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 9 Volumes, price to Subscribers, 10s. 6d. each, 
 
 A NEW EDITION OF 
 
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 CAREFULLY CORRECTED; 
 
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 QUOTATIONS IN THE ORIGINAL LANGUAGES AT LENGTH, 
 
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 A NEW SET OF MAPS OF ECCLESIASTICAL HISTORY, 
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 LONDON :— WILLIAM STRAKER 3, ADELAIDE ST., \VEST STRAND. 
 
 #• The price will be raised to 125. to Non-Subscribers on the publication of the 
 
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 X XAW lyx X^^ tV X1.X k/U l.C4,XOV^CA ii\J ±^ 
 
 Sixth Volume 
 
 W. Straker, encouraged by the success attending the former edition of 
 Bingham's Works, first published by him in England, 7vith the Quotations 
 at leuf/th in the Original Languages, has the pleasure of announcing that a 
 Reprint, carefully revised with additional references to the best editions of i\iq 
 authors quoted, is in the press. 
 
 The Second Volume is now ready, and the following volumes will appear 
 at intervals of about a month. 
 
 The following Testimonies, selected from numerous others which could 
 be adduced, will serve to shew the estimation in which Bingham is generally 
 held by all parties : — 
 
 Auojuste, in his Introduction to Handbuch der Chrisilichen ^rchaologie, 
 p. 11 (Leipzig 1836), says, '* The English clergyman, Joseph Bingham, 
 remarkable for his profound learning, and his spirit of unprejudiced enquiry, 
 was the first that published a complete Archseplogy, and one worthy of the 
 name." 
 
 ** Opus ipsum Binghami tarn egregium est, ut merito inter libros, quibus 
 Antiquitates EccLESiASTic.ii: universae enarratae sunt, principatum teneat, sive 
 ad rerum copium atque apparatum, sive ad earum explanationem, animum 
 advcrtere velimus. Commendat illud se accuraliori ordine, argumentis solidis ; 
 sive testimoniis, quK ex ipsis fontibus liausta ac diligenter adducta sunt, per- 
 
spicuitate atque aliis virtutibus. Ac quamvis auctor, ils addictus, qui in 
 Anglia pro episcoporura auctoritate pugnant, ad horum sententias veteria 
 ecclesiae instituta trahat; animi tamen moderationem, quum in his rebus ver- 
 satur, ostendit ac si quag corrigenda sunt, facile fieri potest emendatio." 
 
 Walchii Bibliotheca Theoloc/ica, vol. iii. p. 671. 
 
 The Quarterly Hevierv, in an article on Christian Burial, says, "This 
 is traced by Bingham with his usual erudition;" and in speaking of 
 psalmody in the early Christian Church, *' of this Bingham produces 
 abundant evidence." And again, in an article on the Architecture of Early 
 Christian Churches, " much information on this subject is collected in the 
 * Origines Ecclesiasticae' of Bingham, a writer who does equal honour to 
 the English Clergy and to the English Nation, and whose learning is to be 
 equalled only by his moderation and impartiality." — Vols. xxi. xxvii. xxxviii. 
 
 Mr. Dowling, in speaking of English writers on the subject says : — " But 
 like the tropical sun, it set in a blaze of light. The immortal work of Joseph 
 Bingham, though not a Church History, is one of the most valuable contributions 
 which has ever been made to Ecclesiastical knowledge. His contemporaries, 
 however, ill appreciated his labours : he was allowed to remain in obscurity, and 
 was enabled to complete his great undertaking only by private munificence, 
 though well known and highly esteemed on the Continent in a Latin translation ; 
 at home he had to encounter the neglect of nearly a century. But (in reference 
 to this edition) we are doing justice to Bingham now; and it is a matter for 
 sincere rejoicing that the Theological Students and Clergy of the Church of 
 England have at last learned to value the * Christian Antiquities.' " — On the 
 Study of Ecclesiastical History ^ p. 162. 
 
 " Let Bingham be consulted where he treats of such matters as you meet 
 with, that have any difficulty in them." 
 
 Dr. Waterland's Advice to a Young Student. 
 
 " This is an invaluable Treasure of Christian Antiquities, and deserves 
 the first place in works of this kind : the plan and the execution do equal 
 honour to the learning and industry of the Author" 
 
 Orme Bibliotheca Biblica, 
 
 '^ The great work, in this department of literature (Christian Antiquities), 
 adapted at once to supply former deficiencies, and to assist the future pursuit 
 of archaelogical enquiries, was that which proceeded from the pen of a learned 
 member of our Church, Joseph Bingham'* 
 
 Riddle's Manual of Christian Antiquities, p. 25. 
 
 " A vast body of information respecting the first Christian Churches, 
 and full of valuable learning on the Early State of the Church." 
 
 BiCKERSTETH. 
 
 It is also recommended to be studied by Bishops Tomline, Kandolph, 
 and Coleridge ; by Dr. Burton, and in the Tracts for the Times published 
 at Oxford. 
 
 To those unacquainted with the value of the work, it may be useful to 
 refer to the General Contents of the Twenty-three Books, of which the 
 ."Antiquities" is composed: — 
 
 ] Of Christianity in general; the Names and Orders of both Clergy and Laity. 
 
 II The Laws of the First Councils. 
 
 Ill- Of the Inferior Clerical Laws. 
 
 IV Of the Election and Ordination of the Clergy ; Qualifications, &c. 
 
 V Clerical Privileges, Immunities, and Revenues. 
 
 VL The Laws and Kules of their Lives, Services, Behaviour, &c. 
 
VII. Of the Ascetics. 
 VIII. Of their Councils, Churches, &c. 
 IX. Of the Divisions into Provinces, Dioceses, and Parishes; with the Origin of these 
 Divisions. 
 X. Of the Catechisms, and first use of Creeds. 
 XI. On the Administration of Baptism. 
 XII. On Confirmation. 
 
 XIII. Of Divine Worship in the Ancient Congregations. 
 
 XIV. Of the Service of the Catechumens. 
 XV. Of the Communion Service. 
 
 XVI. Of the Unity and Discipline of the Church. 
 XVII. Of the Exercise and Discipline among the Clergy. 
 XVIII. Of the Penitential Laws and Rules for doing Public Penance. 
 XIX, Of Absolution. 
 XX. Of the Festivals. 
 XXI. On the Fasts. 
 XXII. On the Marriage Rites. 
 XXIII. On the Funeral Rites. 
 
 With four Dissertations. In the first three, those things only briefly 
 described in his ** Antiquities," are more fully explained. In the fourth, he 
 defends the English Homilies, Liturgy, and Canons, from domestic adver- 
 saries, particularly the French Reformers. 
 
 To this edition will be subjoined, at the foot of each page, in full, the 
 Greek and Latin Authorities to which Bingham appeals, in lieu of merely 
 the References as given in former editions. This valuable addition will save 
 much time to those Scholars who possess the very numerous Works referred 
 to, and much expense and trouble to those who have not access to extensive 
 Libraries. 
 
 CONDITIONS. 
 
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(Btisint^ ercIesJias;tirae; 
 
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 VOL. II. 
 
LONDON : 
 
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ORIGINES ECCLESIASTICS ; 
 
 OR, THE 
 
 ANTIQUITIES 
 
 OF 
 
 THE CHRISTIAN CHURCH, 
 
 AND 
 
 OTHER WORKS, 
 
 OF THE 
 
 REV. JOSEPH BINGHAM, M.A. 
 
 FORMERLY FELLOW OF UNIVERSITY COLLEGE, OXFORD; 
 AND AFTERWARDS RECTOR OF HEADBOURN WORTHY, AND HAVANT, 
 
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CONTENTS 
 
 OF 
 
 THE SECOND VOLUME. 
 
 BOOK V. 
 
 OF THE PRIVILEGES, IMMUNITIES, AXD REVENUES, OF THE 
 CLERGY IN THE PRIMITIVE CHURCH. 
 
 CHAPTER I. 
 
 Some Instances of Respect icliich the Clergy paid mutually to 
 
 07ie another. 
 
 Sect. I. The Clergy obliged to give Entertainment to their Brethren travelling 
 upon necessary Occasions, 1. — II. And to give them the Honorary Privilege 
 of consecrating the Eucharist in the Church, 3. — III. The Use of the Literce 
 Formatce, or Commendatory Letters, in this respect, 4. — IV. The Clergy 
 obliged to end all their own Controversies among themselves, 6. — V. What 
 Care was taken in receiving Accusations against the Bishops and Clergy of the 
 Church, 8. 
 
 CHAPTER II. 
 
 Instances of Respect showed to the Clergy hy the Civil Gomrn- 
 ment — ivhere particularly of their Exemption from the Cogni- 
 zance of the Secular Courts in Ecclesiastical Causes. 
 
 Sect. I. Bishops not to be called into any Secular Court to give their Testi- 
 mony, 11. — II. Nor obhged to give their Testimony upon Oath, by the Laws 
 of Justinian, 13. — HI. Whether the single Evidence of one Bishop was good 
 in Law against the Testimony of many others, 14. — IV. Presbyters privileged 
 against being questioned by Torture, as other Witnesses were, 15. — V. The 
 Clergy exempt from the ordinary Cognizance of the secular Courts in all 
 Ecclesiastical Causes, 16. — VI. This evidenced fx*om the Laws of Constantius, 
 18. — VII. And those of Valentinian and Gratian, 18. — VIII. And Theodosius 
 the Great, 19. — IX. And Arcadius and Honox'ius, 20. — X. And Valentinian 
 the Third, and Justinian, 20. — XI. The Clergy also exempt in lesser Criminal 
 Causes, 21. — XII. But not in greater Criminal Causes, 22. — XIII. Nor in 
 any Pecuniary Causes with Laymen, 24. — XIV. Of the necessary Distinc- 
 tion between the Supreme and Subordinate Magistrates in this Business of 
 Exemptions, 25. 
 
 a2 
 
 n r n r 
 
 I: 
 
Jy contents. 
 
 CHAPTER III. 
 
 Of the Immunities of the Clergy in reference to Taxes and Civil 
 Offices and other lurdensome Emiiloyments in the Roman 
 Empire. 
 
 Sect. I. No Divine Right pleaded by the Ancient Clergy to exempt themselves 
 from Taxes, 25. — II. Yet generally excused from Personal Taxes, or Head- 
 Money, 27. — III. But not excused for their Lands and Possessions, 31. — 
 IV. Of the Tribute called Aurum Tironicum, Equi Canonici, &c. 35. — V. The 
 Church obliged to such Burdens as Lands were tied to before their Donation, 
 37. — VI. Of the Chrysargyrum, or Lustral Tax, and the Exemption of the 
 Clergy from it, 38.— VII. Of the Metatum. What meant thereby, and the 
 Exemption of the Clergy fx'om it, 42.— VIII. Of the Superlndicta and Extra- 
 ordinaria. The Clergy exempt from them, 43.— IX. The Clergy sometimes 
 exempt from contributing to the Reparation of Highways and Bridges, 44. — 
 X. As also from the Duty called Angarke, and Parangarice, &c. 45. — XI. Of 
 the Tribute called Denarismus, Uncice, and Descriptio Lucratimrmn ; and the 
 Church's Exemption from it, 47.— XII. The Clergy exempt fi'ora all Civil 
 Personal Offices, 48. — XIII. And from Sordid Offices, both Predial and 
 Personal, 49.— XIV. Also from Curial or Municipal Offices, 51. — XV. But 
 this last Privilege confined to such of the Clergy as had no Estates but what 
 belonged to the Church, by the Laws of Constantino, 53. — XVI. Constan- 
 tino's Laws a little altered by the succeeding Empei'ors in favour of the 
 Church, 55. 
 
 CHAPTER IV. 
 
 Of the Bevenues of the Ancient Clergy. 
 
 Sect. I. Several Ways of providing a Fund for the Maintenance of the Clergy. 
 Fu'st, by Oblations. Some of which were Weekly, 60.— II. And others 
 Monthly, 61. — III. Whence came the Custom of a Monthly Division among 
 the Clergy, 62. — IV. Secondly, other Revenues arising from the Lands and 
 Possessions of the Church, 63.— V. These very much augmented by the Laws 
 of Constantino, 64. — VI. Whose Laws were confirmed, and not revoked, by 
 the succeeding Emperors, as some mistake, 65. — VII. Thirdly, another Part 
 of Church Revenues raised by Allowances out of the Emperor's Exchequer, 
 69._VIII. Fourthly, the Estates of Martyrs and Confessors dying without 
 Heirs, settled upon the Church by Constantine, 70.— IX. Fifthly, the Estates 
 of Clergymen dying without Heirs and Will, settled in like manner, 71. — 
 X. Sixthly, Heathen Temples and their Revenues sometimes given to the 
 Church, 72. — XL Seventhly, as also Heretical Conventicles and their Reve- 
 nues, 73.— XII. Eighthly, the Estates of Clerks, deserting the Church, to be 
 forfeited to the Church, 74.— XIII. No disreputable Ways of augmenting the 
 Church Revenues encouraged. Fathers not to disinherit their Children to 
 make the Church their Heir, 74.— XIV. Nothing to be demanded for Admi- 
 nistering the Sacraments of the Church, nor for Consecrating Churches, nor 
 Interment of the Dead, 75. — XV. The Oblations of the People anciently one 
 of the most valuable Parts of Church Revenues, 78. 
 
 CHAPTER V. 
 Of Tithes and First-Fruits in particular. 
 
 Sect. I. Tithes anciently reckoned to be due by Divine Right, 80. — II. Why 
 not exacted in the Apostolical Age, and those that immediately followed, 82. 
 — III. In what Age they were first generally settled upon the Church, 83. — 
 IV. The Original of the Fii-st-fruits, and Manner of offering them, 85. 
 
 1 
 
CONTENTS. 
 
 CHAPTER VI. 
 
 Of the Majnagement and Distribution of the Bevenw; of the 
 
 Ancient Clergy. 
 
 Sect. I. The Revenues of the whole Diocese anciently in th I mds of the 
 Bishop, 87. — IT. And by his Care distributed among the C'.ergy, 88. — 
 III. Rules about the Division of Church Revenues, .09.— xV. In some 
 Churches the Clergy lived all in common, 90. — V. Alterations made in these 
 Matters by the Endowment of Parochial Churches, 92. — VI. No Alienations 
 to be made of Church Revenues or Goods, but upon extraordinary Occasions, 
 93. — VII. And that with the joint Consent of the Bishop and his Clergy, 
 with the Approbation of the Metropolitan or some Provincial Bishops, 96. 
 
 BOOK VI. 
 
 AN ACCOUNT OF SEVERAL LAWS AND RULES RELATING TO 
 THE EMPLOYMENT, LIFE, AND CONVERSATION OF THE 
 PRIMITIVE CLERGY. 
 
 CHAPTER I. 
 
 Of the Excellency of these Rules in general^ and tJie Exemplari- 
 ness of the Clergy in conformi?ig to them. 
 
 Sect. I. The Excellency of the Christian Rules attested and envied by the 
 Heathens, 97. — II. The Character of the Clergy from Christian Writers, 99. 
 — III. Particular Exceptions no Derogation to their general good Character, 
 101. — IV. An Account of some ancient Writers, which treat of the Duties of 
 the Clergy, 102. 
 
 CHAPTER II. 
 
 Of Laics relating to the Life and Conversation of the Primitive 
 
 Clergy/. 
 
 Sect. I. Exemplary Purity required in the Clergy above other Men ; Reasons 
 for it, 103. — II. Church Censures more severe against them than any others, 
 107. — III. What Crimes punished with Degradation : viz. Theft, Murder, 
 Perjury, «&c. 109. — IV. Also Lapsing in time of Persecution, 110. — V. And 
 Drinking and Gaming, 112. — VI. And Negotiating upon Usury ; the Nature 
 of this Crime inquired into, 114. — VII. Of the Hospitality of the Clergy, 120. 
 —VIII. Of their Frugality and Contempt of the World, 122.— IX. Whether 
 the Clergy were anciently obliged, by any Law, to part with their Temporal 
 Possessions, 125. — X. Of their great Care to be inoffensive with their tongues, 
 128. — XI. Of their Care to guard against Suspicion of Evil, 130. — XII. 
 Laws relating to this Mattel*, 133. — XIII. An Account of the Agapdw, and 
 '2,vvti<yaKToi, and the Laws of the Church made against them, 133. — XIV. 
 Malevolent and unavoidable Suspicions to be contemned, 138. 
 
vi CONTENTS. 
 
 CHAPTER III. 
 
 Of Latcs more particularly relating to the Exercise of the Duties 
 
 and Offices of their Function. 
 
 Sect. I. The Clergy obliged to lead a studious Life, 138. — II. No Pleas -allowed 
 as just Apologies for the contrary, 141. — III. Their chief Studies to be the 
 Holy Scriptures, and the approved Writers and Canons of the Church, 143. 
 
 IV. How far the Study of Heathen or Heretical Books was allowed, 146. — 
 
 V. Of their Piety and De\otion in their Public Addresses to God, 150. — VI. 
 The Censure of such as neglected the Daily Service of the Church, 151. — 
 VII. Rules about Preaching to Edification, 152.— VIII. Of Fidelity, Dili- 
 gence, and Prudence, in Private Addresses and Applications, 155. — IX. Of 
 Prudence and Candour in composing unnecessary Controversies in the 
 Church, 161, — X. Of their Zeal and Courage in defending the Truth, 164. — 
 XI. Of their Obligations to maintain the Unity of the Church ; and of the 
 Censure of such as fell into Heresy or Schism, 171. 
 
 CHAPTER IV. 
 
 An Account of some other Laws and Rules^ which were a sort of 
 Out-Guards and Fences to the former. 
 
 Sect. I. No Clergyman allowed to desert or relinquish his Station without just 
 Grounds and Leave, 174. — II. Yet in some Cases a Resignation was allowed 
 of, 176. — III. And Canonical Pensions sometimes granted in such Cases, 179. 
 IV. No Clergyman to remove from one Diocese to another without the Con- 
 sent and Letters Dimissory of his own Bishop, 181. — V. Laws against the 
 BaKavTi^oi, or ' Wandering Clergy,' 184. — VI. Laws against the Translations 
 of Bishops from one See to another, how to be limited and understood, 185. — 
 VII. Laws concerning the Residence of the Clergy, 187. — VIII. Of Plurali- 
 ties, and the Laws made abovit them, 190. — IX. Laws prohibiting the Clergy 
 to take upon them Secular Business and Offices, 193. — X. Laws prohibiting 
 the Clergy to be Tutors and Guardians, how far extended, 194. — XI. Laws 
 against their being Sureties, and pleading Causes at the Bar, in behalf of 
 themselves, or their Churches, 196. — XII. Laws against their following 
 Secular Trades and Merchandise, 196. — XIII. What Limitations and Excep- 
 tions these Laws admitted of, 198. — XIV. Laws I'especting their outward 
 Conversation, 202.— XV. Laws relating to their Habit, 204.— XVI. The 
 Tonsure of the Ancients very different from that of the Romish Chui-ch, 206. 
 — XVII. Of the Corona Clericalis, and why the Clergy called Coronati, 207. — 
 XVIII. Whether the Clergy were distinguished in their Apparel from 
 Laymen, 208. — XIX. A particular Account of the Birrus and Pallium, 211. 
 XX. Of the Collobium, Dalmatica, Caracalla, Hemiphorium, and Linea, 214. 
 
 CHAPTER V. 
 
 Some Reflections upon the foregoing Discourse, concluding with 
 an Address to the Clergy of the present Church. 
 
 Sect. I. Reflection 1. All Laws and Rules of the Ancient Church not necessary 
 to be observed by the present Church and Clergy, 218. — 11. Reflection 2. 
 Some ancient Rules would be of excellent use, if revived by just Authority, 
 219. — III. Reflection 3. Some ancient Laws maybe complied with, though 
 not Laws of the present Church, 220. — IV. Reflection 4. Of the Influence of 
 great Examples, and Laws of perpetual Obligation, 220. — V. Some particular 
 Rules recommended to Observation. First, Relating to the ancient Method 
 of training up Persons for the Ministry, 222. — VI. Secondly, Their Rules for 
 
CONTENTS. Vii 
 
 examining the Qualifications of Candidates for the Ministry, 225. — VII. 
 Thirdly, Their Rules about private Addi'ess, and the Exercise of private 
 Discipline, 227- — VIII. Fourthly, Their Rules for exercising public Disci- 
 pline upon Delinquent Clergymen, who were convict of scandalous offences, 
 228, — IX. Julian's Design to reform the Heathen Priests by the Rules of 
 the Primitive Clergy, an Argument to provoke our Zeal in the present Age, 
 229. — X. The Conclusion, by way of Address to the Clergy of the pi'esent 
 Church, 234. - > ^ -^ S^ F 
 
 BOOK VII. 
 
 OF THE ASCETICS IN THE PRIMITIVE CHURCH. 
 
 CHAPTER I. 
 
 Of the Difference heUoeen the first Ascetics and Monks, and of 
 the first Original of the Monastic Life. 
 
 Sect. I. Ascetics always in the Church ; Monks, not so, 236. — II. This Dif- 
 ference acknowledged by some ingenuous Writers in the Romish Church, 
 236. — III. What the Primitive Ascetics were, 237. — IV. When the Monastic 
 Life first began, 242. — V. In what the Ascetics differed fi'om Monks, 245. — 
 VI. What other Names they were called by, 246. 
 
 CHAPTER II. 
 
 Of the several Sorts of Monks, and their Ways of Living in the 
 
 Church. 
 
 Sect. I. Several Sorts of Monks distinguished by their different Ways of 
 Living, 247. — II. The first called Anchorets, 'Avax^prirai, 247. — HI- The 
 second, Coenobitce, or SynocUtce, 248. — IV. The third, Sarabaitce, 249. — V. Of 
 the Stylitce, or ' Pillarists,' 251.— VI. Of Secular Monks, 253.— VII. All 
 Monks originally no more than Laymen, 254. — VIII. In what Cases the Clerical 
 and Monastic Life might be conjoined together, 257. — IX. The Original of 
 Canons Regular, 263. — X. Of the Monks called Accemetce, or ' Watchers,' 
 264.— XI. Of those called B6<tkoi, or ' Grazers,' 265.— XII. Of the Benedic- 
 tines, and Gyrotagi, in Italy, 265. — XIII. Of the Apostolics in Great Britain 
 and Ireland, 268. — XIV. Of some uncommon Names of Monks in the 
 Ancient Church, 270. 
 
 CHAPTER III. 
 
 An Account of such Ancient Laws and Rules as relate to the 
 Monastic Life, chiefly that of the CoenoMtes. 
 
 Sect. I. The Curiales not allowed to turn Monks, 274. — II. Nor Servants 
 without their Master's Consent, 276.— III. Nor Husbands and Wives with- 
 out mutual Consent of each other, 277- — IV. Nor Children without the Con- 
 sent of their Parents, 280.— V. Children, though offered by their Parents, 
 not to be retained against their own Consent, 280. — VI. Of the Tonsui'e and 
 Habit of Monks, 282. — VII. No solemn Vow or Profession required of them, 
 285.-.VI1I. What meant by their Renunciation of the World,286.-IX. Of the 
 
^— CONTENTS. 
 
 Difiference between the Renouncing and the Communicative Life, 289.— 
 X. All Monks anciently maintained by their own Labour, 291.— XI. Proper 
 Officers appointed in Monasteries for this purpose : viz. Decani, Centenani, 
 Patres &c , 294.— X 11. The Power of the Fathers or Abbots very great m 
 point of Discipline over the rest, 295.— XIII. Allowed also some peculiar 
 Privileo-es in the Church, 298.— XIV. Yet always subordinate to the Power 
 of Bishops, 299.— XV. The Spiritual Exercises of Monks : First, Perpetual 
 Repentance, 301.— XVI. Secondly, Extraordinary Fasting, 302.— XVII. 
 Thirdly Extraordinary Devotions, 305.— XVIII. Of Laws excludmg Monks 
 from Offices, both Ecclesiastical and Civil, 311.— XIX. No Monks anciently 
 encroaching on the Duties or Rights of the Secular Clergy, 312.— XX. Not 
 allowed at first to dwell in Cities, but confined to the Wilderness, 314.— 
 XXI. What Exceptions that Rule admitted of, 316.— XXII. Whether 
 Monks might betake themselves to a Secular Life again, 319.— XXIII. Mar- 
 riage of Monks anciently not annulled, 321.— XXIV. What Punishments 
 ordinarily inflicted on Deserters, 322. 
 
 CHAPTER IV. 
 
 The Case and State of Virgins and Widoios in the Ancient 
 
 Church. 
 
 Sect. I. Of the Distinction between Ecclesiastical and Monastical Virgins, 325. 
 —II. Whether they were under any Profession of perpetual Virginity, 327. — 
 III When first made liable to the Censures of the Church for Man-ying 
 against their Profession, 327-- IV. The Marriage of Professed Vu-gins never 
 declared null, 328.— V. Liberty granted by some Laws to marry, if they 
 were consecrated before the Age of Forty, 330.— VI. Of their Habit, and 
 Form, and Manner of Consecration, 331.— VII. Of some Privileges bestowed 
 on them, 337.— VIII. Of the Name Novtc, and Nonnce, and its Signification, 
 338. — IX. Some particular Observations relating to the Widows of the 
 Church, 339. 
 
 BOOK VIII. 
 
 AN ACCOUNT OF THE ANCIENT CHURCHES, AND THEIR SEVE- 
 RAL PARTS, UTENSILS, CONSECRATIONS, IMMUNITIES, fcc. 
 
 CHAPTER I. 
 
 0/the several Names and first Original of Churches among 
 
 Christians. 
 
 Sect. I. Of the Name Ecclesia, and 'EicKXtjaiaarnpiov, 341.— II. Of the Names 
 Dominicum and KvpioKbv (whence comes Kyrk and Church), ^nd Domm 
 Columbce, 342.— III. Of the Distinction between Dumus Dei, Domus Dimna, 
 and Domus Ecdesice, 345. — IV. Churches called Oratories, or Houses of 
 Prayer, 347.— V. Why called Basilicce, and 'AvuKTopa, 348.— VI. When 
 first called Temples, 350.— VII. Churches sometimes called Synodi, Concilia, 
 Conciliabula, Conventicida, 352.— VIII. Why some Churches called Martyna, 
 Meviori(B,Apostoleia, and Propheteia, 354.— IX. Why called Ccemeterm, Memce, 
 and Areee, 356.— X. Why Casce, Tropkcea, and Tduli, 359.— XI. Of Taber- 
 nacles and Ministers, and some other less usual names of Churches, 363. — 
 XII. Of the Distinction between Ecclesia, Matrix, and Dicecesana, 365.— 
 
CONTENTS. ix 
 
 XIII. Proofs of Churches in the first Century, collected by Mr. Mede, 368, — 
 
 XIV. Proofs in the second Century, 372. — XV. Proofs in the third Century, 
 373. — XVI. The Objection from Lactantius and Arnobius answered, 376. — 
 XVII. Some additional Collections upon this Head, 3^8. 
 
 CHAPTER II. 
 
 0/ the Difference hetioeen Churches in the First Ages^ and those 
 that followed. And of Heathen Temjyles and Jeioish Syna- 
 gogues converted into Christian Churches. 
 
 Sect. I. The first Churches very simple and plain, 384. — II. Reasons for 
 enlarging and altering the State of Ecclesiastical Structures, 386. — III. Par- 
 ticulai-ly the Munificence of Christian Emperors contributed towards this, 
 387. — IV. As also their Ox'ders for converting Heathen Temples inti> 
 Churches, 389. 
 
 CHAPTER III. 
 
 Of the different Forms and Parts of the Ancient Churches; and^ 
 firsts of the Exterior Narthex^ or Ante-temple. 
 
 Sect. I. Churches anciently of different Forms, 396. — II. And different Situa- 
 tion fi'om one another, 399. — III. Commonly divided into three Parts, and 
 sometimes four or five, 400. — IV. And these subdivided into other Parts. 
 1. The outwskv A Narthex, ov Ante-temple,\\xc\\xdiQdi, first, the TlpoTivXov, ovVcsti- 
 bulum, the Porch, 401. — V. 2. The Atrknn, or the Area or Court, before the 
 Church, surrounded with Porticoes or Cloistei's, 402. — VI. 3. In the middle of 
 which stood a Fountain for washing as they entered into the Church, called 
 Cantharus and Phiala in some Authors, 403. — VII. Whether the super- 
 stitious Use of Holy Water be a Corruption of this ancient Custom, 404. — 
 VIII. The Atrium and Porticoes in the Ante-temple, only made use of for 
 burying the dead, 406. 
 
 CHAPTER IV. 
 
 Of the Interior Narthex^ and the Parts and Uses of it. 
 
 Sect. I. Of the lesser IIpoTruXa, or Porches, before the Doors of the Church, 
 406.— II. Of the Narthex, Pronaos, or Ferula, 408.— III. The Use of it for 
 the Catechumens and Penitents of the second Order, 409. — IV. Also for 
 Jews, Heathens, Heretics, and Schismatics, to hear in, 410. — V. This not the 
 Place of the Font, or Baptistery, as in our modern Churches, 410. — VI. 
 Why called Narthex, and of the different sorts of Nartlieces in several 
 Churches, 411. 
 
 CHAPTER V. 
 
 Of the Naos^ or Nave of the Churchy and its Parts and Uses. 
 
 Sect. I. Of the Beautiful and Royal Gates ; why so called, 413. — II. The Nave 
 of the Church usually a square Building, called by some the Oratory of 
 Laymen, 413. — III. In the lowest part of which stood the Suhstrati, or Peni- 
 tents of the thix'd Order, 414. — IV. And the Amho, or Reading-Desk, 415. — 
 V. And above this the Communicants and fourth Order of Penitents, called 
 Consistentes, had their Places, 417. — VI. The Places of Men and Women usually 
 
 VOL. II. a 
 
X CONTENTS. 
 
 separate from each other, 418. — VII. Why these Places of the Women were 
 called Karr^xovfieva and 'YTTEp^pa, 421. — VIII. Private Cells for Meditation, 
 Reading, and Pi'ayer, on the back of these, 423. — IX. The Place of the 
 Virgins and Widows distinguished from others, 424. — X. The SwXtTov, or 
 Solea, that is, the Magistrate's Thi'one, in this part of the Church, 425. 
 
 CHAPTER VI. 
 
 Of the Bema^ or Tiiivd Part of the Temple^ called ' the Altar'' 
 and ' the Sanctuary ^ and the Parts and Uses of it. 
 
 Sect. I. The Chancel, anciently called Bema, or Tribunal, 429. — II. Also"Ayiof 
 or 'leparelov, and Sacrarium, the Holy, or the Sanctuary, 430. — III. And 
 QvcnacFTrjpiov, the Altar-part, 431. — IV. Presbyterium and Dlaconicum, 431. 
 — V. Also Chorus, or Choir, 432. — VI. This place separated from the rest by 
 Rails, called Cancelli, whence comes Chancel, 432. — VII. And kept inacces- 
 sible to the Multitude ; whence it was called Adyta, 433. — VIII. The Holy 
 Gates, and Veils, or Hangings, dividing the Chancel from the Rest of the 
 Church, 435. — IX. The highest part of the Chancel called Apsis, Exedra, or 
 Conchula Bematis, 437. — X. This anciently the Place of the Thrones of the 
 Bishop and his Pi'esbyters, 438. — XI. And of the Altar or Communion-Table, 
 441. — XII. Both these Names indifferently used in the Primitive Church, 
 442. — XIII. In what sense the Ancients say they had no Altars, 444. — 
 XIV. Of the Names, Holy Table, Mystical Table, &c. 445.— XV. Altars 
 generally made of Wood till the Time of Constantino, 446. — XVI. But one 
 Altar anciently in a Church, 448. — XVII. And sometimes but one in a City, 
 though several Churches, according to some Authors, 451. — XVIII. Of the 
 Ciborium, or Canopy of the Altar, 453. — XIX. Of the Peristerion, ovColumbce, 
 454. — XX. When fix-st the Figure of the Cross set upon the Altar, 456. — 
 XXI. Of some other Ornaments and Utensils of the Altar, 457- — XXII. Of 
 the Oblationarium, or Prothesis, 466. — XXIII. Of the Sceuophylacium, or Dia- 
 conicum Bematis, 468. 
 
 CHAPTER VII. 
 
 Of the Baptistery., and other Outer Buildings., called the Eooedrce 
 
 of the Church. 
 
 Sect. I. Baptisteries anciently Buildings distinct from the Church, 470. — 
 II. These very capacious, and why, 473. — III. Why called ^wrtor^pta, 
 Places of Illumination, 474. — IV. Of the Difference between a Baptistery 
 and a Font ; and why the Font called Piscina and Ko\v[xj3rj9pa, 474. — V. 
 How Fonts and Baptisteries anciently adorned, 476. — VI. Baptisteries 
 anciently more peculiar to the Mother-Church, 477- — VII. Of the Secretarium 
 or Diaconicum Magnum, the Vestry, 479. — VIII. Why called Receptorium, or 
 Salutatorium, 481. — IX. Of the Decanica, or Prisons of the Church, 481. — 
 X. Of the Mitatorium, or Metatorium, 483. — XI. Of the Gazojjhylacium, and 
 Pastop)horia, 484. — XII. Of the Schools and Librai'ies of the Church, 487. — 
 XIII. In what Sense Dwelluig-houses, Gardens, and Baths, reckoned Parts 
 of the Church, 490. — XIV. When Organs first came to be used in the 
 Church, 492. — XV. Of the Original of Bells, and how Church-Assemblies 
 were called before their Invention, 496. 
 
 CHAPTER VIII. 
 
 Of the Anathemata and other Ornaments of the Ancient 
 
 Churches. 
 
 Sect. T. What the Ancients meant by their Anathemata in Churches, 502. — II. 
 One particular kind of these, called 'EKru7rw/.iara, when first brought into 
 
CONTENTS. xi 
 
 Churches, 506. — III. Churches anciently adoi'ued with Portions of Scripture 
 wi'itten upon the Walls, 507. — IV. And with other Inscriptions of human 
 Composition, 508. — V. Gilding and Mosaic Work used in the ancient 
 Churches, 510. — VI. No Pictures or Images allowed in Churches for the 
 first Three Hundred years, 511. — VII. First brought in by Paulinus and his 
 Contemporaries privately, and by degrees, in the latter End of the Fourth 
 Century, 518. — VIII. The Pictures of Kings and Bishops brought into the 
 Church about the same Time, 520. — IX. But neither Pictures of the Living 
 nor Dead designed for Worship, 522. — X. No Images of God or the Trinity 
 allowed in Churches till after the Second Nicene Council, 523. — XI. Nor 
 usually Statues or Massy Images, but only Paintings and Pictures, and those 
 Symbolical rather than any other, 525. — XII. Of adorning the Church with 
 Flowers and Branches, 527- 
 
 CHAPTER IX. 
 Of the Consecration of Churches. 
 
 Sect. I. What the Ancients meant by the Consecration of Churches, 529. — 
 II. The first authentic Account of this to be fetched from the fourth Century, 
 530. — III. The Bishop in every Diocese the ordinary Minister of these Conse- 
 crations, 535. — IV. No Church to be built without the Bishop's leave, 535. — 
 V. Nor till the Bishop had first made a solemn Prayer in the Place where it 
 was to be builded, 536. — VI. No Bishop to consecrate a Church in another 
 Diocess except Necessity required it, 537. — VII. No Necessity of a License from 
 the Bishop of Rome for a Bishop to consecrate in former Ages, 539. — VIII. 
 Churches always dedicated to God and not to Saints, though sometimes distin- 
 guished by their Names for a Memorial of them, 540. — IX. Churches some- 
 times named from their Founders, or other Circumstances in their building, 
 542. — X. When Altars first began to have a particular Consecration, with 
 new Ceremonies distinct from Churches, 544, — XI. No Church to be built or 
 consecrated before it was endowed, 545. — XII. Yet Bishops not to demand 
 any thing for Consecx'ation, 545. — XIII. Consecrations performed indiff'erently 
 upon any Day, 546. — XIV. The Day of Consecration usually celebrated among 
 their Anniversary Festivals, 546. 
 
 CHAPTER X. 
 
 Of the Respect and Reverence which Pri?nitive Christians paid 
 
 to their Churches. 
 
 Sect. I. Churches never put to any profane Use, but only Sacred and Religious 
 Service, 548. — II. The like Caution obsei'ved about the Sacred Vessels and 
 Utensils of the Church, 550. — III. What diff'erence made between Churches 
 and Pi'ivate Houses, 553. — IV. How some chose rather to die than deliver 
 up Churches to be profaned by Heretics, 554. — V. The Ceremony of washing 
 their Hands, when they went into the Church, 555. — VI. The Cei'emony of 
 putting off" their Shoes used by some ; but this no general Custom, 555. — 
 VII. Whether the Ancients used the Cei'emony of bowing toward the Altar 
 at their Entrance into the Church, 557- — VIII. Kings laid aside their 
 Crowns and Guards when they went into the House of the King of Kings, 
 558. — IX. The Doors and Pillars of the Church and Altar often kissed and 
 embraced in token of Love and Respect to them, 559. — X. Churches used 
 for Private Meditation and Prayer, as well as Public, 560. — XI. Their 
 Public Behaviour in the Church expressive of gi'eat Reverence, 561. — XII. 
 Churches the safest Repositox*y for Things of any Value, and the best Retreat 
 in Times of Distress, 562. 
 
xii CONTENTS. 
 
 CHAPTER XI. 
 
 Of the first Original of AsyUmis^ or ' Places of Sanctuary and 
 Refuge^'' ivith the Laws relating to them, in Christian Churches. 
 
 Sect. I. The Original of this Privilege to be deduced from the Time of Con- 
 stantino, 5G5. — II. At fii:st only the Altar and inner Fabric of the Church 
 the Place of Refuge, but afterwards any outer Buildings or Precincts of the 
 Church invested with the same Privilege, 567- — III. What Persons allowed 
 to take Sanctuary, 569. — IV. What sort of Persons and Crimes denied 
 this Privilege. First, Public Debtors, 571- — V. Secondly, Jews that pre- 
 tended to turn Christians only to avoid paying their Debts, or suffering legal 
 Punishment for their Crimes, 572. — VI. Thu^dly, Heretics and Apostates, 
 573.— VII. Fourthly, Slaves that fled from their Masters, 574.— VIII. 
 Fifthly, Robbers, Murderers, Conspirators, Ravishers of Virgins, Adul- 
 tei-ers, and other Criminals of the like Nature, 576. — IX. A just Reflection 
 upon the great Abuse of modern Sanctuaries, iu exempting Men from legal 
 Punishment, and enervating the force of Civil Laws, 577- — X. Conditions 
 anciently to be observed by such as fled for Sanctuary. First, No one to fly 
 with Arms into the Church, 579- — XL Secondly, No one to raise a seditious 
 Clamour or Tumult, as he fled thither, 580. — XII. Thii'dly, No one to eat or 
 lodge in the Church, but to be entertained in some outward Building, 581. 
 
THE ANTIQUITIES 
 
 OF THE 
 
 CHRISTIAN CHURCH. 
 
 BOOK V. 
 
 OF THE PRIVILEGES, IMMUNITIES, AND REVENUES, OF THE 
 CLERGY IN THE PRIMITIVE CHURCH. 
 
 CHAPTER I. 
 
 SOME INSTANCES OF RESPECT WHICH THE CLERGY PAID 
 MUTUALLY TO ONE ANOTHER. 
 
 Sect. I. — The Clergy obliged to give Entertainment to their 
 Brethren travelling upon necessary Occasions. 
 
 Having thus far discoursed of the necessary quahfications 
 of the clergy, and the several customs observed in the desig- 
 nation of them to the ministerial office, it will be proper, in 
 the next place, to speak of the respect and honour that was 
 generally paid to them upon the account of their office. Under 
 which head, I shall comprise whatever relates to the pri- 
 vileges, exemptions, immunities, and revenues, of the ancient 
 clergy. Some particular marks of honour, as they were 
 peculiar to this or that order, have already been mentioned 
 in speaking of those orders ; but, now I shall treat of those 
 which were more universal, and common to all orders. 
 And here it will not be amiss, in the first place, to say some- 
 thing of that courteous treatment and friendship wherewith 
 the clergy of the ancient church were obliged to receive and 
 embrace one another. Two or three instances of which, it 
 
 VOL. II. B 
 
2 THE ANTIQUITIES OF THE Book V. 
 
 will be sufficient to observe at present. First, that wherever 
 they travelled upon necessary occasions, they were to be 
 entertained by their brethren of the clergy, in all places, 
 out of the public revenues of the Church ; and it was a sort 
 of crime for a bishop, or other clerk, to refuse the hospitality 
 of the Church, and take it from any other. The historians, 
 Socrates and Sozomen% tacitly reflect upon Epiphanius for 
 an action of this nature : that, when he came to Constanti- 
 nople, where Chrysostom showed him all imaginable respect 
 and honour, sending his clergy out to meet him, and in- 
 viting him to an apartment, according to custom, in his 
 house, he refused the civility, and took up his habitation in 
 a separate mansion. This was interpreted the same thing 
 as breaking Catholic communion with him, as it proved in 
 effect ; for, he came on purpose, by the instigations of 
 Theophilus, bishop of Alexandria, to form an accusation 
 against him. On the other hand, to deny any of the clergy 
 the hospitality of the Church upon such occasions, was a 
 more unpardonable crime, and looked upon as the rudest 
 way of denying communion. Therefore Firmilian^ smartly 
 reproves the behaviour of Pope Stephen, both as insolent 
 and unchristian, towards the African bishops, who were 
 sent as legates from their churches to him; that he neither 
 admitted them to audience himself, nor suffered any of the 
 brethren to receive them to his house ; so, not only denying 
 them the peace and communion of the Church, but the 
 civility of Christian entertainment also. Which was so 
 much the greater despite and affront to them, because every 
 private Christian, travelling with letters of credence from 
 his own church, might have challenged that privilege, upon 
 the ' contesseration of hospitality,' as Tertullian^ words it; 
 
 a Socrat. lib. vi. c. xii. (Aug. Tur. p. 276.) T^n^ f^^v TrpoTpoTrijv 'lujdvvov 
 
 I^skXivs, Qeo^iXii) xapi^o/itj^oe, fv idia^oucry dk kutoXvu ^iovy. Sozoni. 
 
 lib. viii. c. xiv. (p. 318, E.) 'O ^'i 'lujdvvijg iiaiovra avrbv, ry viravTr](jei tov 
 TTavTOQ kXyi^ov eTifitjaew 'ErrL^dviog de dtiXog ijv ti^ag raig kut avrov SiajSo- 
 Xalg' TrpoTpamig yap ev oiKrjixatnv licKXrjaiacmKoXg Karafxkvtiv, ovk Yjvk(T')(^STo, 
 
 ^ Firmil. Ep. Ixxv. ap. Cypr. p. 228. Ut venientibus non soluin pax et com- 
 munio, sed et tectum et hospitium negaretur. 
 
 t-" Contesseratio hospitalitatis. Tertul. de Pi'sescript. c. xx. (Paris, 1664. 
 p. 209. A 2.) 
 
Ch. 1. § 2. CHRISTIAN CHURCH. 3 
 
 and much more the bishops and clergy, from one another. 
 By the laws of the African Church, every bishop that went 
 as legate of a provincial synod to that w^hich they called a 
 general or plenary synod, was to be provided of all things 
 necessary in his travels, from this liberality of the Church ; 
 as appears from a canon in the third Council of Carthage, 
 which orders^, that no province should send above two or 
 three legates, that so they might appear with less pomp and 
 envy, and be less charge to their entertainers. This implies, 
 that every church was obliged, by custom at least, to give 
 them entertainment in their passage. 
 
 Sect. II. — And to give them the honorary Privilege of con- 
 secrating the Eucharist in the Church. 
 
 Another instance of customary respect, which the clergy 
 were obliged to show to one another, was, that when any 
 bishop or presbyter came to a foreign church, they were to 
 be complimented with the honorary privilege of performing 
 divine offices, and consecrating the Eucharist in the church. 
 This was a very ancient custom, as appears from what Ire- 
 nseus says of Anicetus, bishop of Rome, that when Polycarp 
 came to settle the Paschal controversy with him, irapexo)- 
 pYfcrev Trjv (iixapKyriav t(^ YioXvKapirt^^^ which does not barely 
 signify, 'he gave him the Eucharist,' as the first translators 
 of Eusebius render it ; but, ' he gave place to him, or liberty to 
 consecrate the Eucharist in his church.' The Council of Aries, 
 which turned this custom into a law, uses the very same 
 expression about it — that in every church they should give 
 place ^ to the bishop that was a stranger, to offer the obla- 
 tion or sacrifice. And the fourth Council of Carthage more 
 
 ^ Cone. Carth. iii. c. ii. (vol. ii. p. 1168. C.) Placuit, ut propter causas eccle- 
 siasticas, quse ad perniciem plebium ssepe veterascunt, singulis quibusque annis 
 concilium convocetur. Ad quod omnes provinciee, quae primas sedes habent, de 
 conciliis suis ternos legatos mittant, ut et minus invidiosi minusque hospitibua 
 sumtuosi conventus plena possit esse auctoritas. 
 
 e Iren. Ep. ad Victor, ap. Euseb. lib. v. c. xxiv. (p. 216. B.) Tovtojv ovtu)Q 
 tx6vTU)v, tKOLvdjvrjcrav iavToXg' Kai iv ry kicKXijaiq, Tra^jtx^opijoiv 6 'AviKi}Tog 
 Trjv ivxagiOTiav T(^ Tlo\vKa.^Tr(^ war' Ivrpoirrjv SrjXovoTi, Kai ^ler' iipr]vt]Q cltt' 
 dWijXojv cnr7}Wdy)](Tav, k. r. \. 
 
 f Cone. Ai-elat. i. c. xix. (Labbe, vol. i. p. 1427.) Ut peregrinis episcopia locus 
 sacrificandi detur. 
 
 B 2 
 
4 THE ANTIQUITIES OF THE Book V. 
 
 plainly — that a bishop, or presbyter?, visiting another church, 
 shall be received each in their own degree, and be invited 
 to preach, and consecrate the oblation. So they were to 
 be admitted to all the honours which the Church could show 
 them ; the bishop was to seat his fellow-bishop in the same 
 throne with himself; and the presbyters to do the same 
 by their fellow-presbyters; for that the canon means, by 
 receiving them in their own degree. Which custom is re- 
 ferred to by the Catholic bishops in the Collation^ of Carthage, 
 where they promise the Donatist bishops, that if they would 
 return to the Church, they should be treated by them as 
 fellow-bishops, and sit upon the same thrones with them, as 
 strangers were used to do. The author of the Constitutions 
 joins all these things together ^^, saying, " Let the bishop, that 
 is a stranger, sit with the bishop, and be invited to preach ; let 
 him also be permitted to offer the Eucharist ; or if, in 
 modesty, he refuses it, let him, at least, be constrained to give 
 the blessing to the people." 
 
 Sfxt. III. — Tlie Use of the Literce Formatw^ or Commendatory 
 
 Letters^ in this respect. 
 But then, it is to be observed, that these honours were 
 not to be showed to strangers, as mere strangers, but as 
 they could someways give proof of their orthodoxy and 
 Catholicism to the church to which they came. And in this 
 respect the Uterce systaticce^ or ' commendatory letters,** as 
 they called them, were of great use and service in the 
 Church ; for no strange clergyman was to be admitted, so 
 much as to communicate, much less to officiate, without 
 these letters of his bishop, in any church where he was a 
 
 S Cone. Carth. iv. c. xxiii. (Labbe, vol. ii. p. 1203. A.) Ut episcopi vel pres- 
 byteri, si causa visitandjae ecclesise alterius episcopi, ad ecclesiam venerint, et in 
 gradu suo suscipiautur, et tarn ad verbura faciendum, quani ad oblatiouem con- 
 secrandam invitentur. 
 
 h Collat. Carthag. Die i. c. xvi. (ii. 1352. D.) Sicut peregrine episcopo juxta 
 considente collega. 
 
 ^'h (Lib. ii. Labbe, vol. i. p. 298. B.) Et ric, cnro Trapoiiciag ade\(pbQ lireXOy 
 ... £1 iTTidKOTrog, Gvv T<p gTria/coTT^ KaOt^icOio TTJQ avTtJQ a^tovfxsvog vtt' avrov 
 Tifirjg, Kai tpiOTrjaeig avrbi', w tTTtcKOTre, TrpoaXaXrjaai rtp Xat^ Xoyong ^j^oKri- 
 Kovg' . . . t7riTps\peig S' avT<p Kcii tyjv evxctpif^Tiav avolaaC iav Se 6i tvXdjSfiav 
 wg ao(pbg tyjv Tij^trjv aoi rripCjv fit) 9tX{]rFu avd'EyKaf kciv elg tov Xahv tvXoyiav 
 avTov 7rOLr)(7arF9ai KaravayKCiaOai KciTavayKCKJtig. 
 
Ch. I. § 3. CHRISTIAN CHURCH. 5 
 
 perfect stranger, for fear of surreptitious, or passive com- 
 munion, as the canons^ call it. And bishops were under 
 the same obligations to take the letters of their metropo- 
 litan, if they had occasion to travel into a foreign country, 
 where they couM not otherwise be known. The third 
 Council of Carthage has a canon^ to this purpose — " That 
 no bishop should go beyond sea without consulting the pri- 
 mate of his province, that he might have his formatw or 
 'letters of commendation." And that the same discipline 
 was observed in all churches, seems clear, from one of those 
 canons of the Greek Church, among those which go by the 
 name of Apostolical ; which says, " no strange bishops ^, 
 presbyters, or deacons, shall be received av^v o-uorarficwv, 
 unless they bring commendatory letters with them ; but, 
 without them, they shall only be provided of necessaries, 
 and not be admitted to communicate, because many things 
 are surreptitiously obtained." The translation of Dionysius 
 Exiguus, indeed, denies them necessaries also ; but that is 
 a manifest corruption of the Greek text, which allows them 
 to communicate in outward good things, but not in the 
 communion of the Church. And this is what some think 
 the ancients meant by communio peregrina^ ' the commu- 
 nion of strangers;' when such as travelled without letters 
 of credence, were hospitably entertained, and provided of 
 
 1 Cone. Carth. i. c. vii. (torn. ii. p. 616.) Clericus vel laicus nou coramuuicet 
 in aliena plebe sine litteris episcopi sui ; nisi hoc observatum fuerit, communio 
 
 fiet passiva. Cone. Laodic. c. xli. (torn. i. p. 1504.) "On ov ^tX lepuTiKov ri 
 
 KXrjpiKOv dvev kuvovlkuiv ypa^naTMV odtveiv. Cone. Antioch, c. vii. (torn. ii. 
 
 p. 564. E.) Mtjdsva dvtv dprjviKCJv dsxtcOai tu>v ^svujv. Cone. Agath. 
 
 c. xxxviii. (torn. iv. p. 1389. D.) Clerieis sine commendatitiis epistolis episcopi 
 
 sui licentia non pateat evagandi. Cone. Chalced. e. xi. (ibid. p. 761.) UavrccQ 
 
 TovQ irkviqTaQ Kai dtofxsvovg iiriKovpiaQ, fxtTO. doKifiaaiag, eTrKXToXioig, eirovv 
 elpiiviKolg kKKXrjffiaffTiKolg fiovoig lijpiffafxtv odivtiv, Kai fiij avaraTiKdlg' ^id to 
 Tag avcTTUTiKag tTri(TTo\dg T:poar]KHV Tolg ovai fiovoig iv v7rokr]\l/u 7rapkxi<^0ai 
 TrpoadJTroig. 
 
 ^ Cone. Carth. iii. e. xxviii. (vol. ii. p. 1171.) Ut episcopi trans mare non 
 profieiscantur, nisi consulto primse sedis episeopo suae cuj usque pro v incise, ut 
 ab eo prtecipue (leg. prsecipuo) possint sumei'e formatam. 
 
 1 Canon. Apost. xi. (xxxii. torn. i. Concil. p. 32. C.) Mrjdiva riov Uvcjv etti- 
 aKOTTojv, i] 7rpea(3vT£p(i)v, ?) ^iukoviov, dvev crvcTTaTLKoJv 7rpo(T^£;^6(r6Jai' Kai 
 iTTi^epou'eviop avratv, dvaKpiv'taBMaav li ^t ju/yye, tijv xP^i^*^^ avroig iirixopH- 
 yriaavTtg, ilg Koivmviav avTOvg fxr) TrpoaSe^rjcrOt' TroXXd yap Kara <jvvapiray})i' 
 yivtTai. 
 
6 THE ANTIQUITIES OF THE Book V. 
 
 sustenance ; but not admitted to participate of the Eucharist, 
 because they had no testimonials of their hfe and conversation. 
 But others give a different account of this ; which I shall more 
 nicely examine, when I come to speak of the discipline of the 
 Church, under which head the communio peregrina will come 
 to be considered, as a species of ecclesiastical censure. 
 
 Sect. IV. — The Clergy obliged to end all their own Controversies 
 
 among themselves. 
 
 A third instance of respect, which the clergy showed to 
 one another, was, that if any controversies happened among 
 themselves, they freely consented to have them determined 
 by their bishops and councils, without having recourse to 
 the secular magistrate for justice. Bishops, as I have had 
 occasion to show^^ before, were anciently authorized, by the 
 imperial laws, to hear and determine secular pecuniary 
 causes, even among laymen, when both the litigants would 
 agree, upon compromise, to take them for arbitrators. But, 
 among the clergy, there needed no such particular compro- 
 mise ; but, by the rules and canons of the Church, they 
 were brought under a general obligation not to molest one 
 another before a secular magistrate, but to end all their con- 
 troversies under the coornizance of an ecclesiastical tribunal. 
 The case was somewhat different, when a layman and a 
 clergyman had occasion to go to law together ; for, then the 
 layman was at liberty to clioose his court, and was not 
 obliged to refer his cause to any ecclesiastical judge, unless, 
 by compromise, he brought himself under such an obliga- 
 tion. For so the imperial laws"^, in this case, had provided; 
 though in France, in the time of the Gothic kings, it was 
 otherwise : for laymen there were not to sue a clerk in a 
 secular court, without the bishop''s permission ; as appears 
 from a canon of the Council" of Agde, made under Alaric, 
 
 J^ Book ii. chap. vii. 
 
 ™ Valentin. Novel, xii. ad calcem Cod. Th. : In clerico petitore consequens 
 erit, lit secvuidum leges pulsati forum sequatur, si adversarius suus ad episcopi 
 vel presbyteri audientiam non preestat adsensum. 
 
 " Cone. Agathens. c. xxxii. (Labbe, vol. iv. p. 1388. D.) Clericus ne quenquam 
 praesumat apud seecularem judicem, episcopo non permittente, pulsare. Sed si 
 pulsatus fuerit, [non] respondeat, nee [non] proponat, nee audeat criminale 
 negotium in judicio seeciilari proponere. 
 
Ch. I. § 4. CHRISTIAN CHURCH. 7 
 
 an. 506, which equally forbids a clergyman to sue a layman 
 in a secular court, or to answer to any action brought against 
 him there, without the bishop''s permission. But, whatever 
 difference there w^as betwixt the Roman and Gothic laws in 
 this particular, it is evident, that, as to any controversies 
 arising among the clergy themselves, they were to be deter- 
 mined before ecclesiastical judges ; as appears from a canon 
 of the Council of Chalcedon, which is in these words ° — " If 
 any clergyman hath a controversy with another, he shall not 
 leave his own bishop, and betake himself to any secular 
 court, but first have a hearing before his ow^n bishop, or 
 such arbitrators as both parties should choose, with the 
 bishop's approbation ; otherwise he should be liable to ca- 
 nonical censure." Which censure, in the African Church, 
 was the loss of his place, whether he were bishop, presbyter, 
 or deacon, or any other inferior clerk, that declined the sen- 
 tence of an ecclesiastical court, either in a civil or criminal 
 cause, and betook himself to a secular court for justice. 
 Though he carried his cause, and sentence were given 
 on his side, in a criminal action, yet he was to be deposed : 
 or, if it was a civil cause, he must lose whatever advan- 
 tage he gained by the action, as the third Council of Car- 
 thage p in this case determined ; because he despised the 
 whole Church, in that he could not confide in any eccle- 
 siastical persons to be his judges. Many other councils 
 determined the same thing, as that of VannesS Chalons'", and 
 
 o Concil. Chalced. c. ix. (torn. iv. Cone. p. T59. C.) Ei ng /cXj/pifcof -rrpbg kXt}- 
 piKov Trpayjxa 6%ft, fxri KaraXifnravsru) tov oiKtiov s7ri(TK07rov, Kai sttI KoofiiKa 
 SucaGTqpia KaTaTpexeTU)' dWd Trporspov ttjv virodtcnv yvuva'C'sTO) irapd rt^ 
 idi(i> ETTKTKOTTq), j) yovv YViojJLy avTov tov iincTKOTrov, Trap* olg av rd dfxtpoTfpa 
 IXEprj j3ovXerai, rd Trjg diKijg (TvyKportiaOo). ei de rig "Trapd ravra 7roirj(T£t, kuvo- 
 viKolg vTTOicsidQio tTririfiioig. 
 
 P Cone. Carth. iii. c. x. (vol. ii. p. 1168.) Quisquis episeoporum, presbytero- 
 rum, et diaeonoi'um seu clericorum, cum in ecclesia ei crimen fuerit intentatum, 
 vel civilis causa fuerit commota, si relicto ecclesiastico judicio, publicis judiciis 
 purgari voluerit, etiamsi pro ipso prolata fuerit sententia, locum suum amittat, 
 et hoc in criminali judicio. In civili vero perdat quod evicit, si locum suum 
 obtinere voluerit, &c. 
 
 <1 Cone. Venetic. c. ix, (torn. vi. p. 1056.) Clericis, nisi ex permissu episeo- 
 porum suorum, stecularia judicia adire non liceat. 
 
 ^ Cone.. Cabillon. i. c. xi. (torn, vi, pp. 389, 390. E.) Pervenit ad sanctam 
 synodum, quod judices publici contra veternam consuetudinem per omnes paro- 
 chias, vel monasteria, quse mos est episcopis circuire, ipsi illicita prsesumtione 
 
8 THE ANTIQUITIES OF THE Book V. 
 
 Mascon^ And the Council of Milevis* decreed, that no 
 one should petition the emperor to assign him secular judges, 
 but only ecclesiastical, under pain of deprivation. So great 
 confidence did the clergy generally place in one another, and 
 pay such a deference to the wisdom, integrity, and judgment 
 of their brethren, that it was then thought they had no need 
 to have recourse to secular courts for justice, but they were 
 willing to determine all controversies of their own among 
 themselves. And, as the imperial laws did not hinder this, 
 but encourage it, so we seldom find any ecclesiastics inclined 
 to oppose it, but either some factious and turbulent men, or 
 such whose crimes had made them so obnoxious, that they 
 had reason to dread an ecclesiastical censure. 
 
 Sect. V. — What Care was taken in receiving Accusations 
 against the Bishops and Clergy of the Church. 
 
 I shall but observe one thing more upon this head, which 
 is, the great care the clergy had of the reputation and cha- 
 racter of one another ; which, being a sacred and necessary 
 thing in persons of their function, they did not think fit to 
 let it be exposed to the malicious calumnies and slanders of 
 every base and false accuser. But, first, in all accusations, 
 especially against bishops, the testimony of two or three 
 witnesses was required, according to the rule of the apostle. 
 Therefore, when the synod of Antioch proceeded to condemn 
 Eustathius, bishop of Antioch, upon a single testimony, the 
 
 videantur discurrere ; etiain et clericos vel abbates, ut eis praeparent, invitos 
 atque districtos ante se faciant exhiberi : quod omniinodis nee religion! convenit, 
 nee canonum permittit auctoritas. Unde omnes unanimiter censuimus sen- 
 tientes, ut deinceps ista debeant emendare : et si prtesumtione, vel potestate 
 qua pollent, excepta invitatione abbatis vel archipresbyteri, in ipsa mouastei'ia 
 vel parochias aliquid fortasse prsesuraserint, a commuuione omnium sacerdotum 
 eos convenit sequestrari. 
 
 s Cone. Matiscon. c. viii. (torn. v. p. 968. D.) Ut nullus clericus ad judicem 
 ssecularem quemcumque alium fratrem de clericis accusare, aut ad causam 
 dicendam trahere quocumque modo pi'sesumat ; sed orane negotium clericovuni, 
 aut in episcopi sui, aut in presbyterorvun, vel archidiaconi proesentia finiatur. 
 Quod si quicumque clericus hoc implere distulerit, si junior fuei'it, uno minus 
 de quadraginta ictus accipiat ; sin certe honoratior, triginta dierum conclusione 
 multetur. 
 
 t Cone. Milevet. c. xix, (toni. ii. p. 1542.) Placuit, ut quicumque ab impe- 
 ratore cognitionem judiciorum publicoruni petierit, lionore projn-io privetur. Si 
 autem episcopale judicium ab imperatore postulaverit, nihil ei obsit. 
 
Ch. I. § 5. CHRISTIAN CHURCH. 9 
 
 historian censures it^ as an arbitrary proceeding in them 
 against that apostolical canon — " Receive not an accusation 
 against an elder, but before two or three witnesses." Se- 
 condly, the character of the witnesses was to be examined, 
 before their testimony was to be rllowed of. An heretic 
 was not to give evidence against a bishop, as may be col- 
 lected from those canons which bear the name of the apo- 
 stles, one of which joins these two things together — " Re- 
 ceive^ not an heretic to testify against a bishop, nor a single 
 witness, though he be one of the faithful ; for, the law saith, 
 in the mouth of two or three witnesses shall every word be 
 established." Athanasius pleaded the privilege of this law, 
 when he was accused, for suffering Macarius, his presbyter, 
 to break the communion cup : he urged y, that his accusers 
 were Meletians, who ought not to be credited, being schis- 
 matics, and enemies of the Church. By the second Council 
 of Carthage, not only heretics, but any others that were 
 known to be guilty^ of scandalous crimes, were to be re- 
 jected from giving testimony against any elder of the Church. 
 The first general Council of Constantinople distinguishes the 
 causes upon which an accusation might be brought against 
 a bishop : for a man might have a private cause of com- 
 plaint against him, as that he was defrauded in his property, 
 
 u Theod. lib. i. c. xxi. (Aug. Tur. 1748. p. 47- B.) 'EKeivi]g fiTjdkva (jxtiv fidp- 
 TVpa Trjg KaTrjyopiag 'Ktyovarjg, opKov Trpovreivav ol diKaioTaroL ^j/caorai* Ka'iToi 
 Tov voixov ciappijdrjv jSowvTog, IttI Svo kuI Tpiwv fiaprvpiov tlvai (3e(Baia rd 
 Xeyofiiva' Kai dvTiKpvg tov aTroarokov KtXtvovrog, /x/) di Kara TrpeafSvTepov 
 yivo[^iEvi]v ypacprjv Sixa dvo rj rpiCJv [xapTvpcov TrpoaSkx^aOai' dXXd tuiv Oeiujv 
 ovTOL voiiMV KUTtt'ppovrjffavrsg, dudprvpov kut' dvdpbg toctovtov Karrjyopiav 
 i^'i^avTo' tTTtiSfi dk olg eTrrtv eKiivrj tov opKOv TrpooTE^fiKf, (ioSxra rj fxijv 
 EvffTaBiov TO jSps^og tlvai, tjg Kurd {xoixov Xoittuv ot (piXaXrjOng Tt)v ^rjcpov 
 i^r]viyKav, k. t. X. 
 
 X Canon. Apost. c. Ixxiv. (torn. i. p. 41.) 'Elg fiapTvplav rijv kut liriaKO-Kov 
 aipeTiKov iifj TTpoah'sxtoOai, d\Xd firjdk iriaTuiv 'iva jiovov tirl aTonaTog ydp dvo 
 ri Tpidv ixapTupwv aTaOrjaerai ttuv pfifxa. 
 
 y Athan. Apol. ad Constant, (p. 295. C. edit. Par. 1G98.) UpoiOiiKT] rrpbg 
 <pavtpdv aTToCii^iv, d KaTa^iwaiiag fiaOtXv, on TrapSvrnJV fxiv ?//iaiv, ovUv 
 dTrkSei^av oi KttTijyopoiJi'Ttg Kurd MaKapiov tov 7rpe(r(3vTspov aTrovTUJV Ce 
 r]iiatv, Kurd ^ovag iirpa^av uTrep r]OkXy)aav rd dk TOiavTa Trpot]yovfxkvu)g fxkv 6 
 Otlug vofxog, tTTtiTci 6k Kai o'l iiix'tTtpoivop-oi fxrjStniav tx^iv dvvafiiv diTtcpyvmfTO. 
 
 z Cone. Carth. ii. c. vi. (torn. ii. Cone. p. 1160. E.) Piaeet ut is, qui alicjuibus 
 scelei'ibus irretitus est, vocem advcrsus majores natu nun habeat aceusandi. 
 
10 THE ANTIQUITIES OF THE Book V. 
 
 or in any the like case injured by him: in which case, his 
 accusation was to be heard, without considering at all the 
 quality of the person, or his religion. For a bishop was to 
 keep a good conscience ; and any man that complained of 
 being injured by him, was to have justice done him, what- 
 ever religion he was of. But if the crime was purely eccle- 
 siastical that was alleged against him, then the personal 
 qualities of the accusers were to be examined: so that no 
 heretics should be allowed to accuse^ orthodox bishops in 
 causes ecclesiastical : nor any excommunicate persons, before 
 they had first made satisfaction for their own crimes; nor 
 any who were impeached of crimes, of which they had not 
 proved themselves innocent. The Council of Ohalcedon^ 
 adds, that no clergyman or layman should be admitted to 
 impeach a bishop or a clerk, till his own reputation and 
 character were first inquired into, and fully examined. So 
 careful were they, in this matter, not to expose the credit of 
 the clergy to the malicious designs or wicked conspiracies 
 of any profligate wretches, whom malice or bribery might 
 induce to accuse them. Thirdly, in case of false accusation, 
 whether public or private, the penalty against the offender 
 was very severe. " If any clergyman,'' says one "= of the 
 apostohcal canons, "unjustly reproach a bishop, he shall be 
 deposed : for, it is written, thou shalt not speak evil of the 
 ruler of thy people."" And by a canon^ of the Council of 
 
 a Cone. Constant. General, i. c. vi. (torn. ii. p. 950. B.) Ei kKXjjo-tacrriKov tltj 
 TO tTTi^epofJisvov tyK\rifia r(^ i-maKOTrif), tots. doKiixdZ,ea9ai XPU tmv KaTtjyopovv- 
 r<jjv TO. 7rp6(TW7ra* 'iva TrpuJrov [xiv alperiKolg fii^ k^y KaTr]yopiag Kara twv 6p9o- 
 do^iov tTTKTKOTTujv vwep eKKXrjaiaaTiKCJv TrpayixaTMV TroulcrOai' . . . trrtira dk 
 Kui ii Tivsg tG)v cnrb rrjg UKXrjaiag errl airiatg rial TtpoKartyvMafxkvoi dev Kal 
 aTroj3ef3Xi]fikvoi, r) ciKOivwvriTOi . . . nr]de Tovroig ildvai Karrjyoptlv iinaKoTrov, 
 rrplv av to oIkeIov fyKXtjixa TrpoTfpov aTroSv^oivrai' ofioiwg dk Kal tovq virb 
 KaTrjyopiav TrpoXajSovcrav ovrag, fxij TTpoTspov tlvai dsKTOvg eig eTriaKorrov 
 KaTrjyopiav, ») krkpojv KXrjpiKujv, Trpiv av d9<^ovg tavrovg ratv sTraxOsvTMV 
 avTolg aTToSei^ojaiv syfcXjjjuarwv. 
 
 b Cone. Chaleed. c. xxi. (torn. iv. p. 766.) K.XrfpiKovg, fi Xaiicovg, Karrjyopovv- 
 Tag eTTKTKOTTwv, r) KXr^piKiov, dirXi^g Koi dSoKiiidffTwg fii) Trpoo-^fxec^at, ei /xi) 
 TTpoTfpov t^eraa9y avrCov rj vTroXij-^ig. 
 
 c Canon. Apost. c. xlvii. (torn. i. Cone. Can. liv. p. 38. C.) Et ng KXi]piK6g 
 v(3piZii Tov kTri(TK07rov, Ka9aipH<T9ii)' dpxovra yap rov Xaov <tov ovk kpug KaKojg. 
 
 ^ Cone. Eliber. c. Ixxv. (Labbe, vol. i. p. 978. D-) Si quis episcopum, vel 
 
 8 
 
Ch. II. § 1. CHRISTIAN CHURCH. {{ 
 
 Eliberis, for any man to charge a bishop, presbyter, or 
 deacon, with a false crime, which he could not make good 
 against them, was excommunicated, without hopes of recon- 
 ciliation at the hour of death : which was the usual penalty 
 that was inflicted by that Council upon very great and noto- 
 rious offenders ; for which some have censured the Spanish 
 Church as guilty of Novatianism, but without reason, as I 
 shall show, when I come to discourse of the discipline of 
 the Church, Here it may be sufficient to observe, that they 
 thought this crime one of the first magnitude ; since they 
 refused to give the external peace of the Church to such 
 offenders, even at their last hour. Many other instances of 
 the like respect might here be added ; but, by these few, the 
 reader will be able to judge, with what candour and civility 
 the clergy of the primitive Church were obliged to receive 
 and treat one another. And it would have been happy for 
 all ages, had they walked in the same steps, and copied after 
 so good an example. 
 
 CHAPTER II. 
 
 INSTANCES OF RESPECT SHOWED TO THE CLERGY BY THE 
 
 CIVIL GOVERNMENT WHERE PARTICULARLY OF THEIR 
 
 EXEMPTION FROM THK COGNIZANCE OF THE SECULAR 
 COURTS IN ECCLESIASTICAL CAUSES. 
 
 Sect. I. — Bishops not to he called into any Secular Court to 
 
 give their Testimony. 
 Next to the respect which the clergy showed to one another, 
 it will be proper to speak of the honours which were done 
 them by the civil magistrates ; which were more or less, 
 according as either the inclination and piety of the emperors 
 led them, or as the state of the times required. These 
 honours chiefly consisted in exempting them from some sort 
 of obligations to which others were liable ; and in granting 
 them certain privileges and immunities, which others did not 
 enjoy. Of this kind, was that instance of respect, which, by 
 
 presbytcrnm, ant diaconum, falsis criminibus appetierit, et probare non potuerit, 
 nee in fine dandam ei communionem. 
 
I k) the antiquities of the Book V. 
 
 the laws of Justinian, was granted to all bishops, that no 
 secular judge could compel^ them to appear in a public court 
 to give their testimony before him, but he should send one of 
 his officers to take it from their mouth in private. This law 
 is also repeated in the Justinian^ code, and there said to be 
 enacted first by Theodosius the Great, a law of whose is still 
 extant in the same words in the Theodosian code^. But 
 Gothofred will have it, that this law, as first enacted by 
 Theodosius, meant no more than to exempt the clergy from 
 being bound to give an account to the civil magistrates, of 
 what judgments or sentences they passed upon any secular 
 causes, that were referred to their arbitration. And, indeed, 
 it is evident that the law terms, ad testimonium devocari, and 
 ug iiapTvpiav iTZLKoXuaQaL, are taken in this sense by the 
 African fathers, in the fifth Council of Carthage ; where it 
 was agreed*^ to petition the emperors to make a decree, that 
 if any persons referred a civil cause to the arbitration of the 
 Church, and one of the parties chanced to be displeased with 
 the decision or sentence that was given against him, it should 
 not be lawful to draw the clergyman, who was judge in the 
 cause, into any secular court, to make him give any testimony 
 or account of his determination. This was not intended to 
 exempt clergymen in general from being called to be witnesses 
 in a secular court ; but only to free them from the prosecu- 
 tions of vexatious and troublesome men, who, wdien they had 
 
 a Justin. Novel, cxxiii. c. vii. (p. 170.) Ovdevl tmv apx^vriov e^karaL rovi; 
 6to<piX(:(rTdrovQ iTTKTKOTrovQ dvayKciZtLV ttc; diKaaTfjpiov irapaytveaOai vnip tov 
 vt7[xaL fiapTvpiav' dXX' 6 diKaffTijg TrsfiTreriiJ Trpug avrovi; t^'Clq Ik tCjv Trpoaw- 
 7Tu}v Twv vTDjpeTovfi'svojv avT(^, 'iva TrpoKSifikvoJV tCjv dyiwv tvayyeXiiov, Kara 
 
 TO TTpSTTOV UptlXTl, tLTritXTl UTTtp yLVUXXKOVaiV. 
 
 t> Cod. Justin, lib. i. tit. iii. de Episc. leg. vii. (p. 11.) Imperator Theodosius 
 dixit, nee honore nee legibus episeopus ad testimonium [dicendum] flagitetur. 
 
 c Cod. Th. lib, xi. tit. xxxix. de Fide Testium, leg. viii. 
 
 <i Cone. Carthag. v. c. i. (torn. ii. Cone. p. 1215.) It. Cod. Can. Afric. e. lix. 
 (ibid. p. 1086. C.) Ail aiTrjaai tri firjv, 'iva bpioai KaTa^io)(T(o(nv, ojctts lav riveg 
 Iv tKKXijffia oiavdi]TroTe airiav dTToaroXiKip diKai(p Ttp ralg iicKXtjaiaig 67riK£t/ilv(f> 
 yvjJLvdffaL QiXriaoxri, Kai 'icrojg t) roixt) rutv KXijpiKoJv r(p lid fiepei dnapkaoi, fxq 
 k^tivai TtpoQ ^iKaffTijpiov tig fiaprvpiav TcpoaKaXtXaQai tov KXripiKOV eKtlvov tov 
 TrpoTtpov to avrb Tzpdyjxa (TKOTTijcravra, rj kcu crKOTrovfjLtvti) TrapaTvxovTa' Kal 
 'iva fi7]de 7rpo<Tti»7r(^j Tig iKKXijaiacrTiKij} TrpuatjKwv i.vaj(Otiri irepi rov 6(ptiXtiv 
 fiapTvptZv. Et Cone, vulgo diet. Afrieanum, c. xxxvi. (torn. ii. Concil. p. 1G49.) 
 
Ch. II. §2. CHRISTIAN CHURCH. 13 
 
 chosen them for their arbitrators, would not stand to their 
 arbitration, but prosecuted them in the civil courts, as if they 
 had given a partial sentence against them : and though it was 
 contrary to the law to give them any such trouble (because, 
 as I have showed *^^ in another place, all such determinations 
 were to be absolutely decisive and final, without appeal) ; yet, 
 it is probable, some secular judges in Afric might give 
 encouragement to such prosecutions : which made the African 
 fathers complain of the grievance, and desire to have it 
 redressed, in the forementioned canon, to which Gothofred 
 thinks the law of Theodosius refers. But whether the law of 
 Theodosius be thus to be limited, is a matter that may admit 
 of further inquiry. Gothofred himself confesses, that Jus- 
 tinian took it in a larger sense ; and that is enough for me to 
 found this privilege of bishops upon, that they were not to be 
 called into a secular court, to give their testimony there in any 
 case whatsoever. 
 
 Sect. II. — Nor obliged to give their Testimony upon Oatli^ hy 
 
 the Laws of Justinian. 
 
 Another privilege of this kind, which also argued great 
 respect paid to bishops, was, that when their testimony was 
 taken in private, they were not obliged to give it upon oath, 
 as other witnesses were, but only upon their word, as became 
 the priests of God, laying the holy gospels before them. For 
 the same law of Justinian ®, which grants them the former 
 privilege, enacted this in their favour and behalf also. And 
 in pursuance of that law, probably, the Council of Tribur, 
 some ages after ^, decreed, that no presbyter should be ques- 
 tioned upon oath ; but, instead of that, only to be interrogated 
 upon his consecration ; because it did not become a priest to 
 swear upon a light cause. But it does not appear that this 
 indulgence w^as granted to bishops before the time of Jus- 
 
 ^^ Book ii. chap. vii. sec. iii. and iv. 
 
 e Justin. Novel, cxxiii. c. vii. (p. 170.) Propositis SS. evangeliis, secundum 
 quod decet sacerdotes, dicant quod noverint, nou tamen jurent. 
 
 f Concil. Tribur. c. xxi. (torn. ix. Cone. p. 452.) Presbytei', vice juramenti, 
 per sanctam consecrationem interrogetur ; quia sacerdotes ex levi causa jurare 
 non debcnt. 
 
14 THE ANTIQUITIES OF THE Book V. 
 
 tinian : for the Council of Ohalcedon^ exacted an oath, in a 
 certain case, of the Egyptian bishops ; and the Council of 
 Tyre'^ required the same of Ibas, bishop of Edessa. And 
 there are many other instances of the like nature. 
 
 Sect. III. — Whether the single Evidence of one Bishop was 
 good in Law against the Testimony/ of many others. 
 
 Constantine the Great granted many privileges to the 
 clergy ; but there are some that go under his name, which 
 were certainly never granted by him : as his famed donation 
 to the bishops of Rome, which Baronius^ himself gives up for 
 a forgery, and De Marca^ and Pagi^ prove it to be a spurious 
 fiction of the ninth century, invented most probably by the 
 same Isidore Mercator, who forged the Decretal Epistles of 
 the ancient bishops of Rome. There are other privileges 
 
 & Cone. Chalced. act. iv. (torn, iv, p. 517. C.) MkvovTtQ kiri tov oIkhov 
 (TX?}juarog oi ivXajSecrraTOi eTriffKOTroi rojv AiyvTrTiMV, i) kyyvag Traps^ovcrtv, 
 fi TOVTO avTolg cvvarbv, 17 l%o)fio(j'i(^ KaTa7rt<TT£v9r](TovTaL, dfa/jikvovTeQ ti)v 
 XfipoToviav TOV tao^ikvov tTTiaKOTrov riig 'A\e^av5pku)v fxeyaXoTroXeiog. 
 
 ^^ Cone. Tyr. in aet. ix. Cone. Chalced. (ibid. p. 630. E.) Jlpbg tovto aTryrri- 
 (Tajxtv rjfJieig Xoyov (al. opKov) tov OtoatjSsaTaTov tTricncorrov "IfSav, tjg Tzaai Tolg 
 fv T<^ TrapovTL Trpayjuart XvTTrjaacnv avTov, ij do^acriv avTiKpaTTSiVyd^vi^CTiav 
 ^(jjptiaOai. 
 
 * Baron, an. cecxxiv. n. exviii. (Veuet. vol. iii. p. 217.) Jam reliquum foret, 
 ut . . . . de vulgata ilia omnium ore ageremus ejusdem Constantini donatione tot 
 tantisque controvei'siis agitata : sed parcimus, quod nihil prseter ilia, quae ab 
 aliis dicta sint, adferre possumus, et eadem repetere, sit onerosum atque pariter 
 otiosum ; cum liberum sit cuique, quae eo argumento a pluribus sunt scripta, 
 consulere. 
 
 k Marca de Concord, lib. vi. c. vi. n. vi. Alterum, quod mihi observasse 
 videor notatu dignum, nempe pallium esse genus quoddam imperatorii indumenti, 
 cujus usum imperatores permisere patriarchis, videri prima fronte posset audaciae 
 plenum nisi fidejussores optimos darem. Ecelesia namque Roraana ita esse, 
 fatetur, quae Constantini donationem, ubi scriptum est, pallium Romano pontifici 
 tributum beneficio istius imperatoris, decreto Gratiani insertam suscepit. Ad- 
 sentior sane viris eruditis, qui donationem illam falsi arguunt, eo in primis 
 argumento, quod a Constantino facta esse dicatur. 
 
 ^ Pagi Critic, in Baron, an. cecxxiv. n. xiii. (Lucse, vol. iv. p. 68, at bottom.) 
 (n. xvi. edit. Antuerp. 1705.) Donatio Constantini prorsus supposititia, ut fere 
 
 inter eruditos convenit Videtur donatio ilia ab Isidore Mercatore cum 
 
 veterum pontificum pseudographis epistolis supposita. Convenit enim Isidori 
 ingenio, stylo et characteri scribendi plane squalido, ac denique rationi temporis, 
 quo primum audita, Carolo scilicet Magno impex'ante ; cum laudetur ab Hinc- 
 maro episcopo Rhemensi, qui tunc floruit. 
 
Ch. II. § 4. CHRISTIAN CHURCH. 15 
 
 fathered upon Constantine, which, though not such manifest 
 forgeries as the former, are yet, by learned men, reputed of a 
 doubtful nature ; such as that which is comprised in a law 
 under the name of Constantine"* at the end of the Theodosian 
 code, where all - judges are commanded to take the single 
 evidence of one bishop as good in law against all others what- 
 soever. Gothofred is of opinion, that this whole title in the 
 Theodosian code is spurious ; and for this law in particular, 
 there are two arguments that seem to prove it not genuine. 
 First, because Constantine himself, in another law"^, says, "the 
 testimony of a single witness should not be heard in any case, 
 no, not though the witness be a senator.*" Secondly, because 
 the ecclesiastical laws, as well as the civil, require two wit- 
 nesses ; as has been noted in the last chapter. Which, I 
 think, are sufficient arguments to prove, that no such extrava- 
 gant privileges could be granted to bishops by Constantine : 
 but I leave the reader to judge for himself, if he can find 
 better arouments to the contrary. 
 
 Sect. IV. — Presbyters privileged against being questioned by 
 
 Torture^ as other Witnesses were. 
 
 We have better proof for another privilege that we find 
 granted to presbyters, which was, that if any of them were 
 called to give testimony in a public court, they should not be 
 examined by scourging or torture, as the law directed in other 
 cases : for, by the Roman laws, witnesses might be examined 
 upon the rack, in some cases, to make them declare the whole 
 truth ; as we learn not only from the laws° themselves, but 
 from St. Austin P, and Synesius^, who mentions several new 
 
 "1 Cod. Th. lib. xvi. tit. xii. de Episc. Audient. leg. i. Testimonium etiam 
 ab uno licet episcopo perhibitum, omiies judices indubitantei' aceipiaut, nee alius 
 audiatur, cum testimonium episcopi a qualibet parte fuerit repromissum. 
 
 " Ibid. lib. xi. tit. xxxix. de Fide Testium, leg. iii. Sancimus, ut unius omnino 
 testis responsio non audiatui', etiamsi prteclarie curise honore preefulgeat. 
 
 ° Vid. Cod. Justin, lib. ix. tit. xli. de Qusestionibus, tot. Cod. Theod. lib. xlii. 
 tit. ix. de Naufragiis, leg. ii. Si quando causatio est de impetu procellarum, 
 medium ex his nautis numerum navicularius exhibeat quaestioni, quos eum in 
 navi, pro modo capacitatis, constat habuisse, quo eorum tormentis plenior Veritas 
 possit inquiri. 
 
 P Augustin. Sex'mon. xlix. de Divers. (Bened. vol. v. p. 1382. F.) (torn. x. 
 p. 520.) (torn. x. Sermon. Hi. ad Fratres in Eremo, p. I.'i08. C. edit. Ba9il..l569.) 
 
