'i-'M-'--i-.feir-T ,;^:' 
 
 BR 
 I 165 
 « .S42 
 
 1891 
 
 r { f ■ 
 
 New Testam) 
 
BR 165 .S42 1891 
 Shaw, W. Frank. 
 The Church in the New 
 Testament 
 
/ 
 
THE CHURCH 
 
 IN THE 
 
 NEW TESTAMENT 
 
 BY 
 
 W. FRANK SHAW, B.D, 
 
 VICAR OF s. Andrew's, huddersfikld, 
 
 AND SOMETIME VICAR CF EASTRV ; 
 
 AUTHOR r.F "the PREACHER's rROMPTUAKY OF ANECDOTE,' 
 
 •A MANUAL FOR COMMUNICANTS* CLASSES,'* 
 
 " BIBLE-CLASS NOTES ON S. MATTHEW," ETC. 
 
 PUBLISHED UNDER THE DIRECTION OF THE TI!ACT COMMITTrE. 
 
 LONDON: 
 SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE, 
 
 NORTHUMBERLAND AVENUE, W.C.; 43, Q^EEN VICTORIA STREET, E.C. 
 
 BRIGHTON : 135 North Street. 
 New York: E. & J. B. YOUNG & CO. 
 
HORACE HART, PRINTER TO THE UNIVERSITV 
 
PREFACE. 
 
 The following pages contain the substance of 
 a paper originally read before the members of 
 the Deal and Sandwich Clergy Society in July, 
 1889. This was subsequently revised and am- 
 plified, once and again. It is now sent forth 
 in the hope that it may contribute somewhat 
 towards the fuller understanding of an important 
 subject largely occupying men's minds at the 
 present time. 
 
 No pains have been spared to make the refer- 
 ences as accurate as possible. It is perhaps 
 too much to hope that they are all absolutely 
 
 correct. 
 
 W. F. S, 
 
 Hitddersfield, 
 Jan. 22, 1891. 
 
THE CHURCH 
 
 IN 
 
 THE NEW TESTAMENT, 
 
 AND ANTERIOR TO IT. 
 
 The various assaults which are being made in 
 these days upon the authenticity and authority of 
 Holy Scripture will only turn out to the stronger 
 confirmation of the Faith and the furtherance of 
 the Gospel, if they lead to the more attentive 
 consideration of the double basis on which our 
 Faith and Hope stand, viz. the Church of the 
 Living God and the inspired Revelation of His 
 Will. 
 
 Saying of Chillingworth. It was said by Chilling- 
 worth — and the statement has been reasserted aeain 
 and again (albeit in a sense somewhat different 
 from his original intention), until it has been in- 
 corporated into the popular theology of the day — 
 that tJie Bible and ike Bible only is the Religion of 
 
6 THE CHURCH IN 
 
 Protestants f^ But surely, if we take the saying in 
 its commonly received acceptation, this is to pro- 
 
 ^ " Know then, Sir, that when I say the Religion of Protestants is 
 in prudence to be preferred before yours : as on the one side I do not 
 understand by your Religion, the doctrine of Bellarmine, or Baronius, 
 or any other private man amongst you, but that wherein you all 
 agree or profess to agree, the Doctrine of the Council of Trent ; 
 so accordingly on the other side, by the Religion of Protestants, I do 
 not understand the doctrine of Luther or Calvin, or Melancthon ; 
 nor the Confession of Augusta or Geneva, nor the Catechism of 
 Heidelberg, nor the Articles of the Church of England, no, nor 
 the Harmony of Protestant Confessions, but that wherein they all 
 agree, and which they all subscribe with a greater harmony, as a 
 perfect rule of their faith and actions, that is the Bible, the Bible 
 I say, the Bible only is the Religion of Protestants ! Whatsoever 
 else they believe besides it, and the plain irrefragible, indubitable 
 consequences of it, well may they hold it as a matter of opinion, but 
 as a matter of Faith and Religion neither can they with coherence 
 to their own grounds believe it themselves nor require the belief of it 
 of others, without most high and most schismatical presumption." — 
 Chillingworth, The Religion of Protestants a Safe Way to Salvation, 
 Pt. I. chap. vi. § 56. 
 
 " You proceed : * And whereas the Protestants of England in the 
 Sixth Article have these words, " In the name of the Holy Scripture 
 we do understand those books, of whose authority was never any 
 doubt in the Church,"' you demand 'what they mean by them? 
 whether that by the Church's consent they are assured what Scrip- 
 tures be canonical?' I answer for them, Yes, they are so. And 
 whereas you infer from hence * This is to make the Church judge,' I 
 have told you already that of this controversy we make the Church 
 the judge : but not the present Church, much less the present Roman 
 Church, but the consent and testimony of the ancient and primitive 
 Church . . ." — The Religion of Protestants a Safe Way to Salvation^ 
 ed. 1S66, chap ii. ans. ii. p. 105, § 35. 
 
 " We will subscribe to St. Austin and say that ' we also would not 
 believe the Gospel, unless the authority of the Catholic Church did 
 move us ' (^meaning by the Church, the Church of all ages and that 
 
THE NEW TESTAMENT. 7 
 
 test too muchj (for it is utterly to ignore the pro- 
 portion of the Faith, and to claim for the Bible 
 
 succession of Christians which takes in Christ Himself and His 
 Apostles)." — Id., p. Ill, § 54. 
 
 " But you that would not have men follow their reason, what 
 would you have them follow ? Their passions ? or pluck out their 
 eyes and go blindfold ? No, you say, you would have them follow 
 authority. On God's name let them ; we also would have them 
 follow authority ; for it is upon the authority of universal tradition 
 that we uiotild have them believe Scripture^ — Id., p. 133, § 114. 
 
 "I answer: this assertion that * Scripture alone to judge of all 
 controversies in faith,' if it be taken properly, is neither a funda- 
 mental nor unfundamental point of faith, nor no point of faith at all. 
 but a plain falsehood. It is not a judge of controversies, but a rule 
 to judge th(?to by : and that not an absolutely perfect rule, but as 
 perfect as a written rule can be ; which must always need something 
 else, which is either evidently true, or evidently credible, to give 
 attestation to it, and that in this case is universal tradition. So that 
 universal tradition is the rule to Judge all controversies byT — Id., 
 
 P- 151, § 155- 
 
 "But you were to prove the Church infallil)]e, not in her traditions 
 — (which we willingly grant if they be as universal as the tradition 
 of the undoubted books of Scripture is, to be as infallible as the 
 Scripture is ; for neither doth being written make the word of God 
 the more infallible, nor being unwritten make it the less infallible) — 
 not therefore in her universal traditions were you to prove the Church 
 infallible, but in all her decrees and definitions of controversies." — 
 Id., chap. iii. ans. iii. p. 197, § 45. 
 
 *' For that the true Church always shall be the maintainer and 
 teacher of all necessary truth you know we grant and must grant ; 
 for it is of the essence of the Church to be so ; and any company of 
 men were no more a Church without it, than anything can be a man 
 and not be reasonable." — Id., p. 221, § 78. 
 
 " Now reason will assure him that believes the Creed, tliat it is 
 the will of God he should believe the Scripture ; c\en the very 
 same reason which moves him to believe the Creed ; universal and 
 never-failing tradition having given this testimony both to treed and 
 
8 THE CHURCH IN 
 
 a position never intended by Him Who gave it unto 
 men ;) it is to lose sight of the fact that 
 
 Christianity itself was anterior to the New 
 Testament ; that the Church was in existence as a 
 corporate Body and at work in the world, so that 
 the Gospel was being preached, the Sacraments 
 were being administered, and the Faith was being 
 delivered to the saints, for some quarter of a century 
 
 Scriphtre, that they both by the works of God were sealed and testified 
 to be the words of God." — Id., chap. iv. ans. iv. p. 250, § 13. 
 
 " The certainty I have of the Creed that it was from«the Apostles 
 and contains the principles of faith, I ground it not upon Scripture, 
 and yet not upon the infallibility of any present, much less of your, 
 Church, but upon the authority of the ancient Church, and written 
 tradition, which (as Dr. Potter hath proved) give this constant testi- 
 mony unto it." — Id., p. 250, § 15. 
 
 ''For that which you have spoken (though you are loath to speak 
 out) either signifies nothing at all, or that which I and Dr. Potter 
 affirm ; viz. that the Apostles' Creed co?iiains all those points of belief, 
 ivhich were, by God's command, of necessity to be preached to all, 
 and believed by all." — Id., p. 256, § 23. 
 
 " Now let any man read them with any tolerable indifference, and 
 he shall find they say plainly, that all points of faith, necessary to be 
 particularly believed are explicitly contained in the Creed. . . . The 
 words of Filiucius are pregnant to the same purpose — ' There cannot 
 be a filter rule from whence Christians may learn what they are ex- 
 plicitly to believe than that which is contained in the Creed.' Which 
 words cannot be justified if all points necessary to be believed 
 explicitly be not comprised in it." — Id., p. 257, § 25. 
 
 Many other passages might be quoted from Chillingworth's writings, 
 but enough are here given to shew that his noted saying has been 
 thoroughly misunderstood, and that he recognised the authority of 
 tradition, and the value of the Creed as well as of the Bible. 
 
THE NEW TESTAMENT. 9 
 
 before the earliest portion of the New Testament 
 was written^; that "the truth as it is in jESUS" 
 was received by the Holy Apostles from the Lord 
 Himself, not in writing, but byword of mouth, and 
 was brought to their remembrance by the Lord 
 the Holy Ghost ^ and that they handed on to their 
 .successors the Revelation of the New Law which 
 they were to preach among all nations. Hence 
 it is that Irenaeus asks, " What! suppose the Apostles 
 
 ^ " The Church existed and Christianity existed in the Church for 
 several years before a single line was penned of all that volume of 
 the Sacred Scriptures which is more immediately concerned with the 
 Christian Faith. And when the whole volume of the New Covenant 
 had been written for our learning the Church was still the Witness 
 and the Keeper of Holy Writ." — Dr. Ed. Hawkins, Christianity not 
 the Religion of the Bible only, pp. 14, 15. 
 
 ** At the early period in the history of Christianity when the 
 Epistle [i Thess.] was written, the Christian society existed with 
 well-defined outlines, (a) No command to cohere into a Church — 
 Btit a Chnrch exists. No command to be baptized — Btit Baptism 
 exists. ' Paul and Silvanus and Timotheus unto the Church of the 
 Thessalonians,' i. I. {b) No command to form a Ministry' — But an 
 authorized Ministry exists. * We beseech you 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,' 
 V. 12, 13. {c) No command to united assemblages — But united 
 assemblages exist ; for at them, or one of them, the Epistle was to be 
 read. ' I charge you by the Lord that this Epistle be read unlo all 
 the holy brethren,' v. 27. {d') No command to celebrate the Holy 
 Communion — But the Holy Communion exists 1 presupposed in the 
 kiss, which must have been public, and was from llie earliest times 
 associated with the Holy Communion)." — Speakers Com. iii. 700. 
 
 ^ Cf. S. John xiv. 26, xv. 26, xvi. 13, 14 with xii. 16, xx. 9; 
 S. Luke xviii. 34; Acts ii. 4, xi. 16; i Cor. xii. 4-12. 
 
lO THE CHURCH IN 
 
 Jiad not left tis writings^ would it not have been 
 necessary to follow the ti'adition zvhich was delivered 
 by them to those zvho were put in charge of the 
 Churches ^ ? " 
 
 The Churcli before the New Testament. In 
 short we must never forget that the Church was 
 first formed, and then the New Testament : and it 
 was not until towards the end of the first century 
 that the last portion of the New Testament 
 (whether we take that to be the Apocalypse or 
 the Gospel according to S. John) was committed 
 to writing and the Canon of Scripture closed^. 
 
 ^ S. Irenseus, Conl. Har., lib. Ill, cap. iv, § i. Bened. ed., p. 178 : 
 " Quid autem si neque Apostoli quidem Scripturas reliquissent nobis, 
 nonne opportebat ordinem sequi Traditionis, quam tradiderunt iis 
 quibus committebant Ecclesias ? " 
 
 ^ " This book [the N.T.] was not designed to introduce imbe- 
 lievers to Christianity, but to improve the Christian principle of 
 believers. The two great proofs of this position are the institution 
 of the Christian Church and of its ministers, and again the very 
 form of the Christian Scriptures. For observe the form of every one 
 of the books of the N.T, There is not one of them that is not 
 addressed to persons already initiated into the Christian Faith . . . 
 To speak generally, dy the Church we are introduced to the know- 
 ledge of the gospel, by the Scriptures alone m.ust its doctrines be 
 ultimately proved . , ." — Dr. Ed. Hawkins, Christianity not the 
 Religion of the Bible only^ pp. 11,18, The N.T. "consists of 
 Epistles to various Christian converts, in every instance supposing 
 them previously informed of the Christian doctrines, in short always 
 implying previous oral teaching . . . Ample provision for this supply 
 of the want [of oral teaching and authoritative interpretation] was at 
 the first secured by Christ and His Apostles, when they established 
 
THE NEW TESTAMENT II 
 
 The Church herself has decided what is Scrip- 
 ture and put it in our hands. Whilst further it 
 was the Church herself, acting under the guidance 
 and inspiration of the LORD the Holy Ghost, 
 which settled the Canon of the New Testament, 
 and formally declared what was Holy Scripture. 
 Hence we receive the New Testament at the hands 
 of the Church and on her authority^; and S. 
 Augustine, at the Third Council of Carthage (a.d. 
 397), where a decision was come to on the subject, 
 did not hesitate to say that he should not believe 
 the Gospel nisi Die Ecclesiae comviovcret aiictoriias ^. 
 
 a perpetual succession of ministers and teachers." — Dr. Hawkins, Z?/j- 
 sertation upon the Use and Importance of U^iaiithoritative Teaching^ 
 pp. 33, etc. *• It seems to have been from the fust the general design 
 of Heaven, that by oral or traditional instruction, the way should be 
 prepared for the reception of the mysteries of the Faith ; that the 
 Church should carry down the system but the Scriptures should 
 furnish all the proofs of the Christian doctrines." — Dr. Hawkins, 
 Dissertation etc., p. 18. "He lays down a proposition, self-evident 
 as soon as stated, to those who have at all examined the structure of 
 Scripture, viz. that the sacred Text was never intended to teach 
 doctrine but only to prove it : and that if we would learn doctrine 
 we must have recourse to the formularies of the Church, for instance, 
 to the Catechism and the Creeds. He considers that after learning 
 ^rom them the doctrines of Christianity the inquirer must verify them 
 by Scripture." — Newman on Hawkins, quoted by Dean Burgon in 
 Lives of Ttvelve Good Men, vol. i. p. 393. 
 
