:a. |,.45:ti-7]5 Aged etee the fitness of his converts for the 1,13; v. 1, 14, 25—27. 2 Thes.i. 1; ministry*. He had, &c.—_(* Acts xix. ii. 1, 155 iii. 6, 13. 9, 10, &c.)—First Edition. | h 1 Thes. v. 12, 18, 19, 20. > Acts xvi. 9, 12. i Acts xvi. 6. <“Acts sx, 1, 6; k Acts xviii. 23. CHAP. II1.] UNDER THE APOSTLES. 69 him their enemy, as was before observed, we need not wonder that no standing ministry was vet ordained there; as it seems there was not, because he neither salutes any minister, nor charges him to oppose the false apostles; which he could not well have omitted in this epistle, which was purposely written against those men, if he had intrusted that church with any such. All we find mentioned in this epistle are spiritual (avevpariKot) persons, that is, men who had spiritual gifts'; and one, or more who catechised (6 xareyév) or instructed them in the rudiments of the Christian faith, who might be any of the spiritual persons who addicted himself to the ministry. In his second epistle to the Corinthians he tells them, “ This is the third time I.am coming to you™”: which must not be understood as if he had been twice with them before; but only that he had once been with them, when he converted them to Christianity; that afterwards he was prepared to visit them again, at which time he was prevented by their disorderly behaviour"; and now was the third time ready to come to them (zpirov éro{uws exw edAOetv), as he elsewhere express- eth it°. For he plainly affirms in his second epistle, that he had been only once at Corinth’. Hence, there is no mention of any standing minister among them in either of these epistles, neither had they any stated method of divine worship, and other religious offices; but all was performed by prophets and other gifted men, who acted according to their own judgment, and many times contrary to the rules of order and decency, as appears at large by the directions which the apostle gives them in the 14th chapter of the first of these epistles, and in other places. From all which together it follows, that no light can reasonably be expected in our present inquiry from these or any other parts of the New Testament, which concern places where the apostles had not been oftener than once. And much less are we to ex- pect any account of fixed and ordinary ministers in such epistles as are directed to places where no apostle had been; as in those to the Romans, and Colossians, which are addressed in general to all the saints‘, and do not mention any settled minis- 1 Gal. vi. 1, 6. °1 Cor. xii. 14. u 2 Cor. xiii. 1. PO Corie lo, easy xine. nm PCora le Loess TRoms 17.5 Coli 70 GOVERNMENT OF THE CHURCH [CHAP. 111. ters. Vor these churches were both converted by itinerant evangelists, who had no power to ordain ministers: and it is not likely they had ever seen St. Paul’, or any other apostle. Thirdly, It may be farther considered, that most of the epistles being written to persons lately converted from Judaism or hea- thenism, their chief design is to instruct them in the principles of Christianity, or to arm them against false teachers : but there was no occasion to speak any thing concerning the form of chureh- government, which the apostles either kept in their own hands, or committed to persons chosen by themselves, as Paul did that of Ephesus to Timothy, and that of Crete to Titus; but only in general terms to put them in mind to be obedient to those who laboured among them in the ministry. So that it would be very unreasonable to expect any distinct account of the offices and orders of the Christian ministers in these parts of the New ‘Testament. However, this is plain from the short account which the Scriptures have given us of those times, that in most places there were two orders under the apostles, either of standing and fixed, or of extraordinary and inspired teachers. 1, And first of all, if we look into the church of Jerusalem, beside the twelve apostles, who lived there, and governed thie church together for some time, and James, the fixed bishop, we shall find seven deacons, who were solemnly ordained by the apostles. And though the particular occasion of their ordination was to distribute the pubiic charity, which was one part of the deacon’s office in the ages next after this; yet they were (éudkovor Adyov) ministers of the word, as well as (dudKovor tpare Gr) ministers of tables. Whence it was required as a previous quali- fication, that they should be ‘ full of the Holy Ghost and wisdom *”. And presently after their ordination, Stephen, the first deacon, publicly preached the gospel, confuted the unbe- lieving Jews, and wrought miracles, till he was put to death through the malice of some, who ‘ were not able to resist the wisdom and the spirit by which he spake'”. And after- * Rom. i. 10, 13. Col. i: 4. [Conf.Col. ii. 1.] s Acts vi. 2—6. t Acts vi. 6, 8—I11. CHAP. 12: |] UNDER THE APOSTLES. Tall wards we find Philip, the next after Stephen, preaching and baptizing *”. ‘ There is hitherto no mention of presbyters in this church, but all things are managed by the joint authority of the apostles, who still remained at Jerusalem, when the rest were dispersed into foreign parts ‘ upon the persecution which arose about Stephen*”. But as it was before observed, that James was appointed the fixed apostle or bishop of Jerusalem before the apostles left it, SO Whe oy ZZ there was a college of presbyters ordained about the same time. * ope. OV ate This is not xeon mentioned in the Acts, any more than th the » election of James; but it is remarkable, that as the first time James is mentioned with any character of distinction, is in the 12th chapter of that book ¥; so the presbyters are first spoken of in the last verse of the 11th chapter*: and they are there men- tioned in such a manner as plainly shows them to be concerned in the care of the church: for Paul and Barnabas are said to bring the charitable collections of the church of Antioch for the relief of the brethren in Judea to them. And whereas till this time, even to the first verse of this chapter, there is no mention of any, beside apostles and brethren, except the deacons in the sixth chapter ; henceforward the elders are constantly spoken of, sometimes with the apostles, and sometimes only with James their bishop, as men of authority in this church. -Thus we are told, that the disciples came from Antioch to Jerusalem, to consult with ‘‘ the apostles and elders,” whether the converts from heathenism ought to be circumcised*? These disciples are said to be received by ‘the apostles and elders.” Afterwards, we find, that ‘* the apostles and elders came together for to consider of this matter.” When the controvetsy was decided, it pleased “ the apostles and elders, with the whole church,” to send chosen men to Antioch; where the same difference is made between the elders and the church, as between the apostles and elders. And the decree, which was then enacted, runs in the name of ‘the apostles and elders and brethren.” In the next chapter, the same decree is said to be “ordained of the apostles and elders which “ Acts vill. 5. % Verse 29, 30. * Alcts)yilienl: sexta 9: « Acts xy. 2, 4, 6, 22, 23. Y Acts xii. 17. 9) « U boyy £. 72 GOVERNMENT OF THE CHURCH [CHAP. III. were at Jerusalem,” without mentioning the rest of the church”. Afterwards, when St. Paul, who had been preaching the gospel in foreign parts, returned to Jerusalem, being desirous to give an account ‘ what things God had wrought among the Gentiles by his ministry,” ‘* the day following”? he went in “ unto James, and all the elders were present :” James as the chief, the elders as next under him, pastors of the church in that place Which is the more remarkable, because in other places, where there were yet no fixed pastors, he did not go in, as here he is said to do, to particular men, but called the church together to him. ‘Thus Paul and Barnabas are said to have done at Antioch : ‘* when they were come” thither, ‘and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles: and there abode they a long time,” not with the elders, or any other church-officers, who were not yet ordained, but ‘“ with the disciples*”. From this time there was no farther occasion to mention the pres- byters of the church of Jerusalem in the Acts: but if the Epistle to the Hebrews was written to the Jews in Judea, as Chrysos- tom and others have thought, then it is not to be doubted, but that they are included in the rulers (ijyovjevor), who are thrice mentioned in one chapter of that epistle, and to whom the people are exhorted to be obedient, and to submit them- selves °. 2. From the church of Jerusalem jet us go to that of Antioch, where the disciples were first called Christians‘. Here the gospel was first preached by some, who left Jerusalem “ upon the perse- cution which rose about Stephen :” tidings hereof being brought to the church of Jerusalem, they sent Barnabas to confirm them in the faith, and he fetched Saul from ‘Tarsus to help him in that work * Saul had been before called to be an apostle by Christ, who personally appeared to him; but neither he nor Barnabas was yet owned to be apostles by the church, nor are they called by that name: so that hitherto there were only two orders of b Acts xvi. 4. e Heb. xili. 7, 17, 24. © Acts xxi. 18. f Acts xi. 26. “ Acts xiv. 27, 28. ® Acts xi. 19, 22, 26. CHAP. III] UNDER THE APOSTLES. 73 ministers in this church, namely, those by whom the Antiochians had been converted, who probably were of the lowest order, with Saul and Barnabas, and perhaps some others of the second order: we find them distinguished by the names of prophets and teachers. Afterward these inspired men were commanded by the Holy Ghost to set apart Barnabas and Saul for the work to which he had called them, that is, to preach to the Gentiles": which being done by imposition of hands, with solemn prayer and fasting, Saul is thenceforward called Paul, his name being changed with his character, and both he and Barnabas have con- stantly the title of apostles’. So that here again, though no standing and ordinary pastors seem yet to have been ordained in this church, there are plainly three distinct orders of ministers, h apostles, prophets, and teachers. Anton 3. From these two primitive churches let us pass to the history of St. Paul’s travels, which almost wholly takes up the remaining part of the Acts. And here again we shall find a manifest distinction between the orders of ministers. In the beginning of his travels, when Barnabas accompanied him, John, whose sur- name was Mark, attended on them as their minister, or deacon *. This person was an evangelist, or teacher, as we learn from several passages in St. Paul’s epistles'; yet, he being of the lowest order of ministers, the two apostles are all along described as principals in the business they went about: whence Sergius Paulus, the deputy-governor of Paphos, being desirous to hear the word of God, is said to call for Paul and Barnabas, without any mention of Mark™. Which is the more to be observed, because, when any of the second order are joined with the apostles, they are spoken of as their associates, and not their ministers (imypérat). This plainly appears concerning the elders of Jerusalem, who are all along mentioned as copartners with James in the care of the church; and the same will farther appear from that which comes now to be related. When Paul parted from Barnabas, he took with him Silas or Silvanus": this man was a prophet, and is so called in this > , la W he fa ony h Acts xiii. 1—3. WColsivs lO; (2 Dimeivsale i Acts xiii. 93; xiv. 4, 14, m Acts xiii. 7. meActs xi. 125 253-xilisosekon ” Acts xv. 40. 74 GOVERNMENT OF THE CHURCH (CHAP. III. history °, and by consequence was of the order next to that of apostles’, Afterwards Paul admitted some others into his com- pany, and particularly ‘Timotheus*: ‘Timotheus was an evange- list, and preached the gospel to the Corinthians, as St. Paul afirms'; but he did (dvaxovety) minister as a deacon to St. Paul*. So that now there were in this company an apostle, a_pro- phet, and an evangelist or deacon. When these are mentioned together, it is constantly in this order, Paul, Silvanus, and ‘Timo- theus; Silvanus being superior to Timothy, as Paul was to Silva- nus‘. And the two former are all along in the Acts described as principals in preaching the gospel and planting churches. Which is agreeable to what St. Paul tells the Ephesians, and in them other churches, that they “tare built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone";” making the prophets to be the fellows and copartners of the apostles in the foundation of the Christian church. Hence Paul and Silas only were apprehended at Phi- lippi”, as being the chief persons; though Timothy was said to be taken into their company, in the beginning of the chapter where this is related. In the next chapter we find them all three together*; yet the disciples at Thessalonica are there said to consort with Paul and Silas: and afterwards Paul and Silas are sent away by night, without any mention of Timothy ; who being only their deacon, or minister, may be supposed to be included as one of the company, when they on whom he attended are spoken of. And it is probable there were at the same time several other evangelists and deacons of lesser note in this company whose names are not set down, and particularly Luke, the writer of this history, who, in the chapter before, speaks of St. Paul’s company in the first person: the Lord (saith he) called us to preach the gospel in Macedonia®; and the same is done several times in the following verses, yet no man is mentioned by name but Paul and Silas. And in other places, where Paul only is ° Acts xy. 32. *2 Cor..1.19. 1 Thes.1:1, 2Thes; p 1 Cor. xii. 28, Eph. iv. 11. 1.1. . 1 Acts xvi. 3. « Eph. ii. 20. * 2 Corti 19: Ww Acts xvi. 19, 20. © Acts xix. 22: * Acts xvii. 14, 4. Y Acts xvi. 10. CHAP. 191. ] UNDER THE APOSTLES. 75 mentioned, having then no apostle or prophet with him, there were several other ministers in his company. ‘Thus in the first twenty verses of the 19th chapter of the same book, the planting and increase of the church at Ephesus is entirely ascribed to St. Paul; whereas it is plain, that not only Timothy, but also Erastus, with others, who did (d:axovety) attend on him as deacons, were there at the same time : for we find in the 22nd verse of this chapter, that having determined to go into Macedonia, he sent thither before him ‘two of them that ministered unto him, Timo- theus and Erastus.” So that in St. Paul’s travels, we constantly find several orders of ministers, sometimes apostles, with one or more deacons, as when Paul and Barnabas travelled with Mark ; sometimes an apostle, prophet, and one or more deacons, as when Paul and Silas, with Timothy, and others of the lowest order, went together; sometimes an apostle attended by his deacons only, as in the latter part of this history, in which none but Paul and his deacons are spoken of, there being no mention of Silas after the 18th chapter. 4, We may farther observe, that there are several other pas- sages, both in the Acts and Epistles of the apostles, from which it is manifest that in all places, which had been long enough converted to be formed into regular churches, there were orders of standing and fixed ministers. Paul and Barnabas, returning to visit the churches, which they had lately planted, “ordained them elders in every church*”. James, who writes “to the twelve tribes,” wherever ‘‘ scattered abroad ¥”, directs the sick among them to call for the elders of the church to pray over them, and anoint them with oil in the name of the Lord 2. So that in all places where the twelve tribes were dispersed, and that was all over the Roman empire, there were elders when this epistle was written. There was a presbytery, or college of elders, in the place where Timothy was ordained: for it was by the imposition of their hands that he received his orders *. Yet this was not done without an apostle, and therefore the grace, which in the passage now cited is conferred on him by the presbytery, * Acts xiv. 23. z James v. 14. y James i. 1. a] Tim. iv. 14. 76 GOVERNMENT OF THE CHURCH [CHAP. III. in another place is said to have been given him by the imposition of Saint Paul’s hands’. Peter, who writes “to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,” exhorts “the elders” to ‘feed the flock of God,” and the people to be obedient to their elders. And these elders are said (émoxomeiv) to have ‘the oversight,” which is to be bishops of those churches, and are spoken of as governors; whence he exhorts them not to behave themselves as “lords over God’s heritage,” but to be ensamples to the flock, as they were con- cerned to approve themselves to Christ ‘the chief shepherd. St. Paul having called “the elders” of Ephesus to Miletus, gives them a solemn charge to take care of the flock, over which the Holy Ghost had made them (émuckdrovs) “overseers,” or bishops". So that here again are elders called bishops, and intrusted with the care of the church. St. Paul tells Titus, that he had left him in Crete to ‘‘ ordain elders in every city ;” and advises him to ordain none,-but such as are ‘ blameless ;” for which he gives this reason, that ‘a bishop must be blameless,” as being “ the steward of God”. So that in all the cities of Crete there were to be elders, and they also seem to be called bishops, and to be intrusted with the government of God’s church, as his stewards’ and vice- gerents. In the First Epistle to Timothy, ‘“ elders” are several times mentioned with characters of distinction from other Chris- tians, whom they are said to “rule'”. And rules are prescribed to Timothy, for his conduct in the ordination of bishops and dea- cons 4, one of which is this: ‘* A bishop must be—one that ruleth well his own house, having his children in subjection with all gravity: for if a man know not how to rule his own house, how shall he take care of the church of God?” So that here are dea- cons, and over them bishops, who rule and take care of the church. But there are no rules for ordaining elders, unless they be comprehended in those which relate to bishops. Lastly, the Epistle to the Philippians is directed to the bishops, deacons, and a! pera »2 Tim. i. 6. : ravdd pnot. S. Chrysost. in locum, CA Petes 1s + 9.75, tom. xi. p. 737, e; ed. Ben.] 4 Acts xx. 17, 28. £1 Tim. Veale Lo: ® Tit. i. 5—7. [rots emoxdrovs év- s 1 Tim. iii. CHAP. IIL. | UNDER THE APOSTLES. (47, saints, at Philippi": whence it is manifest, that here also, beside the Christian people who are called saints, as they are in other places, there were two orders of ministers, distinguished by the names of bishops and deacons. From these passages of Scripture it is evident beyond all dis- pute, that beside the apostles, there were in this first age of the church, at least two orders of fixed and standing ministers, namely, that of bishops and elders, with another of deacons. But it has been disputed, whether the bishops, who are called presbyters in some of the forementioned texts, and in others joined with deacons only, were all of the order next above deacons, and the same with those who, in the following ages, were distinguished by the name of presbyters, from a superior order of bishops; or whether they were of an order above that of mere presbyters. I will not take upon me to decide this controversy, which has exercised the pens of so many wise and learned men; but only suggest * a few things, which I shall leave to the judgment of the impartial reader. First, then, It does not follow that all presbyters were of the same order with bishops, because bishops are sometimes included in the name of presbyters. The apostles themselves were undoubtedly presbyters, and are sometimes so called: St. John calls himself a presbyter, both in his second and third epistle: and St. Peter styles himself a fellow-presbyter of the presbyters, to whom his first epistle was directed': but we must not con- clude from hence, that all presbyters were apostles. For though all the power of presbyters belonged to the apostles, and there- fore they may well be called presbyters; there were several powers exercised by the apostles, which never belonged to any mere presbyter. In like manner in the Jewish church there was a high-priest, under him priests of an inferior order, and a third order of Levites below both the former: yet in several ancient authors, who do expressly in other places distinguish the high- priest from the inferior order of priests, all the three orders are Pernil. 1. 1. i] Pet. v. 1. [5 cvumpecBirepos. | * (Shall suggest.— First edition.] 2 78 GOVERNMENT OF THE CHURCH [CHAP. III. comprehended under the two names of priests and Levites *. The reason whereof is plainly this, that though the priests were not high-priests, nor ever dignified with that title, or the office annexed to it; yet the high-priest was a true and proper priest, and could lawfully discharge any part of the sacerdotal office. And thus in Clemens of Alexandria, we find all the ministers of the Christian church contained under the two names of presbyters and deacons}; and yet in other places he speaks of bishops, presbyters, and deacons, as three distinct orders }. Secondly, It cannot be proved that the forementioned texts of Scripture, where the names of bishops and presbyters are usec e used promiscuously, do not relate to ministers of the highest order. Ir In the Epistle of St. Peter, and that of Paul to Titus, where several cities are spoken of, why may not the bishops and elders respect the several bishops who presided in each of those cities? ‘There is a greater appearance of difficulty, when they, who governed the church of Ephesus, or of Philippi, are called in the plural bishops ; because this rule was held sacred in all ages, that in one city there should only be one bishop, or chief pastor ; and, there- fore, if it can be made out that these bishops lived together in * Clemens Romanus, Epist. ie .| cap. XXxil. VEE abtov yap lepeis kal Aevlra mdvres of AELToupyowvtes TH OvoiaocTyply Tod @cod. p. 164, ed. Cotel.] & cap. xl. [Oi ovv Tois TpooTeTayMevors Kaipois Trot- obvtes Tas mpoopapas alTaev, evmpdadenrol TE Kal pakdpior Tois yap voutwots TOU de- ondétov d&koAovOudvTes ov Siapapravova. To yap apXtepet idtat Aerroupylar Sedoméevar elon, kal Tois iepetow iSios 56 Témos ™po- oteTaktat, Kal Aevirats idiat Siaxoviat emt- Kewra' 6 Aaikds &vOwpmos Tois AatKots mpootdyuacw dedera. p. 169.) Plilo Judeeus, lib, iii. de vita Mosis, p. 679 ; ed. Paris. (vol. ii. p. 161, ed. Mangey. “Erel 8 od ula ratis Tav lepapevav, GAN’ ols pev emir érpamrau To meph Tas evUXaS kat @uolas Kal Tas GAdAas i iepoupyias, &xpe Tav adUTwY lovaWw ois BE TOUTWY eV OVdEY, emiméeAcia 5 Kat dpovpa kal nel” jucpay Kar vixtwp Tov Te lepod Kal Tay ev adT@ ods Newkopdus €viot kadovow* | TOAAOIs TOA- Aaxov puplov Kkak@v aitia yevomern mepl mpwrelav oTdos, emendrace kuvTaiba, TOY vewkdpwv emBenevwr tors fepetiot, kal TOY éxelvwy Timhy rapagrdcadbat BovAndévTwy. } Ibid. p. 694. [p. 177, ed. Mangey. Tav wep) Tov vedv Aevroupyi@v Siw Takers eiciv’ 7 mev Kpeloowr iepéwy, 7 5 eAdtTwP vewrdpwv.] Idem. lib. de Sacerdotum Honoribus, p. 834. (Tocatras mpocddwv apopuas xXapioduevos tots lepevow, ovde Tav ev TH Sevtépa Taker KaT@Avydpecev* p- 236. ed. Mang.) + Clemens Alex. Strom. vii. p.”790. [p. 830, ed. Potter. Thy wev Bedriwruchy of mpecButepo adCovow eixdva: Thy Sre- perinhy b&, of Sicrovor. | t Idem. Strom. [vi.] p. 667, ed. Paris. [p. 793, ed. Potter. ’Emei rab ai evytavba, Kata Thy eKKAnolay mpoKoTral, emickémov, mpecButépwr, Siardvev, mimh- Mara, vluat, ayyeAuciis Sdtns, kakelvns TIS oikovouias TuyxXdvovow, hy avawevew pacty ai ypapal rods kar’ Ixvos TaY atro- aotbAwy ev TeAcidoet Sixatoctyyns Kata Td evayyéAtov BeBiwoxdras: ev vepéAais Tov- Tous ap0evras ypaper 6 aadarodus, Sia- Kovijoev piv Ta mpaTa, meta éykaTa- yivaTe tpecBureply cata mpoxomhy ddtns* (ddta yap SddbEns diapéper) &xpis by eis TéActov tvdpa adbftfhawaw. | CHAP. I11. | UNDER THE APOSTLES. 79 either of those cities, I shall readily allow, that they were mere presbyters. But since all Asia, that is Natolia, had before that time received the gospel by St. Paul’s preaching, when he lived almost three years together at Ephesus *, how can it be proved, that he did not send to all the bishops of the country thereabouts, as well as to him who ruled the particular church of Ephesus ? And if so, the bishops of Ephesus may mean all the bishops who presided in the cities within that district. And though I will not say, the bishops at Philippi were the bishops of the district there- abouts, who were under the metropolitan of Philippi, as some learned men have done; because it does not appear, that Philippi was then a metropolitical church; and it is well known, that afterwards ‘Thessalonica, and not Philippi, was the metropolis of. Macedonia; yet why may not the bishops, to whom this epistle was directed, be some bishops of the neighbouring cities, who assembled on some special occasion at Philippi? Or, if this will not be allowed, how can it be proved, that this was not’a circular epistle, like those to the Ephesians and Colossians ; which, though first sent to’ Philippi, was designed for the use of other churches in Macedonia? And if so, the bishops here mentioned were those who governed these churches. Thirdly, It may be, that when some churches were first esta- blished, they had only a bishop, with deacons to minister, without any presbyters. We find that St. Paul was sometimes accom- panied by persons of the higher orders, and sometimes by none but deacons: and it is very possible, that in churches where the disciples were so few that they could all assemble in one place, there might be no church-officer to perform the duties of religion beside the bishop and his deacons; and that afterwards, as the number of Christians increased, the bishop ordained presbyters, who should officiate in the congregations where he could not be personally present, and assist him in other parts of his pastoral charge. And if this was so, we need not wonder why bishops and deacons are sometimes mentioned without any order between them. Fourthly, It may be, when St. Paul delivers rules for the ordi- k Acts xix. 8—10, 26. 80 GOVERNMENT OF THE CHURCH, &c. [CHAP. IIT. nation of bishops and deacons, without mentioning the interme- diate order of presbyters, he included these last in the rules which concern bishops; because presbyters are ordained to a sort of copartnership i in the pastoral or episcopal charge, and excepting the imposition of hands in confirmation and ordination (as will be shown in the fifth chapter), there is searee any act which presby- ters may not exercise as well as bishops: so that the rules which are laid down for bishops might serve for presbyters. ‘This was the opinion of Chrysostom, Gicumenius, and Hilary the deacon; and if it be true, we need inquire no farther, why the same rules are given for the ordination of bishops and presbyters in St. Paul’s Epistle to ‘Titus; or why bishops and deacons are spoken of in the third chapter of his first epistle to Timothy, without any mention of mere presbyters. Lastly, Though we should allow, that the names of bishop and presbyter did in that age signify the same office, as some fathers in the fourth century seem to have thought; and farther, that all the bishops spoken of in the forementioned texts of Scripture were mere presbyters, and of the next order above deacons, which is the utmost concession that can be desired ; hence it plainly appears, that in this age there were three distinct orders of ministers in the church, namely, that of deacons, another of pres- byters, and over them a superior order, in which were not only the apostles, but also Timothy and Titus, who governed the churches in which they resided when the above-mentioned epistles were written to them. Or if it should be denied, that Timothy and Titus were governors of these churches, which shall be farther examined in the next chapter; yet it must be granted that the apostle who gave them a commission to ordain ministers, and to set things in order there, had then the care of the churches in his own hands. And hence it follows, that there was an apostle, with presbyters and deacons at the same time, which is all we are obliged at present to make out. And it appears the Philippians still remained under St. Paul’s government when he sent his * epistle to them, in which mention is made of their bishops and deacons, from his taking maintenance from them. ‘This was an * [This epistle.—J'irst edition. ] CHAP. Iv. | A CONSTANT SUCCESSION OF CHURCH-OFFICERS. 81 ordinance of our Saviour’s own appointment, that ‘they which preach the gospel, should live of the gospel,” as St. Paul affirms ; and though sometimes that apostle refrained from using this power over his disciples, when it was like to be made an objection against his preaching; yet he fully asserts his right to exercise it in all places where the care of the church was incumbent on him™. And therefore, since it appears from his epistle to the Philippians, that he took maintenance of them at the time when it was written", we may reasonably conclude that they were then under his government; and the same has already been proved in the former part of this chapter by other arguments. So that in this church also, allowing their bishops to have been simple pres- byters, there was an apostle, with presbyters and deacons. From what has been said, I hope it will fully appear to every impartial reader, that in the times ef the apostles, there were three distinct orders of ministers, by whom the Christian church was governed. And here again, as was done in the conclusion of the last chapter, we may observe how the government of the Christian church, which is the mystical Israel, was typified in the literal Israel; the chief priest whereof, with his priests and Levites, exactly represented the Christian apostles, presbyters, and deacons: whereby the prediction of Isaias was accomplished, that God would declare his glory to all nations, and “take of 0” them for priests and Levites°”. CHAPTER IV. OF THE GOVERNMENT OF THE CHURCH FROM THE TIME OF THE APOSTLES TILL CONSTANTINE THE GREAT. Havine shown in the last chapter, by what officers the Christian church was governed in the first age after our Lord’s ascension, let us now proceed to examine, whether it was to be governed by a succession of the same officers in the following ages; or 2 1 Cor. 9—23. 2 Cor. ix. 7— o Phil. iv. 14—18, ii. 29, 30. 2 12. Cor. ix. 9: ™] Cor. ix. 1—14. ° Isa. Ixvi. 19—21; Ix. 173 Ixi. 6. G 82 A CONSTANT SUCCESSION [CHAP. Iv. whether, as some would insinuate, the offices of these men were all extinguished with their persons. 1. It is not pretended, that there is the least intimation of the failure of these offices in the Scriptures; and I am persuaded it willseem very strange to all unprejudiced men, that Christ should appoint officers over his church, and these ordain others through all parts of the world; and yet upon the death of these men the church should be left, contrary to its* institution, without any settled order or government. 2. Neither is it less contrary to the nature of the church, con- sidered as a society, that its offices should be extinguished, than to its original institution. No orderly society ever did or can subsist without officers, and some subordination among them: and therefore, it having been proved, that the church is a regular society, and that this society shall be continued by a succession of believers to the world’s end, it follows that there must be an uninterrupted succession of officers till the same time. 3. And if we may judge of the officers of the Christian church by those of the Jewish, which have been shown to be types of the Christian, it is plain, thatas Aaron and his contemporary priests and Levites were succeeded by others, through all the revolutions of the Jewish state till the end of the Mosaical economy; so the several orders of Christian officers must be preserved by a con- stant succession till the end of the Christian economy, which is to last as long as the world. Neither can any reason be assigned, why the Christian ministry should be changed, or abolished, before the end of the world, which would not equally have held for the change or total extinction of the Jewish priest- hood before the end of the Mosaical economy. 4. It has been shown, that the officers of the Christian church were appointed by God, as well as those of the Jewish: and there- fore, like all other divine institutions, they must remain in the same state, till it shall please God to change, or wholly lay them aside: the same authority being required to change any institution which first made it. And if men will presume to declare the functions of church-officers to be mutable, or temporary, without * (“ First institution.’—J'irst edition. ] CHAP. IV. ] OF CIIURCH-OFFICERS. 83 producing the least intimation of God’s will that he has so designed them, they may with the same reason abolish all other Christian institutions; and even the sacraments of the church will lie as much at their mercy as its ministers. Indeed, there are some, who derive all the authority, which our Lord’s ministers exercised in the church, from the free consent and permission of the people; and then it is not strange they should conclude, that the same people may lay them aside when- ever they please. But there is no need to make any reply to this groundless notion in this place, both because it will appear, when we come to discourse of the powers which are exercised by officers of the church, that they are of such a nature, as can only be derived from God, or those who act by his special commission ; and because it was fully shown in the preceding chapters, that the apostles received their commission, not from any set of people, but from our Lord himself; that by virtue of this commission, they had authority to preach the gospel to all nations ; that all nations were obliged, under the penalty of damnation, to receive the gospel as soon as it was preached to them; and that all who received it, were thenceforwards, without any other act or consent of theirs, beside that of becoming Christians, obliged to be sub- ject in spiritual matters to the apostles, as our Lord’s vicegerents 5 and that for any man to reject them, was in effect to reject the authority of Christ. : Others, who allow the offices of the first age of the church to have been of divine institution, pretend they were extraordinary, and merely personal, and so not capable of being derived to posterity. But I should be glad to know, what these men mean by the offices of the first age. Do they think these offices consisted in working miracles? If this were so, though it would not be true that they ceased with the first age of the church, because it appears from the fathers of the next ages, that the power of work- ing miracles still remained in the church in their times; yet we must allow, they were not designed to last till the world’s end. But it is manifest from the Scripture, that the offices of the apostles and their contemporary ministers, did not consist in working miracles; but that the power of working miracles was given them, to attest the divine commission, whereby they were G2 84 A CONSTANT. SUCCESSION [ CHAP. Iv. authorized to preach the gospel, and to perform other parts of their several offices. Hence, when the world had generally embraced Christianity, there was no farther need of miracles, which were given “ for asign, not to them that believe, but to them that believe not*”: but the offices themselves, which consisted in preaching the gospel, in administering the sacraments, in main- taining order and discipline, peace and unity ; which are things of everlasting necessity, must be preserved through all ages to the world’s end. And it may as well be affirmed, that no gospel shall be preached, no sacraments administered, no peace and order maintained, nor any discipline exercised in the church, as that there shall not be a constant succession of officers, by whom these things shall be done. Neither will it be any just objection against the succession of church-officers, to say that the particular means, whereby some of the forementioned effects are brought to pass, must be varied : for instance, that very different rules must be prescribed in one age or place, for the order, well government and edification of the church, from those which are necessary in others. Henee, when the Jews were to be cemented into one body with the Gentiles, the last were commanded to abstain from blood; which apostolical precept, since the evangelical liberty has been fully explained, and so no just offence can be given to the Jews by our neglecting any part of the ceremonial law, has been long ago declared by the general voice of the church, to be of no farther force. For the same reason, the deaconesses, who commonly attended the first preachers of the gospel, as having easier access to those of their own sex than the men, afterwards, when the design of their institution ceased, were laid aside. And the kiss of charity, several times mentioned by St. Paul, whereby the primitive Christians expressed their mutual love and affection, when it began to give occasion of scandal, was wholly disused. And the same may be said of several other things, which were practised by the primitive church, and afterwards, when times changed, came to be laid aside for the very same reason they had been before prescribed, namely, the benefit and edification of 8.1 Cor. xiv; 22. CHAP. IV. | OF CHURCH-OFFICERS. 85 Christians. But they who object this against the succession of officers in the church, do not consider, that the same reason will. destroy all civil government; for if the change of particular laws infers a change in the authority which made them, the state must in a short time be deprived of its magistrates, as well as the church of its ministers. It ought rather to have been concluded on the contrary side, that as the changes which happen in civil affairs, make it necessary to the support and happiness of the state, to have a constant legislative intrusted with one or more persons, who shall prescribe laws suitable to the various occasions which happen; so there should be standing officers in the church, who have authority, not indeed to change any essential part of Christian faith or duty, which must remain the same through all ages, but to prescribe rules to be observed for maintaining the outward peace and order of the church. 5. And the same reason will hold through all other branches of authority which our Lord hath intrusted with the officers of his church. ‘The gospel must be preached, and they who receive it admitted into the church byl baptism, till the world’s end: which is intimated by St. Peter, who having exhorted those who were converted on the day of Pentecost, to repent and be baptized, that they might receive remission of sins, and the gift of the Holy Ghost, presently adds, ‘‘ For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call °’’; that is, the same promise of remission of sins, and of the Holy Ghost, though not to enable them to speak with tongues, and to work miracles, yet to illuminate and sanctify the faithful Christians, was made not only to the Jews then present, but to all others in all countries and all ages, even to as many as should at any time receive the gospel preached to them, and be baptized into the profession of Christianity; which supposes, that there should always be an order of men, com- missioned to call others to the profession of the Christian religion, and to receive them into the church by baptism, upon their hearkening to this call. Another reason why God appointed officers of different orders > Acts ii. 38,39. 2. 8 aul (avil Zn 86 A CONSTANT SUCCESSION (CHAP. 1V. in his church, is that assigned by St. Paul, namely, “that there should be no schism in the body,” and that some of the members should preside, and others be subservient, in order to promote the common good, as it is in the natural body®. But was this a reason peculiar to the apostolic age, or the church of Corinth? No certainly: it is founded on the general nature of societies, and observed in every one of them from the widest empire down to the least family, and therefore ought to be equally regarded in all ages and countries. In the same manner St. Paul tells the Ephesians, that our Lord “gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers, for the perfecting of the saints ” (or, as it isa little after expressed, for the compacting them together into one body, in doing which, the officers, who are derived from Christ the head, answer to the joints and bands which hold the members of the natural body together), *‘ for the work of the” evangelical “ ministry,” and “ for the edifying” in the knowledge of Christ and all other Christian graces, all the members “of the body of Christ.” These being | the purposes why Christ appointed church-officers, how long must they continue? Even “till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ”: that is, till the Christians of all ages and countries shall be fully instructed in all Christian knowledge, and firmly esta- blished in one common faith*. Indeed, some of the officers here mentioned were inspired men, and endued with extraordinary gifts; but these ceasing, as they did for the most part when the gospel was fully received in any place, the same reasons will hold for appointing men qualified by instruction and study to perform the same offices till the world’s end. Another function appropriated to church-officers, as was shown in the last chapter, and shall be further proved in the next, was the ministration of the Eucharist, which must be celebrated till our Lord’s second coming, as appears from his particular revela- tion to St. Paul*®. And, consequently, there must be a succession of officers in all ages to celebrate it. CHAP. Iv. ] OF CHURCH-OFFICERS. 87 Another end of ordaining church-officers was to oppose heresies, which our blessed Saviour and his apostles foresaw would infest the church*, For this reason, St. Paul charges the elders of Ephesus to watch over the church after his departure, from which time they were to see his face no more. And he exhorts Timothy and Titus to withstand the heretics in the several churches which he had left them to take care of in his absence. Now, no cause can be given why the’same reason should not hold for the continuance of these, and the succession of other officers, after St. Paul’s death, as well as in his absence, and when they were never to see him more. 6. It is plain St. Paul was of this mind, and therefore he com- manded Timothy to ordain others, who should maintain the faith after him: ‘“ The things,” saith he, “that thou hast heard of me among many witnesses, the same commit thou to faithful men, who may be able to teach others also®”. It is manifest this second epistle was sent to Timothy a little before St. Paul’s death, when he was the second time imprisoned at Rome"; whereas, before his first going to Rome, he had lived almost three years at Ephe- sus, where he left Timothy to preside’, and committed the care of that church to the elders before mentioned*. And there were beside these other elders and deacons, as it is probable, whom Timothy had ordained, by St. Paul’s direction in his former epistle ; so that what is here prescribed to Timothy, must concern the succession of others into some of these places. ‘Accordingly we find a succession of officers in this church, in the earliest ac- counts of the next ages, as shall be shown in the following part of this chapter. -It was observed in the last chapter, that (jjyovpevor) rulers were settled among those Hebrews to whom the apostle’s epistle was directed. It must here be added, that when this epistle was sent to them, it is probable there had been at least one succession of rulers after the first were dead. For the apostle first pro- pounds the example of their deceased rulers to their imitation : Matt. xviii. 7. 1 Tim. iv. 1—3. hid) Tim.1. 85 lis Sspiverer Acts xx. 29, 30. ? Acts xix. 8, 10. Be) Lim.: it, 2. EeNCtS KX lida LS. 88 A CONSTANT SUCCESSION [ CHAP. lV. ‘* Remember them which have”, or had, as it should be translated, ‘the rule over you (77youpévor), who have spoken unto you the word of God; whose faith follow, considering the end of their conversa- tion”; and afterwards exhorts them to be obedient to their living rulers: ‘‘ Obey them that have the rule over you, and submit your- selves: for they watch for your souls, as they that must give ac- count'”. So that these living rulers were to be obeyed, as well as their predecessors. We cannot suppose that Clemens, who not only conversed with the apostles, but was ordained bishop of Rome by St. Peter*, and is commonly thought to be the same whom St. Paul calls his fellow-labourer, in his epistle to the Philippians, was ignorant of our Lord’s intention, or of the apostle’s doctrine, in a matter of such vast concern as the succession of officers in the church, And, if we may rely on his word, ‘the apostles having it revealed by our Lord Jesus Christ, that contentions would arise about episcopacy, or church-government, on this account ordained bishops and deacons, and gave them this prescript,—That upon their death, other approved men should succeed in their minis- try+”. So that there was to be a succession of officers after the apostolicis viris, qui tamen cum apos- tolis perseveraverit, habuerit auctorem 1 Heb. xiii. 7, 17. * Trenzeus, lib. iii. cap. iii. [Mera TovTOV Be Tpitw Témw amd TAY GmooTéAwY Thy emiskomhyv KAnpodta KAnhuns, 6 kar Ewpakws Tovs pwakaplovs amoordAous, Kal ouuBeBAnkas adtots, Kal ere Evavdov Td Kipvyua Tav amrooctéAwy kat Thy wapadoow mpd 6p0aruav exw, ov udvos* ert yap TOA- Aol breAcimovto téTe bd TY amooTéAwY dedi5aynevar. p. 202, ed. Grabe ; p.176, ed. Ben.| Eusebius Eccl. Hist. lib. ii. cap. iv. [’AAAG kal 6 KAhuns Tay ‘Popaloy kal avtds exxAnolas tplros énloxomos ka- TagTas, TlavAov cuvepyds Kal ouvabAntis yeyovevat mpos avtod paptupeira. p. 92, ed.Reading.| Tertullianus de Prescript. Heretic. cap. xxxil. [Cveterum si que audent interserere se ztati apostolice, ut ideo videantur ab apostolis tradite, quia sub apostolis fuerunt, possumus (licere: Edant ergo origines ecclesi- arum suaraim ; evolvant ordinem epis- coporum suorum, ita per successiones ab initio decurrentem, ut primus ille episcopus aliquem ex apostolis, vel et antecessorem. Hoc enim modo ec- clesie apostolicze census suos deferunt: sicut Smyrnzorum ecclesia Polycar- pum ab Joanne conlocatum refert: sicut Romanorum, Clementem a Petro ordinatum itidem : perinde utrique et cetere exhibent quos ab apostolis in episcopatum constitutos apostolici se- minis traduces habeant. Confingant tale aliquid heretici. p. 213, ed. Priorii. Paris, 1675.] + Clemens Epist. [i.] ad Corinth. cap. Xliv. Kal of ardaroAo jay &yvwoay 51 ToD Kuplov judy *Inood Xpiorod, br Epis Cota em) Tov dvduaros THs emitKoms* dia Tabtny ody Thy aitlay mpdyvwow eldn- pores TeAclav, KaTéoTnoav TOs mpoeipnue- vous (émicxdmous kal diaxdvous, Cap. xiii.) kal peratd eriwvophv Seddéxacw, Srws eav Koipnbaow, diadé~wyTar erepo SedoKximac~ mévor Thy Aectoupylay abtav. [Cotelerii Pat. Apost. tom. i. p. 171.) CHAP. IV. | OF CHURCH-OFFICERS. 389 death of those whom the apostles ordained; and, consequently, to the end of the world. 7. Neither is this any more than what is manifestly implied in some of our Lord’s parables. One of these is the parable of the tares, related by St. Matthew™, the other characters whereof are thus explained by Christ himself: The householder, who sowed the good seed, is Christ; the ‘field, in which the seed was sown, is the world; the good seed are the faithful Christians; the tares are the wicked Christians; the enemy, who sowed them, is the devil. By analogy, the servants of the householder, though no exposition is given of them, are the ministers of the gospel, whose more particular concern it is to keep weeds out of God’s field. ‘These are introduced complaining of the growth of tares in the several ages of Christianity: but what saith the Householder to them? Let both, that is, wheat and tares, grow together till the harvest; that is, have patience till the end of the world; for so the harvest is interpreted; and then God will make a just separation. So that Christ will keep servants, whose office it is to cultivate the wheat, till the great harvest of the universal judgment. Yn another parable related by St. Luke®, and in part by St. Matthew°, the name of servant is interpreted by that of steward, which is commonly the title of church-officers in the New Testa- ment’. And here it is declared that the stewards of Christ shall rule his household, that is, his church, till his second coming. And Christ having said that, in his absence from the world, some of his stewards should faithfully discharge their office, and others grow dissolute in their lives, and tyrannise over his household, Peter, perceiving the discourse related to church-officers, of whom he and his fellow apostles were to be the first, demands of him, *‘ Lord, speakest thou this parable unto us, or even to all?” ‘To this our Lord answers, ‘* Who then is that faithful and wise steward, whom his Lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant whom his Lord, when he cometh, shall find so doing%”. That is, | speak to you and all others, who shall be my stewards; m Matt. xiii. 24, 27, 30, 37, 40. P 1 Cor. iv. 1, 2. Tit. i. 7. 1 Pet. * Luke xii. 35. TVe O: ° Matt. xxiv. 45. k 4 Luke xiii, 41—43, 90 A CONSTANT SUCCESSION [CHAP. IV. and, as Tertullian explains this passage, shall preside over my church after you*; that ye be ready when I come to judge the world. Whence it is manifest, that our Lord expects to find his stewards and ministers ruling his church at his coming to judge the world. Consequently there must be a constant succession of church-officers to the world’s end. Accordingly, when our Lord commissioned his apostles to teach and baptize all nations, he promised to be with them (zdoas jju L in 3 25 am dé anroy entoxomov exexecpotorqKe. Cicn-= 1 Rey. i. 16, 20; ii. 1. 4 , OL FATH VOL ee CALICO / TO KL 8 c /] / A ed. / 96 THE ANGELS OF THE CHURCHES. [CIAP. Iv. tioned as single persons ; the angel of the church of Ephesus, the angel of the church of Smyrna, and so to the rest. And if in the epistle to Thyatira, instead of (rij yuvatxa “le(eBHA) the woman Jezebel, we read (tiv yuvaikd cov “leeBnA) thy wife Jezebel’, as it is in St. Cyprian *, the Syriae version, the Alexandrian, and several other manuscript copies, then the angel of Thyatira was a married man, and consequently but one person. Accord- ingly, both he and all the rest are constantly addressed to in the singular number: “I know thy works”, “I have a few things against thee”, ** Remember how thou hast receivedand heard”, «*’Thou hast kept the word of my patience”, and so in the rest, where our Lord speaks to them in particular. But when what he writes equally concerns the people, he changes his style, and speaks in the plural : “ The devil shall cast some of you into prisons”. Thou hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among yout”. I will give unto every one of you according to your works". That which ye have already, hold fast till I come”. Which variation of the number is a plain argument that some parts of these epistles relate to the whole churches, and others only to the persons of the angels. There is only one exception made to this observa- tion : which is, that the angel of ‘Thyatira is once spoken of in the plural. The passage where this is supposed to be done runs thus; “ Behold, I will cast her (Jezebel) into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And J will kill her children with death, and all the churches shall know that I am he which searcheth the reins and hearts; and I will give unto every one of you according to your works; but unto youl say, and unto the rest in Thyatira, as many as have not this doctrine (of Jezebel), and which have not known the depths of Satan as they speak, I will put upon you none other burden*”. Where in these words, “Unto you I say, and unto the rest in Thyatira,” “you” is * Rev. ii. 20. gov, is the reading in the commentary * Epist. lv. [p. 110, ed. Oxon.] ad of Arethas on the Revelation.) Antoniaunum: [uxorem tuam Jesabel, ® Rey: i. 10; ' Verse 13. which is the reading in the old Italic " Verse 23. version, according to Sabbatier: yuvatkd Y Verse 25. x Rey. 11. 22 —24. CHAP. IV. ] THE ANGELS OF THE CHURCHES. 97 taken for the angel; and “the rest,” for the people of Thyatira. Some answer this objection by referring “ you,” not to the angel of Thyatira, but to the churches mentioned in the preceding verse; ” and then the sense will be, “ But unto you,” the forementioned churches, “I say, and to the rest of Thyatira,” who have not been corrupted by Jezebel. Neither is it strange that the other six churches should be addressed to in the epistle directed to Thyatira; since the seven epistles were not sent severally to each church, but addressed together in one common epistie to all the seven. ‘Thus we find in the beginning, “John to the seven churches which are in AsiaY”. And afterwards they are again mentioned together: “ He that hath an ear, let him hear what the Spirit saith unto the churches*”. So that it is far more probable the other churches should be spoken of in this passage, than that the angel of Thyatira should be addressed to in the plural number, contrary to what is done in all other places. How- ever, if this explication should be thought forced, we need only leave out the conjunctive particle (kai), and then the words will run thus: (duiv b& A€yw Tots AovTols év Ovaretpois) ‘To you the rest (that is, to the rest of you) in Thyatira I say, meaning those who had withstood Jezebel. This way cf reading this passage is followed by the vulgar Latin *, the Syriac, Ethiopic, and Arabic versions, the Alexandrian manuscript, another of Curcel- leeus’s, two of Beza’s, and several others; and it makes the sense very easy and natural: for our Lord having before severely threatened Jezebel and her disciples, it was.very natural for him to add, as a comfort and encouragement to the faithful Christians, But to the rest of you in Thyatira, whom Jezebel has not been able to seduce, I say, I will lay no other burden upon you. So that, notwithstanding this exception, we may safely understand the seven angels to be seven single persons. But there is one thing yet behind which will put this matter beyond dispute; namely, that the titles of angels and stars are constanly applied in this book of Revelation to single men. Our Lord is called “the Morning Star*,” and “the Sun!:” and the apostles are y Rev. i. 4. 7 Rev. ii. 11, 17,29. reads, Vobis autem dico, reliqui, qui * [ Melius, the old Italic. The Vul-_ estis Thyatire. | gate reads, Vobis autem dico, et cete- * Rey. ii. 28; xxii. 16. ris, qui estis Thyatire. The old Italic > Rey. xii. 1. H bs 98 THE ANGELS OF THE CHURCHES. [ CHAP. IV. called “twelve stars °,” and “ twelve angels?;” but there is not one example where these titles are given to any society or num- ber of men. So that, if we will allow the divine author of this book to speak in this place as he does in all others, the angels of the seven churches can be none but single persons. The next thing to be made out is, that these single persons were men of chief authority in their several churches. And we might safely conclude they were so, though we had no other proof of it, because our Lord has directed to them the epistles which he de- signed for the use of their churches ; for we find it was usual all the world over in Cyprian’s time, to direct the letters which were designed to be read in any church, to their bishop; he being the person by whom all ecclesiastical affairs were transacted. But there are several other arguments which prove that the angels were men of eminent station and authority. For, whereas the churches are only called candlesticks, the angels are resembled to stars, which give light to the candlesticks ; which is a very fit emblem of those who succeeded in the place of the apostles, whom our Lord calls the light of the world, and resembles to candles, which being put into candlesticks, give light unto all that are in the house®. On which account they are elsewhere called stars in the Revelation, as was before observed ; and the same title is given to our Lord himself, who is the great Light of the world '. Their other name of angels is never given to any but such as are placed in some high office and dignity under God. The angels of God are the blessed spirits who always live in his presence, and execute his commands: the Jews used to call their high-priest by this name, because they looked on him as God’s messenger to them *. Our Lord himself is called the Angel of the Cove- nant *, and his apostles, whom he left to declare the will of God ¢ Rev. xii. 1. 4 Rev. xxi. 12, 14. e Matt. v. 14, 15. John i. 5, 9. * Diodorus Siculus apud Photium Biblothec. cod.. 244. Todroy mpocayo- pevouow apxiepea, Kal vouifovow adrors Uyyedrov yvéc0at Tav Tod Oeov mpooray- pdérev. [Ecloge ex lib. xl. Diodor., ed. Wesseling. tom. ii. p. 548, line 44.]| s Mal. iii. 1. [On the subject of* the angel of the Lord,” the student will do well to read the observations of Dr. Me Caul on Kimehi’s Commentary on Zechariah, ¢. i. (Rabbi David Kimchi’s Commentary upon the Prophecies of Zechariah, translated from the Hebrew, with notes and observations on the pas- sages relating to the Messiah, by the Rey. A. Me Caul, D.D.) p. 9.) CHAP. Iv. ] THE ANGELS OF THE CHURCHES. - 99 to his church, are also styled angels in the Revelation, as was before observed. Indeed, the names of angel and apostle are almost synonymous words; both signify the messengers of God, only this of apostle more expressly denotes his sending or com- missioning them to do a message in his name ; and that of angel implies the telling or declaring that message. So that this is a very fit name for those who succeeded the apostles in their office of preaching God's will to the church. And if we pass from the names of the seven angels to the characters which are given of them, we shall soon discover several other marks of their authority; they are praised for all the good, and blamed for all the evil, which happened in their churches. The angel of Ephesus is commended because he could not bear them that were evil, and had tried those who called themselves apostles and were not so; which seems to imply that he had judicially convicted them to be impostors. And the angel of Pergamos is reproved for having them who hold the doctrine of Balaam; that is, the Nicolaitans, who allowed themselves to commit fornication, and to eat things sacrificed to idols; and he is severely threatened, unless he repented’: which shows he had authority to correct these dis- orders, otherwise he could not justly have been punished for them. ‘The same may be said of the angel of Thyatira, who is blamed for suffering Jezebel, who called herself a prophetess, to teach and seduce the people*. And the angel of Sardis is commanded to be watchful, and to strengthen those who are ready to die; otherwise our Lord threatens to come on him as a thief, at an hour which he should not know'; plainly alluding to what he says in the Gospels to his stewards, that is, his apostles and other ministers, whom he made rulers over his household the church™. So that the angels of the seven churches having ap- peared to be single persons, invested with chief authority, we need not scruple to call them, with St. Austin in one of his homilies on the Revelation *, and other ancient fathers, episcopos h Rey. ii. 2. i Verse 14—16. ipsum hominem significat: sicut et k Verse 20. ecclesie et angeli eorum ibidem non ' Rev. iii. 2, 3. debent intelligi nisi aut episcopi aut m Matt. xxiv. 44, 45. prepositi ecclesiarum. In tantum an- * (Scil. in homil. ii. Ubicumque gelorum nomine_ ecclesias catholicas ponit in Apocalypsi angelum hominis, voluit intelligi ut jubeat angelos poeni- H 2 4 100 ANGELS OF THE CHURCHES. [CHAP. 1V. sive prepositos ecclesiarum, the bishops or presidents of the churches. It will be a farther confirmation of the episcopal authority of the seven angels in their several churches, if it be shown from the most early accounts of the primitive church, that bishops were settled in all the seven churches, at or near the time when this epistle was sent to them. THE Now this epistle, with the rest of the Revelation, if we may believe Irenzeus* and Eusebiust, was written towards the end of Domitian’s reign, when St. John lived an exile in Patmos. And we are » told, that in a very short time after Domitian’s death, being recalled from banishment by Nerva, he went to Ephesus, and took upon him the care of the church of that city, in the presence of seven bishops{. I will not affirm, that these seven bishops presided in the seven churches we are speaking of; though some think they did, both because the numbers agree, and all these seven churches lay within the proconsular Asia, whereof Ephesus was the metropolis: but this much we may safely pronounce, that if bishops were settled at that time in other cities thereabouts, there is no reason to think these seven churches, every one of which was in a city of note, were without bishops. And, to descend to particulars, it can scarce be doubted but there was a bishop in Ephesus when the Revelation was written. For in the next age after this, Polycrates, who was born within a short time after St. John’s death, is well known to have been bishop of Ephesus: and, to come nearer to the time we are speaking of, Ignatius, who suffered martyrdom about the tenth year of Trajan, which at the tentiam agere. p. 162. Append. tom. iii. Opp. S. August. ed. Ben. These homilies are placed by the Benedictines among the spurious writings falsely ascribed to Augustine. ‘They have been commonly attributed to 'Tichonius the Donatist, a contemporary of Augustine, but, according tu Cave, are a compila- tion from Victorinus, Tichonius, Prima- sius, Bede, and others. ’Agrépas 8 rods ayyédous TOUS TOY exkrAnoiav epdpous Ka- Aci, ws €E adtod Tov HAlov Tis Sucaogbyns 7d pas xopnyoupevovs. Arethas in Apo- calyps. i. 20, ad cale. Opp. G2cumenii, tom. ii. p. 661.) “ Adv. Heeres. lib. v. cap. xxx. [Ove yap apd worAAoD xpdvov Ewpdbn, GAAG oxEdY em THs TueTépas yeveas, mpos TH TEACL THS AomeTiavod ApX7S. P- 330, ed. Ben.| + Eccles. Histor. lib. iii. cap. xviii. [where he cites the passage of Irenzeus quoted in the preceding note. | { Martyrium S. Timothei apud Pho- tium Bibliothee. cod. 254. ¥nplopart NépBa (al. Nepots] THs brepoplas &vakAn- Gels, TH "Egeotov bréorn entpordAa, Kar abrds 5° Eavtov, émra ouumapdyvT@y emi- oxdrwv, THs Epeciwy dvTiAap Bdveraun- TpoTdAEws, CHAP. IV. | THE ANGELS OF THE CHURCHES. 101 most was not above twelve years after St. John returned from Patmos, in his epistle to the Ephesians, speaks of Onesimus their bishop, whom he exhorts all of them, presbyters and deacons, as well as private Christians, to obey. And, to carry this account yet a little higher, Timothy was made bishop of Ephesus by St. Paul, and there was an uninterrupted succession of twenty-seven bishops from him to the time of the great council of Chalcedon, as was before shown from the public acts of that council. So that here was a bishop mentioned a little before the Revelation was written, and again not long after, beside a constant succes- sion of many bishops from the foundation of this church for several ages after. Then, if we proceed to the rest of the seven churches, not long after St. John’s time Sagaris was bishop of Laodicea: he is spoken of by the forementioned Polycrates in his epistle to Victor*, as one who suffered martyrdom in the past times; that is, when Servilius Paulus was proconsul of Asia, as we learn from Melito’s tract about Easter, who was himself bishop of Sardis in the reign of Marcus Aurelius}: and, if the Roman Martyrology may be credited, Sagaris was one of St. Paul’s disciples {: so that very near the time we are speaking of, we find a bishop in Laodicea; and not long after this, another in Sardis. When Ignatius wrote his epistle to the Philadelphians, they had a bishop, whose gravity, modesty, and other virtues Ignatius commends, and exhorts the Philadelphians to be dutiful to him. The oid Roman Martyrology speaks of Carpus, bishop of ‘Thyatira, who suffered martyrdom under Antoninus, who was emperor in the next age after the Revelation was written||. If the * Eusebius Eccles. Histor. Jib. v. cap. xxiv. [Ti de Se? Adyew Sdyapw érigkomov Kal udptupa, bs év Aaodixela Kekolunrau é7t 5€ Kat Tametpioy roy jaKd- pov, Kat MeAlrwya tov évvodxov, Toy ev ‘Ayli@ Tvebuati mavta moditevoduevov" ds Keirat ev Sdpdeor mepiuevwyv thy amd TOV oupavay emiakomhv, ev 7 eK vekpav dava- othceta. p. 244, ed. Reading. | + Eusebius Eccles. Histor. lib. iv. cap. xxvi. [Em t&vde Kal MeAitwv Tijs év Sapdeor mapoiktas érloxomos, "AtoAwe- pids Te THs ev ‘lepamdrc diampenas Hrua- Sov’ 02 Kal TH SnAwOEVTL KaTa TOUS xpévous ‘Pwpaiwy Baoirei Adyous brép THs mloTeEews idlws Exdtepos amoAoylas mpooepayncay. p- 188.] { LOct. 6. Eodem die, beati Sagaris martyris et episcopi Laodicensis, qui unus fuit de antiquis Pauli apostoli dis- cipulis. Martyrologium Usuardi Mo- nachii, ed. J. B. Sollerti, Antw. 1714, folio.] || [Apr. 13. Apud Pergamum Asi urbem, natalis sanctorum Carpi epi- scopi, Papirii diaconi, et Ayathonicz optim femin aliarumque multarum, quz pro beatis confessionibus martyrio coronate sunt sub Antonino Vero et Aurelio Commodo, Martyrol. Usuardi, CHURCHES. [CHAP. IV. 102 THE ANGELS OF THE commentary of Arethas on the Revelation, compiled out of the ancient fathers, may be credited, Antipas, whom our Lord ealls his faithful martyr", was bishop of Pergamos*. And if we may judge of the rest by the church of Smyrna (and there is no reason why we should not, since the angel of this city is not described under a different character from the rest), we shall no longer doubt whether they were governed by bishops in this first age of Christianity ; it being certain that Polycarp, who is allowed by all to have conversed with the apostles, was bishop of Smyrna. He is so called by Polycrates in his forementioned epistle to Victor, who was thirty-eight years old when Polycarp suffered martyrdom, and therefore is a witness without exception: and the same title is given him by the church of Smyrna in their epistle concerning his martyrdom, which is still extant in Eusebius t; Ignatius his contemporary, who wrote an epistle to Polycarp, and another to the church of Smyrna, not only calls him bishop of Smyrna, but exhorts all the church of Smyrna, presbyters and deacons, as well as laymen, to be obedient to him. Lastly, we are assured by Irenzeus, who was Polycarp’s disciple, that he was ordained bishop of Smyrna by the apostlest. So that here is sufficient evidence for the presiding of bishops in the seven forementioned churches in or soon after the time in which the Revelation was written; and indeed more than could well have > é c / ~ col YWY WKOTHTOS WS duocKhveY TS Darava. ed. Sollerti, Pridie Idus Apr. In Asia, ” Cécumenii Opp. tom. ii. p. 668.] Pergamo, natalis sanctorum Carpi epi- scopi, &c. Martyrologium vetustissi- mum S. Hieronymo falso ascriptum. Hieron. Opp. tom. xi. col. 489, ed. Valarsii. iti. 1d. Oct. Natale sancti Carpi, discipuli apostoli Pauli. Mar- tyrologium Bed, Opp. tom. ili. col. 341, Col. Aggr. 1612.) = Rev. ii.'13. * [The passage in the Commentary of Arethas (archbishop of Caesarea in Cappadocia a.p. 540) in Morell’s’ edition, stands thus: *Avtimas 6 udprus ev Tlepydup euaptipnoer, ov Kal 7d paprv- prov els ri odleTat, TOAAG Tappnotagdpmevos Tots éxBovAevovar’ Kal bcov eis avTdy HKer, uixpt Cavdrov mpotlBn: vimep Tihs avdpelas viv 6 ebaryyeAtoThs méuvntra mpds evoetw ereicaxOeion THs eKeivov aperis Kal bro- Movijs Tois morois, THs TE TAY TETAGYNME- + Eccl. Hist. lib. iv. cap. xv. [*aQv (scil. ray éxAekrav) cfs kal obros yéyovev 6 Oavpacidraros, cv Tois Kad’ Huds xpdvas diddokados arootoAiKds Kal mpopntixds, yevopuevos ericxoros Tis ev Sutvpyy Kabo- Aukijs exkAnalas. p. 170.) t Ireneeus, lib. iii. cap. iii. [Ka) Tlo- AdKapmos St ov udvoy bd arocTéAwy pa- Ontevbels, Kal cuvavactpadels moAAOIS TOS Tov Xpiorbv Ewpakdow, GAA Kal bwd ao- oTdAwy Katagtabels cis thy ’Aclav, év ™ ev Sputpyvyn exkanola, émloxonos, dv kal jmets Ewpdkapuev ev TH mpdrn hua jaAicla. Pp. 176, ed. Ben.] Eusebius Yecles. Hist. lib. iii. cap. xxxvi. [Aré- mpere YEU Kara ToUTOUsS ém THs ’Aclas Tav arooTéAwy SutAntis NoAvKapmros, THs Kara Sutpvav éexxAnolas mpos Tav aito- atav Kal dnnpeTav Tod Kuplov, thy ém- oKxomhy eyrexeipropevos. p. 130.) CHAP, IV. ] IGNATIUS. 103 been expected from the short and imperfect accounts which are left us of the church in that age. And if we descend from the Scriptures to the most early records of the next ages, we shall find that the succession of bishops was preserved in all churches whereof we have anyaccount. [A. D. 101.] To begin with Ignatius, who suffered martyrdom about the tenth year of ‘Trajan, which was only four years or thereabouts after the death of St. John the apostle, at which time he had been forty years bishop of Antioch, being promoted to that dignity upon the death of Evodius, the first bishop of that church, 61a tis Tod peyddovllérpov beEvas, by Peter theapostle’s own hands*: so that we cannot suppose him unacquainted either with the state of the church in the first age after the apostles, or with the doctrine and practice of the apostles. And in his epistles, which were written a little before his martyrdom, there is scarce any duty so earnestly pressed, or so often inculcated, as_ that private Christians should be obedient to the officers of the church, and the inferior officers, namely, presbyters and deacons, to their bishops. In the beginning of his epistle to the Magnesians, he speaks of Damas, their bishop; of Bassus and Apollonius, their presbyters; and of Sotion, their deacon: the last of these he praises, because he was subject (tmordocerat) to the bishop and presbyters; and he exhorts all of them to reverence their bishop, and to do all things in godly peace and concord, “their bishop presiding in the place of God, the prebysters as the council of apostles, and the deacons as the ministers of Christ}. In avrevonyaye xapis, bore wh Thy Hdn yevo- * [Theodoret Dial.i. Opp. t. iv. p. 33. -"Axhkoas de mavtws lyvdtiov exeivor, os di Tis TOD weydAou Tet pov dekias THs apxioat- ynsTnv xapw edékaro, kal Thy exkAnoiay Ay- Tioxewv iBivas Toy Tov waptuplov oT épavoy avedjoato, Kal Eipnvaioy, ds THs TloAuKdp- tov didackaArlas amnrauoev, eyeyove: be bw- oTip Tadarav tav égmepiwv, S&c.| Chry- sostomus Homil. in S. Ignatium, vol. i. p- 499. [tom. ii. p. 594, ed. Ben. Ai TOY uakaplwy amoordAwy xeEipes THs fepas jwavto kepars. Etinfra, p.597: Ered) de euvhaOnv TMérpov, kat réumrov e avTov orépavov eldov wrekdpmevov: ovTos 5é att 7 meT exeivoy TodTov diadekac0ar Thy apx- hy... «+. » Térpou médAovros evTevbev (sc. Antiochia) drodnueiv, érepov avrip- pomov Mérpov diddoKadov % Tov Mvevuaros Hevny oikodouny TH Tod Siadckapevou evTE- Aeia cabporepay yevécOu.) Eusebius Eccles. Hist. lib. iii. cap. xxii. [AAAG kal Tov én’ Avtioxeias Evodiov mpetov ka- TaTTayTos, SevTEpos ev Tois SnAoUMEVaLS Iy- varios eyvwplfero. p-112]c. xxxvi. “O re mapa wAelatous eicétiviv diaBdntos lyva- Tios THS KaT’ AvTidxerav Terpou diadoxijjs, Sedtepos Thy emicKoTmy KEeKANpwmEvos. p- 130. | + Epist. ad Magnes. cap. vi. Tpora- Onucvov tov éemakdmov eis Témoy Oeod, kal Tav mpecBuTépwy cis Tdmov cuvedplou TeV amootéAwy, Kal tar diakdvwy, TOY euol yAvKuTatwv, wemirevmevev Siakoviay ‘In- cov Xpiorod. | ed.Cotelerii, tom. ii. p. 18.] 104 IGNATIUS. [ CHAP. IV. the entrance of his epistle to the Trallians he mentions their bishop Polybius; and a little after tells them, that ‘‘ whilst they live in subjection to their bishop, as to Jesus Christ, they seem to live, not afterthe manner of men, but according to Jesus Christ*”. A little after he proceeds thus: ‘Let nothing by any means be done without the bishop, even as ye now practise; subject your your- selves to the college of presbyters, as to the apostles of Jesus Christ: ..... and let the deacons, who are the mystery of Jesus Christ, study to please all men ; for they are not deacons of meats and drinks, but ministers of God’s church...... In like manner, let all of you reverence the deacons, as the commandment of Jesus Christ; the bishop, as the Son of the Father; and the presbyters, as the council of God, and assembly of apostles. Without these a church is not named+.” Afterwards, having cautioned them to beware of heresies and heretics, he adds, “And so ye will, whilst ye are not puffed up, and are not separated from God, Jesus Christ, nor from the bishop, nor the precepts of the apostles. He that is within the altar, is pure: but whoever doeth any thing without the bishop, the college of presbyters, and the deacon, his conscience is defiledt.” In the same manner he speaks to the Ephesians: ‘“ Let no man (says he) be deceived: whoever is without the altar, is deprived of the bread of God...... Let us have a care of opposing the bishop, that we may be subject to God§”. And in the same epistle he speaks of bishops settled to the ends of the world, ‘‘ who are after the mind of Jesus Christ, even as Christ is the mind of the 7 Epist. ad Trallian. cap. ii. “Or &v yap TE emikdrw trotdcced0e Hs “Inood Xpitg, palverdE a od Kata avOpdmivov Cavres, GAA KaTa’Inooby Xpiordy. {1bid. p. 22.] + Ibid. cap. ii. & ili. "Avaykatov oby éorw, domwep moreite, Uvev tod émokdmov pndev mpdocew buas' GAAA brordscedbe kal T@ TpecBuTepiw, ws Tois amrooTdAus *Incov Xpirov...... de7 5& Kal rods diaxdvous, uvorhpiov byras’ incod Xpirrod, Kare TavTa Tpdrov masw apeokew’ ov yap Bowpdrwv kat moray clot didkovor, GAN’ ex- KAnalas Oeov brnpéra. ... - « ‘Opolws mdvres evtpemésOwoay Tovs diakdvous, ws év- Torhv Inood Xpiorov' ws kal Tov érlaKoroyr, &s bvra viby Tov Marpds* robs 5& mpeoBu- Tépous, ws Tuvedpiov Weod, Kal ws aivbeo- pov arootéAwy. Xwpls TovTwy exkAnola ov kadeira. (Ibid. p. 22, 23, where see the various readings on cap. iii. notes 1] and 12.) { Ibid. cap. Vii. Todro dt tora: duty, Hh puotovpevors, Kal obow axwpicrois Ocod "Inood Xpiorov, kal rod emutkdrov, kal TOY diatayudrwv Tov aroaTéAwy’ 6 évrbs Ovota- ornplov dy, Kkabapds eotw* rovr éotw, 6 xwpls émiakérov kal mpeoButeplov kat d1a- kévov mpdoowy Tt, ovTOS ov Kabapds eoTt th ovwedhoe. (Ibid. p. 24.] § Epist. ad Ephes. cap. v. _Mnbels TmAavdobw ed ou) Tis a évrds Tov Ouo1a- otnplov, dotepetrae Tov Uprov Tov cov. Paulo post: Srovidewuer viv wh avti- Tdcoer0at THe emiokdny, va duev Oc bro- tacoduevor. (Ibid. p. 13.) CHAP. IV. | Father*”. And then he goes on to praise them all, and par- ticularly the college of presbyters, for their unanimous and ready compliance in all things with their bishop. In the beginning of his epistle to the Philadelphians, he says, that “* he knew their bishop to be promoted to his public office in the church, neither by himself, nor by men, nor through ambition, but by the love of God the Father, and the Lord Jesus Christ+”. Then, having cautioned them against divisions, he adds, “ Whoever belongs to God and Jesus Christ, is with the bishop; and they who repent, and return to the unity of the church, shall be God’s, that they may live according to Jesus Christ. Be not deceived, my brethren: if any man follows one who divides the church, he shall not inherit the kingdom of God...... Endeavour therefore to partake of one and the same eucharist; for there is but one flesh of Christ, and one cup in the union of his blood; and one altar; as there is one bishop with the college of presbyters, and my fellow-servants the deacons; that whatever ye do, may be done according to Godt”. Not long after, ** When I was with you,” says he, “I cried out, and spoke with a loud voice, ‘ Adhere to the bishop, the college of presbyters, and the deacons.’ Which some have thought to be said by me, from my foresight of the separation which hath happened since that time. And He, for whose sake I am in bonds, is my witness, that I knew it not from men, but the Spirit proclaimed these things, saying, Do nothing without the bishop; keep your bodies as the temple of God; love unity; fly divisions; be followers of Jesus Christ, as He is of his Father§”. A little after he adds, “ that God would forgive IGNATIUS. 105 * Ibid. cap. lil. Kal yap ’Inaods Xpi- oTds, Td GdidKpirov juay Sv, Tov TMarpds HN yvepn, es Kat ot elcome of KaTa TH Cavres* wh wAavacbe, GdeAGol pour eitis oxlfovr: dkorovbe?, Bactdclay @cov od KAN- povomer. » . . . Smovddtere oby mia evxa- mépata dpioevtes, ev Inoov Xpiotod yva- uy r, A€yew Tada: pdptus dé wo ev @ bdeuar, drt amd capkds dvOpwmivns ovK eyvwv Td IGNATIUS. [CHAP. Iv. 106 the schismatics, provided they repented, and returned to the unity of God, and the council of the bishop*”. In his epistle to the church of Smyrna he thus exhorts them: < Let all of you follow the bishop, as Jesus Christ doth the Father; and the college of presbyters, as the apostles ; and reverence the deacons, as the commandment of God. Let no man do anything, which concerns the church, without the bishop. Let that eucharist be accounted valid which is ordered by the bishop, or one of whom he appoints. Where the bishop appears, there let the people be; even as where Christ is, there is the catholic church. Without the bishop, it is neither lawful to baptize, nor to celebrate the feast of charity ; but that which he approves, is well pleasing to God+.”’ And a little after he goes on thus: “It is well to know God and the bishop. He that honours the bishop, is honoured of God. He that does any thing without the bishop’s privity, serves the devilt”. In his epistle to Polycarp the bishop : of Smyrna, “ Let nothing,” says he, “be done without your approba- tion, and do you nothing but what is approved by God, as indeed you do not§”. Afterwards, addressing himself to the church of that place, he has these words: “If he who remains a virgin, think himself better than the bishop, he is undone. It is meet that they who marry, should do it with the bishop’s approbation, that their marriage may be according to God, and not according to lust ; let all things be done to the honour of God. Give heed to the bishop, that God may give heed to you. May my life be a ransom for those who are subject to the bishop, the presbyters, de Tvetpa exnpvocey A€ywv Tdde* xwpls bw, 7 brd Toy enlokoToy oica, 7) w bv Tov émiskdmov pndev moire’ THY odpKa buav ws vaby Oeou rypeite Thy Evwow aya- WATE TOUS pepicpmovs PevryeTe miunral *yl- veabe “Inc00 Xpicrod, ws Kal a’tos Tov Ma- tpos avtod. ([Ibid. p. 32.] * Ibid. cap. viii. Maow ody peravodow ale (leg. apie?) 5 Kupios, éay wetavon- awow eis évdrnta @cov, Kal cuvédpiov Tod émokérov. ([lbid. p. 33.) + Epist. ad Smyrn. cap. viii. Mdvres T@ émioxdmp &KodovOeiTe, os “Inoote Xpi- o7ds TO Marep* kal 7 mpeoButepie, &s ToIs droardédos* Tovs Bt Siaxdvous evtpérecde, &s @cod evroAtv. Mnbdels xwpls rod ém- oKdrov 7) mpaccérw Tav avnkdvtwy eis Thy exxrnolav: exelvn BeBala ebxapiotla iyyel- avrds emtpewn’ Srov by para 6 émtaKdros, exet Td TAOS EoTw' Homep drov bv 7 Xpi- oTds "Inoods, exe? y KaBo0AtKh ExkAnola ovK etd éorw xwpls Tob émakdrov, ote Bar- tifeww, ore aydany moeiv* adr’ > by exe?- vos dokiudon, ToUTO Kal TH OcG eddpearov* iva doparés 7} kal BéBaoy wiv d mpdocerat. Ibid. p. 37.] t Ibid. cap. ix. Kadd@s yer @edy Kab émlioxomov cidévar’ 6 Tia enloxorov, brd Ocod retiunrat’ 6 AdOpa emiokdrou Ti rpdo- ow, TH diaBdrAw Aarpever. [1bid. p. 38.] § Epist. ad Polycarp. cap. iv. Mndev &vev yvdouns cov yivéobw pndé ov tvev cod yvaéuns To rpdoce, dorep adde mpdo~ aes, evotabhs. Ibid. p. 38.] CHAP. Iv. ] IRENZEUS, 107 and deacons, and may I have my portion in God with them*”. There are many other passages in the epistles of this glorious saint and martyr to the same purpose: but these which have been produced are sufficient to show, not only that the Christian church was governed in the age wherein he lived by the three orders of bishops, priests, and deacons; but that these were of Divine institution, and essential to the regular constitution of any church; and that no religious act could lawfully be done in the church without some of them, nor by the priests and deacons without the bishop’s consent; and that communion could not be maintained with Christ, without adhering to the communion of the bishop. And he calls Christ to witness, that he spoke some part of this, namely, that nothing was to be done without the bishop, by the immediate inspiration of the Holy Spirit. [Cire. a. p. 170.] From Ignatius let us pass to Irenzeus, who professes himself to have been the disciple of Polycarp, the contemporary of Ignatius, andwas first a presbyter, and afterwards bishop of Lyons+. And he makes the succession of bishops an * Ibid. cap. v. & vi. Kal édy yvw- oO) mov Tod emiokdrov, EpOapTa’ mpemet 8& Tos yauovor Kal Tais yapoumevals, meTa yveuns Tod emokdmov Thy Evwow ToLcta at, iva 6 yduos 7 Kata Ocdy, Kal py Kat” em- Ouulav: mdvra eis Tuy Ocod yweobw. TH émoxdn@ mpocéexete, iva Kat 6 Oeds dpi: avtibuxoy eye THY broTagcOMevwY TH emt- okdr@, mpeaBurépois Kat SicKdvors* Kal mer” ovT@v pot Td fepos yevoiTto axe ev Ow. [Ibid. p.42. “In modern times this lan- guage is judged not very consonant to the spirit of liberty, on which we are so apt to felicitate ourselves. And [ am persuaded, that the strong manner in which submission to the bishop is inculcated, has been the most weighty argument with several persons to en- courage themselves in doubts of the authenticity of these pieces. But to doubt the genuineness of their epistles on this account is to be the slaves of prejudice. Usher, and after him Vos- sius, have sufficiently distinguished the genuine from the false and the interpo- lated; and the testimony of antiquity, and the agreement of the epistles, as thus purified, with the quotations of the ancients, render them superior to all exceptions.” Milner’s Church Hist. cent. ii. ch. i. vol. i. pp. 156, 157. Lond. 1816. Why Milner has said nothing of Bishop Pearson’s Vindicie I cannot pretend to conjecture. “ Nulla forte lis plerisque Ignatianarum epistolarum mota fuisset, nisi qui pro divina origine et antiquitate gubernationis episcopalis pugnant, causam suam ex illis fulcire potuissent.” J. L. Mosheim, de rebus Christianorum ante Constant. Magn. sec, primum, § 52, note **, p. 160.] + Ireneus, lib. iii. cap. iii. [p. 176, ed. Ben. Kal Wodvxapmos Se od pdvoy brd amrootéAwy pabynrevbels, gal cuvavacTpa- gels moAAois Tois Toy Xpiotbv éwpakdow, GAAa Kal ord arrocTéA@v KaTracTabels eis THY -Aclav, ev TH ev Suvpyyn exkAnola enicko- aos, dv Kal jets Ewpdapev ev TH MpPOTH jauxia. Also in the fragment of his epistle to Florinus, preserved by Euse- bius (Eccl. Hist. lib. v. cap. xx. p. 238), speaking of his early recollection of Polycarp: MaaAdov yap Ta TéTe Siap- ynpovetw TaV evaryxos ‘yivomevwr* ai yap ex taldwy pabjces asvvaviovoat TH WX, évoovtas abtii HoTé pe SbvacOa eimely Kal bs So CHALE 1 108 IRENZUS. [CHAP. lV. argument against the heretics, who crept into the church in that age, and propounds it as the surest way to orthodoxy in the Christian faith, to follow those who descended in a direct line of succession from the apostles. ‘‘ We,” says he, ‘* can reckon up those whom the apostles ordained to be bishops in the several churches, and who they were that succeeded them down to our own times. And had the apostles known any hidden mysteries, which they imparted to none but the perfect (as the heretics pretend), they would have committed them to those men to whom they committed the churches themselves: for they desired to have them in all things perfect, and unreproveable, whom they left to be their successors, and to whom they committed their own apostolic authority.” He then adds, that ‘because it would be endless to enumerate the successions of bishops in all the churches, he would instance in that of Rome*”, in which he tells us, Linus was as_ordained the first bishop by St. Peter and St. Paul, the next was Anacletus, after him Clemens, and so on to Eleutherius, who was the twelfth from the apostles, and filled the episcopal tov témov ev & KabeCdmevos SieAéyeTto 6 uaxdpios ToAvKapmos kat Tas mpoddous av- Tod Kal Tas eiaddous* Kal Thy XapaKThpa Tod Blov, kal thy Tov odéparos idéav" Kab Tas diadekets &s emoreiro mpds Td mA7OOS" Kal Thy pera “Iwdvvou owvavarr popiy os amnyyedae, Kal Thy pera TOV AOLTaV THV Ewpardr wy Tov Kupiov" kal as drepynudveve Tous Adyous avTav, kal wept Tod Kuplov tiva jv & wap’ exelywy ander Kol mepl TaY duvduewy adtov, Kal wep) THs didackaAlas, &s rapa avtTonTay THis Cwis Tod Adyou map- e:Anpos 5 ToAvKapmos, aariyyyeAde mdvTa cippova Tats ypapaiss radra Kal rote bia 7) €deos TOD Ocod Td em’ euol yeyouds orovdalws HKovov, Sropynuar ss bmEevos avTa ovine ev xdprn, GAN ev TH enn Kapdia Kan del dia Thy xdpw Tod Ocod ynolws avr, dvapapunepat. | Eusebius Eccl. Hist. lib. v. cap. iv. [Pp. 213, 214. Of & airol Mdprupes Kal tov Elpnvatov mpeoBv- tepov TéT bvTa THs ev Aovydobvm Taporkias, kK. T.A.] et cap. v. p. 214, [TModewod 5) ep’ bros THs Cwijs Creo evernKovTa oby Tots em TadAlas paptuphioacireAciw0evros, Eipy- vatos Tis kata AovySouvoy As 6 TMobewds iyyetro mapoixlas, Thy emirkomhy Siadéxerar. TloAvkdpmov 5& Todroy aKovoThy yeveoOat Kata Thy véay euavOdvonev HAtKlav. | * Trenzeus, lib. cap. iii. [sect 1, 2.] Habemus annumerare eos, qui ab apostolis instituti sunt episcopi in eccle- siis, et successores eorum usque ad nos, qui nibil tale docuerunt, neque cogno- verunt, quale ab his deliratur. Etenim si recondita mysteria scissent apostoli, que seorsim et Jatenter ab reliquis per- fectos docebant, his vel maxime trade- rent ea, quibus etiam ipsas ecclesias committebant. Valde enim perfectos et irreprehensibiles in omnibus eos vo- lebant esse, quos et successores relin- quebant, suum ipsorum locum magis- terli tradentes. . . . Sed quoniam valde longum est, in hoc tali volumine omnium ecclesiarum enumerare suc- cessiones maxima, et antiquissime, et omnibus cogite,a gloriosissimis duobus apostolis Petro et Paulo Rome fundate et constitute ecclesiw, eam, quam habet ab apostolis traditionem, et annuncia- tain hominibus fidem, per successiones episcoporum usque ad nos indicantes, confundimus omnes eos qui quoque modo . . praeterquam oportet colligunt. | Hd, Bened. p. 175.) CHAP. IV. | HEGESIPPUS,. POLYCRATES. 109 chair, when Irenzeus wrote this treatise. So that in this age there were bishops, or single men who acted with apostolic authority, and succeeded in a direct line from the apostles, not only at Rome, but in all churches through the world. [a. p. 170.] At the same time lived Hegesippus in a different part of the world, who travelled through a great part of the world on purpose to learn the doctrine and traditions left by the apostles in the churches which they founded. And after this inquiry he urges the heretics with the same argument which Irenzeus makes use of. He says, he had conversed with many bishops, and received the same doctrine from them all. One of these, whom he mentions by name, was Primus, bishop of Corinth: another was Anicetus, whom he found bishop of Rome at his arrival there, at which time Eleutherius was his deacon : after Anicetus, he tells us, Soter was bishop of Rome, and that Soter was succeeded by Eleutherius. Healso relates that Simeon, the son of Cleophas, being of our Lord’s family, succeeded James in the bishopric of Jerusalem : «¢ And in every succession,” says he, “and in every city, the same doctrine is received which was taught by the law, the prophets, and our Lord*”. [a. D. 196.] Another, who lived in this age, was Polycrates, bishop of Ephesus, who in a synodical epistle to Victor, bishop of Rome, about the time of keeping Easter, part whereof is still extant in Eusebius+, appeals to the tradition of former bishops * Fragment. Commentar. Hege- Ovyarépes airod yeynpaxvia: mapbévor Kab sippi apud Euseb. Eccles. Histor. lib. iv. cap. XXiil. AmaAo?, ds mAeloros ém- okéros cumpiterey, arodnuiay oreAduevos wnxpt “Paéuns, kal &s bre Thy abthy mapa mévTov mapelAnde didackaAlav..... Ev Exdatn 5€ Siadoxy, Kat ev Exdory woAct, obTws Exel, WS 6 vouos KnpiTTEL, Kal of Tpo- bijrat, kal 6 Kips. [. ... . madw 6 ex OclovaiTov Supedy 6 Tod KAwra Kadioratat émigkoros’ dv mpoebevto mdvTes, OvTa ave- Yov Tov Kupiov debrepov, pp. 181, 182. ] + Eccles. Hist. lib. v.cap. xxiv. [‘Hyets obv Gpadiovpyntoy &youev Thy jucpay" wire mpooTiOévres, phre apaipovpevor Kad yep Kata THY Aclay peydAa ororxeta Kexolun- Ta & Tia avaothioeTat TH Hucpy THs ma- povolas tov Kupiov, év n epxera pera d6kys CE ovpavay, kad dvacThoe TdvTas Tovs ayious. Pidurmoy Toy Tay dHdeKa aroaTd- Awy, ds KekolunTtat év ‘IepamdAc, Kat dvo nN ETEpa avtTod Ouydrnp ev “Ayi@w TMvevpari moAitevoauevn, % ev Ednow avamaverau: ére 5 Kal Iwdvyns 6 éml Td otH90s Tov Kuplou dvarecwy bs eyevhOn tepevs 70 TéTa.- Aov Twepdperws, Kal udprus Kat SiddoKados* ouros ey Edéow Kexolunrar ert de Kal MoAv- kaptros 6 €vy Suvpvyn kad emiokoros Kal waptus: kal Opacéas kal emickotos kal pdptus amd Edpevias, ds ev Sudpyy Kekoiunra th de def Adyew Sdyapi emickomov kad udprupa, ds ev Aaodikela Kexotunta re 5€ Kal TMa- melpioy Toy pwakdpiov, Kat MeAltwva Tov Edvodxov, roy év ‘Avi Mveduate mavta. 70- Attevodmevov' ds Keira ev Sdpdeor mept- Hévwy thy ard TeV ovpavav émiokoTHY, eV ek vekpav dvacthoerat’ ovToL mayTeES eTHpNTav Thy Nmépay THs TecoapeckaideKd- TNS TOV MdoxakaTd Tov EvaryyeAov® pndev mapekBaivovTes, GAAG Kata TOY KaVdva T7S miotews akoAovdodyTes* ert SE Karym 6 pt- fy} oe / VC fesyy/2. Aa Fix ¢ Vlogs 110 CLEMENT OF ALEXANDRIA. [CHAP. IV. and martyrs, and the practice of those who lived in his own time: among others he mentions Polycarp, bishop of Smyrna and martyr ; Thraseas, bishop of Eumenia and martyr; Sa- garis, bishop of Laodicea and martyr ; seven bishops of his own kindred, and (zoAAd 7A7j0n) great multitudes of bishops, who assembled with him to consult about the time of Easter. And he says, that when he wrote this epistle, he had been sixty-five years (ev Kupi@) a Christian. So that here is a witness beyond exception, who lived the greatest part of the next age after the death of the apostles, that bishops were settled in all the churches about him. [a. p. 192.] Contemporary with these was Clemens of Alexan- dria, who, in a passage of his Stromata, comprehends all the officers of the Christian church under the two names of presby- ters and deacons, which was accounted for in the last chapter ; but in several other places he speaks of all the three orders, as distinct from one another. In his Pedagogus, having selected some texts of Scripture which contain a summary of the duties which con- cernall Christiansin general, he adds, “that there are otker precepts without number, which concern men in particular capacities: some which relate to presbyters, others which belong to bishops, others respecting deacons, and others which concern widows*”. So that, if we may believe Clemens, who was the most universally learned man of any in that age, even in the apostles’ times, when the Scriptures were written, there were all these orders in the church, and every one of them had distinct offices. In another place he tells us, “that though Matthias was not elected by our Lord with the rest of the apostles, yet having deserved to be advanced to that office, he was substituted in Judas’s place. And Kpétepos mavtwy bua@v TloAuKpares, Kara mapddoow TaY suyyevav pov, ois Kal mapn- KoAdOnou Tialy a’Tay* Ema mev Foav ovy- yeveis pov emloxoru, eyw be dy5v0s: Kal WavToTEe Thy Hucpay Hyaryov oi avyyeveis pov, dtav 6 Aads Hpvve thy Sdunv. “Eye obvy GdeApol ékfhkovTa mévte ern exwv ev Kupl@ at cu BeBAnkas Tots ard Tis oi- koupevns adeAgois* Kal maiocay wyiav ypa- phy dednravods, ob mripomar emi Trois KaratAnooduevots’ of yap euod pelfoves ei- piikact, meWapxeiv Set Oe wGAdrov 7) av- Opéros. pp. 243,244. The student will observe the proof furnished by this letter that the church in the second century had no idea of the church of Rome being the supreme authority in ques- tions of apostolical tradition. ] * Pedag. lib. iii. cap. xii. p. 254, ed. Paris. Muplar 5& Boat SrobjKat eis rpd- owra ekhexTa diarelvovoa, eyyeypaparat tais BiBAos Tais aylas* ai pev, mperBu- Tépois’ ai St, emiokdras* ai Se, diaxdvors* tra, xfpas. [p+ 309, ed. Potter.) CHAP. IV. | TERTULLIAN. 