1(5 THE ANTIQUITIES OF THE Book V. 
 
 sorts of torture, which Andronicus, the tyrannical prefect of 
 Ptolemais, invented beyond what the law directed. But now 
 nothing of this kind could be imposed upon any presbyter of 
 the Church : for they were exempted from it by a law of 
 Theodosius the Great, which is still extant in both the codes'^; 
 by which it also appears, that it was a peculiar privilege 
 granted to bishops and presbyters, but to none below them : 
 for the rest of the clergy are excepted, and left to the common 
 way of examination, which, in other cases, the law directed to 
 be used. 
 
 Sect. V. — The Clergy exempt from the Ordinary Cognizance of 
 the Secular Courts in all Ecclesiastical Causes. 
 But the next privilege I am to mention, was a more 
 universal one, that extended to all the clergy; which was 
 their exemption from the ordinary cognizance of the secular 
 courts in several sorts of causes. To understand this matter 
 aright, we must carefully distinguish two things. First, 
 the different kinds of causes in which the clergy might be 
 concerned; and, secondly, the different powers of the in- 
 ferior courts from that of the supreme magistrate, who was 
 invested with a peculiar prerogative-power above them. 
 The want of attending to which distinctions, is the thing 
 
 Navicularium nolui esse ecclesiam Chinsti. Multi sunt quidem, qui etiam de 
 navibus acquirunt. Tamen una tentatio esset, iret navis et naufragaret : homi- 
 nes ad tormenta daturi eramus, ut de submersione navis secundum eonsuetu- 
 dinum qusereretur, et torquerentur a judice, qui essent de fluctibus liberati \ 
 
 q S}aies. ep. Iviii. (Lut. Paris. 1640. p. 201. B.) 'Av^poviKOv rbv BspoviKka 
 Tov KUKy JlevTaTToXicjQ fioipg,, Kal cpivra, Kai TpaipsvTa, Kul av^ijO'svra, Kai tt)v 
 dpxriv TrJQ kvtyRovariQ avrov bjvrjffctfifvov, fiijre rjytiaOoj rig, firJTS KaXeiTio 
 XpKxriavov' dW cjq dXiTrjpiog ojv tov Qiov, irdariQ tKKXrjtriag dTTtXr]XdaOio 
 TravscTTiog' ov Sioti ysyove IltvTaTroXeojQ kaxdrri TrXTjyj), /nerd auanbv, fiSTO. 
 ctKpida, fiETo. Xoijjibv, fxtTO. Trwp, fiSTci ttoXsixov, sTTf^tXOwx^ a/cpi/Swg Toig sKeiviov 
 eyKaraXeififJiarrLV, droTra KoXaarripiojv opydvMV ykvi] Kal axrif^ara TrpaiTog tig 
 TYjv xwpai^ iiGevtyKwv {elr} de dirtlv, on ical fikvog xprjcrdfxtvog) SaKTvXjjQpav, 
 Kal 7rodo(Trpdl3r]v, Kal TruaTptjpiov, Kal pivoXajSida, Kal ojrdypav, Kal x^iXoffrpo- 
 <piov' MV 01 7rpoXa(56vTeg ti)v Trtipdv ts k«i Tt)v Osav, Kal T(f iroXifKi) TipoairoXo- 
 fXEvoi, Trapd tCjv KaKwg TnpLaujOkvTojv IfxaKapiaOijaav, k. t. X. 
 
 r Cod. Theod. lib. xi. tit. xxxix. de Fide Testium, leg. x. Presbyteri citra 
 injuriam queestionis testimonium dicant ; ita tamen, ut falsa non simulent. 
 Cseteri vero clerici, qui eorum gradum vel ordinem subsequuntur, si ad testimo- 
 nium dicendum petiti fuerint, prout leges prsecipiunt, audiantur. Vid. Cod. 
 Justin, lib. i. tit. iii. leg. viii. 
 
Ch. II. § 5. CHRISTIAN CHURCH. 17 
 
 that has bred so much confusion in modern authors upon 
 this subject, and especially in the Romish writers, many 
 of which are intolerably partial in their accounts ; and 
 highly injurious to the civil magistrates, under pretence 
 of asserting and maintaining the rights and liberties of the 
 church. In the first place, therefore, to have a right under- 
 standing in this matter, we must distinguish the several sorts 
 of causes in which ecclesiastical persons might be concerned. 
 Now, these were of four kinds. First, Such as related to 
 matters purely ecclesiastical ; as crimes committed against 
 the faith, or canons and discipline and good order of the 
 church, which were to be punished with ecclesiastical cen- 
 sures. Secondly, Such as related to mere civil and pecuniary 
 matters between a clergyman and a layman. Thirdly, 
 Such as related to political matters ; as gross and scandalous 
 crimes committed against the laws, and to the detriment 
 of the commonwealth, as treason, rebellion, robbery, mur- 
 der, and the like, which in the laws are called atrocia 
 delicta. Fourthly, Such as related to lesser crimes of the 
 same nature, which the law calls levia delicta^ small or 
 petty offences. Now, according to this distinction of causes, 
 the clergy were or were not exempt from the cognizance 
 of the civil courts, by the laws of the Roman empire. In 
 all matters, that were purely ecclesiastical, they were abso- 
 lutely exempt; as Gothofred^ the great civilian, scruples not 
 to own : for all causes of that nature were reserved to the 
 hearing of bishops and their councils, not only by the canons 
 of the church, but the laws of the state also. 
 
 s Gothofr. Comment, in Cod. Theod. lib. xvi. tit. ii. leg. xxiii. De causis 
 ecclesiasticis, rd. SKKXtjaiacTTiKd ^rjTrjfiaTa apud Basilimn, id est, in quibus de 
 religione agitur, seu in causa fidei, ut Valentinianus sen., imperatoris nostri pater, 
 in hac ipsa re lege sua dicebat, teste Ambrosio (ep. xxxii. in princ.) dubiuni 
 nullum est, eas coram episcopis et synodis dioeceseon audiri oportere .... uon 
 vero dijfxoaioig diKaaTrjpiotg ecclesiasticos CTrfkirivtaBai : . . . . item, dubium 
 nullum est, causas ecclesiastici alicujus ordinis, ut et delicta ecclesiasticoruni 
 proprie contra disciplinam ecclesiasticam et ordinem admissa, ibidem agitata, 
 qui ecclesiastica tyjcX/jjuara seu ajxapTrjfxaTa delicta dicuutur can. vi. Concilii 
 Constantinopolitani et Novella Justini Ixxxiii. c. i. — quae scilicet poenis canoni- 
 cis, atque in his exauctoratione — communionis privatione exercentur. 
 
 VOL. IT. 
 
18 THE ANTIQUITIES OF THE Book V. 
 
 Sect. VI. — This emdenced from the Laws of Constantius. 
 
 This may be evidenced from the rescripts of several 
 emperors successively one after another, most of which are 
 extant in both the codes. Constantius (an. 355) pubhshed 
 a law*, wherein he prohibited any accusation to be brought 
 against a bishop before a secular magistrate ; but if any one 
 had any complaint against him, his cause should be heard 
 and tried by a synod of bishops. This, at least, must 
 signify in ecclesiastical causes ; though Gothofred and some 
 others say, it extended also to civil and criminal causes ; 
 and that, though it looked like a privilege, yet it was intended 
 as a snare to the Catholic bishops, to oppress them by his 
 Arian synods, in those times when the majority of bishops 
 in any synod were commonly such as favoured the Arian 
 party; and a Cathohc bishop might expect more favour and 
 justice from a secular court than from them ; but whether 
 this law extended to all civil and criminal causes, is not very 
 easy to determine ; thus much is certain, that^ if it did, 
 it was not long after in that part revoked, whilst in the 
 other part it stood good, and was confirmed by the laws of the 
 succeeding emperors. 
 
 Sect. VII. — A7id those of Valentinian and Gratian. 
 
 For Valentinian granted the clergy the same immunity 
 in all the ecclesiastical causes ; as appears from what St. 
 Ambrose writes to the younger Valentinian concerning his 
 father, saying, " Your father, of august memory^, did not 
 only say it in words, but enacted it into a law, that, in matters 
 of faith and ecclesiastical orders, they ought to judge who 
 were qualified by their office, and of the same order. For 
 those are the words of his rescript ; that is, he would have 
 priests to judge of priests/' This law is not now extant in 
 
 t Cod. Th. lib. xvi. tit. ii. de Episc. leg. xii. Maiisuetudiiiis nostree lege pro- 
 hibemus iii judiciis episcopos accusari. — Si quid est igitur querelarum, quod 
 quispiam defert, apud alios potissimum episcopos convenit explorari, &c. 
 
 u Ambros. Ep. xxxii. (Paris. 1836. vol. iv. p. 271.) Augustse memoi'iae pater 
 tuus non solum sermone respondit, sed etiam legibus suis sanxit : In causa fidei, 
 vel ecclesiastici alicujus ordinis, eum judicare debere qui nee munere impar sit, 
 nee jure dissimilis : hsec enim verba rescripti sunt ; hoc est, sacei'dotes de 
 sacerdotibus voluit judicare. 
 
Ch. II. § 8. CHRISTIAN CHURCH. 19 
 
 the code ; but there is another of Valentinian and Gratian 
 to the same purpose ; wherein it is decreed^, " That the 
 same custom should be observed in ecclesiastical business 
 as was in civil causes : that if there arose any controversies 
 about matters of religion, either from dissensions of men, or 
 other small offences, they should be heard and determined 
 in the places where they arose, or in the synod of the whole 
 diocess : except only such criminal actions as were reserved 
 to the hearing of the ordinary judges, the proconsuls and 
 prefects of every province, or the extraordinary judges of the 
 emperor's own appointing, or the illustrious powers,'^ viz. the 
 prsefectus-prsetorio of the diocess. Here it is plain, that 
 though criminal actions against the state-laws are excepted, 
 yet all matters ecclesiastical were to be heard by ecclesiastical 
 judges, and no other. 
 
 Sect. VIII. — And Theodosim the Great. 
 
 In the last title of the Theodosian code, there is a law, 
 under the name of Theodosius the Great, to the same pur- 
 pose ; wherein it is decreed that no bishop '', nor any other 
 minister of the church, shall be drawn into the civil courts 
 of any ordinary or extraordinary judges about matters or 
 causes of an ecclesiastical nature ; because they have judges 
 of their own, and laws distinct from those of the state. This 
 law is cited in Gratian's decree, but the w^ords, " Quantum 
 ad causas ecclesiasticas tamen pertinet," are there ^ fraudu- 
 lently left out, to serve the current doctrine and hypothesis 
 of his own times ; and make the reader believe, that the 
 clergy anciently enjoyed an exemption not only in ecclesias- 
 
 w Cod. Th. lib. xvi. tit. ii. de Episc. leg. xxiii. Qui mos est causarum civi- 
 liunijiidem in negotiis ecelesiastieis obtinendi sunt: ut siqua sunt ex quibusdam 
 dissensionibus, levibusque delietis, ad religionis observantiam pertinentia, locis 
 suis, et a suse dioeceseos synodis audiantur : exceptis quae actio criminalis ab 
 ordinariis extraordinariisque judicibus, aut illustribus potestatibus audientia 
 (leg. audienda) constituit. 
 
 ^ Ibid. lib. xvi. tit. xii. de Episc. Judicio, leg. iii. Continua lege sancimus, ut 
 nullus episcoporum, vel eorum qui ecclesiae necessitatibus serviunt, ad judicia 
 sive ordinariorum sive extraordinariomm judicum (quantum tamen ad causas 
 ecclesiasticas pertinet) pertrahatur, &c. 
 
 y Gratian. Cans. xi. Qurest. i. c. v. 
 
 c 2 
 
OQ THE ANTIQUITIES OF THE Book V. 
 
 tical causes, but all others. I the rather mention this cor- 
 ruption, because none of the correctors of Gratian have taken 
 any notice of it. The Roman censors silently pass it over, 
 and it has escaped the diligence of Antonius Augustinus, and 
 Baluzius also. Gothofred, indeed, questions the authority of 
 the law itself; but I shall not stand to dispute that, since 
 there is nothing in it contrary to the preceding laws, or those 
 that followed after. 
 
 Sect. IX. — And Arcadius and Honorius. 
 For Arcadius and Honorius continued the same privilege 
 to the clergy, confirming the ancient laws, that whenever 
 any cause relating to religion was debated, the bishops^ were 
 to be judges ; but other causes, belonging to the cognizance 
 of the ordinary judges, and the use of the common laws, were 
 to be heard by them only. 
 
 Sect. X. — And Valentinian III.^ and Justinian. 
 
 Theodosius Junior, and Valentinian III., refer to this law 
 
 of Honorius, as the standing law then in force concerning the 
 
 immunities and hberties of the clergy, saying, in one of their 
 
 decrees, " that^ bishops and presbyters had no court of secular 
 
 laws, nor any power to judge of other causes, except such as 
 
 related to religion, according to the constitutions of Arcadius 
 
 and Honorius, inserted into the Theodosian code." So that 
 
 all the same laws, which denied them power in secular causes, 
 
 allowed them the privilege of judging in ecclesiastical causes ; 
 
 and the very excepting of other causes is a manifest proof, 
 
 that there was no contest made about these to the time of 
 
 Justinian, who confirmed the privilege which so many of his 
 
 predecessors had granted before him. For in one of his 
 
 Novels^ we find it enacted, "that all ecclesiastical crimes, 
 
 z Cod. Th, lib. xvi. tit. xi. de Religione, leg. i. Quoties de religione agitur, 
 episcopos convenit judicare : csetei-as vero causas, quee ad ordinaries cognitores, 
 vel ad usum publici juris pertinent, legibus oportet audiri. 
 
 a Valentin. Novel, xii. ad calcem Cod. Theod. Constat episcopos et pres- 
 byteros forum legibus non habere : nee de aliis causis, secundum Arcadii et 
 Honorii divalia constituta, quae Theodosianum corpus ostendit, prseter religionem 
 posse cognoscere. 
 
 b Justin. Novel. Ixxxiii. c. i. (p. 118.) Ei n'lv roi lKK\r](ria(rTiKbv eirj to 
 a^dpTrjfia, dsofievov <r(o(ppovi<TfJiov /cat «7rtrt/xtwi/ lKK\T](na(TTiKU)V, 6 9(o<pi\e<rTaTOQ 
 
Ch. 11. § 11. CHRISTIAN CHURCH. 21 
 
 which were to be punished with ecclesiastical penalties and 
 censures, should be judged by the bishop; the provincial 
 judges not intermeddling with them. For,'' saith he, " it is 
 our pleasure, that such matters shall not be heard by the civil 
 judges.'"* 
 
 Sect. XI. — The Clergy also exempt in lesser Criminal Causes. 
 Gothofred is also of opinion % that some of the lesser cri- 
 minal causes of ecclesiastics w^ere to be determined by the 
 bishops, and their synods hkewise. For, in the forementioned 
 law of Gratian (see before, sect, vii.) the levia delicta, or 
 ' lesser crimes,' are reserved to the hearing of bishops. And 
 St. Ambrose, having spoken of the decree of Valentinian that 
 orders all ecclesiastical causes to be judged by bishops only, 
 adds also, "that if, in other respects, a bishop was to be 
 censured, and his morals'^ came under examination, such 
 causes as those, likewise, should appertain to the episcopal 
 judgment." Which seems to put some distinction between 
 ecclesiastical and civil criminal causes, and reserve both to the 
 hearing of bishops and their synods. " But then," as Gotho- 
 fred rightly observes, " this must only be understood of lesser 
 criminal causes; for, in greater criminal actions, the clergy 
 were liable to the cognizance of the secular judges, as well as 
 all others," which is freely owned by De Marca, and some 
 other ingenuous writers of the Romish Church. For De 
 Marca^ quits the positions of Baronius and the canonists, and 
 
 iTTiaKOTTOQ TovTO Kpivkroj, fitjSkv iTriKoivovovvTOJV Tuiv XafiTrpoTOLTOJV di)x6vTwv 
 tS)v ETrapx^wV ovU yap jSovXofxtOa ToiavraQ vTToQkauQ oXwg ovOt yivibaKiaQai 
 ToXg TToXiTiKolg dpxovcn, Ceov rd roiavra Kai iKKXijffiaaTiKci HiiToZtaQai, koI 
 tTTiKapTTovaOai ^vx^g rwv dfiapravovTuJV did Tutv tKicXijaiacTTiKuiv fcTrtrt/it'wV 
 Kard TOVQ upovq Kai Qeiovg Kuvovag, olg Kai oi r//u£rfpoi KaraKoXovOdv ovk 
 aTra^iovcn vo/ioi. 
 
 c Gothofred. Com. in Cod. Theod. lib. xvi. tit. ii. leg. xxiii. p. 54, circ. med. 
 Quiniino et hac quoque coustitutione Gratianus : puta, ut ' si delieta ecclesiasti- 
 eorum levia sint,' et ex quibusdara disseusiouibus circa religioiiem exorta, de re 
 ad religionem pertinente, inquit interpres, atque in negotia ecclesiastica incidant, 
 ' turn de hujusmodi delictis episcopi quoque judices esse possuut.' 
 
 d Ambr. Ep. xxxii. Quinetiam si alias quoque argueretur episeopus, et 
 morum esset examinanda causa, etiam luec voluit ad episcopale judicium perti- 
 
 nere. 
 
 e Marca Dissert, in Cap. Clericus, ad calcem Autonii Augustini de Emendat. 
 Gratiani, p. 577 : In Codice Theodosiano, controversite quse ad religionem per- 
 
22 THE ANTIQUITIES OF THE Book V. 
 
 confesses, that, as it appears from the Theoclosian code, 
 that the ecclesiastical crimes, and lesser civil crimes, of the 
 clergy, were left to the hearing of bishops, and the synods of 
 every diocess or province ; so the greater civil crimes of the 
 clergy, which he reckons five in number, were reserved to 
 the hearing of the public courts and civil judges ; which, he 
 says, appears from the laws published by Sirmondus, in his 
 Appendix to the Theodosian Code. 
 
 Sect. XII. — But not in greater Criminal Causes. 
 Some reckon those laws to be of no very great authority ; 
 and, therefore, I shall rather choose to confirm this position 
 from the undoubted laws which occur in the body of the 
 Theodosian code; such as that of Theodosius and Gratian, 
 which particularly excepts these greater^ criminal actions, and 
 reserves them to the hearing of the ordinary or extraordinary 
 judges, or the proefectus-prsetorio of the diocess; and those 
 other laws of Theodosius, and Arcadius, and Honorius, and 
 Valentinian III., which have been cited in the foregoing 
 sections,ff and need not here be repeated. To which we may 
 add that law of the elder Valentinian, which orders^ all such 
 ecclesiastics to be prosecuted in the civil courts, that were 
 found guilty of creeping into the houses of widows and orphans, 
 and so insinuating into their affections as to prevail upon them 
 to disinherit their relations, and make them their heirs ; and 
 that other law of the Emperor Marcian, which, in criminal 
 causes, exempts the clergy of Constantinople^^ from the cog- 
 
 tineut, in quibus sunt crimina ecclesiastica, et minora delicta e civilium numero, 
 episcopis et cuj usque dioeceseos sive provincise synodis relinquuntur : servata 
 judiciis publicis atrocium criminum, quse numero quinque, adversus clericos 
 cognitione ; ut docent leges aliquot editre cura Sirmondi in Appendice Codicis 
 Theodosiani. 
 
 f Cod. Th. lib. xvi. tit. ii. de Episc. leg. xxiii. Exceptis quae actio criminalis 
 ab ordinariis extraordinariisque judicibus, aut illustribus potestatibus audienda 
 constituit. 
 
 ff See sect. viii. ix. x. 
 
 g Cod. Th. lib. xvi. tit. ii. leg. xx. Ecclesiastici viduarum ac pupillarum 
 
 domos non adeant : sed publicis exterminentur judiciis, si posthac eos affines 
 earum vel propinqui putaverint deferendos. 
 
 h Cod. Justin, lib. i. tit. iii. de Episc, leg. xxv. (p. 13.) Actor in nullo alio 
 foro, vel apud quemquam alterum judicem, eosdem clericos litibus iri'etire, et 
 civilibus vel criminalibus negotiis tentet innectere. 
 
Ch. II. § 12. CHRISTIAN CHURCH. 2S 
 
 nizance of all Inferior courts, but not from the high court of 
 the prsefectus-prsetorio of the royal city ; which appears, also, 
 to have been the practice at Rome. For Socrates^ observes, 
 that when, in the conflict which happened at the election of 
 Pope Damasus,' some persons were slain, many both of the 
 laity and clergy, upon that account, were punished by Max- 
 iminus, who was then prsefectus-prsetorio at Rome. It appears 
 further, from the Novels^ of Valentinian III., that in such 
 criminal actions as those of murder, robbing of graves, or the 
 like, bishops, as well as any other clerks, were bound to 
 answer before the civil magistrate by their proctors. But 
 Justinian a little enlarged the privilege with respect to bishops, 
 making^ a decree, " that no one should draw a bishop, in any 
 pecuniary or criminal cause, before a secular magistrate, 
 against his will, unless the emperor gave particular order to do 
 it." This was the plain state of the matter, as to what con- 
 cerned the exemption of the clergy in this sort of criminal 
 causes, notwithstanding what Baronius, or any others of that 
 strain, have said to the contrary. Nay, some ages after, such 
 crimes as murder, theft, and witchcraft, were brought before*" 
 
 i Socrat. lib. iv. c. xxix. (Reading, p. 213, A 8.) 'EvTev9ev ovfnrXrjyddsg 
 Toiv oxXwi/ lyivovTO' wcrrc Kai s/c Ttjg TraparpilSfjg ttoWovq aTroOavHV, Kai did 
 rovTO TToXKovc Xa'iKovg re icai KXtjpiKOvg vnb rov t6t£ iTrdp'x^ov Ma^c/jiivov 
 TifJLOjptjQijvai. 
 
 k Valent. Novel, xv. de Sepulcr. Violat. ad calcem Cod. Theod. Quisquis ex 
 hoc numero (elericorum) sepulerorum violator exstiterit, illico clei'ici nomen 
 amittat, et sic stylo proscriptioiiis addictus, perpetuo deportatione plectatux*. Quod 
 ita servari oportere censemus, ut nee ministris nee antistitibus sacrre religionis 
 
 in tali causa statuamus esse parcendum. Item Novel, xii. Quam forinam 
 
 etiam circa episcoporum personam observax'i oportere censemus. Ut si in 
 hujusmodi ordinis homines actionem pervasionis et atrocium injuriarum dirigi 
 necesse fuerit, per procuratorem solemniter ordinatum, apud judicem publicum 
 inter leges et jura confligant. 
 
 ^ Justin. Novel, cxxiii. c. viii. (p. 170.) 'AXX' ovSe virep rivog xp»?A*«7-iK:7)g ri 
 iyK\r][xaTiKrjg aiTiag tTricKOTTOV Trpbg dpxovra ttoXitlkov ij aTparKoriKov dtcovra 
 ri SidyeaOai r) TrapiaraaOai, ^ixa jSacriXiKrjs KeXevcrsiog (TuyxwpoDjtter. 
 
 ^ Cone. Matiscou. i. c. vii. (tom. v. Cone. p. 968. C.) Ut nullus clericus de 
 qualibet causa extra discussionem episcopi sui, a sseculari judicio injui'iam pati- 
 atur, aut custodise deputetm-. Quod si quicumque judex cujuscumque clericum, 
 absque causa criminali, id est, homicidio, furto, aut maleficio, hoc facere fortasse 
 prsesumserit, quamdiu episcopo loci illius visum fuerit, ab ecclesite liminibus 
 arceatui'. 
 
24 THE ANTIQUITIES OF THE Book V. 
 
 the secular judges in France, as appears from the Council of 
 Mascon (an. 581). 
 
 Sect. XT IT. — Nor in any Pecuniary Causes with Laymen, 
 
 The case was much the same in all civil pecuniary contro- 
 versies which the clergy had with laymen. For, though they 
 might end all such causes which they had one with another, 
 in their own courts, or before a synod of bishops, and the 
 canons obliged them so to do, as has been noted in the last"^™ 
 chapter; yet, if their controversy happened to be with a 
 layman, the layman was not bound to refer the hearing of his 
 cause to an ecclesiastical court, unless he voluntarily con- 
 sented, by way of compromise, to take some ecclesiastical 
 persons for his arbitrators. This is evident from one of the 
 constitutions of Valentinian ITT., which says, "that, if the 
 plaintiff was a layman, he might compel any clergyman with 
 whom he had a civil contest to answer in a civil court, if he" 
 rather chose it." And the Council of Epone", according to 
 the reading of Sirmond's edition, says the same — "that the 
 clergy, if they were sued in a secular court, should make no 
 scruple to follow the plaintiff thither.'' But Justinian, at the 
 instance of Mennas, patriarch of Constantinople, granted the 
 clergy of the royal city a peculiar privilege, that, in all pecu- 
 niary matters P, their cause should first be brought before the 
 bishop ; and, if the nature of the cause happened to be such 
 that he could not determine it, then recourse might be had to 
 
 mm Chap. i. sect. iv. 
 
 " Valeut. Novel, xii. Petitor laieus, seu in civili seu in crimiiiali causa, cujus- 
 libet loci clericum adversai'ium suum, si id magis eligat, per auctoritatem legiti- 
 mam in publico judlcio respondei'e compellat. 
 
 o Cone. Epaonens, c. xi. (vol. iv. 1577-) Si pulsati fuerint, sequi ad saeculai'e 
 judicium non tnorentur. Yet note that other editions, as that of Crabbe and 
 Binius, read it to a contrary sense : Sequi ad seeculare judicium non prcesumant. 
 
 P Justin. Novel. Ixxxiii. (p. 118.) 'HrffOrjfjiev Trapd Mrjva tov diocpiXiarciTov 
 apXtfTTtfTKOTTOW TrfQ ivdai/jLOVor TavTr,Q TToXeujg, ical OiKOVfieviKOV Trarpicipx^ov 
 Kcii ToXg tvXafSeaTOLTOiQ kXtjoikoIq TavTTjv dovvai tjjv Trpovofxiav, wore tl tiq 
 Ixoi Tiva rrpbg avrovg xp?;/xariK/)v (^ik»;v, Trporepov Trapa tov OeofiXkararov 
 iTTiaKOTTOV ikvai, TOV v<p' ov TtXeT, ical kvTVyx^vsiv avT(^ . . . ei cs ys did ttjv 
 TOV TrpdyixaTog cpvcriv, r} did Tiva Icrojg dvffKoXiav, ov y'fvoiTo Cvi'citov Ti^y dto<pi- 
 XtaTdT(f) iTriaKOTTif) rejulip Ti)v V7t69i.aiv, Ton. ddeiav Hvai, Kai Trapd rovg ttoXi- 
 TiKovg dpxovrag iivai, k. t. X. 
 
Ch. III. § 1. CHRISTIAN CHURCH. 25 
 
 the civil judges, but not otherwise. — From all which it appears, 
 that, anciently, exemptions of this nature were not challenged 
 as matters of divine right, but depended wholly upon the will 
 and pleasure of Christian princes, however after ages came to 
 put another kind of gloss upon them. 
 
 Sect. XIV. — Of the necessary Distinction heticeen the supreme 
 and subordinate Magistrates in this Business of Exemptions. 
 
 Nay, it must be observed, that even in ecclesiastical causes, 
 a great difference was always observed between the power of 
 the prince, or supreme magistrate, and that of the subordinate 
 and inferior judges : for, though the ordinary judges were 
 bound by the laws not to intermeddle with ecclesiastical 
 causes, yet in some cases the prince himself interposed, and 
 appointed extraordinary judges ; and sometimes heard and 
 decided the causes himself; or reversed the decisions of eccle- 
 siastics by his sovereign power ; which no ordinary judges were 
 qualified to do. But this belongs to another subject, that will 
 have a more proper place in this work, when we come to speak 
 of the power of Christian Princes. 
 
 CHAPTER III. 
 
 OF THE IMMUNITIES OF THE CLERGY IN REFERENCE TO 
 TAXES AND CIVIL OFFICES, AND OTHER BURDEN^SOME 
 EMPLOYMENTS IN THE ROMAN EMPIRE. 
 
 Sect. L — No Divine Right pleaded hy the ancient Clergy to 
 
 exempt themselves from Taxes. 
 
 Another privilege which the clergy enjoyed, by the favour of 
 Christian princes, was, that in some certain cases, according 
 to the exigency of times and places, they were exempt from 
 some of the taxes that were laid upon the rest of the Roman 
 empire. But, whatever they enjoyed of this kind, they did 
 not pretend to as matter of divine right, but freely acknow- 
 ledged it to be owing to the pious munificence and favour of 
 
26 THE ANTIQUITIES OF THE Book V. 
 
 Christian emperors : therefore^ Baronius does them great in- 
 justice, and is guilty of very gross prevarication, in pretending 
 that they claimed a freedom from tribute by the law of Christ ; 
 and that no emperor ever imposed any tax upon them, except 
 only Julian the Apostate, and Valens the Arian, and the 
 younger Valentinian, who was wholly governed by his mother, 
 Justina, an Arian empress ; that when St. Ambrose paid 
 tribute under this Valentinian, he did it only out of his Chris- 
 tian meekness, not that he was otherwise under any obligation 
 to have done it. How true this representation is, the reader 
 may judge in part from the words of St. Ambrose, which are 
 these ^: — " If the emperor demands tribute of us, we do not 
 deny it — the lands of the church pay tribute. We pay to 
 Csesar the things that are Caesar's ; and to God the things 
 that are God's. Tribute is Caesar's, and therefore we do not 
 refuse to pay it." This is so far from challenging any ex- 
 emption by divine right, that it plainly asserts the contrary ; 
 as, in another place, he argues, that all men are under an 
 obligation to pay tribute, because ° the Son of God himself 
 paid it, Matt. xvii. 23. And yet Baronius cites ^ that very 
 passage of the evangelist to prove that the clergy are, '•jure 
 dimno^ exempt, because our Saviour says, " Then are the 
 children free." " For if," says he, "the children be free, much 
 more so are the fathers ; that is, the pastors, under whose 
 care princes are." Bellarmin is much more ingenuous in 
 handling this question ; for he asserts^ against the canonists 
 
 a Baron, an. 387, torn. iv. p. 538. (edit. 1654. pp. 548, 549. n. x-xv.) 
 
 ^ Ambr. Orat. cent. Auxent. de Tradend. Basilicis, post ep. xxxii. Si tributum 
 petit imperator, uon negamus ; agri ecclesise solvunt tributum. — Solvimus quae 
 sunt Cfesaris Csesari, et quse sunt Dei Deo. Tributum Csesaris est, non negatur. 
 
 c Ambros. lib. iv. in Luc. v. (Paris. 1836. vol. ii. p. 489.) (torn. iii. p. 35, 
 edit. Colon. 1616) : Magnum quidem est et spiritaie documentum quod Christiani 
 viri sublimioribus potestatibus docentur debere esse subjecti ; ne quis constitu- 
 tionem regis terreni putet esse solvendam. Si enim censum Dei Filius solvit, 
 quis tu tantus es, qui non putes esse solvendum ? Et ille censum solvit, qui 
 nihil possidebat : tu autem qui sseculi sequeris lucrum, cur sseculi obsequium 
 non recoguoscas ? Vid. hsec etiam apud Gx'atianum, cans. xi. quaest. i. c. xxviii. 
 
 d Baron, an. 387- n. xii. p. 538 (548). 
 
 e Bellarm. de Clericis, lib. i. c. xxviii. Exceptio clericorum in rebus politicis, 
 tarn quoad personas, quam quoad bona, jure humano introducta est, non divino. 
 Haec propositio est contra canonistas. — Grischovius, in the Latin edition of 
 
 8 
 
Ch. III. § 2. CHRISTIAN CHURCH. g7 
 
 (whose opinion Baronius labours to maintain), that "the ex- 
 emption of the clergy in political matters, whether relating to 
 their persons or their goods, was introduced by human right 
 only, and not divine ; and that, in fact, they were never ex- 
 empted from any other but personal tribute till the time of 
 Justinian, when they were freed from taxes upon their estates 
 and possessions also." So little agreement is there betwixt 
 these tw^o great cardinals of the Romish Church in their 
 accounts of this matter, either as to fact or right, that in 
 every thing their assertions are, point blank, contrary to one 
 another. 
 
 Sect. II. — Yet generally excused from Personal Taxes^ or 
 
 Head-Money. 
 
 To set the matter in a clear hght, it will be necessary for 
 me to give the reader a distinct account of the several sorts of 
 tribute that were imposed upon subjects in the Roman empire, 
 and to show how far the clergy were concerned in each of 
 them; which will be best done by having recourse to the 
 Theodosian code, where most of the laws relating to this 
 affair are still extant. And this I shall the rather do, because 
 
 1751, has the followmg note on this passage :— '* N.B. In editione Colonieusi 
 1G15, et Pragensi nova, aUter prorsus heec leguntur, quam Binghamus noster 
 
 ea exhibet, nimirum ita : ' Exceptio clericorum introducta est jure humane 
 
 pariter et divino.' Et addit ibi Bellarinmus : ' Et quideni quod jure humane 
 mtroducta sit, patet ex iis testimoniis, quae attulimus in tertia et quarta prope- 
 sitione probanda. Quod autem sit etiam introducta jure divino, probandum est 
 hoc loco. Sed antea tamen observanduni est,nos per jus divinum non intelhgere 
 prEeceptura Dei proprie dictum, quod exstet expresse in sacris htteris ; sed quod 
 ab exemplis, vel testimoniis Testamenti Veteris, vel Novi, per quamdam simiU- 
 tudinem deduci possit. Atque hinc fortasse concihari poteruut theologorum et 
 jurisperitorum sentential. IIU enim cum negant exemtionem clericorum esse 
 juris divini, prseceptum divmura proprie dictum expresse in Scripturis exstare 
 negant isti vero cum adfirmant : eamdem exemtionem esse juris divmi, id solum 
 adfirmant, quod theologi minime negant, deduci per similitudinem ab exemplis 
 et testimoniis sacne Scripturte, Deum voluisse, ut clerici et ipsorum bona Hbera 
 essent a potestate et jurisdictione laicorum.' Paullo ante in propositione quarta 
 htec habet idem Bellarminus, ad quee respexit auctor : ' Ubi tamen observanduni 
 est, ante Justiniani tempora, legibus priorum principum immunes fuisse clericos 
 a tributis personalibus, ut etiam indicat S. Hieronymus in commentario ad 
 c. xvii. Matth. : non tamen fuisse liberos a tributis, quae pendi solent ratione 
 possessionum, ut colligitur ex S. Ambrosio in oratione JJe, Tradendis Bas'dicis, 
 ubi dicit: " Agri ecclesife solvunt tributum ;' et ex Theodorcto lib. iv. Histor. 
 c. vii. ubi scribit, Valentinianum seuiorem, in epistola ad cpiscopos Asiie, ilia 
 verba posuisse : ' Boni cpiscopi tributa pensitant regibus.' " 
 
28 THE ANTIQUITIES OF THE Book V. 
 
 Baronius makes use of the same authority, but with great 
 partiaHty, dissembhng every thing that would not serve the 
 hypothesis he had undertaken to maintain. 
 
 Now, the first sort of tribute I shall take notice of, is that 
 which is commonly called census capitum or ' personal tribute,' 
 to distinguish it from census agroruni^ or ' tribute arising from 
 men's estates and possessions.' That the clergy were gene- 
 rally freed from this sort of tribute, is agreed on all hands ; 
 only Grothofred has a very singular notion about it. For, he 
 asserts^ that, under the Christian emperors, there was no 
 such tribute as this paid by any men ; so, that the exemption 
 of the clergy, in this case, was no peculiar privilege belonging 
 to them, but only what they enjoyed in common with all other 
 subjects of the Roman empire. — But, in this, that learned 
 man seems evidently to be mistaken. For, first, he owns 
 there was such a tribute under the heathen emperors, from 
 which, as Ulpians relates, none were excused save only minors 
 under fourteen, and persons superannuated, that is, above 
 sixty-five : nor does he produce any law to show, when or by 
 whom that tribute was ordered to be laid aside. Secondly, 
 Theodosius Junior, the author of the Theodosian code, makes 
 express mention of it, when, in one of his Novels^, he dis- 
 
 *" Gothofred. Com. in Cod. Th. lib. xi. tit. i. de Annon. et Tribut. leg. xv. 
 § Atque, &c. It. Comment, in lib. xiii. tit. x. de Censu, leg. iv. De iramunibus 
 tribus personarum generibus a censu sen a plebeia capitatione, est hsec Valen- 
 tiniani sen. coustitutio, et quidem per Gallias, quod notaudum : pariter ut altera 
 1. 6 infr. quae eumdem Valentinianum auctorem liabet, et ad eumdem Viventium 
 PP. data est : sic tamen ut ilia ab hac in nomiullis recedat : mox ut ostendetur. 
 Et sic pertinet hsec lex ad censum Gallicanum, pariter ut duae leges proximse 5, 6. 
 
 Plerique vero interpretum id de tributo capitis, seu capitis censu, quod 
 
 pro capite dabatur, accipiuut. De quo est sane lex .3, tt. de Censibus : ubi similis 
 quoque iramunitas continetur. ^tatem in censendo signifieare necesse est, quia 
 quibusdam Eetas tribuit, ne tributo onerentur : veluti in Syriis a quatuordecim 
 annis masculi, a duodecim feminse, usque ad sexagesimum quintum annum, 
 tributo capitis obligautur : setas autera spectabatur censendi tempore, Verum 
 quum nullum jam araplius hoc sevo capitis seu pro capite libero tributum usur- 
 paretur ; est oranino hsec lex, ut et d. 1. 6, accipienda de capitatione et jugatione 
 pro capitibus et jugis seu possessionibus, &c. 
 
 g Digest, lib. 1. tit. xv. de Censibus, leg. iii. Quibusdam setas tribuit, ne tri- 
 buto onerentur : veluti in Syriis a quatuordecim annis masculi, a duodecim 
 feminee, usque ad sexagesimum quintum annum, tributo capitis onerentur. 
 
 b Theod. Novel, xxi. Repetita clementise nostrse praeceptione sancimus, ut 
 antiquatis omnibus pi'ivilegiis, quee vel dignitatibus delata fuerunt, vel diversae 
 
Ch. 111. § 2. CHRISTIAN CHURCH. 29 
 
 tinguishes betwixt the census capitum and census agrorum. 
 Thirdly, there are several laws in the Theodosian code ex- 
 empting the clergy from tribute, which cannot fairly be under- 
 stood of any other tribute but this sort of capitation. As, 
 when Constantius grants the clergy the same immunity from 
 tribute as minors had, he plainly refers to the old law about 
 minors mentioned by Ulpian, and puts the clergy upon the 
 same foot with them, granting them this privilege, that not only 
 they themselves, but^ their wives and children, their men- 
 servants and their maid-servants, should all be free from 
 tribute ; meaning personal tribute, or that sort of capitation 
 called capitis census. After the same manner, we are to 
 understand those two laws of Yalentinian ^, where he grants 
 to devoted virgins, and widows, and orphans under twenty 
 years of age, the same immunity from tribute, or, as it is 
 there called, ' the capitation of the vulgar."* As also, that 
 other law^ of his, where he grants the like privilege to painters, 
 together with their wives and children. — From all which we 
 may very reasonably conclude, that this exemption from per- 
 sonal taxes was not a thing then common to all, but a peculiar 
 
 militise collegia meruerunt, aut nomine venerandse religionis obtentum est, oninis 
 ubique census, qui non personarum est sed agrorum, ad universa munia a nova 
 duntaxat indictione, ut supra definivimus, absque uUa discretione cogatur in 
 quarta parte. 
 
 i Cod. Theod. lib. xvi. tit. ii. de Episc. et Cler. leg. x. Clericis et juvenibus 
 
 prpebeatur immunitas Quod et conjugibus et liberis eorura, et ministeriis, 
 
 majoribus pariter ac feminis indulgemus. Ibid. leg. xiv. Omnibus clericis 
 
 hujusmodi prsei'Ogativa succurrat, ut conjugia clericorum ac liberi quoque et 
 ministeria (id est, mares pariter ac feminse) eoi'umque etiam filii imraunes 
 semper a censibus et separati ab hujusmodi muneribus perseverent. • 
 
 ^ Cod. Theod. lib. xiii. tit. x. de Censu, leg. iv. In virginitate perpetua 
 viventes, et earn viduam de qua ipsa maturitas pollicetur setatis nulli jam earn 
 esse nupturam, a plebeise capitationis injuria vindicandas esse decernimus : item, 
 pupillos in virili sexu ad viginti annos ab istiusmodi functione iramunes esse 
 
 debere ; mulieres autem donee virum unaquseque sortitur. Ibid. leg. vi. 
 
 Nulla vidua, nemo pupillus ex utroque sexu, donee eos ingrediatur annos, qui 
 jam tutoribus curatoribusve publicis non egeant, exactionem plebis agnoscat. 
 Simili autem devotione habeantur immunes et si quae se sacrse legis obsequio 
 perpetuo dedicarunt. 
 
 ^ Cod. Th. lib. xiii. tit. iv. de Excursat. Artific. leg. iv. Picturte professores, 
 si modo ingenui sunt, placuit, neque sui capitis censione, neque uxorum, aut 
 etiam liberorum nomine, tributis esse munificos. 
 
30 THE ANTIQUITIES OF THE Book V. 
 
 privilege of some certain arts and professions, among which 
 the most honourable was that of the clergy. 
 
 This may be further confirmed from an observation or two 
 out of Gregory Nazianzen and Basil. Nazianzen, in one of 
 his epistles™ to Amphilochius, complains, that the officers of 
 the government had made an illegal attempt upon one Eutha- 
 lius, a deacon, to oblige him to pay taxes : therefore he desires 
 Amphilochius not to permit this injury to be done him; since, 
 otherwise", he would suffer an hardship above other men, not 
 being allowed to enjoy the favour of the times, and the honour 
 which the emperors had granted to the clergy. — Here, he 
 plainly refers to some immunity from tribute which the 
 imperial laws granted particularly to the clergy ; which could 
 not be any exemption of their estates from tribute, for there 
 was no such law then in force to be appealed to. It must, 
 therefore, mean their exemption from personal taxes, from 
 which they were freed by the laws of Valentinian and Con- 
 stantius already mentioned. This will still receive greater 
 light and confirmation from the testimony of St. Basil, who 
 had occasion to make a like complaint to Modestus (who was 
 prsefectus-prsetorio Orientis under Valens) of some who had 
 infringed the privilege of the clergy in exacting tribute of 
 them against the laws. " The ancient way of taxing,'"* says 
 he, " excused such as were consecrated to God°, presbyters 
 and deacons, from paying tribute ; but now they who are set 
 over this affair, pretending to have no warrant from your 
 
 ^ Naz. Ep. clix. (Paris. 1630, vol. i. p. 873. B.) Tovtcjv elg ian koi 6 trvv- 
 diciKOvoQ rjii&v Eu^aXtoc" ov ovk old' OTrwg eig fieiK(>i tcl^iv /xtraxwpjjfravra 
 diaypdfsLV eTTix^ipoiKTi x9'^^^'^^ ^^ ^^C rjyefioviKijg tu^smq' tovto jxev clvsktov 
 (pavi]TU) Goc Kai X^'-P" 6ptK,ov T(p rs liaKovi^ Kai n^ K\i]g(^ Travriy Kal -irpb TuJv 
 dWcov t'lfuv, olg aoi fisXei. 
 
 n Ibid. AtLVOTrira av ttclOoi iiovog dvOpojTTMV /wj) rvyxdviov rfjg t&v Kaipwv 
 <l>i\av9poj7riag, Kal Trjg dtdoftev7}g ToXg iipaTiKolg Trapa ratv (SaGiXeuJV Tifjifjg. 
 
 o Basil. Epist. cclxxix. ad Modest. (Paris. 1839. vol. iii. p. 284.) Tovg rt^ Oetp 
 rifiiijv iepcjfikvovg, 7rp((r(3vTspovg Kal diUKovovg, 6 TraXaibg Kfjvaog drtXelg d<pfJKev. , 
 Ot dk vvv cnroy paipdfxevoi, 6)g ov Xa(36vTSg Trapd Tijg vTrsp^vovg crov l^ovcriag 
 Trpoarayna, d7reypd\pavT0, ttXtjv ei firjTrov riveg dXXojg tlxov vno rrig y)XiKiag 
 Trjv d<pE(nv. AeofifOao vv fivTjfioavvov rfjg (rrjg svepyecriag tovO' t'liuv d^iOtfvai, 
 iravrl r<p eTriovri xp6v(i) dyaOijv irspi aov fivrjfiTjv 6ia<pvXdTT0v, Kal (T?;yx^p»/- 
 Ofjvai Kara tov iraXaibv vofiov rrjg (jwreXeiag rovg Upartvovrag, k. t. X, 
 (Paris. 1730, vol. iii. p. 198, at bottom.) 
 
Ch. III. § 3. CHRISTIAN CHURCH. 81 
 
 eminency to excuse them, have taxed them all, except such as 
 could claim a privilege from their age.'' Therefore, his request 
 to him was, (Tvyx(^p^lOiivaL kutcl tov TraXaiov v6iJ.ov rrig avvTe- 
 Xeiag rovg hpaTevovTcig, that the clergy might he exempt from 
 tribute, according to the ancient laics. St. Basil, in this passage, 
 refers to two sorts of laws exempting persons from tribute ; 
 the one, those ancient laws of the heathen emperors, which 
 only excused minors and superannuates from personal tribute ; 
 the other, those laws of Oonstantius and Valentinian, which 
 exempted the clergy also, granting them that immunity which 
 only minors enjoyed before. And this is the thing he com- 
 plains of; that the clergy were not allowed the benefit of the 
 Christian laws, but only those laws of the heathen emperors, 
 whereby, if they chanced to be minors or superannuated, that 
 is, under twenty or above sixty -five, they were excused, but 
 not otherwise. From all which, it evidently appears, that the 
 clergy might claim a peculiar privilege by the laws, to be 
 exempted from personal tribute ; and that this was not com- 
 mon to all the subjects of the empire, whatever Gothofred and 
 PagiP from him have suggested to the contrary. 
 
 Sect. III. — But not excused for their Lands and Pos- 
 sessions. 
 The next sort of tribute was that which was exacted of men 
 for their lands and possessions, which goes by several names 
 in the civil law and ancient writers. Sometimes it is called 
 Kttvwv, as by Athanasius^, where he complains how he was 
 
 P Pagi Crit. iu Baron, aun. 353, n. x. (n. xiii. p. 479, edit. Antwerp. 1705) : 
 Data hoc anno a Constantino lex x. codicis Theodosiani, de episcopis, qua ple- 
 nissima immunitas omnibus clericis conceditur, ut ecclesiarum coetus concursu 
 populoinini ingentium frequentetur, quemadmodum in ea lege dicitur. Crescenti- 
 bus nam que jam ubique ecclesiis ac proficiente in dies religione Christiana — 
 jam solito pluribus etiam immunitatibus homines ad clerieatum invitandi visi 
 smit, prseter veteres immunitates jam concessas. Prima itaque immunitas est a 
 censibus, qui possessionum nomine fisco dependimtur. Quse immunitas a cen- 
 sibus et vectigalibus postea stepius infracta, prajsertim sub Valente,ut constat ex 
 duabus Gregorii Nazianzeni epistolis, puta clix. et clvi. Basilius quoque epistola 
 cclxxix. ad Modestum preef ectum- prtetorio Orientis de eadem immunitate, sub 
 eodem Valente imperatore conculcata, conqueritur, eamque mstaurari petit, &c. 
 
 q Athan. Apol. ii. p. 788, edit. Paris. 1027. (torn. i. p. 178, edit. Paris. 1698.) 
 (Colon. 1086, vol. i. p. 778. D.) HoXXtt ixiv ovv ZrirrioavTsg kuI fir) tvpovreq, 
 vciTt^ov utTu yvMixrji; tu>v irepi Ei/orsfSioj/ avvriOeacn, k<h nXaTrovrai TTfjatrr^v 
 
THE ANTIQUITIES OF THE Book V. 
 
 unjustly accused of imposing a tax upon Egypt for the use of 
 the Church of Alexandria. So, in the Theodosian code% 
 there is a whole title, De Canone Frumentario Ui^his Bomw, 
 which signifies the tribute of corn that was exacted of the 
 African provinces for the use of the city of Rome. It is 
 otherwise cRWed Jugatio, from j'uga; which as Gothofred notes % 
 signifies as much land as a yoke of oxen could plough in a 
 year ; and, because the taxation was made according to that 
 rate, it had therefore the name of jiigatio and juga. It has 
 also frequently the name of caintaiio and capita ; and, because 
 men\s servants and cattle were reckoned into their taxable 
 possessions as well as their lands, therefore, in some laws*, 
 the one is called capitatio terrena^ and the other capitatio 
 humana et animalium, or animarum descriptio. These taxes 
 were usually paid three times a year, once every four months ; 
 whence Sidonius Apollinaris^ styles them tria capita, or the 
 ' monster with three heads :' which he desired the Emperor 
 Majorianus to free him from, that he might live and subsist 
 the better : for, thus he addresses himself to him, in his 
 poetical way : — 
 
 " Geryones nos esse puta, monstrumque tributum : 
 Hie capita, ut vivam, tu mihi toUe tria." 
 
 In which words, which none of the commentators rightly 
 understood, he refers to the law^ of Valentinian's, and several 
 
 KUTriyopiav dia 'Icriojvog, Kai EvSaifiovog, koI KaWiviKOv, rrepi orixapt^v 
 \ivu)v, ojg Ijxov Kuvova toXq AiyvTrrioig iTri^aXovTog, kuI irpwrovg avrovg uTrai- 
 
 Ti)<yavTog. Collate Sozomeno, qui referens eamdem historiam, lib. ii. c. xxi. 
 
 scribit, Ilpwrr/X' vTrofievei ypa(pi)v ojg xtrwt'iwv XivCJv <p6pov ETrinOeig AiyvTrrioig. 
 
 r Cod. Theod. lib. xvi. tit. xv. 
 
 s Gothofred. Com. in Cod. Theod. lib. xiii. tit. x. de Censu, leg. ii. p. 118 : 
 Cave juga, a quibus jugatio : et jugum jugeris, unde jugeratio, confundas : si 
 quid in re obscura judicii mei est, ego juga putem dicta terrse modum, cui 
 colendo, per annum, jugo boum opus est : sicut jugum jugeris, quantum in die 
 jugo boum exerceri potest. 
 
 t Cod. Theod. lib. xi. tit. xx. de Conlat. Donat. leg. vi. Exceptis his, quae in 
 capitatione humana atque animalium, diversis qualicumque concessa sunt ; ita 
 ut omnium, quse prsedicto tempore, atque etiam sub inclutse recordationis avo 
 nostro in terrena sive animarum descriptione revelata sunt, &c. 
 
 u Sidon. Carm. xiii. ad Majorianum. (Bibl. Patr. vol. x. p. 599.) 
 
 w Cod. Theod. lib. xi. tit. i. de Annona et Tribut. leg. xv. Unusquisque 
 annonarias species, pro modo capitationis et sortium, prsebiturus, per quaternos 
 menses anni curriculo distribute, tribus vicibus summam collationis implebit. 
 
Ch. III. § 3. CHRISTIAN CHURCH. 33 
 
 others in the Theodosian Code, where this sort of tribute is 
 required to be paid by three certain portions in a year, or once 
 in four months ; which, in his phrase, is the tria capita^ or 
 ' monster with three heads.' The collectors of this tax were 
 also hence cdHX^di' cepJialwotce^ 'collectors of the capitation^,' in 
 some laws of the Theodosian Code. And, because this tribute 
 was commonly paid in specie, as in corn, wine, oil, iron, brass, 
 &c. for the emperor's service, therefore it is often called specie- 
 rum collatio ; and, being the ordinary standing tax of the 
 empire, it is no less frequently ^ styled indictio canonica, in 
 opposition to the superindicta et extr aor dinar ia^ that is, such 
 taxes as were levied upon extraordinary occasions. I have 
 noted these things here all together, that I may not be put to 
 explain the terms at every turn hereafter, as I have occasion 
 to make use of them ; which are indeed a little uncommon, 
 and not easily understood, but by such as are conversant in 
 the civil law. 
 
 Now to the question in hand, whether the clergy in general 
 were exempt from this ordinary canonical tribute laid upon 
 men's goods and possessions, I answer in the ' negative 
 against Baronius, who asserts the contrary. Some particular 
 Churches, indeed, had special favours granted them by indul- 
 gent princes, to exempt them from all tribute of this kind ; 
 but those very exceptions prove, that what was matter of grace 
 to some particular Churches could not be the common privi- 
 lege of all Churches. Theodosius, junior, granted a special 
 exemption to the Church of Thessalonica, that she should pay 
 no capitation^ for her own estate, provided she did not take 
 
 X Cod. Theod. lib. xi. tit. xxiv. de Patrocin. Vicor. leg. vi. Nequaquam 
 cephaleeotis, hierarchis, logographis chomatum, et cseteris liturgis, sub quolibet 
 patrocinii nomiiie, publicis functionibus denegatis, etc. 
 
 y Ibid. lib. vi. tit. xxvi. de Proximis Comitib. etc. leg. xiv. Quamvis innu- 
 meris legibus scriniorum gloria decoretur, jubemus tamen, ut prirao omnium sit 
 eorum secura possessio ab omnibus sordidis muneribus excusata ; superindic- 
 tum non timeant, vcnalicium non petantur, soluraque cauonicaB indictionis pree- 
 stent tributum : Glevalis auri solutionem nesciat labore dignitas conquisita, 
 extraordinarium munus ignoret, etc. 
 
 z Ibid. lib. xi. tit. i. de Annona ct Tribut. leg. xxxiii. Sacrosancta Thes- 
 salonicensis ecclesia civitatis excepta : ita tamen ut aperte sciat, proprise 
 tantummodo capitationis modura beneficio mei numinis sublevandum : nee 
 
 VOL. 11. ^ 
 
34 THE ANTIQUITIES OF THE Book V. 
 
 other lands into her protection, to the detriment of the com- 
 monwealth, under the pretence of an ecclesiastical title. He 
 also allowed the Churches of Constantinople and Alexandria 
 the same privilege^, upon the like condition, that they should 
 not take any villages, great or small, into their patronage, to 
 excuse them from paying their ancient capitation. Gothofred 
 is also of opinion, that, in the beginning of Constantine's 
 reign, while the Church was poor, and her standing revenues 
 but small, her estates and possessions were universally excused 
 from tribute : for there is a law in the Theodosian Code which 
 may be interpreted to this purpose, though the words are so 
 obscure^, that, without the help of so wise an interpreter, one 
 would hardly find out the sense of them. However, admitting 
 them to signify such a privilege, it is certain it lasted not 
 many years ; for, in the next reign, under Constantius, when 
 the Church was grown pretty wealthy, all the clergy that were 
 possessed of lands, were obliged to pay tribute, in the same 
 manner as all others did, as appears from a law of Constantius, 
 directed to Taurus, prsefectus-prsetorio, which is still extant*' 
 in both the codes. This is further evident from the testimony 
 of Valentinian; who, in an epistle to the bishops of Asia, 
 recorded by Theodoref^, says, " all good bishops thought 
 themselves obliged to pay tribute, and did not resist the 
 
 externorum gravamine tributorum rempiiblicam ecclesiastic! nominis abusione 
 Isedendam. 
 
 a Cod. Theod. lib. xi. tit. xxiv. de Patrociii. Vicorum, leg. v. Quicquid ecclesise 
 venerabiles (id est, Constautinopolitana et Alexaiidrina) possedisse deteguntur, 
 id pro intuitu religionis, ab his prsecipimus fii'iiiiter retinei'i : sub ea videlicet 
 sorte, ut in futurum functiones omnes quas metrocomi£e debent, et publici vici 
 pro antiquse capitationis professione debent, sciant subeimdas. 
 
 b Ibid. lib. xi. tit. i. de Annon. et Tribut. leg. i. Prseter privatas res nostras 
 et ecclesias catholicas et domum clarissimse memorise Eusebii ex-consule et 
 ex-magistro equitum et peditum, et Arsacis regis Armeniorum, nemo ex nostra 
 jussione prcecipuis emolumentis familiaris juvetur substantise. 
 
 c Ibid. lib. XV i. tit. xi. de Episc. et Cleric, leg. xv. De his sane clericis, 
 qui prsedia possident, sublimis auctoritas tua non solum eos aliena juga nequa- 
 quam statuet excusare, sed etiam his, quse ipsi possident, eosdem ad pensitanda 
 fiscalia perurgeri : imiversos namque clericos possessores duntaxat provinciales 
 pensitationes fiscalium recognoscere jubemus. Vid. etiam Cod. Justin, lib. i. 
 tit. iii. leg. iii. 
 
 d Theodor. lib. iv. c. viii. (Reading, p. 23G. B 10.) Td ^/y/xocrta Kara vofiovQ 
 iiaKOfxiZtiv loaai, Kai ovk avnXtyovai ry tov Kparovvrog t^ovaiqi. 
 
Ch. III. § 4. CHRISTIAN CHURCH. S5 
 
 imperial power.'^ And thus matters continued to tlie time of 
 Honorius, and Theodosius, junior ; in one of whose laws^ the 
 Church lands are still made liable to this ordinary or canonical 
 tribute, as it is there worded, though excused from all other. 
 So little reason had Baronius to assert, with that confidence, 
 that no prince, except Julian the Apostate, and Valens the 
 Arian, and the younger Valentinian, who was under the 
 conduct of an Arian woman, ever exacted any tribute of the 
 clergy, when as it appears, that every emperor after Constan- 
 tino did exact it ; and Baronius could not be ignorant of this, 
 having viewed and perused the Theodosian Code, where these 
 things are recorded. 
 
 Sect. IV. — Of the Tribute called Aurum Tironicum, Equi 
 
 Canonici, S^^c. 
 
 If in any thing of this tribute they were exempt, it must be 
 from the obligation some provinces lay under to furnish the 
 emperors with new soldiers, called tirones, and fresh horses for 
 the wars ; which, because they were exhibited by way of 
 tribute, they are called in the law equi canonici^ from the civil 
 law term canon^ and canonica ; which, as I observed before, 
 signifies the tribute that was laid upon men's lands and pos- 
 sessions. Sometimes this tribute was exacted in money 
 instead of horses ; and then it was called^ equorum canonico- 
 rum adeeratio^ 'horse-money."' In like manner, as the sum 
 that was paid instead of the tirones was called aurum tironi- 
 cum et stratioticum, 'soldiers' money," which we find men- 
 
 e Cod. Theod. lib. xvi. tit. ii. de Episc. et Clericis, leg. xl. Placet ratio- 
 nabilis consilii tenore perpenso, destricta raoderatione preescribere, a quibus 
 specialiter necessitatibus ecclesiee ui'bium singularum habeantur imniunes. 
 Prima quippe illius usurpationis contumelia depellenda est, ne pra?dia usibus 
 cselcstium secretorum dicata sordidorum munerum fasce vexentur : nulla juga- 
 tione, quae talium privilegiorum sorte gratulatur, muniendi itinoris constriugat 
 iiijiiria : nihil extraordinarium, ab hac superindictieiumve flagitetur : nulla 
 pontium iustauratio : nulla translationum sollicitudo gignatur : non aurum ctete- 
 raque talia poscantur. Postremo nihil propter canonicam illationem, quod adven- 
 titiae necessitatis sarcina repentina dcpoposcerit, ejus functionibus adscribatur. 
 
 f Ibid. lib. xi. tit. xvii. de Equor. Conlat. leg. iii. Equos canonicos militaris 
 dioeceseos Africanse, secundum subjectam notitiam singularum provinciarum, 
 ex praesenti duodecima indictione jussimus adaerari, etc. 
 
 d2 
 
QQ THE ANTIQUITIES OF THE Book V. 
 
 tioned in Synesius ; where speakings of Andronicus, governor 
 of Ptolemais, he says, " he set one Thoas to collect this aurmn 
 tironicum ,•" which the editor, by mistake, sajs, was so called 
 quia solvehatur tiromhis, because it was paid to the tirones ; 
 whereas, indeed, it was the money that was paid, instead of 
 the tirones, by way of tribute, into the treasury of the empire. 
 Now that some bishops, at least in Afric, were excused from 
 this tribute, is concluded by some learned men from a law^ of 
 Theodosius, junior, which excuses certain persons from it, 
 under the title of sacerdotaUs, in the Proconsular Afric, and 
 that because they were otherwise obliged to be at great 
 expenses in that province. But now the question is, who are 
 meant by the name sacerdotales ? The learned Petit ^ says, it 
 denotes Christian bishops ; and if so, the case would be clear 
 as to their exemption. But Gothofred rather inclines^ to 
 think it means the high priests among the heathens, who are 
 still in being, and obliged, by their office, to be at great 
 expenses in exhibiting the ludi sacerdotales to the people. I 
 will not venture to decide so nice a dispute betwixt two such 
 learned men ; but think, however, I may safely infer, even 
 from Gothofred's notion, that if the Christian emperors were 
 so liberal to the heathen high priests, they would, at least, be 
 as liberal to their own bishops, and grant them the same 
 immunity. But I leave this matter to further inquiry. 
 
 g Synes. Epist. Ixxix. ad Anastas. (Paris. 1640. p. 224. D. 2.) (p. 224, edit. 
 Par. 1533.) Ahvoq dvtjp vTroOkanQ fvpioKHv, ry re eavTov Kai ry edavTOg 
 (pvffti TrpsTTOvaag' ov Itti tmv ^eo-juwrwv ovra, toIq a-KaiTr]aiaiv tra^i tov 
 arpariMTiKOV xpy(7(ow tov Kokovixkvov TipwvtKoi). 
 
 h Cod. Theod. lib. vii. tit. xiii. de Tironibus, leg. xxii. Mansura in sseculum 
 auetoritate prEecipiraus, pro-consularis provinciae non eamdem sacerdotalium, 
 quEe est de caeteris, in prsebendis tironibus habendam esse rationem : non iuique, 
 siquidem ea potissimum ab hoc officio provineia videtur excepta, quae omnium 
 intra Africam pro\'inciarum obtinet principatum, cujusque majoribus sacerdotes 
 fatigantur expensis, in quarum solatium indemnem esse conveuit dignitatem. 
 
 i Petit. Variar. Lection, lib. iii. c. i. p. 28. 
 
 k Gothofr. Com. in Cod. Theod. Ub. vii. tit. xiii. leg. xxii. Sacerdotes quoque 
 provinciarum, paganos scilicet tironibus prsestandis obnoxios fuisse, singularis 
 hgec lex ostendit ; et recte : nam et hi honoratis proximi in provinciis fueruut : 
 iidemque aliis quoque expensis subjacebant : ut vel hsec lex testatur. Et qui- 
 dem ludis exhibendis, etc. 
 
Ch. III. § 5. , CHRISTIAN CHURCH. 37 
 
 Sect. V. — The Church obliged to such Burdens as Lands were 
 
 tied to before their Donation, 
 
 One thing is more certain, that whatever burdens any lands 
 were originally encumbered with, they were liable to the same, 
 even after their donation to the Church, unless discharged of 
 them by some particular grant and favour of the emperors. 
 This we learn from a memorable instance in a particular case, 
 wherein St. Austin was concerned, the account of which we 
 have from his own relation. For the right understanding of 
 which I must first acquaint the reader, that by the laws of 
 the Roman polity, many times a company of tradesmen were 
 so incorporated into a society, for the service of the empire, 
 that their estates were tied to that office and duty, so that 
 whoever had the propriety of them, he was bound to the duty 
 annexed to them. Thus it was particularly with the incor- 
 porated company of the namcidarii of Afric and Egypt, who 
 were concerned in transporting the yearly tribute of corn from 
 those provinces to Rome and Constantinople. Their estates 
 were tied to the performance of this service, as appears from 
 a title in the Theodosian Code', which is De Frwdiis Namcu- 
 lariorum ; and they were so tied, that if any ship chanced to 
 be lost in the passage, the whole body was obliged to make 
 good the effects to the emperor's coffers ; and the master of 
 the ship was obliged"^ to give up his men that escaped the 
 shipwreck, to be examined by torture afterwards ; otherwise 
 he must have borne the whole burden himself alone, on pre- 
 sumption that he was guilty of some fraud in the matter 
 against the rest of his society. Now it happened, while St. 
 Austin was bishop of Hippo, that one of these namcularii^ 
 Boniface, a master of a ship, left his whole estate to the 
 Church ; which yet St. Austin refused to receive, because of 
 these burdens that lay upon it. " For," says he", "I was not 
 
 I Cod. Theod. lib. xiii. tit. vi. 
 
 1" Ibid. lib. xiii. tit. ix. de Naufragiis, leg. ii. Si quaudo causatio est de impetu 
 procellarum, medium ex his uautis numerum iiavicularius exhibeat qucestioui. . 
 0,110 eorum tormentis plenior Veritas possit inquii'i. 
 
 n Aug. Serm. xlix. de Diversis, (Bened. v. p. 1382. F.) (tom. x. p. 520.) 
 Bonifacii htereditatem suscipcre nolui ; uou misericordia, scd timore. Navi- 
 culainum uolui esse ecclosiam Christi. Multi sunt quidem qui etiam de navibus 
 
38 THE ANTIQUITIES OF THE ^ Book V. 
 
 willing to have the Church of Christ concerned in the business 
 of transportation. ""Tis true, indeed, there are many who get 
 estates by shipping; yet there is one temptation in it — if a 
 ship should chance to go and be lost, then we should be 
 required to give up our men to the rack, to be examined by 
 torture, according to law, about the drowning of the ship, and 
 the poor wretches that had escaped the waves must undergo a 
 new severity from the hands of the judge. But we could not 
 thus deliver them up, for it would not become the Church so 
 to do ; therefore, she must answer the whole debt to the 
 exchequer. But whence should she do this ? for our circum- 
 stances do not allow us to keep a treasury. A bishop ought 
 not to lay up gold in bank, and meanwhile refuse to relieve 
 the poor." These words of St. Austin do plainly evince what 
 has been observed, that the donation of an estate to the 
 Church did not ordinarily free it from the tribute or duty, 
 that the public otherwise demanded of it ; but, if the Church 
 would receive it, she must take it with the usual burdens that 
 lay upon it. I confess, indeed, the sense of the passage, as it 
 lies in St. Austin, without a comment, is not very easy to be 
 understood ; nor have any of his editors, no, not the last 
 Benedictines, thought fit to expound it ; but, for that reason, 
 as well as to make good my own observation, I have recited it 
 in this place, and explained it from those laws and customs of 
 the empire to which it manifestly refers ; and such a digression, 
 if it were a digression, I presume, would not be unacceptable 
 to the curious reader. 
 
 Sect. VI. — Of the Clirysargyrum^ or Liistral Tax^ and the 
 Exemption of the Clergy from it. 
 
 But now to proceed. Another sort of tribute, in which the 
 clergy had some concern, was the tax upon trade and com- 
 merce. This, in ancient writers", is known by the name of 
 
 acquirunt. Taraen una tentatio esset ; iret navis et naufragaret ; homines ad 
 tormenta daturi eramus, ut de suLmersione navis secundum consuetudinem 
 queereretui* ; et torquerentur a judice qui essent a fluctibus liberati ? sed non 
 eos dai'emus : nullo pacto enim hoe facet'e deceret ecclesiara. Onus ergo fiscale 
 persolveret ? Sed unde persolveret ? Enthecam nobis habere non licet, etc. 
 " Evagr. Histor. Eccles. hb. iii. c. xxxix. (Reading, p. 337. C.) 'XiripukytQiQ 
 
Ch. III. § 6. CHRISTIAN CHURCH. 39 
 
 Xpv(yapyvpov^ chrysargyrum^ the silver and gold tax, because 
 it was paid in those coins. ZosimusP, indeed, makes the 
 chrysargyrum another thing, viz., a scandalous tax, exacted of 
 lewd men and women ; and, in his spite to Christianity, he 
 represents Constantino as the author of it ; in which his 
 groundless calumny, he is abundantly refuted by Baronius^ 
 and more especially by the learned^ Gothofred and Pagi, 
 whom the curious reader may consult. Here I take the 
 chrysargyrum in the common notion, only for the tax upon 
 lawful trade and commerce, which St. Basil ^ calls, Trpay/xarfurf- 
 Kov xpvaiov, commerce money. In the civil law it is known by 
 the name of lustralis coUatio^ ' the lustral tax ;' because it was 
 
 ^6 KarsTrpax^^ avT<^ KoX Oeiov ti xgyjfia, r) rov KaXovfxevov Xpvaapyvpov Ig 
 
 TsXtOV Kii)\v}J.r]. 
 
 P Zosim. lib. ii. (p. 196, edit. Jenens. 1713, 8.) KiovoTavrXvoQ ravra Sia- 
 7rpaS,a.fjL£vog SiarkXecrt SojpeaXg ovk 6v5sovtl yivoixsvaig, dWa eig dva^iovg Kal 
 dvcj(p£XEig dv9pu)7rovg rovg (popovg iKdaTravaiv' Kai roig jxiv elcrtpepovai yivo- 
 jxsvog (popriKog, rovg St fJiTjdhv locpeXeiv dvvajxsvovg TrXovTiZo^V Tr)v de dcrcoriav 
 TjytiTO (piXoTifxiav' ovrog Kal ttjv daipopdv iTrrjyaye %pi;(7Joy re Kat dpyvpov 
 TTctcri Tolg diravraxov yrjg jueriovcri rag Ifnropiag, Kal roig Iv ra~ig TToXicji 
 TTavcJviav 7rpoTi9u(Ti, jw^XP^ "'"' '^'^^ evTEXe(7TdT(t)V' ovde Svcrrvxttg eraipag 
 e^o) TavTTjg edaag rrjg tla<popdg' ware rjv ideiv, [x'eXXovTog rov rtrpaerovg 
 iviaraaQai xP^^^^t Ka0' ov idei rovro rb reXog dacpsptaOat, Opyjvovg dvd 
 Trdaav TtoXtv Kal oSvpixovg' tvcrrdvrog de, ndariyag Kal (Sacrdvovg gTrt^epojws- 
 vag roig (To)jxa(Ti rwv did Trsviag £(T%arj;c Kr/fiiav virevsyKtiv firj dvvafiSVLJV' 
 ydt] de Kal fxijreptg dTrkdovro rovg Traldag, Kal Trarspeg IttI TTopvsiov Ovyarspag 
 icrrrjcravro, Ik rrjg rovrwv Ipyaaiag dpyvpiov roig rov xpucapywpoi' irpaKropaiv 
 HcrsvtyKtiv irrtiyofxivoij k. r. \. 
 
 q Baron, ann. 330, n. xxxvi. (Venet. 1707- vol. iii. p. 336. B 6.) Quod de 
 tributis a Constantino impositis exstet adversus eum querela Zosimi, sunt htec 
 accuratius examinanda : quod enim ait, auri argentique collatiouem impositam 
 negotiatoribus, omnibus Dardanariis, nempe fraudulentis venundatoribus annonre, 
 atque i^ersonis quibuseuraque vilissimis ac meretricibus, confundit plane diversa 
 tributorum genera : nam quod impositum erat negotiatoribus, propria auri et 
 argenti erat, dictumque chrysargyrum, diversumque ab eo, quod pendere con- 
 sueverant lenones, meretrices, et exoleti : quod quidem tantura abest ut a 
 Constantino Christianissimo principe impositum fuerit, ut etiam longe ante 
 Alexandri Imperatoris tempora Romse exigi consueverit ; quod idem Imperator 
 cequissimus, cum ex turpi lucro colligeretur, vetuit in cerarium inferri ; non 
 tamen abstulit, sed ad publicas fabricas dcputavit, etc. 
 
 ^ Gothofr. Com. in Cod. Theod. lib. xiii. tit. i. de Lustrali Collatione, leg. i. 
 p. 4, § SeqiiituTj tot. Pagi Critic, in Baron, ann. 330, n. vi. tot. 
 
 ^5 Basil. Epist. ccxliii. Ttjv dvcKoXiav rijg (JvyKOfiiSrjg rrpayjiarevriKov 
 Xpva'iov, TTavriov fidXicrra 1) (t>) rifii6ri]g KarkyiaOt. [Paris. 1730. vol. iii. 
 p. 179. E.] 
 
40 THE ANTIQUITIES OF THE Book V. 
 
 exacted at the return of every lustrum, or four years' end. 
 It was, indeed, a very grievous tax, especially upon the poor ; 
 for not the meanest tradesman was exempted from it. Eva- 
 grius* says it was exacted even of those who made begging 
 their trade, t^ kpavov Trjv rpocpnv TropiZovcri. Whence 
 Libanius^ calls it the intolerable tax of silver and gold, that 
 made men dread the terrible pentaeteris, or return of every 
 fifth year. And for the same reason, as the author under the 
 name of St. Austin^ takes notice, it was commonly called 
 aurmn 2)ctnnosum, ' the poor man's tax ;' or, as some editions 
 read it, aurum poenosum, ' the cruel tax,' because it was 
 exacted of the poor. But now a particular respect was paid 
 to the Church in this matter ; for, when her revenues were 
 scanty, and not sufficient to give all the clergy a decent main- 
 tenance, the inferior orders, the clerici, were allowed to 
 traffic, to support themselves, without paying any tribute of 
 this nature. This indulgence was first granted by Constantius 
 without any restriction, that if any of them'^ was minded to 
 follow a caUing to maintain themselves, they should be freed 
 
 t Evagr. lib. iii. c. xxxix. (p. 337- D 3.) 'ETrl/ceiro U Jrlpote re TroXXoTe k% 
 ipavov T-qv Tpo<pr]V Tropi^ovai, Kal raXg dTrefXTrujXovcraiQ rrjv (opav tov au)fia- 
 
 rog, K. T. X. 
 
 u Liban. Orat. xiv. contr. Florent. torn. ii. p. 427- (citante Yalesio iii Annota- 
 
 tionibus ad lib. iii. c. xxxix. Evagr. p. 96.) (Reading, p. 337.) A£y6a0a> joivvv 
 
 Kal TO TO. dWa ttuvtu vevivrjKog' tovto U ianv 6 d(p6pr]T0Q (popog, dpyvpog 
 
 Kal XP'^'^oe (pp'iTTHV -n-poaiovcrag TroiStv rag dtivdg TrevTeTtjpi^ag- ovofia [xriv 
 
 yap iVTrptTTsg d-rcb tCjv efnropwv to) Tropip TovT^i- Ty QaXaTTij di iKiivwv aig 
 
 didSoaiv {didOtaLv) xpw/isj^(uv, olg juoXig dprov 7rpo(r(p8pov(nv al x^M^y "'^oX- 
 
 \vvTai' hcuptvyiL dt ovdt vsvpoppdcpog, ovg ly<h TToXkaKig ddov ti)v a^iXrjv 
 
 dg ovpavov alpovTag, ofJLvvvTag filv Iv avTtj tu itavTa tlvai crcpimv ov /a)v 
 
 TOVTO yi avTovg diraWdTTH twv lyKWfiiwv {iyKsi^evuJv), Kal vXaKvovTuiV, 
 
 Kal fiovov ov daKVovTOiV ovTog b Katpbg, w ^affiXtv, TrXdu) Tijv dovXeiav 
 
 Ka9i<TTri(nv, iK^dXXwv IXevOtpiag Tovg vrrb twv yovsujv TrwXovtiivovg, ovx Wa 
 
 avTolg UlnTtti Ti)v Tt^irjv to ki(5ujtiov, dXX' 'iva avrijv ISwaiv dg t^v tov 
 
 KaTETTtiyovTog dt^idv hpxofiev7]v. 
 
 w Aug. Quffist, Vet. et Nov. Testam. c. Ixxv. (Bened. vol. iii. Append, p. 73. 
 E.) Didrachma capitum [vel tributi] non prsediorum exactio iutelligitur ; quod 
 nunc ' pannosum aurum' appellatur, quia et pauperes exiguntur. 
 
 X Cod. Theod. lib. xvi, tit. ii. de Episc. et Cler. leg. viii. Si qui de vobis 
 
 alimonico causa negotiationem exercere volunt, immunitate potientur. It. 
 
 Cod. lib. xiii. tit. i. de Lustrali Collat. leg. i. Negotiatores oranes protinus con- 
 venit aurum argentumque prrebere : clericos excipi tantum (et) qui copiatee 
 appellantur, nee alium quenquam esse immunem. 
 
Ch. III. § C. CHRISTIAN CHURCH. 41 
 
 from custom : but, that none of them might abuse this privi- 
 lege to covetousness, they were confined afterwards, by several 
 laws, to trade within a certain sum, which if they exceeded, 
 they were to pay custom for it. This appears from a second 
 law of the samey Constantius, and another of Gratians% 
 where the Italian and Illyrican clerici are confined to the sum 
 of ten solids ; and the Gallican, to fifteen. Yet, if any would 
 trade further, only with a charitable design, to raise funds and 
 monte-pios for the use of the poor ; they were allowed, by two* 
 other laws of Constantius, to employ what sums they pleased, 
 and pay none of this tribute for them. It is to be noted 
 further, that this immunity was granted by Honorius to the 
 Catholic^ clergy only, and to no others : and the privilege was 
 esteemed so great, that some covetous tradesmen would use 
 means to get themselves admitted to a titular office among the 
 inferior clergy of the church, with no other design but to 
 enjoy this immunity, and to follow their trade without paying 
 the lustra! duty. Against whose fraudulency and corruptions, 
 the emperor Arcadius made a severe^ law, commanding all 
 such, if they followed their merchandise, to be deprived of this 
 
 y Cod. Theod. lib. xvi. tit. ii. de Episc. leg. xv. Clerici vero, vel hi quos 
 copiatas recens usus instituit nuncupari, ita a sordidis muneribiis debent 
 immunes atque a collatione prsestari, si exiguis admodum raercimoniis tenuem 
 sibi victum vestitumque conquirent. 
 
 z Ibid. lib. xiii. tit. i. de Lustrali Collat. leg. xi. Etsi omnes mercatores 
 spectat lustralis auri depensio, clerici tamen, inter Illyricura et Italiam, in denis 
 solidis ; inter Galliam in quinis denis solidis immunem usura conversationis 
 exerceant. Quidquid autem supra hunc modum negotiationis versabitur, id 
 oportet ad functionem aurariam devocari. 
 
 a Ibid. lib. XV. tit. ii. de Episc. et Cler. leg. x. Negotiatoinira dispendiis 
 minime obligentur (clerici) cum certum sit, qucestus quos ex tabernaculis (leg. 
 
 tabernis) atque ergasteriis colligunt, pauperibus profuturos. Ibid. leg. xiv. 
 
 Si quid .... raercatura .... congesseriut, in usum pauperura atque egentium 
 ministrari oportet : aut id, quod ex eorumdem ergasteriis vel tabernis conquLri 
 potuerit et colligi, collectum id religionis sestiracnt lucrum. 
 
 ^ Ibid. lib. xvi. tit. ii. leg. xxxvi. Quicumque catholic{« religionis clerici, 
 intra eum modum, unde victus, emendi veudendique usum lege pmefinitum 
 exercent, ab auraria pensione habeantur immunes. 
 
 c Ibid. lib. xiii. tit. i. de Lustral. Collat. leg. xvi. Omnes corporatos 
 
 prwcipimus conveuiri, ut aut commoda negotiatorum sequentes a clericorura 
 excusatione discedant, aut sacratissimo numini servientes versutis qujcstibus . . . 
 abstincant : distincta enim stipendia sunt religionis ct calliditatis. 
 
42 THE ANTK^UITIES OF THE Book V. 
 
 immunity of the clergy : or, if they would devote themselves 
 to the sacred service, then they should abstain from all such 
 fraudulent and crafty ways of gain ; " for," saith he, " the 
 wages of religion and craft are very different from one 
 another." And for this reason, probably, when the revenues 
 of the Church were become sufficient to maintain all* the 
 clergy, Valentinian III.*^ enacted a law, that none of the 
 clergy should negotiate as formerly ; otherwise they should 
 come under the cognizance of the secular judges, and not 
 enjoy the privilege of the clergy. Evagrius^ adds, that the 
 emperor Anastasius quite abolished the chrymrgyrum^ or 
 'lustral tax,' itself; and that is the reason why there is no 
 mention at all made of it afterward in the Justinian Code. 
 
 Sect. VII. — Of the '• Metatum C what meant tliereby ; and the 
 Exemption of the Clergy from it. 
 
 Another sort of duty, incumbent on the subjects of the 
 empire, was the burden and charge of giving entertainment 
 to the emperor's court and retinue, when they had occasion to 
 travel ; or, to the judges or soldiers, as they passed from one 
 place to another. This the civil law^ calls metatum^ and the 
 Greeks /xEraroy, from the word metatores^ which signifies the 
 emperor's harbingers or forerunners, which were sent before, 
 to provide lodging and entertainment for them. In allusion to 
 which, Cyprian^, speaking of Rogation, an eminent presbyter 
 of Carthage, who was the first martyr that was sent to prison 
 in the Decian persecution, says, " he was metator to the rest, 
 their harbinger, that went before them, to prepare a place in 
 prison for them." And, in the same sense, Lucian the 
 Martyr, in Cyprian, elegantly styles Decius himself^ metatorem 
 
 d Valentin. Novel, xii. ad calcem Cod. Theod. Jubemus ut clerici nihil 
 prorsus negotiationis exerceant. Si velint negotiari, sciant se judicibus sub- 
 ditos, clericorum privilegio non muniti. 
 
 e Evagr. lib. iii. c. xxxix. Vid. not. (o) supra p. 30. [Prostituebant : ex 
 harum qusestu chrysavgyri exactoribus pecuniam offerre coacti.] 
 
 f Cod. Theod. lib. vii. tit. viii. de Metatis. Cod. Justin, lib. xii. tit. xli. de 
 
 Metatis, 
 
 g Cyprian. Ep. Ixxxi. al. vi. edit. Oxon. (edit. Par. 1C66. p. 160.) Primum 
 hospitium vobis in carcere praeparavit, et metator quodam niodo vester, nunc 
 quoque vos antecedit. (Paris. 1726. p. 165.) 
 
 ^ Lucian. ap. Cyprian. Ep. xx. al. xxii. (Ep. xxi. cit. edit. p. 53.) Tu Deo 
 
Ch. 111. § 8. CHRISTIAN CHURCH. 43 
 
 Antichristi, 'the harbinger of Antichrist;' who, by that terrible 
 
 persecution, made preparation for his coming into the world. 
 
 From this notion of the word metator, that duty of yielding 
 
 entertainment to the emperor's retinue, &c., has the name of 
 
 metatum in the two' codes of the civil law. But the clergy 
 
 were excused from this by a law^ of Constantius, where he 
 
 says, they should not be obliged to entertain strangers; by 
 
 which he cannot be supposed to excuse them from the 
 
 Christian duty of hospitality to the indigent, but from this 
 
 civil duty of the Roman state, to which other subjects were 
 
 obliged. Whence Gothofred^ very truly observes, that the 
 
 clergy, in this respect, had equal privileges with senators' 
 
 houses, and Jewish synagogues, and Christian churches, all 
 
 which were exempt from this duty of entertaining ; and, if the 
 
 Greek collector of the ecclesiastical constitutions, out of the 
 
 code published by Fabrottus, mistake not, this immunity 
 
 extended to their servants also ; " for," he says^ " neither the 
 
 clergy, nor their servants, were subject to any new impositions, 
 
 or to this burden, called the metatum.'''' 
 