 ^ Cf. our own xxth Art. : " The Church hath power to decree 
 Rites or Ceremonies, and Authority in controversies of Faith : 
 And . . . [is] a Witness and a Keeper of Holy Writ . . ." 
 
 '^ S. Aug., Cont. Ep. Fund., c. 5, ed. Migne, vol. 8. p. 176. 
 
12 THE CHURCH IN 
 
 Thus then our Religion is not the Religion of a 
 Book but of a Person, and our Faith is based upon 
 a Divinely inspired Revelation, interpreted and de- 
 livered unto us by a living Body. 
 
 Quotation from Bishop Temple. We may perhaps 
 be allowed to quote a recent weighty utterance of 
 the Bishop of London, in his opening address to 
 the London Diocesan Conference, on April 22, 
 1890 : " Let it always be remembered that although 
 the Bible was the great text-book of religious in- 
 struction of the world, the LORD did not first have 
 the Bible written, and then send forth the Apostles 
 to lecture on it : He sent forth His Church ; He 
 made His Church ; He inspired His Church first ; 
 and that part of the Bible which is most precious 
 came afterwards. He sent forth men to do the 
 work, and He supplied them with the New Testa- 
 ment as a great instrument by which they were to 
 do it ; but it was the instrument, and the Church 
 that He created was the agent to use that instru- 
 ment, and it was altogether inverting the order of 
 instruction which the LORD had given, if they 
 supposed that the instrument was to do the work 
 by itself, or that the agent commissioned by the 
 Lord for the work was simply to stand aside, and 
 have nothing to do with the instruction that was 
 
THE NEW TESTAMENT. 1 3 
 
 to be given. The great doctrines of the Faith 
 have to be taught, and the Bible is placed in the 
 hands of Churchmen to enable them to teach it." 
 
 The Church in existence and at work. For it 
 must ever be remembered and kept steadily in view 
 that during all that period, which elapsed from the 
 Day of Pentecost, to the close of the Canon of the 
 New Testament^ — say from the year a.d. ^^ to the 
 year A.D. 98 — the Church was working^, teaching ^ 
 suffering *, growing ^, exercising discipline ^, per- 
 fecting her organization '^, handing on the torch of 
 
 ^ See table of probable dates of Epistles in Appendix. 
 
 - Acts ill. 12 ; iv. I ; V. 12 ; vi. 4, 8; viii, 4-8 ; ix. 20, 22, 28, 40; 
 X. 44; xi. 19; xii. 25; xiii. 5, 11, 12; xiv. 26; xv. 12, 41 ; xvi. 4; 
 xvii. 17 ; xviii. 23 ; xix. 8 ; xx. 2 ; xxviii. 8, 9, 23, 30, 31. 
 
 ^ Acts ii. 42 ; iv. i, 2 ; v. 21, 25, 28, 42; viii. 35 ; xi. 26; xiv. 
 21, 22; xvi. 4, 13, 32; xvii. 18 1; xviii. 11 ; xix. 8; xx. 20; xxviii. 
 23, 31- 
 
 * Acts iv. 3, 21, 20 f. ; V. 18, 26, 27, 40; vi. 12 ; vii. 57-60 ; viii. 
 3; ix. 2, 23, 24; xii. 1-5; xiii. 50; xiv. 5, 19; xvi. 19-25; xvii. 5, 
 6, 32 ; xxi. 27, 32, 33; xxii. 24, 25; xxiii. 14; xxvii. 26; Rom. viii. 
 35> 36 ; I Cor. iv. 9-14; 2 Cor. iv. 8-11 ; xi. 23-28; Phil. i. 13; 
 Col. i. 24; I Thess. i. 6 ; ii. 2, 14, 15 ; 2 Thess. i. 4-7 ; 2 Tim. i. 
 8, 16; ii. 9, 10; iii. 11, 12; iv. 6, 16; Heb. xiii. 3, 23; i S. Pet. 
 iii. 14-18; iv. 12-18; Rev. i. 9. 
 
 •'■• Acts ii. 41, 47 ; iv. 4 ; v. 14 ; vi. i, 7 ; viii. 6, 38 ; ix. 31 ; x. 44, 
 45; xi. 21, 24; xii. 24; xiii. 12,48,49; xiv. 1,21; xvi. 5, 33; xvii. 
 4, 34 ; xviii. 8, 10 ; xix. 20 ; xxi. 20 ; xxviii. 24. 
 
 ^ Acts V. 1-12; viii, 20-24; xiii. 9-13; xv. 22-30; 1 Cor. v. 3, 
 4, 5; xi. 4-17; xiv. 27-31, 34, 40; 2 Cor. ii. 5-9; i Tim. i. 20; v. 
 9; 2 Tim. iv. 14; Tit. i. 13. 
 
 ' Acts i. 21-26; vi. 5, 6; viii. 14-17 ; xiii. 2, 3 ; i Cor. ix. i ; 
 2 Cor. xi. 5; Acts xiv. 23; xv. 6, 19-20; Tit. i. 5. 
 
14 THE CHURCH IN 
 
 truth from hand to hand, and continuing steadfastly 
 in the Apostles' doctrine (Trj 5t8a)(7y tcov anoaroKdiv) 
 and in the fellowship (rrj KoivcDVia), and in the Break- 
 ing of the Bread (rfj KAdo-et rod aprov) and in the 
 prayers (rat? upocr^vxais) •^. 
 
 A Creed in use. And there is every reason to 
 believe that even before the formation of the New 
 Testament Canon, there was a Rule of Faith, a 
 Baptismal Creed, a test of orthodoxy embodied 
 in some well-known Form of sound words [vitotv- 
 7760(719 vyiaivovTbiv Xoyodv, 1 Tim. i. 13), constituting 
 a public Symbol of Faith or Creed to which evident 
 reference is made in the Epistles ^. 
 
 These hints of Church life undesigned. The 
 Church being thus anterior to the New Testament, 
 and having been at work in the world for so long 
 a period before the completion of the Canon, we 
 shall see that whilst the writings of the Holy 
 Apostles and Evangelists promulgate no Creed, set 
 forth no Liturgy or other offices, enunciate no 
 formal definitions of doctrine, and contain no set 
 
 * Acts ii. 42. 
 
 "^ See below, pp. 28, 29, 30; and cf. Speakers Com. iv. p. 374: 
 "In the Second Epistle (of S. John) the idea of a fixed norm of 
 Christian Faith is embodied in The Doctrine by which every 
 teacher was to be tested (2 S. John 9, 10)." 
 
THE NEW TESTAMENT. I5 
 
 statements relating to the constitution of this Divine 
 Society, the Church, to her powers, privileges, or 
 organization, to her rites, ceremonies, or customs ; 
 they do nevertheless contain numerous allusions, 
 hints, and references to a multitude of matters 
 connected with Church teaching, Church order, 
 and Church life; references which are perfectly 
 amazing in number to the ordinary reader ; but 
 which are of priceless value and importance, and 
 indeed are all the more valuable for our purpose, 
 because they are not so much direct injunctions 
 and commands, as indirect hints, casual quotations, 
 passing allusions to an existing state of things ; in 
 other words, intimations which do not lie upon the 
 surface, but require to be sought out, for the 
 very reason that they are natural and undesigned. 
 
 Quotation from Bishop John Wordsworth of 
 Salisbury. To use the words of the Bishop of 
 Salisbury, in his Charge delivered in 1888, "Even 
 in the Apostolic age we have evidence that a body 
 of customs and rules was gradually growing up, 
 to which it was considered necessary that obedience 
 should be given without question. The Epistle of 
 S. James, one of the earHest writings of the New 
 Testament, has several hints of this kind. S. Paul's 
 earliest Epistles, those to the Thessalonians, mention 
 
1 6 THE CHURCH IN 
 
 certain commandments (i Thess. iv. 2) and tra- 
 ditions (2 Thess. ii. 15, iii. 6) delivered by the 
 Apostle, which were clearly not only principles but 
 rules of life, having the force of laws. What ap- 
 pears in those early writings naturally developed 
 in greater detail as time goes on. No doubt the 
 obedience to law is never enforced except as a 
 means to holiness. It is kept quite in a subordinate 
 place, lest there should be a return to Judaism and 
 Pharisaism : but the duty of obedience to Church 
 law and the holding fast to a form of sound words 
 and to a definite system of doctrine is emphasised 
 far more often than most persons seem to think 
 who have not studied the New Testament with 
 a view to this question." 
 
 But let us now proceed to examine the pages 
 of the New Testament with a view to discover 
 some of these references to the Church as it existed 
 in Apostolic times. And here let us note that 
 though the several links in the chain of evidence 
 may appear weak and inconclusive, when isolated 
 and taken separately; yet regarded collectively, 
 and in the light of history, their cumulative force is 
 weighty and powerful. And that interpretation 
 which as a solitary example seems strained and 
 barely possible, becomes probable in a high degree 
 and well nigh certain when repeated again and 
 
THE NEW TESTAMENT. 1 7 
 
 again in varying ways. The voice of the individual 
 is inaudible, but the voice of the multitude makes 
 itself heard. Taken alone, each passage is a 
 possibility: as an accumulated mass of passages, 
 their evidence only just falls short of certainty. 
 
 Possible quotations from liturgical forms. 
 
 Whilst the New Testament does undoubtedly con- 
 tain references, hints, and allusions to Church doc- 
 trines, practices, and customs, we may also trace 
 in certain passages possible quotations from contem- 
 porary liturgical forms, with which the writers were 
 familiar from their use in the Services of the 
 Church. 
 
 Conjectural Quotations from Liturgies. Thus 
 in I Cor. ii. 9 some learned writers detect a quota- 
 tion from the Great Oblation in the Liturgy of S. 
 James. True, it is commonly supposed to be a 
 quotation from Isa. Ixiv. 4, but is not exactly so ^ 
 as may be seen on a comparison of the passages. 
 There is hardly a word the same in the LXX 
 Version of the prophet, whilst it agrees almost 
 word for word with the Liturgy. 
 
 ' " The superficial resemblance to Isaiah Ixiv. 4 vanishes on com- 
 paring the Greek of the LXX with that of the Apostle ;" Ncale, Prim. 
 Litt., p. 79 ; cf. also Neale, Essays on J.ituri^iology, p. 414 et scq., 
 and Luokuck, Divine Liturgy, pp. 3, 4, ist ed. 
 
 C 
 
i8 
 
 THE CHURCH IN 
 
 Isaiahlxiv.4(LXX). 
 Atto tov alciiuos 
 ovK rjKovaaixev, ovde 
 ol o0^aX/ioi TjjjLcov el- 
 8ov Qeop 7rX/)i' aov, 
 Ka\ TO. epya (rov, a 
 noir}cr€Li toIs virofxe- 
 vovaiv e'Aeov. 
 
 I Cor. ii. 9. 
 AXXa KaOcos yi- 
 ypaTTTai' A dcpdaX- 
 Hos OVK elde, Ka\ ovs 
 OVK fjKovae, Koi eni 
 Knpdiav dvdpcoTTOv ovk 
 due(3r), a rjToipacrev 6 
 Qeos To2s uyancoaiv 
 avToi^, 
 
 Liturgy of S. James. 
 Xapiayj ^plv ra 
 inovpdvia Kai aloiVLa 
 aov doopijpara d 6(f>- 
 6a\p6s OVK clde Koi 
 ovs ol'K TjKovae, kol 
 enl Kapbiav dvQpanrov 
 OVK dpe^i], d TjToi- 
 paaas 6 Qeos toIs 
 dyaTTcoal cre ^, 
 
 But as it is writteft, things which eye saw not, and ear 
 heard not, andwJiich e7ite?'ed 7iot i?ito the heart of maji, what- 
 soever thi?tgs God prepared for them that love Him. — R. V. 
 
 As it is written. But where is it so written? 
 They say, not in the Book of the prophet Isaiah, 
 but in the Liturgy of the Church at Jerusalem, i.e. 
 the Liturgy of S. James. The suggestion is in- 
 teresting and ingenious ; but as the Liturgy of 
 S. James in the form we now have it is on the 
 whole of much later date than the age of the 
 Apostles, and as moreover the same passage occurs 
 in the Liturgy of S. Mark in a wholly different 
 connection, viz. in the Diptychs of the Dead 
 (Hammond, Litt. E. and W., p. 183, xi. f), and the 
 words are wanting in the Prayer of Oblation of 
 the Syriac Liturgy of S. James (Hammond, p. 70, 
 
 ^ Hammond, Litt. E. and IV., p. 42, cl. pp. ix, x, note; Neale, 
 Fri)ii. Litt., p. 6i. 
 
THE NEW TESTAMENT. 1 9 
 
 X. a), we can only say that the quotation, though 
 possible, is as yet however " not proven." 
 
 So again in Heb. x. 19, 20, where some detect 
 a quotation from the Prayer of the Veil in the 
 Liturgy of S. James ^ — 
 
 Heb. X. 19, 20. 
 
 "E^^ovTfS, ovv, ddeXcfiul, nap- 
 prjauiv els Tr]v e'laodou t(X)V 
 ayi(i)V iv t(3 aipLari ^Irjuov ^v 
 eveKaiviaep ^]p-i'V obov npoa- 
 (parov Koi ^coaau 6ia tov Kara- 
 TrerdcrfJiaTos, TOvrecrTi rrjs aapKos 
 avTov. 
 
 Liturgy of S. James (Greek). 
 
 ILv^^apLCTTOvfMeu aoi, Kupte, 
 6 Geo? TjfjLUiV, OTC e8(0Kas r]fuu 
 Trap pi](j lav els ttjv e'laodov tu>v 
 ayicou aov, rjv dveKaivicras rjfxiu 
 obop 7rp6a(f)aTOP kul ^coaap dia 
 TOV KaraiveTdarfxaTos rrjs crapKos 
 TOV Xpiarov aov. 
 
 Having therefore^ brethren^ boldness to enter into the holy 
 place by the Blood of jESUS, by the way zuhich He dedicated 
 for us, a new and living way^ thi'ough the veil) that is to say. 
 His flesh.— K. V. 
 