111 even now,” says he, “‘they who live up to the perfect rules of the gospel, may be taken into the number of apostles. He is indeed a deacon and minister of the Divine will, and he a presbyter of the church, who does both practise and teach what our Lord has prescribed; not being reputed just, only because he isa presbyter; but chosen into the college of presbyters, because he was a just person: though such a one be not honoured with the chief seat here on earth, he shall sit in one of the twenty-four thrones, spoken of in John’s Revelation, judging the people*”. And alittle after he speaks of the gradual promotion of bishops, presbyters, and deacons, which he resembles to the orders of angels+. So that here again are manifestly three orders of ministers, the chief of which is the place and office of the apostles. In another place he reports, that St. John the apostle “returning from Patmos,” the place of his banishment, “to Kphesus, went about the neighbouring nations, and in some places ordained bishops; in others established entire churches; and in others set apart such for the-clergy as were pointed out to him by the Spiritt”. So that St. John the apostle ordained bishops, and also inferior clergy, by the particular direction of the Holy Spirit, in the countries about Ephesus. [a. p. 192.] Another, who flourished about the same time in a different part of the world, was Tertullian; from whom it appears that bishops were universally settled in all the churches of Africa, his native country, and had been so from the apostles’ times. In his treatise of Baptism he affirms, “that the power of bap- i) * Strom. lib. vi. p. 667. ‘O yotv wh + Ibid. ’Emet cat af évraida kata thy ovv avtois éxAeyels MarOias, &éiov éavrdy exkAnotav mpoxorra), émickdmwyv, mpeoBure- mapaoxdmevos Tov yeverOa amdaTodor, av- TiKkatdooeTat lovda eteotw obv Kal viv Tais Kupiakais évackhoavras evroAais, Ka- Ta Td EvaryyeAcov TeAclws Bidoavtas Kab yvworiK@s, eis Thy de exAoyhy tov aroaTd- Awy eyypadivar obros mpeaBitepds ett TO byt. THS EKKAnolas, Kal Sidkovos aAnOhs Tov Ocod Bovaetoews, cay morn Kai didaoKy 7a Tov Kupiov' ovx bm avOpdmav xetpoTo- votpevos, ovd’ br. mpecBvrepos, dikaios vo- puSduevos, GAN rx Sieawos, ev pec Butepio KauTadeydouevos’ Kav evtav0a em) yijs mpw- roKabedpla wh TyunOh, ev Tots elkuor Kab Técoapot Kabedeira Opdvois, Tov Aady Kpl- vov, as pnoly ev TH AmwoKaAvWe Iwavyyns. (ed. Potter, p. 793. ] pov, kal diakdvwv, miuhwara, olua, ayye- Auris 56Ens, KaKetvns THs oikovoulas Tuy- xdvovow. [Ibid.] { Libro Quis Dives Salvetur, p. 111, ed. Oxon. [p. 959, ed. Potter. See also] Euseb. Hist. lib. iii. cap. xxiii. [where the passage from Clement is quoted as follows :] *Eme:d} yap, Tod rupdvvov TeAev- ThoavTos, ard Tov Idtwov THs vioov pe- THAVEY Clwdvyns 6 amécToAos) éml Thy “Edeoov, amie: mapakadovmevos kab em Ta TANT 6Xwpa Tay Over, Smov wey emioKdmovs KaTaothowy, brov be bas éxxAnotas apud- gwv, drov de KAnpw eva 5é TiVa KANpHoTwY Tav ord Tod Tvevuatos onmavouevwv. 112 TERTULLIAN. [CHAP. Iv. tizing is ane in the bishop; and that it may ¢ also be exercised by piesbytbrs and deacons, but not without the bishop’s commis- sion*”. Which is a full evidence of the superiority of bishops over the two lower orders in that age, these being not allowed to exercise even the lowest function in the church, as baptism was reckoned, without the bishop’s permission. And that Tertullian accounted not this an innovation in the polity of the church, appears from his urging against heretics, the same argument of the universal consent of bishops succeeding in a direct line from the apostles, which Irenzeus and Hegesippus had used before him. And this succession, he says, was to be seen, not only in Smyrna, where Polycarp was made bishop by St. John; or in Rome, where Clemens was ordained by St. Peter; but in all catholic churches : and he challenges the heretics to show the like-+: which is an undeniable proof, that then the lineal succession of bishops from the apostles was a thing undoubted. And this is a sufficient answer to some other passages of this author, where he affirms, that all Christians were made priests by Christ, so that where three are gathered together, they make a church, though they be all laymen; and where no clergyman is present, laymen may baptize and celebrate the eucharist, the distinction between clergy and laity being only of the church’s appointing. This he con- cludes chiefly from that text of Scripture where our Lord promised, that where two or three are gathered together in his name, he would be in the midst of them®; and from another text, * Lib. de Baptismo, cap. xvii. Dandi habuerit auctorem et antecessorem. (baptismum) quidem habet jus sum- mus sacerdos, qui est episcopus, dehine presbyteri et diaconi; non tamen sine episcopi auctoritate, propter ecclesiz honorem, quo salvo, salva pax est. [p. 230. C. ed. Paris, 1675. + Tertullianus, lib. de Prescript. Hee- ret.cap. xxxii. Ceterum, si que audent interserere se etati apostolice, ut ideo videantur ab apostolis traditee, quia sub apostolis fuerunt, possumus dicere : dant ergo origines ecclesiarum sua- rum: evolvant ordinem episcoporum suorum, ita per successiones ab initio decurrentem, ut primus ille episcopus aliquem ex apostolis, vel apostolicisviris, qui tamen cum apostolis perseveraverit, Hoc enim modo ecclesiz apostolice cen- sus suos deferunt: sicut Smyrnzeorum ecclesia Polycarpum ab Joanne conlo- catum refert: sicut Romanorum, Cle- mentem a Petro ordinatum itidem. Perinde utique et cetera exhibent, quos ab apostolis in episcopatum constitutos apostolici seminis traduces habeant. Confingant tale aliquid heeretici. [Ibid. p-213, B.] Idem adv. Marcionem, lib. iv. cap. v. Habemus et Joannis alumnas ecclesias. Nam etsi Apocalypsim ejus Marcion respuit, ordo tamen episcopo- rum ad originem recensus, in Joannem stabit auctorem. Sic et ceterarum generositas recognoscitur. [Tbid. p. 415. D.] ° Matt. xviii. 20. CHAP. 1V. | TERTULLIAN. 113 where Christ is said to have made us kings and priests unto God and his Father?”. This account, I say, is fully refuted by the forementioned passages of this author, wherein he affirms, that bishops were ordained in all churches by the apostles, and derived from them ina constant succession down to his time. _ If this be true, the distinction between clergy and laity was not of the churches, but of the apostles’ appointment; unless by the church he means the apostles, and then he must allow, that this distinction was of apostolical institution*. However, this difference must be made between his opinion concerning the priesthood of all Christians in general, and what he affirms of the succession of bishops from the apostles; that he speaks of the episcopal succes- sion as a known matter of fact, in which he, who lived in the next after those who were ordained bishops by the apostles, could not be mistaken ; whereas he speaks of the priesthood of Christian laymen as a matter of opinion, which he pretends not to support by any apostolical or ancient tradition, but only infers it from certain texts of Scripture ; and therefore his assertion has no farther weight than what it derives from those scriptures. And in the first of them, where our Lord promises that where two or three are met together in his name, he will be in the midst of them; itis true, priests are not mentioned; bat there is no more mention made of sacraments than of priests: and therefore by the same reason whence Tertullian infers that the assembly here spoken of may consist of any two or three Christians, P Rey. i. 63 v. 10. * Tertullian. lib. de Exhort. Castitat. cap. vii. Inde igitur apud nos plenius atque instructius preescribitur, unius esse matrimonii oportere, qui alleguntur in ordinem sacerdotalem. Usque adeo quosdam memini digamos loco dejec- tos. Sed dices: Ergo ceteris licet, quos - excipit: vani erimus, si putaverimus, quod sacerdotibus non liceat, laicis licere. Nonne et laici, sacerdotes su- mus? Scriptum est, Regnum quoque nos, et sacerdotes Deo et Patri suo fecit. Differentiam inter ordinem et plebem constituit ecclesize auctoritas, et honor per ordinis consessum sanctifica- tus adeo ubi ecclesiastici ordinis non est consessus, et offers, et tinguis, et sacerdos es tibi solus. Sed whi tres, ecclesia est, licet laici. Unusquisque enim sua fide vivit, nec est personarum aceeptio apud Deum: quoniam non auditores legis justificantur, sed factores, secundum quod et apostolus dicit: Igitur si habes jus sacerdotis in temet- ipso ubi necesse est, habeas oportet etiam disciplinam sacerdotis, ubi ne- cesse sit habere jus sacerdotis. Diga- mus tinguis? Digamus offers ? Quan- to magis laico digamo capitale est agere pro sacerdote, cum ipsi sacerdoti, diga- mo facto, auferatur esse sacerdotem ? [ Ed. Paris, p. 522. A.] 114 TERTULLIAN. [CHAP. IV. though without a priest, we may conclude, that our Lord’s being in the midst of them, has no relation to the sacraments, but only is an expression of his readiness to intercede with the Father, for whatever any two or three Christians should agree to ask in his name: as it is said in the words which immediately precede, * Again I say unto you, that if two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven4d”. Or if we consider these words as having a connexion to what goes before, they will be found chiefly to relate to ecclesiastical censures, which cannot be inflicted without a priest, as was shown in the last chapter, and will be made out more fully in the next. So that understanding the two or three here spoken of in this sense, we must take them for a regular and public assembly of the church, which implies, that one at least of the number isa priest. And the other pas- sage of Scripture, where Christ is said to have made us kings and priests, is a manifest allusion to a passage in the Old Testa- ment, where God promised the Jews, that if they would obey his voice and keep his covenant, they should be to him “a kingdom of priests, and an holy nation'”. So that the Jews were all priests, that is, set apart and dedicated to the service of God, or whatever else the name of priests implies in this place, as well as Christians: and it can no more be hence inferred, that all Christians are priests in the strict sense of this name, and authorized to administer the sacraments, than that all the Jews were invested with the sacerdotal office, and allowed to offer sacrifices; which none of them, except the family of Aaron, not even their kings, ever presumed to do without incurring most heavy and exemplary punishments. ‘The other texts on which Tertullian seems to ground his assertion, that every one lives by his faith*; and that God is no accepter of persons‘, that is, that Gentiles are as capable of his favour as Jews; are so manifestly _ foreign from this subject, that they deserve not to be particularly refuted. And therefore we may safely conclude, that he had no ground from Scripture to affirm that all Christians are priests, in the proper sense of that word, or have authority to administer the 4 Matt. xviii. 19. © Rom. i. 17. * Exod. xixieic: "Rom. ii. 11. - CHAP. IV. | TERTULLIAN. ORIGEN. 115 sacraments. Neither will they, who cite so much of this passage of Tertullian as serves their purpose, agree to the whole passage taken together; notwithstanding that part of it which they omit is full as probable as that which they allege. The sense of the whole together runs thus: “ Christ. having made all Christians priests, and promised to be with any three of them wherever assembled, it follows, that all Christians whatever are properly priests, and authorized to administer the sacraments; and con- sequently, that the distinction between clergymen and laymen, is only of ecclesiastical, and not of Divine institution. Con- sequently St. Paul “ having commanded that clergymen should be the husbands of one wife, that is, not oftener than once married, and the church having thereupon sometimes degraded priests upon their second marriage; it is unlawfu! for any Christian whatever to marry a second wife”. Thus he defends the unlaw- fulness of all second marriages, which was an opinion he fell into after his turning heretic: and they who are not willing to allow the latter part of his argument, have no reason to contend for the former, which is built on no better, or rather a much less probable ground than the latter. But the truth is, a great difference must be made between the reasonings of the ancient fathers, and their testimony: in the former, we have full liberty upon a candid and unpartial examination, to follow their conclusions or to reject them, as we find them well or ill grounded: but in the latter, since we look on them as men of probity, and such as would not willingly deceive us, we cannot deny them our assent, when they relate things done in their own times, or in the times of those with whom they conversed. They who refuse to allow them this, authority, may with the same reason reject all histories what- ever. [a. D. 230.] In the beginning of the next century flourished Origen, who was Clemens the Alexandrian’s scholar. And he, speaking of the debts in the Lord’s prayer, first insists on the debts or duties common to all Christians ; and then he adds, *‘ Beside these general debts, there is a debt peculiar to widows, who are maintained by the church; another, to deacons ; another, to presbyters; and another, to bishops; which is the greatest of all, and exacted by the Saviour of the whole church, who will 12 OVP Ch - LAH 116 ORIGEN. CYPRIAN. (CHAP, IV. severely punish the non-payment of it*”. So that he plainly makes bishops superior to presbyters and deacons, by the appoint- ment of Christ. In another place he prescribes the same method for orthodoxy in the faith which has already been mentioned from Irenzus and others; namely, ‘ to adhere to the rule of the celestial church of Christ, according to the succession of the apostles+”; that is, as appears from the like passages of Irenzeus and the rest, of bishops succeeding in a direct line from and in the place of the apostles. And he distinguishes the three fore- mentioned orders in several other places. [a. p. 248.] In the same age flourished Cyprian, who was Tertullian’s scholar, and bishop of Carthage. His epistles and tracts contain a most full account of the church-officers, and the method of transacting all ecclesiastical affairs, which was then observed both in his own and other churches; which being put together, is enough to make an entire volume: and therefore I shall only select a few passages out of him, which may be suffi- cient to our present purpose. First, he affirms, that no chureh was without a bishop. Hence, as from an unquestionable matter of fact, he argues against Novatian}, “ that there being only one church, and one episcopacy, all the world over, and orthodox and pious bishops being already regularly ordained through all the provinces of the Roman empire, and in every city, he must needs be a schismatic who laboured to set up false bishops in opposition to them”. And in another place he argues against those who used water instead of wine in the eucharistical cup, * Origen. lib. TMep) edxfs: [Sect. 28, *tom. i.p. 253. B. ed. Bened.] Xwpls 5¢ TovTwy KaboAuwrepwy dvTwY, eoTL TIS X7- pas mpovounerns ind Tis exkAnoalas perry, Kal érépa diaxdvov, kal LAAN mpecBuTépov' Kal emizkdmou 5 ded) Baputarn eoTly, ararrounevn bab Tov THs Ans exxAnclas Swrjpos, kal exdicoumern, ef wh aarod.5a7To. + Idem Philocal. cap. i. p. 7, edit. Cantabr. [4to. 1658. cura Gul. Spen- ceri; post lb. cont. Celsum edit.| ’Exo- Mevots TOU Kavdvos THs Intod Xpiorod kara diadoxhv Tav amrootdAwy obpavlov eKKAn- alas. { Cypriani Epist. lv. Hdit. Oxon. [1682, p. 112.] Cum sit a Christo una ecclesia per totum mundum in multa membra divisa, item episcopatus unus, episcoporum inultorum concordi numerositate diffusus; ille post Dei traditionem, post connexam et ubique conjunctain catholic ecclesie uni- tatem, humanam conetur ecclesiam facere, et per plurimas civitates novos apostolos suos mittat, ut queedam re- centia institutionis sue fundamenta constituat; cumque jampridem per omnes provincias et per urbes singulas ordinati sint episcopi in eetate antiqui, in fide integri, in pressura probati, in persecutione proscripti, ille super eos creare alios psendo-episcopos audeat. CHAP. Iv. ] CYPRIAN. ine from the universal practice of bishops through the whole world *. Secondly, he affirms, that there cannot be more than one bishop at the same time in a church; that a second bishop is no bishop at all; and they who adhere to him, are schismatics, and have no title to the church’s communion, or the privileges of the new covenant. To this purpose he speaks in the case of Novatian, who was set up against Cornelius, bishop of Rome: ‘ Cornelius having lawfully, and according to the will of God and Christ, succeeded upon the death of Fabianus, whoever will be made bishop whilst he fills the episcopal chair, must be ordained out of the church; for he cannot be ordained by the church who does not maintain the church’s unity. Whoever he be, or whatever he may boast of, or assume to himself, he is profane, he is an alien, he is out of the churel: and since after the first there can be no second, whoever is made bishop after the first, is not a second bishop, but no bishop{”. In another place, speaking of the same case, ‘The church,” saith he, “is but one; and if it be with Novatian, it is not with Cornelius: if it be with Cornelius, Novatian is not in the church”. And a little before: “ Since the church beloved by Christ, and purged by his laver, is but one; he that is not in the church, can neither be beloved by Christ, nor washed and purged in his laver. Hence he concludes, that no man could be baptized or sanctified in the communion of Novatian{”. So that in Cyprian’s opinion, to have two bishops * Idem initio Epist. Isiii. p. 148. habeat ecclesiasticam ordinationem, Quanquam sciam, frater carissime, episcopos plurimos, ecclesiis dominicis in toto mundo divina dignatione pre- positos, evangelice veritatis, et domi- nice tradifionis tenere rationem, &c. {Idem Epist. lv. p. 104. Factus est autem Cornelius episcopus de Dei et Christi ejus judicio, de clericorum pene omnium testimonio, de plebis, que tune affuit, suffragio, et de sacer- dotum antiquorum et bonorum virorum collegio; cum nemo ante se factus esset, cum Fabiani locus, id est, cum locus Petri, et gradus cathedre sacer- dotalis vacaret: quo oceupato de Dei voluntate, atque omnium nostrum con- sensione firmato, quisquis jam episcopus fieri voluerit, foris fiat, nezesse est ; nec qui ecclesiz non tenet unitatem; quis- quis ille fuerit, multum de se licet jactans, et sibi plurimum vindicans, profanus est, alienus est, foris est.. Et cum post primum secundus esse non possit, quisquis post unum, qui solus esse debeat, factus est; non jam se- cundus ille, sed nullus est. ¢ Idem Epist. xix. [p. 181.] Quod si una est eeclesia, quee a Christo dili- gitur, et lavacro ejus sola purgatur ; quomodo qui in ecclesia non est, aut diligi a Christo, aut ablui et purgari lavacro ejus potest? Propter quod, cum sola ecclesia habeat aquam vita- lem, et baptizandi atque abluendi hominis potestatem; qui dicit, apud Noyatianum baptizari et sanctificari 118 CYPRIAN, (CHAP. IV. at once, is utterly inconsistent with the constitution of the Christian church; and they who adhere to the second bishop, do thereby forfeit all their right to the blessings and privileges of the church. Yet to have many presbyters and deacons, was a thing ordinary and necessary. It appears from Cyprian’s epistles, that there were several of both these orders in the church of Carthage, where he was bishop: and Cornelius himself affirms, in his epistle to Fabius, bishop of Antioch, that in his church of Rome, there were forty-six presbyters, and seven deacons*. Thirdly, Cyprian affirms, that bishops are of our Lord’s appoint- ment, and derive their office by succession from the apostles. ‘Our Lord,” says he, “intending to establish the episcopal dignity together with the constitution of his church, said thus to Peter, I say unto thee, that thou art Peter, and upon this rock I will build my church, and the gates of hell shall not conquer it ; and I will give unto thee the keys of heaven, and whatever thou shalt bind on earth, shall be bound in heaven; and whatever thou shalt loose on earth, shall be loosed in heaven. Thence, in the course of times and successions, the ordination of bishops and the constitution of the church proceeds; so that the church is built on the bishops, and all acts of the church are governed and directed by them its presidents}+”. In another place, writing to Cornelius, bishop of Rome, ‘‘ This is, and ought to be,” says he, ‘‘our chief care and study, that we maintain the unity which was aliquem posse, prius ostendat et doceat Novatianum in ecclesia esse aut ecclesia presidere. Ecclesia enim una est, que una et intus esse et foris non potest. Si enim apud Novatianum est, apud Cornelium non fuit. Si vero apud Cornelium fuit,—Novatianus in ecclesia non est; nec episcopus com- putari potest, qui evangelica et apos- tolica traditione contempta, nemini succedens, a se ipso ortus est: habere namque aut tenere ecclesiam nullo modo posset, qui ordinatus in ecclesia non est. * Eusebius Eccles. Histor. lib. vi. cap. xliii, [°O éxduenrhs ody (Novatus, scil-) Tod ebaryyeAtou, vdx Hriarato eva émlaKo- mov Bew elvar ev KadoAuKy exkAnola ev 7 olk fyyvder was yap; mpeoButéepous elyat TeccepdKovtTa ek* Siakdvous ewrd: Srodia- xdvous émtd, &KoAovGous Sto Kat Tecoapa- Kovta’ ekopkiotas 5€ Kal avayvéoras dua muAwpots Sto Kal mevThkovTa: Xhpas ovv OAtBopévas, brép Tas XiAlas TevTakoalas. p- 312.) + Cyprianus principio Epist. xxxiii. p- 66. Dominus noster, cujus pre- cepta metuere et observare debemus, episcopi honorem, et ecclesiz suze ra- tionem disponens in evangelio, loquitur et dicit Petro, Eyo tibi dico, quia tu es Petrus, et super istam petram, &e. ... Inde per temporum et successionum vices, episcoporum ordinatio, et ecclesia ratio decurrit, ut ecclesia super epi- scopos constituatur, et omnis actus ecclesive per eosdem prepositos guber- netur, CHAP. IV. ] CYPRIAN. 119 delivered by our Lord and his apostles to us their successors ; and to gather into the church the wandering sheep, which factious and heretical men have separated from their mother*”. Fourthly, it is plain from many passages in Cyprian, beside those already cited, that all Christians whatever, priests as well as people, were governed in all ecclesiastical affairs by their bishop. He speaks of the Christians under his own charge, as temporal rulers + use to do of their subjects, ‘My clergy and people, my presbyters and deacons }?. He advises Rogatian, one of his con- temporary bishops, who had desired his opinion concerning a disobedient deacon, “ that if he persisted in provoking him, he should exert the power of his dignity, whereby he means his episcopal office, and either depose him from his office, or excom- municate him§”. In the same epistle he says, “The deacons ought to remember, that our Lord chose apostles, that is, bishops and presidents; but the apostles appointed deacons for themselves, to be the ministers of their episcopal office and of the church: and therefore the deacons ought no more to attempt any thing against bishops, by whom deacons are made, than bishops should do against God, who makes bishops ||”. And though presbyters were admitted to a sort of partnership in the pastoral charge with the bishop, whence this glorious martyr often calls them (compresbyteros) his fellow presbyters; they could not do any ecclesiastical act without the bishop’s allowance, and were liable to be censured by him when they made any such attempt. Hence, when some of his presbyters, in his absence and without * Idem Epist. xlv. p. 88. Hoc xlv. [p. 88, ad clerum istic nostrum, Pp Pp P enim vel maxime, frater, et laboramus, et laborare debemus, ut unitatem a Domino et ab apostolis, nobis succes- soribus traditam, quantum possumus, obtinere curemus; et, quod in nobis est, palabundas et errantes oves, quas quorundam pervicax factio, et heretica tentatio a matre secernit, in ecclesiam colligamus. . t [As kings use.— First Edit.] {Idem Epist. xiv. [Universum clerum nostrum, &c. p. 31 ]5 xvii. [nostri presbyteri et diaconi—plebis nostra, &c., p. 39]: xxix. xxxi. xl. [p. 78, ecclesiz nostre ; p. 79, clero nostro] ; et plebem], &c. § Idem Epist. iii. p. 6. Quod si ultra te contumeliis suis exacerbaverit et provocaverit, fungeris circa eum potestate honoris tui, et eum vel de- ponas, vel abstineas. : : || Ibid. Meminisse autem diaconi debent, quoniam apostolos, id est, epi- scopos et prepositos, Dominus elegit ; diaconos autem post ascensum Dowini in ceelos apostoli sibi constituerunt epts- copatus sui et ecclesie ministros. Quod sinos aliquid audere contra Deum pos- sumus, qui episcopos facit; possunt et contra nos audere diaconi, aquibus fiunt. 120 CYPRIAN. [CHAP. Iv. his consent, would have restored to the chureh’s communion some who had lapsed in the time of persecution, he tells them, **He had a long time held his peace, hoping by his forbearance to have obliged them to be quiet. But their excessive presump- tion would not suffer him to be silent any longer. For what a dreadful prospect,” says he, ‘must we have of the Divine venge- ance, when some of the presbyters, neither mindful of the gospel, nor of their own station; neither regarding the future judg- ment of God, nor the bishop who now presides over them, dare arrogate entirely to themselves what was never attempted under any of my predecessors*”. Which is a sufficient evi- dence of the subordination of presbyters to their bishop, both in Cyprian’s own age and under his predecessors. After- wards he proceeded to excommunicate these presbyters, and his sentence was approved all over the world. In many other places, too long to be set down, he fully asserts the episcopal authority over priests as well as people; and charges all, of what rank soever, who disobey their bishop, and separate without just cause from him, with the sin of schism, which he speaks of as one of the greatest crimes any Christian can be guilty of Indeed he, with the council of African bishops whereof he was president, commends the presbyters and other members of two churches in Spain for separating from their bishops, Basilides and Martialis; and they lay down this as a general rule, ‘‘ that the people who are obedient to the Lord’s commandments, and fear God, must separate from a_ sinful bishop +”. Whence some have inferred that the people have power to judge and depose their bishops. But if we consider * Idem principio Epist. xvi. p. 36. Diu patientiam meam tenui, fratres carissimi, quasi verecundum silentium nostrum proficeret ad quietem. Sed cum quorundam immoderata et abrup- ta presumptio temeritate sua, et houo- rem martyrum, et confessorum pudo- rem, et plebis universe tranquillitatem turbare covetur; tacere ultra non oportet, ne ad periculum plebis pariter et nostrum taciturnitas nimia procedat. (Quod enim non periculum metuere debermus de offensa Domini, quando aliqui de presbyteris, nec evangelii, nec foci sui memores ; sed neque futu- rum Domini judicium, neque nune sibi prepositum episcopum cogitantes, quod nunguam omnino sub antecessoribus factum est, cum contumelia et con- temptu preepositi totum sibi vendi- cent? + Idem Epist. Ixvii. p. 171. Plebs obsequens preceptis dominicis, et Deum metuens, a peccatore preeposito separare se debet. CHAP. IV. ] CYPRIAN. FIRMILIAN. 12] the occasion upon which this was said, we shall find that the two bishops who are here spoken of had been guilty of idolatry, and consequently joined in communion to the devil. And in this case, and others, wherein the bishops forsake the communion of Christ and his chirch, there is no doubt but every Christian is in duty bound to leave them. For this reason heretical bishops were usually deserted by their flocks ; and Irenzeus, whose testi- mony has also been produced for the doctrine of deposing bishops, affirms “that we ought to separate from all such, and to adhere to those who faithfully keep the apostles’ doctrine *”. Hence the proceedings of those presbyters who withdrew from Nestorius, the bishop of Constantinople, upon his introducing heretical doc- trines, were approved by the great council of Ephesus }; and the general council of Constantinople lays down this rule, ‘that whoever separates from such as publicly teach heresy in the church, even before they are synodically condemned, are not guilty of schism; but maintain the unity of the church from schisms, by condemning not a bishop, but a false bishop, and a false teacher {”. [a.D. 233.] One of Cyprian’s contemporaries was Firmilian, * Treneus, lib. iv. cap. xliv. [p. 344, ed. Grabe. Oxon. 1702.| Ab omnibus igitur talibus absistere oportet; ad- herere vero iis, qui et apostolorum sicut prediximus, doctrinam custo- diunt. ¢ |Con. Ephes. actio. vii. can. iii. (Labbei et Cossart, tom. iii. 806.) Ei dé ties Kal TeV ev ExdoTn TdAEL 7) Xdpu KAnpik@v ind Neozopiov ral tov oby alte ovTwy TiS tepwodvns exwdVOnoav Sia Td Gp0Gs ppoveiv, edikamcapev Kal TovTovs Tov {5.ov amvdAaBeiv Babudv: Kowas Se ToOvs TH dpboddtw Kat oikovperikh cvvddm cup- ppovovvras KAnpiko’s KeAevouey TOis Gmo- oTaticacw 7 apiotopevors emiokdrots y- ddéAws broketobat kata undéva Tpdrov. | t [This rule is found amongst the canons of the fourth council of Con- stantinople, or eighth general council (a.b. 897), as they are received by the Greek church, and published by Zonaras and Balsamon under the title of *H obvodos ev 76 vag THY Gylwy &rooTd- Awy guotaica, 7 TMpaTH Kal Sevtepa Aeyo- pevn. But the decrees of this assembly, although at first received by the Latin church, were afterwards rejected in consequence of the dispute between the pope, and Photius, the patriarch of Constantinople. The canon referred to in the text is as follows :—Can. xy. (Labb. et Cossart, tom. viii. col. 1523-4.) Oi yap 60 aipecty Tia Tapa TeV aylwy ov- védwv 7) marépwy KaTeyywomevny TiS mpds Tov mpdedpov Kowwvias éavtovs SiactéA- Aovtes* éxelvov thy alpecw SyAovdr. Syyuo- cia KnpuTTovtos, Kal yuuyh TH KEpadry em exkAnola d:ddcKovtos, of To1ovTOL ov dvov T™ KavoviKh emitiuyoer odxX vmoKeloovTaL mpd GuvodiK7s diaryvacews Eavrovs Tis mpds Tov Kadovmevov enlakomov Kowwvias amo- TerxiCovres, GAAG Kal THs mpenovons Tihs bpOoddtos akiwOjoovTa ov yap emtoKdrwy GAAG Yevdericxdrav, Kal PevdodiSacKdrAwy Katéyvwoav, Kal ov oXlopate Thy Evwow THs ekKAnolas KaTETEMOV GAAG TXiTMaTwY kal pepiomav Thy exkdnolay éomovdacay piaac ban. | rOLUS. 122 FIRMILIAN. EUSEBIUS. [CHAP. IV. bishop of Czesarea in Cappadocia, who in an epistle to Cyprian agrees with him in calling bishops the successors of the apostles ; and affirms “that the power of remitting sins, which our Lord conferred on his apostles, was derived from them to the bishops who succeed in their places *”. " [a.p. 315.] In the declining part of this century, and the be- gining of the next, flourished Eusebius, who, after a most diligent search into the ancient records of the church, and the Christian writers who lived before him, derives the bishops of all churches from the apostles. ‘* How many,” says he, “ of the apostles’ disci- ples, and who they were that faithfully copied the example of the apostles, and were approved to be shepherds of the churches which they founded, is not easy to say, beside those whom Paul him- self mentions. He had indeed a great number of assistants, and, as he calls them, fellow-soldiers, whose memories are preserved to all posterity in his epistles : and Luke, in the Acts of the Apostles, mentions some of them by name. Of these Timothy is said to have been the first bishop of Ephesus, Titus of the churches in Crete +”. A little after he proceeds thus: “ Crescens was sent to Gallia (so he calls Galatia), as St. Paul himself is witness ; Linus, whom he mentions in his Second to Timothy, as being at Rome with him, was made bishop of Rome next after Peter; Clemens, who was the third bishop of Rome, is owned by St. Paul as his fellow-labourer, and fellow-wrestler. And Dionysius the Areopagite, whom Luke mentions as Paul’s first convert after his oration in the Areopagus at Athens, is reported to have been the first bishop of that church by another Dionysius, a very ancient writer, and bishop of Corinth. And in the sequel of this history the succession of bishops from the apostles shall be set * Cyprian Epist. lxxv. p. 225. testas ergo peccatorum remittendorum apostolis data est, et ecclesiis,quas illi a Christo missi constituerunt, et episcopis, qui eis ordinatione vicaria successerunt. Hostes autem unius ecclesie catholice, in qua nos sumus, et adversarii nostri qui apostolis successimus, &c. + Eusebius Eccles. Hist. lib. iii. cap. iv. [p. 91.] “Ooo: 8& rovTwy, Kal Ties, yvnoo nrwral yeyoveres, TAS ™pds avtav lpudeloas ixavol moimatvew edoKiud- Po- c@noay éxxdAnolas, ov pddiov eiwetv, ph 8rt ye doous ty ris ek Tay TavAcv gpwvav avareto.to. TovTou yap obv wuptor ovvepyol, kal @s adtds avduace cvoTpaTiara yeydva- ow' Gv of mAElous GAhoTOU Tpds ad’TOd uYhuNs Akl@vrat, Sinvert Thy wep) ad’t&v paptuplay tais (dlas emioroAais éykatadétavtos, Ov Mav GAAG Kal d Aounds év Tats mpdteot Tos yvwpluous avtod Karadéyav e& dvduaTtos avTayv puynuovever. Tiyddeds ye mev Ths ev "Edéow rapouclas toropeira mpa@ros Thy ém- oko eiAnxévat, ws Kal Titos tay em Kphrns exraAnoar. CHAP. IV. | ATHANASIUS. 123 down in their order *”. This was the rise of episcopacy accord- ing to Eusebius: and in the following parts of his history he has given us such exact and authentic catalogues of the bishops who presided in all the principal cities of the Roman empire, from the apostles down to his own time, that itis as impossible for an im- partial man who shall compare this historian with the rest of the primitive fathers, to doubt whether there was a succession of bishops from the apostles, as it would be to call in question the succession of Roman emperors from Julius Cesar, or the succes- sion of kings in any other country. Indeed, these who have been produced, and others who have been passed by lest this discourse should be drawn out into too great a length, are such a multitude of unexceptionable witnesses as can scarce be pro- duced for any other matter of fact, except the rise and progress of Christianity ; so that whoever shall deny this may with better reason reject all histories whatever. It would be easy to continue this account of the government of the church by bishops through all succeeding ages to this time ; but it being universally confessed, even by the professed enemies of episcopacy, that the church was governed by bishops of a superior order to mere presbyters after the time of Constan- tine, in which Eusebius, the last witness I have cited, lived, it will be needless to carry it beyond this period. However, to Whefier te confirm what has been said, let us inquire whether in the age. lonftant of Constantine, or those next after him, the government of the % (y.~ church by bishops was reckoned a late and human institution, or 7 / 70 of Divine appointment, and derived from the apostles. Ti GuE [a.p. 826.] And to begin with Athanasius, he tells Dracontius, 0/77 who declined a bishopric to which he was elected, that “ since the government of the church by bishops was instituted by the . ~ apostles according to Christ’s direction, by refusing to be a bishop °Em) rovtots Kal Tov "Apewna- * Ibid. [p. 91, 92.] Kpioxns Mev én) Tas TadAias oreihdyscvos bm’ adrod Hop- tupeitat Aivos 5¢ oF méuvnra: cuvdyros emt ‘Pans a’T@ kara Thy Sevtépay mpds Tiud- Geov eriaroAhv, mp@tos werd MWérpov ris ‘Popalwy éxkAnalas thy emiockomhy Hn mpd- Tepoy KAnpwels SedHAwTar. "AAAG Kal 6 KAnens THs “Pwuatwy Kal adtds exxAnolas Tpitos exlokoros KaTaoTtas, TatAou cuvep- yos Kal ovvubAnths yeyovevar mpos avtod Maprupstrat. yirny exeivov, Atovicios Gvoma adr, ov ev Tpdageot pera Toy év ’Apely mayo m™pos "A@nvatous TlavaAouv dnpnyopiar, _TpaTtov TL oTEevoaL dveyparjer 6 Aoukas, THS ev AGH vous exkAnolas ™parov émickoTov, apxatwv Tis Erepos Atovbo.os Tijs Kopw lav Tmapoixlas Tony iotoper yeyovéevary AAAd yap 600 mpoBatvovow, em) kaipov Kara TOUS xpdvous TeV AmooTéAwy SiadoXS Hiv EipnoeT ate hose. 124 EPTPHANIUS. AMBROSE. [CHAP. IV in that exigence of affairs, he would despise our Saviour who ordained the episcopal office.” And he adds, “that if all others before him had been of his mind, he could not have been made a Christian ; and if others after him should take up the same reso- lution, the churches could not subsist *”. Where he manifestly declares, that bishops were of our Lord’s appointment, and essen- tial to the constitution of the church. [a.p. 368.] Epiphanius accounting why St. Paul in some places mentions only bishops and deacons without presbyters ; in others, presbyters and deacons without bishops; gives this reason for it, “that the apostles could not perfectly settle all things at once: and, therefore, in their conversions, where no person was fitly qualified to be a bishop, they only ordained presbyters and _ deacons ; and such places for the present remained without a bishop; in other places where one was found fit to be a bishop, but by reason of the paucity of believers there were no others qualified to be presbyters, they ordained only bishops and deacons. But never was any bishop without a deacon to minis- ter to him}+”. This account he affirms to be taken from the most ancient histories (Sa0urdrats toroptas) ; and it is hence manifest, that in his time it was believed that the superiority of bishops over presbyters was established by the apostles. 2 [a.p. 374.] St. Ambrose having said, ‘that one duty is required by God of bishops, another of priests, and another of deacons” ; presently adds, “ that in order to describe the office of bishops he would go through the rules which the apostle has pre- scribed for every act of he episcopal office {. And he then * Athanasii Epist. af eee tom. i. p. 264,265, ed. [Bened.| Paris. 1698. Ei 5& trav ekKkAnoidy q didrakis ov apéoker cor, ovde vouiFers Td THs ém- ckoTs AerTovpynua picbdy Exew, GAAG Katappoveiy TOU TavTa Siatakauevov Sw- Thpos Temoinkas cavtdy. Mox. [p. 265. A J “A yap 5 Kipios dia Tov a&moarddwy Tetimwke, Tata Kadda Kal BeBara peéve. Mox: [ibid. vh Ei yap Tov atop voov elxov mdvres, olov viv Exovow of cupBovrctorrés co, Tas by eyévou ob Xpioriavds, émiokd- Tov uh Ovtrwy; eav dt of pe? has avard- Boot roy To1ovT ov voov, mas by ovoriva duvhowvras al ékkAnoias ; 4f pe Pane Heeres. ee sect. v. [tom. i.] p. 908. [C.] ed. Paris + [1622]. Od yap mavra evOds NdvYjAOnoay ot aardoTo- Ao Katactica. TpecButepav yap éyl- veto xpeta Kat Siakdver, Sia yap tev dbo TovTwy TH eKKANCLACTIKA oUVYaYTaL TAN- podoOa* bmov 5€ ovx ebpeby Tis Uiios emi- okomis, €uewev 6 tém0s xwpls emioKorov" brov dt yeyove xpela, Kal hoav &or em- ckomjs, kateoTdbnoauv émlokomot’ mAj@ous Bt ph bvtos, odxX EbpeOnoay ev adtois mpec- Bbrepot karacTabjvar, Kal npkécOnouv em 7@ Kata Térov pdvm emokdmw: tvev dé diaxdvov émickomoy adivaroy eivat. + Ambrosius, lib. de Dignit. Sacerd. CHAP. Iv. | CHRYSOSTOM. 125 proceeds to explain that part of St. Paul’s epistle to Timothy which concerns the ordinations and office of bishops. So that in the account of St. Ambrose, bishops of a superior order to pres- byters were settled in the church in the days of the apostles, and by their direction. And itis very common for the fathers of this and the following ages to use the names of apostles and bishops as synonymous terms ; whence Epaphroditus, and others whom St. Paul called apostles, are generally said to have been bishops, as was before observed. Tt would be endless to cite all the witnesses who might be pro- ‘ duced on this occasion, and therefore I shall only mention two or three more, who having said that the names of bishop and pres- byter were used promiscuously and without distinction in the apostolical age, may be thought less prejudiced in favour of the episcopal order than some others. Let us see then, whether these fathers inferred that there was a parity between the offices of presbyters and bishops, because they supposed them to have had the same names. [a.p. 398.] One of these, and perhaps the first who speaks of the promiscuous use of the names of bishops and presbyters, was St. Chrysostom, who flourished about the end of the fourth cen- tury; and he declares in many places that bishops and presbyters were distinct orders in the apostolic age ; particularly in his ele- venth homily on the First Epistle to Timothy he says, “ that the reason why the apostle, having delivered rules fer the behaviour of bishops, immediately proceeds to the deacons, without mention- ing the intermediate order of presbyters, was this, that there was not a great difference between bishops and presbyters; for even presbyters are intrusted to teach and preside over the church, so sub finem cap. iii. [Append. ad Opp. ejusd. col. 360, ed. Ben.| Aliud est enim, quod ab episcopo requirit Deus et aliud quod a preshytero, et aliud quod a diacono. Moz, initio cap. iv. Et ut specialiter ipsius episcopatus modum et formulam omnibus sacer- dotibus depingamus, apostolica est nobis regula revolvenda, que de iis per singula episcopales actus depingit. {Ibid. This treatise is rejected by the Benedictine editors as spurious, and has been ascribed to Pope Sylvester IT. A.b. 999. The opinions of St. Am- brose, however, are unquestionable. ‘+ Vidisti illic Levitam, vidisti sacerdo- tem, vidistisummum sacerdotem. S. Ambr. de Mysteriis, cap. ii. § 6, tom. il. col. 326. Venisti ad fontem, descen- disti in eum, adtendisti summum sacerdotem, Levitas et presbyterum in funte vidisti. Id. de Sacramentis, lib. ii. cap. vi. § 16, tom. ii. col. 358.] 126 AMBROSIASTER. [CHAP. IV. that the same rules which are prescribed for bishops may also serve for presbyters ; there being scarce any act of the episcopal - office which may not be exercised by presbyters, except imposi- tion of hands * ”. So that in this father’s opinion the order of bishops was distinct from that of presbyters when St. Paul wrote his first epistle to Timothy ; however, their names might not then constantly be distinguished. And the imposition of hands, which he makes the bishop’s prerogative as all other ancient fathers do, was in his judgment a thing of such vast consequence, that he * calls it ‘*the chief and principal of all ecclesiastical powers, and that which chiefly maintains and holds together the Christian ehurch +”. ‘os »/£, The first of the Latin fathers who is cited for the promiscuous use of the names of bishop and presbyter is the author of the commentaries on St. Paul’s epistles, published under the name of St. Ambrose, who professes himself to write under Pope Damasus, who died in the year of our Lord three hundred and eighty-four. And, if we may rely on this author’s judgment, there were bishops in the strictest sense of this name when St. Paul wrote his first epistle to the Corinthians: for he, explaining that passage of this epistle where the women are commanded to have power over their heads because of the angels, says, ‘‘ that by angels are meant bishops, as we may learn from St. John’s Revelation {”. Whether this interpretation be true, or otherwise (which is not material to know), it is a full proof that he thought there were then bishops in the church. And that he meant bishops distinct from pres- byters is plain frem what he says a little after, “ that the bishop is the vicegerent of Christ, and represents his person; ” and, “ that he decreed every church should be governed by one bishop, even * §S. Chrysostomus principio homil. xi. in 1 Tim. [Opp. tom. xi. p. 604. C. ed. Bened.| Acadreyduevos wep emokdrar, kal xapaktnpicas avrovs, Kal eimay tiva wey exew, tThywy bt anéxecOat xph, Kal Td Tay mpeaBuTépwr Tdypna apels, eis TOUS diaxdvous petentdnoe ti Shmote; Ort ov ToOAY péoov altav Kal Tay emoKkdrwrv> Kal yup Kal avTol SidacKkaAlay eioly avabedey- eva kal mpootactay THs exnrnatas* kal & mepl emokdrwy elre, radta Kal Tois mpeo- Burépots appdrrer tH yup xetpotovlg mdvyn brepBeBhxact, Kat Toit pdvoy Soxovar MAEOVEKTELV TOUS MpeaBUTEpoUS. + S. Chysostomus Homil. xvi. in 1 Tim. [ibid. p. 642. E.] *O mdvrov pd- AwoTa Kupidtatov [Kapidrarov, ed. ‘Ben. | jv, Kal 6 wdrwora ouvéxer thy exKAnaotav, 7d TOY XELpoTOViaY. + Ambrosiaster in 1 Cor. xi. 10. Potestatem, velamen significavit : an- gelos, episcopos dicit, sicut docetur in Apocalypsi Joannis. [col. 147. Append. ad cale, tom. ii. Opp. S. Ambrosii. Ed. Ben.| CHAP. IV. | THEODORET. 124 as all things proceed from one God the Father *”. And in several other places this author affirms, “that in a church there were several presbyters and deacons, but never more than one bishop, even in the apostles’ times +.” [a.D. 423.] Not long after flourished Theodoret, in the beginning of the fifth century, who makes the names of bishop and presbyter to have been synonymous terms in the apostolic age; but then he will have those of the chief order to have been called apostles, ‘‘ The same persons,” says he, ‘ were anciently called bishops and presbyters; and they whom we now call bishops were then called apostles. But in process of time the name of apostles was appropriated to them who were apostles in the strict sense; and the rest, who had formerly the name of apostles, were styled bishops. In this sense Epaphroditus is called the apostle of the Philippians; Titus was the apostle of the Cretians; and Timothy of Asia {”’. From these testimonies, with many others easy to be produced, it appears that in the next ages after the Roman emperors pro- fessed the Christian religion, the distinction of the clergy and the laity, and of bishops from the lower orders of clergymen, were constantly reckoned to be of Divine institution, and derived * Ibidem. Episcopus personam habet Christi—vicarius Domini est. [col. 148] Paulo post [cap. xii. 28]: Quia ab uno Deo Patre sunt omnia, singulos episcopos singulis ecclesiis presse de- crevit. [Col. 153, et in vers. precedent. “Caput itaque in ecclesia apostolos posuit, qui legati Christi sunt, sicut dicit idem apostolus : pro quo /legatione fungimur. Isti sunt episcopi, firmante istud Petro apostolo, et dicente inter cetera de Juda: et episcopatum ejus accipiat alter.” Tid.] + Idem illud, 1 Cor. xii. 29, expli- cans. [col. 154.] Numquid omnes apo- sto? Verum est, quia in ecclesia unus est episcopus. Idem ad 1 Tim. iv. Nunc autem septem diaconos esse oportet, et aliquantos presbyteros, ut bini sint per ecclesias, et unus in civi- tate episcopus. Ibid. col, 295. + Theodoretus in 1 Tim. iii. [vers. 1. Opp. ed. Sirmondi, tom. iii. p.473. ?Ext- okotov d¢ evTavOa Tov mpecBiTEpoy Ayer, @s thy mpos Pidim@nolovs emiatoA}yv ép- unvevovtes amedetdgunv. fddiov 5 rooro Kal evrev0ev KaTapabely weTa yap TOvs em- okdmous vouous Tovs Tots diakdvats Tpooh- koytas "ypapet, Tods mpecBuTepous mapa- Aurdvs GAN bmep epnv, Tors] adrods éxdAouy mote mpecBuTEpous kal emickdmous* Tovs dé vv KaAoUMEevousS ETLTKOTOUS, ao- atddous wvduafov: Tov de xpdvou mpoidytos, Td wey THS amoaToANs dvoua ToIs &AnOas amooréAols KaTéALTOV? THY 5& THS emiocKo- Ths mpoonyopiay Tois mdAat KaAouumevors amcotéAos éemébecay? oUTw SirAirmycliwy amdatodos 6 ’Emappddiros jv" [iuayv dp, now, amdatoroy kal cuvepyoy Tis xpelas fod] ottw Kpntay 6 Tiros, kal "Ac.avaev 6 Tiud0eos amdatoAc. [OUTw amd rar ‘lepo- cToAvuwy Tois ev *AyTioxela Sypaway of améoroAot Kal of mpecBuTépory BAA’ Suws ei kal mpecBuTépois TavTa 6 Oetos evowore- Once TlapAos, evdndAov w@S Tos emickdrous mpobTous mMpoonker ToVTOUS PvAaTTEL TOUS vopous, ate 5) Kat peiSovos weTaraxdyTas TYLHS. | 128 PRACTICE OF THE HERETICS. [CHAP. IV. from the apostles down to that time. And it deserves to be observed, that there is scarce any doctrine of Christianity which met with less opposition in the primitive ages of the church than this. Indeed, in Tertullian’s time there were some who allowed laymen to execute all the functions of the sacerdotal office: “ Their ordinations,” says he, ‘* are without distinction, mutable, and unfixed. . .. . One is a bishop to-day, another to-morrow: to- day he is a deacon, who to-morrow is a reader: to-day he is a presbyter, who to-morrow is a layman. For they commit the sacerdotal functions to laymen*.” But then, what sort of prin- ciples were these men of? If we may take the same author’s account of them, they were such as allowed, not laymen only, but even women, contrary to St. Paul’s express command, to teach in their public assemblies, and (as he supposes) to baptize +. Some of them were for a plurality of Gods; and the rest, who declared for the unity of the Godhead, spoke of God in a very different manner from what the church in ali ages has believed, and the Scriptures describe him to be{. So that we need not envy any man the company of these heretics, in speaking against the Christian priesthood, who neither regarded the authority of our Lord’s apostles, nor worshipped the same God with Chris- tians. Afterwards in the fourth century appeared Aerius, a presbyter of Sebastia in Pontus, and a follower of Arrius’s heresy, who having been disappointed of the bishoprie of Sebastia, began to load the bishop § with calumnies, and by other artifices to lessen his authority with the people ; and afterwards, when he could not compass his design by these means, he left the bishop’s com- munion, and drew a party after him, whom he persuaded, in order to make them adhere to him in opposition to their bishop, * Tertullianus de Preescript. Heret. cap. xli. [p. 217. C. ed. Paris, 1675.] Ordinationes eorum temerarie, leves, inconstantes. Mow: Itaque alius hodie episcopus, cras alius: hodie diaconus, qui cras lector: hodie presbyter, qui eras laicus: nam et laicis sacerdotalia munera injungunt. + Ibid. Ipsee mulieres heeretice, quam procaces; que audeant docere, contendere, exorcisinus agere, curati- ones repromittere, forsitan et tingere. t Ibid. Paulo ante : (ad fin. cap. xl.] Deum aut fingunt alium adversus Creatorem: aut, si unicum Creatorem confitentur, aliter eum disserunt, quam in vero. Itaque omne mendacium, quod de Deo dicunt, quodammodo genus est idololatrie. § [Eustathius, who was also an Atian. Epiphan. Heer. 75, § 2.] CHAP. IV. ] JEROME. 129 ~ that bishops and presbyters are of the same order; and that there is no act of religion which a presbyter is not as capable of doing as a bishop: for which opinion chiefly he is ranked among the heretics by Epiphanius, his contemporary, who calls it a notion (apootvns gumewv) full of folly * and madness beyond what human nature is capable oft. So that this is rather a confirmation, that it was the received opinion in that age, that the order of bishops was superior to that of presbyters: otherwise Aerius’s assertion could not have been condemned for heresy, or even singularity. [a. p. 378.] All this considered, it is strange that St. Jerome’s conjecture about the original of episcopacy should prejudice any considering man against the divine institution of it. His opinion, and the foundation of it, as he himself explains them in an epistle to Evagriust, and in his comment on the first chapter to * [Kal Ori wey appootvns éotl romaveu- ecclesiam Domini, quam acquisivit san- Trew, Tois abveow KEKTNUEVOLS, TODTO BH}- gsuine suo. Acne quis contentiose in Aoy' Td Aeyew airby éenickowoy, Kal mpeo- wna ecclesia plures episcopos fuisse Bbrepov ioov elvax. Epiphanius Heres. eontendat, audi et aliud testimonium, Ixxy. Aérii, sect. iv. p. 908. A.] in quo manifestissime comprobatur + Epiphanius Heres. Ixxv. [sect. eumdem esse episcopum atque presby- iii.] p. 906. [D.] “Hy 8 5 abrodé Adyos terum.” He then endeavours to prove Manidins paddoy hrep kaTarTdoews avOpe- the equality of bishops and presbyters aivns. from the use of the words bishop and { [So the epistle is entitled in the presbyter in Titus i, 5, &c.; 1 Tim. i. old editions of St. Jerome. In the j|4; 1 Pet. v. 1; 2 John 1; and 3 edition of Valarsius it is entitled, “* Ad Evangelum.” The epistle begins thus : ‘“‘ Legimus in Isaia; Fatuus fatua loquetur. Audio quendam in tantam yemedium factum est; ne unusquisque erupisse vecordiam, ut diaconos, presby- ad se trahens Christi ecclesiam rum- teris, id est, episcopis, anteferret. Nam peret. Nam et Alexandriee a Marco quum apostolus perspicue doceat eos- eyangelista usque ad Heraclam et dem esse presbyteros quos episcopos, Dionysium episcopos, presbyteri semper quid patitur mensarum et viduarum num ex se eleetum, in excelsiori gradu minister, ut supra eos se timidus ¢ojlocatum, episcopum nominabant: efferat ad quorum preces Christi corpus guomodo si exercitus imperatorem aa ae conficitur ? Queris auc- faciat: aut diaconi eligant de se quem toritatem? Audi testimonium: Paulus jndustrium noverint, et archidiaconum et Timotheus servi Christi Jesu, omni- yocent. Quid enim facit excepta bus sanctis in Christo Jesu, qui sunt ordinatione episcopus, quod presbyter Philippis, cum episcopts et diaconis. yon faciat? Nec altera Romane urbis Vis et aliud exemplum? In Actibus ecclesia, altera totius orbis existimanda Apostolorum, ad unius ecclesiw sacer- est. Et Gallia, et Britannia, et Africa, dotes ita Paulus loquitur : Alienditevo- et Persis, et Oriens, et India, et omnes bis et cuncto gregi, in quo vos Spiritus haybare nationes, unum Christum Sanctus posuit episcopos, ut regeretis adorant, unam observant regulam K John 1; and proceeds thus: ‘f Quod autem postea unus electus est, qui ceteris preeponeretur, in schismatis .Titus*, were briefly thus: 130 JEROME. [cHAP. Iv. “ Having observed that the name of - bishop and presbyter are used promiscuously in the Scriptures, and that the apostles call themselves presbyters®, he concludes, that at first there was no distinction between their offices, but that apostle, bishop, and presbyter, were only different names of the same thing; and that the churches were then generally governed by a college of presbyters, equal in rank and dignity to one another. Afterwards, divisions being occasioned by this parity among verilatis. Si auctoritas queeritur, orbis major est urbe. Ubiquumque fuerit episcopus, sive Rome, sive Eugubii, sive Cunstantinopoli, sive Rhegii, sive Alexandrie, sive ‘Tanis, ejusdem, meriti, ejusdem est et sacerdotii. Potentia divitiarum,’ et paupertatis humilitas, vel sublimiorem vel inferi- orem episcopum non facit. Caterum omnes apostolorum successores sunt. Sed dices, quomodv Rome ad testi- monium diaconi, presbyter ordinatur? Quid mihi profers unius urbis consue- tudinem?” He then shows that even at Rome, deacons stand, while presby- ters sit; and having reminded the deacons of their original institution, concludes thus: “ Presbyter et epis- copus, aliud etatis, aliud dignitatis est nomen. Unde et ad Titum et ad Timotheum de ordinatione episcopi et diaconi dicitur: de presbyteris omnino reticetur: quia in episcopo et presbyter continetur. Qui provehitur de minori ad majus provehitur. Aut igitur ex presbytero ordinetur diaconus, ut pres- byter minor diacono comprobetur, in quem crescit ex parvo, aut si ex diacono ordinatur presbyter, noverit se lucris minorem, sacerdotio esse majorem. Et ut sciamus traditiones apostolicas sum- tas de Veteri Testamento, quod Aaron et filii ejus atque Levite in templo fuerunt, hoc sibi episcopi et presbyteri et diaconi vindicent in ecclesia.” Hie- ron. Epist. 146. ad Evangelum. Opp. tom. i. col. 1074-1077. Ed. Valarsit. Conf. Epist. 69 ad Oceanum. ibid. col. 413. The student will observe, by the way, the value of this passage in the Roman Catholic controversy.] > * [* Diligenter apostoli verba atten- damus dicentis : Ut constituas per civi- tates presbyteros, sicut ego tibi disposui. Qui qualis presbyter debeat ordinari in consequentibus disserens, hoe ait: Si quis est sine crimine, unius uxoris vir, et caetera, postea intulit: oportet enim episcopum sine crimine esse, tanquam Dei dispensatorem. Idem est ergo presbyter qui et episcopus, et antequam diaboli instinctu, studia in religione fiereut, et diceretur in populis: Ego sum Pauli, ego Apollo, ego autem Cephe, communi presbyterorum con- silio, ecclesia gubernabantur. Post- quam vero umnusquisque eos qunos baptizaverat suos putabat esse, non Christi, in toto orbe decretum est, ut unus de presbyteris electus superpone- retur ceteris, ad quem omnis ecclesiz cura pertineret, et schismatum semina tollerentur.” He then endeavours to prove the original equality of presby- ters and bishops from Phil. i. 1, Acts xx. 28, Heb. xiii. 17, and 1 Pet. v. 1,2; and concludes thus : “ Heee prop- terea, ut ostenderemus apud veteres eosdem fuisse presbyteros quos et epis- copos: paulatim vero ut dissensionum plantaria evellerentur,ad unum omnem sollicitudinem esse delatam. Sicut ergo presbyteri sciunt se ex ecclesie consuetudine ei qui sibi preepositus fuerit, esse subjectos: ita episcopi noverint se magis consuetudine quam dispositionis dominice veritate, presby- teris esse majores, et in commune debere ecclesiam regere, imitantes Moysen, qui quum haberet in potestate solus presse populo Israel, septua- ginta elegit, cum quibus populum judicaret.” Hieron. in Epist. ad Titum i.5. Opp. tom, vii. col. 694-696.] *1 Pet. v. 1. 2 John 1. 3 John.1. CHAP. Iv. ] JEROME. 131 presbyters, when every presbyter began to claim, as his own particular subjects, those whom he had baptized, and it was said by the people, I am of Paul, and I of Apolios, and I of Cephas : to remedy this evil, it was decreed all the world over, that one of the presbyters in every church should be set over the rest, and peculiarly called bishop, and that the chief care of the church should be committed to him.” In which account of the rise of episcopal primacy over pres- byters it may be observed, that St. Jerome founds it on the synonymous use of the names of apostle, bishop, and presbyter, which was observed by St. Chrysostom, Theodoret, and other ancient fathers, who drew no such inference from it, buf con- stantly affirmed, that there was a disparity of order among them, notwithstanding their names were used promiscuously. And I hope it has been fully made out in this and the last chapter, that this was no good foundation for this opinion. But it is not strange, that having raised presbyters to a parity with apostles, contrary to the most plain testimony of the Scriptures, he should equal them with bishops, contrary to the sense of the ancient fathers. . And thus the premises, on which this opposition is founded, being inconclusive, there is no reason to regard what he says of the decree passed in all churches for the raising of one presbyter above the rest; which he does not pretend to support by any ancient testimony ; but only conjectures, that such a decree must have been passed, because he had before conjectured, that apostles, bishops, and presbyters, were all equal at the first. But when, or by what authority, was this decree enacted? If in the second century, as some would persuade us, for no better reason than that they are unwilling to derive episcopacy from the apostles, it is very strange, not only that no presbyter in the . world should take it ill, that one of his fellow presbyters should be advanced above him, or think it his duty to oppose this new and unscriptural model, but that so great a change should be introduced in all parts of the world, at a time when the church flourished with men of great parts and learning, and yet not the contrary, both they, and the Christian writers of the- next ages K 2 . 132 JEROME. [CHAP, Iv, after them, should constantly speak of the primacy of bishops over presbyters as no late invention, but of ancient right, and derived from the apostles themselves. We may as well affirm, contrary to the accounts of all historians, that all nations in the world were first republics, and afterwards, at a certain time, upon the consideration of their being obnoxious to factions, by general consent became monarchies. But it is needless to raise more objections against this notion, since Jerome himself plainly refers the making of this decree to the apostles: he not only assigns, as the occasion of it, the adherence of some to Paul, of others to Apollos, and of others to Peter, which is reproved in St. Paul’s First Epistle to the Corinthians, but in his forementioned epistle to Evagrius he expressly calls the distinction of bishops, pres- byters, and deacons, an apostolical tradition, and taken by thie apostles from the Old Testament, where Aaron, his sons the priests, and the Levites, correspond to the three orders of the Christian church* ; and in this catalogue of ecclesiastical writers he affirms, that presently after our Lord’s ascension, James was ordained bishop of Jerusalem by the apostles; that Timothy was made bishop of Ephesus, and Titus bishop of Crete by St. Paul, and Polyearp bishop of Smyrna by St. John; and he mentions several other bishops, who lived in the next age after the apostles +. So that even in St. Jerome’s opinion, the primacy of bishops over presbyters was an apostolic institution. But whatever was St. Jerome’s sense of this matter, since it has appeared to be ill-grounded, and contrary both to the universal consent of primitive antiquity and of the Scriptures, we need not * Ut sciamus traditiones apostolicas, sumtas de Veteri Testamento; quod Aaron et filii ejus atque Levite in templo fuerint ; hoc sibi episcopi, pres- byteri et diaconi vindicent in ecclesia. [col. 1077] + (Jacobus qui appellatur frater Domini, cognomento Justus, . . . post passionem Domini statim ab apostolis Jerosolymorum episcopus ordinatus, &e. Hieron. de Viris Ilustribus, cap. ii. Opp. tom. ii. col. 815. Tiudbeos dk 6 exlaxomos ’Epécov xaracrabels imd Tod Haxaplov TavAov. Appendix Prima de Vitis Apostolorum (ex versione Sopliro- nii), § vili. ibid. col. 944. Thros ént- cKkoros Kpyrns. ib. § ix. col. 946. Poly- carpus, J oannis apostoli discipulus, et ab eo Smyrne episcopus ordinatus, totius Asie princeps (apynyds, apud version. Sophronii) fuit. Hier. de Viris Illustr. c. xvii. ib. col. 843. Ignatius An- tiochene ecclesie tertius post Petrum apostolum episcopus, ib. cap. xvi. col. 841. Papias, Joannis auditor, Hiera- politanus in Asia episcopus, cap. xviii. col. 845. Quadratus apostolorum di- scipulus, Publio Athenarum episcopo, ob Christi fidem martyrio coronato, in loco ejus substituitur, cap. xix. ib.] CHAP. IV.] JEROME. 133 have the least concern aboutit. The truth is this,—some deacons, who enjoyed wealthier places in the church than many presbyters, claimed several privileges superior to them, and were unwilling to be admitted into that order; which irregularity was so highly; 7. resented by St. Jerome, who was a man of passion, and only a presbyter, that to raise his own order beyond the competition of ; : etree a deacons, he endeavoured to make it equal by its original institu-_ tion with bishops and apostles,—as it is common, even for the best of men, in the heat of disputation, to run into one extreme by avoiding another. Yet even at this time he owns, in the forementioned epistle to Evagrius, that none but bishops had authority to ordain ministers. And in many other places he approves of the subordination of presbyters to bishops, and never once allows mere presbyters the power of ordaining, or seems inclined to introduce a parity of ministers into the church *. I hope it has now appeared from the Scriptures, and the chief writers of the four first centuries, that as our Lord was sent by * [Esto subjectus poutifici tuo, et quasi anime parentem suscipe. Amare filiorum, timere servorum est. Si pater sum, inquit, ubi est honor meus? Si dominus sum, ubi est timor meus ?... I}lud etiam dico, quod episcopi, sacer- dotes se esse noverint, non dominos: honorent clericos quasi clericos, ut et ipsis a clericis, quasi episcopis honor deferatur. Scitum illud est oratoris Domitii: cur ego te, inquit, habeam ut principem, quum tu me non habeas ut senatorem. Quod Aaron et filios ejus, hoc esse episcopum et presbyteros noverimus : unus Dominus, unum tem- plum, unum sit etiam ministerium. Recordemur semper quid apostolus Petrus precipiat sacerdotibus: pascite eum qui in vobis est gregem Domini, providentes non coacte, sed spontanee secundum Deum: neque turpis lucri gratia, sed voluntarie, neque ut domi- nantes in clerum, sed forma facti gregis ex animo; ut quum apparuerit princeps pastorum, percipiatis immar- cessibilem gloriz coronam. Hieron. ad Nepotianum. 7. Opp. tom. i. col. 260. Idcirco enim et nos patrias nos- tras dimissimus, ut quieti absque ullis simultatibus in agris et in solitudine viveremus: ut pontifices Christi (qui tamen rectam fidem predicant), non dominorum metu, sed patrum honore veneremur ; ut deferamus episcopis ut episcopis, et non sub nomine alterius, aliis quibus nolumus, servire cogamur. Non sumus tam inflati cordis, ut ig- noremus quid debeatur sacerdotibus Christi. Qui enim eos recipit, non tam eos recipit, quam illum cujus episcopi sunt. Sed contenti sint ho- nore suo. Patris se sciant esse, non dominos, maxime apud eos qui spretis ambitionibus seculi, nihil quieti et otio preferunt. Id. ep. 72. ad ‘Theophi- lum. ib. col. 517. Ponam, inquit, principes tuos in pacem, et episcopos tuos in justitiam. Pro quo in Hebraico scriptum est: Ponam visitationem tuam pacem, et prepositos tuos in justitiam. In quo Scripture sanctee admirandze majestas, quod principes futuros eccle- sie, episcopos nominavit, quorum omnis visitatio in pace est, et vocabulum dignitatis justitia : &e. Id. Commentar. lib. xvii. in Isaiam Ix. 17. Opp. tom. iy. col. 728.] : 92 LU: (Ant 134 ALL BISHOPS EQUAL. [CHAP. I¥. God the Father to establish a church in the world, so the apostles were authorized by our Lord to enlarge and govern the chureh after his ascension, and that they derived the same authority to their successors the bishops, which was the thing first propounded to be shown. Before we leave this argument it may be expected, that as it was inquired in the last chapter, whether there was a parity of power given to all the apostles, so here we should consider, whether this parity was derived to their successors the bishops, or whether some or more of the episcopal college were invested by our Lord or his apostles, with power over the rest. But there is less occasion to set about a full proof of the parity of bishops, since all they who contend for an original imparity among them derive it from the supposed primacy of Peter over tlie rest of the apostles, which having appeared in the last chapter to be con- trary to the Scriptures and the ancient fathers, we have no reason to be concerned what conclusions are drawn from it. However, as there is no example of the bishop of Rome, or any othier’s exercising any peculiar jurisdiction in the (wapocxiar) dioceses of other bishops, so there are many plain proofs that every bishop in the first centuries was supreme in his diocese, and subject to none but Christ. One bishop might excel another in tlie extent of his diocese, in the number and quality of the Christians under his care, or in outward splendour and magnificence; but, to apply St. Jerome’s words, “ Wherever a bishop is, whether at Rome or at Eugubium, at Constantinople or at Rhegium, at Alexandria or at Tani, he has the same merit’ and the same priesthood; neither the power of riches nor the humility of poverty makes a bishop higher or lower, but they are all sue- cessors of the apostles*”. St. Cyprian’s notion of this matter was, that as there is but one church, so there is but one episcopacy all the world over: but then, as the catholic church is divided into many members, which lie dispersed in remote cities and * Hieronymus ad Evagrium: Ubi- dotii: potentia divitiarum, et pauper- cunque fuerit episcopus, sive Rome tatis humilitas, vel sublimiorem, vel sive Kugubii, sive Constantinopoli, sive inferiorem episcopum non facit. Cae- Rhegii, sive Alexandria, sive Tanis, terum omnes apostolorum successores ejusdem merili est, et ejusdem sacer- sunt. (Opp. tom. i, col. 1077.] CHAP. Iv. | ALL BISHOPS EQUAL, 138 countries, so every member must be subject to its own particular bishop, who presides over it with the plenitude of episcopal authority, without being accountable to any foreign bishop *. He says, that though the keys of heaven were promised only to Peter by name, they were given to all the apostles; and every apostle was invested with the same dignity and power which was given to Peter; and he makes every bishop in the world to succeed Peter +, as well as the rest of the apostles, and to have the same station and authority within his own diocese which our Lord conferred upon Peter{. In a council of eighty-seven bishops, whereof he was president, having briefly declared the occasion of their meeting, he proceeds thus: “ It remains now that every one of us eel his own sense of this matter, neither judging any man, nor rejecting him from our communion for dissenting in opinion from us. For none of us does make himself a bishop of bishops, or force his colleagues to a necessity of complying with him by any tyrannical terror; since every bishop has full power to determine for himself, and can no more be judged by others than he can judge them. But let us all wait for the judgment of our Lord Jesus Christ, who alone has power to make us governors of his church, and to call us to account for our administration§”. So that it was the received opinion when * Cyprian. Epist. lv. [p. 112, ed. Oxon.| A Christo una ecclesia per totum mundum in multa membra dif- fusa: item episcopatus unus, episcopo- rum multorum concordi numerositate diffusus. porum ordinatio, et ecclesiz ratio de- currit, ut ecclesia super episcopos con- stituatur: et omnis actus ecclesia per eosdem prepositos gubernetur. § Concil. Carthag. inter upera Cy- priani, p. 229-230. Superest, ut de + Epist. lix. Singulis pastoribus por- tio gregis adscripta, quam regat unus- quisque, et gubernet, rationem actus sui Domino redditurus. t Cyprian. lib. de Unitate Eccles. p. 107, 108. Hoc erant utique et cexteri apostoli, quod fuit Petrus, pari con- sortio preediti et honoris et potestatis. Epist. xxxiii. p. 66. Dominus noster, eujus precepta metuere et observare debemus, episcopi honorem, et ecclesiz suze rationem disponens, in Eraugelio loquitur Petro, et dicit, go dico tibi, quia tu es Petrus, &e. Toda per tem- porum et successionum vices, episce- « hac ipsa re singuli quid sentiamus, proferamus ; neminem judicantes, aut a jure communionis aliquem, si diver- sum senserit,amoventes. Neque enim quisquam nostrum episcopum se epis- coporum constituit, aut tyrannico ter- rore ad obsequendi necessitatem colle- gas suos adigit; quando habeat omnis episcopus pro licentia libertatis et pote- statis sua, arbitrium proprium ; tamque judicari ab alio non possit, quam nec ipse potest judicare. Sed expectemus universi judicium Domini nostri Jesu Christi, qui unus et solus habet potes- tatem et preeponendi nos in ecclesiz 136 ALL BISHOPS EQUAL. (CHAP. Iv. this council was held, that no bishop was accountable to another. And what Cyprian affirms here in general, he applies in other places to the bishop of Rome. ‘Thus, in one of his epistles to Cornelius, bishop of Rome, whom some schismaties of Carthage, who had set up Fortunatus against Cyprian, treated with to countenance what they had done,—“ For what end,” says he, “did they go to Rome, and tell you that a false bishop was made in opposition to the bishops? For either they are pleased with what they have done, and then they persist in their wicked- ness, or they are sorry, and willing to retract it: if so, they know whither to return, For since it has been determined by us all, and also is most just and reasonable in itself, that every one’s cause should be heard where his crime was committed ; and since a portion of the church is assigned to every bishop, to be ruled and governed by him, for which he is accountable to our Lord, our subjects ought not to run about from bishop to bishop, nor to break the harmonious concord of bishops by their fallacious and rash attempts, but they must answer where accusers and witnesses can appear against them; unless a few desperate and forlorn men think the authority of the African bishops, who have already condemned them, to be insufhcient*”. Whence itis suze gubernatione, et de actu nostro ad ecclesiam principalem unde unitas judicandi. [[dem ad Jubianum, p. 209, sacerdotalis exorta est, a schismaticis 210. Hee tibi breviter pro nostra et profanis literas ferre, nec cogitare mediocritate rescripsimus, frater caris- eos esse Romanos (quorum fides, apos- sime, nemini preescribentes aut pre- tolo predicante, laudata est) ad quos judicantes, quo minus unusquisque perfidia habere non possit accessum.} episcoporum quod putat faciat, habens Que autem causa veniendi, et pseu- arbitrii sui liberam potestatem. Nos doepiscopum contra episcopos factum quantum in nobis est,’ propter hereti- nunciandi? Aut enim placet illis, cos cum collegis et coepiscopis nostris quod fecerunt, et in suo scelere perse- non contendimus, cum quibus divinam verant: aut si displicet, et recedunt, concordiam et dominicam pacem tene- sciunt quo revertantur. Nam cum mus: maxime cum et apostolus dicat: statutum sit omnibus nobis, et equum Si quis autem putatur contentiosus esse, nos talem consuetudinem non habemus, neque ecclesia Dei. Servatur a nobis patienter et firmiter caritas animi, collegii honor, vinculum fidei, et con- cordia sacerdotii. | * Epist. lix. p. 135, 136. [Post ista adhuc insuper pseudoepiscopo sibi ab hereticis constituto, navigare audent; et ad Petri cathedram, atque sit pariter ac justum, ut uniuscujusque causa illic audiatur, ubi est crimen admissum, et singulis pastoribus portio gregis sit adscripta, quam regat unus- quisque et gubernet, rationem sui actus Domino redditurus; oportet utique eos, quibus prasumus, non cireumcursare, nee episcoporum concordiam coheren- tem sua subdola et ‘fallaci temeritate collidere, sed agere illic causam suam, CHAP. IV. ] ALL BISHOPS EQUAL. 137 manifest, that he believed himself and other African bishops to be the supreme and ultimate judges of their own subjects, from whose sentence there lay no appeal to any but Christ. And in the ancient fathers the order of bishops is constantly spoken of as the chief of all ecclesiastical powers, and succeeding in the place of the apostles *. And as the apostles together made one college, every member whereof was equal to the rest of his and superior to all other Christians whatever, so the all the world over, were reckoned as one society or college. When any member of this college, by falling into idolatry or heresy, separated from the catholic communion of Christ and his church, he was disowned by the rest all the world over, and the neighbouring bishops assembled to ordain another to take care of his part of the Christian flock ; every bishop having, beside the care of his own particular flock, an universal concern for all the parts of the catholic church: ‘* There is,” ), saith Cyprian, in one of his epistles to Stephen, bishop of Rome, | “a very large body of bishops joined together by the bands of | unity and concord, so that if any of our college raise a heresy, | and destroy the flock of Christ, the rest may come in to rescue), them ; and, like useful and merciful shepherds, may gather =) Lord’s sheep into his flock +”. But this gave not one bishop any’ particular jurisdiction over another; and by this rule the rest of the episcopal college might as well have deposed the bishop of Rome, as he could have done any of tliem. college, bishops, est, apud illos novissimum sit. Tom. i. col. 187. + Cypriani Epist. Ixviii. p. 178. Idcirco enim, frater carissime, copi- ubi et accusatores habere et testes sui criminis possint ; nisi si paucis despe- ratis et perditis minor videtur esse auc- toritas episcoporum in Africa constitu- torum, qui jam de illis judicaverunt, et eorum conscientiam multis delic- torum laqueis vinctam judicii sui nuper gravitate damnarunt. * Hieronymus ad MarceJlam Epist. xli. Apud nos apestolorum locum episcopi tenent: apud eos (Montanis- tas) episcopus tertius est. Habent enim primos de Pepus a Phrygie patriarchas: secundos, quos appellant Cenonas: atque ita in tertium, id est, pene ultimum locum episcopi devol- vuntur; quasi exinde ambitiosior religio fiat, si quod apud nos primum osum corpus est sacerdotum, (episco- porum) concordie# mutue glutino atque unitatis vinculo copulatum, ut si quis ex collegio nostro heeresin facere, et gregem Christi lacerare et vastare tentaverit, subveniant czeteri, et quasi pastores utiles et misericordes, oves dominicas in gregem colligant. [Hé infra: Nam etsi pastores multi sumus, unum tamen gregem pascimus, et oves universas quas Christus sanguine suo et passione queesivit, colligere et fovere debemus. ] METROPOLITANS. [ CHAP. Iv. But though the bishops of the primitive church were all invested with the same office and authority, some of them were superior to others in place, as it was before in the college of apostles *, In the first age of Christianity, our Lord’s kinsmen, the bishops of Jerusalem, were reckoned the first of the episcopal college. Afterwards the bishop of Rome, the chief metropolis of the world, was allowed to have the pre-eminence by common consent: hence Cyprian calls the church of Rome the principal church, and says, that Rome ought to precede Carthage pro magnitudine sua, by reason of its greatness*. For the same reason, when the Roman emperors made Constantinople the place of their residence, the bishop of Constantinople was next in dignity to the bishop of Rome. Before that time, the bishop of Alexandria, which was the next city to Rome for wealth and the number of its inhabitants, had the second place in the college of bishops. The third place was allowed to the bishop of Antioch, which was the third city of the Roman empire. For the same reason, when our Lord’s kinsmen were all dead, the bishop of Czxsarea preceded the bishop of Jerusalem, and all others in Palestine, Casarea being the political metropolis of that province +: and, to mention only this instance more, the rest of the African bishops gave place to the bishop. of Carthage, which was the principal city in the countries thereabouts. So that the bishops ,of the greater and metropolitical cities seem, by a general con- ‘sent, to have taken place of the bishops of the lesser and more ‘obscure cities {. * (Consult Bingham’s Antiquities, b. ii. ch. xvi. Of primates or metropo- fitans. | + [All others in the, province. — First Edit. | eliévar xph Tov ev TH wNTpowdAEL mpoE- oTata erickorov Kal Thy ppovrlda ava- déxec0u mdons THS ewapxias, bid 7d ev ‘rh untpordAe TavTaxdbev TuvTpEeXeELY WAy~ |ras Tuvs mpdypara exovras* bev edute ical Th Tinh mponyeroba abroy, undev Te ™par- Tew mepitrov ToUs AvLTOUS emaKdmous Uveu aro, KaT& Toy apxatoy KpaTHouvTa TaY TaTepwv nuav kavdva, h Tata pdva, boa Th e€xdorov emPddAAe mapoiucta, Kal Tats im avthy xépais* Exacroy yap émiaKorov etoualay éxew THs EavTod mdpoiklas, SioL- Kely TE KATH THY ExdoTw emiBddAAoVTAY €v- Ad@eav, Kal mpdvoway woveiaOar wdons Tis xépas Tis bwd Thy Eavrod wédw, ws Kab xXElporovery mpeaBurepous kat Siardvous, kar meTd. Kploews ExaoTa Sic AauPaverv* mepat- Tépw St pndty mpdrrev émixepeiv Sixa Tov THs ntpoTdAews emioKdrov, unde ad- roy dvev Tis TAY Aourav yvduns. Concil. tom. ii. col. 665, ed. Labbe. The council of Constantinople forty years after confirmed the canon of the coun- cil of Nice, and, in the third canon, de- creed, roy pévror Kwvoravtwoumdrews eml- okomov txew Ta mperBeia TIS TiMAS meta CHAP. Iv. | METROPOLITANS. 139 This primacy of place drew along with it several other pre- rogatives, the chief whereof, mentioned in the primitive fathers, Tov THs ‘Pépuns emloxotrov, Sia Td civat av- thy véav ‘Péunv. Ibid. col. 947. This canon the council of Chalcedon, 4.p. 451, confirmed in such language as is diametrically opposed to the preteusions of the papal court. Can. xxviii. Nav- TaXov Tos Tay Gylwy TaTépwy Opois éwd- pevot, Kal ToY GpTiws avayvwobevTa Kavéva, Tay py. SeopiAcoTatav emaKkdmwv yywplfov- TES, TA aUTa Kal Hues SpiTomev Kat Wygi- Céucba wep) Tay mpecBelwy THS Gywrdrys exkkAjotas KwvotayTevouTdAews, véas “Pa&- uns’ kal yap TG Opdyvm 17s mpeaBuTépas *Péuns, dia 7d BaotAevery THy WéAwW exelygny, of matépes eikdTws amodedmKac 7% Tpec- Beta: Kal TG avT@ okoT@ Kwovpevor oi py: Oeopidéotata emlckorol, Ta toa mpeoBeia amévemav TO THS veas “Pduns aywrdtr@ Opdvw, evAdyws Kpivaytes, Thy BactAela rab ouyKAnt@ Tipndeioay méAwv, Kal TOY iowy amoAavovoav mpecBeiwy +i mpecBurépa BaotAtds “Padpn, kal ev rots exxAnoiaotiKots @s éxelynv, meyadtverOar mpdyuact, dev- tépav pet éxeivny trdpxoioay. Conc. tom. iv. col. 770. Also in Beverege’s Pandectee Canonum, tom. i. pp. 145, 146, where see the expositions of the Greek commentators. Bishop Beverege truly observes on this canon, Hic obvium est cuipiam observare, qua ratione moti veteres tan- tum sedi Romane honorem tribuerunt, non quod sancti Petri sedes fuit, neque quod episcopus ejus Christi vicarius est: sed tantum 8:6 7d Baciredbew thy méAw éxelyny, quod ista nimirum civitas im- perialis fuit. (Annotat, p. 124, ad calc. tom. ii. Pandecte Canonum.) The day after this canon was decreed, the Roman legates endeavoured to have it rescinded ; but the Oriental bishops were unanimous in maintaining the dignity of Constantinople. The legates said that the canon had been passed after they had left the council; to which the archdeacon of Constantinople replied, that they had requested the legates to remain, but they refused. He further stated that the bishops were present to avow and confirm what they had done, odre év wapaBlorTy mémpacrat, ovTe KAoTS Tpdm~” Kal CoTW H Mpakis aKd- Aovios kat kavovixy}. The legates ven- tured to misquote the council of Nice, interpolating the words 4 éxxAnoia ‘Pduns mdvrote toxe Ta mpwreia* but the genuine canon wasrecited. Itismore important, however, to observe that neither party seemed to have claimed any primacy of power, but merely a primacy of order and dignity, with the right of or- daining metropolitans. | Supremacy such as the Papal court has since claimed was not once mentioned ; nor does it seem to have been thought of at that time. Nor did the legates pretend to set up any claim jure divino. Their complaint was, that the enact- ment of the canon was contrary to the canons and discipline of the church, UmevavavTioy Tay Kavdvwy Kat THS eKKAN- ciactiKns emothuns. Cone. Chalcedon. act. xvi. cone. iv. col. 795-820. As to the political origin of metropolitan rank, I gladly avail myself of the authority of De Marca, archbishop of Paris :—‘ Ob- servandum est, Primates in universum dici eos qui principem locum in aliquo collegio obtinent: vel proceres alicujus gentis, quemadmodum apud Ammi- anum dicuntur primates regionis Ala- mannorum, apud Ambrosium primates consistorii. Primates quoque civitatum et ordinum dicuntur ab imperatoribus municipales magistratus, qui decuri- onum ordini presunt. Inde vox ista in ecclesiasticum usum irrepsit ad significandam eorum episcoporum pre- rogativam qui provincie sue concilio preerant. Quod probatur eleganti testimonio petito ex canone secundo concilii Taurinensis, quod habitum est anno trecentesimo nonagesimo sep- timo. “Illud inter episcopos urbi- um Arelatensis et Viennensis, qui de primatus apud nos honore certabant, a sancta synodo definitum est, ut qui ex iis comprobaverit suam civitatem esse metropolim, is totius provincie honorem primatus obtineat, et ipse, juxta preceptum canonum, ordinati- onum habeat potestatem.” Ex eodem canone illud quoque colligitur, hance prerogativam illi episcopo deberi in unaquaque provincia qui eam civita- tem obtinebat que in laterculo imperit ts 140 METROPOLITANS, [CHAP. IV. were, that the bishops of metropolitical cities presided in pro- vincial synods, and had the charge of consecrating the bishops of all the cities within their provinces. How ancient these and the like prerogatives were is not easy to determine. But we find them mentioned in the apostolical canons, the first part of which seems to be transcripts of the rules and customs observed in the primitive ages. It is there declared, “ that the bishops of every nation should have a regard to the first among them, and account him their head, and attempt nothing without him, beside what concerns their own particular dioceses; and that he should do nothing but ‘* by the consent of all the rest *”. And it deserves metropolis dignitate fruebatur, Hoc apprime congruit cum definitione ca- nonis noni Antiocheni, ubi hujus insti- tuti ratio redditur; nempe quod in metropoli conventus juridici agi sole- rent a presidibus provinciarum. Ad conyentus enim illos pracipué respici- unt patres Antiocheni, his verbis: Ad Td ev TH mNTpoTOAE TavTaxdbey cvy- TPEXEW TAYTAS TOS TA TpPayuaTa EXovTAsS, id est, ex interpretatione Dionysii, “« propterea quod ad metropolim omnes qui negotia videntur habere concur- runt.” Petri de Marca Diss. de Pri- matibus, § ii. pp. 91, 92, ed. Baluze. Van Espen also has stated this matter with great clearness in his Jus Eccle- siasticum Universum. “ Unde vero metropolitanorum institutio originem suam sumpserit, non «que expeditum. Hoc sat constat, metropolitanos dici a metropoli. Metropolim vero dici urbem matrem; id est, quasi primam et pre- cipuam reliquarum veluti matrem. Quoniam vero in unaquaque provincia urbs est aliqua, que inter ceeteras eminet, heec dicta est metropolis ; ac ideo episcopus qui hujusmodi urbi preest, metrepolitanus dictus fuit ; qui quibusdam juribus et prerogativis pre ceteris, et in ceteras ecclesias donatus fuit. iv. Illud quoque sat compertum est, jam pridem metropolitanum dic- tum fuisse episcopum, qui metropoli, sive civitati, que in certa provincia prerogativis et juribus ceteras ante- cellebat, preesset. v. Neque illud amnbigi potest, quin metropoles eccle- siasticas ad normam metropoleon civi- lium formate fuerint; sive consuetu- dine primum introductum, ac _ post modum conciliorum decretis firmatum fuisse, ut metropoles civiles, simul essent metropoles ecclesiastice: seu, ut epis- copus, qui preeesset civitati, quee in divisione imperii esset totius provincia prima seu metropolis, unde aliz depen- derent, etiam in hierarchia ecclesiastica esset metropolitanus, ceterisque epis- copis ejusdem provincie preesset : imo tota ecclesiarum distributio ad formam imperii factee est; urbesque metropoles etiam metropoles fuere ecclesiasticee ; atque earum episcopus factus metro- politanus 5 qui et sensim variis juribus et prerogativis in ceteras ecclesias ejusdem provincie fuit donatus. vi. Et quid enim Nicznos patres impellere potuit, ut potius Casaree jus metro- politicum, quam lize (Jerusalem) con- ferrent sive conservarent, nisi quod illa provinciz esset metropolis, non hee ; atque propterea jus metropoliticum ad illam esset translatum : ideoque patres Niceni etiam simpliciter dicunt: M/e- tropoli propria dignitate servata: sat innuentes, eam metropoli esse propriam. Zeger. Bernard Van Espen Jus Eccle- siasticum Universum, &c. pars i, tit. xix. De Metropolitanis, cap. i. § iii—vi. p. 187; Colon. Agrip. 1702. See also Ludovic. Thomassini, Vetus et Nova Ecclesia Disciplina, parti. lib. i. cap. ili, Paris. 1688. ] * Can. Apost. xxvii. [ex versione Dion. Exigui xxxv. Cotel. tom. i. p. 442.| Tobs emiakdmous éxdorov eOvous €i- dévat xp Tov ev abrois mpe@rov, Kal yyet- obat adrdov &s Kepadyy, Kat pndev Te mpar- Tew mepitroy tvev Ps exelvou vyduns- CHAP. 1V.] METROPOLITANS. 141 to be observed, that the prerogatives of the metropolitical sees seem rather to be confirmed and enforced, as things formerly allowed them, than first instituted by this canon. In the great council assembled at Nice in the year of our Lord 325, the following canon was enacted, upon a complaint of Alexander, the bishop of Alexandria, that the metropolitical rights of his see had been invaded by Meletius, the schismatical bishop of Lycopolis, in Thebais, who had taken upon him to ordain bishops without Alexander’s consent: ‘ Let the ancient customs still take place which obtain in Egypt, Libya, and Pentapolis, that the bishop of Alexandria have power over all these, because the same is customary with the bishop of Rome. And accord- ingly, in Antioch, and other provinces, let the prerogatives be preserved to the churches. And, in general, let this be undoubted, that if any man be made a bishop without the metropolitan’s con- sent, this great synod decrees such a one to be no bishop *”. Hence it is manifest, first, That when this synod was held, metropolitans were settled in most parts of the Roman empiret+. Secondly, That the metropolitical sees of Rome, Alexandria, and Antioch, were the chief, they being mentioned by name, and the rest only spoken of in general; though indeed there is a particular reason why Alexandria should be expressly mentioned, namely, because this canon was occasioned by the invasions of the pre- rogatives of that see. Thirdly, That the bishop of Rome had then a limited jurisdiction. Fourthly, That the jurisdiction of metropolitans was owing to primitive custom. About the middle of the third century, Cyprian, bishop of exeiva, d& pdva ExacTov, doa TH EavTOdD Ta- poikia, emBddAAet, Kal Tals bm abtTHy xXo- pais’ GAAG unde exeivos kvev THs mdvTwV yvauns wo.etTw Th. * Concil. Nicen. can. vi. Ta dp- Xaia €0n Kparetrw, 7a ev Aiyinte kal AiBun nal TlevramdAe, Gore tov *Adekavipelas érlokorov mavtTwy ToUTwY Exew Thy efou- clay’ *Ered)) kal TO ev TH “Poun emiokdme Tovto avynbés éott ‘Opolws 5¢ kal Kuta THY *AvTidxeiav, Kal ev Tals UAAcus emapyxiais, Tu mpecBeia o@SecOa Tals exKAnolas? Ka- OdAov Se mpddnrov exeivo, drt ettis xwpls yvapns Tov pntpoToAlrov yévorro émicKo- mos, Tov ToLovTOY 7 MeydAn atvodos épice wh Beiv eivon erloxonov. [Conc. tom. ii. col. 32.] + [Tribus enim prioribus ere Chris- tiane seculis, metropolis in ecclesia notitia prima cathedra, et metropolitani simpliciter primi episcopi appellaban- tur. Nomen autem metropolitani quarto demum seculo usurpari coepit : nec in ecclesiasticis antea scriptoribus uspiam invenitur. Quarto autem inchoato seculo primi episcopi appellatio in desuetudinem abiit, cum metropolitani nomine commutata. Beveregit Codex Canonum Ecclesia Primitive vindica- tus ac illustratus, lib. i. cap. iv. p. 29. 4to. Lond, 1678.} Cert}/1. FG» 142 METROPOLITANS. [CHAP. IV. Carthage, was metropolitan of all the bishops in the proconsular Africa, Numidia, and the two Mauritanias. ‘This he himself expressly affirms *; and accordingly, the bishops of those countries had recourse to him for advice and direction in all emergencies, as appears from his epistles to them ; and he was president of the councils of bishops who assembled from those countries, parti- cularly of that wherein the validity of baptism administered by heretics was examined +. Before this there was another council held at Carthage about the same controversy, whereof Agrip- pinus, bishop of Carthage, was president. How long Agrippinus lived before Cyprian is not easy to determine: some think about twenty or thirty years; others, fifty or sixty. ‘The words of Cyprian are indefinite, but they seem to imply no less a space of time than the longest of these periods ; for he says, that many years and a long age, or interval of time, had passed since the council under Agrippinus {. Towards the decline of the second century, provincial synods were convened in several countries, to consider what time Easter should be kept§. In the synod at Palestine, assembled on this * Cypriani Epist. xlviii. p. 91. Latius fusa est nostra provincia, habet etiam Numidiam et Mauri- taniam duas sibi coherentes. {Petri de Marca Archiep. Paris. dissert. de primatibus, § iii. pp. 92, 93, ed. Steph. Baluze. Paris. 1669. 8vo. Cete- rum frequentissima oceurrit — pri- matum mentio in conciliis Africanis et apud Augustinum. Qua voce illi episcopi significantur qui sunt prime sedis episcopi et conciliis provinciarum suarum president... . . . Sed obser- vandum est sedulo discrimen quod inter primates Africanos et czeteros intercedit. Prima etenim sedes in aliis provinciis affixa est civitati metro- poli, id est, quee mater urbium habetur in ordine civili. Jn Africa vero, qui ex episcopis ordinationis tempore colle- gas suos anteibat, primas nuncupa- batur, seu prime sedis episcopus. Itaque licet e sex provinciis, ex qui- bus Africana diccesis constabat, due Mauritanie, Numidie, Byzacena et Tripolitana, sua queeque metropoli in ordine imperii non carerent, prima tamen sedes ecclesiastica non erat illi addicta, sed episcopum seniorem sequebatur. Solius Carthagi- nis splendor id obtinuerat ut illius civitatis episcopus primas esset pro- consularis provincie, imo vero et caput reliquarum quinque provinciarum quas enumeravi. | + Concil. Carthag. inter opera Cy- priani, p. 229. Cum in unum Cartha- gini convenissent Kalend. Septembris episcopi plurimi ex provincia Africa, Numidia, Mauritania, cum presbyteris et diaconibus, presente etiam plebis maxima parte, et lect essent liters Jubiani ad Cyprianum facte, item Cypriani ad Jubianum rescripte, de hereticis baptizandis; quidque post modum Cypriano Jubianus idem re- scripserit; Cyprianus dixit, &e. + Cyprian. Epist. Ixxiii, p. 199. Quando multi jam anni sint, et longa gtas, ex quo sub Agrippino bon memorize viro convenientes in unum episcopi plurimi hoe statuerint, &c. § Eusebius Eccles. Hist. lib. v. cap. xxiii. (Hd. Reading. tom. i. p. CHAP. IV. | METROPOLITANS. 