 Sect. Ylll.— Of the Superindicta and Extraordinaria. The 
 
 Clergy exempt from them. 
 
 And hence it appears further, that they were freed from all 
 exactions which went by the name of superindicta and extraor- 
 dinaria; that is, such impositions as the emperors thought 
 necessary to lay upon the empire, or any part of it, beyond 
 the ordinary canonical taxes, upon great exigencies and extra- 
 ordinary occasions; for, as the ordinary taxes were called 
 indictions, so these extraordinary were called"^ superindictions. 
 
 volente ipsum anguem majorem, metatorem anticliristi, non tan turn confessus 
 deterruisti, etc. (Paris. 1 726. p. 30.) 
 
 i Cod. Theod. lib. xvi. tit. ii. de Episc. leg. viii. Preeterea neque hospites 
 
 suscipietis. 
 
 k Gothofr. Paratit. ad Cod. Theod. lib. vi. tit. viii. de Onere Metati, torn. ii. 
 p. 264. Immunes erant a metato clerici, senatorum domus, synagogue Judseo- 
 rum, et religionum loca. 
 
 i Collat. Constitut. Eccles. ex Cod. lib. i. tit. iii. sect. i. p. 1253. Ol fc\»/ptKoi 
 Kai TO. av^QCLiro^a avrojv ovx vtzokuvtoi Kaivaiq iia<popaig, r] fiETCiToig. 
 
 m Vid. Cod. Theod. lib. xi. tit. vi. de Superindicto, et Cud. Justin, lib. x. 
 tit. xviii. de eodem. 
 
44 THE ANTIQUITIES OF THE Book V. 
 
 From these the clergy were universally exempted by several 
 laws of Christian emperors : as by that of Constantius", in the 
 Theodosian Code, where he refers to a preceding law, to the 
 same purpose. " According to the decree,'' says he, " which 
 you are said to have obtained heretofore, no one shall impose 
 any new taxes upon you or your servants, but you shall enjoy 
 a perfect immunity in that respect." Gothofred, upon the 
 place, says, "By this law they were freed from all extra- 
 ordinary tribute, and only bound to the ordinary and canonical 
 taxes." And so it was in the time of Honorius and Theo- 
 dosius, junior, an. 412, when by a law, granting many other 
 privileges to the Church, relating to her possessions, they 
 insert this among the rest, that no extraordinary tribute or 
 superindiction, but only the common*' canonical tax, should be 
 required of her. Which was finally confirmed by Justinian p, 
 and made the standing law of the Roman empire. 
 
 Sect. IX. — The Clergy sometimes exempt from contributing to 
 the Reparation of Highioays and Bridges. 
 
 As to some other duties and burthens, the laws a little 
 varied ; for sometimes the clergy were exempted, and some- 
 times not, as particularly in the case of contributing to the 
 maintenance and reparation of public ways and bridges. By 
 the forementioned law of Honorius, an. 412, all church lands 
 are excused^ from those duties ; and it is called an injury to 
 bind them to any contribution toward them. Yet, not long 
 after, an. 423, Theodosius, junior, made a law for the eastern 
 
 n Cod. Theod. lib. xvi. tit. ii. de Episc. et Cler. leg. viii. Juxta sauctionem 
 quam dudum raeruisse perhibemini, et vos et niancipia vestra nullus novis 
 
 collationibus obligavit (id est, obligabit), sed vacatione gaudebitis. Gothofr. 
 
 in loc. Ab extraordinariis collationibus immunes facti fuerunt, et nondum ab 
 ordinariis et canonicis. 
 
 o Cod. Theod. lib. xvi. tit. ii. de Episc. et Cler. leg. xl. Nihil extraordina- 
 rium ab hac superindictitiumve flagitetur. . . . Nihil prseter canonicam illationem 
 ejus functionibus ascribatur. 
 
 P Justin. Novel, cxxxi. c. v. GfCTrt^ojWfv, /cat Traautv tCjv ayiwrarwj/ IkkXij- 
 (Tiuiv Kal ToJv dWojv (Ti(5a(TiJLi(jjv o'lKOJv rag KTrjdsig, fxrjdi pvirapag XtiTOvpyiag 
 fxrjTe (extraordinarias) diaypa(pdg v7ro[.ikveLV. 
 
 q Cod. Theod. lib. xvi. tit. ii. de Episc. et Clei\ leg. xl. NuUam jugationem, 
 quae talium privilegiorum soi'te gratulatur, muniendi itineris constringat injuria. 
 .... Nulla pontium instauratio : nulla translationum soUicitudo gignatur. 
 
Ch. III.§10. CHRISTIAN CHURCH. 45 
 
 empire, which excepts no order of men from bearing a share 
 in this matter ; but obhges, as well his own possessions (called 
 Domus Divinw, in the style and language of those times), as 
 churches^, to take their proportion in it ; and, about the same 
 time, Valentinian III. made a law' to the same effect in the 
 west. Justinian confirmed the law of Theodosius, by inserting 
 it* into his Code ; and added another law of his own among 
 his Novels ; where ^, though he grants the clergy an immunity 
 from extraordinary taxes, yet he adds, " that if there was 
 occasion to make a way, or build or repair a bridge, then 
 Churches, as well as other possessors, should contribute to 
 those works, if they had possessions in any city where such 
 works were to be done." 
 
 Sect. X. — As also from the Duty called Angarice, and 
 
 Parangariw^ <S^c. 
 
 The laws varied hkewise in another instance of duty required 
 of the subjects ; which was, to furnish out horses and carriages 
 for conveying of corn for the soldiers, and such other things as 
 belonged to the emperor's exchequer. This duty in the civil 
 law ^ goes by the name of cursus puhlicus, and angariw, and 
 para7igariw, and translatio, and evectio ; and the horses used 
 in this service are particularly called paravaredi, and equi 
 cursuales. Now, the clergy at first were exempt from this 
 
 r Cod. Theod. lib. xv. tit. iii. de Itin. Muniendo, leg. vi. Ad instructiones 
 reparationesque itineinim pontiumque nullum genus hominum cessare oportet. 
 Domos etiam divinas ac venerandas ecclesias tam laudabili titulo libenter 
 adscribimus. 
 
 s Valent. Novel, xxi. ad calcem Cod. Theod. Sancimus, ut antiquatis 
 omnibus privilegiis, quae vel dignitatibus delata fuerunt, vel diversse militise 
 collegia meruerunt, aut nomine venerandae religionis obtentura est, omnis ubique 
 census, qui non pei'sonarum est, sed agrorum, ad universa munia a nova duntaxat 
 indictione, ut supra definivimus, absque ulla discretione cogatur in quarta parte. 
 
 t Cod. Justin, lib. i. tit. ii. leg. vii. Ad instructiones itinerum pontiumque 
 etiam divinas domos et venerabiles ecclesias tam laudabili titulo adscribimus : 
 quia non est inter sordida munera numeratum. 
 
 u Justin. Novel, c. xxxi. c. v. E/ iasv tol oSoarpujcriaQ, 77 yecpvpCov oiKo5o[.iriQ, 
 T] dvavtioaeujQ XP*'« yiv^jrai, /caret fii^iriaiv twv dWujv Kr/jropwv, to toiovtov 
 'ipyov Kal rag dyiag tKKXr](yiag Kai rovg dWovg otfiaafxiovg o'lKovg 7rXr]povv' 
 ilv'iKa vtt' tKeivriv KSKTtjvTai rijv irokiv, v(p' y to toiovtov yivsTai epyov. 
 
 w Cod. Theod. lib. viii. tit. v. de Cursu Publico, Angariis et Parangariis.— 
 Cod. Justin, lib. xii. tit. li. 
 
4G THE ANTIQUITIES OF THE Book V. 
 
 service by two laws of Oonstantius^, made in the former part 
 of his reign, which expressly excuse both their persons and 
 their estates from the duty of parangariw. But, by another 
 law, made in the last year of his reign, an. 360, he revoked 
 this privilege, obliging the clergy to ' the duty of translation,* 
 as it is there worded y; by which he means this duty of fur- 
 nishing horses and carriages for the emperor's service. And 
 this he did, notwithstanding that the Council of Ariminum 
 had petitioned for an immunity, being at a time when Con- 
 stantius was displeased with them. However, this law con- 
 tinued in force, not only under Julian, but under Valentinian 
 and Theodosius, till, by a contrary^ law about twenty years 
 after, an. 882, they restored the clergy to their ancient privi- 
 lege ; which was further confirmed to them by Honorius, 
 an. 412, whose law is still extant^ in both the codes. Yet, 
 Theodosius, junior, and Valentinian the Third, an. 440, took 
 away their privilege again ; and, by two laws ^, made church- 
 lands Hable to these burdens of the angariw^ parangariw^ Sfc. 
 (whenever the emperor should be upon any march or expe- 
 dition), as well as all others. From all which it appears that 
 there was no certain rule observed in this matter ; but the 
 clergy had, or had not, this privilege, according as the state 
 
 X Ibid. lib. xvi. tit. ii. de Episc. et Cler. leg. x. Parangariarum quoque 
 
 parili mode (a clericis) cesset exactio. Ibid. leg. xiv. Ad parangariarum 
 
 quoque prsestationem non vocentur, nee eorundem facultates atque substantive. 
 
 y Cod. Theod. lib. xvi. tit. ii. de Epise. et Cler. leg. xv. Ut prseterea ... ad 
 universa munia sustinenda translationesque faciendas omnes clerici debeant 
 adtineri. 
 
 z Ibid. lib. xi. tit. xvi. de Extraordiu. et Sordidis Muner. leg. xv. Circa 
 ecclesias, I'hetoi'es atque gi'ammaticos eruditiouis veriusque vetusto nioi'e du- 
 rante .... Ne paraveredoinim hujusmodi viris aut parangariarum prsebitio 
 mandetur, etc. 
 
 a Ibid. lib. xvi. tit. ii. de Episc. et Cler. leg. xl. Nulla translationum sol- 
 licitudo gignatur, etc. (alii signetur, ut in Cod. Justin, lib. i. tit. ii. de Sacro- 
 sanct. Eccles. leg. v.) 
 
 ^ Cod. Justin, lib. i. tit. ii. leg. xi. Nerainem ab angariis, vel parangariis, 
 vel plaustris, vel quolibet munei'e excusari prsecipimus, cum ad felicissimam 
 expeditionem nostri numinis, omnium proviucialium per loca, qua iter ai'ripimus, 
 debeant solita nobis ministeria exhiberi ; licet ad sacrosanctas ecclesias posses- 
 
 siones pertineant. It. lib. xii. tit. Ii. de Cursu Publico, leg. xxi. Nullus 
 
 penitus cujuslibet ordinis seu dignitatis, ye\ sacrosancta ecclesia, vel domus 
 regia tempore expeditionis excusationem angariarum seu parangariarum habeat. 
 
Ch. III. §11. CHRISTIAN CHURCH. 4'^ 
 
 of affairs would bear, or as the emperors were inclined to 
 grant it. 
 
 Sect. XI. — Of the Tribute called Denarisjnus^ Uncice, and 
 Descriptio Lucrativorum ; and the Chiirch''s Exemption 
 from it. 
 
 Besides these public taxes and duties, there was also one 
 private tax, from which all lands given to the Church, or 
 to any charitable use, were exempt by the laws of the empire. 
 This, in the civil law, is called denarismiis, or undo?, and 
 descriptio lucrativorum. The reason of which names will be 
 understood by explaining the nature of the tribute. It was a 
 sort of tax paid, not to the emperors, but to the curia or 
 curiales of every city ; that is, to that body of men who were 
 obliged, by virtue of their estates, to be members of the court 
 or common council, and bear the offices of their country. 
 Now, it sometimes happened, that one of these curiales left 
 his estate to another that was not of the curia ; and an estate, 
 so descending, was said to come to him ex causa lucrativa ; 
 which, being opposed to causa onerosa^ is when a man enjoys 
 an estate by gift or legacy, and not by purchase. But now 
 lest, in this case, the giving away an estate from the curia 
 might have brought a greater burden upon the remaining part 
 of the curiales., — the person so enjoying it was obliged to pay 
 an annual tribute to the curia of the city ; which, from the 
 nature of his tenure, was called descriptio lucrativorum^ ^ the 
 lucrative tax.' And because every head of land, every jugum 
 or caputs as the law terms it, was obliged to pay annually a 
 denarius^ or ' ounce of silver ;' therefore, the tax itself was 
 called U7iciw, and denarismus ; as in the laws ^ of Theodosius 
 M., cited in the margin. Theodosius, junior, and Valentinian 
 the Third, made this tax double, laying^ four siliquce^ which 
 
 c Cod. Theod. lib. xii. tit. i. de Decurationibus, leg. cvii. Quicumque heres 
 curiali vel legitimus, vel electus testamento graduve successerit . . . vel si quem 
 liberalitas locupletaverit forte viventis, quos a curiae nexu conditio solet dirimere, 
 sciant pecunariis descriptionibus, pro ea tantum parte patrimonii, in quam quisque 
 
 successit, ad denarismum sive uncias, sese auctoris sui nomine retinendum. 
 
 It. leg. cxxiii. ibid. Quidquid ex substantia curialium ad unumquemque diversa 
 largiendi occasione pervenerit, denarismo vel unciis habeatur obnoxium in ea 
 parte, in qua auctoris sui nomine fuerat retentatum. 
 
 ^ Ibid. lib. xii. tit. iv. De imponenda lucrativis descriptione leg. unic. Hi 
 
48 THE ANTIQUITIES OF THE Book V. 
 
 is, ' two ounces of silver,' upon every head of land. According 
 to which rate, every possessor who held any estate by the 
 aforesaid tenure, was obliged to pay tribute out of it to the 
 curia of the city, to which it belonged. But if any such estate 
 was given to the Church, it was exempt from this tribute, if 
 not before, yet at least in, the time of Justinian. For there 
 are two laws of his to this purpose ^ ; the one in his Code, the 
 other in his Novels : in both which, such lands as any of the 
 curiales gave to a church, or a monastery, or hospital of any 
 kind, are particularly excepted from this lucrative tax ; and 
 that, pietatis intuitu, as it is there worded, in regard to reli- 
 gion, and because it was fit to put some difference between 
 things human and divine. But whether the Church enjoyed 
 this immunity under any other prince before Justinian, is 
 what I leave the curious to make the subject of a farther 
 inquiry, whilst I proceed to consider another sort of immunity 
 of the clergy, which was their exemption from civil offices in 
 the Roman empire. 
 
 Sect. XII. — The Clergy exempt from all Civil Personal Offices. 
 
 Of these offices, some were personal, and others predial ; 
 that is, such as were tied to men's estates and possessions. 
 Some, again, were called lionores^ ' honourable offices \ and 
 others munera sordida^ ' mean and sordid offices."* Now, from 
 all these, as well patrimonial as personal, honourable as well as 
 
 qui ex lucrativa causa possessiones detinent, quse aliquando curialium fuerint, 
 pro singulis earuui jugis et capitibus quaternas siliquas annuee (leg. annuas) 
 ordinibus nomine descriptionis exsolvant. 
 
 e Cod. Justin, lib. i. tit. ii. de Sacrosanct. Eccles. leg. xxii. Sancimus, res ad 
 venerabiles ecclesias, vel xenones, vel monasteria, vel orphanoti^ophia, vel geron- 
 tocomia, vel ptochotrophia (vel nosocomia), vel brephoti'ophia, vel denique ad 
 aliud tale consortium descendentes ex qualicumque curiali liberalitate, sive inter 
 vivos, sive mortis causa, sive in ultimis voluntatibus habita, a lucrativorum 
 inscriptionibus liberas immunesque esse : lege scilicet, qua? super hujusmodi 
 inscriptionibus posita est, in aliis quidem personis suum robur obtinente : in 
 parte autera ecclesiastica, vel aliarum domuum, qute hujusmodi piis consortiis 
 deputatee sunt, vigorem suum, pietatis intuitu, mitigante. Cur enim non faciamus 
 discrimen inter res divinas et huraanas ? et quare non competens praerogativa 
 
 coelesti favori conservetur ? Id. Novell, cxxxi. c. v. Si qute vero res ex 
 
 curialium substantia ad quamlibet sacrosanctam ecclesiam, aut aliam venerabilem 
 donium secundum leges venerunt, aut postea venerint ; liberas eas esse san- 
 cimus descriptione lucrativorum. 
 
Ch. III. § i:{. CHRISTIAN CHURCH. 49 
 
 sordid, by the first laws of Constantine, the clergy were univer- 
 sally and entirely exempt. But after-ages made a little dis- 
 tinction as to such of the clergy who enjoyed patrimonial 
 secular estates of their own, distinct from those of the Church ; 
 for such of the clergy were sometimes forced to leave their 
 ecclesiastical employment, and bear the civil offices of the 
 empire : of which more by and by. But, as to offices which 
 were purely personal, the clergy were entirely exempt from 
 them, as appears from a law of Yalentinian and Grratian \ still 
 extant in both the Codes ; where every order of the clergy, 
 not only presbyters and deacons, but subdeacons, exorcists, 
 readers, door-keepers, and acolythists, are specified as exempt 
 from personal offices. And that is the meaning of that law of 
 Constantius, mentioned both by Athanasius^, and Socrates^, 
 and Sozomen \ where they say, he granted the clergy of Egypt 
 dXuTovf)yr](7iav, and ariXeiav XeirovpyrifjiaTayv, exemption from 
 such offices as had been forced upon them in the Arian 
 persecution. 
 
 Sect. XIII. — And from Sordid Offices, both Predial and 
 
 Personal. 
 Again, for those called ' sordid offices,' not only the persons 
 of the clergy, but the estates of the Church, were discharged 
 of all burdens of that nature. Constantius made two laws ^ to 
 this purpose, which Valentinian and Theodosius confirmed, 
 granting the clergy, and some other orders of inen, the same 
 
 *" Cod. Theod. lib. xvi. tit. ii. de Episc. et Cler. leg. xxiv. Presbyteros, dia- 
 conos, subdiaconos, exorcistas, lectores, ostiarios etiam, et omnes periiide qui 
 primi sunt, pei'sonalium muneruni expertes esse prsecipimus. The Justinian 
 Code, lib. i. tit. iii. leg. vi. has the same, only instead of the words, " Omnes qui 
 primi sunt," it reads, " Acolythos." 
 
 g Athan. Apol. ii. (tom.i. p. 772, edit. Par. 1627.) (p- 173. C. edit. Par. 1698.) 
 T/)v drsXfiav, ^g 'irvxov -Kokai koX li[ia avT(j) kXijoikgi, rovrotg ^t^auoQrivai 
 
 TrpO(Tr}K6vT(OQ. 
 
 ^ Socrat, lib. ii. c. xxiii. who has the same words. 
 
 ^ Sozom. lib. iii. c. xxi. IIpo(TSTa^e . . . mq to Trplv arkXaav extiv \iiTOvp- 
 yrjUciTMV TovQ avrov KXrjpiKovg. (Reading, p. II7. B 5.) 
 
 ^ Cod. Theod. lib. xvi. tit. ii. de Episc, leg. x. Ut ecclesiarum coetus concursu 
 populorum ingentium frequentetur, clerieis ac juvenibus pri?ebeatur immunitas, 
 
 repellaturque ab his exactio munerum sordidoi'um. Leg. xiv. ibid. Oninis a 
 
 clerieis indebitse conventionis injuria, et iniquse exactionis repellatur impro- 
 bitas : nullaque conventio sit circa cos munerum sordidorum. 
 
 VOL. II. E 
 
50 THE ANTIQUITIES OF THE Book V. 
 
 immunity in this respect, as they did to the chief officers and 
 dignitaries of the empire ; and they intimate \ also, that this 
 was no new privilege, but what, by ancient custom, they had 
 always enjoyed. The same is said by Honorius, that this was 
 an ancient privilege of the Church, conferred upon her by his 
 royal ancestors, and that it ought not to be diminished ; there- 
 fore he made two laws, particularly in behalf"^ of the bishop 
 of Rome, that no extraordinary office or sordid function should 
 be imposed upon him. Nor do we ever find the clergy called 
 to bear any such office in the empire ; for though Gothofred, 
 in his notes upon the forementioned law " of Theodosius, where 
 several of these offices are specified, reckons the angarice^ 
 and building and repairing of ways and bridges, among sordid 
 offices, yet I have showed before, that what was exacted of the 
 clergy in reference to those two things, was under the notion 
 of a tribute, and not an office ; and the laws which require the 
 clergy to contribute toward them, say expressly °, that they are 
 not to be looked upon as sordid offices, nor any duty to be 
 exacted under that notion. 
 
 1 Cod. Theod. lib. xi. tit. xvi. de Extraord. et Sordid. Muner. leg. xv. 
 Maximarura culmina dignitatura, consistoriani quoque comites, notarii etiam 
 nostri, et cubicularii omnes, atque ex cubiculariis, ab omnibus sordidis mune- 
 ribus vindicentur : cteteris autem palatina vel militari intra palatium prseroga- 
 tiva munitos, ita demum privilegium simile contingat, si prioribus statutis se 
 ad ejusmodi exaction em docuerint pertinere: ut non singulis indulta personis, 
 sed in communi dignitati vel corpori ejusmodi beneficia doceantur fuisse con- 
 cessa circa ecclesias, rhetores atque grammaticos eruditionis utriusque vetusto 
 more durante, etc. 
 
 in Ibid. leg. xxi. Privilegia venerabilis ecclesise, quae divi principes contule- 
 runt, imminui non oportet : proinde etiam, quee circa urbis Romse episcopum 
 observatio intemerata custodiet : ita ut nihil extraordinarii muneris ecclesia vel 
 
 sordidae functionis agnoscat. Ibid. leg. xxiv. Privilegio venerabilis ecclesise 
 
 imminui non patimur, ita ut nihil extraordinarii muneris ecclesise, vel sordidse 
 functionis, agnoscant. Quidquid igitur prseceptis veteribus reverentia religionis 
 obtinuit, mutilari, etiam poenae interminatione, prohibemus : ita, ut hi quoque 
 qui ecclesise obtemperant, his quibus cautum est, beneficiis pei'fruantur. 
 
 n Gothofr. in Cod. Theod. lib. xi. tit. xvi. leg. xv. Quartum sordidum munus 
 est, paraveredorum et parangariarum prsebitio . . . Duodecimum munus inter 
 sordida numeratur viarum et pontium constructionis sollicitudo. 
 
 o Cod. Theod. lib. xv. tit. iii. de Itin. Muniendo, leg. vi. Honor, et Theodos. 
 jun. Absit ut nos instructionem vise publicse, et pontium, stratarumque operam 
 . . . inter sordida munera numeremus, &c. Vid. Cod. Justin, lib. i. tit. ii. de SS. 
 Eccles. leg. vii. ejusdera Honorii et Theodos. 
 
Ch. III. § 14. CHRISTIAN CHURCH. 51 
 
 Sect. XIV. — Also from Curial or Munici])al Offices. 
 
 As to the other sort of offices, called honores, * honourable 
 or municipal offices' (which are otherwise termed curial offices, 
 because they who bare them, were called curiales and decu- 
 riones, ' men of the court or curia of every city,"*) all the clergy, 
 who had no lands of their own, but lived upon the revenues 
 and possessions of the Church, were entirely exempt from 
 them ; because the duties of the Church and state were not 
 thought well consistent in one and the same person ; and it 
 was deemed unreasonable to burden the lands of the Church 
 with the civil duties of the empire. When Constant ine was 
 first quietly settled in his government, immediately after the 
 great decennial, commonly called the Diocletian persecution, 
 he seems to have granted a full and unlimited immunity in this 
 respect to all the clergy, as well those who had lands or patri- 
 mony of their own, as those who lived wholly upon the revenues 
 of the Church. For thus he expresses himself in a law directed 
 to Anulinus, proconsul of Afric, recorded by Eusebius, which 
 bears date an. 312 or 313 : " Our pleasure is, that all those in 
 your province, who minister in the Catholic church, over which 
 Csecilian presides, who are commonly called ' the clergy,' be 
 exempted P from all public offices whatsoever ; that they may 
 not be let or hindered in the performance of divine service by 
 any sacrilegious distraction." Anulinus has also an epistle 
 still extant in St. Austin % written to Constantino not long 
 
 P Constant. Ep. ad Anulin. apud Euseb. lib. x. c. vii. (Reading, p. 433. A 1.) 
 'EKsivovg TOVQ e'iffii) rrjg s'rrap-^iag rijg trot TreTTKTTtvfJLsvrjg kv ry KuOoXiKy 
 iKKXrjcria, y KaiKiXiavbg i^karriKi, Tt)v IK eavTuiv vTnjpscriav ry ay'ict ravTy 
 Opr}(jKtiq, Trap'sxoi'Tag, ov(nrep KXijpiKovg £Trovo[xd^eiv (.'noOaai, airb 7rdvT0)v 
 aTTa^aTrXiog riJov XeirovpyioJv (SovXoixai dXeirovpyrjTovg di.a^vXaxG)]vai' orriog 
 ftij diet Tivog TrXdvrjQ f) l^oXicrOrfffEiog ifpocvXuv drrb rrjg Oepmrsiag rrjg ry 
 Oei6rr]Ti o'peiXo/^dvijg d(psXK0JVTai, dXXd fidXXov dvev rivog IvoxX^jcrtiog Tif 
 
 q Anulin. Ep. ad Constant, ap. Aug. Ep. Ixviii. (Bened. vol. ii. p. 213.) 
 Scripta coelestia majestatis vestrse accepta atque adorata, Cseciliano et his qui 
 sub eodem agunt, quique clerici appellantur, devotio mea apud Acta parvitatis 
 mea insinuare curavit, eosdemque hortata est, ut unitate consensu omnium 
 facta, cum omni omnino munere indulgentia majestatis vestrse liberati esse 
 videantur, catholica custodita, sanctitati legis debita reverentia ac divinis rebus 
 inserviant. 
 
 E 2 
 
5g THE ANTIQUITIES OF THE Book V. 
 
 after, wherein he mentions this grant, as sent to him, to be 
 intimated to Csecilian and the Catholic clergy, viz., " that, by 
 the kind indulgence of his majesty, they were exempt from all 
 manner of offices, that they might, with due reverence, attend 
 divine service." And this epistle of Anulinus is also related, 
 but not so correctly, in the Collation ^ of Carthage. In this 
 grant, it is very observable, that this privilege was only allowed 
 to the Catholic clergy, which made the Donatists very uneasy, 
 because they could not enjoy the same favour : and, upon this, 
 they became tumultuous and troublesome to the Catholics, 
 procuring the clergy, in some places, to be nominated to 
 public offices, and to be made receivers of the public revenues, 
 &c. But complaint hereof being made to Constantine, it 
 occasioned the publishing of a new order in Afric, pursuant to 
 the former, " that whereas he was given to understand, that 
 the clergy of the Catholic Church ^ were molested by the here- 
 tical faction, and by their procurement nominated to public 
 offices, and made susceptors or receivers of tribute, in deroga- 
 tion of the privileges which he had formerly granted them ; he 
 now signified his pleasure again, that if the magistrates found 
 any person so aggrieved, they should substitute another in his 
 room ; and take care, for the future, that no such injuries 
 should be offered to the men of that profession." This law 
 was published an. 818, and it is the first of this kind that is 
 extant in the Theodosian Code. About six years after, an. 819, 
 he put forth another, upon a like complaint made in Italy, that 
 the clergy were called away from their proper function to 
 
 r Collat. Carth. die iii. c. ccxvi. (torn. ii. Cone. p. 1488.) Augustis nostris 
 Anulinus v. c. proconsul Africse: Scripta ccelestia majestatis vestrse accepta 
 atque adoi*ata, Cseciliano, et his qui sub eodem agunt, quique clerici appellan- 
 
 tur, devotio mea apud Acta parvitatis mese insinuare curavit. C. ccxx. Mar- 
 
 tialis exceptor ex superioribus gestis recitavit : Eosdeni hortata est, ut unitate 
 consensu omnium facta munere majestatis vestree liberati esse videantur, 
 catholica custodita sanctitati legis debita reverentia, ac divinis rebus inser- 
 viant. 
 
 s Cod. Theod. lib. xvi. tit. ii. de Episc. leg. i. Hsereticorum factione com- 
 perimus ecclesite catholicce clericos ita vexari, ut nominationibus seu suscep- 
 tionibus aliquibus, quas publicus mos exposcit, contra indulta sibi privilegia, 
 prsegraventur. Ideoque placet, si quem tua gravitas invenerit ita vexatum, 
 eidem alium subrogari, et deinceps supradictse religionis horainibus hujusmodi 
 injurias prohiberi. 
 
Ch. III. § 15. CHRISTIAN CHURCH. 53 
 
 seiTe in public offices : and in this he grants them the same * 
 general immunity as before. So again, an. 330, a complaint 
 being made against the Donatists in Numidia, that when they 
 could not have their will upon the superior clergy, by reason of 
 the former immunity that was granted them, they, notwith- 
 standing, forced the inferior clergy to bear offices in curia, 
 upon pretence that the exemption did not extend to them ; 
 Constantine, to cut off all dispute, published another law, 
 wherein ^ he particularly exempts the inferior clergy, readers, 
 subdeacons, and the rest, from bearing offices in cmHa ; and 
 orders, that they should enjoy, in Afric, the same perfect 
 immunity as they did in the Oriental churches. 
 
 Sect. XV. — But this last Privilege, coyifined to such of the 
 Clergy as had no Estates hut tchat belonged to the Church, hy 
 the Laws of Constantine. 
 
 Now this immunity was so great a privilege, that it not only 
 became the envy of heretics, but also provoked some Catholic 
 laymen (who were possessed of estates, qualifying them to bear 
 the offices of their country) to get a sort of titular ordination 
 to some of the inferior offices of the Church, on purpose to 
 enjoy this immunity, when yet they neither designed to do the 
 duty of that office, nor to arise to any higher order in the 
 Church ; which being interpreted a mere fraudulent collusion, 
 to deprive the state of fit men to serve the commonwealth, and 
 noways benefit the Church, it was presently resented by Con- 
 stantine as an abuse ; and various laws were made, both by 
 him and his successors, as occasion required, to restrain and 
 correct it. Constantine, at first, as I observed before, granted 
 this immunity indifferently to all the clergy, as well possessors 
 as not possessors of private estates, whom he found actually 
 engaged in the service of the Church, when he came to the 
 quiet possession of the empire. Nor did he, for some years 
 
 t Cod. Theod. lib. xvi. tit. ii. de Episc. leg. ii. Qui divino cultui ministeria 
 religionis irapendunt, id est, hi qui clerici appellantur, ab omnibus omnino 
 muneribus excusentur : ne sacriiego livore quoi'undam a divinis obsequiis 
 avocentur. 
 
 ^ Ibid. lib. xvi, tit. ii. leg. vii. Lectores divinorum apicvim, et hypodiaconi, 
 caeterique clerici, qui per injuriam htereticorum ad curiam devocati sunt, 
 absolvantur : et de cietero ad similitudinem oricntis minimo ad curias devocen- 
 tur, sed immunitate plenissima potiantur. 
 
54 THE ANTIQUITIES OF THE Book V. 
 
 after, perhaps, restrain any sort of men from taking orders in 
 the Church. But, when he found this indulgence to the 
 Church, by the artifice of cunning men, only turned to the 
 detriment of the state, and that rich men sheltered themselves 
 under an ecclesiastical title, only to avoid the offices of their 
 country, he then made a law, that no rich plebeian, who was 
 qualified by his estate to serve in curia^ and bear civil offices 
 in any city, should become an ecclesiastic ; or, if he did, he 
 should be hable, from the time that law was made, to be 
 fetched back, and returned in curiam^ to bear the offices of his 
 country as a layman. What year that law was made, is not 
 very, certain, save only that it was before an. 320 ; when a 
 second law was made upon the same subject, referring to the 
 first. And from this we learn what was the import of both : 
 that it was Constantino's design to put a distinction betwixt 
 such of the clergy as were ordained before that first law, and 
 such as were ordained afterward ; the former he exempted 
 from civil offices, though they were possessed of estates, but 
 not the latter ; which plainly appears from the words of the 
 second law, which are these ^ : — " Whereas by a former law 
 we ordained, that from thenceforward no counsellor, or coun- 
 sellor's son, or any one who, by his estate, was sufficiently 
 quahfied to bear public offices, should take upon him the name 
 or function of the clergy, but only such whose fortune is small, 
 and they not tied to any civil offices, we are now given to 
 understand, that such of the clergy who were ordained before 
 the promulgation of that law, are molested upon that account ; 
 wherefore, our command is, that those be discharged of all 
 further trouble, and tliat such only as entered themselves 
 among the clergy since the law was made, with intention to 
 decline public offices, shall be returned to the curia^ and states 
 
 w Cod. Theod. lib. xvi. tit. ii. de Episc. leg. iii. Cum constitutio emissa 
 prsecipiat, nullum deinceps decurionem, vel ex decurione progenitum, vel etiam 
 instructum idoneis facultatibus, atque obeundis publicis muneribus opportunum, 
 ad clericorura nomen obsequiumque confugere ; sed eos . . . qui fortuna tenues, 
 neque muneribus civilibus teneantur obstricti : cognovimus illos etiam inquie- 
 tari, qui ante legis promulgatiouem cleiicorum se consortio sociaverint : ideo- 
 que praecipimus, his ab omni molestia liberatis, illos qui post legem latam 
 obsequia publica declinantes, ad clericorum numerum confugerunt, curiae ordi- 
 nibusque restitui, et civilibus obseqtuis inservire. 
 
Cu. III. § 16. CHRISTIAN CHURCH. 55 
 
 of their city, to serve in the civil offices of their country." 
 There is another law of Constantine's, published after this ^, 
 an. 326, a year after the Council of Nice, which speaks to the 
 same effect, and shows that this was the standing rule of the 
 latter part of Coristantine's reign, to exempt none among the 
 clergy, who were qualified by estates of their own, from bearing 
 personally the public offices of the empire. 
 
 Sect. XVI. — Constantine's Laws a little altered ly the succeed- 
 ing Emperors in favour of the Church, 
 
 But however this might be w-ell designed, at first, by him to 
 prevent some abuses, yet, in process of time, it became very 
 prejudicial to the Church ; for by this means, sometimes pres- 
 byters and deacons, after they had been twenty or thirty years 
 in the Church's service, were called upon, by litigious men, to 
 bear civil offices inconsistent with the spiritual, and thereupon 
 they were forced to forsake their ecclesiastical function. This 
 was so great an inconvenience, that it well became the wisdom 
 of the following emperors to find out some suitable remedy for 
 it : which they did, by new modifying Constantine's law, and 
 abating something of the rigour of it ; for they did not lay the 
 burden of civil offices upon the persons of the clergy, but only 
 upon their patrimonial estates, not belonging to the Church, 
 and in some cases they excused those also. Constantius 
 acquitted all bishops of this burden, both as to their estates 
 and persons ; for, by his ^ laws, they might keep their estates 
 to themselves, and neither be obhged to bear civil offices in 
 person, nor substitute any other in their room. And he 
 allow^ed the same privilege to presbyters and deacons, and all 
 others, provided they were ordained by the consent of the civil 
 court, or curia^ and the general request of the people. But, 
 
 X Cod. Theod. lib. xvi. tit. ii. de Episc. leg. vi. Si inter civitatem et clericos 
 super alieujus nomine dubitetur, si eum sequitas ad publica trahat munera, et 
 progenie municeps, vel patrimonio idoneus dignoscetur, exemptus clericis civitati 
 ti-adatur : opulentos enim sseculi subire necessitates oportet, pauperes ecclesia- 
 rura divitiis sustentari. 
 
 y Ibid. lib. xii. tit. i. de Decurion. leg. xlix. Episcopum facilitates suas ciirite, 
 sicut ante fuerat constitutura, nullus adigat mancipare, sed antistes maneat, nee 
 faciat substantiae cessionem, etc. 
 
56 THE ANTIQUITIES OF THE Book V. 
 
 if they were not so ordained, all that they were obliged to do, 
 was only to part with two-thirds of their estate to their 
 children, or next relations, and substitute them in their room ; 
 or, in defect of such relations, to give up two parts of their 
 estate to the curia, and retain the third to themselves. Valen- 
 tinian, m the first year of his reign, an. 364, made the law a 
 little stricter ; that such persons ^, when they were ordained, 
 should give all their estate to one of their relations, and sub- 
 stitute him as a curialis in their room, or else give it up to the 
 curia itself; otherwise, they should be liable to be called back 
 to serve in civil offices as laymen. But he extended this obli- 
 gation no further than to the beginning of his own reign ; for, 
 by another law, made seven years after, an. 371, he exempted 
 all such as were in the service of the Church ^, when he came 
 to the crown, though they had estates of their own, qualifying 
 them to bear civil offices. Yalens exempted all such as had 
 been ten years ^ in the Church's service ; so that, if they were 
 not called upon by the civil courts within that term, they 
 were for ever after to be excused. Valentiiiian II. exempted 
 them^, provided they put a substitute in their room. Theo- 
 dosius exempted all that were ordained ^ before the year 388, 
 
 z Cod. Theod. lib. xii. tit. i. de Decurion. leg. lix. Qui partes eligit ecclesiae, 
 aut in propinquum bona propria conferendo eum pro se faciet curialem, aut 
 facultatibus curice cedat, quam reliquit ; ex necessitate revocaudo eo qui neu- 
 trum fecit, cvim clericus esse coepisset, etc. 
 
 ^ Ibid. lib. xvi. tit. ii. de Episc. leg. xxi. Qui ecclesice juge obsequium 
 deputarunt, curiis habeantur immunes, si tamen ante ortum imperii uostri ad 
 cultum se legis nostrse contulisse coustiterit. 
 
 b Ibid. lib. xvi. tit. ii. leg. xix. Quicumque ex curialiura natus genera ad 
 clericatum venerit, et preejudiciura sanguinis coeperit postulari, certi temporis 
 definitione defendatur : ut si in consortio clericatus decennium quietis impleverit, 
 cum patrimonio suo in perpetuum habeatur immunis : si vero intra finitos annos 
 fuerit a curia revocatus, cum substantia sua functionibus subjaceat civitatis : 
 observando hoc, ut hi quos decennium vindicat, petitione supei'flua mininie 
 fatigentur. 
 
 c Ibid. lib. xii. tit. i. de Decurion. leg. xcix. Jussio, qua sibi Judeese legis 
 homines blandiuntur, per quara eis curialium munerum datur immunitas, rescin- 
 datur : cum ne clericis quidem liberura sit, prius se divinis miuisteriis mancipare, 
 quam patriae debita universa persolvant. Quisquis igitur vere Deo dicatus est, 
 alium instruct um facultatibus suis ad munera pro se complenda constituat. 
 
 ^ Ibid. leg. cxxi. Qui ante secundum consulatum mansuetudinis mese ex 
 ordine curiali, vel presbyteri fastigium, vel ministerium diaconi, vel exorcistse 
 
Ch. III. § 16. CHRISTIAN CHURCH. 57 
 
 which was tlie tenth year of his reign ; and of those that were 
 ordained afterward, he only required ^ tlie aforesaid conditions, 
 that they should either provide a proper substitute, or give up 
 their estates to the court at their ordination. Which is also 
 taken notice of by St. Ambrose, in his answer to Symmachus, 
 where he shows ^ how unreasonable it was for him to plead for 
 the exemption of the heathen priests in this respect, when the 
 laws did not grant it to the Christian clergy but upon such 
 conditions. Arcadius, indeed, by the instigation of Eutropius, 
 an. 398, cancelled all these favourable laws, and brought the 
 clergy again to the hard rule of Constantino, that if any s of 
 the curiales were ordained in the Church, they should, by force, 
 be returned to the civil courts again in person, and not enjoy 
 the benefit of those laws, which allowed them to take orders, 
 provided they disposed of their estates to proper substitutes, 
 who might bear offices in their stead. But this law was but 
 very shortlived ; for Chrysostom, and some others, very justly 
 declaiming against it, Arcadius disannulled it the year follow- 
 ing by a new law, wherein ^ he granted such of the clergy as 
 
 suscepit officium, omne ejus patrimonium immune a cuvialibus nexibus habeatur, 
 ac liberum. li vero, qui se ad religiosa divini cultus obsequia, quocumque sub 
 nomine, post memorati consulatus tempora prtescripta contulei-int, omnia sciant 
 
 cedendum esse patrimonio. Leg. cxxiii. Evidens prsecepto nostro tempus 
 
 expressum est, ex quo consulatu, si qui de curialibus ad ecclesiam confugissent, 
 omni scirent patrimonio curiae esse cedendum. 
 
 6 Cod. Theod. lib. xii. tit. i. de Decurion. leg. civ. Curiales, qui ecclesiis 
 malunt servire quam curiis, si volunt esse quod simulant, contemnant ilia quae 
 subtrahunt : nee enim eos aliter, nisi contemtis patrimoniis liberamus : quii)pe 
 animos divina observatione devinctos non decet patrimoniorum desideriis occu- 
 
 pari. Leg. cxv. Ad curiam clerici pertinentes sciant, ex patrimonio suo, si 
 
 ipsi immunes cupiunt permanere, alios idoneos esse faciendos, qui recedentium 
 prsesentiam personamque restituant in publicis muneribus subeundis. 
 
 f Ambros. contr. Symmach. (tom. v, 0pp. edit. Colon. 1616, pp. 97 — 99). 
 
 S Cod. Theod. lib. ix. tit. xlv. de his qui ad Eccles. Confug. leg. iii. Decu- 
 riones et omnes, quos solita ad debitum niunus functio vocat, vigore et sollertia 
 judicantium ad pristinam sortem, velut manu mox injecta, revocentur : quibus 
 legem veterum prodesse non patimur, quae cessione patrimonii subsequuta, 
 decuriones esse clericos non vetabat. 
 
 h Ibid. lib. xii. tit. i. de Decurion. leg. clxiii. Si qui ex secundo divi patris 
 nostri consulatu curiam relinquentes, clericorum se consortio manciparunt, si 
 jam episcopi, vel presbyter!, vel diaconi esse meruerunt, in sacris quidem et 
 secretioribus Dei mysteriis perseverent, sed aut substitutum pro se curiae 
 offerre cogantur, aut juxta legem dudum latam tradant curiae facultates. Residui 
 
58 THE ANTIQUITIES OF THE Book V. 
 
 were taken and ordained out of the body of the curiales, the 
 same privilege that they had under his father, Theodosius ; 
 which was, that all that were ordained before the second con- 
 sulship of Theodosius, an. 888, should enjoy a perfect immunity 
 without any molestation ; and such as were ordained after that 
 term, if they were of the superior clergy, bishops, presbyters, 
 or deacons, they might continue in the Church's service, either 
 providing a substitute to bear the offices of the curia for them, 
 or giving up their estates to the curia, as former laws in that 
 case had directed. Only it was required, that the inferior 
 clergy, readers, subdeacons, &c., should be returned to the 
 curia again, and obliged to bear offices in person. And the 
 same was determined by Theodosius \ junior, and Valentinian 
 III.^, and Majorian^, whose laws are extant at the end of the 
 Theodosian Code. Justinian, also, has a Novel to the same 
 purpose, wherein™ he orders such of the inferior clergy, as 
 
 omues, lectores, subdiaconi, vel hi clerici quibus clericorum privilegia non 
 debentur, debitis mox patrise muneribus prsesententur. 
 
 i Theod. Novel, xxvi. Illustris magnificentia tua pragmatici nostri tenore 
 comperto sciat, corporatum urbis Romse, qui non expleto ordine coepti officii, 
 priusquam ad primum iter favor ad locum emeritus pervenerit, ad militise 
 cujuslibet cingulum se credidit transferendum, corpoinbus cui nomen suum ante 
 dicaverat, oportere revocari : sive etiam in clericorum numero reperitui", usque 
 
 ad diaconi locum similis preecepti conditio teneatur, etc. It. Novel, xxxviii. 
 
 Praesenti lege sancimus, ut quisquis ante hujus sanctionis diem suseepit cleri- 
 catus officium, non expletis urbis proprise muniis ac muneribus, in ea quidem, 
 qua meruit, religionis observatione perdui'et, sed omnia per sufFectum tam 
 personalia quam patrimonii ouera cogatur agnoscere, facultates suas pro virili 
 portione singulis filiis dividat, sibimet simili parte servata, etc. 
 
 ^ Valent. Novel, xii. Qui intra deceunium transactum a die latae hujus legis 
 diaconi ordmati sunt, suffectos pro se dare debebunt. Si non habent, undo sibi 
 hac ratione prospiciant, ipsi ad nexum proprium reducantur. Cseteris inferioris 
 gradus ad competentia ministeria I'etrahendis : exceptis episcopis atque presby- 
 teris : servatis tamen, quse de patrimonio talium personarum legum preeceden- 
 tium statuta sanxerunt. 
 
 ^ Majorlau. Novel, i. Quicumque se sub nomine clericatus, sen quodam reli- 
 gionis obtentu curialis vel corporatus fortasse subtraxerit, secundum prceceden- 
 tium legum statuta, si infra diaconatus gradum locatus probatur, ad originem 
 suam sine dilatione revocetur. Si vero jam diaconus, aut presbyter, aut epi- 
 scopus latae hujus legis tempore reperitur, sive adhuc obnoxius functionibus, 
 sive muniis persolutis, nihil de patrimonio suo alienaturum se esse cognoscat. 
 
 ™ Justin. Novel, cxxiii. c. xv. ex Epitom. Julian. Antecess. Cod. lib. i. 
 
 tit. iii. de Episc. post leg. iv. 
 
Ch. III. § Ifi. CHRISTIAN CHURCH. 59 
 
 were taken out of any curia ^ to be returned thither again, 
 unless they had Hved fifteen years a monastic life, and then 
 they were to give three parts of their patrimony to the curia, 
 and retain one to themselves ; but he allowed bishops to put 
 in a substitute, and be free from bearing civil offices in person, 
 as Julianus Antecessor", in his Epitome of the Authentics, 
 understands him. Though I confess there is something to 
 incline a man to think Justinian, at first, was a little more 
 severe to such bishops, because he revived that antiquated law 
 of Arcadius^ in his Code. But, however this be, upon the 
 whole matter it appears, that the Christian princes, from first 
 to last, always made a wide difference between the public patri- 
 mony of the Church, which was properly ecclesiastical, and the 
 private estates of such of the clergy as had lands of a civil or 
 secular tenure. For the one, the clergy were obliged to no 
 duty or burden of civil offices ; but, for the other, they were 
 and could not be excused from them, but either by parting 
 with some portion of their estates, or providing proper substi- 
 tutes to officiate for them. The reason of which was, that 
 such of the clergy were looked upon as irregularly promoted ; 
 it being as much against the rules of the Church, as the laws 
 of the state, to admit any of the curiales to any ecclesiastical 
 function, without first giving satisfaction to the curia, whence 
 they were taken, as has been showed in another place. I have 
 been the more curious in searching to the bottom of this 
 business, about tribute and civil offices, and given a parti- 
 cular and distinct account of them from the grounds of the 
 civil law, because but few men have recourse to those foun- 
 tains whence this matter is to be cleared ; and the reader will 
 scarce find this subject handled, but either very imperfectly, or 
 with some partiality, or some confusion, in modern authors. 
 
 n Vid. Julian. Epit. Novel, cxxiii. c. iv. post leg. xxxviii. lib. i. tit. iii. Cod. 
 de Episc. Episcopalis ordo liberat a fortuna servili, sed non a curiali sive 
 oflEiciali ; nam et post ordinationem durat ; ita ut per subjectam vel interpositam 
 personam officium adimpleatur : nisi curiae vel officio restituatur. 
 
 o Cod. Justin, lib. i. tit. iii. de Episc. leg. xii. Si quis curialis clericus fuerit 
 ordinatus, nee statim conventione prseraissa, pristinae conditioni reddatur, in 
 vigore et sollertia judicantium, ad pristinam sortem, veluti manu injecta mox 
 revocetur : clericis enim ulterius legem prodesse non patimur : quae, cessione 
 patrimonii subsequuta, decuriones clericos esse non vetabat. 
 
QQ THE ANTIQUITIES OF THE Book V. 
 
 CHAPTER IV. 
 
 OF THE REVENUES OF THE ANCIENT CLERGY. 
 
 Sect. I. — Several Ways of providmg a Fund for the Maiti- 
 tenance of the Clergy : \§t^ hy Oblations^ — some of icMch were 
 Weekly. 
 
 The next thing that comes in order to be considered, is the 
 maintenance of the ancient clergy ; where it will be proper, 
 first, to inquire into the ways and methods that were taken for 
 raising of funds for their subsistence. And here, to set aside 
 a little the consideration of tithes, which will be spoken of in 
 the next chapter, we find other ways by which, in ancient 
 times, a decent provision was made for them. As, first, by 
 the voluntary oblations of the people, of which some learned 
 persons think there were two sorts : 1 , the weekly or daily 
 oblations that were made at the altar ; 2, the monthly obla- 
 tions that were cast into the treasury of the Church. The 
 first sort of oblations were such as every rich and able com 
 municant made at his coming to partake of the Eucharist, 
 where they offered not only bread and wine, out of which the 
 Eucharist was taken, but also other necessaries, and sometimes 
 sums of money, for the maintenance of the Church and relief 
 of the poor ; as is evident from those words of St. Jerome, in 
 his Comments upon Ezekiel^, where he tells us, " That thieves 
 and oppressors made their oblations among others, out of their 
 ill-gotten goods, that they might glory in their wickedness ; 
 
 * Hieron. Com. in Ezek. xviii. p, 537- Quod multos facere conspicimus, qui 
 opprimunt per potentiam, vel furta committuut, ut de multis parva pauperibus 
 tribuant, et in suis scelei'ibus glorientur, Publiceque diaconus in ecclesiis recitet 
 offerentium nomina : tantnm offert ilia, tantura ille pollicitus est ; placentque 
 sibi ad plausum populi, torquente eos conscientia. (Vallars. vol. v. p. 209, at top.) 
 
Ch. IV. § 2. CHRISTIAN CHURCH. 61 
 
 while the deacons in the church pubhcly recited the names of 
 those that offered : Such an one oifers so much ; Such an one 
 hath promised so much : and so they please themselves with 
 the applause of the people, while their own conscience lashes 
 and torments them." Those called the Apostolical Canons^, 
 speak also of the oblation of fruits, and foNvls, and beasts ; but 
 order such to be sent home to the bishop and presbyters, who 
 were to divide them with the deacons and the rest of the 
 clergy. 
 
 Sect. II. — A7id others Monthly. 
 
 Another sort of oblations were made monthly, when it was 
 usual for persons that were able and willing to give, as they 
 thought fit, something to the ark or treasury of the church ; 
 wiiich sort of collation is particularly taken notice of by Ter- 
 tullian^, who says, "it was made menstrua die, 'once a month," 
 or when every one pleased, and as they pleased ; for no man 
 was compelled to it : it was not any stated sum, but a volun- 
 tary oblation." Baronius"^ thinks this ark or treasury was 
 called the corhan of the Church; because Cyprian^ uses that 
 
 b Can. Apost. c. ii. Ei tiq sTricrKOTroQ t) TTpsajSvTSpOQ Trapa Ttjv tov Kvpiov 
 diaTa^tv Trjv liri ry Qvmq., itpoaivkyKy ertpa Tiva stti to Ovaiaffrrjpiov, r) 
 fikXi, ri yctXa, ?) dvTi o'ivov a'lKtpa, i) iTnrrjdevTci, ») opvttg, rj ?wa riva, ri 
 oairpia, wt; Trapd tijv didraliv Kvpiov ttoiCjv, KuOaipdaOoj, ttX^v vswv xi^P^J^, 
 ri aracpvXriQ r^ Koipip r^ ^kovTi. M?) i^ov dk torw TrpoadysaOai ri 'inpov 
 dg TO Qv(Jiaari]piov, r) 'iXcaov eig Ti^v Xvxviav, /cai Qv^iaixa Tif KUipip Trjg 
 
 ay tag 7rpo(7(popdg. Can. iv. 'H dXXt] Trdcra OTrdjpa dg oIkov diToaTfXXkaOio 
 
 dirapxriQ T<e STTiffKOTT*^ fcai Tolg irpta^VTspoig, dXXd fiiij Trpog to Qvaiaarnpiov. 
 i^riXov dk, o)g 6 iTriaKOTrog mi oi itpia^vTipoi iiriixepilovai Tolg SLUKovoig 
 Kal ToXg XoLTrolg KXrjpiKolg. 
 
 c Tertul. Apol. c. xxxix. (p. 31. B 2.) Si quod arcee genus est, nou de 
 honoraria [ordinaria] summa, quasi redemptee religionis congregatur : modi- 
 cam unusquisque stipem menstrua die, vel quum velit, et si modo velit, 
 et si modo possit, apponit: nam nemo compellitur, sed sponte confert. 
 
 ^ Baron, ann. xliv. n. Ixix. Idem etiam meminit de antiquo ecclesiarum usu, 
 qui hactenus perdurabat, ut et in ecclesiis essent gazophylaeia, in quibus oblatoe 
 pecunise conderentvir, quae a Cypriano corbona nuncupantur. (Venet. 1705. 
 
 vol. i. p. 269. E.) 
 
 e Cypr. de Oper. et Eleemos. (p. 218, edit. Paris. 1606.) Locuples et dives 
 es, et domiuicum celebrare te credis, quse corbonam [corban] omnino non 
 respicis; quje in dominicum sine sacrificio venis ; quse partem de sacrificio, 
 quod pauper obtulit, sumis? [Paris. 1726. p. 242. line 3.] 
 
Q2 THE ANTIQUITIES OF THE Book V. 
 
 word when he speaks of the offerings of the people ; rebuking 
 a rich and wealthy matron for coming to celebrate the 
 Eucharist without any regard to the corhcm, and partaking of 
 the Lord's Supper without any sacrifice of her own. Others^ 
 conceive, that corhan is not a name for the treasury, but 
 signifies the gift or oblation itself; and that Cyprian so uses it, 
 making it the same with the sacrifices or offerings of the 
 people. But the Evangelist (Matt, xxvii. 6.) seems rather to 
 favour the opinion of Baronius ; for, when he says, " the chief 
 priests did not think it lawful to put Judas's money uq tov 
 Kop/3avav,'' it is evident he there by corhan means the treasury, 
 as most translators render it. 
 
 Sect. III. — Whence came the Custom of a Monthly Division 
 
 among the Clergy, 
 
 But however this be, it is very probable that hence came 
 the custom of dividing these oblations, once a month, among 
 the clergy. For, as Tertullian speaks of a monthly collation, 
 so Cyprian frequently mentions^ a monthly division, in which 
 the presbyters had their shares by equal portions, and other 
 orders after the same manner. Whence the clergy are also 
 styled, in his language^, sportulantes fratres^ ' partakers of the 
 distribution ;' and what we now call suspensio a henejicio^ is, in 
 his styles suspensio a divisione mensiirna, ' suspension from the 
 monthly division ;"* which plainly implies, that this sort of 
 Church revenues was usually divided, once a month, among 
 
 f Basnag. Exercitat. in Baron, p. 597- Baronio adsentiri non possum de 
 significatione corban : in ecclesiis ei'ant gazopliylacia, in quibus oblatse pecuniae 
 
 conderentur. N. Ixix. Arcula in quam pecunia congei'ebatur, non designatur 
 
 a Cypriano voce hac corbona ; sed donum ipsum a fidelibus oblatura, etc. 
 
 g Cyprian. Ep. xxxiv. al. xxxix. (Paris. 1726. p. 48.) Presbyterii honorem 
 designasse nosillis jam sciatis, ut et sportulis iisdera cum presbyteris honorentui', 
 et divisiones mensurnas sequatis quantitatibus partiantur, etc. 
 
 ^ Ibid. Ep. Ixvi. al. i. (Paris, p. 114.) Quae nunc ratio et forma in clero 
 tenetur, ut qui in ecclesia Domini ordinatione clerica promoventur in nullo ab 
 administratione divina avocentui', nee molestiis et negotiis ssecularibus alligentur, 
 sed in honore sportulantium fratrum, tamquam decimas ex fructibus accipientes, 
 ab altari et sacrificiis non recedant, etc. 
 
 i Ibid. Ep. xxviii. al. xxxiv. Interim se a divisione mensuma tantum 
 contineant, non quasi a ministerlo ecclesiastico privati esse videantui', sed ut 
 integris omnibus ad nostram preesentiam differantur. (Paris. 1726. p. 39.) 
 
Ch. IV. § 4. CHRISTIAN CHURCH. 63 
 
 the clergy. And, perhaps, in conformity to this custom it 
 was, that the Theodotian heretics, having persuaded one 
 NataHus, a confessor, to be ordained a bishop among them, 
 promised him a monthly salary of one hundred and fifty 
 denarii^ fjLr}via'ia Srjvapm EKarov TrEVT{]KOvra, as Eusebius^ words 
 it, referring to the usual way of distribution once a month 
 among the clergy. 
 
 Sect. IV. — Secondly, Other Revenues arising from the Lands 
 
 and Possessio7is of the Church. 
 
 Another sort of revenues which the clergy enjoyed, were 
 such as arose annually from the lands and possessions which 
 were given to the Church. These, indeed, at first, were but 
 small, by reason of the continual vexations and persecutions 
 which the Church underwent for the three first ages, when 
 immovable goods were always most exposed to danger. It 
 was the custom of the Church of Rome, therefore, never to 
 keep any immovable possessions, no, not for many ages, if we 
 may credit^ Theodorus Lector, who speaks of it as customary 
 in his own time an. 520. But if any such were given to the 
 Church, they immediately sold them, and divided the price into 
 three parts, giving one to the Church, another to the bishop, 
 and the third to the rest of the clergy. And Valesius finds 
 no exception to this till near the time of Gregory the Great. 
 But if this was the custom of the Church of Rome, it was a 
 very singular one ; for other churches had their immovables, 
 both houses and lands, even in the times of persecution, as 
 appears from the edicts of Maximinus, wherein he revoked his 
 former decrees that had raised the persecution ; and in these 
 latter edicts granted the Christians liberty not only to rebuild 
 their churches, but also ordered, that if any houses or lands 
 belonging to them had been confiscated, or sold, or given 
 
 k Euseb. lib. v. c. xviii. (Reading, p. 220. A 6.) 'At-fTrci'irO/; 6 'KvardXiOQ 
 VTT avTUiv £7ri <ra\apl(ij iTriaKOTTOQ KXrjpojOiivai ravrriQ rfjg aipkcreojQ, (x)<jt€ 
 Xufi^dvuv Trap' avTwv firjviaXa dijvdpia eKarbv TTSPTrjKOvra. 
 
 1 Theod. Lect. Collect, lib. ii. p. 567- "EOog ry sKKXtjaig, ttjq 'Fojfxrjg, aKivrjTa 
 fx-q Kparelv SiKaia' dW ei kuI 7re pisXOiocnv, evOeug TrnrpdaKecrQai, icai iig 
 fxoipag Tptlg diaipelcQai to Tifirjixa' Kal to fiev ry SKKXrjaiqi SidorrOaf to dk t<^ 
 
 iTViaKOTTlf)' Tb Sk KXrjpift. 
 
64 THE ANTIQUITIES OF THE Book V. 
 
 away™, they should be restored to them again. That this 
 was meant of houses and lands belonging to the Church, as 
 well as private Christians, is evident from the decree of Con- 
 stantine and Licinius, published the same year, an. 313, 
 wherein they gave orders, that, whereas the Christians were 
 known to have not only places of assembly, but also other 
 places belonging not to any private man, but to the whole 
 body, all such places^ should be restored to the body and to 
 every particular assembly among them. Which is repeated 
 again in Constantine's letter to Anulinus°, and other public 
 acts of his recorded by EusebiusP in his life, where he makes 
 mention of houses, gardens, lands, and other possessions 
 belonging to the Church, of which she had been plundered and 
 despoiled in the late persecutions. These are undeniable 
 evidences that some part of the ecclesiastical revenues were 
 anciently raised from houses and lands settled upon the 
 Church, even before any Christian emperors could give en- 
 couragement to them. 
 
 Sect. V. — These mry much augmented hy the Laws of 
 
 Constantine. 
 
 But when Constantine was quietly settled upon the throne, 
 the Church revenues received great augmentations in this 
 kind : for he enacted a law at Rome, (which is still extant in 
 both the Codes'^,) that any one whatsoever should have liberty 
 
 "^1 Euseb. lib. ix. c. x. 
 
 ^ Apud Euseb. lib. x. c. v. p. 318. D. 
 
 o Constant. Epist. ad Anulinum ap. Euseb. (Reading, p. 429. A.) 'ETrnBij 
 TTtp TrpoyprifiiOa ravra uTrep ai aural sKKXtjcriai Trporepov «(T%i7K£<Tav, r^ 
 diKaiii) avTwv dTTOKaracrTaOrivai, k. t. X. 
 
 P Euseb. Vit. lib. ii. c. xxxvii. (Reading, p. 496.) 'idtTojtrav uTravreg, t'l rf 
 %a;piov" £1 T oiKiav' t'l re Kijirov (1 ts 'irepov tl rihv TrpoHprifikviov Karkxoitv, 
 KaXbv Kai XucirfXff avTolg ilvai, koi ofioXoyeiv avToig, /cai aTTOKaQiurdvai 
 
 avv Trdcry tuxvtijti. Ibid. c. xxxix. "ATravra oca raXg iKKXricriaLg Trpoa- 
 
 ■i]K(.iv 6p9u)g av (pavtirj' tlr oiKiai to KTtjfia Tvyxdvouv tir dypoi Tivig Kai 
 K/jTTOf £10' oTToTa dt] TTOTt sTtpd TLva, ovdsvog rwv tig Trjv deaTroreiav kXaT- 
 Tov^kvov diKaiov, aXX' a.Ktpai(uv Travrcov fxtvovruji', cnroKaQiaTaaOai Trpoa- 
 raTTOjitv. 
 
 q Cod. Theod. lib. xvi, tit. ii. de Episc. leg. iv. It. Cod. Justin, lib. i. 
 
 tit. ii. de Sacrosanct. Eccles. leg. i. Habeat unusquisque licentiam sanctissimo 
 caiholico venerabilique concilio, decedens bonoi'um quod optaverit relinquere. 
 
Cm. IV. § G. CHRISTIAN CHURCH. C5 
 
 at his death to bequeath by will what part of his goods he 
 pleased to the holy Catholic Church. By which means, the 
 liberality of pious persons was very much encouraged, and 
 great additions \vere made to the standing revenues of the 
 Church. Therefore, Baronius is very injurious'^ to the memory 
 of Constantino, and justly corrected by Gothofred^ and Mr. 
 Pagi* for it, in that he insinuates as if Constantino had re- 
 lapsed toward heathenism at this very time, an. 321, when he 
 published this law, so much in favour of the Church. 
 
 Sp:ct. VI. — Whose Laws ivere confirmed^ and not revoked^ hy 
 the succeeding Emperors^ as some mistake. 
 
 Others are no less injurious to some of his successors, when 
 they represent them as injurious to the Church, in forbidding 
 widows and orphans to leave any legacies to the Church. 
 Baronius cannot help complaining, also, upon this point, 
 though he contradicts himself about it ; for in one place" he 
 says, " The foresaid law of Constantine did so augment the 
 Church's wealth, that the following emperors began to dread 
 the consequences of it, that it would turn to the detriment 
 and poverty of the commonwealth ; and, therefore, they made 
 laws to restrain the faithful from being so profuse in their 
 donations to the Church.'" Yet, when he comes to speak 
 particularly of those laws, he owns they were not designed "^ 
 against the Church, but only to correct the scandalous prac- 
 
 r Barou. an. 321. n. 18. (Venet. 1707- vol. iii. p. 184.) Quem hactenus tot 
 tantaque adeo insignia pro Christiana religione, hoc anno atque superioribus 
 temporibus, statuisse vidimvis, turn ex scriptis hisce ab eo legibus, turn ex aliis 
 citatis auctoribus, in fine tamen hujus ipsius anni (o dolendum facinus !) minus 
 plane dignum atque adeo abhorrens a Christiano Imperatore rescriptum dedisse 
 ad Maximum Prsefectum Urbis, apparet, quo Ainispices consulendos esse de- 
 cernit, etc. 
 
 s Gothofr. Com. in Cod. Theod. lib. xvi. tit. x. de Paganis, leg. i. pp. 257, 258. 
 
 * Pagi, Critic, in Baron, an. 321. n. 4, 5. 
 
 u Baron, an. 321. n. 17- 
 
 w Ibid. an. 370. n. 121. (Venet. vol. iv. p. 215. D 2.) Qua quidem [sanctione] 
 nequaquam prohibentur Ecclesia) hereditates accipere vel legata, vel quid 
 hujusmodi, sed Ecclesiasticse personte, sive clerici, sive monachi, qxii conti- 
 nentiuni nomine honestabantur ; ut plane intelligas hosce nebulones pi'ivatim 
 aucupantes hereditates, tamquara harpyas quasdam inhiantes matronariim 
 divitiis, et impuris [moribus] manibus cuncta foedantes proscribeve ab Url)e 
 atuduisse ipsos Imperatores. 
 
 VOL. II. V 
 
QQ THE ANTIQUITIES OF THE Book V. 
 
 tices of some sordid monks and ecclesiastics, who, being of an 
 avaricious and parasitical temper, made a gain of godliness ; 
 and, under pretence of religion, so screwed themselves into 
 the favour and affections of some rich widows and orphans, 
 that they prevailed upon them to leave them great legacies, 
 and sometimes their whole estates, to the prejudice of the 
 right heirs and next relations ; which was so dishonest and 
 unbecoming a practice in such persons, that Valentinian made 
 a law to prevent it, decreeing "that^ no ecclesiastics, nor any 
 that professed the monastic life, should frequent the houses of 
 widows or orphans, nor be qualified to receive any gift or 
 legacy from the donation or last will of any such persons." 
 Which law, as Gothofred^ rightly observes, did not prohibit 
 them from leaving any thing to the Church, though some 
 learned men so misunderstand it, but only tended to correct 
 this unworthy practice of some particular persons ; which is 
 equally complained of by the ancient writers of the Church. 
 St. Ambrose and St. Jerome, and others, mention this law, 
 but they do not at all inveigh against it, but against those 
 vices that occasioned it. " I do not complain of the law," 
 says St. Jerome^ "but am grieved that we should deserve 
 such a law, that, when idol-priests, and stage-players, and 
 carters, and harlots, may inherit, only clerks and monks 
 are prohibited ; and that not by persecuting emperors, but 
 Christian princes." He adds, "that it was a very prudent 
 caution in the law, but yet it did not restrain the avarice of 
 
 ^ Cod. Theod. lib. xvi. tit. ii. de Episc. leg. xx. Ecclesiastici aut ex ecclesi- 
 asticis, vel qui coutinentium se volunt nomine nuncupari, viduarum ac pupil- 
 larum domos non adeant : sed publicis exterminentur judiciis, si posthac eos 
 adfines earum vel propinqui putaverint deferendos. Censemus etiam, ut memo- 
 rati nihil de ejus mulieris, cui se privatim sub pi'eetextu religionis adjunxerint, 
 liberalitate quacumque, vel extremo judicio, possint adipisci : et omne in 
 tantum inefficax sit, quod alicui horum ab his fuei'it derelictum, ut nee per sub- 
 jectam personam valeat aliquid, vel donatione, vel testamento, percipere. 
 
 y Gothofr. in locum. 
 
 z Hieron. Ep. ii. ad Nepotian. (Vallars. vol. i. p. 260, at bottom.) Pudet 
 dicere, sacerdotes idolorum, mimi, et aurigoe, et seorta, hereditates capiunt : 
 solis clericis ac monachis hac lege prohibetur : et pi'ohibetur non a persecuto- 
 ribus, sed a Principibus Christianis. Nee de lege conqueror, sed doleo cur 
 meruerimus banc legem . . . Provida severaque legis cautio : et tamen nee sic 
 refrsenatur avaritia. Per fidei commissa, legibus illudimus ; et quasi majora 
 sint Imperatorum seita quam Chi'isti, leges timemus, Evangelia contemnimus. 
 
Ch. IV. § C. CHRISTIAN CHURCH. (37 
 
 such persons, who found out an artifice to elude the law, 'per 
 fidei commissa\ by getting others to receive in trust for them." 
 Which shows us the sense St. Jerome had of this matter, 
 that he did not think the emperors were injurious to the 
 Church in making such a law ; but those persons were only to 
 be blamed whose avarice and sordid flatteries compelled them 
 to make it : and any one that will consult St. Ambrose % or 
 the author under his name^, will find that they give the same 
 account of it. Theodosius, indeed, some years after, made a 
 law relating particularly to such deaconesses of the Church as 
 were of noble families, that they should nof^ dispose of their 
 jewels, or plate, or furniture, or any other such things as were 
 the ancient marks of honour in their families, under pretence 
 of religion, while they lived ; nor make any church, or clerk, 
 or poor, their heirs when they died. But as this law was 
 made upon some particular reasons of state, so it did no harm 
 to the Church : for, within two months, the same emperor 
 recalled^ it by a contrary law, which granted liberty to such 
 
 a Ambros. Epist. xxxi. ad Valentiu. p. 145, edit. Basil. 1569. (torn. v. opp. 
 edit. Colon. 1616, ep. xii. p. 98.) Nobis etiam privatse successionis emolumenta 
 recentibus legibus denegantur, et nemo conqueritur : non enim putamus injuriam, 
 quia dispendium non dolemus. . . . Scribuntur testamenta templorura ministris, 
 nullus excipitur profanus, nullus ultimse conditionis, nullus prodigus verecundise : 
 soli ex omnibus clerico commune jus clauditur, a quo solo pro omnibus votum 
 commune suscipitur, officium commune defertur : nulja legata vel gravium 
 viduarum, nulla donatio. Et ubi in moribus culpa non deprehenditur, tamen 
 officio mulcta prsescribitur. Quod sacei-dotibus fani legaverit Christiana vidua, 
 valet : quod ministris Dei, non valet. Quod ego non ut querar, sed ut sciant 
 quid non querar, comprehendi : malo enim nos pecunia rainores esse, quam 
 gratia. Sed referunt, ea quae vel donata vel relicta sunt Ecclesise, non esse 
 temerata, etc. (Paris. 1836. vol. iv. p. 257.) 
 
 b Id. Homil. vii. (Ixvi. torn. v. p. 46, edit. Colon. 1616.) 
 
 c Cod. Theod. lib. xvi. tit. ii. de Episc. leg. xxvii. Nihil de monilibus et 
 supellectili, nihil de auro, argento, caeterisque clarte domus insignibus, sub reli- 
 gionis defensione consumat (diaconissa) sed universa Integra in liberos proximos 
 vel in quoscumque alios arbitrii sui existimatione transcribat : ac si quando diem 
 obierit, nuUam ecclesiam, nullum clericum, nullum pauperura scribat heredes, etc. 
 
 d Ibid. leg. xxviii. Legem, quce diaconissis vel viduis nuper est promulgata, 
 ne quis videlicet clericus, neve sub ecclesite nomine mancipia, supellectilem, 
 prsedara (velut infirmi sexus dispoliator) invaderet, et remotis adfinibus ac pro- 
 pinquis, ipse sub prsetextu Catholics© disciplinte se ageret viventis heredem, 
 eatenus animadvertat esse revocatam, ut de omnium chartis, si jam nota est, 
 auferatur : nequara quisquam, aut litigator ea sibi utendum, aut judex noverit 
 exsequendum. 
 
 F 2 
 
58 THE ANTIQUITIES OF THE Book V. 
 
 deaconesses to dispose of their goods in their Hfetime to any 
 church or clerk whatsoever. And Marcian made the law a 
 little more extensive, allowing^ deaconesses and all other 
 religious women to dispose of any part of their estates, by 
 will or codicil, to any church, or oratory, or clerk, or monk, or 
 poor whatsoever. Which law Justinian also confirmed, and 
 inserted it^ into his Code. So that Constan tine's law con- 
 tinued always in full force ; and the succeeding princes did not 
 derogate from the privilege which he had granted the Church, 
 in this respect, for fear (as Baronius pretends) lest the 
 liberality of the subject to the Church should impoverish the 
 commonwealth. Men were very liberal, indeed, in their gifts 
 and donations to the Church in this age, but yet not so profuse 
 as to need statutes of mortmain ^^ to restrain them. 
 
 e Marcian. Novel, v. ad calcem Cod. Tlieod. General! lege sancimus, sive 
 vidua, sive diaconissa, sive virgo Deo dieata, vel sanctimonialis mulier, sive 
 quocunque alio nomine religiosi honoris vel dignitatis femina nuncupetur, tes- 
 tamento vel codicillo suo .... ecclesise, vel martyrio, vel clerico, vel monacho, 
 vel pauperibiis, aliquid vel ex integro vel ex parte, in quacunque re A'el specie, 
 credidit relinquendum, id modis omnibus ratum firmumque constet. 
 
 ^ Cod. Justin, lib. i. tit. ii. de Sacrosanct. Eccles. leg. xiii. Generali lege 
 sancimus, etc. ut sub not. (e). 
 
 ff In gratiam eorum, qui, quid significet amortizatio, ignorant, lubet hue tran- 
 scribere, quae illustris Boehmerus noster hac de re habet in jui-e suo parochiali, 
 sect. V. c. i. § xxiii. p. 265, edit, tertise. Acquiruntur, inquit, bona parochialia, 
 sicuti csetera ecclesiastica, plurimis in locis per amortizationem : quura enim 
 ecclesia sit tale coi^pus, quod non moriatur, adeoque bona quae semel accepit, non 
 reddat sed perpetuo teneat, atque ita dicatur habere manus mortuas ; merito 
 providendum erat, ne bona immobilia, superstitione hominum ingravescente, 
 niraiura usibus reip. eximerentur, et per exsuperantes divitias ecclesiarura 
 respublica detrimentum caperet. Hinc multis in locis cautum, ne immobilia in 
 ecclesiam transferre liceret sine consensu ejus qui reip. gubernacula tenet ; sed 
 ut hujus demum voluntate potestas ecclesise fiat acquirendi et retinendi bona 
 immobilia per manum raortuam. . . . Atque hoc ipsum est, quod dicitur amorti- 
 zatio, denotatque ti-anslationem bonorum immobilium consensu principis in 
 manum mortuara seu possessorem immortalem, qualis est ecclesia. . . . Deducta 
 hsec vox videtur a Gallica voce, ' amortir,' quod est, ' exstinguere.' Nam bona 
 in ecclesiam delata, quoad emolumenta civilia et usus publicos, videntur esse 
 exstincta et civiliter mortua, cum generaliter oneribus, fundorum possessionibus 
 impositis, heec immunia et exemta sint ... adeoque hoc intuitu ex.publicis 
 catastris (denen Steuerbiichern) exstincta videantur, quin etiam a seeculari 
 jurisdictione per principem exemta sint. . . . Ratio hujus juris sat manifesta est, 
 quia et juris naturte principiura vult, ut nemini adeoque nee reip. jus suum 
 auferatur, quod tamen stepe fit per translationera bonorum in ecclesiam, etc. 
 {Grischor.) 
 
Cu. IV. § 7. CHRISTIAN CHURCH. G9 
 
 Sect. VII. — Thirdly^ Another Part of Church Revenues raised 
 hy Alloivances out of the Emperofs Exchequer. 
 For, besides the liberality of the subjects, the emperors, in 
 these ages, found it necessary to make the clergy an allowance 
 out of the public revenues of the empire ; which was another 
 way of providing a maintenance for them. Constantino both 
 gave the clergy particular largesses, as their occasions required, 
 and also settled upon them a standing allowance out of the 
 exchequer. In one of his epistles to Ci^ecilian, bishop of 
 Carthage, recorded by Eusebius^, he acquaints Csecilian with 
 his orders, which he had given to Ursus, his general receiver 
 in Afric, to pay him three thousand phoUes, tqigxiXlovq 
 (^oWhq, to be divided, at his discretion, among the clergy of 
 the provinces of Africa, Numidia, and the two Mauritanias ; 
 and, if this sum would not answer all their present necessities, 
 he gave him further orders to demand of his procurator, 
 Heraclides, whatever he desired more. I need not stand here 
 to inquire critically what this sum of three thousand pholles 
 was (though it may be computed above twenty thousand 
 pounds), since Constantino gave the bishop unlimited orders to 
 demand as much as the needs of the clergy should require. 
 But he not only supplied their present necessities, but also 
 gave orders for a standing allowance to be made them out of 
 the public treasury ; for Theodoret'' and Sozomen^ say, he 
 
 g Euseb. lib. x. c. vi. (Reading, p. 431.) 'ETretSijirtp ijptae Kara Trdaag iTrap- 
 Xi^<^Q> T""? 7-£ 'A^piKUQ Kai Tag 'Novfii.diag, Kal rag MavpiravLag, prjTolg riai tCjv 
 vm]psTijJv Ttjg iv9i(TiJiov Kal ayKOTarrjg KaOoXiKrjg 9pi]crK£iag, tig avcikwuara 
 tTTixoprjyrjOrivai ti, eScoKa ypdfjinaTa -Kphg Ovpaov top diacnjiioTUTOv KadoXiKOv 
 Trig 'AippiKTJg, ical ldrj\(i)(ra avr(p, OTrojg Tpiax^-Xiovg <p6XXeig ry ay crreppoTrjTi 
 dTrapidixrjcrai (ppovTicry. 2ii roivvv yviKU Tr)v 7rp odi]\ov[iivr]v TTOcrorjjra rCJv 
 XpriliciTitiv VTTOcexOrjvai Troirjaeig, uTzaat rdig Trpotiprjiikvoig Kard rd (Speoviov 
 TO TTpSg ae Trapd 'Oaiov diroaTakkv, tcivtu tu xprinara diaSoOijvai KeXtvaov 
 fi d' dpa Trpbg to (TviJ.7rXr)pc<j6rivai [xov tijv eig tovto Trspl i'nravTag avrovg 
 Trpoalpemv, evStXv ri KarafxdOoig, Trapd 'HpaKXtida tov kiriTponov tu)v r'jjxs- 
 r£pwv KTrjfiaTiiJV, dvajjLcpiXeKTCjg OTrep dvayKalov slvai KUTafidOoig, aiTtjcrai 
 6(peiXeig. 
 
 h Theod. lib. i. c. xi. (p. 32. C 3.) Kai fxkv toi Kal ypdnfiaTa Trpbg Tovg 
 Twv eOvwv 7rpo<TTaTevovTag dedujKev dpxovTag, Ka9' kKdaTr\v iroXiv xop?/y£T(70a( 
 irapeyyvwv Tolg dtl TrapOsvoig Kal x^p«*Cj ^al toIq dcpiepwixkvoig tij Otig. 
 \siTovpyi(^, tTrjaia (nTtjpeaia (piXoTifxiq, ndXXov ri XP^'V ^«i'^« [xsTpijaag. 
 . i Sozoni. lib. v. c. v. (p. 171. C 6.) KXrjpiKovg fiiv Toi, Tidaav aTsXtiav, 
 Kal Ttfitfv Kal Td <nTi]piaia d<piiXtTO KoJVfTTavTivoV . . . yviKa ydp Kiov- 
 
70 THE ANTIQUITIES OF THE Book V. 
 
 made a law, requiring the chief magistrates in every province 
 to grant the clergy, and virgins and widows of the Church, an 
 annual allowance of corn, Iri^Gia aLrr]Qiaiai out of the yearly 
 tribute of every city. And thus it continued to the time of 
 Julian, who withdrew the whole allowance. But Jovian re- 
 stored it again, in some measure, granting them a third part 
 of the former allowance only, because at that time the public 
 income was very low, by reason of a severe famine ; but he 
 promised them the whole, so soon as the famine was ended, 
 and the public storehouses were better replenished. But 
 either Jovian's death prevented his design, or the necessities 
 of the clergy did not afterward require it ; for, though Sozo- 
 men seems to say the whole was restored, yet Theodoret, who 
 is more accurate, affirms that it was only rpfrrj^uopfov, a third 
 part, and that so it continued to his own times. In this sense, 
 therefore, we are to understand that law of the Emperor 
 Marcian, which Justinian^ has inserted into his Code, decree- 
 ing, that the salaries which had been always given to the 
 Churches, in divers sorts of grain, out of the public treasures, 
 should be allowed them, without any diminution. This did not 
 entitle them to the whole allowance, first made them by Con- 
 stantine (as some may be apt to imagine from the general 
 words of the law), but only to the third part, which had been 
 the customary allowance from the time of Jovian, 
 
 Sect. VIII. — Fourtldy^ The Estates of Martyrs and Confessors 
 dying without Heirs^ settled itpoii the Church hy Constantine. 
 
 Another way by which some small addition was made to the 
 revenues of the Church, was from a law of Constantine, men- 
 tioned by Eusebius^ in his Life, where he tells us that, as he 
 
 aravrXvog rd tu)v eKKXrjaiwv SuTaTTS Trpdyjwara, Ik tojv iKacTTrjg TroXeojg 
 ^6()(a)v to. dpKovvTci Trpbg TrapaffKevrjv iTTirrjdtiojv cnrsvufis Toig jravTaxov 
 KXfjpoig, Kal v6iji<i> tovto i.Kpa.TvveVy wg Kai vvv Kparii, k^ ov TtOvijKtv 'lou- 
 Xiavbg, STTiixtXujg (pvXaTToyLtvog. 
 
 ^ Cod. Justin, lib. i. tit. ii. de SS. Eccles. leg. xii. Salaria quae sacrosanetis 
 ecclesiis in diversis speciebus de publico hactenus ministrata sunt, jubemus 
 nunc quoque inconcussa, et a nullo prorsus imminuta prsestari. 
 
 1 Euseb. Vit. Const, lib. ii. e. xxxvi. (p. 495.) Ei tmv dyx^KJT'nav fiijStig 
 viroXdiTOLTo ixt]dtvdg to)V TTpoeipi)iJ,kv(i)v Kara. Xoyov dv yevofxevog KXi]pov6f.iog, 
 [ifjTt Twv fiapTvpiiJV <pi)fii, fJi'fiTt Tu)v onoXoytjcrdvTit^v, iii]Ti tCjv piTOiKiiiV tCov 
 
Ch. IV. §9. CHRISTIAN CHURCH. 71 
 
 ordered all the estates of martyrs and confessors, and whoever 
 had suffered in time of persecution, to be restored to their 
 next relations ; so, if any of them died without relations, the 
 Church should become their heir, and, in every place where 
 they lived, succeed to their inheritance. 
 