 Our knowledge of the earliest form of the ancient 
 Liturgies is as yet too imperfect to assert that 
 either i Cor. ii. 9 or Heb. x. 19, 20 are actual 
 quotations : though it is possible that hereafter 
 they may be proved to be such. 
 
 Quotations from Hymns. Again, we find in the 
 Apostolic writings several passages which have the 
 appearance of being quotations from Christian 
 
 ^ Fieldj Apostolic Liturgy, etc., p. 264 ; of. Haiiiinoiid, Litt. E. 
 and IV., p. 39 ; Ncalc, Fri//i. Litt., p. 56. 
 
 C 2 
 
ao 
 
 THE CHURCH IN 
 
 Hymns. Thus in i Cor. xv. 54 we have a passage 
 apparently quoted from a Christian hymn ^ — 
 
 Tore yevrjaerai 6 Xdyo? 6 ye- 
 ypaiifi€Vos' 
 
 KaTenodr) 
 6 3dvaTos ds v2kos. 
 nov (Tou, ddvare, to Kivrpov ; 
 TTOv crov, a8rjf to pikos ; 
 
 Then shall come to pass the 
 word which is written^ 
 Death 
 Was swallowed up i7i victory, 
 O Death, where is thy sting ? 
 O Hell, where is thy victory f 
 
 Again, in Ephes. v. 14 we seem to have a fragment 
 from a Hymn on penitence ^ — 
 
 "Eyeipnt, 6 Kadevdcop, Awake thoii that steepest^ 
 
 and arise from the dead, 
 ajid Christ shall give thee 
 lioht. 
 
 Kai avacTTa ex tcov veKpwv, 
 Koi e7ri0aucret crot 6 Xpio-ro?. 
 
 Again, i Tim. i. 15 is probably a quotation from 
 a Hymn on redemption " — 
 
 XpiaTos ^Irjcrovs 
 rfK6ev els Tov Koa-piov 
 dp.apTa)Kovs auxTai. 
 
 Christ Jesus 
 
 came into the world 
 
 to save si?iners. 
 
 Again, i Tim. iii. i may perhaps be taken as a 
 quotation from a Hymn (?) on the pastoral office ^ — 
 
 ^ Cf. Field, AposL Lit., p. 507. 
 
 ^ Liddon, Bampton Lectures, p. 328, note u. "Michaelis and others 
 think that they detect fragments of psahns or hymns in Ephes. v. 14; 
 I Tim. iii. i, 16; 2 Tim. ii. 11. And others maintain that many 
 specimens of the Psalms and Hymns of the Early Church occur in 
 the Apocalypse, e.g. in i. 4-8; v. 9 seq. ; xi. 15-19 ; xv. 3, 4; xxi. 
 1-8; xxii. 10-18;" Riddle, Christian Antiqtcities, p. 342. 
 
 3 Liddon, Bajnpton Lectures, p. 327, note u; Smith, Diet, of 
 Christ. Antiq. ii. 1007. 
 
 * Riddle, Christ. Antiq., p. 3*42. 
 
THE NEW TESTAMENT. 
 El Tis CTTtarKonris opeycraij 
 ^ KoXoi) epyov (TiLOvfxel, 
 
 ai 
 
 //a ina7i seeketh the office of 
 
 a BisJiop 
 he desirctJi a good wofk.-K.V . 
 
 Again, i Tim. iii. i6 is probably a quotation from 
 a Hymn on our Lord's Incarnation and Triumph ^ — 
 
 Os i(f)av€p<ji0T) iv (rapKif 
 
 idLKaiadr] eV TTvevfiarif 
 a)(p6rj ayyeXots, 
 fKtjpvx^drj Iv eduecriv, 
 €7n(TT€v6r] iv Koafxaff 
 dv€\T](p6q iv do^r). 
 
 He who was manifested in 
 
 the flesJi, 
 justified in the spirit^ 
 seen of Angels, 
 preached amo7ig the nations, 
 believed on in the world, 
 received up in glory. — R. V. 
 
 Again, in i Tim. iv. to some have seen a fragment 
 
 from a Hymn on Redemption ^ — 
 
 'H\7rtKa/i€i/ eVt 06(5 ^covrt, We have our hope set on the 
 
 Livi?ig God, 
 
 05 io-Ti acoTrjp ttcivtcov avdpooncov. Who is the Saviour of allinen, 
 
 fxaXia-Ta ttiotcoj/. specially of the faitJiful. 
 
 * Liddon, Bampton Lectures, p. 327, note u ; Lightfoot, Apost. 
 Fath., Part 11. vol. i. p. 51. 
 
 ^ This passage, like i Tim. i. 15, is prefaced by the words niaTus 
 
 6 \6yos, Kal rrdfftjs dwoSoxrjs d^io'i , faithftd is the saying and 7vorthy 
 of all acceptation. " With greater probability it has been thought 
 that the expression * faithful is the word ' (maTos o K6yos) several 
 times occurring in the pastoral epistles (i Tim. i. 15 ; iii. i ; 2 Tim. 
 ii. II ; Tit. iii. 8) implies the quotation of a saying or 7i'a;yLt7; familiar 
 to the Christians in their assemblies, perhaps one which they were 
 accustomed to repeat ' with one voice ; ' the passage 2 Tim. ii. 1 1 
 in particular has very much the rhythm of an ' ode ' intended for 
 chanting." Smith, Diet, of Christ. Antiq. ii. 1007. 
 
22 THE CHURCH IN 
 
 Again, 2 Tim. ii. 11-14 may be regarded as a 
 quotation from a Hymn on the glories of martyr- 
 dom ^ — 
 
 Et crvva7r(ddvofi€v, Koi av^rjcroixev* 
 el inroixepofiev, kol crvfx^a(rL\€V(TOfX€V* 
 el apvov/xeda, KaKelvos dpvr](T€Tat rjfxds* 
 €1 aTTtdTovfieu, cKelvos tticttos fxevei' 
 
 dpvr]aaa6at iavrbv ov dvvarai. 
 
 For if we died with Him, we shall also live with Him : 
 if we endure, we shall also reign with Hi?n : 
 if we deny Him, He also will deny us : 
 if we are faithless, He abideth faithful ; 
 
 for He ca7i7iot deny Himself — R. V. 
 
 Whilst in Tit. iii. 4-8 we have what is probably 
 a quotation from a Hymn on the way of salvation ^ — 
 
 "Ore Se t] xp^JO-tottjs Ka\ rj (fiiKavOpcoTria 67T(cf)dvT) tov Scor^poy rjfxcov 
 
 GEOY 
 ovK €^ epycov rav iv SiKaioavvi] oav ciroifjcrafxev rjfJ-^lSf 
 
 dWa Kara tov avTOv eXeov eacoaev rjfxds, 
 8ia Xovrpov TraXiyyevecrias, kol dvuKaivaaecos IINEYMATOS 
 
 'AnOY, 
 ov i^e)((€v €(f)* Tjfjias TrXoutrio)?, 8ia. 1H20Y XPI2T0Y tov ^oiTrjpos 
 
 i)pwv, 
 Iva 8iKai(odevT€S ttj cKcivov )(dpiTij 
 icKrjpovofiOL yevu>fi(6a kut eXnlda ^arjs alcoviov, 
 
 * Liddon, BaiJipton Lectures, p. 328, note u ; Riddle, Christian 
 Antiquities, p. 342 ; Smith, Diet, of Christ. Antiq. ii. 1007. 
 
 ' Liddon, Bampion Lectures, p. 328, note u : who refers to Keble's 
 Ser77ions Acad, and Occ, p. 183. 
 
THE NEW TESTAMENT. 2^ 
 
 BtU when the kindness of GOD Piir Saviour, and His love 
 
 toiva7'd man, appeared^ 
 not by woj-ks done In righteousness, which we did ourselves, 
 but according to His mc7'cy He saved us, 
 ih?-ough the washing of regetieration and renewing of the 
 
 Holy Ghost, 
 which He poured out up07i us richly, through jESUS Christ 
 
 our Saviour J 
 that, beijig justified by His grace, 
 we might be made heirs according to the hope of eternal 
 
 life.-K. V. 
 
 Quotations from Doxologies. The following 
 would seem to be quotations from Doxologies, 
 Thus in Rom. ix. 5 we have — 
 
 O wv enl ndvTou 
 Qeos evXoyrjTos 
 els Tovs alcovas. Ajj-tju. 
 
 Who is over all 
 God blessed 
 forever. Amen"^, 
 
 Again, in Rom. xi, 36 we have another Dox- 
 ology— 
 
 els TOVS aliovas. Afirjv. 
 
 To Him be the glory 
 for ever. A?nen'^, 
 
 Again, in Rom. xvi. 27 we have — 
 
 Moved aocpcp ©fo), To the only wise God 
 
 8ia 'Itjctov XptoToO, through jESUS Christ, 
 
 [o)] T] ho^a els TOVS ala>vas. 
 *Afj.T]v. 
 
 [to IVhom] be the glory for 
 ever. Amoi"^. 
 
 * Liddon, Batnpton Lectures, p. 328, note x. 
 ' Cf. Didachc, ix. 3, 4; x. 2, 4 : Apost. Cotistt. ii. 14. 
 ^ Liddon, Bampton Lectures, p. 328, note x; cf. Didache, ix. 3, 4 ; 
 X. 2, 4. 
 
24 THE CHURCH IN 
 
 Again, in Phil. iv. 20 we have — 
 
 Tcp de Gfo) Kal nuTfU ijfxcov 
 17 86^a els Tovs aloivas tujv 
 aloivcov. 'A/uj}i/. 
 
 Nouitmtooiir God and Father 
 be the glory for ever and 
 ever. Amen. 
 
 Again, in 2 Tim. iv. 18 and Heb. xiii. 21 we 
 have another Doxology — 
 
 'Q, -q bo^a els tovs nla>vas Ta>v ala)Pa>v, *AfirjV. 
 To Whom be the glory for ever a?id ever. Amen. 
 
 Again, in S. Matt. vi. 13 we have a Doxology 
 which is almost certainly a quotation from a Litur- 
 gical form then in use — 
 
 Ort (Tov ecTTtp rj /SacrtXeia 
 Kal rj dvvajjiis Koi t] do^a 
 els TOVS al6)vas. ^Afxrjv. 
 
 For Thine is the kingdom 
 and the power and the glory 
 for ever. Aj?ten. 
 
 It is quite true that these words are omitted in 
 many critical editions of the Greek Testament, but 
 as the Revised Version itself admits, it is found in 
 ■' many authorities, some ancient." Besides, the pre- 
 sence of this Doxology in the Didache would seem 
 to indicate its contemporary use in the Church at a 
 time when S. Matthew's Gospel was being written. 
 In the Didache {ym. 2) it runs thus — 
 
 On (TOV idTiv J) bvpa/jLis 
 Kal f) do^a els tovs alcouas^. 
 
 For Thine is the power 
 afid the glory for ever. 
 
 ^ We may compare this with other Doxologies {Didache, ix. 2, 3, 
 4; X. 2, 4. 5) in that "oldest Church Manual" extant, wliich has 
 been assigned (Luckock, Div. Lit. p. 29 and note ; De Romestin, 
 The Teaching- of the XII Apostles, p. 6) to the last quarter of the 
 
THE NEW TESTAMENT. 
 
 25 
 
 And for some further examples of Doxologies. 
 cf. J Tim. vi. 16; 1 S. Pet. iv. 11, v. 1 j ; S. Jude 
 2.5 ; Rev. i. 6, v. 13. 
 
 Quotations from Benedictions. The following 
 may not improbably be quotations from Benedic- 
 tions used at the conclusion of a Service — 
 
 O Se Qeos Tijs elpr]vrjs 
 (JLCTCi ■navTOiV vfxwu. 'A/Mf)i/. 
 
 O Qeos Trjs aydnrjs 
 /cat eifjijvrjs 'icTTai fx€$^ vfiayv. 
 
 AvTos 8e 6 Oeos Tr]s elpT]pr]s 
 dyidcrai vfxds oXoreXfiy. 
 
 AvTOS Si 6 Kvpios Trjs elprjvrjs 
 
 8u)T] vfilv rrjv dprjvijv 
 
 dia 
 
 The God of peace 
 
 be with you all. Amen. 
 
 Rom. XV. '})'3). 
 The God of love 
 and peace shall be zuilh you. 
 2 Cor. xiii. 11. 
 And the God of peace Himself 
 sanctify yoic wholly. 
 
 I Thess. V. 23. 
 A7tdtheLordof peace Himself 
 give you peace 
 always in every place. 
 
 2 Thess. iii. 16. 
 Me?'cy tint you and peace 
 a)id love be multiplied. 
 
 S. Jude 2. 
 
 Quotations from the Creed. Again, whilst the 
 Acts of the Apostles and the Apostolic writings are 
 
 first century, say a.d. 70 to a.d. 100, and ic perhaps earlier than 
 some of the writings of the N.T. For this Doxology see also Apost. 
 Cons it. vii. 24. 
 
 ^ Text. Rec. reads t/j/'Tto^ ; but Lnchniaiin reads totto), and \ uls^. 
 has in omni loco, and this seems more likely to have been the form 
 of the Benediction. 
 
 TxavTos €U iravTL tottco 
 
 €os vpuv Kal elprjVT] 
 
 'EX 
 
 KOL dyaTir} nXTjOvvdeiT], 
 
26 THE CHURCH IN 
 
 studded with references to the early Creed, there 
 are also other passages which may well be taken as 
 quotations from it ^ S. James (ii. 19) would seem 
 to be referring to the recitation of the Creed in the 
 assemblies of the faithful when he says — 
 
 2u Tnareveis on et? Geoy ecrriv . 
 T^ou believest that the7'e is one God. 
 
 Again, S. Paul in his First Epistle to the Corin- 
 thians (viii. 6) sa.ys — 
 
 Etff Beoy o nnrrjpy 
 e^ ov TO. navra, 
 
 Koi Tjfiels eh avTOV, 
 Kai els Kvpioslrjo-ovs XpicTOSy 
 
 81 ov TO. ndvTaf 
 
 Ka\ rjjjiels 8i avTOv. 
 
 There is 07te God the Father^ 
 Of Whom are all things, 
 And we unto Him, 
 And 07ie Lord jESUS Christ, 
 Through Whom are all 
 things, 
 And we throiiQ-h Him '. 
 