143 occasion, Theophilus, bishop of Czesarea, and Narcissus of Jeru- salem, were presidents ; Narcissus being joined with Theophilus, because the bishop of Jerusalem had-the next place to his metro- politan; and this, as the Nicene fathers affirm, by primitive custom *. Victor, bishop of Rome, presided at the synod assembled at Rome. In the synod of French bishops, Irenzeus, bishop of Lyons, the metropolis of France, was president. For the same reason Polycrates, bishop of Ephesus, the political metropolis of the proconsular Asia, was president in the synod of that country. So that it was then the genera] practice for the bishop of the political metropolis to preside in the synods of the bishops of his own province. Only in the synod of bishops assembled on the same occasion in Pontus, Palmes, who was bishop of Amastris, and not of Heraclea, the metropolis of that country, presided ws dpxatdratos, as the eldest: so that there was no metropolitan then established in Pontus, or else the metropolitical see was vacant. And these accounts are taken from the authentic epistles of these synods which were extant when Eusebius wrote his history. Some time before these synods flourished Dionysius, bishop of Corinth, who, in an epistle to Philip, bishop of Gortyn in Crete, styles him bishop of all the dioceses in Cretet. One of these was the diocese of Gnossus, whereof Pinytus, to whom another letter was sent by Dionysius, was bishop t: so that Philip seems to have been the metropolitan of Crete. And some derive this metropolitical pre-eminence from the apostles’ times, wherein 242, line 17.] éperar 8 cioérs viv Tov xata TlaAmotivny thyiKdde ovykeKporn- pévev ypapn, dv mpoiréraxto Oedpidos TIS ev Katoapela mapoixlas értokomos, Kat Ndpxiocos Tijs ev ‘IepocoAtmois kad TeV ert ‘Pépuns 5& dpolws YAN wep) Tod avTod y- Thuatos, erickoroy Blkropa dnAovaa" Tav Te Kara Wdvrov émokdrwy, dv WdAuas, ds apxadratos, mpovrérakto, Kal Tay Kara radAlay 5& mapoixiav, &s Eipnvaios ée- oxéme. Cap. xxiv. [.ib. p. 243.] Tav Ths ém 5& ’Aclas éemoxdrwv nNYy€iro TloAvKparns. * (Conc. Nic. can. vii. Ered} cuv- Hoe Kexparnke kal mapddocis apyxala, Bote tov ev AiAla enlokowoy Tacba, exérw Thy Exorovilay THS TILAS, TH uNTpo- moAeL cwlouévov Tod oikelov atimmaros. Cone. tom. ii. col. 32. Jertisalem was then and long after acknowledged to be the mother church. Tis 5é-ye unrpds amacay Tov exkAnoi@v THs ev “lepovcoAv- pos, &c. Cone. Constant. i. Epist. ad Damasum. Cone: tom. ii. col. 966.] + Eusebius, lib. iv. cap. xxiii. [p. 185, line 20.] Kal rH éxkAnoia 58 7H mapotkovon Vépruvay dua Tais Aowmais Kata Kphrny tapoixtas éricteidas (Avovictos) idurroy éemigkotoy avT@y amodex era. t Ibid. [p. 186, line 9. Tadrais HAA éeynatelAeKTat mpds Kywoolous émiatoAh, év 7 Tuwurdy ris mapoiklas émtoxorov ma- parade. | 144 NATURE AND DESIGN [CHAP. Vv. Titus presided over the bishops of all the churches in Crete, as Timothy is said to have done over those in the proconsular Asia, of which his own city, Ephesus, was the metropolis * CHAPTER V. OF THE POWERS WHICH BELONG TO THE CHURCH. No society can long subsist without power to do all things which are necessary to its own preservation and well-government ; and, therefore, it having appeared that the church is a society instituted by God, and designed to last till the world’s end, there can be no doubt but that he has invested it with all the powers which the nature of such a society requires. In treating on this argument I shall endeavour to show, First, The general nature and design of the powers which belong to the church. Secondly, Who is the subject of these powers in general. Thirdly, What these powers are, and to whom every one of them belongs in particular. Fourthly, In what place the several persons, whom Christ has intrusted with these powers, are to exercise them. I. First, ‘Vhe nature and design of the powers which belong to the church, will best appear by considering the constitution of the church, and the ends for which it was aonnenk ; which having been formerly shown to be spiritual, and such as wholly relate to the next world, it follows, that all the powers which belong to the church are of the same nature, and consequently distinct from those of civil magistrates, which concern the affairs of this life, and are designed for the present welfare of human societies. Our Lord himself wholly disclaimed all civil power, and left Thy virov SAdKAnpov éwérpeev ovK dv To- * Eusebius, lib. iii, cap. iv. [p. govtwy éemokdrwv Kplow éemérpeyer. Id. , line 15.] Tipédeds ye iy rijs ev hie mapoiclas loropetrat ™pa@ros Thy emirkomy eiAnxevar os kal Tiros tev em Kpfrns exxAnowv. Chrysostomus princi- pio Homil.i.in Tit. [ed. Bened. t. xi. p. 729.) El wh yap Fv SdéKimos, odk ty a’ra homil. xv. in 1 Tim. [ibid. p. 637. C.] djAov BE €otw evredOev, Bri €xAr- clay Aoumdy Fv eumemiaT evjLevos 5 Tyd0eos, 4) kat €0vos bAdKAnpoY 7d THs *Aalas. CHAP. va] OF THE POWERS OF THE CHURCH. 145 the civil rights of mankind in the same state wherein he found them. And when the apostles expressed their expectation of enjoying temporal power and dignity under him, he plainly told them they must entertain no such hopes, and that in this world they should rather be servants than masters. And therefore, _when the apostle exhorts the Hebrews to yield obedience to their pastors, he restrains it to the affairs of their souls, for which their pastors were accountable to God: ** Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account*”. And the primitive fathers, who speak the highest of the church’s authority, and raise the dignity of the Christian priesthood to the utmost pitch, do nevertheless exclude from the church all civil jurisdiction, and all coercive or compulsory power. Thus St. Chrysostom affirms, “ that the limits of the kingdom are entirely distinct from the limits of the priesthood: but the priesthood is greater than the kingdom: and we must not judge of the king by the gold and precious stones wherewith he is adorned. The king’s province is to manage the affairs of the earth; but the power of priests reaches heaven; Whatsoever ye shall bind on earth, shall be bound in heaven. ‘To the king are committed the things here below; to me, the bishop, the things of heaven. .... The king is intrusted with men’s bodies, but the priest with their souls. ‘The king remits their debts of money, but the priest the debts of their sins. ‘The king compels, the priest exhorts. The king governs by compulsion, the priest by counsel. The former hath sensible weapons, the latter spiritual. ‘The former wages war with the barbarians, we with devils; and this is the greater government *”. In another place, where he shows that there is 4 Heb. xiii. 17. yiis, €orar Sedeueva ev TH ovpayd* 6 Ba- * $. Chrysostomus Homil. iv. in sAcds Ta evradOa memictevrat, eye 70, verba Isaie, Vidi Dominum, &c. vol. ovpdvia. "Eye bray cimw, toy tepéa Neyo. ili. p. 757, 758, edit. Front. Duc. Mow: fib. E.] : ‘O Bactrcds odor eM [tom. vie p12 Bo Bad) Bened.|. TOTeveTes é de tepevs uxas” 6 Baothevs AdAot bpor Baotrclas, Kat %AAor Spor iepw- Aounadas PEED SALISH: eu civns: BAN abrn pelfov exelyns* od yap Aounddas Gpaprnudroyv. eKeivos avayKaget, amd tov pawonevav galverar Bacireds, OVTOS Tapaxarel” exelvos avoryKy. ovTos ovde Grd Tay Temnyuevev adTG AlOwy, Kal YOM eKetvos bra EXet agOnra, ovros év meplkerrat xpuclwy, épetrer KplvecOau 6 Orda mvevparind* EKelvoS TOAcKEL mpos Bavirets: obros uty yap Th em) rhs yas BapBdpous, eyol wbAcuos mpos Satlwovas: eAaxev oikovomeiv’ 6 Se THS tcpwobvys Beac- pelCov 7 apxh atrn. [See also the next uds, tyw KdOnta’ boa ky Shontre ex THs homily, p. 182, D.] L 146 NATURE AND DESIGN [CHAP, V. no just cause why any man should desire to be a bishop, he has these words: “ Is it honour or government which allures thee ? But what pleasure canst thou find in this honour? I truly do not see any. Fora bishop is not truly a governor, since it lies in the subject’s own power to obey him or not. And if we rightly consider, we shall find, that he rather takes upon him to serve many masters, whose inclinations and commands are contrary to one another, than to govern. ‘Tell me, then, is this honour? Is this government or power? ‘The bishop requires one of his subjects to bring in his contribution of money ; the subject, if he is unwilling, not only refuses to do it, but, to save his own credit, raises calumnies against the bishop for requiring it of him. He steals, says the man, he robs, he devours the substance of the poor. Cease thy slanders. How long wilt thou speak in this manner? Art thou unwilling to bring in thy money? No man forces thee, no man compels thee*”. Where he manifestly denies the church to have any outward or compulsory power. And St. Jerome, comparing kings and bishops, speaks in the same manner: “ The king governs his subjects whether they will or not; the bishop governs none but the willing. One keeps them in subjection by fear, the other is no better than their servant. One holds men’s bodies in custody for death, the other keeps and preserves souls to life +”. Many other things may be observed on this argument, some of which have already been mentioned in the first chapter of this discourse, where the church was shown to be a spiritual society ; and the rest shall be reserved till we come to compare the powers * Idem, homil. i. in Tit. vol. ult. voy od« eloqveyrev, AAG Kat drép Tod pi [Ed. Front. Ducei] p. 625, 626. [tom. xi. p. 734. D. Hd. Ben.] *Add4G, Tins epleca Kal apxjs; Kat tls 7 Bory TaUTNS THs TAS; OV yap 5%) ovdE TovTO bpar ob ydp éor. Suwvardy Upxovra elvat GAnbas, was; Sri ev tH ekovoia KeElrat Tay apxouévwy 7d brakovew, Kal ef Tis axpiBas ekerdoere Td mpaypa, ovK em ap- xnv epxerat 5 rowtros, GAAd SovAcver puptos SeomdTaus evaytla ral emiPvuovor Kal Aéyousw. Mow: [ib. F.] Todro otv, eimé pot, TIuh; TOUTO apxh; TodTO ekovcla; elrev 6 Toy emickomyy exw, cigeveykeiv xphuara’ by wh O€An, od po- ddtat pabuplas Everev TovTO Tole, KaTN- yopel ToD KeAeUoayTos’ KAETTEL, poly, aprater, KaTamlver TA TOY TEVATwY, KATE- obier TA TOV TrwxX@y* Tavoat Aodopar" péxpe twds Taira pis; ov BotAc& eion- veykeiv ; oddels 6 karavaykndtwy, ovdels 6 BiaSduevos. + Hieronymus Epist. 60 ad Helio- dorum. Epitaphium Nepotiani, § 14. Ille (rex) enim nolentibus preest, hic volentibus; ille terrore subjicit, hic servitute dominatur; ille corpora cus- todit ad mortem, hic animas servat ad vitam. Opp. tom. i. col. 340. CHAP. V. | OF THE POWERS OF THE CHURCH. 147 of the church and state with one another: and therefore let us now proceed to consider, II. Secondly, Who is the subject of these powers. And since it has already appeared, that God has appointed officers to govern his church, it follows by plain and necessary consequence, that the powers, which he has committed to the church for its well- government, must ordinarily be executed by them. For every office implies power; and to say that the officers of the church have no power but what all private Christians may lawfully ex- ercise, is all one as to say there are no such officers. And as there are distinct offices, so there must be distinct powers appropriated to every one of them. For as the notion of an office implies power, so distinct offices do necessarily infer distinct powers. And therefore, though the Scriptures had been silent in this matter, we might safely have concluded from the different kinds of officers, whom Christ hath intrusted with the care and government of his church, not only that private Christ- ians are excluded from the ordinary execution of an ecclesiastical power ; but that some powers are appropriated in such a manner to the chief officers, that they cannot lawfully be exercised by those of lower orders. If in any civil government private men, who have no autho- rity from the chief governor, should take upon them the ma- nagement of public affairs; or subordinate magistrates should transgress the limits of their several charges, and invade the prerogatives and jurisdiction which belong to their superiors, such confusion would follow as would soon destroy the whole constitution. And though the fatal consequences of private men’s usurping any public authority may not always appear so visibly in the church as it does in the state, because many of them are of a spiritual nature, and such as will only be known in their full extent when we come into the next world; yet as the church is a society no less orderly and regular in its consti- tution than any temporal kingdom whatever, so this usurpation is equally inconsistent with the well-government and design of this spiritual, as it is of that of any civil society. Nay, farther ; as the honour of God, and the eternal happiness of men, are more directly and immediately concerned in whatever befalls L 2 148 THE SUBJECT OF [CHAP. V. the church, than they are in what happens to the civil govern- ment, whose chief end is to promote and secure our present interests in the world; so any confusion or disorder which hap- pens in the church may justly be reckoned far more displeasing to God, and dangerous to the authors of it, than the disorders which happen in the state. But let us examine what account the Scriptures have given us of this matter. And it may be here remembered, that in the last chapter, the officers of the church were described, from our Lord’s own account of them, to be God’s stewards, who are intrusted with the care and government of his household, that is, his church ; and whose business and duty it is to dispense their constant food, whereby is meant the word and sacraments, to all the members of it. Where it is plainly supposed, that private Christians have no power to dispense the ordinances of the gospel to others, but must themselves expect them from the hands of God’s minis- ters. And the names of apostles and angels, with several others, whereby the officers of the church were distinguished from other Christians in the apostolic age, do manifestly imply that they acted by a commission from God, which the rest had no title to. We are farther told in express terms, that “no man taketh this honour” of being an officer in God’s church “ unto himself, but” only “he” can claim it ‘“ that is called” and commissioned ‘© of God, as was Aaron”. Nay, that even our Lord, who was God as well as man, “ glorified not himself to be made an high- priest, but he that said unto him, Thou art my Son, to-day have I begotten thee*”. Accordingly we find in the Gospels, that he lived privately, and assumed no part of that office which he came into the world to execute, till he had first been solemnly anointed to it by the descent of the Holy Ghost, as hath been already shown *. Neither did he reckon it sufficient to instruct the apostles by preaching to them whilst he lived on earth, and afterwards by sending upon them the Holy Spirit; but beside this, he solemnly called and set them apart, and invested them with a peculiar authority, before they presumed to undertake their office. And > Heb. v. 4. ¢ Verse 5. * Chap. IT. CHAP, V. | ECCLESIASTICAL POWER. 149 we find that St. Paul does often insist on this mission from Christ, and demands attention and obedience on that account 4, It may be farther observed, that the gifts or abilities of church- officers are everywhere through the whole New ‘Testament dis- tinguished from their commission, and described as previous qua- lifications to it. Not only bishops and presbyters are required to have several qualifications, and to give sufficient proof of them, and after that to wait for a commission, before they presume to govern the church ¢; but even the deacons, however endued with natural and spiritual abilities, could not assume their office, which was the lowest of any in the church, till they had been approved and authorized by the apostles, or others invested with apostolic authority. Hence we are told, that the apostles directed the people to look out “seven men of honest report, full of the Holy Ghost and of wisdom, whom we (say they) may appoint”. They were antecedently distinguished from the rest by their eminent virtues and abilities, and Stephen, one of their number, is said in particular to be ‘a man full of faith, and of the Holy Ghost;” and yet they were not permitted to exercise this least of all ecclesiastical ministries, till the apostles had ordained them by prayer and laying on of hands*. And St. Paul thus directs Timothy concerning the appointment of deacons : ‘ Let these also first be proved, then let them use the office of a deacon?”. Whence it is manifest, that no qualifications whatever are suffi- cient to empower any man to exercise any function or office in the church, who has not been first approved and commissioned by those whom God has invested with authority for that end. And how displeasing it is to God for any man to assume any office in the church without his commission, we may learn from the example of King Saul; who, at a time when no priest could be procured to make his peace with God, just when the Philistines were preparing to fall upon him, and his own people, being sensible of his distressed condition, began to desert him, forced himself, and offered a burnt offering: the consequence whereof may be read in the sentence which Samuel pronounced MU say api ies Ue (Cfoe ce Tee the TP f Acts vi. 3. Gal. i. 15, 16. § Verse 5, 6. pe kim. 1. eet. " 1 Tim. iii. 10. 150 USURPERS PUNISHED. [CHAP. y. upon him: “ And Samuel said unto Saul, Thou hast done fool- ishly ; thou hast not kept the commandment of the Lord thy God, which he commanded thee: for now would the Lord have estab- lished thy kingdom upon Jsrael for ever. But now thy kingdom shall not continue'”. We have another remarkable instance in King Uzziah, who was immediately stricken with an incurable ieprosy, which made him incapable to govern his kingdom any longer, for presuming to offer incense*. ‘These are examples, wherein they who had no ecclesiastical function, took upon them the sacerdotal office. Let us now examine how it fared with infe- rior ministers, when any of them usurped the offices appropriated to those of a higher order. And this may be understood from what is said of the Kohathites, whose office it was to bear the ark of God, that if they presumed to touch or but to look upon the holy things within the ark, the care whereof belonged to the family of Aaron, they were todie'. Insomuch that when Uzziah put forth his hand and took hold of it, to save it from falling, the anger of the Lord was kindled against him, and “ God smote him there for his error; and there he died by the ark of God *.” And to mention only one instance more, when Corah and his confe- derates took upon them the sacerdotal office, the Lord made a new thing, and the earth opened her mouth and swallowed them up, and their houses, and all the men that appertained to them™. Indeed under the Christian economy, they who violate the laws of God, are seldom punished in a visible and miraculous way : but then they are reserved to the future judgment of God, which though it is more distant, and consequently less apt to affect unthinking men, is no less certain, and if duly considered, far more terrible, than any punishment inflicted in this life. And as the offices of the Christian church are of Divine appointment as well as those of the Jewish, and as much more sacred and honourable than they, as the substance is preferable to its own type or shadow; so they who usurp these offices, though their punishment may not be so sudden, will undoubtedly find them- selves 1 in a worse condition i in the next life, which is the proper i 1 Sam. xiii. 11—13. 9, 10. [This note, and the correspond- ait Chron. XXVi. 16—21. ing sentence in the text, were notin the ' Numb. iv. 15, 20. first edition. ] 2 Sam. vi. 6, 7, 1 Chron. xiii. ™ Numb. xvi. 30, 32. CHAP. V.] THE POWERS OF THE CHURCH. PREACHING. 15] season of punishment for offences against the gospel, than those who invaded the rights of the Jewish priesthood. This may suffice in general to show that God has strictly appropriated the ordinary exercise of the ecclesiastical powers to the officers of his church in their respective stations. What I have to add farther on this argument, comes now to be spoken under the next general head of this chapter, where I propounded to show: Ill. Thirdly, What are the powers of the church, and to whom each of them belongs in particular. And they may be reduced under the following heads: viz. The power, 1. Of preaching. 2. Of prayer. 3. Of baptizing. 4. Of confirming persons baptized. 5. Of celebrating the Lord’s supper. 6. Of ordaining ministers. 7. Of making canons. 8. Of jurisdiction. 9. Of demanding maintenance. 1. The first of these powers is that of preaching the gospel, which naturally precedes all the rest, because it is the means which God has been pleased to appoint for converting men to the Christian faith, in order to bring them into his church, where the other powers are exercised. And if we examine those ac- counts which the Scriptures give us of the exercise of this power, we shall find first of all, that our Lord himself was sent and com- missioned by God to preach the gospel"; and that this was one ; of the functions to which he was anointed by the Holy Spirit, as was before observed *. In like manner he solemnly called and set apart his apostles to this office °: and whereas they were only sent to the Jews, whilst our Lord lived here on earth, having himself received all power in heaven and in earth after his resur- rection, he enlarged their commissions, and authorized them to teach all nations’; or, as the same thing is expressed by another evangelist, to go into all the world, and preach the gospel to every creature’. In pursuance of which commission, “ they went forth, and preached everywhere *”. This they describe as one of the principal parts of their apos- tolic office. St. Paul expressly gives it the preference to bap- " Luke iv. 18. P Matt. xxviii. 19. * Chap. I. 4 Mark xvi. 15. ° Mark 11, [4s vr 2) ’ Verse 20, 152 PREACHING. [CHAP. V° tism: ‘* Christ,” says he, ‘“‘sent me not to baptize, but to preach the gospel*”. Not that he was not intrusted with authority to baptize, but that his chief business was to preach, as was before shown *. In another place he affirms, that necessity was laid upon him; ‘* yea, woe is unto me,” says he, “if I preach not the gospel”. And in his valedictory charge to the bishops of “phesus, ‘‘ 1am pure,” says he, ‘from the blood of all men: for I have not shunned to declare unto you all the counsel of God": ” manifestly implying that he should have been guilty of destroying both them, and the people committed to their care, if he had not fully preached the gospel to them, So that nothing can be more _ certain, than that preaching was an essential part of the apostolic office. ‘The same appears to have been derived to their successors the bishops. Hence St. Paul gives the following solemn charge to Timothy, whom he appointed to exercise episcopal authority at Ephesus: ‘*I charge thee, therefore,” says he, “before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, preach the word, be instant in season, out of season”. A great part of the second and third chapters of his epistle to Titus are taken up in enumerating the particular duties, which he exhorts him to inculcate upon the Cretians, whose bishop he had made him. And one previous qualification which this apostle requires of such as were to be ordained bishops is, that they be ‘‘apt to teach*”; and that they hold fast the faithful word, that they may be able by sound-doe- trine both to exhort and to convince the gainsayers ¥. How faithfully this part of the episcopal office was discharged by the primitive bishops in the Christian congregations, may be learned from the account which Justin Martyr has given of the Christian assemblies in his time: ‘‘ Upon Sunday,” says he, ‘all the Christians come together both out of the city and country, and after a sufficient portion of the apostolic or prophetical writings has been read, the president makes a sermon, wherein he admo- Or ee 7 ~ 2 Tmpeiverth 2: * Chap. ILI, * i a 28 . ° > rye . € 1 Cor. 1x; 16; r Tito) " Acts xx, 26, 27. CHAP. V. ] PREACHING. 153 nishes and exhorts them to follow the good examples or precepts which have been read to them *”. In the same manner St. Am- brose, bishop of Milan, to mention no more examples, preached every Sunday, as we are informed by St. Augustine, who was one of his auditors }. Indeed, the bishop, being the chief steward of our Lord’s household, that is, the chief pastor of the church under Christ, is principally concerned, that all the members of the church have their portion of food, to use our Lord’s expression, in due season; that is, that they be timely instructed in all things necessary for them to know. And it may do well to observe here, what must be remembered under several of the following heads:—that the ; 27,7 plenitude of power, which is communicated to inferior ministers fer 2 by parts, according to their respective orders, is wholly and alto-/ rach 7 gether lodged in the bishop; so that whatever duty is incumbent os Bikes on any inferior minister, does in a more eminent manner belong to him. The presbyters are admitted to a sort of copartnership in the care of the church with their bishop, and are described, both in the Scriptures and the primitive fathers, as his assistants in feeding the flock of Christ; and therefore there is no doubt, but the power of preaching belongs to their office. Accordingly we find in the Scriptures, that Silas, and other prophets, whose order was inferior to that of apostles, preached as well in the Christian assemblies as to the Gentiles. And several persons, who are allowed not to have been apostles, are called by St. Paul his fellow- labourers, and fellow-soldiers, that is, his associates in preaching the gospel, as was before shown}. In the primitive ages it was customary in some places, after the reading of Scripture, which was constantly done in all Christian assemblies, for some of the presbyters, one after another, and last of all the bishop, to make a sermon tothe people. ‘This method is prescribed by the Apos- * Justini M. Apol. i. cap. Ixxxvii. p- 131, edit. [Grabe] Oxon. [1700, Svo.] TH Tod HAlov Acyoueyn Huépa, mavTwv Kata modes 7) aypovs pevdvTwy éml 7d abrd cuvéAevols yiverat, Kat vd Grouynmoveiuara Tay amootéAwy, 7) Te OVYYpempata THY MpopnTav avarywho- KeTOL mEeXpIS eyxwper celta Tavoapevou TOU avaywaoKovTOS, 6 TpeeaTWS 51a Adyou Thy vovbectay kal mpékAnow THS ray Ka- A@y TOUTMY MILNoEwS TOLETT GL. + Confes. lib. vi. cap, ili. [Et eum quidem in populo verbum veritatis recté tractantem omni die dominico audiebam, S. August, Opp. tom. i. Cole} £ Chap. III. 154 PREACHING. [CHAP, V. tolical Constitutions *. It appears from several of St. Chrysostom’s homilies, which were pronounced whilst he was a presbyter of Antioch, that Flavianus, the bishop of that city, was to preach after him. And we are told by Socrates +, that in the island of Cyprus, and in Cesarea of Cappadocia, it was customary for the presbyters and bishop to expound the Scriptures to the people every sabbath, and every Lord’s day. St. Jerome commends this method, which he derives from the apostolic age, wherein it was the custom for several preachers to speak in the same assembly, as appears from that passage of the First Epistle to the Corinthians, Ye may all prophesy one by one’: yet he says, that in some churches the presbyters were not allowed to preach in their bishop’s presence, which custom he very much blames}. However, it seems to have prevailed in many churches, especially those in Africa. For Optatus, bishop of Milevis, expressly affirms, that none but bishops used to preach §: in the church of Hippo, St. Augustine, whilst he was only a presbyter, was desired to preach, by Valerius the bishop, who was a foreigner, and could not speak so as the people could readily understand him ; whereas before that time, presbyters had never preached there, when the bishop was present. ‘This change was then defended by the practice of the Eastern churches, where the presbyters commonly preached in their bishops’ presence; and the rest of the African bishops soon after introduced into it their churches||.. In Alexandria the apostolus Paulus, fuerit revelatum sedenti, prior taceat. Potestis enim per singulos prophetare, [et omnes discant et omnes consolentur: et spi- ritus prophetarum prophetis subjectus * Lib. ii. cap. lvii. p. 263, ed. Coteler. Kal éfis mapaxadeirwoay of mpecBirepor Tov Aady, 6 Kabels adT@y, GAAG ph ErrayTes, Kal TeAcuTalos TayTwy 6 emigkomos, OS EoLKE xuBepviTn- at Eccles. Hist. lib. v. cap. xxii. est, Non enim est dissensionis Deus, [ nee BE at &y Kaoapela THs Kawma- sed pacis. Gloria Patris est Filius Soxlas Kat ev Kumpy, ev nimepy cohBaTov § caniens, Gaudeat episcopus judicio ~ 5 ? Y] / ‘7 ~ > 4 kat Kupianas, det rept eomepay pera Tis suo, quum tales Christo elegerit sacer- Avxvaias, of mpecBvtepo Kal emloxomot Tas ypapas épunvebovow. p. 297, ed. Reading. | 7 1 Cor. xiv. 31. + Hieronymus Epist.ad Nepotianum, cap. vii. Pessimze consuetudinis est in quibusdam ecclesiis, tacere presby- teros, et preesentibus episcopis non loqui, quasi aut invideant, aut non dignentur audire. Et si alii, inquit dotes. Hieron. Opp. tom. i. col. 260, 261.) § Sub finem operis adv. Donatistas: [lib. vii. cap. 6, p. 109, ed. Du Pin. Paris. 1700. fol.] Et locutum esse (Macarium) aliquid in populo constat, sed insinuandi alicujus rei causa, non tamen tractandi, quod est episcoporum, | Possidius vit. S. Augustini. ee v. CHAP. V. ] PREACHING. 155 presbyters were anciently allowed to preach, but when Arrius and his adherents took that opportunity to propagate their heretical doctrines among the people, a general order was made, that all the presbyters of that church should desist from preaching*. Lastly, there are teaching presbyters (doctores) spoken of in several other churches, by way of distinction from other pres- byters, who did not exercise this office of public teaching+. Whence it is manifest, that preaching was reckoned to be chiefly the bishop’s office, yet not so appropriated to him but that pres- byters were often allowed to perform it, even when the bishop himself was present. Et eidem presbytero potestatem dedit coram se in ecclesia evangelium prze- dicandi, ac frequentissime tractandi ; contra usum quidem et consuetudinem Africanaram ecclesiaruin: unde etiam ei nonnulli episcopi detrahabant. Sed ille vir venerabilis ac providus in orientalibus ecclesiis id ex more fieri sciens et certus, et utilitati ecclesix consulens obtrectantium non curabat linguas, dummodo factitaretur a pres- bytero, quod a se episcopo impleri minime posse cernebat. Unde aceensa et ardens elevata super candelabrum lucerna, omnibus qui in domo erant lucebat. Et postea currente et volante hujusmodi fama, bono precedente exemplo, accepta ab episcopis potes- tate, presbyteri nonnulli coram episco- pis populis tractare coeperunt verbum Dei. August. Opp. post Append. tom. x. col. 260, 261. See also the life of St. Augustine, compiled by the Bene- dictines, lib. iii. cap. iv. § 6. S. Aug. Opp. tom. xi. col. 105, 106.] * [Socrates, lib. v. cap. xxii. Upeo- Birepos ev AdrckavSpeta ob mpocoucde!’ Kat ToUTO apxiy EAaBev, ad’ ov “Apetos THY exkAnolay éerdpatev. pp. 297, 298. So- zomenus, lib. vii. cap. Xix. Odre 5& 6 emtoKkomos, oUTe UAXoS TIs evOdde em ex- KAnotas diddonre (Sozomen is speaking of Rome:) mapa d5& ’AActavSpedor pdvos 6 tas méAews eriokoTos. Pac 5¢ TodTO ov mpdrepoy ciwbds emvyevécOc, ap ov “Apetos mpecBurepos Sy, wept tov Sdb-ymaros Siadeyduevos evewrépice. P. 307. ] + Conf. Dodwelli Dissert. Cyprianic. vi. que agit de presbyteris doctori- bus. [particularly §§ iv.—vi. ‘“ Non omnium fuisse presbyterorum ut vulgo putant, munus illud docendi.” He concludes § vi. thus: Agnoscimus in- terim, ex apostcli mente, siqui sint utroque dono preediti, et tpootasias et SiSacKkadlas, illos esse merito, duplici illo, quem dicit, honore dignos. Neque hee a nobis eo animo disputata sunt ut ignavie patrocinemur, siquis non sit aliis ecclesiz necessariis muneribus obstrictus. Nec id voluisse apostolum existimamus, aut ecclesiam primevam. Potius gaudendum existimarem atque gratulandum, siqua ecclesia tales ha- beret presbyteros qui omnes huic do- cendi numeri ita satisfacere possent, ut nec illud ipsum indecore exeque- rentur, nec alia negligerent. Quod tamen schismatis pretextum faciant adversarii, siqui dono hoc destituti in sacros ordines admittantur, allisve ecclesi curis pariter necessariis dis- tineantur, quo minus huic possint cure unice invigilare; quod etiam reliqua negligant, preces publicas quotidianas, visitationem fidelium, institutionem catechumenorum, sacramentorum cele- brationem, moribundorum viatica, quod unius hujus muneris pretextu, ne tempus quidem sibi vacuum relinquant reliquis muneribus expediendis: ea sane ita non sunt apostolica, ita non primeva Christianitati conformia, ut ne probanda sint quidem. pp. 112, 113.] 156 PREACHING. [CHAP. V. But then, since this function of preaching was not a constant part of the presbyter’s office, we may conclude that it was not always committed to deacons. And since the deacons are not ordained to be pastors of the flock of Christ, but only to minister to the pastors*, preaching in the public congregation, which does inseparaby accompany the cure of souls, cannot properly be any part of their office. It may be observed, that in St. Paul’s Epistles to Timothy and Titus, where it is required that they who are ordained bishops should be apt to teach, no such qualification is expected in deacons. And in the above-mentioned passage of the Apostolical Constitutions, where bishops and presbyters are directed to preach, all which is prescribed to be done by deacons, is only to read the Gospel. And the author of the commentary on the apostles’ episties, which bears the name vf St. Ambrose, expressly affirms, that in his time, which was the latter part of the fourth century,as appears by his mentioning Damasus, then bishop of Romet, deacons were not allowed to preach{. However, though it was not properly any part of the deacon’s office to preach, yet as they were not ordained to be ministers of meats and drinks, but of the church, to use the words of St. Ignatius§, so they were often commissioned by their bishop to exercise this function, when + Comment. in Ephes. iv. 11. [Unde * Constitut. Apost. Jib. iii. sub finem nune neque diaconi in populo praedi- cap. ult. [pp. 290, 291, ed. Coteler. Mare 5¢ wal mpecBurepoy write SidKovov, Xepotovery ee Aaixdv KAnpikovs' G&AAG udvov, tov piv mpecBirepoy diddoKery, avapépety, Bamtifew, cvAoyeiverdy Aadv* zoy dé Sidicovoy ekumnpeTciabarTe@ emiakdm@ Kal Tors mpecButépois* TOvTETTI, diaKoveiy" ov phy Kat Ta Aoume Sievepyeiv. } Lib. viii. cap. xxviil. pe 411. [Ardxovos od ebAoyei, ov SiSwow evroylay, AapBdver de mapa emiskdmov kal mpecButépov' ov Bar- citer’ ob mpoapéepet, TOD bE emiaKdmov mpo- geveyndytos }} Tod mpeaBurépov, abtds emt- Sidwor TH Aa@, OVX ws lepe’s, GAN ws diaxovovmevos iepedot. } + Comment. in 1Tim. iii. 15. [Ideirco, ne forte, inquit, tardem, scribo tibi, ut scias quomodo ecclesiam ordines, quae est domus Dei; ut cim totus mundus Dei sit, ecclesia tamen domus ejus dicatur, cujus hodie rector est Dama- sus. Append. tom. ii. Opp. S. Am- brosii, col. 296. ] cant, neque clerici vel laici baptizant, neque quocumque die credentes tin- guntur nisi zgri. Ib. col. 241.] § Principio Epist. ad Trallianos. [§ ll. Ae? dt rods Siandvous byTas pvoTh- piov *Inoov Xpicrod, Kata mdvta Tpdmoyv Tacw apéokew’ ov yap Bpwudtwy Kal mo- tov eloty SidKovol, GAN exKAnolas @eod banpérat’ d€ov ody avtovs puddcccoba TH eynAnuata &s wip. p. 22, ed. Coteler.) Conf. Cypriani Epist. ad Rogationum. [Meminisse autem diaconi debent, quoniam apostulos, id est, episcopos et prepositos Dominus elegit: diaco- nos autem post ascensum Domini in ceelos apostoli sibi constituerunt epis- copatus sui et ecclesiz ministros. Quod si nos aliquid audere contra Deum possumus, qui episcopos facit ; possunt et contra nos audere diaconi, a quibus fiunt. Ep. iii. p. 6.] CHAP. V.] PREACHING. 157 any of them were found sufficiently qualified for it. Which is nothing but what may be defended by many examples in the Scriptures. ‘The seventy disciples whom our Lord sent forth to preach, were of the lowest rank of ministers. Philip, who was only a deacon, and could not confer the gifts of the Holy Spirit, preached in Samaria, and other places. And, lastly, the evan- gelists and teachers, who are often spoken of in the Acts and Epistles, were inferior both to the apostles and prophets, and consequently were of the third and lowest order ; and yet one part of their business was to preach, as hath been shown in one of the former chapters*. And therefore it has never been doubted but that deacons may be deputed by the bishops to preach. But what remains chiefly to be inquired, is, whether laymen, who have attained a competent knowledge of the Christian religion, may take upon them this office of preaching without any particular call or commission. bs And here it is not doubted, but that private Christians may instruct and admonish one another in their private conversation : happy were it, for themselves and the church, if they would thus employ the time, which is too often spent in vain, unprofitable, and sinful discourses. And farther, it is the duty of every Christian, and especially theirs whom God has raised to any station of authority, to contribute whatever lies in their power, to engage others to the profession and practice of the true religion ; and con- sequently they must endeavour this by their words, as well as by their actions. Neither is it disputed, whether the same duties which are enjoined in the Scriptures, may not be openly explained by the civil magi- strate. For the same things which are prescribed by our Lord in the gospel, may be made the subject matter of civil laws, and enforced by civil sanctions; and it cannot be doubted, but that they whom God has intrusted with authority to make laws, have authority to explain them when they are made. But the question is, whether laymen may take upon them the office of preaching the gospel of Christ in public congregations of Christians. And it is certain in the first place, that this is one * Chap. IIT. 158 PREACHING. (CHAP, V. part of the cure of souls, and therefore belongs of right to those persons whom Christ has intrusted with the care and government of the flock. Consequently, whenever laymen take upon them this office of public preaching, they usurp the province of other men : and if it were once generally allowed, either in this spiritual, or in any civil society, for men thus to invade one another’s functions and rights, it is easy to see what confusion would ensue. So that if there were no other reason, why laymen should not take upon them to preach, but this, that our Lord has set apart an order of men to that office, this alone would be sufficient. But farther, it is expressly affirmed, that no man, how great soever his abilities are, shall presume to preach without being lawfully commissioned. ‘ How then shall they call,” saith St. Paul, “‘on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent?*”. Which questions being an em- phatical denial of the things called into question, to preach the gospel without being sent, is manifestly reckoned as impossible in a Christian, or moral sense, as it is in a natural sense for a man to believe what he never heard, or to hear what was never preached, or spoken to him. Accordingly, neither our Lord nor his apostles began to preach, till they were particularly commissioned to do it, as was before observed. And preachers, or teachers, are spoken of in the Scriptures, as men invested with a particular office. Thus we are told, that when Christ ascended on high, he gave to his church several officers, among whom teachers are reckoned”. In the church of Antioch there are said to be, beside private Christians, prophets and teachers®. And in other places this name of teachers, and the work of teaching, or preaching, are generally appropriated to persons commissioned by God. Hence the ministers of Christ are called ambassadors, and said to speak in the name of God and Christ. God “hath committed unto us”, saith St. Paul, “the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to ®* Rom. x. 14, 15. Eph, iv: 8; 11, © Acts xiii. 1. CHAP. V.] PREACHING. 159 God*”.» Hence there are many warnings of the danger of despising, or neglecting, those who come with this character; as well as express precepts both to attend to their message, and to honour their persons for their work’s sake. When our Lord first sent forth the twelve apostles to preach, he told them for their encou- ragement, ‘He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me;” with many other expressions to the same purpose®. ‘To the seventy he said in like manner, ‘ He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me'”. And lest any man should limit this to those who were sent by our Lord himself, as some have done without the least colour of reason for it, St. Paul gives this charge concerning Timothy: ‘“‘If Timotheus come, see that he may be with you without fear, for he worketh the work of the Lord, as I also do. Let no man therefore despise him’”. To the same purpose, *“we beseech you, brethren,” says he to the Thessalonians, ‘ to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake"”. And tothe Hebrews: ‘* Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account’”. Hence not only St. Paul speaks to the Christians under his care in a style of com- mand, as was formerly shown *; but other bishops and pastors may do so too. And preaching the gospel in the scriptural notion, implies the preacher’s authority over the persons to whom he preaches. Hence St. Paul says to Titus, “ These things speak, and exhort, and rebuke with all authority*”. Which had been very improper, if the people had not been obliged to obey him. For the same reason he forbids women, how well soever qualified, to teach in the Christian assemblies: ‘‘ Let your women keep silence in the churches, for it is not permitted unto them to speak; but they are commanded to be under obedience”. “9 |Core ve 19520; i Heb. xiii. 17. © Matt. x. 40. * Chap. TIL f Luke x. 16. % Tite weabos & ] Cor. xvi. 10. 11 Cor. xiv. 34. h 1 Thess, v. 12, 13. 160 PREACHING. [CHAP. V. Where this public teaching is manifestly supposed inconsistent with the subjection and obedience which women owe to men. In another place he expressly calls it usurping authority : ‘I suffer not a woman to teach”, says he, ‘nor to usurp authority over the man, but to be in silence™”. Women may privately instruct not only their own sex, and their children, as they are elsewhere required to do, but also men: the believing wife is encouraged by St. Paul to endeavour the conversion of her unbelieving hus- band®. And we find that Apollos was instructed in the way of God by Priscilla’. But in the public congregation, where the preacher speaks in God’s name to the people, women, whom nature has made subject to men, must be silent. | Whereas if nothing was required to authorize any person to preach beside ability to instruct others, there is no reason why such women as have competent learning and eloquence may not preach as well asmen. Lastly, it may be added, to show that preaching implies authority, that they whose office it is to preach, that is, bishops and priests, have power to inflict punishments on those Christians who refuse to obey them: but this will be proved in the following part of this chapter. And therefore i shall now proceed to consider some objections against what has been here asserted. Some have objected, that St. Paul tells the Corinthians, they may all prophesy’. But this cannot be applied with the least colour of reason to any but those who had the gift of prophecy. For the whole design of this chapter is to treat of the extraordi- nary gifts of the Spirit; and both the words which immediately precede this passage, and those which follow it, do manifestly relate to persons miraculously inspired : “* Let the prophets,” says he, “ speak two or three, and let the other judge: if any thing be revealed to another that sitteth by, let the first hold his peace%”. Then it follows, “ For ye may all prophesy one by one'”. And again in the next verse, ‘‘'The spirits of the prophets are subject to the prophets*”. Which words cannot be understood of any but those who had extraordinary revelations from the Spirit of tO) ine ney eel 624 1 Verse 29, 30. on Cor. vii. 16. * Verse 31. Acts xviii. 26. * Verse 32. P 1 Cor. xiv. 31. CHAP. V..] PREACHING. i6l God : and consequently all who are said to prophesy, are not the whole church of Corinth, but only all of that church who were miraculously inspired. Indeed, it is probable these persons were not ordained ministers, and therefore had not the same ordinary commission whereby the present ministers of the church are authorized to preach: but then their divine inspiration was a plenary commission: and it is all one to our present argument, whether they were commissioned by imposition of the apostles’ hands, which was the ordinary way of sending men to preach, or by a miraculous call from God. Others object, that after Stephen’s martyrdom, when “there was a great persecution against the church which was at Jerusalem, and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles'”, it is said, ‘‘ they that were scattered abroad, went every where preaching the word"”. And some of them “travelled as far as Phoenice, and Cyprus, and Antioch, preaching the word”: “and the hand of the Lord was with them: and a great number believed, and turned unto the Lord*”. Where we find, that all except the apostles left Jerusalem ; and they who left Jerusalem preached the gospel, with God’s manifest approbation: consequently, private Christians were then allowed to preach. And this objection may be farther strengthened by the testimony of the commentary ascribed to St. Ambrose, where it is said, that at first all Christians preached *.. But to this it may be replied : * Acts viii. 1. "Verse 4. = Acts xi. 19, 21. * In Ephes. iv. [Nam in episcopo omnes ordines sunt; quia primus sa- cerdos est, hoc est, princeps sacerdotum, et propheta, et evangelista, et cetera adimplenda officia ecclesie in mini- sterio fidelium. Tamen postquam in omnibuslocisecclesiz sunt constitule,et officia ordinata, aliter composita res est, quam coeperat. Primum enim omnes docebant, et omnes baptizabant, quibus- cumque diebus vel temporibus fuisset ovcasio; nec enim Philippus tempus queesivit, aut diem quo eunuchum bap- tizaret, neque jejunium interposuit : neque Paulus et Silas tempus distule- runt, quo optionem carceris baptizarent cum omnibus ejus: neque Petrus dia- conos habuit, aut diem quesivit, quan- do Cornelinm cum omni domo ejus baptizavit, nec ipse, sed baptizare jussit fratribus, qui cum illo ierant ad Cornelium ad Joppe; adhuc enim preter septem diaconos nullus fuerat ordinatus: ut ergo cresceret plebs et multiplicaretur, omnibus inter initia concessum est et evangelizare, et bap- tizare, et Scripturas in ecclesiz expla- nare: at ubi omnia loca circumplexa est ecclesia, conventicula constituta sunt, et rectores, et cetera officia in ecclesiis sunt ordinata; ut nullus de clericis auderet, qui ordinatus non esset, presumere officium, quod sciret non M 162 PKEACHING. [CHAP. Vv. First, That all who are said to have been scattered, must not be taken in a strict sense for every member of the church of Jerusalem, both because it is highly improbable that all the Christians, without any exception, should fly from their native country at once, which they were never known to do in any other of the heaviest persecutions, and because the very next chapter speaks of brethren and disciples, distinct from the apostles, who resided at Jerusalem’. So that all may perhaps only mean the deacons, and other men of note in the church who preached to the people, and consequently were most in danger of the perse- cution, which always begins with the ministers. And it is plain from the verses immediately following, that one of these, who planted the gospel in Samaria, was Philip, the deacon and evangelist *. Secondly, Though we suppose all the Christians, without exception, to have been scattered from Jerusalem, there is not the least proof that every one of these preached the gospel; for whatever is said of preaching in the forementioned passage, may fairly be applied to such of the dispersed Christians as had an ordinary or miraculous call to that office. Or should it be granted that most of those who were scattered abroad, or even all of them, preached the gospel, how does it appear they were not inspired by the Holy Ghost, which was conferred in an extraordinary manner on a very great part of the first converts to Christianity ? Lastly, Though we suppose that these preachers, or some of them, had no particular commission to preach, which cannot be proved, yet this may very easily be reconciled with what has been said. For it is one thing to explain and confirm by reasons and testimonies the Christian faith to unbelievers or others with whom we happen to converse, which is all these men appear to have done, and another to assume the office of preaching in a settled congregation of Christians. St. Peter’s advice extends to all Christians, laymen as well as clergy: “ Be ready always to give an answer to every man that asketh you a reason of the sibi creditum vel concessum. Et copit vilissima videretur. S$, Ambrosii Opp. alio ordine et providentié gubernari tom. ii. col. 241.] ecclesia ; quia si omnes eadem possent, Y Acts ix. 26, 27, 30. irrationabile esset et vulgaris res, et * Acts viii. 5. CHAP. V. ] PREACHING. 163 hope that is in you*”. And it is certain, that not only laymen, but even women, as was before shown, are obliged to convert as many to the true religion as they can. But then, to officiate in an established church, and to enforce the duties of religion in the name of Christ, belongs only to those who are authorized by his special commission. And though the conversions here spoken of be supposed to have been made by private Christians, it will not follow that they assumed the office of preaching in the congrega- tions of their own converts, longer than till regular ministers could be sent; for when tidings of these things, that is, of the before-mentioned conversions, came to the ears of the church in Jerusalem, they sent Barnabas, who was an inspired prophet, to take care of the new converts: Barnabas took with him Saul, who also was a prophet; and, besides these, there were other prophets and teachers, manifestly distinct from private Christians, who ministered to the Lord with them». ‘The same may be farther proved and explained by several other examples in the primitive ages, where laymen having made conversions, themselves or others were afterwards ordained to officiate among the new converts. When Athanasius was bishop of Alexandria, Fru- mentius and /Kdesius, two laymen, converted some of the Indians: after which Frumentius, coming to Alexandria, was ordained bishop *, and then returned to officiate in his new-raised church, which he presumed not to do without ordination + And, in the the chief management of the kingdom “1 Pet. iii. 15. was intrusted to them during his life ; » Acts xi. 22, 2635 xiii. 1, 2. * (Cire. A.D. 380, according to the calculations of the Benedictine editors of S. Athanasius. See his life, pp. 15, 16, Opp. tom. i.] + Theodoret. Eccles. Hist. lib. i. cap. xxiii. [pp. 54, 55. The story, according to Theodoret, is briefly this. A philosopher of Tyre, wishing to travel through the interior of India, took with him his two nephews. On their return home, they ventured with their vessel into a harbour, and were surprised by the Barbarians. The uncle was drowned; his nephews, Edesius and Frumentius, were brought to the king of the country, and ulti- mately became such favourites that M and after his death, during his son’s minority. Theodoret proceeds thus : EvoeBela St cuvreOpaupévol, Tos abtdéce TeY eumopwy apikvouLévous, KaTa Td ‘Pw- palwy bos cuvaryelpecOal Te kal Tas Oelas emiTeAety Aettoupylas ™MpoeTpemov* xpdvou d& guxXvOd 5ieAOdyTOS, Tpoclact To BactAel, kal THS EvVOlas amaLTOvGL picbdY, Thy «is Thy eveyKkovoay éemavodoy'’ Tovtov d5& TU- XovTes cis THY “Papalwy adikovro yh. Kal 6 wey Aidéotos Thy Tipov katéAaBev" 6 de Ppouwevtios thy wept Ta Cela omovdyv THS Tv yeyevynKdT@y mpoTeTiunke Oeas* Kal Thy “Adekdvdpov karadaBov méAw, Tov THs exkAnalas edldate mpdedpov, as ~Ivdor Alav moOodct Td voepdy eicddtacOa pas. *ASavdoios S€ THyiKa’Ta THs eKKAnolas exelyns karetxe Tos olakas* ds TeV Sinyn- 2 164 PREACHING. [CHAP. V. same age the Iberians, having been converted by a captive maid, sent to Constantine, the Roman emperor, for ordained ministers to preach, and perform other religious offices among them * Whence it is manifest, that a distinction was made between converting unbelievers and preaching in Christian assemblies; and, consequently, that though we should allow private Christians to have made great conversions in their first dispersion from Jerusalem, it does not follow that they took upon them the office of preaching, as before explained. Yet it must not be concealed that there were some early Ldtwy éxelvwv axovocas, kat tls cov, eon, &pewoyv Kat Thy tis ayvolas axAby azo- oxedace Tod COvous, ka Tod Ociov Knpvry- faTos avtois amolcer THY alyAnv; TavTa cir, kal Tis apxiepaTiKns avT@ xdpitos Meradovs, cis Thy Tod ebvous ekémeupe ye- wpylav. He then returned to India, and preached the gospel with great success. It does not appear from Theodoret that Frumentius, before his ordination, preached to the Indians at all, or indeed to any one else, but merely collected the foreign merchants together for the purpose of divine worship. Socrates indeed says, that Frumentius had converted some of these Indians before his ordination. But Ruflinus, whom he professes to follow, and who narrates the story on the authority of AXdesius, the brother of Frumentius, says nothing of the sort. Conf. Ruflin. Hist. 1. i. c. 19. Socrates i, 19, pp. 50,51. Sozomen ii. 24, pp. 76, 77. The words of Ruffinus are as follows: “ Idque dum agerent, et regni gubernacula Fru- mentius haberet in manibus; Deo mentem ejus et animos instigante, re- quirere solicitus ccepit, si qui inter ne- gotiatores Romanos Christiani essent, et ipsis potestatem maximam dare, ac monere ut conventicula per loca sin- gula facerfnt, ad que Romano ritu orationis causa confluerent: sed et ipse multO magis eadem facere, et ita ceeteros cohortari, favore et beneficiis invitare, preestare quidquid opportunum fuisset, loca edificiis aliaque neces- saria prebere, et omni modo gestire ut Christianorum inibi semen exsur- geret.’ And further on: “ Frumen- tius Alexandriam pergit, dicens equum non esses opus occultare Dominicum. Igitur rem omnem ut gesta est ex- ponit episcopo, ac movet ut provideat virum aliquem dignum, quem congre- gatisjam plurimis Christianis, et eccle- siis constructis in barbarico solo, epis- copum mittat.” Ruffini Presb. Histor. Eccl. lib. i. ec. ix. Opp. tom. i. p. 202. Paris. 1580.] * Theodoret. Eccles. Hist. lib. i. cap. xxiv. [pp. 55, 56. Theodoret having stated that the king of Iberia, influenced by the miracles of the cap- tive, was persuaded to build a chureb. Ered}, Se ereAdoOn 7d oiKkoddunua, Kal tpopos émerébn, Kal pdvov edcito Tay iepéwy, eOpe kal TovTOv mépov 7) Oavpacta yurn: eee yep Tov TOU Ovous Hyovme- voV; mpds Thy ‘Papatoy mperBevoarbat Baotrea, Kal aitjoat meuponvan oplor bi- Sdckadov evoeBelass 6 wey ody de~duevos Thy elaiynow, Tous mpecBevoomevous eké- meer’ 6 d¢ BactAeds TIS aithoews Thy aitlay pabov, Kwyoraytivos dé hv 6 THs eVoeBelas Oepudtatos epactis, ptAogppo- cbyns pty maumédAAns Tovs mpécBeis Akiw- cev: &ydpa de mlarer Kal cuvécer Kal Bip Kotpovmevov, Kal TIS apxXiepootyns HkWw- févoy, Khpuxa TP EOver Tis Oeoyvwotas efE- meupe, meTa Sdpwr Uri wdAioTa TAclaT wr. The captive does not appear from Theodoret’s narrative to have preached. to the Iberians; but having miracu- lously cured the queen, she asked as a reward, that she should acknowledge the truth in which she instructed her, and that she should build a chureh in honour of Christ, by whose power she had been healed. This the king was ultimately persuaded to do.] CHAP. V.] PREACHING. 165 examples of laymen’s preaching in the church, as will appear by the following relation, which we find in Eusebius, who reports, that Origen, happening to come from Egypt to Cesarea in Palestine, « was desired by the bishops of that country to preach, and to expound the Scriptures publicly in the church, before he was made presbyter; which appears from the defence which Alexander, bishop of Jerusalem, and Theoctistus, bishop of Ceesarea, made for themselves when Demetrius, bishop of Alex- andria, wrote to them, that it was a thing never heard of in former times, nor then practised, that laymen should preach in the presence of bishops. To this they replied, that he was manifestly in the wrong, there having been several instances of laymen, whom the holy bishops, finding them qualified to instruct the brethren, desired to preach to the congregation. So Euelpis preached to the Larandians, at the request of Neon; Paulinus at Iconium, being desired by Celsus; and Theodorus at Synada, at the desire of Atticus. And it is probable that the same is done in other places, though we do not know it*”. And in the Apostolic Constitutions St. Paul is introduced allowing “ laymen, whoare skilful in speaking, and of honest conversation, to teach +”. * Eusebius Eccles. Hist. lib. vi. ec. xix. [p. 283, line 21, ed. Reading.] °EAOa@y em) Madaotivns ev Kawapeia tas diarpiBas emoeito* évOa Kal diadréyecba, Tas TE Oeias Epunvetery ypadas ém Tov St tod Adyou, Kal toy tpdrov ceurds, Sidackérw. Conf. Concilii Cartha- ginensis iv. can. 98. (Laicus, pre- sentibus clericis, nisi ipsis Jubenti- bus, docere non audeat. Cone. tom. Kowod Tis exkAnolas oi Tide emlicKoToL, kal ToL THs TOV mpecBuTeEplov xXeEIpoTovias ovdénw TetuxnKdTAa aiToy jtiovy: b Kal aT yevoit’ by Exdnrov, ap av wept rovTov Anpntple ypdpovres, “AAcEavdpos 6 ‘lepo- gortuwy énickomos kal Oedxtiotos 6 Ka- gapelas, dE Tws amoAoyoiyTa. TIpoce- Onke de Tots ypduuacy, br TOUTO OVdEeTOTE HkovoOn, ovde viv yeyevnta, Td, mapdvTwy emickdma@v Aatkods duiAev' ovK O10 Orws mpopavas ovK adnOy A€ywr' Sov -yoov eiplokovtac ot emithderor Tpds TO wpedeiv Tovs adeApovs, kal mapaxadodvrat TS Aad mTpooomirciv, UTd TeV aylov emioKdTwY, domep ev Aapdvdas EveAms iad Néwvos, kat ev Ixovim TlavAivos trd KéAcou, Kab ev Suvddois Ocddwpos 5rd ’Arrixod, Taev Makapiwy adeApa@r cikds SE Kal ev %AAos Témots TovTO YivecOat, Huas Se ph eidévan. t+ Apostolic. Constit. lib. viii. cap. xxxil. [p. 414, ed. Coted. tom. i] « Z 2 \ - O diddoKwy, ef Kat Aatkos H, Eumespos ii. col. 1207.] Leonis Pape [I1.]: Fpist. ]xii.. [Ad maximum Antioche- num episcopum. “Illud quoque di- lectionem tuam convenit preecavere, ut preter eos qui sunt Domini sacerdotes, nullus sibi jus ducendi et predicandi audeat vindicare, sive sit ille mona- chus, sive sit laicus, qui alicujus sci- entie nomine glorietur, Quia etsi optandum est, ut omnes ecclesiz filii que recta et sana sunt sapiant, non tamen permittendum est, ut quisquam extra sacerdotalem ordinem constitu- tus, gradum sibi preedicatoris assumat, cum in ecclesia Dei omnia ordinata esse conveniat, ut in uno Christi cor- pore et excellentiora membra suum oflicium impleant et inferiora superi- oribus non resultent. Cone, tom. iv. col. 885.] et Epist. Ixili. [ad Theodoricum 166 PREACHING. [CHAP., ¥, Whence it may be observed, First, That it was not common for laymen to preach, since the bishop of Alexandria, in the third century, had never heard any example of it; and the other bishops, who were concerned to defend their having permitted. Origen to preach by as many examples as they could, produced only three, and seem to confess they know of no more. Secondly, ‘That this was not done without a special license obtained from the bishop. So that all which can be inferred hence is, that some in the third century believed it lawful for the bishop to allow laymen, whom they found qualified, to instruct the people *. episcopum Cyri.” Hoc specialiter statuentes ut preter Domini sacerdotes nullus audeat predicare, seu mona- chus, sive ille sit laicus, qui cujus- libet scientize nomine glorietur. Conc. tom. iii. col. 1348.] * [“Superest, ne quid omissum vide- alur, ut paucis exquiramus, solisne episcopis et presbyteris licuerit publice populum erudire, an vero nemini Christianorum, qui sibi facultate do- cendi pollere videbatur, jure veteri hoc denegatum fuerit? Nostra quidem wtate viri cwteroquin doctissimi con- fidenter adseverant, omnibus fratribus aditum patuisse ad docendum in anti- quissimis Christianorum ceetibus, hanc- que libertatem non ante tertium secu- lum extinctam et sublatam fuisse, quo episcopi populi jura plane interver- terint, sibique, ac presbyteris arro- gaverint. Mihi diligenter consideranti veterum Christianorum statum, cunc- taque sine partium studio ponderanti, quee ad hane opinionem firmandam disputata sunt, neque primis ea Chris- tianis honorifica, neque vero consen- tanea visa fuit. Fateor, propagationi salutaris doctrine multos operam dedisse, nec episcoporum, nee presby- terorum nomine ornatos: concedo, cunctis, qui divinitus sese dicebant illuminatos esse, integrum fuisse verbis supremi Numinis populum compellare: largior denique, concedente antistitemon- nunquam eos quoque verba publice fe- cisse, quidoctorum ordini nondum erant adscripti : tantam vero docendi licenti- am in familiis Christianis bene consti- tutis et ordinatis vignisse, quantam ani- mo sibi multi fingunt, aut fingere viden- tur, equidem nunquam mihi persuaderi patiar, nisi majoribus, quam adhue, argumentis id testatum fiat.” Jo. Laur. Moshemii Institutiones Hist. Christ. majores, seculum primum, pars il. ¢. ii. § xviii. p. 193. © ** This (se. preach- ing) was, in the first place, the bishop’s office, which they commonly discharged themselves, especially in the African churches, which is the reason we so often meet with the phrase tractante episcopo, the bishops preaching, in the writings of St. Cyprian. For then it was so much the office and custom of bishops to preach, that no presbyter was permitted to preach in their pre- sence, till the time of St. Austin, who, whilst he was a presbyter, was author- ized by Valerius his bishop to preach before him. But that, as Possidius the writer of his life observes, was so contrary to the use and custom of the African churches, that many bishops were highly offended at it, and spake against it; till the consequence proved that such a permission was of good use and service to the church: and then several other bishops granted their pres- byters power and privilege to preach be- fore them. So that it was then a favour for presbyters to preach in the presence of their bishops, and wholly at the bishops’ discretion, whether they would permit them or not: and when they did preach, it was polestate accepta, by the power and authority of the bishops that appointed them. In the CHAP. V.] PRAYER. 167 2. Another religious act, which has always been appropriated to the clergy, is offering to God the prayers of the church. In secret every man is his own orator, and in private families the performance of divine worship is incumbent on them to whom the care and government of the families belong; but in the public congregation of Christians, divine worship must be cele- brated only by those to whom it has pleased God to commit this office. And if nothing be regarded beside the decent and orderly performance of this duty, this alone would make it necessary that the priest should be the mouth of the congregation. Other- wise it is not possible, that when Christians meet together they should have one prayer and one supplication, as Ignatius directs*, and the design of public worship requires, there being no way for a congregation to join in one prayer, but by attending to one speaker. And for whom can it be so proper to preside in public prayers, as for those whom God has authorized to govern his church, and to officiate in all other parts of divine service ? But it must be considered farther, that to present the people’s prayers to God, and to intercede with him to bless them, has always been reckoned an essential part of the sacerdotal office. Thus it was all over the heathen world +, as well as in the Jewish Eastern cliurches presbyters were more commonly employed to preach, as Pos- sidius observes, when he says Valerius brought the custom into Africk from their example: and St. Jerome inti- mates as much, when he complains of it as an ill custom only in some churches, to forbid presbyters to preach. Chrysostom preached several of his elaborate discourses at Antioch whilst he was but a presbyter, and so did Atticus at Constantinople; and the same is observed to have been granted to the presbyters of Alexandria, and Cexsarea, in Cappadocia, and Cyprus, and other places. But still it was but a grant of the bishops, and presbyters did it by their authority and commis- sion: and whenever bishops saw just reason to forbid them, they had power to limit or withdraw their commission again; as both Socrates and Sozomen testify, who say that at Alexandria presbyters were forbidden to preach, from the time that Arius raised a disturbance in the church.” Binghain’s Antiquities, b. ii. c. 111. § iv.] * Epist. ad Magnes. cap. vil. [ap. Cotel. ed. Clerici, p. 19, tom. ii. [*Qe- mep oby 56 Kupios &vev Tov Tarpos ovdev émoinae, qvepevos dv, vite Gt avtod, ovte 310 Tay amoatéAwy’ oTws unde duets hvev Tov émioKdTOV, Kal TOY mpecBuTéepwy, uN- dtv mpdcoere? nde Tetpaoate eVAoydy TL patverOat idig buiv: GAA’) éxl Td adtd pla Tpocevxy}, pia Sénois, [eis vous, ula edAmls, ev aydan, ev TH Xapa TH Gude cis eotly "Incovs Xpioctds, vv &uewov ovdev eorw* mayres ovy ws eis [eva] (sic) vay ouvv- TpexeTE Ocod, ws eml Ev OuvciacThpioy, ws él va I[noody Xpiotov tiv ap é€vds Ma- Tpos mpocAOdvTa, Kat cis Eva bvTa Kal xw- phoavra.] + Conf. Archeologia Greca [the Antiquities of Greece, by John Potter, D.D., archbishop of Canterbury], lib. ii. cap. iii. 168 PRAYER. [CHAP. Y. churech®. And it seems to have been an universal notion, that the priests are intercessors between God and men, who com- municate the laws of God, and impart his blessing to the people, and, on the other side, convey the people’s devotion to God. Whence Philo observes of the Jewish high-priest, “ that the law required him to be raised above human nature, to a proximity with God, and being placed, as it were, in a middle station, between God and man, he may supplicate God in the behalf of men, and convey to men the graces of God*”. And our Lord's intercession is reckoned a principal part of his sacerdotal office : whence we are told, that he is entered “ into heaven itself, now to appear in the presence of God for us‘”: that he intercedes for us at the right hand of God®: and that “if any man sin, we have an advocate with the Father, Jesus Christ the righteous *”. Indeed, this prevalent intercession of Christ is made by pleading to God the merit of his death; and in like manner the Jewish high-priest interceded for the people's sins, by presenting to God the blood of sacrificed victims’. Consequently the Christian presbyter, who has no new propitiatory sacrifice to offer, cannot perform this act of the sacerdotal office in the very same manner wherein it was executed by other priests; but then he prays for the Christian congregation in the name of Christ, whose meri- torious sacrifice he is authorized to represent and plead to God, with infinitely greater success than could be done upon any new and’ distinct oblation. So that the Christian priests are so far from being inferior to those of the Jews in this part of the sacer- dotal office, that they rather excel them. And this has always been reckoned one chief duty of the sacerdotal office in the Christian church. ‘The apostles join the offices of prayer and preaching together: ‘“ We,” say they, ** will give ourselves continually to prayer, and to the ministry of the word"”, Several other duties were incumbent on them, e Num. vi. 23. 2 Chron. xxx. 27. pécou tivds tivOpwrat wey iAdoKwvrat Ocdv, * Philo Judeus, lib. ii. de Mon- eds 58 ras xdpiras avepdras, brohandve archia, page 828, ed. Paris. [tom. ii, 7) Xpépevos, dpeyp Kat Xopnyy. page 230, line 31, ed. Manyey. Lond. * Heb. ix. 24. 1742.] BotaAera: yap adrdy 5 vduos jei- e Rom. viii. 34. Covos pmenopacbat picews, 7) kata tvOpw- f 1 John i. 1. tv Tov, eyyuTépw mpooidvTa THs Oelas, weOd- & Heb. ix. 7, 11, 17, piov, ef Set TAANDEs A€yew, aupoty® (va ids h Acts vi. 4. CHAP. V. | PRAYER. 169 but these two are particularly mentioned, as the principal, and those which required their most constant attendance. ‘The pro- phets and teachers at Antioch* are said Aevroupyeiv TS Kupio, to minister to the Lord and fast: where ministering to the Lord, is meant of praying, as appears not only because it is joined with fasting, but also because this and the like expressions are com- monly used in that sense. St. James directs sick persons to send for the presbyters of the church to pray and intercede for them, with a promise of success, and having their sins forgiven+. And the twenty-four elders in the Revelation, who represent the ministers of the Christian church, have every one of them ‘ golden vials, full of odours, which are the prayers of saints'”. Which is an allusion to that incense which was offered by the Jewish priests, and mystically signified the prayers of the people‘. So that what was mystically offered by the Jewish priests, is here inti- mated to be literally presented to God by the Christian. In the next ages after the apostles, the priest constantly presided in public prayers, as well as other religious offices. Indeed, this difference seems to have been commonly observed between the ordinary prayers of the congregation, and the solemn prayers of ordination, consecration of the eucharist, and others, wherein the bishop or presbyter exercised any peculiar act of authority: that in these latter, the minister alone pronounced the prayer, which being ended, the people answered, Amen; whereas in the former, they repeated (xow7 maytes) all together, following the minister, as may be seen in the ancient liturgies f. This distinction seems to be made in the Scripture, where when our Lord consecrates the eucharist, he alone is said to bless, or to give thanks'. Whereas in the Acts, when prayer is made, wherein the whole assembly are equally concerned, we are told, ‘they lifted up their voice to God with one accord™”; that *is, Peter, or some other apostle, pronounced the prayer there set down, and the rest of the assembly repeated it after him. ‘The same is manifest in the forementioned passage of Justin Martyr§, * Acts xill. 2. cap. Vi. Vili. ix. xi. et alibi. + James v. 14. 1 Matt. xxvi. 26, 27. i Rev. v. 8. m Acts iv. 24. * Luke i. 10. § (Vid. sup. p. 153, note *.] + t Conf. Apostol. Constit. lib. vii. 1 Uk. 170 PRAYER. [CHAP. V. where he tells us, the Christians assembled every Sunday, and after some portion of Scripture had been read, the president of the assembly preached. ‘* Then,” says he, “ we rise all together, and send up our prayers to God: and when we cease from prayers, bread, wine, and water, are brought to the president, _who prays and gives thanks with all his might, which being done, the people answer, Amen*”. And the same father not long before describes first the (kowat edxal) common prayers, which all seem to have repeated, and afterwards proceeds to the eucha- ristical prayer, which was pronounced by the president alone, the people answering, Ament. So that he manifestly distinguishes between the common prayers, which the people pronounced all together after the priest, and those of consecration, to which they only answered, Amen. However this be, for I will not contend about it, the priest constantly presided in this duty, and offered the prayers of the congregation. Whence St. Chrysostom takes occasion to show the great difficulty of the sacerdotal office, from the extraordinary purity and holiness requisite in those whose business it is (7peoBevew) to be ambassadors to God in the behalf of mankind¢. In another place he says, “ that the priests * Justiunus M. Apol. i. cap. Ixvii. "Ereita avicTdmeba, Kown mates, Kat evxas meumouev’ Kal, os Mpoepnuev, TmavoTouevwv quGv THs evxIs, Uptos mpoopepeTat, Kal oivos, rat USwp' kal 6 mpocatws evxas Suolws kal evxapiotias, bon Sivamis adT@, ava- meurer’ Kal 5d Aads erevpnue?, A€ywv Td -Auhy. [p. 83. D. ed. Ben.] + Justinus M. Apol. i. ¢. Ixv. p. 82. [‘Hpeis 5&, pera Td odTwS AOVTaL TY 7TeE- meiapevoy kal cvykararebepmevov, em Tods Aeyomevous adeApors Uyomev, EvOa cuvny- peévot cial, owas edxas monodmevot bTreEp TE éavtav Kal tov pwricOévTos, Kal &%AAwy mavtaxod mavtwy evtévws, brws KaTatio- OGyev Ta GANDA wabdytes, Kal BY Epywy Gyaol moditevtal Kal pidAakes Tay évTE- Tadpevwv evpnOjvat, mws Thy aiwviov cwrnplay cw0@uev" GAAHAOVS piAhmatt doraCéucba mavodmevot Tav ebx@y rete mpoopepeTar TH MpocoTaTt THY adEAPay Uptos, xa motnpiov tdaros Kal Kpduatos, kal ovtos Aakwr, alvov kal détav To Marph Tav bdAwv 8a Tod dvduaros Tod Tiod, Kal Tov Tvetparos rod ‘Aylov, avaméumet’ kar evxapiotiay imtp TOU KaTnki@oba ToiTwy map abtov ert roAt moteiratt ob auvTEA€- cavtos Tas evxas Ka) Thy evXapiotiayv, Tas 6 mapay Aadbs emeupnucr Adywv, auhy* 7d bt duhyv, TH “EBpatd: porh, 7d yevorto on- patver evxapioTnoaytos 5€ TOU TpoeaT@TOs, kal emeupnunoavtos mavTds Tov Aaod, of kadovmevor map jmiv SidKover, didducw ExdoT@ TGV TapdyTwY meTadraBelv and TOD evxXapioTnOévTos Uprov Kal otvouKal bdaTos, Kal Tots ov mapovaw aarodépovat. | t De Sacerdotio, lib. vi. cap. iii. [Tov yap trip bAns tis mwéAews Kal rt A€yw méAEws ; Tdons piv ody THs oiKoU- Bens mpeoBevuvta, Kal Seduevoy ctais amdutwy Guaptias TAewy yevérbat Troy Ocdy, ov Tay Séytwy pdvov, GAG Kal Ta@v &reA- Odvrwy, Srotdy Twa elyar xph; et infra: br” By Bt kai Td Mvedua 7d ‘Ayiov Kadf, kale THY ppikwoecTdrny emiTeEAT Ouciay, Kar Tov Kowod mdvTwy cuvexas epdmrTnras deomdrov: mov Tufowev avtodv, eimé for 3 méonv St abroy amathoouey Kabapdrnra, kal wéonv evdAdBerav ; evydnoov yap drolas” Tas TadTa Siakovoumevas Xeipas elvar Xpn, broiay Thy yA@TTav Thy exeiva mpoxeovoav 7a phuara ; Tivds 5€ od Kabapwrepay Kar ayiwttpav, Thy TocodTov Tvedua brudeta- heyyy Wuxhy ; Tére kal WyyeAor mapeath- CHAP. V.] PRAYER. 171 preside in public prayers for this reason, that the prayers of the people, which are weak of themselves, laying hold on the more prevailing prayers of the priests, may be carried by them into heaven*”. And in another place he describes “the priest to be one placed in the middle between God and mankind, to convey God’s blessings to men, and the supplications of men to God +’. Which is the same that other ancient fathers design to express, when they call the Christian priests mediators between God and his faithful people {. Some, indeed, particularly St. Augustine §, rather choose to appropriate the name of Mediator to him whom the Scriptures affirm to be the “ one Mediator between God and Kao. T@ lepel, Kal ovpaylwy Suvduewy &mav tdyua Bog Kal 6 wept 7d Ouvoiacrhpioy mAnpodrat Témos eis TiLIY TOD KeELmevou kal ToUTO ikavoy ey Kal e& avray rei O7- var TOV emiTeAoumévwy TéTe. Opp. tom. i. p. 424.] * Homil. iii, de incomprebensibili Dei natura. [p. 469. C. tom. i. ed. Ben.| Ara yap tobro of lepeis mpocorh- kaow, iva Kal at Tov wANOous evxal, aobe- véotepat ovoal, THY SuvaTwTepwy TOUTwY emAaBduer'at, duod ouvavéA@wow avdrais eis Toy odpavdy. + Homil. v. in Esaiw verba de rege Ozia. [Vidi Dominum, &e. p. 132. E. tom. vi.] Ka) uécos Tod Ocod Kal THs TAY avOpdrwyv picews eotnkev 6 ltepe’s, Tas ekeiev TInas Mpvodywv mpds Huas, Kal TAs map nuay ikernpias avdywv exet, opyitd- flevoy avtoy TH KoWwH KaTaAdTTwY pioel, mpockekpovkdtas nuas ekapmagwy Tay exel- vou XElpav. ft Constitut. Apostol. lib. ii. c. xxv. [p- 237.] Of weotra: cod, Kal Tay m- otav avtov. Conf. ibi Cotelerii nota [where he gives copious references to other passages of the fathers and ec- clesiastical writers, in which the same sentiment is expressed]. § Contra Epistolam Parminiani, liber ii, cap. viii. [Opp. tom. ix. col. 34, 35. Homines enim omnes Chris- tiani invicem se commendant orationi- bus suis. Pro quo autem nullus inter- pellat, sed ipse pro omnibus, hic unus verusque mediator est, cujus typus quoniam prefigurabatur in sacerdote Veteris Testainenti, nullus illic inve- nitur orasse pro sacerdote. Paulus autem apostolus quamquam sub capite precipuum membrum, sed tamen quia membrum est corporis Christi, et nove- rat, non per figuram in interiora veli ad sancta sanctorum, sed per expres- sam, et redditam veritatem in interiora ceeli, ad sanctitatem non imaginariam, sed eternain, pro nobis intrasse maxi- mum et verissimum sacerdotem, eccle- siz se orationibus et ipse commendat ; nec mediatorem se facit inter populum et Deum: sed rogat ut pro se orent in- vicem omnia membra corporis Christi: quoniam pro invicem sollicita sunt membra, et si patitur unum membrum, compatiuntur omnia membra; et si glorificatur unum membrum; con- gaudent omnia membra: ac sic oratio pro invicem membrorum omnium adhuc in terra laborantium, adscendat ad caput quod precessit in ceelum, in quo est prupitiatio pro peccatis nostris. Nam si esset mediator Paulus, essent utique et ceteri coapostoli ejus, ac sic multi mediatores essent; nec ipsi Paulo constaret ratio qua dixerat, Unus enim Deus, unus et mediator Dei et homi- num, homo Christus Jesus. The Dona- tists, in order to justify their schism, argued that, as a bishop was a media- tor between God and man, and as God heareth not sinners, they were bound to separate from the communion of a bad bishop. The reply of St. Augustine, though by no means irre- concilable with the language of Chry- sostom, is clearly demonstrative that the church at that period did not believe that the apostles or the blessed Virgin discharge such mediatorial offices as the church of Rome has assigned to them. ] 172 BAPTISM. [CHAP. V. man, the man Christ Jesus"”. But though in the highest sense of this name there is only one Mediator between God and man, that is, one who partakes of both the divine and human nature, and one by whose meritorious sacrifice and prevailing interces- sion God is reconciled to mankind; yet the ministerial mediation as now explained, to consist in conveying the Divine will and blessing to the people, and the people’s devotions to God, is nothing but what the Scriptures and the primitive fathers do constantly attribute to the Christian priests. But there will be occasion to discourse farther on this subject under some of the following heads, and therefore I shall now proceed to the next particular, viz. 3. The power of admitting members into the church by baptism. ‘his is expressed in the commission which our Lord gave to his apostles just before his ascension: ‘ Go, teach all nations, baptizing them°®”. Yet it was never understood to be so strictly appropriated to them, but that it might lawfully be exercised by inferior ministers. For we find in the Acts, that Philip the deacon baptized the Samaritans and the Ethiopian eunuch’; and that St. Paul was baptized by Ananias, whom some affirm to have been one of the seventy disciples, others a prophet; which is not unlikely, because he was sent to baptize St. Paul by a particular revelation’: however, it is manifest he was not an apostle. And it has been observed oftener than once, that baptism was one of the lowest ministries, and as such rarely performed by our Lord in person, but committed to his apostles and other disciples, as it was afterwards by the apostles to the ministers who attended them *. In the primitive ages presbyters baptized as well as bishops ; but the practice of the church has varied as to deacons. ‘Tertul- lian +, Cyril of Jerusalem {, St. Jerome §, and others, allow dea- »1 Tim. ii. 5. o Matt. xxviii. 19. » Acts viii. 12, 38. 4 Acts ix. 10, 19. * Chap. IT. III. + Lib. de Baptismo. [cap. xvii. p. 230. Paris. 1675. Dandi quidem habeat jus summus sacerdos, qui est episcopus: dehine presbyteri et diaconi, non tamen sine episcopi auctoritate prop- ter ecclesiz honorem ; quo salvo, salva pax est; alioquin etiain laicis jus est.] ¢ Cateches. xvii. [§ xvii.] Kara yap Tov Katpov Tod Bamricuaros, bray mpo- aédOns em Tav emiokdrwy, 1) tpeaBuTépwr, 4 diaxdvav. Opp. p. 257, ed. Oxon.) § Contra Luciferian. cap. ix. [Non quidem abnuo hanc esse, ecclesiarum consuetudinem, ut ad eos qui longe a majoribus urbibus per presbyteros et v.] 173 cons to baptize; but other ancient fathers rather deny this func- tion to belong to them *. In some places of the Apostolical Con- stitutions, bishops and presbyters are directed to baptize, and the deacons to attend them in that office; which plainly supposes, that the deacons should not presume to do it themselves: and in other passages of that work it is expressly affirmed, that deacons must not baptize +. Again, in some churches deacons commonly baptized, in others they only baptized in cases of necessity, or in the priest’s absence. ‘This seems to be certain, that deacons not being ordained to take upon them the cure of souls, are not made by their office the ordinary ministers of baptism, which is an essential part of that cure: yet it has never been doubted but they may lawfully exercise this function, either by the allowance and commission of the superior orders, or in cases of necessity. However, baptism and all other offices annexed to the cure of souls, have constantly been understood to belong primarily to the bishop, or chief pastor, and to be executed by the inferior orders of presbyters and deacons only in subordination to him. Weare not only told by Ignatius, ‘that nothing which relates to the church must be done without the bishop’s consent;” but he affirms in particular, “that it is not lawful to baptize without itt”. CHAP. BAPTISM. diaconos baptizati sunt, episcopus ad invocationem Sancti Spiritus manum impositurus excurrat. Opp. tom. ii. col. 181, e¢ infra: Ecclesie salus in summi sacerdotis dignitate pendet: Can, Apost. xlix. [Ara TodTo 5 émickd- Tov Kal mpeo But epwy pdvov éuvnobn 6 Ka- vow, 5idTt ETepwp tiv) ovK eperTat Banrifeuv. Apud Pandect. Canon. Beveregii, teats p- 33. Kal vp odre Sickovor ev TH ex- cui si non exors quedam et ab omnibus eminens detur potestas, tot in ecclesiis eflicientur schismata, quot sacerdotes. Inde venit, ut sine chrismate et epis- copi jussione, neque presbyter, neque diaconus jus habeant baptizandi. Quod frequenter, si tamen necessitas cogit, scimus etiam licere laicis. Jd. col. 182. | * Conf. Maximus ad cap. ili. Dio- nys. Areop. Coelest. Hierarch. [p. 13. Taira vouite dnAodv Sti ov XP Ta TAY év iepatine Babue katadeyoucvwy peiCdy TLTHS olkelas TdEews motetv? GANG Td enl- Baddov TH oikeia atl bévov evepyeiv Kah mapadidévat biddoxovra, Bi phy emixeipeiy eis Ta bmtp THY aklav* olov Tos T pea Bu- TEpous diddoKew, kal Td dapov mpvocomiery, ov phy Kal xetpoTtoverv’ Siakdvous diddoKeLv, ov phy kal Bantifer.] Balsamon ad KANTLACTLKH rage emorevnady TL porn pov émiTeAeiv, GAAG pdvoy Siakovery Ta émredotueva. Epiphan. Heres. xxix. cap. iv. p. 1061.] t Lib. iii. cap. xi. PAN otre rots Aorrrots KAnpuKois €muTpémomey Banrifew- olov dvaryvdorars, 2) Wdrtous, } wvdwpots, A brnpérauss 72) wdvois emondros, Kat mpe~ oBurépus, ekumnpetoupévay avtois TaV diaxdvev.| et cap. XX. [roy 5 Sidkovoy efu- TnpeTeisOat TS emiakdrw Kai Tors TpecBu- Té€pois* ToUTEOT, Siakoveiy: ob why Kal Td Aowre Bevepyeiv.-] Lib. viii. cap. Xxviii. [Ardtovos ov« evA0Ye?, od SiBwow evAoylav, AapBaves de mapa emickdmov Kal mpecBu- TEpou" ov Bawrifer &c.] et cap. xvi. [odre yap Siakdvy mpoopepew buotay Semirdy, 4 Barrifew, 4 evrAoylay uixpay 2} MeydAnr moretoOou, &C.| { Epist. ad Smyrrzos, cap. viii. 174 BAPTISM. [CHAP, Vv. In the next age Tertullian expressly affirms, “that the power of baptizing is primarily lodged in the chief priest, or bishop ; and that the presbyters and deacons also may baptize, but not without the bishop’s authority *”. After him St. Cyprian makes baptism an essential part of the episcopal office: “ We,” says he, meaning the bishops, ‘‘who give the first baptism to believers by our Lord’s permissiont”. In another place he concludes, that the baptism of heretics and schismatics is invalid, because it is ad- ministered without the bishop’s authority, to whom, in the person of Peter and the apostles, our Lord gave power to remit sins in baptism {. Whether his conclusion, that the baptism of he- retics and schismatics is invalid, be true, or otherwise, is not very material to our present design: all we desire to prove from his way of reasoning is, that the supreme power of baptism is lodged in the bishop: and this he builds upon as a principle, wherein both the church of Christ and the heretics agreed. The same is expressly asserted by Fortunatus, bishop of ‘Thuchaboris, in his suffrage at the council of Carthage, where St. Cyprian was president. ‘Jesus Christ, our Lord and God,” says he, “the Son of God, the Father and Creator, built his church upon a rock, and not upon heresy; and gave the power of baptism to bishops and not to heretics§”’: and thence he concludes in the same manner with St. Cyprian, that they who are not within the church, and consequently act without the bishop’s authority, can- not administer valid baptism. Firmilian, another eminent bishop of the same age, ascribes the power of baptizing to the elders, [p. 37, ed. Colel. tom.ii.] Mndels xwpts Tov émickdrou Tl mpagcéTw TGV dInKdvTwY eis thy exnanotav. Mox: Od etdv éorw xwpls Tod émiokdmov, obre Bamrtifew, &e. [See this passaye quoted above, page i06.] * Lib. de Baptismo, cap. xvii. [p. 230, ed. Par.| Dandi quidem (baptis- mum) habet jus summus sacerdos qui est episcopus, dehine presbyteri, et diaconi; non tamen sine episcopi auc- toritate [quoted above, page 172}. + Ad Fortunatum De exhortatione Martyrii, pref. p. 168. Nos tantum, qui Domino permittente primum bap- tisma credentibus damus, t Epist. Ixxiii. p. 201 [where from the apostles’ commission (John xx. 21) he infers, “unde intelligimus non nisi in ecclesia prepositis, et in evan- gelica lege ac dominica ordinatione fundatis licere baptizare, et remissam peccatorum dare; foris autem nec ligari aliquid posse nec solvi, ubi non sit qui aut ligare possit aliquid, aut solvere.] § [A. p. 256.] Concil. Carthag. Suf- frag. 17. Inter opera Cypriani, p. 233. Jesus Christus, Dominus et Deus noster, Dei Patris et Creatoris Filius, super petram edificavit ecclesiam suam, non super heeresin; et potestatem bapti- zandi episcopis dedit, non hareticis. CHAP. V.] BAPTISM. 175 who have the power of imposing hands and ordaining *; that is, as will afterwards be shown, to the bishops. And Athanasius, in the passage cited in the last chapter, appropriates the power of baptism to the episcopal office in so strict and unalienable a man- ner, that if bishops fail, this power, and consequently the church itself, must fail with them. Even Jerome, who cannot be sup- posed to have been partial on the side of bishops, affirms, “that neither presbyters nor deacons can lawfully baptize in ordinary | cases, without the bishop’s commission +”. Hence it is manifest, that the power of baptism belongs chiefly and primarily to bishops; that it belongs also to presbyters, who | are the bishop’s assistants in the care and government of the church ; and that it may lawfully be committed to deacons; yet that neither deacons nor presbyters ought to baptize without the | bishop’s allowance. It remains to be considered whether laymen may baptize. Which must not be understood as if it was in- quired, whether laymen might lawfully baptize where ordained ministers ‘can be procured. For it has been already shown that baptism is annexed to the cure of souls, and consequently can ordinarily be administered by none but the bishop, and other ministers whom he appoints. But the question is, whether lay- men may baptize in cases of necessity, where no minister can be procured, and men are in danger of dying unbaptized. And if Tertullian may be credited, “ Laymen have power to baptize, which yet for the sake of order, they ought only to use in cases of necessity {. Indeed his judgment ought less to be regarded, because he seems to give laymen an inherent power of baptism, * [Firmilianus episcopus Cesarez quot sacerdotes. Inde venit, ut sine Cappadocie ad Cyprianum.] Inter chrismate et episcopi jussione neque opera Cypriani Epist. Ixxv. p. 221. Quando omnis potestas et gratia in ecclesia constituta sit, ubi president majores natu, qui et baptizandi, et manum imponendi, et ordinandi possi- dent potestatem. + [Sect. 9, col. 182. A. Tom. ii. ed. Valarsti.} Adv. Luciferian. Ecclesiz salus in summi sacerdotis dignitate pendet: cui si non exors quedam et ab omnibus eminens detur potestas, tot in ecclesiis efficientur schismata, presbyter, neque diaconus jus habeant baptizandi. + Lib. de Baptismo, cap. xvii. [p. 231. A. ed. Paris.] Alioquin etiam laicis jus est (baptizandi) quod enim ex equo accipitur, ex equo dari potest, —omnia licere, dixit sanctissimus apos- tolus, sed non omnia expedire. Suffi- ciat scilicet in necessitatibus utaris, sicubi aut loci, aut temporis, aut per- sone conditio compellit. ( OMe 176 BAPTISM. [CHAP. V. which naturally follows from that absurd notion of his which was examined in the last chapter, that all Christians were origin- ally priests, and are only prohibited from exercising the sacer- dotal office for the sake of order: but it deserves to be observed, that in this passage concerning laymen’s baptizing in cases of necessity, he seems to describe the practice of the church, aud not merely to speak his own opinion: otherwise, the reason he gives for laymen’s baptizing, that one may give what he has re- ceived, would equally conclude that women may baptize, having themselves received baptism, as well as men; and yet he makes it both impious and absurd to allow women to baptize in any case. Whence it seems probable, that he conformed his assertion to the practice ¢ of the church in _that_age, which permitted laymen to baptize in_ cases ¢ of necessity, but not women. And there are many other testimonies for laymen’s baptizing : : one remark- able instance we find in the church of Rome, where Novatian, being in danger of death, was baptized in his bed by the exor- cists, who were an order of ministers below deacons, and conse- quently had no greater share of spiritual authority than mere laymen. Which baptism was so fully approved of by the bishop: and church of Rome, that Novatian was afterwards ordained presbyter. Indeed there was then a canon, whereby men who had been baptized in their sick beds, were denied admission into orders; but this had no relation to the persons by whom baptism was administered on such occasions, but only to the backwardness or negligence of the person who deferred his baptism to the last extremity *. So that this baptism of Novatian is a full evidence of the practice and opinion of the church in this age. The same practice was confirmed in the age next following by a decree of the council of Eliberis, which does expressly authorize laymen * Eusebius Eccles. Hist. lib. vi. cap. xlili, [*Os Bonlovmevos ind Tay infra: kaTradumav yap 6 Aaumpds obTos THY exc«Anotay Tov @eait, ev fa MioTEVTAS emopkiota@v, vdom mepimetav xXadeTH, Kal arrobaveia bat dooy ovdémrw vouiCduevos, ev avTh TH KAln 7 7) €KELTO, mepixubels éAaBev" ef ve xen Aeyew Tov To1ovr ov eiAnbévan* ov pay ovde TOV AOLTaV ETUXE, Siapuyav Thy véaov, @ xp) petadauBdvew KaTd TOV Ths exnanolas cavdva: Tod Te oppayioOjvat itd tod emuoxdmov' To’Tov BE ph TUX, mas ay Tod ‘Aylov Tvevuaros etuxe 3 et Karngdn TOU mpeoBureplov Kara xdp Tob émiokdmov Tov emibevTos avT@ XeEipas eis mpeo Bureplov KATjpov" ds dtaxwAudmevos id ravrds ToD KAhpov, GAAG Kal AatKav moAA@v: erel mh ekdov Fv tov em KAlyns 5a vdcov wepixvévra, Somep kal obros, eis KAfpoy Tid yeveoOat, Hilwoe TvYXwpPN- Ojva adr TrodTov pdvov XEtpoTovIiTat. | CHAP, V. ] BAPTISM. Viz to baptize in cases of necessity *. ‘The ancient author of the treatise, ‘that baptism in the name of Christ must not be repeated,” printed with Cyprian’s works, allows baptism to be administered a minore clero, by the lower clergy (whereby the exorcists, readers and others below the order of deacons, seem to be meant), in cases of necessity +. ‘The commentary ascribed to St. Ambrose affirms in the place before cited, “ that at the beginning laymen were permitted to preach and baptize, in order to increase the number of Christians; but that in his time the deacons were not allowed to preach, nor the clergy (that is, those below the deacons) nor laymen to baptize }.” So that in this author’s opinion, it is evident the baptism of laymen was to be accounted valid, though the church in his time, which was in the decline of the fourth century, did not ordinarily allow them to baptize. St. Augustine affirms, “that it is a very small fault, or none at all, for laymen to baptize in cases of urgent necessity : and that baptism administered by laymen, when there is no neces- sity, is valid, and must not be repeated, though it be unlawful for them, and an usurpation of other men’s office, to administer it$”’. * Concil. Eliber. [a.p. 301.] Can. xxviii. Peregre navigantes, aut si ecclesia in proximo non fuerit, posse fidelem, qui lavacrum suum integrum habet, nec sit bigamus, baptizare in necessitate infirmitatis positum cate- chumenum, ita ut, si supervixerit, ad episcopum eum perducat, ut permants impositionem perfici [ proficere, Labbe] possit. [Concil. tom i. col. 975. This reference to the council of Eliberis was not in the original edition of the archbishop’s work, but was subsequently added by him.] + [Et ideo cum salus nostra in bap- tismate Spiritus, quod plerumque cum baptismate aque conjunctus, sit con- stituta, siquidem per nos baptisma tradetur, integre et solenniter et per omnia que scripta sunt, adsignetur, atque sine ulla ullius rei separatione tradatur; aut si a minore clero per necessitatem traditum fuerit, eventum expectemus, ut aut suppleatur a nobis, aut a Domino supplendum reservetur. Si vero ab alienis traditum fuerit, ut potest hoc negotium et ut admittit, corrigatur. Quia Spiritus Sanctus ex- tra ecclesiam uon sit, fides quoque non solum apud_ heereticos, verum etiam apud eos qui a schismate con- stituti sunt, sana esse non possit. Tractatus ignoti auctoris, De Baptismo Heereticorum, pp. 26, 27, ad calc. Opp. S. Cypriani.] ~ Ambrosiaster in Eph. iv. col. 241. Ut ergo cresceret plebs, et multiplica- retur, omnibus inter initia concessum est, et evangelizare, et baptizare, et Scripturas in ecclesia explanare, &c. : et infra,—Nunc neque diaconi in po- pulo predicant, neque clerici vel laici baptizant, &c. § S. Augustinus contra Parmenian. lib. ii. cap. xiii. [§ 29, col. 44. F. tom. ix. ed. Ben.