 Sect. IX. — Fifthly^ The Estates of Clergymen dying without 
 Heirs and Will^ settled in like manner. 
 Theodosius junior and Valentinian III. made such another 
 law, in reference to the temporal possessions of the clergy, 
 that if any presbyter ^^ or deacon, or deaconess, or subdeacon, 
 or other clerk, or any man or woman professing a monastic 
 life, died without will and without heirs, the estates and goods 
 they were possessed of should fall to the church or monastery 
 to which they belonged, unless they were antecedently tied to 
 some civil service. This implies, that the clergy were at 
 liberty to dispose of their own temporal estates as they pleased ; 
 and they fell to the Church only in case they died intestate. 
 But the Council of Agde, in France, under Alaric the Goth, 
 an. 506, went a little further, and decreed, that" every bishop, 
 who had no children nor nephews, should make the Church 
 his heir, and no other : as Caranza's edition, and Gratian, and 
 some others, read it. And the Council of Seville ° made a like 
 decree for the Spanish Churches ; upon which Caranza^ makes 
 this remark : " that the canon was fit to be renewed in 
 council, that the Church should be the bishop's heir, and not 
 
 cTTt r^ ToiavTy fiaTaardvTbJV 7rpo(pd(j(i, r) Ka9' eKacxTOVQ ati tottovq eKK^ijcrta 
 diadsj^fcrOai tov kXyiqov. 
 
 ™ Cod. Theod. lib. v. tit. iii. de Bonis Clericorum, leg. i. Cod. Justin, lib. i. 
 tit. iii. de Episcop. leg. xx. 
 
 ^ Concil. Agath. c. xxiv. al. xxxiii. ap. Gratian. causs. xii. qu. ii. c. xxxiv. 
 (Labbeus, torn. iv. p. 1388, ita habet : Episcopus, qui filios aut nepotes non 
 habens, aliura quam ecclesiam relinquit heredem, si quid de ecclesia, non in 
 ecclesise causa aut necessitate prsesumsit, quod distraxit, aut donavit, irritura 
 habeatur.) 
 
 o Concil. Hispal. i. c. i. (Labbe, vol. v. p. 1589. B 9.) Comperimus in canone 
 (consulentes Vetera statuta) ut episcopus, qui res proprias, excepto filiis et 
 nepotibus, alteris et non ecclesise suae diniiserit, quidquid de ecclesise rebus aut 
 donavit, aut vendidit, aut quoquo modo ab ecclesia transtulit, irritura haberetur. 
 
 P Caranz. in loc. Hie canon erat renovandus in concilio, ut heres defuncti 
 episcopi esset ecclesia, non tamen papa. Secundo, alienum est a sententia horum 
 patruni, licere episcopo instituere primogenitui'as, vel locupletare consanguineos- 
 
7g THE ANTIQUITIES OF THE Book V. 
 
 the pope ; and that it was against the mind of those fathers, 
 that bishops should set up primogenitures, or enrich their kin- 
 dred out of the revenues of the Church." Which reflection, 
 among other things, might, perhaps, contribute towards his 
 being brought into the Spanish inquisition, though he was 
 archbishop of Toledo ; after which he underwent a ten years'* 
 imprisonment at Kome, and had some of his books prohibited 
 in the Eoman Index ; of which Spondanus ^^ in his Annals, 
 will give the reader a further account. But I return to the 
 primitive Church. 
 
 Sect. X. — Siwthfy^ Heathen Temples, and their Revenues , some- 
 times given to the Church. 
 
 Where we may observe another addition made to tlie 
 revenues of the clergy, by the donation of heathen temples, 
 and sometimes the revenues that were settled upon them ; 
 for, though the greatest part of these went commonly to the 
 emperor's coffers, or to favourites that begged them, upon 
 the demolishing of the temples, as appears from the laws of 
 Honorius^ and Gratian, and several others, in the Theodosian 
 Code, yet some of them were given to the Church. For 
 Honorius® takes notice of several orders and decrees of his 
 
 q Spondan. Annal. Eccles. an. 1559, n. xxix. Bartholomaeus Caranza Miran- 
 tlensis, archiepiscopus Toletanus . . . ?eque de religione postulatus, captusque al) 
 inqiiisitoribiis (tanta est illorum in Hispania auctoritas) multis annis e vinculis 
 causara dixit. Qui postea jussu Pii V. Romam deductus anno 156*7, in Hadriani 
 mole custoditus fuit et interrogatus : quousque demum anno 1576,aGregorioXlII. 
 suspectus tamen judicatus, post voluntariam oninis pravitatis liaereticae detesta- 
 tionem, ac legitimara CatholiccC fidei confessionem, certis poenis injunctis, abso- 
 lutus fuit, et ad Dominicanorum sui ordinis monasterium Minervse reraissus ; 
 ibique pauUo post pie riteque sacris ecclesiae sacranientis pi'ocuratus obiit .... 
 Scripsit Caranza summam omnium coneiliorum et pontificum usque ad 
 Paulum III. ; necnon catecbismum, qui in Romano Indice probibitus reperitur; 
 et alia qutedam. 
 
 ^ Cod. Theod. lib. xvi. tit. x. de Paganis, leg. xix. Templox'um detrabantur 
 annonae, et rem annonariam jubent expensis devotissimorum militum profuturee. 
 . . . ^dificia ipsa templorum, quae in civitatibus vel oppidis, vel extra oppida 
 sunt, ad usum publicum vindicentui', arae locis omnibus destruantur : omniaque 
 
 templa possessionibus nostris, ad usus accommodos transferantur. Ibid. 
 
 leg. XX. Omnia loca, qute sacris error veterum deputavit, secundum divi 
 Gratiani constituta nostree rei jubemus sociari, etc. 
 
 s Ibid. leg. XX. Ea autem, quae multiplicibus constitutis ad venerabilem 
 eeclesiam voluimus pertimere, Christiana sibi merito religio vindicabit. 
 
Ch. IV. §11. CHRISTIAN CHURCH. 73 
 
 own, whereby such settlements had been made upon the 
 Church, which were to continue the Church's property and 
 patrimony for ever. And it is probable, some other emperors 
 might convert the revenues of the temples to the same use ; 
 at least the fabrics themselves, and the silver and golden 
 statues that were in them, were sometimes so disposed of ; for, 
 Sozomen* says, the MWpiov, or 'temple of the sun,' at Alex- 
 andria, was given to the Church by Constantius. And we 
 learn from Socrates", that, in the time of Theodosius, the 
 statues of Serapis, and many other idols, at Alexandria, were 
 melted down for the use of the Church ; the emperor giving 
 orders, that the gods should help to maintain the poor. 
 
 Sect. XI. — Seventhly, As also Heretical Conventicles^ and their 
 
 Revenues. 
 
 Honorius made a like decree, an. 412, in reference to all 
 the revenues belonging to heretical conventicles ; that both 
 the churches or conventicles themselves, and all the lands ^ 
 that were settled upon them, should be forfeited, and become 
 the possession and property of the Catholic church, as by 
 former decrees he had appointed. And, I suppose, it was 
 by virtue of these laws, that Cyril, bishop of Alexandria, shut 
 up all the Novatian churches, and seized upon all their 
 revenues, and deprived Theomas, their bishop, of his sub- 
 stance : though Socrates ^, in telling the story, represents the 
 matter a little more invidiously, as if Cyril had done all this 
 
 t Sozom. lib, v. c. vii. (Reading, p. 174. B 7.) Ilpoc tovtoiq kuI rowvSe 
 TOTS crvvs-Py] TTtpi to KoXovfxtvov Trap' avToig MiOpiov tovtov yap tov tottov, 
 'tpr}/xov TrdXai yevo/jitvov, t^ojprjcraTO KcovaravTiOQ ry 'AXe^avSpsojv tKKXrjcri^, 
 K. T. X. 
 
 " Socrat. lib. v. c. xvi. (p. 238, D 5,) Ta dyaXnaTa rwv 6ewv i.uTex<^vivtTO 
 fig XsfifjTia Kai tig irepag %pfiaf r/}g ' AXt^avdpsojv eicKXrjcriag, tov jSaciXscjg 
 XapKrajjisvov Tovg Oeovg eig ^airavrjuaTa tGjv tttcoxuiv. 
 
 w Cod, Theod, lib, xvi. tit. v, de Hteretic, leg, lii, Clerici ministrique eorum 
 ac perniciosissimi sacerdotales ablati de Africano solo, quod ritu sacrilego pol- 
 luerunt, in exilium viritira ad singulas quasque regioncs snb jdonea prosequu- 
 tione mittantur ; ecclesiis eorum vel conventiculis, prsediisque, si qua in eorum 
 ecclesiis hsericorum largitas prava contulit, proprietati potestatique catbolicae 
 (sicut jam dudum statuimus) vindicatis, 
 
 X Socrat, lib. vii. c, vii, (p. 296. D 1,) Ev9eu)g KvpiXXog Tag kv 'AXt^avdpeig. 
 'SavaTiavCjt/ kKKXTjciag ctTroKXelnag, iravTa fxtv avTOJV tu hpd KeijxrjXia 
 tXa(3tv TOV ^f lirlaKOTTov aiirutv QtoirifXTTTOv^ TrdvTiov mv dx^v d.(p6iXtTo. 
 
74 THE ANTIQUITIES OF THE Book V. 
 
 by his own private usurped authority and arbitrary power; 
 which will hardly gain credit with any one that considers that 
 those laws of Honorius were pubhshed before Cyril came to 
 the episcopal throne ; which was not till the year 412, when 
 those laws were reinforced by the imperial power. 
 
 Sect. XII. — Eighthly^ The Estates of Clerks deserting the 
 Churchy to he forfeited to the Church. 
 While I am upon this head, it will not be improper to 
 observe further, that by Justinian's lawsy, if any clergymen 
 or monks, who were possessed of temporal estates, forsook 
 their church or monastery, and turned seculars again, all their 
 substance was forfeited to the church or monastery to which 
 they belonged. These were the several methods that were 
 anciently taken for augmenting and improving the revenues of 
 the Church, besides those of first-fruits and tithes, of which 
 more hereafter. 
 
 Sect. XIII. — No disreputable Ways of augmenting Church 
 Revenues encouraged ; Fathers not to disinherit their Children^ 
 to make the Church their Heir. 
 
 But I must observe, that as these methods were generally 
 reputed legal and allowable, so there were some other as gene- 
 rally disallowed and condemned. Particularly we find in St. 
 Austin's time, that it was become a rule in the African Church 
 to receive no estates that were given to the Church, to the 
 great detriment and prejudice of the common rights of any 
 others ; as, if a father disinherited his children to make the 
 Church his heir, in that case no bishop would receive his dona- 
 tion. Possidius tells ^ us St. Austin refused some estates 
 so given, because he thought it more just and equal that they 
 should be possessed by the children, or parents, or next kindred 
 
 y Cod. Justin, lib. i. tit. iii. de Episc. leg. liii. Si illi monasteria aut ecclesias 
 relinquant, atque mundi fiant, omne ipsorum jus ad monasterium aut eccle- 
 
 siam pertinet. Novel, v. c. iv. Ei tiq uira^ eavrbv KaGispoJaag t(^ fxovaa- 
 
 Trjpiq) Kai tov (Tx)']uctTog rwxwr, elra dva%(op>7<7ai rov fxovaaTTjpiov j3ovXr]6eirj 
 Kai idLU)Triv TV)(pv iKkaQai (3iov, avTOQ fxtv Icttu) rroiav vTrip tovtov dojcei Tip 
 Qe(p Tiijv cnroXoyiav rd Trpdyfxara fikv tol oTToaa av 'ixoi, t)viKa eig to 
 fiovaaTijpiov tlayoiy tuvtu Trig St<T7roTtiag 'i<JTai tov fJLOvacTijpiov, /cat ovd' 
 OTiovv TTavTtXCjg l^d^ei. 
 
 2 Possid. Vit. Aug. c. xxiv. 
 
Ch. IV. § 14. CHRISTIAN CHURCH. 75 
 
 of the deceased persons. And that he did so, is evident from 
 his own words in his discourse, De Vita Clericorum ^, where he 
 says, " he had returned an estate to a son which an angry 
 father at his death had taken from him ; and he thought he 
 did well in it ; professing, for his own part, that if any disin- 
 herited his son to make the Church his heir, he should seek 
 some one else to receive his donation, and not Austin ; and he 
 hoped, by the grace of God, there would be none that would 
 receive it." He adds, in the same place, a very remarkable 
 and laudable instance of great generosity and equity in Aure- 
 lius, bishop of Carthage, in a case of the like nature. A 
 certain man ^ having no children, nor hopes of any, gave away 
 his whole estate to the Church, only reserving to himself the 
 use of it for life. Now it happened afterwards that he had 
 children born to him ; upon which the bishop generously 
 returned him his estate, when he did not at all expect it. 
 " The bishop, indeed,'" says Austin, " had it in his power to 
 have kept it, sed jure fori^ non jure poli^ only by the laws of 
 man, but not by the laws of heaven ; and, therefore, he thought 
 himself obliged in conscience to return it." This shews how 
 tender they were of augmenting the revenues of the Church 
 by any methods that might be thought unequitable, or such 
 as were not reputable, honest, or of good report : herein 
 observing the apostle's rule, "to let their moderation," rh 
 IttiekIq, ' their equity,' " be known to all men :" not doing any 
 hard thing for lucre's sake ; not taking advantages by rigour 
 of law, when conscience and charity were against them. 
 
 Sect. XIV. — Nothing to he demanded for administering the 
 Sacraments of the Churchy nor for consecrating Churches^ nor 
 Interment of the Dead. 
 
 To avoid scandal also, and to provide things honest in the 
 sight of all men, they forbade any thing to be demanded for 
 
 * Aug, Serm. xlix. deDiversis (Benedict, vol. v. p. 1383. B.) (torn. x. p. 520.) 
 Quando donavi filio, quod iratus pater moriens abstulit, bene feci. Quid plura, 
 fratres niei ! Quicunque vult exhseredato filio hser^dem facere ecclesiam, 
 quserat alterum qui suscipiat, uon Augustinum ; imo Deo propitio neminem 
 inveniat. 
 
 b Id. ibid. 
 
7G THE ANTIQUITIES OF THE Book V. 
 
 administering the sacraments of the Church. The Council of 
 Ehberis seems to intimate, that it was customary with some 
 persons, at their baptism, to cast money into a basin by way 
 of gratuity to the minister; but even this is there forbidden 
 by a canon, lest the priest ° should seem to sell what he freely 
 received. Whence we may conclude, that if the people might 
 not offer, the priest might much less exact or demand, any 
 thing for administering the sacrament of baptism. In other 
 churches a voluntary oblation was allowed of from persons 
 that were able and willing to make it ; but all exactions of that 
 nature from the poor were still prohibited, for fear of dis- 
 couraging them from offering themselves or their children to 
 baptism. Thus it was in the Roman Church, in the time of 
 Gelasius, as we learn from^ his Epistles ; and in the Greek 
 Church, in the time of Gregory Nazianzen, who takes occasion 
 to answer this objection^ which poor men made against coming 
 immediately to baptism, because they had not wherewith to 
 make the usual present that was then to be offered, or to 
 purchase the splendid robe that was then to be worn, or to 
 provide a treat for the minister that baptized them. He tells 
 them, " no such things would be expected or exacted of them : 
 they need only make a present of themselves to Christ, and 
 entertain the minister with their own good life and conversa- 
 tion, which would be more acceptable to him than any other 
 offerings." This implies, that it was then the custom for the 
 
 c Cone. Eliber. c. xxxviii. (Labbe, vol. i. p. 976.) Emendari placuit, ut qui 
 baptizantur (ut fieri solebat) nummos in concham nou immittant ; ne sacerdos, 
 quod gratis accepit, pretio distrahere videatur. 
 
 d Gelas. Epist. i. al. ix. ad Episc. Lucanise, c. v. (torn. iv. Concil. p. 1189. 
 D 4.) Baptizandis consignandisque fidelibus sacerdotes pretia nulla prsefigant, 
 nee illationibus qviibuslibet impositis exagitare cupiant renaseentes : quoniara 
 quod gratis accepimus, gratis dare mandamur. Et ideo nihil a prsedictis prorsus 
 exigere moliantur, quo vel paupertate cogente deterriti, vel indignatione revocati, 
 redemtionis suse eausas adire despieiant ; certum habeutes, quod qui prohibita 
 deprehensi fuerint admisisse, vel commissa non potius sua sponte correxerint, 
 perieulum subituri proprii sint honoris. 
 
 6 Gregor. Nazianz. Orat. xl. de Baptism, torn. i. p. 655. C 3. Ai^xpov eiTretv, 
 TTOV dk fioL TO Kap7ro(popovixevov tTTi T<^ (SaTTTKTiJLaTi ; TTOv Se ejji^vjTeiog IcrOyjg 
 y Xa}.nrpvv9riG0^ai ; ttov 8e to. TrpoQ dt^iaxriv toiv kfiuiv ^airriarMV ; . . • 
 aavTOV Kap7ro(p6p7](Tov, Xpiarop tvSvffai, Bps\poi> fit TroXirtig.' ovrtjjg eya> x<^'P*^ 
 (piXoippovovfiivoQ, ovTiog Kai 6 P>tbg 6 ra fisyiaTa x^pi^o/^^^^og. 
 
Cii. IV. § 14. CHRISTIAN CHURCH. 77 
 
 people to make a voluntary oblation at their baptism ; but not 
 the custom of ministers to demand it, as a matter of right, for 
 fear of giving scandal. Some editions of Gratian^ and Vice- 
 comes s allege a . canon of the third or fourth Council of 
 Carthage to the same purpose ; which, if the allegation were 
 true, would prove that the same custom obtained in the 
 African Church. But as Antonius^ Augustinus, and the 
 Roman ^ correctors of Gratian have observed, there is no such 
 canon to be found in any African Council, but it is a canon of 
 the second Council of Bracara, in Spain ; which, finding a 
 corrupt practice crept in among the clergy (notwithstanding 
 the former prohibition of the Eliberitan Council), that minis- 
 ters did exact pledges of the poor who had not ability to make 
 any offering, endeavoured to redress this corruption, by passing 
 a new order, that, though^ voluntary oblations might be re- 
 ceived, yet no pledge should be extorted from the poor who 
 were not able to offer, because many of the poor, for fear of 
 this, kept back their children from baptism. The same 
 Council of Bracara made a decree that no bishop should exact ^ 
 any thing as a due of any founders of churches for their con- 
 secration ; but if any thing was voluntarily offered, he might 
 receive it. And so, in like manner, for confirmation"^ and 
 administering the Eucharist", all bishops and presbyters are 
 
 f Gratian. Caus. i. q. i. c. ciii. 
 
 g Vicecom. de Ritib. Bapt. lib. iv. c. ii. 
 
 h Anton. Aug. de Eraendat. Gratiani, lib. i. dial, xiv. (p. 230, edit. Anihem. 
 1678.) Fragmentum, *placuit ut unusquisque,' etc. concilio Bi'acarensi II. cap. 
 vii. restituatur, oportet, licet Gratianus Carthaginensis IV. esse dicat. 
 
 i Gratian, edit. Rom. an. 1582 (vid. etiam edit. Colon. Munat. 1717, 4to; iibi 
 sequentia leguntur : Emendata est inscriptio ex aliquot vetustis codicibus. Nam 
 in vulgatis erat, ex Carthaginensi quarto, in quo non habetur. Grischov.) 
 
 ^ Cone. Bracar. II, c. vii. edit. Crab, (Labbe, vol, v, p. 898.) Qui infantes suos 
 ad baptismum ofFerunt, si quid voluntarie pro suo ofFerunt voto, suscipiatur ab eis; 
 si vero, per necessitatem paupertatis, aliquid non habent quod offerant, nullum 
 illis pignus violenter tollatur a clericis. Nam multi pauperes, hoc timentes, 
 filios suos a baptisnio retrahunt, 
 
 i Ibid, can, v. p. 897- Placuit, ut quotiens ab aliquo fidelium ad consecrandas 
 ecclesias episcopi invitantur, non quasi ex debito munus aliquod a fundatore 
 requirat ; sed [si ipsi} ipse fundator si quidem aliquid ex voto suo [obtiilerinti 
 obtulerit, non respuatur, 
 
 ni Gelas, Ep, i. al, ix, ad Episc, Lucaniae, c, x, (torn, iv. Cone, p, 1189.) See 
 note (d) p. 76. 
 
 » Cone. Trullan. c. xxiii. (Labbe, a'oI. vi. Cone. p. 1154.) Uepl tov fiijdha 
 
78 • THE ANTIQUITIES OF THE Book V. 
 
 strictly enjoined not to exact any thing of the receivers; 
 because the grace of God was not to be set to sale, nor the 
 sanctification of the Spirit to be imparted for money. St. 
 Jerome assures us further, that it was not very honourable, in 
 his time, to exact any thing for the burying-places of the dead ; 
 for he censures those that practised it, as falling short ° of the 
 merit of Ephron the Hittite, whom Abraham forced to receive 
 money for the burying-place which he bought of him. " But 
 now,"" says he, " there are some who sell burying-places, and 
 take money for them, not by compulsion, as Ephron did, but 
 by extortion rather from those that were unwilling to pay." 
 By which we may understand, that in his time it was hardly 
 allowable to demand any thing for the use of a pubHc or 
 private cemetery; nor was this any part of the Church- 
 revenues in those days, when as yet the custom of burying in 
 churches was not generally brought in, but was the practice of 
 later ages; of which more when we come to speak of the 
 funeral rites of the Church. 
 
 Sect. XV. — The Ohlations of the People anciently one of the 
 most "caluable Parts of Church Bevenues. 
 
 If any one is desirous to know what part of the Church 
 revenues was anciently most serviceable and beneficial to the 
 Church, he may be informed from St. Chrysostom and St. 
 Austin, who give the greatest commendations to the offerings 
 and oblations of the people, and seem to say that the Church 
 was never better provided than when her maintenance was 
 
 tirf kirlaKOTTOV, firt TrptajSvTtpov, rj SiaKOtfov, TtJQ dxpavrow fisradidovra KOi- 
 vujviag, TTapd tov jJtTsxovroQ eiaTrpciTTHV Trjg ToiavrriQ ixsToXrj^pSMg x"P'*^ 
 6(3o\ovQ 71 tWog TO oiovoiiV ovdt yap TrtTrpafievr) r) X"P^fj ^^^^ XPW"-^'' '"'^'^ 
 ayiaafibv tov Uvevfiarog fj^eradiSoixev. 
 
 " Hieron. Qurest. Hebr. in Genes, xxiii. torn. iii. p. 214, edit. Basil. 1615. 
 (p. 141, edit. Francof. 1634.) In Hebrseo primum nomen ejus scribitur ' Ephron,' 
 secundum ' Epliran.' Fostquam enim pretio victus est, ut sepulcrum venderet 
 argento, licet cogente Abraam, van littera, quse apud illos pro o legitur, ablata 
 de ejus noniine est ; et pro * Ephron ' appellatus est ' Ephran,' significante 
 Scriptura, non eum fuisse consummatse perfectseque virtutis, qui potuerit me- 
 morias vendere mortuorum. Sciant igitur, qui sepulcra venditant, et non 
 coguntur ut accipiant pretium, sed a nolentibus quoque extorquent, immutari 
 nomen suum, et perire quid de merito eorum, quum etiam iile reprehendatur 
 occulte, qui invitus acceperit. (Vallars. vol. iii. p. 340.) 
 
 7 
 
Ch. IV. § 15. CHRISTIAN CHURCH. 79 
 
 raised chiefly from them ; for then men's zeal prompted them 
 to be very hberal in their daily offerings : but as lands and 
 possessions were settled upon the Church, this zeal sensibly 
 abated, and so the Church came to be worse provided for 
 under the notion of growing richer ; which is the thing that 
 St. Chrysostom complains of, in his own times, when the 
 ancient revenues arising from oblations were in a great mea- 
 sure sunk, and the Church, with all her lands, left in a worse 
 condition than she was before. For now her ministers were 
 forced to submit to secular cares, to the management of lands 
 and houses, and the business of buying and selling, for fear 
 the orphans, and virgins, and widow^s of the Church should 
 starve. He exhorts the people, therefore, to return to their 
 ancient liberality of oblations, which would at once ease the 
 ministry of all such cares, and make a good provision for the 
 poor, and take off all the little scoffs and objections that some 
 were so ready to make and cast upon the clergy, that they 
 were too much given to secular cares and employments, when 
 indeed it w-as not choice but necessity that forced them to it. 
 " There are,*" says he, ''in this place'*'' (at Antioch he means), 
 *' by the grace of Grod, a hundred thousand persons that come 
 to church. Now, if every one^ of these would but give one 
 loaf of daily bread to the poor, the poor w^ould live in plenty ; 
 if every one would but contribute one halfpenny, no man 
 would want ; neither should we undergo so many reproaches 
 and derisions, as if w^e were too intent upon our possessions.'" 
 By this discourse of Chrysostom's, it plainly appears that he 
 thought the oblations of the people in populous cities, when 
 men were acted with their primitive zeal, was a better pro- 
 vision for the clergy than even the lands and possessions of 
 the Church. And St. Austin seems to have had the same 
 sense of this matter ; for Possidius ^ tells us in his Life, that 
 
 P Chrysost. Horn. Ixxxvi. in Matth. (Benedict, vol. vii. p. 310. A 5.) Ty tov 
 Otov %apirt (ig SsKa fivpidd(i)v apiO/xbv olfxai tovq ivravQa (TvvayGfievovg 
 TtXeiV Kal £L a<p' kvbg aprov fitrtdiSov tivI tu)v TreviiTiov SKUCTTog, uTtavTsg 
 av iv (VTropig.' ti l^ kvog [lovov 6l3o\ov, ovSdg av riv Trsvijg, ovk av Toaavra 
 vTrefxeivaifiev ovtidr] Kai aKU)ixfiaTa aTTo rfjg irspi rd KTrffiara Ttpovoiag. 
 
 q Possid. Vit. Aug. c. xxiii. (Bened. vol. x. p. 273. C.) Dum forte (at 
 adsolet) de possessionibus ipsis invidia clericis fieret, alloquebatur plebem Dei, 
 malle se ex collationibus magis plebis Dei vivere, quam illarum possessiouura 
 
80 THE ANTIQUITIES OF THE Book V. 
 
 when he found the possessions of the Church were become a 
 httle invidious, he was used to tell the laity, " that he had 
 rather live upon the oblations of the people of God than un- 
 dergo the care and trouble of those possessions ; and that he 
 was ready to part with them, provided all the servants and 
 ministers of God might live as they did under the Old Testa- 
 ment, when, as we read, they that served at the altar were 
 made partakers of the altar. But though he made this pro- 
 posal to the people, they would never accept of it ; '' which is 
 an argument that the people also thought that the reducing 
 the clergy ""s maintenance to the precise model of the Old Tes- 
 tament would have been a more chargeable way to them than 
 the other, since the oblations of the Old Testament included 
 tithes and first-fruits ; concerning the state and original of 
 which, as to what concerns the Christian Church, I come now 
 to make a more particular inquiry. 
 
 CHAPTER V. 
 
 OK TITHES AND FUtST-FRUITS IN PARTICULAR. 
 
 Sect. I. — Tithes anciently/ recJconed to be due hy Divine Right. 
 
 Concerning tithes, so far as relates to the ancient Church, 
 it will be proper to make three inquiries. 1. Whether the 
 primitive fathers esteemed them to be due by divine right ? 
 2. If they did, why they were not always strictly demanded? 
 S. In what age they were first generally settled upon the 
 Church? As to the first inquiry, it is generally agreed by 
 learned men, that the ancients accounted tithes to be due by 
 divine right. Bellarmine, indeed % and Rivet^, and Mr. Sel- 
 den ^, place them upon another foot ; but our learned Bishop 
 
 curara vel gubernationem pati ; et paratum se esse illis cedere, ut eo mode 
 cranes Dei servi et ministri viverent, quo in Vetere Testamento leguntur altari 
 desei'vientes de eodem comparticipari. Sed nuuquam id laici suscipere volue- 
 runt. 
 
 ^ Bellarm. de Clericis, lib. i. c. xxv. § Quod non sit morale (p. 127, b. edit. 
 Colon. 1695). 
 
 b Rivet. Exercit. Ixxx. in Gen. xix. p. 386, edit. Amstel. 1651 (p. 310, tot. 
 seq. edit. Roterdani. 1651). 
 
 c Selden, History of Tithes, c. iv. 
 
Ch. V. §i. CHRISTIAN CHURCH. 81 
 
 Andrews'^, and Bishop Carleton^, who wrote before Mr. Selden, 
 and Bishop Montague ^ and Tillesly s, who wrote in answer 
 to him (not to mention many others who have written since), 
 have clearly proved that the ancients believed the law about 
 tithes not to be merely a ceremonial or political command, but 
 of moral and perpetual obligation. It will be sufficient for me, 
 in this place, to present the reader with two or three of their 
 allegations. Origen, in one of his Homilies^ on Numbers, 
 thus delivers his opinion about it : " How does our righteous- 
 ness exceed the righteousness of the Scribes and Pharisees, 
 if they dare not taste of the fruits of the earth before they 
 offer the first-fruits to the priests, and separate the tithes for 
 the Levites, whilst I do nothing of this, but only so abuse the 
 fruits of the earth, that neither- the priest, nor the Levite, nor 
 the altar of God, shall see any of them V St. Jerome ^ says 
 expressly, " that the law about tithes and first-fruits was to be 
 understood to continue in its full force in the Christian Church, 
 where men were commanded not only to give tithes, but to 
 sell all that they had, and give to the poor. But," says he, 
 "if we will not proceed so far, let us at least imitate the 
 Jewish practice, and give part of the whole to the poor, and 
 the honour that is due to the priests and Levites ; which he 
 that does not, defrauds God and makes himself liable to a 
 curse."' St. Austin as plainly favours the same opinion, tell- 
 
 ^ Andrews, de Decimis, inter Opuscula. 
 
 e Carleton, Divine Right of Tithes, c. iv. 
 
 ^ Montague, Diatribae, etc, 
 
 S Tillesly, Answer to Selden. 
 
 h Orig.Hom. xi. in Num. xviii. (Benedict, vol. ii. p. 305, at bottom.) (torn. i. 
 p. 210.) Quomodo ergo 'abundat justitia nostra plusquam Scribarum et Phari- 
 sseorum,' si illi de fructibus tex'rae suse gustare non audent, priusquam primitias 
 suas sacerdotibus offerant, et Levitis decimse separentur ? Et ego nihil horura 
 faciens, fructibus terrse ita abutar, ut sacerdos nesciat, Levites ignoret, divinum 
 altare non sentiat ? 
 
 i Hieron. Com. in Mai. iii. (Vallars. vol. vi. p. 978. B 8.) Quod de decimis 
 primitiisque diximus, quae olim dabantur a populo Sacerdotibus ac Levitis, in 
 ecclesige quoque populis intelligite ; quibus prseceptum est, non solum deciraas 
 dare et primitias ; sed et vendere omnia qu^ habent, et dare pauperibus, et 
 sequi Dominum Salvatorem. Quod si facers nolumus, saltem Judseorum imi- 
 temur exordia, ut pauperibus partem demus ex toto, et Sacerdotibus ac Levitis 
 honorem debitum deferamus . . Quod qui non fecerit, Deum fraudare et sup- 
 plantare convincitur, et maledicitur ei in penuria rerum omnium. 
 VOL. n. G 
 
82 THE ANTmUITIES OF THE Book V. 
 
 ing men '^ " that they ought to separate something out of 
 their yearly fruits or daily income, and that a tenth to a 
 Christian was but a small proportion ; because, it is said, the 
 Pharisees gave tithes : ' I fast twice in the week ; I give 
 tithes of all that I possess.' And our Lord saith, ' Except 
 your righteousness exceed the righteousness of the Scribes 
 and Pharisees, ye shall not enter into the kingdom of Heaven.' 
 But if he, whose righteousness you are to exceed, give tithes, 
 and you give not a thousandth part, how can you be said to 
 exceed him, whom you do not so much as equal ? " By these 
 few allegations, the reader may be able to judge what notion 
 the ancients had of tithes, as due by divine right under the 
 gospel, as well as under the law ; and that the precept con- 
 cerning them was not a mere ceremonial or political command, 
 given to the Jews only. 
 
 Sect. II. — Whi/ not exacted in the Apostolical Age ^ and those 
 
 that immediately followed. 
 
 But why then, it may be said, were not tithes exacted by 
 the apostles at first, or by the fathers in the ages immediately 
 following? For it is generally believed that tithes were not 
 the original maintenance of ministers under the gospel. To 
 this. Bishop Carleton^ has returned several very satisfactory 
 answers, which the reader may take in his own words : — 
 I. That tithes were paid to the priests and Levites in the 
 time of Christ and his apostles : now the synagogue nmst 
 first be buried, before these things could be orderly brought 
 into use in the Church. 2. In the times of the New Testa- 
 ment, and somewhat after, there was an extraordinary main- 
 tenance by a community of all things, which supplied the want 
 
 ^ Aug. Com. in Psal. cxlvi. (Benedict, vol. iv. p. 16'48. F 2.) (torn. viii. p. 698.) 
 Praecidite ergo aliquid, et deputate aliquid fixum, vel ex annuis fructibus, vel ex 
 quotidianis qvisestibus vestris. . . . Exime aliquam partem redituum tuorum. 
 Deeimas vis ? decimas exime, quamquam parum sit. Dictum est enim, quia 
 Pharis^ei decimas dabant, ' Jejuno bis in sabbato, decimas do omnium quse- 
 cunque possideo.' Et quid ait Dominus ? ' Nisi abundaverit justitia vestra 
 plusquam Scribarum et Phax'isaeorum, non intrabitis in regnum coelorum.' Et 
 ille, super quem debet abundare justitia tua, decimas dat : tu autem nee mille- 
 simam das. Quomodo superabis eum, cui non eequaris 1 
 
 ' Carleton, Divine Right of Tithes, c. iv. p. 31. 
 
Ch.V. §3. CHRISTIAN CHURCH. 83 
 
 of tithes ; but this community was extraordinary, and not to 
 last always. 3. The use of paying tithes, as the Church then 
 stood, was so incommodious and cumbersome, that it could 
 not well be practised ; and, therefore, as circumcision was laid 
 aside for a time, whilst Israel travelled through the wilderness, 
 not because the people of right ought not then also to have 
 used it, but because it was so incommodious for that estate 
 and time of the Church, that it could not without great trouble 
 be practised, even so the use of tithes in the time of Christ 
 and his apostles was laid aside, not because it ought not, but 
 because it could not, without great incumbrance, be done. 
 And as circumcision was resumed, as soon as the estate of 
 the Church could bear it, so tithes were re-established as soon 
 as the condition of the Church could suffer it: for tithes cannot 
 well be paid but where some whole state or kingdom receiveth 
 Christianit}', and where the magistrate doth favour the Church; 
 which was not in the times of the apostles. To these reasons 
 some other learned persons™ have added a fourth, which is also 
 worth noting, that the tithes of fruits were not so early paid 
 to Christian priests, because the inhabitants of the country 
 were the latest converts ; whence also the name ' pagans ' 
 stuck by the heathens, because the greatest relics of them were 
 in country villages. 
 
 Sect. III. — In vAat Age they were first generally settled upon 
 
 the Church. 
 As to the last inquiry, when tithes began first to be gene- 
 rally settled upon the Church I the common opinion is, that it 
 was in the fourth century, when magistrates began to favour 
 the Church, and the world was generally converted from 
 heathenism. Some think" Constantino settled them by law 
 upon the Church ; so Alsted, who cites Hermannus Gigas for 
 
 m Fell. not. in Cypr. Ep. Ixvi. al. i. (Oxon. 1G82. p. 2.) (p. 170, edit. Am- 
 stelod. 1700.) Serins quidem decimas ex fructibus accipiebant sacerdotes 
 Christiani, quia ruris incolse, quique agriculturam exercebant, non nisi sero ad 
 fidem erant convei'si ; unde * pagauorum' nomen ethnicis adhiesit. 
 
 " Alsted. Supplem. Chamier. de Membris Eccles. c. x. n. iii. Accedit, quod 
 consuetudo ilia, ut decimse ad N. T. ecclesias pex'venerint, a Chi'istianis irapera- 
 toi'ibus prime baud dubie est profecta. Nam Hermannus Gigas auctor est, 
 Constantinum M. pi'fecepisse, ut de rebus omnibus decimre ecclesiis omnibus 
 solverentur. 
 
 G 2 
 
8j. THE ANTIQUITIES OF THE Book V. 
 
 the same opinion. But there is no law of Constantine''s now 
 extant, that makes express mention of any such thing. That 
 which comes the nearest to it, seems to be the law about an 
 annual allowance of corn to the clergy, in all cities, out of the 
 public treasuries, which has been spoken of in the last chapter. 
 But this was not so much as a tenth of the yearly product, for 
 the whole tribute itself seems to have been no more ; for, in 
 some laws of the Theodosian Code °, the emperor's tribute is 
 called decimw^ ' tithes ; ' and the publicans who collected it are, 
 upon that account, by TullyP called decumani ; and in Hesy- 
 chius, the word ^EKareuetv, ' to tithe/ is explained by rfXwvtiv 
 and ^tKUTr]v HcnrpaTTEcrOai, ' to pay tribute, or pay their tithes 
 to the collectors of the tribute/ Unless, therefore, we can 
 suppose that Oonstantine settled the whole tribute of the em- 
 pire upon the Church (which it is evident he did not), we 
 cannot take that law for a settlement of tithes upon the clergy. 
 Yet it might be a step towards it ; for, before the end of the 
 fourth century, as Mr. Selden^ himself not only confesses, but 
 proves out of Cassian, Eugippius, and others, tithes were paid 
 to the Church. St. Austin lived in this age, and he says, 
 " Tithes were paid before his time, and much better than they 
 were in his own time ; " for he makes a great complaint of the 
 nonpayment of them. " Our forefathers,"" says he^, " abounded 
 in all things, because they gave tithes to God, and tribute to 
 
 o Cod. Theod. lib. x. tit. xix. de Metallis, leg. x. Cuncti, qui, per privatoruin 
 loca, saxorum venam laboriosis effossionibus persequuntux", decimas fisco, decimas 
 
 etiara domino reprsesentent. Leg. xi. Hi, quibus ad exercenda metalla privata 
 
 dives marmorum vena consentit, exseidendi exsecandique, juxta legem dudum 
 latam, habeant faeultatem, ita ut deciraa pars fisci nostri utilitatibus, decima ei, 
 cujus locus est, deputetur. 
 
 P Cicer. Orat. iii. in Verr. n, xxi. (Harles, vol. ii. p. 41.) Apronius decumanus, 
 non decuraam debitam, non frumentum remotum atque celatum ; sed tritici 
 septem millia medimnum ex Nymphonis arationibus, edicti poena, non redera- 
 
 tionis aliquo jure, tolllt. Ibid. n. xxii. Hac ille vi et hoc metu adductus, 
 
 tantum decumanis, quantum iste imperavit, exsolvit. 
 
 q Selden, History of Tithes, c. v. p. 47, &c. 
 
 ^ Aug. Horn, xlviii. ex 1. (Benedict, vol. v. p. 156. B of Appendix.) (torn. x. 
 p. 201, ed. Par.) Majores nostri ideo copiis omnibus abundabant, quia Deo 
 decimas dabant, et Csesari censum reddebant. Modo autem quia decessit 
 devotio Dei, accessit indictio fisci. Nolumus partiri cum Deo decimas, modo 
 autem totum tollitur. Hoc toUit fiscus, quod non accipit Christus. 
 
Ch. V. § 4. CHRISTIAN CHURCH. 85 
 
 Csesar. But now, because our devotion to God is sunk, the 
 taxes of the state are raised upon us. We would not give 
 God his part in the tithes, and therefore the whole is taken 
 away from us. The exchequer devours what we would not 
 give to Christ."" St. Chrysostora^ and the author of the Opus 
 Imperfectuni * on St. Matthew, that goes under his name, 
 testify for the practice of other Churches about the same time. 
 And it were easy to add a list of many other fathers and coun- 
 cils of the next age, which speak of tithes^ as then actually 
 settled upon the Church. But since they who dispute most 
 against the divine right of them, do not deny this as to fact, 
 it is needless to prosecute this matter any further; which they 
 that please may see historically deduced through many cen- 
 turies by Mr. Selden^. 
 
 Sect. IV. — The Original of First-fniits^ and the manner of 
 
 offering them. 
 
 There is one part more of Church revenues, whose original 
 
 remains to be inquired into, and that is, first-fruits, which are 
 
 frequently mentioned in the primitive writers ; for not only 
 
 those called the Apostolical Canons'^ and Constitutions ^ speak 
 
 s Chrysost. Horn. iv. in Ephes. p. 1058. (torn. v. p. 896, edit. Francof. 1697.) 
 (Bened. vol. xi. p. 31. A 3.) Ti owjc STroiovv sksIvoi; deKdrag, Kal ttciXiv deKarag 
 irepag TrapsT^ov 6p(pavoTg, xi7p««g, TrpoarjXvTotg Itttj^kovv. ' AWd if.ioi ng 
 Oavfid^ojv Tivd iXeye' dtKarag di^iocriv 6 Suva, iroatjg aiax^vrig rovro 7S/i£t, 
 £1 "6 Itti tIxiv 'lovSaiujv ovk ijv Qav/jLaufiov, tovto erri tmv Xpioriaj^wj/ Qav- 
 fiacTTOv ysyovev ; ti Tore KivCvvog yv, to CtKarag aTroXiTrnv, kvvorjffov o<tov 
 tori vvv. 
 
 t Opus Imperf. in Matth. hom. xliv. Sacerdotes avaritia pleni, si quis de 
 populo deciraas non obtulisset, ita eum corripiebant, quasi magnum crimen 
 fecisset, qui decimam alicujus rei vel saltern miniraee non obtulisset: si quis 
 autem de populo in Deum peccabat, aut leedebat aliquem, aut aliquid tale facie- 
 bat, nemo curabat compere eum . . . Sic enim et modo fit ... Si populus deci- 
 raas non obtulerit, murmurant omnes : et si peccantem populum viderint, nemo 
 murmurat contra eum. 
 
 ^ Concil. Aurel, I. an. 511, can. xvii. (N.B. Nihil in hoc vel ullo alio istius 
 
 concilii canone de deeirais invenitur, adeoque falsa est adlegatio. G.) Concil. 
 
 Matiscon. II. an. 588, c. v. (torn. v. p. 981. D 1.) Leges divince, cousulentes 
 sacerdotibus ac ministris ecclesiarum, pro hereditatis portione omni populo 
 prceceperunt decimas fructuum suorum locis sacris prsestare, ut, nullo labore 
 impediti, horis legitimis spiritalibus possint vacare ministeriis. 
 
 ^ Selden, History of Tithes, c. v. &c. 
 
 ^ Can. Apost. c. iv. (vol. i. p. 25.) 'H aXXij narra 6izo)ga tig oUov ccTroartX- 
 XkaOoj orrapx') r^ tTrtfficoTry Kal ToTg rp£<T/3i;rf()o(f. 
 
8(5 THE ANTIQUITIES OF THE Book V. 
 
 of them, as part of the maintenance of the clergy ; but writers 
 more ancient and more authentic, as Origen and Irenseus, 
 mention them also as oblations made to God. " Celsus," says 
 Origen % "would have us dedicate first-fruits to demons; but 
 we dedicate them to Him who said, ' Let the earth bring forth 
 grass, the herb yielding seed, and the fruit-tree yielding fruit 
 after his kind :' to whom we give our first fruits, to Him also 
 we send up our prayers, having a great High Priest, that is 
 entered into heaven,'" &c. In like manner, Irenseus^ says, 
 " Christ taught his disciples to offer the first-fruits of the 
 creatures to God ;'' and that this was the Church's continual 
 oblation, with thanksgiving for the enjoyment of all the rest ; 
 which implies, either that they had a particular form of thanks- 
 giving, as there is in both the Greek and Latin rituals ; or 
 else, that these first-fruits were offered, with other oblations, 
 at the time of the Eucharist. However this be, it is evident, 
 that as they were principally designed for agnizing the Creator, 
 so they were, secondarily, intended for the use of his servants ; 
 and, therefore, we find the Eustathian heretics censured by 
 the Synod of Gangra, an. 824, for that they took the first- 
 fruits, which were anciently given to the Church, and divided 
 them among the saints of their own party ^. In opposition to 
 which practice there are two canons^, made by that Council, 
 
 y Constit. lib. viii. c. xl. (vol. i, p. 503.) Ewxapicrrov/iEV trot, Kvpis iravTO- 
 jcparop, dijfiiovpye tCjv oXojv kuI Trpovorjrd did tov fxovoyevovg cov Traidbg 
 'Irjcov XpioToy tov Kvpiov j)/.taJv, £7rt TaXg 7rpoasve')(6ei(7aLg (toi aTrapx^alg, ovx 
 o(Tov 6(pti\ofi£v aXX' oaov dvrdixeOa. 
 
 z Origen. contr. Celsura, lib. viii. (Bened. vol. i. p. 766. E.) (p. 400, at top, 
 Cantab. 1677-) KlXcrog jxiv daifiovioig dvariQivai fSovXsTai' r]fif.Xg dk t(^ 
 tiTTOVTi, BXaaTTjadru} rj y^ fSoTavijv xoprov, cnreipov cnrkpixa Kara ysvog Kai 
 KaO' bixoiorriTa, Kai ^vXov KcipTrifiov ttoiovv Kapirbv, ov to (77rsp/ia avTOv Iv 
 avTip KaTO, ysvog tirl Trjg yfjg. (^ ce Tag cnrapxag dirodidwixsv, tovtij) Kai rdg 
 tvxdg dvaiTi^Trontv, exovreg dpxifpta fisyap, CieXrjXvOora rovg ovpavovg, 
 'Irjaoiiv tov v'lov tov Qeov. 
 
 a Iren. lib. iv. c. xxxii. Sed et suis discipulis dans consilium, primitias Deo 
 offerre ex suis creaturis, non quasi indigenti, sed ut ipsi nee infructuosi, nee 
 ingrati sint. — Ibid. c. xxxiv. Offerre igitur oportet Deo primitias ejus creaturse. 
 
 b Cone. Gangr. in Prsefat. (tom. ii. Cone. 413. E 2.) Kdp7ro(popiag re rag 
 iKKXr]<na(TTiKdg rag dviKuQev Sicojxevag ry lKKXt](Ti(}, kavrdlg Kai cvv avrolg, 
 cjg dy'ioig, rag dtaCofffig woiovfiEvoi. 
 
 ^ Cone. Gangr. p. 420, c. vii. Ei Tig Kap7ro(popiag IxKXrjaiaaTiKdg tOkXoi 
 Xanfidi'iiv, r) diSovai t^io Trjg iKKXtjaiag, Trapd yv<Ji)fiT]i> tov iTnaKOTTOv, r} tov 
 
Ch. VI. § 1. CHRISTIAN CHURCH. 87 
 
 forbidding any one to receive or distribute such oblations out 
 of the Church, otherwise than by the directions of the bishop, 
 under pain of excommunication. Some other rules are also 
 given by one of the Councils^ of Carthage, inserted into the 
 African Code, concerning these first-fruits, that they should 
 be only of grapes and corn ; which shows that it w^as also the 
 practice of the African Church. Nazianzen, likewise, mentions 
 the first-fruits of the wine-press and the floor, which were to 
 be dedicated® to God. And the author of the Constitutions 
 has a form of prayer^, eiriKXriaig IttI dirapxiov^ 'an invocation 
 upon the first-fruits,' to be used at their dedication. So that 
 it seems very clear, that the offering of first-fruits was a very 
 ancient and general custom in the Christian Church, and that 
 this also contributed something toward the maintenance of the 
 clergy ; whose revenues I have now considered, so far as con- 
 cerns the several kinds, and first original of them. 
 
 CHAPTER VI. 
 
 OF THE MANAGEMENT AND DISTRIBUTION OF THE REVENUES 
 
 OF THE ANCIENT CLERGY. 
 
 Sect. I. — T/te Revenues of the lohole Diocese anciently in the 
 
 Hands of the Bishop. 
 
 The next thing to be considered is, the ancient way of 
 managing and distributing these revenues among the clergy, 
 and such others as were dependents upon the Church ; which, 
 being a little different from the way of later ages, since settle- 
 
 kyKex^ipKTHevov TO, roiavra, Kai [xtj fXiTO. y v oj firj g avTOv WeXoi TTpdTTsiv,avd9fna 
 
 i(TT(o. Can. viii. Ei Tig Sidol fi \afxf3dvoi Kap7ro(popiav TraptKrbg rov Itti- 
 
 (TKOTTov, rj Tov iTTiTeTayfxtvov tig oiKovon'iav tvTTOitag, Kal 6 didovg Kai 6 
 XafifSdvoiVf dvdOffia taroj. 
 
 <1 Can. Cone. Afric. c. xxxvii. al. xl. (torn. ii. p. 1068, at bottom.) Mrjdev Si 
 
 TrXkov iv Toig d.Trap'x^aZg TvpocrcptpiaOio, r] dirb <TTa^v\CJv Kai (tltov. Cone. 
 
 African, c. iv. (ibid. p. 1643.) 
 
 e Gregor. Nazian. Ep. Ixxx. (Paris. 16.30. vol. i. p. 833. D.) 'Airapxag 
 ciXojvoc Tt Kai Xrjvov, Kai tekvwv rovg dXtjOdg (piXoTSKVOvg, dvaridsimi Q«ii, 
 diKaiov Ti Kai oaiov. 
 
 ^ Constit, lib. viii. c. xl. 
 
33 THE ANTIQUITIES OF THE Book V. 
 
 ments were made upon parochial churches, for the right under- 
 standing of it we are, in the first place, to observe, that 
 anciently the revenues of the whole diocese were all in the 
 hands of the bishop ; who, with the advice and consent of his 
 senate of presbyters, distributed them, as the occasions of the 
 Church required. This will appear evident to any one that 
 will consider these two things (which will hereafter be proved, 
 when we come to speak of parochial churches, and their 
 original): first, that there were anciently no presbyters, or 
 other clergy, fixed upon particular churches or congregations 
 in the same city or diocese : but they were served indifferently 
 by any presbyter from the ecclesia matrix^ 'the mother, or 
 cathedral church,' to which all the clergy of the city or diocese 
 belonged, and not to any particular congregation. Secondly, 
 that when presbyters were fixed to particular churches or 
 assemblies in some cities, yet still those churches had no 
 separate revenues ; but the maintenance of the clergy, offi- 
 ciating in them, was from the common stock of the mother 
 church, into which all the oblations of particular churches 
 w^ere put, as into a common fund, that from thence there 
 might be made a general distribution. That thus it was at 
 Constantinople till the middle of the fifth century, is evident 
 from what we find in Theodorus Lector, who says% that 
 " Marcian, the ceconomus. or ' guardian of the Church,' under 
 Gennadius, an. 460, was the first that ordered the clergy of 
 every particular Church to receive the offerings of their own 
 Church ; whereas before, the great Church received them all/"* 
 
 Sect. II. — And ly his Care distributed amo7ig the Clergy. 
 
 Now, this being the ancient custom, it gives us a clear 
 account how all the revenues of the Church came to be in the 
 hands of the bishop ; and how it was made one part of his 
 office and duty, by the canons, to concern himself in the care 
 
 a Theod. Lect. (Carabr. 1720. p. 566.) ITpof/SaXtro Vivvahoq MapKiavbVf 
 oiKOVofiov TrJQ tS)V KaOapCjv bvra OprjaKtiag, eiQ Tr)V f.KK\i]aiav fxtTeXOovra' 
 dg afia t<^ yevsaOai oiKovofxog, ra 7rpo(T(pep6neva sv (Kaary tKKXtjffig,, Tovg rov 
 roTTOv K\r]piKovg Kofii^efrBai ^utvttuxtiv, tiog tovtov Trig fisydXrtg iKKXtjtriag 
 TTcivra KOfuZ,ofiivr)Q. 
 
Ch. VI. § 3. CHRISTIAN CHURCH. 89 
 
 and distribution of them. Of which, because I have already^ 
 spoken elsewhere, I shall say no more in this place, save only 
 that the bishop himself, to avoid suspicion, and prevent mis- 
 management, was obhged to give an account of his administra- 
 tion in a provincial*^ synod; as also, at his election, to exhibit 
 a list of his own goods and estate, that such things as belonged 
 to him*^ might be distinguished from those that belonged to 
 God and the Church. And, for the same reason, the great 
 Council of Chalcedon^ ordered, that every bishop should have 
 an ceconomiis, or ' guardian of the Church," and he to be chosen 
 by the vote of all the clergy, as has been noted in another 
 place. — See Book iii. c. xii. § 4. 
 
 Sect. HI. — Bules about the Division of Church Revenues. 
 
 As to the distribution itself, in the most primitive ages, we 
 find no certain rules about it ; but, as it was in the apostles' 
 days, so it continued for some time after. What was collected, 
 was usually deposited with the bishop, and distribution was 
 made to every man, according as he had need ; but the follow- 
 ing ages brought the matter to some certain rules, and then 
 the revenues were divided into certain portions, monthly or 
 yearly, according as occasion required, and these proportioned 
 to the state or needs of every order. In the Western Church, 
 the division was usually into three or four parts, whereof one 
 fell to the bishop ; a second, to the rest of the clergy ; a third, 
 to the poor ; and the fourth was applied to the maintenance of 
 the fabric, and other necessary uses of the Church. The 
 Council of Bracara^ makes but three parts: one for the 
 
 ^ Lib. ii. c. iv. § vi. vol. i. p. 108, seq. 
 
 c Cone. Antioch. c. xxv. (vol. ii. p. 573.) Ei nerafSdWoi ra TrpdyfiaTa tig 
 oiKiaKCLQ avTOv XP^^^Q) "^'^^ ^oi»e TTopovQ rrJQ iKK\)]<Tiag, f] tovq twv aypuiv 
 KapTTovQ, fxtf fitra yvojfiijg TuJv TrptajSvTSpojv fi toiv haKovwv, x^'P'^o') «^^' 
 oiKeioLQ avTov, Kai dvyyeveatv, in ddt\<j>oXg, rj vioig, TzapdaxoiTO ttiv ilovmav, 
 tig TO, Sid tS)v toiovtujv XtXijOoTiog (SXcnrrtaOai rovg Xoyovg Trjg tKicXriCTiag' 
 TovTOv fvOvvag Traptxtiv Ty avvoSif) Trjg STrapxiag. 
 
 ^ Can. Apost. c. xxxix.al. xl. (Labbe, vol. i. p. 33.) "Eorw <pavtpa to. \Zia tov 
 iTTiaKOTTov TrpdynuTa {tlyt Kai Idia ex*0 "^"^ (pavtpd rd KvpiaKu, 'iva t^ovaiav 
 ixy tCjv idibJv TtXtvTuiv 6 i.7r'iaK07rog,olg (^ovXerai, Kai Mg fSovXtTai, KaTaXttypai. 
 
 e Cone. Chalced. c. xxv. (torn. iv. p. 767- B 8.) T/)v fih tol irpoiroSov Tijg 
 Xnpivovffrjg iKKXtjaiag awav (pvXaTTiaOai Trapd t<^ oikovoixij) Trig (KKX^aiag. 
 
 f Cone. Bracav. I. c. xxv. (Brae. II. c. vii. edit. Labbe, vol. v. p. 840.) Placuit, 
 
90 THE ANTIQUITIES OF THE Book V. 
 
 bishop ; another for the clergy ; and the third for the fabric 
 and hghts of the Church : but then, it was supposed, that the 
 bishop's hospitahty should, out of such a proportion, provide 
 for the necessities of the poor. By other rules the poor, that 
 is, all distressed people, the virgins and widows of the Church, 
 together with the martyrs and confessors in prison, the sick 
 and strangers, have one-fourth^ in the dividend expressly 
 allotted them; for all these had relief (though not a perfect 
 maintenance) from the charity of the Church. At Rome there 
 were fifteen hundred such persons, besides the clergy^, pro- 
 vided for this way in the time of Cornehus ; and above three 
 thousand at Antioch\ in the time of Chrysostom. By which 
 we may make an estimate of the revenues and charities of 
 those populous churches. 
 
 Sect. IV. — In some Churches the Clergy lived all in common. 
 
 In some churches they made no such division, but lived all 
 in common, the clergy with the bishop, as it were in one man- 
 
 ut de rebus ecclesiasticis tres aequee fiant portiones, id est, episcopi una, alia 
 clericoruin, tertia in reparatione [reeuperatione] vel in luminariis ecclesiae. 
 
 g Galas. Ep. i. al. ix. ad Episcop. Lucaniee, c. xxvii. (Labbe, vol. iv. p. 1195. 
 C.) Quatuor tarn de reditu, quam de oblatione fidelium .... convenit fieri 
 portiones : quarum sit una pontificis, altera clericorum, pauperum tertia, quarta 
 
 fabricis applicanda. Simplic. Epist. iii. ad Florent. (Labbe, vol. iv. p. 1069. 
 
 El.) De reditibus ecclesise vel oblatione fidelium, quid deceat nescienti, nihil 
 licere permittat, sed sola ei ex his quarta portio remittatur. Duse ecclesiasticis 
 fabricis, et erogationi peregrinorura et pauperum profuturse, ab Onagro pres- 
 bytero sub periculo sui ordinis ministrentur : ultima inter se clericis pro singu- 
 
 lorum meritis dividatur. Gregor. Magn. lib. iii. ep. xi. (Labbe, voL v. p. 1143. 
 
 C 8.) Cognovimus de reditibus ecclesiarum noviter acquisitis, canonicam dis- 
 positionem quartarum minime convenire, sed episcopos locorum tantummodo 
 distribuere quartara antiquorum redituum, nunc vero quaesita suis usibus reti- 
 nere. Quara rem pravam subintroductamque consuetudinem fraternitas tua 
 vivaciter emendare festinet, ut sive de prseteritis reditibus, sive de iis quae 
 nunc obvenerunt, vel obvenerint, quartee secundum distributionem canonicam 
 dispensentur. 
 
 h Cornel. Ep. ad Fab. ap. Euseb. lib. vi. c. xliii. (Reading, p. 272. A 6.) 'Ev 
 y ovK rjyvoei . . . X^9"-Q ^^'^' OXilSofikvoig, virep rag x'^'^f TriVTctKoaiag, ovg 
 iravTug r) Toii Aeo-irorov xapic Kai (piKapQpijJTria diaTpk(pei. 
 
 i Chrysostom. Homil. Ixvii. in Matth. (torn. i. p. 720, edit. Francof.) (Bene- 
 dict, vol. vii. p. 658. B 2.) 'Epvotjcrov oaaig cnrapKil kuO' eKaffTtjv r'jfikpav 
 Xripaig, cxratg TrapOkvoig' Kai yap fig tov t&v rpitrxiXiwv dpiQfibv 6 KardXoyog 
 avrHjv €(t>9a<yt. 
 
Ch. VI. § 4. CHRISTIAN CHURCH. 91 
 
 sion and at one table. But this they did, not by any general 
 canon, but only upon choice, or particular combination and 
 agreement in some particular Churches ; as Sozomen^ notes it 
 to have been the custom at Rinocurura, in Egypt ; and Possi- 
 dius affirms^ the' same of the church of St. Austin. What 
 was the practice of St. Austin and his clergy, we cannot better 
 learn than from St. Austin himself, who tells us, " that all his 
 clergy™ laid themselves voluntarily under an obligation to have 
 all things in common : and therefore none of them could have 
 any property, or any thing to dispose of by will : or if they 
 had, they were liable to be turned out, and have their names 
 expunged out of the roll of the clergy : which he resolved to 
 do, though they appealed to Rome, or to a thousand councils 
 against him : by the help of God, they should not be clerks 
 where he was bishop. For his own part/' he tells us, " he was 
 so punctual to this rule, that if any one presented him with a 
 robe finer than ordinary, he was used to sell it ; that since his 
 clergy could not wear the same in kind, they might at least '^ 
 partake of the benefit, when it was sold and made common."''' 
 But as this way of living would not comport with the state of 
 all Churches, so there were but few that embraced it ; and 
 those that did, were not compelled to it by any general law, 
 but only by local statutes of their own appointment. 
 
 ^ Sozom. lib. vi. c. xxxi, fin. Koivrj ds tori rolg avroOi K\ripiKolg olKtjffig re 
 Kai TgaTTiZ^a Kal t ciWa Trdvra. 
 
 1 Possid. Vit. Aug. c. xxv. Cum ipso semper clerici una etiam domo, ac 
 mensa sumtibusque communibus alebantur et vestiebantur. 
 
 ^ Aug. Serm. 1. de Diversis sive de Communi Vita Clericorum. (Benedict, 
 vol. V. p. 1390. D.) (torn. X. p. 523. edit. Paris. 1637.) (torn. x. p. 1405, edit. 
 Basil. 1569.) Quia placuit illis, Deo propitio, socialis hsec vita, quisquis cura 
 hypocrisi vixerit, quisquis inventus fuerit habens propriura, non illi permitto ut 
 inde faciat testamentum, sed delebo eum de tabula clericorum. Interpellet 
 contra me mille concilia, naviget contra me quo voluerit, sit certe ubi potuei-it : 
 adjuvabit me Deus, ut ubi ego episcopus sum, ille clericus esse non possit. 
 
 ^ Ibid. (p. 1389. F.) Modo dicturi sunt homines, quia inveni pretiosas vestes, 
 quas non potuissem habere vel in domo patris mei, vel in ilia Sfeculari profes- 
 sione mea. Non decet : talem debeo habere, qualem possum, si non habuerit, 
 fratri meo dare. Qualem habere potest presbyter, qualem potest habere decen- 
 ter diaconus et subdiaconus, talem volo accipere : quia in commune accipio. Si 
 quis meliorem dederit, vendo : quod et facere soleo ; ut quando non potest 
 vestis esse communis, pretium vestis sit commune. 
 
9g THE ANTIQUITIES OF THE Book V. 
 
 Sect. V. — Alterations made in these Matters hy the Endowment 
 
 of Parochial Churches. 
 Yet in one of these two ways the clergy were commonly 
 provided for out of the revenues of the great Church, till such 
 times as endowments and settlements began to be made upon 
 parochial churches ; which was not done in all places at the 
 same time, nor in one and the same way ; but it seems to 
 have had its rise from particular founders of churches, who 
 settled manse and glebe upon the churches which they builded; 
 and upon that score were allowed a right of patronage to pre- 
 sent their own clerk, and invest him with the revenues of the 
 church wherewith they had endow^ed it. This practice was 
 begun in the time of Justinian, an. 500, if not before ; for 
 there are two of his laws which ° authorize and confirm it. 
 About the same time, a settlement of other revenues, as obla- 
 tions, &c. was also made in some places upon parochial churches, 
 as has been observed before out of Theodorus Lector's accounts 
 of the churches of Constantinople. Yet the change is thought 
 by someP to be much later in England ; for they collect out 
 of Bede^, that the ancient course of the clergy ""s officiating 
 only pro tempore in parochial churches, whilst they received 
 maintenance from the cathedral church, continued in England 
 more than a hundred years after the coming of Austin into 
 
 o Justin. Novell. Ivii. c. ii. Ei tiq oiKoSofirjfrag sKKXrjffiav, r/ Kal aWuig 
 XoprjyoJv Tulg Iv avry XtiTOvpyovai (TiTr](7tig, (SovXoito rivag KXrjpiKovg syKa- 
 Oiardv, K. T. X. — — Novel, cxxiii. c. xviii. Et rig euKrrjpiov oIkov KaTacTKtvdaei, 
 Kal (3ovXT]9eir] Iv avT(^ KXijpiicovg 7rpo[SdXXta9ai, f] avrbg i] o'l tovtov KXrjpovo- 
 fxoc ei rag dairdvag avrol rolg KXrjpiKo'ig ■)(^opr]yr](Jovai Kai d^iovg ovofidaovai, 
 Tovg ovofiaaOsi'Tag xupoTovtiaQai. 
 
 P Cawdrey, Disc, of Patronage, c. 2, p. 8. — Selden of Tithes, c. 9, p. 255. 
 
 q Bed. Hist. Gentis Angler, lib. iv. c. xxvii. (Lond. 1838. p. 320.) A tem- 
 poribus ibidem antiquis et episeopus cum clero, et abbas solebat manere cum 
 monachis ; qui tamen et ipsi ad curam episcopi familiariter pertinerent. Quia 
 nimirura ^dan, qui primus ejus loci episeopus fuit, cum monachis illuc et ipse 
 monachus adveniens, monachicam in eo conversationera instituit ; quomodo et 
 prius beatus pater Augustinus in Cantia fecisse noscitur, scribente reveren- 
 tissimo papa Gregorio, quod et supra posuimus. * Sed quia tua fraternitas,' 
 inquit, ' monasterii regulis erudita, seorsum fieri non debet a clericis suis ; in 
 ecclesia Anglorum, quae nuper, auctore Deo, ad fidem perducta est, hanc debet 
 conversationem instituere, quse in initio nascentis Ecclesise fuit patribus nostris ; 
 in quibus uullus eorum ex his, quse possidebant, aliquod suum esse dicebat ; sed 
 erant illis omnia communia.' 
 
Ch. VI. § «. CHRISTIAN CHURCH. 93 
 
 England, that is, till about the year 700. For Bede plainly 
 intimates, that, at that time, the bishop and his clergy lived 
 together, and had all things common, as they had in the pri- 
 mitive Church, in the days of the apostles. 
 
 4 
 
 Sect. YI. — No Alienations to le made of CJiurch Bevenues or 
 Goods^ hut upon Extraordinary Occasions. 
 
 I have but one thing more to observe upon this head, which 
 is, that such goods or revenues as were once given to the 
 Church, were always esteemed devoted to God ; and there- 
 fore were only to be employed in his service, and not to be 
 diverted to any other use, except some extraordinary case of 
 charity absolutely required it, as if it was to redeem captives, 
 or relieve the poor in time of famine, when no other succours 
 could be afforded them : in that case, it was usual to sell even 
 the sacred vessels and utensils of the church, to make provision 
 for the living temples of God, which were to be preferred 
 before the ornaments of the material buildings. Thus St. Am- 
 brose melted down the communion-plate of the church of Milan 
 to redeem some captives, which otherwise must have continued 
 in slavery ; and when the Arians objected this to him invi- 
 diously as a crime, he wrote a most elegant apology and vindi- 
 cation for himself; where, among other things worthy the 
 reader's perusal, he pleads his own cause after this manner : — 
 " Is it not better that the bishop ^ should melt the plate to 
 sustain the poor, wdien other sustenance cannot be had, than 
 that some sacrilegious enemy should carry it off by spoil and 
 plunder ? Will not our Lord expostulate with us upon this 
 account ? — ' Why did you suffer so many helpless persons to 
 die with famine, when you had gold to provide them sus- 
 tenance? Why were so many captives carried away, and 
 sold without redemption ? Why were so many suffered to be 
 slain by the enemy 1 It had been better to have preserved the 
 vessels of living men than lifeless metals.' What answer can 
 be returned to this? For what shall a man say? I was afraid 
 lest the temple of God should want its ornaments. But Christ 
 will answer : ' My sacraments do not require gold, nor please 
 
 r Ambros. de Offic. lib. ii. c. xxviii. 
 
94 THE ANTIQUITIES OF THE Book V. 
 
 me the more for being ministered in gold, which are not 
 bought with gold; the ornament of my sacraments is the 
 redemption of captives ; and those are truly precious vessels 
 which redeem souls from death.'" Thus, that holy father 
 goes on to justify the fact, which the Arians called sacrilege, 
 but he, by a truer name, charity and mercy, for the sake of 
 which he concludes it was no crime for a man to break, to 
 melt, to sell the mystical vessels of the church, though it were 
 a very great offence for any man to convert them to his own 
 private use. After the same example, we find^ St. Austin 
 disposed of the plate of his church for the redemption of cap- 
 tives. Acacius, bishop of Amida, did the same for the re- 
 demption of seven thousand Persian slaves from the hands of 
 the Roman soldiers, as Socrates* informs us. From whence 
 we also learn, that in such cases they did not consider what 
 religion men were of, but only whether they were indigent and 
 necessitous men, and such as stood in need of their assistance. 
 We have the like instances in the practice of Cyril of Jeru- 
 salem, mentioned by Theodoret^ and Sozomen ^' ; and in Deo- 
 
 s Possid. Vit. Aug. c. xxiv. De vasis dominicis, propter captives et quam 
 plurimos indigentes, frangi et conflari jubebat, et indigentibus dispensari. 
 
 t Socrat. lib. \u. c. xxi. (Reading, p. 305.) Tots Sij /cai 'Akuklov, tov Trjg 
 'Afiidrjg sTricTKOTrov, Trpd^ig dyaOt) TrepicpavkaTspov TrsTToirjKS roXg Traaw u)g yap 
 oi 'Pw/iaiwr aTgaTih)Tai Tovg alxfJtaXujTOvg Uepaojv, ovg Ttjv 'A^a^rjvijv Trop- 
 6rj(javTeg tXajSov, ccTrodovvai roJv Ilepcyibv (3a(7iKn kot ovSkva rpoitov £/3oy- 
 \ovTo, \ifX(^ T€ 01 aixfiaXiOTOi s^OeipovTo, Tvepl Tovg kiTTaKiaxiXiovg ovreg tov 
 apiQuoV Kal ravra oh fxiKpaig IXvTrn tov (3aaiXsa twv Ilepaiov' tots 6 'AKaiciog 
 ov Trapelde Tavra yivojitva' cvyKaXkaag de Tovg v(p' avT(f KXTjpiKovg dvSpag, 
 i<pr]' 'O Qebg I'lfiaiv oiiTs dlffKOJV, ovts woTTjpiojv %py^£t' ovts yap kaOUi, ovre 
 TTivti, STTti juj) Trpocrdtrjg k(TTiv STTel Toivvv TCoXXd KSifXTjXia X9^<^^ '■^ '•^ot' dpyvpd 
 t] tKKXrjaia £k Trig tvyvujfioavvijg t(3v Trpoo-jjKovrwv awry K8KTr)Tai, 7rpo<TjjK£i sk 
 TovTix)v pvaaaOai tb tijjv (XTpaTiujToJv Tovg aixfiaXiiJTOvg, /cat CiaOpeipai avTovg» 
 Tavra /cat aXXa irXt'iova TovToig TrapaTrXijma dis^iXBojv, xwi/fvii fx})v to. 
 Kei[xr]Xia' Tifir)[iaTa de Tolg arpaTiutTaig virlp tCov aixj-iaXdjTujv fcara/SaXwv, Kal 
 SiaOpi^ag avTOvg, elTa dovg i<p6dia, Tip oiKtitp a7rl7r6/i\//6 ^atriXel. 
 
 " Theod, lib. ii. c. xxvii. (p. 98. B 7-) Ti)r lepdv ctoXijv, rjv 6 iraveiKpjjixog 
 KiovffTavTlvog 6 (SaaiXevg, Ttjv 'ItpoaoXvfitov eKKXijaiav yepaipojv, dedujKSL r<^ 
 MaKapiiJj t(^ Trig woXsojg eKeivrjg apxiepei, 'iva Tavrrjv 7repi(3aXX6fiSvog, Tiijv 
 TOV Qt'iov jSaTTTLfffiaTog eTTiTeXy XeiTOvpyiaV sk xP^^'^^ ^^ avTi] KaTeaKSvaaTO 
 vrjixaTCJv' TrtTrpaKsvai tov KvpcXXov l<pri, k. t. X, 
 
 ^ Sozom. lib. iv. c. xxv. (p. 157- D4.) Ai/xov KaTaXafSovrog T-qv ' If poffoXvfiotv 
 Xw'pav, <jJQ eig kiriaKOTrov l/3Xf7r6 to tiov Stofihxov -TrXfjQog, Trjg dvayKaiag 
 
Ch. VI. § 6. CHRISTIAN CHURCH. 95 
 
 gratias, bishop of Carthage, whose charity is extolled by Victor 
 Uticensis^ upon the same occasion; for he sold the communion- 
 plate to redeem the Roman soldiers that were taken captives 
 in their wars with the Vandals. This was so far from being 
 esteemed sacrilege, or unjust alienation, that the law^s against 
 sacrilege excepted this case, though they did no other whatso- 
 ever ; as may be seen in the law of Justinian, which ^ forbids 
 the selling or pawning the church plate or vestments, or any 
 other gifts, except in case of captivity or famine, to redeem 
 slaves, or relieve the poor ; because, in such cases, the lives or 
 souls of men were to be preferred before any vessels or vest- 
 ments whatsoever. The poverty of the clergy was a pitiable 
 case of the same nature ; and, therefore, if the annual income 
 of the Church would not maintain them, and there was no 
 other way to provide them of necessaries, in that case, some 
 canons ^ allowed the bishop to alienate or sell certain goods of 
 the Church to raise a certain maintenance. 
 
 Tpocpijg cLTropovfiSvoV knti Ce xPW^'''^ ^^*^ *V. olg STTiKOvpslv edei, KSinrjXia 
 Kal ifpa irapaTTtTCKTfxara clttsSoto, k. t. X. 
 
 X Victor Utic. de Persecut. Vandal. lib. i. Bibliothec. Patr. torn. vii. p. 591. 
 (edit. Margarin. de la Eigne, Par. 1589, p. 1894.) Posthsec factum est suppli- 
 cante Valentiniano Augusto, Carthaginensi ecclesise, post longum silentium deso- 
 lationis, episcopum ordinari, nomine Deogratias . . . Illo episcopo constitute 
 factum est peccatis urgentibus, ut urbem illara quondam nobilissimam atque 
 famosam, xv. regni sui anno, Geisericus caperet Romam. Et simul exinde regum 
 multorum divitias cum populis captivavit. Quo dum multitudo captivitatis 
 Africanum attingeret littus, dividentibus Vandalis et Mauris ingentem populi 
 quantitatem, ut moris est Barbaris, mariti ab uxoribus, liberi a parentibus 
 separabantur. Statim sategit vir Deo plenus et clarus universa vasa ministerii 
 aurea vel argentea distrahere, et libertatem de servitute barbarica liberare, et 
 ut conjugalia foedera manerent, et pignora genitoribus redderentur. 
 
 y Cod. Just. lib. i. tit. ii. de Sacrosanct. Eccles. leg. xxi. Sancimus, nemini 
 licere sacratissima atque arcana vasa, vel vestes, cseteraque donaria, quee ad 
 divinam religionem necessaria sunt — vel ad venditionem, vel ad hypothecam, 
 vel ad pignus trahere — excepta causa captivitatis et famis in locis quibus hoc 
 contigerit. Nam si necessitas fuerit in redemptione captivorura, tunc et vendi- 
 tionem prsefatarum rerum divinarum, ct hypothecam et pignorationes fieri 
 concedimus ; quoniam non absurdum est, animas hominum quibuscunque vasis 
 vel vestimentis praeferri. 
 
 z Cone. Carth. V. c. iv. (Labbe, vol.ii. p. 1216.) Placuit,ut rem ecclesise nemo 
 vendat. Quod si aliqua necessitas cogit, hanc insinuandam esse primati pro- 
 vincise ipsius, ut cum statuto numero episcoporum, utrum faciendum sit, arbi- 
 tretur. Concil. Agath. c. vii. (torn. iv. p. 1384.) 
 
96 THE ANTIQUITIES, &c. Book V. 
 
 Sect. VII. — And that loith the Joint Consent of the Bishop and 
 his Clergy^ with the Approbation of the Metropolitan or some 
 Provincial Bishops. 
 
 But that no fraud might be committed in any such cases, 
 the same canons did specially provide, that when any urgent 
 necessity compelled the bishop to take this extraordinary course, 
 he should first consult his clergy, and also the metropolitan, 
 and others, his comprovincial bishops, that they might judge 
 of the necessity, and whether it were a reasonable ground for 
 such a proceeding. The fourth Council of Carthage^ disannuls 
 all such acts of the bishop, whereby he either gives away, or 
 sells, or commutes any goods of the Church, without the con- 
 sent and subscription of his clergy. And the fifth Council of 
 Carthage^ requires him to intimate the case and necessity of his 
 Church, first, to the primate of the province, that he, with a 
 certain number of bishops, may judge whether it be fitting to 
 be done. The Council of Agde'^ says, " He should first con- 
 sult two or three of his neighbouring bishops, and take their 
 approbation."' Thus stood the laws of the Church so long as 
 the bishop and his clergy had a common right in the dividend 
 of ecclesiastical revenues : nothing could be alienated without 
 the consent of both parties, and the cognizance and ratification 
 of the metropolitan or provincial synod ; so that the utmost 
 precaution was taken in this affair, lest, under the pretence of 
 necessity or charity, any spoil or devastation should be made of 
 the goods and revenues of the Church. 
 
 a Cone. Carth. IV. c. xxxii. (Labbe, vol. ii. p. 1203.) Irrita erit donatio 
 episcoporum, vel venditio, vel commutatio rei ecclesiasticse, absque conni- 
 ventia et subscriptione clericorum. 
 
 ^ Ibid. V. c. iv. Si aliqua necessitas cogit, banc insinuandam esse primati 
 provincise ipsius, ut cum statuto numero episcoporum, utrum faciendum sit, 
 arbitretui'. 
 
 c Cone. Agathen. c. vii. (Labbe, vol. iv. p. 1384.) Apud duos vel tres com- 
 provinciales, vel vicinos episcopos, causa qua necesse sit vendi, primitus com- 
 probetur. 
 
BOOK VI. 
 
 AN ACCOUNT OF SEVERAL LAWS AND RULES, RELATING TO 
 THE EMPLOYMENT, LIFE, AND CONVERSATION OF THE 
 PRIMITIVE CLERGY. 
 
 CHAPTER I. 
 
 OF THE EXCELLENCY OF THESE RULES IN GENERAL, AND 
 THE EXEMPLARINESS OF THE CLERGY IN CONFORMING 
 TO THEM. 
 
 Sect. I. — The Excellency of the Christian Rules attested and 
 
 envied hy the Heathens. 
 
 I HAVE, in the two foregoing Books, given an account of the 
 great care of the primitive Church in providing and training up 
 fit persons for the ministry ; and of the great encouragements 
 that were given them by the state, as well to honour and 
 distinguish their calling, as to excite and provoke them to be 
 sedulous in the discharge of their several offices and functions. 
 There is one thing more remains, which is, to give an account 
 also of the Church's care in making necessary laws and canons, 
 obliging every member of the ecclesiastic body to live con- 
 formable to his profession, and exercise himself in the duties 
 of his station and calling. These rules were, many of them, 
 so excellent in their own nature, and so strictly and carefully 
 observed by those who had a concern in them, that some of 
 the chief adversaries of the Christian religion could not but 
 take notice of them, and, with a sort of envy and emulation, 
 bear testimony to them. Among the works of Julian, there is 
 a famous Epistle of his to Arsacius, high-priest of Galatia 
 (which is recorded also * by Sozomen) ; wherein he takes occa- 
 
 ^ Sozom. lib. v. xvi. (Reading, p. 187- A.) Oi/fc a7ro/3\s7ro/x£v, o fia.\i<Tra 
 rrfv aQtoTijra crvvtjv^rjaev, rj TTtpt tovq ^kvovg <pi\av9po)7ria, Kai r/ Trtpi TOis 
 VOL. TT. H 
 
98 THE ANTIQUITIES OF THE Book VI. 
 
 sion to tell him, " that it was very visible, that the causes of 
 the great increase of Christianity were, chiefly, their professed 
 hospitality towards strangers, and their great care in burying 
 the dead, joined with a pretended sanctity and holiness of life ; 
 therefore he bids him, as high-priest of Galatia, to take care, 
 that all the priests of that religion that were under him, should 
 be made to answer the same character ; and that he should, 
 either by his threatenings or persuasions, bring them to be 
 diligent and sober men, or else remove them from the office of 
 priesthood; that he should admonish the priests neither to 
 appear at the theatre, nor frequent the tavern, nor follow any 
 calling or employment that was dishonourable and scandalous ; 
 and such as were observant of his directions, he should honour 
 and promote them, but discard and expel the refractory and 
 contumacious.'" This is plainly to say (and it is so much the 
 more remarkable for its coming from the mouth of an adver- 
 sary), that the Christian clergy of those times were men that 
 lived by excellent rules, diligent in their employment, grave 
 and sober in their deportment, charitable to the indigent, 
 and cautious and reserved in their whole conversation and 
 ehaviour towards all men ; which, as it tended mightily to 
 propagate and advance Christianity in the world, so it was 
 what Julian, upon that account, could not but look upon with 
 an envious eye, and desire that his idol priests might gain the 
 same character, thereby to eclipse the envied reputation of the 
 other, and reflect honour and lustre upon his beloved heathen 
 religion. We have the like testimonies in Ammianus Mar- 
 cellinus^, and others, concerning the frugality, temperance, 
 
 Ta^dg tCov veKpwv TrpofirjOiia, Kal i} 7r£7r\a(Tixe.vr] (TSfjiv6Tr]Q Kara rbv (3iov' 
 S)v sKaaTov olofiai j(;p7)j/at Trap' r}p.ii)V akriBCJQ eTr it rj d tvtaO a i' /cat ovic diroxpr} 
 TO at fiovov tlvai toiovtov, dWd TravTag aTra^aTrXw^, o'l Trepi tijv FaXaTiav 
 tlaiv uptig' ovg r) dvaojirriaov, /) Trtiaov dvat OTrovdaiovg' rj Trjg UpaTiKrjg 
 XtLTOvpyiag diroGTrjCfov, ti nil TrpoakpxovTcu jjierd yvvaiKwv Kal iraidcjv Kai 
 dtpairovTiav ToXg QtoXg, dWd dv'sxoivTo tujv o'lKtTujv, f/ viecov, r] ToJv FaXiXaiwv 
 yaixETuiv' d<Te[3ovvru)v [Xiv dg Tovg Oeovg, dBtorriTa Sk 9eoaej3tiag TrpoTifjidjvTCJV' 
 iTTfiTa Tzapaivtaov upka, firjTt 0£arp<^ irapajSaWsiv, ^rjTe Iv KaTrrjXeUjJ TriveiVy 
 V f^X'^^Q Tii'bg Kai kpyacriag aiaj^pag Kal iTrovtidicTTOv TrpotcTTaaOai' Kai tovq 
 [xkv TrtiQojxevovg ri^a' Tovg de ccTreiOovvTag k^toOii. 
 
 b Ammian. Marcel, lib. xxvii. (pp. 525, 526, edit. Gronovii, Lugd. 1693.) Qui 
 esse potei'ant beati revera, si magnitudine urbis despecta, quam vitiis opponunt, 
 ad imitationera antistitum quorumdam provincialium viverent : quos tenuiUs 
 
Ch. 1. § 2. CHRISTIAN CHURCH. 99 
 
 modesty, and humility of Christian bishops, in their own 
 times ; which, coming from the pens of professed heathens, 
 and such as did neither spare the emperors themselves, nor 
 the bishops of Rome, who lived in greater state and affluence, 
 may well be thought authentic relations, and just accounts of 
 those holy men, whose commendations and characters so ample, 
 nothing but truth could have extorted from the adversaries of 
 their religion. 
 
 Sect. II. — The Character of the Clergy from Christian Writers. 
 