 %b' 
 
 Again, in his speech to the people at Lystra 
 (Acts xiv. 15) S. Paul spake to them of TJie Livmg 
 God — 
 
 ^O? €Troir](T€ top ovpavov koi ttjp jtjv 
 
 Kcu rrjv OaKao-aav Ka\ jravra to. eV nvTols , 
 
 Who made the heaven and the earth, 
 and the sea and all that in them is. 
 
 * The Confession of the Ethiopian eunuch in Acts viii. 37 is not 
 given in the best critical editions of the Greek Text. 
 
 ^ Such is the reading of Tr viarg., WH text. 
 ^ Maclear, Introd. to the Creeds, p. 7. 
 
 * Cf. the Creed of Irenmis, a.d. 180 (given by Dr. Maclear in his 
 Introduction to the Creeds, p. 300), which has a clause agreeing 
 almost word for word with this. 
 
THE NEW TESTAMENT. 
 
 27 
 
 Writing to Timothy (t Tim. vi. 13) he says, / 
 charge thee befoi'e God Who qtnckeiieth all things — 
 
 Kai \r](TO\) Xpiarov tou fxapTvprjcravTOS 
 eVt UovTiov TliXaTOV rrjv koXtju OfioXoyiav, 
 
 And Jesus Christ Who witnessed 
 before Pontius Pilate the good co7ifession. 
 
 And in his First Epistle to the Corinthians (xv. 
 3, 4, 5), after giving an outline of the Faith which 
 he had taught, S. Paul goes on to say, / delivered 
 unto yotc first of all that zvhich I also received^ how 
 that — 
 
 Hpiaros mredavev vrrep tcov 
 
 afxapTLcbv 
 Tjfxa>v' Kara ray ypa(f)d5' 
 
 Ka\ oTi irdcfir)' 
 Koi on eyrj-y^prat ttj rjpepg. T.7 
 Tpirr] 
 Kara ras ypa(f)ds. 
 
 Christ died for our sins 
 
 according to the Scriptures : 
 and that He was buried, 
 and that He rose again the 
 
 third day 
 according to the Scriptures ^. 
 
 Again, S. Peter in his First Epistle (iii. 22) having 
 referred to the Resurrection of jESUS Christy goes 
 on to say — 
 
 ^0<s eariv iv de^id tov GeoD, 
 
 TTopevoeis as ovpavov. 
 
 Who is on the Right Hand 
 
 of God, 
 having go7ie into Heaven. 
 
 And, again, writing to the Philippians (iii. 20) 
 S. Paul says, Our citizeiisJiip is in Heaven — 
 
 ' Maclear, Introduction lo the Creeds, p. 7. 
 
28 THE CHURCH IN 
 
 'E^ oil Ka\ crcorripn aTr€K8€)(6- 
 
 fxeda 
 KiifHov ^Irjaovv XpioroV. 
 
 Fro7n whe7ice also nve wait 
 
 for a Saviom- 
 the Lord ]ESVS Christ. 
 
 References to the Creed. But besides these 
 
 probable quotations from the Primitive and Apo- 
 
 stohc Creed, we find numerous allusions to such a 
 
 watchword of the Faith — 
 
 taught by word of mouth, 2 Tim. i. 13 ; ii. 2 ; i Cor, xv. 2 ; 
 Col. ii. 7. 
 
 committed to memory, Rom. xvi. 17; 2 Tim. iii. 14; 
 Phil. iv. 9 (a Koi efxadere) ; I Cor, xv, 2, 
 
 recited publicly before witnesses, i Tim. vi. 12; Heb, 
 X. 23 ; yet 
 
 not written down^ but jealously guarded (2 Tim, i, 14; 
 iv. 7 ; Heb. iv. 14) lest it should fall into the h'ands 
 of the heathen, that thus it might be handed on in 
 all its integrity to those who came after. 
 
 Names by whicli the Creed is referred to. And 
 
 this Creed would seem to be referred to in the New 
 
 Testament, under the following words and phrases — 
 
 17 BL^axrj, the tcachiitg^ or doctri7ie, Acts ii. 42 ; Rom. 
 xvi. 17 ; 2 S. John 10. 
 
 17 bibaxr] rov Kvpiov, the teaching of the Lo?-d, Acts xiii. 12. 
 
 71 didaxr} rov Xpia-Tov, the teaching of Christ, 2 S. John 9. 
 
 r\ hihaxh TTLaTov Xvyov, the teachi7ig of the faithful word, 
 Tit. i. 9. 
 
 ^ " For a long time the cnstom was maintained in the West of not 
 allowing the Creed to be written down." Maclear, Inirodiictio7i to 
 Creeds, p, 20 and note, and of. p. 10, note 2 : also Burbidge, Litt. and 
 Off. of the Ch., pp. 317 and note i, 320, 
 
THE NEW TESTAMENT. 29 
 
 6 TVTTos 8i.8axi]Sf the form of teachings Rom. vi. 17. 
 
 17 dibaa-KoXia, tJie itistructioii^ Rom. xii. 7; i Tim. iv. 13, 
 
 16; vi. I ; 2 Tim. iii. 10 ; Tit. ii. 7. 
 17 vyiaiuoucra 8i8aaKnXta, the soimd instruction^ I Tim. i. 
 
 10; 2 Tim. iv. 3; Tit. ii. i. 
 
 x] KoKf) 8i8a(rKa\ia, the good instruction, i Tim. iv. 6. 
 
 x] Kar evcre^eiav StSfio-KaXi'a, the instruction accordijtg to 
 
 godliness, i Tim. vi. 3. 
 6 Knvuiv, the Rule, Gal. vi. 16. 
 
 6 Xoyo^ TTJs aXrjdeias, the word of truth, 2 Cor. vi. 7 ; 
 Ephes. i. 13 ; Col. i. 5 ; 2 Tim. ii. 15 ; S. Jas. i. 18. 
 
 6 Xoyos tt)? apx'l^ '^'^^ XpiaTov, the word of the beginning 
 ofCh?'ist, Heb. vi. i. 
 
 6 nia-Tos Xoyos, the faithful word. Tit. i. 9. 
 
 01 Xdyoi T^y TTto-Tfcos-, ///^ words of the Fait Ji, I Tim. iv. 6 ; 
 cf. Rom. X. 8. 
 
 01 vyiaLvovTfs Xoyoi, the sound words, i Tim. vi. 3 ; 
 
 2 Tim. i. 13. 
 TO fivarrjpiov rrjs cvaffSeias, the mystery of godliness, 
 
 I Tim. iii. 16. 
 
 TO fiva-TTjpiov Tijs TTia-Tecos, the mystery of the Faith, i Tim. 
 
 iii. 9. 
 17 6/xoXo-yia, the confession, 2 Cor. ix. 14; Heb. iii, i ; iv. 
 
 14 ; X. 23. 
 fj KoXr) ojjioXoyia, the good Confession, 1 Tim. vi. 12. 
 T] irapadoais, the tradition, 2 Thess. iii. 6. 
 i\ irapadqKT]'^, the deposit, i Tim. vi. 20; 2 Tim. i. 12, 14. 
 Tj TTLiTTis, the Faith, Rom. x. 17 ; Phil. i. 27 ; iii. 9 ; Col. 
 
 ii. 7 ; I Tim. i. 19; 2 Tim. iv. 7 ; Tit. ii. 2. 
 
 ' Dr. Mnclear prefers to read vapaicaTaOrjicrj in i Tim. vi. 20 with 
 Text. Rec, but LT Tr WHR read napaOrjHrj in all three passages. 
 
3© THE CHURCH IN 
 
 TO prjfia TTJs TriVreo)?, //le word of the Faith^ Rom. x. 8. 
 T] V7roTV7rco(Tis vyuiLVouTOiv Xoywi/, the pattern of sound 
 words, 2 Tim. i. 13. 
 
 References to Services, Sacraments, and Customs 
 of the Church. Come we now to passages in which 
 reference or allusion is made to various services and 
 ecclesiastical customs or usages, many of which 
 doubtless would be among the iravra oaa iveTeiXaix-qv 
 viuv^ of our Lord's final charge to His disciples, the 
 TO, TTfpl rrjs (SacnX^ias rod ©eoS ^ of the Great Forty 
 Days. 
 
 Early in the history of the Church we find 
 the followers of the Lord keeping together^, re- 
 sorting to their own company (tovs Ibiovs)'^, relating 
 to them all things that happened, praising God with 
 them with one accord {bixodv\xahovY in a Hymn or 
 Prayer of Thanksgiving ^5 going up into the Temple 
 for the Prayers', breaking the bread of the Eu- 
 charist at home (Kku>vTis re Kar' oIkov aprov) ^, re- 
 
 ^ S. Matt, xxviii. 20. 
 
 * Acts i. 3. 
 
 ^ S. John XX. 19; Acts i. 13, 14; ii. i, 42, 46; v. 12. 
 
 * Acts iv. 23; cf. xxiv. 23. 
 
 ^ Acts iv. 24 ; cf. Rom. xv. 6 : and note how constantly this word 
 dfioOvfxaSov occurs in the early history of the Church, Acts i. 14 ; ii. i, 
 46 ; iv. 24 ; V. 12 ; viii. 6 ; xv. 25 j because the faithful were all " of 
 one heart and of one soul " (Acts iv. 32). 
 
 ^ Acts iv. 24-32. 
 
 ^ S.Luke xxiv. 53 ; Acts ii. 42 1, 46; iii. I. 
 
 ® Acts ii. 46 ; cf. v. 42. 
 
THE NEW TESTAMENT. 3I 
 
 sorting to a particular part of the Temple^, assem- 
 bling together for prayer and intercession ^ meeting 
 together in Council to discuss questions of Church 
 order ^, to receive reports *, and to hear letters ^. 
 
 Names. We find the disciples separated from 
 the ordinary multitude of Jews and heathen ^, and 
 when referred to as a Body spoken of as — 
 
 T] €KK\r](Tia, the Church, Acts viii. 3 ; ix. 31 ; xi. 26 ; xii. i, 
 5 ; XV. 4 ; XX. 18 ; l Cor. vi. 4 ; xii. 28 ; or 
 
 x] fKKXrjala tov GeoO, fhe Church of God, Acts xx. 28; 
 I Cor. i. 2 ; x. 32 ; xi. 22 j xv. 9 ; 2 Cor. i. i ; Gal. 
 i. 13 ; I Tim. iii. 15 ; or 
 
 okt] T] €KK\rj(r[a, the luJiole Church, Acts v. 1 1 ; xv. 22 ; 
 
 Rom. xvi. 23 ; i Cor. xiv. 23 ; or 
 at iKKkr^aicu, the Churches, Acts xvi. 5 ; Rom. xvi. 4 ; or 
 
 aX €KKXr]aLaL Trdaai, all the Churches, i Cor, vii. 17 ; 2 Cor. 
 xi. 28 ; or 
 
 aX iKK\i]aiai tov Oeov, the CJiurcJies of God, I Cor. xi. 16 ; 
 I Thess. ii. 14 ; or 
 
 aX €KK\rjcrl.ai naaai tov XpiaTov, all the Churches of Christ, 
 Rom. xvi. 16 ; or 
 
 Tiacrai al eKKXrjaiai Tfuj' dyicov, all the Churches of the 
 samts, I Cor. xiv. 33 ; or 
 
 ^ Acts V. 12 ; cf. iii. 11. 
 
 2 Acts i. 14; iv. 24 ; xii. 5, 12. 
 
 ' Acts XV. 6, 25. 
 
 * Acts xiv. 27; XV. 4 ; xxi. 17, iS, 19, 22. 
 
 * Acts XV. 30 ; Col. iv. 16. 
 ^ Acts ix. 26-29; xix. 9. 
 
^2, THE CHURCH IN 
 
 the Church or churches of some particular place, as 
 l/ie Church at Jerusalem, Acts viii. i ; xi. 22. 
 the Church at Antioch, Acts xiii. i. 
 the Church at Corinth, i Cor. i. 2. 
 the Churches o/Galatia, i Cor. xvi. i. 
 the Churches 0/ Asia, i Cor. xvi. 19 ; etc. 
 
 or called the brethren \ or the disciples ^, or those of 
 the Way^, or the Nazarenes^, or Christians^, and 
 further " the early Christians were instinctively 
 designated by themselves and others as those who 
 habitually call upon the Name of the Lord (Acts 
 ix. 14, 21 ; xxii. 16; Rom. x. 1%, 13, 14; i Cor. 
 i. 2 ; 1 Tim. ii. 22)," Speaker s Coin. iii. p. 69.1, 
 note I. 
 
 Assembling together. We find them assem- 
 bling — 
 
 for worship. Acts xx. 7 ; i Cor. xi. 17, 18, 20 ; xiv. 23, 26 ; 
 for instruction. Acts xi. 26 ; 
 for discipline, i Cor. v. 4. 
 
 ^ S. John xxi, 23 ; Acts i. 15 ; var. read.) ; ix. 30 ; x, 23 ; xi. i, 29 ; 
 xii. 17 ; XV. 3, 22, 23, 36 ; xvi, 2, 40 ; xvii. 6, 14; xviii. iS, 27, etc. : 
 and see p. 54, note i below. 
 
 •^ Acts i. 15 ; vi. i, 7 ; ix. i iji. tov Kvpiov), 25, 38; xi. 29; xiii. 
 52; xviii. 27 ; xix. 2 ; xx. i, 7. 
 
 ^ Acts ix. 2 ; xix. 9, 23 ; xxiv. 22 ; cf. xviii. 25, 26 ; xxii. 4 ; xxiv. 14, 
 
 * Acts xxiv. 5, and cf. S. Malt. ii. 23. 
 
 •"' Acts xi. 26; xxvi. 28 ; I S. Pet. iv. 16. Cf. S. Ign. ad Magnes. 
 iv, ad Rom. iii ; and the words of Tacitus {Ann. xv. 44), " Quos . . . 
 vulgus Christianos appellabat," " the common people called them 
 Christians." 
 
THE NEW TESTAMENT. 33 
 
 And the stated assembling of the faithful is spoken 
 of as ^' your assembly " (?/ avraycoyi} vixGtv) \ or " the 
 assembling of yourselves together " (^ k-niavvayoiyi] 
 iavTO)v) '^, or the being " in Church " {ev iKKXrjo-ia) ^. 
 