| Nulla enim cogente ne- cessitate si fiat, alieni muneris usur- patio est: si autem necessitas urgeat, aut nullum, aut veniale delictum est. Sed et si nulla necessitate usurpetur, eta quolibet cuilibet detur, quod datum fuerit non potest dici non datum, quamvis recte dici possit illicite datum. Illicitam autem usurpationem corrigit “gs of +L Jn. oe FLAN, assertion upon it, viz. 178 BAPTISM. [CHAP. Vv. St. Jerome speaks of it as a thing certain, that laymen may law- fully baptize when there is urgent necessity for it *. So that it was the common opinion that laymen may lawfully baptize in cases of extreme danger: neither can any instance be produced where this practice was condemned by any council, or so much as found fault with by any of the primitive fathers; unless per- haps Basil, about the end of the fourth century : who says, ‘“ that persons baptized by heretics, or schismatics, ought, like those baptized by laymen, to be re-baptized by the church+”. But we may observe, that he speaks in general, without expressly con- demning the baptism of laymen in cases of necessity; and there- fore may be understood to mean only those laymen who presumed commonly and ordinarily to baptize. However, his judgment is less to be regarded, because he there defends the error of Cy- prian and Firmilian, which had been long before condemned and exploded by the church, and seems in some measure to build this “that baptism administered by any heretic or schismatic, is invalid, because it proceeds not from the authority of the church. But then there is not the least ground in the monuments of the primitive ages for women’s baptizing, which is now universally allowed by the popish church: even Tertullian, whose opinion of the Christian priesthood was more loose than others, has been shown to disapprove it. The Apostolical Constitutions affirm, “that for women to baptize, is extremely dangerous; that it is a hazardous thing, or rather wicked and impious.” And several fathers declare against women’s having any concernment in the public offices of religion {. Neverthe- reminiscentis et poenitentis affectus. [Quod si non correxerit, manebit ad poenam usurpatoris quod datum est, vel ejus qui illicite dedit, vel ejus qui illicite accepit:] non tamen pro non dato habebitur. * S, Hieron. adv. Lucifer. [sect. ix. col. 182. A.immediately after the words quoted before page 175, note +]: Quod frequenter, si tamen necessitas cogil, scimus licere etiam laicis: ut enim quis accipit, ita et dave potest. [Conf. Bing- ham’s Scholast. Hist. of Lay Baptism. ] + Epist.ad Amphiloch. Aw, ds mapa Aain@v Pamtitduevos, Tovs map’ atrav éxéAevoav épxouevous em thy exkAnolay, T@ GAnbiwe Bartlopati TS THS exKAnolas avaxabalpecbar. [Epist. 188. Opp. tom. iii. p. 270, ed. Ben. This whole re- ference to S. Basil was added by the archbishop subsequently to the original edition of his work. ] { Apostolic. Constitut. 1. iii. c. ix. [p- 282. ubi conf. Cotelerii notas.] Tlep) 5¢ rod yuvaikas Bawrifew, yywpifouev duiv, bre KlySuvos ov pixpds Talis TovTO émt- xetpovoais* 5d ov cup Bovdcvouer’ emiapa- Aes yap, MaAAOv SE wapdvouov Kal doeBEs, &ec. Conf. Epiphanius Heres. xlii. {Marcion.] sect. iv. [8idwor kal ém- CHAR. '¥;] THE LORD’S SUPPER, 179 less, it crept by degrees into the church, and at length was ex- pressly confirmed by a decree of Pope Urban the Second, in the latter end of the eleventh century. 4. Another power which our Lord has left to his church is that of consecrating the eucharist, or Lord’s supper. ‘The first eucharist was consecrated by our Lord himself, a little before his passion. At the same time he gave his apostles commission to do as he had done: ‘* This do,” said he, ** in remembrance of me'”. Yet this office was not so strictly appropriated to the apostles but that it might lawfully be executed by the ministers of the second order. Whence we find, that the eucharist was conse- crated in the church of Corinth when no minister above the order of prophets, who were next below the apostles, was there *. In the primitive church, the bishop consecrated when he was present; which appears from the before-cited passage of Justin Tpomyy yuvoitl Bdrricpa Siddva.] Heer. Ixxix. [Collyrid.] sect. iii. [aan ovdt Bdmriopa diddva memictevrar; (scil. Beate Virgini Mariz), p. 1059, et infra. Kal Ort pey Staxovicoay tdéypa eotiv eis Thy ekKAnolav, GAN ovyx eis Td iepatevev, ovde TL emixelperv emitperely, éverev 5& cemvdryTos TOU yuvaikelou yévous, 2} 0 &pav Aoutpov, 7) emisxePews maBovs, } advov, kat dte yunvwbeln cua yuvaiov, iva ph id avdpGv tepovpyotvtwy Geabeln, GAN’ bd THs Stakovotoys, & émiTdooETAL Grd Tod tepews emmmeveicbat mpds Thy dpav THs emideouevyns yuvaikds ev TH dpa THs TOD Gépatos adTas yuurdcews. Pp. 1060.) et § Vil. [otrws as rAdoTns Kad eEovo.aoTis TOU mpdyuatos, cavTdy amd maplevov, da- mep ard THS Ys, avenAdoato, Ocds aw ovpavoor eAOav, cdpka évducdpevos 6 Adyos et Gylas mapOévou ov phy S€ mpocKnvov- pevns TIS wapOevou" ovde iva Ocby TavTHY amepydonta’ ovx iva eis bvoua adTis mpo- ceveyKwpev’ ovx iva yuvaikes MaAW iepelas peta TucabTas yevéas amodetin’ ovK €v- ddxynoev 6 Ocds ToDTO ev SadrAdun yeveoCa, ovK ev avTH TH Maptas ovK« emérpeev adi dotvar Bartioua, &e., p. 1C64.] Chry- sostom. homil. de Bernice, Prosdoce, et Domnina. [Opp. tom, ii. p. 643, where having related that Domnina drowned herself and her daughters to escape the brutality of their persecutors, he considers their death as a volun- tary martyrdom, and calls it baptism. And then proceeds: éBdmrice 5& aitas n entnp: th Aéyes; yuvy Bamwrice; val, 7a ToLavTa Barticouata Kal yuvaikes Bar- TiCovot Kabdmep ody Kab éexetvn TéTE Kal eBdrrire, lépera yeyove. Adde Tertullian. De Prescript. c. xli. p.217. Ips mu- lieres hereticee, quam procaces! que audeant docere, contendere, exorcismos agere, curationes repromittere, forsitan et tingere. Et idem, De Baptismo, cap. 17. Petulantia autem mulieris que usurpavit docere, utique non etiam tinguendi jus sibi pariet: nisi si que nova bestia evenerit similis pristine : ut quemadmodum illa_ baptismum auferebat, ita aliqua per se eum confe- rat. Quod si que Paulo perperam ad- scripta sunt, ad licentiam mulierum docendi tinguendique defendunt; sci- ant in Asia presbyterum qui eam scrip- turam construxit, quasi titulo Pauli de suo cumulans, convictum atque confessum id se amore Pauli fecisse, loco decessisse. Quam enim fidei proximum videretur, ut is docendi et tinguendi daret feminz potestatem, qui ne discere quidem constanter mu- lieri_ permisset ? Taceant, inquit, et domi maritos suos consulant. ] * Luke xxii. 19. 1 Cor. xi. 23. * | Cor. xi. 20,.&¢.; xiv. 29, 32. N 2? 180 THE LORD’S SUPPER. [CHAP. Vv. Martyr, where he tells us, that sermon being ended, the elements of bread and wine mixed with water were brought to the president of the brethren, who immediately proceeded to consecrate them by prayer and thanksgiving *. Clemens of Rome, in the words hereafter cited +, speaks of this office as one part of the episcopal or pastoral charge. In the bishop’s absence, it was common for the presbyters to consecrate; but they neither did this, nor any other act of their office, without the bishop’s direction or allow- ance. Hence, “ Let that eucharist,” says Ignatius, “be ac- counted firm and good which is consecrated by the bishop, or one whom he appoints{”. And, in another place, ‘* Without the bishop”, says he, “ it is neither lawful to baptize, nor to con- secrate the feast of love§”. And there is a large discourse in Cyprian, where he compares the priests who perform the offices of religion, and particularly those of baptism and the Lord’s supper, without their bishop’s allowance, to Corah and_ his rebellious associates, who conspired against Aaron the high priest || . What part the deacons had in this office may be learned from the forementioned passage of Justin Martyr, where he tells us, * Apol. i. cap. Ixxvi. p. 125, et seq. e. Ixxxvii. p. 131. [Vide supra, p.170.] + Page 271. t Epist. ad Smyrn, cap. viii. [p. 37. tom. ii. ed. Cotel.| ’Exetvn BeBala evdxapiotia nyeloOw, 7 md Tov exloKoToY obca, } @ by abtds emitpéyy. § Ibid. Od« edv éorw x xwpls rod émakdérov ote Bantitew, obte a&ydrny TOLELV. | Epist. Ixix. [ad Magnum, pp. 183, 184. Quod vero eundem quem et nos Deum Patrem, eundem Filium Christum, eundem Spiritum Sanctum nosse dicuntur, nec hoc adjuvare tales potest. Nam et Chore et Dathan et Abiron cum sacerdote Aaron et Moyse eundem Deum noverant, pari lege et religione viventes, unum et verum Deum, qui colendus atque invocandus fuerat, invocabant. Tamen quia loci sui ministerium transgressi contra Aaron sacerdotem, qui sacerdotium legitimum dignatione Dei atque ordi- natione perceperat, sacrificandi sibi licentiam vindicaverant, divinitus per- cussi peenas statim pro illicitis conati- bus penderunt: nec potuerunt rata esse, et proficere sacrificia, irreligiose et illicite contra jus divine dispositio- nis oblata. Et infra: Et tamen illi schisma non fecerant, nec foras egressi, contra Dei sacerdotes imprudenter atque hostiliter rebellaverant; quod nunc hi ecclesiam scindentes, et contra pacem atque unitatem Christi rebelles, cathedram sibi constituere et primatum assumere et baptizandi atque offerendi licentiam vindicare conantur. Quo- modo perficere quae agunt aut impe- trare aliquid illicitis conatibus de Deo possunt, qui contra Deum, quod eis non licet, moliuntur? Quare qui Novatiano, sive ceteris ejusmodi schis- maticis patrocinantur, frustra conten- dunt baptizari et sanctificari illic ali- quem salutari baptizmo posse, ubi con- stet baptizantem baptizandi licentiam non habere.] CHAP. V.] THE LORD’s SUPPER. isl that when the bread and wine had been consecrated by the pre- sident, it was customary for the deacons to distribute them among the people who were present, and to carry them to such as were absent *. Which office was not thought to imply any power in the deacons to consecrate this sacrament; but they did it as the bishops and the priests’ ministers, as we are expressly assured by the Apostolical Constitutions+. In some places the bishop, or priest, distributed the bread, and the deacons followed him with the cup{; and in others even this was not allowed them§. In Africa, where Tertullian lived, the people received the bread and wine from the hands of the president of the assembly, that is, the bishop; which, he says, was not commanded by our Lord, custom of receiving this sacrament in the morning ||. Some have cited this passage to show, that Tertullian looked on the priests’ consecrating the eucharist to be an innovation, and contrary to our Lord’s institution. To which it may be replied, 1. That supposing Tertullian was of this opinion, it is plainly a conse- quence of his mistaken notion concerning the priesthood of all Christians, which was refuted in the last chapter. * Justin. Apol. i. p. 127. Edxapiory- cavtos d€ TOU TpoecTa@Tos, Kal emevpyun- cavTos TayTds TOU Aaod vi KaAOvMEvaL Tap’ Hei didtovor biddacw Exdotw TOY Tapdv- Tw, meTaAaBElY ard TOU evxaploTnoEvTOS iptov kat oivov kal bSaros, Kal Tots ov ma- potaw daopéepovow. Mox eadem fere repetit, [p. 132, ad fin. capitis ]xxxvii. | Lib. viii. cap. xxviii, [p. 411, tom. i. Cotel.] Audkovos [ovx edAoye?, ov Sidwow evAoyiav, AapBaver 5& Tapa emiakdtou Kal mpecButépouv'] ov Barrifer, ov mpooeper’ Tov de emioxdmov mpocevey- KdvT0S, 7) TOU mpeaBuTEpou, avTods emdidwox TG AAG, OVX ws iepeds, GAA’ ws SiaKovov- pevos iepedor. Conf. ibid. sub finem cap. xlvi. [p. 422, 3.] t Ibid. cap. xiii. [p. 405. Kal 6 pev erlicxoros 5idétTw Thy mpoodopay, Aé- yov' Zaua Xpiorov" kal 6 Sexdpevos Ae- yéerwo: ~Auhv: 6 Se didkovos katexétw Td moThpiov, Kal emdidobs AeyéTw aiua Xpi- oTov, woTnpiov Cwys* Kal 6 mivwy AcyEeTw" *Auhy-] § Hugo a §. Victore de Sacramen- 2. That he tis, lib. i. cap. xxxvili. Horum (dza- conorum) officium est [in ecclesia evan- gelium legere, sacrificium in altari componerej, corpus et sanguinem Do- mini distribuere, licet non ubique hoc observetur. [Licentiam abeundi populo dare, et si necesse est predicare et baptizare. Opp. tom. ii. p. 262. || Lib. de Corona, cap. iii. [p. 102. A.] Eucharistiz sacramentum, et in tempore victus, et omnibus mandatum a Domino, etiam antelucanis coetibus, nec de aliorum manu, quam presiden- tium sumimus. . . . Calicis aut panis eliam nostri aliquid in terram decati anxie patimur. [Moz, cap. iv.) Harum et aliarum ejusmodi disciplinarum si legem expostules Scripturarum, nullam invenies: traditio tibi pretendetur auctrix, consuetudo confirmatrix, et fides observatrix. Rationem traditioni et consuetudini et fidei patrocinatu- ram, aut ipse perspicies, aut ab aliquo, qui perspexerit, disces. 182 THE LORD’S SUPPER. [CHAP. Vv. does not affirm any thing to be an innovation, or contrary to our Lord’s institution, but only that some practices which he there mentions were owing to tradition, and not to any positive precept of our Lord. Neither does he disapprove of them, or desire they should be altered, as he must have done if he had thought them contrary to Christ’s institution, but he rather approves and com- mends them, 3. It does not appear that what he says has any relation to the consecration of the elements, but only to their dis- tribution by the president; which, with the celebration of the Lord’s supper in the morning, he justly ascribes to tradition, and not to the institution of our Lord, who celebrated this sacrament in the evening, and seems not to have distributed the elements himself, but to have commanded his apostles to take them *. Thus also concerning the paschal cup, “ Take this,” says he, *‘and divide it among yourselves +”. It will here be inquired, why deacons, who were allowed to administer baptism, never consecrated the Lord’s supper. To which this might be a sufficient answer, that baptism was always reckoned one of the lowest ministries, and, therefore, was usually * [And did not distribute the ele- ments himself, but commanded his apostles to take them: “Take this,” &¢e.—First Edition.] + Luke xxii. 17. [In the fourth century it appears that some deacons had presumed to consecrate the eu- charist. This innovation was repressed | by the council of Arles, a. p. 314, can. xv. De diaconibus quos cogno- vimus multis locis offerre, placuit mi- nime fieri debere. Conc. tom. i. col. 1428, ed. Labbe. It appears also, from a canon of the council of Nice, that in some places the deacons had begun to deliver the consecrated elements to the presbyters, and to take the sacrament before the bishops. Can. xviii. "HAGev eis Thy aylay Kal peyddAny civodor, bt ev Tit Térots Kat wdAcoL, TOLs mpeaBuTEepos Thy evxapiotiay of SidKovot Siddaciw ; bmep obre 6 Kavav, odte | ouvhVea wapedwxe, Tos ekovotay wh Exovras mpoodbepew, Tots mporpéepovor biddvar TH oOma TOU Xpiorov" kakeivo 5& eyvwplabn, Ori H5n Twes TaV diaxdvav Kal mpd Tav emioKdrwy TIS EvXa- piotias Grrovra tadta pev obv dmravra mepinpjolw: Ka eupevérwoay ol BidKovor Tors idlois méeTpous, elddTEs Bt TOD wey em- oxdmou omnpétat cial, TY 5é mpecBuTepwv éadrrous tuyxdvovot’ AauBaverwoav 5é Kara Thy Takw Thy evxXapioTiay meTa ToS ampeaButépous, 7) Tov éemikdrov d:ddvT0s avtois, 7) Tov mpeaBuTepov. "AAA wndée KabjcOa ev mécw TaY mpeaBuTEépwr eLéeaTH Tois Siakdvoiss mapa Kavdva yap Kat mapa Tatev eat) Td ywduevov' ef 5€ Tis wh BEAL meWapxeiv Kal eta TOUTOUS TOUS Spous, TeE- mavabw Tis Siaxovlas. ‘She subordinate office of the deacon is distinctly ex- pressed in the fourth council of Car- thage, A.p. 398, can. xxxvil. Dia- conus ita se presbyteri, ut episcopi mi- nistrum noverit. xxxvili. Ut diaconus presente presbytero, eucharistiam cor- poris Christi populo, si necessitas cogat, jussus eroget. Tom. ii. col. 1023. The rule is even more strongly laid down in the second council of Arles, A. p. 452, can. xv. In secretario diacono inter presbyteros sedere non liceat, vel corpus Christi presente presbytero tradere non piesumat. Quod si fecerit, ab officio diaconatus abscedat. ‘Tom. iv. col. 1013.) CHAP. V.] THE LORD'S SUPPER. 183 committed by the apostles to ministers of the lower orders, as was before observed; or that baptism, being the rite of admission into the church, was thought more necessary than the Lord’s supper; which reason is commonly assigned by the ancient fathers for permitting laymen to baptize, when any person was in danger of leaving the world unbaptized. But there is yet a farther reason why none but bishops and presbyters have ever consecrated the Lord’s supper; viz. because the Lord’s supper was always believed to succeed in the place of sacrifices; con- sequently, as none beside the high-priest and inferior priests were permitted to offer sacrifices under the Jewish law, so the Lord’s supper was consecrated by none but bishops and presbyters, who alone are priests in the Christian sense of that name. It is not my design to explain the nature and ends of the Lord’s supper, any farther than these may lead us to the proper minister of it, and therefore I shall only hint a few things necessary to this purpose. Here, then, it may be remembered, that in the ancient sacrifices, both among the Jews and heathens, one part of the victim was offered upon the altar, and another reserved to be eaten by those persons in whose name the sacrifice was made. This was accounted a sort of partaking of God’s table, and was a federal rite, whereby he owned the guests to be in his favour and under his protection, as they by offering sacrifices acknowledged him to be their God. ‘There are several examples of this in Homer, one of which we find in the second Iliad, where Aga- memnon, the captain-general of the Grecian army, invites the rest of the captains and princes to partake of an ox sacrificed to Jupiter *; and the same custom is often described in the Roman authors +: but I shall rather consider the practice of the nations in Canaan and thereabouts, to which there are frequent allusions in the Scripture. God gave the Jews this precept, to be observed when they should come thither, “ Ye shall destroy their altars, * Tliad. B’. v. 402—431. [volo Jam ab re divina credo apparebunt } [Jam istuc revortar, Miles: convivias domi. | Reperire nobis commodos, qui una Plautus Peenul. act. iii. se. iii. v. 1, sient aliique complures. Conf. Archzeologia Interibi attulerint exta: atque eadem Gree. lib. ii. cap. iv. sub fin. mulieres 184 THE LORD’S SUPPER, [CHAP. V. break their images, and cut down their groves; . . . . lest thou make a covenant with the inhabitants of the land, and they goa whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrificet”. And that which is here provided against came to pass before the Israelites reached the promised land: “ Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab: and they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods"”. We find the same custom among those who worshipped the true God: ‘ Jacob offered sacrifice upon the mount, and called his brethren to eat bread*”. And when Saul inquired for Samuel, he received this answer: ‘ Make haste now; for he came to-day to the city: for there is a sacrifice of the people to-day in the high place. As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the peoplewill not eat until he come, because he doth bless the sacrifice, and after- wards they eat that be bidden*”. In the Christian church there is only one proper sacrifice, which our Lord offered upon the cross; and, consequently, Christians cannot partake of any sacrifice in a literal and strict sense, without allowing transub- stantiation : lest, therefore, they should want the same pledge to assure them of the Divine favour which the Jews enjoyed, our Lord appointed the elements of bread and wine to signify his body and blood offered in sacrifice ; whence they are expressly called his body and blood, it being common for representatives to bear the name of those things or persons which they represent: ** And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat, this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it, for this is my blood of the New Testament, which is shed for many for the remission of sins¥”. The elements were not his real body and blood, nor understood to be so by the apostles, or any primitive fathers; but they were made the symbols of his body and blood, the partaking whereof is t Exod. xxxiv. 13, 15. * 1 Sam. ix. 12, 13. "Numb; xxv, )1),i2. Y Matt. xxvi, 26—28. * Gen. xxxi, 04. CHAP. v.] THE LORD’S SUPPER. 185 all one to the receivers, and does as much assure them of the favour of God, as if they should eat and drink the real body and blood of Christ offered upon the cross. To this purpose is the following discourse of St. Paul: ‘“* The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, being many, are one bread, and one body : for we are all partakers of that one bread. Behold Israel after the flesh ; are not they, which eat of the sacrifices, partakers of the altar? What say I then, that the idol is any thing, or that which is offered in sacrifice to idols is any thing? But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils*”. Where it may be observed: 1. That eating the Lord’s supper is the same rite in the Christian church, with eating the things offered in sacrifice among the Jews and Heathens. 2. That it is an act of communion or fellowship with God, at whose table we are said to be entertained ; and therefore it is declared to be inconsistent with eating the Gentile sacrifices, which is an act of communion with devils, to whom those sacrifices are offered. 3. ‘That it is an act of com- munion between Christians, who eat at the same table, and by that means are owned to be members of the same evangelical covenant under Christ. Whence the apostle declares in another place, that the Jews, who are not within the Christian covenant, and consequently not in communion with Christ and his church, have no right to partake of the Christian altar: “* We have an altar”, says he, ‘* whereof they have no right to eat, which serve the tabernacle*”. Hence it is manifest, that to eat the Lord’s supper, is to partake of the sacrifice of Christ, which is there commemorated and represented. For which reason the most primitive fathers speak of eating at the Christian altar: He that is not within the altar, says Ignatius, in the passage which was cited in the last chapter, is deprived of the bread of God; where = 1 Cor. x. 16—21. * Heb. xiii. 10. 186 THE LORD’s SUPPER. [CHAP. Vv. by the bread of God he means the sacrament, which God imparts to Christians from his own table, which this father calls the altar. And the Lord’s supper is called an oblation, a sacrifice, and a gift. Thus, in Clemens of Rome: “ It is no small crime, if we depose those from their episcopal office who have unblameably and holily offered the gifts*;” where he manifestly takes this phrase of offering gifts in the sense wherein the Jews and our Lord used it: ‘If thou bring thy gift to the altar,” says our Lord, “ and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift®”. Where gift is put for sacrifice. Justin Martyr, in several places of his dialogue with Trypho the Jew, calls the eucharist a sacrifice. Having cited the passage of Malachi where God tells the Jews, ** T have no pleasure in you, saith the Lord of hosts, neither will I accept an offering at your hand: for from the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering *”, &c., he makes this comment upon it: * He (that is, God) then foretold the sacrifices which are offered to him by us Gentiles, namely, the eucharist of bread and wine, whereby,” he says, * we glorify his name, but ye (Jews) pro- fane it-+”. Afterwards he has these words: ‘* We (Christians) are the true nation of God’s priests, as God himself witnesseth when he saith, that in every place among the Gentiles they shall offer to him pure and acceptable sacrifices:* for God accepts sacrifices from no man but his own priests. And therefore he foretells, that all those shall be acceptable to him who shall offer in this (Jesus’s) name the sacrifices which Jesus Christ directed to be made, namely, those which are made by the Christians in all places in the eucharist of bread and wine{”. Irenzeus ealls * Ad Corinth. Epist. i. cap. xliv. p. 260, [B.] ed. Paris. [1615.] Mep [p. 172, ap. Cotel. tom. i-] *Awapria 5€ Tay ev wavTl Tém@ bp judy TeV eOvay yap ov miKpa quiv ora, ay Tods GueumTws TMporTpEepomevwy avT@ Ovoiay, TovtéoT: Tod Kal dalws mpoceveykdytas Ta Sapa, Tis emiaKon7s aToBdAwper. > Matt. v. 23, 24. ¢ Malia: 10) 11. f Dialog. cum Tryphone, [Opp.] uprov tis evxapiortias, Kal rod wornplou dpolws ris ebxapiorias, mporéyer tére eimay, Kal Td bvoma adTovd Sokdfey Huas, buas 5& BeBnrodr. { P. 344. [C.] "Apxteparicdy 1d aAn- CHAP. V.] THE LORD’s SUPPER. 187 the eucharist “ the oblation of the church, which our Lord directed us to offer through the whole world, which”, he says, “is accounted by God a pure sacrifice, and it is acceptable to him *”. In another place, where he speaks of our Lord instituting the eucharist, he has these words: ‘“‘ He taught the new oblation of the New ‘Testament, which the church has received from the apostles, and offers through the whole world”. And in the fathers of the next age, to consecrate the Lord’s supper is so constantly called mpoop / f plas éredetato: ws by cis Bpaxd Tt mépos, kal €Adxictov THS “ITaAlas amootelAn* Kakeiev emiokdrous Tpeis, avOpwmmous a7ypol- Kous Kat GmAouorTdtous, TAaTTH Tw) em- Xetphoe ekamatnon* SiaBeBawtpevos kat ducxup Cbuevos Seiv avtobs ev TaXEL Tapa- yeverOa eis ‘Pdunv, ws d70ev macu } Tis 5 wore obv BixooTtacla yeyovvia, atv Kal érépois emiokdmus Kal avTaV peciTEvdyTwY, diadvOn* obs mapayevouevous Gre 5) (as EpOnuev A€yovres) GvOpmmrous amAovoTE- pous wepl Tas TOY movnpav unxavds Te kal pab.oupylay, ovyKAciobevras bd Twwy bpolwy adr TEeTAaymEVwY avOporwy, Spa dexdtyn weOvovras Kar Kpumoravras, mera Blas hvd-yKacev ‘elkovikn Tut Kal parala xepen Berta emiokorhy adr Sovvat hy evedpa kal mavoupyic, ald émiBadAovo ay abr@ eKdiKer: & @ @v eis wet” ob TOAD éra- vnjrdev cis thy exkAnolav, amodupduevos amreoTdAKapev. | * Athanasii Apolog. contra Arianos, tom. 1. page 134, ed. Ben. Obros bé eat 6 wodvOpvAAntos “Ioxtpas, 5 phre trd tis exxAnolas xeiporovnels Kal Bre Tous br MeAetlov Katactabévtas mpecBu- tépous Adckavipos edéxero, pnd exeivors ovvapiOundels, ottws ov5E exeiev KaTe- ordén. dev obv mpecBurepos “lo xvpas 5 Twos KaraoThoavtos; &paKodAovbov, TovTO yap Aowrdy 3 GAN bre KdéAAovOos mpecBu- TEpos dy erededryct, kal macau Xelp avrod yeyovev &xupos, Kal maytes of map’ adrov Kataoradévres ev T@ oxlopart Aaikol ye- yovac., Kal otrws ovvdyovrat djAov, Kal ovderi Kabéeornkey auplBoror, CHAR. V. | ORDINATION. 201 ordained in his schism, are well known to have been reduced to the laity.” And in an epistle of the clergy of the province of Mareotis, we are told that “‘Ischyras, who calls himself a pres- was commanded by Hosius, and other bishops synodically assem- bled, to return to the order of presbyters, whereto he was or- dained. And consequently all those whom Colluthus ordained returned to their former stations, and Ischyras himself became a layman * ”, Thus it appears from the Scriptures, the nature of the episco- pal office, and the sense and practice of the primitive church, that none but bishops have authority to ordain ministers in the church. But there are two passages of Scripture, which some have alleged to prove that mere presbyters have power to ordain, now to be considered. The first is that in the Acts, where cer- tain men in the church of Antioch, the chief whereof were no more than prephets, and consequently no higher than the second order of ministers, after fasting and prayer lay their hands on Paul and Barnabas>, who are thenceforwards called apostles, which title does not appear to have been given them before. -Hence it is concluded, that ministers of the second order may lawfully ordain others, even those of the apostolical or highest order. To which these two things may be replied: First, That it cannot be proved, that Paul and Barnabas were ordained at this time to be ministers. If they were ordained to any office or ministry, it must be that of apostles, not only because - they are presently after tliis called apostles, before they received any farther ordination, but also because they were prophets before that time, as was shown in one of the precedent chapters}. But this is very unlikely, because this rite of imposing hands, whereby other ministers were ordained, was never used in making apostles. * Ibid. page 193. Ioxdpa...... o7d0n° Kat kard d&xodroudlav mdvtes of bd Aeyovros Eavtdy clvat mpecBitepov, ds od KoAAovbou KaTaoTabevres, avedpapuv eis €or mpecButepos* brd yap KoAAovbou too Tv aitdy térov, eis dv Kat mpdtepov Hoar, mpeaBurepov pavtacbervtos emickomyv, Kal ws Kal abtds “loxupas Auixds SPb7. Uorepov brd Kowhs cvvddov ’Octov kal tay » Acts xiii. 1,2, &e. atv auT@ emirkémav KedevabevTos mpedBu- ‘ Tepov clva, Ka0d Kal mpdrepov Fv, Kate- + Chap. HI. aa byter, is not a presbyter, since he was ordained by Coll owe who assumed to himself an imaginary episcopacy, and a tds* ” Ohreclty 202 ORDINATION. [CHAP. V. It was a distinguishing part of their character, that they were immediately called and ordained by Christ himself, who gave them the Holy Ghost by breathing on them; but neither he nor any other is ever said to lay hands on them. When a place became vacant in the apostolic college by the apostacy of Judas, the apostles with the rest of the disciples chose two candidates, but left it to God to appoint whether of them he pleased, to take part of the ministry and apostleship, from which Judas fell*. Neither was St. Paul inferior to the rest of the apostles in this mark of honour; for he often asserts himself to be an apostle not of men, nor by man, but immediately, and without the interven- tion of men, to have been appointed by Jesus Christ, in opposition to those who denied him to be an apostle, as was shown in one of the former chapters*. But then it will be asked, for what end Paul and Barnabas received imposition of hands. ‘To which it may be answered, that this rite was commonly used both by the Jews and primitive Christians in benedictions. Jacob put his hands on the heads of Ephraim and Manasseh when he blessed them‘: and, to mention only one instance more, little children were brought to Christ, that he should put his hands on them and bless them’. Accordingly, it is probable, this imposition of hands on Paul and Barnabas was a solemn benediction on their - ministry of preaching the gospel in a particular cireuit, to which they were then sent by the Holy Spirit’s direction. Hence it is called in the next chapter, a recommendation to the grace of God for the work of ministering the gospel to certain cities, which they are there said to have fulfilled’. So that this rite was not their ordination to the apostolic office ; because the end for which it was given is here said to be fulfilled, whereas their apostolic office lasted as long as their lives. And therefore Paul and ~ Barnabas seem only now to have had a particular mission to preach the gospel in a certain and limited district, in the same manner as Peter and John were sent by the college of apostles to Samaria to confirm the new converts, and settle the chureh there. Secondly, Supposing Paul and Barnabas were now ordained © Acts 1.25. * Chap. ILI. Matt. xix..18, 15, . Markx, 16; 4 Gen. slviii. 14—20. ' Acts xiv, 26. CHAP. V. | ORDINATION. 203 apostles, this was done by the express command of the Holy Ghost, who said, ‘‘ Separate me Barnabas and Saul for the work whereunto I have called thems”. And therefore it can be no precedent for others to ordain, who have neither such an extra- ordinary commission from the Spirit, nor any ordinary one to do it. It was a maxim among the Jews, that a prophet may do all things: the meaning whereof was, that prophets, having a particular warrant from God, might do things prohibited by the Mosaical law which would have been criminal for other men to attempt. It was death for any one of the other tribes to assume the office of a Levite; or for a common Levite to offer sacrifice, which was appropriated to Aaron and his sons"; or for any of these to sacrifice in any other place beside the tabernacle’: and yet Elijah, who was a Tishbite of the inhabitants of Gilead*, and does not appear to have had the least relation to Aaron’s family, sacrificed a bullock upon mount Carmel, whereof God declared his acceptance by consuming it by fire from heaven‘. And we find that Samuel anointed David, and another prophet anointed Jehu, to be kings of Israel, whilst others were in posses- sion of the throne: which acts, if they had been performed with- out God’s express commission, would not only have been invalid and null, but treasonable; whereas both of them had their full force and effect, as appears from the sequel of that history. And if the command of God authorized prophets to break God’s own positive precepts, and to constitute kings, we cannot doubt but the same command might enable them to ordain apostles. But then should another, to whom God has given no such command- ment, take upon him by this example to ordain apostles and other ecclesiastical ministers, he would be guilty of the same offence against the church, which private men, who set up kings and magistrates, commit against the state. The second text of Scripture now to be considered, is that in the First Epistle to Timothy, where St. Paul thus exhorts him: “ Neglect not the gift that is in thee, which was given thee by (“© prophecy, with the laying on of the hands of the presbytery!”. 5 Acts xii. 2. * [1 Kings xvii. 1.] "Numb. i. 51; iii. 10,38; xviii. 3, * 1 Kings xviii. 20, 33, 38, 4,7. 141 Tim. iv. 14. 1 Levit. xvit. 4. Deut. xii. 5,13. 204 ORDINATION. [ CHAP. V. Whence it is concluded, that the presbytery ordained even those who were to ordain others, that is, bishops. But it must be remembered, that the gift which is here affirmed to have been conferred on Timothy by the hands of the presbytery, in another place is said to have been given him by the putting on of St. Paul’s hands™: so that the utmost which can be inferred from _ this passage is, that presbyters sometimes imposed their hands together with an apostle or bishop; but there is not the least ‘colour to conclude they always did so, or that ever they did it without a bishop. And there are some who refer the word presbytery to the office to which Timothy was ordained, and not to the persons who ordained him. It is certain that the Greek name (mpecBurépiov) does often signify the office and station, as well asa college or number of presbyters. And if we take it here in this sense, the meaning of this passage will be, Neglect . not the gift of presbytery, that is, the office of priesthood, which was given thee by prophecy with the laying on of hands; which explication is embraced not only by St. Jerome and St. Ambrose, but even by Mr. Calvin*. Or, lastly, should presbytery signify in this place a number of presbyters, yet that these were mere presbyters, is more than the primitive fathers, who understand it in that sense, are willing to allow. . It is granted, and very much insisted on by those who would exalt presbyters to an equality presbyters; and why then may not (peoBurépiov) presbytery, signify a college of such presbyters, that is, of apostles and bishops? Or if we attend only to the name of presbytery, why may not this in Greek signify the supreme council, as well as senatus, which exactly answers to it, is known to do in Latin? And then the presbytery, or senate, may be an assembly of apostles, or one apostle and some bishops, who jointly laid their hands on Timothy, as the twelve did in the ordination of the first ere AID. 1-6, * Calvini Institut. lib. iv. sub finem cap. lil. fol. 218, ed. 1607. Paulus ipse alibi se, non alios complures, Timotheo manus imposuisse comme- morat. Admonco te, inquit, ut gratiam suscites, que in le est, per impositionem manuum mearum, Nam quod in altera. epistula de impositione manuum presby- terii dicitur, non ita accipio, quasi Paulus de seniorum collegio loquatur : sed hoc nomine ordinationem ipsam intelligo: quasi diceret, Fac ut gratia, quam per manuum impositionem, re- cepisli, cum te presbyterum crearem, non sit irrita. CHAP. V.] ORDINATION. 205 deacons. ‘Thus this passage was understood by the author of the Ethiopic version, in which the hands of the presbytery are translated, the hands of the bishops*. And the same explication is given by St. Chrysostom, Theophylact, and other Greek expositors, who assign this reason for it—that presbyters cannct ordain a bishop+. Indeed it is unreasonable to think, that presbyters should coneur in the ordination of bishops, and so confer on other men a degree of ecclesiastical power and dignity which themselves have not attained. Neither has there beent produced so much as one example in the three first centuries, of any mere presbyters imposing hands on § bishops, and much less without them, in any ordination whatever. ~ In the latter end of the fourth century, the fourth council of Carthage decreed, “ that in the ordination of presbyters, all the presbyters present should lay on their hands near the bishop’s hand||*. The design of which canon seems to have been, that the ordination of presbyters should be performed with solemnity and deliberation, and to prevent bishops from admitting into this order any whom their clergy did not approve; but there is not the least intimation, that the validity of orders was thought to depend on the presby- ters imposing their hands. In the same council it was ordered, that the bishop only should lay on his hand in the ordination of deacons. In the ordination of bishops there is never any * [The passage is rendered in the Latin translation of the Ethiopic ver- sion in Bp. Walton’s Polyglott, per impositionem manuum episcoporum. + Chrysostomus in loco. Od zep) apecButépuy onow évrav@a, GAA zepl émickdxwy’ ov yap 3h xpecBitepo thy éxicxonwov éxe:porévouv. Conf. Theodo- retus, Theophylactus, (Mcumenius. [lpecBurepiov de éevtaifa, Tovs Tis azo- OTOALKTS XEpiTos Hkiwpevous* oUTw Kal TOUS évtiuous Tov “IcpahA xpoonyépevoer 7 Geta ypadh ‘yepovciay. Theodovretus in loc. Opp. tom. iii. p. 481, ed. Sirmondi. Mera emidécews Tay Keay TOD mpeTBure- piov TouTéoti, TaY emuKxéxwv ov yap 3} mpecButepa: thy éxicxowoy éxetpotévouyr. “Opa 5& Opixtov, ti divara H exlBects Tay icparuay xepav. Theophylact. in loc. Opp. tom. ii. p. 575. Venet. 1755. IIpecBurépovs tovs exicxdwous Gysiv- ov yap ay oi xpecBitepu exe:poTéyncay Tov éxicxowoyv. CEcumenius in loc. Opp. ii. p. 234, ed. Morell.) t [Ever been.—First ed.] § [With bishops.—First ed.] || Coneil. Carthag. iv. can. iil. Presbyter cum ordinatur, episcopo eum benedicente, et manum super caput ejus tenente, omnes presbyteri, qui presentes sunt, manus suas juxta manum episcopi super caput ejus tenent. [Conce. tom. ii. col. 1199, ed. Labbe.) € Ibid. can. iv. [Diaconus cum ordinatur, solus episcopus qui eum be- nedicit, manum super caput illius ponat: quia non ad sacerdotium, sed ad ministerium consecratur. Ib. col. 1200.) 206 ORDINATION. [CHAP. V. mention of presbyters imposing their hands, either before the making of the forementioned canon, or afterwards. And before that time, there are no proofs that they laid on their hands in the ordination of presbyters, either in the church of Carthage, where this canon was enacted, or any other. However, the custom of allowing presbyters to lay on their hands with the bishop in the ordination of presbyters, was introduced by degrees into most of the Western churches; but in the Oriental churches they have still kept up the more ancient practice of excluding the presbyters from having any concernment in ordination. Thus I have finished what was propounded on this argument, and should now proceed to the next particular, but that some have questioned whether the character of holy orders be perpetual and indelible, or only temporary, and like that of any civil office, which may be conferred one day, and taken away the next. Which is necessary to be resolved in this place, because we cannot always be certain what persons have authority to ordain, without knowing whether the episcopal character be indelible or not. And though we had no particular direction from Scripture, or the practice of the primitive church, this question might easily be resolved by considering the nature of holy orders; in the susception whereof two things are done. First, ‘The persons ordained are solemnly dedicated to the service of God and his church; consequently, they cannot renounce their order without sacrilege; which has always been reckoned one of the blackest crimes, when only inanimate things, such as God’s temple and the sacred utensils consecrated there have been profaned; and must be aggravated to a much higher pitch, when rational creatures, whose value is far greater in the sight of God, are alienated from him. Secondly, They who are ordained receive authority from God, in whose name the bishop puts his hands on them; and authority conferred by God can be destroyed or resumed by none but God, or one commissioned by him for that purpose. Consequently, since God has no where signified, that the character which he confers on persons admitted into orders, shall expire before their death, we might safely conclude, though we had no farther reason for it, that it is perpetual, such as cannot CHAP. V. | ORDINATION. 207 be forfeited by any misbehaviour, nor taken away by any autho- rity but that which gave it. This may be farther illustrated by comparing the character of order with that of baptism; wherein two things are done in the same manner as hath been spoken of order. The person bap- tized is dedicated to God, and God admits him, by the ministry of his priests, to be a member of his church. When this is once done, no man can possibly divest himself of his relation to God and the church. He may forfeit his title to the privileges of the church, by breaking his baptismal vow; but the church still retains a right to him which he cannot destroy. And though he falls into schism, heresy, or even into idolatry, he still belongs to the church, he still retains his baptismal character; and if he repents and returns to the church’s communion, he must be admitted, without being rebaptized. This is a ruled case, and universally confirmed by the practice of the church in all ages and countries.” Another proof that the character of orders is perpetual is, that it extends over all the world: whoever is a bishop, presbyter, or deacon, in any one church, retains the same character in all other churches, as will hereafter be proved. Now, there is scarce any argument for limiting the character of order to a particular time, which does not equally hold for confining it to a certain place. Tor instance, if the character of a bishop depended on the will of any number of people consenting to live under his ministry, as some have affirmed, then it must expire when those people are pleased to withdraw their consent, which is the foundation of this character; and it ean extend no farther than to the place where the people thus consenting inhabit. Conse- quently, since every bishop’s character extends beyond his own diocese in places where no number of people have consented to own him for their bishop, it is manifest that it does not depend on any such consent; and therefore will remain, though the people, who have once consented to own him for their bishop, should afterwards change their minds. In the Scriptures we do not find one example of any priest whose character did not last as long as his life. Melchizedek was a priest for ever: all the Jewish priests and Levites, though 208 ORDINATION. [CHAP. Vv. the exercise of their function was limited to a certain age, were accounted sacred persons, and distinguished from common Israelites, from their birth to their death". And the apostles, and all the ministers under them, maintained their respective characters from the time of their consecration to their death, without any exception. And if we descend to the churches of the next ages after the apostles, we shall find no examples of ordained ministers who outlived their orders. Indeed, we find in the passage of Tertullian, which was cited in the last chapter, that among some of the vilest heretics, who denied the unity of God, ordinations were unfixed and mutable. “ One to-day,” says he, “is a bishop, or invested with any other ecclesiastical function, who to-morrow becomes a layman’”’; but there is not the least footstep of any such practice in the church; and his reproach- ing the heretics for the instability of their orders, is a mani- fest proof that the orders of the church were fixed and perpetual. Neither could they who had been ordained divest themselves of their character, though they desired it ever so earnestly. Which appears from the forementioned epistle of Cornelius to Fabius, wherein he tells him, that ina time of persecution Novatian being called by the deacons to exercise his office, renounced his orders, saying he would no longer be a presbyter, amd so went away *. Yet after this he retained his character, and aspired to the epis- copal chair ; it being thought in that age to be as impossible for one to lose the character of his order by renouncing his title to it, as it is to lose that of his baptism by denying the faith. It may be objected, that in the primitive church, priests were sometimes reduced to the condition of laymen. So we find in the before-mentioned passage of the synodical epistle sent by Cyprian and the bishops of his province to the bishop of Rome, that they had decreed, that if any presbyters and deacons ordained in the church should turn schismatics or heretics, and after- mpecButépw xivduvetovow adedguis kat emixouplas Seouévois Bondew Tocovror amwécxe TOD TWEeWapxXcat Wapakadovat Tuis » Numb. iv. 3. * [0 dia SerAfay cal prrofatay ev Ta Kaip@ Tijs didkews mpecBbrepor elvar EavToy apynoduevos* akiovjmevos yap Kal mapaka- Aovmevos brd Tav Siaxdvwy ty’ eeAOaY Tod oixlaxov ev @ Kabeiptey éavrdy, Bonbarn Tois GdeApois Soa Oeuis, Kal boa Suvardy diaxdvois, as Kal xaderalvorta] amiévar kal amadAdtrec@a’ uh yap ert BovAerba mpesBirepos evar %n. [Euseb. Hist. Eccl. lib. vi. cap. 43, p. 314.) CHAP. V. ] ORDINATION. 209° wards return to the church’s communion, they should only be received as laymen. The same discipline was observed in the church of Rome, whence Cornelius writes in his before-cited epistle to Fabius, ‘‘ that one of the schismatical bishops, who had ordained Novatian, not long after returned to the church, lament- ing and confessing his sin; whom,” says he, “we admitted to communicate as a layman at the request of all the people who were then present. And we ordained others to succeed the rest of those bishops, and sent them to their respective dioceses*”. And in the Apostolical Canons, and those of ancient councils, there are many decrees for deposing clergymen trom their offices. To which it is replied: Virst, that supposing deposed clergymen to have been deprived of their character, this was done by the same authority by which their orders were conferred, namely, by the bishops, who govern the church as Christ’s vicegerents. Consequently, it cannot be inferred hence, either that any other human authority can take away this character, or that they may divest themselves of it by any act of their own. Secondly, It does not appear, that deposed ‘clergymen were thought to be deprived of their character. But then it will be asked, what it was they lost by deposition. To which I answer, that they could not after that lawfully preach, or baptize, or exercise any part of their office: they lost farther their share of the maintenance which was allotted for the clergy: and they were removed from their places in the church, and sat among the laymen, whose places were then distinct from those of the clergy. But all this does very well consist with their retaining the character of their order; because the character of any order is a quite different thing from the exercise of the power which belongs to that order, and may remain when this is taken away. For instance, the Jewish priests were not allowed to exercise their sacerdotal office till they were arrived to a certain age, yet they were priests before that time. Anda bishop who travels into another’s diocese, cannot lawfully exercise his office there without * Eusebius Eccles. Hist. lib. vi. tmép airod denbévtos mavtbs Tod mapdvtos cap. xliii. p. 312. °EE dy efs per od Aaod: Kal Tav Aoimav Ge emiokdrwr, dia- moAv eravqAgev eis thy exxAnolay amodu- 50xous eis Tovs Témous, ev ois Haoav xelpo- pduevos Kat éLouodoyoimevos Td éaurod ToVicayTEs, AmeoTdAKapeY. opdpTnua, @ Kal exowwvhiocapey Ws AalKa, P 210 [CHAP. Vv. the consent of the incumbent bishop ; yet he retains his episcopal and sacerdotal character, as will afterwards be shown. And if it should be inquired, how this appears to have been the case of deposed clergymen, that they were only forbidden to exercise their office, but still retained their respective characters; I answer, that such men were sometimes admitted to exercise their office again without being reordained ; which could not have been done if deposition had been thought to deprive them of the character of their order. And farther, the acts which they per- formed during the time of their suspension from the exercise of their office, were afterwards allowed to be valid, though irregular. It was universally owned, that schismatics and heretics could not lawfully exercise their office during their separation from the church: these crimes did ipso facto deprive them of their stations, whether any sentence of deposition was passed upon them er not: yet, as it was before shown, the presbyters ordained by Melitius, a schismatical bishop, were afterwards allowed to officiate as presbyters, when they returned to the church, without being reordained. I shall here add, that this was decreed by the great council of Nice, and that the same council, to encourage the Novatianists to return to the church, allowed all their clergy, who had been ordained in a state of schism, the same power and dignity in the church to which they had been promoted in their On the same account Melchiades, bishop of ORDINATION. own assemblies *. aélwpa tod emickdmov' 6 dé dvouatduevos mapa Tois Aeyouevors Kabapois emrioKoTos, Thv Tod mpecBuTépov Tiwyy Eker AH Et MH &pa Soxoln ta emiokdry THS TYLAS TOD dvé- Matos avrov peréxev. Ei 5€ rovtTo avrw &péokot, erwohae Témov 7) XwpemicKdrov 7) tmpeaButépov, drep TOD ev TH KATPY bAwS doxeiv elvor, va mh ev tH moder Sto eml- ckorot @ow. Concil. tom. ii. col. 33, ed. Labbe.| Theodoreti Hist. Eeel. lib. i. cap. ix. [where Theodoret cites * Concil. Nicen. can. viii. ([Tept tav dvouatdvrwy pev éavto’s Kalapovs MOTE, TPorEpXOMEvov dé Tf KaOOALKH eK- Kanata, Coke TH Ayla Kal peydAn ovvddy, hore xeipobeToupevous avrovs, mévery OUTWS ev TS KANPH, mpd TdvT@V 5E TovTO Smodo- viru abrovs eyypdpws mpoohket, OTL ouv- Ohoovrar Kat &koAovehcovat Tois THS KaBo- Aucis Kal GrooroAikis exxAnolas Sdyuaor Tour eoTt, Kal dvydpots Kowwveiv, Kal Tors ev 7G Siwy mapamrentaxdow: ep dv Kat xpévos TérakTat, kal Kaipds Spirrat, Hore avtovs &koAovberv ev rac Tots dbyuact THS Kabodurhs ekkAnotas. “EvOa uty obv mavtes elre ev xébpaus, etre ev méAcow ato) pdvor eiploxowro xetpotornbérres, of ebpicKd- pevor Cv TH KAN EoovTa ev TH adT@ oxhwart (alii, tTdypari). El 6& rod Tis KaboAiKys ekKAnolas emiokdrov 7) mpecBu- tépov bvTos, mpoaépxovral Tives* mpddnaAov, &s 6 pty erioxoros THs exkAnotas eer 7d the synodical epistle of the council of Nice, as follows: *Edofe wey odv MeAl- Tiov, piravOpwrdtepov Kwbeions THs aylas cvvddov" Kata yap Toy axpiBi Adyov, ovdE was ovyyveuns ukws vr weve ev TH méAet EavTod, Kal undeulay efovclay exew uhre mpoxeplter Oa, uhte XeipoberEiV, MITE ev xépa i) wére Tih palvecOar TavTHS Tis mpoberews Everev, Widdv 5& Td bvoua Tis CHAP. V. | ORDINATION. 211 Rome, yielded to communicate with all the Donatist bishops, except Donatus the head of that schism*. And it was decreed in the council of Hippo, ‘that though it had been determined in former councils, that such of the Donatist clergy who returned to the church should only be admitted to communicate as laymen, yet because “there was a scarcity of clergymen in that country, such as had never been guilty of rebaptizing, or brought their people to the catholic communion along with them, should keep their station -’’. So that the same thing seems done to clergy- Tins KeKTHOVa. Tods S¢€ bm avtov Kata- otabevtas, muoTiKMTEepa XEelpoTavia BeBaiw-~ Gevtas, kKowwrnOivat emt TovTaIs, ep w TE exe, mev adTods Thy Tyuhy Kal AeLTOUpyEi’ deuTépous dé eivar eEdmavros THY ev Exdorn mapoikig Kal exkAnoia eterafouevwr, rd Toy TiyuisTaTov Kal GuAAELTOUpyoY TuaY *AAcéavdpoyv mpoKkexXelpoToynmevav? S TOU- Tos mev pndenlay ekovoiay elvar Tovs dpe- gkomévous avtois mpoxepifecba, 7) bo- BadrrAcw bvoua, 7) bAws Torey Ti xwpls THs VOENS TOV THs KaBoALKHS Ka) amuTTOALKTS exkAnolas emiskomwy tay bw *Adétavdpor" Tous be xdpiT: Ocod Kal edxais Suerépas év undevt oxlomare eipeOevtas, GAN aunAt- dwrovs ev TH KaDoAKH Kal amooToALKh éxkAnoia ovras, eovclay @xew Kal mpoxet- plfecOa, Kal dvoma emaAcyerOa Tay atlwy Tov KAnpov, Kal bAws mdayTa ToLelY KaTo vouov Kal Oecudy tov exkAnoiactucdy’ el dé Twa ToTE GUuBatn Gvaravoacbat Tov ev TH ekKAnola, THYiKadTAa ovvavaBatvew «is THY Tiyhy Tov TeTEAEUTHKOTOS, TOUS upTL mpooripbevras, pdvov ef &tior atvowrTo kal 6 Aads aipotro, cuvernpnplfovtos ad’tois kat émoppayifovtos tov Tis KadoAuchs ’Adekavopelas emokomov, Pp. 32, 33.] * S. Augustinus Epist. exlii. [ Ep. xliii. § 16. Opp. tom. ii. col. 95, ed. Ben. Et tamen qualis ipsius beati Mel- chiadis ultima est prolata sententia, quam innocens, quam integra, quam provida atque pacifica, qua neque col- legas, in quibus nihil constiterat, de col- legio suo ansus est removere, et Donato solo, quem totius mali principem invene- rat, maxime culpato, sanitatis recupe- randz optionem liberam ceteris fecit, paratus communicatorias litterasmittere etiam iis, quos a Majorino ordinatosesse constaret: ita ut quibuscunque locis duo essent episcopi, quos dissensio gemi- nasset, eum confirmari vellet, qui fuis- set ordinatus prior, alteri autem eoram plebs alia regenda provideretur.] + Monument. veter. ad Donatist. Historiam pertinentia, ad cale. Opp. Optati, pag. 318. Edit. Paris. 1700. {Decretum Hipponensis concilii de Donatistis clericis in numero laicoruam recipiendis, recitatum in concilio Car- thageniensi anni 397.| Placuit etiam, ut quia in precedentibus conciliis sta- tutum est, nequis Donatistarum cum honore suo recipiatur a nobis, sed in numero laicorum: propter salutem, que nulli deneganda est(tantum autem inopiz clericorum ordinandorum in Africa patiuntur ecclesiz, ut quedam loca omnino deserta sint) servetur qui- dem in istis, quod, jam antea creditum [marg. al. traditum] est; sed exceptis his, quos aut non rebaptizasse cousti- terit, aut qui cum suis plebibus ad communionem catholicam transire vo- luerint. [£¢ infra: Sed hance rem pla- cuit non confirmari prius quam exinde transmarina ecclesia consulatur. On this decree Dupin has subjoined the following note :—Vetus ecclesiz A fri- cane disciplina heee fuit, ut heretici et schismatici in clero constituti ad ecclesiam redeuntes, sive prius in ca- tholica ordinati vel apud hereticos aut schismaticos promoti, ea conditione sus- ciperentur, ut communicarent tantum ut laici, et satis haberent quod admit- terentur ad pacem ; nullam autem or- dinationis et honoris prerogativam retinerent. Ita Cypr. Ep. 72. Eam- dem legem primum in Romana ecclesia viguisse constat ex Innocent. I. Ep. 22, ad episcopos Macedoniew. Idem sta- tutum legitur in concilio Eliberitano, ean. 51. Attamen mitius actum est aliquando cum schismaticis, ut in con- 12 212 ORDINATION. [CHAP. V. men with regard to their order by deposition, which is done to laymen with regard to the effects of their baptism by excom- munication. ‘The deposed clergyman is forbidden to exercise his function, and loses all other benefits of his order; and the excom- municated person is rejected from the Lord’s supper, and all other acts of Christian communion, to which he was entitled by his baptism: yet neither of them are divested of their characters, and therefore when the sentence of excommunication is taken off, the layman returns to the church without being rebaptized; and the sentence of deposition being taken off, the clergyman resumes his office, without repeating his ordination. Indeed Cyprian and the Donatists were of opinion that all acts done in schism were null, and therefore rebaptized and reordained all such as had received baptism and ordination in schismatical assemblies, before they admitted them to their stations in the church; and the Luciferians reordained schismatics, though they did not rebaptize: but this opinion and practice was not grounded upon this, that ‘they thought priests lost their character when they left the church ; but that they looked on all acts done ina state of schism to be null and invalid because not done within the church: and there- fore though they rebaptized and reordained those who had received baptism and orders in a state of schism, yet they never cilio Niceeno cum Novatianis quos in thaginiensi anni 401. In hoe Hippo- clero manere synodus permisit et cam Melitianis, quos etiam ulterius provehi non vetavit. Idem Donatistis initio schismatis indultum. Nam ut observat S. Aug. Ep. 43. Miltiades [alias, Melchiades] Donato solo expulso para- tus fuit communicatorias mittere ceteris qui a Majorino ordinati fuerant, eosque pro episcopis habere : ita ut in iis locis ubi duo essent episcopi quos dissensio geminasset, eum confirmari vellet qui foret ordinatus prior. In concilio Are- latensi nihil novi circa hoc statutum, quanquam hujus synodi patres optas- sent, ut severior in Donatistas sententia proferretur, quemadmodum ex eorum epistola ad Miltiadem verbis intelligere est. At subsequentibus in conciliis Africanis vetitum fuisse, ne quis Dona- tistarum cum honore suo susciperetur, diserte hie asseritur et in concilio Car- nensi anni 393 proponitur hujus seve- ritatis relaxatio,~in gratiam eorum tantum quos aut non rebaptizasse con- stiterit, aut qui cum suis plebibus ad communionem catholicam transire vo- luerint. Sed antequam quidquam statueretur, transmarinam ecclesiam consuli placuit. In concilio Cartha- giniensi anni 397 mandatum est, ut consulerentur presules Romanus et Mediolanensis, utrum infantes baptizati a Donatistis ad clerum promoveri pos- sent. I[terum in concilio Carth. anni 401, missa legatio ad eosdem antistites, ut liceret clericos Donatistarum in or- dinibus suis suscipere. Tandem in concilio universali Afric ejusdem anni, pro bono pacis et ob inopiam clericorum, potestas facta est omnibus episcopis catholicis Donatistarum cleri- cos suscipiendi cum ordinibus suis.] CHAP. V. | OF MAKING CANONS. 213 rebaptized or reordained those, who, having been baptized or ordained in the church, turned schismatics, and afterwards re- turned to the church; which is a manifest proof that even these men thought the characters of baptism and orders to be indelible. However, their rebaptization and reordination of _schismatics were universally condemned by the church; as appears both from the forementioned examples, and from the confutations of their opinions, which are still extant in the works of the ancient fathers*. 7. Another power, which the church exercised in the primitive ages, was that of making canons, or laws for the behaviour of its members in spiritual affairs. Whereby it is not meant, that the church has authority to change any of the Divine laws: when any attempt of this kind is made, our rule is plain and express, “ We ought to obey God rather than men°®”’. pretended, that the church has Neither is it power to impose any article of * S. Hieronymus Dialog. adversus Luciferian. [Opp. tom. ii. col. 171, ed. Ben. Thus e. gr. in ch. vi. he says, Quamobrem oro te, ut aut sacrificandi ei licentiam tribuas cujus baptisma pro- bas: aut reprobes ejus baptisma, quein non existimas sacerdotem, p. 177. Ht infra: Si in fide sua baptizato bapti- zans nocere non potuit, et in fide sua sacerdotem constitutum constituens non inquinavit, p. 183.] 8. Augustinus contra Epistolam Parmeniani, lib. ii. [Opp. tom. ix. ch. xxvi. et seq. e. gr. cap. xxviii. col.44. Nam illud quod quidam eorum veritate convicti dicere caepe- runt, baptismum quidem non amittit qui recedit ab ecclesia, sed jus tamen dandi amittit: multis modis apparet frustra et inaniter dici. Primo, quia nulla ostenditur caussa, cur ille qui ipsum baptismum amittere non potest, jus dandi potest amittere. Utrumque enim sacramentum est; et quadam consecratione utrumque homini datur, ilud cum baptizatur, istud cum ordi- natur: ideoque in catholica utrumque non licet iterari. Nam si quando ex ipsa parte venientes etiam preepositi pro bono pacis correcto schismatis errore suscepti sunt, et si visum est opus esse ut eadem officia gererent que gerebant, non sunt rursum ordinati; sed sicut baptismus in eis, ita ordinatio mansit integra; quia in precisione fuerat Vitium, quod unitatis pace correctum est; non in sacramentis que ubicumque sunt, ipsa sunt. Et cum expedire hoc judicatur ecclesiz, ut preepositi eorum venientes ad catholicam societatem honores suosibi non administrent: non eis tamen ipsa ordinationis sacramenta detrahuntur, sed manent super eos. Id- eoque nen eis in poprlo manus impo- nitur, ne non homini, sed ipsi sacra- mento fiat injuria. Again, cap. xxx. col. 45: De iis vero qui ab Ecclesiz unitate separati sunt, nulla jam queestio est quin et habeant et dare possint, et quin perniciose habeant pernicioseque uadant extra vinculum pacis. Hoe enim jam in ipsa totius orbis unitate discussum, consideratum, perfectum at- que firmatum est. Sed si nos male facimus, ipsi explicent, quomodo sacra- mentum baptizati non possit amitti, et sacramentum ordinati possit amitti: quoniam dicunt, Recedens ab ecclesia baptismum quidem non amittit, jus dandi tamen amittit. Si enim utrum- que sacramentum est, quod nemo dubi- tat; cur illud non amittitur, et illud amittitur. Neutri sacramento injuria facienda est. ° Acts v. 29. 214 OF MAKING CANONS. [CHAP. V. faith, or rule of moral duty, or to prescribe any condition of salvation, which is neither expressly contained in the Scriptures, nor can certainly be concluded from them. For it is God’s pre- rogative to declare in what manner he will be worshipped and obeyed, and upon what terms he will make us happy : and there- fore the papists, who are the only persons that claim this power, do pretend at the same time to be infallibly guided by the Spirit of God. It is not my design to dispute with them at present, and therefore I shall only add, that they must excuse us from assenting to their new articles of faith, till they give us better evidence for their Divine inspiration than they have hitherto done. So that all which remains to be prescribed by the church, only relates to outward peace and order. And if it appears, that things of this kind are left undetermined by the Scripture, and also that it is necessary they should be determined, then we cannot doubt but that Christ has intrusted the church with authority to determine them: otherwise its constitution would be defective, and such as could not answer the ends for which it was founded. Now that things of this kind are not particularly determined in the Scriptures is most evident; for the rules of Scripture are all general: we are commanded to assemble together to worship God, but the times and places wherein we must assemble are not expressed. We are commanded to follow such things as make for peace and edification, and to do all things decently and in order; but the particular methods whereby order must be maintained and edification promoted are no where set down. Timothy, and all other bishops with him, are commanded to lay hands suddenly on no man; but the previous trials of such as are candidates for holy orders, and the time and methods of inspec- tion into their abilities and behaviour, are left undetermined. Neither is it possible, in things of this nature, to give particular rules, which shall never need to be varied. Tl’or the same methods which at one time very much promote peace and edifi- cation, when the scene is changed, may happen to obstruct these ends; and what in one age or country is decent, in another may be highly indecent. And therefore it is no lessening to the perfection of the Scriptures, to affirm they do not particularly CHAP. V. | OF MAKING CANONS. 215 determine things of this kind, which being variable in their own nature, are not capable of any fixed determination. Neither is it less certain, that it is necessary for things of this kind to be determined in particular churches, than that the Scriptures have left them undetermined. For instance, the times and places where Christians assemble together to worship God, must be fixed, otherwise they cannot assemble at all. When they are come together, it must be determined in what order the several offices of religion shall be performed; whether praying, or preaching, or singing of psalms, or administering of the sacraments, shall be first; otherwise, one will be for praying, whilst another is for preaching, and a third for some other office, and nothing but disorder and confusion will be seen in the church. On the same account, the division of Christians into districts and _ parishes, for the more convenient assembling together, and keep- ing up of order and discipline, is a thing which must be varied. And a more strict or gentle discipline of offenders, must be proportioned to what the times will bear, and to what men will be brought to submit to; as God himself hath set us a pattern, who connived at many things in the Jews, for the hardness of their hearts, as our blessed Lord affirms. ‘These, I say, are things which must of necessity be varied as times and circum- stances change, and yet the variation of them cannot safely be left to the discretion of particular men. And the same will hold in other circumstances of public duties, which the Scriptures have left undetermined. So that the things of this kind having been. left undetermined by the Scriptures, and also it being necessary they should be determined, it follows, that Christ has left the church authority to determine them. Neither is this any more than does evidently follow from Ya. allowing the church to be a society. All societies have authority 27 4. ¢ to prescribe rules for the behaviour of their members, and without tin ae this they would soon fall into extreme confusion. ‘There are, indeed, standing and perpetual laws in the church, like the charters of corporations, which can receive no addition or diminu- tion from any authority but that which first gave them force: such are the articles of faith, and the moral duties of Christianity, as was before observed. But then, in determining matters of te £2 vt yeti. = 7 wes 216 OF MAKING CANONS. [cuaP. Vv order and decency, which never were or can be fixed by constant and invariable rules, no reason can be given why the church should not have the same authority which is exercised by all other societies whatever. The religion of the Jews was delivered to one nation, and the chief parts of it confined to one place, and the rites and cireum- stances of their worship were most strictly limited. And yet we find many rites among them in our blessed Saviour’s time, some of which were neither prescribed by Moses, nor ever mentioned in the Old Testament. Beside the whole service of psalms and prayers in the temple, which were all composed long after Moses’s time, they had several rites added to the paschal solemnity, they used a sort of baptism, they had synagogues with officers and services appropriated to them, for which there neither appears to have been any particular precept nor express allowance from God. And though our blessed Lord reproved the scribes for venting some traditions contrary to the precepts of God, and teaching others as divine laws, and so imposing on men’s con- sciences, he was so far from condemning them merely because they were superadded to the law, that himself observed many of them; he frequented not only their temple service, but their synagogues, and he consecrated both their baptism, and their custom of blessing bread and wine after the paschal supper, to be federal rites of the Christian covenant. And if so much liberty was allowed in so limited a religion, it cannot be doubted but that rather more room for alterations was left in the Christian church, which is designed to extend over all countries, and to last through all ages, and therefore could not be so particularly determined in the circumstances of worship and government as the Jews were. And if we inquire into the practice of the apostles, and other primitive governors of the church, we shall find, that beside the standing rules of the gospel, they gave out various rules, as the several occasions of the churches under their care required. One of E these was, that the converts from heathenism hee abstain Jews. Another apostolical institution was the ae of deacon- esses, who ministered to the first preachers of the gospel, and CHAP. V. ] oF 217 assisted them in converting and baptizing wemen*. ‘The kiss of charity, whereby the primitive Christians used to express their mutual love to one another, was introduced by the same authority, In several of St. Paul’s epistles, especially those to the Corinthi- ans, he prescribes particular rules for the decency of divine wor- _.. - ship, the avoiding of scandal and other things, which were not determined by Christ: and he speaks of customs which himself _ and other apostles established, and the churches observed?. Ine /vey the next ages after the apostles we find different rules and“. Lbe customs in different churches, which is a proof that the apostles 7, / did not institute these customs by any express precept from God, “27 “7 for then they would have been more uniform, but followed their <7, } own judgment and inclination. A great variety of primitive / 9 aaa usages, which were reckoned to be derived from the apostles and © other founders of churches, have been collected by Socrates‘ and others; but I shall only mention those about the time of Easter, which the Asian churches, who followed St. John’s prescription, kept at the same time with the Jews, namely, on the fourteenth ~ day of the moon, on whatever day of the_ week it happened t fo" fall ; whereas the ore of Rome, and most others, following the direction of St. Peter and other apostles, constantly held it on the first day of the week; which is not only attested by Victor bishop of Rome, with others of his mind, and also by Polycrates and the rest of the Asian bishops; but it appears from the accounts which Irenzeus has left us of Polycarp’s journey to Rome’. MAKING CANONS. = YN * [Vide Bingham Antiq. b.ii. chap. avdyxns 7d ayabby katepydforro. p. 295. | XXii. | * Eusebius Eccles. Hist. lib. v. cap. P 1 Cor. xi. 16. xxiv. [p. 244. Polycrates, having 1 Eccles. Hist. lib. v. cap. xxii. enumerated the names of St. John, St. pp- 291, 300. [Socrates enumerates Philip, and other illustrious saints who had been | bishops i in Asia, says, Otro TAVTES erhpnooy Thy TMLEp ay HS Teaoaper- KadeKaTns TOD Tacxa Kata Td edaryyEALOV. Mndev mapexBatvovres, GAAG KaTa& Toy kavéva Tav Thotews a&KodovbodvTes. Re- ferring to his relatives, seven of whom various customs respecting Laster, Lent, the Divine Service, the Marriage of the Clergy, Preaching, &c. He repeatedly draws from this diversity such conclusions as the following: Ovdeuta Ta OpnokerGv TX avTa On gu- Adrret, kav Thy avtTovd mep) tabitwy Sdgav aondgnta Kal yop of THs av’Tis micTews bytes, KLapwvotor mepl Ta HOn mpds EauTovs* p- 294. Lit infra : Kad éreidy obdels wep) TOUTOU Ey ypapov exer Beigau mapdryyedfia, BijAov @s Kal meph ToUTOU TH EkdoTOU youn Kat mpoaiperet enerperpay of amrd- atoAan, iva Exactos ph pdBw, mh & e . had been bishops, he says, Kai mdvtore THY Nucpay Hryayov of cuyyeveis pov, Stay 6 Aads Hpvve thy Siunv' ib. Lrenzeus repre- sents the rule in the Gallican church to be, ev udvn tn Tis kupiakis Huepa Td Tis TOD Kuplov avaotdcews émiteAcio bat Busthpiov- ib. p. 245. Irenwus says, od d& yap udvov meph ris neepas eotly n aupicBh- 218 OF MAKING CANONS. [CHAP. V. From these and many other examples, some of which have been produced in one of the precedent chapters‘, it appears that the apostles prescribed rules for the churches under their care by their own authority. And if it should be said that this authority was personal, and not communicated by the apostles to their successors, we may reply, from what was intimated in the last chapter, that it is of lasting and constant use in the church, and consequently there is the same reason why it should be transmitted to the bishops in all ages, as any other part of the apostolical office. ‘There is and ever will be the same necessity of pre- scribing rules for the peace and well-government of the church, and the order and decency of divine service, as there was in the apostolical age. Neither are these things which require immediate revelation from God to settle them. The apostles made use of their own judgment, as hath been proved in their directions on these occasions: and things of this nature do manifestly lie within the compass of human understanding, and may be managed by men of common capacities, assisted by the ordinary direction of the Divine Spirit. In all public affairs the same influence and authority belongs to the magistrate, which private men exercise in their own private concernments. Now it is manifest, that private Christians are left to apply the general rules of the gospel to their own TNO, GAA Kal mep) Tod elSous abTov Tis pnotelas* of mev yap otovra play iuépay delv abrovs vnorevew: of b€ Svo, of SE Kat mAclovas’ of S¢ TecoapdKovTa &pas tme- pwds Te Kal vuKTEpwas ouppETpovoL THY huépay abtav: Kal ro.adTn wey moiKiAta Tov em TepoivTwy' ov viv ep NUaV ‘yeyo- vuia, GAAG Kal oAY mpdrepov emt Ta mpd jpav' Tav wapaTd aKpiBes ws eikds Kpa- Tovvtwv, Thy Kal GmrAdTyTa Kal iiwTicudy cuviPey eis TO perémerta memonKdtwv* ka) obdév EAaTTOy mayTEs OUTAL Eipnvevody re, kal eipnvetouev mpos GAAHAOuS' Kal 7 diadwvia THs vnorelas, Thy Sudvotav Tijs nlatews ouvicrnor ib, p. 248. In his account of the conference between Polycarp and Anicetus, bishop of Rome, Irenus says: Otre yap 6 ’Avt- Kntos Tov TloAvKapmov meioa edvvaTo wy Tnpev, & TE peta “Iwdvvov Tov pabntod Tov Kuplov juav, kal Tay Aom@y aroaTd- Awv ols cuvdierpeper, uel rernpnkdra’ ore pv 6 MoAdvKapros tov “Aviknrov emeie Type, A€yovTa Thy cuvijPeav Tay mpd avTod mpecButépwy dpelAcw Karexew" Kab TovTwY oUTws exdvTwY, ekowdynoay Eav- tois* kal ev TH exkAnola mapexapynoev 6 ’Avikntos thy evxapiotlay TG TloAuKdprw Kat’ évrpom)y Sndovdri, Kal wet eipnyns am Gd\AnAwy arndAAdynoav, Taons THS eK- kAnotas eiphyny exdvtwv, kal tv THoovy- twy Kal Tov wh Thpoivtwy: ib. p. 249, where see the notes of Valesius, &c. in Reading’s edition. Adde, Socrat. Hist. Eecl. lib. v.c. 22. Tecoapecxadexatirat dé pacw, bd “Iwdyvov Tod dmroardAou Thy maparhnpnow Ths TecoapeckaideKaTns Ta- padeddc0a adtois: of Bt Kata Thy “Péuny kal Ta éomépia peépn, Tods a&moordAous TlavAov Kal Térpov, thy exe? mapadedw- Kéevat cuvhderav A€yovow GAA’ oddels Mev TouTwy eyypapov exe mapacxeiv THY meEph Tovtwy amdderkiv. | § Cap. III. CHAP. V. |] OF MAKING CANONS. 219 particular cases, and to prescribe such rules to themselves as will enable them most effectually to promote the honour of God, and their own and other men’s edification; and therefore why may not the same be done with regard to the behaviour of Christians, as members of the church, by those whom God has intrusted to govern his church? ‘There is, indeed, more difficulty in the wise management of the public than of one’s own private affairs, which commonly lie within a more narrow compass than those of the public, and therefore greater degrees of wisdom and application are necessary to one who is honoured with any public character, either in church or state, than are commonly expected from private men; but still this does not exceed the compass of human understanding, or require any miraculous assistance from God, and therefore may as well belong to the governors of the church as it does to those of the civil society. It is manifest that the church has exercised this authority in . some cases with universal approbation, even to the laying aside of apostolical usages. The kiss of charity, and the order of deacon- esses, have for many ages been disused; and all the world remains satisfied to this day with the reasons of letting them fall. And if the church may lay aside apostolical usages in things which relate to order, it has certainly authority to make new rules about such things. If there is any difference, it is an higher attempt to alter what was settled by the apostles, than to establish new rules in things which they left undetermined. Farther, we find many things were ordered by the first bishops which are not expressly contained in the Scriptures. Titus was left by St. Paul in Crete, to set_in order the things which were wanting‘: that is, things relating to outward order, which St. Paul had not leisure to settle when he laid the foundation of the church in that country. The passages cited in the last chapter. out of Ignatius and other primitive fathers, wherein the Christian people are exhorted to be subject to the clergy, and both clergy and laity to their bishop, to attempt nothing in matters of religion without his consent, nor to celebrate divine worship but when and where he appoints, are so many proofs that in the earliest ages, the place, time, and other circumstantials of religious service, PeLite to. 929 OF MAKING CANONS. [CHAP. Vv. were determined by the bishop, and al! others were obliged to be conformable to his prescriptions. In Cyprian’s epistles, which were written to his clergy and people in his banishment from them, there are several injunctions about the management of ecclesiastical affairs during his absence; and if he exercised this authority when he was absent, there is no doubt but he had a right to it when he was present with them. We are informed ue Tertullian, that the bishops of his age used to appoint solemn fasts in their respective dioceses"; and by the same reason they did this, they might order all other circumstantials which are not determined in the Scriptures. Another proof of the judgment and practice of the primitive church in this matter, are the ancient_canons, many of which were made long before the emperors became Christians*. Several canons are spoken of which related to the time and methods of punishment and penance, which the lapsers in perse- eution and other offenders should undergo before their readmission to the church’s communion, one of which is affirmed by Cyprian and his council of bishops to have been decreed by all the bishops through the whole world, namely, that the lapsers should never be allowed to exercise any clerical office--. Another ancient canon was before mentioned, that men baptized in their sick beds should be incapable of receiving orders{. Another is mentioned by Cyprian, that no Christian should name a clergyman to be guardian to his children’; the design whereof was to prevent « Tertullianus, lib. de Jejun. cap. xiii. Episcopi universe plebi mandare jeju- nia assolent. [Opp. p. 551. C.] * {The canons of five councils prior to the council of Nice are to be found in the first volume of the Councils. 1. Carthage. Cone. Carthaginense (viii. according to Cave) a.p. 256, the acts of which are found in the works of Cyprian, p. 229. 2. Elvira in Spain ; Cone. Eliberitanum, a.p. 305. 3. Arles. Cone. Arelatense I. a.p. 314, at which three British bishops assisted. 4. An- cyras in Galatia, Conc. Ancyranum, A.D. 315. 5. Neocesarea, in Asia Minor. Cone. Neocesareense, A.D. eer + Cyprian. epist. Lxvii. p. 174. Jam- pridem nobiscum, et cum peibus omnino episcopis in toto mundo consti- tutis, etiam Cornelius collega noster, sacerdos pacificus et justus et martyrio quoque dignatione Domini honoratus, decreverit ejusmodi homines ad peeni- tentiam quidem agendam posse admitti, ab ordinatione autem cleri atque sacer= dotali honore prohiberi. + [Cone. Neocesareense, A. p. 314. can. xii. conc. tom. i. col. 1484. Eady voo@y TIS pwria67, els mpea BUTepov byes Bau ov dtivarac’ ovK eK Mpocuperews Yap 7 q wloris avrTov, GAN e& avdryKns’ ef Mh Taxa dd THY peta TadTa adrod omovdyv Kal loti, Kat did omdviv dvOpdrwv. Vide Bingham. Ant. b. iv. c. iii. § 113 and b. xi. c. xi. § 5.] * Epist. i. ff 1.... jam pridem in concilio episcoporn um statutum sit, ne CHAP. V. | OF MAKING CANONS. gor clergymen from being involved in secular business. To these and many others which are mentioned in the writings of the primitive fathers, may be added the Apostolical Canons, many of which, though not made by the apostles, as their title seems to affirm, have been proved by learned men to be very ancient*. The same farther appears from the celebration of councils, which are required by the Apostolical Canons to be held twice a year in every province +: and several instances of councils held in the second century were mentioned in the last chapter. And lest it should be said, that the canons of councils were only rules of direction which Christians might observe or neglect according to their own discretion, we find that the common penalties of breaking the ancient canons were, deposition to the clergy, and excommunication to the laity, as may be seen in the Apostolical Canons and those of the most ancient councils whereof any decrees are extant. So that it was universally believed in the primitive ages, that the church had authority to make laws for its own members. Some who allow the church this legislative power, as before ex- plained, will have it to be lodged in the whole body of bishop, clergy, quis de clericis et Dei ministris tuto- rem vel curatorem testamento suo con- stituat, quando singuli divino sacer- dotio honorati, et in clerico ministerio constituti non nisi altari et sacrificiis deservire et precibus atque orationibus ea relatus est. Qui cognitione anti- quitatum Christianorem delectantur illi singularem ex hoc opere voluptatem capient. Institut. Majores, seec. i. part. ll. C. il. § xxvi. p. 217. Omnes enim vacare debeant. Vide Bingham. Ant. b. vi. c. iv. § 10.] * [Mosheim thus expresses himself on the antiquity of the Apostolical Canons. ** Canones Apostolorum, quos Clemens falso collegisse dicitur, disciplinam et jura seeculo secundo et tertio inter Christianos usitata, sine controversia exhibent; nec tamen ante tertium mihi videntur seculum formam accepisse quam hodie habent.” On which he adds in a note, ‘“Effecisse hoe mihi videtur Guil. Beveregius cum in doc- tissimus Annoéat. ad hos canones, que in Pandectis ejus Canonum et in Cotelerit Patribus Apostolicis leguntur, tum in Codice Canonum ecclesia pri- mitive vindicato et illustrato, qui quum Londini 1678, im 4. editus esset, in tomum vt. Patrum Apostolicorum post- octoginta quinque Canones Apostolo- rum vulgo dictos, quos Franciscus Tur- rianus ab ipsis apostolis ante annum Dom. L. sancitos, Joannes autem Dal- leeus ab herzetico aliquo impostore post annum Dom. cccct. confictos esse affir- mavit; nos media in sistentes via, eos nec ab ipsis apostolis, nec a quovis heretico; nec ante annum L. nec post ccccL. sed ab apostolicis catholicis-. que viris, secundo, tertiove a Christi na- tivitate seeculoconstitutos,publicatos que * fuisse_contendimus.” Beveregii Cod. Can. Keel. Primit. illustrat. cap. ii. § i.) t+ [Canones Apostol. can. xxxvi. Aevtepov Tod étovs civodos yeveoOw tay emokdTav, kal avakpwérwoay GAANAous Te ddypara Tis evacBelas, kal ras eumimrov- gas ekkKAnoiwoTiKaS GyTIAoylas SiaAvérw- cay" drat wiv tH TeTdpTy- EBdoudd THs mevTnKooT Ts, SevTepor Se trepBepetatov Sw- dexdry. Conc. tom. i. col. 33.] SL Th: ¢0s tis 222 OF MAKING CANONS. [CHAP, V. and people; so that no rules can be made by one or more bi- shops for the inferior clergy, nor by the bishops and clergy toge- ther for the people, without their consent. But it appears from the instances which have been mentioned, that the apostles and their successors made rules for the people under their govern- ment, without expecting any man’s concurrence. Indeed in cases of greater moment, and such as had not been determined by any eontell the primitive bishops commonly consulted both their clergy and people. Cyprian, in an epistle to his presby- ters and deacons, tells them, “that from his entrance upon his episcopal office he had determined to do nothing without their advice, and the people’s consent *”. And the presbyters and dea- cons of Rome in an epistle which they wrote to Cyprian, when the episcopal chair of their church was vacant, speak of consult- ing not only with bishops, priests, and deacons, but with confes- sors distinct from the clergy, and with other laymen*. But this must not be understood as if the bishop or the clergy, during the vacancy of the episcopal chair, could not have ordered affairs by their own inherent authority. For though it was an ancient custom for such of the people as were allen to come, to have free access to the councils and assemblies of the clergy, there is no example of their giving definitive voices there: and when their advice or consent was asked, this was understood to be done, that things might be carried on with unanimity, and not because their concurrence was believed necessary to give autho- rity to any thing which was decreed. It is said, that in the apos- tolical council held at Jerusalem about the great question, whe- ther the converts from heathenism were obliged to observe the law of Moses, not only the apostles and elders, but the whole church, that is, as many of the rest as would come, were present, and assented to the decree, which is enacted in the name of the w Epist. xiv. p. 33. A primordio episcopatus mei statuerim nihil sine consilio vestro, et sine consensu plebis, mea privatim sententia gerere. * Inter opera Cypriani Epist. xxx. [Quanquam nobis in tam ingenti ne- gotio placeat, quod et tn ipse tractasti prius: ecclesia pacem sustinendam, deinde, sic] collatione consiliorum cum episcopis, presbyteris, diaconis, confessoribus pariter ac stantibus [se. mon lapsis, Rigalt. laicis (facta, lapso- rum tractare rationem, Perquam enim nobis et invidiosum et onerosum videtur, non per multos examinare, quod per multus commissum videatur fuisse, et unum sententiam dicere, cum tam grande crimen per multos diffusum notetur exisse: quoniam nec firmum decretum potest esse, quod non pluri- morum videbitur habuisse consensum. p. 59, ed. Oxon.) CHAP. V.] OF MAKING CANONS. O78 apostles, elders, and brethren’. But then it is manifest on the other side, that though the people were allowed to be present, yet the apostles and elders are described as principals in this whole affair. Paul and Barnabas were sent to Jerusalem, not to the people, but ‘ unto the apostles and elders about this question””. Then it is said, “the apostles and elders came together for to consider” it*, without any mention of the people, though they also were present. Afterwards the decree is said to be ‘‘ ordained of the apostles and elders””. And if we leave out the conjunc- tive particle (cal) in the epistle wherein the decree is contained, it will run in the names of the apostles and elders-brethren, that is Christian elders, in opposition to the Jewish, and other elders and rulers. ‘This is a usual way of speaking in the Scriptures : for thus we often find in conjunction men-brethren spoken to Christians in opposition to Jews, or to Jews in opposition to hea- thens®. And St. Paul speaks of a wife-sister (adeAdjv yuvatka). * Have we not power,” says he, “to lead about a wife-sister?” that is, a Christian wife*. It is not unlikely that the uncom- monness of the phrase of elders-brethren might occasion some unskilful transcriber to insert the particle and between them, to make the sense, as he might think, more clear or perfect; and having once crept into the text, it is not to be wondered, that it should afterwards be recommended by the seeming easiness of the expression to most of the transcribers who followed. But it was not there in the time of Irenzus*, nor when the old Latin version was made: and it is omitted inthe Alexandrian, and other manuscripts of good authority. And it is more probable that it was not originally in the text, because this very decree is said in the next chapter to be ordained by the apostles and elders, without any mention of brethren, as was before said. If this cor- rection be allowed, then here is an undoubted proof that the laity had no authority in councils, though they were present. How- ever, from what was before said, it appears they gave no autho- rity to the decrees of this apostolic council, but only were present to witness what was done, and that things might be carried with y Acts xv. 22, 23. PACis Rw, 2.” + Le exvini. 17. @ 1 Cor, Ixia, * Acts xv. 6. > Acts xvi. 4. e Lib. iii. cap. xii. [p. 232, ed. Grabe. * Acts i. 165 ii. 29, 37; vii. 2; xiii. Apostoli et presbyteri fratres: the Vul- 15, 26, 38; xv. 7,13; xxii. 1;- xxiii. gate reads, apostoli et seniores fratres.] 224 OF MAKING CANONS. [CHAP. V. more general approbation than they would have been in those early times before the government of the church was fully settled, if the people had been excluded. Neither can it be supposed with any colour of reason, that the apostles could not have en- acted this decree by their own authority, without the people’s consent, or that the laity of Jerusalem had authority over those of Antioch and other places, where this decree was to be ob- served. And it appears farther from the very form and words of the decree; first, that something was enjoined, for there is men- tion of laying the things to be observed upon certain persons, and the whole is framed ina style of authority and command. Secondly, That the persons to whom these things were enjoined, gave no express consent to them: for the decree is written in the form of an epistle to the church of Syria and others which were not present in this council. Neither is there the least intimation of their sending any proxies to represent them. Whence it follows, thirdly, That the governors of the church have autho- tity to make laws for their people without asking their consent. Indeed it is called the decree of the apostles and elders; whence it may be inferred, that the elders gave authority to it as well as the apostles. But it is not said who these elders were, whether mere presbyters, or bishops of the countries thereabouts, as some think them to have been; and though we should allow them to have been mere presbyters, yet this is no more than may justly be granted, that presbyters may join in making canons with their bishops. In particular dioceses things of greater moment were generally determined in a consistory of the bishop and his clergy : and though the presbyters could do nothing without the (yréun) consent of their bishop, they were always understood to have authority over the people, which they exercised in subordination to him; and when the episcopal chair was vacant, their authority was supreme; an example whereof we find in the presbyters of Rome, who governed that diocese _a whole year, between the death of Fabianus and the ordination of Cornelius*. So that there is good reason why presbyters may be allowed to join with their bishops in making canons; namely, because they have { Sc. an. 250. Vide Cyprian. Epist.viii. um, &e. Annales Cyprianice, (by ixX. XX. XXvii. XxX. XxxV. Xxxvi. Post Bishop Pearson,) An. 250. § iii. Also, obitum S. Fabiani sedes vacat per unius Cone. tom. i. col. 651, ed. Labbe.] anni, mensium iy. ac dierum xv. spati- CHAP. V. | OF MAKING CANONS. 