 This being so, we may the more easily give credit to those 
 noble panegyrics and encomiums, which some ancient Christian 
 writers make upon the clergy, and their virtues and discipline 
 in general. Origen says^, '^ it was the business of their hfe 
 to traverse every corner of the world, and make converts and 
 proselytes to godliness, both in cities and villages ; and they 
 were so far from making a gain hereof, that many of them 
 took nothing for their service ; and those that did, took only 
 what was necessary for their present subsistence, though there 
 wanted not persons enough, who, in their liberality, were ready 
 to have communicated much more to them.^' St. Austin ^ 
 gives the like good character of the bishops and presbyters of 
 his own time, making them the chief ornament of the Catholic 
 Church, and extolhng their virtues above those of a monastic 
 
 edendi potandique pai'cissime, vilitas etiam indumentorum, et supei'cilia humum 
 spectantia, perpetuo nuinini verisque ejus cultoribus ut puros commendant et 
 verecundos. (Ernesti, Lips. 1773. p. 393.) 
 
 c Orig. contr. Celsum, lib. iii. (p. 116, edit. Cantabrig. 1677-) (Bened. vol. i. 
 p. 453. A 2.) Tivig tpyov irSTToirjvTai Ik 7rspi6px6(T0at ov fiovov TroXetg, aWa 
 Kai KOJfxag, Kai eTravXeig' 'iva Kai aXXovg evcrsjStXg ro) 0«^j KaTa(TKtva.aoj(n. Kui 
 ovK av ttXovtov rig svSKa (p{j(Tai avrovg rovro Trpdrruv ea9' ore [itv ovdk 
 ra Trpbg Tpo(priv \afi(3dvovTag' ti ttots dk dvayKdZ,oivTO viro Trjg cnropiag 
 ravTrjg, ry XP**'? i'^ovy apKOVixsvovg, Kav TrXeiovg avToig KOivwvtlv WeXwm Kai 
 UtradiSovai rd vwep Trjg xp£iaf. 
 
 d Aug. de Moribus Eccles. Cathol. c. xxxii. (Bened. vol. i. p. 711- E.) (tom.i. 
 p. 330.) Quam multos episcopos optimos viros, sanctissimosque cognovi, quam 
 multos presbyteros, quam multos diaconos et cujuscemodi ministros divinorum 
 Sacramentorum, quorum virtus eo mihi mirabilior et majore praedicatione 
 dignior videtur, quo difficilius est earn in multiplici hominum genere, et in ista 
 vita turbulentiore servare. Non enim sanatis magis quam sanandis hominibus 
 preesunt. Perpetienda sunt vitia multitudinis ut curentur ; et prius toleranda, 
 quam sedanda est pestilentia. . • 
 
 h2 
 
IQQ THE ANTIQUITIES OF THE Book VI. 
 
 life, because their province was more difficult, having to con- 
 verse with all sorts of men, and being forced to bear with their 
 distempers, in order to cure them. He that would see more 
 of this general character, must consult the ancient apologists, 
 where he will find it interwoven with the character of Chris- 
 tians in general ; whose innocence, and patience, and charity, 
 and universal goodness, was owing partly to the institutions, 
 and partly to the provoking examples of their guides and 
 leaders, who lived as they spake, and first trod the path them- 
 selves, which they required others to walk in : which was the 
 thing that set the Christian teachers so much above the philo- 
 sophers of the Gentiles; for the philosophers, indeed, dis- 
 coursed and wrote very finely about virtue, in the theory, but 
 they undid all they said in their own practice. Their dis- 
 courses, as Minucius ^ observes, were only eloquent harangues 
 against their own vices ; whereas the Christian philosophers 
 expressed their profession, not in their words or habit, but in 
 the real virtues of the soul ; they did not talk great, but live 
 well : and so attained to that glory, which the philosophers 
 pretended always to be offering at, but could never happily 
 arrive to. Lactantius^ triumphs over the Gentile philosophers 
 upon the same topic; and so Gregory Nazianzen^, Tertullian^, 
 Cyprian \ and many others, whose arguments had been easily 
 retorted, had not the Christian teachers been generally men of 
 
 e Minuc. Octav. p. 110, edit. Oxen. 1678. (p. 144, edit. Halens. 1699.) Phi- 
 losophorum supercilia contemnimus, quos corruptores et adulteros novimus, et 
 tyrannos, et semper adversus sua vitia facundos. Nos non habitu sapientiam, 
 sed mente praeferimus ; non eloquimur magna, sed vivimus : gloriamur nos con- 
 sequutos, quod isti summa intentione qusesiverunt, nee invenire potuerunt. 
 
 f Lactant. lib. iv. c. xxiii. tot. 
 
 g Nazianz. Invect. i. in Julian, (pp. 95. 103. 107, 108, 109, edit. Par. 1630.) 
 
 ^ TertuU. Apolog. c. xlvi. tot. 
 
 i Cyprian, de Bono Patient, p. 210. (p. 222, edit. Par. 1666.) (Paris. 1726. 
 p. 247.) Hanc (patientiam) se sectari philosophi quoque profitentur. Sed 
 tam illic patientia falsa est, quam et falsa sapientia est. Unde enim vel sapiens 
 esse vel patiens possit, qui nee sapientiam nee patientiam Dei novit ? ... Si 
 sapiens ille est, qui est humilis et mitis ; philosophos autem nee humiles videmus 
 esse nee mites, sed sibi multum placentes. . . . Nos autem, qui philosophi non 
 verbis sed factis sumus ; nee vestitu sapientiam, sed veritate praeferimus ; qui 
 virtutum conscientiam magis quam jaetantiam novimus ; qui non loquimur 
 magna, sed vivimus ; quasi servi et cultores Dei, patientiam, quam magisteriia 
 coelestibus discimus, obsequiis spiritalibus prsebeamus, etc. 
 
Ch. I. §3. CHRISTIAN CHURCH. 101 
 
 a better character, and free from those imputations which they 
 cast upon the adverse party. 
 
 Sect. III. — Particular Exceptions no Derogation to their 
 
 4 
 
 general good Character. 
 
 Some few instances, indeed, it cannot be denied, are to be 
 found of persons who, in these best ages, were scandals and 
 reproaches to their profession. The complaints that are made 
 by good men will not suffer us to believe otherwise. Cyprian ^ 
 and Eusebius ^ lament the vices of some among the clergy, as 
 well as laity ; and reckon them among the causes that moved 
 the Divine Providence to send those two great fiery trials 
 upon the Church — the Decian and the Diocletian persecutions : 
 thereby to purge the tares from the wheat, and correct those 
 enormities and abuses, which the ordinary remedy of ecclesias- 
 tical discipline, through the iniquity of the times, was not able 
 to redress. The like complaints are made by Chrysostom"', 
 
 k Cyprian, de Lapsis, p. 124. (pp. 169, 170, edit, citat.) (Bened. Paris. 1726. 
 p. 182, 10th line from bottom.) Dominus probari familiam suam voluit ; et 
 quia traditam nobis divinitus disciplinam pax longa corruperat, jacentem fidem 
 et paene dixerim dormientem, censura coelestis erexit: cumque nos peccatis 
 nostris amplius [pati] mereremur, clementissimus Dominus sic cuncta moderatus 
 est, ut hoc omne, quod gestum est, exploratio potius quam persecutio videretur. 
 Studebant augendo patrimonio singuli ; et obUti quid credentes, aut sub apostoiis 
 ante fecissent aut semper facere deberent, insatiabili cupiditatis ardore ampli- 
 andis facultatibus incubabant. Non in sacerdotibus religio devota, non in 
 ministris fides integra, non in operibus misericordia, non in moribus disciplina. 
 Corrupta barba in viris, in feminis forma fucata. Adulterati post Dei manus 
 oculi, capilli mendacio colorati. Ad deeipienda corda simpliciuni callidae fraudes, 
 cireumveniendis fratribus subdolse voluntates, Jungere cum infidehbus vin- 
 culum matrimonii, prostituere gentilibus membra Christi. Non jurai-e tantum 
 temere, sed adhuc etiam pejerare : prsepositos superbo tumore contemnere, 
 A'^enenato sibi ore maledicere, odiis pertinacibus invicem dissidere. Episcopi 
 plurimi, quos et hortamento esse oportet cseteris et exemplo, divina procu- 
 ratione contemta, procuratores rerum ssecularium fieri, derelicta cathedra, plebe 
 deserta, per alienas provincias oberrantes, negotiationis qusestuosse nundinas 
 aucupari, esurientibus in ecclesia fratribus [non subvenii'e], habere argentum 
 largiter velle, fundos insidiosis fraudibus rapere, usuris multiplicandibus foenus 
 augere, etc. 
 
 ^ Euseb. lib. viii. c. i. p. 239, tot. 
 
 "1 Chrysost. Hom. xxx. in Act. (tom. iii. edit. Francof. p. 276.) (Benedict. 
 1731. vol. ix. p. 238. B 4.) Ai^a%6v /if Sid tov (5iov tov (Tov' a'vTt] r) dida(T- 
 KoKia dpicTTri. Xfyttf; on dd /ifrptd^ttv, Kal fxaKQOv virip tovtou \6yov cnro- 
 
YQ2 THE ANTIQUITIES OF THE Book VI. 
 
 Gregory Nazianzen ", and St. Jerome °, of some ecclesiastics 
 in their own times, whose practices were corrupt, and dis- 
 honourable to their profession : and, indeed, it were a wonder, 
 if all ages should not afford some such instances of unsound 
 members in so great a body of men, since there was a Judas 
 even among the apostles. But, then, it is to be considered, 
 that a few such exceptions did not derogate from the good 
 character which the primitive clergy did generally deserve; 
 and the faults of those very men were the occasion of many 
 good laws and rules of discipline, which the provincial synods 
 of those times enacted : out of which I have chiefly collected 
 the following account, which concerns the lives and labours of 
 the ancient clergy. 
 
 Sect. IV. — An Account of some ancient Writers, which treat 
 
 of the Duties of the Clergy, 
 
 To these the reader may join those excellent tracts of the 
 ancients, which purposely handle this subject : such as St. 
 Chrysostom's six books, De Sacerdotio ; St. Jerome's second 
 Epistle to Nepotian, which is called De Vita Clericorum; and 
 Gregory Nazianzen's Apology for flying from the Priesthood ; 
 in all which the duties of the clergy are excellently described. 
 Or, if any one desires to see them rather exemplified in some 
 living instances, and great patterns of perfection, which com- 
 
 TUVH^j Kal prjTopsveiQ pku)v aKioXvTOjg ; dWd aov (SeXTiuiv hiivogy (prjaiv, 6 di 
 epyojv TOVTO iraiSeviov s^s. ov yap ovtojq liiodiv IvTiQsaOai ry ypvxy rd fiaOt]- 
 fiara dirb pT]fidT(,)V, (OQ aTrb Trpay/iarwv sTTti Kai Idv fxrj to ipyov ixys, ov 
 [xovov ouK oj(ps\7]<TaQ eiTTujv, dWd Ktti fieiK6v(jog ij3\a^pag. iSsXnov <ny^v diari ; 
 OTi ddvvaTov fioi to Trpayfia KaOiaT^g. evvou) ydp, ore ei (tv 6 Tavra \'syu)v ov 
 KaTopOoXg, TToXXcp fxaXXop lyw avyyvoj^irig d%iog, Xkycov nrjdeva. did tovto 
 (pT)(Tiv 6 7rpo(priTr)g' r^ de d/iaprwX^ dTTSV 6 Qeog- 'iva ri <jv k^t/jyy rd diKaiu)- 
 fiuTa fiov; fiti^ojv ydp avTtj i) (5Xd(3r], oTciv KaXoJg SiddaKUJV Tig Sid prjfiaTcjVj 
 did Tojv 'ipyojv woXifxy tij didaaKoXiq,. tovto ttoXXCjv u'Ltiov ykyove KaKwv Iv 
 ToXg iKKXijaiaig. 
 
 n Nazianz. Carm. Cygn. de Episcopis, (Paris. 1630. torn. ii. p. 302. B 7.) 
 Turpissimura erat, illorum me fidei cauponum in numero esse : quorum alii 
 nepotes erant eorum, qui tributorum scribee fuerant, et aliud nihil animo volve- 
 bant, quam falsas et subdolas rationum depravationes : alii ab aratris venerant, 
 adusti a sole : alii a ligone, vel bidente totum diem non quiescente : alii remos 
 exercitusque reliquerant, redolentes adhuc sentinam, vel coi'pus foedatura cica- 
 tricibus habentes, populi gubernatores ac militum, etc. 
 
 o Hierou. Epist. ii. ad Nepotian. (torn. i. p. 9, tot. edit. Francof. 1684.) 
 
Cu. n.§,l. CHRISTIAN CHURCH. 103 
 
 monly make deeper impression than bare rules, he must con- 
 sult those excellent characters of the most eminent primitive 
 bishops, which are drawn to the life by the best pens of the 
 age ; such as the Life of Ignatius, by Chrysostom ; the Life 
 of St. Basil and Athanasius, by Gregory Nazianzen ; the Life 
 of St. Austin, by Possidius; the Life of Gregory Thaumaturgus 
 and Meletius, by Gregory Nyssen : in all which the true cha- 
 racter and idea of a Christian bishop is set forth and described, 
 with this advantage, that a man does not barely read of rules, 
 but see them, as it were, exemplified in practice. The chief 
 of these discourses, in both kinds, are already translated into 
 our own language by other p pens ; and they are too prolix to 
 be inserted into a discourse of this nature, which proceeds in 
 a different method from them. I shall, therefore, only extract 
 such observations from them as fall in with the public and 
 general laws of the Church (of which I give an account in the 
 following chapters), and leave the rest to the curious diligence 
 of the inquisitive reader. 
 
 CHAPTER n. 
 
 OF LAWS RELATING TO THE LIFE AND CONVERSATION OF THE 
 
 PRIMITIVE CLERGY. 
 
 Sect. I. — Exemplary Purity required in the Clergy above other 
 
 Men; Reasons for it. 
 
 The laws of the Church which concerned the clergy, I shall, 
 for distinction''s sake, consider under three heads, speaking, 
 
 1. Of such laws as concerned their life and conversation. 
 
 2. Of such as more particularly related to the exercise of the 
 several offices and duties of their function. 3. Of such as 
 were a sort of outguards, or fences, to both the former. The 
 laws which related to their life and conversation, were such as 
 tended to create in them a sublimity of virtue above other men, 
 forasmuch as they were to be examples and patterns to them, 
 
 P See Bishop Burnet's Pastoral Care, c. iv. And Seller's Remarks on the 
 Lives of the Primitive Fathei's. 
 
1Q4 THE ANTIQUITIES OF THE Book VI. 
 
 which, if good, would be both a hght and a spur to others ; 
 but if bad, the very pests and banes of the Church. It is 
 Gregory Nazianzens reflection^ upon the different sorts of 
 guides, which he had observed then in the Church : — " Some," 
 he complains, " did, with unwashed hands, and profane minds, 
 press to handle the holy mysteries, and affect to be at the altar 
 before they were fit to be initiated to any sacred service. 
 They looked upon the holy order and function, not as designed 
 for an example of virtue, but only as a way of subsisting them- 
 selves ; not as a trust, of which they were to give an account, 
 but a state of absolute authority and exemption. And these 
 men s examples corrupted the people's morals faster than any 
 cloth can imbibe a colour, or a plague infect the air; since 
 men were more disposed to receive the tincture of vice than 
 virtue from the example of their rulers.'' In opposition to 
 such, he lays down this as the first thing to be aimed at by all 
 spiritual physicians, that they should draw the picture of all 
 manner of virtues in their own lives, and set themselves as 
 examples to the people ; that it might not be proverbially said 
 of them that they set about curing others, while they them- 
 selves were full of sores and ulcers. Nor were they to draw 
 this image of virtue slightly, and to a faint degree, but accu- 
 rately, and to the highest perfection ; since nothing less than 
 such degrees and measures of virtue w^re expected by God 
 from the rulers and governors of his people ; and then there 
 would be hopes, that such heights and eminences would draw 
 the multitude at least to a mediocrity in virtue, and allure 
 them to embrace that voluntarily by gentle persuasions, which 
 they would not be brought to so effectually and lastingly by 
 
 a Naz. Orat. i. Apolog. de Fuga^ (Paris. 1630. torn. i. p. 5. A.) 'Avitttoiq 
 X^poir, 67) Xeyerat, Kai ccfivrjToig -ipvxalg, toIq ayiioTciTOig tavroiig kirHaa- 
 yovai, Kal Trplv d^ioi ytvkcrOai Trpoadvai Tolg iepoTg, fxtTaTroiovvrai tov fBrj/xarog, 
 GXijSovrai re Kal ojQovvrai TrepJ Tyv ayiav TpcnnZ,av, axrirep ouk apsTrig tvttov, 
 aXX' a(popixt]v fSiov riqv tcl^lv ravTtjv dvai vojjiiKovTSg, ovSe Xtirovpyiav virtv- 
 
 Qvvov, aXK' apxnv avt^kraaTov. Ibid. p. 0. Oh yap ovTuyg ovre SsvaoTTOwv 
 
 Pa(pf)g nEToXan^avH pg.di(jjg vcpaafia, ovre dvffojSiag r) rov IvavTiov to ttXt]- 
 ciaaai, ovrt voaipa rig ovrmg tvicoXiog dvaxsTrat sig tov akpa, Kai Sia tov asoog 
 ofxiXti ToXg Zojoig ar/zig (0 di) Xotjuog t<rTi Tt Kal ovo^d'CiTai), ijg (piXtl TaxK^Ta 
 Trjg TOV TTpoiffTWTog KaKiag dvaTrifxitXaaQai to virfjKooi', Kal noXXtp ye pq.0Vf rj 
 TOV ivavTiov, Trjg dperrig. 
 
Ch. IT. § 1. CHRISTIAN CHURCH. ]05 
 
 force and compulsion. He urges, further '°, the necessity of 
 such a purity from the consideration of the sacredness and 
 majesty of the function itself. A minister's office sets him in 
 the same rank and order with angels themselves : he celebrates 
 God with archangels, transmits the Church's sacrifices to the 
 altar in heaven, and performs the priest's office with Christ 
 himself; he reforms the work of God's hands, and presents 
 the image to his Maker; his workmanship is for the world 
 above, and therefore he should be exalted to a divine and 
 heavenly nature, whose business is to be as a god himself, and 
 make others gods also. St. Chrysostom'' makes use of the 
 same argument, that the priesthood, though it be exercised 
 upon earth, is occupied wholly about heavenly things ; that it 
 is the ministry of angels, put by the Holy Ghost into the 
 hands of mortal men ; and therefore a priest ought to be pure 
 and holy, as being placed in heaven itself, in the midst of those 
 heavenly powers. He presses, likewise, the danger and pre- 
 valency of a bad example*^. Subjects commonly form their 
 
 t Nazianz. Orat. i. Apolog. de Fuga, (torn. i. p. .31. B 6.) Tig 6 irXaTTojv, 
 KaOaTTsp avOrjfiepoj' tovq TrrjXivovg, tov ttjq aXTjOiiag TrpotjTaTjjv, top fisrd 
 dyyeXojv aTrjaonevov, /cat /x£rd dpxayysXojv do^daovra, Kai sttI to dvu) Ovcria- 
 <TTT]piov dvaTrkfixpovra rdg Qvaiag, Kai Xpi<rT(f cvvuptvaovTa, tov dvairXdcovTa 
 TO irKaafia, Kai 7rapa(TTr](TovTa T7jv tiKova, Kai t<^ dvoj Koc/zy dt]fxiovpyf](TovTaj 
 Kai, TO fxei^ov ilirtiv, 6tbv laofxtvov Kai OiOTTOirjaovTa. 
 
 ^ Chrysostom. de Sacerdot. lib. iii. c. iv. 'H Upcaavvrj rcXarai fxkv kiri Trjg 
 yrjg, Td^iv Se eirovpaviiov exft irpayfxaTojV Kai fidXa ye eiKOTOjg' ov ydp dvBpcj- 
 TTog, ovK dyysXog, ovk dpxdyyeXog, ovk dXXrj Tig KTiarr} dvvafiig' dXX' avrbg 6 
 irapaKXrjTog TavTTjv duTa^aTO Trjv aKoXovOiav, Kai en /ikvovTag iv aapKi r?)v 
 Titiv dyysXcjv tTreiae (pavTa^eaOai diaKOviav' Sio xPV tov iepojfxevov, cjcnrep kv 
 avToXg kcTTutTa Tolg ovpavolg fiETa^v tCjv Svvdfxsujv eKtivcjv, ovTojg tlvat KaQa- 
 pov. (Benedict. 1718. vol. i. p. 382. B 6.) 
 
 d Ibid. lib. iii. c. xiv. (p. 390. D 7.) Tlt<pvKi. ydp, wg Td iroXXd, to tCjv dpxo- 
 fisvojv TrXtjOog, locrTnp sig dpxiTVTrov Tiva siKova, rovg tuiv dpxovTiov Tpoirovg 
 bpq.v, Kai rrpbg iKtivovg t^ofxoiovv kavTovg. 7ru>g ovv dv Tig Tdg skbLvuiv Travaeit 
 <fKi.yp.ovdg, oiSaivcjv avTog ; Tig d' dv t7n9vp,ri(Teie Tax^(og tmv ttoXXuv yevsaOai 
 jjLfTpiog, TOV dpxovTu opyiXov oputv ; ov ydp Icttiv ovk 'ioTi Cvvutov, Td tu>v 
 itpsujv KpvTTTeaOai tXaTTwuaTa' dXXd Kai Td jiiKpd Tax^iog Karddi]Xa yiveTai' 
 (p. 391. A 3.) . . . ijcFTTtp ovv avT(jji> Td KaT0p6u)fiaTa TroXXovg wvijae, Trpbg 
 TOV iffov TTapaKoXovvTU L,T]\ov' ovrw Kai Td 7rXr]pp,tXr]fiaTa pq.dvpoTi.povg 
 KaTi(TT7]ae Tnpi ttjv Trig dptTijg tpyaaiav kuI (SXaKiveiv Trpbg Tovg vrrip twv 
 (TTrovdaiojv TraperrKsvacrt Trovovg. Sib xP^I 7rdvTo9ev avTOv Tb KoXXog diro- 
 CTiX^tiv Ti)g yp^xnQ' f^va Kai ev(ppaiviiv dp,a Kai (pojTtt^eiv SvrtjTai Tdg twv 
 bpibvTOJV xpvxdg. . . . Aet rbv iepsa KaOamp rtaiv dSap.avTivoig OTrXoig tti- 
 
106 THE ANTIQUITIES OF THE Book VI. 
 
 manners by the pattern of their princes ; how, then, should a 
 proud man be able to assuage the swelling tumours of others ; 
 or an angry ruler hope to make his people in love with mode- 
 ration and meekness? Bishops are exposed, like combatants 
 in the theatre, to the view and observation of all men ; and 
 their faults, though never so small, cannot be hid ; and, there- 
 fore, as their virtuous actions profit many, by provoking them 
 to the like zeal, so their vices will render others unfit to 
 attempt or prosecute any thing that is noble and good. For 
 which reason, their souls ought to shine all over with the 
 purest brightness, that they may both enlighten and extimulate 
 the souls of others who have their eyes upon them. A priest 
 should arm himself all over with purity of life, as with ada- 
 mantine armour : for, if he leave any part naked and un- 
 guarded, he is surrounded both with open enemies and pre- 
 tended friends, who will be ready to wound and supplant him. 
 So long as his life is all of a piece, he needs not fear their 
 assaults ; but, if he be overseen in a fault, though but a small 
 one, it will be laid hold of and improved, to the prejudice of all 
 his former virtues ; for all men are most severe judges in his 
 case, and treat him not with any allowance for being encom- 
 passed with flesh, or as having an human nature, but expect he 
 should be an angel, and free from all infirmities. He cannot, 
 indeed (as the same Father argues® in another place), with 
 any tolerable decency and freedom, discharge his office in 
 punishing and reproving others, unless he himself be blameless 
 and without rebuke. The priest's office is a more difficult pro- 
 
 (ppdx9ai TtdvToBev rg re o-um'/xy [cruj^rdv^] CTrou^y, ical ry d^rjveKti Trepl rov 
 (iiov vij-ipii, TrdvToOtv TrfpiCKoxovvTa, fxrj itov Tig yv[xvbv tvpihv tottov Kai 
 TrapjjixtXijjxkvov, 7rXr?% Kaipiav Tr\riyr]v. Udvreg yap TTspuarrjKaffi, rpuxrai 
 sVotjuot Kcii fcarajSaXfTt', ov tCjv t^Qp^v fxovov kuI TroXejxiojv, dWd Kai avTwv 
 
 TToWoi tCjv 7rpo(T7roioviisvuJV <pi\iav ewt," f^*^ ydp av TravraxoOev r)p[xo(T- 
 
 fxivog 7) KoXuig 6 Toi) Upsiog (Biog, dvdXiOTog yivtrai raXg kiri^ovkaig' av Se Tvxy 
 fxiKpov ri iraptdujv, ovdev avTi^ rwv Xonraiv KaropOoj/JidTiov 6(pt\og, Trpbg to 
 dvpTjOtivai TO. T(x>v KaTr]y6pu)v (TTajxaTa diacpvytlv dW eTriaKiaCti ttuvti T(p 
 XoiTT^y TO fjiiKpbv iKtXvo TTapdrTTiuna' Kai ovx ^Q adpKa 7rtpiKeifi'ev<i), ovdk dv- 
 OpoJireiav XaxovTi (pvcrtv dXX' ojg dyysX({), Kai Trjg Xonrrjg daOeveiag UTnjX- 
 Xayiikvi^, &c. 
 
 e Chrysost. de Sacerdot. lib. v. c. iii. (Bened. I7I8. vol. i. p. 416. D.) "Or 
 av avTog dvSTriXijTTTog dira<n yevrjTai, TOTt dvvrjfffTai fitff oarjg fiovXtTai i^ov- 
 a'lag, Kai KoXd^tiv, Kai dvuvai Tovg vrr' auT(^ raTTOfi'tt/ovg cnravTag. 
 
Ch. II. § 2. CHRISTIAN CHURCH. 107 
 
 vince^ than that of leading an army, or governing a kingdom, 
 and requires an angelical virtue. His soul ought to be purer 
 than the rays of the sun, that the Holy Spirit may never leave 
 him desolate ; but that he may be always able to say, " I live ; 
 yet not I, but Christ livetli in me." — He there goes on to draw 
 the comparison s at large between the clerical and the monastic 
 life ; and shows how much more difficult it is to take care of a 
 multitude of men immersed in secular business, than of a single 
 person, that lives retired, and free from temptation. And, 
 upon the whole matter, he concludes^, that as God requires 
 greater purity in those that serve at his altar, so he will exact 
 a more ample account of them, and more severely punish their 
 offences. By these, and many other such like arguments, did 
 those holy fathers try to raise, both in themselves and others, 
 a just sense of that universal purity which becomes the sacred 
 function. 
 
 Sect. II. — Church Censures more severe against them than any 
 
 others. 
 
 And, to the strength of these arguments, the Church added 
 the authority of her sanctions, inflicting severer penalties upon 
 offending clergymen than any others ; for, whereas all other 
 offenders were allowed, by the benefit of public penance, to 
 regain the privileges of their order, this favour was commonly 
 denied by the Church to such of her sons, among the clergy, 
 as were notorious for any scandalous crimes, whereby they 
 became a reproach to their profession, For such delinquents 
 were usually deposed from their office, and sometimes excom- 
 municated also, and obliged to do penance among the laymen; 
 but with this difference, that though repentance would restore 
 them to the peace of the Church, yet it would not qualify them 
 to act in their office and station again, but they must be 
 
 ^ Ibid. lib. vi. c. i. (p. 422. A 6.) Ov yap virip OTparriyiaQ, ovde (SaaiXeiag 
 rffxiv 6 \6yog, ciW VTrep Trpdyixarog dyyeXiKrjg dptTijg deo^evov' Kai yap rutv 
 uKTivcov avTOJV Ka9ap(jt)Tspav t^j Upti ryv ^pvxvi' tivai eel' 'iva iXT]deTroTe tpijiiov 
 avTov KaTa\i}XTrdvy to Ylviv^ia to dyiov, 'iva dvvrjTot Xsytiv, ^ut St ovk tTi 
 tyw, l^y Si tv tfioi XpicrTog. 
 
 S Chrysost. de Sacerdot. lib. vi. c. iii. tot. 
 
 h Ibid. lib. vi. c. x. xi. tot. 
 
108 THE ANTIQUITIES OF THE Book VI. 
 
 content thenceforth to communicate only as laymen. Some 
 canons, indeed, did not oblige them to do pubhc penance in 
 the Church, because they thought it punishment enough to 
 degrade them ; others required them to submit to that part of 
 discipHne also ; but still the result and consequence of both 
 was the same, that such persons, for ever after, were only to 
 be treated in the quality of laymen. Those called the Apos- 
 tolical Canons are sometimes for the former way ; for one of 
 them^ says, " If a bishop, presbyter, or deacon, is taken in 
 fornication, perjury, or theft, he shall be deposed, but not 
 excommunicated : for the Scripture saith, ' Thou shalt not 
 punish twice for the same crime.'" I do not now stand to 
 enquire, whether there be any such Scripture as these canons 
 refer to, but only observe what was the practice of the Greek 
 Church, when these canons w^ere made ; which is also taken 
 notice of in St. Basil's^ Canons, and those of Peter of Alex- 
 andria \ and some others, which show it to have been the cus- 
 tomary practice of their churches : yet, for simony ™, and some 
 other crimes", the same Apostohcal Canons order both deposi- 
 
 i Can. Apost. xxiv. (Laljbe, vol. i. p. 29.) 'EttiV/cottoc, V TrptcrlBvTepog, ») 
 SiuKovog, eTTi Tropveic^, ri tiriopKic^, rj kKottij aXovg, KaQaiptiaOb), nai fxi) d^opi- 
 ^saOu)' Xsysi yap rj Fpa^j), ovk eKdiKrjaitg ^ig IttI to avro. 
 
 ^ Basil. Epist. Canon, c. iii. (torn. ii. Cone. p. 1720. E.) AiaKovog jiira ttjv 
 SiaKoviav TTopvevaag, aTr6(3Xt]rog fikv Trig tiaKoviag 'idTUi' eig dk tov tCov 
 
 XaiKdv arruJoOiig tottov, Trjg Koivujviag ovk eipx^ridSTat. Ibid. c. xxxii. 
 
 (p. 1740.) Ol TTJV Trpbg QavaTov afiapTiav ajxapTavovTeg K\r)piKoi, tov (3a9fiov 
 fiev KaTCLyovTai, Trjg KOLViovlag Si Tuiv XdiKUJV ovk e^dpyovTai, ov yap tK^iKi]- 
 
 asig dig Itti to avTO. Ibid. c. 11. (p. 1745.) To fcard icXjjpiKovt,' cidLa^opi- 
 
 GTMg 01 Kavovsg k^eOtVTO, KeXevaavTtg n'lav stti ToXg irapaTTtcrovffiv opi'i^i.aQai 
 Tifiojoiav, T7JV tKTTTMcnv Trjg vTrrjpsffiag, arc Iv /3a0)it^ Tvyxavoiev, t'lTS Kai 
 dxiipoTOVT]Tii) vTr^ptaiq, TrpocKapTspouv. 
 
 1 Pet. Alex. Epist. Can. c. x. (ap. Bevereg. Pand. torn. ii. p. 15.) (Labbe, 
 vol. i. p. 961.) Ovk tariv tvXoyov ovSi Tovg dirb KXijpov avTOfioXr](Tavrag 
 
 iKTreTTTUiKOTag ts Kai dvarraXaiaavTag, tTi iv ry XnTovpyiq. elvai, k. t. X. 
 
 Ibid. 'ApicH avTolg ij Koivojvia fxsT iTriffTaatiog Kai ciKpifSiiag Trpbg dfi^oTepov 
 yivofiivrjg, Kai 'iva fit) So^iotri XvirncyQai fiiTa (Biag Trspi^pacrcro/xevoi Trjg tvTiv- 
 6ev dvaXixreujg, Kai 'iva firj Tiveg eKirsdovTeg Trpocpaai^iovTai ihg did t})v 
 dipopuriv Trig tTnTifxiag vTrtKXeXvfxkvoi. 
 
 m Can. Apost. c. xxviii. Et Tig kiriaKOTrog did xp>//iara>v Trjg d^iag TavTTjg 
 kyKpaTt'ig ykvrjrai, rj 7rpi(T[3vTtpog, ri SiaKOVog, KaOaiptiaOio Kai avTbg, Kai 6 
 XtipoTOvrjcrag, Kai iKKOTTTeaOu) Trjg Koivioviag TravTairaffiv, u>g llifiiov 6 fiayog 
 dirb kfjiov IXIrpow. 
 
 n Ibid. c. xxix. Ei Tig kiriffKOTrog KOfffiiKolg dpxovai xp^<J^l^^vog, di avTiov 
 
Cir. II. §3. CHRISTIAN CHURCH. 109 
 
 tion and excommunication. And, in the African Church, both 
 punishments were inflicted, also, for one and the same crime, 
 in the time of Cyprian, as appears from his Epistle ° to Cor- 
 nelius ; where, speaking of Novatus, who was guilty of mur- 
 der, in causing his own wife, by a blow, to miscarry, he says, 
 " For this crime he was not only to be degraded, or expelled 
 the presbytery, but to be deprived of the communion of the 
 Church also." From whence we may collect the severity of 
 the ancient canons against such crimes of the clergy in general, 
 as were committed to the flagrant scandal of the Church. 
 
 Sect. III. — What Crimes punished loith Degradation ; viz. 
 
 Theft. Murder^ Perjury^ S^c. 
 
 Hence, also, we may observe, in particular, what sort of 
 crimes were thought worthy to be punished with degradation : 
 namely, such as theft, murder, perjury, fraud, sacrilege, for- 
 nication, and adultery, and suchlike gross and scandalous 
 offences ; for, in this case, they distinguished between peccatum 
 and crimen^ ' little faults and crimes of a more heinous nature." 
 " For," St. Austin observes p, " it was not all manner of fail- 
 ings that hindered men's ordination at first ; for if the apostle 
 had required that as a qualification in persons to be ordained, 
 that they should be without sin, all men must have been 
 rejected, and none ordained, since no man lives without sin ; 
 but he only requires that they should be blameless in respect 
 to criminal and scandalous offences : and this was the rule the 
 
 lyKpari^g ysvTjrai iKKXrfcriaQ, KaOaLptiaOoj (cat a0of)t^£c70a>, /cat oi Koivvjvovvreg 
 
 avTii> TTcivTiQ. Ibid. c. 1. Ei tiq tTricrKOTrog, r} 7rpE<j(3vTtpoQ, j) diaKOVog, rj 
 
 oXojg Tov KaraXoyov rov upariKov, yd/iwv, Kai KptuJv, Kai o'ivov, ov di daKr]<nv 
 aXka ^la (SdtXvpiav cnrex^rai, sTTiXaQofitvog, oti iravra KaXa Xiav, Kai on 
 apatv Kai OrjXv iTroitjcrev 6 Qtbg tov avOpojTroi', dXXd /3\a(T0rjjUuiv Sia[3dXXei 
 TTiv drjfiiovpyiav, ff diopdovaOu), t) KuOaiptiaOco, Kai Tijg iKKXiiaiag diro[3aX- 
 \s<t9oj' wffavTiog Kai Xa'iKog. 
 
 o Cyprian. Epist. xlix. al. lii. p. 97. (p. 64, edit. Paris. 1G66.) 
 P Aug. Tract, xli. in Joh. (Benedict, part. ii. vol. iii. p. 575. A.) (torn. ix. 
 p. 12fi.) Apostolus Paulus, quaudo elegit ordinandos vel presbyteros vel dia- 
 cones, et quicunque ordinandus est ad prseposituram ecclesige, non ait, ' Si quis 
 sine peccato est ;' hoc enim si diceret, omnis homo reprobaretur, nuUus ordina- 
 retur: sed ait, 'Si quis sine crimine est, sicuti est homicidium, adulteriura, aliqua 
 inraunditia fornicationis, furtum, fraus, sacrilegium, et caetera hujusraodi.' 
 
no THE ANTIQUITIES OF THE Book VI. 
 
 Church observed in canvassing the lives of her clergy after 
 ordination, when they were actually engaged in her service. 
 It was not every lesser failing or infirmity that was punished 
 with degradation, but only crimes of a deeper die, such as 
 theft, murder, fraud, perjury, sacrilege, fornication, and adul- 
 tery.'"* Concerning the last of which, there are these two 
 things further observable in some of the ancient canons : 1 . 
 That if any clergyman's wife was convicted of adultery, he 
 himself was obliged to show his resentment and detestation of 
 the fact by putting her away, under pain of deposition if he 
 continued to live with her; for so the Council of Neo-Csesareai 
 w^ords it. A man, whose wife is evidently convicted of adul- 
 tery while he is a layman, shall not be ordained ; but if she 
 commit adultery after his ordination, he ought to put her 
 away ; and if he cohabit with her, he may not retain her and 
 his ministry together. The Council of EUberis'^ is still more 
 severe in the case, denying communion to such persons, even 
 at their last hour, who retained wives guilty of adultery ; 
 " because,"" says the canon, " they who ought to be examples 
 of good conversation to others, do, by this means, teach others 
 the way to sin.'"* 2. The other thing to be observed is, that if 
 a bishop neglected to inflict the censures of the Church upon 
 any of his clergy, who were guilty of fornication, he made 
 himself liable to be deposed : as Socrates^ observes, " The 
 Arians themselves deposed Macedonius, bishop of Constanti- 
 nople, for this reason among others, that he had admitted a 
 deacon to communion, who had been taken in fornication."" 
 
 Sect. IV. — Also lapsing in time of Persecution. 
 Another crime which brought many clerks under this kind 
 
 <l Cone. Neo-Csesar. c. viii. (Labbe, vol. i. p. 1481.) Twrj rivog iioixfvQtlaa 
 Xd'iKov 6vT0Q,lav tXeyx^y (pavepwg, 6 toiovtoq tig vTnjpecfiav eXOeXv ov SvvaTat' 
 Edv ds Kal jxtra Tr)v x^iporoviai' noixivQy, 6(pti\iL cnroXvaai avTrjv' tdv Se 
 GvZy, ov ^vvarai ix^f^Oat rrjg lyxtipiaQiiarjg avTi^ vTrrjpecriag. 
 
 ^ Cone. Eliber. e. Ixv. (vol. i. p. 977-) Si cujus clerici uxor fuerit moeciiata, et 
 sciat earn maritus suus moechari, et earn non statim projecerit, nee in fine aeei- 
 piat communionem : ne ab his qui exemplum bonee eonversationis esse debent, 
 ab eis videantur magisteria scelerum procedere. 
 
 s Socrat. lib. ii. c. xlii. (Reading, p. 136. B.) KaOaipovai Trpwrov /xsv Mokc- 
 ooviov, Kal ijjg alriov ttoXXmv (jtovMv yevS/xtvov, Kai on du'iKOvov sttI Tropvsia 
 aXovTa ISs^aro tig Koivojviav. 
 
Ch. II. § 4. CHRISTIAN CHURCH. ]1| 
 
 of ecclesiastical censure, was that of lapsing in time of perse- 
 cution ; in which case, repentance was allowed to restore them 
 to the peace of the Church, as laymen, if they pleased, but not 
 to officiate or communicate as ecclesiastics any longer. Thus 
 Trophimus was treated in the time of Cornelius and Cyprian : 
 he was admitted* to communicate as a layman, but not to 
 retain his office of priesthood. " And this," Cyprian says", 
 " was then the rule at Rome, and over all the world, if bishops, 
 or any other, lapsed in time of persecution, to admit them to 
 do penance in the Church, but withal to remove them from the 
 function of the clergy, and honour of the priesthood : " as the 
 African Synod, in whose name he writes to the Spanish 
 Churches, determined in the case of Basilides and Martial, 
 two Spanish bishops, who, when they had lapsed, thought to 
 qualify themselves, by repentance, to retain their bishoprics ; 
 but this, he tells them, was contrary to the rule and practice 
 of the universal Church. He repeats this in several other ^ 
 epistles, where he has occasion to speak of persons in the 
 same unhappy circumstances with them. We find the same 
 order in the canons of Peter ^, bishop of Alexandria, and the 
 
 t Cyprian. Epist. lii. al. Iv. ad Antonian. p. 106. (p. 69, edit. Par. 1666.) 
 (Benedict. 1 726. p. 69.) Sic tamen admissus est Trophimus, ut laicus commu- 
 nicet, non, secundum quod ad te malignoinim litterse pertulerunt, quasi locum 
 sacerdotis usurpet. 
 
 ^ Ibid. Ep. Ixvii. al. Ixviii. ad Pleb. Hispan. p. 174. (p. 114, edit, cit.) (Bened. 
 p. 119, 4th line from bottom.) Frustra tales episcopatum sibi usurpare conan- 
 tur, quum manifestum sit ejusmodi homines nee ecclesise Christi posse prseesse, 
 nee Deo sacrificia offerre debei'e : maxime quum jam pridem nobiscum et cum 
 omnibus episcopis omnino in toto mundo constitutis, etiam Cornelius eollega 
 noster, sacerdos pacificus et Justus, et martyrii quoque dignatione Domini hono- 
 ratus, decreverit ejusmodi homines ad poenitentiam quidem agendam posse 
 admitti ; ab ordinatione autem cleri atque sacei'dotali honore prohiberi. 
 
 w Ibid. Ep. Iv. al. lix. ad Cornel, p. 133. (p. 82, edit, citat.) (Benedict, p. 84.) 
 Hi quinque cum paucis vel sacrificatis, vel male sibi consciis, Fortunatum sibi 
 pseudoepiscopum cooptarunt, ut criminibus in unum convenientibus talis esset 
 
 scilicet rector, quales illi qui reguntui'. Id. Epist. Ixiv. al. Ixv. ad Epictet. 
 
 (p. 110.) Graviter et dolenter motus sum, quod cognoverim Fortunatianura 
 quemdam [quondam] apud vos episcopum, post gravem lapsum rumsR suae, pro 
 integro nunc agere velle, ct episcopatum sibi vindicare coepisse : quae res con- 
 tristavit me, &c. 
 
 ^ Petr. Alex. can. x. (apud Bevereg. torn. ii. p. 15.) "Ots Se tTrraiaav Cog civ 
 TTipinptvadixivoi Kai eavrovg fiio/xijodfiEVoi, ovksti Svvavrai Xeirovpyilv. 
 
llg THE ANTIQUITIES OF THE Book VI. 
 
 first Council^ of Aries; where, not only such as fell by sacri- 
 ficing, or open denial of their faith, but also all traditors, are 
 included in the number of lapsers ; that is, all such as either 
 gave up their Bibles, or the holy vessels of the Church, or the 
 names of their brethren, to the persecutors ; and all such, 
 who were of the clergy, are for ever excluded from the exer- 
 cise and benefit of their order and function. Such was the 
 discipline of the ancient Church, in reference to those guides, 
 who set their people an ill example by their apostasy in time 
 of persecution : it was not thought fit to trust them to be 
 guides and leaders for the future. Though I do not deny, but 
 that some exceptions may be found to this general rule, either 
 when the discipline of the Church was not so strict, or when 
 it was otherwise found more for the benefit of the Church to 
 restore lapsers to their honours, than to degrade and remove 
 them wholly from them : for I have noted before, that both 
 lapsers, and heretics, and schismatics, were sometimes more 
 favourably treated, when the Church thought she might find 
 her account in showing favour to them. 
 
 Sect. V. — And DrinJcing and Gaming. 
 
 But, to proceed with the laws of the Church, relating to 
 other misdemeanours. As the life of a clergyman was a con- 
 tinual attendance upon the altar, and constantly to be employed 
 in the exercise of divine and heavenly things ; so, upon that 
 account, the utmost sobriety was required of him, together 
 with a strict care to spend his time aright, and lay it out use- 
 fully, so as might best answer the ends of his calling, and those 
 spiritual employments he was daily to be engaged in. And, 
 for this reason, drinking and gaming, those two great con- 
 sumers of time, and enemies of all noble undertakings and 
 generous services, were strictly prohibited the clergy, under 
 the same penalty of deprivation. For so the Apostolical Ca- 
 nons^ word it : "A bishop, presbyter, or deacon, that spends 
 
 y Cone. Arelat. I. c. xiii. (Labbe, vol. i. p. 1428. D.) De his, qui scripturas 
 sanctas tradidisse dicuntur, vel vasa dominica, vel nomina fratrum suorura, 
 placuit nobis, ut quicumque eorum ex actis publicis fuerit detectus, non verbis 
 nudis, ab ordine cleri amoveatur. 
 
 ^ Can. Apost. c. xli. '^tt'kjkottoq, rj 7rpe(rj3vT6pog, ri Siclkovoq, Kv(3oig crxoXd- 
 Ko)V Kul fxeOaig, fi TravadaQo), t] KaBaipeinOoj, 
 
Ch. II. § 5. CHRISTIAN CHURCH. 1 1^ 
 
 time in drinking or playing at dice, shall either reform, or be 
 deposed.'' Where we may observe this difference between 
 this and the former laws, that it does not make every single 
 act of these crimes, ipso facto ^ deprivation, but only continu- 
 ance therein, without reforming. And, by Justinian's law % 
 the penalty for playing at tables is changed from deprivation to 
 a triennial suspension, and intrusion into a monastery for the 
 performance of repentance. Some, perhaps, will wonder at 
 the severity of these laws, in prohibiting the exercise of tallies 
 under such a penalty ; but their wonder will cease, when they 
 are told, that it was equally prohibited to the laity, under pain 
 of excommunication ; for the Council of Eliberis^ orders, that 
 a Christian, playing at dice or tables, shall not be admitted to 
 the holy communion, but after a year's penance and abstinence, 
 and his total amendment. And there was good reason for the 
 Church to make such a law in those times, because this kind 
 of gaming was prohibited both by the old and new civil ° law 
 among the Romans, and many other nations, of which the 
 reader may find a particular account in our learned Bishop 
 Taylor •^, together with the reasons of the prohibition, viz. the 
 
 ^ Justin. Novell, cxxiii. c. x. 'ATrayopivofxev Tolg offiiordToig I-kkxkottoiq, koI 
 7rpt(T(3vTkpotg, Kal diaKovoig, Kal vnodiaKOt'oig Kai avayvMaraig, Kai Travri 
 a\X(^ oiovdyjTTOTS ivayovg Tayfiarog r) axvfiarog KaOtffruJri, Ta^\iZ,HV, rj 
 Tu)v TO. Toiavra ttui^ovtojv Koiviovovg ij Oeojprjrdg yivsaOai, rj eig olav^rj-rroTe 
 Omv Tov Qnx)Qr\(jai xapti' irapayiviaQai' d Sk Tig s^ avTwv rovro dfidprot, 
 KiXtvofisv TOVTOV kiTi TQUg sviavTovg dwo Trdcrrjg Evayovg vTrrjpscriag KioXveaOai 
 Kal novaarrip'n^ Ifx^akXiaOai. 
 
 ^ Concil. Illiber. c. Ixxix. Si quis fidelis alea, id est, tabula luserit [nummos], 
 placuit eum abstineri. Et si emendatus cessaverit, post annum poterit comniu- 
 nioni reconeiliari. (Labbe, vol. i. p. 979. A.) 
 
 c Digest, lib. xi. tit. v. de Aleator. Pi'eetor ait : Si quis eum, apud quem alea 
 lusum esse dicetur, verberaverit, damnumve ei dederit, sive quid eo tempore 
 
 domo ejus subtractum fuerit, judicium non dabo. Item : Senatusconsultum 
 
 vetuit in pecuniam ludere. It. Cod. Justin, lib. iii. tifc. xliii. de Aleator. 
 
 Aleainim usus antiqua res est, et extra operas pugnatorias (concessa), vei'um pro 
 tempore abiit in lacrimas, multa millia extranearum nationum suscipiens. Qui- 
 dam enim (nee) ludentes, nee ludum scientes, sed numeratione tantum proprias 
 substantias perdiderunt, die noctuque ludendo, argento, apparatu lapidum, et 
 auro. Consequenter autem ex hac inordinatione blasphemare (Deum) conantur, 
 et instrumenta conficiunt. Commodis igitur subjectorum prospicientes hac 
 generali lege decernimus, nt nulli liecat in publicis vel privatis domibus vel 
 locis ludere, neque in genere, neque in specie, &c. 
 
 ^ Taylor, Duct. Dubit. lib. iv. c. i. 
 
 VOL. II. 1 
 
114 THE ANTIQUITIES OF THE Book VI. 
 
 evils that commonly attend this sort of play, blasphemies, and 
 swearing, and passion, and lying, and cursing, and covetous- 
 ness, and fraud, and quarrels, and intemperance of all sorts, 
 the consumption of time, and ruin of many families ; which 
 excesses had made it infamous and scandalous among all 
 nations. So that what was so universally prohibited at that 
 time by the laws of all nations, the Church could not but in 
 decency prohibit by her own laws to the laity, and more espe- 
 cially to the clergy, to prevent scandal, and obviate those 
 objections which might otherwise have justly been raised 
 against her. Not that the thing was simply unlawful in itself, 
 when used only as an innocent recreation ; but the many evil 
 appendages that commonly attended the use of it, had made it 
 scandalous, and consequently inexpedient ; and the spending 
 of time upon it did much alter the nature of it, and make it 
 so much the more unlawful. 
 
 Sect. VI. — And Negotiating upon Usury: the Nature of this 
 
 Crime inquired into. 
 
 Another crime for which a clergyman was liable to be de- 
 posed, was the taking of usury, which, by the ancient canons, 
 is frequently condemned as a species of covetousness and 
 cruelty ; and, upon that score, so strictly prohibited to the 
 clergy, who were rather to study to excel in the practice of the 
 contrary virtues, charity, mercifulness, and contempt of the 
 world, and all filthy lucre. The laws condemning tliis vice are 
 too many to be here transcribed : it will be sufficient to repeat 
 the canon of the Council of Nice, which contains the sum and 
 speaks the sense of all the rest. Now, the words of that canon 
 are these : — " Forasmuch ^ as many clerks, following covetous- 
 ness and filthy lucre, and forgetting the Holy Scriptures (which 
 
 ^ Cone. Nic. xvii. (Labbe, vol. ii. p. 38. A 4.) 'ETTft^/) ttoWoI, kv r<^ Kavovi 
 s^tra^ofievoi, rrjv TrXeovt^iav Kai ttjv alaxpoKipduav diuKOVTSg, tTTsXaQovTO 
 Tov Oeiov ypcififxaTog XkyovTog, to dpyvpiov avrov ovk idcjKiv IttI roKif}' Kai 
 davtiZovTtg, tKaToarag aTcairovaiv' kdiKa'ntXJtv rj ayia Kai fitydXrj avvodog, 
 wg H Tig evpeOeir] fxeTa tov opov tovtov TOKOvg Xafxfidviov sk niTa'x^upianMyg^ 
 ri dWcjg ixtTipxop.tvog to Trpdyfia, rj yfiioXiag diraiTCjv, rj oXutg STepov ti 
 Ittivomv ai(Txpov KspSovg sveKU, KaOaiptOrjffSTai tov KXr]pov, Kai aXXoTpiog 
 TOV Kaiwvog '{<JTai. 
 
Ch. II. §6. CHRISTIAN CHURCH. 115 
 
 speak of the righteous man as one that hath not given his 
 money upon usury), have let forth their money upon usury, 
 and taken the usual monthly increase, it seemed good to this 
 great and holy synod, that if any one, after this decree, shall 
 be found to take u'sury, or demand the principal, with half the 
 increase of the whole, or shall invent any other such methods 
 for filthy lucre's sake, he shall be degraded from his order, and 
 have his name struck out of the roll of the Church."''' The 
 reader will find the same practice censured by those called the 
 Apostolical Canons ^, the Council of Eliberis ^ ; the first and 
 second of Arles^ ; the first and third of Carthage^ ; the Coun- 
 cil of Laodicea ^, and Trullo ^ ; not to mention private writers, 
 Cyprian "^, Sidonius Apollinarius ", St. Jerome ^, and many 
 
 f Can. Apost. c. xliii. (vol. i. p. 36. B.) 'ETritricoTroQ, i) Trpsa^vTspog, rj 
 diaKovog, ToKovg ciTraiTiov rovg Savfi^oixsvovg, rj TravcaaOu), rj KaBaipaiGOu). 
 
 S Cone. Illiberit. c. xx. (torn. i. Cone. p. 973. A.) Si quis elericorum deteetus 
 fuerit usnras aceipere, plaeuit eum degradari, et abstineri. 
 
 ^ Concil. Arelat. I. c. xii. (torn. i. p. 1428.) De ministris, qui fenerant, plaeuit 
 eos juxta formam, divinitus datam, a eommunione abstineri. — Arelat. II. e. xiv. 
 (torn. iv. p. 1013.) Si quis clericus pecuniara dederit ad usuram, aut eonduetor 
 alienee rei voluerit esse, aut turpis lueri gratia aliquod negotiationis exereuerit, 
 depositus a eommunione alienus fiat. 
 
 i Concil. Carth. I. e. xiii. (Append, torn. ii. Cone. p. 1826. D.) Abundantius 
 episcopus Adrumetinus dixit : In nostro coneilio statutum est, ut non liceat ele- 
 rieis fenerare. — Concil. III. Carth. c. xvi. (ibid. p. 1169.) Ut nullus elericorum 
 amplius reeipiat, quam euiquam aceommodavei-it : si pecuniam accipiat, speeiem 
 eamdem, quantam dederit, aeeipiat : et quidquid aliud, tantum, quantum dederit, 
 accipiat. 
 
 ^ Cone. Laodic. c. iv. (torn. i. p. 1496.) Ilept row, fiiq detv lepaTiKoiig Savti- 
 Z,Hv, Kal TOKOvg, Ktti Tag Xeyofxkvag n) fiioXiag Xcifx^aviiv. 
 
 1 Concil. Trull, e. x. (torn. vi. p. 1146.) 'BiriCKOirog, ?) 7rpea(3vTepog, ?J 
 SiaKovog, TOKoug rj rag Xeyofievag eKaroaTdg \«/i/3avajv, ij TravcrdaOu), ^ Ka9- 
 aipi'i(T9(jj. 
 
 ™ Cyprian, de Lapsis, p. 124. (p. 170, edit. Par. 1666.) . . . Usuris multi- 
 plicandis fenus augerc. Vid. supra, c. i. § iii. sub not. (k). 
 
 n Sidon. lib. i. ep. viii. (Venet. 1774. vol. ii. p. 470. A 11.) In qua palude 
 indesinenter rerum omnium lege perversa, muri cadunt, aquse stant, turres 
 fluunt, naves sedent, segri deambulant, mediei jaeent, algent balnea, domieilia 
 conflagrant, sitiunt vivi, natant sepulti, vigilant fures, dormiunt potestates, fene- 
 rantur elerici, Syri psallunt, negotiatores militant, milites negotiantur, &c. 
 
 o Hieron. in Ezech. e. xviii. 17. (torn. v. p. 367. C. edit. Francof. 1684.) In 
 Hebraico eunctarum specierum censura prohibetur : in LXX. tantum pecunia?. 
 Juxta quod et in xiv. Psalmo scriptum est : ' Qui pecuniam suam non dedit ad 
 usuram.' Et quomodo dicitur : ' Fratri tuo non fenerabis, alieno autem fenerabis.' 
 
 i2 
 
I [Q THE ANTIQUITIES OF THE Book VI. 
 
 others. Nor need this seem strange to any one, that usury 
 should be so generally condemned in the clergy, since it is 
 apparent that the practice of it was no less disallowed in the 
 laity ; for, the first Council of Carthage p condemns it in them 
 both, but only makes it a more aggravating crime in the 
 clergy. The Council of Eliberis, also % that orders clergy- 
 men to be degraded for it, makes it an high misdemeanour 
 in laymen, which, if they persisted in the practice of it after 
 admonition, was to be punished with excommunication. We 
 are here, therefore, in the next place, to enquire into the 
 nature of this practice, and the grounds and reasons upon 
 which it was so generally condemned, both in clergymen and 
 laymen. As to the nature of the thing, we are to observe, 
 that, among the ancient Romans, there were several sorts or 
 degrees of usury. The most common was that which they 
 called centesimce. The Council of Nice calls it ^ kKaroaTai : 
 and the Council of Trullo* uses the same word, which sig- 
 nifies the hundredth part of the principal paid every month, 
 and answers to twelve in the hundred, by the year ; for the 
 Romans received usury by the month, that is, at the kalends, 
 or first day of every month. Whence St. Basil* calls the 
 months " the parents of usury,'' And St. Ambrose" says, 
 
 Sed vide profectum. In priiicipio Legis a fratribus tantuni fenus tollitur : in pro- 
 plieta ab omnibus usura prohibetur, dicente Ezechiele : ' Pecuniam suam non 
 dedit ad usuram.' Porro in Evangelio virtutis augmentum est, pi'secipiente 
 Domino : ' Feneramini his, a quibus non speratis recipere.' (Benedict. Paris. 
 1704. vol. iii. p. 823.) 
 
 P Cone. Cartli. I. e. xiii. (Labbe, vol. i. p. 718.) Quod in laieis reprehenditur, 
 id multo magis in clericis oportet praedamnari. 
 
 q Cone. Illiber. c. xx. (vol. i. p. 973.) Si quis etiam laicus accepisse probatur 
 usuras — si in ea iniquitate duraverit, ab ecelesia sciat se esse projiciendum. 
 Vid. Chrysost. Horn. Ivi. in Mat. 
 
 r Concil, Nicten. c. xvii. vid. anteced. not. (e) p. 114. 
 
 s Cone. Trullan. c. x. vid. anteced. not. (1) p. 115. Chrysost. Hom. Ivi. in 
 
 Matth. (Hom. Ivii. edit. Francof. 1697, P- 620. C.) Ovrog (xoXig tKarooTtjv 
 cnrodidiocriv. 
 
 t Basil, in Psalm, xxxiv. torn. iii. p. 137. $o/3urat tovq firfvag ojq tokcjv 
 TTaTfpag. 
 
 '-> Ambr. de Tobia, c. xii. ToKovg Grseci appellaverunt * usuras,' eo quod 
 dolores partus animje debitoris excitare videantur. Veniunt kalendse, parit 
 sors centesiraam ; veniunt menses singuli, generantur usurae. (Paris. 1836, 
 vol. i. p. 402.) 
 
Ch. II. §C. CHRISTIAN CHURCH. 117 
 
 " The Greeks gave usury the name of rojcoc, upon this account, 
 because the kalends bring forth one in the hundred, and every 
 month begets new usury.'' And hence, as the poet"^ acquaints 
 us, it became a proverb among the Romans to say, " A man 
 trembles like a debtor, when the kalends are a coming ; " be- 
 cause that was the time of paying interest. Now this sort 
 of usury is generally proscribed by the laws of the Church, 
 because it was esteemed great oppression, though the civil 
 law allowed the practice of it; for Constantine, an. 325, the 
 same year that the Council of Nice was held, published a law, 
 stating the rules and measures of usury; wherein^ the creditor 
 is allowed to take this centesimal usury, or one in the hundred 
 every month, and no more. For, it seems, the old Roman 
 laws granted a greater liberty before this regulation of Con- 
 stantine. Afterward a new regulation was made ; and it was 
 only allowed in some certain cases, as, where the creditor 
 seemed to run some hazard, as appears from the laws of 
 Justinian y, where he settles the business of interest and usury 
 in his Code. For, in ' trajectitious ^ contracts, as the law 
 terms them, — that is, when a creditor lent money, suppose at 
 Rome, to receive interest for it only upon condition of the 
 debtor's safe arrival with it at Constantinople, — because, in 
 that case, the creditor ran a great hazard, he was allowed to 
 receive a centesimal interest upon that account. 2. Another 
 sort of usury was that which the canons call T^^foXtat, or ses- 
 cuplum^ ' the whole, and half as much more.' St. Jerome 
 takes notice^ of this kind of usury, and condemns it. " For 
 men," he says, " were used to exact usury for the loan of 
 corn, wine, oil, millet, and other fruits of the ground, lend- 
 ing ten bushels in winter, on condition to receive fifteen in 
 
 w Horat. lib. i. sat. iii. 
 
 ^ Cod. Theod. lib. ii. tit. xxxiii. leg. i. Pro pecunia ultra singulas centesimas 
 vctatur accipere. 
 
 y Cod. Justin, lib. iv. tit. xxxii. dc Usuris, leg. xxvi. In trajectitiis con- 
 tractibus vel specierum fenori dationibus, visque ad centesimam tiintummodo licere 
 stipulari, nee earn excedere, licet veteribus legibus hoc erat concessum. 
 
 2 Hieron. Com. in Ezech. xviii. p. 537. Solent in agris frunienti et milii, A'ini 
 et olei, CEeterarumque specierum usurce exigi. — Verbi gratia, ut hyemis tempore 
 demus decern modios ; et in inessc recipiamus quindccim, hoc est, amplius partem 
 mcdiam. 
 
1J8 THE ANTIQUITIES OF THE _ Book VI. 
 
 harvest, that is, the whole, and half as much more." Which 
 sort of usury, being a very grievous extortion and great oppres- 
 sion, is condemned not only in the clergy, by the Councils of 
 Nice^ and Laodicea^, under the name of rijuioXiai, but also in 
 laymen, by the law of Justinian '^, which allows nothing above 
 centesimal interest to be taken by any person in any case 
 whatsoever, though Justinian intimates that formerly the laws 
 allowed it. And it is evident, from the law of Constantino, 
 still extant in the Theodosian Code, which determined, that if 
 any creditor lent to the indigent any fruits'^ of the earth, 
 whether wet or dry, he might demand again the principal, and 
 half as much more, by way of usury ; as, if he lent two 
 bushels, he might require three. 3. Another sort of usury 
 is called by the civil law hessis centesimce, which is two-thirds 
 of centesimal interest, and the same as eight in the hundred. 
 And this the law allowed masters® of workhouses, and other 
 tradesmen, to take in their negotiations with others. 4. All 
 other persons were only allowed to receive half the centesimal 
 interest, by the same law of Justinian ^ ; which is the same as 
 six in the hundred. 5. Persons of quality were bound to take 
 no more but a third part of the centesimal ; which is only four 
 in the hundred. 6, and lastly. Interest upon interest was 
 absolutely forbidden ^^ by the Roman laws to all persons in any 
 
 ^ Concil. Nic. c. xvii. vid. supra sub not. (e) p. 114. 
 
 ^ Cone. Laod. can. iv. vid. not. (k) p. 1 15. 
 
 c Cod. Justin, lib.iv. tit. xxxii. leg. xxvi. vid. not. anteced. (y) It. Novel. 
 
 xxxii. xxxiii. xxxiv. tot. 
 
 ^ Cod. Theod. lib. ii. tit. xxxiii. leg. i. Quicunque fruges, aridas vel liumidas, 
 indigentibus mutuas dederint, usurse nomine tertiam partem superfluam conse- 
 quantur : id est, ut si summa crediti in duobus modiis fuerit, tertium medium 
 amplius consequantur. 
 
 e Cod. Justin, lib. iv. tit. xxxii. de Usuris, leg. xxvi. Illos, qui ergasteriis 
 prsesunt, vel aliquani licitam negotiationem gerunt, usque ad bessem centesimae, 
 usurarum nomine, in quocumque contractu stipulationem modei'ari. 
 
 f Ibid. Cteteros omnes homines dimidiam tantummodo centesinije usiu'arum 
 nomine posse stipulai"i. 
 
 S Ibid. Jubemus illustribus quidem personis, sive eas prtecedentibus, minime 
 licere ultra tertiam partem centesimse in quocumque contx'actu stipulari. 
 
 h Ibid. lib. iv. tit. xxxii. leg. xxviii, p. 128. Ut nullo mode usurae usurainim a 
 debitoribus exigantur, et veteribus quidem legibus constitutum fuerat, sed non 
 perfectissime cautum : si euim usuras in sortem redigere fuerat concessum, et 
 
Cu. II. § 6. CHRISTIAN CHURCH. 1 19 
 
 case whatsoever ; as is evident from an edict of Justinian's, 
 which both mentions and confirms the ancient prohibition of 
 it by the laws of the emperors that were before him : so that 
 several of these kinds of usury being prohibited to the laity in 
 general by the la\Vs of the state, it was no wonder that they 
 should be more severely forbidden to the clergy by the laws of 
 the Church. Then, for the other sorts of usury, which the 
 state allowed, the Church had two reasons for discouraging 
 the practice of them in the clergy : 1. Because usury was most 
 commonly exacted of the poor, which the Church reckoned an 
 oppression of them, who were rather to be relieved by the 
 charity of lending without usury, as the Gospel requires; 
 2. The clergy could not take usury of the rich and trading 
 part of the world, but that must needs engage them in secular 
 business and worldly concerns, more than the wisdom of the 
 Church in those times thought fit to allow. And this I take 
 to be the true state of the case, and the sum of the reasons 
 for prohibiting the clergy the practice of usury in the Primitive 
 Church. Usury was generally a great oppression to the poor, 
 as the ancient wTiters w4io speak against it^ commonly com- 
 plain ; or else it w^as thought to argue, and proceed] from, a 
 covetous and worldly mind, which made men forsake their 
 proper employment, and betake themselves to other business, 
 which was beside their calling, and could not then be followed 
 without some reproach and dishonour to it. Therefore, Cy- 
 prian, speaking of some bishops who were the reproach of his 
 age, in enumerating their miscarriages, joins all these things 
 together : " That they who ought to have been examples and 
 encouragers to the rest, had cast off' the care of divine service^ 
 
 totius summee usuras stipulari, quse differentia erat debitoribus, a quibus revera 
 usurarum usurae exigebantur ? hoc certe erat non rebus, sed verbis tautummodo 
 legem ponere. Quapropter hac apertissiraa lege definimus, nullo modo licere 
 cuipiam usuras prajteriti tempoins vel futuri in sortem redigere, et earum iteruni 
 usuras stipulari, &c. 
 
 i Chx'ysostom. Horn. Ivi. in Matt. (Ivii. edit. Francof. p. G19. D.) (Field, 
 Homil. vol. ii. p. 146.) M?) 7rpayjuartuw/tf0a rag aWorpiag (TVfXipopdg, fitjSe 
 
 KaTrrjXevojfJiev Tr)v (piXavOpujiriav. Ibid. 'O rsXibvrjg vofiov TrXijpoX rbv 
 
 (K(^9ev, dXX' ofjLOjg KoXaK^Tai. "O Kai i'lfielg TrtiaoixtOa, tdv fxri ccTToaTCJfxev Tovg 
 TTivijrag t7riTpi(3ovTtg, Kai ry XP^'V '*^"* '''V avayKaig. Tpo<py, Kai d<popny tig 
 KaTri)Xiiav a.vaia'xyvTov ('nroxpiofiivoi. 
 
 k Cypr. de Lapsis, p. 123. (Paris. 1720. p. 183.) Episcopi plurinii, quos ct 
 
12Q THE ANTIQUITIES OF THE Book VI. 
 
 to manage secular affairs ; and, leaving their sees, and desert- 
 ing their people, they rambled into other provinces, to catch 
 at business that would bring them in gain: meanwhile, the 
 poor brethren of the Church were suffered to starve without 
 relief, whilst their minds were set upon hoarding up silver in 
 abundance, and getting estates by fraudulent arts, and exer- 
 cising usury to augment their own treasures." When usury 
 was ordinarily attended with such concomitants as these, it 
 was no wonder it should be utterly proscribed by the holy 
 fathers of the Church. Besides, St. Chrysostom ^ plainly inti- 
 mates, that, in his time, all senators and persons of quality 
 were absolutely forbidden to take usury by the laws of the 
 commonwealth. And that consideration probably so much 
 the more inclined the fathers of the Church to forbid it to the 
 clergy, lest they should seem to be outdone by men of a secular 
 life ; and it might be objected to them, that the laws of the 
 Church in this respect were more remiss than the laws of the 
 state. 
 
 Sect. VII. — Of the Eosfitality of the Clergy. 
 
 Indeed the necessities of the poor and fatherless, and 
 strangers and widows, in those early times, were so impor- 
 
 hortamento esse oportet cseteris et exemplo, diviua procuratione contempta, pro- 
 curatores rerum seculariuni fieri, derelicta cathedra, plebe deserta, per alienas 
 provincias oberrantes, negotiationis qusestuosEe nundinas aucupari, esurientibus 
 in ecclesia fratribus [non subvenire] habere argentum largiter velle, fundos iusi- 
 diosis fraudibus rapere, usuris multipUcantibus feiius augere. 
 
 1 Chrysost. Horn. Ivi. in Matth. (Field, p. 148.) (Horn. Ivii. edit. Francof. 
 p. 622. B.) El ^e jSouXti Kai tovq 'ilwOfv vonoOerag kp'eaOai, uKOixry on KciKti- 
 voig Trig ^'^X^^'JC avaiaxwriag to Trpdyfia hly^a ilvai doKtX. Tovg yovv sv 
 al^jxaaiv bvTag, Kui eig Trjv ixeydXijv TtkovvTag ^ovkrjv, r]v <xvyK\T}Tov 
 KaXovatv, ov Qknig towvtoiq KtpCeaLV KaTaiaxvvtaOai' aXKd vofxog IcttI Trap 
 
 avToXg 6 TO. ToiavTU dirayopeviov Kipdrj. Honorius, an. 397, legem publica- 
 
 vit, qua idem inculcat. Cod. Theod. lib. ii. tit. xxxiii. de Usuris, leg. iii. 
 
 Frustra debitores in annis minoribus constitutorum usuras se restituere non 
 debere contendunt, quia senatoria eos dignitate prseditos esse testantur. Quara- 
 quam lege sequenti, ann. 405, senatoribus semisses usuras permittit : senatores, 
 inquiens, sub medietatem centesimse usurse ad contractum ereditse pecuniae een- 
 semus admitti. Itaque omnes intelligant, nullum florentissirao cestui sociatum 
 fenus exercentem, ultra medietatem centesinue vel jure stipulari, vel poscere 
 posse usurani. 
 
.Ch. II. § 7. CHRISTIAN CHURCH. 121 
 
 tunate and craving in every Church, that their revenues would 
 seldom answer all their demands. " The Church," as St. 
 Austin says "^5 "had very rarely any thing to lay up in bank." 
 And, then, it did not become a bishop to hoard up gold, and 
 turn away the poor* empty from him ; they had, daily, so many 
 poor petitioners, so many in distress and want, continually 
 applying to them, that they were forced to leave some in their 
 sorrows, because they had not wherewith to relieve them all. 
 Now, in this case, where there was need of greater charities 
 than they had funds or abilities to bestow, there could be no 
 room for usury, but with great neglect and uncharitableness to 
 the poor ; and, therefore, instead of lending upon usury, they 
 were obliged to be exemplary in the practice of the contrary 
 virtues, hospitality and charity ; which the ancients call lending 
 upon divine usury, not to receive" one in the hundred, but an 
 hundred for one from the hands of God. It was then one of 
 the glories of a bishop, St. Jerome tells us°, "to be a prove- 
 dore for the poor : but a disgrace to the holy function, to seek 
 only to enrich himself:" and, therefore, he gives this direction 
 to Nepotian, among other good rules which he prescribes to 
 him, that "his table should be free to the poor and strangers, 
 that with them he might have Christ for his guest." St. 
 Chrysostom speaks nobly p of his bishop, Flavian, upon the 
 
 "1 Aug. Serm. Ixix. de Diversis, sive de Vita Clericor. (Bened. vol. v. 
 p. 1382. G.) (torn. x. p. 520.) Euthecara nobis habere non licet. Non enim est 
 episcopi servare aurum, et revoeare a se mendicantis manum. Quotidie tarn 
 multi petunt, tam multi gemunt, tam multi nos inopes interpellant, ut plures 
 tristes relinquamus, quia quod possimus dare omnibus non habemus. 
 
 " Pet. Chrysolog, Serm. xxv. p. 269. Usura mundi centum ad unum accipit, 
 
 Deus imum accipit ad centum. Chrysost. Homil. Ivi. in Matth. p. 507, edit. 
 
 Commelin. (Horn. Ivii. p. 619. C. edit. Francof. 1697-) (Field, vol. ii. p. 147.) 
 Ti TTTOJXog tl, Kal Trkvrjg, Kai fUKpoXoyog, oXiyov tci fjieydXa 7r<t)Xa)v, %p7jjuarwj/ 
 cnroXXvu'svMV, Hov fSacriXeiag dd fxevovarig ; rt tov Qebv d<ptig, avB^ioiriva 
 KiQ^a'ivHQ Kspdrj ; Ti TOV TrXovToiivTa TTcipadpafKjJv, tov ovk t^ovTU IvoyXtl^Q, 
 Koi TOV d7roSi66vTa KaTaXiTrwv, T(^ dyviofxovovvTi lavXXaXeXg, Kai] (Tvfi(3dX- 
 XeiQ ; tKelvoQ tTnQvfiti aTrodovvai' uvtoq ch Kal dv(TXip<^ivei dTroSiSoi g. OvTog 
 fjioXig tKaTO(TTT]v dTTodidiocTiv tKflvog Se tKaTovTaTrXaaiova, Kal ^wjjv aiujviov. 
 
 " Hieron. Ep. ii. ad Nepotian. Gloria episcopi est pauperum opibus [inopise] 
 providere. Ignominia omnium Sacerdotum est, propriis studere divitiis. (Venet. 
 1766. vol. i. p. 261. C.) 
 
 r Chrysost. Serm. i. in Genes, torn. ii. p. 886, edit. Front. Ducaei, (p. 732, 
 B. C. edit. Francof.) (Benedict. 1721. vol. iv. p. 650. B.) ' Oc Tt)v oiKiav ti)v 
 
122 THE ANTIQUITIES OF THE Book VI. 
 
 account of this virtue ; he says, " His house was always open 
 to strangers, and such as were forced to fly for the sake of 
 rehgion, where they were received and entertained with that 
 freedom and humanity, that his house might as properly be 
 called 'the house of strangers,"* as 'the house of Flavian.' 
 Yea, it was so much the more his own, for being common to 
 strangers ; for wliatever we possess is so much the more our 
 property for being communicated to our poor brethren, there 
 being no place where we may so safely lay up our treasure as 
 in the hands and bellies of the poor.'' 
 
 Sect. VIII. — 0/ their Frugality and Contempt of the World. 
 
 Now the better to qualify them to perform this duty, every 
 clergyman was required to lead a frugal life ; that is, to avoid 
 profuseness, as well in their own private concerns, as in giving 
 great entertainments to the rich, which is but a false-named 
 hospitality, and a great usurper upon the rights and revenues 
 of the poor. We may judge of the simplicity of those times 
 by the character which Ammianus Marcellinus, the heathen 
 historian 1, gives of the Italian bishops, as, it is probable, from 
 his own observation. He says, '' Their spare diet, and frugal 
 way of living, their cheap clothing, and grave deportment, did 
 recommend them to God, and his true worshippers, as persons 
 of pure and modest souls." This made those country bishops 
 more honourable, in his opinion, than if they had lived in the 
 riches, and state, and splendour of the bishops of Rome. By 
 a canon of the fourth Council of Carthage ^ all the African 
 
 TTciTptpav, loffTTsp e'lQ avTO TOVTO Tvaoa tCjv Trpoyovijjv Se^dixevog, 'iva toXq tojv 
 ^£vwj/ avT))v QepaTTtiaig Trapdcrxy, ovtoj diaTravrbg toIq TrdvToOev IXavvofisvoig 
 vjrep Tfjg dXijQeiag dvrjKs, Kal vTrodsx^rai, Kal QtpaTrevei Oepairdag rpoTrip 
 TravTocaTTi^' (oari. ovk olda ti ^QV tovtov fiaWov, rj rdv ^kviov KoXeiv rrjv 
 oiKiav T))v TovTOv' jxaXXov de did tovto tovtov vo^i^uv dvai avTrfv^kTriiSri rSiv 
 ^evu)v kari' Kal yap rd rjjxiTfpa KTijuara Tore fidXiOTa tjiisTspa yiverai, orav 
 firj rjulv avToig, dXXd Tolg Trkvrjmv avrd KiKTiJu'ivoi diaTravrbg (bfitv Kal Trdg, 
 £yw XsyW av eig St^idv tov Trsvtjrog aTToOyg to dpyvpiov, k. t. X. 
 
 q Ammian. lib. xxvii. p. 458. (Eruesti, Lips. 1773. p. 393.) Antistites quos- 
 dam provinciales tenuitas edendi potandique parcissime, vilitas etiam indumen- 
 torum, et supercilia humum spectautia, perpetuo numini verisque ejus cultori- 
 bus, vit puros commendaut et verecundos. 
 
 »■ Cone. Carth. IV. c. xv. (Labbe, vol. ii= p. 1201.) Ut episcopus vilem supel- 
 
Ch. II. §8. CHRISTIAN CHURCH. \23 
 
 bishops were obliged to live after this manner ; not to affect 
 rich furniture, or sumptuous entertainments, or a splendid way 
 of living, but to seek to advance the dignity and authority of 
 their order by their faith and holy living. Some, indeed, were 
 for that other sort of hospitality, for entertaining the rich, and 
 especially the magistrates, on pretence that they might keep 
 an interest in them, and be able to intercede with them for 
 poor criminals, when they were condemned. But St. Jerome 
 particularly considers and answers this pretence in his instruc- 
 tions to Nepotian : " You must avoid," says he^ "giving great 
 entertainments to secular men, and especially to those that are 
 in great offices ; for it is not very reputable to have the lictors 
 and guards of a consul stand waiting at the doors of a priest 
 of Christ, who himself was crucified, and poor ; nor that the 
 judge of a province should dine more sumptuously with you 
 than in the palace. If it be pretended, that you do this only 
 to be able to intercede with him for poor criminals ; there is 
 no judge but will pay a greater deference and respect to a 
 frugal clergyman than a rich one, and show greater reverence 
 to your sanctity than your riches ; or, if he be such a one as 
 will not hear a clergyman^s intercessions but only among his 
 cups, I should freely be without this benefit, and rather 
 beseech Christ for the judge himself, who can more speedily 
 and powerfully help than any judge." St. Jerome, in the 
 same place*, advises his clerk not to be over free in receiving 
 other men's entertainments neither ; "for the laity," says he, 
 "should rather find us to be comforters in their mournings, 
 than companions in their feasts. That clerk will quickly be 
 contemned, that never refuses any entertainments, when he is 
 frequently invited to them." Such were the ordinary rules 
 and directions given by the ancients for regulating the hospi- 
 tality and frugality of the clergy; but many bishops, and 
 others, far exceeded these rules in transcendent heights of 
 abstinence and acts of self-denial, freely chosen and imposed 
 
 lectilem et mensam ac victum pauperein habeat, et dignitatis sure auctoritateni 
 
 fide et vit£e meritis queei'at. 
 
 s Hieron, Ep. ii. ad Nepotian. (p. 10, N. edit. Francof. 1G84.) 
 
 t Ibid. Facile contemuitur clei'icuSj (jui, ssepe vocatus ad prandium, ii-e non 
 
 recusat. 
 
124 THE ANTIQUITIES OF THE Book VI. 
 
 upon themselves, that they might have greater plenty and 
 superfluities to bestow upon others. Gregory Nazianzen" gives 
 us this account of St. Basil, that "his riches was to possess 
 nothing ; to live content with that little which nature requires ; 
 to despise delicacies and pleasures ; and set himself above the 
 slavery of that cruel and sordid tyrant, the belly. His most 
 delicious and constant food was bread, and salt, and water ; 
 his clothing, but one coat and one gown ; his lodging, upon 
 the ground : not for want of better accommodations, for he 
 was metropolitan of Caesarea, and had considerable revenues 
 belonging to his Church ; but he submitted to this way of 
 living in imitation of his Saviour, who became poor for our 
 sakes, that w^e, through his poverty, might be made rich."*' 
 And, therefore, both the same author^, and the Church 
 historians also^, tell us, that when, in the time of the Arian 
 persecution under Valens, he was threatened by one of the 
 emperor's agents, that unless he would comply, he should have 
 all his goods confiscated, his answer was, "that no such 
 punishment could reach him, for he was possessed of nothing, 
 unless the emperor wanted his threadbare clothes, or a few 
 books, which was all the substance he was master of." St. 
 Jerome gives the like character of Exuperius, bishop of 
 Toulouse, who made other men's wants always his ow^n ; and, 
 like the widow of Sarepta, pinched and denied himself to feed 
 the poor, bestowing all his substance upon the bowels of 
 Christ. Nay, such w^as his frugality, that he ministered the 
 
 u Nazianz. Orat. xx. de Laud. Basil. (Paris. 1630. p. 357. D 6.) 'EKsiviit 
 "jrXovrog to fit)5kv ex^iv .... OavfiacTTov i] eyjcparfta Kai'6XiyapK£ia, Ka\ to fiij 
 KpaTtiaOai tiov rjdovCJv fxijd' ojg virb TTiKpag Kal avtXevOspov SecTroivrjg Tr}g 
 yaarpbg ayinQac . . . Trpbg to. Kpiva ^Xeireiv koI to, tttijvo., olg drexvov to 
 KuWog, Kai (Txe^iog t) Tpo(pri, kuto. tt/v ixiydXtjv Trapaivsaiv tov kfiov Xpiarov, 
 Kai aapKa di t)}idg TTTOJxtvffavTog, 'iv i)fitXg irXovrLffQaifxtv OeoTTjra' Ivrivdiv 
 avT(^ TO ev x'-'^'^^i-ov Kitl Tpi(3(!jviov, // x^H-^^^^c^} "^"i ^ dypvirvia, Kai r) dXovcria, 
 TO. kiceivov aefivoXoyijixaTa, Kal to i]dL(TTOv Suttvov Kal 6\pov,6 dpTog Kal o'l uXeg, 
 ry Kaivri KupvKtia, Kal ttotov VJi<pdXi6v Tt Kal dcpOovov, o ytcopyovcri irriyal fitjSsv 
 
 TTOVOVfiSVOig. 
 
 w Nazianz. Orat. xx. de Laud. Basil, p. 349. Arjixevau fiev ovx dXo}Tbg b 
 fiT]5ev ix(ov, TcXfiv d tovtujv xpi^o-fif ToJv Tpvxivwv jxov paKiajv kuI (3i(3Xiu)v 
 oXiyioVj iv dig 6 irdg Ifiol (3iog. 
 
 X Sozom. lib. vi. c. xvi. Ovaiap fiiv ovk t'xw, pctKog Tt Kai fSifSXia oXiya- 
 okui Si TYiv yrjv, a>c dti irapohvotv. (Reading, p. 219. B 8.) 
 
Ch. II. § 0. CHRISTIAN CHURCH. ]25 
 
 body of Christ in a basket of osiers, and the blood in a glass 
 cup ; " but nothing, "" says our author y, " could be more rich or 
 glorious than such a poverty as this." It were easy to give a 
 thousand instances of the same nature in the Cyprians, the 
 Austins, the Nsizianzens, the Paulinuses, and other suchlike 
 generous spirits of the age they lived in, who contemned the 
 world with greater pleasure than others could admire or enjoy 
 it : but as such heights of heroic virtues exceeded the common 
 rule, they are not proposed as the strict measures of every 
 man's duty, but only to excite the zeal of the forward and the 
 good. It may be said of this, as our Saviour said of a 
 parallel case, " All men cannot receive this saying, save they 
 to whom it is given; but he that is able to receive it, let him 
 receive it.'' 
 
 Sect. IX. — Whether the Clergy were anciently obliged^ hy any 
 Law^ to part with their Temporal Possessions. 
 