 They assemble on t/ie first day of the ivcck ^, 
 which is also the eighth ^ and was always regarded 
 in the Church as a commemoration of our Lord's 
 Resurrection^. Hence it is called the Lord s Day"'. 
 On this day the Christians meet together — 
 
 i. to break the Bread (Acts xx. 7, 11 ; and cf. ii. 42, 
 Didache, xiv. i), and hence it is called by S. Chryso- 
 stom " the day of Bread " ; 
 
 ii. to pray (cf. Acts ii. 42 ; Rom. xii. 12 ; i Tim. ii. i, 8) ; 
 
 iii. to hear the reading of Holy Scripture (cf. Acts xiii. 
 
 15, 27 ; XV. 21 ; S. Luke iv. 16, 17 ; i Thess. v. 27 ; 
 
 Coh iv. 16) ^ ; 
 iv. to give ahns (i Cor. xvi, 2). 
 
 ^ S. Jas. ii. 2. 
 
 ^ Heb. X. 25 ; cf. Didachc, xvi. 2, ttvkvois 5^ ffvvaxOTjafaOf," But be 
 ye frequently gathered together." S. Clemens, i ad Cor. xxxiv; 
 S. Ignat. ad Ephes. v, xiii, xx ; ad Magnes. iii, vii ; ad Polyc. iv. 
 
 ^ I Cor. xi. i8 ; xiv. 19, 28, 35; and cf. the phrase "in chapter" 
 for the assembling of a cathedral body. 
 
 * S. John XX. 19 ; Acts xx. 7 ; i Cor. xvi. 2. 
 
 ' S. John XX. 26. 
 
 " Cf. Maclear, Evid. Val. of the Lord's Day, R. T. S.. passim, and 
 Martigny s.v. Dimanche. 
 
 ~ Rev. i. 10, €yivo/j.r)v kv Tn'ti'/iart h' rrj /cvpiaicrj iji-Upa. ; cf. Didachi, 
 xiv. I ; S. Ignat. ad Magnes. ix. 
 
 " The order in which the various books of the N.T. were written 
 and given to the Church may perhaps be gathered from the Apo- 
 stolical Constitutions (ii. 57) which direct the reading of two Lessons 
 
 D 
 
34 THE CHURCH IN 
 
 The Holy Eucharist. Early in the history of the 
 Church we find the disciples obeying the Lord's 
 command Tliis do for My Memorial (S. Luke xxii. 
 19), TJiis do for a Memorial of Me (i Cor. xi. 24), 
 and " continuing steadfastly in the Apostles' doc- 
 trine, and fellowship, and in the Breaking of the 
 Bread ^ and in the Prayers." And to their un- 
 varying obedience in this matter, and constant cele- 
 bration of that which is variously termed 
 
 T] Kkaa-Ls Tov ciprov ^, the B7'eaking of the Breads S. Luke 
 xxiv. 35; Acts ii. 42, 46; xx. 7, li; cf. xxvii. 35; 
 I Cor. x. 16, 17 ; xi. 24; 
 
 T] \eLTovpyia the Liturgy, Acts xiii. 2 ; cf. Phil. ii. 17 ; 
 
 TO. fivaTr]pia tov Qeov, the Mysteries of God, i Cor. iv. i ; 
 
 17 €vxapi-crTLa^, the Eucharist, i Cor. xiv. 16 ; I Tim. ii. i, 
 
 we find many incidental allusions, thus: — 
 
 Acts ii. 42, They continued daily with one accord 
 in the Temple^, i.e. they went up at the third, the 
 sixth, and the ninth hours (Acts iii. i) to join in the 
 Temple prayers ^ — and broke the Bread at home, i.e. 
 at the home or head-quarters of the Church, even 
 
 from the O.T, and from the Prophets, the antiphonal singing of the 
 Psalms, and the reading of the Acts, the Epistles of S. Paul, and the 
 Gospels, Cf. Speaker's Comm. iii. 699, 683; iv. 437, for this public 
 reading of Scripture. 
 
 ^ TT) KXna€i TOV dpTov, Acts ii. 42. 
 
 ^ Cf. S. Ignat. ad Ephes. xx. 
 
 ' Q-i.Didache, ix. i, 5 ; S. Ignat. ad Ephes. xiii, ad Philad. iv, ad 
 Sniyr. vii, viii, Justin Mart*- i. 
 
 * Cf. S. Luke xxiv. 53. • S. Luke 1. 10. 
 
THE NEW TESTAMENT. 35 
 
 that Upper Chamber in which the Lord had first 
 instituted the Holy Eucharist, where He had ap- 
 peared to the disciples after His Resurrection, where 
 they continued in prayer during the Ten Days of 
 Expectation, where the Holy Ghost came down 
 upon them, where the seven deacons were elected 
 and ordained (Acts vi), and where the first Council 
 of Jerusalem was held (Acts xv), and where S. 
 Peter preached his first sermon ^. 
 
 Acts xiii. 2, And whilst they were celebrating the 
 Liturgy to the Lord and fasti?ig, the Holy Ghost 
 spake to them and commanded the ordination of 
 Barnabas and Saul. 
 
 Acts XX. "], And upon the first day of the zveek, 
 when the disciples came together to break Bread. 
 Paid preached tmto them, ready to depart on tJu 
 morrow ; ajid coniimied his speech until midnight. 
 The Jewish day began in the evening, and the 
 beginning of the Lord's Day, the first day of the 
 week, would be on what we should call Saturday 
 nights S. Paul's sermon lasted till midnight, next 
 came the death and restoration to life of the young 
 
 ' '' Which place was afterwards enclosed with a goodly Church 
 called the Church of Mount Sion, and the Upper Church of the 
 Apostles in the time of Cyril bishop of Jerusalem and S. Jerome." 
 Bingham, Antiq. viii, c. i. 
 
 2 Kiug Wiht reefs Dooms Ecclcsiastiial (.\.i). ^196 , No. 10 decrees : 
 " If any one that is a slave does any servile work at his master's 
 command on the Sunday evening [i.e. Saturday night] after the 
 
 D 2 
 
GfCd eVcOTTlOJ/ TTaVTOiV. 
 
 ^6 THE CHURCH IN 
 
 man Eutychus, then the Apostle returned to the 
 Upper Chamber, so that it was probably early 
 morning when he broke the Bread (KAao-aj yhv apTov)^ 
 of the Holy Eucharist : and then, service over, he 
 took food (yevcraiJLevos) and went on his journey. 
 
 Again, it is the opinion of Tertullian, in which he 
 is followed by Newman, that the incident which 
 occurred on S. Pauls voyage to Rome, when after a 
 fortnight's stormy weather, during which the little 
 company had "taken nothing," the Apostle ad- 
 dressed them at daybreak and then — 
 
 taking B7'e ad he offered the 
 
 Eucharist to God before them 
 
 alt, 
 
 is to be regarded as a Celebration of the Holy 
 Eucharist ^. 
 
 going down of the sun, till before the going down of the sun on 
 Monday evening [i.e. Sunday night] let the master make satis- 
 faction with eighty shillings : " upon which Johnson {^English Canons) 
 comments thus, •' Sunday evening here signifies what we now call 
 Saturday evening, and Monday evening what we now call Sunday 
 evening." Elfrics Canons (a.d. 957), No. 37 '' . . . let the feast of 
 Sunday be kept from Saturday noon till Monday's light." King 
 Edgars Laws Ecclesiastical (A.D. 95S), No. 5 : ''^Let every .Sunday 
 be kept in a festival manner from the noontide on Saturday till 
 Monday morning light." "Noontide,'* says Johnson, "is three in 
 the afternoon according to our present account : and this practice 
 I conceive continued down to the Reformation." Johnson, Eng. 
 Canons, vol. i. pp. 146, 406, 410. 
 
 ^ Acts XX. 11; this is the reading of LT Tr WHR. 
 
 - Acts xxvii. 35 : Tertullian {de Orat. xxiv) ; and Newman, Par. 
 and Plain Scrm., iii. p. 2,:^3, " he acted as their Priest, giving thanks 
 to God and breaking bread in tiie presence of them all." 
 
THE NEW TESTAMENT. 37 
 
 In S. Paul's First Epistle to the Corinthians, 
 written about A.D. 57, he refers to the Celebration 
 of the Eucharist^ and the people's response Amen, 
 in these words — 
 
 'Ettci iav (vXoyfjCTTjs rc5 nvev- 
 fxciTL, o (ipan\r]p(ii)V tqv runnv 
 
 TOV IdlCOTOV TTOJ? fpet TO UjJLqV 
 
 6771 TTj crij evxapLCTTLa, eneidrj ri 
 \eyeis ovk otSe ; 
 
 Else when iJiou shalt bless 
 with the spirit, how shall he 
 who Jilleth the place of the 
 layman say the Amen at thy 
 Eucharist, seei?ig he knoweth 
 not what thou say est ? ^ 
 
 Eucharistie references and allusions. The words 
 when thon s/ialt bless (eTret kav ^vKoyijcnjs) have 
 undoubtedly a Eucharistie meaning, especially when 
 taken in connection with those foregoing words of 
 this same Epistle (i Cor. x. 16, 17) ; and l/ie Amen 
 here referred to is "the great Amen/' or "the 
 tremendous Amen" at the end of the Prayer of 
 Consecration, to which Justin Martyr- refers in his 
 first Apology. 
 
 Again, whilst frankly acknowledging the generic 
 use of the word evxapiaria in the New Testament, 
 we would also claim for it, in many passages, a 
 particular and specific sense. Thus in his First 
 
 ^ I Cor. xiv. 16. 
 
 '^ **' And when he has conchuled the prayers and thanksgivings all 
 the people present shout assent enfvcpTjfiu), saying .Imen. This 
 word Amen answers in tlie Ileljrew tongue to ytpoiro — so be it." 
 Just. Mart. i. 67. Cf. Apost. Constt. viii. 5, 4. p. Kj; ; Cyiill. liicr,, 
 Cat. Myst., v. 18, 21, 2a. 
 
38 THE CHURCH IN 
 
 Epistle to Timothy (i Tim. ii. i, 2) the Apostle 
 directs that •' supplications, prayers, intercessions, 
 and EiicJiarists be made for all men ; for kings and 
 for all that are in authority," where the word 
 Eucharists ^ seems a better rendering of the Greek 
 ^vyapKTTia'i than rw^x^ giving of thanks. The Chris- 
 tians could hardly offer thanksgiving to God for 
 such a monster as the reigning Emperor Nero ; 
 but they could offer Eucharists to God on his 
 behalf: "services, that is, in which though thanks- 
 giving formed an important element, yet a still 
 more prominent part was the intercession for foes 
 as well as friends^." 
 
 And further mention is apparently made of the 
 Christian Altar (Heb. xiii. 10) or Table of the Lord 
 
 ^ Cf. Liddon, A Father in Christ, 4th ed., p. 23. And in a MS. 
 letter to the writer, dated 29 May, 18S9, Dr. Liddon says, "The word 
 ivxapioTLai is of course wider in its range than the concrete and 
 supreme act of thanksgiving which is associated with the Holy 
 Sacrament. It includes all thanksgivings ; but this, surely and pre- 
 eminently, among or above the rest, as the highest and most 
 acceptable of all. The use of the plural too is significant, it points 
 to definite acts of thanksgiving — of which the Holy Eucharist would 
 be the most natural — as distinct from the general spirit or temper of 
 thanksgiving. At the same time we should not deny that hfii]a(^iSy 
 npoaevxai, and iVT€v^€is have their place in association with the 
 Holy Sacrament, as in the intercessory parts of the ancient Canon, 
 or our own Church Militant Prayer. What is historically certain is, 
 that they have not given their name to the Sacrament, from which 
 they are no doubt inseparable." 
 
 ^ Luckock, Div. Litur.,p. ^S. 
 
THE NEW TESTAMENT. 39 
 
 (i Cor. X. 21) : and in the one case it is laid down 
 that Christians cannot partake of the Lord's Table 
 and the Table of devils, and in the other that 
 "those who serve the Tabernacle," i.e. JewS; have 
 no right to partake of the Christian altar. 
 
 And in Rom. xv. 16 and Phil. ii. 17 the Apostle 
 speaks, of himself and of his work as a minister of 
 Christ, in liturgical terms, which would have their 
 full meaning only to those acquainted with the 
 Eucharistic service. Accordingly Professor Godet, 
 commenting on Rom. xv. 16, says: "In this case 
 the function involved is nothing less than presenting 
 to God the Gentile w^orld as an offering which may 
 be acceptable to Him. This world-wide service to 
 which Christ Himself had called S. Paul was not 
 only that of a preacher, it had a priestly character/' 
 
 Kiss of Peace. Again, there is a custom, at 
 first general and promiscuous but early restricted 
 to those of the same sex, and intimately con- 
 nected with the celebration of the Holy Eucharist, 
 of which we find mention made in the Epistles 
 of S. Peter and S. Paul \ viz. the " holy kiss " 
 or " kiss of peace " (c/;tA?/jua ayiovy ^iA?;juta aydTT)]^). 
 
 ^ Rom. xvi. 16 ; i Cor. xvi. 20 ; 2 Cor. xiii. 12 ; i Thess. v. 26 ; 
 I S. Pet. V. 14; cf. Acts XX. 37, and Speakers Commen. iii. pp. 699, 
 700. 
 
40 THE CHURCH IN 
 
 Again, when the Apostle bids them "salute (aa-ira- 
 o-acr^e) every saint in Christ Jesus" (Phil. iv. 21) he 
 is doubtless referring to the public salutation with 
 the kiss of peace, and so Col. iv. 1^, Heb. xiii. 24^. 
 S. John (i Ep. iv. 7) says, "Beloved, let us love 
 one another" {ayaircoix^v) -, and it is noticeable that 
 the modern form for bidding the kiss of peace in 
 the Orthodox Eastern Church is " let us love 
 {ayairrja-odiiev)'-^ one another." We learn from Justin 
 Martyr that this was practised by the Christians 
 in his time (fl. A.D. 140) before the celebration^: 
 to this TertuUian * refers as signaciihivi pads, and 
 asks, " What prayer is complete from which the 
 holy kiss is divorced ? " Concerning this S. Cyril 
 of Jerusalem says: "This kiss blends souls one with 
 another, and solicits for them entire forgiveness. 
 Therefore this kiss is the sign that our souls are 
 
 * Cf. Hammond, Litt. E. and IV., pp. 178, 205, 254, etc. 
 