225 authority, though subordinate to the bishops, over the people. But then, what was before said concerning the people, must here be applied to the presbyters, that they were rather allowed to be present, for the sake of their advice, or that things might be earried on with more solemnity, or that their consent might give greater reputation among the people to what should be decreed, than that their authority was believed to. add any thing to that of the apostles. For beside that a subordinate authority, as that of the presbyters has been shown to be, can give no strength to what is enacted by the supreme authority, it has been proved before, both in this and the former chapters, that many things were commanded by the apostles and primitive bishops without the concurrence of any other. And the same farther appears from the acts of the ancient provincial councils, which consisted of the bishops within any one province; none of which could pretend to have greater authority in the province than in his own diocese, and therefore if the bishops together could impose laws upon the whole province, there is no reason why every bishop might not exercise the same authority within his own diocese. Indeed provincial councils were held in a public manner, and presbyters, and also laymen, were usually present there, and it may be they were sometimes allowed to give their opinions; and, when any decree was enacted, to signify their consent for the reasons above- mentioned. But then the difference between the bishops and the rest, whether clergy or laity, consisted in this; that all the bishops of the province were summoned to provincial councils, and had decisive voices, which in case of sickness or other lawful impediment they sometimes gave by proxies; whereas the rest, whether clergy or people, neither had decisive voices, nor were all present, either in person or by their proxies ; but only such of the clergy and people as lived in the place where the council was held, or happened to be there at that time, were admitted, if they desired it; whereas if they had come upon the account of any authority lodged in them, all must have been present, and all must have had votes. For a proof of this we need only have recourse to the synodical epistles of the provincial councils under Victor, Polycrates, and others mentioned by Eusebius, and cited Q 226 OF MAKING CANONS. [CHAP, V. in the last chapter, and those extant in Cyprian’s works‘, all which bear the name of bishops, without any mention of clergy or people : and Cyprian himself calls the canons of such councils episcoporum decreta, the decrees of bishops‘. Indeed, the same father, in his epistle to Quintus, speaks of a determination con- cerning the baptism of heretics, which he says was agreed to by many of his fellow-bishops in council with such of their fellow- presbyters as were present": whence some will conclude, that this determination was confirmed by the votes of the presbyters, as wellas those of the bishops: but to this it may be replied, first, that he plainly makes a difference between the bishops and pres- byters, in these words, ‘such of the presbyters as were present,” which implies, that though all the bishops were present, yet there were only some of the presbyters who happened occasionally to be there; whereas if they had definitive votes in provincial councils, they must have been there*, either in person, or by their proxies, as well as the bishops. Secondly, The acts of the council held at Carthage under Cyprian on this occasion, which are extant in Cyprian’s works, plainly show that none but bishops gave their votes. ‘Thirdly, The synodical epistle on the subject of heretical baptism, which seems to be the same to which Cyprian refers in this passage to Quintus, bears the name of none but bishops. So that though the presbyters might express their assent to what was determined by the bishops, as both they and the people commonly did, yet they had no definitive voices, but all things were enacted by the sole authority of the bishops. In the same manner, when a synod was held at Rome under Cornelius, about the lapsers in persecution, beside sixty bishops, many presbyters and deacons were present t: yet the acts of this * Cyprian. Epist. lvii. ]xi. Ixvii. Ixx. }xil. ' Epist. i. xviii. ly. [For example, in in rants episcoporum statutum sit, ne quis de clerico, &c., p. 1. Quod episcopi antecessores nostri religiose considerantes et salubriter providentes, censuerunt ne quis, &c., p- 2... contra formam nuper in concilioa sacerdotibus datam, &c., p. 3. Ut sacerdotum de- cretum religiose et necessarie factum servetur a nobis, &c., ib.] * Epist. Ixxi. De qua re quid nuper in concilio plurimi coepiscopi, cum compresbyteris qui aderant censueri- mus, ut scires ejusdem epistole exem- plum tibi misi. p. 193. * [All there.—First Edition. ] + Eusebius Eccles. Hist. lib. vi. cap. xliii. [p. 310. *Eg’ @ ouvddou me- ylorns ém “Pduns ovyxporndelans, e&h- CHAP. V.]| SPIRITUAL JURISDICTION. 997 synod are expressly said by Cyprian to have been done by the authority of Cornelius and his fellow-bishops, without any men- tion of the rest of the clergy*. So that we may safely conclude from the judgment and practice of the primitive church, as well as from Scripture and reason, that the church has authority to make laws in the manner before explained, and that this antho- rity is lodged in the bishops. 8. From the power of making laws let us proceed to that of jurisdiction, or executing the laws: wherein, if we take this word in the most extensive sense, there is contained authority to preach KovTa pev Tov apiOudy emickdm@y? TAELOY@V ® eri wadAov mpecButépwr Te Kad Siaxdvev, idiws Te KaTa TAS AowTas emMapXlas TOY KATH Xdpav womevev mepl TOD mpakTéou Siacie- Wapeov’ ddyna maplotatat Tois Tact. | *Epist. lv. [The practice of the church is rendered still more obvious if we take in the whole context of this passage. “De eo tamen quod statuen- dum esset circa causam lapsorum dis- tuli; ut cum quies et tranquillitas data esset, et episcopis in unum convenire indulgentia divina permitteret: tune communicato et librato de omnium collatione concilio, statueremus quid fieri oporteret. Si quis vero ante conci- lium nostrum, et ante sententiam de omnium consiliostatutam, lapsis temere communicate voluisset ; ipse a commu- nicatione abstineretur. Quod etiam Romam ad clerum tune adhuc sine episcopo agentem, et ad confessores Maximum presbyterum, et ceteros in custodia constitutos, nune in ecclesia cum Cornelio junctos, plenissime scripsi. Quod me scripsisse, de eorum rescriptis poteris noscere. Nam in epistola sua ita posuerunt: (Quanquam nobis in tam ingenti negotio placeat, quod et tu ipse tractasti, prius esse ecclesie pacem sus- tinendam ; deinde sic collatione consi- liorum cum episcopis, presbyteris, dia- conibus, confessoribus pariter ac stan- tibus laicis facta, lapsorum tractare rationem.) Additum est etiam Nova- tiano tunc scribente, et quod scripse- rat sua voce recitante, et presbytero Moyse, tune adhue confessore, nunc jam martyre, subscribente; ut lapsis infirmis, et in exitu constitulis pax daretur. Que liters per totum mun- dum miisse sunt, et in notitiam eccle- siis omnibus et universis fratribus per- late sunt. Secundum quod tamen ante fuerat destinatum, persecutione sopita, cum data esset facultas in unum conveniendi, copiosus episcoporum nu- merus, quos integros et incolumes fides sua et Domini tutela protexit, in unum convenimus, et scripturis diu ex utraque parte prolatis, temperamentum salubri moderationelibravimus, ut nec in totum spes communicationis et pacis lapsis denegaretur ; ne plus desperatione defi- cerent, et eo quod sibi ecclesia cludere- tur, secuti seculum gentiliter viverent ; nec tamen rursus censura evangelica solveretur, ut ad communicationem temere prosilirent; sed traheretur diu penitentia, et rogaretur dolenter pater- naclementia, et examinarentur cause, et voluntates, et necessitates singulo- rum ; secundum quod libello contine- tur, quem ad te pervenisse confido, ubi singula placitorum capita couscripta sunt.” He then proceeds in the pas- sage from which the archbishop has quoted in this note, ‘‘ Ac si minus sufficiens episcoporum in Africa nume- rus videbatur, etiam Romam super hoc re scripsimus ad Cornelium collegam nostium,] qui et ipse cum plurimis co- episcopis habito concilio, in eandem nobiscum sententiam pari gravitate et salubri modestia consensit. {pp. 102, 103.] ©, 2, 228 SPIRITUAL JURISDICTION. LCHAP. Vv. the gospel in order to convert unbelievers, to admit them into the church when they are converted, to govern the members of the church, to dispense or withhold the benefits and privileges of the church, to censure and punish offenders, and to ordain infe~ rior officers to execute any part of this authority. Thus in civil societies, whoever is invested with supreme jurisdiction, has authority to incorporate whom he judges fit, to govern all the members of his society, to reward the worthy, to punish the un- worthy; and lastly, because the execution of this power is more than one man has time and strength to go through with, he has power to authorize others to discharge such parts of it as he has not leisure or convenience to execute in his own person. So that the power of jurisdiction, taken in the most general sense, implies all other powers which are exercised in this Christian or any other society, beside that of making laws. And these two powers are always joined in the supreme governor; for he having the su- preme power of making laws, must have power to execute the laws when they are made, otherwise it would have been in vain to make them. Hence some have inferred, that the Christian church has no jurisdiction, because they say it has no legislative power; and sometimes the other way, that it -has no legislative power, because it has no jurisdiction. And if this had been spoken of civil affairs only, we should readily have allowed, that the Christian church, as such, has neither authority to make laws, nor to execute them when they are made. But having already showed that the chureh has authority to make laws in spiritual affairs, this way of arguing will teach us to infer, that the church has also spiritual jurisdiction. And on the other side, since the church has authority to admit new members by bap- tism, to ordain officers, and to perform all other acts of spiritual jurisdiction, as hath already been shown in part, and will now be farther proved; we must conclude by the same method of rea- soning, that the church has power to make laws for her own members, over whom this jurisdiction is exercised: because it is supposed in this argument that legislation and jurisdiction are always joined in the same person. And it is true that the su- preme power in all societies both makes laws and puts those laws in execution, as was before observed: but then it a to have Wald af yt ify bear feat, acodiyt Ma (atdalct?s of S, “flat SD. Mp ylichit Ase a § Set on re Me SiciTe “Aisline tf but Minin Pheayhl, aclitaly yl Me; lgvirtifis df te wpe be: (itt ally Nu tu JBth iim , pirdést bie ~~ (Ay blue’ A ad Sues 4 hoc Nye 1 fe ML Isttsel fe , dots vf (Me Jens Ltr ¢ yr CHAP. V. | SPIRITUAL JURISDICTION. 229 been remembered, that the power of executing laws may be dele- gated to those who are not intrusted with authority to make laws. Thus we find in civil societies, that subordinate magistrates are intrusted to execute the laws, which none but the supreme magistrate has authority to enact. And others have not only authority to execute the laws of the supreme magistrate, but also to make private laws of their own; as we find in lesser cor- porations, the governors whereof have both authority to execute the public laws of the realm, and to make private laws for their members. And to apply this to our present subject, the church has both authority to execute the laws of Christ in the govern- ment of her members, and also to prescribe whatever other rules are necessary to maintain peace and order; which have the same relation to the laws of Christ, which the private laws of corpora- tions bear to the public laws of the realm, or to the royal charter, as was observed under the last head. And yet if any man should deny that this last power belongs to the church, he cannot thence infer with the least colour of reason, that the church has no jurisdiction; because the church may have power to govern its members by the laws, which Christ our lawgiver hath estab- lished, though it should have no power to make new laws. Having premised thus much concerning jurisdiction in general, and explained several branches of it under the former heads, [ shall now proceed to that part of it which the name of jurisdic- tion signifies in the most strict sense; namely, the power of judging and censuring offenders. In most of the former heads I have rather treated of the subject, or minister of spiritual powers, than of the powers themselves; because, for instance, it is not so much questioned whether the church has authority te preach or baptize, or celebrate the Lord’s supper, as whether these offices may not be done by all Christians, without any distinction. But in the present subject, as also under the last head of making laws, it is necessary to vindicate the powers themselves, because it is not only doubted whether the power of making laws and censur- ing offenders belongs to the governors of the church, but whether the church has any such power ; and, therefore, in treating on the present argument, I shall endeavour to show, ‘First, That our blessed Lord has intrusted the chureh, and 230 SPIRITUAL JURISDICTION. [CHAP. V. particularly the governors of it, with authority to censure offenders, and to exclude them from its communion. Secondly, ‘That this authority was constantly exercised, and held to be of divine right, in the first ages of the church. Thirdly, That it is most agreeable to reason, and to the general sense and practice of mankind, that the church should exercise this authority. First, then, our blessed Lord has intrusted the church, and particularly the governors of it, with authority to censure offenders; and to exclude them from its communion; which will appear if we consider the church, Ist, Asa society; 2dly, As a society the privileges whereof are annexed to certain conditions; 3dly, As it has received this power from our Lord’s positive institution. 1. The church, being a society, has authority to exclude offend- ing members from its communion, because this authority is exer- cised by all societies whatever. All civil governors, those of private families and lesser corporations, as well as those of king- doms, have authority to banish unruly members, who violate the laws and disturb the peace of their societies. Without this they would be unable to protect their subjects, and men might almost as well have lived independent on one another, and never have combined into societies. And as in civil societies this authority is necessary for the securing of men’s lives and properties, which is the chief end for which it pleased God to institute these societies, so in the church, or spiritual society, the same authority is equally necessary to attain the ends for which the church was founded, namely, to maintain the purity of divine worship, to secure men from the pollutions of the world, and to train them up ‘in virtue and piety here, in order to make them happy hereafter. For there is scarce any possibility of doing this, if the church has not authority to exclude from its communion such unworthy members as endeavour to oppose these ends by promoting vice, superstition, andimpiety. But this will farther appear under the third parti- cular, where I shall discourse of the reasonableness of this autho- rity ; and therefore, 2. The church has authority to exclude unworthy members from its communion, because it is a society the privileges whereof are annexed to certain conditions. If the privileges of the church CHAP. V.]| SPIRITUAL JURISDICTION. 231 were absolute and unconditional, there would be no reason why any man should be debarred from them, how wicked soever he be; but the quite contrary is manifest from the Scriptures, where we find, that no man must be admitted into the church by baptism who does not first profess the faith, and vow obedience to the laws of Christ. And if faith and obedience are necessary con- ditions of men’s admission into the church, they must be so of their continuance in it. Tor no reason can be shown why men should be obliged to vow faith and obedience in order to their becoming members of the church, which does not equally hold for their exclusion from it when they notoriously break that vow. So that the power of excommunication is a manifest consequence of the baptismal covenant: it is upon this that men are admitted into the church, and therefore when they violate their covenant, which was the foundation of their admission, they must again be excluded. And the same consideration will lead us to the persons in whom this authority is placed: for we need only remember who they are to whom Christ has committed the dispensation of the sacraments; and these having already appeared to be the governors of the church, we might safely conclude, though Christ had left us no express direction, that it is their duty to exclude from the sacraments those whom they find to be unworthy of them. 3. But, lastly, The governors of the church have received authority to exclude offenders by our blessed Lord’s positive institution. Upon Peter’s confessing our Lord to be the Son of God, he declared, first, that upon this rock he would build his church, against which the gates of hell should never prevail; and then added, “* And I will give unto thee,” that is to Peter, and with him to the rest of the apostles, as was before proved, ‘ the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven®”. In which words the same thing is twice promised under different expressions : first, it is said, “ I will give unto thee the keys of the kingdom of heaven”; then, secondly, it follows as a consequence of Peter’s having these keys, * Whatsoever thou shalt bind on earth, shall Y Matt. xvi. 19. 232 SPIRITUAL JURISDICTION. [ CHAP. V. be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven.” For the understanding of the first of these expressions it may be remembered, that the kingdom of heaven in the scriptural notion is the church of Christ, of which heaven is the metropolis, or principal part, whence the members ot the church are called citizens of heaven”, and “ fellow citizens with the saints*”. And this kingdom, as was formerly observed °, is sometimes represented under the notion of a house, where some are admitted and others excluded, according to their different merits. ‘The wise virgins, whose lamps were prepared, were admitted, and then the door was shut; after which the foolish virgins, who had not taken oil in their lamps, were denied admittance*. So that whoever is intrusted with the keys of the kingdom of heaven, in the scriptural sense of this phrase, has authority to admit into the church, and to exclude from it. This is one part of the business of a steward, to take in servants, or to exclude them, as he shall find them fit or unfit for his master’s service ; and therefore it most properly belongs in the church, which our Lord calls his household, to those whom he has con- stituted stewards of this household, that is, to his apostles and their successors“. King David and his household, in Jerusalem of Canaan, are described as types of Christ and his household, or church, in heaven, which is called the new Jerusalem ®. Whence our blessed Lord, as the king of this household, who has the supreme power to admit and exclude whomsoever he pleaseth, is said to have the keys of David: “ These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man open- eth'”. The same phrase is applied to Kliakim: “The key of the house of David,” saith God, “ will I lay upon his shoulder; so he shall open and none shall shut, and he shall shut and none shall open®”. ‘The meaning whereof is, that he should be the chief officer in the king’s household, and have power to take in and * Philip. iii. 20. [juav yap 7d moAl- “ Luke xii. 42. Tevupa. vy ovpavots trapxei. | © Rev. xxii 2. . Heb. xii: 22. @ Eph. ii. 19. [ouwmontrar ray aylev.) —* Rev. iii. 7. ® Chap. I. & Isa. xxii. 22, “ Matt. xxv. 1, 2, &e. CHAP. V. ] SPIRITUAL JURISDICTION. 233 exclude whom he judged convenient: accordingly we find that he was over the household of Hezekiah" when Sennacharib sent Rabshakeh to Jerusalem, which happened several years after Isaiah prophesied that this honour should be conferred on him, So that the supreme power of the keys of the king’s house was in the king himself; but a subordinate power was intrusted to Eliakim, his principal steward. Consequently, when we apply this expression to the church, which is the antitype of David's household, the supreme power of the keys, that is, the authority of admitting and excluding, belongs to Christ the King; but the same is exercised by his apostles and their successors, whom he has appointed to govern the church as his stewards, or vicegerents. And therefore the meaning of this promise, as explained by parallel texts of Scripture, is manifestly this,—that the apostles and their successors (for there is no reason to confine the power of the keys to the persons of the apostles, as will afterwards be of be, proved) should be chief governors of the church under Christ, and as such, should have authority to admit and exclude whom they judged convenient. This explication is confirmed by the following words, which come now to be considered: ‘* Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven”. Where it may be remem- bered, that the expressions of binding and loosing do commonly signify imprisoning and releasing from prison; to do which belongs to those who have the keys in their custody : whence the angel in the Revelation, who descended from heaven to cast ‘Satan into the prison of the bottomless pit, and to shut him up there, is said to have “ the keys of the bottomless pit, and a great chain in his hand” to bind him‘, because malefactors were com- monly bound with chains when they were imprisoned; so that the power of binding and loosing, as thus explained, is a conse- quence of having the keys; and, when applied to the members of Christ’s church, it signifies authority to condemn them for their sins, or absolve them, which is the only way of imprisoning and releasing from prison, in the spiritual sense of these expressions, h 2 Kings xviii. 18, i Rev. xx. 1—3. ee (7? 234 SPIRITUAL JURISDICTION. [CHAP. Vv. There are some who, having observed that our blessed Lord here says whatsoever ye shall bind, and not whomsoever, infer, that this must not be understood of binding persons but things ; and by binding things they understand making, or declaring them un- Lowinls Aled then the sense of this promise is, that Christ would hold unlawful in heaven whatever the apostles declared to be so on earth; which is not only a manifest force upon the words, which the Scriptures never use in any such sense, but it is also false, because the apostles had no power either to make or declare any thing to be unlawful, which was not before made and declared by Christ to-be so. And, therefore, though we shall not deny that things are here expressed, yet we affirm that it is very common to put adjectives of the neuter gender instead of sub- stantives, and so to express things when persons are understood, of which many instances occur in all authors. Or if any man rather incline to understand it of things than of persons, the most natural sense, and that which is most agreeable to other passages of Scripture, will be this, —Whatsoever sins ye shall bind, that is, pronounce any man bound for, and whatsoever sins ye shall loose, that is, acquit any man of upon earth, the same shall accordingly be bound or loosed by me in heaven. ‘These words thus understood do naturally follow the power of the keys of ‘heaven, as before explained; and both together imply, that whatever sentence shall be passed and declared by the governors of the church, shall be ratified by Christ, whom they represent ; which is no more than may be said of the vicegerents of any other prince—that whatever they act or declare in his name, and by his commission, has the same authority as if it was done by ' the prince himself. This will more fully appear to be the true meaning of the promise, if we compare it with another passage in the same Gospel, where our blessed Lord having cautioned his disciples that they should not offend others, proceeds to instruct them how to behave themselves when others offended them : that first they should privately admonish the offender; if this did not bring him to repentance, they should then reprove him in a more public manner, before two or three witnesses; but if this also proved unsuccessful, their last remedy should be, to tell it to the church, CHAP. v.} SPIRITUAL JURISDICTION. 935 that is, to the Christian congregation. And what if the offender neglect to hear them? They could not inflict any civil punish- ment on him; for that would not have been allowed by the civil magistrate, or consistent with the nature of church-authority, ch has been shown to be wholly spiritual: and therefore all that our Lord directs them to do_is, that they should account the obstinate offender a as a heathen, or a publican; that is, in in the most natural and common sense of the words, they should look on him no longer as a member of the church, but place him among infidels, and other profligate men, whose conversation they used to shun‘. To avoid the force of this passage several things have been said: as first, That bythe church is not meant the Christian chureh, but the Jewish synagogue ; because there was no Christian church settled when our Lord spake these words; and therefore it is said, that he, speaking of his disciples as Jews, advised them to make their complaint to the Jewish synagogue. Secondly, That the meaning of these words, Let him be to thee as an heathen, or a publican, is only that if the offender should not repent, and make satisfaction to the person whom he had injured, upon the chureh’s admonition, he might be prosecuted in the courts of their heathen governors, which was the only method they could take for relief when they were injured by heathens; but it was not thought lawful for them, as it is pretended, thus to prosecute those of their own nation. Thirdly, It is said, that whatever be the meaning of these words, Let him be to thee, &c. they are only a direction to private men how to behave themselves toward any brother who had injured them; and not the church to pass any censure upon him. [1.] In answer to the first of these objections, that not the Christian church, but the Jewish synagogue, is here understood, these things may be considered: First, that not long before this, in the above-mentioned text, our Lord used this name in sucha manner, as that it cannot be doubted but he spake of the church which he intended to erect: and what reason can there be why he should not mean the same church which he had so lately mentioned ; especially since in both places he manifestly speaks * Matt. xviii, 15— 17. re y; bye € ie / f 236 SPIRITUAL JURISDICTION, [ CHAP. Vv. of the same authority belonging to his church, namely, that what- ever it should bind or loose on earth, should be accordingly bound or loosed in heaven, as will presently be shown? Secondly, The name of church is often given to the Christian church, but never once to the Jewish synagogue through the whole New Testa- ment ; which alone, though we had no farther reason for it, will hinder any impartial man from acquiescing in this sense. Thirdly, Though the name of church could fairly be understood of the Jewish synagogue in this place, as indeed it cannot, yet it is most incredible, that our Lord should send his disciples thither, where it was more likely they would receive fresh injuries, than that they should have their old ones redressed. Beside, it is not probable that our Lord’s disciples had the liberty of appealing to the Jewish synagogues, because we find in the Gospel, the Jews had agreed to cast them all out of the syna- gogues', and consequently to deprive them of the privilege of appealing thither, as well as heathens or publicans. And lastly, If our Lord had sent his disciples to the synagogue, he needed not to have assigned this as a consequence of the offender's neglecting to hear the synagogue, that the person whom he had injured, shouid reckon him as a heathen, or a publican; because, when the words were spoken, the rulers of the synagogue had a coercive power, whereby they could oblige offenders to reform their wicked courses ; whence our Saviour told his disciples they should be beaten in the synagogues™, which we find afterwards fulfilled in the persecution raised by Saul”. [2.] Then to the second objection, that these words, Let him be to thee asan heathen, or a publican, imply no more, than that the injured person should have liberty to implead him in the Roman courts, it may be answered; that though this should be implied in these words, which cannot easily be proved, yet the apostles could not rest in this as the full meaning of treating any man as a heathen and a publican, because a great deal more was con- stantly implied in this expression, as the Jews then used it. For it was accounted a profanation of the temple, to bring any heathen so far as into the exterior court, where the people used to pray: ! John ix. 22. m Matt: x, 17. » Acts ix. 1, 2. CHAP, V. | SPIRITUAL JURISDICTION. 23572 and they neither conversed freely with heathens, or publicans, nor so much as ate and drank with them, nor entered into their: houses®. And therefore, in the notion which our Lord’s disciples, to whom he gave this advice, had of treating men as heathens and publicans, it implied not only, that they might lawfully accuse them before the Roman governor, but that they should have no religious or civil conversation with them. [3.] But supposing this to be the meaning of these words, it is objected lastly, that no direction is here given to the church to pass any sentence on the offender, but only to the injured person to avoid his company. And it is true, that no more is directly expressed in these words, Let him be to thee, &c.; but then it is easy to infer from them, that the obstinate offender was to be a heathen and a publican to the rest of the church, as well as to the person whom he had injured: for he could not be a heathen to the injured person, that is, not admitted to religious communion with him, without being a heathen in the same sense to the whole church: because if the church owned him as a Christian by admitting him into her assemblies, no private Christian could renounce religious communion with him, without forsaking the church. And then the avoiding him in civil conversation would have been no punishment, unless others shunned him as well as the persons he had injured, whose company it is likely he would desire to avoid out of mere shame, and for fear of being put in mind of his wickedness, though the injured person should have been willing to receive him. Lastly, when any offender continues obstinate after the church has publicly admonished him, the whole society is thereby injured and offended, and con- sequently has the same reason to reckon him in the number of heathens and publicans as that one member who first complained. And in the case of public sins, which equally offend the whole Christian congregation, such as heresy, blasphemy, and the like, there is at least as great reason, why the whole congregation should avoid the offender as a heathen, as_ for private men’s treating those who have injured them in that manner. So that, notwithstanding these objections, the plain meaning of ° Matt. ix. 11. Acts xi. 33; xxi. 28 . Gal. ii. 12. 238 SPIRITUAL JURISDICTION. [CHAP, V. this text seems to be this: that they who persist in their offences after the Christian church’s admonition, should thenceforward be 77, . . . . . . v°“® * denrived both of religious and civil communion with the members «~*~ of the church, and consequently be reduced into the state of Sy ‘heathens and publicans. And this will more fully appear by considering our Lord’s words which immediately follow: ‘* Verily Isay unto you, Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven. Again, I say unto you, that if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them”. It is manifest that our blessed Lord still pursues the same argument which he had spoken of in the words before explained, not only because these last words are presently subjoined without any others intervening, and that with a manifest relation to the church, and the occasion whereof he had been speaking; but because the same subject is still con- tinued after these words to the end of the chapter. Now from these words, as following those which were before explained, we may infer: First, that the expressions of binding and loosing, as was before intimated, relate to persons, and not to things; or at least to things* as they concern persons. Tor our Lord’s dis- course in this place is confined to offending persons, whom he directs to treat as heathens and publicans, and then adds, that whatever the church shall bind or loose on earth shall accordingly be bound or loosed in heaven: whereby nothing else can fairly be understood, but that offending brethren, whom the chureh shall condemn to be reckoned as heathens, and so bind them on earth, shall have the same sentence passed on them in heaven. Secondly, the congregation here spoken of cannot be any other than the Christian church, because they are such as ask in Christ’s name, in the midst of whom Christ promises to be, and whose prayers he promises that God shall grant. Which is a full proof, that what was before said, concerns not the Jewish synagogue, but only the Christian church. Thirdly, what is here said manifestly 4 Matt. xviii. 18—20. * (Things only, &e.—First Edition.) CHAP. v.] — SPIRITUAL JURISDICTION. 239 implies something done by the church, and not by any one private member of it; for it is the church’s sentences of binding and loosing which our Lord promiseth to ratify in heaven: and the prayers which he promiseth to fulfil, are those which the con- gregation makes in his name. Which confirms what was before said, that these words, Let him be to thee an heathen, &c. though expressed in the singular number, imply the sentence of the whole church. Lastly, from the whole passage together it appears, that our Lord instructed his church to exercise a judicial power over its members. For this is a manifest description of a judicial process: he who has been injured, is first directed to tell the offender of his fault privately between themselves: if that have no effect, to admonish him before witness: if this admonition also prove unsuccessful, to complain to the church : then, if he neglects to hear the church, follows the church’s sentence, whereby the obstinate offender is separated from the communion of the faithful, and reduced into the state of heathens. Which being decreed by virtue of Christ’s commission, he promiseth to ratify it in heaven. One thing farther remains to be explained before we dismiss this text; and that is, whether by the church, and afterwards by the congregation of two or three assembled in the name of Christ, be meant the whole society of Christians, or only the rulers of it. And here, though it is not to be doubted but that sentences of this kind were pronounced in the public assembly, we must not infer, that all the members of the assembly gave their voices before they could be passed. What was said under the last head of making ecclesiastical laws, may be applied to the church’s censures; that they were pronounced in public assemblies, where as many as desired might be present, but received their force from the governors of the church. It must be added, that, since these have appeared to be invested with authority to make laws, it is very unlikely they should not have power to pass sentence on those who break them; because, if there be any difference, legislation is rather an act of higher authority than jurisdiction. Neither is it an uncommon way of speaking, to ascribe to any society what is done by the rulers of it. Thus in political bodies, any judicial sentence pronounced by those who have authority, is the sentence of the whole body, though perhaps the greater part 240 SPIRITUAL JURISDICTION. [CHAP. V, of the members never heard of it. And war proclaimed by the supreme powers of any kingdom, brings all the members of the kingdom into a state of war, whether they expressly consented to it or not. In the same manner, what is here spoken of the church, is ascribed by St. Chrysostom’ and other ancient fathers to the rulers of it; that complaints are to be made to them, and they are to pass sentence, when any members of the chureh are accused, Which explication agrees with the above-mentioned words of our Lord, where he does not promise the power ef binding and loosing to all Christians in general, but only to Peter and the apostles, and in them to the governors of the church in succeeding ages ; and it is farther confirmed by another passage, which comes now to be considered. It is that in St. John’s Gospel, where our Lord appearing to his apostles after his resurrection, said thus to them: “ As my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained’”. In which words he sends the apostles in the same manner as the Father had sent him; which can import no less, than that as he was sent by the Father with authority to found and govern the church, so they should have the same authority under him. In order hereto he confers on them the Holy Ghost, by whom all sorts of power are derived from God in the manner formerly explained ; and as a consequence of this, he gives them full authority to judge the members of his church as his vicegernts and ministers, promising to ratify in heaven the sentences which they should pronounce on earth: Whosesoever sins ye remit, &c. These expressions of remitting and retaining import the same with those of binding and loosing, which have been already explained. For retaining («pareiv) implies holding fast, or taking hold of }) rpiav, Kaltovye 6 vdéuos r€yei, Iva em dto0 waptipwy 7) tpi@v tartare, TouvTéott, BeBaotra wav pia, brd THS exKAnolas Aourdy cwpporicOjta eav SE ovde rabrns axotvon, téte faTrw amdBAnros, K. T. A. * §. Chrysostomus: [in Matt. xviii. 17. Hom.1lx. Opp. tom. vii. 607, ed. Ben.| Eimt tH exxdAnolg, tovréate Trois mpoedpevovorr. Conf. Theophylactus aliique. [Edy 5 kal emi S00 waptipwy 7 Tpiav eAeyx0els uh Svacwmndy, TéTe em) Tav THs exKAnolas mpoedpwv Snuoolevcov Td wraicua’ erel yap odK HKovoce TGV dv0 Theophylact. in Matt. xviii. 15, &e Opp. tom. i. p. 97. Venet. 1754.] * John xx. 21—23. CHAP. V. | SPIRITUAL JURISDICTION. 241 any thing or person‘: and therefore is sometimes joined with binding, as being preparative to it. Thus Herod having laid hold on John, bound him (xparjoas ednoe"); and the angel who had the key of the bottomless pit laid hold on the devil and bound him (ékpdtyce kai €dnoe*). And sometimes these words of retaining and binding are used as synonymous terms, whence the same Hebrew word is sometimes translated by the seventy retaining’, sometimes binding’: and retaining (kpareiv) is set in opposition to loosing from bonds (Adca*), and consequently signifies keeping men bound. And other authors commonly take it in the same sense with binding. Whence St. Basil describing the freedom of Christians in their bonds says, they were Kkexpatnuevor axpatnrot, unbound, though in bonds. And in like manner remitting sin (d¢cévat) and loosing (Adc) have the same meaning in the Scriptures’. And sometimes they are joined together when applied to other things; as we find in our Lord’s words concerning Lazarus, who was bound (dcdepévos) with his grave-clothes: Loose him, said he, and let him go (Avoare kal Gere). So that we cannot doubt but that our Lord speaks of the same authority in this passage with that which he had before promised under the names of binding and loosing. Some indeed will have nothing farther to be understood by; these words, than that the apostles were authorized to preach the _-_ - gospel, which wheever embraced should have his sins forgiven ; and on the contrary, the sins of those who rejected the gospel should be retained or punished. But this isa manifest force upon the words, which are never taken in this sense through the whole New Testament. It is manifest the Jews understood remitting sins in a proper sense, when our Lord remitted the sins of the paralytic, and of the woman who anointed his feet, otherwise they would not have charged him with blasphemy for it: and our Lord himself meant it in the same sense, and therefore ascribes his remitting the sins of those persons to their faith®. And since this expression was used in a proper sense when applied to our t Matt. xviii. 28; xxi. 46; xxvi. 4. * Jer. xxxiii. 1. « Matt. xiv. 3. ; * Acts ii. 24. Rey: xx. 15.23 > Exod. xxxii. 21. Job xlii. 9, man) x. 835 Xi, 6 ° Matt. ix. 2. Luke vii. 48. 242 SPIRITUAL JURISDICTION. [CHAP. V. Lord’s own power, there is no reason to understand it in any other way when he speaks of the power which he committed to the apostles, especially in this place, where he expressly gives them the same authority under him which he exercised under the Father. ‘* As my Father sent me, so send I you.” So that if we allow our Lord to have remitted sins as he was sent from the Father, we must not deny this authority to the apostles as sent by our Lord. Besides, this power of remitting and retain- ing sins, or, as it is called in other places, of binding and loosing, manifestly implies a difference to be made by the apostles. ‘The sins of some men they were to remit, those of others to retain; and, as it is elsewhere expressed, to every creature, without partiality or distinction. And if any difference afterwards happened in the condition of those to whom they preached, this was owing to the disposition wherewith they received the gospel, and their behaviour afterwards, and not to the apostles’ authority. Lastly, the apostles received the power of preaching when _they were made apostles, whereas the power of binding and loosing was not promised till some time had passed after their ordination, and never actually conferred till after our Lord’s resurrection, when he had received all power in heaven and in earth*. Others object, that the taking of remitting and retaining sin in the literal sense, would make men’s salvation very precarious and uncertain, by putting it into the hands of ecclesiastics, who through ignorance or partiality may condemn the righteous and absolve the wicked. Which would be true, if the governors of the church were the last and supreme judges; and therefore we must here repeat what has been intimated several times before, that their judgment is ministerial and subordinate to the superior tribunal of Christ, who will undoubtedly reverse any unjust sentence passed by his ministers. So that neither they who live up to the rules of the gospel, need to fear the condemnation of any man whatever, nor they who transgress the laws of Christ, will better their condition by procuring absolution from his ministers. 4 Matt. xxviii. 18. CHAP. V. | SPIRITUAL JURISDICTION. 2438 To this it has been sometimes replied, that if the case be thus, the wicked will neither fare any better for being acquitted nor good men any worse for being condemned by the church, and then the judicial power to which the church pretends is vain and without any effect. For the answering of which objection we need only consider the case of a good man unjustly excommuni- cated, or that of a wicked man who having been justly excom- municated afterwards becomes penitent. In the former case the good man must plead his innocence, and use all proper methods to bring his judges to a sense of their mistake, with due respect and submission to their authority: just as it is practised in civil courts of justice, where innocent men who have been unjustly condemned, must endeavour with humility to clear themselves. If after this the innocent person is not released by the church, there is no doubt but he will be absolved by Christ the supreme Judge. But if this person, instead of vindicating his own inno- cence, should behave himself undutifully to the ministers of Christ, he will fall under the same sentence which would be passed in any civil court on those who should revile their judges ; that is, he will be punished for his disobedience, let him be ever so innocent as to the crime laid to his charge. Then in the second case, it is first of all certain, that a wicked man cannot become truly and fully penitent, without submitting to the church. For repentance implies a sincere resolution of obedience to God in all things; and this being one of God’s appointments, that private Christians be subject to the church, whoever does not submit to the church’s censures, however sorry he may seem to be for his former sin, cannot be truly penitent. Just as if one should believe the history and be desirous to perform the moral duties of the gospel, yet refuse to be baptized and admitted into the chureh’s communion; it is certain this man has not his sins remitted, let his resolutions in other respects be ever so com- mendable, because he wilfully neglects the visible ordinance to which Christ has annexed this privilege, and despises his church. So in the present case, the church’s just sentences against men | will be confirmed by Christ in heaven, however penitent they | may seem in other respects, unless they are absolved, or at least duly endeavour to obtain absolution on earth. For God will R 2 ae Vicke Wh a fi (14a Zit 4\ 244 SPIKITUAL JURISDICTION [CHAP., V. most certainly maintain his own institutions; and whoever expects to be saved any other way than that which he has appointed, makes himself wiser than God. If any should yet remain who think they may be saved by inward faith and repentance, without submitting to the gover- nors, and returning to the outward communion of the church, let them remember that it is God’s ordinary method to dispense both his blessings and judgments by the hands of men. He would not heal Abimelech, though he knew the integrity of his heart, till Abraham prayed for him: ‘He is a prophet,” said God, ‘¢and he shall pray for thee, and thou shalt live*”. God eom- » © ) manded Eliphaz and his friends to desire the prayers of Job; —_— ** for him,” said he, ‘¢ will I accept'”. Under the law of Moses the offerings were presented by the priests, and it was death for -any of the rest of the Jews to sacrifice for themselves. And the same method was still kept up in the New Testament: our Lord assumed human nature in order to become our Mediator; and he required al! his disciples, in order to their salvation, to asso- ciate into a visible society, and to partake of visible ordinances, the ministration whereof he committed to his apostles and minis- ters. And to come nearer to the present subject, the power of judging was committed to Christ as man, and will be exercised by him in that capacity at the great day of accounts: “ for the | Father judgeth no man, but hath committed all judgment unto the Son ; and hath given him authority to execute judgment also, ' because he is the Son of man*”. Our Lord promised to the apostles, that when he “shall sit in the throne of his glory,” _ + \they “also shall sit upon twelve thrones, judging the twelve ‘tribes of Israel®”. And St. Paul affirms in general of the saints, that they shall judge both men and angels’. So that this will have no weight with any reasonable man against the censures of the church, or any other ordinance of the gospel, that they make the intervention of other men necessary to our salvation, since it is and always has been God’s ordinary method, to dispense his blessings and judgments by the hands of men. e Gen. xx. 7, 17. b Matt. xix. 28.. f Job xiii. 8. SL Gorscvinses on ® John v. 22, 27. CHAP. v. | SPIRITUAL JURISDICTION. 945 Having thus explained and vindicated the church’s authority to censure offenders, as it was given and instituted by our blessed Lord; let us now, in the second place, consider the sense and practice of the apostles and their successors, the bishops of the primitive church; who may reasonably be supposed to have un- derstood the design and extent of their own commission far better than we can do at this distance. And the first sin which is said to have been retained by the apostles was that of Ananias and Sapphira, who brought part of the price of their estate to the apostles, pretending it to be the whole ; and so lied to the Holy Ghost. Hereupon it pleased God to attest the apostolic authority of retaining sins by enabling Peter to strike both the offenders with present death*. Just as, on the contrary side, our Lord’s healing the paralytic was a tes- timony from God that he had given him power to remit sins; “that ye may know,” saith he, “that the Son of man hath power on earth to forgive sins;” then saith he to the sick of the palsy, “ Arise, take up thy bed, and go unto thine house '”. The next was that of Simon the magician, who having been converted and baptized by Philip the deacon, afterwards would have bribed Peter and John with money to give him the power of conferring the Holy Ghost; whereby he not only betrayed his covetous and wicked design of increasing his wealth by the power of miracles, but exceedingly dishonoured the Holy Ghost, whose gifts he thought were to be purchased with money. Upon this St. Peter presently pronounced him to be under the curse of God: “ Thy money,” said he, ‘‘ perish with thee, because thou hast thought that the gift of God may be purchased with money™: then as a consequence of this, he declares him to be excluded from the church’s communion: “thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God®”. Where the phrase which we translate this matter (r@ Ady rotTo) signifies, this word, and in other places of the Acts is taken for the gospel; and if we take it here in the same sense, St. Peter not only declares Simon to have no part in the matter of conferring K Acts v: 1, 23'&e: ™ Acts viii. 20. I Matt: ix: 6. Thid: 21. Tie + he * ts 246 SPIRITUAL JURISDICTION. (CHAP. V- the Holy Ghost, but also to have no part in the gospel. And this expression of having no part, is the same whereby the tribes beyond Jordan signified the exclusion of their posterity from religious communion with the rest of the Jews: “In time to come your children might speak unto our children .... Ye have no part in the Lord. on shall your children make our children cease from fearing the Lord®”. And our Lord applies it to sepa- ration from himself in those words to Peter, “If I wash thee not, thou hast no part with me?”. The same phrase sometimes also signifies separation from civil communion. Thus Sheba blew a trumpet, and said, “* We have no part in David,” when he re- belled against him‘: and it was again used by the ten tribes when they deserted Rehoboam*. So that to have no part in the gospel, is to be excluded from the communion and privileges of the society founded on the gospel covenant. Accordingly, this was understood by the primitive church to be an excommunica- tion of Simon; whence we find it decreed in one of the Apostolical Canons, “that if any bishop, priest, or deacon, gives money to be ordained, both the person ordained, and he who-ordained him, shall be deposed from their office, and wholly rejected from com- munion, as Simon the magician was by Peter*”. Yet this was not designed to be a final and irreversible separation from Christ and his church, and therefore St. Peter exhorts him to repent; and Simon, fearing some Divine judgment weuld fall on him, presently submits, and entreats the apostles to intercede with God in his behalf; ‘* Pray ye to the Lord for me, that none of these things which ye have spoken come upon me‘”. Another remarkable example is that_of the Corinthian who married his father’s wife". St. Paul having heard of this, re- proves the Corinthians because they had not mourned, that he that had done this deed might be taken away from among them™: which words deseribe to us the practice of the primitive Christ- ians, who used to lament over such of their brethren as had made ° Josh. xxii. 24, 25. peicOw Kat aitds, kal 6 xeporovficas, Kab P Jolin xiii. 8. 42 Sam. xx. 1. exkonTécOw mavrdmac Kal Tis Kowwvrlas, r 1 Kings xii. 16. és Sino 6 pdyos ind Teérpov. [Patr. * Apost. Can. xxii. EY tis éwicxoros Apostolic. tom. i. p. 441, ed. Cotel.) bia xpnudrwv ths aklas rabrns eyKparhs t Acts viii, 24. yevnrot, }) mperBvrepos, 2) SidKovos, Kaa Bl Cory as ™ Vor. 2. CHAP. V.] SPIRITUAL JURISDICTION. 247 themselves obnoxious to the censures of the church: and this phrase of taking away from among them, compared with a pa- rallel expression in the last verse of the same chapter, plainly appears to be meant of separating the offender from the commu- nion of the faithful. So that the meaning of this verse is this ; that the Corinthians ought to have lamented for the great scandal which their offending brother had given to the enemies of reli- gion, and for the danger to which he had exposed himself, and thereupon to have excluded him from their communion. But they having neglected this part of their duty, the apostle himself proceeds to pass sentence on him: ‘‘ For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed: in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus*”. In which words there are several things which deserve to be particularly considered: as first, the authority whereby sentence is here passed ; which is expressed by the spirit of St. Paul, whereby is meant the apostolic power conferred on him by Christ, who gave to him, as also to the rest of the apostles, the Holy Spirit, in order to retain and remit sins in the manner before explained. With the spirit of St. Paul, the name of our Lord Jesus is also mentioned; which implies that St. Paul acted in this case as Christ’s vicegerent and minister, and that this sentence, though pronounced by St. Paul, was passed by the authority and com- mission of Christ. Secondly ; here is the manner of passing the sentence, which was to be done in St. Paul’s absence, and by the church gathered together, that is, in the public congregation. For we cannot suppose that it was to be pronounced by the whole congregation, but only by some of the prophets presiding there in St. Paul’s absence, whose acts may very well be said to be done by the church, as was before shown. Thirdly; here is the punishment itself, which is called delivering to Satan. For the better understanding of which expression it may be remembered, = 1 Cor. v. 3—5. 248 SPIRITUAL JURISDICTION. [CHAP. V that the church, or kingdom of Christ, as was shown in the first chapter of this discourse, was erected in opposition to Satan’s kingdom: hence all Christians covenant at their baptism to re- nounce the devil and his works, whereupon they are admitted into the church of Christ, and taken into his protection: and therefore they who notoriously break their baptismal covenant, and instead of obeying Christ openly adhere to the devil, are again excluded from the church of Christ, and consequently deli- vered back to the devil, and reduced into the state of heathens, who are under the dominion of the devil, “the prince of this world’”. It is probable, that in this first age of the church, such as were delivered to Satan, commonly fell into some very great pain or disease of body; God being then pleased to attest the church’s authority, by permitting Satan to torment them in this visible manner. And the Scriptures ascribe all sorts of cala- mities which befall mankind to the procurement of the devil: thus all the afflictions of Job are said to be of the devil’s sending’: the woman in the Gospel, who was so bound together that she could not lift up herself, is said to have had “‘a spirit of infirmity,” and to be bound by Satan*. - And to mention only one instance more ; another person is said to be dumb and deaf, to foam, gnash with his teeth, and pine away through the possession of the devil. But though these and the like effects proceeded merely from the malice of Satan, it often pleased God to turn them, contrary to Satan’s intention, to the great benefit of the sufferers. ‘Thus it happened to Job, and in the case before us the incestuous person was to be delivered to Satan, not in order to his eternal damna- tion, but that the destruction of his flesh, caused by the devil’s inflicting on him some great pain of body, might bring him to consideration and repentance, and consequently be a means to save his spirit, that is, his soul, in the day of the Lord Jesus, that ‘is, in the day when our Lord shall judge the world. This together seems to be the most natural exposition of this passage : for we must not suppose that delivering to Satan, implied merely that the per- son so delivered should Li put into the hands of Satan to be tor- mented; and not that he should also be excluded from the com- : Joln VIG aH : Luke xiii. 11, 16. Job i. 12- bk Mark ix. 18, 19. “i CHAP, V. ] SPIRITUAL JURISDICTION. 249 munion of Christ and his church, and thereby reduced to be a member of Satan’s kingdom: since it is manifest, that the inces- tuous Corinthian was to be banished from the communion of Christians : for the apostle adds in the next verse, “ Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened°” ; which metaphorical words he explains in one of the following verses: “ Now I have written unto you, not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an ex- tortioner, with such an one, no not toeat*’’. Which is the same our Lord directed in other words concerning the person who neglected to hear the church; ‘ Let him be to thee as an heathen man, or a publican;” that is, have no conversation, nor so much as eat a common meal with him: and if the incestuous Corinthian was banished from the common meals of Christians, most cer- tainly he was excluded from the Lord’s supper, and the feasts of charity, which in the first ages commonly went along with it. This sentence the apostle urges farther in the following words, wherein he asserts the church’s authority to judge and censure its own members, whom he distinguishes from those who are without the pale of the church, over whom the church has no authority, and therefore he leaves them to be judged by God: ‘ For what have I to do to judge them also that are without? Do not ye judge them that are within? But them that are without God judgeth ; therefore put away from among yourselves that wicked person®”. What effect this injunction of St. Paul had upon the Corinth- ians may be learned from his second epistle to them, where, having told them the reason why he had grieved and made them sorry, by requiring them to mourn over their incestuous brother, and to excommunicate him, he adds,— ‘‘ Sufficient to such a man is this punishment, which was inflicted of many'”; which mani- festly implies, that many, that is the church of Corinth, or the chief minister acting with their approbation, had inflicted the punishment decreed by-St. Paul, and that the offender was thereby brought to a better mind; whence the apostle now cn (Cormweaw- “1 'Coravo Ilha: qd Tbid. 11. f 2 Cor. ii. 6. 250 SPIRITUAL JURISDICTION. [CHAP. V. directs them to comfort and forgive him, namely, by restoring him to their communion, lest he should be swallowed up with over much sorrow, and lest Satan should by that means get advantage to destroy him by tempting him to despair, or other ways: as, therefore, he had before decreed him to be censured in the name and by the authority of Christ, so now he remits the censure passed on him by the same authority: “'To whom ye forgive any thing, I forgive also; for if 1 forgave any thing, to whom I forgave it, for your sakes forgave I it, in the person of Christ'”. So that here is full evidence that the apostles exercised a judicial power over the members of the church by censuring offenders, and afterwards remitting the censures passed on them upon their repentance. And though all this was to be done in the face of the congregation, yet both the censure and the remis- sion of it were decreed by the apostie as our Lord’s vicegerent, who expressly commands the congregation to comply with him, and requires their obedience to his authority’. And from the latter part of this account it is manifest, that the offender’s inward grief and repentance were not sufficient to give him consolation, till the church had delivered him out of the hands of Satan, and restored him to the communion of the faithful, by taking off his censure. There are several other passages in St. Paul’s epistles to the Corinthians where he asserts his authority to censure offenders. He threatens to come to them with a rod, if they should be refractory and disobedient ; and this he opposes to coming with love and the spirit of meekness, which he would do if he found them obedient'; which manifestly implies his intention to chas- tise such of them as were disobedient to his authority, by cen- suring them. In other places he threatens, that if they persisted in their evil courses, he would not spare, but Would use sharp- ness, and revenge all disobedience, and this by the authority which the Lord had given him*, which are plain expressions of his power to judge and punish offenders. ‘The same is intimated again in these words: “ I fear lest, when I come, I shall not £2 Cor. ii. 10. a 1 Cor ivegik § 1 Coriv. 13. k2 Cor x. 6, 8% x1i1//2, 20: h 2 Cor. ited; CHAP. V.] SPIRITUAL JURISDICTION. 251 find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults: and lest when I come again my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness, and fornication, and lasciviousness which they have committed'”. Where his being found to them such as they would not, means his exercising severity in censuring them; and his being humbled, and made sorrowful, and bewail- ing them, are expressions of the sorrow and lamentation which the separation of offenders from communion occasioned, as was before observed: whence, speaking of what was before com- manded concerning the incestuous person, “ Out of much afflic- tion and anguish of heart”, says he, “ I wrote to you with many tears™”; and he speaks also of the grief and mourning which this occasioned to the Corinthians themselves”. The same apostle tells Timothy, that he had delivered Hyme- neus over to Satan, who had made shipwreck of the faith, and blasphemed the Christian religion; and, as it is said in another place, *‘ concerning the truth had erred, saying, that the resur- rection is past already°”’. So that the same sentence which the Corinthian suffered for immorality, was passed on Hymeneus for blasphemy and heresy. The same apostle directs the Romans to “ avoid”, that is, shun the company of those men who sowed dissensions among them ?. And he writes thus to the Thessalonians: “* We command you, brethren, in the name of our Lord Jesus Christ, that ye with- draw: yourselves from every brother that walketh disorderly, and not after the tradition which ye received of us‘”. And again: *¢ If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed'”. Which are general precepts to banish from their communion all sorts of notorious criminals. St. John not only requires those to whom his second epistle was written to shun the company of heretics, but even to deny 12 Cor. xii. 19, 20. ™ 2 Cor. ii. 4. P Rom. xvi. 17. 2.2) Corsik 25 ‘vis: 49 Thess. iii. 6. °1 Tim.iN9, 20. 2 Tim. ii. 17, 18, "2 Thess. iii, 14. 252 SPIRITUAL JURISDICTION. [CHAP. V them common civilities: ‘If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God-speed. For he that biddeth him God-speed, is partaker of his evil deeds*”. Which passage may be illustrated by what Irenzeus, who was disciple to Polycarp, one of St. John’s disciples, relates of this apostle, that happening to go into the bath at Ephesus, he found there Cerinthus the heretic, who denied our Lord’s divinity ; whereupon he presently leaped out, without staying to wash himself, saying, “ Let us fly, lest the bath, having in it Cerinthus, the truth’s enemy, should fall on us‘”, And since this apostle suffered not the orthodox Christians to admit heretics into their houses, which in that age were their churches, and would not himself stay under the same roof where any of them happened to be, we may rest assured that he did not assemble with them to worship God. If the Scriptures had left us no farther account of ecclesiastical discipline than this which was exercised by the apostles, we might safely conclude, that the same was to be continued in succeeding ages, because the reason and necessity of discipline are not confined to the apostolic age, but lasting and perpetual. However, there do not want scriptural examples to prove, that the authority of exercising discipline belonged to others beside the apostles. Not to repeat the general exhortations of St. Paul and St. John, to exclude notorious offenders from communion, which have already been mentioned, and would of themselves be sufficient, though we could produce no others, to show that those churches had an inherent power to censure their own members, for otherwise they must have expected a particular precept from some apostle to do it, it was committed to Timothy and to Titus, whom St. Paul set over the churches of Ephesus and Crete; for EO Johngl0;.11.. t Treneus, lib. iii. cap. iii. [p. 204, ed. Grabe; p. 177, ed. Ben. quoted by] Eusebius, lib. iv. cap. xiv. [p. 161. Kat eioly of duenkodres avtod (sc. TModv- Kdpmov), bri’ Iwdvyns, 6 rod Kuptov HaOnris, ev tH "Epecw mopevdels Aotcacba, kat day 2ow KfhpiwOor, eiraro Tov Badaveiov ph Aovaduevos, GAN erermoy hiywpev wr) kat To Badavetov oupméon, evdov byrTos KnpivOov, Tod ris aAndelas exOpov. Kal avtos 6& 6 MoAvKapros Mapklwyl more eis dp adr@ eAOdvtt, kal pjoavTt, “Emvyweo- Kes qmas 3 amexplOn: “Emiywéonw Tov mpwrdtoKoy Tod Satava. Tooatrny oi drdoroAo1, Kal of pabntal adTay Exxov €v- AdBeiav, mpds TH wNde méexpt Adyou Kowww- yelv TWL TOY TapaxapaccdyTwY THY aAT- Oevav, ws Kal TladAos @pnoev’ Aiperixdy tvOpwmov peta play ad Seutépay vovbeciav mapairoo, «ibis bre ebeorpamra 6 rowdros, Kal Gpaptdver, dv avrokardkpiros. | CHAP. VY. | SPIRITUAL JURISDICTION. 253 he writes thus to Timothy, “‘ Against an elder receive not an accusation but before two or three witnesses"” ; which manifestly implies, that he had power to receive accusations against any members of the church, the elders themselves not excepted, though when they were concerned, more caution was required than at other times; and if, to receive accusations and hear witnesses, he must have authority to pass some censure upon them if they were found guilty. And the same apostle writes thus to Titus: ‘ A man that is an heretic, after the first and second admonition, reject*”. Which words, if compared with the practice of the apostles and our Lord’s direction, as before explained, plainly import, that heretics, who persisted in their errors after several admonitions, were to be excluded from the communion of Chris- tians. ‘The same power is expressly said to have been exercised by Diotrephes. Who this person was is not certain, but he appears to have been a man of authority, and one that affected a greater pre-eminence than was his due ; insomuch that he refused to submit to St. John, and to receive those who came from him, and such as received them he cast out of the church’. This indeed was a very high abuse of his jurisdiction, and therefore St. John threatens to chastise him for it: ‘* Wherefore,” says he, “if I come, I will remember his deeds which he doeth”, mean- ing, probably, that he would depose him from his office, or excommunicate him; for remembering crimes, in the scriptural notion of this expression, implies an intention to punish, whence God is said to remember men’s sins no more when he forgives them. However, we may reasonably conclude, from Diotrephes’ misapplication of ecclesiastical censures, that the governors of the church in that age exercised this power of censuring offenders, otherwise there would have been no colour for him to pretend to it. Lastly, It was observed in the last chapter, and must here again be repeated, that the angel or bishop of the church of Ephesus had authority to try and convict the false apostles *. And that the bishop of Pergamos was severely reproved for having the Nicolaitans in his communion®, and the bishop of “em ayee toe 2 Heb. vili. 12. = Pit. 1 Oz a Rev. ii. 2. y 3 John 9, 10. > Ibid. 15, 16. My ETE LEE 254 SPIRITUAL JURISDICTION. (CHAP. v. Thyatira for suffering that woman Jezebel*. Which manifestly implies they had authority to exclude them from the church, otherwise they could not have been blamed for permitting them to remain in it. If we descend from the Scriptures to the earliest accounts of the church in the next ages after the apostles, we shall find many convincing proofs, that the same method of excluding notorious offenders from the civil and religious conversation of the faithful, was constantly kept up as a thing of Divine institution. We are told, that Polycarp, St. John’s disciple, happening to meet Marcion, with whom he had some acquaintance before his falling into heresy, the heretic asked him, Do you know us, Polycarp ? I know thee, replied Polycarp, to be the first-born of Satan; and so refused to have any farther conversation with him. This is attested by Irenzeus, Polycarp’s disciple, who compares it with the before-mentioned account of St. John’s flying from Cerinthus, and then concludes with this epiphonema: “So much did the apostles and their disciples avoid even the speaking to those who had corrupted the truth, according to St. Paul’s advice ; ‘Anheretic after the first and second admonition reject*’”. In the same age with Polycarp flourished Aquilas, an eminent mathematician and astrologer, who being intrusted by Adrian the Roman emperor with the rebuilding of Jerusalem, was converted and baptized there. After which he still pursued his astrological studies, and every day observed the horoscope of his nativity: for this he was admonished and reproved by the teachers of the church, but instead of hearkening to them, he grew peevish and contentious, and obstinately defended his astrological doctrines, particularly that of fate, whereupon he was cast out of the church as unfit for salvation}, after which he turned Jew. Another, whom the © Rev. ii. 20. * Trenzus, lib. iii. cap. iii. p. 204, Led. Grabe ; p. 177, ed. Ben.) Tooat- TY of amdcrodo Kal of padnral abtaoy eoxov evAdBeiay, mpos Td unde wéxpt Adyou Kowavey Tit TOY TapaxapacodyTwY THY GrHGevuv, &s nad Tadros &pnoev, Aiperixdy tvOpwrov wera play Kad devrépay voube- ciav mapairod. See the whole passage in the note on p. 252.] + Epiphanius, lib. de Ponder. et Mensur. [The account which Epipha- nius gives of Aquila, from which the archbishop extracted only a few words, is as follows: A:avoe?ra ody 6’ Adpiavds Thy mérAw Krloat, od wiv 7d fepdvr Kad AaBoy tov ’AktAav Tobrov Toy mpoetpy- Mévov Epunveuthv, “EAAnva byra, kal abTod mevOeplinv, ard Swerns dt ris Mdvrov Spudmevov, xablarnow airy éxeioe émi- TaTTEW Tots Epyos Tay THS TéAEWS KTL- oudrwv, emiteDekdas TH mérAce 7d Troy CHAP. V. | SPIRITUAL JURISDICTION. 255 church of this age excommunicated for heresy was Cerdon, who coming to Rome when Hyginus was bishop there, recanted his errors, and was restored to communion: after which relapsing into his heresy he was again excommunicated; and thus was cast out of the church, and again received into it several times, till at length he finally revolted. This account is delivered by Irenzus, who lived in the same age*. Contemporary with these was Marcion, as appears from the forementioned account of his meet- ing Polycarp: this man was excommunicated for whoredom by his own father, who was bishop of Sinope in Pontus: whereupon he fled from his own’country, and came to Rome, where several of those who had conversed with the apostles were still alive; and they having understood that Marcion was excommunicated in his own country, refused to have any communion with him, whereupon he joined himself to Cerdon the heretic+. After dvoua, Kat tov BaciAtKkod ovduatos Tov Xpnuatiopoy, ws yap éxeivos wvdpacro At\uos Adpiavds, ottTws Kal Thy méAw @yvd- pacev Aidtav. xv. ‘O Tolvuy *AkvaAas didywv ev TH ‘IepovgadAtpy, Kal dpev Tods pabntas Tay uabyTay TOV anocTéAwY ay- Oodvras TH TloTel, Kal onueta peydAa ép- yalouevous idoewy, Kal YAAwy OavuariKar. "Hoay yap trootpepaytes amd TI€AAns ris méAews eis ‘IepovoarAnu, Kad diddoKovtes: juika yap Guedrev 7 TéAts GAloKecOar brd Tov ‘“Pwpalwy, mpoexpnuatic@ncav td GryyéeAou mavTes of uabntal peTaorivat amd THs méAews, mEeAAOVGNS Uponyv amdoA- Avoba ofrives kal peraydorar yevopmevor aknoav ev TICAAN TH Tpoyeypaupevyn md- Ael, Tepay Tov "lopdavou, 7 Tis ex Aekamd- News Acyerau elvatt weTa SE THY ephuwow ‘Iepovcadhm emavactpeyavtes, ws epny, onucia peydAa emutéAouy* 6 ovv *AkvAas Katavuyels Thy Sidvoiay TH Xpioctianocue énlotevcev’ aithoas dt ueto, Xpdvoy Thy ev XpiotS ohpaylda, exoulcaro. “Amd be Tis mpdrns avtod ekews pi) pmeTabeuevos, Tov mioTEevely SnAovdTt TH mataia aoTpo- voula, hy axpiBOs exmemaidevto’ GAAG Kal? EKdornY hmépay TO Odua THs avTovD ‘yevé- gews okenTomevos, eAcyxduevés te brd Tey didackdAwy, Kal émitipdpevos evera TovTou, kh SiopPovmevos BE, GAA Kal pido- velkws waAAov avTiTiOémevos, Kat omevdwy cuviotay Tu actotaTa, THY ciuapmerny SnArovdri, Kat TX wep) adTHs difyyara, eedoOn maAw Ths exxAnolas, ws &xpnoros mpos owrnptav’ wikpavOets d¢ Thy Sidvo.ay @S ITiM@peEvos, eis C7AOV udTaLay atperat, kal toy Xpitiayoudy apynoduevos, Kat Thy avtod Swhy, mpoondvtever, Kal mept- TéuveTat “lovdatos, Kal emumdyws didori- vnodmevos e&édwkev EavTdy pabeiy thy ‘Efpatwy didAexrov, kad Td adT@y oTOLX Ela Tabvrny Se axpérara radevdels, Npuhvevcer, ovK 6p0G Aoyione Xpnodmevos, GAN bras diaorpeyn Twa THY pyTaov, évondpas TH Tay EBdounKoyTadvo Epunvelar Wa ra mep) Xpiorod év rais ypapais uewaprupy- Méva, UAAwS exddoet, OV hy cixev aida, cis &Aroyov avtod amodoyioay. Epiph. de Mensuris et Ponderibus, cap. Xiv. et xv. Opp. tom. ii. pp. 170, 171, ed. Petay. Paris. 1622.| * Lib. iii. sub finem cap. iv. [p. 206, ed. Grabe; p. 178, ed. Ben. Keép- dav 5¢ 6 mpd Mapaiavos, kad avtds em ‘Yyivov, ds qv évaros émloKxomos, els THY exkAnolay eA@av Kad eEomoAoryovmevos, ov- TwS diaTeAEoE, MOTE pev AabpodibacKarar, mote Se ma&Aw ekouodoyovmevos, mote Se eAcyxXomevos €p ois ediSacke Kaka@s, Kab adiotduevos THS Tay adeAPaY ovVOSlas. This passage is cited by Eusebius Eccles. Hist. lib. iv. c. xi. pp. 154, 155.) + Epiphanius Heeres. [Marcioniste] xlii. [pp. 302, 303. Odros 7d yévos Tlovtikds twapxev, ‘EAcvorévrov 5 pnut, Swaérns Se worAews, ws TOAYS Tepl avTov adeTat Adyos. Thy 5¢ mp&rov avtovd Blor mapbeviay Sn0ev Hore povdtav yap vmip- Xe, Kal vibs émokdmov Ths juctepas aylas 256 SPIRITUAL JURISDICTION. [CHAP, Vv. this, if Tertullian’s account may be credited, he was restored to the church, but upon his relapse into heresy was again cast out of it. And this happened several times both to Marcion and his contemporary heretic Valentinus, till at length upon their repeated relapses, they were for ever banished from the com- munion of Christians *. About this time flourished Justin Martyr, who remonstrating to Antoninus Pius, the Roman emperor, how unjust it was for Christians to be put to death merely for owning themselves to be Christians, without any crime proved against them, has these words: “It is our desire, that inquiry be made into the crimes which are laid to the charge of Christians, and if they appear to be true, that the authors be punished according to their demerit, or rather that we may punish them;”. Now it is certain, that Christians, having then no civil authority, could inflict no punish- ment on their members but excommunication ; and this phrase of punishing (xoAd¢ew) is applied by other fathers to excommuni- cation; particularly by Theophylact, who says, that St. Paul, by God’s humbling him among the Corinthians, means that he should KaboAuKHs ekkAnolas* xpdvov Se mpoidvTos mpocpeciperat mapbeve Tit, Kat ekamarijcas Thy wapbevov, ard THs eAmibus ad’Thy TE Kal éavtov Katéomace, Kal Tiv pOopav Gmepyacauevos, ecovTat TiS exKAnolas id tod idiov TaTpds* jv Yap avrod 6 maTHp 50 imepBorty edAaBelas TeV SiapayGy, Kal opddpa THs GAndelas emimeAouevwy, Siampé- may Vv Th THS emikoTHS AeToupyla. TIoAAG be 870ev 6 Mapkiwy Kabicetevoas, Kal aiticas peTdvoiay, ovk elAnpe Tapa Tov idtov matpds. Tdvos yap elxe roy akid- Aoyov yépovra Kal erickoroy, btt ov udvov etémecey exeivos, GAN Or Kal avT@ Td alaxos @pepev' ws Tolvuy ovK etuXE Tap’ avtov, 5a 77S KoAaKelas wy edéeTO, pN) pépwr Thy amd TaY TOAAGY XAEcUHY, GTro- didpdoket THs TéAEws TIS a’THS, Kal Uvel- ow eis Thy ‘Péduny avThy, mera To TEAEv- Thea ‘Cyivov tov érloxoroy ‘Paéuns* ovTos dt @varos jv amd Mérpov «al Mavaov trav GmocréAwy' Kal rots ett mpecBbras mre- pioiot, Kal amd tay pabntav tay aro- oTéAwy Sppwpévols cuuBarwy, nret TUvAaxX- Ojva, Kal oddels adTG cuvyKexdpnke SHAw Aourby emrapbels, ws ov GrelAnpe Thy Tpoe- Bplay te nal thy eladvow Tis exxAnalas, emwoet éavtg Kal mpoopevye: TH TOU ama- tTedvos Képdwvos atperet. | * Tertullian. lib. de Preescript. Heeret. cap. xxx. [p. 212, ed. Priorit. Ubi tune Marcion, Ponticus nauclerus, Stoica studiosus? Ubi Valentinus Platonice sectator? Nam constat illos, neque adeo olim fuisse, Antonini fere principa- tu,et in catholic primo doctrinam cre- didisse apud ecclesiam Romanensem, sub episcopatu Eleutherii benedicti, donec ob inquietam semper eorum curiositatem, quam fratres quoque vita- bant, semel et iterum ejecti, Marcion quidem cum ducentis sestertiis quae ec- clesie intulerat, novissime in perpetu- um dissidium relegati, venena doctri- narum suarum disseminaverunt. Post- modum idem Marcion peenitentiam confessus, cum conditioni date sibi oceurrit, ita pacem recepturus, si cete- ros quos perditioni erudisset, ecclesize restitueret, morte preventus est. See also Justin Martyr. Apol. i. c. xxvi. Opp. p- 29, ed. Ben. ] + Apol. i. [e. iii, Opp. p. 44, ed. Ben. | Akwoduer Ta KaTnyopovueva avTav eterdfecOat, kat cay ofrws Exovta amodei- kviwvrat, KoAdCecOa, ws mpemoy earl, MaA- Aov Bt Koddgev. CHAP. V.] SPIRITUAL JURISDICTION. 257 be obliged to punish, that is, excommunicate some of them*. Indeed some other senses have been put upon this passage of Justin Martyr, but they are so forced and inconsistent with the context, that they do not deserve to be particularly examined. Afterwards the same author has these words: “This repast we call the eucharist, whereof no man is aklowed to partake, who does not believe our doctrine to be true, and has been washed for the remission of sins, and regeneration, and so lives as Christ prescribedt+”. Where it is manifest, that in order to receive the eucharist, it was not sufficient for one to have been baptized, but he must also live according to our Lord’s prescription. Con- sequently they who lived otherwise were then debarred from this sacrament, which was an excommunication. The same writer, though willing himself to communicate with those Christians who observed the Mosaical rites, owns to Trypho the Jew, that others there were who would not xowwveiv épidlas 7?) €otlas tots Tovovrors, admit such persons either to their con- versation, or into their houses}; which manifestly implies their excommunication. A little before the conclusion of this century, Victor bishop of Rome cast Theodotus out of the church for denying our Lord’s divinity§. And the same person excommunicated the bishops of * Theophylactus in 2 Cor. xii. 21. Tamelywow yap TovTo Kade? Td KoAdoau TWas GAwSs, Kat TOVye Of TOAAY) Sd~av Mar- Aov TotTo €xovow. Opp. tom. ii. p. 316, + Justin. Apol. i. [e. Ixvi. Opp. p. 83.] Kal 4 tTpodh attrn Kadctrat map’ juiv evxapiotia: 7s ovder) AAW peTacXeELV etby eoti, 2) TE MucTEVoVTL GANOA clvar TH dedidaypeva bp Nuov, Kal Aovoapevw Td imep apecews GuapTidv Kal cis avayeévynow Aoutpoy, Kal o’tws Biodytt ws 6 Xpiotds mapcowKev. + Dialog. cum Tryphone, p. 62, ed. Steph. (ec. xlvii. pp. 142, 143, ed. Ben. Kal 6 Tpipwv mddw eay bé ts, eldws btt Tata oUTws Exel, meTa TOD Ka) TovToy eivur Toy Xpioroy emlotacOa Syndo- véri, Kal memioTevkevat kal melOecOa alta, BovActat kal ravTa puddocev, cwOhoeTa; émuvOdveTo’ Kaye, @S pev euol SoKe?, @ Tpipwv, Aéyw bt cwOhsETA 6 ToLovTOS, éav uh Tovs GAAous GvOpwmous, A€yw 3) Tous amd Tov cOvav Siu TOU Xpiotod amd Ths TAGYns TepiTenOevTas, ex mavTds Tel- Bew aywvifnta, TavTa alte puddocew, Aeyov ob gwOhceTat aiTovs, eav mi) TATA gudAdiwaw: drotoy ev 4px TaY Adyar Kal av expatres, dropawdmevos ov swhhoer bat Me, Cov wh Tadra puddtw. Kakeivos, dc tl obv elmas, @s wey euol doKel, cwOhoeT aL 6 Towros 3 ei wh Ti elaty of A€yorTes Ste od cwOhcovra of ToLodTOL 3 Eiolv, dareKpi- vaunv, ® Toipar, kal nde Kowwwyeiv dut- Atas 4) éatias tots TOLOVTOLS TOAM@VTES* ois eye ov civayds emt. This note, and the paragraph to which it belongs, were added by the archbishop subsequently to the original edition. | § Eusebius Eccles. Hist. lib. v. cap. XXvilil. [p. 252. [ds 5€ ovK aidodyta TavTa Biktopos KataevdecIar axpiB@s cidétes, bt: Bixtwp Toy SKvtéa Ocddorov Tov apxnyov Kal maTépa TavTynS THs apyn- o0éov amoctactas, amexnpvie TIS Koww- vias, mp@tov eixdvta Adv &vOpwroy roy Xpioroy" ei yap Biktwp kar avrovs otrws eppdver &s 7 TobTwy iddoKer BAacdyula, mas by améBaddre OeddoTov Toy Tis aipe- Tews TAVTNS EUpETHY 3] 258 SPIRITUAL JURISDICTION. [CHAP. V. Asia and their churches for observing Easter at the same time with the Jews, wherein he pretended they deviated from the apostolical rule. This indeed was an unjust act, and blamed by Irenzeus and other bishops of that age, who rightly thought that churches might differ from one another in things of this kind, without any breach of gatholic communion, or charity : however, it is a good evidence that excommunication was used at this time in the church. Inthe time of Zephyrinus, Victor’s immediate successor, there was one Natalis, who had been a confessor, but afterwards was seduced by the disciples of Theodotus to be their bishop: this man being made sensible of his crime, covered himself with sackcloth, and in that habit fell prostrate before Zephyrinus, and also rolled himself at the feet both of the clergy and laity as they went into the church, entreating to be restored to their communion, which was at length not without some diffi- culty granted *. About this time lived Tertullian, in whose description of the Christian assemblies there is this remarkable passage : ‘* There are exhortations,” says he, “reproofs, and the Divine censure. They judge with great authority, as being assured that God is present with them; and if any offend in such a manner, as to be excluded from communicating in prayer, from the assemblies, and from all religious intercourse, it is a strong presumption of their condem- nation in the last judgment+”. In which words it may be observed: * Tbidem. [p. 253. NardAuos jv tis Suoroyntds ov mdAat, GAN el TaY Tjmere- pwv yevduevos Kaipov. OvTos jratHOy mote bro "AgkAnmioddtov Kal érépov Oco- Sdrov tivds tpamefirov: oav G€ ovToL apdw Ocoddtov Tod Skvtéws pabnral, Tov mpotov em Ta’Tn TH Ppovtcer, waddAov Se &ppoctvn, apopiobevTos THs Kowwvias smd Bixropos @s €pynv Tov téTe emiokdrov* avereicOn 5e 6 NatdAws tr’ abitrav én oarapip emlakoros KAnpwOijvat TabTys TIS aipécews, dote AauBdvew map atrav pn- viata Snvdpia ExaTov mevtThkovta. Tevd- pevos otv oby avtois, Be dpaudtwy moAAGKIs évovlereiro bad Tov Kupiov' 6 yap eb- omdayxvos cds kal Kipios juar *Incovs Xpisrds, ovK eBovrero eEw exAnoias ye- véuevoy, amoreoba udprupa Tay idiwy ma- Ov ere 8 pabupdrepoy Trois dpduace mporeixe, Sedcafducvos tH Te map’ avrors mpwrokadedpia, kat TH mAelatous amoA- Avoton aioxpokepdeia, Tedevtaiov strd aylwy ayyéAwy euacriydbn, 5° SAns Tis vukrds od opiKpa@s aixicbelss date EwOev dvaotivat, Kal evducduevov odkKov, Kar omodby KaTamarduevoy, META TOAATS OTOU- djs nal daxptwv mpoorerciv, Zepuplyw TE emiokdrm, KuAibmevoy brd Tovs mdédas ov pdvov Tay ev TE KAMP, GAAG Kal TaY Aat- K@y* TVYXEAL Te TOS Sakpvol THY evoTAaY- xvov exkAnolay rod eAehmovos Xpirrov" MOAAH Te TH Senoer ypnodmevoy, Seltayrd TE TOUS UGAWTAS GV ciANPEL TANYOY, MALS KowwynOjvat. | + Tertullian. Apolog. cap. xxix. [p. 31, ed. Priorti.| Ibidem etiam exhor- tationes, castigationes, et censura divi- na. Nam et judicatur magno cum pondere, ut apud certos de Dei con- spectu; summumque futuri judicii pree- CHAP. V.] SPIRITUAL JURISDICTION. 259 First, That men were admonished, and then with more severity reproved, before their excommunication. Secondly, That the sentence of excommunication banished men from the public assemblies, and all religious communion. Thirdly, That it was pronounced as in God’s presence, and reckoned to be a forerunner of condemnation in the last judgment. In another place the same father informs us who it was that had power to excommuni- cate, when he says, “that it is part of the president or bishop’s office to cast out of the church*”: which is the more remarkable, because he there describes the practice of the church from the apostles’ times. In other places he mentions several of the crimes for which excommunication was commonly inflicted. Not to speak of heresy, of which some examples were before produced from this author, he says it was customary to exclude those “who had been guilty of any sort of unlawful lust, not only from the threshold, but from all places under the church’s rooft. In another place he affirms in general, ‘that all grievous crimes are to be watched against with such care, that we must not only shun the crimes, but those who commit them {”. Not long after this Origen, comparing the discipline of Christians with that of heathen philosophers, gives us a particular account of the manner of admitting men into the church, and excluding them from it, as it was practised in his time. “ The philosophers,” says he, ‘“‘ make their discourses in public, and admit all who will come to be their auditors, without any distinction: whereas the Christians try and examine, as far as it is possible, the very souls of those who desire to be their hearers. They first instruct them privately, and when they are found judicium est, si quis ita deliquerit, uta communicatione orationis, et conven- tus, et omnis sancti commercii relege= tur. [Preesident quique seniores, hono- yem istum non pretio sed testimonio adepti; neque enim pretio ulla res Dei constat. | * Lib. de Pudicit. cap. xiv. [p. 466.] Ut extra ecclesiam detur—quod erat in presidentis officio. + Ibid. cap. iv. [p. 557. Ideo penes nos occult quoque conjunctiones, id est,non prius apud ecclesiam professe, juxta mechiam et fornicationem judi- cari, periclitantur. Nee inde conserte obtentu matrimonii crimen eludant.] Reliquas autem libidinum furias im- pias et in corpora et in sexus ultra jura nature, non modo limine, verum omni ecclesize tecto submovemus. t Lib. de Idololatr. cap. xi. [p. 91.] Graviora delicta queque pro magnitu- dine periculi diligentiam extendunt ob- servationis, ut non ab iis tantum absce- damus, sed et ab iis per que fiunt. a, 260 SPIRITUAL JURISDICTION. [CHAP. Vv. sufficiently disposed to lead a good life, they introduce them into the public assembly. Here they who have been but lately introduced, and have not received the symbol of purification (that is, baptism), are assigned to a different place from the rest, who have already given full proof of their sincere resolution to addict themselves wholly to the Christian doctrine and way of life. Some of these latter are ordained to inquire into the lives and conversations of those who present themselves to be admitted, in order to prohibit infamous and vile persons from coming into their assembly: the rest they receive with great willingness, and make them every day better. And though Celsus describes them to be like a company of infamous jugglers and impostors, how severe is their discipline towards sinners, especially those who have been defiled with lust, whom they drive out of their common assembly! The school of Phythagorean philosophers used to erect monuments for such as deserted them, reckoning them to be dead: and so the Christians lament over those who have been overcome by lust or any other crime, as persons dead to God. And if after this they give sufficient proof of their penitence and amendment, they undergo another probation, which is longer than that before their first admission into the church; and this being completed, they are readmitted as men raised from the dead. Yet whoever is found lapsing after his first admission, is for ever excluded from all offices and government in the church of God*”. ‘This is a very full and plain account of the church * Origen. adv. Celsum, lib. iii. (Opp. tom. i. pp. 481, 482, ed. Ben.] Oi pev yap Bnnoolg Siadeyduevor pirdaopat, ov ptAoKplvovat Tobs dkovovtas* GAN 6 Bov- Admevos Eatnke Kal akoverr Xptotiavol Se kata Td 5uvardy adtots, mpoBacavicarres TeV axovew copay Bovlopevwy Tas Wuxas, Kat Kat idlay a’tois mpoemdoaytes, era Sox@ow abtapKws of axpoatal, mply eis 7d Kowdy eicedOeiv, emidedwkéevar pds Td OE- Aew KaAGs Biody’ Td THViKdde adtods eicd- youow, idla piv movhoavtes Tdyua Tov tiprs apxopuévwy, kat elcaryouevwv, Kai od- dérw Tb gbiuBodrov Tod droxerdbapOa ayet- Anpotav: €repov 6¢ 7d Tay Kara 7d dvvardy TapacTnodvrwy €avTa@y Tv mpoalpecw, ovK &AAo tt BotrAccOm, 7) Ta xpiotiavois 5o- Kovvta map’ ois elot tives TeTarypévoL mpos Td pidomevareiv Tovs Biovs, Kal Tas aywyas Tay mpooidyTwy, Iva Tos piv Te erippnra mpdttovtas amokwAvowow Hrew émt Toy Kowdy ad’tav obAdoyov: Tods 5& un To.ovTous bAn ux amodexdmevor, Ber- tious donuépat KatacKevdtwow. Ola & éotly adtois Gywyh Kal rep GuaptavdvTer, Kal wdAiwTa TOY a&koAacTavdvTwr, ods a&meAabvouct TOU KoLWOd of KaTa Toy KéAcoy TapawAHoor Tors ev Tals ayopais TH emip- patérara émidcikvupevors, kal Td wev Tap Tlubayopelwv ceuvdy bibaoKdAcioy kevoTrdadia Tov arogTdVTwY TIS opav Pirocodlas Ka- Teckevate, AoyiCduevoy vexpods adrods yeyovevar, ovTor 8& ws amwdoAdTas Kal TedvnKdTas TH OcG Tols bw aceryelas Tivos arémov Veviknuevous, ws vekpovs mevOovor Kal ws ex vexpav dvaordvras, édav akidAoyov evdeitwvrar jmeraBoArry, xpévp mwAclou THY Kar’ apxas eloayomevwy CHAP. V. ] SPIRITUAL JURISDICTION. 2961 discipline in this age. And the same father in other places informs us, that this discipline was exercised by the bishops. *¢ The bishop,” saith he, ‘“ ought sometimes to use his power, and deliver sinners to Satan for the destruction of the flesh, that the spirit may be saved*”. In another place, “ Though he (the wicked person) shall be concealed from the bishop, or escape exclusion through his partiality, yet he is self-condemned+”. In both which places he manifestly supposeth the power of excom- munication to be lodged in the bishop. In this age lived Paulus Samosatenus, bishop of Antioch, who denied our Lord’s divinity, for which he was deposed from his office, and excluded from the communion of the church, and this by a very great company of bishops who assembled on that occasion f. A little before Paulus flourished Cyprian, in whose works there are many proofs of the bishop’s power to excommunicate. totepdv more mpooievTar eis ovdeutay apxyv kal mpootactay Tis Aeyouevns exkAnalas Tod @covd Katadr€éyovtes Tovs POdcartas, feta Td TpogeANAVOeVaL TH Ady, EmTAL- / Keval. * Homil. xii. in Matt. xx. [Od tata dé papyev avemioTnudvws Tamewovy EauTuvs OédovTes Urb Thy Kparatay xeEipa Tov Ocod, kal Kata Tov AdYoY avToOv, bro Thy eKKAN- ciactikiy Staxoviay' *Eot. 8 bre xp) Kara Tov GamooTOALKHY Pwvhy Tovs amapTavor- Tas evomioy wWavTwY EAeyKXELY, tva Kalo AOl- mol poBov Exwoi €or & Ore Get Xpnodmevov TH eLovoia mapadovval Twa TG Satave eis 5Acbpov THS capKos, iva Td TvEdWA owOH ev TH Hepa TOV Kupiou* Origen. Comment. in Matth. (xx. 20.) tom. xvi. Opp. tom. ili. p. 725, ed. Ben. He is evi- dently speaking of the bishop, whom he had a little before called ryouuevos, p- 723: 6 6 Hyoduevos, otrw SE ola dvo- patew Tov Kadovmevoy év Tails éxKAnolas éxlaxorov, &s 6 Tots SmnpeToumevols Siako- vovmevos. | + Homil. xii. in Levit. xxi.] Si quis nostrum p eccaverit,abjectus est, etiamsi non abjiciatur ab episcopo, sive quod interdum ad gratiam judicetur, ejectus est tamen ipsa conscientia peceati. Opp. tom. ii. p. 253. In hom. xiv. he says : - peceavit aliquis fidelium, iste, eti- amsi nondum abjiciatur per episcopi sententiam, jam tamen per ipsum pec- catum quod admisit, ejectus est: et quamvis intret ecclesiam, tamen ejectus est, et foris est segregatus a consortio et unanimitate fidelium. In Levit. hom. xiv. Opp. tom. il. p. 258. Again, speaking of the Egyptian’s son men- tioned in Levit. xxiv. 10, he says: Exiit enim a veritate, exiit a timore Dei, a fide, a charitate, sicut superius diximus, quomodo per hxc quis exeat de castris ecclesiz, etiamsi per episcopi vocem minime abjiciatur. Sicut e con- trario interdum fit, ut aliquis non recto judicio eorum qui preesunt ecclesie, depellatur, et foras mittatur. Sed i ipse non ante exiit, hoc est, si non ita egit ut mereretur exire, nihil leditur in eo, quod non recto judicio ab hominibus videtur expulsus. Et ita fit, ut inter- dum ille qui fouras mittitur, intus sit: et ille foras, qui intus retineri videtur. Ib. p. 260. ] + Eusebius Eccles. Hist. lib. vii. cap. Xxix. [p. 358. Kaé’ bv reAeuralas ovykpoTnvetans TAcloT wy dow emiokdmeov auvddov, papabels kal mpos amdvtwy 750 capas kararyroobels Erepodotiay 6 TIS Kata ~AvtTidxXeLav aipécews apxmyes, THs bro Toy ovpavoy KaboAUKAS exKAnolas amo- KnpuTreTtau. } 262 SPIRITUAL JURISDICTION. [CHAP. V, In his epistle to Caldonius and Herculanus two bishops, and Rogatianus and Numidicus two presbyters, which he wrote in his banishment, he deputes them to excommunicate Felicissimus, one of the presbyters of Carthage, for schism, adultery, and other crimes; and Augendus, one of his adherents, with all the rest of their associates*. How this delegation was executed we may learn from the answer returned by the delegates to Cyprian, wherein they acquaint him, that they had excluded from com- munion Felicissimus, Augendus, Repostus, Irene, Paula, Sophro- nius, and Soliassus+. It was observed in the last chapter that Cyprian advised Rogatianus, a certain bishop, ‘‘ to exercise the power of his episcopal dignity, by deposing or excommunicating a disobedient deacon{”. Sometimes the clergy and: people, especially such of them as had been confessors in the time of persecution, interceded with the bishop to restore penitent offenders to communion, which is a manifest proof they could not do it without him ; especially since the bishops sometimes rejected such petitions. The confessors of Carthage having desired Cyprian to restore the lapsers in persecution in a more assuming manner than was usual, he was so far from complying with their request, that he tells his presbyters and deacons, ‘If any of them, or * Cypriani Epist. xli. [p. 80. Interim cum Felicissimus comminatus sit, non communicaturos in monte secum, qui nobis obtemperassent, id est, qui nobis communicarent: accipiat sententiam quam prior dixit; ut abstentum se a nobis sciat. Ht infra: Sed et Augendus, qui nec episcopum, nec ecclesiam cogi- tans, pariter se cum illius conspira- tione sociavit, si ultra cum eo perseve- raverit, sententiam ferat, quam ille in se factiosus et temerarius provocavit. Sed et quisquis se conspiratione et factione ejus adjunxerit, sciat se in ec- clesia nobiscum non esse communica- turum, qui sponte maluit ab ecclesia separati. | + Epist. xlii. [p. 81. Abstinuimus communicatione Felicissimum et Au- gendum, item Kepostum de extorribus, et Irenem Rutilorum, et Paulam sar- cinatricem : quod ex annotatione mea scire debuisti. Item abstinuimus So- phronium, et ipsum de extorribusSoli- assum Budinarium.] { Epist. iii. [p. 6. Quod si ultra te contumeliis suis exacerbaverit et provo- caverit,] fungeris circa eum potestate honoris tui, ut eum vel deponas vel ab- stineas. [Nam si apostolus Paulus ad Timotheum scribens, dixit: Juven- tutem tuam neino despiciat, quanto magis tibi a collegis tuis dicendum est: senectutem tuam nemo despiciat? Et quoniam scripsisti.quendam cum eodem diacono tuo se miscuisse, et superbie ejus atque audacie participem esse, hunce quoque, et si qui alii tales exstite- rint, et contra sacerdotem Dei fecerint, vel coercere poteris, vel abstinere. Nisi quod hortamur et monemus, ut peccasse se potius intelligunt, et satisfaciant, et nos propositum nostrum tenere patian- tur. Magis enim optamus et eupimus contumelias et injurias singulorum clementi patientia vincere ; quam sa- cerdotali licentia vindicare.] CHAP. V. ] SPIRITUAL JURISDICTION. 