 Some, indeed, would fain turn this prudential advice into 
 a law, and attempt to prove that anciently the clergy were 
 under an obligation to quit their temporal possessions, when 
 they betook themselves to the service of the Church. But this 
 is to outface the sun at noon-day; for, as there is no just 
 ground for this assertion, so there are the plainest evidences 
 to the contrary. Among those called the Apostolical Canons ^, 
 there is one to this purpose: " Let the goods of the bishop, if 
 he has any of his own, be kept distinct from those of the 
 Church, that, when he dies, he may have power to dispose of 
 them to whom he pleases, and as he pleases, and not receive 
 
 y Hieron. Ep. iv. ad Rustic. Nihil illo ditius, qui coiinis Domini canistro 
 vimineo, sanguinem portat in vitro. (Venet. 1766. vol. i. p. 947, at bottom.) 
 
 z Can. Apostol. c. xl. (c. xxxix. Labbe, vol. i. p. 33.) 'Eorw (pavtpa to. Uia 
 Tov tTTiaKOTTov TTpdyfiaTu {dys Kai ISia tx") '<^"' (partpd rd KvpiaKd, 'iva 
 IKovffiav txy Tutv iSiojv TikevTwv 6 ETriffKOTrog, olg (iovXtrai, Kal uiQ (SovXerai, 
 KaTa\ti\pai- Kai /x/) xpocpdaei tujv kKK\i](na(TTiK(!Jv Trpay/zarwi' hair'nrTtLV rd 
 TOV ETTKT/coTroy, loQ' oTt yvvoiKa Kai TrallSag KtKTijfxsvov, if GvyyivCiQ, i] oiKSTag. 
 AiKaiov ydo tovto irapd Qetp Kai dv9pd}7roiQ, to jxrjTt Tr)v iKKXtjaiav ^tfi^dav Tivd 
 viro^kveiv dyvo'iq. tCjv tov kinaKOTTOv irpayyidTiov, firjTe tov Ittictkottov f/ tovq 
 avTov (Tvyytvdg irpotpdoH Trig tKK\r)(Tiag TrtifxaivtaOai, 77 Kai tig Trpoy/uara 
 kfiTTiTTTeiv Toi'g avTtp Sia(pfpovTag, Kai tov avTov OdvaTOv SvcTcjirtfiiaig TTfpi- 
 (5dWt(T9ai. 
 
12Q THE ANTIQUITIES OF THE Book VI. 
 
 damage in liis private effects, upon pretence that they were the 
 goods of the Church ; for, perhaps, he has a wife, or children, or 
 relations, or servants : and it is but just, both before God and 
 man, that neither the Church should suffer for want of know- 
 ing what belonged to the bishop, nor the bishop's relations 
 be damaged by the Church, or come into trouble upon that 
 account ; which would be to the scandal and reproach of the 
 deceased bishop.'' Many other canons, both of the Greek and 
 Latin Church % are to the same effect. Nor can it be pre- 
 tended that this is to be understood only of such estates as 
 they got in the service of the Church ; for St. Ambrose plainly 
 intimates that the law left the clergy in the full possession of 
 their patrimony, or temporal estates, which they had before ; 
 for he brings in some malcontents among the clergy thus com- 
 plaining : " What advantage^ is it to me to be of the clergy, 
 to suffer injuries, and undergo hard labour, as if my own estate 
 would not maintain me?" This implies that men of estates 
 were then among the clergy. And, indeed, there was but one 
 case in which any clerk could be compelled to quit his posses- 
 sions ; and that was, when his estate was originally tied to the 
 service of the empire, of which I have given a full account 
 before. In all other cases it was matter of free choice, and 
 left to his liberty whether he would dispose of his estate to any 
 pious use or not ; only, if he did not, it was expected he should 
 be more generous in his charities, and less burdensome to the 
 Church, his needs being supplied another way. Though neither 
 
 ^ Cone. Antioch. c. xxiv. (Labbe, vol. ii. p. 572. C 7-) ^avepa elvai, rd Sia- 
 <p8povTa Ty tKKXrjaia fierd yvtx)(Tt(>)Q tCjv Trepi avrbv (^Itt'ktkottov) TrpsajSvTepojv 
 Kai diaKoviov axxre tovtovq dS'svai, Kai juj) dyvouv, r'lva ttots eari Ttjg IkkXij- 
 aiag, wcm ixrjSev avrovg XavOdviiV "iv ei <7Vfi(3ai7] rbv iTriaKonov fitraWaTTtiv 
 Tov /3ioi/, ^avspuJv ovTOJV Twv 6ia(p(p6vTiov ry eKKXrjcrig, Trpayjuarwv, firjTe avrd 
 SiaTTiTTTeiv Kai divoXXvaQai, firjTt rd 'idia tov iTTiffKOTTOv IvoxXeiaOai Trpocpdati 
 Tutv iKKXrjaiaaTiKoJv Trpay/iarwv" diKaiov ydp Kai dpecTTov Trapd re T(p Qe(p Kai 
 dvOpioTTOig, rd i^ia tov iTricrKOTrov, olg dv avTog (SovXsTai, KaTaXifiirdveaOai, 
 
 K. T.X. Cone. Agath. e. xlviii. (Labbe, vol. iv. p. 1391.) Ut de rebus episcopi 
 
 propriis vel acquisitis, vel quidquid episeopus de suo proprio habet, hseredibus 
 
 suis, si voluerit, derelinquat. Cone. Cai'th. III. c. xlix. (torn. ii. p. 1178.) Si 
 
 ipsis (clerieis) propine aliquid liberalitate alieujus, vel suceessione cognationis 
 obvenerit, faciant inde, qviod eorum proposito eongmit. 
 
 b Arabr. Ep. xvii. Quid mihi prodest in elero manere, subire injurias, 
 labores perpeti, quasi non possit ager mens me pascere ? 
 
Cii. II. §9. CHRISTIAN CHURCH. 127 
 
 was this forced upon him by any law, but only urged upon 
 reasons of charity*', leaving him judge of his own necessities, 
 and not forbidding him to have his dividend in the Church, if, 
 in his own prudence, he thought fit to require it. Socrates^ 
 commends Ohrysanthus, a Novatian bishop, upon this account, 
 that, having an estate of his own, he never took any thing of 
 the Church, save two loaves of the euhgiw, or offerings on 
 Sunday, though he does not once intimate that there was any 
 law to compel him to do so ; as neither does Prosper, who 
 speaks most of any other against rich men's taking their por- 
 tion in the charities of the Church. He reckons it, indeed ®, 
 a dishonourable act, and a sin in them, because it was to 
 deprive others of the Church's charity, who stood more in need 
 of it ; and he thinks, though a rich clergyman might keep his 
 own estate without sin, because there was no law, but the law 
 of perfection, to oblige him to renounce it ; yet it must be 
 upon condition that he required none of the maintenance of 
 the Church^. But he only delivers this as his own private 
 opinion, and does not signify that there was then any such 
 standing law in the Church. In Afric, they had a peculiar 
 law against covetousness in the time of St. Austin ; which 
 was, " that if any bishop, presbjrter, or deacon, or any other 
 clerk, who had no estate when they were ordained, did after- 
 ward ^ purchase lands in their own name, they should be 
 impleaded as guilty of invading the Lord's revenue, unless, 
 upon admonition, they conferred the same upon the Church." 
 
 c Cau. Apost. c. xli. (c.xl. Labbe, vol. i. p. 33.) MeraKan^dviiv de Kal avrbv 
 
 tS)v d(:6vT(uv (eiy£ ^£Oiro) dq tclq dvayKaiag avT(^ X9^'^^Q' ^^^ Concil. An- 
 
 tioch. c. XXV. eadem verba leguntur. 
 
 ^ Socrat. lib. vii. c. xii. 'Atto n rCJv iKKXriaiCJv ovUv Ide^aro, 7r\>)jv KaTO. 
 KvpiaKTfv Svo apTovQ ToJv evXoyiaiv E\dfx(3avev. (Reading, p. 300. A 9.) 
 
 e Prosper, de Vit. Contempl. lib. ii, c. xii. (Paris. 171 1, vol. ii. p. 34. B 5.) 
 Noverint esse deformius, possessores de eleemosynis pauperum pasci. 
 
 ^ Ibid. Illi, qui tarn infirmi sunt, ut possessionibus suis renuntiare non pos- 
 sint ; si ea quae accepturi erant, dispensatori relinquant, nihil habentibus con- 
 ferenda, sine peccato possident sua. 
 
 S Cone. Carthag. III. c. xlix. (Labbe, vol. ii. p. 1178.) Placuit, ut episcopi, 
 pi'esbyteri, diaconi, vel quicunque clerici, qui nihil habentes oi-dinantui', et 
 tempore episcopatus vel clericatus sui, agros vel quoecuuque proedia nomine suo 
 comparant, tanquam rerura dominicarum iuvasionis erimine teneantur obnoxii, 
 nisi admoniti ecclesise eadem ipsa contulerint. 
 
 7 
 
J 28 THE ANTIQUITIES OF THE Book VI. 
 
 For, in those times, the Church revenues being small, no one's 
 dividend was more than a competent maintenance ; and, there- 
 fore, it was presumed, that he who could purchase lands in 
 such circumstances, must have been some way injurious to the 
 public revenues of the Church. But in the same law it was 
 provided, that if any estate was left them, by donation or 
 inheritance, they might dispose of it as they pleased them- 
 selves ; for the Church made no rules, but only gave her 
 advice, in such cases as these, exhorting her wealthy clergy to 
 greater degrees of liberality, but not demanding their estates, 
 to have them at her own disposal. On the other hand, when 
 clergymen who had no visible estates of their own, and were 
 single men, and had no poor families to provide for, were 
 busily intent upon growing rich out of the revenues of the 
 Church, this was always esteemed a scandalous covetousness, 
 and accordingly prosecuted with sharp invectives by St. Je- 
 rome^ and others of the ancient writers. So much of the 
 laws of charity, which concerned the ancient clergy. 
 
 Sect. X. — Of their great Care to he inoffensive with their 
 
 Tongues. 
 
 I might here give a character of their meekness, modesty, 
 gravity, humility, and several other virtues, which Nazianzen 
 describes in the person of his own father. But I shall but 
 take notice of two things more which concerned the conduct 
 of their lives, and those are the laws relating, first, to their 
 words ; and, secondly, to their fame and reputation. For 
 their words, they who were to teach others the most difficult 
 part of human conduct, the government of the tongue, were 
 highly concerned to be examples to the people, as well in word 
 as action ; and, to this purpose, the laws were very severe 
 against all manner of licentious discourse in their conversation. 
 The fourth Council of Carthage has three canons together 
 upon this head ; one of which^ forbids scurrility and buf- 
 
 1^ Hieron. Ep, ad Nepotian. Nonuulli sunt ditiores Monaclii, quam fuerant 
 sceculares : et clerici, qui possident opes sub Christo paupere, quas sub locu- 
 plete et fallace diabolo non habuerant : ut suspiret eos Ecclesia divites, quos 
 mundus tenuit ante mendicos. (See Vallars. vol. i. p. 259, note a.) 
 
 i Cone. Carth. IV. c. Ix, (torn. ii. p. 1204.) Clei'icum scuirilem et verbis 
 turpibus joculai'em ab officio retrahendum. 
 
Ch. II. § 10. CHRISTIAN CHURCH. 1^9 
 
 foonery, or that foolish talking and jesting, with obscenity, 
 which the apostle calls /3w/xoXoxta^, under the penalty of 
 deprivation. Another threatens^ such with excommunication, 
 as use to swear by the name of any creature. And a third 
 canon™ menaces the same punishment to such as sing at any 
 public entertainment. St. Jerome particularly cautions his 
 clerk against detraction, because of the temptation he may lie 
 under, either to commit the sin himself, or give way to it in 
 others, by hearkening to and reporting false suggestions after 
 them ; which is much the same thing : for no slanderer tells 
 his story to one" that is not willing to hear him. " An arrow," 
 says he, " never fixes upon a stone, but often recoils back, and 
 wounds him that shoots it ; therefore let the detractor learn to 
 be less forward and busy, by your unwillingness to hear his 
 detraction.'' St. Chrysostom" takes notice of this vice, as 
 most incident to inferiors, whom envy and emulation too often 
 prompt to detract from the authority and virtues of their 
 bishop, especially when they are grown popular and admired 
 for their own eloquent preaching ; then, if they be of a bold, 
 and arrogant, and vain-glorious temper, their business is to 
 deride him in private, and detract from his authority, and 
 make themselves every thing, by lessening his just character 
 and power. Upon this hint our author also takes occasion to 
 show, what an extraordinary courage and spirit, and how 
 
 ^ [Forte dicere voluit auctor noster Binghamus, aicrxpoXoyia, quippe quod 
 vocabulum Paulus habet Col. iii. 7, illud autem apud Aristotelem ii. Ethic, 
 occurrit, et est ipsi altera extremitas ivrpaTriXiag. (?.] 
 
 1 Cone. Carth. IV. c. Ixi. Clericum per creaturas jurantem acerrirae objur- 
 gandum. Si perstiterit in vitio, exeommunicandum. 
 
 ™ Ibid. IV. c. Ixii. Clericum, inter epulas cantantera, supra dictse sententi» 
 severitate coercendum. 
 
 n Hieron. Ep. ii. ad Nepot. (Venet. 1766. vol. i. p. 268.) Cave ne aut 
 linguam aut aures habeas prurientes, id est, ne aut ipse aliis deti-ahas, aut alios 
 
 audias detrahentes Parce a detractione linguae, custodi sermones tuos, et 
 
 scito, quia per cuncta, quse de aliis loqueris, tua conscientia [sententia] judicaris, 
 et in his ipse judicaris [deprehenderis], quae in aliis arguebas. Neque vero ilia 
 justa est excusatio, ^ Referentibus aliis, injuriam facere non possum.' Nemo 
 invito auditori libenter refert. Sagitta in lapidem numquam figitur, interdum 
 resiUens percutit dirigentem. Discat detractor, dum te videt non libenter 
 audire, non facile detrahere. 
 
 " Chrysostom. de Sacerdot. lib. v. c. viii. tot. 
 
 1 
 
 VOL. II. K 
 
130 THE ANTIQUITIES OF THE Book VI. 
 
 divine and even a temper a bishop ought to have, that, by such 
 temptations, and a thousand others of the Hke nature, he be 
 not overwhelmed, either with anger or envy, on the one hand, 
 or insuperable sorrow and dejection of mind, on the other. St. 
 Jerome recommends another virtue of the tongue to his clerk, 
 which is of great use in conversation ; and that is, the keeping 
 of secrets, and knowing when to be silent, especially about the 
 affairs of great men. "Your office," says he, "requires you 
 to visit the sick, and thereby you? become acquainted with the 
 families of matrons, and their children, and are entrusted with 
 the secrets of noble men. You ought, therefore, to keep not 
 only a chaste eye, but also a chaste tongue ; and, as it is not 
 your business to be talking of the beauties of women, so 
 neither to let one house know from you what was done in 
 another. For, if Hippocrates adjured his disciples before he 
 taught them, and made them take an oath of silence ; if he 
 formed them in their discourse, their gait, their meekness and 
 modestv, their habit, and their whole morals ; how much more 
 ought we, who have the care of souls committed to us, to love 
 the houses of all Christians as if they were our own V He 
 means, that the clergy should be formed to the art of silence, 
 as carefully as Hippocrates taught his scholars, that the peace 
 and unity of Christian famihes might not be disturbed or dis- 
 composed by revealing the secrets of one to another ; which it 
 is certain no one will do, that has the property which St. 
 Jerome requires, of loving every Christian family as his own. 
 
 Sect. XL — 0/ their Care to guard against Suspicion of Evil, 
 
 2. As they were thus taught to be inoffensive both in word 
 and deed, and thereby secure a good name and reputation 
 among men, which was necessary for the due exercise of their 
 function; so, because it was possible their credit might be 
 
 P Hieronym. Epist. ii. ad Nepotian. p. 268. Officii tui est visitare languentes, 
 nosse domos matronarum, ac liberos earum, et nobilium virorum custodire 
 secreta. Officii tui sit, non solum oculos castes servare, sed et Unguara. Num- 
 quam de formis mulierum disputes, nee quid agatur in alia, domus alia per te 
 noverit. Hippocrates adjurat discipulos suos, antequam doceat, et in verba sua 
 jurare compellit : extorquet sacramento silentium ; sermonem, incessum, habi- 
 tum, moresque preescribit. Quanto niagis nos, quibus animarum cura [medicina] 
 coramissa est, omnium Chvistianorum domos debemus amare tamquam proprias? 
 
Ch. II. §11. CHRISTIAN CHURCH. 131 
 
 impaired, not only by the commission of real evil, but by the 
 very appearance and suspicion of it, — the laws of the Church, 
 upon this account, were very exact in requiring them to set a 
 guard upon their whole deportment, and avoid all suspicious 
 actions that might give the least umbrage or handle to an 
 adversary to reproach them. It was not enough in this case, 
 that a man kept a good conscience in the sight of God ; but 
 he must provide or forecast for honest things in the sight of 
 men. And this was the more difficult, because men are apt to 
 be querulous against the clergy, as St. Chrysostom observes : 
 some through weakness and imprudence ; others through 
 malice, easily raising complaints and accusations without any 
 just ground, and difficultly hearkening to any reasons or apo- 
 logies that they can offer in their own defence : but the more 
 querulous and suspicious men are, the more watchful it 
 becomes the clergy to be against unjust surmises, that they 
 may cut off occasion from them that desire occasion to accuse 
 or reproach them. To this end, they are to use the utmost 
 diligence and precaution to guard against the ill opinions of 
 men, by avoiding all actions that are of a doubtful and suspi- 
 cious nature. "For,'" says St. Chrysostom^, "if the holy 
 
 q Clirysost. de Sacerd. lib. vi. c. ix. Et yap 6 fiuKapiog TlavXog, fii^ KXoTrijg 
 VTTovoiav Xaj3y Trapd roig naOrjToig, edeiaf Kai did rovro TrpoffsXafSe Kai 
 krkpovg tig tjjv tuiv %p?//xdrwj/ 6iaKoviav, iva fii} Tig rjfiag fKOjjiijarjTai {(prjcFiv) 
 hv Ty ddpoTTjTi ravTy, nj diaKOvovfikvy vcp' yfiiov' Trdg i)fiag oh Trdvra del 
 TTOuXv, oJCTTs rdg Trovrjpdg dvaipeXp vrro^l/iag, kclv \l^svdt'ig, kclv oKoyiaroi rvy- 
 XdvbXTiv ovcrai, Kav crcpodpa Trjg rifitrspag a7r£%a)<rt do^rjg. ovdtvbg ydp dfiap- 
 rrffxarog Toaovrov rifielg d(pe(TTr]KaixiV, ocjov K\o7rrjg 6 UavXog' dXX' oficjg Kai 
 roaovrov dcpsaTijKojg Trjg Trovijpdg TavTt]g Trpd^eojc, ovdk ovtcoq T^fisXtjat Trjg 
 Tutv TToXXCJv vrrovoiag, KatTOi X'lav ovarjg dXSyov Kai fiavicjdovg' juavia ydp 
 rjv, ToiovTOv vTroTTTeiKTaL Ti irepl Tijg [xaKapiag Kai 9aviJ.aaTrjg eKtivrjg Kt(paXrjg' 
 dXX' ofxojg ovSev i'jttov Kai TavTrjg Trjg v7ro\piag, Trig ovrojg dXoyov, Kai i]v 
 ovdtlg dv nrj Trapanaiiov VTrvJTTTfVfre, TroppujOev dvaiptl Tdg aiTiag' Kai ov 
 SiETTTvae Tr)v rwv ttoXXuiv dvoiav, oiide ttTTf t'ivi ydp dv InsXOoi Trork, TOiavTa 
 TTtpl iifxS)V virovoHv, Kai diro tCjv arnxtiiiiv, Kai dnb Trig tTrifiKtiag Trjg 
 iv Tip (Bi<p, TrdvTbJV r)p,dg Kai TifiwvTOJV Kai 9avfia^6vTiov ; dXX' uTrav tov- 
 vavTiov Kai vTrsideTo, Kai rrpoindoKricre TavTr}v Tijv Trovripdv virovoiav Kai 
 Trpoppi'Cov avTtjv dvkcTTrafff, fidXXov di ovde (pvvai tijv dpxw d^iJKe. Sid ti ; 
 Trpovoovjxev yap, <pr]<ji, KaXd ov fiovov ivcjiriov Kvpiov, dXXd Kai Ivmttiov 
 dvOpdJTTojv. To<7avTy del, {idXXov dk Kai TrXeiovi KSxprjcrOai cnrovSy' oxtts fxfi 
 fxovov aipofisvag KaTacnr^v Kai KdjXvtiv Tdg (pfifiag Tdg ovk dyaQdg' dXXd 
 Kai TToppioOtVf '69ev dv ykvoivTO, irpoopq,v' Kai Tdg Trpotpdaug, k^ wv t'iktov- 
 
 K 2 
 
132 THE ANTIQUITIES OF THE Book VI. 
 
 apostle St. Paul was afraid lest he should have been suspected 
 of theft by the Corinthians ; and, upon that account, took 
 others into the administration of their charity with himself, 
 that no one might have the least pretence to blame him, — how 
 much more careful should we be to cut off all occasions of 
 sinister opinions and suspicions, however false or unreasonable 
 they may be, or disagreeable to our character ? for none of us 
 •can be so far removed from any sin, as St. Paul was from 
 theft ; yet he did not think fit to contemn the suspicions of 
 the vulgar ; he did not trust to the reputation which both his 
 miracles and the integrity of his life had generally gained him : 
 but, on the contrary, he imagined such suspicions and jea- 
 lousies might arise in the hearts of some men, and therefore 
 he took care to prevent them, not suffering them to arise at 
 all, but timely foreseeing, and prudently forestalling them: 
 'providing,' as he says, 'for honest things, not only in the 
 sight of God, but also in the sight of men.' The same care, 
 and much greater, should we take, not only to dissipate and 
 destroy the ill opinions men may have entertained of us, but 
 to foresee afar off from what causes they may spring, and to 
 cut off, beforehand, the very occasions and pretences from 
 whence they may grow ; which is much easier to be done than 
 to extinguish them when they are risen, which will then be 
 very difficult, perhaps impossible ; besides that their being 
 raised will give great scandal and offence, and wound the con- 
 sciences of many." Thus the holy father argues upon this 
 point, according to his wonted manner, nervously and strenu- 
 ously, to show the clergy their obligations to use their utmost 
 prudence to foresee and prevent scandal, by avoiding all actions 
 of a doubtful and suspicious nature. St. Jerome^ gives his 
 clerk the same instructions, to guard against suspicions, and 
 take care, beforehand, to minister no probable grounds for 
 
 Tat, TTpoavaiptiv, jcaj jxr] Trepiiieveiv avTag (rv(7Trivai, Kal Iv roTg riov ttgWCjv 
 Sia9pv\\i]9rivai arofiaoc rriviKavra yap ovTt iviropov avTctg cKpaviaai \017rbv, 
 dXXd Kal Xiav dvcrx^pht t-«X" ^^ '^"'^ ddvparoV ovrt dZ,r)j-uov, T(p ixtrd rijv 
 tS)v ttoWCjv j3\dj3i}v TovTo yivk(T9ai. (Vol. i. p. 428, line 4 from bottom.) 
 r Hier. Epist. ii. ad Nepot. (Venet. 1766. vol. i. p. 260. C 4.) Caveto omues 
 
 suspiciones ; et quidquid probabiliter fingi potest, ne fingatm*, ante devita 
 
 Si propter officium clericatus, aut vidua a te visitatur aut virgo, numquam 
 domum solus introeas. Tales liabeto socios, quorum contubernio non infameris. 
 
Ch. II. § 13. CHRISTIAN CHURCH. 133 
 
 raising any feigned stories concerning him. If his office 
 required him to visit the widows or virgins of the Church, he 
 should never go to them alone, but always take some other 
 person of known probity and gravity with him, from whose 
 company he would receive no defamation. 
 
 Sect. XII. — Laws relating to this Matter, 
 
 Nor was this only the private direction of St. Jerome, but 
 a public rule of the Church. For, in the third Council of 
 Carthage, this canon was enacted, "• That neither bishop% nor 
 presbyter, nor any other clerk, should visit the widows and 
 virgins alone, but in the company and presence of some other 
 of the clergy, or some grave Christians." And in the first 
 Council of Carthage*, and the Council of Epome", there are 
 canons to the same purpose. 
 
 Sect. XIII. — An Account of the Agapetse and ^vvuaaKToi^ 
 and the Laivs of the Church made against them. 
 
 The great Council of Nice made another order upon the 
 same grounds, to prevent all sinister opinions, that none of the 
 unmarried clergy, bishop, presbyter, deacon, or any other ^, 
 
 s Cone. Carth. III. c. xxv. (Labbe, vol. ii. p. I171') Ut clerici vel conti- 
 nentes, ad viduas vel virgines, nisi jussu vel permissu episcoporum et presby- 
 terorura, non accedant. Et hoc non soli faciant, sed cum clericis, vel cum his, 
 cum quibus episcopus jusserit vel presbyter ; nee ipsi episcopi aut presbyteri soli 
 habeant accessum ad hujusmodi feminas, nisi aut clerici prsesentes sint, aut 
 graves aliqui Christiani. 
 
 t Cone. Carth. I. c. iii. (Labbe, vol. ii. p. 1823. C.) Occasiones amputaudae 
 sunt peccatorum, et tollendae omnes suspiciones, quibus subtilitas diaboli, sub 
 preetextu cai'itatis et dilectionis, incautas animas vel iguaras irretire consuevit. 
 Nullus ergo et nulla, sanctimonise deserviens, propter blasphemiam ecclesite, si 
 vobis placet, in una domo penitus commorari non debeut. Universi dixerunt : 
 Qui nolunt nubere, et pudicitise meliorem eligunt partem, vitare debent, non 
 solum habitare simul, sed nee habere ad se aliquem accessum. 
 
 " Cone. Epaonens. c. xx. (Labbe, vol. iv. p. 1578.) Episcopo, presbytero, et 
 diacono, vel cseteris clericis, horis praeteritis, id est, meridianis vel vespertinis, 
 ad feminas prohibemus accessum ; quse tamen, si causa fuei'it, cum presby- 
 teroi'um aut clericorum testimonio videantur. 
 
 w Cone. Nic. c. iii. (torn. ii. p. 29.) 'ATrj^yoptvo'f KaOoKov t) fitydXr] gvvo^oq, 
 fMrjTS tTTicTKOTr^, fjirjTe Trptcr^urlpy, firjrt EiaKovif), firjTe oXtog rivl Twv kv r(>7 
 ic\57p(f>, l^tlvai avvficraKTOv yvpalKa fx*'^'' ttXiju ei /*»/ dpa [XTfTspaf y ddiX- 
 iprjVf ;j 9tiav, i] a fxova 7rp6(X(07ra Ttdaav inroipiav dia7re<pivye. 
 
134 THE ANTIQUITIES OF THE Book VI. 
 
 should have any woman that was a stranger, and not one of 
 their kindred, to dwell with them ; save only a mother, a sister, 
 or an aunt, or some such persons, with whom they might live 
 without suspicion. They who hence conclude that the clergy 
 were forbidden to cohabit with their wives, which they had 
 married before ordination, are sufficiently exposed by Gotho- 
 fred^ as ignorant of the true import of the original word, 
 GvvdaaKTOQ, which never denotes a wife, but always a stranger, 
 in opposition to those of one's kindred ; and it is evident the 
 canon was made, not upon the account of the married clergy, 
 but the unmarried, to prevent suspicion and evil reports, that 
 might easily arise from their familiar conversation with women 
 that were not of their kindred, or near relations. We may be 
 satisfied of this from a law of Honorius and Theodosius, 
 junior, which was made in pursuance of the Nicene canon, 
 and is still extant in both the Codes y; where, first, having 
 forbidden the clergy to cohabit with any strange women, who, 
 by some, were taken in under the title and appellation of 
 sisters ; and having named what persons they might lawfully 
 entertain in their houses, viz. mothers, daughters, and sisters, 
 because natural consanguinity would prevent all suspicion of 
 these : lest the not excepting of wives might seem to exclude 
 them also, a particular clause is added concerning them, " That 
 
 X Gothofr. Not. in Cod. Theod. lib. xvi. tit. ii. de Episc. leg. xliv. Neque 
 hee (conjuges) extranese sunt, neque cum his commune quidquam habet superior 
 prohibitio de extraneis mulieribus non adsciscendis : quod ut hsec lex aper- 
 tissime testatur, ita Paphnutii quoque historia, collata cum dicto can. iii. Nicseno, 
 pariter edocet. Quare falluntur, qui ad conjuges a maritis ad sacerdotium pro- 
 motis divellendas auctoritatem canonis" Nicseni advocant, qui non est nisi de 
 extraneis, ut et epistolam Basilii ad Paregoiium cxcviii. ; quse pariter non est 
 nLsi TTspi avvtiaaKTifiv. Conf. omnino, p. 87 tot. apud Gothofredum. 
 
 y Cod. Theod. lib. xvi. tit. ii. de Episc. leg. xliv. It. Cod. Just. lib. i. tit. iii. 
 
 leg. xix. Eum qui probabilem seculo disciplinam agit, decolorari consortio 
 sororise appellationis non decet. Quicunque igitur cujuscunque gradus sacer- 
 dotio fulciuntur, vel clericatus honore censentur, extranearum sibi mulierum 
 interdicta consortia cognoscant : hac eis tantum facultate concessa, ut matres, 
 filias, atque germanas intra domorum suarum septa contineant. In his enim 
 nihil ssevi ci'iminis existimari foedus naturale permittit. Illas etiam non relmqui 
 castitatis hortatur aifectio, quse ante sacerdotium maritorum legitimum meruere 
 conjugium. Neque enim clericis incompetenter adjunctse sunt, quse diguos 
 sacerdotio viros sua conversatione fecerunt. 
 
Cii. II. § 13. CHRISTIAN CHURCH. I35 
 
 such as were married before their husbands were ordained, 
 should not be rehnquished upon pretence of chastity, but rather 
 be retained upon that account, it being but reasonable that 
 they should be joined to their husbands, who, by their conver- 
 sation, made their husbands worthy of the priesthood." The 
 avvsLcraKTOL, then, or ' strangers,"* who, in these laws, are for- 
 bidden to cohabit with the clergy, are not their lawful wives, 
 but others who were taken in under the name of sisters; as 
 that law of Honorius, and other ancient writers ^, intimate 
 they were called by those that entertained them. St. Jerome* 
 and Epiphanius ^ tell us they were also known by the name of 
 agapetce^ dyaTrriTai, that is, ' beloved." So that all these 
 several names signify but that one sort of persons, most com- 
 monly called strangers, extranece^ and awd^aKToi^ whose con- 
 versation was suspicious, and therefore so often prohibited by 
 the laws of the Church. They were commonly some of the 
 virgins belonging to the Church, whom they that entertained 
 pretended only to love as sisters, with a chaste love. But 
 their manner of conversing was sometimes so very scandalous, 
 that it justly gave great offence to all sober and modest per- 
 sons ; and, had not the Church always interposed with her 
 severest censures, it must have made her liable to as great 
 reproach. For it appears from the complaint of St. Cyprian *', 
 
 2 Cone. Ancyr. c. xix. (torn. i. p. 1464.) Tag ^ev rot (ryi/fp^o/tevae TrapOevovg 
 TKTiv, wg ddeX^dg, sJSOjXixrafiSv. 
 
 a Hieron. Ep. xxii. ad Eustoch. p. 138, edit. Basil. 1565. (p. 90. B. edit. 
 Fx'ancof. 1684.) See note (d) in next page. 
 
 b Epiphan. Haer. Ixiii. Origen. n. ii. Karriyopovci tCjv Iv Ty tKicXriaig. rag 
 dyairriTdg \eyofi£vag avvEiacLKTOvg yvvalKag KiKTtjfisvcjv, ojg Kai avTwv tovto 
 kiriTtKovvTiav Kpvcprj did Ttjv tCjv dvOpojTTOJV aiduf 'iva fiev ry TTOvtjpig- ovv- 
 OaTTTOJVTai, T(p Si. 7rpo(Tx?}/iaTi Tdv dvOpuiiriov 'ivtKa to ovo/xa atfivvvbJVTai. 
 
 c Cyprian. Ep. vi. al. xiv. (p. 15, edit. Paris. 1666.) (Bened. 1726. p. 12.) 
 Cum summo animi nostri gemitu et dolore cognovimus non deesse, qui Dei 
 templa et post confessionem sauctificata et illustrata membra turpi et infami 
 concubitu suo plus maculent, cubilia sua cum feminis pi-omiscua jungentes, &e. 
 
 Id. Ep. Ixii. al. iv. (p. 98, edit, citat.) Legimus litteras tuas, frater 
 
 carissime, quas per Paconium fratrem nostrum misisti, postulans et desideraus 
 ut tibi rescriberemus quid nobis de iis virginibus videatur, quae quum semel 
 statum suum ccmtinenter et fii*miter tenere decreverint, detectse sint postea in 
 eodem lecto pariter raausisse cum masculis: ex quibus unum diaconum esse 
 dicis, plane easdem quae se cum viris dormisse confessse sint asseverare so 
 integras esse, &c. 
 
136 THE ANTIQUITIES OF THE Book VI. 
 
 St. Jerome •*, and others, that the practice of some was very 
 intolerable ; for they not only dwelt together in the same 
 house, but lodged in the same room, and sometimes in the 
 same bed ; and yet would be thought innocent, and called 
 others uncharitable and suspicious that entertained any hard 
 thoughts of them. But the Church did not regard vain words, 
 but treated them as they justly deserved, as persons that used 
 a scandalous and indecent liberty, and who were the very pests 
 and plagues of the Church. Cyprian ^ commends Pomponius 
 for excommunicating a deacon who had been found guilty in 
 this kind ; and the Council of Antioch^ alleged this, among 
 other reasons, for their deposing Paulus Samosatensis from 
 his bishopric. In the following ages, besides the Councils of 
 Nice and Ancyra, already mentioned, we meet with many other 
 canons made upon this account : as in the second Council of 
 Aries S; the first, third, and fourth Councils of Carthage^; 
 
 d Hierou, Ep. xxii. ad Eustocli. Unde in ecclesias Agapetarum pestis 
 introiit ? Unde sine nuptiis aliud nomen uxorum 1 Immo unde novum con- 
 cubinarura genus ? Plus iuferam : unde meretrices univirse ? [Quae] eadem 
 domo, uno cubieulo, ssepe imo tenentur et lectulo ; et suspiciosos nos vocant, si 
 aliquid existimamus. (Venet. 1766. vol. i. p. 98.) 
 
 e Cyprian. Ep. Ixii. (Bened. p. 103.) Consulte et cum vigore fecisti, frater 
 carissime, abstinendo diaconum, qui cum virgine ssepe mansit, sed et cseteros 
 qui cum virginibus dormire consueverant. Quod si poenitentiam hujus illiciti 
 concubitus sui egerint, et a se invicem recesserint, inspiciantur interim vii'gines 
 ab obstetricibus diligenter, et si virgines inventse fuerint, accepta communica- 
 tione ad ecelesiam admittantur, hae tamen interminatioae, ut si ad eosdem 
 masculos postmodum reversse fuerint, aut si cum eisdem in una domo et sub 
 eodem tecto simul habitaverint, graviore censura ejiciantur, nee in ecelesiam 
 postmodum tales facile I'ecipiantur, &c. 
 
 f Epistol. Synod, ap. Euseb. lib. vii. c. xxx. Tag dk (rvvSKJaKTovg avrov 
 yvvalKag, d)g 'AvTioxtig ovofid^ovai, Kal rdv Tnpi ahrbv Trpetr/Burtpwv Kal 
 
 SiaKOVbJV, K. T. X. 
 
 g Cone. Arelat. II. c. iii. (Labbe, vol. iv. p. 1011.) Si quis clericus a gradu 
 diaconatus in solatio suo mulierem, prseter aviam, matrem, filiam, neptem, vel 
 conversam secum uxorem, habere preesumserit, a communione alienus habeatm*. 
 Par quoque et mulierem, si se separare noluerit, poena percellat. 
 
 li Cone. Carth. I. c. iii. vid. supra not. (s) p. 133. C. iv. Juxta viduos 
 
 et viduas eadem lex maneat et sententia. Ibid. III. c. xvii. (torn. ii. p. 
 
 1170.) Cum omnibus clericis extranese femiuse non cohabitent, sed solae matres, 
 avise, materterse, amitse, sorores, et filiae fratrum aut sororum, et quaecumque 
 ex familia, domestica necessitate, etiam antequam ordinarentm*, jam cum eis 
 
 habitabant, &c. Ibid. IV. c. xlvi. (ibid. p. 1204.) Clericus cum extraneis 
 
 mulieribus non habitet. 
 
Cu. II. § 13. CHRISTIAN CHURCH. 137 
 
 the Council of Eliberls ^ and Lerida^ ; and many others, pro- 
 hibiting the clergy to entertain any women who were stran- 
 gers, and not of their near relations, under pain of deprivation. 
 The intent of all which canons was to oblige the clergy not 
 only to live innocently in the sight of God, but also unblame- 
 ably, and without suspicion and censure in the sight of men; 
 it being more especially necessary for men of their function to 
 maintain not only a good conscience, but a good name ; the 
 one for their own sake, the other for the sake of their neigh- 
 bours \ that men might neither be tempted to blaspheme the 
 ways of God, by suspecting the actions of holy men to be 
 impure when they were not so ; nor be induced to imitate such 
 practices as they at least imagined to be evil ; either of which 
 would turn to the destruction of their souls. " So that it was 
 cruelty and inhumanity,'' as St. Austin concludes, " for a 
 man, in such circumstances, to neglect and disregard his own 
 reputation." 
 
 i Cone. Illiberit. c. xxvii. (torn. i. p. 973.) Episcopus vel qiiilibet alius 
 clericus, aut sororem, aut filiam virginem dicatam Deo, tantum secum habeat ; 
 extraneam nequaquam habere placuit. 
 
 k Cone. Ilerdens. e. xv. (torn. iv. p. 1613.) Familiaritatem extranearum 
 mulierum, licet ex toto sancti patres antiquis monitionibus prjeceperint, eccle- 
 siastieis evitandam, id nunc tamen nobis visum est, ut qui talis probabitur, 
 si post primam et secundam eommonitionem se emendare neglexerit, donee in 
 vitio persevei'at, officii sui dignitate privetur. 
 
 1 August, de Bono Viduit. c. xxii. (Bened. vol. vi. p. 384. G.) (torn. iv. 
 p. 1032, edit. Basil. 1569.) In omnibus sane spiintalibus deliciis quibus 
 fruuntur innuptee, sancta earum conversatio cauta etiam debet esse, ne forte, 
 quum mala vita non sit per lasciviam, mala sit fama per negligentiam. Nee 
 audiendi sunt, sive viri sancti sive feminse, quando reprehensa in aliquo negli- 
 gentia sua, per quam fit ut in malam veniant suspicionem, unde suam vitam 
 longe abesse sciunt, dicunt sibi coram Deo suffieere eonscientiam, existima- 
 tionem hominum non imprudenter solum, verum etiam crudeliter contemneutes: 
 quum oceidunt animas aliorum, sive blasphemantium viam Dei, quibus secun- 
 dum suam suspicionem quasi turpis quae casta est displicet vita sanctorum ; 
 sive etiam cum exeusatione imitantium, non quod vident, sed quod putant. 
 Proinde quisquis a criminibus flagitiorum atque facinorum vitam suam custodit, 
 sibi bene facit : quisquis autem etiam famam, et in alios misericors est. Nobis 
 enim necessaria est vita nostra, aliis fama nostra : et utique etiam quod aliis 
 ministramus misericorditer ad salutem, ad nostram quoque redundat utilitatem. 
 
138 THE ANTIQUITIES OF THE Book VI. 
 
 Sect. XIV. — Malevolent and unavoidable Suspicions to he 
 
 contemned. 
 
 But it might happen that a man, after the utmost human 
 caution and prudence that could be used, might not be able to 
 avoid the malevolent suspicions of ill-disposed men ; for our 
 blessed Lord, whose innocence and conduct were both equally 
 divine, could not, in his converse with men, wholly escape 
 them. Now, in this case, the Church could prescribe no 
 other rule, but that of patience and Christian consolation, 
 given by our Saviour to his apostles : " Blessed are ye when 
 men shall revile you, and persecute you, and shall say all 
 manner of evil™ against you falsely for my sake. Rejoice, 
 and be exceeding glad, for great is your reward in heaven." 
 " When we have done," says St. Austin °, " all that in justice 
 and prudence we could to preserve our good name ; if, after 
 that, some men, notwithstanding, will endeavour to blemish 
 our reputation, and blacken our character, either by false 
 suggestions or unreasonable suspicions, let conscience be our 
 comfort, nay, plainly, our joy, that ' great is our reward in 
 heaven.' For this reward is the wages of our warfare, whilst 
 we behave ourselves as good soldiers of Christ, by the armour 
 of righteousness on the right hand and on the left, by honour 
 and dishonour, by evil report and good report." So much of 
 the laws of the Church relating to the life and conversation of 
 the ancient clergy. 
 
 CHAPTER III. 
 
 OF LAWS MORE PARTICULARLY RELATING TO THE EXERCISE 
 OF THE DUTIES AND OFFICES OF THEIR FUNCTION. 
 
 Sect. I. — The Clergy obliged to lead a studious Life. 
 
 I COME now to speak of such laws as more immediately related 
 to their function, and the several offices and duties belonging 
 to it. In speaking of which, because many of these offices 
 will come more fully to be considered hereafter, when we treat 
 
 m Matth. V. 11. n Augustin. ibid. p. 1033. 
 
Ch. hi. § 1. CHRISTIAN CHURCH. 139 
 
 of the liturgy and service of the Church, I shall here speak 
 chiefly of such duties as were required of them by way of 
 general qualification, to enable them the better to go through 
 the particular duties of their function ; such was, in the first 
 place, their obligation to lead a studious life. For since, as 
 Gregory Nazianzen^ observes, the meanest arts could not be 
 obtained without much time, and labour, and toil spent therein, 
 it were absurd to think that the art of wisdom, which compre- 
 hends the knowledge of things human and divine, and com- 
 prises every thing that is noble and excellent, was so light and 
 vulgar a thing, as that a man needed no more but a wish or 
 a will to obtain it. Some, indeed, he complains^, were of this 
 fond opinion ; and therefore, before they had well passed the 
 time of their childhood, or knew the names of the books of the 
 Old and New Testament, or how well to read them, if they 
 had but got two or three pious words by heart, or had read 
 a few of the Psalms of David, and put on a grave habit, which 
 made some outward show of piety, they had the vanity to 
 think they were qualified for the government of the Church. 
 They then talked nothing but of SamueFs sanctification from 
 
 a Naz. Orat. i. de Fuga, (Paris. 1630. torn. i. p. 22. B 3.) 'Opxhf^uoQ /*^v 
 Koi avXrjffsdjg Ian di^aaKaXia Kal ixdOrjtrig, /cat xpovou Trpbg tovto SeX, /cat 
 idpioTCJV (Jvxv^v Kal ttovoov, Kai fiKrOovg KaTa(3a\eiv kariv on, Kal Trpoc- 
 aytjyCjv derjOijvai, Kal aTTo^rjixrjaai fxaKporepa, Kal r dXKa to. fiev iroirjffai 
 TTCLvra, TCI de TraOtiv olg kfnnipia (TvWkytTai' Trjv dk (ro0iav, ?) rrdcriv kinora- 
 Tii, Kal TTavTU kv eavry tol KaXd <TvXKa(3ovaa l%£i . . . ovtoj Kovcpov ri Kal 
 TmraTi)fxkvov Trpdyfia vTroXrjipofxeOa, utart OeXrjcTai Sti {lovov Kal dvai aotpov ; 
 TToXXrjf TOVTO TTJg dfxaOiag. 
 
 ^ Naz. Orat. i. de Fuga, (torn. i. p. 21. C.) Ovtio KOKvig diaKsifieQa, uxxts oe 
 TrXtiovg t'lfiwv, 'iva firi Xkyoj TrdvTeg, Trplv dnoQkaQai (tx^^ov ti^v 7rpu)Ti]v Tpixa, 
 Kal TO Td TraidiKd tpiXXi^eaOai, Trplv TrapeXOelv sig rag Odag avXdg, Trplv tojv 
 hpo)v (Si(3X(»)v yvCJvai Kal Td ovoixuTa, Trplv Kaivrjg Kal TraXaidg xapa/cr^pa 
 yviopiaai, Kal Tovg TrporrTaTag' (ovttw ydp Xsyu), Trplv »} tov l36p[3opov aTroTrXvva- 
 a9ai, Kal Ta Trig ■>pvxt']Q "'""X*?' '^^^ V KaKia yjxXv Trpoaefxd^aTo) dv Svo r) Tpia 
 pf]fiaTa tCjp tv<Te(3(JJv l^aaKi'jcriofjiev, Kal TavTa i% dKoT]g, ovk IvTSv^ewg, rj T<p 
 Aa(3lS (ipax^a KaQofuXi'jcrMixsv, rj to Tpi^cjviov ev Tnpt(7TvXu)}iiQa, rj f^sxpi Trjg 
 KMvrjg (piXoffo^ricFOJixtv, ev(rtj3eiag ri TrXdfffia Kar o'tpiv rifiXv avTolg Trtpixpw- 
 cavTtg' ^a[3al Trig Trpoidpiag Kal tov ^povrjfiaTog ! iepog Kal Ik arrapydvoiv 
 6 ^anovrfX' sv9vg safxev cro^oi Kal StddcKaXoi Kal v\pr]Xol Ta Qtia, Kal ypafXfxa- 
 Tsojv Td Trpwra, Kal vofiiKutv, Kal x£tporovo{5/*£v rjfidg avTovg ovpaviovg, Kal 
 KaXelaOai 'Pa/3/3i ^Tjrow/icv, Kal ovSafiov to ypafifxa Kal TrdvTa del vorjOfjimi 
 TrvevjxaTiKojg, Kal Xijpog TrXaTvg Ta ovtipaTa, Kal dyavaKToir)fxtv dv, el {xri 
 (TipoSpa iTtaivoifieOa. 
 
140 THE ANTIQUITIES OF THE Book VI. 
 
 his cradle ; and thought themselves profound scribes, and great 
 rabbies and teachers, sublime in the knowledge of divine 
 things; and were for interpreting the Scripture, not by the 
 letter, but after a spiritual way, propounding their own dreams 
 and fancies, instead of the divine oracles, to the people. This, 
 he complains, was for want of that study and labour, which 
 ought to be the continual employment of persons who take 
 upon them the offices of the sacred function. St. Chrysos- 
 tom pursues this matter a little further, and shows the neces- 
 sity of continual labour and study in a clergyman, from the 
 work and business he has upon his hand ; each part of which 
 requires great sedulity and application. For, first, he ought 
 to be qualified to minister suitable remedies to the several 
 maladies and distempers ^ of men's souls ; the duty of which 
 requires greater skill and labour than the cure of their bodily 
 distempers ; and this is only to be done by the doctrine of the 
 Gospel, which, therefore, required that he should be intimately 
 acquainted with every part of it. Then, again, he must be 
 able to stop the mouths of all gainsayers ^, Jews^ Gentiles, 
 and heretics, who had different arts and different weapons to 
 assault the truth by; and, unless he exactly understood all 
 their fallacies and sophisms, and knew the true art of mak- 
 ing a proper defence, he would be in danger not only of suf- 
 fering each of them to make spoil and devastation of the 
 Church, but of encouraging one error whilst he was opposing 
 another ; for nothing was more common than for ignorant and 
 unskilful disputants to run from one extreme to another ; as 
 he shows in the controversies which the Church had with the 
 Marcionites and Valentinians on the one hand, and the Jews 
 on the other, about the law of Moses ; and the dispute about 
 the Trinity, betw^een the Arians and Sabellians. Now, unless 
 a man was well skilled and exercised in the word of God, and 
 the true art and rules of disputation, which could not be 
 attained without continual study and labour, he concludes it 
 would be impossible for him to maintain his ground, and the 
 truth, as he ought, against so many subtle and wily imposers. 
 
 ^ Chrysost. de Sacerdot. lib. iv. c. iii. tot. 
 ^ Ibid. lib. iv. c. iv. tot. 
 
Ch. III. §2. CHRISTIAN CHURCH. 141 
 
 Upon this he inculcates® that direction of St. Paul to Timothy 
 (1 Tim. iv. 13), " Give attendance to reading, to exhortation, 
 to doctrine ; meditate upon these things ; give thyself wholly 
 to them, that thy profiting may appear to all men." 3. He 
 shows ^ how difficult and laborious a work it was to make con- 
 tinual homilies and set discourses to the people, who were 
 become very severe judges of the preacher's composures, and 
 would not allow him to rehearse any part of another man's 
 work, nor so much as to repeat his own upon a second occasion. 
 Here his task was something the more difficult, because men 
 had generally nice and delicate palates, and were inclined to 
 hear sermons as they heard plays, more for pleasure than 
 profit, which added to the preacher's study and labour ; who, 
 though he was to contemn both popular applause and censure, 
 yet was he also to have such a regard to his auditory, as that 
 they might hear him with pleasure, to their edification and 
 advantage ; and the more famed and eloquent the preacher 
 was, so much the more careful ^ and studious ought he to be, 
 that he may always answer his character, and not expose him- 
 self to the censures and accusations of the people. These, and 
 the like arguments, does that holy father urge, to show how 
 much it concerns men of the sacred calling to devote them- 
 selves to a studious and laborious life, that they may be the 
 better qualified thereby to answer the several indispensable 
 duties of their functions. 
 
 Sect. II. — No Pleas allowed as just Ajyologies for the contrary, 
 
 *' Some, indeed," St. Chrysostom says, " were ready to plead 
 even the apostle's authority for their ignorance, and almost 
 value themselves for want of learning, because the apostle says 
 of himself, that he was rude in speech." But to this the holy 
 father justly replies, " That this was a misrepresentation of 
 the great apostle, and vainly urged to excuse any man's sloth 
 and^ negligence in not attaining to those necessary parts of 
 knowledge which the clerical life required. If the utmost 
 heights and perfections of exotic eloquence had been rigidly 
 
 ^ Chrysost. de Sacerdot. lib. iv. c. viii. ^ Ibid. lib. v. c. i. tot. 
 
 g Ibid. lib. V. c. v. tot. ^i Ibid, lib. iv. c. vi, et vii. tot. 
 
142 THE ANTIQUITIES OF THE Book VI. 
 
 exacted of the clergy ; if they had been to speak always with 
 the smoothness of Isocrates, or the loftiness of Demosthenes, 
 or the majesty of Thucydides, or the sublimity of Plato, then, 
 indeed, it might be pertinent to allege this testimony of the 
 apostle ; but rudeness of style, in comparison of such elo- 
 quence, may be allowed, provided men be otherwise qualified 
 with knovvledge and ability to preach and dispute accurately 
 concerning the doctrines of faith and religion, as St. Paul 
 was, whose talents in that kind have made him the wonder 
 and admiration of the whole world ; and it would be unjust 
 to accuse him of rudeness of speech, who, by his discourses, 
 confounded both Jews and Greeks, and wrought many into 
 the opinion that he was the Mercury of the Gentiles. Such 
 proofs of his power and persuasion were sufficient evidence that 
 he had spent some pains in this way ; and, therefore, his autho- 
 rity was fondly abused to patronize ignorance and sloth, whose 
 example was so great a reproach to them.'' Others, again, 
 there were who placed the whole of a minister in a good life ; 
 and that was made another excuse for the want of know- 
 ledge and study, and the art of preaching and disputing. 
 But to this St. Ohrysostom^ also rephes, "That both these 
 qualifications were required in a priest : he must not only 
 do, but teach, the commands of Christ, and guide others by 
 his word and doctrine, as well as his practice : each of these 
 
 i Chrysost. de Sacerdot. lib. iv. c. viii. tot. Ibid. lib. iv. c. ix. (Bened. 
 
 vol. i. p. 414.) "Otuv dk i»7rfp loyjxdrMv dyojv KivrJTai, kuI iravrtQ airb tCjv 
 avTwv [xdxoJVTai yga^CJv, -Koiav iaxvv 6 (3iog IvravQa iTridel^ai SvvijtTSTai ; 
 Ti Tutv TToXXaiv 6(peXo£ idptjTiJV, or dv fxsTa rovg fioxOovg Ikhvovq, dirb rfjg 
 TToWrjg Ttg dntipiag tig dipsaiv eKTTScrcJV a7ro<T%t(T0y rov cruifiarog Trjg ekkXt)- 
 aiag ; oirtp oWa iroXXovg iraQovTag eycS. ttoXov avri^ Kspdog Trig Kaprepiag ; 
 ovdkv axnrep ovv ovde vyiovg Trhreajg, Trjg TroXireiag he^Oapfisvtjg. Aid Si] 
 ravra fidXiara TrdvTiov, 'e[j,7rsipov elvai Stl tCjv toiovtojv dyiovijjv, rbv Siddtr- 
 KEiv Tovg dXXovg XaxovTa. si yap Kal avTog eaTrjKev Iv dacpaXdq,, firjSkv virb 
 tCjv dvrtXtyovTiov (SXaTTTOfisvog, dXXd ro twv d^tXeoTspojv TrXrjOog, Tb TaTTo- 
 fiEvov VTT lKEiv({), OT dv 'iSy rbv riyovfxtvov r'lTTrjOsvTa, Kal ovdkv exovra Trpbg 
 Tovg dvTiX'syovrag Eiirtiv' ov ty]v daBkvuav Ttjv Ikeivov ryg yrTijg, dXXd Trjv 
 Tov doyfxaTog aiTiojvTai aaQpoTtira. Kal Sid Tiijv tov kvbg aTreipiav, 6 TroXvg 
 Xtiog eig taxarov oXtQpov KaracpkptTai. Kdv yap jxri irdvrr} ysviovrai tojv 
 IvavTiwv dXX' ofibjg, vrckp wv Oappeiv tlxov, dfxcpijidXXtiv dvayKa^ovTai' Kal 
 dig fieTa 7ri(rTeiog Trpoayecrav UKXivovg, ovk 'in /xeTa r^g avTijg Svvavrai Trpoae- 
 X^tv (TTsppoTrjrog- dXXd Toaavrr} ^dXi] tCjv Ueivtov tifroiKi^iTai ipvxdlg, dirb 
 Tijg rjTTtig tov SiSaaKdXov (hg Kal eig vavdyiov TtXevTijaai Tb KaKov. 
 
Cii. III. § 3. CHRISTIAN CHURCH. 143 
 
 had their part in his office, and were necessary to assist one 
 another, in order to consummate men''s edification. For, other- 
 wise, when any controversy should arise about the doctrines of 
 rehgion, and Scripture was pleaded in behalf of error, what 
 would a good life avail in this case 1 What would it signify to 
 have been diligent in the practice of virtue, if, after all, a man, 
 through gross ignorance and unskilfulness in the word of truth, 
 fell into heresy, and cut himself off from the body of the 
 Church, as he knew many that had done so? But admit 
 a man should stand firm himself, and not be drawn away by 
 the adversaries, yet when the plain and simple people, who are 
 under his care, shall observe their leader to be baffled, and 
 that he has nothing to say to the arguments of a subtle 
 opposer, they will be ready to impute this, not so much to the 
 weakness of the advocate, as the badness of his cause ; and 
 so, by one man's ignorance, a whole people shall be carried 
 headlong to utter destruction, or at least be so shaken in their 
 faith, that they shall not stand firm for the future.'** St. Je- 
 rome gives also a smart rebuke to this plea, telling ^ his clerk, 
 " That the plain and rustic brother should not value himself 
 upon his sanctity, and despise knowledge ; as neither should 
 the artful and eloquent speaker measure his holiness by his 
 tongue. For though, of two imperfections, it was better to 
 have a holy ignorance than a vicious eloquence, yet, to con- 
 summate a priest, both qualifications were necessary ; and he 
 must have knowledge, as well as sanctity, to fit him for the 
 several duties of his function." Thus did those holy instruc- 
 tors plead against ignorance in the clergy, and urge them 
 with proper arguments to engage them upon a studious life ; 
 which was the only way to furnish them with sufficient abilities 
 to discharge many weighty duties of their function. 
 
 Sect. III. — Their chief Studies to he the Holy Scriptures^ and 
 the approved Writers and Canons of the Church. 
 
 But it was not all sorts of studies that they equally recom- 
 
 k Hieron. Epist. ii. ad Nepotian. Nee rusticus tamen et simplex frater ideo 
 se sanctum putet, si nihil noverit : nee peritus et eloquens, lingua sestimet sanc- 
 titatem. Multoque melius est e duobus imperfectis, rusticitatem habere sanctam, 
 quara eloquentiam peccatricem. (Venet. p. 264. D.) 
 
 7 
 
144 THE ANTIQUITIES OF THE Book VI. 
 
 mended, but chiefly the study of the Holy Scriptures, as being 
 the fountains of that learning which was most proper for their 
 calling ; and which, upon all occasions, they were to make use 
 of. For, as St. Ohrysostom observes \ in the way of adminis- 
 tering sj^iritual physic to the souls of men, the word of God 
 was instead of every thing that was used in the cure of bodily 
 distempers. It was instrument, and diet, and air; it was 
 instead of medicine, and fire, and knife : if caustics or inci- 
 sions were necessary, they were to be done by this ; and if this 
 did not succeed, it would be in vain to try other means. This 
 was it that was to raise and comfort the dejected soul, and 
 take down and assuage the swelling tumours and presumptions 
 of the confident. By this they were both to cut off what was 
 superfluous, and supply what was wanting, and do every thing 
 that was necessary to be done in the cure of souls. By this 
 all heretics and aliens were to be convinced, and all the plots 
 of Satan to be countermined ; and, therefore, it was necessary 
 that the ministers of God should be very diligent in studying 
 the Scriptures, that the word of Christ might dwell richly in 
 them. This was necessary to qualify them especially for 
 preaching ; since, as St. Jerome rightly notes ™, the best com- 
 mendation of a sermon was to have it seasoned well with Scrip- 
 ture, rightly applied. Besides, the custom of expounding the 
 Scripture occasionally, many times as it was read, required 
 a man to be well acquainted with all the parts of it, and to 
 
 ^ Chrysost. de Sacerdot. lib. iv. c. iii. (Benedict, vol. i. p. 407, at bottom.) 
 Touro opyavov, tovto Tpotpij, tovto dspujv KpaaiQ apidTt)' tovto avTi tpap- 
 
 fXClKOV, TOVTO aVTl TTVpOQ, TOVTO aVTl (TldrjpoV KOLV KOVaUl ^ky Kai TSfXHV, TOVT(i> 
 
 Xpr](xaaQai avdyKt]' kclv tovto firjdkv iaxvcy, ttclvtu o'ix^Tai tu Xoiitd. tovt<^ 
 Kai Keifikvrjv iytipofiev, Kal (pXeyjxaivovtyav KaTacTTsWojjLev ttjv -^vx^v, kuI to, 
 TrepiTTa TrsptKOTTTOfxev, Kai rd XeirrovTa TrXrjpovfiev, Kai Ta dXXa uTravTa Ipya- 
 ZofisOa, o(Ta eig Tijv ttjq ■ipv^vg vyieiav tjiuv crvvTeXel. Trpbg fxev yap f3iov 
 KaTacTaaiv dpiarrjv, fiiog STspog dg tov 'laov dv evaydyoi ZfjXov' or dv dk 
 TTtpi doyfiara voay r] i/^wx*) ra vbBa^ ttoXX?) tov Xoyov evravOa // xP^^^j ^^ 
 rrpbg Tfjv tCjv oiKeiojv d(T<pdXtiav fiovov, dXXd Kai Trpbg Tovg 'i'iujBtv ttoXs- 
 
 fxovg. Ibid. c. iv. Ato 7ro\\?)v ^p*? Trouladai ti)v ffTrovdrjv, uktts tov Xoyov 
 
 tov Xpiffrov ev iifiiv svoiKuv TrXovcriojg. 
 
 m Hieron. Ep. ii. ad Nepotian. (Venet. 1760. vol. i. p. 263.) Sermo presby- 
 teri scripturarum lectione conditus sit. Nolo te declamatorem esse et rabulara 
 garrulunique sine ratione, sed mysteriorum peritum, et sacramentorum Dei tui 
 eruditissimum. 
 
Ch. III. § 3. CHRISTIAN CHURCH. 145 
 
 understand both the phrase and sense, and doctrines and mys- 
 teries of it, that he might be ready, upon all occasions, to 
 discourse pertinently and usefully upon them. And to this 
 purpose some canons" appointed, that their most vacant hours, 
 the times of eating and drinking, should not pass without some 
 portion of Scripture read to them ; partly to exclude all other 
 trifling and unnecessary discourse, and partly to afford them 
 proper themes and subjects to exercise themselves upon to 
 edification and advantage. St. Jerome commends his friend 
 Nepotian for this — that at all feasts ° he was used to propound 
 something out of the Holy Scripture, and entertain the com- 
 pany with some useful disquisition upon it. And, next to the 
 Scriptures, he employed his time upon the study of the best 
 ecclesiastical authors, whom, by continual reading, and frequent 
 meditations, he had so treasured up in the library of his heart, 
 that he could repeat their words upon any proper occasion, 
 saying. Thus spake Tertullian, thus Cyprian, so Lactantius, 
 after this manner Hilary, so Minucius Felix, so Victorinus, 
 these were the words of Arnobius, and the like. But, among 
 ecclesiastical writings, the canons of the Church were always 
 reckoned of greatest use, as containing a summary account not 
 only of the Church's discipline, and doctrine, and government, 
 but also rules of life and moral virtues ; upon which account, 
 as some laws directed that the canons should be read over at 
 every man''s ordination, so others required theP clergy after- 
 ward to make them part of their constant study, together 
 with the Holy Scripture. For the canons were then a sort 
 
 " Cone. Tolet. III. c. vii. (Labbe, vol. v. Concil. p. 1011.) Pro reverentia Dei 
 sacerdotum, id universa sancta constituit synodus ; ut quia solent crebro mensis 
 otiosse fabulse interpoui, in omni sacerdotali convivio lectio scripturarum divi- 
 narum misceatur. Per hoc enim et animse sedificantur ad bonura, et fabulse 
 non necessariae proliibentur. 
 
 o Hieron. Epitaph. Nepot. Ep. iii. ad Heliodor. (Vallarsius, vol. i. p. 338. 
 D 9.) Sermo ejus per omne convivium de Scripturis aliquid proponere, libenter 
 audire, respondere verecuude, recta suscipere, prava non acriter confutai'e, dis- 
 putantem contra se magis docere, quam vincere. 
 
 P Cone. Tolet. IV. c. xxv. (Labbe, vol. v. p. 1713.) Sciant sacerdotes Scrip- 
 turas sanctas, et canones [meditentur], ut omne opus eorum praedicatione et 
 doctrina consistat, atque aedificent cunctos tam fidei scientia quam operum 
 disciplina. 
 
 VOL. II. L 
 
14(3 THE ANTIQUITIES OF THE Book VI. 
 
 of directions for the pastoral care ; and they had this advan- 
 tage of any private directions, that they were the pubHc voice 
 and rubrics of the Church, and so much the more carefully to 
 be read upon that account. In after ages, in the time of 
 Charles the Great, we find some laws obliging the clergy i to 
 read, together with the canons, Gregory's Book, De Cura 
 Pastorali. 
 
 Sect. IV. — How far the Btudy of Heathen or Heretical BooJcs 
 
 was allowed. 
 
 As to other books and writings, they were more cautious 
 and sparing in the use of them. Some canons'^ forbade a bishop 
 to read heathen authors ; nor would they allow him to read 
 heretical books, but only upon necessity ; that is, when there 
 was occasion to confute them, or to caution others against the 
 poison of them. But the prohibition of heathen learning, 
 though it seems to be more peremptory, was to be under- 
 stood likewise with a little qualification ; for men might have 
 very different views and designs in reading heathen authors. 
 Some might read them only for pleasure, and make a business 
 of that pleasure, to the neglect of Scripture and more useful 
 learning ; and all such were highly to be condemned. St. 
 Jerome ^ says of these, " That when the priests of God read 
 plays instead of the Gospels, and wanton bucolics instead of 
 the Prophets, and loved to have Virgil in their hands rather 
 than the Bible, they made a crime of pleasure, and turned 
 the necessity of youthful exercise into a voluntary sin." Others 
 
 q Cone. Turon. III. c. iii. (torn. vii. p. 1261.) Nulli episcopo liceat canones, 
 aut librum pastoralem a beato Gregorio papa editum, si fieri potest, ignorare ; 
 in quibus se debet unusquisque, quasi in quodam speculo, adsidue considerare. 
 Cone. Cabillon. II. c. i. (ibid. p. 1272.) Illas scripturas notissimas habeant, quse 
 canonicfe appellantur, et earura sensum per patrum tractatus inquii'ant. Canones 
 quoque intelligant, et librum beati Gregorii papte de Cura Pastorali : et secundum 
 formam ibidem constitutam et vivant et prsedicent. 
 
 r Cone. Carth. IV. c. xvi. (torn. ii. Cone. p. 1201.) Ut episcopus gentilium 
 libros non legat ; hrereticorum autem pro necessitate et tempore. 
 
 s Hieron. Ep. cxlvi. ad Damasum de Filio Prodigo. (Vallai's. vol.i. p. 76- C.) 
 (torn. iii. p. 129, ed. Basil.) Sacerdotes Dei, omissis Evangeliis et Prophetis, 
 videmus comoedias legere, amatoria bucolicorum versuum A^erba canere, Virgi- 
 lium tenere ; et id quod in pueris necessitatis est, crimen in se facere voluptatis. 
 (P. 87. C. edit. Francof. 1684.) 
 
Ci(. III. § 4. CHRISTIAN CHURCH. 147 
 
 could not relish the plain and unaffected style of Scripture, 
 but conversed with heathen orators, to bring their language 
 to a more polite or Attic dialect ; and these also came under 
 the censures of the Church. It is remarkable that Sozomen * 
 tells us of Triphyllius, a Cyprian bishop (who was one of 
 those nice and delicate men who thought the style of Scripture 
 not so elegant as it might be made), that having occasion, in 
 a discourse before Spyridion, and some other Cyprian bishops, 
 to cite those words of our Saviour, apov (tou tov /cpajSjSarov 
 KoX TrepnraTEi, ' Take up thy bed and walk;' he would not use 
 the word /cpajS/Sarov, but, instead of it, put (TKifxiroda, as being 
 a more elegant word, in his opinion. To whom Spyridion, 
 with an holy indignation and zeal, replied, " Art thou better 
 than Him that said K:p«j3j3arov, that thou shouldest be ashamed 
 to use his words T' thereby admonishing him to be a little 
 more modest, and not give human eloquence the preference 
 before the Holy Scriptures. Another sort of men conversed 
 with heathen authors rather than the Scriptures, because they 
 thought them more for their turn, to arm them with sophistry, 
 to impose their errors upon the simplicity of others. As the 
 anonymous author in Eusebius", who writes against the Theo- 
 dosian heretics, observes of the leading men of that party, 
 " that, leaving the Holy Scriptures, they generally spent their 
 time in Euclid and Aristotle, Theophrastus and Galen; using 
 the quirks and sophisms of infidel writers to palliate their 
 heresy, and corrupt the simplicity of the Christian faith.**' 
 
 t Sozora. lib. i. c. xi. (Reading, p. 22. C 5.) "EvvdKsojg tTnreXovfxei^ijg, stti- 
 TpaTTtig TpKpvWiog didd^ai to TrXTiOog, ETrel to prjTov eKsivo TrapdySLV dg fikcrov 
 Idirjae, to dpov gov tov Kpdj3[3aTov Kai TrepnrdTei, cFKifJiTroda dvTi tov Kpa/3j3a- 
 Tov iiiTa^aXwv to ovofxa ttTTf Kal 6 STrupi^wv dyavaKTr]aag, ov avye, e(ptj, 
 d[jidv(t)v TOV Kpd(i(3aT0v tiprjKOTog, oTi ToXg avTov Xe^ecnv hTraiaxvvy fcexp^- 
 oQai ; Kai tovto fiTrwj/, dTrtTrrjdtjcre tov iepaTiKoii Opovov, tov dr}fiov opdvTog' 
 TttvTy ye jxeTpid^f-iv TraiSevojv tov Tolg \6yoig cjcppvc^ixsvov. 
 
 ^ Euseb. lib. v. c, xxviii. (Reading, p. 220, line 6 from the bottom.) Kara- 
 KiTTovTtg Tag dyiag tov Qsou ypa(j)dg, yewfieTpiav liriTijdevovaiv, cjg dv Ik Ttjg 
 yijg ovTtg, Kai Ik Trjg yfjg XaXouvTeg, Kai tov dvojQsv epxofxivov dyvoovvTtg' 
 JLvKXeidtjg yovv irapd tktiv avTutv <ptXo7r6vo)g ■yew/xerptirai* ' ApKTTOTtXrig Sk 
 Kai Ot6<ppa(rTog QavixdZ,ovTac TaXrjvbg yap "Knag vrro Tivutv Kai TrpocrKvvflTai' 
 01 Sk Talg T(jjv aTriffTCJV rex^^^C f'V t"')*^ Ttjg alpk<TS(og avTvJv yviSjjxrjv diroxpi)- 
 fitvoi, Kai Ty tHjv dOsojv Travovpyiq. ti)v dirXfjv tCjv 9tiu)v ypacpHiv tticttiv 
 Karn^XevovTfg' oti jjiii) dk iyyvg Trtorcwf v7rdp)(^ov(n, ti dfl Kai Xiytiv ; 
 
 L 2 
 
14-8 THE ANTIQUITIES OF THE Book VI. 
 
 Now, in all these cases, the reading of heathen authors for 
 such unworthy ends was very disallowable, because it was 
 always done with a manifest neglect and contempt of the Holy 
 Scriptures ; and, therefore, upon such grounds, deservedly 
 forbidden by the canons of the Church. But then, on the 
 other hand, there were some cases in which it was very allow- 
 able to read Gentile authors, and the Church's prohibition did 
 not extend to these ; for sometimes it was necessary to read 
 them, in order to confute and expose their errors, that others 
 might not be infected thereby. Thus St. Jerome observes of 
 Daniel ^^ that he was taught in the knowledge of the Chal- 
 deans, and Moses in all the wisdom of the Egyptians ; which 
 was no sin to learn, so long as they did not learn to follow it, 
 but to censure and refute it. St. Ambrose'^ says, he read 
 some books, that others might not read them : he read them 
 to know their errors, and caution others against them. This 
 was one reason why sometimes heathen writers might be read 
 by men of learning, in order to set a mark upon them. 
 Another reason was, that many of them were useful and sub- 
 servient to the cause of religion, either for confirming the 
 truth of the Scriptures and the doctrines of Christianity, or 
 for exposing and refuting the errors and vanities of the heathen 
 themselves. Thus, St. Jerome ^ observes, that both the Greek 
 
 w Hieron. Com. in Daniel, c. i. (Vallars. Venet. 1768. vol. v. p. 625. C.) 
 Qui de mensa regis et de vino potus ejus non vult comedere ne polluatur ; 
 utique si sciret ipsam sapientiara atque doctrinam Babyloniorum esse peccatum, 
 numquam acquiesceret dicere, quod non licebat. Discunt autem non ut 
 sequantur, sed ut judieent atque convincant. Quoraodo si quispiam adversus 
 matheraaticos velit scribere, imperitus ixa9f]i.iaTog, risui pateat, et adversum 
 philosoplios disputans, si ignoret dogmata phiiosopliorum. Discunt ergo ea 
 mente doctrinam Chaldseorum, qua et Moyses omnem sapientiam ^gyptiorum 
 didicerat. 
 
 X Ambros. Prooem. in Loc. Evang. Legimus aliqua, ne legantur ; legimus, 
 ne ignoremus ; legimus, non ut teneamus, sed ut repudiemus. 
 
 y Hieron. Prol. in Dan. (Bened. vol. iii. p. 1074.) Ad intelligendas extremas 
 partes Danielis, multiplex Gr^corum historia necessaria est : Suctorii videlicet, 
 Callinici, Diodori, Hieronyrai, Polybii, Posidonii, Claudii, Theonis, et Andronici 
 cognomento Alipii, quos et Porphyrins esse sequutura se dicit : Josephi quoque 
 et eorum quos ponit Josephus, prsecipueque nostri Livii, et Pompeii Trogi, 
 atque Justini, qui omnem extremse visionis narrant historiam : et post Alexan- 
 drum usque ad Csesarem Augustum, Syrise et ^gypti, id est, Seleuci et An- 
 tiocbi, et Ptolemaeorum bella describunt. Et si quando cogimur litterarum 
 
Cii. III. §4. CHRISTIAN CHURCH. I49 
 
 and Latin historians, such as Diodorus Sicukis, Polybius, 
 Trogus Pompeiiis, and Livy, are of great use, as well to explain 
 as confirm the truth of DanieFs prophecies. And St. Austin ^ 
 says the same of the writings of Orpheus, and the Sibyls, and 
 Hermes, and other heathen philosophers, that, as they said 
 many things that were true, both concerning God, and the 
 Son of God, they were, in that respect, very serviceable in 
 refuting the vanities of the Gentiles. Upon which account, 
 not only St. Austin and St. Jerome, but most of the ancient 
 writers of the Church, were usually well versed in the learning 
 of the Gentiles, as every one knows that knows any thing of 
 them. St. Jerome, in one short Epistle % mentions the 
 greatest part of those that lived before his own time, both 
 Greeks and Latins ; and says of them all in general, " That 
 their books are so filled with the sentences and opinions of phi- 
 losophers, that it is hard to say which is most to be admired, 
 their secular learning, or their knowledge of the Scriptures." 
 And herein is comprised the plain state of the matter : the 
 clergy were obliged, in the first place, to be very diligent in 
 studying the Scriptures, and after them the canons and approved 
 writers of the Church, according to men^s abilities, capacities, 
 and opportunities, for the same measures could not be exacted 
 of all. Beyond this, as there was no obligation on them to 
 read human learning, so there was no absolute prohibition of 
 it ; but where it could be made to minister, as a handmaid, to 
 divinity, and not to usurp or encroach upon it, there it was 
 not only allowed, but commended and encouraged. And it 
 must be owned, that though the abuse of secular learning does 
 sometimes great harm, yet the study of it, rightly applied, 
 
 saecularium recordari, et aliqua ex his dicere quse olim omisimus, non nostrae 
 est voluntatis, sed (ut ita dicam) necessitatis : ut probemus ea, quae a Sanctis 
 prophetis ante ssecula multa prsedicta sunt, tam Greecorum quam Latinoriini et 
 aliarum gentium litteris contineri. 
 
 z August, con. Faust, lib. xiii. c. xv. (Bened. vol. viii. p. 260. A 6.) (torn. v. 
 p. 288, edit. Basil. 1569.) Sibyllse, et Orpheus, et nescio quis Hermes, et si 
 qui alii vates, vel theologi, vel sapientes, vel philosophi gentium, de Filio Dei 
 aut de Patre Deo vera prsedixisse seu dixisse perhibentur ; valet quidem aliquid 
 ad paganorum vanitatem revincendam. 
 
 ^ Hieron. Ep. Ixxxiv. ad Magnum. In tantum philosophorum doctrinis atque 
 seutentiis suos refarciunt libros, ut nescias quid in illis primum admirari debeas, 
 eruditionem seculi, an scientiara Scripturarum. (Vallars. vol. i, p. 429. C 5.) 
 
150 THE ANTIQUITIES OF THE Book VI. 
 
 did very great service to religion in the primitive ages of 
 the Church. 
 
 Sect. V. — Of their Piety andDewtion in their public Addresses 
 
 to God. 
 
 From their private studies, pass we on next to view them 
 in their more pubhc capacities, as the people's orators to God, 
 and God's ambassadors to the people ; in regard to which 
 offices and character, I have showed before^, they were 
 esteemed a sort of mediators, in a qualified sense, between 
 God and men. In all their addresses to God, as the people's 
 orators, their great care was to offer all their sacrifices, and 
 oblations of prayer and thanksgiving, in such a rational, decent, 
 and becoming way, as best suited the nature of the action ; 
 that is, with all that gravity and seriousness, that humility 
 and reverence, that application of mind, and intenseness and 
 fervency of devotion, as both became the greatness of that 
 Majesty to whom they addressed, and was proper for raising 
 suitable affections in the people. This is the true meaning of 
 that famous controverted passage in Justin Martyr's Second 
 Apology, where, describing the service of the Church, and 
 the manner of celebrating the Eucharist, he says, '' The bishop 
 sent up prayers and praises, oo-rj ^vvu^lq^^ with the utmost of 
 his abilities, to God." Some misconstrue this passage, and 
 interpret the abilities of the minister officiating, so as they 
 meant no more but his invention, expression, or the like; 
 making it, by such a gloss, to become an argument against 
 the antiquity of public liturgies or set forms of prayer; whereas, 
 indeed, it signifies here a quite different thing, viz. that spi- 
 ritual vigour, or intenseness and ardency of devotion, with 
 which the minister offered up the sacrifices of the Church to 
 God, being such qualifications as are necessary to make our 
 prayers and praises acceptable unto Him, who requires them 
 to be presented with all our soul and might, which may be 
 done in set forms, as well as any other way. And so Gregory 
 Nazianzen, and Justin Martyr himself, use the phrase o(t»/ 
 
 b Lib. ii. c. xix. § xvi. 
 
 c Justin. Apol. ii. p. 98. 'O Trpottrrwe ivx^Q ojitoiwt; nai ivxnpif^TiaQ, oat] 
 dvvafMQ avTfp, dvanfUTrti. 
 
Cii. III. §6. CHRISTIAN CHURCH. 151 
 
 ^vvafjLtg, where they speak of set forms of praising and serving- 
 God : of which more hereafter in its proper place. St. Chry- 
 sostom is very earnest^ in recommending this same duty to the 
 priests of God, under the name of (jirovdi) and EuXa/Ssm, ' care" 
 and 'reverence.- " With what exact care,'' says he, " ought 
 he to behave himself, who goes in the name of a whole city, 
 nay, in the name of the whole world, as their orator and 
 ambassador, to intercede with God for the sins of all. But 
 especially when he invocates the Holy Ghost, and offers up 
 rrjv (j)piK(i)^e(JTaTr)v ^vcriav, the tremendous sacrifice of the 
 altar, with what purity, with what reverence and piety, should 
 his tongue utter forth those words ; whilst the angels stand by 
 him, and the whole order of the heavenly powers cries aloud, 
 and fills the sanctuary, in honour of Him who is represented 
 as dead, and lying upon the altar !" Thus that holy father 
 argues, with a warmth and zeal suitable to the subject, and 
 such as is proper to raise our devotion, and kindle our affec- 
 tions into a holy flame, whenever we present the supplications 
 of the Church on earth to the sacred Majesty of heaven. 
 
 Sect. Yl.— The Censure of such as neglected the daily Service 
 
 of the Church. 
 
 And this ardency of devotion was continually to be che- 
 rished and preserved ; to which purpose, the Church had her 
 daily sacrifices, wherever it was possible to have them, and on 
 these every clergyman was indispensably obliged to attend, and 
 that under pain of suspension and deprivation, whether it was 
 his duty to officiate or not. For so the first Council of Toledo 
 
 d Chrysost. de Sacerd. lib. vi. c. iv. (Bened. vol. i. p. 424. A 4.) Ibv vttbq 
 oXrjQ rrJQ TroXtojQ' icai ri Xsyw TrSXeojg ; ttckj^q ixev ovv ttjq oiKovnevrjg Tvpsa- 
 (Sevovtu, Kai Stontvov Toig cnrdvrcJV afxapriaig 'iXeiov yivkaQai tov Qsbv .... 
 oTToXov Tiva dvai xpn ; • .(B 6.) or' civ dk kuI to Ilvavfia to ayiov KoXy, kuI Tiijv 
 ippiKO)St(JTdTr]v tTTiTtXy Qva'iav, ical tov koivov ttuvtujv (rvvtxi^g e(pdirT7jTai 
 decTTTOTOv, TTov Ta^o/xev avTov, dirk /xot ; ttogtiv de avrbv cnraiTrjffonsv KuQa- 
 poTijTU, Kai TToarjv evXd(3eiav ; lvv6r](70v yap, oiroiag Tag TavTa diaicovovukvag 
 Xeipag elvai xPV, bitolav ti)v yXwrrav tyiv Uilva Ttpox^ovaav Ta pn^aTa' 
 Tivog dk ov KaOapcoTepav Kai dyioJTspav, ttjv tooovto Tlvtvi-ia vTrodsKai^evrjv 
 xpvxnv ; TOTS Kai iiyyeXoi TraptaTtiKaai t(^ Uptl, Kai ovpaviuiv dvvdfieb)v dirav 
 ray/ua /3o^- Kai 6 nepi to OvauKJTrjpiov rrXijpovTai Tonog tig ttiv Tifitjv rov 
 
 KeiliiVOl'. 
 
152 THE ANTIQUITIES OF THE Book VI. 
 
 determined for the Spanish Churches, " that if any presbyter, 
 or deacon, or other clerk, should be in any city or country 
 where there was a church, and did not come to church, to the 
 daily sacrifice or service^, he should no longer be reputed one 
 of the sacred function."' The Council of Agde orders " such 
 to be reduced to the communion of strangers V' which, at least, 
 implies suspension from their office. And the law of Justinian 
 punishes them with degradation^, because of the scandal they 
 give to the laity by such neglects or contempts of divine 
 service. So careful were the ancient lawgivers of the Church 
 to cut off all indecencies and abuses of this nature, and make 
 the clergy provoking examples of piety to the people ! 
 
 Sect. VII. — Eules about PreacMng to Edification. 
 Next to their office in addressing God as the people's 
 orators, we are to view them as God's ambassadors, addressing 
 themselves in his name to the people, which they did by public 
 preaching and private application ; in both which, their great 
 care was to perform the duty of watchmen over God's flock, 
 and of good stewards over his household. In their preaching, 
 their only aim was to be the edification of the people ; to 
 which purpose, the great masters of rules in this kind, Gregory 
 Nazianzen, Chrysostom, and St. Jerome, lay down these few 
 directions. 1. Tliat the preacher be careful to make choice 
 of a useful subject. Gregory Nazianzen^ specifies the rule in 
 
 ^ Cone. Tolet. I. c. v. Presbj^ter, diaconus, &.c. qui intra civitatem fuerit, vel 
 in loco in quo ecclesia est, si in ecclesiam ad sacrificium quotidianum non 
 venerit, clericus non habeatur. 
 
 ^ Cone. Agath. c. ii. (torn. iv. p. 1383.) Coutumaces clerici, prout dignitatis 
 ordo penniserit, ab episeopis eorrigantur : et si qui prioris gradus elati superbia 
 communionem fortasse eontemsei'int, aut ecclesiam frequentare, vel officium 
 suum implere neglexerint, peregrina eis communio tribuatur : ita ut, quum eos 
 poenitentia eoiTexerit, rescript! in matricula gradum suum dignitatemque reci- 
 piant. 
 
 g Cod. Justin, lib. i. tit. iii. de Episc. leg. xlii. § x. Tovg fif/ evpKTKOfjisvcvg 
 an'sixTTTOjg Toig XitTovpyiaig 7rpo<TKapTepovvTag e^oj tov K\i]pov KaB'KTTaaOai 
 {KiXevofitv). 
 