 ^ Cf. Hammond, LzU. E. and IV., pp. 34, 105, 151. And surely 
 it is worthy of remark that Origen (^quoted by Wordsworth and 
 Maclear in loco) interprets Ti-^a-nr}<jiv avrbv in S. Mark x. 21 by 
 kissed /12m. Our Lord's practice of giving the salutation of a kiss to 
 His disciples, when they came into, and when they left, His Presence, 
 being doubtless the origin of the Liturgical Kiss of Peace : cf. S. 
 Matt. xxvi. 48, 49. 
 
 " Just. Mart. i. 65 : "When we have ceased from prayer we salute 
 one another zai/k a kiss ; there is then brought to the President bread 
 and a cup of wine mixed with water." 
 
 * De Oraiione. xviii. He also mentions that the kiss is not given 
 on Good Friday, or fasting dr.ys. 
 
THE NEW TESTAMENT. 41 
 
 mingled together, and have banished all remem- 
 brance of wrongs. For this cause Christ said, If 
 thou bring thy gift to the Altar &c. (S. Matt. v. 
 23)^:" and concerning this the Apostolical Constitu- 
 tions say, " And let the Deacon say to all, ' Salute 
 ye one another with a holy kiss ; ' and let them 
 salute, those of the Clergy the Bishop, the laymen 
 the men, the women the women ^." In the nth 
 century the actual kiss of peace was discontinued, 
 and in the 12th century a tablet called the Paxbred, 
 Paxboard, or Pax was substituted and handed 
 round for the people to kiss in turn^. But owing 
 to the heartburnings and jealousies, which the 
 question of precedence in the reception of the kiss 
 engendered, it has almost fallen into disuse in the 
 modern Roman Church, though the writer has seen 
 it used at the Cathedral at Bruges. 
 
 Again, we find allusion made to the practice of 
 zvashing the hands and other parts of the body 
 before entering the Church, and especially before 
 the reception of the Holy Mysteries *. Such a 
 
 ^ S. Cyrill. Ilier., Cat. Myst., v. 3. 
 
 ^ Apost. Consft. viii, 11. 
 
 ' Peliccia, Polity of the Christian Church, Eng. trans., p. 249 ; 
 and for an inteixstini; story relaiiii<^ to the use of the Paxboard, see 
 Perry's Life of S. Ilitgii, Bp. of Lincoln, pp. 271, 272. 
 
 * Heb. X. 22, heXovfievoi to au/fui vSari icaOapai. Cf. S. A.\\g.,Serm. 
 xvii. de 3 v. Ps. 49, c. v : " Constituit Dens in Ecclesia tempore 
 misericordiae pracrogandae quotidianam medicinam ut dic.^mus, 
 
42 THE CHURCH IN 
 
 practice was enjoined ^ upon the Levitical priests, 
 provided for jn the Temple by the construction of 
 the Brazen Laver, alluded to by the Psalmist in 
 the well-known words " I will wash my hands in 
 innocency, O Lord, and so will I go to Thine Altar" 
 (Ps. xxvi. 6), sanctioned by our Lord's own washing 
 of the disciples' feet before the institution of the 
 Holy Eucharist^, and for which provision was 
 made in the forecourt of early Christian Churches, 
 where they had a fountain or a cistern of running 
 water, such as modern travellers tell us is still 
 to be seen in Oriental Churches^. The holy water 
 stoup at the entrance of the Church door is, in the 
 West, the descendant of this fountain or (pidX-q^. 
 
 Holy Baptism. We next come to various refer- 
 ences to Holy Baptism, scattered through the 
 Epistles: and here it is especially needful for us to 
 remember that many, if not almost all, of the Epistles 
 are earlier than the Gospels. Yet in the Epistles we 
 find no positive command to baptize. The practice 
 
 Dimitte nos debita nostra, sicut etnos diraittimus debitoribus uostris : 
 ut his verbis lota facie ad altare accedamus et his verbis lota facie 
 corpore Christi et sanguine communicemus." 
 
 ^ Ex. XXX. 18-22. 
 
 ^ S. Johnxiii. 4, 5, 12. 
 
 ^ For a drawing of this well or fountain, see Riley's Mount Aihos, 
 or the Mountain of the Monks, frontispiece, and woodcut on p. 94. 
 
 * For further information on this point, see Bingh. Antiq. YlW.x. 5. 
 
THE NEW TESTAMENT. 43 
 
 only is alluded to and explained: it is taken for 
 granted that it is performed : the Apostles know of 
 no other way of making Christians or of admitting 
 men into the Body of Christ ^ : they ground doc- 
 trinal and practical teaching on the fact that their 
 converts have been baptized, as the Lord com- 
 manded (S. Matt, xxviii. 19; S. Mark xvi. 16; 
 S. John iii. 5). 
 
 Thus S. Paul asks, " Or are ye ignorant that all 
 we who were baptized {ob-ot k^a-nricrOi^ix^v) into 
 Christ Jesus were baptized into His Death? Wc 
 were buried therefore with Him through the Bap- 
 tism into the Death " (Rom. vi. 3, 4). 
 
 In his First Epistle to the Corinthians the same 
 Apostle expresses himself as being thankful that he 
 had personally baptized so few of them (i. 14, 16), 
 lest any should say he had baptized* into his own 
 name (i. 15); refers to the fact that " in one Spirit 
 were we all baptized (k^a-nTiaOi^ix^v) into one Body" 
 (xii. 13); and adduces the fact of persons being 
 baptized for the dead (ot /jaTrnC^o/xerot viiep tcov 
 v€Kpoov) as a proof of their belief in the Resurrec- 
 tion (i Cor. XV. 29). 
 
 In his Kpistle to the Galatians, he claims for his 
 converts that " as many of you as were baptized 
 into Christ did put on Christ" (iii. zj), i.e. to say 
 
 ^ DidachS, vii. i, 2, 3, 4 ; ix. 5. 
 
44 THE CHURCH IN 
 
 at a definite and particular time, viz. when they 
 were baptized. 
 
 To the Ephesians he speaks of there being " one 
 Baptism" even as there is " one Lord, one Faith" 
 (iv. 4) ; and refers to their learning Christ, in a 
 passage (iv. 20-25) which, though it makes no 
 distinct mention of Holy Baptism, would be readily 
 understood by those who had been orally instructed 
 in the Creed, had made profession of it in their Bap- 
 tism, had then and there renounced the devil and put 
 off" the old man," and had been clothed in the white 
 Baptismal robe as an evident token of their having 
 put on Christ (cf. Gal. iii. 27). And further he speaks 
 of Christ having cleansed the Church by the laver 
 [AoiT/jw] of water with the word (Ephes. v. 26). 
 
 In his Epistle to the Colossians he speaks of their 
 "having been buried wdth Him in Baptism " (ii. 12, 
 and cf. Rom. vi. 3). 
 
 In his Epistle to Titus he speaks of Baptism as 
 "the laver of regeneration (kovrpov TTaXiyyevecrLas) 
 and renewing of the Holy Ghost " (iii. 5). 
 
 In the Epistle to the Hebrews Baptism is spoken 
 of as one of those elementary truths (vi. i, 2) which 
 stand at the threshold of the Christian life ; and 
 the baptized are spoken of as those " who were 
 once enlightened" (tovs aira^ (^xt^TicrOivTa^, vi. 4, 
 and d. x. 32). 
 
THE NEW TESTAMENT. 45 
 
 Again, S. Peter in his First Epistle speaks of 
 Baptism as the antitype of the Flood, and as saving 
 (iii. 2i) us. 
 
 Confirmation moreover is referred to as — 
 
 the seal of the Lord (Ephes. i. 13 ; iv. 30 ; 2 Cor. i. 22 ; 
 
 2 Tim. ii. 19) ; or 
 the anointing of the Holy Ghost (l S. John ii. 20, 27 : 
 
 2 Cor. i. 21) ; or 
 the laying on of hands (Heb. vi. 2 ; cf. Acts viii. 18). 
 
 Confession of Sins and the Ministry of Re- 
 conciliation are referred to (2 Cor. v. nS, 19. 20: 
 S. James v. 16), and a remarkable instance is men- 
 tioned in the Acts of the Apostles (xix. 18): the 
 custom of public Confession of sins ^ having evi- 
 dently been in use amongst the Jews in the time 
 of our Lord (S. Matt. iii. 6 ; S. Mark i. 5 : cf. Josh, 
 vii. 19). The words of i Tim. v. 22, " Lay hands 
 hastily on no man," are understood by Bishop 
 Ellicott, Hammond, De Wette, and others, to refer 
 to the imposition of hands in Absolution used in 
 the formal public restoration of penitents. 
 
 Public Reading of Holy Scripture. We fmd 
 the reading of Holy Scripture and Apostolic letters 
 
 ^ Cf. Didach^^ iv. 14 : '' In the congregation {Iv (KKXrjcriq, cf. i Cor. 
 xi. 18; xiv. 19, 35^ tliou shalt confess thy transgressions, and shalt 
 not come to thy prayer with an evil conscience." 
 
46 . THE CHURCH IN 
 
 alluded to (i Thess. v. 27 ; Col. iv. 16; 3 S. John 
 9; Rev. i. 3; cf. S. Matt. xxiv. 15; S. Mark 
 xiii. i4)\ and enjoined upon Christians ; as the 
 reading of the Old Testament was practised by the 
 Jews in their synagogues (Acts xiii. 27, xv. 21 ; 
 S. Luke iv. 16, 17 ; Acts xiii. 15). 
 
 The Singing of Hymns. And following our 
 Blessed Lord's own practice (S. Mark xiv. 26) the 
 singing of Hymns and Christian songs is both 
 recommended and practised (1 Cor. xiv. 15 ; Ephes. 
 v. 19 ; Col. iii. 16; S. James v. 13; Acts xvi. 25) : a 
 custom which, we learn from the letter of Pliny- the 
 younger, was practised by the Christians in his time. 
 
 Memory of the Holy Dead. The holy dead are 
 remembered before God in prayer (2 Tim. i. 18), 
 " The Lord grant unto him [Onesiphorus] that he 
 may find mercy of the Lord in that day : " for it 
 is supposed by many that Onesiphorus had now 
 fallen asleep in Christ, and certainly the words " in 
 that day " have a proleptic signification : whilst 
 
 ^ Cf. Justin Mart. : " And on the day called Sunday all who live 
 in cities or in the country gather together in one place ; and the 
 memoirs of the Apostles and the writings of the Prophets are read 
 so long as time permits :" see also Apost. Constt. ii. 57. 
 
 ^ '• Carmen Christo, quasi Deo, dicere secum invicem," V\\\xy,Epist.^ 
 lib. X. ep. 97 ; and see probable quotations from such Christian hymns 
 given above ^pp. 19-23). 
 
THE NEW TESTAMENT. 47 
 
 the mention of the household first, and then of 
 Onesiphorus, the head of the house, is explained 
 more naturally by supposing him to be dead than 
 by supposing him merely to be away from home 
 at the time. Heb. xiii. 7, " Remember them that 
 had the rule over you, which spake unto you the 
 word of God ; and, considering the end {ti]v Ik- 
 fiacTLV^ T7]s avaarpocprj'i) of their life, imitate their 
 faith." 
 
 This devout and affectionate remembrance before 
 God of the /io/j' dead, gives no support or coun- 
 tenance to the modern Roman doctrine of prayer 
 for the deliverance of souls from the fires of Pur- 
 gatory. But " the dead are not forgotten by Chris- 
 tian hearts. Christian ' brothers by love ' includes 
 love for and thought of those who sleep in Jesus " 
 (^Speaker s Com. iii. 723). 
 
 Fasting is practised (Acts xiii. 2, 3 ; xiv. 23 ; 2 Cor. 
 vi. 5 ; xi. 27), as indeed we might expect from our 
 Lord's declaration {and then shall they fast in 
 those days)., koI ror^ vrja-revaovcnv iv iKiCrats Tali 
 ^/nepaty [and Vulg. in illis diebus; but LTTrWHR 
 
 ^ Cf. Wisd. ii. 17 ; and for subject, Luckock, yi//er Death, pp. 
 78, 79, 80, On Heb, xiii. 7, Speaker s Com. iv. p. 99, says, " The 
 reference is plainly to some who had been removed from among 
 them. One of these probably was James the Just, Bishop of Jeru- 
 salem, who was put to death in A. D. 62 (Jos. Antiq. xx. 9)." 
 
48 THE CHURCH IN 
 
 h' kK^ivij Ti] 7]\xepa'\. And the very fact of so many 
 passages (disallowed indeed by critics, but which 
 nevertheless have crept into the text), which unite 
 fasting ^ with prayer (e.g. S. Matt. xvii. 2i ; S. Mark 
 ix. 29; Acts X. 30 ; 1 Cor. vii. 5). would certainly 
 seem to make for the existence of the practice in 
 very early times. 
 
 Unction. The unction of the sick, practised by 
 the Apostles during our Lord's lifetime (S. Markvi. 
 13 ; cf. S. Luke x. 34) is used (S. James v. 14), in 
 the Name of the Lord, with a view to healing. 
 
 Almsgiving. Regular and sj^stematic Alms- 
 giving is in use (Rom. xv. 26, 31 ; i Cor. xvi. i, 2; 
 2 Cor. viii. '^-6 ; ix. i, 5, 12, 13 ; Gal. ii. 10; Ephes. 
 iv. 28 ; I Tim. vi. 18, 19 ; Tit. iii. 14; Heb. xiii. 16; 
 cf. S. James ii. i^, 16) ; as indeed it had been from 
 the beginning of the Gospel (S. Luke xi. 41 ; xii. 
 33 ; Acts iii. 6 ; iv.34, ^S\ vi. i ; xx. ^^ ; xxiv. 17)2. 
 
 Hospitality. Again, when " driven from city to 
 city by persecution, or wandering from country to 
 country an outcast or a refugee, a Christian found, 
 wherever he went, in the community of his fellow- 
 Christians a welcome and hospitality •^" And we 
 
 ^ Cf. Didachi, vii. 4, viii. i with Acts ix. 9, 18, 19. 
 
 ^ Cf. DidachS, xiii, 4-7 ; xv. 4. 
 
 ^ Dr. Hatch, Bampton Lectures, p. 44 ; cf. Didache, xii. 1-5. 
 