263 any others, should presume to communicate with the lapsers before he had restored them, themselves should be deprived of communion*”. And he tells the lapsers, “ that all ecclesiastical acts were to be managed by the bishops, to whom Christ gave the keys of heaven with the power of binding and loosing in the person of Peter: and this is founded on divine institution.” Then he proceeds to reprove such of the lapsers as had wrote to him with too much confidence, and to commend the rest, who had humbly desired he would restore them to the church at his return to Carthage+. Cornelius, who was bishop of Rome at this time, in his epistle to Fabius bishop of Antioch, acquaints him, that one of the three Italian bishops who had schismatically ordained Novatian, returned to the church in a short time after confessing and bewailing his sin, and that all the people then present * Epist. xxxiv. p. 68. Interea siquis immoderatus et preceps, sive de nostris presbyteris vel diaconibus, sive de pere- grinis ausus fuerit ante sententiam nos- tram communicare cum lapsis, a com- municatione nostra arceatur. + Epist. xxxiii. [p. 66. Dominus noster cujus precepta metuere et ob- servare debemus, episcopi honorem, et ecclesi suze rationem disponens in evangelio loquitur, et dicit Petro: Ego tibi dico, quid tu es Petrus, et super istam petram edificabo ecclesiam me- am, et porte inferorum non vincent eam, et tibi dabo claves regni celorum, et que ligaveris super terram, erunt ligata et in ccelis, et queecunque sol veris super terram, erunt soluta et in ceelis. Inde per temporum et successionum vices, episcoporum ordinatio, et eccle- sie ratio decurrit, ut ecclesia super episcopos constituatur: et omnis actus ecclesie per eosdem preepositos guber- netur. Cum hoc itaque divina lege fundatum sit, miror quosdam audaci temeritate sic mihi seribere voluisse, ut ecclesie nomine literas facerent ; quan- do ecclesia in episcopo et clero, et in omnibus stantibus sit constituta. Absit enim, ne Domini miserecordia et po- testas ejus invidiam patiatur, ut eccle- sia esse dicatur Japsorum numerus ; cum scriptuin est, Deus non est mortu- orum, sed vivorum. Omnes quidem Vivificari optamus, ut in statum pristi- num restituantur, precibus nostris et gemitibus oramus. Si autem quidam lapsi ecclesiam se volunt esse, et si apud illos, atque in illis est ecclesia : quid super est, quam ut ipsi rogentur a nobis, ut nos ad ecclesiam dignentur admittere? Submissos ergo et quietos et verecundos esse opertet eos, qui de- licti sui memores satisfacere Deo de- bent,nec ecclesiz nomine literas facere, cum se magis sciant ecclesie scribere. Scripserunt autem mihi quidam de lapsis humiles, et mites, et trementes, et metuentes Deum, et qui in ecclesia semper gloriose et granditer operati sunt; et opus suum Domino imputa- verunt, scientes illum dixisse, Et cum hee omnia feceritis, dicite: servi supervacui sumus; quod debuimus facere, fecimus. Que illi cogitantes et quamvis libello a martyribus accep- - to, ut tamen a Domino satisfactio sua adimitti possit, orantes scripserunt mihi, se delictun suum cognoscere, et poeni- tentiam veram agere, nee ad pacem temere, aut importune properare ; sed expectare presentiam nostram, dicentes pacem quoque ipsam, si eam nobis preesentibus acceperint, dulciorem sibi futuram. Quibus quantum gratulatus sim, Dominus testis: qui dignatus est ostendere quid ejusmodi et tales servi de ejus benignitate mereantur.] 264 SPIRITUAL JURISDICTION. [CHAP. V. intereeded in his behalf, whereupon he admitted him to lay communion*. Cyprian and the council of bishops, of which he was president, in their epistle to two churches of Spain, whose bishops had lapsed into idolatry, tell them, ‘ that both them- selves, and al] other bishops in the whole world, and particularly Cornelius bishop of Rome, had decreed, that lapsers should be admitted to penitence, but not allowed to continue among the clergy+”. Whence it is manifest, first, that lapsers into idolatry were excluded from communion, otherwise there would have been no dispute about their readmission to it by penitence. Secondly, that this was decreed by bishops. Thirdly, that it was thus all the world over. Indeed, there was no dispute in the primitive ages, whether these and other notorious offenders should be shut out of the church; but the only question was, whether they might be restored to it upon their repentance. In Cyprian’s time Decius the emperor persecuted the Christians with very great fury, and many of them saved themselves by wicked compliances, both at Rome and Carthage, and in other churches. Many of these afterwards repented, and having performed the penances enjoined by their superiors were restored to the church’s com- munion. ‘This was opposed by Novatian at Rome, and others in other churches, who affirmed, that they who had lapsed into idolatry could never be restored to the communion of Christians. And in the end, these men not being able to prevail with their bishops to reject the penitent reeres separated from their [sacerdos pacificus ac justus, et mar- tyrio quoque dignatione Domini hono- ratus| decreverit ejusmodi homines ad penitentiam quidem agendam posse admitti, ab ordinatione autem cleri atque sacerdotali honore prohiberi. [EY tis KAnpixds 81a pdBoy avOpmmuwvov lov- datov, 7) “EAAnvos, 7) aiperiKod, apyfoerat* ei uty Td bvoMa Tod Xpictod, apopiFécOw* ei 5¢ Td dvoua Tod KAnpiKod, KadapelrOw' petavonoas dt, ws Aatkds dexOjrw. Can. Apostol. can. 54. apud Cotel. tom. i. p- 445. See also the Penitential Canons * Eusebius Eccles. Hist. lib. vi. cap. xliii. [p. 312. "EE dy eis per’ od mOAv emavi rev els Thy exkAnolav, amodv- pdpmevos Kal eEnporoyoupevos 7) éavTov apd praia’ @ Kar EKowvwvhngapey os Aang, imep avTov denbevtos TavTOS TOU mapdvTos Aaod. } + Epist. xvii. [p. 174. Cumque alia multa sint et gravia delicta, qui- bus Basilides et Martialis implicati tenentur ; frustra tales episcopatum sibi usurpare conantur, cum manifes- tum sit ejusmodi homines nec ecclesize Christi posse preeesse, nec Deo sacri- ficia offerre debere. Maxime cum] jampridem nobiscum et cum omnibus omnino episcopis in toto mundo con- stitutis, etiam Cornelius collega noster of Peter, bishop of Alexandria (cire. a. D. 301), can. %. conc. tom. i. col. 962. Also the first and second canons of the council of Ancyra (A.D. 314), ib. col, 1456.] CHAP. V. | SPIRITUAL JURISDICTION. 265 communion as impure and unchristian. In the age before this, one occasion of Montanus’s schism, into which Tertullian was seduced, was that idolaters, adulterers, and murderers, whom he would have banished for ever from the church, were restored to communion upon their repentance. Afterwards in Dioclesian’s persecution, Melitius and his adherents in Egypt made a schism in the church for the same cause which Novatian had pretended, namely, that lapsers were readmitted upon their penitence. And the like pretences after gave occasion to the schisms of the Donatists and Luciferians. Whence it is manifest, not only that the power of excommunication was universally allowed in the primitive church, but that it was believed to be of Divine institu- tion. For there had not been the least colour for Montanus in the next age after the apostles, and afterwards for Novatian and the rest, to have separated from tle church, because offenders were readmitted upon their repentance, had not the excommuni- cation of such offenders been allowed to have been prescribed by God. Many more examples might easily be produced, where sentences of excommunication were decreed by whole councils, as well as by particular bishops. Whoever will be at the pains to look into the acts of the earliest councils, will find that it was the most usual sanction of ecclesiastical canons. Yet the power of inflicting or remitting ecclesiastical censures was not so strictly appropriated to the episcopal office, but that presbyters might execute it with the bishop’s leave. ‘The inces- tuous Corinthian was excommunicated in St. Paul’s absence, when there were no church-officers at Corinth above prophets, who were only of the second order: and it was before observed, that Cyprian deputed two presbyters, as well as two bishops, to ex- communicate ['elicissimus and his adherents. When the epis- copal chair was vacant, though the presbyters never ordained ministers, yet they had authority to excommunicate offenders: an example of this we find in Ephesus, where Noetus the Patri- passian, with some of his followers, was cited before the pres- byters, and twice admonished, and at length expelled out of the church *: which happened before Cyprian was bishop of Car- * Epiphanius Heres. lvii. [Opp. éa &puact pavias émapéels, eréAmnoe dé- tom. i. pp. 479, 480. OSros ad? Eavrod ‘yew Tov Marépa wemovOévarr eri BE weltovl 266 SPIRITUAL JURISDICTION. [CHAP. V. thage. Not long after this, when the see of Rome was vacant by the death of Fabianus, the presbyters excommunicated some, and absolved others, as there was occasion: yet in these and all other affairs of moment they proceeded with more than usual caution, leaving undetermined whatever the exigencies of the church did not oblige them to conclude till they should have a bishop, as themselves declare in their epistle to Cyprian *. But the primitive ages afford no examples of excommunications pronounced by laymen, or any others below the order of presby- ters. And it seems utterly inconsistent with the nature of this act that it should be done by those who have no jurisdiction or Tw TUMw Kal mapappoabyn evexXOeis, EavTdy Zreye Mwioéa, kal toy adeApdy avrovd *Aapav. 7AAAG metatd TrovTwv amd Tis mepl avtoy eynxhoews, of wakdpior mpecu- TEpoL TIS EkKKAnolaS MpocKaAEcdmevor av- Tov, ekntafoy mepl TovT@y amdvTwY, Kal et TavTny THY BAachnulay wep! Tarpds mpon- yayero' 6 5 Ta mpOta mev jpvetro, emt Tov mpecBurepiou ayduevos, Oia TH undeva mpd avTod eenéoor TavTnvi THY Sewhy, Kar bAethpiov mixplav. “Yotepoy St ap 7s elxe Avoons ets tivas %AXouS EuBadrov, ws elrew, Kat ov aitg homep Séxa w&rdpas eraydmevos, eis TUpoy melGova Kal Opacos emapOels TOAUnpds yeyovas, mappnota Aot- mov thy alperw edoyudrive. ThaAw de ad of avtol mpecBuTepot mpockaAccdpevol av- tov Te, Kal Tos mpocpOapévTas a’T@ av- Opdrous, wept Tov alTav mdAW TpwTov. ‘O be Gua Tots tr avrov memAavnpevols brotpi~as Td wéTwrov, rowdy Tappnolg avTércye, ddoxwv. Th yap kaxby meroln- ka; €va @cdy Sotdtw, &va emiotapat, Kal ovK &AAov TAH avtov, yevnPevta, memov- Od7a, arobavdvra: &s obv ev TovTous euever, ekewoav aitoy Tis exkAnolas, dua tots br avTod Sdypa memalnrevmevors. | * Cyprian. Epist. xxx. [p. 57. Hoe nos non falso dicere superiores nostra literee probaverunt, in quibus vobis sententiam nostram dilucida exposi- tione protulimus, adversus cos, qui seipsosinfideles illicita nefariorum libel- lorum professione prodiderant, quasi evasuri irretientes illos diaboli laqueos viderentur, quo non minus quam si ad nefarias aras accessissent, hoc ipso quod ipsum contestati fuerant, tenerentur : sed etiam adversus illos qui accepta fecissent, licet prasentes cum fierent non affuissent, cum preesentiam suam utique ut sic scriberentur mandando fecissent. p. 58. Quanquam nobis dif- ferende hujus rei necessitas major in- cumbat, quibus, post excessum nobilis- sime memorize visi Fabiani, nondum est episcopus propter rerum et tems porum difficultates constitutus, qui omnia ista modereutur, et eorum, qui lapsi sunt, possit cum auctoritate et consilio habere rationem. Et infra, p. 66, 61: Cujus temperamenti modera- men nos hic tenere querentes, diu et quidem multi, et quidem cum quibus- dam episcopis vicinis nobis et appropin- quantibus, et quos ex alils provinciis longe positis persecutionis istius ardor ejecerat, ante constitutionem episcopi nihil innovandum putavimus, sed lap- sorum curam mediocriter temperandam esse credidimus ; ut interim dum epis- copus dari a Deo nobis sustinetur, in suspenso eorum, qui moras possunt di- lationis sustinere, causa teneatur: eo- rim autem, quorum vite sue finem urgens exitus dilationem non potest ferre, acta peenitentia et professa fre- quenter suorum detestatione factorum, si lacrymis, si gemitibus, si fletibus dolentis ac vere peenitentis animi signa prodiderint, cum spes vivendi secun- dum hominem nulla substiterit, ita demum caute et sollicite subveniri, Deo ipso sciente quid de talibus faciat, et qualiter judicii sui examinet pon- dera ; nobis tamen anxie curantibus, ut nec pronam nostram improbi homines laudent facilitatem, nec vere pceni- tentes accusent nostram quasi duram crudelitatem.] CHAP. v.] SPIRITUAL JURISDICTION. 267 government in the church. If the people had any concernment in this matter, it was chiefly to give their testimony concerning the lives and conversations of those who were accused : what was allowed them farther than this, was only for the sake of peace and unanimity. For this reason Cyprian, writing to his clergy, tells them, ‘‘ that from his entrance upon his episcopal charge he had determined to do nothing without their advice, and the consent of the people *.” But though he and other primitive bishops some- times thought fit to ask advice of their clergy, and the consent of their people, it appears from the forementioned examples, that when they saw it convenient, they censured offenders by their own inherent authority, without waiting for the concurrence either of the laity or clergy; whereas neither the inferior clergy, nor the laity, nor all of them together, could inflict or remit any eccle- siastical censure without the bishop’s consent. I hope it has now fully appeared that the power of excluding offenders from the church’s communion, and of readmitting them to it upon their repentance, was exercised by the apostles and their successors, the primitive bishops, which was the second thing to be proved. It remains in the last place to show what is the end and design of treating offenders in this manner, and that it is agreeable to the general sense and practice of mankind; in order to obviate some objections, which pretend that it is both highly unreasonable in itself, and has done great disservice to the church. And it must be observed in the first place, that this is a most fallacious way of reasoning, and if thoroughly pursued will soon destroy all government, whether spiritual or civil—to reject plain and undoubted laws because of some remote and uncertain in- conveniences which attend them: and therefore if it should be true that some mischievous consequences have followed from the undue use of this, or any other part of ecclesiastical jurisdiction, we must not presently conclude that the church has no jurisdic- tion. It is very true that if the church had not been intrusted with power to excommunicate, Diotrephes could not have had any colour to excommunicate the missionaries who came from St. * Epist. xiv. [p. 33.] A primor=- sine consilio vestro, et sine consensu dio episcopatus, mei statuerim, nihil plebis, mea privatim sententia gerere. 268 SPIRITUAL JURISDICTION. [CHAP. V. John; nor Montanus, Novatian, or Melitius, to leave the church’s communion because some excommunicated members were restored to it upon their repentance; but then it must be considered that there is no institution in the world, divine or human, which weak and inconsiderate or designing and wicked men may not abuse to evil purposes: if there was no government, there would be no tyranny, no rebellion; if no property, there would be no rapine: if there was no faith, there would be no heresy; nor any schism, if there was no union between the members of the church: and therefore the same reason which some have urged against excommunication, will oblige us to give up our civil government and properties, our Christian faith and communion, and conse- quently both our church and state. However, that nothing may be wanting towards a full answer to the objections against excommunication, I shall proceed briefly to set down some of the principal ends for which it was instituted. And they are these : First, the honour of God and his church. The church is a society of men dedicated to God’s service, and under his particu- lar protection: the members are described to be ‘a chosen gene- ration, a royal priesthood, an holy nation, a peculiar people *”. And our Lord is said to have given himself for it, that he might ‘present it to himself a glorious church, not having spot or wrinkle, or any such thing ; but that it should be holy, and with- out blemish”. Consequently, when men whose wicked lives show them to be in the interests of Satan are kept in the church, the design for which the church was founded is perverted, and our blessed Lord, its founder and head, is very much dishonoured. It is farther an open affront to God when such men are admitted to worship him in the publie congregation; and to receive the holy sacraments which he has instituted as seals and pledges of his favours, who are known to lie under his most heavy displea- sure, and whose religious services he has declared to be an abo- mination to him. Besides, it gives great occasion of scandal to the enemies of God and religion to have such men in the church’s communion. On this account St. Paul tells the Jews, when they were God’s people, that the name of God was blasphemed through * 1] Pet. ii. 9. b Eph. v. 25, 27. CHAP, V. | SPIRITUAL JURISDICTION. 269 them among the Gentiles’. And when David had been guilty in the matter of Uriah, the prophet told him that he must be punished, because he had given the enemies of the Lord occasion to blaspheme 4.” For when they whom God has distinguished by his favours commit any notorious sin, the enemies of religion are apt to think him willing to connive at such actions. Lastly, it is avery great dishonour to the church, to have men of scandalous lives in its communion. For the church is thought to own the actions of her members when they are public and often repeated, if she does not clear herself by reforming or excluding them from her communion. And it is manifest that the church’s reputation in the world was never so great as in the primitive ages, when discipline was exercised with severity and vigour. Then her professed enemies admired her, great numbers of proselytes daily flocked into her, and could not be restrained by the utmost tor- ments which human or devilish malice could inflict : whereas since the primitive discipline has been laid aside, and Christians have lived like the rest of the world, though the church has been pro- tected by the civil powers, and flourished with far more outward splendour than betore, fewer converts have been brought over to her, and too many of her own sons and members have lost their first love and zeal for her. Secondly, another end of excommunication is to reform offend- ers. But is this a proper method, say some, to reform men, to deprive them of the worship of God, and the ordinances of the church, which are the means of reformation? To which we may answer, that St. Paul thought it so, and therefore he calls his authority to exercise discipline, the power which the Lord had given him for edification, and not for destruction®: and he requires the incestuous Corinthian to be delivered “unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus*”. What effect it had upon this man may be learned fromthe Second Epistle to the Corinthians, where we find, that it was an exceeding great trouble to him to be separated from the church, whereupon he reformed his vicious course, and was restored to communion. And whoever reads the accounts c Rom. ii. 24. Cor x10 xii Os 42 Sam. xii. 14. & Conver os 270 SPIRITUAL JURISDICTION. (CHAP. v. of the church in the primitive times will find that scarce any thing contributed more to keep Christians from offending than the severe discipline which was then exercised. ‘There are two pre- vailing passions which it is apt to work upon, shame and fear. To be publicly cast out of the church, to be banished from reli- gious and civil communion, and shunned by those for whom we have the highest love and reverence, is enough to prevail with any man to reform his wicked courses, who has not put off all shame, and is become quite desperate. Hence St. Paul writes thus to the Thessalonians; ‘‘ If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed®”. But when men are so hardened in their wicked courses that shame cannot influence them, there is an- other passion on which the censures of the church may operate, and that is fear. In the apostolic age the fear of present and corporal punishment, which the apostles had power to inflict, sometimes kept wicked men in awe. The miraculous death of Ananias and Sapphira, which was inflicted on them by Peter, occasioned great fear to come upon the church, and upon as many as heard it", When Elymas the sorcerer endeavoured to turn away Sergius Paulus, the deputy of Cyprus, from the faith, St. Paul restrained his wicked attempt by punishing him with blind- ness’. And it was before observed, that they whom the church delivered over to Satan, were commonly seized with some bodily pain or sickness. So that in this age not only Christians, but Jews and infidels, had cause to be afraid of the apostolic power. But though this miraculous way of punishing wicked men has now ceased for many ages, there still remains a greater cause of terror, and that is, eternal punishment, to which they are con- signed by the sentence of the church. This indeed will have no force upon infidels; but it must have a great effect upon all who have not made shipwreck of their faith as well as their good man- ners: however careless and inconsiderate such men were before, they cannot but begin to reflect seriously on their condition, when they find themselves excluded from the communion of Christ and his church, by those judges whose just sentence our & 2 Thess, iii. 14. h Acts v. 11. i Acts xiii, 8—I11. CHAP. v. | SPIRITUAL JURISDICTION. TL Lord has promised to ratify in heaven. Neither is there the least weight in that objection, that excommunication deprives men of the means of becoming better, because it excludes them from the service of God, and the ordinances of the church: since excommu- nicated persons have still the means of Christian knowledge in their Bibles and other religious books, and the ministers of the church and other good Christians may still converse with them in order to admonish them, and instruct them in their duty. Thus the Thessalonians are advised to do by St. Paul to the brother whose company he requires them to avoid at other times: ** Count him not as an enemy, but admonish him as a brother*”. And it isa great charity to such persons to deprive them of the sacra- ments, because they are not qualified to receive them: for though it be avery great sin to neglect the sacraments, yet it is a much higher affront to God to receive them with an unbelieving and impenitent heart, than not to receive them at all. Thirdly, Excommunication of offenders is a means to preserve the rest of the church from being corrupted. St. Paul gives this reason for his excommunicating the incestuous Corinthian: ** Know ye not”, says he, “ that a little leaven leaveneth the whole lump? Purge out therefcre the old leaven'”. But what he says to Timothy is still more full to this purpose: ‘ Shun profane and vain babblings, for they will increase unto more un- godliness : and their word will eat as doth a canker: of whom is Hymeneus and Philetus: who concerning the truth have erred, saying, that the resurrection is past already ; and overthrow the faith of some™”. Having thus explained the design and ends of excommunica- tion, it remains to be shown that this method of treating offenders is agreeable to the general sense and practice of mankind. Now we find all civil societies exclude notorious malefactors, whom they judge unfit to live among them, either by death or banish- ment. And even clubs, or voluntary societies, separate from their company such members as give disturbance to the rest. But what I design chiefly to show is, that both Jews and heathens k 2 Thess. iil. 15. I @or Vv. Gee m2) Tim. a1. 16—Is? 272 SPIRITUAL JURISDICTION. [CHAP. Vv. have excluded notorious offenders from communion in divine worship. It has been made an objection against the Christian excom- munication, that the Jewish law excluded no man from the worship of God for moral pravity. But were this true, it would be no just reason against the Christian excommunication, which is not founded on the Jewish law, but derived from the institution of Christ. However, they who make this objection ought to have considered farther, first, That the legal impurities, and the ways of cleansing among the Jews, were types of the moral pollutions of sin, and the inward purification of Christians from it. Whence it may with some probability be inferred, that Christians must be separated from communion for notorious sins, as the Jews were for any legal uncleanness®. Secondly, That under the Jewish law there was no need to exclude notorious offenders from the temple, because no such persons were suffered to live. For by the Jewish law murderers, man-stealers, adul- terers, abusers of their parents, idolaters, witches, and, in short, all enormous offenders, were to be put to death: “ The soul that doeth ought presumptuously, whether he be born in the land or a stranger, the same reproacheth the Lord, and that soul shall be cut off from among his people°®”. And when any such offenders had power and interest enough to secure themselves from justice, sometimes it pleased God to interpose; thus he did in the case of Corah and his company, whom he caused to be swallowed up alive by the earth’; and of King Uzziah, whom he punished with an incurable leprosy, which deprived him of all religious and civil conversation till his death*. And when God did not thus interpose, some have thought that such men refrained, or were some way or other hindered from coming to the public worship: they affirm this to have been David's case, and that he alludes to it in these words of his penitential psalm, ‘* Cast me not away from thy presence'”. And when the Benjamites refused to deliver up the men of Gibeah to justice, the rest of o Lev. xii. xjii. xiv. xv.; Eph. v. » Numb. xvi. 26, 27; Heb. x. 22. James iv. 8. 492 Chron. xxvi. 16—21. ° Numb. xv. 30. " Psalm li. 11. CHAP. V. ] SPIRITUAL JURISDICTION. 273 the tribes not only renounced their communion, but resolved to destroy them*. However, the law does not suppose any cases wherein justice cannot be executed, and therefore makes no provision for them; so that in this period it would be very un- reasonable to expect many examples of excommunication for moral pravity. But after the Babylonian captivity, when the Jews could not fully execute their own laws, and the Divine interposition for the punishment of offenders was not so common as it had been before, they had more frequent recourse to this method of treating scandal- ous offenders. By the direction of Ezra, who was a person inspired by God, “ they made proclamation throughout Judah and Jerusa- lem, unto all the children of the captivity, that they should gather themselves together unto Jerusalem ; and that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation®”. Which is an express decree of excommunication against the Jews who neglected to come to Jerusalem to renew their covenant with God. After- wards, when Ptolemy Philometor required the Alexandrian Jews to worship an idol, the rest of those Jews abhorred those of their own nation who apostatized, and reckoned them as enemies to their nation, and deprived them of all mutual conversation and kindness‘. The obscure passage concerning Razis, which is thus translated, “‘ In the former times, when they mingled not them- selves with the Gentiles, he had been accused of Judaism, and did boldly venture his body and life for the religion of the Jews,” seems rather to mean, that in former times, when great numbers of the Jews apostatized under the reign of Antiochus Epiphanes, he brought in a decree not to mix Judaism, that is, forbidding the rest of the Jews to have any communion with the apostates"; and then this is another remarkable example of excommunication in the Jewish church. In our blessed Saviour’s time, the punish. ment of excommunication was very frequent. He seems to allude to it when he tells the apostles, that the rest of the Jews * Judge. Fex. " 2 Maccab. xiv. 38. ’Ev rots fumpo- s Ezra x. 7, 8. obey xpdvors Tis dutlas Kplow cioevnuey- * 3 Maccab. ii. 33. pevos lovdaicpod. an 274 SPIRITUAL JURISDICTION. [CHAP. V. shall separate them from their company’. And we are told by St. John, that the Jews, that is, their rulers, agreed, “ that if any man did confess that he (Jesus) was Christ, he should be put out of the synagogue*”. For which reason the parents of the man who was born blind, durst not own that their son had his sight restored by Jesus, when they were publicly examined about it: and the man himself was cast out, that is (according to the most probable sense of this phrase, compared with the foremen- tioned resolution of the Jews), he was expelled from the syna- gogue for confessing Jesus to be of God’. And hence it came to pass, that “* among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they - should be put out of the synagogue*”. Some have endeavoured to elude these proofs by affirming, that the Jews assembled in their synagogues for civil ends, such as the deciding of contro- versies, as well as for the worship of God, and therefore exclusion from the synagogue implied nothing farther than that men should no longer have justice done, or that they were deprived of some other civil privilege there. Which is said to be agreeable enough to the name of synagogue, which is a general word, and may be applied to any assembly, whatever the occasion of their meeting be. And it is farther confirmed by what we find of the first Christians being beaten in the synagogues *, which is a civil punishment, and thought’ to imply, that these places were civil courts of justice. ‘To which it may be replied, first, ‘That it does not appear from the Scriptures that any causes were heard in the synagogues beside those of irreligion and impiety. It was on pretence of this that the first Christians were condemned and beaten in these places; and therefore it cannot be thence inferred, that exclusion from them implied the loss of civil privileges. Secondly, That supposing that civil as well as religious affairs ‘were transacted in the synagogues, and that exclusion from them implied the loss of civil privileges, it does by no means follow, that the same persons who were excluded from the civil use of synagogues were not also excluded from the Divine service per- formed there. We find, that the first Christians were required ” Luke vi. 22. Y John ix. 34, a Matt.x. 173; xxiii. 34. Mark xii. 9. * John ix. 22, * John xii. 42. Luke xxi. 12. Acts xxii. 19; xxvi. 11. CHAP. V.]} SPIRITUAL JURISDICTION. 275 to decide the controversies which happened among them in their own assemblies ; and there is no reason to doubt, but that excom- municated Christians were excluded from the public assemblies when controversies were heard, as well as at other times. But it would be a very strange inference if we should conclude, that Christian excommunication did not hinder men from worshipping God in the assemblies of Christians, because it deprived them of the privilege of appealing thither for justice. And it is mani- festly the same way of reasoning to infer, that exclusion from the synagogue implied no separation from divine service, because it was accompanied with the loss of civil* privileges. Thirdly, If exclusion from the synagogues be allowed to signify only a deprivation of one part of the privileges which belonged to those who assembled there, it would be far more reasonable to suppose, that it excluded men from the religious and left them the civil use of synagogues, than that it deprived them of their civil, and left them all their religious privileges there ; because the coming to synagogues, as it is taken in the Scriptures, is generally referred to religious, and not to civil purpeses. It is true that synagogue, in its original sense, is a general name for any assembly, what- ever the occasion of their coming together be: but then, in our Saviour’s time, it was chiefly appropriated to places or assemblies where the Jews met for divine service. It appears from the history of our Lord and his apostles, as it is related in the Gospels and Acts, that the Jews had fixed places for this purpose, both at Jerusalem and in Galilee, and all countries where they were dis- persed, which they constantly called synagogues, whence this name is applied by St. James to the religious assemblies of Christians”; and some false Jews, who pretended to worship God whilst they served the devil, are said by our Lord, in the Revela- tion, to be of “ the synagogue of Satan®”. So that synagogue is here again used in a religious sense. And in about threescore passages, which are all wherein this word occurs in the New Testament, it is for the most part used in such a manner, that no sense but that of a place or assembly for divine service can possibly be put upon it; and in the rest, where its meaning is * (Of some civil.— First Edition.} > James ii, 2. © Rev. ii. 93 iii. 9. 2 276 SPIRITUAL JURISDICTION. . (CHAP. V. not so strictly limited, there seldom appears any just reason to take it otherwise: and therefore nothing but a very high prejudice against the practice of excommunication can induce any man to think, that casting out of the synagogue did not imply exclusion from the divine service performed there. And if we descend from the Scripture to the practice and tradition of the Jewish masters, we shall meet with three sorts of excommunication, which they distinguish by the names of Niddui, Cherem, and Scham- matha. The Niddui separated the offender from other Jews, yet they were not wholly restrained from conversing with him, but only from coming within four paces of him, and that but for a limited time. And there were several degrees of it; some were to be avoided by the whole nation of the Jews, others only by a certain province or city, or some certain persons, according to the nature and degree of their offence. ‘The Cherem, or Ana- thema, totally separated the obstinate offender, whom the Niddui could not reform, from the company of the Jews, and also impre- eated the vengearice and curse of God upon him. The Scham- matha was a sort of proscription, and delivering over to desolation and destruction, or to the coming of the Lord in judgment against him, noted by Maran atha added to the Anathema ; wherein it is said to differ from Cherem, which implied a total separation for the present only, and was reversible upon the offender’s repent- ance; whereas the Schammatha was final and irremissible. And they derive their excommunication from the Divine institution. For when Achan’s wickedness was discovered, Joshua took him, and his sons, and his daughters, and all that he had, and brought them to the valley of Achor; after which sentence was pronounced and executed upon him“. And before this, when Corah and his associates had engaged the greatest part of the congregation to rebel against Moses and Aaron, “ the Lord spake unto Moses and unto Aaron, saying, Separate yourselves from among this congregation, that I may consume them in a moment®”: where- upon they interceded with God for the people, and then all the rest were required to depart from the other rebels; which being done, the earth swallowed them up,. From which accounts the Jewish masters infer, that the people % were to separate from the 4 Josh. vii. 24, 25. * Numb. xvi. 2t. Ver. 33. CHAP. v. ] SPIRITUAL JURISDICTION. 277 company of malefactors, before the execution of justice upon them. And some carry excommunication yet higher, to the time of Cain, whom God is said to have driven from the rest of Adam’s family, and from his own face or presence®; which is taken to imply his separation both from the company of other men and from the public worship of God. If we inquire into the practice of other nations, we shall find that, as Tertullian has observed, profane persons were constantly excluded from all holy mysteries". Hence both in Greece and at Rome, they proclaimed, before solemn prayers and sacrifices, Begone all that are profane’, At Athens the herald cried aloud, before the religious rites began, Whois here? To which the people replied, Many and good men. ‘The design whereof was, that they who had contracted any pollution, by impiety or other ways, might have timely notice to withdraw, lest their presence should offend the Gods. Hence there were many rites of purifi- cation, which men of all ranks and qualities were obliged to perform, before they could approach the divine altars and statues: and they who neglected thus to qualify themselves, were thought to incur the Divine displeasure, though they escaped the observa- tion of men*: insomuch that kings and princes would not adventure to be present at the more solemn rites of religion, till they had first been regularly purified: whereof we find a memorable exam- pleat the Eleusinian mysteries, where the customary proclamation being made, that the impious should depart, Nero the Roman emperor withdrew himself!. ‘There was a very ancient and uni- versal tradition, which forbad innocent men to permit murderers to come under their roof, to warm themselves at their fire, or to communicate at their sacrifices; that is, in short, to have any religious or civil intercourse with them™: accordingly, to give ® Gen. iv. 14. 364, ed. Ernesti. Peregrinatione qui- h'Tertul. Apol.c. vii. Semper etiam pie initiationes arceant profanos. * Callimachus Hymn. in Apollinem, v. 2. (Opp. tom. i. p. 38, ed. Hrnesti.] —Enras, éxas, dotis aditpds. Virgilius Mneid. vi. 258. [p. 376, ed. Delph. Lond. 1687.]—Procul, 0 procul este, profani, Conclamat vates, totoque absistite luco. * Archeologia Gree. lib. ii. cap. vi. ' Suetonius Nerone, cap. xxxiv. [p. dem Greciez, Eleusiniis sacris, quorum initiatione impil, et scelerati, voce prae- conis submoverentur, interesse non ausus est. | m Sopater de Divis. Queest. “Oca Tots povedor TpdceoTt KaKds TY pHTE pe- Tadaupavew mupds, uy oTEeyNS, Mi iepav. Conf. Meursii Themis Attica, lib. i, cap. xiv. xv. Feithii Antiquit. Ho- meric. lib, ii, cap. vili- 278 SPIRITUAL JURISDICTION. [CHAR. VY. only one instance out of many, C&dipus king of ‘Thebes, in Sophocles, makes an edict concerning the person who had murdered Laius, “that none of his subjects should receive him into their houses, nor speak to him, nor communicate with him at prayers, or sacrifices, nor wash their hands with him™”. The same punishment was inflicted for impiety of several kinds: whence Horace professes, “ he would not stay in the same house, or sail in the same bark, with one who had divulged the mysteries of Ceres Eleusinia® ”; which was reckoned a very provoking impiety, and such as would involve the criminal and all his company in ruin. Alcibiades and his companions, who ridiculed these mys- teries, were not only forbid all religious and civil intercourse at Athens, but solemnly cursed by all the priests and priestesses? ; which practice answers to the Jewish anathema. The Phocensian nation, having protected some of their countrymen who robbed the Delphian temple, were not only forbidden to come to that temple, and to assist in the general council of the Grecian States; but the rest of the Greeks joined their forces against them, and after a war of ten years waged with various success, demolished all their cities, except Abe, which was not concerned in the saeri- lege’, When Cylon and his associates, who conspired against Eraipous, uvoTas MpocoryopevoyTa Ka) emdm- Tas, Tapa Ta Poupa Kal Ta KabeoTnKdTA, ind Te Eduodmdav ral knpdeoy kat Tov iepéwvt T@v e& "EAcvoivos* ephunv d& adrod karayvévres Kal TA xphuata dnuedoaytes, ért KatapacOat mpoceWnploavto mavTas iepeds kal iepelas, dv pdynv baci Ocavd Thy Mevwvos “Aypavdnver, avtemeivy mpds 7d Whpicna, pdokovcay evxav ob KaTapav igperav yeyovéva.] Pollux Onomast. lib. Vili. cap. 9. 4 Pausanias Phocicis, pag. 613, ed. Fanov. [pp. 317, 318, ed. Sylburgii. Francof. 1583. The account of this wat, which it is needless to transcribe n Sophocles Gidip. Tyran. ver. 246 —249. [vol. iii. p. 46, ed. Johnson.| Mir’ eicdéxeoOo1, ute mpoopwveiv Twa, Mfr éy Ocav cdxaiot, myTe Oduact Kowdy roreto@ar, hte xépviBas vemew, "Abciv B am olkav mdvTAas.-—-— © Horatius, lib. iii. Od. ii. ver. 26. [pp- 131, 132, ed. Gesner.] —Vetabo, qui Cereris sacrum Vulgarit arcane, sub iisdem Sit trabibus, fragilemque mecum Solvat phaselum. e Plutarchus Alcibiade. [Opp. tom. i. p. 202. Paris, 1624. Thy piv obv emayyeriav obtws Exoveay dvarypdpovat, @eocadds Kiuwvos, Aakiddns, “AAKiBiddnv KaAcwlov SxauBovldny elonyyerrev adicety mept To Och, Thy Ahuntpa Kat Thy Képny, Gropimotpevov Ta pvoThpia, Kal Sekvdovra Tois aitov éralpos ev tH oikla TH EauToU, zxovra otoAhy olavrep lepopdytns Exwv, Becxvber Ta lepd, kat ovoudgovTa abrdoy mev iepopdvrnv, MoAutiwva 5& Badodxov, Kh- puna Bt Ocddwpov duyeéa’ Tovs Fe BAAovs at length, concludes thus: Tére 8 Kateckadynocay ai Karerveymevar, kal eis Kémas wAHY ~ABas @kloOncay ai %AAa. *ABaiows de extds aoeBelas bripxe Kabe- ornkévat, cal odre Tod tepov TIS KaTaAT- Wews, ole Tov moAguouv meTErXIKacay. "Adnpédncay St ofbwxets Kal wereivat odt- ow iepod Tod ev AeAdots Kal ouvddou Tis és 7) SEAAnuiKdy, Kal Tas Whpous adbrdy Makeddow edocay of Aupixriioves. | CHAP, V.] SPIRITUAL JURISDICTION. 279 the liberties of Athens, took sanctuary in Minerva’s temple, the magistrates, who committed sacrilege, by forcing them away to execution, were themselves afterwards banished from all religious and civil intercourse at Athens, and forced to quit the city; and the bones of some of them, who died before this sentence could be executed, were digged out of their graves, and cast out of the Athenian territories, lest their relics should pollute the country™ There was a sort of excommunication among the barbarous Ger- mans, as we find in Tacitus*. But the most remarkable is that of the druids in Gallia, whereof Ceesar has left us this account : ‘“¢ The druids,” says he, are ‘ present at all solemn worship, they manage public and private sacrifices, and are interpreters of religion. They determine almost all controversies, whether public or private. If any murder be committed, or any dispute arises about inheritances, or landmarks, they judge it, and decree rewards and punishments. If any private man, or state, do not submit to their decree, they interdict them their sacrifices. This they account the greatest of punishments: for they who are thus interdicted are reckoned impious and forlorn men. All the rest avoid them, will not speak to them, nor meet them, for fear of infection. Neither have they justice when they sue for it, norany dignity or honourt”. Many other examples might easily * Thucydides, lib. i. [p- 82. Fran- em dikn karedAGew ereiev' cgdayras de cof. 1594. folio. ‘O py oty Kirov rod €d0us Kpdueny KAwoTy, Kal Taurns €xo- MEévous, ws eyevorTo mepl TOS oeuvas Ges, waTaBaivorTes, AUTOUATOS THS eptiens paryetons, Spunoe ovAAcpBdvew 6 Meya- KAjs Kal ot cuvyapxorTes, as THs deo Thy ixeclay dmorcyouens® Kal Ttovs mey ew kal 6 adeApds avTov éxdidpdokovoww" of de BAAoL, ws emeCovro, Kal tives Kal arébvnckov td Tov Atpov, Kablifovor, > \ c / > te J emi Toy Bawdy iker ou Tov ev Th ax powéArct, avacriravres é¢ avrovs ol TOY "AOnvalay amiTeTpaumevor Thy _pudakhy, os édpov amobvicKkovras év TO ep, eg @ pndev Kady TONGovoL, amaryarydvres & ameKTelvar. Kadefouevous 5€é tTias kal él Toy cepvav Oeay év Tois Bwmois, ev TH mapdd@ Stexpij- cavto’ Kal amd ToUToU evaryels Kat GALTHpLoL Tis Veo exeivol To ExadovyTo, Kal Td yEvos To am éexelywy. “HAucay pev ovv kal ot *"Abnvaio: Tovs evaryeis ToUTOUS’ HAace bE kal KAecouevns 6 Aakedaipdvios, totepov bev Abnvalay oraciaCdvtwy’ Tobs TE Cav- Tas ChavvovTes, KalTGY TEbyemYTMY TA OTE aveddvres eéBadov.] Plutarchus Solone. [p. 84, ed. Paris. 1624. Td 5 KuAdyeioy uyos Hin wtv ex woAAOVD Sierdparte Ti}y méAwW, €& ov Tos gUVHpdTas TOD KUAwvos ixetevovtas tiv Oedy MeyanAjs 6 &pxwy Kat éAevoay, ot Oe Tots Bwmois mpoomuy dures arechaynoay, novo. & apelOnoay oi Tas yuvaikas avTey ikeTevoayTes’ ek TOUTOV dé KAnbevres evaryets euicovr7o. | ® Lib. de Moribus German. [cap. 6. Opp. tom. 1. p. 414, ed. Ernesii. Scutum reliquisse, precipuum flagitium, nec aut sacris adesse, aut concilium inire, ignominioso fas.] t C. Julii Cesaris Commentar. de Bello Gallic. lib. vi. cap. xiii. [p. 130, ed. Clarke.| Mli(druides) rebus divinis intersunt, sacrificia publica et privata procurant, religiones interpretantur. | Ad hos magnus s adolescentium nume- rus, disciplines causa, concurrit: mag- 280 [caP. Vv. THE MAINTENANCE OF THE CLERGY. be produced, but I hope these will be thought sufficient to show, that it has been the general sense of mankind, heathens as well as Jews, that notorious offenders ought not to be present at divine service. ? 9. Another right of the clergy is that of demanding a compe- tent maintenance from the people committed to their charge. It is certain that God has an absolute right to dispose of all we have in the world; and since it has appeared that he has appointed an order of men to attend continually on his worship and service, we cannot doubt but that he requires so much of our worldly substance to be set apart for their support, as may enable them to discharge the duties of their function without being interrupted by their own private affairs. And since the worship of God must be celebrated in such a manner as may at once express our reverence and devotion to him, and invite others to join with us; whence it was, that both among the Jews and heathens the places of public worship were built and adorned in the most splendid manner, and nothing was offered to God which was not the best and most perfectin its kind; it follows, that the maintenance of God’s priests must be plentiful and liberal, and such as may express the just respect ‘which is borne to their office and character. For it would be most unreasonable, that the temples of God should be rich and magnificent, and his altars loaded with constant sacrifices, whilst his priests are exposed to poverty and contempt. And therefore all nations, barbarous as well as civil, have treated their priests with great respect, have paid their maintenance cheerfully, and accounted their persons and whatever belonged to them sacred and inviolable. It were easy to show this from the histories of all countries, but I am unwilling to digress too far from our present subject, and therefore shall now proceed to consider what noque hi sunt apud eos honore. Nam] fere de omnibus controversiis, publicis privatisque, constituunt; etsi quod est admissum facinus, si ceedes facta, si de hereditate, si de finibus controversia est. iidem decernunt, preemia poenas- que constituunt: si quis aut privatus, aut publicus, eorum decreto non stete- rit, sacrificiis interdicunt. Heee peena apud eos est gravissima: quibus ita est interdictum, ii numero impiorum ac sceleratorum habentur; iis omnes de- cedunt, aditum eoruin, sermonemque defugiunt, ne quid ex contagione in- commodi accipiant: neque iis peten- tibus jus redditur, neque honos ullus communicatur, CHAP. V.] THE MAINTENANCE OF THE CLERGY. 281 the Scriptures have delivered concerning the maintenance of the Christian clergy. And first of all our Lord himself, with his retinue of apostles and disciples, was maintained by charitable contributions. Though he was born King of the Jews he had no temporal possessions, not so much as * where to lay his head"”; yet he was furnished with money, out of which he not only provided necessaries for himself, but also used to be liberal to the poor. This is manifestly implied in that which is told of Judas Iscariot; that when Mary poured forth a box of very costly ointment upon our Lord’s head, he broke out into these words: ‘* Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein””. Again, when our Lord said to him at his last paschal supper, ‘* That thou doest, do quickly”; meaning, what he had contracted with the chief priests to do. Some of the apostles “ thought, because Judas had the bag, that Jesus said unto him, Buy those things that we have need of against the feast, or that he should give something to the poor*”. Whence it is manifest, that our Lord had a stock of money which Judas had the care of expending for the relief of the poor and other necessary uses, as our Lord directed. Whence this stock used to arise, may be learned from the fore- mentioned words of Judas, wherein he expressed his desire to have Mary’s ointment sold, and the price delivered to him as our Lord’s steward; which implies, that it was his office to receive the contributions of well-disposed persons for our Lord’s use; and consequently that his stock was made up this way. The same is directly affirmed by St. Matthew. ‘* Many women,” says he, “ were there (beholding afar off) which followed Jesus from Galilee, ministering unto him. Among which was Mary Magdalen, and Mary the mother of James and Joses, and the mother of Zebedee’s childrenY”. For the ministering here spoken of was that of their worldly substance, as it is explained by St. Luke. “ There went about,” saith he, ‘‘ with Jesus, certain women which had been healed of evil spirits and infirmities, " Matt. viii. 20. Luke ix. 58. * John xiii. 27, 28. ¥ John xii. 5, 6. Y Matt. xxvii. 55, 56. 282 THE MAINTENANCE OF THE CLERGY. C[CHAP. V. Mary called Magdalen, out of whom went seven devils; and Joanna, the wife of Chuza, Herod’s steward, and Susanna, and many others, which ministered unto him of their substance*”. Whence it is manifest, that our Lord and his company were supported by the pious contributions of his followers. When he first sent forth his apostles to preach, he gave them this instrue- tion: * Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves : for the workman is worthy of his meat*”. To the same purpose he speaks to the seventy disciples: “ Carry neither purse, nor scrip, nor shoes, and salute no man by the way. And into whatsoever house ye enter, . .. in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire®’’. Whence it is manifest, that our Lord accounted it the duty of those to whom the gospel was preached, to give a competent maintenance to these who preached it. And how the disciples succeeded we may learn from the same gospel, where our Lord having asked them, * When I sent you without purse, and scrip, and shoes, lacked ye any thing ? they said, Nothing*”. The apostles and the rest of the gospel ministers were supported the same way after our Lord’s ascension. For we find that the first Christians sold their estates, and laid the price of them at the apostles’ feet, to be disposed by them as the necessities of the church required”, St. Paul received large contributions from the Philippians, whom he had converted. “ Now, ye Philippians,” says he to them, “ know also that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because | desire a gift; but I desire fruit, which may abound to your account. But I have all, and abound: T am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing te God. But my God shall supply all your need, according to his riches in glory by Christ Jesus*”. Where the apostle assures * Luke viii. 2, 3. © Luke xxiii, 35. ® Matt. x, 9, 10, * Acts iv. 37. > Luke x. 5, 7. © Phil, iv. 1E—19. CHAP. V.} THE MAINTENANCE OF THE CLERGY. 283 them, that the liberal supply they had sent him, was accepted by God as an oblation to himself, and that he would abundantly recompense it, Indeed he owns, that in the beginning of the gospel, that is, when he first preached in the country there- abouts, other churches had made no collections for him: and he puts the ‘Thessalonians in mind that he had maintained himself by his own labour whilst he lived among them, ‘ Neither did we eat any man’s bread for nought,” says he, but wrought with labour and travel night and day, that we might not be chargeable to any of you’. But at the same time he asserts his right to require maintenance of them, which he forbore to exercise lest he should give offence, and to show them an example of industry and frugality, as it follows in the next words: ‘ Not because we have not power, but to make ourselves an ensample unto you to follow us. I’or even when we were with you, this we commanded you, that if any would not work, neither should he eat. Tor we hear that there are some which walk among you disorderly, working not at all, but are busy-bodies*”. ‘The same apostle refused to accept maintenance of the Corinthians, to silence some false apostles who preached without receiving any thing from them, in order to insinuate themselves the better into their good opinion; but then he very fully declares and proves his right to it. “ Or I only,” says he, * and Barnabas, have not we power to forbear working ? Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man, or saith not the law the same also? Tor it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? or saith he it altogether for our sakes? Tor our sakes, no doubt, this is written; that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is ita great matter if we reap your carnal things ? If others be partakers of this power.over you, are not we rather? Nevertheless, we have not used this power; but suffer all things, : 12 Thess. i1i,8. , ® Ver, 9—11, 284 THE MAINTENANCE OF THE CLERGY. [CHAF. V. - lest we should hinder the gospel of Christ. Do ye not know, that they which minister about holy things, live of the things of the temple; and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained, that they which preach the gospel should live of the gospel: but I have used none of these things®”. In which words we may observe, first, that all the apostles, except Paul and Barnabas, forbore working, and consequently were maintained by the church. Secondly, that though these two sometimes refused to accept maintenance, they had a right to it. ‘Thirdly, that the apostle proves this right, 1st, From the law of nature and reason, which requires that every man should have a reward for his labour; and this he shows from the examples of soldiers, husbandmen, and others. 2dly, From the law and practice of the Jews, among whom all labourers in general, and in particular those who waited at God’s altar, were maintained by their labour and service. 3dly, From our Lord’s express institution, who requires that the preachers of the gospel should live of the gospel, as was before shown from his instrue- tions to his apostles and disciples, when he sent them forth to preach. ‘The same apostle commanded the Galatians to be liberal to all who ministered God’s word to them, as a thing which would very much recommend them to the Divine blessing. “ Let him,” says he, “ that is taught in the word, communicate unto him that teacheth in all good things. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall also he reap'”. And he enjoins Timothy, whom he appointed to govern the church of Ephesus, to take care that the elders who faithfully discharged their duty should have double honour; whereby he plainly means a liberal proportion of maintenance, which he again asserts to be their due by the same right which entitles the labourer to his wages. ‘ Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn: and, The labourer is worthy of his hire*”. Thus it appears from reason, the example and precept of our h 1 Cor. ix. 6—15. “Gal. vi. 6,7. 7) © 1 ims Ve garee CHAP. V.] THE MAINTENANCE OF THE CLERGY. 285 Lord, and the judgment and practice of the first Christians, that the ministers of the gospel have authority to require a compe- tent maintenance from the people committed to their care. But since disputes may arise about the quantity or proportion of the clergy’s maintenance, and that which some think competent and liberal, may appear to others very scanty and deficient ; it will be necessary to inquire farther, before we dismiss this head, whether God has fixed any certain proportion for the maintenance of his ministers, and the public service of the church, or left men at liberty to give what they shall think fit. And here it-will be of some use to call to mind the proportion which it pleased God to allot to the Jewish priests: for since the apostle has inferred that the ministers of Christ ought to live of the gospel, because the Jewish priests lived of the altar; since the dignity of Christ’s ministers is far greater than that of the Jewish priests, and their necessary attendance on the duties of their function more constant and laborious, we may reasonably conclude, that their maintenance must not be less in proportion than that which the Jewish priests enjoyed. Now, among the Jews, the priests had the first-fruits of cattle, corn, wine, oil, and other fruits of the earth, which the Jews dedicated every year to God; and the price which was paid for the redemption of their first-born children: they had the volun- tary oblations which the people vowed to God, and those which they offered without any precedent vow, and the remainder of things offered in sacrifice. The Levites had the tenths of all things, and the high-priest had the tenth of their tenths; and both these tenths were to be of the best in their several kinds. And beside this they had forty-eight cities, with the adjoining territories of land, to hold as their free and perpetual inherit- ance™. So that the Levites, who were one of the least of all the twelve tribes, as appears from the computation in the times of Moses and of David", may reasonably be supposed to have had almost four twelfth parts of the product of the country; so that their estate was at least four times as good as that of any other tribe. And if the Levites were commonly between thirty and 1 Numb. xviii. Lev. xxvii. " Numb. iii. 145 xxvi. 62. 1 Chron. m Numb. xxxy. 7. Josh. xiv. 4. o.40 | 286 THE MAINTENANCE OF THE CLERGY. ([CHAP. V. forty thousand, which is the utmost we can suppose them to have been, from the before-mentioned accounts; then the proportion allotted to the high-priest was equal to what three or four thousand Levites lived upon. . : We do not pretend that the law of Moses does oblige Christ- ians, and therefore shall not affirm that Christians are obliged to pay the ministers of the gospel their maintenance in the same manner wherein the Jews maintained their priests and Levites ; yet this we may say, that there is no reason why the Christian ministers should not be treated with as much respect, and enjoy as competent a maintenance, as the Jewish priests. : This will appear still more reasonable, when we consider that the custom of dedicating tenths to the service of God and his ministers, was not peculiar to the Jewish economy, but practised a long time before Moses. For we find that Abraham gave tithes to Melchisedek, king of Salem, and priest of the most high God°, Neither was this paid by way of tribute to Melchisedek as king of Salem, as some pretend, who would elude this argument ; for Abraham was none of his subjects, and therefore had no obliga- tion to pay him tribute : but it was presented to him as the priest ° of God; as we find expressly asserted by the apostle, who proves that the Levitical priesthood was inferior to that of Melchisedek, because Levi paid tithes to him: ‘‘ for Levi,” says he, “‘ was yet © in the loins of his father” Abraham “ when Melchisedek met himP”, Another example of the payment of tithes before the law of Moses is that of Jacob, who vowed that if God would provide for him in his journey to Padan Aram, and bring him back in safety, the Lord should be his God, and ‘¢ of all,” said he to God, «that thou shalt give me, I will surely give the tenth unto thee”. Some have objected that this payment of tenths was only due by Jacob’s vow, which was a voluntary obligation upon himself, and consequently need not be a rule to others. But it is more probable that his payment of tenths was only a consequence of his owning the Lord for his God. For the dedication of tithes to any person was a solemn acknowledgment that both that and the remaining nine parts were given by him; and therefore © Gen. xiv. 18, 20. » Heb. vii. 9, 10. 4 Gen, xxviii. 2), 22. CHAP. V.] THE MAINTENANCE OF THE CLERGY, 287 Jacob declared by paying tithes to the Lord, that he was his God in opposition to false gods, to whom it is probable the nations thereabouts paid their tithes. Neither is it any just reason against this explication, that Jacob would not have vowed to pay tithes, if they had been antecedently due to God; because there is nothing more frequent than for men to vow the performance of what was their duty before they vowed; and we may as well conclude, that Jacob was not always obliged to own the Lord for his God, because he vows here to do it; as that he was not ante- cedently bound to pay the tenth of all he had to him, because he makes this the matter of his vow. It is still objected, that there is no divine precept for the dedi- cation of tithes extant before the time of Moses, and consequently those paid by Abraham and Jacob were only voluntary oblations, which neither their posterity, nor any ether before or after shen were obliged to make. To which it may be replied, that it does not follow, there was no divine pr ecept for the payment of tithes, because it is not mentioned in the history of Genesis. For this book contains the history of between two and three thousand years, and relates things very briefly; and therefore negative arguments, drawn from it, are extremely uncertain and inconelu- sive. By this way of reasoning, we might conclude, that God neither required the first race of men to sacrifice to him, nor to pay him any sort of worship, nor scarce to perform any of the moral duties toward one another, because there are no express precepts for these things. But as in this case we conclude, that God commanded men to worship him, and sacrifice to him, and the like, because we find that religious men did these things with God’s approbation; so in the matter of tenths, it is far more reasonable to conclude, that there was a precept for the dedication of them, because we find the practice of dedicating tenths was observed by the patriarchs, and accepted by God; than that there was no such precept, because we do not find it mentioned in the Mosaical history. There is yet farther evidence, that the proportion of tenths was of divine institution, from the general agreement of other nations in it. They who are guided by chance, or fancy, and act without any certain and fixed rule, cannot be supposed to agree we tin. 288 THE MAINTENANCE OF THE CLERGY. [CHAP. V. in the same manner of acting. And therefore, since the most distant nations, many of which do not appear to have had any intercourse with one another, agreed in dedicating an exact tenth, we can scarce derive this consent from any other principle, beside the tradition of Adam, or Noah, or some other patriarch, who lived before the dispersion from Babel; and it can scarce be con- ceived, that any of the patriarchs should enjoin the observation of this tradition upon the whole race of mankind, without a divine precept for it. Let us therefore examine, what accounts ancient authors have left us of this practice. And in Arabia we find a law, whereby every merchant was obliged to offer the tenth of his frankincense, which was the chief product and commodity of this country, to the god Sabis'. The Carthaginians sent the tithe of their spoils taken in the Sicilian war to Hercules of Tyre *. e Ethiopians paid tithes to their god Assabinus'. The Grecian army, which was conducted by Xenophon in their memorable retreat after the death of Cyrus, reserved a tenth of their money to be dedicated to Apollo at Delphi, and Diana at Ephesus". When the Greeks had driven the Persians out of their country, they consecrated a golden tripod, made of the tenths of their spoils, to Delphian Apollo”. The inhabitants of the isle Siphnus presented every year the tenths of the gold and silver digged out of their mines to the same god*. * Plinius Nat. Hist. lib. xii. cap. xiv. [p. 303, ed. Dalecampii. Ibi decimas [p- 349. D. Ed. Leunclavii. *Evratdev SiadapBdvovor 7) Sia Tay (al. amd Tv) Deo, quem vocant Sabin, mensura, non pondere, sacerdotes capiunt. ante mercari licet. ] * Justin. lib. xviii. cap. vii. [p. 170, ed. Delphin. Interea Cartalo, Malei exulis ducis filius, cum preter castra patrisaTyro, quo decimas Herculis ferre ex preda Siciliensi, quam pater ejus ceperat, a Carthaginiensibus missus fuerat, reverteretur, arcessitusque a patre esset, prius publice se religionis officia executurum, quam private pieta- tis, respondit. ] t Plin. lib. xii. cap. xix. [p. 307. Sarmenta hasta dividit sacerdos, Deo- que partem ponit: reliquum mercator in nassas condit. | « Xenophon de Expedit. Cyri, lib. v. Nec’ aX WaAhGT ov yevducvov apyipiov, Ka THY dexdrny, hy Te ArdAdA@vt efeiAov, kal TH "Epesia "Apremidt, d:€AaBov of otparnyol, To epos EkagTos puddrrew Tois Bevis. | * Diodorus Siculus Bibliothec. Histor. lib. xi, [p.430. Opp. tom. i. ed. Wesselingit. Ot 8 “EAAnves ek ra@v Aadipwy Sexdrny ekeAducvol, kaTecKevacay Xpucody Tpiroda kal aveOnkav eis AcAgods* Kt. Te As] x Pausanias Phocicis. [p. 326. 3ip- vlay 7 i vijoos xpvaod péradra iiveyre, kat a’ro’s trav mpooidyTwy exédAcvoey 5 Beds amopepew Sexarnv és AcAdous: of S roy Onoavpdy pkodouhoravTo, kal amépepov Thy dexdrnv' ws 5é brd amAnorias ef€Auroy Thy popav, emKartoaca 7 OdAacca apariy Th METUAAG opiow émolnaev. J CHAP, v.] THE MAINTENANCE OF THE CLERGY. 289 The Athenians and their confederates dedicated a buckler of gold out of the tenths of the spoils taken at Tanagra, to Jupiter’ ; and the Athenians dedicated a chariot and horses of gold, made out of another tenth, to Pallas*. When Cyrus had conquered Lydia, Croesus advised him to prevent his soldiers from plundering the goods of the Lydians, és odea dvayxaiws éxew dexatrevOjvat 7@ Avi, because they were of necessity to be tithed to Jupiter*. The Crotonians vow to give a tenth of the spoils, which they should take in their war with the Locrians, to Delphian Apollo”. Sylla, the Roman general, dedicated the tenth of all his estate to Hercules®; and the same was done by M. Crassus“; and we are told by Plutarch®, that this was a constant custom at Rome. Hercules himself is said to have dedicated to the gods the tenth of the spoils which he took from Geryon'. When Camillus sacked Veii, a city of Hetruria, the soldiers seized the spoils for their own use, without reserving the accustomed tenth for the gods: after this the augurs discovered, by their observations on Y Idem Eliac. a’. [p. 156. The inscription on the buckler ran in these words: Nads uty pidday xpuoéay exer, ex 5& Ta- varypas f Ths Aaxedapoviors cupmaxtdos ye TEBEY AGpov am Apyelwy kad’ AOnvater kal lover, Tay dexdrny vikas elvera TH TOAEUY. | « Herodotus, |. v. ¢. xxvii. [p. 313, ed. Gronovit. Kal tév AdTpwr Tijv Jexd- THY GveOnkay, Tornodmevot TEOpiTmoy XAA- keov’ 7d de apioTepis xEpds EoTHKE TPWTOV eoidvTt cis TH TMpwMiAaiaA TH ev TH GKPO- moAu emvyeypamtat Sé of Tae, *Edvea Bowtav Kal Xadkidéwv Sapdoavtes. Tlatdes "A@nvaiwy epyuaw ev modeuou, Acoma ev axAvoevti o1dnpéew ExBeoav UBpir* Tav famous Sexdtny MadAdd: ta05° ee- oav. | @ Idem, }.i. [c. Ixxxix. p.37. Kdr- cov Tay Sopupdpwy emt mdanot Tot TUANGL pvddkous, ot Acydvtwy mpds Tovs Expéepovras TH Xphuata amaipeduevos TA Xphuata, cs open avayKalws exer dexatevdqva TH Ail: kK. T.A.] > Justin. lib. xx. cap. iii. [p. 178. Cum vovissent Apollini decimas preedee, Locrenses et voto hostium et responso Dei cognito, nonas voverunt 5 tacitam- que eam rem habuére, ne votis vin- cirentur. | ¢ Plutarchus Sylla. [Opp. tom. i. p- 474. A. ed. Rualdi. *AmoObwv 5t ris ovolas amdons 6 SvAAas To “Hpakaei Se- Karn’ K.T. A. | @° Idem Crasso. [ib. p. 543. D. "Anobicas Mev TH “Hpakre? thy Sexdrny, Hse Tay Ne) © Roman. Quest. [tom. ii. p. 267. E. Ai ti t@ “Hpac? moAAol tT&v wAOVoIwY edexdtevoyv Tas ovaias 5] f Dionysius Halicarnass. lib. i. ¢. 44. [Opp. tom. i. p. 34, ed. Hudson. Ovcas Tots Oeots Tas Sexdtas ToY Aadvpwr. Ib. p. 19. Of yap MeAaoyot, adopias ai- TOIS "YEVOMLEVNS EV TH YH TaVTMY XpnUaTav, eKEavToT@ Adi kal Ta’ AmbAAwYL Kal TUts Ka- Belpos karabicew Sexdras TaY mpoovyevy- comevey andvtev. ib. p.15. Kal dexdras eis AcAdovs aviryov TH 0G kat aro Téy THs Oaraoons wpedciay, ef Wép Tes ad UAAoL, Aaumpordras. Also on the same page in an inscription on a tripod in the temple of Jupiter, Ackdarny exréupare olBy, ket. A. At page 241, speaking of Tarquin, he says: ~Apyupoy 5é kal ypu- ody boos edpebn ouvayayav cis €v xwplov, kal Thy Sexarny eEeAdmevos eis KaTackev)y iepod, TA AviTa XpHuaTa ToIs oTpaTiTaLs dictAey. .... + Td O& Tots Bevis SexaTevbev apyipwy Tetpakoclwy ov pewv yeverOat TaAdvTwv. | U 290 THE MAINTENANCE OF THE CLERGY. [CHAP. Vv, the sacrifices, that the gods were exceedingly offended; where- upon the senate of Rome required all the soldiers to account upon oath for the spoils which they had taken, and to pay a tenth of them, or the full value. All which, with a golden eup of eight talents, was conveyed to Apollo’s temple at Delphi by three men of the first quality in Rome*. And, lastly, we are informed by Festus, that the ancients offered to their gods the tithes of all things, without any exception °. Many more examples might easily be produced, some of which have already been collected by other hands‘; but these are sufficient to show, that the dedication of tenths was generally practised in the heathen nations. Some indeed have thought, that this custom might be derived from the Jews to the rest of the world: but it is extremely improbable that any custom so ancient and universal as this should be derived from any one nation to all the rest; and it is still more unlikely to be derived from the Jews, who had Jess correspondence with their neigh- bours than any nation in the world. Beside, they were uni- versally hated and despised for the great difference of their manners from the rest of mankind; and, therefore, it is most improbable that any of their customs should be generally imitated by other nations. Not to say that it has already appeared, that the dedication of tenths was ancienter than the Jewish nation. Others object, that though all or most nations afford examples of the dedication of tenths, neither all persons paid tenths in any nation, nor any person paid them out of all the things he possessed ; and therefore, they say, there was no universal tradition for it. To which it may be answered: First, that this cannot be proved, oTnplay, Seouevnv' wWndioamevns 3: Tis Bovajjs Thy piv apéAcav, (xadeTov yap hv avddacrov wh yevéoOa,) Tos de Aa- Bévras abtods obv bpxw tiv Sexdryy mapa- dépew eis pécoy eylvero. } ® Plutarchus Camillo. [Opp. tom. i. pp. 132, 133. Hitato piv yap (se. Camillus), éxt tovs Bntovs (as ®otxe) Badlfwv, ei thy wédAw Edrairo, beg ToiT@ Thy dexdrny Kabsepdoew arovans St Tijs modews Kal Siapracbelons, ez’ dxvicas evoxAjoat Tots woAlrats, elre AOn Ts abr brd Tov Trapévrwv mpayudrow eAaBe, Fijs EVXAS Wepretdey wperAnlevras’ VaTEpov 5t xpdvy Tis Gpxiis exeivns Hdn wemavuevos* dunveyke wep tovtwv eis thy obyKANTOY' oltre pdvreis hyyeAAov em) rots iepois mpo- palvecOar Oey piv, fAacpod Kal xapr- ' Decima quaeque Veteres Diis suis offerabant [Festus de Verborum Signi- ficatione, p. 114, ed. Dacier.] 1 Conf. Selden’s History of Tithes, chap. iii. Mountague’s Diatrib. part i. chap. iii. Spencerus de Legibus Hebr. lib. iil. cap. 10. CHAP. V¥.] THE MAINTENANCE OF THE CLERGY. 291 and that the contrary is rather manifest from the forementioned examples. Secondly, that supposing it to be true, we can no more conclude that men were not obliged to dedicate all their tenths because they did not do so, than we can infer from the universal corruption of manners, which overspread the whole world before our Lord’s incarnation, that men were not then bound to be just, good, and temperate ; but, on the contrary, we ought rather to conclude, that as the marks of religion and morality which are found in all nations, however degenerated, make it probable that our first ancestors delivered the general notions of good and evil to their posterity, so the general agreement of most nations in this proportion of tenths must be traced from the same original. And this argument seems to hold more strongly for the tradition concerning tenths, than that of any general duty of religion or morality ; for these latter may be thought to be dis- coverable by the light of reason, without any tradition, whereas men can scarce be supposed to have universally agreed in this exact proportion of tenths, which is a thing in its own nature wholly indifferent and undetermined without some positive tradi- tion to direct them. It remains only to be inquired, whether the dedication of tenths was confirmed by our Lord or his apostles. And it must be owned, that though they have fully asserted the clergy’s right to maintenance, and the necessity of dedicating some part of our substance to God in general, they are wholly silent as to the proportion of tenths. For this several reasons may be given ; as, first, That the Jewish priests were then in possession of the tithes, and it would undoubtedly have raised great commotions, and very much hindered the progress of the gospel, if the Christian ministers had claimed that which others had a legal title to. Secondly, Their practice would have seemed inconsistent with their doctrine, if they had settled a constant maintenance for themselves, whilst they persuaded others to sell their estates for the service of the church and poor. Lastly, In that age the devotion of Christians was generally so great, that they very much exceeded the proportion of tithes in their contributions to the church. Many of them sold their whole estates, and gave the uz 292 THE MAINTENANCE OF THE CLERGY. [CHAP. Vv. price to the apostles*. In the next century, Justin Martyr, describing the great change which Christianity made in men’s manners, has these words: “ They who before were delighted with nothing so much as getting money, now bring what they possess to the common stock, and impart to every one who is in want!”. Irenzeus observes, ‘* that whereas the Jews consecrated a tenth, they who lived under the liberty of the gospel give all to the Lord’s use *”. And in another place, where he explains how Christ did not destroy but fulfil the law, he says, ‘ that instead of tithes, Christ commanded that men should divide alk they have among the poor™”. And Tertullian, who flourished in the latter part of this century, affirms, ‘ that Christians, in his time, used all things in common except their wives: and that, being joined to one another in heart and soul, they had never any dispute with themselves about communicating what they had to one another"”. So that hitherto there was no oceasion to fix a certain proportion for the clergy’s maintenance, whilst men contended who should give most, and were ready to dedicate all they had to pious uses. But when the first love of Christians abated, the proportion of tithes came to be insisted on. Cyprian, who was ‘Tertullian’s scholar, complaining of the corruptions which had crept into the church in his age, has these words: k Acts ii. 44, 45; iv. 34, 35. 1 Apolog. i. c. xiv. [p. 51, ed. Ben.] Xpyudrov 6¢ Kal etnudtawv of mdpous mav- TOS pGdAov orépyortes, viv Kal & Exomev eis Kowdy épovtes, Kal mavrl Scopevw KOLYWVOUIYTES. * Lib. iv. cap. xxxiv. p. 325, [edit. Grabe; 251, ed. Ben. Et non genus oblationum reprobatum est; obla- tiones enim et illic, oblationes autem et hic: sacrificia in populo, sacrificia et in ecclesia: sed species immutata est tantum, quippe ctim jam non a servis, sed a liberis offeratur. Unus enim et idem Dominus; proprium autem character servilis oblationis, et proprium liberorum, wti et per obla- tiones ostendatur indicium libertatis. Nihi) enim ociosum, nec sine signo, neque sine argumento apud eum. Et propter hoc] illi quidem decimas suo- rum habebant consecratas : qui autem perceperunt libertatem, omnia que sunt ipsorum, ad dominicos decernunt, usus [hilariter et libere dantes ea, non quae sunt minora,ut pote majorem spem habentes; vidua illa et paupere hie totum victum suum mittente in gazo- phylacium Dei]. ™ Lib.iv.cap. xxvii. [p. 314, ed. Grabe ; p- 242, ed. Ben.] Pro eo quod est deci- mare, omnia que sunt pauperibus di- videre. " Apolog. cap, xxxix. p. 31. Ex sub- stantia familiari fratres sumus [que penes vos fere divimit fraternitatem]. Itaque qui [a/. quia] animo animaque miscemuy, nihil de rei communicatione dubitamus. Omnia indiscreta sunt apud nos, preter uxores. CHAP. V. ] THE MAINTENANCE OF THE CLERGY, 283 “They (meaning the first Christians) sold their houses and lands, and, in order to lay up for themselves treasures in heaven, offered the price to the apostles, to be distributed among the poor; but we now scarce give the tenth of our estates; and whereas our Lord has commanded us to sell, we rather buy and increase ° .” Whence it is manifest, that in this father’s opinion, as well as the judgment of the Christians before him, the tenth of every man’s possession, at the least, ought to be dedicated to God. And though he laments the growth of avarice among Christians, it appears that in the church of Carthage, when he was bishop there, the contributions were very large, and the clergy enjoyed a plentiful maintenance. For he severely reproves their inter- meddling too much in secular business, for this reason, because they had a competent allowance from the oblations of the church ; and he compares them to the Levites, who received their main- tenance from tithes, without being put to the trouble of ploughing and sowing’: and we find that he contributed at one time, out of the church’s stock, a hundred thousand sestertia toward the relief of Christian captives, which remained above what was expended for the clergy’s maintenance *. Origen, explaining the tantum Deum colereret, et ad victum atque alimentum ab undecim tribibus de fructibus qui nascebantur decimas reciperet. Quod totum fiebat de auc- toritate et dispositione divina, ut qui operationibus divinis insistebant, in nulla re avocarentur ; nec cogitare, aut agere seecularia cogerentur. Que nunc ratio et forma in clero tenetur, ut qui in ecclesia Domini, ordinatione clerica ° Lib. de Unitat. Eccles. [In nobis vero sic unanimitas diminuta est, ut et largitas operationis infracta est.] Domos tuncetfundosvenundabant, et thesauros sibi in coelis reponentes, distribuenda in usus indigentium pretia apostolis offerebant. At nunc de patrimonio nec decimas damus,.et cum vendere jubeat Dominus, emimus potius et au- gemus. P Kpist.i. [p. 2. A man named Victor had appointed a presbyter guardian under his will, contrary to a late canon, ‘““ne quis de clericis et Dei ministris tutorem vel curatorem testamento suo constituat,” intended to keep clergymen from meddling in secular concerns. Cyprian says: ‘“Cujus ordinationis et religiovis formam Levitz prius in lege tenuerunt, ut cum terram dividerent, et possessiones partirentur undecim uribus, Levitica tribus, quee templo et altari, et ministeriis divinis vacabat, nihil de illa divisionis portione perci- peret; sed aliis terram colentibus, illa promoventur, in nullo ab administra- tione divina avocentur; nec molestiis et negotiis secularibus alligentur, sed in honore sportulantium fratrum, tan- quam decimas ex fructibus accipientes, ab altari et sacrificiis non recedant, sed die ac nocte ceelestibus rebus et spiri- talibus serviant.] 4 Epist. Ixii. [It would seem rather to have been a general collection contri- buted by Cyprian himself, his clergy and people, and the neighbouring bishops and their dioceses. Cyprian’s words are these. ‘* Que omnia istic secundum literas vestras fraternitas 294 THE MAINTENANCE OF THE CLERGY. [CHAP. Y. eighteenth chapter of Numbers, where the Jews are required to offer to God their first-fruits, for the use and by the mediation of the priests, has these words: “* No man can lawfully use the fruits of the earth, or of the cattle, till he has first offered the first-fruits of them all to God, that is, to the priests. This law, I think, is now necessary to be observed according to the letter”. After- wards he proceeds thus: ‘ Our Lord said in the Gospel, Wo unto you, scribes and Pharisees, hypocrites, who tithe mint, cummin, and anise, and pass by the weightier things of the law: ye hypocrites, these ought to have been done, and the other not to have been left undone. Observe diligently how our Lord prescribes the doing of the weightier things of the law, and also will not allow the literal performance of the other things here mentioned to be omitted. But if you say that he spoke this to the Pharisees and not to his disciples, hear again what he says to bis disciples: Except your righteousness exceed the righteousness of the scribes and Pharisees, ye shall not enter into the kingdom of heaven. What therefore he prescribes to be done by the Pharisees, he would have fulfilled by his own disciples much more abundantly. How then does my righteousness exceed theirs, if they dare not taste the fruits of the earth till they have first offered the first-fruits of them to the priests, and the tithes to the Levites; and I, doing neither of these, apply the first-fruits of the earth to my own use, without acquainting priest or Levite, or imparting any share of them to the altar?” Hence he con- to) nostra cogitans et dolenter exami- habentes, ecclesiam nostram et frater- nans, promte omnes et libenter ac lar- giter subsidia nummaria fratribus con- tulerunt ;” p. 147. Et infra: ‘ Misi- mus autem sestertium centum millia nummum, que istic ecclesia, cui de Domini indulgentia presumus, cleri ac plebis apud nos consistentis collatione collecta sunt: que vos illic pro vestra diligentia dispensabitis. Et optamus quidem nihil tale de cetero fieri, et fratres nostros Domini majestate pro- tectos, ab ejusmodi periculis inco- lumes reservari. Si tamen ad explo- yandam nostri animi caritatem, et ex- aminandam nostri pectoris fidem tale aliquid acciderit, nolite cunctari nunci- are heee nobis literis vestris ; pro certo nitatem istic universam ne hee ultra fiant precibus orare; si facta fuerint, libenter et largiter subsidia prestare. Utautem fratres nostros ac sorores, qui ad hoc opus tam necessarium promte ac libenter operati sunt, ut semper operen- tur, in mentem habeatis in orationibus vestris, et eis vicem boni operis in sacri-= ficiis et precibus repreesentetis, subdidi nomina singulorum ; sed et collegarum quoque et consacerdotum nostrorum qui et ipsi cum preesentes essent, et suo, et plebis sue nomine quedam pro viribus contulerunt, nomina addidi; et preeter quantitatem propriam nostram, eorum quoque summulas significavi et misi:” &e. Ib.) CHAP. Y.] THE MAINTENANCE OF THE CLERGY. 295 cludes, “ that the precept concerning first-fruits stands in force according to the letter'”. In the Apostolical Canons, the pro- portion of tithes is not spoken of, but there is express mention of the people's offering to the bishop and presbyters their first-fruits of honey, milk, and other liquors, as also of birds and cattle, of corn, grapes, apples, and other fruits, for a maintenance to them and to the restof the clergy®. And in the Apostolical Constitutions it is ordered, ‘* that the first-fruits of all things be carried to the © Homil. xi. in Numer. [e. xviii. § 1. Opp. tom. ii, p. 303, ed. Ben. Deo enim offerri dicit quod sacerdotibus datur. Et hoe est quod docemur ex lege, quia nemo licite nec legitime utatur fructibus quos terra produxit, nec animantibus que pecudum protu- lit partus, nisi ex singulis quibusque Deo primitie, id est, sacerdotibus offe- rantur. Hane ergo legem observari etiam secundum literam, sicut et alia nonnulla, necessarium puto. Zé infra, 2, p.305: Decet enim et utile est etiam sacerdotibus evangelii offerri pri- mitias. Ita enim et Dominus dispo- suit, ut qui evangelium annunciant, de evangelio vivant, et qui altari deser- viunt, de altari participent. Et sicut hoc dignum et decens est, sic e contra- rio et indecens et indignum existimo et impium, ut is qui Deum colit et ingre- ditur ecclesiam Dei, qui scit sacerdotes et ministros adsistere altari, et aut verbo Dei aut ministerio ecclesise deservire, de fructibus terre quos dat Deus solem suum producendo, et pluvias suas mi- nistrando, non offerat primitias sacer- dotibus. Non mihi videtur hujusmodi anima habere memoriam Dei, nec co- gitare nec credere quia Deus dederit fructus quos cepit, quos ita recondit quasi alienos a Deo. Si enim a Deo sibi datos crederet, sciret utique mune- rando sacerdotes honorare Deum de datis et muneribus suis. Et adhuc ut amplius hee observanda etiam secun- dum literam ipsius Dei vocibus doce- antur, addemus ad hee. Dominus divit in eyangeliis: Ve vobis scribee et Pharisei hypocrite, quidecimatis men- tham, hoc est decimam datis menthe, et cymini, et anethi, et preteritis que majora sunt legis: hypocrite, hee oportet fieri, et illa non omitti, Vide ergo diligentius quomodo sermo Domi- ni vult fieri quidem omnimode quie majora sunt legis, non tamen omitti et heec quee secundum literam designan- tur. Quod si dicas, quia hee ad Pha- riseeos dicebat, non ad discipulos, audi iterum ipsum dicentem ad discipulos. Nisi abundaverit justitia vestra plus quam Phariseorum et scribarum, non intrabitis in regnum celorum, Quod ergo vult fieri a Pharisais, multo magis et majore cum abundantia vult a dis- cipulis impleri: quod autem fieria dis- cipulis non vult, nec Phariseis imperat faciendum. ¢ infra: Quomodo ergo abundat justitia nostra plus quam scribarum et Phariseeorum, si illi de fructibus terree suze gustare uon audent priusquam primitias sacerdotibus offe- rant, et Levitas decimas separent; et ego nil horum faciens, fructibus terrae ita abutar, ut sacerdos nesciat, Levites ignoret, divinum altare non sentiat?... Hee diximus asserentes mandatum de primitiis frugum, vel pecorum, debere etiam secundum literam stare? 1d. pp. 305, 306.] * Can. iii. et iv. [Secund. Gre- cos. ii. apud Cotel. tom. i, p. 437. weaee TO Kapp TE SéovT1, TAY vewr xlSpwv 2) atdxvas alrov, } orapvais, py ebdby totw mpocdyecOal zt mpds Cuciacrhpiov, Kal ZAqov es THY aylay Auxviav, Kal Ouplapa TH Kapp THs Ocias avapopas' St BAAN wasa Smdpa cis olkoy dmooTeAAgoOw arapx) Te emiondry Kal Tos mpecBuTépois, GAAG wh mpds Td Bvota- ornpiwy: Sjdov SE, ws 6 énlaoxomos Kal ot apecBvrepor emipepifover Kat Tuts diakdvots, Kal Tots Aoimots KAnpiucols. } 296 THE MAINTENANCE OF THE CLERGY. [CHAP. Vv. bishop, the presbyters, and the deacons, for their maintenance ; and that the tenth of all things be offered for the maintenance of the rest of the clergy, the virgins, the widows, and the poor‘”. In another place of the same work it is said, that though Christ has delivered us from the ceremonial law, he has been so far from freeing us from the payments to the priests and the poor, that in these what he said concerning the Pharisees must take place, Except your righteousness exceed, &c." St. Jerome has these words in his commentary on the third chapter of Malachi: “ What we have said of tithes and first-fruits, which in ancient times were given by the people to the priests and Levites, must be understood of the Christian people, who are not only required to give tithes and first-fruits, but to sell all they have and give to the poor, and to follow our Lord and Saviour. If we are not willing to do this, at least let us imitate the Jewish elements, by giving to the poor a part of the whole, and paying due honour to the priests and Levites””. St. Ambrose observes, “ that it is a Christian duty for men to pay tithes of all their fruits and cattle and other things every year, and that the Lord commanded us to do so”; and, «* that since he has reserved the tenth to himself, it is not lawful to detainit*” And St. Chrysostom affirms, “ that Abraham, t Lib. viii. cap. xxx. [apud Cote- ler. tom. i. p. 411. ‘O airs, mept amapxav Kal dexaT@v.|] “Ett mpootdoow macay anapxv mpockoulfer0a TE emiokd- m™@, Kal Tois mpecBuTépos, Kal Tois Siakd- vols, eis Siatpophy a’tav* macayv 5é Sexd- THY mporpeperOat eis Statpopyy Tay AoTaY KAnpi@v, kal Trav mapbevav, Kal Tov x7- pav, kal Tav ev mevia ekeTaComevwy. [AL yap amrupxal Trav tepéwy eiot, Kat THY ad- Tois ekumnpetovmevay Siardvwr. | « Lib. ii. cap. xxxv. [ibid. p. 245. Xp} 5€ buds ywookew Ort el Kal eppicaro judas Kipios tis SovAclas Thy emewdKnTwy deouav,...... ov Shmov kal Tap eiodo- pav ipas edevOepwoev, av detreTe Tors iepevot, kal Tov Eis TOUS Seomevous edTroti@v* Dever yap 6 Kipios bua ev TE evayyeAly. Eby uh wepicoedon’ K. T. A.| ~ [Tom. vi. col. 978, edit. Ben.] Quod de decimis primitiisque dix- imus, que olim dabantur, a populo sacerdotibus ac Levitis, in ecclesia quoque populis intelligite, quibus pre- ceptum est, non solum decimas dare et primitias, sed et vendere omnia que habent, et dare pauperibus, et sequi Dominum Salvatorem. Quod si facere nolumus, saltem Judgeorum imitemur exordia, ut pauperibus partem demus ex toto, et sacerdotibus ac Levitis hono- rem debitum deferamus. * Serm. in Feriam ii. post Domin. i. Quadrag. [inter sermones 8. Am- brosio falso adscriptos. Serm. xxiv. col. 423. App. tom. ii. Opp. ejusd. ed. Ben.] Non nobis sufficit, quod nomen Christi- anum preferamus, si opera Christiana non facimus: decimas nostras annis singulis de cunctis frugibus, pecoribus, et ceeteris preecipit erogandas Dominus, &e. Ibid. in Fer. iii. [inter eosdem Serm. xxiv. ib. col. 425.] De omni substantia, quam Deus homini donat, decimam partem sibi servavit, et ideo non licet homini retinere illud, quod Deus sibi reservavit. CHAP. V. ] THE MAINTENANCE OF THE CLERGY. 297 by paying tithes, is a tutor to all, to bring in their first-fruits of all which God gives them ”. In another place, ‘* What a shame,” says he, “ is it, that Christians should reckon that a burden which the Jews did not think so! If it was dangerous to keep back tithes then, know it is much more dangerous now*”. And, in another place, “ I require,” says he, ‘* no great matter, only let us, who expect heaven, pay as much as the Jews, who were infants in religion: I say not this as forbidding to give more, but Jet us not consecrate less than a tenth”. It were easy to produce many more testimonies to the same purpose, but these, I hope, will be sufficient to show, that at least the tenth of ,;what every Christian possessed was set apart in the primitive ages for the service of the church. Whatever was given for the clergy’s and church’s service was always looked upon as dedicated to God. He had the sole pro- priety of it, and the priests were his receivers and stewards. It is manifest, that the Jewish first-fruits and tithes were oblations to God, and that he bestowed them on the priests and Levites. And the tenth of tithes was again offered to God by the Levites, and received by the high-priest*: whence Solomon, advising the Jews to pay what was due to the priests, does it thus: ‘* Honour the Lord with thy substance, and with the first-fruits of all thy increase’”. And the keeping back of tithes is said by Malachi to be a robbing of God, for which sin he declares the ‘ whole nation” of the Jews to be ‘cursed with a curse®”. In like manner what was given to the apostles was accounted given to God; and therefore when Ananias reserved to himself part of the price of his land, the whole of which he pretended to deposit at the apostles’ feet, Peter told him, he had not “lied unto men, but unto God,” to whom he pretended to give a larger oblation than indeed he did?. St. Paul calls the collections, which the Philippians sent him, “a sacrifice acceptable, well-pleasing to Y Homil. xxxv. in Genes. [tom. iv. p- 357, ed. Ben.| Aexdrnv abtG (Mea- xiTcdEK) Apdpicev ard TavTwV av emepe- pero, evTedOev 75n diddoKados Gmaot yt- VOMEVOS...TAS ATApXAS Tpoo dye TOY TAapc Tov Ocov Huiv mapacyelevtwv. Homil. iv. in Ephes. [tom. x1. p-. 31, ed. Ben.] Wéans aicxvyns todro yemet, €10 em) TAY “lovdalwy ovK jv Oavpac- pov, TovTO em THY XpioTiavav OavuaoToyv yéyovev; ef tote Kivduvus jv, 7d dexdras amoAumeiv, evvdnooy boov eoTl viv. ® Numb. xviii. 