 ^' Nazian. Orat. i. de Fuga. (Paris. 1630. p. 15. D 6.) 'E^tot d' ovv Trpayfia 
 (pa'ivirai, ov twv (payXoTCCTiov, ovSk oXiyov tov rrvevfiaTog, hdovai Kara Kaipbv 
 tKOLffTif) TOV Xoyov TO fftrojitgrpio J', Kai oiKOvo^tiv hv Kpifrei Ttjv dXi'jOtiav tHju 
 rifitTip(i)v SoyfiCLTioVy oaa Trtpi Koafiojv 77 Koofiov Trs^iXoffScprjTai, Trtpi vXrjg, mpi 
 '|^"X^f5 '^^P' ''<"" '^'^'^ ^^^' votpwv <pvniMV, fStXriovMv ti Kai x^^popiov, Trtpi rijc 
 
Cn. III. §7. CHRISTIAN CHURCH. 153 
 
 some particular instances : such as the doctrine of the world's 
 creation, and the soul of man ; the doctrine of Providence, 
 and the restoration of man ; the two covenants ; the first and 
 second coming of Christ; his incarnation, sufferings, and 
 death; the resurrection, and end of the world, and future 
 judgment, and different rewards of heaven and hell ; together 
 with the doctrine of the blessed Trinity, which is the principal 
 article of the Christian faith. Such subjects as these are 
 proper for edification, to build up men in faith and holiness, 
 and the practice of all piety and virtue. But then, secondly, 
 they must be treated on in a suitable way, not with too much 
 art or loftiness of style, but with great condescension to men s 
 capacities, who must be fed with the word as they are able to 
 bear it. This is what Gregory Nazianzen so much commends^ 
 in Athanasius, when he says, " He condescended and stooped 
 himself to the mean capacities, whilst to the acute his notions 
 and words were more subhme.'' St. Jerome also observes^, 
 upon this head, " That a preacher's discourse should always be 
 plain, intelligible, and affecting, and rather adapted to excite 
 men's groans and tears, by a sense of their sins, than their 
 admiration and applause, by speaking to them what neither 
 they, nor he himself, perhaps, do truly understand ; for it is 
 ignorant and unlearned men, chiefly, that affect to be admired 
 for their speaking above the capacities of the vulgar. A bold 
 forehead often interprets what he himself does not understand; 
 and yet he has no sooner persuaded others to they know not 
 what, but he assumes to himself the title of learning upon it ; 
 
 ra iravra (xvvoeovarjg re Kai dulayov<Tr\Q irpovoiaQ, oaa re /card Xoyov cnrav- 
 Tq.v doKtl, Kai oaa irapa \6yov rbv kcltu) kuI tov avOpdJ-mvov tan re oaa TTfpi 
 TrJQ 7rpwr7?c jyjuwv (JvaTaffewg kui riig TtXtvraiag dvaTrXdatiog, tvttojv ts Kai 
 d\ri9tiag Kcd diaOrjKuJv, Kai XpKTTOV Trapovaiag TrpojTr}g Te Kai Sevrspag, aapKU)- 
 (Ttwg Te Kai Tra9r]fidTUJV, Kai dvakvamg, oaa Tt TTfpt dva<JTdati>)g, rrfpi TsXovg, 
 nepi Kpiatojg Kai dvraTrodoatojg aKv9pu)7roTtpag re Kai evSo^orkpag- to Ke<pd\aiov, 
 oaa Trepi Tijg dpxnciig Kai jSaaiXiKrjg Kai fxaKUpiag Tpiddog VTToXrjTTTkov, k. t. X. 
 
 i Ibid. Orat. xxi. de Laud. Athan. (torn. i. p. 396.) IltKog To~ig TaTreivoTspoig, 
 v\pr]X6Tepog ToXg [leTeojpoTkpoig. 
 
 k Hieron. Ep. ii. ad Nepotian. (Vallars. vol. i. p. 263. B 1.) Docente te in 
 Ecclesia, non clamor populi, sed gemitus suscitetur. Lachrymfe auditorum, 
 laudes tute sint. . . . Celeritate dicendi apud imperitum vulgiis admirationem sui 
 facere, indoctorum hominum est. Attrita frons interpretatur seepe quod nescit : 
 et quum aliis persuaserit, sibi quoque usurpat scicntiam. 
 
154 THE ANTIQUITIES OF THE Book VI. 
 
 when yet there is nothing so easy as to deceive the ignorant 
 multitude, who are always most prone to admire what they do 
 not understand.'' Upon this account, St. Chrysostom spends 
 almost a whole book in cautioning the Christian orator against 
 this failing ; that he should not be intent on popular applause, 
 but, with a generous mind\ raise himself above it, seeking 
 chiefly to advantage his hearers, and not barely to delight and 
 please them. To this purpose, he concludes it would be neces- 
 sary for him to despise both the applauses and censures of 
 men, and all other things that might tempt him rather to 
 flatter his hearers than edify them. In a word, his chief end "^, 
 in aU his composures, should be to please God ; and then, if he 
 also gained the praise of men, he might receive it ; if not, he 
 needed not to court it, nor torment himself that it was denied 
 him; for it would be consolation enough for all his labours, 
 that, in adapting his doctrine and eloquenee, he had always 
 sought to please his God. Thirdly, a third rule given in this 
 case was, that men should apply their doctrine and spiritual 
 medicines, according to the emergent and most urgent neces- 
 sities of their hearers, which was the most proper duty of 
 a watchman, to perceive with a quick eye where the greatest 
 danger lay, which was men's weakest and most unguarded side, 
 and then apply suitable remedies to their maladies and dis- 
 tempers. St. Chrysostom, in speaking of this part of a minis- 
 ter's duty, says, " He should be vrj^aXtoc koI diopariKog, 
 watchful ° and perspicacious, and have a thousand eyes about 
 
 1 Chrysost. de Sacerd. lib. v, c. i. (Bened. vol. i. p. 415. D.) Vevvaiag del Kav- 
 TavOa "tpyx^Q} i^<^''- ""oXv ttjv rjfiSTepav vneplSaLvovarjg (TfxiKporriTa' 'iva tt)v 
 aruKTOv Kal dvuxpikri tov ttXtjOovq v,dov^v KoXd^y, Kal Trpbg to oj^eXifiiorepov 
 jwtrayciv dvvrjrai rrjv cLKpoaaiv ijQ avrip tov Xabv 'iTreaOai Kai hkhv, dXXd 
 firj avTov tCjv tKtivuJV dytaQai eTTiOvfiiaig. Tovtov de ovdajxaig kcTiv kiriTvxHv, 
 dXX' tj Sid TovToiv Tolv dvolv, Trjg re tCjv eTraivMV vTrtpotpiag, Kal r^c ev T(p 
 Xkytiv dvvdneiog. 
 
 ^ Ibid. c. vii. p. 419. B 8. 'Epyat^ofXivog Tovg Xoyovg, wg dv dpscrsu r^ 
 Oei^ {ovTog yap avT(^ KavuJV Kal opog lorw jMovog Trjg dpicTtjg dijjxiovpyiag 
 tKHViiiV fxi) KpoTOi, fiijdk tviprijxiai) si fxhv iiraivtiTai Kal Trapd toiv dvOpcJTTOJVf 
 liT} diaKpovsaOu) rd kyKtofiia' [xr] TrapexovTOJV Sk avTd tS)v dKpoaTuJv, jxi) 
 ZrjTSLTU), firjde dXyeiTU)' iKavrj ydp avT<^ TrapaiivQ'ia tGjv Tr6vu)v, Kal TrdvTOJV 
 juti^wv, or' dv kavT<^ avvH^kvai dvvrjTaif Trpbg dpetTKeiav tov Qsov avvTiOelg 
 Kal pv6fii^(tJv Tr)v didacTKaXiav. 
 
 " Chrysost. de Sacerd. lib. iii. c. xii. p. 389. Nt/^oXtov tlvai dti tov Upkaf 
 
Ch. III. §8. CHRISTIAN CHURCH. 155 
 
 him, as living not for himself alone, but for a multitude of 
 people.'' To live retired in a cell is the business of a monk ; 
 but the duty of a watchman is to converse among men of all 
 degrees and callings, to take care of the body of Christ, the 
 Church, and have regard both to its health and beauty ; 
 curiously observing, lest any spot or wrinkle, or other defile- 
 ment, should sully the grace and comehness of it. Now this 
 obliged spiritual physicians to apply their medicines, that is, 
 their doctrines, as the maladies of their patients chiefly re- 
 quired; to be most earnest and frequent in encountering those 
 errors and vices which were most reigning, or which men were 
 most in danger of being infected by. And this is the reason 
 why, in the homilies of the ancients, we so often meet with 
 discourses against such heresies as the world now knows no- 
 thing of; such as those of the Marcionites and Manichees, 
 and many others, which it would be absurd to combat now in 
 popular discourses ; but then it was necessary to be done, 
 because they were the prevailing heresies of the age, and men 
 were in danger of being subverted by them. And it is further 
 observable, that the most formidable heresies and prevailing 
 factions, such as that of the Arians, when armed with secular 
 power, could never either force or court the Catholic preachers 
 into silence, to let the wolves devour the sheep, by such a tame 
 and base compliance. In this case, no worldly motives could 
 prevail with them, when they saw the danger, not to give 
 warning of it. They thought they could not otherwise an- 
 swer the character of watchmen, and stewards of the mys- 
 teries of God, since " it was required in stewards that a man 
 be found faithful.'' 
 
 Sect. VIII. — Of Fidelity^ Diligence, and Prudence^ in Private 
 
 Addresses and Api^Ucations. 
 
 But their fidelity was not only expressed in their public 
 discourses, but also in their private addresses and applications 
 to men, who had either cut themselves off from the body of 
 Christ by heresies and schisms, or by their sins made them- 
 
 Kai SiopaTiKov, Kai nvpiovQ iravTaxoOtv KfKrnaQai tov^ 6<pea\novQ- wf ovx 
 
 kavTi^ fiovov, aXXti icai 7rX»'/0ti Kiovra rocTot-ry, k. t. \. Ibid. lib. iv. c. ii. 
 
 et iii. 
 
156 THE ANTIQUITIES OF THE Book VL 
 
 selves unsound members of the body, while they seemed to 
 continue of it. With what fidelity, and meekness, and dili- 
 gence, they addressed themselves to the former sort, we may 
 learn from the good effects which their applications often had 
 upon them. Theodoret tells us ° of himself in one place, that 
 he had converted a thousand souls from the heresy of the 
 Marcionites, and many others from the heresies of Arius and 
 Eunomius, in his own diocese. And, in another placed, he 
 augments the number of converted Marcionites to ten thou- 
 sand, whom, with indefatigable industry, in a diocese of forty 
 miles in length and breadth, containing eight hundred churches 
 in it, he had reduced from their strayings to the unity of the 
 Catholic Church. What wonders, also, St. Austin wrought 
 in Afric upon the Donatists and others the same way, by pri- 
 vate letters, and conferences, and collations with them, the 
 reader may learn from Possidius^, the author of his Life, who 
 frequently mentions his labours in this kind, and the great 
 
 o Theod. Ep. cxiii. ad Leon. p. 986. D. (Schulze, vol. iv. p. 1190. Hal*, 1772.) 
 TiJQ Oeiag [xoi x^piTog <Tvvepyr)(Ta(xr]Q ttXhovq fiep ij x^^t'^e ^^^xag i^XevOspojaa 
 TrJQ MapKiiovog voaov, TroWovg 6e dWovg sk Trjg 'Aptiov kuI Evvojxiov (JvyL- 
 fiopiag Trpoarjyayov T<f ciffTrorg Xpior^. 
 
 P Ibid. Ep. cxlv. (Schulze, p. 1252, at top.) (p. 1026, C.) 'Eyw 9prjvu) Kai 
 oSvpofiai, on og Trpojrjv TOig tov MapKiojvog rijv Xvfxtjv Se^afxevoig Trpoasfepov 
 airoSti^eig, Kai TrXtiovg ^ fxvpiovg Sia Trig Otiag x«pirog Treiaag irpoariyayov 
 T(^ Travayi^) /3a7rrtcr/iari, ravrag vvv rolg voiiLaQtiaiv ofioTriaroig r) eTntrKrj- 
 ipaaa voffog Trpoa^Epeiv KaravayKa^ti. 
 
 q Possid. Yit. Augustin. c. ix. (Benedict, vol. x. p. 263. C 4, in Append.) 
 Epistolas privatas ad quosque ejvisdem erroris episcopos, et eminentes scilicet 
 laicos dedit, ratione reddita admonens atque exhortans, ut vel ab ilia se pravi- 
 
 tate corrigerent, vel certe ad disputatiouem venirent. Cap. xiii. Qua dili- 
 
 gentia et sancto studio multum cre^-it sancta ecclesia, et his omnibus pro pace 
 ecclesise gestis, Augustine Dominus et heic palraara dedit, et apud se justitiae 
 coronam reservavit : ac raagis magisque juvante Christo de die in diem auge- 
 
 batur et multiplicabatm- pacis unitas et ecclesise Dei confraternitas. Cap. 
 
 xviii. Erat ille memorabilis vir (Augustinus) praecipuum Dominici corporis 
 membrum, circa universalis ecclesise utilitatem soUicitus semper ac pervigil. Et 
 illi divinitus donatum est, ut de suorum laborura fructu, etiam in hac vita, 
 gaudere provenisset, prius quidem in Hipponensi ecclesia et regione,cui maxime 
 prsesidebat, unitate ac pace perfecta ; deinde in aliis Africae partibus, sive per 
 seipsum, sive per alios, et quos ipse dederat sacerdotes, pullulasse, et multipli- 
 catara fuisse Domini ecclesiam pervidens, illosque Manichaeos, Donatistas, 
 Pelagianistas, et Paganos ex magna parte defecisse, et ecclesise Dei sociatos 
 esse congaudens. 
 
Ch. hi. § 8. CHRISTIAN CHURCH. 157 
 
 advantage that accrued to the Church by this means ; for he 
 lived to see the greatest part of the Manichees, Donatists, 
 Pelagians, and Pagans, converted to the Catholic Church. 
 They were no less careful to apply themselves, in private, to 
 persons within the Church, as occasion required. And here 
 •great art and prudence, as well as fidelity and diligence, was 
 necessary to give success to their endeavours. " For man- 
 kind," as Nazianzen'^ observes, " is so various and uncertain a 
 
 ^ Gregor. Nazianz. Orat. i. de Fuga. (Paris. 1630. p. 13. D 7-) Tovnov 
 SKa<TTOi TrXeiov aWijXojv Icrriv ore toLq iTnQvfXiaiq Kal tuXq bpfxaXg, f) Kara rag 
 tS>v (TU)jxdrojv iS'sag dia(pspovreQ' ei de fiovXei, rag roJv (rroix^loJV fii^tig Kai 
 /cpaffEit,', l^ wv avvtcrrrjKafJitv, ov pq,Grriv l^ovcri r»}v oiKovofiiav dW wcTTrep 
 toXq triofiacnv ov ri)v avrrjv (papiiaKtiav re Kal rpo(pr)v Trpocjipepovrai, aXXoi de 
 aXXijv, r/ tveKrovvrtq, j) Kaixvovrtg, ovrta Kai rag tpvxdg dta(p6pi^ Xoy^ Kal 
 dyiijyy OepaTrtvovrai' fxdprvpeg dk rrjg OepaTre'iag, aiv Kal rd TrdOt]' rovg fxev 
 dyn Xoyog, oi 8e pvOfiiZovrai irapadeiyiiarf oi ^ev Ssovrai Kevrpojv, oi Sk 
 •)(aXivov' oi fikv ydp tiai vcjOtXg, Kal dv<jKivr]roi Trpbg rb KaXbv, ovg ry ■jrXr]y?j 
 Tov Xoyov Sieyeprsov ol de OepfJiorepoi rov fierpiov t<^ irvevfiari, Kal dvcTKaOiKroi 
 raXg bpjxaXg, KaOaTrep ttioXoi yevvaloi Troppcj rrjg vvaa^g Bkoi>reg, ovg jSeXriovg 
 dv TToiijaeiev dy\iiiv Kal dvaKOTrrojv 6 Xoyog" rovg fiev eTraivog Mvrjatv. roiig de 
 ■^l/oyog, dix<p6repa fxerd rov Kaipov' rj rovvavriov, e(3Xci\(/ev 'i^oj rov Kaipov, Kal 
 rov Xoyov rovg fxev TrapaKXtjaig KaropOol, rovg de tTririixtjcrig' Kal a'vrr], rovg 
 fiev kv r<^ Koivi^ dieXeyxoiievovg, rovg de Kpv(3d)]v vovOerovfisvovg' (piXovm ydp 
 01 fikv Kara<ppovelv rwv idi(} vov6ert]ixdru)v, 7rXr}9ovg Karayvuiaei auxppovL^o- 
 fievoL' oi de Trpbg rrjv eXevOepiav rCov IXeyxoiv dvai<rxwrelv, ri^i rijg eTnnixrjaecjg 
 ixv(jrrip'i(ji 7raiday(i)yovfievoi, Kal dvrididovreg rijg avfnraQeiag, rr}v einreiOeiav' 
 ratv fiev irdvra rripeXv eTrifxeXCig dvayKaXov jus^pi Kal ruiv fiiKpordrcov, oTovg rb 
 o'ieaOai Xavddveiv, l-rreidr] rovro rexva^ovtrtv, wg (JO(p<i)repovg etpixrtjffev ruJv de 
 tariv d Kal Trapopq.v dfieivov, litare bpiiivrag fij) bpq,v, Kal dKovovrag firj OKOveiv, 
 Kard rriv Trapoijxiav' 'iva /xirj Trpbg aTTovoiav avrovg epe9iZ>u)ixe%', r(p tpiXoTTovi^ 
 tCjv eXeyx(j^v Kara^aTrril^ovreg, Kal rkXog, Trpbg rrdvra Troirjcrcjfiev roXfirjpovg, 
 rb rrig rreidovg (pdpfiaKov rrjv aido) diaXvaavreg' Kal fxev roi Kal opyiarkov 
 rialv ovK opyiKonevovg, Kal vTripoTrrkov ovx inrepopiovrag, Kal aTroyvwcxreov ovk 
 dTroyiviiJCFKOvrag, ocriov rovro 7) ^vaig eiriZlTeX, Kal dXXovg ImeiKei^ QepaTrev- 
 reov Kal raireivortjri, Kal ri^ avf.nrpoQvneX(y9ai dr) rrepl rdg ^jOijororfpag kXiri-' 
 dag' Kal rovg fxev viKav, ratv de tjrrdaOai TroXXaKig XvcrireXecrrepov, Kal raiv 
 fikf tviropiav Kal dvvaareiav, r(av dk Treviav rj dvaTrpayiav, ?) tTraiveXv ^ 
 d7r6i/X£<T0ai' ov ydp uxnnp errl rrjg dperrjg t^si Kal rrjg KaKiag, ri)v fiev KaX- 
 Xitrrrjv elvai Kal ojtpeXiixwrdrtjv del Kal Trdai, rrjv de xeipiVrjyv re Kal ^Xa(3ep<tj- 
 rdrrjv ovru) Kal rrjg (papfiaKfiag rijg r'ifxerepag, ev ri Kal rb avrb vyiaivorarov, 
 7} t7ri(T(paXk(Trarov del Kal roXg avroXg dTTodedeiKrai' olov rb avcrrrjpbv /} rb 
 Trpq,ov, rj ru)V aXXwv, (bv dTrrjpi9ixri(Tdixr]v SKaarov dXXd roXg nev rovro koXov 
 Kal xph^f-l^ov, roXg de rb evavriov rrdXiv, oTrojg dv, olixai, avfnriTrruxriv o'l re 
 Kaipol Kal rd Trpdy[xara, Kal b riov OepaTrevopsvojv t7ridex>]rai rpoTrog' d irdvra 
 fiev dieXsaOai Xoy*^ Kal (rvvideXv stti rb dKpi(5e(Trarov, toare Kal Kt^aXaii^ Tr\v 
 9epaTreiav 7rspiXu(5eXv, djxrixavov, kuv iirl TrXtXarov i^tKrjrai rig kTrifieXeias re 
 
158 THE ANTIQUITIES OF THE Book VI. 
 
 sort of creature, that it requires the greatest art and skill to 
 manage him. For the tempers of men's minds differ more 
 than the features and lineaments of their bodies ; and, as all 
 meats and medicines are not proper for all bodies, so neither is 
 the same treatment and discipline proper for all souls. Some 
 are best moved by words ; others, by examples : some are of 
 a dull and heavy temper, and so have need of the spur to 
 extimulate them ; others, that are brisk and fiery, have more 
 need of the curb to restrain them. Praise works best upon 
 some, and reproof upon others, provided each of them be 
 ministered in a suitable and seasonable way: otherwise they 
 do more harm than good. Some men are drawn by gentle 
 exhortations to their duty; others, by rebukes and hard words, 
 must be driven to it. And, even in the business of reproof, 
 some are affected most with open rebuke; others, with pri- 
 vate; for some men never regard a secret reproof, who yet are 
 easily corrected, if chastised in public. Others, again, cannot 
 bear a pubHc disgrace ; but grow either morose, or impudent 
 and implacable upon it, who, perhaps, would have hearkened 
 to a secret admonition, and repaid their monitor with their 
 conversion, as presuming him to have accosted them out of 
 mere pity and love. Some men are to be so nicely watched 
 and observed, that not the least of their faults are to be dis- 
 sembled ; because they seek to hide their sins from men, and 
 arrogate to themselves thereupon the praise of being politic 
 and crafty : in others, it is better to wink at some faults, so 
 that, seeing, we will not see, and hearing, we will not hear ; 
 lest, by too frequent chiding, we bring them to despair, and so 
 make them cast off modesty, and grow bolder in their sins. 
 To some men we must put on an angry countenance, and seem 
 to contemn them, and despair of them as lost and deplorable 
 wretches, when their nature so requires it : others, again, must 
 be treated with meekness and humility, and be recovered to a 
 better hope by more promising and encouraging prospects. 
 
 Kul <TvvE(T6(OQ' sTTi ds TTjQ TTsipaQ avTTjQ Kcii tCjv TTjOayjuarwv, T(^ OepaTTEVTy 
 X6y(^ Kai dvSpi Karacpaiverai . . . ovtoj [xev Si] ra tu>v itadCJv tx^i rwv i7^£- 
 rkpioVf Kal roaovrov kvravOa to 'ipyov t(^ dya9<>j ttoihsvi, Ttp yi/woTwf yvitxro- 
 fiev(j) ^vx^-g TTOifxviov, Kai d(priyr}(Toix'ev(i> /card \6yov iroifiavTiKfjCy riig ye 6p9ijg 
 Kai SiKaiag, Kai tov dXijQivov iroiixkvog rifidv d^tag. 
 
Ch. III. ^ 8. CHRISTIAN CHURCH. 159 
 
 Some men must be always conquered, and never yielded to ; 
 whilst to others it will be better sometimes to concede a little. 
 For all men''s distempers are not to be cured the same way ; 
 but proper medicines are to be applied, as the matter itself or 
 occasion, or the temper of the patient, will admit of. And 
 this is the most difficult part of the pastoral office, — to know 
 how to distinguish these things nicely, with an exact judgment, 
 and with as exact a hand to minister suitable remedies to every 
 distemper. It is a masterpiece of art, which is not to be per- 
 fectly attained but by good observation, joined with experience 
 and practice." What our author thus here at large dis- 
 courses, by way of rule and theory, he, in another place, sums 
 up more briefly, in the example of the great Athanasius, whose 
 pattern he proposes to men's imitation, as a living image of 
 this admirable prudence and dexterity in dealing with men 
 according to this great variety of tempers ; telling us % that 
 his design was always one and the same, but his methods 
 various ; praising some, moderately correcting others ; using 
 the spur to some dull tempers, and the reins to others of a 
 more hot and zealous spirit ; in his conversation, master of the 
 greatest simplicity, but in his government master of the greatest 
 artifice and variety of skill ; wise in his discourses, but much 
 wiser in his understanding, to adapt himself according to the 
 different capacities and tempers of men. Now, the design of 
 all this was not to give any latitude or license to sin, but, by 
 all prudent and honest arts, to discourage and destroy it. It 
 was not to teach the clergy the base and servile arts of flattery 
 and compliance, to become time-servers and men-pleasers, and 
 sooth the powerful or the rich in their errors and vices ; but 
 only to instruct them in the different methods of opposing sin; 
 and how, by joining prudence to their zeal, they might make 
 
 s Naz. Orat, xxi. de Laud. Athan. (Paris. 1630. p. 396. C 8.) Tovq fikv 
 liraivdjv, TOVQ 5e ttXtittoiv fxerp'niJQ' Kai tmv fikv to vujOpbv disyiipojv, Tiov de 
 TO Qepjxbv KaTsipyioV Kai tcjv fxev ottojq fir} TTTalaiiJai 7rpoixi)Qov}if.voQ, tovq ds 
 oTTijJQ diop9ix)9eiiv TTTaiaavTeg, jxrixovoJiJievoQ' aTrXovg top Tpoirov, 7ro\vtidt]Q 
 Trfv Kv^kpvr](Tiv, aotpbg tov \6yov, (JocpojTipog tyiv didvoiav, tt^^oq toIq tutthvo- 
 Tspoig, vxprjXoTepOQ toUq juerewporepotf, fpiKo^evog, t/ceo-iof, aVorpoTraiot;' iravTa 
 elg d\r)9o)Q, oaa ixeixepianEVOjg toIq eavToiv Oeolg, 'EXXtjvo)!^ naXdeg k-mfrifxii^ovai- 
 TTpoffOtjau) Se Kai ^vyiov, Kai irapQiviov, Kai eiprjvalov, Kai dia\XaKTi]piov, Kai 
 TTOfXTTaXov Tolg IvTevQtv iTrsiyofjikvotg. 
 
1(30 THE ANTIQUITIES OF THE Book VI. 
 
 their own authority most venerable, and most effectually pro- 
 mote the true ends of religion. St. Chrysostom puts in this 
 caution, in describing this part of a bishop's character, " He 
 ought to be wise, as well as holy ; a man of great experience, 
 and one that understands the world; and, because his business 
 is with all sorts of men, he should be woiKiXog, one that can 
 appear with different aspects, and act with great variety of 
 skill. But when I say this, I do not mean," says he *, " that 
 he should be a man of craft, or servile flattery, or a dissembling 
 hypocrite, but a man of great freedom and boldness, who 
 knows, notwithstanding, how to condescend and stoop him- 
 self for men s advantage, when occasion requires, and can be 
 as well mild as austere : for all men are not to be treated in 
 the same way ; no physician uses the same method with all his 
 patients." The true mean and decorum, he thinks, which a 
 bishop should observe in his converse and apphcations to men, 
 is to keep between too much stiffness and abjectness. " He 
 must be grave without pride"; awful, but courteous; majestic, 
 as a man of authority and power, yet affable and communi- 
 cative to all ; of an integrity that cannot be corrupted, yet 
 
 t Chrysost. de Sacerd. lib. vi. c. iv. (Benedict, vol. i. p. 425, at top.) (p. 84. 
 D, edit. Francof.) Ou ixovov KaQapbv ovtcoq, wg TT]\ucavTT]Q rj^iuifASvov dia- 
 Koviag, aWct Kui \iav avvtrbv, kui ttoXXwv 'ifnnipov tlvai dti- tcai Travra fxev 
 eiSLvai TO. jSimtiko., t^v iv fikaiiJ oTpe^o/xerwv ovx rJTToV iravTov Se c'nrrjX- 
 XaxOai fxaWov tujv tA opt] KarH\7]<p6Tiov [lovax^v ettsi^/) yap dvdpdcnv avrbv 
 bfiiXuv dvdyKrj, Kai yvvaiicaQ 'ixovcri, Kal TraldaQ Tpecpovtri, kui eepd-TTOvrag 
 KiKTtifxkvoiQ, Kal ttXovtov Trepifttl^XrjiiSvoig ttoXvv, »cai Sr]p.6cna Trpdrrovai, Kai 
 iv dwaffTEiaig ovaf ttoikiXov avrbv tivai 6eX' ttolkiXov di Xsyio, ovx virovXov, 
 ov KoXttKa, ovx vTTOKpirijv dXXd TroXXrig fiev iXevOepiag Kai Trapprjaiag dvd- 
 fieffTOVf eldora de Kal avyKaTi'svai xp)?(Ti/xa>g, or' dv r) tCjv 7rpayp.dT(x)V v-rroQiaig 
 TovTO dTraiTy' Kal xPV'^'^ov dvai bfJiov Kal avaTiqpov ov yap iariv hi rpoTry 
 XpJ7(T0at ToXg apxojusvote u-rraaiv irrtih) firjSi iarpatv 7rai(rlv, evl v6fi(i> Tolg 
 Kanvovai Trpocr^epscrQat, KaXov ixijde Kv[SepvrjTy, fxiav bdbv eiSsvai Trjg Trpbg rd 
 
 TTVivfiara ixdxVQ- 
 
 ^ Ibid. lib. iii. c. xvi. (Bened. vol. i. p. 395. C 9.) (torn. iv. p. 46. C. edit. 
 Francof.) Kal yap Kal asfxvbv, Kai arv<pov, Kai (po(3epbv, Kal Trpotr/jv?;, Kal 
 dpx^Kbv, Kal KoivioviKOV, Kal ddeKaaTOv, Kal dtpairtvriKbv, Kal Taireivbv, Kai 
 ddovX(i)TOv, Kal acpoSpbv, Kal i'jfiepov ilvai dtV 'iva irpbg ciTravra Tavra tvKoXujg 
 IxdxtaQai Svvr)Tai- Kai rbv i-mrnduov fitrd TroXXijg Trjg iKovcriag, Kav airavTig 
 dvTnriirTojcTi, Trapdysiv Kal rbv ov roiovrov [iSTd Trjg avrijg i^ovffiag, Kav 
 diravreg svixirvkioai, jxtj irponiiaBai, dXX' eig ev fiovov bpq.v n)v eKKXijcnatr- 
 riK))v oiKodojxrjv Kai fitjdev Trpbg dTrsxOtiav f] x^P^^ TTOielv, 
 
Ch. III. §I>. CHRISTIAN CHURCH. 161 
 
 officious and ready to serve every man ; humble, but not ser- 
 vile ; sharp and resolute, but yet gentle and mild. By such 
 prudence he will maintain his authority, and carry any point 
 with men, whilst he studies to do every thing without hatred 
 or favour, only for the benefit and edification of the Church.'" 
 We must reduce to this head of prudence, in making proper 
 address and apphcation to offenders, that direction given by 
 St. Paul, and repeated in several ancient canons, that a bishop 
 be ' no smiter,' juli] Tr\7]Krr}v, which the twenty-seventh of those 
 called the Apostolical Canons thus paraphrases^, " If any 
 bishop, presbyter, or deacon, smite either an offending Chris- 
 tian or an injurious heathen, we order him to be deposed ; for 
 our Lord did not teach us this discipline, but the contrary ; 
 for He was smitten, but did not smite any ; when He was 
 reviled. He reviled not again ; when He suffered. He threat- 
 ened not." Justinian forbids^ the same in one of his Novels, 
 as a thing unbecoming the priests of God, to smite any man 
 with their own hands. The word TrXiiaaeiv signifies also 
 " smiting with the tongue,'' by reproachful, bitter, and contu- 
 mehous language; as St. Chrysostom, St. Jerome, and others, 
 understand it. In which sense, also, it was forbidden as a 
 thing indecent, and unbecoming the gravity and prudence of 
 the Christian clergy. 
 
 Sect. IX. — 0/ Prudence and Candour in composing unnecessary/ 
 
 Controversies in the Church. 
 
 St. Chrysostom enlarges upon several other parts of pru- 
 dence, which I need not here insist upon, because they have 
 either already been mentioned, or will hereafter be considered 
 in other places ; such as prudence ^ in opposing heresies ; 
 prudence ^ in managing the virgins and widows, and the reve- 
 
 ^ Cau. Apostol. c. xxvii. (c. xxvi. torn. i. Couc. p. 29.) 'EttIckottov, ri Trpec- 
 ^vTipov, ri diUKOVOV, Tvirrovra ttlotovq afiapTavovrag, fj diricTovQ dhKYjaavTag, 
 Kal did ToiovTcjv ^ojSiXv OeXovra^ KuOaipuirOai TrpoaraTTOixev ovdafxov yap 6 
 KvpioQ TovTo y'lfidg eSida^e' rovvavriov Bs, avTog tvttto^iivoq, ovk avrervTrrv 
 XoidopovfisvoQj OVK dvrsXoiSopei' 7rd(rx<jJV, ovk i^rrdXei. 
 
 ^ Justin. Novel, cxxiii. c. xi. 'AW ov6k oLKeiaig x^P'^**' ^K^<fTtv iTTKTKoTrq) 
 Tivd ttXtjtthV tovto ydp dXXorpiov Ittiv Upk(i}v. 
 
 ^ Clirysost. de Sacerdot. lib. iv. c. iv. tot. 
 
 y Ibid. lib. iii. c. xvi. (p. 46, fin. seq. edit. Francof.) 
 VOL. 11. M 
 
IQ2 THE ANTIQUITIES OF THE Book VI. 
 
 nues of the Church ; prudence == in hearing and determining 
 secular causes ; and prudence ^ in the exercise of discipHne 
 and Church censures; which last will be spoken to under 
 another head. I shall here, therefore, only add one instance 
 more of their prudence, in allaying unnecessary disputes, 
 which rose among Catholics and men of the same opinion in 
 the Church. Which, indeed, was rather a complication of 
 many noble virtues — prudence, candour, ingenuity, modera- 
 tion, peaceableness, and charity, joined together ; which, like 
 a constellation of the brightest qualities, always shined with 
 the greatest lustre. This is what Gregory Nazianzen chiefly 
 admired in the conduct of Athanasius; and, therefore, he 
 gives it the highest commendation and preference before all his 
 other virtues ; as thinking there was no one thing whereby he 
 did greater service to the Church of God. It happened, in 
 the time of Athanasius, that the Catholics were like to be 
 divided about mere words; a warm dispute arising about what 
 names the three Divine Persons were to be called by : some 
 were for calling them only rpia TrpotTWTra, " three Persons," to 
 avoid Arianism ; others called them rpug vTrodraaaig^ " three 
 hypostases,'' to avoid Sabellianism. Now they all meant the 
 same thing ; but, not understanding each other's terms, they 
 mutually charged one another with the heresies of Arius and 
 SabelHus. The one party, in the heat of disputation, could 
 understand nothing by three hypostases but three substances 
 or essences in the Arian sense ; for they made no distinction 
 between hypostasis and essence, and therefore charged their 
 opposites with Arianism. The other party were afraid that 
 Tpia 7rp6(T(jj7ra signified no more than nominal persons, in the 
 sense of Sabellius, who himself had used those very terms in 
 an equivocal sense to impose upon the vulgar ; and, therefore, 
 they inveighed against their adversaries, as designing to pro- 
 mote Sabellianism. " And so," said Nazianzen \ " this little 
 
 z Chrysost. de Sacerdot. lib. iii. c. xviii. ^ ibid. lib. iii. c. xviii. 
 
 b Gregor. Nazianz, Orat. xxi. de Laud. Atlian. (torn. i. p. 395, last line.) 
 Jli(TTB(OQ tSo^e Siacpopa, »/ irtpl rbv rjxov fiiKpoXoyia. Eira Sa^tWtc/ioe 
 kvTavOa tTTtvoijOt] rolg rpiai TrpoawTToig, Kal 'AptiavKTfXOQ Toig Tpicriu vtto- 
 ardatai to. ti^q ipiXoveiKiag dvaTrXciGfiaTa. Elra ri ; TrpocrriOefikvov fiiKpov 
 rivbg all rov Xvirovvrog, o XvTrrjpbv t) ^iXoveiKia ttouIj Kivdvvsvn (Twairoppa- 
 
Cn. III. § 9. CHRISTIAN CHURCH. 163 
 
 difference in words, making a noise as if there had been differ- 
 ence in opinion, the love of quarrelHng and contention foment- 
 ing the dispute, the ends of the earth were in danger of being 
 divided by a few syllables. Which when Athanasius, the true 
 man of God, and great guide of souls, both saw and heard, 
 he could not endure to think of so absurd and unreasonable a 
 division among the professors of the same faith, but imme- 
 diately applied a remedy to the distemper. And how did he 
 make his application ? Having convened both parties with all 
 meekness and humility, and accurately weighed the intention 
 and meaning of the words on both sides, after he found them 
 agreeing in the things themselves, and not in the least differ- 
 ing in point of doctrine, he ended their dispute, allowing the 
 use of both names, and tying them to unity of opinion."' 
 " This," says our author, *' was a more advantageous act of 
 charity to the Church than all his other daily labours and dis- 
 courses : it was more honourable than all his watchings and 
 humicubations, and not inferior to his applauded flights and 
 exiles." And, therefore, he tells his readers ^, in ushering in 
 the discourse, that he could not omit the relation without 
 injuring them, especially at a time when contentions and divi- 
 sions were in the Church ; for this action of his would be an 
 instruction to them that were then alive, and of great advan- 
 
 yrjvai raXg avXXa(3aXg to. Trepara. Tavra ovv updv Kai aKOvujv 6 fiuKapiog 
 iKUvog, Kai o)g dXijOutg dvOpoJTTog rov Qsov Kai fikyag twv xpvx^^i^ oiKOvofiog, 
 OVK (^YjOij dtXv Trapidtlv rriv droTTOv owrw Kai dXoyov tov Xoyov KaTaTOfxi)v, to 
 de Trap' eavTOv (pdpfiaKOv STraytt r^ dppuxJTrjfxaTf TrCjg ovv tovto ttolu ; irpoa- 
 KaXt(Tdfjievog d[X(p6repa rd jxkpr) ovrttxri 7rpg,o}g Kai ^iXav9pu)Trujg, Kai tov vovv 
 tCjv Xeyo^si'cjv dKpi(5(jjg l^tTacFag, sTrtidij (TV/JLcppovovvTag evpe Kai ovdkv dteoTU)- 
 rag KaTa tov Xoyov, Td ovofiaTa avy')(^(opr]aag, (jwdn Tolg rrpdyfiaai' tovto twv 
 fiaKpuiv TTOViov Kai Xoyiov XvffiTsXecTTSpov . . . tovto tojv ttoXXwv dypvTrvuov 
 Kai x^^jxevvuSv npoTifioTtpov . . . tovto tcjv doi^ifitiiv s^opiiov Kai tpvytHv tov 
 dv^pbg eTTa^iov. 
 
 c Naz. ibid. p. 395. B 10. "O dk fioi fidXicFTa tov dvdpbg Oavfict^eiv twHae, 
 Kai Z,r]n'ia to (TKjjtt^v Sid tov Kaipbv jxaXifyTa, TroXXdg iroiouvTa Tdg SiacrTacreigj 
 tovto tTL 7rpo(T0j}(Tw ToTg tip7]fi'evotg' yevoLTo ydp dv Ti Traidevfia Kai Tolg vvv t) 
 TTpdKig, ti TTpbg tKHvov ^Xbttoiixsv' d)g ydp vdaTog kvbg TspveTai, ov tovto 
 fiovov oaov r} x^'-Q d^^Kev dpvojxkvr), dXXd Kai oaov Ty x^'-P'- Trepucrx^Ot] tcSv 
 daKTvXcjv tKp'eov, ovto) Kai ijixdjv ovx o(yov dffe^tg (Tx^K^Tai fiovov, dXXd Kai ocrov 
 tvai^kffTipov, ov Trepi doyfxaTiov fiovov jiiKpCiv, Kai ■Kapopdadai d^iujv rJTTov 
 ydp dv j)v TOVTO hivbvj dXX' i'jdrj Kai TTtpi prifidrwv iig ttjv avTtjv (pepovTdJV 
 didvoiav. 
 
 M 2 
 
154. THE ANTIQUITIES OF THE Book VI. 
 
 taoe, if they would propound it to their own imitation ; since 
 men were prone to divide, not only from the impious, but from 
 the orthodox and pious; and that not only about little and 
 contemptible opinions, which ought to make no difference, 
 but about words that tended to one and the same sense. The 
 caution is of use in all ages ; and, had it always been strictly 
 observed, it would have prevented many wild disputes and 
 fierce contentions about words, in the Christian Church. 
 
 Sect. X. — Of their Zeal and Courage in defending the Truth. 
 
 But, now, we are to observe, on the other hand, that as 
 they were eminent for their candour and prudence in compo- 
 sing unnecessary and verbal disputes ; so, where the cause was 
 weighty, and any material point of religion concerned, they 
 were no less famous for their zeal and courage, in standing up 
 in the defence of truth against all opposers. It was neither 
 the artifice and subtlety, nor the power and malice, of their 
 enemies could make them yield, where they thought the faith 
 was in danger to be destroyed. "In other cases," says 
 Nazianzen^, "there is nothing so peaceable, so moderate, as 
 Christian bishops : but, in this case, they cannot bear the 
 name of moderation, to betray their God by silence and sitting 
 still ; but here they are exceeding eager warriors, and fighting 
 champions, that are not to be overcome." He does not mean 
 that the weapons of their warfare were carnal ; that they used 
 any pious frauds, or plotted treasons or rebeUions, or took up 
 arms in defence of religion ; but that, with an undaunted 
 courage and brave resolution, they stood up firm in defence of 
 truth, and mattered not what names they were called by — 
 contentious, unpeaceable, immoderate, factious, turbulent, in- 
 cendiaries, or any thing of the like nature : nor yet what they 
 suffered in any kind, whilst they contended for that faith which 
 was once delivered to the saints. Church history abounds 
 with instances of this nature ; but it will be sufficient to 
 exemplify the practice of this virtue in a single instance, which 
 
 ^ Naz. Oi'at. xxi. de Laud. Athanas. p. 388. D. Oi kolv ToXka ibaiv dpijviKoi 
 re Kal iikrpioi, tovto yt ov ^kpovcnv eTrisiKsig dvaif Qebv TrpoSidovai Std rqg 
 r]<JV)^iaQ' dWd Kat Xiav dcriv ivravQa, TroXefiiKoi re Kal SixTfiaxoi. 
 
Ch. III. §10. CHRISTIAN CHURCH. ]65 
 
 Gregory Nazianzen^ gives us in the life of St. Basil ; where he 
 relates a famous dialogue that passed between Modestus, the 
 Arian governor under Valens, and that holy man. Modestus 
 tried all arts to bring him over to the party ; but, finding all 
 in vain, he at last threatened him with severity. " What," 
 said he, "dost thou not fear this power which I am armed 
 with V " Why should I fear V said Basil, " What canst thou 
 do, or what can I suffer V " What canst thou suffer f said 
 the other ; " many things that are in my power, — confiscation 
 of thy goods, banishment, torment, and death." " But thou 
 must tlireaten me with something else," said Basil, "if thou 
 canst ; for none of these things can touch me. As for con- 
 fiscation of goods, I am not liable to it ; for I have nothing to 
 lose, unless thou wantest these tattered and threadbare gar- 
 ments, and a few books, which is all the estate that I am 
 possessed of. For banishment, I know not what it means, for 
 
 e Naz. Orat. xx. de Laud. Basil. (Paris. 1630. p. 349. D.) Tt Sal, ov (pofiy 
 Ttjv k^ovaiav ; <pr}<Ti fiiij ri y'svrjTai, fxrjde ri 7rd9u), fiij ri rcJSv ttoWojv ev, ci ttjq 
 ffirjg dwaGTsiag lari ; riva ravra ; yvu)pi^k<j9io yap jyjulr, drj/xevcriv, sKopiav, 
 i3a(xdvovg,6dvaTOV,H tl a\\oj<prj<Tiv, aTrtiXei' tovtojv yap ovdev yjfxdSv CLTrTtTaC 
 Kai Tov tiTraiv TrdSg Kai riva rpoTVov, on TOi, itpij, dtjfievau fikv ovx dXojTog 6 
 l-irjdlv, i-x^fiv, ttXtiv u tovtojv ^pTjcrttg TtJV rpv^iVwi/ fxov pa/ct'wv Kai (3i(3\l(ov oXi- 
 yu)V, ev olg 6 Trdg tfjioi fSiog' e^op'iav dh ov yLvuxTKfx), 6 fxridtvl tott^ TrepiypaTTTog, 
 Kai fir]dk TavTT]v fx^v kfiriv, i)v oi/cw vvv, Kai Trdaav ifJirjVi tig fjv av pitpM' 
 fidWov de Qeov Tzaaav, ov TrdpoiKog lyai Kai TrapfTridtjixog' at (Bdcravoi Se, tI av 
 XdjSoiev, ovK ovTog (rwf.iaTog' 7rX>)v ft tyiv TtpojTtjv Xsyoig TrXrjyrjV TavTrjg yap 
 ov fxovrjg Kvpiog' 6 dk QdvaTog fvepysTTjg' Kai yap Qolttov 7r£/x;//£i fxt rrpbg QtbVf 
 (p ^(Ji Kai TToXirsuojuai, Kai Ti^ ttXeiot^ TsOvrjKa, Kai Trpbg ov tTret'yOjuai TToppio- 
 6ev. TOVTOig KaraTrXaykvTa tov VTvap^ov, ovStig <pdvai jU£%pi tov vvv ovTi>)g 
 Bfioi dui^sKTai, Kai fxtTa T0(javT?]g Trjg Trapprjdiag, to tavTOv Trpoodtig ovojxa' 
 ovce yap tTTKTKOTrt^j, (pijcriv, 'icriog IvsTvx^Q, V irdvTMg av tovtov dieiXBx^t] tov 
 TpoTTOV, virtp TOiovT(i)v dyojvi^onevog' TaXXa fifv yap sTruiKe'ig r/fitlg, urrapxe, 
 Kai TcavTog dXXov TaTTUvoTtpoi, tovto Trig ^VToXrjg KtXevovffrjg, Kai [xrj oti 
 TO(jovTt{i KpcLTH, dXXd fjirjdi T()}v TVx6vT(x}V Ivi Trjv o^pvv a'lpovTtg. ov dk Qebg 
 TO Kivdwevofiivov, Kai TTpoKeifievov, ToXXa TrepitppovovvTegf Trpbg iavrbv fiovov 
 /3\l7roju£V TTVp de Kai Ki-(pog, Kai Orjpeg, Kai ol Tag adpKag TSfivovTfg ovvx^Qj 
 Tpv(pri fidXXov rjfiiv eiaiv ?) KaTdirXtj^ig. Trpbg TavTa u/3pi^E, aTreiXsi, TToiei 
 TTCLV o, Tl dv y (5ovXofie.vci) aoi, Ttjg k^ovaiag aTToXave' aKovsTU) TavTa Kai ^aai- 
 Xtvg, Mg r]fidg ye ovx aiprjoeig' ovSe Treiasig avvBkaQat Ty d(n(3ei<^, Kav ctTreiXyg 
 XaXeTrdJTepa' gTret^/) TavTa e'nre'iv Kai aKoixrai Tbv VTrapxov, Kai Trjv 'ivaTaciv 
 [xaOelv TOV dvdpbg, ovTojg aKaTdTrXtjKTov Kai df}TTr]Tov, Tbv fiev 'i^io Tre/Lnpai Kai 
 [xeTa(JTri(Ta(j9ai, ovk eVi fxeTo. Trjg avTrjg aTreiXrig, dXXd Tivog aidovg Kai vtto- 
 Xioprjcreujg' avrbv de T(^ ^aaiXti TrpoaeXdovra, iyg elxe Tdxovg, rjTTrfixeOa, /Sacrt- 
 Xtv, tiTTtlv TOV Trjade TrpofiefiXrjixivov Trjg eKKXtjtriag, 
 
](3Q THE ANTIQUITIES OF THE Book VI. 
 
 I am tied to no place ; I shall esteem every country as much 
 my own, as that where I now dwell ; for the whole earth is the 
 Lord's, and I am only a pilgrim and a stranger in it. As for 
 torments, what can they do to him, who has not a body that 
 can hold out beyond the first stroke ? And for death, it will 
 be a kindness to me ; for it will but so much the sooner send 
 me unto God, to whom I live and do the duty of my station ; 
 being in a great measure already dead, and now of a long 
 time hastening unto him.'' The governor was strangely 
 surprised at this discourse, and said, " No man ever talked at 
 this free and bold rate to Modestus before." " Perhaps," said 
 Basil, "thou didst never meet with a bishop before: for if thou 
 hadst, he would have talked just as I do, when he was put to 
 contend about such matters as these. In other things, we are 
 mild and yielding, and the humblest men on earth, as our laws 
 oblige us to be. We are so far from showing ourselves super- 
 cilious or haughty to magistrates in power, that we do not do 
 it to persons of the meanest rank and condition. But when 
 the cause of God is concerned or in danger, then, indeed, we 
 esteem all other things as nothing, and fix our eyes only upon 
 him: then fire and sword, wild beasts and instruments of 
 torture to tear off our flesh, are so far from being a terror, 
 that they are rather a pleasure and recreation to us. There- 
 fore, reproach and threaten us, do your pleasure, use your 
 power to the utmost, and let the emperor know all this : yet 
 you shall never conquer us, or bring us to assent to your 
 impious doctrine, though you threaten us ten thousand times 
 more than all this." The governor hearing this, and finding 
 him to be a man of invincible and inflexible courage, dismissed 
 him not with threatenings, but with a sort of reverence and 
 submission ; and went and told the emperor, that the bishop 
 of that Church was too hard for them all ; for his courage was 
 so great, his resolution so firm, that neither promises nor 
 threatenings could move him from his purpose. — Nor was it 
 only open violence they thus bravely resisted, but also the 
 more crafty attempts of the enemies of the truth, who many 
 times went artificially to work against it; partly, by blackening 
 the characters of its champions and defenders, and represent- 
 ing them as base and intolerable; and partly, by smoothing 
 
Ch. 111. § 10. CHRISTIAN CHURCH. 167 
 
 their own character, and pretending unity in faith with the 
 orthodox, and that their designs were only designs of peace, to 
 remove unscriptural words and novel terms out of the way, 
 that all men might be of the same opinion. These were the 
 two grand artifices of the Arian party, whereby the leading 
 and politic men among them — Eusebius of Nicomedia, Valens, 
 Ursacius, and others — always laboured to overthrow the truth. 
 Upon this account, Athanasius was forced to undergo a 
 thousand calumnies and slanderous reproaches. He was 
 accused to Constantino as one that assumed to himself impe- 
 rial authority to impose a tax upon Egypt ; as one guilty of 
 murder in cutting off the hand of Arsenius, a Meletian bishop ; 
 as guilty of treason in siding with Philumenus, the rebel, and 
 furnishing him with money; as an enemy to the public, for 
 attempting to hinder the transportation of corn from Egypt to 
 Constantinople, which accusation so far prevailed upon the 
 emperor that he banished him to Triers upon it. In the next 
 reign, he was accused again of repeated murders ; and of 
 sacrilege, in diverting Constantino's liberality to the widows of 
 Egypt and Libya to other uses ; of treason, in joining interest 
 with Magnentius, the tyrant ; and many other such charges 
 were spitefully and diabolically levelled against him. St. Basil 
 was, likewise, variously accused, both by professed enemies and 
 pretended friends ; who, as is usual in such cases, brought 
 charges against him directly contrary to one another. Some 
 accused him of tritheism, for defending the doctrine of three 
 hypostases against the Sabellians ; others, of Semiarianism, or 
 heterodoxy in the article about the divinity of the Holy Ghost, 
 because, in his church, he sometimes used a different form of 
 doxology from what was used in other churches. Some, again, 
 accused him of Arianism, because he had received Eustathius 
 of Sebastia into communion, upon his professing the Catholic 
 faith ; others said he communicated with Apollinaris the 
 heretic, because, upon some occasions, he wrote letters to him. 
 Thus were two of the greatest and best of men maliciously 
 traduced and wounded in their reputation ; both, indeed, for 
 the same cause, but with this difference, that the one was 
 prosecuted by open enemies without the Church ; the other, 
 chiefly by secret enemies within, of whom, therefore, he had 
 
168 THE ANTIQUITIES OF THE Book VI. 
 
 reason to take up the prophet's complaint, and say, " These 
 are the wounds with which I was wounded in the house of my 
 friends." And these were such temptations as might have 
 unsettled any weak and wavering minds, and made them turn 
 their backs upon religion : but true zeal is above temptation, 
 and can equally despise the wounds of the sword and the 
 wounds of the tongue, having always the consolation, which 
 Christ gives in his Gospel, ready at hand to support it, 
 *' Blessed are ye when men shall revile you, and persecute you, 
 and shall say all manner of evil against you, falsely, for my 
 sake : rejoice, and be exceeding glad ; for great is your reward 
 in heaven." Such examples show us, that innocence itself 
 cannot always exempt men from calumny, but sometimes is 
 accidentally the occasion of it; but, then, it has this advan- 
 tage, that, being joined with a suitable zeal, it never sinks 
 under the weight and pressure of its burden, but always comes 
 off conqueror at the last, as we see in the instances now 
 before us. 
 
 The other artifice which, I said, the Arians used to destroy 
 the faith, was the specious pretence of peace and unity. The 
 politic and crafty men among them, in the time of Constantius, 
 pretended that they had no quarrel with the Catholic doctrine 
 of the Trinity itself, but only were aggrieved at the novel and 
 unscriptural words, such as the ojuoovgiov, ' consubstantial,' 
 &;c. which the Council of Nice had used t^ express it by. 
 '• These," they said, " were dividing terms, and the cause of all 
 the quarrel and combustion ; and, therefore, they still urged 
 the removing these terms, as the great stumbling-block, out of 
 the way, that the peace and unity of the Church might follow 
 upon it." But Athanasius, and other wise Catholics, easily 
 perceived whither this sly stratagem tended, being very 
 sensible that their design was not against the bare terms, but 
 the faith itself; and, therefore, they always stoutly and zeal- 
 ously opposed it. Nor could the Arians ever gain this point 
 upon the Catholics, till, at last, in the Council of Ariminum, 
 an. 359, by great importunity, and clamours for unity and 
 peace, they were prevailed upon to sink the word 'consub- 
 stantial,' and draw up a new creed without it, yet, as they 
 thought, containing the very same doctrine, and in as full 
 
Ch. hi. § 10. CHRISTIAN CHURCH. 169 
 
 terms as could be expressed, save that the word * consubstan- 
 tiaP was not in it. But here, it must be owned, these Catholic 
 bishops were wanting in their zeal, as they themselves were 
 quickly after convinced ; for no sooner was this concession 
 made, but the Arians immediately gave out, and boasted over 
 all the world, that the Nicene faith was condemned, and 
 Arianism established in a general council ; though nothing was 
 less intended by the Catholic bishops that were present at it. 
 But, now, they were sensible they had made a false step, by 
 suffering themselves thus to be imposed upon by designing 
 men. They now saw that they ought to have stuck to the 
 Nicene terms, as well as the faith, since the faith itself so 
 much depended on them. They now began to complain of the 
 fraud, and asked pardon of their brethren for their want of 
 foresight and caution, in a case so tender and material. St. 
 Jerome, who gives us this account of the whole transaction, 
 from the Acts of the Synod, and other records extant in his 
 time, brings them in making this apology for themselves. 
 " The bishops," says he*^, " who had been imposed upon, by 
 fraud, at Ariminum, and who were reputed heretics, without 
 being conscious to themselves of any heresy, went about every 
 where, protesting, by the body of Christ, and all that is sacred 
 in the Church, that they suspected no evil in the creed ; they 
 thought the sense had agreed with the words, and that men 
 had not meant one thing in their hearts, and uttered another 
 thing with their lips ; they were deceived, by entertaining too 
 good an opinion of base and evil men ; they did not suppose 
 the priests of Christ could so treacherously have fought against 
 Christ : in short, they lamented their mistake now with tears, 
 and offered to condemn, as well their own subscription, as all 
 
 ^ Hieron. Dial. cont. Lucif. torn. ii. p. 143. (p. 99. A, edit. Francof.) (Vallars. 
 vol. ii. p. 191. D 7) Concurrebant episcopi, qui Ai-imiuensibus dolis irretiti, 
 sine conscientia haeretici ferebantur, contestantes Corpus Domini, et quicquid in 
 Ecclesia sanctum est, se nihil mali in sua fide suspicatos. Putavimus, aiebant, 
 sensum congruere cum verbis ; nee in Ecclesia Dei, ubi simplicitas, ubi pura 
 confessio est, aliud in corde clausum esse, aliud in labiis proferri timuimus. 
 Decepit nos bona de malis existimatio. Non sumus arbitrati sacerdotes Christi 
 adversus Christum pugnare. — Multaque alia quae brevitatis studio prsetereo, 
 Rentes asserebant ; parati et subscriptionem pristinam et omnes Arianorum 
 blasphemias condemnare. 
 
170 THE ANTIQUITIES OF THE Book VI. 
 
 the Arian blasphemies.'"' Any one that reads St. Jerome 
 carefully, will easily perceive that these bishops were no 
 Arians, nor ever intended to subscribe an Arian creed; but 
 their fault was want of zeal in parting with the Nicene creed, 
 to take another instead of it, without the word ' consubstan- 
 tial ;"* which, though they subscribed, in the simplicity of their 
 hearts, as an orthodox creed (and, indeed, the words, as 
 Jerome describes them, in their plain sense, are sound and 
 orthodox, as St. Jerome says, in their excuse), yet the Arians 
 put an equivocal and poisonous sense upon them, giving out, 
 after the council was ended, that they had not only abolished 
 the word ' consubstantial,' but with it condemned the Nicene 
 faith also ; which was strange, surprising news to the bishops 
 that had been at Ariminum. " Then," says St. Jerome, 
 " ingemuit totus orbis, et Arianum se esse miratus est, the whole 
 world groaned, and was amazed to think she should be reputed 
 Arian ;" that is, the Catholic bishops of the whole world (for 
 there were three hundred of them present at that council) 
 were amazed to find themselves so abused, and represented as 
 Arians, when they never intended in the least to confirm the 
 Arian doctrine. But now, by this, the reader will be able to 
 judge what kind of zeal the Catholic Church required then in 
 her clergy, viz. that they should not only contend for the faith 
 itself, but also for those Catholic forms, and ways of expressing 
 it, which had been prudently composed and settled in general 
 councils, as a barrier against heretics ; the giving up of which 
 to subtle and dangerous adversaries, would always give them 
 advantage to make fiercer attacks upon the faith itself, and 
 prove destructive to the Catholic cause, as those bishops found 
 by woeful experience, who were concerned in the concession 
 made at -Ariminum. It is candour, indeed, when good Catho- 
 lics are divided only about words, to bring them to a right 
 understanding of one another, which will set them at peace 
 and unity again: but it is taraeness to give up the main 
 bulwarks of the faith to fallacious adversaries and designing 
 men, whose arts and aims, however disguised, are always 
 known to strike at the foundation of religion : and, therefore, 
 though no man was ever more candid than Athanasius toward 
 mistaken Catholics, yet neither was any more zealous in 
 
 7 
 
Ch. III. §11. CHRISTIAN CHURCH. 171 
 
 opposing the arts and stratagems of the Arlan party ; always 
 sticking close to the definition of the Nicene Council, and 
 never yielding that any tittle or syllable of that creed should 
 be erased or altered. 
 
 Sect. XI.— Of their OUigations to maintain the Unity of the 
 Church ; and of the Censure of such as fell into Heresy or 
 Schism. 
 
 Whilst I am upon this head, I cannot but take notice of 
 the obligations the clergy lay under," to maintain the unity of 
 the Church, both in faith and discipline ; and what penalties 
 were inflicted on such as made a breach therein, whether by 
 falling into heresy or schism themselves, or giving encourage- 
 ment to them in others. I shall not need to state the nature 
 of Church unity and communion in this place, any further 
 than by saying, that, to maintain the purity of the Catholic 
 faith, and Uve under the discipUne and government of a Ca- 
 tholic bishop, who himself lived in communion with the Catholic 
 Church, were then, as it were, the two characteristic notes of 
 any man's being in the communion of the Church; and, there- 
 fore, as every member was obliged to maintain the unity of 
 the Church in both these parts, so much more the clergy, who 
 were to be the chief guardians of it. And if they failed in 
 either kind, that is, if they lapsed either into heresy or schism, 
 by the laws of the Church they were to be deposed from their 
 office ; and, though they repented, and returned to the unity 
 of the Church again, yet they were not to act in their former 
 station, but to be admitted to communicate only in the quality 
 of laymen. This was the rule of the African Church in the 
 time of Cyprian, as appears from the Synodical Epistle^ of the 
 
 g Cyprian. Epist. Ixii. (Oxon. 1G82. p. 197.) (P- 121, edit. Paris. 1G66.) Addi- 
 ' mus plane et adjungimus, f rater carissime, consensu et auctoritate communi, ut 
 etiam si qui presbyteri aut diaeoni, qui vel in ecclesia catholica prius ordinati 
 fuerint, et postmodum perfidi ac rebelles contra ecclesiam steterint, vel apud 
 h^reticos a pseudoepiscopis et antichristis contra Christi dispositionem profana 
 ordiuatione promoti sint, et contra altare unum atque divinmu, sacrificia foris 
 falsa ac sacrilega offerre conati sint ; eos quoque liac conditione suscipi cum 
 revertuntur, ut communicent laid ; et satis habeant, quod admittuntur ad pacem, 
 qui hostes pacis exstiterint, nee debere eos revertentes ea apud uos ordiiiationis 
 et honoris anna rctinere, quibus contra uos rebellaverint. 
 
172 THE ANTIQUITIES OF THE Book VI. 
 
 Council of Carthage, to which his name is prefixed. For, 
 writing to Pope Stephen, they tell him, their custom was to 
 treat such of the clergy as were ordained in the Catholic 
 Church, and afterward stood up perfidiously and rebelliously 
 against the Church, in the same manner as they did those 
 that were first ordained by heretics; that is, they admitted 
 them to the peace of the Church, and allowed them the com- 
 munion of laymen, but did not permit them to officiate again 
 in any order of the clergy. And this*', he says, they did, to 
 put a mark of distinction between those that always stood 
 true to the Church, and those that deserted it. Yet, if any 
 considerable advantage accrued to the Church, by the return 
 of such a heretic or schismatic, — as, if he brought over any 
 considerable part of the deluded people with him ; or, if he 
 was generally chosen by the Church, or the like ; in such cases 
 the rule was so far dispensed with, that the deserter might be 
 admitted to his pristine dignity, and be allowed to officiate in 
 his own order again. Upon this account, Cornelius, bishop of 
 Rome, received Maximus, the presbyter, to his former honour, 
 upon his return^ from the Novatian schism. And, in after 
 ages, both the Novatians and Meletians were particularly 
 favoured with this privilege by the Council of Nice, and the 
 Donatists by the African fathers, in the time of St. Austin, 
 as I have had occasion to note^ more than once before ; but, 
 if they continued obstinate in their heresy or schism, then 
 
 h Satis est talibus revertentibus veniam dari : nou tamen debet in dome fidei 
 perfidia promoveri. Nam quid bonis et innocentibus atque ab ecelesia non rece- 
 dentibus reservamus ; si eos, qui a nobis recesserint et contra ecclesiam steterint, 
 honoramus 1 
 
 i Cornel. Epist. xlvi. al. xlix. ad Cypr. p. 93. (p. 61, apud Cypr. It. torn. i. 
 Concil. p. 684.) Maximum presbyterum locum suum agnoscere jussimus : cseteros 
 cum ingenti populi suffi-agio recepimus. Aliud exemplum Socrates, lib. vii. 
 c. iii. exhibet. 'O 'AyaTrrjrbg, ov Trpofcrrdrai rrjg MaKedovlov OprjffKsiag i<pr]v, 
 ETTi djaQrfV i]X6ev iTTivoiav' {SovXevcrdfievog yap Icfia Tip avrov K\r]p{^ Travri, 
 Kai 7rpoaKa\e(ra.i.ievoQ rbv vtt' avrov Xabv, tthQii tyiv tov ofxoovaiov tt'kttiv 
 Trpoddk^aaOac Kai tovto Karaarrjaae, tvOvg <x)g tixe avv TrXrjOei ttoXX^, ^dXXov 
 Se avv Travri r<p Xa(f, IttI rijv iKKXrjmav wpfiijcnv tvxv^ 7"^ l7nreXi(rag, Kara- 
 Xafi(5a.vti rbv Opovov, Iv (^ sioj9ei b Qeodocriog TrpoKaOkZtfrOar evwaag Se rbv 
 Xabv, Kai rov Xonrov rr}v rov biioova'iov iTiariv SiddcrKuv, ru)v vtto 1,vvada 
 iKKXrjaiCJv tyKparrjg iykviro. (Reading, p. 293. C.) 
 
 ^ Book iv. chap. vii. sect. vii. viii. 
 
Ch. III. § 11. CHRISTIAN CHURCH. 173 
 
 many times an anathema was pronounced against them, as 
 in the second Council of Carthage. " If a presbyter,'" says 
 the canon \ " that is reproved or excommunicated by his 
 bishop, being puffed up with pride, shall presume to offer 
 the oblation in a separate assembly, or set up another altar 
 against him, let him be anathema." The Council of An- 
 tioch"^, and those called the Apostolical Canons ", have several 
 decrees of the like nature ; yea, so careful were the clergy to 
 be of the unity of the Church, that they were not to give any 
 encouragement to heretics or schismatics, or excommunicated 
 persons, by communicating with them in prayer, or other 
 holy offices of the Church, or so much as frequenting their 
 society, feasting with them, or the like. But I do not enlarge 
 upon these things here, because, being matters of discipline, 
 they will come again to be considered under that head, in 
 another place. 
 
 I have now gone through some of the chief general duties, 
 which more immediately concerned the office and function of 
 the clergy ; and, by mixing public rules with private directions 
 and great examples, have made such an essay towards the 
 
 1 Cone. Carth. IV. c. viii. (voK ii. p. 1830.) Si quis forte presbyter, ab episcopo 
 sue con'eptus vel excommunicatus, tumore vel superbia inflatus, putaverit 
 separatim Deo sacrificia oflferenda, vel aliud erigendum altare — non exeat 
 impunitus. 
 
 ^ Cone. Antioeh. c. iv. (vol. ii. p. 564.) Ei ng iTricxKOTroQ vtto avvodov 
 KaOaipeOeig, fj 7rpt<j(3vrtpog, r) SiaKOVog vtto tov idiov iTtiGKoirov, ro\fir]<reLei/ 
 Ti irgaliai Trjg XtiTOvpyiag, d r£ 6 i-KiaKOTrog Kara Trfv npodyovaav (TvvrjOeiav, 
 tire 6 SicLKOVog, jxriKtTi i'ibv tlvai avr<^, fxrid' iv erspg, <jvv6d(i> kXTriSa diro- 
 KaTaardanog, [iriTt cnrokoyiag x^pav tx^iV dXXd Ss rovg KOiV(t)VovvTag avrt^ 
 Trdvrag dKo^dXXiaBai Trig iKKXtjffiag, Kai /xaXiora, ei [iaOovTsg ti)v dirocpaaiv 
 T-qv Kara tCjv Trpoeiptjfxivwv £^6V£x0£T(Tav roXfjiriffeiav avrolg KoiViovtlv. — Ibid, 
 can. V. Et ng 7rpea(3vTepog, 77 diaKovog, KaTa(ppov7]<Tag tov iTrKJKOTrov tov idiov, 
 d<pMpi(Jtv kavTOV Trjg licKXrjaiag, ^ idig, cvvr]yayep, Kal OvcriaffTrjpiov 'icFTrjaev, 
 Kal TOV liriCKOTTOv TrpoaKaXetraixsvov dTrnOoir], kul nrj (3ovXoito avT(^ TrsiOeaOai 
 firjdk vrraKovtiv Kal TrpwTOv Kai dtvTspov KaXovvTi' tovtov KaOaiptlcrOai Trav~ 
 TsXtjg, Kai jUjjKEri OepaTreiag Tvyxdvuv, ixr]de dvvatrOai Xafi^dvHV Tr)v eavTOv 
 Tifxrjv d Se Trapa/xs-voi 6opv(3u>v Kal dvacrTaTotv Tr)v iKKXrjcriav, did Trjg i^ojQev 
 k^ovaiag wg (TTaaiujdrj avTov £7ri(7rp£0f(T0ai. 
 
 " Can. Apost. c. xxxli. (al. xxxi.) Ei Tig irpta^uTtpog, ri SiaKovog d-rrb 
 Ittkjkottov ysvrjTai d^urpKXusvog, tovtov [irj l^elvai Trap' iripov dex^aOai, dXX 
 "q TTapd TOV d(popi<javTog avTOV, ci /tj) av Kara avyKvpiav TsXtvTfjay 6 d(p- 
 opi<Tag avTOV tTritTKOirog. 
 
174 THE ANTIQUITIES OF THE Book VI. 
 
 idea and character of a primitive clerk, as may, I hope, in some 
 things, excite both the emulation and curiosity of many of my 
 readers, who may be concerned to imitate the pattern I have 
 been describing. If here it be not drawn so full, or so exactly 
 to the Hfe, in all its beauties, as they could wish, they will find 
 their account in satisfying their curiosity, by having recourse 
 to the fountains themselves from whence these materials were 
 taken. For many things, that might here have been added, 
 were purposely omitted, for fear of drawing out this part of the 
 discourse to a greater length than would consist with the design 
 and measures of the present undertaking ; and I had rather 
 be thought to have said too little than too much upon this 
 head, that I might not cloy, but leave an edge upon the appe- 
 tite of the inquisitive reader. 
 
 CHAPTER IV. 
 
 AN ACCOUNT OF SOME OTHER LAWS AND RULES WHICH WERE 
 A SORT OF OUT-GUARDS AND FENCES TO THE FORMER. 
 
 Sect. I. — No Clergyman allowed to desert or relinquish his 
 Station without just Grounds and Leave. 
 
 Having thus far discoursed both of such laws as related to 
 the life and conversation of the primitive clergy, and of those 
 that more immediately concerned the duties and offices of their 
 function, I come now to speak of a third sort of laws, which 
 were, like the Jews, sepimenta legis^ a sort of by-laws and 
 rules, made for the defence and guard of the two former. 
 Among these we may reckon such laws as were made to fix 
 the clergy to their proper business and calling : such as that 
 which forbade any clergyman to desert or relinquish his station, 
 without just grounds or leave, granted by his superiors. In 
 the African Church, as has been showed before % from the 
 time that any man was made a reader, or entered in any of 
 the lower orders of the Church, he was presumed to be dedi- 
 
 ^ Book iii. chap. i. sect. v. 
 
Cu. IV. § I. CHRISTIAN CHURCH. 175 
 
 catecl to the service of God, so as thenceforth not to be at 
 Hberty to turn secular again at his own pleasure : and mucli 
 more did this rule hold for bishops, presbyters, and deacons. 
 Therefore, Cyril of Alexandria, as he is cited by Harmeno- 
 pulus ^, says, in one of his canons, that " it was contrary to 
 the laws of the Church for any priest to give in a libel of 
 resignation ; for, if he be worthy, he ought to continue in his 
 ministry ; if he be unworthy, he should not have the privilege 
 of resigning, but be condemned, and ejected." The Council 
 of Chalcedon orders ^ all such to be anathematized as forsook 
 their orders to take upon them any military office or secular 
 dignity, unless they repented and returned to the employment 
 which, for God's sake, they had first chosen. The Council of 
 Tours ^, in like manner, decrees that whoever of the clergy 
 desert their order and office to follow a secular life and calling 
 again, shall be punished with excommunication. The civil law 
 was also very severe upon such deserters. By an order of 
 Arcadius and Honorius% they are condemned to serve in curia 
 all their lives, that they might never have the privilege of 
 resuming the clerical life again. And, by a law of Justi- 
 nian's^, both monks and clerks, so deserting, were to forfeit 
 wliatever estate they were possessed of, to the church or monas- 
 tery to which they belonged. 
 
 * 
 
 b Harmenopul. Epitom. Can. ap. Leunclav. Jur. Grgec. Rom. torn. i. p. II. 
 Tlapd TovQ iKKknaiaCTiKOvQ kari 9e(JiiovQ, to \i(3e\\oVQ irapaiTricnav irpoadynv 
 Tivag Tuiv Upovpydv a' yap agioi, XeiTOvpyHTUxrav tl Se firj, fit) TrapaiTeiffdco- 
 aav, aW mq Kareyvoxr/XEVoi k^'iTdxrav. 
 
 c Cone. Chalced. c. vii. (torn. iv. p. 759.) Tovg airaK ev KX-npcp KUTiiXey- 
 fisvovQ, ri Kai novdaavrag, ojpidafiev, i-irjTt erri (jrpaTuav, fxr]re Irri ctl'iav 
 KoaniK-nv tpx^oQai' rj tovto roXfJLwvTag, Kal firj fxeTafieXonkvovg, ware Itti- 
 (TTpexpai sTTi TOVTO, did Oebv TrpoTspov t'iXovTO, dvaOeixaTiKscrOat,. 
 
 d Concil. Turon. c. v. (ibid. p. 1051.) 
 
 e Cod. Theod. lib. xvi. tit. ii. de Episc. leg. xxxix. Si quis professum sacree 
 religionis sponte dereliquerit, continuo sibi eum curia vindicet : ut liber illi ultra 
 ad ecclesiam recursus esse non possit. 
 
 f Cod. Justin, lib. i. tit. iii. de Episc. leg. Iv. Quod si illi monasteria aut 
 ecclesias relinquant, atque mundani fiant, omne ipsorum jus ad mouasterium aut 
 ecclesiam pertinet. 
 
176 THE ANTIQUITIES OF THE Book VI. 
 
 Sect. II. — Yet in some Cases a Resignation was alloiced of. 
 
 But this rule, as it was intended for the benefit of the 
 Church, to keep the clergy to their duty, so, when the benefit 
 of the Church, or any other reasonable cause, required the 
 contrary, might be dispensed with. And we find many such 
 resignations or renunciations practised ; and some allowed by 
 general councils. For, not to mention the case of disability, 
 by reason of old age, sickness, or other infirmity, in which it 
 was usual for bishops to turn over their business to a coadjutor 
 (of which I have given a full account in a former Book^), 
 there were two other cases which come nearer to the matter 
 in hand : one was, when a bishop, through the obstinacy, 
 hatred, or disgust of any people, found himself incapable of 
 doing them any service, and that the burden was an into- 
 lerable oppression to him ; in that case, if he desired to re- 
 nounce, his resignation was accepted. Thus Gregory Na- 
 zianzen renounced the see of Constantinople, and betook him- 
 self to a private life, because the people grew factious, and 
 murmured at him, as being a stranger ; and this he did with 
 the consent and approbation of the general Council of Con- 
 stantinople ; as not only the historians, Theodoret ^ and So- 
 crates \ but he himself testifies ^, in many places of his writ- 
 
 S Book ii. chap. xiii. § iv. 
 
 ^ Theod, lib. v. c. viii. 'O ^e O^oq TrapsKaXet Tprjyopiog, Trtpi (TuntpcjviaQ 
 (rvvr}6poL<7fikvovg, rrjv irpbg dWrjXovg bjxovoiav TrpoTi/xtiffai rfjg kvbg avdpbg 
 ddiKiag' lywre yap, t^rj, tojv 7r\ti6v<t)v (ppovridcjv cnraWaysig, T-qv ijioi (p'lkrjv 
 d7roXr]\poixcu r'javxiav, Kal vfjitXg ttjv TpnroOrjTov eiprjvijv ixfTU tov fiUKpbv 
 tKtivov [Kal] xaXfTTOj/ cnroXij-ipsGOs TroXefxov' tuiv yap Xiav aroTTwraVwi', dpri 
 Tu>p TToXeniKuJv diraXXayevTag ^eXiov, dXXr}Xovg jSaXXuv, kul tyjv oiKsiav 
 dvaXi(TKeiv laxvv tTrixaproi yap ovtoj ToXg dvcTfjLtv'sai e(T6fjt.e9a' avSpa d^ 
 ovv s7ri^r]rr]<ravTeg d^ikvaivov Kai vovv exovra, tujv (ppovTidujv rb ttX^jOoq 
 Kal di^aaQai Kal ev ^laQtTvai ^vvdixtvov, dpxupea 7rpo/3a\\6(70£- ravraig oi 
 dpiaroi Troifxeveg ralg v7ro9r]Kaig TruaQkvTtg, NsKraptov tvirarpiSriv dv^pa, koi 
 TTfpi^aveig, ykvovg Kocr/ioy/xtj/or, Kal roXg rrjg dpeTtjg elSeffi Xajxirpwoiiivov, 
 liriaKOTTOv Trig ixiy'iarrig Ueivrjg exeipoTovijaav TroXeujg. (Reading, p. 179. B 8.) 
 
 i Socrat. lib. v. c. vii. Tore dk Tprjyopiog b ^aKiav^ov fxeTaTtOilg, tvdov Trig 
 TToXsiog ev fiiKp(f EVKTrjpii^ Tag (Tvvayujydg aTroiUTO' (^tivi vcTTspov oi (SaaiXsXg, 
 {xkyiarov oIkov tvKTrjpiov Trpoaavvd^avTeg, 'AvaaTaaiav wvofxacFav rprjyo^ 
 piog {iriv ovv dvr)p hXXoyiixog, Kal fiXa^tt'^ Tovg KaQ' kavTov VTrepfSdXXcjv, 
 yvovg hayoyyv^ovTag Tivdg, ug ut) virepopiog, dcrnevbjg rijv tov (SaaiXkwg 
 Trapovaiav Se^dixevog, Ttjv iv KuivaravTivovTroXei diayujynv TrapyTtiaaTO. 
 (Reading's ed. p. 226.) 
 
 ^ Nazianz. Orat. xxxii. passim, preecipue p. 527. A. Aore /ioi Tr)v x«jO"^ 
 
Ch. IV. §2. CHRISTIAN CHURCH. 177 
 
 ings. After the same manner, Theodoret says \ " Meletius, 
 the famous bishop of Antioch, when he was bishop of Sebastia, 
 in Armenia, was so offended with the rebelUous temper and 
 contumacy of a perverse and fro ward people, that he abandoned 
 them, and retired hkewise to a private Hfe." So Theodorus 
 Lector tells us™ how Martyrius, bishop of Antioch, being 
 offended at the factiousness of his people and clergy, upon the 
 intrusion of Peter FuUo, renounced his church, with these 
 words : '' A contumacious clergy, a rebellious people, a profane 
 church, — I bid adieu to them all, reserving to myself the dig- 
 nity of priesthood." Another case was, when, in charity, a 
 bishop resigned, or showed himself willing to resign, to cure 
 some inveterated schism. Thus Chrysostom " told his people, 
 that " if they had any suspicion of him, as if he were an 
 usurper, he was ready to quit his government when they 
 pleased, if that was necessary to preserve the unity of the 
 
 ravTtiv, fierd evxiHv Vfiag aTTOTrefi-^aTV . . . Sots fioi to ypa/i/^a rijg d(p'sfftu)Q, 
 uxTTTip ToiQ (TTQaTUDTiKoiQ, K. T. X. It. Carm. de Vita sua, p. 26. 
 
 'H/itv ^£ <Tvyx<^pr)(Tar' dOpovov f5iov, 
 
 Tbv UKXtr} [xhv, dW ojuwg aKivdwoV 
 
 KaOrjffOfi lX9u)V ol KaKoJv ip^jfiia. 
 
 Kpeiffffov yap, rj toIq TrXrjffiov fxijiiyixkvov, 
 
 Mr]T aWov bXksiv Trpbg to (SovXrjn' iaxvuv, 
 
 MrjT avTov dXXoig avficpspsaO', ov jj.^ Xoyog. 
 
 Atwp' offTiQ olds Tov Qpovov, 7rpoo-/3aiv£rw. 
 
 At mihi carentem vos throno concedite 
 
 Vitam, periclo liberam, etsi ingloriara. 
 
 Illic sedebo, nulla ubi sedes malis. 
 
 Hoc namque praestat, caeteris quam ut miscear, 
 
 Meamque nee eos flectere in sententiam 
 
 Possim, nee illos rebus in pravis sequi. 
 
 Hue, hue thronum qui novit, aecedat citus. 
 1 Theod. lib. ii. c. xxxi. Kar' iKtivov tov Kaipbv M^XsTiog b OecFTTtcnog ttoXiv 
 Tivd Trig 'Apfisvfiag iOvvoJv, HTa tCjv dpxofievMV Tb Svarjinov ^uffx^jOrtVafj 
 r)(Tvxiav r/ysv, tTspioOi diaTpi(3b)v. (Reading's ed. p. 105. C 10.) 
 
 m Theodor. Lect. lib. i. (Cambr. 1720. p. 567- 28.) TIpbg ftaciXka IXOihv 
 MapTvpiog avv ttoXXij Tifiij dTriXvOr], (rirovdrj koI TzapaivkcTfi TevvaSiov sX9o)v 
 de tig ' KvTiox^f-ctv, /cat jSXsTruiv 'Avtiox^'^Q TapaxaXg Kai oraVfo-i x«tp<''^''«f' '^"'^ 
 7W]Viova TOVTOig avfiirpaTTOVTa, d-rrsTdlaTO ry iinCKOTry stt' UKXrjaiag, tiTrwv, 
 KXrjpii) dvv7roTdKr<i), Kui Xa<p aTra^ti, fcai tKKXrjaig, Ippvirutfisvy diroTaTTOfiai, 
 <pvXdTTU)V hfxavTi^ Tb Trig iepioavvrjg d^iojfia. 
 
 n Chrysostom. Horn. xi. in Ephes. (p. 1110.) (p. 961, edit. Franeof.) (Bened. 
 vol. xi. p. 89. C.) El jxsv ovv Trspl r'mCjv Tavra vTTOTZTtvtTf, eTOiixoi TrapaxopU- 
 aai Trig dpxm oTijiinp dv ftovXoiaOf fiovov SKKXriaia eorw [lia. 
 VOL. II. N 
 
j'^g THE ANTIQUITIES OF THE Book VI. 
 