THE NEW TESTAMENT. 49 
 
 find constant references to this hospitality and 
 ministry to the saints in the Epistles of SS. Peter, 
 Paul, James and John (Rom. xii. 13; xvi. 1,2; i Cor. 
 xvi. 15; Gal.vi. 10; Tit. iii. 13, 14; Heb. xiii. 2, 16; 
 S.James ii. 15, 16; i S. Pet. iv. 9. 10; 2 S.John 10; 
 3 S. John 5, 6, 8, 10). And it is one of the special 
 qualifications required of a woman, before she can 
 be admitted into the number of Church widows, 
 that she should have '• lodged strangers and have 
 washed the saints' feet" (i Tim. v. 10). 
 
 Support of the Ministry. S. Paul claims for 
 himself and his fellow-labourers in the Gospel the 
 right of being supported and maintained ^ But he 
 does not always exercise or claim this right for 
 himself-. 
 
 Commendatory Letters. The necessity for pro- 
 vidine travellin": Christians with letters commen- 
 datory to other Churches must early have arisen. 
 It prevented the heathen from passing themselves 
 
 ^ I Cor. ix. i-t6 ; Gal. vi. 6 ; Thil. iv. 10, 15, 16 ; 2 Thcss. iii. 9 ; 
 
 1 Tim. V. 17 ; PUil. 22 ; cf. S. Luke x. 7 ; Didachc, xi, xiii. i, 2, 3 ; 
 where it is to be noted how careful the early Christians were to guard 
 against the practice of Chri-tianity being taken up as a cloak of 
 covetousness, and against sturdy beggars '' going on tramp" to make 
 merchandise of the faithful; cf. 2 Thess. iii. 11, 12. 
 
 - Acts xviii, 3; XX. 34; i Cor. ix. 12; 2 Cur. xi. 7, 8; xii. 13; 
 
 2 Thess. iii. S. 
 
50 THE CHURCH IN 
 
 off as Christians, and so obtaining food, shelter, 
 clothing and assistance under false pretences (Acts 
 xviii. 27 ; Rom. xvi. i ; 1 Cor. iii. i ; Phil. ii. 29). 
 It prevented Christians under sentence of excom- 
 munication from being received by the faithful and 
 admitted to the Holy Communion (Apost. Canon 
 xii). Letters commendatory were not made obli- 
 gatory till the Council of Antioch, A.D. 341, c. 7 : 
 "No stranger is to be received without letters of 
 peace." 
 
 Discipline. A modern writer ^ says : " It is diffi- 
 cult for us in modern times ... to understand how 
 large a part discipline filled in the [Christian] 
 communities of primitive times. . . . Between that 
 City of God and the diseased and decaying society 
 which surrounded it. there was a perpetual and 
 sharp antithesis. And that antithesis was sharper 
 because the one and the other were in close and 
 daily conflict." Now this ecclesiastical discipline 
 is referred to in several passages in the Apostolic 
 writings : thus we have the case of the incestuous 
 offender at Corinth (i Cor. v. 3-6 ; 3 Cor. ii. 5-1 1 ; 
 vii. ^-13 ; xiii. 2, 3) ; to the Galatians S. Paul writes, 
 " I would they were even cut off which trouble 
 you" (Gal. v. 10, 12); the Apostle delivers Hy- 
 
 ^ Dr. Hatch in his Bampton Lectures, p. 68. 
 
THE NEW TESTAMENT. 51 
 
 menaeus and Alexander unto Satan (i Tim. i. 20), 
 " that they may learn not to blaspheme ; " against a 
 Presbyter an accusation is not to be received save 
 at the hands of two or three witnesses (i Tim. v. 
 19); from men of corrupt minds and destitute of 
 the truth S. Timothy is to withdraw (1 Tim. vi. 5 ; 
 2 Tim. iii. 5) ; sinful and unworthy Christians are 
 to be avoided (i Cor. v. 9, 11); the Apostle 
 solemnly commands them to withdraw from "every 
 brother that walketh disorderly" (2 Thess. iii. 6), 
 or that does not obey the Apostolic commands 
 (2 Thess. iii. 6, 14) ; those that bring not the 
 true doctrine are not to be received into their 
 houses nor bid God speed (2 S. John 10, 11; 
 Gal. i. 8, 9) ; those that have the rule over them are 
 to be obeyed (Heb. xiii. 17); the decisions of the 
 Church are received (Acts xv. 30; xvi. 4; cf. S. Matt, 
 xviii. 17, 18). 
 
 And in addition to various incidental allusions 
 to dress and behaviour, as that men are not to 
 wear long hair (i Cor. xi. 14) and are to be 
 uncovered in Church, whilst women should have 
 long hair and must wear a head-covering in Church 
 (i Cor. xi. 4, 7; 5, 6, 10, 13, 15), that women are to 
 dress quietly (i Tim. ii. 9) and to keep silence in 
 Church (i Cor. xiv. 34, ^^i 1 Tim. ii. 11), and that 
 mixed marriages between Christians and heathen 
 
 E a 
 
52 THE CHURCH IN 
 
 are not to be allowed (2 Cor. vi. 14), we find men- 
 tion made generally of customs (1 Cor. xi. 16,. 
 TOLavTifv (Tvvr]6^iav ovy^ e\ofX€v) ; commandments (Trap- 
 ayyektai), 1 Thes^. iv. 2, I Tim. i. 18; traditions ' 
 {irapaboa-eLs), I Cor. xi. 2 ; 2 Thess. ii. 15, iii. 6, cf. 
 1 Cor. vii. 17; ways (65ot), i Cor. iv. 17; and 
 S. Paul speaks of what he teaches everywhere, in 
 every Church (^Kadojs iravTaxov kv irda-ij iKKXrja-ia 
 dibda-Kd), I Cor. iv. 17), of what he ordains in all the 
 Churches (i Cor. vii. 17), commends the Corinthians 
 for their obedience (i Cor. xi. 2), says that he had 
 written to them, that he might know whether they 
 were obedient in all things (2 Cor. ii. 9) ; and 
 exhorts the Philippians (iv. 9) to "do what they 
 had learned and received and heard and seen in 
 him.'' Great stress is laid upon unity (Ephes. iv. 
 3-7; ii. 14, 15, 16; I Cor. X. 17; xii. 12, 20; 
 Gal. iii. 28) : cf. note 2, p. 57 below : whilst the 
 Christians are admonished again and again to be 
 of one mind, to be likeminded^ to mind the same 
 things ^. 
 
 Subjection to ecclesiastical authority. When 
 S. Paul orders '"let every soul submit to higher 
 
 ' Cf. Wordsw. G. T. ii. p. 3, lutrod. to First Ep. to the Thes- 
 salonians. 
 
 ^ Rom. xii. i6j xv. 5 ; i Cor. i. 10 ; 2 Cor. xiii. 11 ; Gal. v. 10; 
 Phil. i. 27 ; ii. 2 ; iii. 16 ; iv. 2 ; i S. Pet. iii. 8. 
 
THE NEW TESTAMENT. 53 
 
 powers" (Rom. xiii. i), he does not necessarily 
 restrict the command to civil rulers ; indeed in his 
 earliest Epistle he recognises an order of men 
 separated from the rest of the congregation, and 
 presiding over them, to whom honour and respect 
 are to be paid (i Thess. v. 12, 13); writing to 
 Timothy, he declares the presbyters that rule well 
 to be worthy of double honour (i Tim. v. 17). 
 Obedience to spiritual rulers is insisted on (Hob. 
 xiii. 17 ; 1 Cor. xvi. 16), and commended (Rom. 
 xvi. 19; I Cor. xi. 2; 2 Cor. vii. 1.5); whilst the 
 ruler (6 Trpoto-ra/ieros, he that presideth, Rom. xii. 
 S) is to do so with diligence, yet without lording it 
 over the flock (i S. Pet. v. 2, 3). 
 
 A"-ain the Churcli is mentioned by that name 
 (6KKA7]o-ta) no less than 1 10 times in the New Testa- 
 ment ; it is spoken of as a Kingdom \ the Kingdom 
 of God (7? i^acTiXda tov 0eou), our citizenship is 
 declared to be in Heaven {i]fxwv yap to iroXira^Jxi ev 
 ovpavols vTrdpx^L, Phil. iii. 2o), and the Apostle speaks 
 of our being fellow-citizens with the Saints (Eph. ii. 
 19), and of exercising this citizenship (Acts xxiii. i ; 
 Phil. i. 27) ; or, as a Body '-. and the members of 
 that Body, the citizens of that Kingdom are spoken 
 
 ^ Acts XX. 25 ; Rev. i. 6, 9 ; v. 10, etc. 
 
 - Rom. xii. 5; I Cor. x. 16, 17; xii. i?„ 27; Ephcs. i. 23; ii. 16; 
 iv. 4, 12, 16; V. 23, 30; Col. i. iS, 24;ii. 17, 19; iii. i5- 
 
54 THE CHURCH IN 
 
 of collectively as the Brethrefi ^, the Brotherhood'^, 
 the Saints^, the faithful^, the perfect (ot reAeiot, 
 I Cor. ii. 6 ; xiv. 2 ; S. Matt. v. 48 ; Ephes. iv. 13), 
 those belonging to the household of the Faith, or of 
 God (ot olKeloi Ti]s TTin-recoj, Gal. vi. lo ; Ephes. ii. 
 19), the believers (ot i^KJTdvovns, Acts ii. 44; v. 14; 
 xxii. 19; Rom. iii. 22; 1 Cor. i. 21): whilst indi- 
 vidual members are spoken of and addressed by 
 the titles brother -\ or sister, or faithful one ^. 
 
 The Jews and heathen, those who are not "of 
 the Way" and not members of the Brotherhood, 
 are referred to as those that are without (ot efco, 
 S. Mark iv. 11 ; i Cor. v. 12, 13; Col. iv. 5; 
 I Thess. iv. 12; ot i^ix^Qtv, S. Mark iv. 11 [WH 
 marg?[ ; i Tim. iii. 7). 
 
 Moreover a special affection for this holy Brother- 
 hood and love towards all its members (over and 
 
 ^ Acts ix. 30 ; X. 23 ; xi. i ; xii. 17 ; xiv. 2 ; xv, i ; xxi. 7, 17 ; 
 Ephes. vi. 23 ; Heb. iii. i ; i S. John iii. 14, etc. : and see p. 32, 
 note I above. 
 
 2 I S. Pet. ii. 17 ; v. 9. 
 
 2 Acts ix. 13, 32, 41 ; xxvi. 10; Rom. i. 7 ; xii. 13 ; xv. 25 ; xvi. 
 15 ; I Cor. i. 2 ; xiv. 33 ; 2 Cor. i. i ; xiii. 12 ; Ephes. i. i, etc. 
 
 * Acts X. 45 ; Ephes. i. i ; i Tim. iv. 3, 12 ; i S. Pet. i. 21 
 [LT Tr WHR] ; Rev. xvii. 14. 
 
 5 S. Matt, xviii. 15 ; S. Luke vi. 42 {dSeXcpi) ; i Cor. i. i ; v. 11 ; 
 vii. 15 (dS€\(p6s) ; xvi. 1 (dSfX^ij) ; 2 Cor. viii. 18, 22; xii. 18; 
 I Thess. V. 27 ; Phil. 7, 20 ; S. James iii. 15. 
 
 ^ 2 Cor. vi. 15; I Tim. v. 16 (ttjctt;). Cf. Apost Constt. i. 9. 
 " The word fiiielis [ = 7r«rTos] according to Mone is invariable in S. 
 Augustine " (Hatch). 
 
THE NEW TESTAMENT. ^^^ 
 
 above the peace, honour, and kindly deeds which 
 are to be manifested by Christians towards all men 
 generally) are particularly enjoined : " Love the 
 Brotherhood" (i S. Pet. ii. 17 ; iii. <S ; iv. 8): 'Met 
 brotherly love continue" (Heb. xiii. 1 ; i S. Pet. 
 i. 22 ; Rom. xii. 10): "do good unto all men, but 
 specially unto them that are of the Household of 
 the Faith" (Gal. vi. 10): "we ought to lay down 
 our lives for the brethren" (i S.John iii. 16; cf. 
 I Thers. ii. 8). 
 
 And this sacred Brotherhood, the Body of Christ ^ 
 the Church, is " built upon the foundation of the 
 Apostles and Prophets, jESUS Christ Himself 
 being the chief Corner Stoned" And that minis- 
 terial power and authority which our Lord Himself 
 received from the Father, as it is written, " All 
 power is given unto Me in heaven and in earth; 
 go ye therefore and make disciples of all nations ^" 
 " As My Father hath sent Me, even so send I you "*," 
 He " deposited in its fulness in the College of the 
 Apostles,'"' for guiding and governing His Church, 
 for building it up. and extending it, and for trans- 
 mitting the threefold order of its Ministry to the 
 end of the world ^\ 
 
 ^ I Cor. xii. 27; Ephes. i. 22, 23 ; Col. i. 18. 
 
 ' Ephes. ii. 20. '■' S. Matt, xxviii. 18, 19. 
 
 * S. John XX. 22. 
 
 ' Cf. Liddon, A Father in God, 3rd cd., pp. 9, 10,. 11. 
 
^6 THE CHURCH IN 
 
 And the Preface to our own Ordinal says, *' It is 
 evident unto all men, diligently reading the Holy 
 Scripture and ancient Authors, that from the Apo- 
 stles' time there have been these Orders of Ministers 
 in Christ's Church: Bishops, Priests, and Deacons;" 
 or as Hooker puts it, " Churches Apostolic did 
 know at the first but three degrees : Apostles, 
 Presbyters, Deacons, afterwards Bishops instead of 
 Apostles \" And to these three orders of the sacred 
 Ministry, accordingly, w^e find frequent reference in 
 the Apostolic writings ^. Where it must be carefully 
 borne in mind, first that •' the title Bishop (Ir/i- 
 aKCTTos) or ' overlooker ' was at first applied both to 
 prelates [such as SS. Timothy and Titus] and 
 priests. One overlooked the flock and the other 
 the shepherds. . . . As the term Bishop did not at 
 first exclude the second order of Clergy, so the 
 term Apostle did not exclude others who had not 
 the dignity and privileges of the original Aposto- 
 late : " and second that " the presence and continu- 
 
 ^ See further in Liddon, A Father in God, p. xxvii. 
 