12, 24, 28. > Prov. iii. 9. © Mal. iii. 8, 9. “ Acts v. 4. ) 98 THE MAINTENANCE OF THE CLERGY. [CHAP. Vv. Gode”. And lastly, it appears from some of the forementioned instances, that the primitive Christians reckoned their contributions for the chureh’s service to be oblations to God. ‘The manifest consequence whereof is, that the alienating or withholding of what is due to the church must be accounted for as an injury done to God himself. I should now proceed to the last head of this chapter, but that two objections remain to be answered; one of which is levelled against the clergy’s right of claiming maintenance in the general ; the other against the proportion of tenths. First, It may be objected against the clergy’s right of claiming maintenance, that the kingdom of Christ is_a spiritual kingdom, and All the power which he has given his ministers relates to spiritual things, as was formerly shown, and consequently must not be extended to any of the things of the world. To which it may be answered, that the kingdom of Christ, though it be not of the world, must for the present subsist in the world, and con- sequently the ministers of it may demand all such worldly things as are necessary to support it. The gospel cannot possibly be preached without some place to preach it in; and the ministers of Christ cannot attend their duty of preaching, unless they have a competent maintenance to support them: and therefore to deny them these things, is in effect to destroy the institution of Christ. And if it be inquired farther, since the clergy have a right to demand a place for the exercise of their function, and a main- tenance for themselves, where the difference lies between their authority and that of the civil magistrate; it may be answered, that the civil magistrate has authority to compel those, who will not pay him or any of his subjects what is their due, by civil penalties ; whereas the utmost the church can do in such cases, is only to account the offender in the number of heathens and publicans, that is, to exclude him from her own society. This is the punishment which St. Paul required the Corinthians to inflict ou the * covetous,” and the ** extortioner'’’, and which the church has often inflicted, for this sort of covetousness whereof we are now speaking. And if any thing beyond. this is done. .fer. the © Philviv. 18% £2 Cor. vy. 11, | CHAP. V.] ‘THE MAINTENANCE OF THE CLERGY. 299 recovery of the church's rights, it is wholly owing to the civil power. Secondly, It is objected against the proportion of tenths, that this would make the clergy too rich, they being not near a tenth part in proportion to the rest of the people. ‘To which it may be answered: First, That it is very unreasonable, and indeed can proceed from nothing but the want of religion, to make this an objection against the maintenance of the present clergy, which might as well have been objected against the priests of all other ages and countries, and yet was never urged with any success, either by the heathens, or the worshippers of the true God ; and least of all by the primitive Christians, whose example we ought chiefly to imitate. Secondly, This objection might in part be answered by lessening the cures, which in many places are far too great, and consequently increasing the number of the clergy. Thirdly, It is necessary, and has been so judged in all ages, that the clergy should have a plentiful maintenance. Without this it is scarce possible for them to secure themselves from the contempt of the people, who seldom have piety or consideration enough to distinguish their office and character from their outward condition in the world: and the contempt of the clergy will soon lead men to a contempt of religion, which always participates both of the good and bad fortune of those who are set up for the defence of it. And therefore, the enemies of religion have in all ages made their | first attempts upon the priesthood ; plainly foreseeing, that if the’ priests once be taken out of the way, or, which is all one, brought | under a general contempt, the people would soon become an easy prey to them. Lastly, Withouta plentiful maintenance the clergy could not have a sufficient fund to relieve the poor, and to promote other public charities, which is a duty wherein they are parti- cularly obliged to be examples to their flocks. IV. Thus I have endeavoured, with all the plainness and brevity 1 could, to explain and vindicate some of the chief of those powers which our Lord hath intrusted with the officers of his church, It remains now to be inquired, in_what places the several officers are to exercise their respective powers, which was the fourth and last head propounded in the beginning of this chapter. In treating on this argument I shall endeavour to show : 300 VALIDITY OF ORDERS UNIVERSAL. [CHAP. Vv. First, that the office and character of all persons who are admitted into holy orders, extends over the whole world. Secondly, That nevertheless the ordinary exercise of their respective offices is limited to some particular district. Thirdly, I shall inquire whence this limitation proceeds. First then, it must be shown, that the office and character of all persons, who are admitted into holy orders, extends over the whole world. And it is manifest, in the first place, that the apostles had a general commission to teach and baptize, and to execute all other parts of their office, in all nations. And as the bishops of the church have been shown to succeed the apostles in all the parts of their office, which are of standing and constantuse in the church ; so we might reasonably conclude, though we had no farther proof of it, that the office and character of bishops, and consequently of inferior ministers, extends over all the world, because those of the apostles, their predecessors, did so; since there is scarce any reason why the apostles’ authority should be universal, which will not hold, at least in some degree, for the same extent of authority in the bishops, as will appear from some of the follow- ing considerations. There is but one catholic church, whereof all particular churches are members; and therefore when any spiritual privilege or character is conferred in any particular church, it must be under- stood to extend over the whole catholic church. Thus by baptism men are not only made members of the particular church where they happen to be baptized, but of the catholic church over the whole world; and therefore whoever has been lawfully baptized in one chureh, has a right to partake of the Lord’s supper and other church-privileges in all other churches where he happens to come: whereas if baptism only admitted men into some particular church, they must be rebaptized before they ean lawfully be received to communion in any diocese where they have not been baptized already. If it were not thus in holy orders, that they who have received them in one place retain them in others, no minister could have authority to preach the gospel, or to administer the sacraments, or to exercise any other part of his function, beyond the particular | district in which he was ordained: the consequence whereof is CHAP. V.| VALIDITY OF ORDERS UNIVERSAL. 301 manifestly this, that the faith of Christ must not be propagated, nor any churches erected, in countries where they have not stood ever since the apostles’ times. For since there can be no ministers without ordination, as was before proved; either they, who have been ordained in one country, may lawfully exercise their respective functions in others, where there are no ordained ministers already settled, or else these countries must remain for ever without ministers, and consequently without sacraments, and other public offices of religion. It is manifest that the offices of those ministers whom the apostles ordained, were not confined to any certain place or church. For we find that Timothy, ‘Titus, Crescens, and others who are spoken of in the Acts and Epistles, travelled with St. Paul and other apostles, and sometimes without them, and exercised their ministerial functions in very distant parts of the world. In the next age after this, Polycarp, St. John’s disciple, and bishop of Smyrna, travelled to Rome, where Anicetus, the bishop of that city, out of respect to him, desired him to consecrate the eucharist; whereas, if Polycarp’s sacerdotal character had ex- tended no farther than his own diocese of Smyrna, he must have been reordained at Rome, before he could consecrate there. And for the same reason, whoever was justly excommunicated by his own bishop, was held excommunicate all over the world. An example of this we find in the same age in Marcion, who being excommunicated by his own father and bishop in Pontus, fled from his own country, and coming to Rome, was there denied Christian communion, as not being a member of the church which he had left. When any bishop turned heretic, the neighbouring bishops deposed him, and ordained another in his stead; and that because they, as officers of the catholic church, were in duty bound to have a general concern for the whole body of Christians, as well as for their own particular districts. ‘This is expressly affirmed by Cyprian. ‘* There is,” says he, “a large body of priests (whereby he means bishops, though it would be all one to the present argument if he had meant only presbyters), cemented by the ties of mutual concord and the bond of unity; so that if any of our (episcopal) college shall turn heretic, and waste the flock of Christ, the rest may come in to their assistance, 302 VALIDITY OF ORDERS UNIVERSAL. [CHAP. V. and as useful and merciful shepherds restore the wandering sheep of Christ to his flock®”. Again, “ Though,” says he, ‘we are many shepherds, we feed only one flock: and it is our duty to gather and cherish all the sheep which our Lord purchased with his blood ; and not to suffer our brethren to be despised and trodden under foot by some men’s pride and presumption®”. In pursuance of this principle, two bishops of Spain who had fallen into idolatry were deposed, and others ordained in their stead by the neighbouring bishops, as may be seen in the same epistle of Cyprian out of which the forementioned passages are taken. And the three bishops who ordained Novatian the schismatic were deposed, and others ordained to succeed them by Cornelius bishop of Rome, whose proceedings in this matter were generally approved all over the world. And if we had no farther proof that the power of bishops was thought to extend beyond their own dioceses than this, that when any bishop died, the neighbour- ing bishops ordained another to succeed him, as hath already been shown, and will be farther made out under the third particular, this alone would be sufficient. For they who can ordain ministers out of their own dioceses, may with the same reason confirm, consecrate the eucharist, and exercise any other episcopal or sacerdotal act, when a just occasion is offered. And therefore, though many other arguments and examples might easily be produced, these, I hope, will be sufficient to convince all impartial men, that the office and character of men in holy orders extends over the whole church*. Secondly, The ordinary exercise of their office is nevertheless limited to particular districts. For the catholic church, as was said in one of the forementioned passages of Cyprian, is divided into many lesser churches, every one of which is governed by its ® Epist. Ixviii. [ad-Stephanum] pag. 292. ILecirco enim, frater carissime, copiosum corpus est sacerdotum, con- h Tbid. pag. 293. Nam etsi pastores multi sumus, unum tamen gregem pascimus, et oves universas, quas Chris- cordie mutue glutino atque unitatis vinculo copulatum, ut si quis ex colle- gio nostro heresin facere, et gregem Christi lacerare et vastare tentaverit, subveniant czeteri, et quasi pastores utiles et misericordes, oves Dominicas in gregem colligant. tus sanguine suo et passione quesivit, colligere et fovere debemus; nec pati supplices et dolentes fratres nostros crudeliter despici, et superba quorun- dam preesumptione caleari, &e, * [Consult Bingham, b. ii. ¢. v.] CHAP. V. ] EXERCISE OF OFFICE LIMITED. 303 own officers: and if the bishop or clergy of one church were generally allowed to exercise their office in other churches, where lawful ministers are already settled, the people would not know whom they should follow. One would associate with Paul, another with Apollos; one with his old pastors, another with the new comers, and so confusion and disorder would soon ensue. Just as it happens in cities and kingdoms where there are opposite pretenders to the sovereignty. It was observed in one of the former chapters, that the apostles themselves, though every one of them had universal authority, for the most part confined the exercise of their authority to the particular provinces which they had converted; and when particular apostles interposed in the churches converted by others whilst they were alive, it was usually by way of advice, rather than of authority and command, as was also before shown. It may here be added, that when they had enlarged the empire of Christianity as far as they judged convenient, they generally fixed in some certain place. St. James was made the fixed bishop of Jerusalem before the apostles left it; and St. John resided for the most part at Ephesus after he returned from banishment: and in the same manner the rest of the ministers of that age having ended their travels, commonly settled in particular churches. Mark the evangelist fixed at Alexandria, Titus in Crete, Timothy at Ephesus, where he is supposed to have suffered martyrdom before St. John’s arrival there after his banishment, and the rest in other places. And if we descend to the next ages, there will scarce be found any testimony for episcopacy, which does not prove that bishops were limited to a certain district in the ordinary exercise of their office. It was a raaxim universally received, that there must only be one bishop in a city. On this, as was before observed, they founded the schism of Novatian, who set himself up to be bishop of Rome against Cornelius, who had been lawfully chosen and ordained to that dignity. And hence the confessors who left the party of Novatian, and teturned with penitent hearts to the churech’s communion, are said to have lamented their schism, acknowledging, “ that as there is but one God, one Christ the Lord, and one Holy Spirit, so there ought to be but one bishop LIMITED. [CHAP, V. 304 EXERCISE OF OFFICE in any catholic church'”. Neither can any one example be produced where there were more bishops than one in any church _ at the same time, unless in places where the bishop being unable to execute his office, another was appointed to be his coadjutor. An example of this we find in the church of Hippo, where St. Augustine was coadjutor to Valerius; and before that Alexander was coadjutor to Narcissus bishop of Jerusalem", about the year of our Lord 212, which is the earliest instance of this kind*. From these two principles, namely, that the character of every bishop extends over the whole church of Christ ; and that every bishop has a particular district over which he presides, under Christ, it appears that the church of Christ is one body, distin- guished into lesser bodies, every one of which is a member of the church catholic. Which was thus expressed by Cyprian: “There is but one catholic church,” says he, ‘ divided into many members through the whole world: and one episcopacy, diffused in many bishops agreeing with one another'”. And in another place thus: ‘ There is one episcopacy, an entire part whereof is held by every bishop™”. Whence, as was before observed, whoever becomes a member of any one part of the t i Epist. xlix. [£pist. Cornelit ad Cyprianum inter Epist. Cypr.] Nec enim ignoramus, unum Deum esse ; unum Christum esse Dominum, quem confessi sumus ; unum Spiritum Sanc- tum; unum episcopum in ecclesia catholica esse debere. Conf. Cornelii epistola apud Euseb. Eccles. Hist. lib. vi. cap. xlili, [p. 312. ’Exdicnrhs obv Tov ebaryyeAlov, ovk ATiaTaTO Eva enioKo- mov Serv civat ev KaboArKy exKAnala. | k Eusebius Eccles. Hist. lib. vi. cap. xi. [p. 268. Kal 5} unnéd’ olouvre bvros Aevroupyeiv 5c Avrapdy yijpas, Tov eipy- pévov ’Adekavipov emickoroy étépas bmdp- xovra mapoiclas, oikovopia cod em) Thy dua Te Napkioow Aettoupylay exdret, KaTe aronddAupw vintwp alte 5¢ dpduatos a- veicav' TavTn 8 obv Somep Kara tt Oeompd- mov ek THs Tov Kammadoxay yis ev0a 7d Tp@Tov THs emiskoTAs Hkiwro, Thy mopelay ém) 7a. ‘IepoodAvupa, edxns Kal TOY TOTwY ioropias everev memorucvor, piAdoppoveo- Tara vi THE HToAaBSyTEs GdeAol. OvKeT olkade alt@ madkwooreiv emitpérovor, Kal? érépav droxddupy Kal adrots viKxtwp op- Ocioay, miay Te hwviy cahectatny Tors MdAwcTa avta@y omovdalois xpjoacay’ edi- Aov yap mpoedOdvras ew muAGy, Toy ex cod mpowpiomevoy avtois émloxotoy wro- ddtacPa TodTo dé mpdtaytes peta KoWTS Tov emiokdmwy of Tas Tepit Sietmoy eKKATN- cias yvdpens, ewdvaykes avToy mapauévery BidSovrat? pyvnuovever yéror kal avrds 6 *AdckaySpos ev (dias émiaroAais Tats mpds *Avtwoelras cioéri viv map nuiy cwlomevais, Tis Napkiccov avy ai’t@ mpoebpias, Ta’Ta KaTa Ack eml TérAEL Ypdhwv THs avTiis emToAjs. “AomdaFerar Huds Ndpxiooos 6 mpd euov diemwy Thy rémoy THs emiKoT 7s Tov evOdde, kal viv ouveterafouevois pot did Tav edxav, Exatdy exact Ern jvuKos, mapaKahav duds duolws euol duoppovjear. | * [Consult Bingham, b. ii. ¢. xiii.) 1 Epist. lv. [p.112. Cum sit] a Christo una ecclesia per totum mundum in multa membra divisa, item episcopatus unus, episcoporum multorum concordi numerositate diffusus. m Lib. de Unitate Eccles. [p. 108.] Episcopatus unus est, cujus a singulis in solidum pays tenetur. CHAP. V.] DESIGNATION TO PARTICULAR DISTRICTS. 305 catholic church, is a member of the whole church; and on the contrary, whoever is separated from any sound part of the church by wilful schism or just excommunication, is by that means separated from the whole church. Just as we find in natural bodies, that in one body there are many members, and whatever is united to any one of these, is thereby united to the whole body; as, on the contrary, whatever is cut off from any member, does by that separation lose its union with the whole body. Neither can there be devised any way to be united to any body, whether natural or civil, or of being separated from it, but by adhering to some of its members, or being cut off from them. Whence appears the necessity, which -every Christian lies under, of main- taining communion with the particular church wherein he lives, in order to his communion with the church catholic, and with Christ the head of it. Thirdly, it remains to be inquired, whence the limitation of church-officers, or their designation to particular districts, pro- ceeds. And the best method to find out this, will be to inquire into the matter of fact, by whom and by what means the first ministers and their successors had their several districts assigned. And it is manifest, in the first place, that our Lord, the great king and high-priest of the church, was invested with an universal dominion by God the Father, who promised, long before his conception in the Virgin’s womb, that he would give him the heathen for his inheritance, and the uttermost parts of the earth for his possession". The apostles were sent by our Lord to teach all nations, whereby it was not meant, that every apostle should travel over the world, and preside over the whole church ; but that all of them together should have supreme authority over the church; and when they were dispersed, each of them should have his particular province: and their respective provinces were appointed, sometimes by the Holy Spirit's express direction, sometimes by agreement among themselves; and when neither of these hindered, every apostle seems to have been guided by his own judgment, as was before shown in the third chapter of this discourse. But then it remains to be inquired concerning ” Psalin ii. 8. x 306 DESIGNATION TO PAKTICULAR DISTRICTS. [CHAP. ¥. such officers as were appointed by the apostles and their sueces- sors afterwards. And here we must carefully distinguish between the ordination : of ministers, and their designation to particular districts: for these are things wholly different, though they often went toge- ther; it being manifest that one may be a bishop or priest, where he has no authority to exercise his office: which is the case not only of those who are ordained to convert heathens without any title to a particular church; but of all others who travel beyond _, the limits of their own district: for a priest who comes into a il foreign country where other lawful ministers are settled, still ey Wa | retains his sacerdotal character, and yet has no authority to take Co /upon him the ordinary exercise of his office there. 3 ie It was shown in the former part of this chapter, that the power of conferring holy orders was always appropriated to the apos- tles and bishops; but the designation of persons ordained to par- ticular districts will appear to be a thing of a mixed nature, in which the laity and inferior clergy commonly had a share as well as the bishops. In the first age of Christianity the Holy Ghost sometimes gave directions for the appointment of bishops and other church-officers. “Che bishops of Ephesus are said by St. Paul to have been made “ overseers” of that church by ‘the Holy Ghost?”. Clemens of Rome affirms, that the apostles chose bishops and deacons, having a perfect foreknowledge of them, and having tried them by the Spirit®. And in the passage ° Acts xx. 28. P Epist. i. cap. xlii. [apud Coteler. tom. i. pp. 170—172. Kara xépas obv kal méAcis Knptocovtes, KabloTavoy Tas arapxas avTa@v, Soxidoavres TS Mvevuare, eis émiokdmous ka Siaxdvous Tay MEAACY- Twy TisTevew? Kal TOUTO ov KawWasS. ‘EK yap 5) modd@v xpdvev eyéypanto mepl emikdmwy kal diakdvav. Otrws yap mov Aéyet 7 ypabh. Karacrhow rovs émond- mous adtav ev Bixatocbyn, Kal rods diaxd- vous a’tav év mlorer. cap. xliil. Kal rf Gavpacrdy, ei of ev Xpiot@e moarevovtes mapa Ocod Epyov Todo, KkaréoTyoay TodS mpoeipnuévovs; He then shows, that when Moses found that disputes were arising concerning the priesthood, he Jaid up Aaron’s rod in the sanctuary. Kal edpééy 7 pdBdus “Aapdy ov pdvoy Be- BAaornkuia, GAAG Kal Kapmdy Exovca. Th Soxeite, ayarntol ; ov mpoeyvw Mwiiais TovTO MeAAELY EoeoOat 3 udALoTa 7) DEL" GAN’ tva wn Gkatactacla yevnrat ev To “Iopana, oUTw emolnoev eis Tb SotacOjvar Td dvoma Tov GAnOvod Kal udvov Mcod, @ H Soka eis Tovs ai@vas Tay aidéveyv. "Aunv. xliv. Kad of amdoToAa juav &yvwoay dia TOD Kuptov Huav "Inood Xpiorod, bre epis €orat emt Tod évéuaros’ Tis emurkon}s’ Sia Tavrny otv THY aitlay mpdyvwow eiAnpdtes. TeAclav, KUTETTHTAY TOUS mpoEipnucvous Kal meratd erivopiy Seddxacw, Snws cay Kondow, diadeEwyrat erepor Sedoximacuévor tvdpes, Thy AEtToupylay av’T@y. Tods odv KaTa- oradévras bm’ exelvwy,? meratd id Erépwr €A\Aoyliuwv avipav, cuvevdoxnodens THs exxanolas mdons, Kal Aevroupyhoavras CHAP, V.] DESIGNATION TO PARTICULAR DISTRICTS. 307 of Clemens of Alexandria cited in the last chapter, St. John is said to have ordained such for the service of the churches through which he passed as were signified to him by the Spirit. Some- times the apostles seem to have constituted church-officers by their own authority ; for so St. Paul appointed ‘Titus to take care of the church in Crete. And in the following ages the clergy of some churches chose their own bishops: thus it was in Alex- andria, where from the time of Mark the evangelist till Hera- elas and Dionysius, who lived about the middle of the third cen- tury, whenever a vacancy happened in the episcopal chair, the presbyters elected one of their own number to fillit*. And in other places, if Hilary the deacon, or whoever is the author of the commentary falsely ascribed to Ambrose, may be credited, it was once customary for the eldest presbyter to succeed upon any bishop’s death without a formal election: but afterwards this method was found to be inconvenient, because the eldest was not always the most worthy, and then it was changed into an election’. But we find that even in the earliest times, there was often a concurrence both of the clergy and people to the designation of church-officers. For when a place was vacant in the apostolic college by the apostacy of Judas, the apostles and other disciples being assembled together, appointed two candi- dates for it, out of which it pleased God to choose Matthias by directing the lot to fall upon him’. Yet it must not be thought that the whole multitude of disciples were concerned in this elec- tion: for the whole number of those who were present at it was but a hundred and twenty, whereas there were many more dis- ciples at this time; for our Lord appeared after his resurrection GméuTTws TH Tomviw Tod Xpiorod pera Tamevoppoovvns, navxws Ka aBavatows, feuaprupnuevous Te ToAAO’s xXpdvois Hrd mdvTwy, TOUTOUS Ov Sikatws voulComer aaro- Bareo0ut Tis NevToupyias. } 4 Hieronymus Epist. ad Evagrium. [Opp. tom. i. col. 1076, ed. Ben.] Alexandrie a Marco evangelista usque ad Heraclam et Dionysium episcopos, presbyteros semper unum ex se elec- tum, in excelsiori gradu collocatum, episcopum nominabant. " In Ephes. iv. [col. 241, 242. App. tom. ii. Opp. S. Ambrosii, ed. Ben.] Primi presbyteri, episcopi appellaban- tur, ut recedente eo, sequens ei succe- deret. scsi Sed quia caperunt se- quentes presbyteri indigni inveniri ad primatus tenendos, immutata est ratio, prospiciente concilio ut non ordo, sed meritum crearet episcopum, multorum sacerdotum judicio constitutum, ne in- dignus temere usurparet, et esset multis scandalum. * Acts i. 15, 23, 26. Kei, 508 DESIGNATION TO PARTICULAR DISTRICTS. [CHAP. V. to “above five hundred brethren at oncet”: and therefore they ‘who were present at the election of Matthias, seem only to have been the eleven apostles and some of the principal disciples. Afterwards when deacons were to be made, the apostles said to the multitude, ‘“ Brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.” Accordingly the multitude ‘chose”’ seven men ‘‘ whom they set before the apostles,” who ordained them by prayer and imposition of hands": so that the choice was made by the multitude, but the apostles directed this whole affair, they prescribed both the number and qualifications of the persons to be chosen, and ordained them when choice was made. When Timothy was to be ordained, éuaprupetro, he had the tes- timony of the brethren at Lystraand Iconium”. Yet the same person is said in another place to have been ordained in obedience to the prophecies which went before of him*. It may be these passages may be meant of his admission into different orders, and then the first must relate to the lower, the second to some higher order. However, it appears that in one of them at least, the dis- ciples signified their approbation. But the whole affair of choos- ing and appointing bishops and deacons in Ephesus and Crete, was intrusted by St. Paul to Timothy and ‘Titus. Neither are they once directed to ask the consent of any other person what- ever; but for any thing which appears to the contrary, all was left to their judgment. And in succeeding ages, the primitive bishops sometimes appointed as well as ordained church-officers by their sole authority. Thus Numidicus, Celerinus, and Aure- lius, were appointed to minister in Carthage by Cyprian, in the time of his banishment; yet in the epistles which he wrote to his church on this occasion, he tells them, that however he might sometimes have reason to do otherwise, ‘‘ it was his custom in the ordinations of clergymen, to consult them beforehand, and to examine the manners and merits of every one with common advice’.” So that then it seems to have been the common “Cor, sv.'0s ’ Acts xvi. 2. mus vos ante consulere, et mores ac ” Acts vi. 3—6, *1 Tim.i. 18. merita singulorum communi consilio ¥ Epist. xxxviii. [p. 74. In ordina- ponderare : sed expectenda non sunt tionibus clericis, fratres carissimi, sole- testimonia humana, cum precedunt CHAP. V.] DESIGNATION TO PARTICULAR DISTRICTS. 309 method for bishops to ask their church’s advice before they pro- ceeded to ordination; however, sometimes, for special reasons, they thought fit to vary from it. This rule was derived from the practice of the most early times. ‘There is a remarkable passage in Clemens of Rome to this purpose, in which he tells the Corinthians, ‘‘that the ministers who had been ordained by the apostles, or afterwards by other honourable persons, the whole church giving their consent, ought not to be deposed from their office, whilst they behaved themselves unblamably in it*”. Whence it is manifest, that even in this age, the people’s consent was commonly obtained, before any person was ordained to be their minister. ‘This custom was so notorious among heathens as well as Christians, about the year of our Lord 230, when Alexander Severus was emperor, that he imitated it in constituting governors over the Roman provinces: “ He pub- lished the names of those whom he designed to ordain governors, or presidents, or procurators of provinces, and exhorted the people to allege any crime against them, which they would undertake to prove at the hazard of their lives, if they could not make it out: divina suffragia; Aurelius frater noster, illustrius adolescens, a Domino jam probatus et in Deo suo carus, in annis adhue novellus, sed in virtutis ac fidei laude provectus; &c.... Hunc igitur, fratres dilectissimi, a me et a collegis qui presentes aderant, ordinatum sciatis ; quod vos scio et libenter am- plecti, et optare tales in ecclesia nostra quam plurimos ordinari.] xxxix. [p.76. Exultate itaque et gaudete nobiscum lectis literis nostris, quibus ego et col- lege mei, qui presentes aderant, refe- rimus ad vos, Celerinum fratrem nos- trum virtutibus pariter et moribus glo- riosum, clero nostro non humana suf- fragatione, sed divina dignatione con- junctum. P. 78. Hos tamen (se. Cele- rinum et Aurelium) \ectores interim constitutos sciatis, quia oportebat lucer- nam super candelabrum poni, unde omnibus luceat, et gloriosos vultus in loco altiore constitui, ubi ab omni po- pulo circumstante conspecti, incitamen- tum gloriz videntibus preebeant. Ca- terum presbyterii honorem designasse s nos illis jam sciatis, ut et sportulis iisdem cum presbyteris honorentur, et divisiones mensurnas eequalis quantita- tibus parliantur, sessuri nobiscum pro- vectis et corroboratis annis suis, &Xce. Adde Epist. xl. p. 78. Nunciandum vobis fuit, fratres carissimi, quod perti- neat et ad communem leetitiam, et ad ecclesia nostre maximam gloriam. Nam admonitos nos et instructos sciatis dignatione divina, ut Numidicus pres- byter adscribatur presbyterorum Car- thageniensium numero, et nobiscum sedeat in clero, &c. Et infra, p. 79: Et promovebitur quidem, cum Deus per- miserit, ad ampliorem locum religionis sue, quando in presentiam protegente Domino venerimus. | Kpist. i. cap. xliv. [vide supra, p. 306.] Tods oty katacrabévras tm’ éexel- vov (amocréAwy) } wetatd i? Erépwr er- Aoyluav avdpav, awevdoxnodons Tis éK- kKAnoias mdons, Kat AerToupyhoavtas Guéur- TWS, ++... TOUTOUS Ob Sikalws voulTomer, amoBah€éobat Tis Aevtoupyias. ” 310 DESIGNATION TO PARTICULAR DISTRICTS. [ CHAP. Wie for he said it was unreasonable, that when the Christians and Jews published the names of their priests before they were ordained, the same should not be done in appointing rulers of pro- vinces, to whom men’s lives and fortunes are committed *”. A few years after this, upon the death of Anteros, bishop of Rome, ‘* when all the brethren were met together in the church to choose a new bishop, and many eminent and illustrious persons were thought of for that office; on the sudden a dove lighted upon the head of Fabianus, whom no man had thought of before: where- upon, all together with one accord, as it were moved by the same divine Spirit, cried out, He is worthy, and without any farther delay placed him in the bishop’s throne*.” Tertullian alludes to this practice in his Apology, where he says, that in Christian churches “approved elders preside, who have obtained that honour, not by bribery, but testimony”; by which without doubt he means the public testimony and approbation of the church. Origen, taking occasion from Aaron’s consecration, which was performed in the face of the congregation, to describe the appoint- ment of a bishop, says, ‘that the presence of the people was necessary at the ordination of a priest, that all may know and be satisfied, that he who is chosen is the very best, the learnedest, the holiest, and the most eminent for all sorts of virtue, of any in the church. And this is done in the presence of the people, that no objection may be made against the choice after it is over”. détecOar Thy emicxom)v, emt Tis exxAnolas * Hlius Lampridius vita Alex. Severi, ovykekpoTnuevay, TAcloTwy Te émipavav cap. xlv. [inter Historie Auguste serip- tores Latini, p. 851, ed. Gruteri.| Ubi aliquos voluisset vel rectores provinciis dare, vel prepositos facere, vel procu- ratores, id est, rationales, ordinare, nomina eorum proponebat, hortans po- pulum, ut si quis quid haberet criminis, probaret manifestis rebus ; si non pro- basset, subiret poenam capitis ; dicebat- que grave esse, quum id Christiani et Judei facerent in predicandis sacerdo- tibus, qui ordinandi sunt, non fieri in provinciarum rectoribus, quibus et for- tunz hominum committerentur et ¢a- pita. ® Eusebius Eccles. Hist. lib. vi. cap. XXix, p. 294. Tay yap GdeApav ardvTrwv xetporovias evexev Tis TOY eAAOYTOS Hia- kal evddtwy avSpav trois moAAois ev brovola bmapxdvtwy, 6 baBiavds mapdhv, ovdevds Bev avOpwmav eis didvowy er Buws & oby GOpdws ek meTedpou TepioTepay KaTaT- Tacav emikaberOjvat tH ad’Tod KEepad7’ pvnwovevouct, ulunua evdekvupéevny ris ém tov awrijpa tod ‘Aylou Tvedmaros év elSer mepiotepas Kabddou' ep @ Tov rdvTa Aadby damep bq Evds mveduaros Oclov Kwn- Gévra dudoa, mpodvula mdon Kal wid Pox &kiov emiBojoat' Kat awedAhTws ém) rdy Opdvov rijs émoxonhs NaBdvTas abrdy em- deivay. » Apol. cap. xxxix. [p. 31, ed. Priortt.| President probati quique seniores, honorem litum non pretio, sed testimonio adepti. * Homil. vi, in Levit. Leap. viii. 4, 5, CHAP. v.] DESIGNATION TO PARTICULAR DISTRICTS. 311 Cyprian makes the same application of Eleazar’s consecration which Origen does of Aaron’s: ‘“‘The people,” says he, “have power to choose worthy priests, and to refuse the unworthy, which we find to be of divine appointment, that the priest should be ordained in the people’s presence, to the end that one may be constituted who has been approved by public testimony and judgment.” ‘Then having instanced in the consecration of Eleazar before the con- gregation of the Jews, and the forementioned elections of Matthias, and the seven deacons, he proceeds thus: ‘‘ Wherefore, according to the Divine tradition and the practice of the apostles, it is almost universally observed through all the provinces, in order to the regular celebration of ordinations, that when any bishop is to be ordained, the bishops of the province should come together to the vacant church, anda new bishop should be elected in the presence of the people, who best know every man’s lite and conversation. And we find this was observed by you in the promotion of Sabinus, whom all of you appointed by your suffrages, and the bishops, who were present, approved; whereupon the episcopal dignity was conferred on him, and he was ordained by imposition of hands into the place of Basilides*”’. Cyprian him- self was constituted bishop of Carthage in the same manner he has § 3. Opp. tom. ii. p. 216, ed. Ben.] Licet ergo Dominus de constituen- do pontifice precepisset, et Dominus elegisset, tamen convocatur et syna- goga. Requiritur enim in ordinando sacerdote, et preesentia populi, ut sciant omnes, et certi sint, quia qui preestan- tior est ex omni populo, qui doctior, qui sanctior, qui in omni virtute eminen- tior, ille eligitur ad sacerdotium ; et hoc astante populo, ne qua postea retracta- tio cuiquam, ne quis scrupulus reside- ‘ret. [Hocest autem quod et apostolus precepit in ordinatione sacerdotis, di- cens: Oportet autem illum et testimo- nium habere bonum ab his qui foris sunt. | 4 Mpist. xvii. [p. 171, 172. Respon- sum Synodicum Ecclesie Africane ad Jratres [Hispanos in causa Basilidis et Martialis.| Quando ipsa (plebs) max- ime habeat potestatem, vel eligendi dignos. sacerdotes, vel indignos recu- saudi. Quod et ipsum videmus de divina auctoritate descendere, ut sacer- dos, plebe presente, sub omnium oculis deligatur, et dignus atque idoneus pub- lico judicio ac testimonio comprobetur, &e. Paullo post: Propter quod dili- genter de traditione divina, et apostolica observatione servandum est, et tenen- dum, quod apud nos quoque, et fere per provincias universas tenetur, ut ad ordinationes rite celebrandas, ad eam plebem, cui preepositus ordinatur, epis- copi ejusdem provincie proximi quique conveniant, et episcopus deligatur plebe presente, que singulorum vitam ple- nissime novit, et uniuscujusque actum de ejus conversatione perspexit. Quod et apud vos factum videmus in Sabini college nostri ordinatione, ut de uni- versee fraternitatis suffragio, et de epis- coporum, qui in presentia convenerant, quique de eo ad vos literas fecerant, judicio, episcopatus ei deferretur, et manus ei in locum Basilidis impone- retur, 312 DESIGNATION TO PARTICULAR DISTRICTS. [CHAP. V there described: for we are told by Pontius, one of his deacons, * that when he was but a novice, he was advanced to the sacerdotal office and the episcopal dignity, by the judgment of God, and the people’s favour”’. And he adds, that when Cyprian hid him- self, to avoid the great trust they intended to lay upon him, “great multitudes of the brethren beset his doors, and searched all the passages, lest he should escape from them®”. Hence in one of his epistles to his people of Carthage, he speaks of some dis- obedient presbyters who conspired against his own episcopacy and their (the people’s) suffrages'; that is, against the episcopal dignity, to which he was advanced by the people’s recommen- dation. In another place he says, that Cornelius, his contempo- rary, bishop of Rome, was advanced to that station ‘‘ by the judgment of God and his Christ, the testimony of almost all the clergy, and the suffrage of the people, and by the college of priests”, that is, bishops’. And he founds the schism of Novatian upon this, that he set himself up in opposition to one who had been thus approved and constituted; ‘* because,” says he, “‘ when a bishop is once made, and approved by the judgment and testimony of his colleagues and the people, another can by no means be appointed"”. And there is a remarkable passage in Cornelius’s epistle to Fabius bishop of Antioch, concerning Novatian’s admission to be a presbyter, where he tells him, that he having been baptized upon his bed in a fit of sickness, was uncapable by the canons of the church of receiving orders; nevertheless the bishop was desirous to ordain him presbyter, and ‘ when all the clergy and many of the laity opposed it, the bishop entreated them to suffer it to be done only this once'”. * Pontius, vita Cypriani: [p. 8, inter Opp. Cypriani, ed. Oxon.| Judicio nium testimonio, de plebis que tune affuit suffragio, et de sacerdotum anti- Dei, et plebis favore ad officium sacer- dotii, et, episcopatus gradum adhuce neophytus, et, ut putabatur, novellus, electus est. Mox addit: Obsederat fores domus copiosa fraternitas, et per omnes aditus solicita caritas circuibat. ‘ Epist. xliii. [p. 82.] Contra episco- patum meum, imo contra suffragium vestrum, et Dei judicium. ® Epist. lv. [p. 104.) Factus est autem Cornelius episcopus, de Dei et Christi ejus judicio, de clericorum pene om- quorum, et bonorum virorum collegio. h Epist. xliv. [p. 86.] Episcopo se- mel facto, et collegarum ac plebis testi- monio et judicio comprobato, alium constitui nullo modo posse. i Eusebius Eccles. Hist. lib. vi. cap. xlili. [p.314.] ArakwAvduevos bxd mav- Tos TV KAHpov, GAAG Kal Aatk@yv WoAAGY, mel ud) eEby Fw tov emt KAlyns did vdcov mepixvbevta, domep Kal obros, els KATpoY Tia yeverOat, tiwoe cvyXwpnO}Val ad’Te TOUTOV MOVOV XELPOTOYHTA, CHAP. v.] DESIGNATION TO PARTICULAR DISTRICTS. 313 Many more examples might be produced, especially in the follow- ing’ centuries, where the accounts of ecclesiastical affairs are more large and particular than in the first; but my design being chiefly to describe the practice of the first three ages, I shall only set down one later testimony from the Apostolical Constitutions, where Peter is introduced making the following decree: ‘ I, Peter, do affirm, that a bishop must be ordained, as was appointed by all of us before, one who is blameless in all things, elected by the people for his eminent merit. Such a person being named, and content to undertake the office, let the people, assembled on the Lord’s day, with the college of presbyters, and such of the bishops as are present, approve him. Let the chief person of the assembly ask the college of presbyters and the people whether this be the person whom they desire to have for their ruler. Then let him ask, whether they do all attest that he is worthy of this great and eminent principality; whether he has been pious towards God and just to men; has managed his own house well, and has been of an unblamable conversation. Then the people having all attested this of him, let them be asked a third time whether he is worthy of this ministry. And if they do all assent the third time, let them be desired to hold up their hands in token of their approbation; which being readily done,” he directs the bishops to proceed to his ordination*. From what has been said, it appears to have been the most general practice for bishops and other church-officers to be approved both by clergy and people before they could be ordained. Nevertheless, there are examples where the people’s concurrence in the choice of their ministers was not asked. Beside those which were before mentioned, we find it plainly k Apostol. Constitut. lib. viii. cap. iv, {apud Coteler, tom. i. p. 390. Mpéros ovv| eye pnut Tlérpos, ericxoroy xeipo- Toveic@at, ws ev Tois mpoAaBovow Gua, mavtes dietakducba, ev maow wueurror, apotlvinv vd maytbs TOD Aaod eKAEAEY- pévov’ ov dvouacbervTos kal apécartos, av- verAbov 6 Aads, Gua TH mpecButepiw, Kal Tos Tapovow emiokdTots, Ev HLEpa KuUpLaky, cuvevdokeltw. “O 5& mpdxpitos Tay AoiTGy, épwrdtw mperBurépicv Kal Tov Aadv, et autiés €aTw, dv airodyTa eis &pxovTa: Kal EMWEVTEYT WY, MPOTETEPWTATW, EL LapTUPEr- Ta bro mdvtwy &kios elvar THs peydAns - s TavTns Kal Aaumpas nyeuovias, et TX KaTa Thy eis Oedv avT@ evaeBerav KaTdpOwra, et \ > , / U > Ta Tpds avOpwmovs Sikaia me~vAaKTaL, Ei 7 Kara TOY OlkKOY aUTOD KaA@S akovdunTat, 2 el TA KaTe Tov Bloy ayemlAhmTws: Kal mdy- Tov dpa [Kar adnberav, GAA ov Kata Tpd- AnWiw]| pmaprupnodytwy towtTov avroy éi- vat, [@s em) dixacrH OcG kal Xpiot@, map- dytos Sndady Kal tov “Ayiov Mvetmarus, kal mavtwv Tav aylwv Kal AevroupyiKav mveundtov,] €k Tpitov madAw mvbéoOwsav > > > . a , ” ei Gkids €oTiV GANI@S THs AeiTOUpylas: [iva 314 DESIGNATION TO PARTICULAR DISTRICTS. [CHAP. V. supposed in the Apostolical Canons, that bishops were sometimes promoted without the people’s consent. For it is there decreed, “that if the people of any city should refuse to accept their bishop, he shal! remain bishop; but the clergy shall be excom- municated for having instructed them no better in their duty’”. And in the council of Ancyra, which was held ten years before the great council of Nice, there is also mention made of bishops constituted over dioceses which would not receive them™; which manifestly implies, that they were ordained without the consent of those dioceses. In many of the forementioned instances where the people are said to concur, it seems to have been dene more for the sake of their testimony concerning the behaviour of those who were to be ordained, than that their consent was thought necessary on any other account. And it deserves to be observed, that Alexander the emperor, who publicly pro- pounded the names of those whom he intended to set over provinces, in imitation of the Christian election of priests, reserved the nomination wholly to himself, allowing the people nothing farther than the liberty of alleging crimes against them. And Aaron and other Jewish priests, whose consecrations before the congregation are produced by some of the fathers as examples for the Christians to follow in making bishops, were not appointed to their office by the people, but by God. So that one of the chief ends for which the people were present at the promotion of church-officers was, to attest the piety and good behaviour of the persons to be promoted. In places where the people had a share in electing their bishops, their election was void unless it was ém) otdpuaros Sto 7) Tpiay papripwv orabh may pia | ka cvvOewevov atrayv ex tplrou &kiov, elvan, drat éicbwoar of mavres obvOn- par Kal ddvres mpodimws, &e. 1 Apost. Can. xxix. [apud Coteler. tom. 1. p. 442. EY tis xeiporovndels émi- ckoTos, mw) Karadéxoiro Thy Aetoupyiav Kal Thy ppovtida Tov Aaov’ THY eyxEpio- Ceicay avT@, TovTUV apwpiopevoy TUYyXA- vew, €ws bv Katadétnrar woattws Kal mperBvrepos, Kal Sidkovos. Ei 5¢ ameAOdv, 19) BexOcin, ob mapa Thy EavTod yvdpny, GAAQ] mapa Thy ToD Aaod poxOnplay, ards pey otw exickoros, 6 5€ KATpos Tis TéAEwS apopitcabw, Sti ToLovTOV Aad GvuTroTaKToOV matdevTal ovk eyevorTo. ™ Concil. Ancyran. Can. xviii. [eone, tom. i. col. 1461, 1464. EY tives éni- okomo KatacTabertes, kal ph SexOéevres trd Tis mapoiklas exelyns eis hv wvoudoOn- oav, érépais BovAowTo wapoiklas éméevat, kal BidfecOar Tods Kabeot@ras, Kal ord- ces Kiely KaT’ adT@y, ToUTOUs apoplCecPat. "Edy wev Toi BovAowTo eis Td mpecBuTéepiov KabeLerPar, eva joav mpdrepoy mpecBu- TEpPOl, UM) aMoBdAAEoOat avrod’s TIS TiMAS. Edy bt HiawracidC wor mpds Tovs KaberT@ras exe? emiokdmovs, apaipeioOa avtovs Kal Thy Tuy Tod mpetBureplov, Kal yiverOat avrovs exxnpvicrous. | CHAP. v.] DESIGNATION TO PARTICOLAR DISTRICTS. 31d approved, not only by their own clergy, but by the neighbouring bishops. For when Narcissus, bishop of Jerusalem, withdrew himself from his diocese, we are told that the bishops of the neighbouring cities agreed to ordain Dius in his stead. Some time after this Narcissus returned from the wilderness, where he had concealed himself, and was reinstated in his bishopric by the consent of all parties; but he becoming, through his great age, wholly unfit to execute his episcopal office, the Christians of Jerusalem prevailed upon Alexander, bishop of Cappadocia, to undertake the care of their church, as the coadjutor of Narcissus, during his life, and afterwards to be their sole bishop: but this was not done till the bishops of the neighbouring cities had first consented". Sometimes the churches of greater cities elected for their bishops those who were bishops of lesser cities before ; yet such persons were not allowed to change their dioceses, unless it was judged to be for the public benefit of the church, kpice: toAAGy émoxd7ov, by the judgment of many bishops, as we find it decreed in the Apostolical Canons®. So that the neighbouring bishops at this time had authority to disannul the elections made by the people and clergy of any city, even when the bishop elect wanted not ordination. But at other times, where mere presbyters were elected, it is manifest the bishops had power to make the election void, because they could refuse to ordain them. The same may be said of priests and deacons, that how far soever the people had an interest in choosing persons to be admitted into those orders, what they did was never of the least force without the bishop's concurrence, because it was wholly in his power to ordain them « Eusebius Eccles. Hist. lib. vi. cap. x. [p. 268. Tod dt Napkiocov avaexw- pnkdtos, kat pundapas bmn Bv tvyxavor yweokouevon, ddtav tos Tov Sudpwv ék- KANTIGY TpocoT@oW, ep’ Etepov peTiacw emiokémou xeiporoviay. Atos ToT bvopa hv’ dv od ToAdY TpooTdvTa xpdvov, Tepua- viev diadéxera’ Kal Todroy Tépd.ws, ral? dv Gorep e avaBidoews dvadavels obey 6 Ndpkicaos, abdis bxd Tay GdeAhav emt Thy TpocTaciay mapakaAreirout peiCdvws ert fadAoy TOY TdvTwY GyaclevToW adToy, THs Te avaxwpiocews Evexa Kal Tis ptAocodlas, kat ep’ dract 60 hv mapa tov Oeov KaT7- Hato exdinnow. c. xi. Kal 5) unre? of- ouvte bvTos Aciroupyey bid Atmapdy yijpas, Tov elpnuevov Adctavbpov emlaxomoy étépas imdpxKovtTa mapoikias, oikovoula Ocov em) Ti Gpa te Napkloow Aevtoupylav éexdAe:, Kara amroKdAuyw viKTwp adT@ bi dpduaros paveicav. .. Todto 6 mpatavres pete Kowhs Tav emiokdmav of Tas wept Suetmoy exkAnotas yVdUNS, emdvaryKes avToV mapapeve BidCovTan. } ° Apost. Can. xi. [apud Coteler. tom. i. p. 438. °’Emlokorov ph ékeivat KataAdclbavTa Ti Eavtod mapoilay, éErépa emmnday, Kav bd trAciéyev ayaryKatnTat ei uN Tis eVAVYOS aitia 7, ) TodTO Biago- Béevn avtdoy Totjoat, ws wAetdy TL Képdos Suvapevov adtov Tois excice Ady cdoeBelas / ‘ - XA > > ? c ouuBarrcobat Kal ToUTO de, OVE ap Euv- n~ 5 ‘ , ~ \ TOU, GAA Kploel TOAAGY EmiakdmwY, Kat TmupakrAnret peyloTn. | 316 DESIGNATION TO PARTICULAR DISTRICTS. [CHAP. VY. or not. In the sixth canon of the council of Nice, cited in the last chapter, it is ordered, “ that bishops shall be elected by the majority of voices ; and if two or three dissent from the rest, they shall be concluded by the majority”. Who were the electors here meant is not expressed; but it seems not reasonable to think they were the people of the vacant diocese, because there could never be the least colour to pretend, that any two or three private men should vacate the election of a whole church, which would have made elections almost impossible; and therefore it is not likely any canonical provision should be made against it. So that we may reasonably conclude, these electors were the bishops of the province where the vacant diocese lay ; especially since it is decreed by this canon, that the metropolitan should have a negative voice in the appointment of all the bishops within his province. And it is ordered by the fourth canon of this council, ‘that when any bishop was to be ordained, all the bishops of the province where the vacant diocese lay should come to- gether to ordain him; and if some of them could not come, at least three should ordain him, and the rest signify by their letters that they approved the person, and that all should be ratified by the metropolitan?”. Whence it is manifest, that the consent of the metropolitan and the majority of the comprovincial bishops was then required to the appointment of any bishop before he could be ordained. And in the following ages, when the popular elections of bishops occasioned tumults, which sometimes ended not without open acts of violence, and even bloodshed, to remedy this inconvenience, in some places the clergy, in others the emperors named bishops. From all which together we may con- clude, that the power of appointing bishops and churchi-officers to exercise their functions in particular districts, is a thing of a mixed nature, and has never been wholly and constantly appro- priated to any one sort of men, whether clergy or laity, but was lodged sometimes in one hand, and sometimes in another, as the times and other circumstances would best bear. p Concil. Nieen, Can. iv. [cone. abtd cvvayouevous, cumphpor yiwouéver tom. ii. col, 29.) ’Emloxoroy mpoohet Kah TeV amdvrav, Kah ouvT ie mevov did udAtora pty Ord mdyTwy Tov ev TH emap- YPAKMATwY, TOTE THY xeipotoviay mareia Gan xia KabloracOat €i 5& Sucxepes ely 7d TaIL- Th be UPOS Rie Lae neve ls 5.500 Gat Kad ovro, bid Katemeiyougay ardyenv, h eKAOTHY Emapxlay TH MNTPOTOAITY. 5: pnkos bb00, e& Gmaytos Tpeis emt Th 317 ADDITIONAL NOTES. Pace 65, add to note from p. 64.— [Epiphanius derives the episcopal suc- cession from St. James in common with the twelve apostles. Ofro. mdvtes eteréynoav améotoAa Kal Katd& Thy yh iepoupyotvres Td evayyedtov, dua Tlavaw kal Bapvd8a, kal Norots,. Kat pwvotnpiwv apxhyetat, ovv “lakwBy TO adeAPH Tod Kuplov, kal mpdt@ emiokdry ‘lepocoAtuwr ef ovmep emiokdrou, Kal TAY mpocelpnucvwy a&mrootéAwy, KaTeoTddnoay diadoxal ém- oxédrwv, Kal mpeoBuTépwy év otkm cod. Heer. Ixxix. (Collyrid.) § iii. p. 1050.) Page 179, line 3, the following note should be added --[Urbanus Vitali presbytero Brixiensi. Super quibus consulit nos tua dilectio, hoc videtur nobis ex sententia respondendum: ut et baptismus sit, si instanti necessitate foemina puerum in nomine Trinitatis baptizaverit. Decreti, ii. pars, causa XXx. queest. iv. Corpus Juris Can. tom. i. p. 376, Paris, 1687.] Page 204, note(*), add.—[ A mbrosi- aster, in 1 Tim.iv. 14. Gratiam tamen dari ordinatoris significat per prophe- tiam et manuum impositionem. Pro- phetia est, qua eligitur quasi doctor futurus idoneus: manus vero impo- sitiones verba sunt mystica, quibus con- firmatur ad hoc opus electus, accipiens auctoritatem, teste conscientia sua; ut audeat vice Domini sacrificium Deo offerre. Append. ii. tom. Opp. S. Aim- brosit, col. 298. Idem, in 2 ‘Tim. i. 6. Sic ergo recreat in se donum gratie Dei acceptum per ordinationem pres- byterii, &e. ib. col. 205. Commentar. Hieronymo male ascript. in 1 Tim. iv. 14, Prophetize gratiam habebat, cum ordinatione episcopatus. H¢ infra, in 2 Tim. i. 6. per impositionem manuum mearum, Ad _ episcopatum - scilicet. Hieyon. Opp. tom. xi. col. 1050. C. 1056. B. ed. Vallarsii. These com- mentaries on St. Paul’s Epistles are by some ascribed to Pelagius. [bid. col. 135-6. See also tom. v. col. 925, 926, ed. Ben. Conf. Cave, Hist. ee tom. i. pp. 382, 383, where see the opinion of Ussher, who considers them a compilation from Pelagius, Jerome, and Primasius. ] Page 257, line 20.—[The conduct of Victor has derived so much impor- tance from the use which has been made of it in the Romish controversy, that the following observations of Mo- sheim cannot fail to interest the student of ecclesiastical history.“ Loquitur is [sc. Eusebius], nisi me omnia fal- lunt, de duplici Victoris consilio, quo- rum alterum meditabatur, alterum perficiebat. Volebat et conabatur ille Asiaticos ex universe ecclesia com- munione ejicere, tanquam vere reli- gionis corruptores: hoc propositum successu carebat. Reliqui enim anti- Stites voluntati ejus obsequi et exem- plum imitari nolebant. Quod igitur poterat ipse invitis etiam reliquis epis- copis, id faciebat, id est, Romane, cui preerat, ecclesia communitate per litteras Asiaticos ejiciebat. Male Valesius postrema Eusebii verba reddi- dit, atque per hanc falsam interpreta- tionem communi, de quo mox dicam, errori de hoc Victoris facto alimenta et incrementa suppeditavit. Nimirum verba Greeca, *Avaknpttrev &Kxowwvh- tous: per hec Latina expressit, Ab unitate ecclesie prorsus alienos esse pronuntiat. Hee minime Greecis re- spondent, in quibus nihil prorsus de alienatione ab unitate ecclesie legitur. 318 Scribere debuerat, A communione sua alienos pronuntiabat. Exhibet vir doc- tissimus communem tam Catholico- Romanorum, quam Protestantium sen- tentiam, qui omnes arbitrantur, Vic- torem fratres Asiaticos universe civita- tis Christiane seu ecclesiz communione pet litteras suas privasse, et eodem modo, quo post Carolum M. Pontifices Ro- mani solebant, excommunicasse. Pro- testantes primum in hac re specimen arrogantiz, nascentisque dominationis episcoporum Romanorum, primum ex- communicationis antichristiane exem- plum nos observare jubent. Verum errant viri egregii, atque ex recen- tiorum temporum moribus rem anti- quam metiuntur. Ea, qua Victor vivebat, zetate tanta nondum erat anti- stitis Romani potestas, ut quorum sen- tentias et instituta improbabat, eos totius ecclesie corpore abscindere pos- set. Hoc ipsa hee controversiz Pas- chalis Historia omnem extra contro- versiam ponit. Jus enim et facultas si Romano episcopo fuisset, quos vellet universe ecclesiz communione pri- vandi, neque Ireneus, neque reliqui episcopi voluntati ejus adversari ausi fuissent, sed ratum habuissent, quod ab ipso judicatum erat. Verum uni- cuique episcopo licebat, quos in gra- vissimis ervoribus versari ducebat aut religionem polluere, sua et ecclesiz, quam gubernabat, communitate ex- cludere seu indignos fratrum nomine pronuntiare. Qua quidem facultate ne hodie quidem carent doctores ec- clesie. Hoc communi omnium epis- coporum jure Victor utebatur, cxteras- que ecclesias per litteras certiores facie- bat, se Asiaticos ob pertinaciam in veteri more suo defendendo suze et Romane ecclesie communione seclu- sisse, sperans, fore, utexemplum suum reliqui antistites sequerentur, pariter- que Asiaticos germanorum fratrum numero expellerent: in quo tamen opinio hominem fallebat. AAA’ ov waar ye Tois emitkdrots TadT Hpérkero, inquit Eusebius Hist. Eccl. lib. v. c. xxiv. p. 192. Verum non omnibus hee placebant episcopis. Nolebant reliqui episcopi exemplum hoc Victoris, aque pericu- losum, atque imprudens, imitari. Imi- ADDITIONAL NOTES. tati vero fuissent, et nolentes etiam et inviti imitari debuissent, si hac etate Romani antistitis voluntate fores ec- clesie hominibus occludi potuissent. Facinus igitur hoe Victoris, tametsi temeritatis et imprudentie plenum, tam atrox tamen non est, ut vulgo putatur esse, neque tam late patet, ut existi- mant, qui primum illud abusum excom- municationis esse volunt. Abutuntur ipsi vocabulo excommunicationis, qui sic loquuntur. Non excommunicabat Victor Asiaticos, sed declarabat tan- tum, se cum suis fratrum eos loco ha- bere nolle, donec mori suo renuntiarent. Mosheim de Rebus Christ. ante Const. Magn. See. Secund. § Ixxii. n. (****), pp- 446, 447. Helmst. 1753. 4to.] Page 266, line 10.—[In case of ne- cessity, deacons seem in some churches to have been allowed to excommuni- cate the inferior clergy. So at least we may gather from the author of the Apostolical Constitutions, lib. viii. cap. xxviii. p. 411, ed. Coteler. Ardkovos apopter brodidkovov, avayvdatny, WérATny, Biakdviccav, ed n TL TOLOVTOY Mh) TapdyTOS mpeoBurépov drodiakdve ovk efectiv, ado- ploat, odre why avayvooTny, odTE WadTny, ovre Siakdyiaoay, ov KAnpiKdy, Ov AatKdy imepéra ydp ciot Siakdywy. Bingham agrees with the view I have here taken, which however does not impeach the truth of the archbishop’s statement. His words are,-—“ In the case of absolute ne- cessity, it seems very probable, that in some of the Greek churches they had power to suspend the inferior clergy, when need so required, and neither bishop nor presbyter was present to do it, which may be collected from those words of the author of the Constitu- tions, where he says, ‘A deacon ex- communicates a subdeacon, a reader, a singer, a deaconess, if there be ocea- sion, and the presbyter be not at hand to doit. Buta subdeacon shall have no power to excommunicate any, either clergy or laity: for subdeacons are only ministers of the deacons,’ This was a power then committed to deacons in extraordinary cases, and a peculiar privilege which none of the inferior clergy might enjoy.” Antiquities, b. ii. cap. xx. § 12.] 319 : LATIN “VERSTOWN OF SUCH PASSAGES OF THE GREEK FATHERS, HISTORIANS, AND COUNCILS, IN THE NOTES OF THE FOREGOING DISCOURSE, AS ARE NOT TRANSLATED IN THE TEXT. Pag. 7, n. (t). Barnabe Epist. cap. xi. Et quidem de aqua, scriptum est in Israelitas, quo modo baptismum qui affert peccatorum remissionem, non sunt recepturi ; sed alium sibi paraturi. Dicit itaque propheta; ‘ Obstupeas ccelum ; et super hoc inhorreat terra. Quia duo magna et mala fecit populus hic : me dereliquerunt fontem vivum ; et foderunt sibi cisternas contritas.’ P. 11, n. (*). Constit. Apost. lib. vii. c. xli. Renuncio Satan, et operibus ejus, et pompis ejus, et cultibus ejus, et angelis ejus, et inventis ejus ac omni- bus que sub eo sunt. bid. Chrysost. sub fin. Hom. xxt.ad Pop. Ant. Ideoque jubemur dicere: Abre- nuncio tibi Satana, ne amplius ad ipsum revertamur. Lt infra: Quomodo igitur hance omnem vanitatem deridebis? Si vocis illius recorderis, quam dum sacris initiareris, emisisti: Abrenuncio tibi Satana, et pompe tue, et cultui tuo. P. 12. Cyril. Hierosol. Myst. prim. cat. ii. Primum ingressi estis in porticum domus baptistérii et stantes versus occidentem, mandari vobis audistis, ut pro- tensa manu, tanquam presenti Satane renunciaretis. P. 21, v. (*). Chrysost. Hom. xvii. in Joan. i. Hine palam est signa illa que a Christo in pueritia facta feruntur, falsa et a quibusdam conficta esse. Nam si a puero miracula edidisset, Joannes non illum ignoravisset, nec reliqua multi- tudo opus habuisset doctore qui illum indicaret. P. 21, n. (+). Just. Martyr. adv. Tryphon. p. 316. Faberque ipse existimare- tur (hee enim fabrilia opera faciebat, cum inter homines versaretur, aratra et juga, his rebus etiam justitia insignia et vitam actuosam docens), &c. P. 28, n. (*). Eusebius H. EF. lib. i. c. xii. Matthiam quoque, eum qui Jude proditoris loco in numerum apostolorum adscriptus est, et alterum illum qui cum Matthia pari suffragio fuit honoratns, fama est ex illo ceetu septuaginta discipulorum fuisse. P. 28, n. (+). Hieron. Catalog. Append. i. Matthias, cum unus esset e numero Septuagina, allectus est in ordinem undecim apostolorum, &e. P. 28, n. ({). Hippolytus. P. 28, n. (§). Clem, Al. Strom. ii. Non mihi pluribus verbis opus est, si addux- 320 LATIN VERSION OF GREEK AUTHORS. ero testem Barnabam apostolicum (erat autem is ex septuaginta, et Pauli adjutor), &c. Euseb. Hist. Eccl. lib. i. c. xii. Quod vero ad septuaginta discipulos attinet, eorum series nullibi perscripta reperitur. Ephanius adv. Her. lib. ii. tom. i. her. 51, § xi. Ea quippe provincia Luce commissa uni e Ixxii. discipulis, &e. Item, heres. xx. § iv. C. Prater hos, Ixxii. alios ad eandem functionem alle- gat, e quibus vii. illi fuere, quiad Viduarum obsequium delecti sunt ; Stephanus, Philippus, Prochorus, Nicanor, Timon, Parmenas, et Nicolaus, et ante hos Matthias, qui loco Jude inter apostolos cooptatus est. Ad septenos illos ac Matthiam, Marcum insuper, et Lucam, Justum, Barnabam, Apellem, Rufum, Nigrum ac reliquos, uti diximus, ]xxii. adjecit. P. 30, n. (*). Demonstr. Evang. Atque item Moses constituit populo, qui preessent septuaginta. ..... . Sic etiam ipse salvator designavit suos disci- pulos septuaginta, et misit binos ante faciem suam. P. 46. Chrysost. in Matt. xvi. 13. Quid igitur os apostolorum Petrus? Sem- per fervens, chori apostolici corypheus, omnibus interrogatis, ipse respondet. P. 47, n. (*). Epiphan. Her. li. Occursus.enim Andree primus contigit, cum minor esset Petrus tempore etatis. P. 52, n. (*). Chrysost. in Matt. xxviii. 18. Et ego dico tibi, tu es Petrus, et super hance petram edificabo ecclesiam ; id est, super fidem confessionis. Et infra: Super hane petram. Non dixit, super Petrum; neque enim super hominem ; sed super fidem ejus ecclesiam edificavit. Et infra: Nam qui ecclesiam supra confessionem ejus edificavit, ipsamque ita munivit, ut nec mille pericula, nec mille mortesillam possint superare. Item +: Itaque cum Petro dixisset: Beatus es, Simon Bar-Jona, promisissetque futurum, ut ecclesize fundamenta super illius confessionem jaceret, &c. P. 54, n. (i) from p. 53. Chrysost. in Matt. xx. 17. Audi quomodo hic ipse Joannes, qui nunc hac de causa accessit, primas semper Petro cedat, et con- cionanti et miracula edenti in Actibus Apostolorum. Jtem, Hom. 50. Ubique enim primas Petro concedunt, et ad conciones publicas illum preferunt, quam- vis ceteris rudior videretur. P. 54. Origen in Matt. xxi. Si vero super unum illum solummodo Petrum totam ecclesiam a Deo edificari arbitraris, quid de Joanne tonitrui filio, et unoquoque apostolorum dixeris? Alioquin an audebimus dicere portas inferi speciatim adversus Petrum non prevalituras, prevalituras autem adversus reliquos apostolos et perfectos? Nonne vero et omnibus et in his singulis fit istud quod supra dictum est: Porte inferi non prevalebunt adversus eam, et illud quoque : Super hane petram edificabo ecclesiam meam? An etiam soli Petro dantur a Domino claves regni ceelorum, nec quisquam beatorum alius eas accipiet? Quod si et id aliis commune est: Dabo tibi claves regni celorum, quomodo et non ea que precedunt, communia sunt, et que subnectuntur tan- quam in Petrum dicta? Theophylact. in-loc. P. 57,n.(*). Basil. Const. Monast. ce. xxii. § 4. Exigitur ab eo, qui secundum Deum asceta est, ut suo prefecto hanc prestet obedientiam. Christus enim elegit discipulos, ut hujus vivendi generis quamdam formam hominibus, sicuti LATIN VERSION OF GREEK AUTHORS. 321 antea a nobis dictum est, relinqueret. Nam prefectus nihil aliud est, nisi is qui personam servatoris sustinet, cum et Dei hominumque factus sit mediator, et Deo offerat salutem eorum qui sibi parent. § 5. Atque hoe ab ipso Christo edocemur, qui post se Petrum ecclesie sus pastorem constituit: Petre enim, inquit, diligis me plus his? pasce oves meas. Atque etiam omnibus futuris pastoribus ac magistris eamdem potestatem tribuit. Et hujus rei argumentum est, quod omnes perinde atque ille ligant et solvant. Ib. Chrysostom. in Matt. hom. ]xxvii. Petre, si amas me, inquit, pasce oves meas: et cum tertiO ipsum interrogasset, hoc esse dixit amoris argumentum. Neque ad sacerdotes tantum id dictum fuit, sed ad nostrum singulos, quibus vel minimus grex commissus sit. Ne enim quod parvus sit, ipsum despicias : nam Pater meus, inquit, complacuit in illis. Singuli nostrum ovem habent, hance ad convenientia pascua ducant. P. 59, n. (*). Euseb. Eccl. Hist. lib. ii. cap. i. Tune etiam Jacobum qui frater Domini dicebatur, eo quod esset Josephi filius . . . . . hunc, inquam, Jacobum, qui ob eximiam virtutem Justus ab antiquis cognominatus est, Hiero- solymitane ecclesia episcopatum primum accepisse perhibent. Clemens certé in sexto Institutionum libro ita tradit. Ait enim post Servatoris ascensum Petrum, Jacobum, et Joannem, quamvis Dominus ipsos ceteris pretulisset, non idcirco de primo honoris gradu inter se contendisse, sed Jacobum cog- nomine Justum Hierosolymorum episcopum elegisse. Lib. vii. cap. xix. Sane et Jacobi illius cathedram, qui primus Hierosolymorum episcopus ab ipso ser- vatore et ab apostolis est constitutus, et quem fratrem Domini cognominatum fuisse divina testantur volumina, ad nostra usque tempora conservatam fratres illius ecclesi jam inde a majoribus magna prosequuntur reverentia : satis per- spicue declarantes qualiter tum antiquiores tum nostri temporis Christiani, viros sanctos ob ipsorum erga Deum amorem debito semper honore venerati sunt, et hactenus venerantur. Chrysost. Homil. xxxviii. Mihi videtur dicere, fratri suo, ipse enim dicitur ei manum imposuisse ac ipsum ordinasse et primum episcopum fecisse Jerosolymis. Epiphan. Heres. xxix. Constituto statim Jacobo fratre appellato et apostolo, episcopo, qui primus filius ipsius Joseph natura erat, frater autem Domini vocabatur, propter conversationem. Clement. Constit. lib. viii. cap. 35. Et ego Jacobus, frater quidem Christi secundum carnem, servus autem ejus ut Dei unigeniti, episcopus vero Hiero- solymorum ab ipso Domino et ab apostolis ordinatus, hee dico, &c. Photius Biblioth. cod. 275. Quomodo predicabo servum Christi, et fratrem, nove Hierusalem summum ducem, sacerdotum principem, apostolorum caput, in capitibus verticem, in Jampadibus supersplendentem, et inter astra maxime illustrem. Petrus predicat; Jacobus decernit, et pauce voces magnitudinem questionis comprehenderunt. Ego judico non inquietari eos qui ex gentibus convertuntur ad Deum, &c. Ego judico eum cujus judicium abrogare non licet, neque depravare decreta. In me enim omnium judex vivorum et mor- tuorum loquitur meo organo, sed artifex supra est. Ego linguam prebeo, sed 6 322 LATIN VERSION OF GREEK AUTHORS. vocis opifex vocem suppeditat. Attende non calamo, sed scribenti: auditui obedientia succedat. Treneus, lib. iii. cap. xii. He voces ecclesia, ex qua habuit omnis ecclesia initium: he voces civitatis magne (melius, metropolis) novi testamenti civium. P. 65, n. (*) from p. 64. Lreneus, lib. iii. cap. iii. Fundantes igitur et in- struentes beati apostoli ecclesiam, Lino episcopatum administrande ecclesize tradiderunt. Epiphan. Heres. xxvii. p. 107, Etenim in Roma fuerunt primi, Petrus et Paulus apostoli iidem ac episcopi, deinde Linus, deinde Cletus, deinde Clemens, qui contemporaneus fuit Petri et Pauli, hujus mentionem facit Paulus in epis- tola ad Romanos. Et infra: Attamen episcoporum in Roma successio hane consequentiam habuit: Petrus et Paulus, Linus, Cletus, Clemens, Evarestus, Alexander, Xystus, Telesphorus, Evarestus, Hyginus, Pius, Anicetus, qui supra in catalogo indicatus est. P. 65, n. (*). Euseb-. lib. iii. cap. xxiii. Tisdem temporibus in Asia apostolus ille et evangelista Joannes quem Jesus precipue dilexerat, adhuc in vivis agens ecclesias regionis illius gubernabat, post Domitiani mortem reversus al exilio quod in insula pertulerat. . 2. . Sed et Ephesina ecclesia, que a Paulo quidem fundata est, Joannem vero usque ad Trajaui tempora habuit presidentem, testis locupletissimus est apostolice traditionis ot Bae Cum post obitum tyranni ex insula Patmo Ephesum rediisset Jousine§ ad fini- timas quoque provincias rogatus se contulit, partim ut episcopos constitueret, partim ut ecclesias integras disponeret ac formaret, partim ut homines sibi a divino Spirito indicatos in clerum quendam seu sortem Domini seponeret. Lib. y. cap. xxiv. Praeterea Joannes qui in sinu Domini recubuit ; qui etiam sacerdos fuit, et laminam gestavit: martyr denique et doetor exstitit. Hic, inquam, Joannes apud Ephesum extremum diem obiit. P. 78, n. (*). Clem. Rom. ep. i. cap. xxxii. Ab illo enim orti sunt omnes sacerdotes ac Levite, qui altari Domini ministrant. Et cap. xl. Qui ergo assignatis temporibus oblationes suas faciunt, accepti et beati sunt: nam qui sequuntur leges Domini, non aberrant. Summo quippe sacerdoti sua munia tributa sunt: et sacerdotibus locus proprius assignatus est: et Levitis sua ministeria incumbunt; homo laicus preceptis laicis constringitur. Philo Judeus, lib. iii. de vita Mosis. Sed cum ordo non esset unus sacerdotia geren- tium, verum alii preessent precibus et sacris, aliisque ‘sacrificiorum ritibus, quibus ad penetralia accedere fas erat: aliis nullum bharum rerum munus commissum esset, sed curatio et custodia mandata noctu et interdiu fani, et quicquid in eo erat, quos editimos nonnulli vocant: illa de principatu contentio et sedilio, que multis sepenumero infinitorum malorum causa fuits hie etiam exorta est, eeditimis in sacerdotes coortis, et eorum honores inter- cipere conantibus. Infra, p. 177. In ministerio templi ordinas erant duo, unus potior sacerdotum, alterinferior editimorum. Id. de Sacerd. Honor. Post- quam tot emolumentorum reditus concesserat sacerdotibus, etiam secundi ordinis Levitarum habita est ratio. LATIN VERSION OF GREEK AUTHORS. 323 P. 78, n. (+). Clem. Alex. Strom. vii. Similiter in ecclesia, istius cultus quae facit meliores, presbyteri servant imaginem : ejus autem, que servit, diaconi. P. 78, n. (t). Clem. Alex. Strom. vi. Nam hic quoque in ecclesia progres- siones, episcoporum, presbyterorum, diaconorum, sunt, ut arbitror, imitationes glorie angelice, et illius ceconomie ac dispensationis, qaam dicunt Scripture expectare illos, qui insistentes vestigiis apostolorum, vixerunt in perfectione justitie convenienter evangelio. Hos sublatos in nubibus scribit apostolus, primum quidem diaconos futuros, deinde cooptandos esse in presbyteratum pro- fectu glorie (gloria enim differt a gloria) donec creverint in virum perfectum. P. 88, n. (*). Ireneus, lib. iii. cap. iii. Post eum tertio loco ab apostolis epis- copatum sortitur Clemens, qui et vidit apostolos, et contulit cum eis, et cum adhuc insonantem predicationem apostolorum et traditionem ante oculos haberet, non solus, adhuc enim multi supererant tune ab apostolis docti. Eusebius E. H. lib. iii. cap. iv. Clemens quoque, is qui tertius ecclesie Romane episcopus est constitutus, adjutor Pauli sociusque certaminum fuisse, ipsiusmet testimonio perhibetur. P. 88, n. (+). Clem. Rom. ep. i. cap. xliv. Et apostoli nostri, cognoverunt per Dominum nostrum Jesum Christum quod futura esset contentio de nomine episcopatus: ob eam ergo caussam, accepta perfecta precognitione consti- tuerunt supradictos, et deinceps future successionis regulam tradiderunt: ut cum illi decederent, ministerium evrum ac munus alii viri probati excipeteut. P. 92, n. (+). Euseb. Eccl. Hist. lib. iii. cap. xi. Post martyrium Jacobi et continuo subsecutam Hierosolymorum expugnationem, fama est apostolos : cxterosque Domini discipulos, qui adhuc superstites agebant, ex variis locis in unum convenisse, et una cum iis qui Dominum secundum carnem propin- quitate generis contingebant (plerique enim eorum adhuc if vivis supererant) in commune consuluisse, quis in Jacobi locum succedere mereretur. Omnes itaque uno consensu Symeonem, filium Cleope, illius cujus in evangeliis fit mentio, episcopali sede dignum judicaverunt. Creditur autem Symeon patruelis fuisse Servatoris. Nam Cleopam fratrem fuisse Josephi testatur Hegesippus. Idem, cap. xxxii. Ex eorum, inquit, hereticorum numero, quidam Symeonam Cleopz filium detulerunt, quod ex stirpe Davidis oriundus, et Christianus esset. Atque ita Symeon cum annos centum ac viginti natus esset, martyrium subiit principatu Trajani Augusti, Attico consulari legato Syriam administrante. P. 92, n. (t). Eusebius Eccl. Hist. lib. iv. cap. v. Eorum autem episcoporum tempora qui Hierosolymis prefuerunt, nusquam reperire potui. Omnes quippe brevi admodum tempore sedisse perhibentur. Illud tantum ex veterum scriptorum monumentis didici, ad illam usque obsessionem Judwornm que imperante Hadriano contigit, quindecim episcopos continua successione illi ecclesia prefuisse: quos omnes origine Hebraos fuisse memorant, et fidem Christi sincere atque ex animo suscepisse. Adeo ut ab illis qui de hujusmodi rebus judicium ferre poterant, episcopali officio dignissimi censerentur. Quippe tune temporis universa Hierosolymorum ecclesia conflata erat ex Hebrais fidelibus, qui jam inde ab apostolorum etate ad illam usque obsidionem per- manserant, qua Judai iterum a Romanis deficientes, maximis preliis domiti ye V2 324 LATIN VERSION OF GREEK AUTHORS. atque expugnati sunt. Proinde cum episcopi qui ex circumcisione erant, per id temporis defecerint, omnes a primo usque ad ultimum ordine suo accensere necessarium puto. Primus igitur fuit Jacobus, is qui Domini frater voca- batur. Secundus Symeon: tertius Justus: quartus Zaccheus: quintus Tobias : sextus Benjamin: septimus Joannes: octavus Matthias: nonus Philippus: decimus subrogatus est Seneca, cui successit undecimus Justus. Post quem Levi duodecimus ordine fuit. Ephres deinde secutus est, post hee Joseph. Omnium postremus fuit Judas ordine quintus decimus. Atqui hi omnino sunt Hierosolymorum episcopi, qui jam inde ab apostolis, usque ad Judam et ad illa que designavimus tempora omnes ex circumcisione fuerunt. P. 94, n. (*). Theodoret. in Phil. i. 1. Aperte. ergo docuit episcopalem dis- peusationem ei (sc. Epaphrodito) fuisse creditum, cum haberet appellationem apostoli. It infra, in cap. ii. 25. Eum (sc. Epaphroditum) voeavit apostolum, ulpote cui esset eorum cura credita: ut clarum sit sub eo fuisse eos qui in principio dicti sunt episcopi, utpote qui presbyterorum locum tenerent. Conc. Chale. act. xi. Leontius reverendissimus episcopus Magnesie dixit: A sancto Timotheo usque nunc viginti septem episcopi facti, omnes in Epheso sunt ordinati. Huseb. Eccl. Hist. lib. iii, cap. iv. Ex his Timotheus quidem Ephesinz ecclesie episcopatum primus accepisse dicitur: quemadmodum etiam Titus insula Crete ecclesiarum episcopus fuisse memoratur. Photius Bibl. cod. 254. Lecta sunt seripta de martyrio Timotiei apostoli. Refert historia Timotheum primum Ephesi episcopum fuisse, &c. Timotheus apostolus a magno illo Paulo primarie sedis Ephesiorum episcopus declaratur et Inauguratur. Geumenius in 1 Tim. i. 3. Hic autem ipsum ordinaverat episcopum. P. 98, n. (*). Diodorus Siculus, tom. ii. p. 543. Hune sacerdotem principem summum pontificem. Hune pro nuncio et interprete jussorum Dei habent. P. 100, n. from p. 99. Arethas in Apoc. i. 20. Stellas autem vocat angelos ecclesiarum prafectos, utpote lucem sortitos ab ipso sole justitie. P. 100, n. (*). rengus, lib. v. cap. xxx. Neque enim ante multum lemporis visum est, sed pene sub nostro seculo ad finem Domitiani imperii. P. 100, n. ({). Martyrium S. Timothei ap. Photii Bibliothec. cod. 254. Et- enim ut dixi, Nerve sententia ab exsilio revocatus, Ephesine preefuit sedi (melius, metropoli) et per se cum septem episcopis, Ephesiorum dizecesim (medlius, me- tropoliin) rexit, &e. Photii Biblioth. Latine reddita opera Andr. Schottt Ant- verpiani, de Soc. Jes. Aug. Vindel. 1605. fol. p. 486. P.101,n.(*). Huseb. E. H. lib.v. cap. xxiv. Quid Sagarim episcopum eundem- que martyrum attinet dicere, qui Laodicee est mortuus ? Quid beatum Papiri- um, quid Melitonem Eunuchum, qui Spiritu Sancto afflatus cuncta gessit : qui et Sardibus situs est, adventum Domini de ceelis, in quo resurrecturus est expectans, P. 101, n. (F). Euseb. He. Hist. lib. iv. cap. xxvi. Tisdem temporibus Melito Sardianus et Apollinaris Hierapolitanus episcopi, summa laude viguerunt. Quo- rum uterque orationes pro fidei nostre defensione scriptas, supra memorato im- peratori qui tune regnabat, seorsum nuncupavit. P. 102, n. (*). Arethas in Apoc. ii. 13. Antipas testis, Pergami tulit testimo- LATIN VERSION OF GREEK AUTHORS. 325 nium, cujus in hune usque diem servatur martyrium, quum multa libere lo- quutus fuisset adversus insidiatores: et quantum in ipso fuit, usque ad mortem processit, de cujus fortitudine evangelista nune fecit mentionem, ut productam in medium illius virtutem et patientiam ostendat fidelibus, una cum crudelitate errantium, ut qui de Satan sunt contubernio. P. 102. n. (F). Huseb. Ec. Hist. lib. iv. cap. xv. Quorum ex numero (se. elec- dorum) hic certe unus fuit nostra wtate, apostolicus et propheticus doctor, ca- tholice Smyrnensium ecclesiz episcopus. P. 102, n. ({). Irenzus, lib. iii. cap. iii. Et Polycarpus autem non solum ab apostolis edoctus, et conversatus cum multis ex eis qui Dominum nostrum viderunt; sed etiam ab apostolis in Asia in ea que est Smyrnis ecclesia constitutus episcopus, quem et nos vidimus in prima nostra etate. Husebius Ec. Hist. lib. iii, cap. xxxvi. Lisdem temporibus florebat in Asia Polycarpus apostolorum discipulus, qui a familiaribus ac ministris Domini, Smyrnensis ecclesiw epis- copatum acceperat. P. 103, n. (*). Dheodoret. Dial, i. (interprete Gentiano Herveto Aurelio, inter Opp. Theodoreti, Latine. Paris. 1608, tom. ii. p. 906.) De illo enim Ignatio om- nino audivisti, qui per magni Petri dexteram pontificatus gratiam suscepit, et cum Antiochenam ecclesiam rexisset, martyrii corona redimitus est: et Ireneum, cui ut Polycarpi doctrina frueretur contigit: occidentalium autem Gallorum lumen fuit, &e. Chrysostom. Hom. in S. Ignatium, § 2. Beatorum apostolorum manus sacrum illud caput attigerint. ¢ infra, § 4. Sed quia Petri men- tionem feci, quintam ex ipso contextam coronam animadverti: quoniamw illi in episcopatus dignitate successit. . . . . Cum Petrus Antiochia esset discessurus, alterum Petro parem preceptorem gratia Spiritus substituit, ne structa jam edi- ficatio successoris imbecillitate debilior fieret, Husebius Ee. Hist. lib. iii. cap. xxii. Apud Antiochiam vero defuncto Evodio, qui primus ejus loci constitutus fuerat episcopus, secundus tum maxime florebat Ignatius. Hé infra, cap. xxxvi. Ignatius preterea multorum sermonibus nostra etiam etate celebratus, secundus post Petrum Antivchensem ecclesiam sortitus est. P. 107, n. (+). Irenaeus, lib. iii. cap. iii. vide supra. H'useb. Ec. Hist. lib. v. cap xx. Vidi enim te (se. Florinum) cum adhue puer essem, in inferiore Asia apud Polycarpum, splendide agentem in palatio, et magnopere laborantem ut te illiapprobares. Etenim ea qu tune temporis gesta sunt, melius memoria teneo, quam illa que nuper acciderunt. Quippe ea que pueri didicimus, simul cum animo ipso coalescunt, eique penitus inherunt. Adeo ut locum ipsum possim dicere, in quo beatissimus Polycarpus sedens disserebat; processus quoque ejus et ingressus, vileeque totius formam, et corporis speciem ; sermones denique quos ad populum habebat ; et familiarem consuetudinem, que illi cum Joanne, ut narrabat, et cum reliquis qui Dominum ipsum vidissent, intercesse- rat: et qualiter dicta illorum commemorabat; et queecunque de Domino ab iisdem audierat. De miraculis quoque illius ac de doctrina, prout ab iis qui verbum vite ipsi conspexerant Polycarpus acceperat, eodem prorsus modo refere- bat, in omnibus cum Scriptura sacra consentiens, Hee ego divina mihi largiente clementia tune studiosius audiebam, non in charta sed incorde meo audita descri- 326 LATIN VERSION OF GREEK AUTHORS. bens: eademque per Dei gratiam assidué repeto ac revolvo. Eusebius Ec. Hist. lib. v. cap. iv. Sed et iidem martyres Irenzeum qui tune temporis adhuc presbyter Lugdunensis erat ecclesie, &c. £t cap. v. Igitur cum Pothinus anno etatis nonagesimo una cum Gallicanis martyribus cesus esset, episcopatum Lugdu- nensis ecclesie post illum suscepit Ireneus. Quem quidem in adolescentia Polycarpi auditorem fuisse comperimus. P. 109, n. (*). Hegesippus apud Euseb. Ec. Hist. lib. iv. cap. xxii. Scribit enim se, cum Romam proficisciretur, plurimos episcopos adiisse, et ab omnibus unam eandemque audivisse doctrinam. .... In singulis autem episcoporum successionibus, et per singulas urbes eadem manent, que per legem ac prophe- tas, et a Domino ipso preedicata sunt. . .. . Rursus frater patruelis Domini Symeon Cleope filius, episcopus constituitur: cunctis uno consensu secundum antistitem illum renuntiantibus, eo quod cognatus Domini esset. P. 109. Euseb. Ec. Hist. lib. v. cap. xxiv. Nos igitur verum ac genuinum agimus diem: nec addentes quidquam nec detrahentes. Etenim in Asia magna quedam lumina extincta sunt, que illo adventus Dominici die resurrec- tura sunt, cum Dominus e ceelo veniet plenus majestate et gloria, sanctosque omnes suscitabit. Philippus scilicet unus e duodecim apostolis, qui mortuus est Hierapoli, et duz ejus filiaze quee virgines consenuerunt: alia quoque ejusdem filia, quae Spiritu Sancto afflata vixit, et Ephesi requiescit. Preeterea Joannes qui in sinu Domini recubuit: qui etiam sacerdos fuit et laminam gestavit : martyr denique et doctor exstitit. Hic, inquam, Johannes apud Ephesum ex- tremum diem obiit. Polycarpus quoque, qui apud Smyrnam episcopus et martyr fuit, itemque Thraseas Eumenize episcopus et martyr, qui Smyrnee requiescit. Quid Sagarim episcopum eundemque martyrem attinet dicere, qui Laodicee est mortuus? Quid beatum Papirium, quid Melitonem Eunuchum, qui Spiritu Sancto afflatus cuncta gessit: qui et Sardibus situs est, adventum Domini de ceelis, in quo resurrecturus est, expectans. Hi omnes diem pasche quartadecima luna juxta evangelium observarunt : nihil omnino variantes, sed regulam fidei constanter sequentes. Ego quoque omnium vestrum minimus Polycrates, ex traditione cognatorum meorum, quorum etiam nonnullos assec- tatus sum: fuerunt enim septem omnino ex cognatis meis episcopi, quibus ego octavus accessi. Qui quidem omnes semper pasche diem tune celebrarunt, cum Judeorum populus fermentum abjiceret. Ego, inquam, fratres, quinque et sexaginta annos natus in Domino, qui cuin fratribus toto orbe dispersis ser- mones szpe contuli, qui Scripturam sacram omnem perlegi, nihil moveor iis, que nobis ad formidinem intentantur. Etenim ab illis, qui me longe majores erant, dictum scio: obedire oportet Deo magis quam hominibus. P. 110, n. (+). Clem. Alex. Strom. lib. vi. p. 793, ut supra, p. 323. Ib. n. (£). Clem. Alex. 959, ap. Euseb. Ec. Hist, lib. iii. cap. xxiii. Cum post obitum tyranni ex insula Patmo Ephesum rediisset Johannes, ad finitimas quoque provincias rogatus se contulit, partim ut episcopos constitueret, par- tim ut ecclesias integras disponeret ac formaret, partim etiam ut homines sibi a divino Spiritu indicatos in clerum quemdam seu sortem Domini seponeret. P. 116, n. (*). Origen de Oratione, § 28, Prater hac omnia que magis ad = LATIN VERSION OF GREEK AUTHORS. 327 universos pertineant, est aliquod debitum viduew, cujus ecclesia curam gerit : item aliud diaconi, aliud presbyteri: episcopi denique debitum gravissimum est, quod ni reddatur, judicio repetet totius ecclesia Salvator. Ib. n..(*#). Origen. Philocalia, p. 7. Proposita nobis norma et regula ccelestis Jesu Christi secundum successionem apostolorum ecclesia. P.118,n. (*). Euseb. BH. H. lib. vi. cap. xliii. Ergo ille evangelii vindex, igno- rabat unum episcopum esse oportere in ecclesia catholica. In qua tamen scie- bat (quomodo enim illud nescire potuisset) presbyteros quidem esse quatuor et quadraginta ; septem autem diaconos totidemque subdiaconos: acoluthos duos et quadraginta: exorcistas et lectores cum ostiariis quinquaginta duos: viduas denique cum infirmis et egentibus plusquam mille et quingentas. P. 121,n. (+). Cone. Ephes. act. vii. can. iii. Si qui vero clerici in singulis urbibus aut regionibus a Nestorio et cum eo conspirantibus, sacerdotio prohibiti sunt, quod recte sentirent; justum putavimus hos quoque proprium gradum recipere. In summa autem clericos orthodoxe et ecumenice synodo consenti- entes jubemus, eis qui defecerunt, aut defecturi sunt, episcopis nullo pacto aut ratione subjectes esse debere. P. 121, n. ({). Synodus in templo SS. apostolorum habita, prima et secunda nuncupata. Can. xv. (cone. tom. viii. col. 1521, 1524.) Qui enim propter heresim aliquam a sanctis patribus vel synodis condemnatam, se a preesulis communione separant, illo heresim scilicet publice preedicante, et nudo capite in ecclesia docente, ii non solum canonicee peense non subjicientur, ante syno- dalem cognitionem seipsos a communione ejus, qui episcopus dicitur, sejun- gentes: sed et honore qui orthodoxis convenit, digni habebuntur. Non enim episcopos, sed pseudepiscopos doctores condemnarunt: et non schismate ecclesize unionem consciderunt, sed a schismatibus, et divisionibus ecclesiam liberare studuerunt. P. 122, n. (+). Euseb. E. H. lib. iii. c. iv. Quot vero et quinam horum apos- tolorum veri imitatores, eorumdem judicio digni judicati sint, qui fundatas ab ipsis ecclesias pastorali officio gubernarent, nequaquam facile est dicere: preter- quam illos, quos ex ipsius apostoli verbis facile quivis possit colligere. Hujus enim prope innumerabiles adjutores, et, ut ipse nominat, commilitones fuerunt : quorum ille plerosque immortali epistolarum suarum testimonio oruatos, per- petuee hominum memori# commendavit. Sed et Lucas in Actibus discipulos Pauli enumerans, singulos nominatim appellat. Ex his Timotheus quidem Ephesine ecclesiz episcopatum primus accepisse dicitur: quemadmodum etiam Titus insulz Crete ecclesiarum episcopus fuisse memoratur. P. 123, n. (*). Euseb. ibid. Ex reliquis Pauli comitibus Crescens quidem ab eo missus in Gallias Pauli ipsius testimonio declaratur. Linus vero, quem in secunda ad Timotheum epistola Rome secum versari testatur, primus post Petru, ut supra jam diximus, ecclesie Romane episcopatum adeptus est. Clemens quoque, is qui tertius ecclesie Romane episcopus est constitutus, adjutor Pauli sociusque certaminum fuisse, ipsiusmet testimonio perhibetur. Denique Areopagitam illum nomine Dionysium, quem post concionem illam quam Paulus in Areopago ad Athenieuses habuit, primum credidisse Lucas in 328 LATIN VERSION OF GREEK AUTHORS, Actibus scribit, Atheniensis ecclesiz primum episcopum fuisse tradit alter quidam Dionysius Corinthioruin episcopus, antiquissimus scriptor. Sed quinam subinde per ordinem temporum apostolis successerint, in progressu operis suo loco dicemus. P. 124, n. (*). Athanasius Epist. ad Dracontium. Quod si ordinatio ecclesi- arum tibi non placet, aut nullam omnino mercedem episcopi functioni destina- tam arbitraris, Servatoremque qui eam ita iustituit, contemnis, &c. .. . . Nam quee Dominus per apostolos instituit, ea et bona sunt, et firma persistunt et fratrum ita meticulositas compescitur. Quod si omnes eandem mentem habu- issent, qualem nune habent, qui tibi in consilio sunt, quo pacto Christianus factus esses, nullis usquam repertis episcopis? Quod si vero post nostra tem- pora, itiusmodi animos induunt, quomodo poterunt stare ecclesiz ? P. 124, n. (+). Epiphanius Her. xxv. Non enim omnia statim potuerunt apostoli constituere. Presbyteris enim opus erat et diaconis, per hos enim duos ecclesiastica compleri possunt. Ubi vero non inventus est qui diguus episcopatu, permansit locus sine episcopo. Ubi autem opus fuit, et erant digni episcopatu, constituti sunt episcopi, Cum autem multitudo non esset, non inventi sunt inter ipsos, qui presbyteri constituerentur, et contenti fuerunt solo episcopo in loco constituto. Verum sine diacono impossibile est esse episcopum. Et cvram adhibuit sanctus apostolus et diaconi essent episcopo, propter ministerium. P. 126, n. (*). Chrysostom. Hom. xi. in 1 Tim. Postquam de episcopis dixit, illorumque formam deseripsit, indicavitque quid habere, a quibus abstinere debeant: relicto presbyteroruin ordine, ad diaconos transiit- Quare? Quia non multum spatii est inter presbyteros et episcopos. Nam etiam presbyteris docendi munus acceperunt, et ecclesie presunt: ac que ille de episcopis dicit, etiam presbyteris competunt. Sola namque ordinatione superiores sunt, et hine tantum videntur presbyteris prestare. Ib. n. (+). Chrysost. Hom. xvi. in 1 Tim. Quod magis opportunum erat addi- dit, et quod in primis continet ecclesiam, nempe de ordinationibus. P. 127, n. (t). Theodoret. in 1 Tim. iii. Hic autem episcopum appellat pres- byterum, ut dum epistolam ad Philippenses interpretaremur, ostendimus. Hoe autem ex hoc etiam loco facile sciri potest. Post leges enim episcopales, eas scribit que diaconis conveniunt, preetermissis presbyteris, sed, ut dixi, eosdem olim vocabant presbyteros et episcopos, eos autem qui nunc vocantur episcopi, nominabant apostolos. Procedente autem tempore nomen quidem apostolatus reliquerunt iis qui vere erant apostoli: episcopatus autem appellationem im- posuerunt iis qui olim appellarantur apostoli. Ita Philippensium apostolus erat Epaphroditus. Vestrum enim, inquit, apostolum et adjutorem necessitatis mex. Ita Cretensium Titus, et Asianorum Timotheus. Ita ab Hierosolymis iis qui erant Antiochiz scripserunt apostoli et presbyteri. Sed tamen etiamsi presby- teris has leges constituit divinus apostolus, clarum est quod has leges oportet primos servare episcopos, ut qui sint majorem dignitatem assecuti. P. 129, n. (*). E:piphan. Her. \xxv. § iv. Et quod quidem tota res est stul- titie plena, apud prudentes manifestum est. Dicere enim ipsum episcopum et presbyterum equalem esse, quomodo erit possibile ? LATIN VERSION OF GREEK AUTHORS. 329 Ib. n. (+). Epiphan. ibid. § iii, Erat autem ipsi sermo furiosus magis quam humane conditionis, &c. P. 132, n. (t+) Hieron. de Viris Illustr. ce. ii. Timotheus autem Ephesiorum episcopus ordinatus a beato Paulo, &c. Titus Episcopus Crete. P. 138, n. (+). Cone. Antioch. I. can. ix. Episcopos qui sunt in unaquaque provincia, scire oportet episcopum, qui praest metropoli, etiam curam suscipere totius provincie, eo quod in metropolim undequaque concurrunt omnes qui habent negotia. Unde visum est eum quoque honore precedere: reliquos autem episcopos nihil magni momenti aggredi sine ipso, ut vult, qui ab initio obtinuit, patrum canon: vel sola, que ad uniuscujusque parochiam con- ferunt, et regiones que ei subsunt unumquemque enim episcopum habere sue parochie potestatem, et administrare pro unicuique conveniente religione, et tolius regionis curam gerere, que sue urbi subest. Ut etiam ordinent pres- byteros et diaco os, et unaqueque cum judicio tractent, et nihil ultra facere agerediantur sine metropolis episcopo: neque ipse sine reliquorum sententia. (Cone. tom. ii. col. 565, 566.) Cone. Constant. I. can. iii. Constantinopolitanus episcopus habeat priores honoris partes post Romanum episcopum, eo quod sit ipsa nova Roma. Cone. Calchedonense, can. xxviii. Sanctorum patrum decreta ubique sequentes, et canonem qui nuper lectus est, centum et quinqua- ginta Dei amantissimorum episcoporum agnoscentes, eadem quoque et nos de-= cernimus et statuimus de privilegiis sanctissime ecclesize Constantinopolis nove Rome. Etenim.antique Rome throno, quod urbs illa imperaret jure patres privilegia tribuerunt. Et eadem consideratione moti centum quinquaginta Dei amantissimi episcopi, sanctissimo novee Rome throno equalia privilegia tribuerunt, recta judicantes, urbem que et imperio et senatu honorata sit, et equalibus cum antiquissima regina Roma privilegiis fruatur, etiam in rebus eccle- siasticis, non secus ac illam, extolli ac magnifieri, secundam post illam existentem. P. 139, n. col. 1 (line 5 from bottom). Neque in occulto gestum est, neque furtim sunt gesta, sed consequenter atque canonice facta. Jb. col. 2 (lin. 3). Quod ecclesia Romana semper habuit primatum. Etinfra: Que nos et preter canones ecclesiasticos et disciplinam estimamus facta. P. 140, vu. (*). Can. Apost. xxvii. Episcopos uniuscujusque gentis nosse oportet eum qui in eis est primus, et existimare ut caput: et nihil facere, quod sit arduum aut magni momenti, preter illius sententiam : illa autem facere unumquemque, que ad suam parochiam pertinent, et pagos qui ei subsunt. Sed nec ille absque omnium sententia aliquid agat. Sic enim erit concordia et glorificabitur Deus per Dominum Jesum Christum. P. 141, n. (*). Cone. Nicen. can. vi. Antiqui mores serventur qui sunt in Egypto, Lybia et Pentapoli, ut Alexandrinus episcopus horum omnium habeat potestatem quandoquidem et episcopo Romano hoc est consuetum. Similiter et in Antiochia, et in aliis provinciis sua privilegia ac suze dignitates et auc- toritates ecclesiis serventur. Illud autem est omnino manifestum, quod si quis absque metropolitani sententia factus sit episcopus, eum magna synodus definivit non esse episcopum. 330 LATIN VERSION OF GREEK AUTHORS. P. 142, n. (§). Euseb. E. H. lib. v. c. xxiii. Exstat etiamnum epistola sacer- dotum, qui tunc in Palestina congregati sunt, quibus presidebant Theophilus Cesaree Palestine, et Narcissus Hierosolymorum episcopus. Alia item exstat epistola synodi Romane, cui Victoris episcopi nomen prefixum est. Habentur preterea liter episcoporum Ponti, quibus Palma utpote antiquissimus prefuit. Epistola quoque ecclesiarum Galliz exstat, quibus preerat lreuseus. Cap. xxiv. Episcopis vero Asiz ..... Polycrates preerat. P. 143, n. (*). Cone. Nicen.can. vii. Quoniam obtinuit consuetudo et antiqua traditio, ut qui est in Hlia episcopus, honoretur: habeat honoris consequentiam, metropoli propria dignitate servata. Conc. Constant. [. Epist. ad Damasum. Porro ecclesiz Hierosolymitanz, qu est aliarum omuium mater, Xe. P. 143, n. (+). Ecclesize preeterea Gurtynensium, et reliquis simul ecclesiis Crete literas scribens, episcopum ipsorum Piilippum magnopere predicat, &c. P. 143, n. ({). In eodem volumine continetur etiam epistola ad Gnossios, in qua Pinytum ecclesiz illius episcopum monet. P. 144, n. (*). Ex his Timotheus quidein Ephesine ecclesiz episcopatum primus accepisse dicitur : quemadmodum etiam Titus insule Crete ecclesiarum episcopus fuisse memoratur. Chrysost. Hom. i. in Tit. Nisi enim probatus fuisset, non ei insulam integram commisisset, neque ei tot episcoporum judicium commisisset, &ce. Jd. Hom. xv. in i. Tim. Hine autem palam res est, quia Timotheo ecclesia coucredita fuerat, imo tota fere gens Asiatica, &c. P. 153, n. (*). Justin. Mart. Ap. i. cap. Ixxxvii. Solis, qui dicitur, die, omnium, qui vel in oppidis vel ruri degunt, in neundem locum conventus fit: et com- mentaria apostolorum aut scripta prophetarum, quoad tempus fert, leguntur. Deinde lectore quiescente, preesidens orationem qua populum instruit, et ad imitationem tam pulchrarum rerum cohortatur, habet. P. 154, n. (*). Apost. Constit. lib. ii. c. lvii. Post heee presbyteri exhortentur populum, singuli nimirum, non autem omnes, et cunctorum postremus episcopus, qui similis est rectori navis. P. 154, n. (+). Socrates E. H. 1. v. c. xxii. Apud Casaream Cappadocie et in insula Cypro, die sabbati ac dominico sub vesperam, postquam accense sunt lucerne, semper episcopi ac presbyteri Scripturas interpretantur. P. 155, n. (*). Socrates E. H. 1. v. e. xxii. Alexandrie presbyter minime concionatur. Idque ab eo tempore observari cceptum est, quo Arius ecclesiam perturbavit. Sozomen. E. H.1. vii. c. xix. In eadem urbe (sc. Roma), nec episcopus, nec alius quisquam in ecclesia populum docet. Sed apud Alex- andrinos solus civitatis Alexandrine episcopus concionatur. Quam consue- tudinem, cum antea non fuisset, introductam esse ferunt, ex quo Arius presbyter de doctrina fidei disserens, nova dogmata invexit. P. 156, n. (*). Constit. Apostol. lib. iii. c. xx. Utque nec presbyter, nec dia- conus clericos ex laicis ordinent: sed solummodo, presbyter quidem doceat, offerat, baptizet, benedicat populo: diaconus vero ministret episcopy, ac presby- teris; hoc est, ministerium seu diaconatum exerceat; sed non peragat ceters. Jb. lib. viii. c. xxviii. Diaconus non benedicit, non dat benedictionem, accipit vero LATIN VERSION OF GREEK AUTHORS. 331 ab episcopo, et presbytero ; non baptizat: non offert: ipse vero, cum episcopus aut presbyter obtulit, dat populo, non tanquam sacerdos, sed tanquain ministrans sacerdotibus. P. 156, n. (§). Lgnatius ad Trallian. § ii. Oportet autem et diaconos, mys- teriorum Jesu Christi ministros, omni modo omnibus placere. Non enim ciborum et potuum ministri sunt, sed ecclesize Dei ministri. Oportet igitur ut sibi caveant a criminibus, tanquam ab igne. P. 162, n. (+). Theodoret. E. H. lib. i. ¢, xxiii. Et quoniam in vera pietate fuerant educati, mercatores qui eo commeabant hortati sunt, ut ex more institutoque Romanorum simul convenire, ac divina mysteria celebrare vellent. Longo deinde tempore elapso regem adeunt, et benevolentize sue mercedem hance postulant, ut ipsis in patriam redire liceret. Quo impetrato, in Romanum solum reversi sunt. Ac Adesius quidem Tyrum profectus est. Frumentius vero rerum divinarum curam parentum suorum conspectui anteposuit. Et Alexandriam profectus, ecclesiz illius antistitem certiorem fecit, quantopere optarent Indi divine fidei radiis illustrari. Eo tempore Athanasius ecclesize illius clavumr egebat. Qui cum eas res audiisset: Ecquis, inquit, melius quam tu ab animis hujus gentis caliginem ignorantie depellere, et divine predica- tionis lucem inferre possit. His dictis cum sacerdotalem gratiam ei impertitus esset, ad gentis illius culturam eum dimisit. ; P. 164, n. (ft). Theodoret. E. H. lib. i. c, xxiv. Postquam absolutum esset edificium, tectumque impositum, solique jam sacerdotes desiderarentur, istud quoque divina mulier levi negotio expedivit. Persuasit enim gentis illius regulo, ut ad imperatorem Romanum legationem mitteret, peteretque ab eo, ut pietatis doctorem ad ipsos mitteret. Rex igitur consilium mulieris amplexus, legatos ad imperatorem misit. Imperator vero cum legationis causam intel- lexisset : erat hic Constantinus, pietatis amator ardentissimus, legatos summa cum humanitate excepit: et virum fide ac prudentia, et sanctitate vite exor- natum, et sacerdotali dignitate conspicuum cum donis quamplurimis ad gen- tem Iberorum misit, qui preco illis esset divine cognitionis. P. 165, n. (*). Euseb. E. H. lib. vi. c. xix. Palestinam petiit, et Casaree domicilium fixit. Ubi etiam ab illius regionis episcopis rogatus est, ut publice in ecclesia dissereret, et divinas Scripturas, tametsi nondum presbyter ordinatus, exponeret. Atque id manifestum fuerit vel ex iis que Alexander Hierosoly- morum et Theoctistus Cesariensis episcopus ad Demetrium pro hujus facti defensione scribunt in hunc modum: Quod vero in literis tuis adjecisti, nun- quain antea visum nec adhuc factum fuisse, ut presentibus episcopis laici con- cionarentur: in eo nescio quomodo a veritate longissime aberrasti. Nam sicubi reperiuntur qui fratribus prodesse possint, eos sancti episcopi ultro adhortantur ut ad populum conciones habeant. Sic Euelpis Larandis rogatus est a Neone ; Paulinus Iconii a Celso; Theodotus apud Synnada ab Attico fratribus nostris beatissimis. Idque etiam alibi fieri credilile est, quamvis nos ignoremus. P. 165, n.(}). Apostol. Constit. lib. viii. c. xxxii. Qui docet, quamvis laicus 332 LATIN VERSION OF GREEK AUTHORS. sit, modo peritus in sermone, ac morum probitate ornatus, doceat: erunt enim omnes a Deo docti. P. 167, n. (*). Ignatius ad Magnes. cap. vii. Quemadmodum igitur Dominus sine Patre nihil fecit, ipsi unitus, neque per seipsum, neque per apostvlos ; ita neque et vos sine episcopo et presbyteris quidquam agite. Neque operam detis ut aliquid vobis seorsim ratioue videatur consentaneum: sed in unum conve- nientibus, una sit oratio, una deprecatio, una mens, una spes, in caritate, in gaudio inculpato. Unus est Jesus Christus, quo nihil prestantius est. Omnes itaque velut in unum templum Dei concurrite, velut ad unum altare, velut ad unum Jesum Christum qui ab uno Patre prodit, et in uno exsistit, in unum revertitur. P. 170, n. (*). Just. Mart. Apol. i. c. Ixvii. Sub hee consurgimus commu- niter omnes, et precationes profundimus; et sicuti retulimus, precibus peractis panis offertur, et vinum, et aqua: et prepositus itidem, quantum pro virili sua potest, preces et gratiarum actiones fundit ; et populus fauste acclamat, dicens, Amen. P. 170, n. (+). Just. Mart. Apol. i. c. Ixv. Nos autem secundum hujusmodi lavationem, credentem jam et nobis adscitum, ad fratres, qui dicuntur, eo adducimus, ubi illi congregati sunt, ac communes preces et supplicationes, cum pro seipsis, tum pro illuminato, et aliis ubique gentium omnibus animo intento peragendas: ut digni idoneique simus, qui veritate agnita, per opera etiam ipsa boni atque officiosi rerum administratores, et datorum nobis mandatorum custodes inveniamur, atque ut salute salvemur sempiterna. A precibus finitis, mutuis nos invicem osculis salutamus. Deinde ei qui patribus preest, offertur panis et poculum aque et vini. Quibus ille acceptis, laudem et gloriam rerum universarum Patri, per nomen Filii et Spiritus Sancti offert: et eucharistiam seu gratiarum actionem pro eo, quod nos donis suis hisce dignatus sit, prolixe exsequitur. Atque ubi ille preces et gratiarum actiones absolvit, populus qui adest omnis fausta approbatione acclamat, dicens, Amen. Amen autem voce Hebrea, Fiat significat. Prasidens vero, postquam gratiarum actionem per- fecit, et populus universus apprecatione leta eam comprobavit, qui apud nos vocantur dzacont atque ministri, distribuunt unicuique presentium, ut participat eum, in quo gratia acte sunt, panem, vinum, et aquam, et ad absentes per- ferunt. P. 170, n. (t). Chrysost. de Sacerdotio, |. vi. c. iii. Nam qui pro tota civitate, et quid dico civitate? imo pro universa terra oratorem agit, Deoque supplicans, ut omnium peccatis sit propitius non virorum tantum, sed etiam eorum, qui obierunt, qualem queso oportet esse? Equidem neque Moysis neque Helie fiduciam, ad hujusmodi supplicationem sufficere posse putaverim: etenim ac si mundus totus sibi concreditus sit, ac si omnium pater ipse sit, sic ad Deum accedit, rogans omnia mundi bella extingui, tumultus sedari, pacem, prosperi- tatem, omnium singulis imminentium, qua privatim, qua publice malorum celerem depulsionem. Oportet autem illum singulos, pro quibus precatur, adeo in omnibus antecellere, ut prefectus subditis precellere debet. Cum autem LATIN VERSION OF GREEK AUTHORS. $33 Spivitum Sanctum invocaverit, et horrendum illud sacrificium obtuleiit, et communem omnium Dominum assidue tractaverit, quo illum, queso, in ordine constiluemus? Quam nam ab illo puritatem, quam pietatem exigemus? Cogita quales oporteat esse manus illas, qualem eam linguam, que illa verba effundat, qua denique non puriorem sanctioremque illam animam, que tantum Spiritum suscipiat? Tune angeli sacerdoti adsuut, totusque ccelestium vir- tutem ordo clamat, ac vicinus altari locus, in illius, qui ibidem jacet honorem, lis repletus est. P. 171, n. (t). Apost. Constit. lib. ii, c. xxv. Vos mediatores Dei et fidelium ejus. P. 172,n.(£). Cyril. Hierosol. Catech. xvii. § xvii. Tempore enim baptismatis, cum ad episcopum accedis, aut presbyterum, aut diaconum. P. 173, n. (*). Maximus, ad c. iii, Dion. Areop. Calest. Hier. Hee arbitror declarare quod non oportet aliquem in sacro gradu annum eratorum, aliquid supra proprium ordinem facere: sed tantum quod propriz incumbit dignitati efficere, et docentem tradere ; non vero manum admovere iis que dignitatem superant, sicuti presh}teros docere, et donum offerre, non autem ordinare dia- conos docere, non autem etiam baptizare. Balsam. ad Can. Apost. xlix. Ideo autem episcoporum et presbyterorum tantum meminit canon, eo quod alicui alii non permittitur baptizare. Epiph. Har. \xxix. (Collyridiani) § iv. Nam neque diaconis in ecclesia con- creditum est, ut aliquod mysterium perficiant, sed solum ut administrent et exequantur commissa, P. 173, n. (f+). Constit. Apost. lib. iii. c. xi. Sed neque reliquos clericos bap- tismum conferre volumus; veluti lectores, aut psaltas, aut janitores, aut ministros; nisi solos episcopos et presbyteros, ministrantibus diaconis. E¢ cap. xx. Diaconus vero ministret episcopo, ac presbyteris; hoc est, ministerium seu diaconatum exerceat; sed non peragat cetera. Lib. viil. c. xxvili. Dia- conus non benedicit, non dat benedictionem, accipit vero ab episcopo et presbytero: non baptizat, &c. Etxlvi. Neque enim diacono licet sacrifi- cium offerre, aut baptizare, aut benedictionem seu parvam, seu magnam facere, &c. P. 176, n. (*). Euseb. E. H. lib. vi. c. xliii. Cumque ab exorcistis foveretur, in morbum gravissimum collapsus ; dum jam jamque moriturus creditur, in ipso in quo jacebat lectulo perfusus baptismum suscepit: si tamen hujusce- modi baptismum suscepisse dicendus est. Sed neque postquam liberatus est morbo, reliqua percepit que juxta ecclesiasticam regulam percipi debent: neque ab episcopo consignatus est. Hoc autem signaculo minime percepto, quo tandem modo Spiritum Sanctum potuit accipere? Et infra: Nam cum egregius ille vir ecclesiam Dei reliquisset, in qua post susceptum baptismuin presbyteri gradum fuerat consecutus, idque per gratiam episcopi, qui manus illi imponens eum ad presbyterorum ordinem evexit. Cui cum universus clerus multique ex populo refragarentur, eo quod non liceret quemquam ex iis qui urgente vi morbi in lectulo perinde ac ille, perfusi fuissent, in clerum assuimi: postulavit ab iis episcopus, ut hunc solum ordinari a se paterentur. 334 LATIN VERSION OF GREEK AUTHORS. P. 178, n. (F). S. Basil. Epist. 188,ad Amphiloch. Quare eos, qui ab ipsorum partibus stabant, tanquam a laicis baptizatos, jusserunt vero ecclesie haptismate ad ecclesiam venientes expurgari. P. 178, n. ({). Apost. Constit. lib. iii. cap. ix. An autem baptizare ad mulieres pertineat: notum vobis facimus, non mediocri in periculo versari eas que hoc presumunt. Quare non tale consilium damus: periculosa quippe res est, immo vero illicita et impia. Epiphan. Heres. xiii. § iv. Dat etiam permissionem mulieribus ut baptis- mum dent. Her. lxxv. § iii. Sed neque baptisma dare concreditum est. Et tnfra: Et ministrarum quidem diaconissarum appellatarum ordo est in ecclesia, sed non ad sacrificandum, neque ut quicquam aggredi permittantur, verum reverentiz gratia muliebris generis, aut propter horam balnei, aut visitationis affectionis, aut laboris. Et quando nudatum fuerit corpus mulieris, ut ne a viris sacrificantibus conspiciatur, sed a ministrante muliere, cui precipitur a sacerdote ut curam gerat ad tempus indigentis mulieris, in tempore denuda- tionis corporis ipsius, &c. Ht infra, § vii. . . . hic velut plastes et rei potesta- tem habens, seipsum de virgine velut de terra efformavit, qui de ccelis descen- dit, et carnem induit Deus verbum ex sancta virgine: non tamen ut adoretur virgo, neque ut Deum hance efficeret, non ut in nomen ipsius offeramus, non ut post tot secula mulieres sacerdotes ac sacrificulas ostenderet. Non complacuit hoc Deo in Salome fieri, non in Maria. Non permisit ipsi dare baptisma, &c. Chrysost. Hom. de Bernice, §c. Porro illas mater baptizavit. Quid ais? mulier baptizat? Sane quidem baptismatibus ejusmodi mulieres etiam bapti- zant, quemadmodum et illa utique et baptizavit, et sacerdos est facta. P. 181, n. (*). Just. Mart. Apol. i. c. Ixv. ut supra, p. 332. P.181,n.(+). Constit. Apost. lib. viii. cap. xxviii. Diaconus non benedicit, non dat benedictionem, accipit vero ab episcopo, et presbytero; non baptizat: non offert ; ipse vero, cum episcopus aut presbyter obtulit, dat populo, non tanquam sacerdos, sed tanquam ministrans sacerdotibus. P. 181, n. (£). Constit. Apost. lib. viii. cap. xiii. Ac episcopus quidem tribuat oblatam, dicens; Corpus Christi ; et qui recipit, respondeat, Amen: diaconus teneat calicem, ac tradendo dicat; sanguis Christi, calix vite; et qui bibit, Amen respondeat. P. 182, n. (+). Conc. Nicen. can. xviii. (conc. tom. ii. col. 37,38.) Pervenit ad sanctam synodum, quod in nonnullis locis et civitatibus diaconi dant presby- teris eucharistiam, quod uec canon, neque consuetudo tradidit, ut qui offerendi potestatem non habent, iis qui offerunt, dent corpus Christi. Jam vero illnd etiam cognitum est, quod jam quidam ex diaconis etiam ante episcopos eucha- ristiam attingunt. Uec ergo omnia auferantur, et diaconi intra suas mensuras permaneant: scientes quod sunt quidem episcopi ministri, presbyteris vero minores. Accipiant autem sero ordine eucharistiam post presbyteros, eis pree- bente episcopo vel presbytero. Sed nec in medio quidem presbyterorum liceat diaconis sedere. Id fit enim preter canonem et ordinem. Si quis autem non vult obedire post has constitutiones, a diaconatu desistat. P. 186, n. (*) Clemens Rom. ep. i. cap. xliv. Neque enim leve erit nostrum LATIN VERSION OF GREEK AUTHORS. 335 peccatum, si eos qui citra querelam et sancte offerunt dona, episcopatu priva- verimus. P.197, n. (+). Euseb.E. H. lib. vi. eap. x. Ceterum post Narcissi fugam, ignaris omnibus ubinam gentium ageret, visum est finitimarum ecclesiarum episcopis alium ejus loco episcopum ordinare, Dium nomine. P. 199, n. (£). Euseb. E. H. lib. vi. eap. xliii. Et is qui se doctorem et ecclesi- astice disciplinee propugnatorem ferebat, cum episcopatum sibia Deo minime concessum rapere ac vindicare conaretur, duos deplorate salutis komines sibi socios adjunxit : ut eos in exiguam ac vilissimam Italie partem mitteret, atque illine accitos tres episcopos, homines plane rudes ac simplices, fraudulenta qua- dam molitione deciperet; constantissime affirmans ipsos quamprimum Romam proficisci oportere, ut omnis undecumque orta discordia, ipsorum una cum aliis episcopis interventu atque arbitrio sedaretur. Qui cum advenissent, homines, ut jam diximus, simplicioris ingenii, nec in his perditorum homi- num artibus ac fallaciis satis triti: evs ille a quibusdam sui simillimis, quos ad id comparaverat, inclusos hora decima temulentos et crapula oppressos, adumbrata quadam et inani manuum impositione episcopatum sibi tradere per vim cogit: eumque nullo sibi jure competentem per fraudem atque insidias vindicat. Nec multo post unus ex illis episcopis ad ecclesiam rediit, delictum suum cum lamentis ac fletibus confitens. Quem nos, cum universus populus pro illo intercessit, ad communionem laicam suscepimus. Reliquis etiam duobus episcopis successores ordinavimus, eosque in loca illorum direximus. P. 205. Chrysostom. in 1 Tim. iv. 14. Non de presbyteris hic loquitur, sed de episcopis. Neque enim presbyteri episcopum ordinabant. Lheodoret. in loc. Presbyterium autem hic vocat eos, qui apostolicam gratiam acceperunt. Ita etiam eos qui erant honorati in Israel, divina Scriptura senes vocavit. Theophylact. in loc. Cum impositione manuum presbyterit. Hoc est episco- porum. Non enim presbyteri episcopum ordinabant. Vide autem horrendum istud, quantum possit impositio manuum sacerdotalium. Gcumenius in loc. Presbyteros dicit episcopos : neque enim presbyteri epis- copum ordinabant. P. 208, n. (*). Euseb. EF. H. lib. vi. cap. xlili. Qui persecutionis, inquit, tem- pore, pree metu ac nimia vivendi cupiditate presbyterum se esse negavit. Ad- monitus enim et rogatus a diaconis, ut ex cubiculo in quo seipsum incluserat, egressus, fratribus auxilio indigentibus succurreret, tantum abfuit, ut hortanti- bus diaconis morem gereret. Quin potius ira et indignatione percitus, abiit ac discessit. Neque enim presbyterum se amplius velle esse respondit, sed alterius philosophiz desiderio teneri. P. 209, n. (*). Huseb. E. H. lib. vi. cap. xliii. vide supra. P. 210, n. (*). Cone. Nicen. can. viii. De his qui se catharos, id est, puros, quandoque nominant, ad catholicam autem et apostolicam ecclesiam accedunt, [ vel, secundum versionem Dionysii Exigui, Si aliquando venerint ad ecclesiam catholicam] sanctee magneque synodo visum est, ut impositis eis manibus sic in clero maneaut. Ante omnia autem hoc in scriptis ipsos profiteri convenit, 336 LATIN VERSION OF GREEK AUTHORS. quod adherebunt et sequentur catholicee ecclesie decreta, id est, que et cum digamis communicabunt, et cum iis qui in persecutione lapsi sunt, in quibus et tempus constitutum est, et opportunitas preefinita, ut ipsi sequantur in omnibus ecclesize decreta. Ubi ergo omnes sive in vicis, sive in urbibus, ipsi soli inveni- untur ordinati, qui inveniuntur in clero, erunt in eodem ordine. Si autem catho- lice ecclesie episcopo vel presbytero existente accedunt aliqui, clarum est, quod ecclesie quidem episcopus episcupi dignitatem habebit: qui autem apud eos, qui cathari dicuutur, nominatur episcopus, presbyteri honorem habebit: nisi utique episcopo placeat ipsum nominis honorem impertire. Si autem hoc illi non placeat, vel chorepiscopi, vel presbyteri locum excogitabit, ut esse omnino in clero videatur, ne in civitate duo essent episcopi. Theodoret. EB. H. lib. i. cap. ix. Placuit igitur, clementius erga Melitium agente synodo: summo enim jure nullam veniam merebatur: ut is in civitate sua maneat, nec ullam habeat aut manus imponendi, aut eligendi potestatem; nec hujus rei causa aut in vico aut in urbe ulla compareat, sed nudum honoris sui nomen retineat. Ii vero qui ab ipso constituti sunt, sanctiore ordinatione con- firmati, ad communionem admittantur ea lege, ut honorem quidem ac mini- sterlum suum retineant: secundo tamen semper loco sint ab iis omnibus, qui in unaquaque pareecia et ecclesia versantur, a carissimo collega nostro Alexandro prius ordinati. Adev ut his quidem nulla facultas suppetat quos visum fuerit eligendi, aut nomen cujuspiam suggerendi, aut omnino quidquam gerendi sine consensu episcopi catholice ecclesiz qui Alexandro subjectus est. Illi vero qui Dei juvante gratia vestrisque precationibus, nullo unquam in schismate depre- hensi sunt, sed in catholica et apostolica ecclesia absque labe ulla perseverant, potestatem habeant eligendi, et proponendi nomina eorum qui in clerum eligi meruerint: cuncta denique peragendi juxta legem et sanctionem ecclesie. Quod si quempiam eorum qui in ecclesia censentur, diem suum obire contigerit : tum in defuncti locum atque honorem provehantur ii, qui nuper adsciti sunt, modo digni videantur, et modo populus eos eligat, suffragante nihilominus ple- bisque judicium confirmante, Alexandrine urbis episcopo. P. 217, n. (c). Socrates E. H. lib. v. cap. xxii. Nulla religionis secta easdem observat ceremonias licet eamdem de Deo sententiam amplectantur. Etenim qui ejusdem sunt fidei, iidem in ritibus inter se dissentiunt. Z¢ infra: Et quoniam nemo scriptum de hac re preeceptum proferre potest, apparet apostolos arbitrio cujusque ac voluntati id permisisse, ut unusquisque quod bonum est, sua sponte, non metu ac necessitate perageret. P. 217, n.(d). Euseb. EF. H. lib. v. cap. xxiv. Hi omnes diem pasche decima- quarta luna juxta evangelium observarunt: nihil omnino variantes, sed regulam fidei constanter sequentes. Et infra: Qui quidem omnes semper pasche diem tune celebrarunt cum Judgorum populus fermentum abjiceret. bid. Solo die Dominico resurrectionis Domini mysterium esse celebrandum. Et mo, p. 248, Neque enim de die solum controversia est, sed etiam de fornia ipsa jejunii. Quidam enim existimant unico die sibi esse jejunandum; alii duobus, alii pluribus: nonnulli etiam, quadraginta horis diurnis ac nocturnis com- putatis diem suum metiuntur. Atque hee in observando jejunio varietas LATIN VERSION OF GREEK AUTHORS. . 837 non nostra primum etate nata est, sed longe antea apud majores nostros ceepit: qui negligentius, ut verisimile est, presidentes, ex simplicitate et impe- ritia ortam consuetudinem posteris tradiderunt. Nihilominus tamen et omnes isti pacem inter se retinuerunt, et nos invicem retinemus. Ita jejuniorum diversitas consensionem fidei commendat. Et infra: Neque enim Anicetus Polycarpo persuadere unquam poterat, ut observare desineret, quippe qui cum Joanne Domini nostri discipulo, et cum reliquis apostolis quibuscum familiariter vixerat, eum morem perpetuo observasset. Neque item Polycarpus Aniceto persuadere conatus est ut observaret, cum Anicetus eorum, qui ante se fuerant presbyteriorum morem sibi retinendum esse diceret. Quee cum ita se haberent, communicarunt sibi invicem: et Anicetus in ecclesia consecrandi munus Poly- carpo honoris causa concessit: tandemque cum pace a se invicem discesserunt : tam iis qui observabant, quam illis qui minime observabant, pacem communio- nemque totius ecclesie retinentibus. Socrates E. H. lib. v. cap. xxii. Ceterum Quartodecimani observantiam quarti decimi diei a Joanne apostolo sibi tradi- tam esse aflirmant. Romani vero, et qui occidentis partes incolunt, con- suetudinem que apud ipsos viget, a Paulo Petroque apostolis accepisse se dicunt. Neutri tamen ad hujus rei confirmationem scriptum aliquod testimo- nium proferre possunt. P. 220, n. (=). Conc. Neocesarense, can. xii. Si quis egrotans fuerit illumina- tus, non potest in presbyterum evehi. Fides enim ejus non est ex instituto; sed ex necessitate: nisi forte propter consequens ejus studium et fidem et hominum varietatem. P. 221, n. (T). Can. Apost. xxxvi. Bis in anno fiat episcoporum synodus, et inter se examinent decreta religionis, et incidentes ecclesiasticas controversias componant: semel quidem quarta hebdomada pentecostes, iter'um autem hyper- beretei duodecimo. P. 226, n. (+). Euseb. Ec. Hist, lib. vi. cap. xliii, Ob quam rem cum Romee congregata esset synudus, in qua sexaginta quidem episcopi: presbyteri vero ac diaconi multo plures convenerunt; cumque in provinciis antistites quid agendum esset seorsum gonsultasserit, hujusmodi decretum cunctis promulga- tum est, &c. P. 240, n. (r). Chrysostom. in Matt. xviii. 17. Die ecclesia, id est, presi- dibus. Theophylact. in Matt. xvii. 17. Quod si te non audierit, et cum duobus vel tribus testibus argueris, ne graveris tune ecclesiz preesidibus invulgare pecca- tum. Quia enim non audiit duos vel tres redargutus, quamvis lex dicat ut in ore duorum vel trium testium subsistat, id est firmatur omne verbum, ab eccle- sia postea castigetur. Ilam autem si non audierit, tune abjiciatur, &c. P. 246, n. (f). Apost. Can. xxii. Si quis episcopus, aut presbyter aut diaconus, per pecunias hane obtinuerit dignitatem; dejiciatur et ipse, et ordinator ejus, et acommunione modis omnibus abscindatur, sicut Simon Magus a Petro. P. 252, n. (t). Ireneus apud Euseb. Ec. Hist. lib. iv. cap. xiv. Et supersunt adhuc nonnulli qui illum id narrantem audiverint, Joannem Domini discipu- lum cum lavandi causa balneum Ephesi esset ingressus, viso intus Cerintho, Z 338 LATIN VERSION OF GREEK AUTHORS. mox illotum é balneo profugisse, atque in hee prorupisse verba: Fugiamus hine, ne forte balneum corruat, in quo est Cerinthus veritatis inimicus. Ipse etiam Polycarpus, cum ei Marcion aliquando occurrisset, dixissetque, Agnosce nos; respondisse fertur, Agnosco te primogenitum Satanz. Adeo religiose cavebant apostoli eorumque discipuli, ne vel sermone tenus miscerentur cum ullo eorum qui veritatem adulterabant. Quemadmodum et Paulus dixit, Hereticum hominem post unam aut alteram admonitionem devita, sciens hujus- modi hominem perversum esse, et suo ipsius judicio condemnatum peccare. P. 254, n. (+). Epiphanius de Ponderibus et Mensuris, cap. xiv. et xv. Itaque animo versat Adrianus extruere urbem, non tamen templum. Et adeptus Aquilam, hune predictum interpretem, qui Grecus erat, et socrum ipsius a Sinope Ponti oriundum, constituit ipsum illic operarum extruendz urbis pree- fectum. Imposuit autem urbi proprium suum nomen, et regii nominis appel- lationem. Sicut enim ipse Hlius Adrianus nominatus erat, sic etiam civitatem JEliam nominavit. Itaque quum Aquila degeret in Hierusalem, et videret discipulos discipulorum ipsorum apostolorum florentes fide, et magna signa operantes sanationum et aliorum miraculorum. Erant enim reversi ab urbe Pella in Hierusalem, isthic que docebant. Quum enim urbs Hierosolymorum capienda esset, premoniti fuerunt omnes discipuli ab angelo, ut migrarent ab urbe funditus perdenda. Hi itaque transmigrarunt et habitaveruntin preedicta urbe Pella ultra Jordanem, que ex decem urbium numero esse dicitur. At post devastationem Hierusalem reversi, velut dixi, multa signa perficiebant. Aquila igitur mente compunctus, Christianismo credidit, et quum petiisset pro- gressu temporis signaculum in Christo, idipsum assequutus est. Quum autem a primo suo habitu non discederet, a credendo videlicet, vane astrologie, quam exacte edoctus erat, sed quotidie positionem navitatis suze spectaret : redargutus- que a doctoribus, et increpatus ea gratia, se non corrigeret, sed potius conten- tiose cpponeret, et non consistentia confirmaret, fatum videlicet et narrationes de ipso, expulsus est rursus ab ecclesia, velut inutilis ad salutem. Ex quo facto amarulentiam, velut ignominia affectus, mente concepit, et ad emula- tionem elatus est, et abnegato Christianismo ipsiusque vita, proselytus fit, et cir- cumciditur Judeus. Atque tunc laborioso studio tradidit seipsum ad discendum Hebreorum linguam, et ipsorum elementa. Ubi vero hanc summe didicisset, interpretatus est non recta ratiocinatione usus, sed quo aliqua ex receptis libris perverteret, irruens in septuaginta duorum interpretationem, ut testimonia de Christo in Seripturis prolata aliter ederet, propter confusionem, quam sustinuit ob temerariam suam excusationem. P. 255, n. (*). Treneeus, lib. iii. cap. iv. Cerdon vero qui Marcionem antecessit, ipsi quoque pontificatu Hygini qui nonus fuit episcopus, cum ad ecclesiam venisset, et errorem suum confessus esset, ita deinceps perseverarit : interdum occulte docens, interdum rursus confitens errorem: nonnunquam convictus impiz doctrinee, eoque nomine a fratram conventu remotus. P. 255, n. (+). Lpiphanius Heres. xiii. Hie genere Ponticus fuit, ex urbe Sinope, velut multa de ipso fama fertur. Prima vita sua virginitatem exereuit, solitarius enim vixit, et episcopi sancte nostre catholice ecclesiez filius fuit. LATIN VERSION OF GREEK AUTHORS. 339 Progress vero temporis circa virginem quandam corrumpitur et decepta virgine seipsum atque illam a spe detraxit. Et quum illam corrupisset, a proprio patre ex ecclesia ejicitur. Erat enim pater ipsius propter excellentem pietatem illus- tris, et veritatis insignita studiosus, in episcopatus ministerio honeste vivens per- severabat. Marcion autem multum supplicans, ac veniam precatus, eam a patre non impetravit. Dolor enim vexabat venerandum senem, ac episcopum, quod non solum lapsus esset ille, sed quod etiam ipsi dedecus afferret. Quum itaque assequutus non esset ab ipso per blanditias que petebat, non ferens multorum ludibrium, ab urbe sua aufugit, et venit Romam quum mortuus esset Hyginus episcopus Romanus (hic autem nonus erat a Petro ac Paulo apostolis) et cum senibus adbuc superstitibus a discipulis apostolorum con- gressus petebat ut in congregationem reciperetur, et nemo id ipsi permittebat. Emulatione igitur elatus, ubi non accepit preesidentiam et ecclesie ingressum, excogitat sibi ipsi consilium, et ad impostoris Cerdonis sectam confugit. P. 257, n. (*). Theophylact. in 2 Cor. xii. 21. Humiliationem enim hoe vocat, quod omnino sit puniturus aliquos, licet multi istud gloriam esse censent. P. 257, n. (£). Just. Mart. Dial. cum Tryphone, ec. x\vii. Hic iterum Trypho interrogavit : Quod si quisquam, heec ita se habere sciens, preter id, quod hune Christum esse norit scilicet et credat, eique pareat, ista insuper servare velit? Utrum salvabitur? Et ego. Ut mihi quidem videtur, O Trypho, salvatum talem ivi, aio, si alios mortales (eos dico, qui ex gentibus per Christum ab errore et seduc- tione circumcisi sunt) omni studio in sententiam suam adducere annisus non fue- rit, non servatum eos iriille affirmans, nisieadem secum observaverint; itidem ut tu ab initio disputationis fecisti, confirmans me salvum non fore nisi ista serva- rem. Ille porro: quid ita dixisti, ut mihi quidem videtur, talis salvabitur? An sunt, qui dicunt hujusmodi salvatum non iri: Sunt, ego respondi, et quidem cum talibus illi neque consuetudinis neque hospitii communionem habere audent: quos ego non collaudo. P. 257, n. (§). Euseb. Ec. Hist. lib. v. cap. xxviii. Quomodo eos non pudet hujusmodi calumniam adversus Victorem concinnare, cum certo sciant Theodo- tum coriarium qui defectionis illius Deum abnegantis parens et auctor fuit, primusque Christum nudum esse hominem asseruit, per Victorem a communione ecclesiz ejectus fuisse. Nam si, ut aiunt, Victor eadem sentiebat que illorum docet impietas, cur Theodotum opinionis illius auctorem ab ecclesia removit ? P. 258, n. (*). Euseb. lib. v. cap. xxvili. Evat quidam Natalis nomine, con- fessor, qui non ita pridem, sed nostra tate vixit. Hic forte in fraudem inductus est ab Asclepiodoto et altero quodam Theodoto argentario. Ambo autem isti discipuli erant Theodoti illius coriarii, qui primus ob hanc doctrinam seu potius insaniam, a Victore, ut dixi, tune temporis episcopo, ab ecclesiz communione remotus est. Hi persuaserunt Natali, ut accepto salario heresis illius episcopus crearetur, ea scilicet conditione, ut menstruos centum quinqua- ginta denarios ab illis acciperet. Sociatus igitur illorum partibus, sepe a Domino corripiebatur in somnis. Clementissimus enim Deus ac Dominus noster Jesus Christus, eum, qui passionum suarum testis exstiterat, perire extra ecclesiam nolebat. Sed ciim nocturnas ejusmodi visiones negligeret 7Z 2 340 LATIN VERSION OF GREEK AUTHORS. Natalis, utpote honore prime apud illos sedis, et turpis lucri cupiditate (qua multis mortalibus exitio est) inescatus, tandem a sanctis angelis per totam noctem flagris cwsus et gravissimé verberatus est. Adeo ut primo diluculo consurgens, saccum induerit, et cinere conspersus confestim cum lacrymis ad pedes Zephyrini episcopi sese abjecerit, non solum cleri, verum etiam secu- larium vestigiis advolutus: et Christi misericordis ecclesiam ipsam quoque misericordem fletibus suis commoverit atque concusserit. Multisque precibus usus, ostensis etiam vibicibus plagarum quas pro Christi confessione pertulerat, vix tandem ad communionem admissus est. P. 261, n. (*). Origen in Matt. tom. xvi. pp. 724, 725. Hee autem eo non dicimus, quo nos ipsi inconsulto humiliemus sub potenti manu Dei, et juxta ipsius sermonem, sub ecclesiastico ministerio, quandoque autem juxta apostoli effatum. Peccantes coram omnibus arguendi sunt, ut et ceteri timorem habeant: nonnunquam eliam potestate sua uti licet aliquos tradendo Satane in interitum carnis, ut spiritus salvus sit in die Domini. L¢ supra, p. 723. Princeps vero (sic autem appellandum existimo qui in ecclesiis episcopus vocatur) tanquam qui ministrantibus ministrat. P. 261, n. (t). Husebius E. H. lib. vii. cap. xxix. Hujus temporibus pos- trema synodus innumerabilium fere episcoporum congregata est: in qua auctor ille nefariza apud Antiochiam hereseos Paulus, convictus et ab omnibus manifestissime deprehensus falsi dogmatis reus, ab universa quae sub ccelo est ecclesia catholica elim inatus est. P. 264, n. (*). Huseb. EF. H. lib. vi. cap. xliii. Vide supra, p. 837. P. 264, n. (+). Can. Apostol. liv. Si quis clericus propter metum humanum, Judei, vel gentilis, vel heretici, negaverit; si quidem nomen Christi, segre- getur; si vero nomen clerici, deponatur; si autem pceenitentiam egerit, ut laicus recipiatur. P. 265, n. (*). Epiphan. Heres. \vii. Hic a seipso insaniz elationibus elatus, ausus est dicere Patrem passum esse. Insuperque ad majorem fastum ac dementiam delatus, seipsum dixit esse Mosen, est fratrem suum Aaron. Verum interim dum hee fama de ipso ferebatur, beati ecclesie presbyteri accitum ipsum de his omnibus examinabant, et an hance blasphemiam de Patre protu- lisset interrogabant. Ipse vero primum quidem negabat coram presbyteris constitutis, eo quod nemo ante ipsum horrendam ac perniciosam hane amaru- lentiam evomuisset. Postea vero ex rabie quam habebat, in alios quosdam immittens, ut ita dicam, et secum decem viros trahens, in majorem arrogantiam ac temeritatem elatus, ac audax factus est, palam,deinceps heresim docuit. Rursus itaque iidem presbyteri accitum ipsum et homines illos ab ipso corruptos, de iisdem rursus interrogabant. Ipse vero cum seductis ab ipso perfricta fronte deinceps palam contradicebat, dicens: Quid enim male feci ? unum Deum glorifico, unum novi, et non alium preter ipsum, genitum, passum, mortuum. Ubi igitur in his permansisset, expulerunt ipsum ex ecclesia una cum discipulis suis. P. 292, n. (1). Just. Mart. Apol.i. cap. xiv. Qui pecuniarum et possessionum fructus ac proventus pre rebus omnibus adamabamus, nune etiam ea, que LATIN VERSION OF GREEK AUTHORS. 341 habemus, in commune conferimus, et cum indigentibus quibusque communi- camus. P. 295, n.(*). Can. Apost. ii. Exceptis, tempore opportuno, novis granis, sive spicis frumenti, sive uvis, non sit licitum offerri aliquid ad altare, nisi oleum ad sanctam lucernam, et thymiama tempore divine oblationis. Alius vero omnis fructus ad domum mittatur, primitie episcopo ac presbyteris; non autem ad altare. Constat autem quod episcopus et presbyteri dispartiunt diaconis, cete- risque clericis. P. 304, n. (k). Huseb. B. H. lib. vi. ec. xi. Verum cum propter extremam senectutem ministerium suum obire amplius non posset, supradictum Alex- andrum alterius ecclesie episcopum divina dispensatio per revelationem quan- dam que illi in somnis apparuerat, ad participandum cum Narcisso sacerdotis officium evocavit. Hac igitur visione tanquam divino admonitus oraculo Alexander, cum ex Cappadocia in qua primum episcopus fuerat ordinatus, Hierosolyma profectus fuisset, tum orandi, tum locorum visendorum gratia: fratres illius ecclesia humanissime eum excipientes, reverti post hec in patriam non siverunt, Alia quippe revelatio etiam ipsis per somuum visa fuerat, et vox queedam evidentissima ab iis qui sanctitate inter ipsos eminebant,audita. Sig- nificabat enim ipsis ut extra portas civitatis egressi, destinatum sibi a Deo episcopum susciperent. Quod cum illi consentientibus vicinarum ecclesiarum episcopis fecissent, manere deinceps eum apud se coegerunt. Sane idem Alexander in suis ad Antinoitas epistolis que etiamnum exstant, episcopatus quem cum Narcisso collega gessit, meminit his verbis quee ad calcem epistolee leguntur. Salutat vos Narcissus, qui ante me episcopalem hujus ecclesiee sedem tenuit, et qui nunc mihi conjunctus est in orationibus, aunos natus sexdecim supra centum ; hortaturque vos mecum ut idem omnes sentiatis. P. 306, n. (p). Clem. Rom. ep. i. c. xlii. Predicantes igitur, per regiones ac urbes, primitias earum, Spiritu cum probassent,in episcopos et diaconos eorum qui credituri erant, constituerunt. Neque hoc nové: a multis enim temporibus de episcopis et diaconis scriptum fuerat. Sic enim alicubi dicit Scriptura, Con- stituam episcopos eorum in justitia et diaconos eorum in fide. c. xliii. Et quid mirum, si quibus in Christo commissum est a Deo hoe munus, predictos con- stituerint? Z¢ infra: Et inventa est virga Aaronis non tantum germinasse, sed et fructum habere. Quid censetis, dilecti? An non id futurum presciverat Moyses? Maxime noverat: verum ne seditio inter Israelitas oriretur, ita instituit, ut glorificaretur nomen veri et solius Dei; cui gloria in secula secu- Jorum. Amen. c. xliv. Et apostoli nostri, cognoverunt per Dominum nostrum Jesum Christum, quod futura esset contentio de nomine episcopatus: ob eam ergo caussam, accepta perfecta precognitione, constituerunt supradictos, et deinceps future successionis regulam tradiderunt; ut cum illi decederent, ministerium eorum ac munus alii viri probati exciperent. Constitutos itaque ab illis, vel deinceps ab aliis viris eximiis, consentiente ac comprobante universa ecclesia; qui inculpate ovili Christi ministraverunt cum humilitate, quiete, nec illiberaliter ; quique longo tempore ab omnibus testimonium preclarum repor- tarunt ; hos putamus officio injuste dejici. 342 LATIN VERSION OF GREEK AUTHORS. P. 309, n. (z). Clem. Rom. ep. i. cap. xliv. Vide supra, p. 341. P. 314, n. (m). Cone. Ancyran. can. xviii. Si qui constituti episcopi, et ab illa parochia in quam nomivati fuerunt, non suscepti, alias velint parochias invadere, et iis qui constituti sunt, vim -afferre, et seditiones adversus illos excitare, eos segregari. Sin autem velint in presbyterio residere, in quo prius erant pres- byteri, ipsos honore non moveri. Quod si adversos eos qui illic constituti sunt, episcopos seditiones excitaverint, honorem quoque presbyterii ab eis auferri, et illos abdicatos effici. P. 315,n.(n). ELuseb. Eccl. Hist. lib. vi. cap. x. Ceeterum post Narcissi fugam, ignaris omnibus ubinam gentium ageret, visum est finitimarum ecclesiarum episcopis alium ejus loco episcopum ordinare, dium nomine. Quicum modico tempore preefuisset, successor ei patus est Germanio: quem deinde Gordius excepit. Hujus temporibus Narcissus cum subito quasi redivivus emersisset, a fratribus ut ecclesiz administrationem denuo susciperet rogatus est. Quippe universi multo magis tune eum mirabantur: tum ob secessum, tum ob philoso- phicam vivendi rationem : maxime vero ob presentem vindictam qua Deus calumniatores illius aflicere dignatus fuerat. cap. xi. Verum cum propter ex- tremam senectutem ministerium suum obire amplius non posset, supradictum Alexandrum alterius ecclesiz episcopum divina dispensatio per revelationem quandam que illi in somnis apparuerat, ad participandum cum Narcisso sacerdotis oificium evocavit. . . . . Quod cum illi consentientibus vicinarum ecclesiarum episcopis fecissent, manere deinceps eum apud se coégerunt. P. 315, n. (0). Apost. Can. xi. Episcopo non liceat, derelicta pareecia sua, aliam invadere, quamvis a pluribus cogatur: nisi queedam sit causa probabilis, quz illum hoe facere compellat; quod ipse majorem utilitatem illis qui ibi habitant possit per doctrinam pietatis conferre : et vero id, non a seipso, sed judicio multorum episcoporum, atque cohortatione maxima. TABLE OF PASSAGES OF SCRIPTURE 543 CITED OR BXPLAINED IN THE PRECEDING DISCOURSE. GEN. xiy. 18 . xiv. 18, 20 XVil. 13, 14 TSW E 17 : Xxvili. 21, 22 xxxi. 54 SOK SMVCN di sdhyatiy ary G6, ethers Odi Oe we seas be BO 6 oR Ie xix. 5) 6 proahad i ak SU as xxxli. 2] 5 xeroabys UA} 15) Lev. xii. xiii. xiv. xv. . xvii. 4. XXVil. . Numb. i. 4, 16 ee XV 2 lee cee xvi. 30, 32 XViil. xvili. 3, 4, rie . Xviii. ae BA 28) 5.6.4 jal ; XXVi. ae t Bers | ane xiii. 24, 25, 40 xiii. 24, Abs 20; 3¥ hn 40 § KVie xv. 24.. xvi. 15, &c. Xyiazls 7. xvi. 18 xvi. 18 Beco xvi. 18,19. . xvi. 18, 19 xvi, 19... xvi. 19 xvii. 1, 9 xviii. 7 ; xviii, 15—17 PASSAGES OF SCRIPTURE. Matt. xviii. 17 xvili.18;19 xviii. 18—20 xviii. 1 on xviii. 20 . xviii. 2 3.ab. Ce I xix. 28 xix. 28 xix. 28 xix. 28 xix. 28 xx. 20, xx. 24— xx. 28 Xx1. 5 8 21. xxi. 46 0. 6.an AL! xxii. 3 xxiv. 3 4. xxiv. 34 . xxiv. 39, 40, 49 xxiv. 44, 45 xxly. 4 xy, Ls XXVl. 4 xxvi. 2 XXvi. 2 xxvi. 3 xxvi. 4 0 xxvii. 55, 56 XXviil. XXVlil. XXViil. XXViii. XxXViil. XXviii. XXViil. XXVill. XXViil. XXvVili. XXvlii. Eon 20 Mark i. 14, 15 -alOsed Lacie iii. 13, 4 ) 4 ieee oer iii. 14 ii. 16, v. 37 vi. 3 Vis ds Wi Vig late vi. 7 1x. .2 7 ix. 18, 19 x, Om: Ser 25) % Ds Res : TABLE OF* PASSAGES ,OF SCRIPTURE. PAGE Marked Oeste SS ka aoe. SeeOses) «5 ke i ee. a REM as) eae ok vs as eae TA ered 46 xiv. 37 4 46 KVIs dines 46 xvi. 15 a 18 MVE Oe, 6) ae wees 5 all MV 6 sk oe eee 8 EVEN Oes «. oA Maer LO) Nieto Qeae eo Fe 169 bie eo, Te AY ads. 28M ee Fe Gi che ae ols © 104 RGAON AG 52: oe Peers) 36 AGO. 29 Ave eos s* EN 3 eo AVP LAS OLGs: Ql. nest de weno Eyes LOr ay see Pe aes 151 TWawle ¢. 194 LVeio Ol. 24 vy. 2—11 48 Va S < 48 vi ‘ 45 wie 13 ay As} VINOt as . 274 vii. 47, 48 med ATA cues 241 Vill. 2, 3) 282 1b. hed ee 24 rb 1 27 Ix. 24 24 ix, 28 45 IXscOOe 6 281 5 oat lees he eey/ oll; oO ALD sicsh a. « . 282 oe IG se mela) x20) F 24 KTaO! sas 6 Kite, 14) 13 xil. 35 te et ate 89 MUA Dos) a. hs, ohio. Reyes aoe XU IGG: op et BAAR a). 248 xobit. BYE VON Weaie, Mibe ey fo. ude Mee al —— AS oy ets) 3 OF XVM IG ——22 cepa awe «OG EXT ot ee ol omc o -, 274 xxii. 19 27 xxii. 19 36 ° xxii. 24 55 Xxli. 25—27 on xxii. 27 35 xxii. 29, 30 35 xxii. 29 37 Luke xxii. 30. John i, xxii. 31 Xxil. 32,34 . Xxiil. 2 xiii, 27,28. . xiv. 16, 17 Xvi XVI xvii. 18 xia vee xviii. 10 . Xvili. 36 xviii. 36, 37 Xviii. 38 Xx, 12 xix. 25 poe Pal 346 TABLE OF Jobn xx. 21 Acts i. xe. 22 xx. 21—23 25 . Te: ee ii. 14, 37, 42 Or Carnage ii. 29, 37 . ii. 37, 38. eos ane i 58; 39, - ee ea ii, 42. MUA or seh ot (o ii. 44, 45 ii, 12°. iv. 8 Vis OA 5 Mae iv. 34,35. * iv. 35 AV sis Wels ‘2 « vi. 2, 3, 5 V4 3 re A pea tans Veal 2; 13, Lol. itn are v. 29 vi. ]—6 . vi. 2—6 1 1B . ° . . . i. 20, 22, 25,26 . i ark. eo PASSAGES OF PAGE SCRIPTURE, PAGE Acts whl 10s 0 SS) 5. yee i Villeslosme cea << 161 viii. 4 161 viii. 5. 71 Wabi Ab 8G 162 viii. 6—17 43 viii. 12, 38 172 villi. 14, 50 viii. 14, 17 . 188 viii. 20 « 240 viii. 20, 2] 245 Ville 246 1b] eres = 236 ax, 465 61 xa OFa9 172 be ee 188 1X20. 2inco0 162 >egatey ha 22 x, 45, 48 Pe} Xi. 4 2 3 Zon > ate) ees at 43 Xi. 19 . . . 71 x1 19/2) gees eas . 161 xi. 19, 22, 26 72 EL 20h el 72 5h VE AT ee 163 sil ep eS ‘ 5 203 Kileyle2oee 73 Ms liv cs 60 xotty 1ly/ 4 (fi Kile 2Diey 42 xii. 29, 30 - 71 Sale ls 5 158 pani ley 4 163 xiit. 1, 2, &c 201 >atits HRS} 73 Elile2ie | « 169 xili. 2—4 61 soa, 42 S9ably By Shs \ie 73 =a fee Ae ae ie NGA YAeyt 72 apis tol OI 270 X17 9) 4 0 73 xiii. 15, 26, 38 223 xiv.4,14 . 73 xiv. 21—23 . 47 Xiv.-23 , 42 xiv)» 75 KLV.220'4.~ % ey / XIVe20; a0 < 202 xiv. 27, 28. ; < ie KV. 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Zor RixeeD, GP ae puke ee ee AS COR in De acy Suen POR awe reek) xix. 6 Ph seh 188 1 LD) ck AR eee owtes Uc (adil xix. 8—10, 26 oe abla > Lhd) LAS Tosser ke ere are ae XIxe, Oy LOPS Ls a Nel ee Oe Ee oe tee oe alo, xix. 22 Ti Ae Se ere oe) Cae A115: 9) LOO 2 oe, See MIRC bh at ew ZA: rte see Skuse) Gre: RX a pe ee ee 8 EOS LOO A. eee es, Rx Or te et hee eee os OS TV 2a cree ose te ee OO XO low selces, aM stee 5 42 IV 4-165 21) 2 ce Mea OD KKM Ocs oe Ue hte. > AA ivelGe f se s/s te eee OO SX POS © ih ee ee os. SG lve 2)... ee eee eee RCM euL Gl. se > sees 5 BY, ive 206 ea to a ee Re slo 0 26.5 ZA VY faa UB ieee oy sane EY ive Qe Ae Som er oe REGAGIS ft stk seh ees LG Waele toe Sra. . 246 PREXOAGh cB! lista sete. «95 Nes le = . 246 RXOGR oh SONG Rm ee ett o OUO v. 3—d aes . 247 oI OOM Mme ae See eu By v. 3—5, 7, 13 4] RXiee Ss cls 28 eee 2a 4e Vi Aue ce seks 195 > 6.0139) CeO MR We abi eee a0, v.5 . 269 30.4 bal tol RE ae rs eke Wel eae) VWelOs, 7 aul VNU AG: tls se ee eee On v.7 . 249 XIE Pes, pte Ae 3 eee Vie Leen Se. relay win tae ger ae LO ANS OL) ae kee o LO Vs TIS ee se eee ee Ei lOm ere Mee tar etre vo di Vii loom sa. on et ae eee Xi Qe oP i ae Ree 1 24 Va OOS ig ete PA oe Xi ese Sie -. 223 Wo Moe eee aes toe, rend oes Eee EX Vie eas ors ec ee en 3 2a Visi2sio. i se aw ele ode xxvil. 2, 3, &c. 42 Vit) Or rs see eten ene 160 xxvili. 2,16 - . 42 yah US 39 xxviii. 17 Dae vii. 17 40 Rom. i. 1 149 ix. J : 149 1. 4 194 roy 3A F 42 Ey 69 1X22 63 i. 10, 13 70 rb AAs’ 81 348 TABLE OF PASSAGES OF SCRIPTURE. PAGE | M@oriixgyace. foe se Cid 2B ACor x 648 ix. 16 bree Goh Oe eo x. 6,8 ./0-—Lo 284 x68 x 4 2 5 tT x. 16—21 185 X12 x. 18 29 5. lgen) xn J 63 xo 5 dtl ean =e Ply Xi lod Rio; 20 86 xii. 11 xi. 24,26. . 27 xii. 12 RLctOM Ss oa oe a ee le a oe ee xii. 19, 20 1s gD) Boa le eae - 195 115.20) ss XU U2 LO, 20s Zonet ey OO Silas oe sige bee eee a Me} EA 42 xiii. 2 xii. 11 194 xiii. 2 > Ke 213 3) xiii. 2, 10 xii. 14 69 Xi. 2, 10 xii. 28 1 xiii. 4 xii. 28 49 xiii. 10 xii. 28 2 66 xiii. 10 xii. 28 - F445) Gal. 11 xiv. 22 84 statis) xiv. 29 . 44 To; 1G . xiv. 29, 30 . 160 i. 15, 19 xiv. 31 5 ae! eZ xiv. 31 - 160 ll. 9 , SLs) ce eee . 160 ii. 9 RLVevOU ve . 159 li. 9—14 XIV. O0.00 «1. 44 Its MD, KVoqd cs" ve 46 He 12 XveiOu-. 308 ili. 7 Kye wine 58 iii. 28 xv. 8 Serie et tes Fes, a folk iv. 16 XVO cos Bes WEE 1 seat Pe EVIE» sionlece vals ic. the ede Viselu6)% SW NO MOON esha ey cclhee MSL le yi. 6,7 KV O: Olea od, eo uaie, & = “18 vi. 16 MiVi20,020) van rs Melee oo. 20) Sebiphie, deel Xv. 20, 54,25, 24 3, ee cls} ree tS) 2.0. fel LO akin | BE anes . 159 Ray ae DAC Or eed splisin o- + a6 celine ter 109 i. 20—23 Leos Corr ate! wt ro teed 69 leer “ 15 ltDras. ae 74 isyeu pe) 189 ie 2 Lie 251 rhb Bs) ii. 4 251 Delay Ai li. 6 249 li. 19 rete al) 41 ii. 19, 20 nl. 9 41 un. 19 Tip ere atl. aly a oe eam eO HALE A Mi sO a,c las aus) ops tae te Rae OO ie 2On Wekl oe uch el Tame Mraeoe 11.020) 4 0 LOS ZO oc, os oats nae pe aD 3192) ee vii. 11 Ot oo tebe ALE. 192-25) His 25S pues VI DLO mel reels s SRE tie Rare iii. 10, 21 WUT sn eek! oy ieee use aan! de oie bhs) eS iv. 7 Des iio.) ae el the be aes LV sl ase 6 he ae eye ame am a | e314) iv. 8 Sore. a ds ES hl iv. 8, 11. TABLE OF PASSAGES OF SCRIPTURE. Eph. iv. 8, 11, 12 Phil. i. Col. i. eds u—13, 16 rs ive El ry el Oo ri es a IP 15, 16. iv. 15, ls Ve 20; 25, 27, "29, 32. Va 20, 27 . v. 26, 27 vi. 12 vi. 13 Le ay, 2's id iy i 8,9 i, feet ii. 25 E li. 29, 30 lii. 6 iis WZ lii. 20 ie 20 - >< iv. 14—18 iv. 16—19 iv. 18 = < Pe ee ee ee ee ee S&S bo oC) iii. 11 ieihess i.) 2> ripe Ce li. 1, 14, 17 Lieto it. 12%. riod be al lsu iv. 2 . 14, 9527 Vv. a 13. = Vv. 12, 135 need 20 2 Thes. i. 1 eG, 10: 1B ae ili. 6, ia ii. 6, 14: PAGE 25 86 74 66 4 10 31 . 189 2 Thes, ili. 8 i Tim: 23 masaaadase = vo} 2 Tim. pate pte pete pte pete pede ip) Cpe hap Op wea 07 . bas i | . e . =r =r Tit. i. SO St a or » Lo: “N 350 TABLE OF PASSAGES OF SCRIPTURE. Tht sien . os. ot RPS ohn ara Hlebaliayeaeiie ss. le oc tee bs el O2ohnel aria.” ese oe aes Nero 10; Vee. “ere pe eer ie he iS, 56. = c) .be ls 0 ed Sohne 56 << 2. cabeh ee ee a 9, 10 iS gid 5 to a ee 9,10. Gi dee EES ee 10 VAD ses cok Jo. 1. eMb calles oe 148%) Jude) VIS an ee ede ow bed lisp ARM oh ecot OE] Reve isk: WITCH cron Shun sip etiveng rs Coed 129165120 xt eyed hemes rg ae i Po es We 3) . i. 6 Vie ci io 85 Ge Sa al) saertsn) ied be: VILL LD lee oly vege oes “eco The TK sel Ui wl ie we ech and ee eea LOS he j 1X. (14a cide pote sle hacatke lot li. 9 ee PEO Se cen tok co bh Wiehe deme OO 11 elOy evi RD) we oe SS os aa oe (O ree SS ifs, Ae) Ko2e ae en ee ii. | ate xi. 22 3 li. 13 x1. D2 232 46 xii. 23 ] i. 15,16 rants vig lly 88 ii. 20 xill. 10 185 ii. 20) 5 xiii. 17 9 ii. 20 ‘ xili. 17 145 li, 22—24 xiii. 17 159 120 5 XiicOy muah ar Pag sy lin Zo amesiie ll) oe Vs ke Meee Neh yas lero ii. 28 aie 2 as 274 Thi, 23) iy. 8 272 Ldn 5 v. 14 75 iii. 7 v. 14 ee) Wet 169 lii. 9 NMP ets chee” «ao Le ANS we setasns Maree 140 v.8 . Aiea ee Mee eee Vel Zoe. li. 9 - ca ter SIH oe li. 9 5 268 Xe a 1. 13 13 xx. 252 ch bed 37 xx. 1—3 lii. 15 5 163 EX) sas ii. 19 194 xxi. 9 iv. 10 89 Seah IPS a! v. 1—5 76 ob TEE Pll 77 coat EW v. 1 130 xxi. 14 Va oe tats Bien at &e ey sea eh A Sipetraieli vo, 2 ols ae cee Ae aD oo. tty II) 15 en a Se hc whos eee vo.db, We INDEX OF A PAGE /Exius Lampridius Vita Alexandri Severi, c. xlv. - 310 Ambrosii Mediolan. Episcopi Opera, ed. Bened. Paris. tom. i, 1686 ; tom. ii. 1690. de Dignitate Sees cap. lii. iv. Se de Mysteriis, c. ii. s. 6 20 de Sacramentis, lib. i. cap. ii. . 12 de Sacramentis, lib. ii, c. vi. s. Ge ses 3 L25 Ambros. (pseudo) Serm. in Fer. post Domin. i. Gasiak.t 296 Sermo imhersilis) (2 sei ee 290 Comment. in 1 Cor. . . 126, 127 in Eph. iv. ‘ . nee in Eph. iv. 11 . 156, 161, in Eph. iv. oe in 1 Tim. iii. 15 = 156 in 1 Tim. iv. 14, addit. not. . 317 in 2 Tim. i. 6, addit. not. Sold Apost. Can. i. . 197 lii. & iv. . 295 XXxii . 246 XXVI1L 140, 141 XX1X aban i |e Fe gold XU esa oP aie atin ewes pole XxXxvi et ita Om 2221 liv. . 254 Apost. Constit. lib. ii. c. xxv. 5 yl lib. il. c. XXXV. . 296 lib. ii. c. lvii. . 154 lib. iti. c. ix. . 178 Nibsetiey@a Xe kK. bie lib. vii. c. vi. viii. ix. xi. . 169 libs vit. Cs XXxv. 59 lib. vii. c. xli. 11 lib. vii. c. xlvi. Be athens s BO iD Savili Cr IVa icing seb co as oul lib. vill. c. xiii. . eerie ce! lib. viii. c. xxviii. 173, 181 lib. viii. c. xxviii. addit. not. . 318 lib. vili. c. xxx. . 296 lib. viii. c. xxxii. ee 65 lib. viii. c. xlvi. 173, 181 Episcop. Cesareze Cappa- docize in Apocalypsim, ad calcem tomi secundi Opp. C£cumenii, Paris. 1631. Arethas AUTHORS. PAGE Arethas in Apocal. i. 20 . . 100 ii. 13 : - 102 Athanasii Archiepise. " Alexandrini, Opera omnia, ed. Bened. ii. tom. fol. Paris. 1698. Epist. ad Dracontium dee ties! Apolog. contra Arianos ii. 200, 201 Augustini, (Aurel.) Opera et Vita. Ed. Bened. Paris, 1679— 1700, tom. i.—xi. fol. Ap- pendix Augustiana, tom. xii. Antwerp. 1703. Confessionum, lib. vi. c¢. iii. 153 Eps xd, cin en oy Pa es 211 exli. 10 in Psalm. eviii. s. a : 57 in Joan. tract. xlvii. s. 2,3 57 in’ Joan. tract.) CXxiV)SqD) 2) 02,000 tractat. vi. in Epist. Joan. s. 10 193 in Apocal. Hom. ii. Se Moe ecu at) Serm. xlvi. s. 30. in Ezech. 20.9% UO Ss Sod de verb. Evang. Matt. “xiv: Serm. 66 . . : 52 Serm. cxlvii. s. 2 57 Serm. de Sanctis. Sern, cexcy. sel 52 Serm. Tee. a Natali Petri at Pauli ii. me Na de Agone Christ. s. 32. a f5Y/ c. XXxil. 3 5 de Baptismo contra Donat. lib. lll. C. Xvi. 3 194 Contra Epist. Parmeniani, ‘lib. Ti, C. Vill. SUEY te 17] c. Xili. 177 C. XXVIli. XXX. 213 B Balsamon. ad Can. Apost. xlix. 172 Barnabas Epist. c. xi... 7 Basilii, Ceesareze Cappadociee Archie- piscopi, Opera omnia, ed. Bened. (Julian. Garnier). Paris. 1721, 1722, 1730,3 tom. fol. Constit. Monastice, c. xxii. . 57 ep. clxxxviii.ad Amphiloch. 178 Bede Presbyteri Anglo-Saxonici, Opera omnia, 8 tom. fol. Colon. Agrip. 1612. INDEX OF PAGE in Lue. lib. vi. c. xcii. 5 56 Bellarmini Rob. Disputationes, fol. Prage, 1721. Bellarminus, De Summo Pontifice, Lips ACeeX kote ee Pema lib. iv. ec. iii. : “80, 00 Beverege, Codex Canonum Eccle- siz Primitivee vindicatus ac illustratus, 4to, Londini, 1678; et in Coteler. Patr. Ap. 2 tom. Hb: ieeCsrdl-vS.) S22 CLV tS) BS ie Tt Svvdducoy, sive Pandectz Cano- num $S. Apostolorum et Conciliorum ab Ecclesia Greeca receptorum, &c. 2 tom. fol. Oxon. 1672. tom. i. p. 33 mie tom. ii. Annot. 124 . eee 39 His English Works, edited by Horne, 9 vols. 8vo, Lond. 1827. Serm. on Acts ii. 47 7 Bibliotheca Patrum, Paris. 1624. Biblioth. Patr. Maxima, 27 tom. fol. Lugd. 1677. Bingham’s (Jos.) Works, 2 vols. fol. London, 1726. ween b. ii. c. Hi. s. 4, 166, 167 (oF 5 - 302 c. i, . 304 c. Xvi. : o Heke) CuXX. 18 to: Bade At. . 318 Cox: ae SA Delve Cc. Les. 11 : + 220 b. vi. c. iv. s. 10 Y 22). b. xi. c. vil. 12 c. Xi. s. 5 - 220 line eth oye . 188 Scholast. Hist. of Lay Baptism 178 C Cesaris (C. Jul.) que extant. ed. S. Clarke, fol. Lond. 1712. Comment. de Bell. Gall. lib. Wire. eis Th) GROG Callimachi Hymni, Epigrammata et Fragmenta, ed. Ernesti, 2 tom. 8vo, Lug. Bat. 1761. Hymn. in Apollinem, s.2 . . 277 Cave (Guil. S. T. P. Canon. Winde- sor.) Scriptorum Ecclesi- asticorum Historia Litera- ria, 2 tom. fol. Oxon, 1740. Historia Literaria . 12 AUTHORS. Calvini Institutio Christiane Reli- gionis, fol. apud Johannem le Preux, 1607. Institutio Christ. Relig. lib. iv. Cost. he 196, Chrysostomus, Joan. ed. Saville, 8 tom. fol. Eton, 1613; ed. Ben. Montfaucon, 13 tom. fol. Paris, 1718—1738. Chrysost. in Matt. xvi. 13, Hom. liv. PAGE 197 46, 52 Vii 1H; LOTS Exp) y Mee eee XXIV. Home LxxvilS./G4he. eee xxvi. 26, Hom. Ixxxii, . Hom. 1. s. 2 eee Hom. xxxyiii. in Epist. i, ad Corinth. in Gal. i. s. 1 Hom. iv. in Eph. . Hom? xwv./inel elim. ae Hom. i. in Titum 144, Home xvitt 1moanslte. a. eee Hom. xi. in 1 Tim. Hom. xvi. in 1 Tim. in] Tim. iv. 14 Hom. xxxy. in Genes. Hom. iv. in verba Isaiz, Vidi Dominum . f Hom. v. in Esai verba de rege Ozia . 2 ad jdipereee ci Cat. eS Hom. de incomprehensibili Dei natura Hom. de Bernice, Prosdace, et Dommina ee 5 Hom. in S.Ignatium . . de Sacerdotio, lib. vi, c. iii. Clementis Alexandrini Opera, edit. Sylburgii. Heidelb. 1592, fol. ; edit. Heins. Lug. Bat. 1616; Paris, 1629; edit. Potter, 2 tom. fol. Oxon. yl). Strom. lib. ii. lib. vi. . lib. vi. eet ve Libs, Wile ts 5 te 9 Peedagogus, lib. iii. cap. xd: 1K Quis dives Salvetur (quoted by Eusebius H. E. lib. iii. e. XX.) cn phate 111, Clemens Romanus, epist. i. c. xxxii. p ee am EA c. xiii. c. xlii. xliii. xiv. Csegligl Tietieehs tere CORLIV EAGLE eee Cy xiveieee ts Recognit. lib. 10s xl. ES ie 5 144 146 189 INDEX OF AUTHORS. PAGE 59 09 lib. i. ec. Ixvii. Epist. ad Jacobum bi cab Combefis, (Franc.) Greco-Lat. Pa- trum Bibliothece Aucta- rium, 2 vols. fol. Par., 1648. Auctarium Common Prayer- book, Baptism of such as are of riper years. 8 Concilia ad regium editionem exacta, studio Philip. Labbei et Gabr. Cossartii, Soc. Jesu Presbyterorum, 18 vols. fol. Paris, 1671. (Labbe), tom. i. col. 651 Ancyranum, can. i. ii. CANS VAT s ns Se ad ete ar oe Cones Antioch. 5-15 - 9 . 224 . 264 1 old ee MeO esa, seloosel 40m. GaN aX-5 ous ch is Conc. Arelat. 1. a.p. 314, can. xv. 182 Il. A.D. 452, Gan. xv. . - 182 Cone. Carth. (an. 256) inter Opp. Cypriani, suffr. 17. . . 174 vill. (an. 256) de rebaptizandis hereticis, inter Opp. Cy- PE 6 oa Abo dle IA 1V. can. iii. iv. 5 - 205 CAMeEXCVIliogt te sisi teats . 165 Can. XXXvii. Xxxviii. . 182 Conc. en CnOE: I. can, iii. 138, 139 Cane Xen er) = aba ¢ 121 Conc. Constantin. 1. ep. ad Dama- Suny ees om oat pedle'S} Conc. Chalcedon. act. xi. 94, 101 can. xxviii. . 139 act. xvi. . . eB, Cone. Eliber. (304), can. xxviii... . 177 Ephes. actio. vii. can. iil. - 12] Hipponense (397) . 5 pall Neoczesareense, can. xii. (conc. tom. i. ed. 1484) 220 Niczen. can. iv. 316 can. vi. . 141 can. Vii. 143 can. viii. 210 can. xviii... - 182 Taurinense (A.v. 400, ‘secund. Cave. 397; secund. Labbe), Canes) gs eee es, oe LOO ns Corpus Juris Can. tom. i. addit. not. 317 Cudworth, (Ralph, p.p.) discourse concerning the true notion of the Lord’s Supper, 12mo. Lond. 1670 ; 2d ed. Cypriani (Cecilii Episc. Carthag.) Opera, ed. Fell.Oxon. 1782, fol.; ed. Bened. Par. 1726, fol. ad Fortunatum de exhortatione Martyrii, preef. . . 174 353 PAGE de Unitate le et 135, 293, 304 epist. i. . . 220, 226, 293 iii. ad Rogatianum . 119, 156, 262 Witt.” Ue peretan cht ct 3 « 224 TX are - 224 Kemer ree al DE Xiv. . 33, 119, 222, 267 Xvi. Ss ikieptte veces fe) ure, 120 XVils es . 119 RK sees Berea RRVIUPsraee ss toe — cee . 224 KKK oS 5 NG ROK . 266 XN . 224 XX ve pal yl) XXxili, ‘ A Lats) EXXIS y LESh 263 MRR Shs 5 PATB) ERKVG ese Pee ne Exe . 224 XXXVi. > 224: XXXVili. - 308 b.0.9.9 0.60 3 . 309 x1; +: ao 309 SP FPP et he = 262 xli. . 198 ilies sete = 262 aA bTI sole xliv. 5 Bly Sve Sg xlvili. = 142 > diyabite Mab eG . 226 xlix . 304 ly. are ee Oe ly. 6 UG Wile/ ly. A 304, 135 lv. . 312, 226, 227 lvii. : i 226 lix. _ 135; 136 ]xi. 5 . 226 Ixii ae gm se see a 293 Lat ee. He ee LOZ lxiv. 8 xvii , 4 . 264 [xviiseeen es 120, 230, 196, 226, 31] Lxviliseeo Be allay ahi Tass ee ae . 117, 180 [xk Seer Ve eae 20 Trott Seep ars . 226 IXxiiee ee eee at! beg) eS xxii ye Pele lxxili wI3G, 142, 174, 189 tract. ignoti auctoris ad calc, Opp. Cypriani . - 177 Cyrilli Hierosol. Opera, edit. Bened. (Ant. Aug. Touttée) Paris, 1720, fol.; ed. Thos. Milles, Oxon. 1703, fol. Mystag. Cat. ii. cat. xvii. s. 17 354 e PAGE D. Dodwell, (Henr.) Dissertationes Cy- prianice, 8vo. Oxon. 1684. WieiS: 4-—6_ | 5) 155 Diodori Siculi Bibliothecz Hinton: ce libri qui supersunt, ed. Petr. Wesseling, lib. xi. 288 Ecloge ex lib. xl. 96 See PHorius. Dionysii Halicarnassii, Opera om- nia, ed. Hudson. 2 vols. folio, Oxon. 1704, lib. i. ec. xliv. . 289 Areopagite, Opera omnia, ac- cesserunt S. Maximi Scho- lia, &c. edit. Petr. Lansel- lii. Paris, 1615, folio. Dupin, nota in Mon. Vet. ad Do- natist. Hist. pertinent. ad calc. ed. suze Opp. Optati Zi dg D12 E. Epiphanii, Opera, ed. Dion. Petavii. Paris, 1622, 2 vols. fol. Colonize, 1682. . heer. xx. s. 4 : 29 XXVil. 65 XXix. 59 SCL ySoy ae 179 xiii. 255 Rens. 11s] Se ae 29 rats lgicre is) hy welt A VAG lvii. aes g) 265 lxv. s. a5 ; » 124 ISRVESs ey Oy 4 : 128, 129 Ixxy. : 3/199 IXX1X,"S3,0) .v 179 Ixxix.a; 4... 4: 173 de Ponderibus ‘et iteaaneie eae hewe "ye cezoD Eusebii Pamphili, Socr atis Scholast. Herm. Sozomeni Theodo- reti, Evagrii, Historia Ec- clesiastica item excerpta ex Historiis Philostorgii et Theodori Lectoris. Ed. Vales. 3 vols. fol. Amst. (Wetstein) 1695 ; ed.Read- ing. Cantab. 1720. Hist. Eccl. lib. i. c. xii. 28, 29 ib. 1. ¢, 1. pAb ee, ce ao lib. ili. c. iv. 88 lib. iii, ¢. iv. 122, 128 lib. iii. c. iv. . 144 Tip; Dike, Kit btahe a2 lib. iii. c. 18 . . 100 lib. iii. c. xxii. . . 103 INDEX OF AUTHORS. PAGE lib. ili. c. Xxiil. 65 lib. ili. c. xxiii. 189 lib. iil. c. XxXxXii. -. 92 lib. iii. c. XXXvi. 102 lib. iil. c. xxxvi.. 103 lib. iv. c. v.. 4 92 lib. iv. c. Xt. 255 lib. iv. ¢. xiv. 252 lib. iv. c. xv 102 lib. iv. c. xxii. . 109 lib. iv. c. xxiii. 143 iby) lyse Mxoavilliae ad ve 101 lib. v. c. iv. 108 libs ve Cieex. hu 107 lib: -V.. @; Sek da) a Libssve Cacxxuvey. 143 lib. v. c. xxiv. 101 Libs WG. RXIVe) 6.9.9 eie he LibiMV..usp RRL a . 109 lib: \V..'C. xville 257, 258 lib. Vi. c. x. 197 Mba wince. oe libsrwikGa mixta. 165 LibtAvin rc: Peis" 7 i pane 310 lib. vi. c. xliii. 118 lib. vi. c. xliii. . 176 lib. vi. c. xiii. 189 lib, vi. c. xliii. . 199 libs fvis c. xii) ~ 208 Lib: vie -G eX lle se eesers 209 lib. vi. c. xliii. a hee 226 lib. vi. c. xliii. et lib. vi. c. xi. . 304 lib. vi. c. xliii. 312 lib. vii. c. xix. 59 lib: vila Co ckxixse , 261 Eusebii Pamphili Cesare Palestina: Episcopi, de Demonstra- tione Evangelica, libri de- cem. Folio, Paris, 1628. Demonstr. Evangelica, lib. iii. ¢. il. 30 F. Fabricii (J. Alberti) Bibliotheca Ee- clesiastica. Hamburg.1718, folio . 28 Feithius, (Everard.) “Antiquitatum Homericarum, lib. iv. 12mo. Lug. Bat. 1677. ibaa: svis ae MeL Festus (Sextus Pompeius) de Ver- borum Significatione, ed. Andr. Dacier. 4to. Amst. 1699 wt fet . 290 Firmilianus Ep. ad Cyprian. . 175 Hegesippus Comment. ap. Euseb. E. H. lib. iv. ¢. xxii. . 109 Herodoti Halicarnassei, Historiarum, INDEX OF H. PAGE lib. ix. ed. Jac. Gronovius. Lug. Bat. 1715, folio. lib. i. c. Ixxxix . 289 Ibs Ve Ca x Xvily wee te a 209 Hesychius. Vide Photius Hieronymi (Eusebii) Opera, ed. Bened. (Martianay), Paris, 1693—1706, 5 vols. fol. ed. Valarsii, Verone, 1734— 1742, 11 vols. fol. ep. xli. ad Marcellam : 137 ep. lx. ad Heliodorum. Epitaph. Nepotiani .. > 146 ep. Ixix. ad Oceanum . 130 ep. Ixxii. ad spose - 133 ep. xxviii. 29 ad Nepotianum, c. vii. - 133 -ep. ad Nepotianum, c. vii. . 154 ep. cxlv. ad Evagrium seu Evangelum, 129, 130, 132, 134, 199, 307 Comment. lib. xvii. in Isa. Sloe ITIVAINOSU eek es oem |): Tl in Mal. iii. “290 in Gal. i. ; 19, 94 in Ep. ad Titum 130 adv. Lucif. c. vi. : ae c. 1x. ‘172, 17 Ga ix. 2 aaa 190 de Viris ieee dsl 2 28% 132 Hippolyti Opera, edit. J. Albert. Fabricii. Hamburgi,1716,2 vols. fol. Hippolytus de xii. Apost. 28, 29 Horatii (Q. Flacci) Ecloge, ed. J. M. Gesner, 8vo, Lipsie, 1752. Horatius Carm. lib. iii. od. ii. ver. PLD Big So Oh gett Ob sats Ee PA de S. Victore Canonici Regul. Lateranensis, Opera omnia, 3 tom. fol. Mogun- tiee, 1617. de Sacramentis, lib. i. c. xxxviii. Hugonis Ie Ignatius Ep. ad a ge c. Vi. . 103 c. Vii. re LO, ad Trall. c. ii. iii. 5 ey Be . J56 Wilowvonie = ot UO) 3 104 adEphes.c.v. . . . . . 104 (os . 105 ad Philadetph, ¢ C. Lili. ivewi. © 105 c. Vill. . 106 ad Smyrn. c. viii. ix. 106, 174, 180 AUTHORS. 355 PAGE ad Polycarp. c. iv. 106 C. V. Vi. ° = LO Trenzi, Episcopi Lugdunensie, contra omnes Heereses, libri quin- que,curante JoanneErnest. Grabe, fol.Oxon. 1702. Ed. Bened. (studio, D. Renati Massuet), Paris, 1710, fol. adv. Heer. lib. iii. c. iii. 64, 65, 88, Hes oat 108, 252, 254 lib. iii. c. iv. Bc "255 lib. iii. ¢. xii. 60, 223 [ibeaiie corres errs cee ga lib. iv. c. xvii. xviii. 2 LS lib. iv. c. xxvii. - 100 lib. iv. c. xxxiv. 202 lib: ives ¢:-xliv. ~ 292 ID Vad CeeKKer arenes o wea Isaacus Catholicus, Invect. in Armenos, cap. viii. 12 Je Justini Martyris Opera, ed. Bened. Paris. 1742. Apol. i. ¢. xiv. . 292 C. XXVi- . 5. BRE Grixv - 170, 181 c. Ixvi. . 207 c. Ixvii. 5 . 170 GyIbS ane Toho 55 Se Se c. Ixxxvil. 153, 180, 181 adv. Tryphon . . . 21 Dial. cum Tryphon. c. xli. cxvi. 186 Coxivilson =. Se LBS Justinus de Historiis, ‘&e, ed. Made Cantel. in us. Delphini. Lond. 1721 . 800 lib. xviii. c. vii. . q Pets) L. Launoy, J. Opera, 10 vols. fol. Col. Allobr. 1731. epist. lib. v. =; i, - 58 ep. vi. : *iits} hes tom ep. Vii. 53 lib.iv. ep.iv. . 54 Leo I. Epist. Ixii. Ixiii.. 165 M. Marca (Petr. de) Archiep. Paris. Dis- sertationes tres. Ed. Steph. Baluzius, Bae Paris. 1669. gs. 2 3 139, 140 8.3 Bo nate IN oo Or (=r) PAGE Martyrium S.Timothei. Vide Photius. Mar tyr ologium Bedze . Vetust. ie oes fee falso ascriptum.. ste Usuardi Monachii, ed. a _B. Sollerii. Fol. Antw. 1714. 101, 102 Maximus, Commentar. in Dionysii. Areopagite Coelest. Hierarch. Caine. ve Kimchi (Rabbi David), Com- mentary upon the Pro- phecies of Zechariah, trans- lated from the Hebrew, with notes and observa- tions on the passages re- lating to the Messiah, by the Rev. A. M‘Caul, p. p. of Trinity College, Dublin, 8vo, Lond. 1837. Dr., Translation of Kimchi on Zechariah, c. i. observa- TIONS.) 7 Mede, (Jos. 8. p. ) Works,Lond. 1664, fol. The Christian Sacrifice Meursius, Themis Attica. Ultraj. 1685. Meursii, Themis Attica, lib. i. . 102 172 M‘Caul, 98 4to, One CoERIE ESE Ss - 277 Milner, History of the ‘Church of Christ, 5 vols. 8vo, Lond. 1816 CEN Chale tei eens ee Oy Montague (R. bishop of Chichester), Diatribe upon the first part of the History of Tithes, 4to, Lond. 1621. Mle me (GE mh 290 Monumenta yetera ad Donatistarum Historiam pertinentia ad cale. Opp. Optati. Moshemii (Jo. Laurentii), Institu- tionum Historie Ecclesi- asticze antique et recenti- oris, lib. iv. Helmst. 1755, 4to. lib. iv. cent. xvi. s. 3, pars ii. C1. 34 De rebus Christianis ante Con- stantinum Magnum Com- mentaria, 4to, Helmst. 1753. See. i.s.52 . 107 Moshemii (Jo. Laurent.), Institu- tiones Historiz Christiane majores Seeculum primum. Helmst. 1739, 4to. Siee. i. pars ii. c. ii. s. 18 . 166 See. i. pars ii. c. ii. s. 26 . 221 INDEX OF AUTHORS. O. PAGE G£cumenii Commentaria in Acta Apost. et Epist. ed. Heute- rius et Morellus, 2 tom. fol. Paris, 1630. In Vimo ao 95 in 1 Tim. iv. 14 : « 205 Optati Afri Milevitani Episcopi de Schismate Donatistarum, libri septem, ed. Lud. Ell. Du Pin. fol. Paris, 1700. Optatus Miley. ady. Donatistas, lib. vii. cap. vi. . 154 Origenis, Opera omnia, ed. Bened. 4 tom. fol. Paris, 1733. adv. Celsum, lib. iii. A 260 Hep eDXHS : 116 Hom. yi. s. 3, in Levit: 310 Hom. xii. xiv. in Lev. 261 Hom. xi. in Numer. ec. xviii. s. 1 : 295 in Matt. tom. xii. s. 1] 54 Hom. xii. in Matt. xx. . 260 contra Celsum, et Philocalia, ed. Gul. Spencer, 4to, Cantab. 1658. Philocalia, c. i. . THe PR: Patrum Apostolicorum Opera, ed. J. B. Cotelerius, 2 vols. fol. Antverpiz, 1698. Pausanize accurata descriptio Gre- ciz. Francofurti, 1583, fol. Pausanias Eliac. a’ . se ease) Phocicis . 278, 288 Plautus, (M.A.) Comcedice in us. Delph. Par. 1679, 2vols.4to. Poenul. act. iii. se. iii-ver.1 183 Pearson ( Bp.) De Serie et Successione Primorum Rome Episco- porum Dissertationes, 4to, Lond. 1687. diss. i. c. vi. s. 3 Pearson, Annales Cyprianice, : an. 205,.8. 3 . 224 Petri Archiepiscopi Alexandrini, et Martyris, canones qui fe- runtur in sermone de Poe- nitentia, can. x. cone. tom. i.col. 962 . . 264 Philonis Judi, Opera ommilns "etl. Thomas Mangey, S8.T.P., Canonicus Dunelm. Lond. 1742, 2 vols. fol. de Vita Mosis, lib. li. . . . 79 de Sacerdotum Honoribus 79 de Monarchia, lib. ii. . 168 65 INDEX OF Photii Patriarch. Constantinop. My- riobiblion sive Bibliotheca. Rothomagi (Andr. Schott.) 1653, fol. cod. 244, Diodorus Siculus cod. 254, Martyrium Timothei PAGE 98 94, 95, 100 cod. 275, Hesychius, Presbyter Hierosolym. . Plinii (C.) Secunda Historia Mundi, ed. Jac. Dalecampius. Lugd. 1587, fol. lib. xii. c. xiv. lib. xii. c. xix. Plutarchi Cheronensis, Operaomnia, 59, 60 . 288 288 ed. Joan. Rualdus, 2 tom. fol. Paris, 1624. Alcibiade . 278 Solone BS Aare st -. 249 laps ae suucue es 259 Crassa . ‘ . 289 Rom. Quest. - 289 Camillo. é « 290 Pollux (Julius) Onomasticon, ed. J. H. Ledetlin. et Tib. Hemsterhuis. Amst. 1706. 2 vols. folio. Onomast. lib. viii. c. ix. . 278 Polycrates, Epist. ad Victorem, apud Euseb. H. E. lib. v. c. xxiv. 109 Pontius, vita clare : . 312 Possidius, vita S . Augustini, | Gs Nk 154, Potter, Archeologia Greeca, or the Antiquities of Greece, by John Potter, M.A., and Fellow of Lincoln College, Ox. 2 vols. 8vo. Ox. 1697. The second Edition, very much augmented and improved. By John Potter, pb. p. Chaplain to his Grace the L. A. of C. 2 vols. 8vo. Lond. 1706. lib. ii. c. iii. ae ae lla). il, @ Vals aye te year hs ake tle Primasius in Phil. ii. 25 . R. Romani Cleri Epistol. Cypr. Ep. xxx. Ruffini, Aquileiensis Presbyteri Opera que extant. Ed. Renat. Laur. De la Barre. 2 tom. fol. Paris, 1580. Hist. Eccl. lib. i. c. xix. . EKusebii Pamph. Eccl. Hist. a Ruftino Presbytero Latiné Versa inter Opp. 155 . 167 277 94 . 222 . 164 AUTHORS. Mantne (Joan. Schallus), 1479. folio. 507 PAGE Hist. Eccl. Eusebii, lib.ii. c. i. 59 S. Sabbatier (Petr. ord. S. Bened.) Bibliorum Sacrorum La- tine versiones antique, seu vetus Italica. Selden, Hist. of Tithes, c. iii. . 290 Socinus, (F.) Opera omnia, 2 vols. folio, Irenopol. 1656. Solutio Scrupul. 15 Epist. ad Dudithium 15 Socrates, Eccl. Hist. Vide Husebiue: libs i. ¢. X1x. 164 lib. v. c. xxii. 154, 155, 217, 218 Sopater, de divisione, inter Rhztores vet. Gree. 2 vols. folio, Ald. Ven. 1508. de divisione queest. 2 2d2 Sophocles Tragedize Septem. " Ed. Thomas Johnson, a.M. 3 vols. 8vo. Lond. 1746. Cid. Tyr. ver. 246—249 . 278 Sozomen. Eccl. Historia. Vide Euse- bius. ii. 24 3 . 164 lib. vil. c. xix. . 155 Spencer, de Legibus Hebreorum, 2 vols. fol. ed. Chappelow. Cantab. 1727. IME aT 5 20) Suetonius, (C.) Tranquillus. “Ed. J. A. Ernesti. 8vo. Lipsiz 1748. Nerone, c. xxxiv. - « .-. «= 2/2 Tre Tacitus, (C. Corn.) Op. om. Ed. Er. nesti. 2 vols. 8vo. Lipsiz, 1752. ‘de Mor. Germ. c. vi. . 5 BEY, Tertulliani(Q. S. F.) Opera. Ed. Nie. Rigaltii. Paris. 1634, fol. Ed. Priorii. Paris. 1675. fol. adv. Marcion. lib. iv. c. v. . 112 lib. iv. cap. xxix. By 90 de Baptismo, cap. RS de Baptismo, cap. xvii. 112 de Baptismo, c. xvii. de Corona Militari vi 174, 175, 179 1] cap. iii. iv. 5 ess! Apol. c. vii. 6 UE Cc, xxix. : 258 CHX ERIK: 292, 310 de Exhortatione Castitatis, ag Vilsse st ee areas 113 * 358 INDEX OF PAGE deIdololatrnetxi. .+ |.” 9. 258 dedejnniigyve. xu. |. .5f. «220 de Preescript. Heretici, c. xxxii. 88, 112, 256 De ee - 128 axl tot a Be 128, 179 de ;Pudicitia sc. xiv;sp et. 9°. 258 c. iv. oe 208 Theodoretus Epise. Cyri, Opera om- nia. Ed. Jac. Sirmondus, Paris, 1642, 4 vols. folio. Auctuarium, Opp. Theodoreti, a Joan. Garnerio. Par, 1684. fol. Theodorete Dials |. ..¢. >... 01038 Im Phu 1; Ae ee ee a eee OA InP hws l.¢20 oe ae er, 94: Ti) Foc [pc ee es eres og Pe mee FY Ty Pa. Lvs L4acnne, . eo Theodoreti, Eccl. Historia (vide Eu- sebius), lib: 1. ¢. 1x, Jib. 4. CARTY “s4)/..4 yb. WeLOF 163 hibsyescape kX. . 164 Theophylacti Bulgariz “Archiepis- copi, Opera omnia, 4 vols. fol. Venetiis, 1754. panwvViatt. xvid S919 ae . 2 abd mn Matt. xvine 15 p, ee fwed0 rralel BA Brera h ppl lB eae - 205 Thomassinus (Ludovicus), Vetus et Nova Keclesia Disciplina circa Beneficia et Beneficia- ros. 3 tom. fol. Paris, 1688. parsi. lib. i. cap.iii. . 140, n. Thucydides de Bello Peloponnesiaco, libri octo. Francof.1594. fol. lige de he ie A ie end be he, AUTHORS. PAGE Tillemont (L. de) Mémoires pour servir 4 l’Histoire Ecclé- siastique des six premiers Siécles. 16 vols. 4to. Paris, 1701—1712. v. Van Espen (Zegerus Bernardus), Jus Ecclesiasticum Uni- versum. Fol. Colon. Agripp. 1702. pars i. tit. xix. c. i. s.3—6 .. - 2) 405s Virgilii Maronis Opera. Ed. Delph. (De La ad) 8vo. Lond. IGS jae a - Virgil. Ain. vi. 258, 277 W. Wake, Archbp. Translation of the genuine Epistles of the Apostolical Fathers . . 7 Walton, Biblia Sacra Polyglotta, 6 vols. folio, Lond. 1657. Wheatley on the Book of Common Prayer, .17 12 Welmmenine 4 (Ja. Lud.) "Opera, 3 vol. fol. riser 1656. fom.1. 26Les. abe k)! SAB en e 6 eel X. Xenophontis, Opera. Ed. J. Leun- clavius. Francof. 1594. folio. de Exped. Cyri, lib v. . . . 288 Sa | INDEX OF PAGK i111, Jerusalem, why socalled 255 Aerius, his heresy 128, 129, 199 Alcibiades, his punishment for ri- diculing the Eleusinian mys- teries : Alexander Severus, his testimony to the primitive mode of ap- pointing bishops - 309 Alexandria, ancient election of its bishops according to 8. Jerome 307 Ambrose preached every 8 Sunday 153 Ambrosiaster (supposed to be Hi- lary the deacon of Rome), his interpretation of 1 Cor. xi. 10 , his testimony in favour of episcopacy ; . 126, 127 Anabaptists consider all Christians 126 equal 34 Andrew, St., said to have preached in Scythia 4 atoll Angels of the churches, bi- shops 95—103 Anointing to offices, Jewish io dition concerning Sey Antipas, bishop of Pergamos_ 03 Apocalypse rejected by Marcion 112,n ‘tT . 278 | , When written . . 100 Apostles, their office during the life of Christ ; 26, 27, 196 , their authority 3l , objection brought by ana- baptists and Socinians, from Matt. xx. 24—28, answered 33— ordained deacons, priests, bishops : 5 Be , their powers after the death of Christ c 39—45 , their authority equal 45—62 , objections answered 51—58 , each subject to the whole college 5 - 62 MATTERS. PAGE exercised particular authority over churches planted by them’ , but had a general care of the whole church : c and seventy disciples typi- fied by the twelve tribes and seventy elders : 29, 30 Apostle and bishop at first syno- nymous terms 125, Apostolical Canons, their anti- quity - , can. iil. and iv. concerning first fruits : . 295 —, can. xi. against bishops re- moving to other dioceses , can. xxii. forbids simony , Can. Xxvii. requires diocesan bishops to act in concert with their primate : . 140 ——., can. xxix. against a diocese refusing to receive a bishop . 314 , can. XxXvi. enjoins synods of the bishops twice a year . 221 -~——,, can. liv. against apostates 264 Apostolical succession an argu- ment against heretics, urged by Ireneus 2 5 . 108 , by Hegesippus : = 109 ——, by Tertullian : Se — by Origen. 116 Aguila, his history from Epipha- nius . Athanasius, his testimony to the divine origin of episcopacy 123,124 Augustine, his judgment of schis- 63 64 . 254 matics mL, , his answer to the Donatists, condemnatory of the Romish doctrine of intercession Reel answers the objections against confirmation . 193, 194 360 PAGE —— appointed to preach while a presbyter . . 154 3aptism of Christ differs from thatof John . 4 Baptism connected with remission of sins, in Scripture ee , by St. Barnabas ae FR) ——.,, by Tertullian ; tes'8 8 9 24 ——, by Cyprian . , its necessity typified by cir- cumcision , performed by bishops and presbyters, but not always by deacons 172 » primarily ‘belongs to the Gishop . 173 , and performed only by his permission 173—175 lay 175—178 > , clinical 76 — by women 178, 179 , antiquity of the form of re- nunciation in f i Be Barnabas, St., one of the seventy 28 connects remission of sins with baptism 7] , his epistle quoted by Origen and Clement Alex. 7 , its genuineness defended by Archbishop Wake : sgneld , Mosheim’s opinion. 7 Bartholomew, St., said to have preached in India Basilides and Martialis, Spanish bishops, deposed for idolatry . 120 Binding and loosing, the meaning of these terms sishup, the plenitude of ecclesi- astical power lodged in him . 153 to be ordained by three bishops 197 , this rule illustrated by the case of Novatian , . 199 Bishops, their equality - 134 , St. Jerome’s testimony 130, 131 ——,,St. Cyprian’s doctrine 134—136 240 ——, the council of Carthage . 135 ——,, their appointment . 306 ——,, their concurrence necessary in the appointment of _ bi- shops 313—316 ——, lawfulness of separating from idolatrous and heretical bishops 1230; et INDEX O¥ MATTERS. PAGE Canons, the power of making them described é 218, 214 , defended . .° 214, 220 , ascribed to the apostles . 217 —, made by primitive bi- shops : 219, 220 , made by bishops alone 222-997 , sometimes with the concur- rence of the clergy and laity . 222 , objections answered 222—224 ——, the practice of the primitive church 225—227 of councils before the coun- cil of Nice Calvin, his notion of the meaning of the imposition of hands in ordination : 2 . 198 , his interpretation of 1 Tim. - 220 iv. es . 204 Carpus, bishop of Thyatira ~ 12 Cerdon, his history according to Irenzus . . 255 Christ, time of his anointing 21, 22 performed no miracles be- fore his baptism 21 Chrysostom’s testimony on this subject ib. Chirist’s mode of teaching a proof of his regal power 23 Chrysostom rejects the accounts of the early miracles of Christ 21 —, hisjudgment concerning the power of ordination . 125, 126 —, his distinction between regal and episcopal power - 145 Church, but one ; = ill » hot new 4 3 ——., the Jewish and Christian, one = ; : a ei a society oy el , Shown from Scripture a » nota voluntary society oy) ——, a spiritual society LO —., visible 2 15 , universal . : Api ly! ——, with regard to place 17 , and time 18 privileges belong ‘only to members of the church : confined to those who con- tinue in the church 9,10 Augustine’s doctrine 10 Clemens Romanus ordained by St. Peter 88. 112 INDEX OF PAGE third bishop of Rome after Peter and Paul 65, 88 —— his testimony to the divine origin of episcopacy 88 ‘his interpretation of Isaiah Ix. 47 . 306 Clemens of Alexandria speaks of three orders of ministers 78 his testimony to the early government of the church 110, 111 Clergy and laity, early considered a divine distinction . sls except by heretics . . 128 Clergymen forbidden to be guard- ians to children Clinic baptism, canon of the coun- cil of Neoczsarea regarding it 220 Coadjutor bishops, earliest in- . 220 stance - 304, 315 Confirmation, instances inthe New Testament : - - 188 in the early church 188, 189 objection answered 190—194 Constantinople, the cause of its ecclesiastical rank 138, its rank determined by the councils of Constantinople and Chalcedon Cornelius, Pope, his conduct to the bishops who ordained Nova- tian > 200, 263, 264, 302 Council of Ancyra (315) 220 can. Xvilil. concerning bi- shops not received i ‘their dioceses - 314 Council of Antioch, can. ix. con- cerning metropolitans . eros Council of Arles, 1. (314) = 220 forbids deacons to conse- crate the sacrament 11. (452) forbids deacons to sit with the presbyters, or to distribute the bread when the presbyters are present . . Council of Carthage under Agrip- pinus, concerning the baptism of heretics . 142 forbids clergymen to be ap- pointed guardians 293 (a.D. 253) on infant baptism 8,9 (254) its decree concerning heretical bishops : 120 ——— concerning the election of bishops 196, 311 139 : 139 - 282 182 MATTERS. 361 PAGE (256) on a here- tics 135, 142 pronounces all bishops equal and independent permits heretical cler gymen to be reckoned as laymen . 198 (397) consults the bishops of Rome and Milan concerning the Donatists . : « 212 Iv. (398) can. iil. concern- ing the ordination of priests, and can. iv. the ordination of deacons 5 - 205 can. XXXVii. XXXvViii. _ permits deacons, in case of necessity, to distribute the elements - 182 can. xcvili. forbids laymen to preach before clergymen, un- less required by them . . 165 Council of Chalcedon, can. xxviii. in favour of the see of Constan- tinople 5 LIS, Council of Constantinople (1.) confirms the canon of the coun- cil of Nice regarding metropo- litans 139, 140 —— iv. the eighth general coun- - 135 eis 121 why rejected by the Latin church . 121 its canon respecting those who separate from heretical bishops 121 Council of Eliberis (A.D. 301) . 220 permits lay-haptism in case of necessity se) fi} — permits heretical clergymen to be restored as laymen SQ Council of Ephesus, its decree concerning those who separated from Nestorius 121 Council of Hippo (397), it per- mits Donatist clergymen to be restored as laymen 211, 212 Council of Neocesarea (315) against clinic baptism - 220 Council of Nice, can. iv. and vi. to regulate the election and ordination of bishops . 316 can, Vi. emacs metro- politans . 141 can. Vil, concerning Jeru- salem 140, 143 362 INDEX OF —— can. viii. in favour of peni- . tent Novatians ; —— can. xviii. forbids deacons to deliver the sacrament to pres- byters, or to take it before the bishop : : Council of Turin (397), its testi- mony to the political original of metropolitan rank : Councils (provincial) in various places concerning the Paschal controversy in the second cen- tury. . 14: Cyprian, bishop ‘of Carthage, a disciple of Tertullian . : —— his ordination confines church ela ae to church members connects baptism and re- mission of sins : : —— testimony to the necessity of infant baptism his opinions regarding the baptism and ordination of schismatics . —— histestimony concerning the government of the church to the third century —— his testimony to the bishop’s power to excommunicate . 261 —— account of the reason of the metropolitan rank of Rome Damas, bishop of the Magnesians when St. Ignatius wrote David, his anvinting typical of Christ ; LDY Deacons, the seven were anong the seventy. , called Levites by Clemens tomanus ; ‘ é , by Ambrose ; ——, by Origen . , , 295 —, by Jerome -——, ministers to the bishops and priests x ( wihd , preaching no part of their office . ——, unless allowed by the bishop 156, 157 ——,, distributed the consecrated clements, as ministers of the bishop and priests é 116—121 vi] @ 181, 182 MATTERS. PAGE , forbidden to consecrate 181, 182 , or to deliver to the presbyters 182 , or to receive before the bishop - . . 182 , or to sit among » the priests in the sanctuary, or distribute the elements if a priest were present : - 182 , except in case of necessity 182 , might excommunicate in cases of necessity , ordained by the bishop alone - 205 Deaconesses, their office, 179, n. from 178 Dionysius, the Areopagite, bishop of Athens ; : . 122 Donatists, the cause of their schism 265 ——, bishops received by Melchi- ades : - 210 ; decree of the council of Hippo in their favour . 211 ——,, their opinions : 210 Druids, their use of excommuni- cation Py fe) Dupin, his observations on the decree of the council of Hippo . 211 Easter, controversy about, in the second century 110 Epaphroditus, bishop of Philippi leet Ephesus, Timothy, first bishop He 94, 101, 132 ——, twenty-seven bishops from Timothy to the council of Chal- cedon 94 Epiphanius ex plains the reason of St. Paul sometimes mentioning but two orders . 124 ——, his opinion of the heresy of Acrius 129 Eucharist, consecrated by the bi- shop if present ‘ 179, 180 ——., presbyters aati’ in his absence “ . 180 , the deacon’s s office 180, 183 ——, objection from Tertullian answered 3 : - 181 Eucharistic sacrifice . 1838—188. Eusebius, his account of the apos- tolical succession of bishops INDEX OF PAGE Excommunication. See Jurisdic- tion. , objection against its use answered ¢ : , its use among the Jews ——,, three sorts oe it ‘ ——,, its use among the heathen 277, 2 Fabianus, bishop of Rome, his election Fasts anciently preseribed by the bishop d Feasts upon sacrifices among the heathens : ‘ J , and Jews 183, Firmilian, bishop of Cexsarea in Cappadocia, his letter to a prian : 121, 122 First fruits given to the clergy in the primitive church 294— 296 Frumentius, his history 163, 164 Germans, ancient, excommunica- tion among them - 279 Hegesippus, his enumeration of primitive bishops - 109 James, first bishop of Jerusalem 58—60, 92, , his episcopal throne pre- served in the fourth century . 132 Iberians, the story of their con- version . 164 Jerome’s, St., language regarding the equality of bishops and pres- byters ——, considers the three orders derived from those in the Jew- ish church ; yl 30 , his account of the origin of episcopacy ; - . 150 ——, his opinion considered 131—133 —, distinguishes between the 132 130 regal and episcopal power . 146 — —, his interpretation of Exod. xy. 9 : : 129 , of Isaiah Ix. 17 eles Jerusalem the mother church 59, 60 MATTERS. 363 PAGE acknowledged by the first council of Constantinople the mother of all churches . 143 , thirteen bishops enume- rated by Eusebius : 92, 93 Ignatius, bishop of Antioch : 103 ——, ordained by St. Peter . 103 ——, succeeded Evodius 103 —-—, his epistles cited . 103—107 , lays claim to inspiration . 105 John, St., his conduct to Cerin- thus - ~ 202, » governs the church of Ephesus after St. Paul’s death . , returns from Patmos to Ephesus : : 100, 111 , buried in Ephesus 109; ne.+ Irenzeus, presbyter and bishop of Lyons . 107 , a disciple of Polycarp = {ors , his account of Polycarp in a letter to Florinus 107, n. + , succeeded Potheinus 108, n. from . . 107 , his account of the bishops of Rome : : , confines church privileges to church members. , attributes the orthodoxy of tome to its political position Ischyras considered a layman be- cause advanced by a mere pres- byter . 200, 201 65 108 | Jurisdiction of the church ex- = 228 , 229 plained » proved : , argument from Matt. xvi. . 231 E and XViil. V5’ 5 PBS , objections answered > ES , argument from John xx. 21—23, objections answered . 241 ——, practice of the apostles . 245 , of the primitive bishops 254—267 , general objection against “19 excommunication answered . 267 Justin Martyr states, that Christ worked as a carpenter 21 , his testimonies to the use of excommunication 256, 257 Kingdom of Christ . 4, 13,914, 30 s64 PAGE Laymen not authorized to preach 157— 164 objections answered . —— Mosheim’s judgment. 166, n. — and Bingham’s 166, n. —— sometimes permitted to preach : - 164 _— their share in the appoint- ment ofthe clergy . 306, &c. —— distinguished | from the clerg By . by Clemens Romanus . 73 . Vide Baptism. Lapsers, canon to exclude them from clerical functions 220 Letters to the church, directed to the bishop in Cyprian’s time 98 Levitical priesthood considered typical of the orders of Christ- ian ministers, by Clemens Ro- manus : : 78 by Jerome . : 130, 132 Lord’s-day called Sunday, by Justin Martyr Luciferians re-or dained schisma- tics, but did not re-ordain them . - 212 confuted by Jerome and Augustine 213 —— the cause of their schism 265 Luke, one of the seventy 23 Maintenance of the clergy, in Sopp hine 280 . Vide Tithes, “First Fruits. De , Marea, archbishop of Paris, his account of the origin of metropolitans . 139 —— particular custom in Africa 142 Marcion, his epesting with Poly- carp . 252, 254 —— his history . 255, 256 Mark, St., one of the seventy 28 | Matthias, ’St. ., one of the seventy. 28 Mediators, in whatsense Christian priests so called 170—172 Megacles, his sacrilege and punish- ment , 279, and note (r) Melchiades, Pope, his conduct to the Donatists . approved by St. Augustine . Melitius, the cause of his schism presbyters ordained by him allowed to officiate, if penitent 210 211 265 210 INDEX OF MATTERS. PAGE Milner, Rev. Jos., his opinion of the objections to the authenti- city of the epistles of St-Igna- oe A 107 Ministers not settled at first by the apostles in new churches 67 two orders under the apostles 70—d1 Ministry not intended to be a temporary institution 81—91 objections answered 82—84 Montanus, the cause of his schisin 265 Montanists reckoned bishops, the third order. : “ Mosaic law observed by the church of Jerusalem to the time of Adrian 92, 93 Justin Martyr’s opinion on this point - 257 Mosheim, his opinion of St. Bar- nabas’s epistle : 7 —~— his opinion of the objections to the authenticity of the epistles 137 of St. Ignatius : Pe bf his opinion of the antiquity of the Apostolical Canons . 221 —— agrees with Bishop Beve- NeCein. i . 221 Melito, bishop of Sardis’ . 101, 109 —— his tract about Easter, quoted by Eusebius H. E. lib. iv. cap. XXIV. ce 5 . 10i Metropolitans . . 1388—144 —— the origin of their prece- dency : 138, 139 — — their chief prerogatives . 140 more ancient than the Apos- tolical Canons 140, 141 —— shown also from the canon of the council of Nice . 141 —— the chief at that time . 141 —— Carthage a metropolitical see in St. Cyprian’s time 138, 141, 142 —— and before . 142 Cesarea a metropolis i in the second century 142, 143 —— and Rome . , . 143 —— and Lyons. : . 143 —— and Ephesus . 143 — the custom in Pontus . 148 — in Africa 142, n. —— Titus and'Timothy metropo- litans . ‘ 143, 144 INDEX OF PAGE Metropolitans, called primates, or first bishops, until the fourth century - 141 Natalis, the confessor, his story 258 Nero withdraws from the Eleu- sinian mysteries Dat Nestorius, bishop of Constint nople . 121 Niddui, Cherem, Schammatha, Anathema, Anathema Mara- natha, Jewish forms of excom- munication é = PAS Noetus, his heresy and excommu- cation 265, 266 Noyatian LS story of his ordination 199, 263 —-—— renounces his orders in time of persecution . 208 the origin of his schism . 264 Novatians, decree of the council of Nice to encourage their re- turn to the church . 210 Cidipus, his edict against the mur- der of Lais 5 rie) Onesimus, bishop of Ephesus, spo- ken of by St. Ignatius 101 Orders, an indelible character . 206 » except among heretics =. 208 , objection answered . 208 ——,, their validity universal 300—302 —, the exercise of the oflice limited - . 302 —— differ from the exercise of powers belonging to them . 209 Ordination, the practice of the apostles : 196, 197 , of the primitive church 197, 198 ——, reserved to the bishop . 198 ——, this even among heretics . 198 ——,, the power of ordaining the distinction between bishops and presbyters, according to Chry- sostom and Jerome . - 199 bya presbyter viewed null 200,201 ——, objections answered . 201—206 Origen, a scholar of Clemens of Alexandria. appointed to preach when a layman . : , his testimony to the episco- 115 MATTERS. 365 PAGE pal government in the primitive church 116 , his testimony to the use of excommunication 259— 26 | Paulus Samosatenus deposed and excommunicated - 261 Peter, his pre-eminence 46, 47 , had no supremacy over the other apostles “ 48—51 ——-, objections answered 51—58 —— and Paul, bishops of Rome 64, 65, 108, 218, 256 Peter of Alexandria, his Besitens tial Canons, can. x. 5 - 264 Philip the apostle buried in Hiera- polis - 109, n. + » his daughters. - 109 Phocians, their sacrilege and punishment . - 278 Photius, patriarch of Constanti- nople 121 Polybius, bishop of the Trallians when St. Ignatius wrote + 103 Polycarp, bishop of Smyrna 102, 106—109, 132 ——, his journey to Rome 217,218 n. — desired by Anicetus to con- secrate the eucharist . 301 , his answer to Marcion 252, 254 Polycrates, bishop of Ephesus, 109,110 » his synodical letter to Pope Victor, concerning Easter 5, 100, 102, 109 ——, his age when Polycarp was martyred Prayer in the church, part of the priest’s office. : . 167 Peculiar custom in the primitive church : : 169, 170 Preaching an essential part of the episcopal office, shown from Justin Martyr and Augustine 152, 153 , the custom in the primitive churches » 152,753 , the bishop preached after the presbyters 153, 154 , custom differed in different churches 154, 155 , presbyters allowed to preach in some churches and not in others . 154, 155 102 366 INDEX OF PAGE | Presbyters, when first mentioned. 71 , not the same as bishops 77—81 , used to preach before the bishop 144 , but not in Africa until Au- gustine - 144 , forbidden in ‘Alexandria from the time of Arius : 5, JG , teaching presbyters 15 consecrated the eucharist in the bishop’s oe if per- mitted . 180 , their office i in the ordination of presbyters , when introduced , not in the eastern church , deputed to excommunicate offenders E 265, 266 | , but not deacons or laymen 266 | See Additional Notes. Presbytery, its meaning in | Tim. iv. 14. : 204, 205 Priesthood, Christian 1 Ws} . 206 - 206 Rome, its early bishops enume- rated by Irenzeus , 108 , by Hegesippus . 109 , the origin of its precedency political 65, n. 138, 139 , its primacy originated in the act of the other bishops, proved from the council of Chalcedon , hot supreme in questions of tradition, according to St. Je- rome . 130 » not supreme authority in questions of tradition in the second century 110, n. , neither the bishop nor any other preached there according to Sozomen_. j Roman church governed by the presbyters for a year, sede vacante : . 224 159 155 Sagaris,bishopof Laodicea 101,109,n. | Schismatic or heretic clergymen, if penitent, received as laymen 208, 209 | ——, but sometimes allowed to use their orders 210 | . 205 | - mimahalanil their errors a proof of MATTERS. PAGE the use of excommunication in the primitive church - 265 Seal, use of this word in the pri- mitive church 189, 190 Seventy elders, their office dif- ferent from the apostolic 27, 28 Simeon, son of Cleophas, ordained bishop of Jerusalem by the apostles : 92, 109 | Simon, St., said to have preached in Africa - Jo Simony forbidden by the Apos- tolical Canons . 246 Sinope in Pontus ; Aquila born there 254 and Marcion : 255 | Socinus, his division of the chureh into visible and invisible . ile Socinians consider inequality among Christians unlawful 34 Sosthenes, one of the seventy 28 Tertullian connects baptism and remission of sins 5 8 , his testimony to the nature of chureh government in the second century 111—115 ——, his notion that all Christ- ians are priests 112—115 , his testimony to the use of excommunication 258, 259 Theodoret, his observations on the use of the names apostle, bishop, and presbyter, in Scripture —. 127 Theodotus excommunicated by | Victor . 5 : 22at | Theophylact, his interpretation of 2 Cor. xii, 21 . . 257 Thessalonica the metropolis of Macedonia ee) ) Thomas, St., said to preach in India . 61 Thraseas, bishop of Fumenia; buried in Smyrna 109, n. Timothy attends on St. Paul as a deacon 74,75 first bishop of Ephesus 93, 94, 122, 132 Tithes, under the Mosaic Taw. . 285 before the law 286, 287 —— among the heathen 287—290 , objection against their obli- gation 290, 291 INDEX OF PAGE | why not confirmed by Christ and the apostles d - 291 the sentiments of the primi- tive church . 292—298 objections answered 298, 299 Titus, bishop of Crete 95, 132 MATTERS. 367 PAGE ——. See Additional Notes. Van Espen, his account of the origin of metropolitans . 140, n. Victor excommunicates Theodotus 257 and the Asiatics in the Paschal controversy 257, 258 Urban II. permits women to hy See Additional Notes. baptize «Lao THE END. LONDON: BRADBURY AND EVANS, PRINTERS, WHITEFRIARS. Pr. Pe HH ge) biol tae! ERRATA. 12, note, col. 1, line 13, the bracket should stand at the end of the note. - 25, note (n); the reference should be, ‘‘ Matt. xviii. 18, 19.’’ 56, add a bracket at the end of the note from p. 55. 56, note, col. 1, line 30, for Satane, vead Satana; and add the reference at the end of the sentence,—Beda, in Luce Evangel. c. xxii. Exposit. lib. vi. cap. xcii. Opp. tom. v. col. 246-7. Colon. Agrip. 1612. . 64, note (*), col. 1, line 5, insert a bracket before ‘‘ Traditionem.” . 81, note (1), the reference should be “* 1 Cor. ix. 1—23.”’ - 88, note (*), col. 1, line 11, for lib. ii., read lib. iii. . 121, note (f), col. 2, line 9, for 1523-4, read 1522-3. . 137, note (*), col, 1, line 13, for ‘‘ Pepus a,’’ read *‘ Pepusa,’’ in one word. - 138, note (+), col. 2, line 13, for 665, read 565. - 143, note, col. 1, line 5, insert a point after ‘IeporoAdmots. 144, note, col. 2, line 1, after 6AdKAnpoy, insert a line to show that some words have been omitted. . 164, note, col. 1, line 22, for c. 19, read c. ix. . 182, note (+), col. 2, line 19, for col. 1023, read 1203. . 200, line 11, for * Meletius,’’ ead ‘* Melitius.’’ . 213, add a bracket at the end of note (*). Date Due | ALL t Hi @ = = = } == ——_ i : = = : . : | amen = = — = = : = — = ’ =: — : = — a ee = . ae : : ——— - sf : AM Ae oR se er EPRI HAPLR I EY AHMAET TSS