 ^ 1 Cor. xii. 28, 29, 30; Ephes. iv. 11 ; Aposlles {atroaToXoC) 
 S. Matt. X. 2 ; S. Mark vi. 30 ; S. Luke vi. 13 ; ix. 10 ; xvii. 5 ; xxii. 
 14; xxiv. 10 ; Acts i. 2, 26 ; ii. 27, 42, 43 ; iv. 33, 35 ; v. 2, 12, iS. 
 29 ; viii. I, 14 ; xi. i ; xv. 6, 23 ; i Thess. ii. 6 ; Rom. i. i ; i Cor. 
 ix. I ; 2 Cor. xii, 12 ; i Tim. ii. 7; \ S. Pet. i. 1 ; 2 S. Pet. i. i ; 
 Phil. ii. 25 : Bishops {l-niaicu-noC) Acts xx. 28; Phil. i. i ; i Tim. iii. 
 2 ; Tit. i. 7 : Presbyters {irp€al3vT(poi) Acts xi. 30 ; xiv. 23, &c. : 
 Deacons (btnKovoi) Phil. i. i; i Tim. iii. 8, 12. 
 
THE NEW TESTAMENT. 
 
 0/ 
 
 ance of miraculous gifts appear to have created 
 offices which were of a temporary character, and 
 did not pertain to the regular Ministr}-'." "Thus 
 the interlacing of the ordinary Ministry with extra- 
 ordinary gifts or titles renders the Apostolic enu- 
 meration of the officers of the Church somewhat 
 elaborate, but as the preternatural gifts were with- 
 drawn or rather held in suspense the three Orders 
 abide; just as in i Cor. xiii. the temporary opera- 
 tions of the Spirit are contrasted with the per- 
 manent and structural elements of the supernatural 
 life — Faith, Hope, and Charity-." 
 
 Again, at the burial of Ananias and Sapphira 
 we find mention made of "the younger men"'"' (ol 
 v€(i)T€poL, ol veaviaKoi), probably as a lesser order of 
 ministers in the Church, performing much the same 
 
 ^ From a review of Mr. Gore's Ministry of the CJiristian Church, 
 in the Literary Churchman for July 12, 1889, pp. 276, 277. 
 
 - '' Of all Fathers of the Church, early or late, no one is more 
 incisive or more persistent in advocating the claims of the threefold 
 Ministry to allegiance than Ignatius . . . Yet with himself, this 
 subject, prominent as it is, was secondary to the other. The ecclesias- 
 tical order was enforced by him almost solely as a security for the 
 doctrinal purity. The unity of the body was the guarantee of the 
 Unity of the Faith. The threefold Ministry was the husk, the shell, 
 which protected the precious kernel of the Truth." Bp. Lightfoot, 
 Apostolic lathers, Part II. vol. i. pp. 39, 40. 
 
 •• Acts V. 6, 10; cf. viii. 1. It is curious to notice in this connec- 
 tion how "the first form in which any Christian body was recognised 
 by the law, was as a benefit-club with special reference to the inter- 
 ment of the dead." Lightfoot, Apostolic Fathers. Pt. II. vol. i. p. 20. 
 
^S THE CHURCH IN 
 
 duties as the /oss or es'^ at Rome in later times, who 
 are expressly called '' clerks " {clerici, clergy) by 
 S= Jerome ^. 
 
 Whilst, further, there is the order or roll of Church 
 widows ^, upon which no woman was to be placed 
 under 60 years of age *. And mention is made of 
 Phoebe a [btdKoros) deaconess (Rom. xvi. i) of the 
 Church at Cenchrea, and some understand the 
 words of S. Paul (i Tim. iii. 1 1) as referring to such 
 an order of women, as we know to have existed in 
 the early Church. 
 
 Of the things whereof we have spoken then this 
 is the sum : the Church existing for several years 
 before a line of the New Testament had been 
 written, existing moreover as an organised, living 
 body, entrusted with great powers and carrying out 
 a mighty work for God, we find, as we should 
 
 ^ Martigny, Dzc^. des Antiq. Chret. pp. 2S0, 281. 
 
 ^ '* Clerici quibus id officii erat, cruentum linteis cadaver obvol- 
 vunt, et fossam lapidibus exstruentes, ex more tumulum parant." 
 S. Jerome, Ep. ad Innoc. 
 
 '■'• I Tim. V. 3, 5, 16 ; Acts vi. i ; ix. 41 ^ of. S. Tgnat. od Symm. 
 xiii, the virgins called widows, whom Bp. Lightfoot regards not as 
 unmarried women admitted into the order of Widows, but as devout 
 Widows maintaining a holy chastity in their widowed state ; S. Ign. 
 ad Polyc. iv. ; S. Polyc. ad Philipp. iv. 
 
 * I Tim. V. 9 ; cf. Martigny, pp. 656, 657. 
 
THE NEW TESTAMENT. 59 
 
 expect to do, a multitude of references and allusions 
 to its organisation, powers, work, customs and 
 traditions in the writings of the Apostles and 
 Evangelists : thus we have 
 
 (i) passages which appear like quotations (and 
 for which, as already suggested, the anmdative 
 evidence is very strong, amounting almost to cer- 
 tainty) from Liturgies, Hymns, Doxologies, Benedic- 
 tions and the Creed in use amongst the Christians ; 
 
 (2) references to the Creed, under various 
 names ; 
 
 (3) references to Services, Sacraments, and Cus- 
 toms, e.g. the assembling of themselves together for 
 worship, for instruction, for discipline ; the observ- 
 ance of the Lord's Day; the celebration of the 
 Eucharist, together with allusions to some of the 
 ceremonies pertaining to it: Baptism; Confirmation; 
 Confession of sins and the Ministry of Reconciliation ; 
 Public Reading of Holy Scripture ; the singing of 
 Hymns; Prayers for the living and the holy dead ; 
 Fasting; the Unction of the Sick; Almsgiving; 
 Hospitality; the support of the Ministry; Com- 
 mendatory Letters; Discipline; 
 
 (4) incidental allusions to the dress and beha- 
 viour of Christians ; 
 
 (5) general mention made of Church customs 
 and Apostolic practice ; 
 
6o THE CHURCH IN 
 
 (6) references to the Church and her indivickial 
 members under various names ; 
 
 (7) and distinct reference made to the three 
 orders of the Ministry as well as to various ecclesi- 
 astical offices, to enrolled widows, perhaps to dea- 
 conesses, and probably to a minor order of younger 
 men who buried the dead. 
 
 In short, we find the Church referred to more or 
 less directly in about 1000 passages of the New 
 Testament as a living, active, independent, ener- 
 gising Body, entrusted with abundant spiritual gifts^ 
 mighty powers, and a Divine organisation, and 
 using those gifts and powers for teaching the Truth 
 of God and spreading His Kingdom amongst men. 
 
 There is not the slightest hint given that the 
 Church is dependent on the Bible, or could do 
 nothing and effect nothing until she has the whole 
 Bible in her hands ; it is nowhere stated that " the 
 Bible and the Bible only " is to be our Religion. 
 
 Surely then it were well for us to remember that 
 our Religion is based upon a broader, firmer basis 
 than on a mere Book, even though it be an inspired 
 one. Yes. our Faith stands firm on these two 
 feet : — 
 
 i. The Church, which is the Body of Christ, a 
 living, visible society, animated and dwelt in by 
 the Life-giving Spirit, which abideth in her to the 
 
THE NEW TESTAMENT. 6] 
 
 end of time ^. For " the Church of the Living God 
 is the pillar and ground of the Truth -" {arvKo^- Kal 
 kbpaioDfjia rrjs^ akijO^ias) ; and he that despiseth her, 
 despiseth not man but God ", Who dwelleth in 
 her. 
 
 ii. The Bible, which is the inspired Revelation 
 of God's Will, which holy men of old delivered to 
 us '"as they were moved by the Holy Ghost/' and 
 which is " profitable for doctrine, for reproof, for 
 correction, for instruction in righteousness V' to prove 
 not to initiate the Faith. If we believe in the 
 supernatural energy of the words of a book because 
 they are the words of God inspired by His Spirit, 
 much more ought we to believe in the supernatural 
 energy and power of a living Body, because it is 
 the Body of Christ dwelt in by the Presence of 
 God ^ 
 
 For ue must ever remember that the New Testa- 
 ment "was not designed to introduce unbelievers 
 to Christianity, but to improve the Christian prin- 
 ciple of believers. The two great proofs of this 
 position arc t/ie instiiutio)i of the C/iristia/i CJiurcJi 
 and of its ministers^ and again the very fonii of the 
 
 ^ S. John xiv, i6, 17, 26; xyi. 13 ; 2 Cor. vi. 16 w; i Cor. iii. 
 i6 ; S. Matt, xxviii. 20 1. 
 - I Tim. iii. 16. ' Cf. i Thess. iv. 8 ; S. Luke x. 16. 
 
 * 2 Tim. iii. 16. ^ Ps. xlvi. 5, 7, 11. 
 
62 THE CHURCH IN 
 
 Christian Scriptures. For observe the form of 
 every one of the books of the New Testament. 
 There is not one of them that is not addressed to 
 persons already initiated into the Christian Faith. 
 . . . To speak generally, by the Church v^e are 
 introduced to the knowledge of the Gospel ; by the 
 Scriptures alone must its doctrines be ultimately 
 proved ^." " It seems to have been from the first the 
 general design of Heaven that by oral or traditional 
 instruction the way should be prepared for the 
 reception of the mysteries of the Faith ; that the 
 Church should carr}^ down the system, but the 
 Scriptures should furnish all ih& proof s of the Chris- 
 tian doctrines V 
 
 Suffer me then to conclude in the words of a 
 living Bishop of the Church : — 
 
 " Infidelity is coming in as a flood. The faith 
 of many is trembling. Old-fashioned ideas of the 
 verbal and plenary inspiration of the Bible — ideas 
 which yet, after all, are only modern — are being 
 rudely shaken with the advance of knowledge in 
 
 ^ Dr. Ed. Hawkins, Christianity not the Religion of the Bible only, 
 pp. II, i8. 
 
 "^ Dr. Ed. Hawkins, On the Use and Importance of Unauthoritative 
 Tradition, p. i8: and cf. the words of S. Cyril of Jerusalem, "Do 
 not then believe me because I tell you these things unless thou re- 
 ceive from the Holy Scriptures the proof of what is set forth : for 
 this salvation which is of our faith, is not by ingenious reasonings 
 but by proof from the Holy Scriptures " {Catech. iv. 17, Ox. transl.). 
 
THE NEW TESTAMENT. 63 
 
 science and history; and men— forgetful altogether 
 that Christianity and the Faith of Christians existed 
 long before the Bible (at least the New Testament) 
 and therefore is not dependent on it, though the 
 Church esteems those inspired writings which to- 
 gether form our Bible as its greatest and most 
 priceless treasure — are overmuch alarmed at diffi- 
 culties that in reality only concern the outer surface 
 of that Holy Book. And the time seems hastening 
 on when men will have to return to more primitive 
 methods : to a bolder and more unflinching recog- 
 nition of the Church as that which was ordained 
 by Christ Himself to be the Teacher of the world, 
 and by the indwelling living Spirit designed to be 
 the pillar and ground or stay of the truth (i Tim. 
 iii. 15). When we thoroughly grasp this fact, half 
 the difiiculties, with which the minds of men are 
 now vexed, vanish into thin air^." 
 
 1 See Sermon by Bp. Anson of Qu'Appelle, Love for the Church, 
 p. 9, Woolwich, 1889. 
 
APPENDIX. 
 
 Table of dates assigned to the Epistles and Apocalypse — from 
 Bishop Wordsworth's, Dean Alford's, and the Speaker's Com- 
 mentaries. 
 
 
 Bp. Wordsiooyth. 
 
 Dean Alford. 
 
 Speaker s Com. 
 
 Homans 
 
 A.D. 58 
 
 A.D. 58 spring 
 
 A.D. 58 before 
 Easter 
 
 1 Corinthians 
 
 A.D. 57 
 
 A.D. 57 after 
 
 A.D. 57 before 
 
 
 
 Easter 
 
 Pentecost 
 
 2 Corinthians 
 
 A.D. 57 
 
 A.D. 57 sum- 
 mer or au- 
 tumn 
 
 A.D. 57 October 
 
 Galatians 
 
 About A.D. 54 
 
 not before Ai^ 
 
 A.D. 57 or 58 
 
 Ephesians- 
 
 AD. 62, 63 
 
 50 
 
 A.D. 62 
 
 A.D. 64 
 
 Philippians 
 
 Towards close 
 
 A.D. 63 sum- 
 
 A.D. 63 early 
 
 
 of S. Paul's 
 
 mer 
 
 
 
 imprisonment 
 
 
 
 Colossians 
 
 A.D. 62, 63 
 
 A.D. 61 or 62 
 
 A.D. 64 
 
 1 Thessalonians 
 
 A.D. 54 
 
 A.D. 52 winter 
 
 A.D. 52 or 53 
 spring 
 
 2 Thessalonians 
 
 A.D. 54 
 
 A.D. 53 middle 
 
 A.D. 53 
 
 1 Timothy 
 
 A.D. 65-67 
 
 A.D. 63 
 
 A.D. 64 
 
 2 Timothy 
 
 A.D. 67 
 
 A.D. 67 or 68 
 early 
 
 A.D. 64 
 
 Titus 
 
 A.D. 65-67 
 
 A.D. 63 
 
 A.D. 64 
 
 Philemon 
 
 A.D. 62, 63 
 
 A.D. 61 or 62 
 
 A.D. 64 
 
 Hebrews 
 
 A.D. 64 
 
 A.D. 68-70 
 
 A.D. 65 
 
 S. James 
 
 A.D. 58-60 
 
 A.D. 45 
 
 before A.D. 62 
 
 Between ist 
 
 year of S. 
 
 1 Paul's im- 
 
 1 S. Peter 
 
 A.D. 64 
 
 A.D. 63-67 
 
 prisonment 
 and burning 
 of Rome in 
 \ July, A.D 64 
 
 2 S. Peter 
 
 A.D. 67 
 
 A.D. 68 
 
 after A.D. 63 and 
 before A.D. 70 
 
 1 S. John 
 
 A.D. 81-94 
 
 between A.D. 
 85— death 
 
 A.D. 97. 
 
 2 S. John 
 
 " 
 
 /very late in 
 1 life 
 
 A.D. 97 
 
 3 S. John 
 
 " 
 
 J after the 
 V Apocalypse 
 
 A.D. 97 
 
 S. Jude 
 
 \.\). Si 94 
 
 before a.d. 68 
 
 about A.D. 80 
 
 Kevelation 
 
 A.D. 95 
 
 A.D. 95 or 96 
 
 A.D. 95-97 
 
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