 Church." And so Theodoret.° tells us, that " in the dispute 
 between Flavian and Evagrius, the two bishops of Antioch, 
 when Theodosius, the emperor, sent for Flavian, and ordered 
 him to go and have his cause decided at Rome ; he bravely 
 answered, ' Great Sir, if any accuse my faith as erroneous, or 
 my life as unqualifying me for a bishopric, I will freely let my 
 accusers be my judges, and stand to their sentence, whatever 
 it might be ; but if the dispute be only about the throne and 
 government of the Church, I shall not stay for judgment, nor 
 contend with any that has a mind to it, but freely recede, and 
 abdicate the throne of my own accord ; and you, sir, may 
 commit the see of Antioch to whom you please.' '' The em- 
 peror looked upon this as a noble and generous answer, and 
 was so affected with it, that, instead of obliging him to go 
 to Rome, he sent him home again, and bade him go feed 
 the Church committed to his care ; nor would he, ever after, 
 hearken to the bishops of Rome, though they often solicited 
 him to expel him. There is one instance more of this nature, 
 which I cannot omit, because it is such an example of self- 
 denial, and despising of private interest, for the public good, 
 and peace and unity of the Church, as deserves to be trans- 
 mitted to posterity, and to be spoken of with the highest com- 
 mendations. It was the proposal which Aurelius, bishop of 
 Carthage, and St. Austin, with the rest of the African bishops, 
 made to the Donatists at the opening of the conference of 
 Carthage, that, to put an end to the schism, wherever there 
 was a Catholic and a Donatist bishop in the same city, they 
 should both of them p resign, and suffer a new one to be 
 
 « Theod. lib. v. c. xxiii. (Reading's ed. p. 199. D 7-) Et fikv rijg TricrreuiQ, 
 w jSacTiXsy, Trig tjttj^e wg ovK opOrig KaTrjyopoixri Tiveg, fj rbv ft'iov ^afflv itpio- 
 avt'ijg avd^iov, Kal avToXg "x^prjcrofiai roig KctTijySpoig Kpiraig, Kal rrfv Trap 
 iKehnov iK<peponkvr]v ■>l'r}(pov ^s^ofiai' si Se Tftpl Opovov Kal Trposdpiag ^vyofia- 
 Xovaiv, ovre ^iKCKJofxai, ovrt roig Xa(3eiv (3ovXoixki>oig ciVTifiaxst^Ofiai' aXX 
 tK(TTij(Toixai Kal rrig Trposdpiag d(}>k^O[xai' Totydproi dbg <i> (BouXti rbv 'Avtio- 
 X'sujv Opnvov, io [3a(Tt\fv. 
 
 P Collat. Cavthag. die i. c. xvi, (torn. ii. Coneil. p. 1352. E.) Quid enim 
 dubitemus Redenitori nostro sacrifieium istius humilitatis offerre ? An vcro 
 ille de coelis in membra humana descendit, ut membra ejus essemus, et nos, 
 ne ipsa ejus membra crudeli divisioue lanientur, de catbedris descenders 
 formidamus ? propter nos nihil sufficientius, quam Christiani fideles et obedientes 
 
Ch. IV. §3. CHRISTIAN CHURCH. 179 
 
 • 
 
 chosen. " For why,^' say they, " should we scruple to offer 
 the sacrifice of such a humility to our Redeemer? Did He 
 descend from heaven to assume our nature, and make us his 
 members 1 — and shall we make any doubt to descend from our 
 chairs, to prevent his members being torn to pieces by a cruel 
 schism I We bishops are ordained for the people of Christ ; 
 what, therefore, is most conducive to the peace of Christian 
 people, we ought to do in reference to our episcopacy. If we 
 be profitable servants, why should w^e envy the eternal gain of 
 our Lord, for our ow n temporal honours ? Our episcopal dig- 
 nity will be so much the more advantageous to us, if, by laying 
 it aside, we gather together the flock of Christ, than if we 
 disperse his flock by retaining it : and with what face can we 
 hope for the honour which Christ has promised us in the world 
 to come, if our honours in this world hinder the unity of His 
 Church V^ By this, we see there were some cases in which it 
 was lawful for men to renounce even the episcopal oflice, and 
 betake themselves to a private life ; the grand rule being, in 
 these and all other cases, to do what was most for the benefit 
 and edification of the Church, and sacrifice private interest to 
 the advantage of the public. 
 
 Sect. III. — And Canonical Pensions somefyimes granted in such 
 
 Cases. 
 
 In these cases, a bishop, after he had renounced, was not to 
 intermeddle with the affairs of the Church, to ordain or per- 
 form any offices of the like nature, unless he was called to 
 assist by some other bishop, or was commissioned by him as 
 his delegate ; yet he was allowed the title, and honour, and 
 communion of a bishop, as the general Council of Ephesus ^ 
 
 simus : hoc ergo semper simus. Episcopi autem propter Christianos populos 
 ordiuamur. Quod ergo Christianis populis ad Christianara pacera prodest, 
 hoc de nostro episcopatu faciamus. Si servi utiles sumus, cur Domini seternis 
 lucris, pro nostris temporalibus sublimitatibus, invidemus ? Episcopalis dignitas 
 fructuosior nobis erit, si gregem Christi magis deposita coUegerit quara retenta 
 disperserit. Nam qua fronte in futuro seeculo promissum a Christo sperabimus 
 houorem, si Christianam in hoc sseculo noster honos impedit unitatem. 
 
 q Cone. Ephes. act. vii. in Epist. ad Synod. Pamphylise. (torn. iii. Cone. 
 p. 807. D.) 'EdiKaioxraixev Kai (opiaaiiev Sixa Trda^jg avriXoyiag tx^iv avrbv 
 TO T£ TrJQ ETriaKOTTfjg ovoixa, Kai ti)v ti/ji^v Kai Tr]v KOivooviay, ovrio f^svroij 
 
 N 2 
 
180 THE ANTIQUITIES OF THE Book VI. 
 
 determined it should be, in the case of Eustathius, bishop of 
 Perga, and metropohtan of PamphyHa, who had renounced 
 his bishopric, being an aged man, and thinking himself unable 
 to discharge the duties of it. In such cases, likewise, when 
 any one receded with the approbation of a council, he was 
 sometimes allowed to receive a moderate pension out of the 
 bishopric, for his maintenance ; as it was in the case of Dom- 
 nus, bishop of Antioch, who having been ejected, though un- 
 justly, by Dioscorus, in the second Synod of Ephesus, yet 
 quietly resigned the bishopric to Maximus ; upon which account 
 Maximus desired leave of the Council of Chalcedon, that he 
 might allow him an annual pension out of the revenues of the 
 Church, which the Council of Chalcedon'^ readily complied 
 with. And this, as Richerius^ ingeniously owns, was the 
 ancient design and meaning of canonical pensions, which were 
 not used to be granted but by the authority or approbation of 
 a synod, and only to such as, having spent the greatest part 
 of their life in the service of the Church, desired to be dis- 
 burdened of their office, by reason of their age. For the reserv- 
 mg a pension out of a bishopric, which a man only resigns to 
 take another, was a practice wholly unknown to former ages. 
 
 wore fit] x^ipoTovelv avrbv, firjre fxrjv eiCKXriaiav Kara\a(56vTa Upovpyeiv l^ 
 idiag avQtvTtiaq' aXX' rj aga cvnirapaXafifiavoixevov, t'lrovv eTrirpETTOfisvoVf 
 d Tv^oi, TTapd ddtX<pov Kal avvtTnCKOTTOv Kara didOeffiv Kai dyaTrtjv Tr]v kv 
 
 Xpi(TT(p. 
 
 ^ Cone. Chalced. act. vii, al. act. x. (Labbe, torn. iv. p. 681.) Residentibus 
 universis ante cancellos sancti altaris, Maximus reverendissimus episcopus 
 Antiochise dixit : Dei^recor magnificentissimos et gloriosissimos judices, et 
 sanctam hanc et universalem synodum, ut humanitatem exercere in Domnum, 
 qui fuit Antiochise episcopus, dignemini, et statuere ei certos sumtus de ecclesia, 
 
 quae sub me est Universa synodus vociferata est : Laudabiles merito sunt 
 
 benevolentise archiepiscopi .... Omnes cogitatum ejus laudamus .... Magnifi- 
 centissimi judices dixerunt : Amplectente sancta synodo arbitrium Maximi, viri 
 religiosi, episcopi Antiochiensium, quod de Domno probavit, et nos eidem con- 
 sentimus, ejus ai'bitrio derelinquentes, quse sunt de Domni honorificentia. 
 
 s Richer. Hist. Concil. par. i. c. viii. n. xxx. p. 218. Nihil antiquitus con- 
 suetum fieri nisi synodice coraprobatum ; huicque jus pensionura canonicarura 
 potest confirmari ; quae iis tantum tribui consueverant, qui magnam vitse partem 
 in ministerio consumserant, et propter aetatem se exonerabant episcopatu. 
 
Ch. IV. §4. CHRISTIAN CHURCH. 181 
 
 Sect. IV. — No Clergyman to remove from one Diocese to 
 another, icithout the Consent and Letters Dimissory of his 
 otvn Bishop. 
 
 Secondly, Another rule, designed to keep all clergymen 
 strictly to their duty, was, That no one should remove from 
 his own church or diocese, without the consent of the bishop 
 to whose diocese he belonged. For as no one, at first, could 
 be ordained cnroXeXvfxivijog, but must be fixed to some church 
 at his first ordination ; so neither, by the rules and discipline 
 of the Church then prevailing, might he exchange his station 
 at pleasure ; but must have his own bishop's license, or letters 
 dimissory, to qualify him to remove from one diocese to ano- 
 ther. For this was the ancient right, which every bishop had 
 in the clergy of his own church, that he could not be deprived 
 of them without his own consent ; but as well the party that 
 deserted him, as the bishop that received him, were liable to 
 be censured upon such a transgression. " If any presbyter, 
 deacon, or other clerk,'' say the Apostohcal Canons*, " forsake 
 his own diocese to go to another, and there continue, without 
 the consent of his own bishop, we decree that such an one 
 shall no longer minister as a clerk (especially if after admoni- 
 tion he refuse to return), but only be admitted to communicate 
 as a layman ; and if the bishop, to whom they repair, still enter- 
 tain them in the quality of clergymen, he shall be excommuni- 
 cated as a master of disorder." The same rule is frequently 
 repeated in the ancient councils, as that of Antioch^; the 
 
 t Can. Apost. c. xv. et xvi. (xiv. xv. torn. i. Cone. Labbe, p. 28.) Ei tlq 
 ■KQta^vTiQOQ, 7] hciKOvog, r) oXiog rov KaraXoyov tS)V K\i]giKSiV, drroXti^'ag rfiv 
 lavTov TTapoiKiav, tig krspav aTzkXOij, Kal TravTiXuig [itTaardg diaTpij3y tv 
 dXXy TrapoiKig, Trapd yvvjfjirjv tov idiov eTTiffKOTTOV, tovtov KsXevoixsv fii]K'eTi 
 XeiTOvpyeiv, fxaXicTTa d TrpocKoXovukvov avrbv tov sTTKTKoTrov avrov, enav- 
 eXOtiv ovx vTrr]KOv(Tev, eTrifikvuv Ty dra^ig,' d)g Xa'iKog fisv toi kKslae koivio- 
 viiTbt' El di 6 tTriaKOTTog, Trap' <^ Tvyxdvovcri, irap ovdev Xoyiad}itvog Trjv Kar' 
 avrdv opKrOeltrav dpyiav, dt^trai avrovg <x)g KXi]piKovg, dcpopiUffOu) d)g dwd<Tica- 
 Xog draliag. Cone. Chalced. c. xx. (torn. iv. p. 766.) Et Tig tTriaKOTrog [iSTa 
 
 TOV OpOV TOVTOV aXX^ tTTKTKOTrip 7rp0<Tr]K0VTa S's^ETai KXrjpiKOV, tdoKtV dKOlVO)- 
 
 vrjTov elvai Tbv ^txQ'i.vTa Kal tov ^t^dfxivov, s'wf dv 6 fxeTacFTdg KXtjpiKog tig 
 Tt]v idiav tTrav'eXOij tKKXrjcriav. 
 
 V Cone. Antioch. c. iii. (torn. ii. Cone. p. 561.) Ei Tig TrparjSvTepog, fj did- 
 Kovog, 1] oXujg tlov tou UpaTtiov Tig KaTaXnrojv Tijv tov eavTOV TrapoiKiav, 
 tig tTtpav diriXOy' tTtiiTa navTiXiSig fitTaffTag, diaTpi(3tiv iv dXXy TrapoiKit^t 
 
IS2 THE ANTIQUITIES OF THE Book VI. 
 
 first and second of Aries '"^ ; the first and fourth of Carthage '^ ; 
 the first of Toledo ^ ; and the Councils of Tours ^ and Turin ^ ; 
 and the great Council of Nice ^, to whose canons it may be 
 sufficient to refer the reader. I only observe, that this was 
 the ancient use of letters dimissory, or, as they were then 
 called, dTroXvTLKoi, tlpr]viKai, o-ucrrartKal and ' Concessorise,"* 
 which were letters of license granted by a bishop, for a clergy- 
 man to remove from his diocese to another ; though we now 
 take letters dimissory in another sense. But the old canons 
 call those ' dimissory ' letters, which were given upon the occa- 
 sion that I have mentioned. The Council of Carthage gives 
 
 TTSiparai IttI 7roX\<p' XP^^V' f^^Ksri Xeirovpynv, d fxaXiaTa koXovvti T(^ Itti- 
 aKOTTo^ T<^ idi({>, Kai i7rave\9i.Zv tig TrapoiKiav rijv tavrov Trapaivovvri, firj 
 vTTciKovoi' £t ^i Kai cTTifxevoi Ty dra^ig^, TravnXCJQ avTov KciOaipnaOai rrjg 
 XeiTovpyiag, ojg fXijKsri x^^pf^^ ^X^'*^ aTroKaracrraafwt;' il da KaQaiptOkvra did 
 ravTt]v Tr/v airlav d'f^oiTo 'inpog iTviOKOTtog, KaKtlvov i-KiTin'iag Tvy')(^dvBiv vtto 
 KOivrig (Tvvodov, wg irapaXvovTa Tovg Oeajxovg rovg tKKXijcriaariKOvg. 
 
 w Cone. Arelat. I. cau. xxi. (torn. i. Cone. p. 1429.) De presbyteris aut 
 diaconis, qui sclent dimittere loca sua in quibus oi'dinati sunt, et ad alia loca se 
 transferunt, plaeuit ut eis locis ministrent, quibus prtefeeti sunt. Quod si relietis 
 
 loeis suis, ad alium se loeum transferre voluerint, deponantur. Ibid. II. 
 
 can. xiii. (torn. iv. p. 1012.) NuUus cujuscumque ordinis clericus, non diaconus, 
 non presbyter, non episcopus, quacumque occasione faciente, propriara relinquat 
 eeclesiam, sed omniniodis aut excommunicetur aut redire cogatiu*. 
 
 ^ Cone. Carth. I. c. v. (torn. ii. p. 1824, in Append.) Non debere clericum 
 
 alienum ab aliquo suscipi sine litteris episcopi sui, neque apud se detinere. • 
 
 Ibid. IV, c. xxvii. (ibid. p. 1202.) Infex'ioris gradus sacerdotes, ut alii clei'ici, 
 concessione suorum episcoporum possunt ad alias ecclesias transmigrare. 
 
 y Concil. Tolet. I. c, xii. (torn. ii. p. 1225.) Ut libemm ulli clerici non sit 
 discedere de episcopo suo, et alteri episcopo communicare. 
 
 2 Cone. Turon. I. c. xi. (torn. iv. Cone. 1052.) Si quis clericus, absque epi- 
 scopi sui permissu, derelicta ecclesia sua, ad alium se transferre voluerit locum, 
 alienus a communione habeatur. 
 
 a Cone. Taurin. c. vii. (torn. ii. p. 1157.) Synodi sententia definitum est, ut 
 clericum alterius secundum statuta canonum nemo suscipiat, neque suae ecclesise, 
 licet in alio gradu, audeat ordinare, neque abjectum recipiat in comraunioneni. 
 
 t> Cone. Nic. c. xvi. (ibid. p. 36.) "Ocoi pi\poKivdvinog, iir}Tt rbv (l)6[3ov rov Otov 
 7rp6 6(p9a\ixu>v t'x^ovTEQ, [lijTS rbv fKfcXjjcrtaaTiKov Kavova tidSreg, dvaxojpijfTGvcri 
 rijg tKKXtjfriag, TTpicrjSvTfpoi r] ciaKovoi, rj oXtog iv ry kovovi t^tTa^o/xevoi' 
 ovToi ovScifiuig dtKToi 6(ptiXov<Tiv flvai iv trkpa tKicXtjffig., dXXd Tzdaav avToig 
 dvdyKTiv lirdytaQai xp^h dvaarpkipHV elg rdg eavTiov TrapotKiag, ij iTrifikvovrag, 
 UKOiviovrjTovg tlvai TrpoarjKH' tl dk Kai ToXn^jcrfu Tig v^apTrdaai rbv r<p eTsp(p 
 dia<pkpovTa, Kai xfiporovJjcat kv Ty avTov iKKXyjaig,, fit) (TvyKaTaTiOsjisvov tov 
 iSiov eTTicKOTroVf oi) dvfXioprjcrtv 6 tv Tt^i Kavovi it,tTa'Cojif.vog' aKvpog taT<o 
 il x^'-Pf^^ovia. 
 
<^'ii. IV.§4. CHRISTIAN CHURCH. 183 
 
 them only the name of the ' bishop's ^ letters ;** but the Council 
 of Tnillo'' styles them expressly ' dimissory ;' when, reinforcing- 
 all the ancient canons, it says, '' no clergyman, of what degree 
 soever, shall be entertained in another church, Iktoq rr^g rov 
 oIkhov ETTicFKOTrov^eyypacpov dTroXvriKrig^ without the dimissory 
 letters of his own bishop ;'' which he might grant or refuse, as 
 he saw proper occasion for it. For there was no law to 
 compel him to grant it, whatever arts any clerk might use to 
 gain a dismission any other way. St. Austin mentions a 
 j)retty strange case of this nature, that happened in his own 
 diocese. One Timotheus^ a subdeacon of his church, being 
 desirous to leave his post under St. Austin, and go to Severus, 
 a neighbouring bishop, protests upon oath to Severus, that 
 he would be no longer of St. Austin's Church. Upon this, 
 Severus, pretending a reverence for his oath, writes to St. 
 Austin, and tells him, he could not return him his clerk, for 
 fear of making him guilty of perjury. To which St. Austin 
 replied, that " this opened a way to licentiousness ; and there 
 was an end^ of all ecclesiastical order and discipline, if a 
 bishop would pretend to keep another man's clerk upon such 
 a scruple, for fear of being accessory to his perjury." This 
 evidently implies, that there was no law then to compel a 
 bishop to grant letters dimissory to his clerk ; for if there had 
 been any such, Timotheus needed not to have used the strata- 
 gem of an oath, but might have compelled St. Austin to have 
 granted them. But the Church then did not think fit to put 
 it in every man's power to remove from one diocese to another 
 at his own pleasure, but left every bishop sole judge in this 
 case, as best knowing the necessities and circumstances of his 
 own Church ; and whether it were expedient to part with the 
 clergy which were ordained for her service. 
 
 c Cone. Carth. I. c. v. Non licere clericum alienum ab aliquo suscipi sine 
 Uteris episcopi sui, neque apucl se retiiiere. 
 
 d Cone. Trull, c. xvii. (torn. vi. p. 1152.) 'OpiZofitv, axm . . . firjdsva tmv 
 aTrdvTcjv KXijpiKiUJv icav kv ot^^ryTrora rvyx^t^vy (3a9fi<f ddtiav ix^^v Iktoq Trjg 
 Tov oiKiiov tTTicncoTrov syypdcpov (XTroXvriKTJg Iv erepq, KaTaTctTTtaOai £(ck;X?;<t/^. 
 
 e Aug. Ep. ccxl. ad Severum. (Bened. vol. ii. p. 152. B.) Aditus aperitur ad 
 dissolvendum ordinem ecclesiasticse disciplinpe, si alterius ecclesiae clericus 
 cuicunque juraverit, quod ab ipso non sit recessurus, eum sccum esse permittat ; 
 ideo se facci'o affirmans, ne auctor sit ejus perjurii, &c. 
 
184 THE ANTIQUITIES OF THE Book VI. 
 
 Sect. V. — Laws against the BaKavTif^oi, or Wandering 
 
 Clergy. 
 
 The laws were no less severe against all wandering clergy- 
 men, whom some of the ancients call BaKavrtjSot^, or *Vacan- 
 tivi,' by way of reproach. They were a sort of idle persons, 
 who, having deserted the service of their own church, would 
 fix in no other, but went roving from place to place, as their 
 fancy and their humour led them. Now, by the laws of the 
 Church, no bishop was to permit any such to officiate in his 
 diocese, nor, indeed, so much as to communicate in his church ; 
 because, having neither letters dimissory, nor letters com- 
 mendatory, from their own bishop (which every one ought 
 to have that travelled), they were to be suspected either as 
 deserters, or as persons guilty of some misdemeanour, who 
 fled from ecclesiastical censure. Therefore, the laws for- 
 bade the admitting of such either to ecclesiastical or lay 
 communion. " A presbyter or deacon," says the Council 
 of Agde^, "that rambles about, without the letters of his 
 bishop, shall not be admitted to communion by any other."" 
 The Council of Epone ^ repeats the decree in the same words. 
 And the Council of Valentia\ in Spain, orders such wandering 
 and roving clerks, as will not settle to the constant perform- 
 ance and attendance of divine offices In the Church, whereto 
 they were deputed by the bishop that ordained them, to be 
 deprived both of the communion and the honour of their order, 
 if they persisted in their obstinacy and rebellion. So strict 
 
 f Syn. Epist. Ixvii. (p. 216. A 10. Paris. 1640.) Ilfpivo(JTOv(Ti Tiveg ^aKavri- 
 /3oi Trap' rjfiTv' (ar4^y yap jxov fxiKpov v7ro(SapPapi(TavTog, "iva did Trjg avvi]- 
 Qtarkpaq ry TToXiTtiq- (pojvijg Ttjv kviwv KUKiav kfi^ariKMTepov TrapatXTrjaaini) 
 ovTOi KaOedpav fiiv dTrodedtiyjxevijv 'ixtiv ov (3ov\ovTai' o'lye ttjv ovaav diro- 
 XiXoiTTaari, ov Kara avjKpopdv, dXX' avOaiperoi iitTavdarai yivofxivoi' Kap- 
 TTovvTui St Tag Ti/iaf, tKti TTipLVoaTovvTsg, OTTOv KapdaXtuiTtpov. 
 
 S Cone. Agathen. c. lii. (Labbe, vol. iv. p. 1392.) Pvesbytero, aut diacouo, 
 sine antistitis sui epistolis ambulanti communionem nullus impendat. 
 
 h Cone. Epaonens. c. vi. 
 
 i Cone. Valentin, c. v. (Labbe, vol. iv. p. 1619.) Vagus atque instabilis 
 clericus, si episcopi, a quo oi'dinatus est, prseceptis non obedient, ut in delegata 
 sibi ecclesia offieium dependat assiduum, quousque in vitio permanserit, et 
 communione et honore privetur. 
 
Ch. IV. §6. CHRISTIAN CHURCH. 185 
 
 were the laws of the ancient Church in tying the inferior 
 clergy to the service of that church, to which they were first 
 appointed, that they might not, upon any account, move 
 thence, but at the discretion of the bishop that ordained them. 
 
 4 
 
 Sect. VI. — Laics against tlie Translations of Bishops from one 
 See to another^ how to he limited and understood. 
 
 Nor were the bishops so arbitrary in this matter, but that 
 they themselves were under a like regulation, and liable to laws 
 of the same nature ; for, as no clerk could remove from his 
 own church without the license of his bishop, so neither might 
 any bishop pretend to translate or move himself to another 
 see, without the consent and approbation of a provincial coun- 
 cil. Some few there were, who thought it absolutely unlawful 
 for a bishop to forsake liis first see, and betake himself to any 
 other ; because they looked upon his consecration to be a sort 
 of marriage to his church, from which he could not divorce 
 himself, nor take another, without incurring the crime of 
 spiritual adultery. To this purpose they wrested that passage 
 of St. Paul, " A bishop must be the husband of one wife ;" 
 taking it in a mystical and figurative sense, as St. Jerome •> 
 informs us. But this was but the private opinion of one or 
 two authors, which never j^revailed in the Catholic Church ; 
 whose prohibition of the translation of bishops was not 
 founded upon any such reasons, but was only intended as a 
 cautionary provision, to prevent the ambition of aspiring men, 
 that they might not run from lesser bishoprics to greater, 
 without the authority of a provincial synod, which was the 
 proper judge in such cases. Some canons, indeed, seem to 
 forbid it, absolutely and universally, as a thing not to be 
 allow^ed in any case. The Council of Nice^ and Sardica \ and 
 
 J Hieron. Ep. Ixxxiii. ad Oceanum. (Vallars. vol. i. p. 417. A 8.) Quidam 
 coacte interpretantur uxores pro ecclesiis, viros pro episcopis debere accipi, &.c. 
 
 ^ Cone. Nie. c. xv. (torn. ii. Cone. p. 36.) Ata rhv ttoXvv rdpaxov kuI 
 rag ardceiQ rag yivofx'ivag, tSo^e iravTcnraai irepiaipiOrjvai Ttjv (Tvvr]6eiav 
 TTjv Trapd T))v Kavova evps9tl<Tav ev ricri fikpeciv ioart aTrb TroXecjg elg 
 TToXiv firj iJ.fTa(3a(miv, /t/jre iTriaKoirov, ixfjTe irpta^vrtpov, [xrjTe hdicovov el 
 Ss TIC fitTOL Tov 7J)c ciy'iag Koi fityaXrjg avvodov opov, toiovti}} tivi iTTixupi)- 
 (Ttuv, i] tTriSoirj tavTov Trpdyixari ToiovTiftj aKvpojOijcrtrai £^ inravTog to 
 
18G THE ANTIQUITIES OF THE Book VI. 
 
 some others, prohibit it without any exception or Hmitation ; 
 but other canons restrain it to the case of a bishop's intruding 
 himself into another see by some sinister arts, without any 
 legal authority from a provincial synod. So these, called the 
 Apostolical Canons ™, distinguish upon the matter : " It shall 
 not be lawful for a bishop to leave his diocese, and invade 
 another, though many of the people would compel him to it : 
 unless there be a reasonable cause, as that he may the more 
 advantage the Church by his preaching ; and then he shall 
 not do it of his own head, but by the judgment and entreaty 
 of many bishops, that is, a provincial synod." The fourth 
 Council of Carthage distinguishes" much after the same man- 
 ner : " A bishop shall not remove himself from an obscure to 
 a more honourable place, out of ambition ; but, if the advan- 
 tage of the Church require it, he may be translated, by the 
 order and decree of a provincial synod." Schelstrate ^ and 
 some other learned persons, think, that these canons were a 
 correction of the former, the one allowing what the other had 
 positively forbidden. But this is not at all probable : it is 
 more reasonable to think, that though, in the Nicene and 
 Sardican canons, these exceptions are not expressed, yet they 
 are to be understood; because the Council of Nice itself 
 translated Eustathius, bishop of Berea, to Antioch, as Mr. 
 
 KaracTKevacFfia, Kai aTroKaraffTaOrjcreTai ry iKKXijcrig., ?J 6 tTriaKOTroQ fj 6 
 TT^efffivrepoQ exsipoTOvrjOrj. 
 
 ^ Couc. Sardic. c. i. (torn. ii. Cone. p. 628.) "Iva ixtjdsvl rStv sTTKT/coTrwv i^ 
 airo TToKtujQ fxiKpag tig erspav ttoXiv fieOiaTaaOai. — Cone. Antioch. e. xxi. (ibid. 
 1). 571.) 'ETricTKOTTOv arrb TrapoiKiag erspag e'lg irepav firi fxeOicrTaaOai, firjTt 
 aiiOaipsTiog kirippnTTOvTa kavTov, fxrjTE cncb XacJv eKfiiaZofJitvov, jxriTt vTcb iiri- 
 
 oKoTTiov dvayKaZ,6}xtvov, k. t. X. Concil. Carth. III. c. xxxviii. (ibid. 
 
 p. 1172.) Nou lieeat fieri rebaptizationes et reordinationes vel translationes 
 episcoporum. 
 
 n^ Can. Apost. c. xiv. (xiii.) 'EttIckqitov 1x1) ^tXvai KaraXeiipavTa rrjv 
 eavTov rrapoiKiav krkp^ k7n7rr}d^v, kciv vtto TrXtiovcjv avayKci^nrac ei fit) rig 
 tvXoyog aiTia ?j r) rovTO fSia^^oixevij avrov ttouIv, wg irXkov tl KSpdog, dvva- 
 jxkvov avTov Tolg eKHcre Xoyy tvatjSsiag avu^aXXtaOar mt tovto 6e ovk a^' 
 iavTov, aXXa Kp'iati ttoXXmv eTTKTKOTrojv Kai TrapaKXijcni ntyiary. 
 
 n Cone. Carth. IV. c. xxvii. (torn. ii. p. 1202.) Ut episeopus de loco ignobili 
 
 ad nobilem per ambitionem non transeat. Saue si id utilitas eeclesiee fiendum 
 
 poposcerit, decreto pro eo clerieorum et laicorum episcopis porrecto, per sen- 
 ten tiam synodi transferatur. 
 
 ^ Schelstr. de Concil. Antioch. c. xxi. p. 614. 
 
Ch. IV. §7. CHRISTIAN CHURCH. I37 
 
 Pagi P rightly observes, out of Sozomen \ and other historians 
 of the Church; which had been to break and affront their own 
 rule, at the very first, had it meant that it should not be 
 lawful, in any case, to translate a bishop from one see to an- 
 other. We must conclude, then, that the design of all these 
 canons was the same, to prevent covetousness, ambition, and 
 love of pre-eminence, in aspiring men, who thrust themselves 
 into other sees by irregular means, by a faction, or the mere 
 favour of the people, without staying for the choice or consent 
 of a synod : which was the common practice of the Arian 
 party in the time of Constantine and Constantius, and occa- 
 sioned so many laws to be made against it. But, when a 
 synod of bishops, in their judgment and discretion, thought it 
 necessary to translate a bishop from a lesser to a greater see, 
 for the benefit and advantage of the Church, there was no law 
 to prohibit this, but there are a thousand instances of such 
 promotions to be met with in ancient history ; as Socrates ^ 
 has observed long ago, who has collected a great many in- 
 stances to this purpose. Those that please, may see more in 
 Cotelerius ^ and Bishop Beveridge * ; for, in so plain a case, T 
 do not think it necessary to be more particular in my account 
 of them, but proceed with other laws of the Church, which 
 concerned the clergy. 
 
 Sfxt. YII. — Laws concerning tlie Residence of the Clergy/. 
 
 The next laws of this nature were such as concerned the 
 residence of the clergy : the design of which was the same as 
 
 P Pagi, Critic, in Baron, an, 324, n. xxii. Paris. 1689. (n. xxvi. p. 403, edit. 
 Antuerp. 1705.) Eustathius, anno sequenti episcopus Antiochenus dictus, cum 
 Theophancs de synodo Nica^na loquens dicat : Vidua pontifice Antiochensium 
 ecclesia synodus Eustalhium confirmavit Beroete in Syria episcopum, quod ante 
 Theophanem Sozomenus, lib. i. c. ii. in litteras miserat. 
 
 q Sozom. lib. i. c. ii. Ti/f Ik [kKKXrjcjiag) ' Avriox^iov tu)v Trpbg Ti^ 'Oppovry, 
 fxiTO. ^Fa>iJ.av6v ovirio tIq kTrererpaTTTo' tQv Siojyfiiop, (bg e'lKog, /i/) cwyxwpJj- 
 advTwv ytvkaQai rrjv x^ipoToviaj'' ovk tig fiaKpav ck oi dig 'NiKaiav (rvv(\)i- 
 XvOoTEg, OavfxaoavTEg tov (3iov /cat ruiv X6yu)v EvardQiov, d^iov tdoKifxaaav 
 Tov ctTToaToXiKov Opovov rjyelaOai' /cat tTviaKOTrov ovra Trjg yeiTOVOg Btppoiag, 
 tig 'Arri6%eiav fxtrkcjTijffav. (Reading, p. 11. C.) 
 
 '■ Soci'at. lib. vii. c. xxxvi. 
 
 * Coteler. not. in Can. Apost. c. xiv. p. 438, n. 6*. 
 
 ^ Bcvereg. not. in eumd. Canon, pp. 22, 23. 
 
188 THE ANTIQUITIES OF THE Book VI. 
 
 all the former, — to bind them to constant attendance upon 
 their duty; and these laws equally concerned bishops, and 
 all the inferior clergy. The Council of Sardica^ has several 
 canons relating to this matter. The seventh decrees, that 
 no bishop should go, elg arpaTOTredov, to the emperor's court, 
 unless the emperor, by letter, called him thither. The next 
 canon" provides, that "whereas there might be several cases 
 which might require a bishop to make some application to 
 the emperor in behalf of the poor, or widows, or such as fled 
 for sanctuary to the Church, and condemned criminals, and 
 the like ; in such cases the deacons, or subdeacons of the 
 Church, were to be employed, to go in his name, that the 
 bishop might fall under no censure at court, as neglecting the 
 business of his Church." Justinian^ has a law of the same 
 import with these canons, that "no bishop should appear at 
 court, upon any business of his Church, without the command 
 of the prince ; but, if any petition was to be preferred to the 
 emperor, relating to any civil contest, the bishop should depute 
 his apocrisiarius, or ' resident at court,"* to act for him ; or send 
 his wconomus, or some other of his clergy, to solicit the cause 
 in his name, that the Church might neither receive damage by 
 his absence, nor be put to unnecessary expenses." Another 
 canon ^ of the Council of Sardica limits the absence of a bishop 
 
 V Cone. Sardic. c. vii. (torn. ii. Cone. p. 633.) Mtjd'eva iir'KJKOTrov XQ^'^^*- *'V 
 TO (TTparoTredov TrapayivtcrOat, TrapiKTog tovtwv, ovq av 6 tvXa(3iaraTog (3a(n- 
 XevQ rolg tavrov ypdniiacn fieraKaXoXro. 
 
 " Can. viii. (in edit. Labbei ex parte, adhue ean. vii.) 'ErreiSdv TroWaKig 
 avfilSaivH rivdg oIktov deonsvovg Karaipvytlv Itti ttjv sKKXrjaiav, did rd 
 eavToJv dfiapTrjfxaTa elg Trspiopicrixbv ^ vrjcrov KaradiKaaQiVTag, rj d' av irdXiv 
 oi^drjTTOTovv d7ro(pd<TH eicdidofikvovg' ToTg roiovroig fii) dpx'tjTsav eivai Trjv 
 ^oi]6eiav, dXXd x^P'Q fJitX)](T[j.ou Kai dvev tov Siardcrai Toig TOiovroig aiTiiadai 
 Gvyxu)pr](nv' . . . Kai tovto tj dyxivota vfMuJv Kpivdrcj, 'iv kirtidrj edo^a, did 
 TO fx)) TtiiTTHv virb KardyvoxTiv Tiva tCov kiriCKOTrMV d^iKvovfisvov iig to 
 CTpaTOTreSov, a Tivtg avrCJv roiavTag £%ot£v derjaeig, o'iuv tTravw iiriixvrjcrdr]- 
 fJiiv, did loiov diuKovov aTrocFTiXXouv' tovto ydp vTrrjpSTOv to irpocrojirov ovic 
 k7ri<l>6ovov Tvyxdvei, Kai Td Trapacrx^Q^f^o/jieva OaTTOv diaKOfiKjOfjvai dvvrj- 
 <T£rai. 
 
 w Justin. Novel, vi. c. ii. tot. 
 
 ^ Cone. Sardic. e. xi. MkfxvrjaOt Kai kv ti^ TcpodyovTi XQ^'^V Tovg TraTspag 
 tjfiiHv KSKpiKSvai, "iva d Tig XaiKog iv itoXu Sidymv, rpelg KvpiaKdg yfikpag iv 
 Tpiaiv efidofxacFi fiij crvvkpxoiTO, aTTOKivolTO Trjg KOivojinag' ei to'ivvv irtpi t&v 
 XdiKOfv tovto TtOeaTTiaTaij ov xp») ovSt Trpenet, dXX' ovOt (jVji<p'ipH iiriaKOTZoVf 
 
Cii. TV. §7. CHRTSTIAN CHURCH. 189 
 
 from his church to three weeks, unless it were upon some very 
 weighty and urgent occasion ; and another canon ^ allows the 
 same time for a bishop, who is possessed of an estate in ano- 
 ther diocese, to go and collect his revenues, provided he cele- 
 brate divine service, every Lord's day, in the country church 
 where his estate Hes. And by two other canons^ of that 
 council, presbyters and deacons are limited to the same term 
 of absence, and tied to the forementioned rules, in the same 
 manner as bishops were. The Council of Agde^ made the 
 like order for the French Churches ; decreeing, " that a 
 presbyter or deacon, who was absent from his church for 
 three weeks, should be three years suspended from the com- 
 munion.'' In the African churches, upon the account of this 
 residence, every bishop s house was to be near the church ^, 
 by a rule of the fourth Council of Carthage. And, in the fifth 
 Council, there is another rule% that "every bishop shall have 
 
 £1 firjSsfiiav (Sapvrkpav avdyKTjv ix^^) n 7rpay/xa ^vGx^ptg, bttI irXiiaTov airo- 
 XeiTnaOai Trjg kavTov iKKXrimag, kuI Xvtthv tov l{X7rs7n(rTtvn'svov avT(f Xaov. 
 
 y Cone. Sardic. c. xii. Tiveg tCjv dctXcpwv Kal avvsTriaKOTrMV Iv Ta~ig TroXt- 
 mv, Iv alg s7ri<TKo7roi KaOiffTavTai, doKovtri KeKTuaOai atpodpa oXiya virdpxovTa 
 Uia- Iv irkpoig de Toiroig KTr]<reig ntydXag,e^ J>v Kai kiriKovpeXv dvvaroi tlai Tolg 
 ■n-EVTjcnv' ovTtjg ovv avToig avyx^P^T'^o'^ *^^«* fcpivw, 'iva tl ^'eXXoiev eig rag 
 iavrCjv 7rapayivsa9ai Kvrjaeig, Kal rrjv avyKOfii^v Tutv KapTTUJV 7roui(T9ai, 
 rptlg KvpiaKdg Vfxkpag, tovt' tan, Tpeig EJSdonddag h roXg kavraiv Krrjuaaiv 
 avTovg didyeiv, kuI iv ry dyxifyrtvovay (KKXrjaia, iv y TrptalivTspog (rvvdyoi, 
 virip TOV iiri x^9k avveXtvascjjg avrbv SoKtl dvai, (jvvspxi<y0ai Kai XtiTOvp- 
 yelv, Kai nn <7vvtxe<yTtpov tig n)v ttoXiv, iv y ioriv iiziaKOirog, irapayiyvoiro. 
 TovTov yap tov Tpoirov Kai tu oiKtla avTOV -rrpdy^aTa Tzapd TrfV avTOV 
 dTTOvaiav oUtfiiav uTro/xevel Inii'iav, Kai to Ttjg dXa^oveiag Kai tov Tvcpov 
 iKKXiveiv doK^i ty/cXr/jua. 
 
 z Cone. Sard. c. xvi. 'Akriog iTriffKOirog tlirev ovk dyvouTe o-rroia Kai TrrjXiKr) 
 Tvyxavei v tuiv OedaaXoviKewv unTpoitoXig' iroXXaKig Toiyapovv eig avTt)v 
 dnb ir'spojv sTrapxiwr TrptapvTtpot Kai didKOvoi TrapayivovTai, Kal ovk dpKOv- 
 ixtvoi (5paxsog diayioyy xpoi'ois ivairofikvovai, Kal uTravTa tov xpovov avToOi 
 TTOiovvTtg diaTsXoixnv ri (xoXig {xsTa TrXsiaTov xpovov dg Tag kavTwv iiravikvai 
 iKKXnmag dvayKd^ovTai' irtpi tovtojv ovv opiaTtov. "Oaiog iTriaKOTrog dTrtV 
 ovTOi 01 opoi, ot Kal iTvl Tu>v iTrKTKOTTOJV iljpKXfx'evoi, (pvXaTTe(T9uj(Tav Kai iiri 
 TovTiov Tu>v 7rpoau}7ru)v. Can. xvii., quem auctor simul adlegat, nihil in rem 
 
 prsesentem habet. 
 
 a Cone. Agathen. e. Ixiv. Diaeonus vel presbyter, si per tres liebdomadas ab 
 ecclesia sua defuerit, triennio a communione suspendatur. 
 
 b Cone. Carth. IV. c. xiv. (torn. ii. p. 1201.) Ut episcopus non longe ab 
 ecclesia hospitiolum habeat. 
 
 c Ibid. V. c. V. Placuit lat nemini sit facultas, relicta principal! cathedra, ad ali- 
 
190 THE ANTIQUITIES OF THE Book VI. 
 
 his principal or cathedral church, which he shall not leave, to 
 betake himself to any other church in his diocese ; nor con- 
 tinue upon his private concerns, to the neglect of his cure, and 
 hindrance of his frequenting the cathedral church." From 
 this it appears, that the city church was to be the chief place 
 of the bishop''s residence and cure ; and Cabassutius ^, in his 
 remarks upon this canon, reflects upon the French bishops, as 
 transgressing the ancient rule, in spending the greatest part 
 of the year upon their pleasure in the country. Yet there is 
 one thing that seems a difficulty in this matter; for, Justinian^ 
 says, " No bishop shall be absent from his church above a 
 whole year, unless he has the emperor's command for it ;' ** 
 which implies, that a bishop might be absent from his bishopric 
 a year in ordinary cases, and more, in extraordinary. But, I 
 conceive, the meaning of this is, that he might be absent a 
 year during his whole life ; not year after year ; for that 
 would amount to a perpetual absence, which it was not the 
 intent of the law to grant, but to tie them up to the direct 
 contrary ; except the prince, upon some extraordinary affair, 
 thought fit to grant them a particular dispensation. 
 
 Sect. VIII. — Of Pluralities^ and tJie Laws made about them. 
 
 Another rule, grounded upon the same reasons with the 
 former, was the inhibition of pluralities, which concerned both 
 bishops and the inferior clergy. As to bishops, it appears 
 plainly, from St. Ambrose, that it was not thought lawful for 
 a bishop to have two churches. For, speaking of those words 
 of the Apostle, " A bishop must be the husband of one wife," 
 he says, *' If we look only^ to the superficies of the letter, it 
 forbids a bigamist to be ordained bishop ; but, if we penetrate 
 
 quam ecclesiara in dioecesi constitutam se conferre: vel in re propria diutius qiiam 
 oportet constitutum, curam vel frequentationem propriae eathedi-ee negligere. 
 d Cabassut. Notit. Cone. c. xliv. (p. 194, edit. Venet. 1703.) 
 6 Justin. Novel, vi, c. ii. ILciKtlvo ye /.ir/i/ TrpocrdiopiZofiev, wore jxjjdiva 
 ru)v OeocpLXearaTiDv tTiiaKOTtiov t'^io rz/c; icaO' lavrbv tKKXija'iag, ttXuov ri 
 Kar iviavTov oXov aTroXLfjLTrdvtaOai, trXyiv d tovto Kara ^aaiXiKrjv ykvoiro 
 
 KSXSVCTIV. 
 
 f Ambros, de Dignit. Sacerd. c. iv. Si ad superficiem tantara litterse respi- 
 ciamus, prohibet bigamura episcopum ordinari : si vero ad altiorera sensum 
 conscendimus, inhibet episcopum duas usurpare ecclesias. 
 
Cn. IV. §8. CHRISTIAN CHURCH. 191 
 
 a little deeper, to the profoimder sense, it prohibits a bishop 
 to have two churches.'"' That is, wherever there were two 
 dioceses before, it was not lawful for one bishop to usurp them 
 both, except where the wisdom of the Church and state thought 
 it more convenient to join them into one. And it is remark- 
 able, that though there be many instances of bishops removing 
 from lesser sees to greater, yet there is no example in all 
 ancient history, that I remember, of any such bishops holding 
 both together, no, not among the Arians themselves, who 
 were the least concerned in observing rules of any other. As 
 to the case of the inferior clergy, we must distinguish betwixt 
 diocesan and parochial churches, and between the office and 
 the benefit in parochial churches. The circumstances and 
 necessities of the Church might sometimes require a presbyter 
 or deacon to officiate in more than one parochial church, when 
 there was a scarcity of ministers ; but the revenues of such 
 churches did not thereupon belong to him, because they were 
 paid into the common stock of the city or cathedral church ; 
 from whence he had his monthly or yearly portion, in the 
 division of the whole, as has been noted before. And this 
 makes it further evident, that in those early ages, there could 
 be no such thing as plurality of benefices, but only a plurality 
 of offices in the same diocese, within such a district as that a 
 man might personally attend and officiate in two parochial 
 churches. But then, as to different dioceses, it being ordi- 
 narily impossible that a man should attend a cure in two 
 dioceses, the canons are very express in prohibiting any one 
 from having a name in two churches, or partaking of the 
 revenues of both. The Council of Chalcedon ^ has a peremp- 
 tory canon to this purpose : " It shall not be lawful for 
 any clergyman to have his name in the church-roll or cata- 
 
 g Cone. Chalced. c. x. (torn. iv. p. 759.) M^ i^elvni K\t]piic(p ev Svo TrSXecov 
 KaraXkytaOai tKicXijaiaiQ Kara to avro, kv y rt tt)v apxil^ txsiporovrj9ii Kal ev 
 y TTpocretpvysv, ojq [xeiKovi d^Otv, Sid So^ijg KtvriQ fc7ri0u/xtav' rovg dk ye rovro 
 TToiovvrag cnroicaOiaTaaOai ry idia tKK\t](7i<}, tv y £? dpxUQ Ix^i^oTovi'iOrjaav, 
 Kcil Uel fiovov XuTovpytlv d fxsvToi ijhj Tig fieTfTsOn t? d\\r]g eig d\\r]v 
 iKK\)](riav, fii]Sev ToTg Trig TrpoTspag k/cXj/crcag ifTOi tCjv vtt' ciutijv ^lapTVpiiov, 
 II TTTioxt'imf, fi ?«vo^oxf(wi/, kTriKOivoJVslv Trpay/xarrf Tovg o's ye ToXfiuiVTag 
 jttfra Tov opov T~ig [leyciXrig Kcii oiKOVneviiciig TavTtjg gvvoSov TrpciTTeiv ti tmv 
 vvv dTniyopevou'eviov, Mpiaev i) dy'ia avvodog, iKirl-KTeiv tov oIkiiov ^aOfiov. 
 
192 THE ANTIQUITIES OF THE Book VI. 
 
 logue of two cities at the same time, that is, in the church 
 where he was first ordained, and any other to which he flies, 
 out of ambition, as to a greater church ; but all such shall be 
 returned to their own church, where they were first ordained, 
 and only minister there. But if any one is regularly removed 
 from one church to another, he shall not partake of the 
 revenues of the former church, or of any oratory, hospital, or 
 alms-house belonging to it. And such as shall presume, 
 after this definition of this great and oecumenical council, to 
 trangress in this matter, are condemned to be degraded by the 
 holy synod.""* And that none might pretend, under any other 
 notion, to evade this law, the same rule was made for monas- 
 teries, that one abbot should not preside over two monasteries 
 at the same time. Which provision is made by the Council of 
 Agde^^ and Epone, and confirmed by the imperial laws of 
 Justinian ', who inserted it into his Code. Now, the design of 
 all these laws was to oblige the clergy to constant attendance 
 upon their duty in the church where they were first ordained ; 
 from which, if they once removed, whether with license, or 
 without, to any other diocese, they were no longer to enjoy 
 any dividend in the church or diocese to which they first 
 belonged. And this rule continued for several ages after the 
 Council of Chalcedon, being renewed in the second Council of 
 NiceJ, and other later Councils. 
 
 ^ Cone. Agath. c. Ivii. Unum abbatem duobus monasteriis interdiciraus prse- 
 sidere. Vid. eamdem legem in Cone. Epaonensi, c. ix. (ibid. p. 1 577-) 
 
 i Cod. Justin, lib. i. tit. iii. de Episc. leg. xl. Non sit vero abbas duorum 
 monasteriorum. 
 
 J Cone. Niceen. II. c. xv. (torn. xv. p. 609.) KXripiKog cltto tov TrapovTog p-r) 
 KaraTacra'sffOoj kv dvciv lKK\i]<jiaiQ ' kfnropiag yap Kal aiffxpoKtpdeiaQ Idiov 
 TOVTo, Kal dWorpiov eKKKtjcriaariKrjg <Tvvi]9eiag' T^KOvaafiev yap i^ avTpjg rrjg 
 KvpiaKTJg (pcovrig, on ov Svvarai Tig dvai Kvpioig dovXtveiv' rf yap tov sva 
 fii(Tr](rei, Kal tov sTspov ayaTrrjcrei' tj tov tvbg dvOk^STai, Kal tov eTspov Kara- 
 (PpovT}(Tei° sKaaTog ovv fcard ti)v aTrodToXiKrjv (pojviijv, tv <^ skXtj^j;, Iv tovt<i) 
 6(pti\ei fjisveiv, Kal Trpocredpeveiv Iv fxi^ iKKXijaig.' to. yap di aiaxpoKspSeiav 
 yivojxeva eirl tojv iKKXtjffiaCTiKuJv Trpay jiaTiov, dWoTpia tov Qeov Ka9e(TTr]- 
 Kaai' Trpbg de T-qv tov fSiov tovtov xptiav iTriTtjdevfiaTd uai did(popa' IK 
 avTwv fi Tig /SoyXoiro, Ta x^ip^^V '''^^ OMfxaTog TropiZ,kad(t)' l(pr] yap 6 d-KoffTo- 
 \ogy Talg xpf/atg pov Kal Tolg ovai jxir sfxov vTnjpkTrjcrav «i xfTpeg avrac Kal 
 ravTa jiiv Iv TavTy Ty Oeo^vXdKTtp ttoXii' sv dt Tolg i^oj x^pioig, Sid Ttjv 
 iXXei\piv Tujv dvOpMTToju, TrapctxojpeiaOo). 
 
Ch. IV. § i). CHRISTIAN CHURCH. 193 
 
 Sect. IX. — Laics prohihiting the Clergy to take upon them. 
 
 Secular Business and Offices. 
 
 In pursuance of the same design, to keep the clergy strict 
 and constant to -their duty, laws were also made to prohibit 
 them from following any secular employment, which might 
 divert them too much from their proper business and calling. 
 Among those called the Apostolical Canons, there are three 
 to this purpose : one of which ^ says, " No bishop, presbyter, 
 or deacon, shall take upon him any worldly cares, under pain 
 of degradation. "" Another says \ " No bishop or presbyter 
 shall concern himself in any secular offices or administrations, 
 that he may have more time to attend the needs and business 
 of the Church ; and this under the same penalty of degrada- 
 tion.'' The last™ says, " A bishop, presbyter, or deacon, that 
 busies himself in any secular office, and is minded to hold both 
 a place in the Roman government and an office in the Church, 
 shall be deposed ; for the things of Csesar belong to Caesar, 
 and the thinojs of God to God."' Balsamon and Zonaras take 
 this canon to mean only the prohibition of holding military 
 offices, because it uses the word cTTgaTua : but I have showed 
 before, out of Gothofred, and others, that the word crrparet'a, 
 and ' militia,' are used by the Romans, in a larger signification, 
 to denote all kinds of secular offices, as well civil as military ; 
 and, therefore, they more rightly interpret this canon ", who 
 understand it as a prohibition of holding any secular office, 
 
 k Can. Apost. c. vii. (can. vi. edit. Labb.) 'ETriff/coTrog, r) 7rp6(T(3vrspog, rj 
 diuKovoQ KoafiiKag (ppovTidag (xr) civoKai-i^avkTM' ei Ss /.nij, KaOaipeicrOoj. 
 
 1 Ibid. c. Ixxxi. (Ixxx.) EliroiJiev, uti ov %p?) tTricrKOTrov, y Trpia^vrtQov 
 KaOdvai kavTov tig dtJuocriaQ dioiKtjcrsiQ, ciWd TrpocFevKaiptlv ralg t/c/cXrycriaoTi- 
 KctTg 'xpeiaig' rf 7rti9e<j9co ovv tovto fir) Troulvy ij KaOaiptiuOio' ovdtlg yap dvva- 
 rai Svai Kvp'ioig dovXtveiv, Kara ttIjv KhpiaKt/v TrapoKsXtvaiv. 
 
 ^ Ibid. c. Ixxxiii. (Ixxxii.) 'ETricricoTrog, ri TrptfrfiuTepog, r) diuKOvog (JTpaTti^ 
 (Txo\aZ,(t}v, KUi povXofievog cifKpoTepa KaTSx^iv, 'Pwfia'iKyv dpxt)v, Kai UnariKijv 
 dioiKtjmv, KaOaipeiaOio' to. yap tov Kaicrapog Kaicrapf Kai to, tov Qeov, Qeip. 
 
 " Bevereg. not. in Can. Apost. c. Ixxxiii. p. 39. Nobis civilem quaralibet ad- 
 ministrationem, magistratum, aut dignitatem heic indigitai'e videtur ; proptcrca 
 quod per 'Pw^itaVfCj/v dpxrjv pi'oximis verbis cxplicatur, et ry UpariK7j dioiKt)<yfi 
 opponitiu': unde et in epitome tam Logothetoc quam Aristeni, pro arpaTfig. 
 axo\aZu)V, nihil substituitur pi'peter lipx^v, vis enim canonis in ea his soils 
 verbis exhibetur, }f()fi;e anx^v dvitpog. 
 
 VOL. IT. O 
 
]y4, THE ANTIQUITIES OF THE Book VI. 
 
 civil as well as military, with an ecclesiastical one, as things 
 incompatible and inconsistent with one another. Eusebius" 
 informs us, from the epistle of the Council of Antioch, that 
 deposed Paulus Samosatensis, that, among other crimes 
 alleged against him, this was one, that he took upon him 
 secular places, and preferred the title of ducenarius before that 
 of bishop. The ducenarii, among the Romans, were a sort of 
 civil officers, so called, from their receiving a salary of ' two 
 hundred' sestertia from the emperor, as Valesius observes p, 
 out of Dio. And this makes it plain, that the intent of the 
 canons was, to prohibit the clergy from meddling with civil 
 offices as well as military. Only in some extraordinary cases, 
 where the matter was a business of great necessity, or charity, 
 we meet with an instance or two of a bishop joining an 
 ecclesiastical and civil office together without any censure : 
 as Theodoret "^ notes of the famous Jacobus Nisibensis, that 
 he was both bishop and prince, or governor of Nisibis, or 
 Antioch in Mygdonia, a city in the confines of the Persian 
 and Roman empires. Theodoret represents him as a man of 
 great fame in his country for his miracles, by which he some- 
 times relieved the city when besieged by the Persians ; and it 
 is probable, in regard to this, the emperors Constantino and 
 Constantius pitched upon him as the properest person to take 
 the government of the city upon him ; being a place in great 
 danger, and very much exposed to the incursions of the Per- 
 sians. But such instances are but rarely met with in ancient 
 history. 
 
 Sect. X. — Laws prohibiting the Clergy to he Tutors and 
 
 Guardians^ how far extended. 
 
 In some times and places, the laws of the Church were so 
 
 o Euseb. lib. vii. c. xxx. p. 229. B. (Reading, p. 316. A 7-) Kotrjitt/ca ci^iw/xara 
 vTrodvofitvog, fcai dovKSvapiog [xdWov i] iiriGKOTroQ OkXiov KoXtlaQai. 
 
 P Vales, in loe. De Prociiratoribus Ducenariis vide quae scripsit Salmasius 
 in notis ad Historiam Augustam. Sic dicebantur Procuratores, qui ducenta 
 sestertia annui salarii nomine accipiebant a Principe ; ut clare docet Dio in 
 lib. iii. p. 506. 
 
 q Theodor. lib. ii. c. xxx. Ni(Tt/3tg, r)v 'AvTioxuav Mvy^oviuQ tivIq ovoixa- 
 Zovmv, iv ixt6opi<i> Kiirai rrJQ UepaCJv Kal 'Pw/iatwv t'lysfioviag' ravrrjQ stti- 
 cricoTTOQ ijv Koi TToKiovxoQ Kal arparrjybg 'IctKojjSog. (Reading, p. 103. E 6.) 
 
Ch. IV. § 10. CHRISTIAN CHURCH. 195 
 
 strict about this matter, that they would not suffer a bishop 
 or presbyter to be left trustee to any man's will, or a tutor or 
 guardian in pursuance of it; because it was thought this would 
 be too great an avocation from his other business. There is a 
 famous case in Cyprian relating to this matter. He tells us, 
 " it had been determined by an African synod, that no one 
 should appoint any of God's ministers a curator or guardian 
 by his will, because they were to give themselves to supplica- 
 tions and prayer, and to attend only upon the sacrifice and 
 service of the altar." And, therefore, when one Geminius 
 Victor had made Geminius Faustinus, a presbyter of the 
 Church of Furni, guardian or trustee by his last will and testa- 
 ment, contrary to the decree of the foresaid council, Cyprian"^ 
 wTote to the Church of Fumi, that they should execute the 
 sentence of the council against Victor ; which was, that no 
 annual commemoration should be made of him in the Church, 
 nor any prayer be offered in his name (according to the custom 
 of the Church in those times) in the sacrifice of the altar. 
 This was a sort of excommunication after death, by denying 
 to receive such a person's oblations, and refusing to name him 
 at the altar among others that made their offerings ; and 
 neither honouring him with the common prayers or praises 
 that were then put up to God for all the faithful that were 
 dead in the Lord. This was the punishment of such as trans- 
 gressed this rule in the days of Cyprian. And, in the follow- 
 ing ages, the canon was renewed, but with a little difference ; 
 for, though bishops were absolutely and universally forbidden * 
 to take this office upon them, both by the ecclesiastical and 
 civil law, yet presbyters, and deacons, and all the inferior 
 clergy, were allowed to be tutors and guardians to such per- 
 sons as, by right of kindred *, might claim this as a duty from 
 
 ^ Cypr. Ep. Ixvi. (Paris. 1726. p. 114, at bottom.) Ideo Victor, cum contra 
 formam nuper in concilio a sacerdotiljus datam, Gerainium Faustinum pres- 
 byterum ausus sit tutorem constituere, non est quod pro dormitione ejus apud 
 vos fiat oblatio, aut deprecatio aliqua nomine ejus in ecclesia frequentetur, etc. 
 
 s Cone. Carth. IV. c. xviii, (torn. ii. p. 1201.) Ut episcopus tuitionem testa- 
 nientorum non suscipiat. 
 
 t Justin. Novel, cxxiii. c. v. Tovg GeocpiKsfTTaTovQ Itz ktkottovq ical fiovaxovQ 
 Ik firjdtvbg vSfxov STriTpoirovg f/ Kovparuipaq oiovSt)7roTe Trpo(T(oTrov yiveaOai 
 (Tvyxf^povfjiev' rovg dk 7rp£C7/3i»rspoyg Kcii diaicovovg Kal vTroSiaKovovg Ti^ oiKotf^J 
 
 o 2 
 
196 THE ANTIQUITIES OF THE Book VI. 
 
 4 
 
 them : but still the prohibition stood in force against their 
 being concerned in that office for any other, that were not of 
 their relations, as appears from one of Justinian''s Novels, 
 which was made to settle this matter in the Church. 
 
 Sect. XI. — Laws against their being Sureties^ and ])leading 
 Causes at the Bar in hehalf of themselves or their Churches. 
 
 By other laws, they were prohibited from taking upon them 
 the office of pleaders at the bar in any civil contest, though it 
 were in their own case, or the concerns of the Church. Nei- 
 ther might they be bondsmen or sureties for any other man's 
 appearance in such causes, because it was thought that such 
 sort of incumbrances might bring detriment to the Church, in 
 distracting her ministers from constant attendance upon divine 
 service ; as appears both from the foresaid Novel ^ of Jus- 
 tinian, and some ancient canons^, which forbid a clergyman 
 to become a sponsor in any such cause, under the penalty of 
 deprivation. 
 
 Sect. XII. — Laws against their following Secular Trades and 
 
 Merchandise, 
 
 Now, as all these offices and employments were forbidden the 
 clergy, upon the account of being consumers of their time, and 
 hindrances of divine service, so there were some others pro- 
 hibited, not only upon this account, but also upon the notion 
 of their being generally attended with covetousness and filthy 
 lucre. Thus, in the first Council of Carthage^, we find several 
 
 j/ojuy TriQ (Tvyyeveiag eig i7riTpoirt]v rj Kovparo^peiav icaXovfi'svovgj rijv ToiavTijv 
 \siTovpyeiav vTTodkx^aOai crvyxf^povfxsv, 
 
 ^ Justin. Novel, cxxiii. c. vi. 'A/W ovdh . . . ?) evToXia diKtjg, f/ lyyvr]T))v 
 VTzhp TOVTUJV tGjv a'iTi(x)v iTriaKOTTOv, fj oiicovofiov, ri dWov KXrjpiKov oiovStjTrore 
 (iaOjjiov, rj fxovaxov iSi({) ovofxaTi y riig l/c/cXz/criag tj tov fiovafrrrjpiov v7rei(nsvai 
 Gvyx^^povjxtv' 'iva fxri Sia TavTtjg Trjg 7rpo(pd(Te(og kuI roig ayioig oiKoig ^rjn'ia 
 yevrjrai, kuI ai 9iiai vTTijptaiai lfnrodiK(iiVTai. 
 
 w Can. Apost. c. xx. (xix.) KXtjpiKog lyyvag dtdovg, KaOaiptlaOu). Constit. 
 
 Apost. lib. ii. c. vi. "Eotw dk 6 iTviaKOTrog . . . firj lyyvojixevog Tiva, ij (Tvvijyo- 
 pwv diKaig xpVI-'^'^T'-Katg. 
 
 X Cone. Carth. I. c. vi. (torn. ii. Cone, in Append, p. 1824.) Qui serviunt 
 Deo et adnexi sunt clero, nou accedant ad actus et administrationem vel pro- 
 curationem domorum. Ibid. can. xi. Ipsis (laicis) nou liceat clericos nostros 
 
 eligei'e apothecarios, vel ratiocinatox'es. 
 
Cii. IV. § 12. CHRISTIAN CHURCH. 197 
 
 prohibitions of clergymen becoming stewards or accomptants 
 to laymen. The third Council y forbids both that, and also 
 their taking any houses or lands to farm ; and, generally, all 
 business that was disreputable and unbecoming their calling. 
 The second Council of Aries ^, likewise, forbids their farming 
 other men's estates, or following any trade or merchandise for 
 filthy lucre's sake, under the penalty of deprivation. The 
 general Council of Chalcedon "" has a canon to the same pur- 
 pose : " That no monk or clergyman shall rent any estate, or 
 take upon him the management of any secular business, except 
 the law called him to be guardian to orphans (in the case that 
 has been spoken of before, as being their next relation), or 
 else the bishop made him steward of the Church revenues, or 
 overseer of the widows, orphans, and such others as stood in 
 need of the Church's care and assistance." And here the 
 reason given for making this canon is, "that some of the 
 clergy were found to neglect the service of God, and Hve in 
 laymen's houses as their stewards, for covetousness and filthy 
 lucre's sake ;" which was an old complaint made by Cyprian ^ 
 in that sharp invective of his against some of the bishops of 
 his own age, who were so far gone in this vice of covetousness, 
 
 y Cone. Carth. III. c. xv. (ibid, p. 1169.) Placuit, ut episcopi et presbyteri 
 et diaconi non siiit conductores, neque procuratores, ueque uUo turpi vel 
 inbonesto negotio victum queerant. 
 
 z Cone. Arelat. I. al. II. c. xiv. (torn. iv. p. 1013.) Si quis clericus pecuniam 
 dederit ad usuram, aut conductor aliense rei voluerit esse, aut turpis lucri gratia 
 aliquod genus negotiationis exercuerit, depositus a coramunione alienus fiat. 
 
 a Cone. Cbalced. c. iii. (torn. iv. p. 755.) ''HXOev elg rijv ayiav crvvodov, on 
 Twv iv T({> KXijpqi KaTELXeyixsvujv Tivkg Sl oiKsiav alaxpOKspdiLav dWorpiwj/ 
 KTiificiTiov yivovTai fiKrOiorai, kuI Trpdyixara KoafiiKa IpyoXafSovcFL, Trjg jxkv tov 
 Oeov XeiTovpyiag KarapptfOvnovvreg, Tovg de tHjv Koa}xiKCov VTrorpkxovTtg o'lKOvgj 
 Kal ovaiCJv xupicrnovg dvaSexousvoi did (piXapyvpiav, lopice Toivvv rj dy'ia 
 avvodog, [xrjdkva tov Xoittov, fxiij kiriaKOTTov, fjirj kXi]pik6v, fxi) /xovd^ovTa, rf 
 fiKjQovaOccL KTiijiara, fj rrpdyfiara, fj i-rrtKydyHv kavrbv KocTfiiKoig dioiKrjasai.' 
 TzXrjv si fXT] TTOV Ik vo/xojv koXoIto s'lg d<pi]XiK(jjv dirapalTriTOv Ittltpotttjv, tj 6 
 Trjg TToXeujg tTricrKOTrog tKKXyjcxiacrTiKuJv STrtrpt^ot ^povTiZeiv 7rpayp.dr(t)v, rj 
 op'pavojv Kai XVP^'*^ dirpovoriToiv, Kai Totv TrpocTwTraJV tCjv fxaXiara Tt]g ekkXij- 
 (TiacTTiKrjg cto[isvu)v fSotjOeiag. 
 
 '' Cypr. de Lapsis. (Bened. p. 183, line 6.) Episcopi plurimi, divina procu- 
 ratione conterapta, procuratores rerum ssecularium fieri, derelicta cathedra, 
 plebo doserta, per alicnas provincias obcrrantcs, negotiationis quajstuosie nim- 
 dinas aucupari, etc. 
 
198 THE ANTIQUITIES OF THE Book VI. 
 
 as to neglect the service of God to follow worldly business, 
 leaving their sees, and deserting their people, to ramble in 
 quest of gainful trades in other countries, to the provocation 
 of the Divine vengeance, and flagrant scandal of the Church. 
 So that these being the reasons of making such laws, we are 
 to judge of the nature of the laws themselves, by the intent 
 and design of them ; which was, to correct such manifest 
 abuses, as covetousness, and neglect of divine service, which, 
 either as cause or effect, too often attended the clergy^s 
 engagement of themselves in secular business. 
 
 Sect. XIII. — What Limitations and Exceptions these Laws 
 
 admitted of. 
 
 But, in some cases, it was reasonable to presume, that their 
 engagements of this nature were separate from these vices; 
 for, in some times and places, where the revenues of the 
 Church were very small, and not a competent maintenance for 
 all the clergy, some of them, especially among the inferior 
 orders, were obliged to divide themselves between the service 
 of the Church and some secular calling. Others who found 
 they had time enough to sj)are, negotiated out of charity, to 
 bestow their gains in the rehef of the poor, and other pious 
 uses; and some who, before their entrance into orders, had 
 been brought up to an ascetic and philosophic life, wherein 
 they wrought at some honest manual calling with their own 
 hands, continued to work in the same manner, though not in 
 the same measure, even after they were made presbyters and 
 bishops in the Church, for the exercise of their humility, or to 
 answer some other end of a Christian life. Now, in all these 
 cases, the vices complained of in the forementioned laws, as 
 the reasons of the prohibition, had no share or concern ; for 
 such men's negotiations were neither the effects of covetous- 
 ness, nor attended properly with any neglect of divine service, 
 and, consequently, not within the prohibition and censure of 
 the laws ; for, first, both the laws of Church and state allowed 
 the inferior clergy to work at an honest calling in cases of 
 necessity, to provide themselves of a liberal maintenance, when 
 the revenues of the Church could not do it. 
 
Ch. IV. § 13. CHRISTIAN CHURCH. 199 
 
 In the fourth Council of Carthage *", there are three canons, 
 immediately following one another, to this purpose : that they 
 should provide themselves of food and raiment at some honest 
 trade or husbandry, without hindering the duties of their 
 office in the Church ; and such of them as were able to labour, 
 should be taught some trade and letters together. And the 
 laws of the state were so far from hindering this, that they 
 encouraged such of the clergy to follow an honest calling, by 
 granting them a special inmiunity from the chrysargyrum^ or 
 ' lustral tax,' which was exacted of all other tradesmen, as I 
 have showed more at large in another '^ place. Secondly, it 
 was lawful also to spend their leisure hours upon any manual 
 trade or calling, wdien it was to answer some good end of 
 charity thereby : as that they might not be over burdensome 
 to the Church ; or might have some superfluities to bestow 
 upon the indigent and needy ; or even that they might set the 
 laity a provoking example of industry and diligence in their 
 callings ; which were those worthy ends which the holy 
 apostle, St. Paul, proposed to himself, in labouring with his 
 own hands at the trade of tent-making ; after whose example, 
 many eminent bishops of the ancient Church were not ashamed 
 to employ their spare hours in some honest labour, to promote 
 the same ends of charity which the apostle so frequently 
 inculcates. Thus, Sozomen^ observes of Zeno, bishop of 
 Maiuma, in Palestine, that he lived to be a hundred years old ; 
 all which time he constantly attended, both morning and even- 
 ing, the service of the Church, and yet found time to work at 
 
 c Cone. Carth. IV. c. li. (torn. ii. Cone. p. 1204.) Clericus, quantumlibet 
 
 verbo Dei eruditus, artificio victum qu^erat. Can. Hi. Clericus vietum et 
 
 vestimentum sibi artificiolo vel agricultura, absque ofReii sui detrimento, paret. 
 
 Can. lii. Omnes clerici, qui ad operandum validiores sunt, et artifieiolum et 
 
 litteras discant. 
 
 d Book V. chap. iii. sect. vi. 
 
 e Sozom. lib. vii. c. xxviii. (Reading's edit. p. 295. B.) ^aaiv avTov, fiaWov 
 di Kal rfUHQ reOeafieOa, tTricfKOTTOvvTa rrjv iv t(^ Mdiovfi^ iKKXrjaiav, rf^rj 
 yrjpaXsojv Kal aficpi rd tKarbv tri] ovra, fDjdeTrdJTTore tojOivwv i] ecTTrepivCJv 
 v[iv(i)v, r] a^Xrjg XeiTOvpyiag rov Qtov KaroTTiv y^vofitvov, at fir]ye voaog avrbv 
 tTrkaxtV kv ^tXoffo^t'^t di ixova^iKy top (3iov dyojv, Xivrjv ((jQijra vcpaivev sTrt 
 fiovijpovQ i(7T0V, tvTtvOkv Tt TO. sTTiTijdiia i^x^y '<^«* icXXoiQ Ixopz/yef Kal ov 
 SieXiTTtv axpt TeXevTtig to avro duTTOJv '^pyov, Kaiwtp dpxa'i^oTijTi rCJv avd to 
 tOvog lEpeiov TTpojTtvojv, /cat Xatij Kai xp>;/Lia(Ti fiiyicTTtjg iKKXtjaiag TrpoiCTwg. 
 
OQQ THE ANTIQUITIES OF THE Book Vl. 
 
 the trade of a linen-weaver ; by which he not only subsisted 
 himself, but relieved others, though he lived in a rich and 
 wealthy Church. Epiphanius makes a more general observa- 
 tion against the Massalian heretics (who were great encou- 
 ragers of idleness), that not only all those of a monastic life, 
 but also many of the priests of God^, imitating their holy 
 father in Christ, St. Paul, wrought with their own hands at 
 some honest trade, that was no dishonour to their dignity, and 
 consistent with their constant attendance upon their ecclesi- 
 astical duties ; by which means they had both what was neces- 
 sary for their own subsistence, and to give to others that stood 
 in need of their relief. The author of the Apostolical Consti- 
 tutions s brings in the apostles recommending industry, in 
 every man's calling, from their own example, that they might 
 have v>^herewith to sustain themselves, and supply the needs of 
 others ; which, though it be not an exact representation of the 
 apostles' practice (for we do not read of any other apostle 
 labouring with his own hands, except St. Paul, whilst he 
 preached the Gospel), yet it serves to show what sense the 
 author had of this matter, that he did not think it simply 
 unlawful for a clergyman to labour at some secular employ- 
 
 f Epiph. Halves. Ixxx. Massal. n. vi. (Colon. 1682. vol. i. p. 1072. C.) Kai 
 yap il avTwv rov Oeov 'i^pkujv, kcci avTol fxerd rov KrjpvynaTOQ tov Xoyov 
 mfiovfifvoi TOV iiyiov fiera tov Otov Iv Xpi(7T<p irarspa, (pnjxi de UavXov tov 
 dyiov aiTocToXov, ml avrol, kutci to SvvaTov, d Kai jitj) TrdvTeg, dW oi ttXhovq 
 TaTg idiaiQ x^P'^^^^ Ipyo^ojUfroi, o'lav d' dvaXoycog avuTvpsTrovffav t<^ dKiojfian, 
 Kai Tfjg sKKXrjaiaaTiKijg (ppovTidog svdeXsxtic^ tvpouv Tsxvrjv, ottw? fiiTU tov 
 Xoyov Kai TOV KiipvyfxaTog y aweidrjaig xatoj?, Kai did x^ip^v idiu)v KapTTO- 
 rpopodaa, Kol eavTJj kirapKovpLivr], ToXg ts ddaXcpoXg, Kai kvSeo^ievoig TrfV fieTa 
 X^lpaQ oiKovoixiav aTrapx^v Sk (p7][xl, Kai TrpotT^opwv, Kai £? avToJv rwv did 
 X£ipwv tipyacTusvojv di vinppoXriv SuiQiasiog rrpbg Oebv, Kai ToTg iriXag Uov- 
 (Tiujg ixSTadidoixra Kai Toi ye [xt) dvayKa^oixsvcjv aiiTwv, ni]Tt KaTaKpivofi'svuJV, 
 dXXd diKaioavvng Tzovovg, Kai epya<jiav iKKXyaiaaTiKftv tx6vTi,)V, Kai Kara 
 diKUioavvrjv aiTovukviov, di v7Tepj3oXr)v de -n-poaipsaeojg tovto avTuiv iroiovv- 
 
 T(OV. 
 
 S Constit. Apost. lib. ii. c. Ixiii. Oi ds vEu)Ttpoi Ttjg iKKXrimag, sv irdaaig 
 Tolg xP«''«'e doKViog XtiTovpynv GTrovhdZ,tTf [iSTd irdayg atjxvoTfiTog ToTg 
 ipyoig vfiMV cxoXdKert, oiriog iv -rravrl Tip xpov(i> v^iSjv jyre iirapKOVVTeg Kai 
 tavToTg Kai Tolg '7revoiJ.kvoig,7rp6g to fxt] tirijiaptiv Ttjv tov Oeov eKKXtjrriav Kai 
 yap rii.ie~ig (TxoXd^ovTig r^-J Xoycp tov tvayytXiov, ofxcog Kai twv tTTfpyivjv ovk 
 dfiiXovniV oi fihv yap elaiv t't, r'lfxoJv dXitTg' oi de, aKrjvoTroioi' oi 6e, yiig ipyd- 
 Tai, Trpbg to [itjSiiroTe nfxdg dpyovg elvai. 
 
Ch. IV. § 13. CHRISTIAN CHURCH. 201 
 
 ment, when the end was charity, and not filthy lucre ; and, it 
 is observable, that the imperial laws, for some time, granted 
 the same immunity from the lustral tax to the inferior clergy, 
 that traded with a: charitable design to relieve others, as to 
 those that traded, out of necessity, for their own maintenance ; 
 of both which I have given an account in another place. 
 Thirdly, we have some instances of very eminent bishops, who, 
 out of humility, and love of a philosophical and laborious life, 
 spent their vacant hours in some honest business, to which 
 they had been accustomed in their former days. Thus Euffin'\ 
 and SocratesS and SozomenJ, tell us of Spyridon, bishop of 
 Trimythus, in Cyprus, one of the most eminent bishops in the 
 Council of Nice, a man famous for the gift of prophecy and 
 miracles, that, having been a shepherd before, he continued to 
 employ himself in that calling, out of his great humility, all 
 his life ; but, then, he made his actions, and the whole tenour 
 of his life, demonstrate, that he did it not out of covetousness. 
 For, Sozomen particularly notes, that whatever his product 
 was, he either distributed it among the poor, or lent it, without 
 usury, to such as needed to borrow, whom he trusted to take 
 out of his storehouse what they pleased, and return what they 
 pleased, without ever examining or taking any account of 
 them. Fourthly, I observe, that those laws which were most 
 severe against the superior clergy negotiating in any secular 
 business, in cases of necessity allowed them a privilege which 
 was equivalent to it,— that is, that they might employ others 
 to factor for them, so long as they were not concerned in their 
 own persons. For so the Council of Ehberis^ words it: 
 " Bishops, presbyters, and deacons, shall not leave their station 
 to follow a secular calling, nor rove into other provinces, after 
 fairs and markets. But yet, to provide themselves a livelihood, 
 
 h Ruffin. lib. i. c. v. Hie pastor oviuni etiara in episcopatu positus permansit. 
 
 i Socrat. lib. i. c. xii. p. 34. Aia Se aTixpiav iroWtjv, ix^jxivoQ tijq iTrio-KroTrr/c 
 tTToifxaive Kal to. 7rp6(3aTa. 
 
 J Sozom. lib. i. c. xi. "E9og yv tovti^ T(^ ^irvQi^ovi, rwv yivofisvujv avT(^ 
 KapTTutv, roift," M^i^ tttojxoIq dtavsfieiv, rovg de TrpoiKa (^aiW^at' rulg kOkXovaiv 
 ovTi dh Sidovg, ovTt c'nroXafilidi'OJV, cV tavTov 7raj)axii^ i) VTreStxtro- fivvov dt 
 
 TO TttfitloV tTTl^tlKVVQ, eTTSTpeTTt Tolg TTpOO-JOUCTir, '6(T0V SkoVTai KO^i'CeoOai, Kill 
 
 TrdXiv dirodiSSvai oaov y^taav KOfiiadfitvoi. (p. 21. E 7-) 
 ^ Concil. llliber. c. xviii. al. xix. (toin. i. Cone. p. 075.) 
 
202 THE ANTIQUITIES OF THE Book VI. 
 
 they may employ a son, or a freeman, or a hired servant, or a 
 friend, or any other ; and, if they negotiate, let them negotiate 
 within their own province.'' So that all these laws were justly 
 tempered with great wisdom and prudence ; that as, on the 
 one hand, the service of God, and the needs of his ministers 
 and servants, might be supplied together ; so, on the other, no 
 encouragement should be given to covetousness in the clergy, 
 nor any one be countenanced in the neglect of his proper 
 business, by a license to lead a wandering, busy, distracted life, 
 which did not become those that were dedicated to the sacred 
 function. It is against these only, that all the severe invec- 
 tives of St. Jerome^ and others of the ancients™, are levelled ; 
 which the reader must interpret with the same limitations and 
 distinction of cases, as we have done the public laws : the 
 design of both being only to censure the vices of the rich, 
 who, without any just reason or necessity, immersed them- 
 selves in the cares of a secular life, contrary to the rules and 
 tenour of their profession. 
 
 Sect. XIV. — Laios respecting their outward Conversation. 
 
 Another sort of laws were made respecting their outward 
 behaviour, to guard them equally against scandal in their 
 character, and danger in their conversation. Such were the 
 laws against corresponding and conversing too familiarly with 
 Jews and Gentile philosophers. The Council of Eliberis " for- 
 bids them to eat with the Jews, under pain of suspension. The 
 Council of Agde ° has a canon to the same purpose, forbidding 
 
 1 Hierou. Epist. ii. ad Nepot. (Vallars. i. p. 260. C 4.) Negotiatorera Cleri- 
 cum, et ex inope divitem, ex ignobili gloriosum, quasi quamdara pestem fuge. 
 
 m Sulpic. Sever. Hist, lib.i. (Lips. 1709. p. 74.) (p. 30, edit. Amstel. 1656,8.) 
 (lib. i. c. xxiii. p. 82, edit. Lips. 1703.) Tanta hoc tempore aninias eoruni 
 habendi cupido, veluti tabes, incessit : inhiant possessionibus ; praedia excolunt ; 
 auro incubant ; emunt venduntque ; qiisestui per omnia student. At si qui 
 melioris propositi videntur, neque possidentes neque negotiantes, quod est 
 multo turpius, sedentes munera exspectant, atque omne vitte decus mercede 
 corruptum habent, duni quasi venalem prteferunt sanctitatem. 
 
 n Cone. lUib. c. 1. (torn. i. p. 976.) Si quis clericus vel fidelis cum Judseis 
 cibura sumserit, placuit eum a communione abstinere, ut debeat emendari. 
 
 o Cone. Agath. c. xl. (torn. iv. Cone. p. 1390.) Omues elerici, sive laici, 
 Judteorum convivia eviteut : nee eos ad convivium quisquam excipiat. 
 
Ch. IV. § 14. CHRISTIAN CHURCH. 203 
 
 them to give, as well as receive, an entertainment from the 
 Jews; and those called the Apostolical Canons? not only 
 prohibit them to fast or feast with the Jews, but to receive rTig 
 ioprTiQ livia, any of those portions or presents which they were 
 used to send to One another upon their festivals. And the laws 
 against conversing with Gentile philosophers were much of 
 the same nature; for, Sozomen'i says, Theodotus, bishop of 
 Laodicea, in Syria, excommunicated the two ApoUinarii, father 
 and son, because they went to hear Epiphanius the Sophist 
 speak his hymn in the praise of Bacchus : which was not so 
 agreeable to their character ; the one being a pres^ter, the 
 other a deacon, in the Christian Church. It was in regard to 
 their character, Hkewise, that other canons restrained them 
 from eating or drinking in a tavern, except they were upon a 
 journey, or some such necessary occasion required them to do 
 it ; for, among those called the Apostolical Canons \ and the 
 decrees of the Councils of Laodicea ^ and Carthage \ there are 
 several rules to this purpose ; the strictness of which is not so 
 much to be wondered at, since Julian required the same cau- 
 tion in his heathen priests, that they should neither appear at 
 the public theatres, nor in any taverns, under pain of deposi- 
 
 P Can. Apost. c. Ixx. Ei tiq iTiiaKOTVoQ, rj 7rpe(T(3vTeQog, ri didicovog, rj o\u)Q 
 Tov KUTaXoyov rwv KXripiKuiv viqoTtvoi fXtTO. rwv 'lovda'nov, ?) cvveoprdZoi /xer' 
 avTu)V, 7] dsxoiTO Trap avTwv rd TrJQ ioprriQ Uvi.a, olov d^vfia, i] n TOioiirov, 
 Ka9aLpei(j9(i)' d 5e XdiKog, o0O|Oi?£(70a>. 
 
 q Sozom. lib. vi. c. XXV. (Reading's eel. p. 231. B.) "En Oeodorov ttjv Aao- 
 dLKsu)V UKXi]<Tiav IBvvavToq, kut iicnvo Kaipov diaTrpsTTUiv 'ETTKpdvwQ, 6 aocpicr- 
 TriQ, vixvov iig tov Awvvaov Trapyef SiSaaKaXt^) di avT<^ xP'^H'^^^^ ' AttoXXi- 
 vdpLog, 'in yap vkog vv, Tvapeykviro ry uKpodcrn avv n^ irarpi bfiojwixog dk 
 avT(P, ypafifianKog ovk dany^og' . . . /zaOwv ravTa OtodoTog 6 iTricTKOTrog, 
 XaXtTTwg i'jvtyKe- . . . 'ATroXXivapiio dfxcpu) ti)v dixapTiav Cnnomq. iX'ty^ag, Trjg 
 iKKXrjmag d(p(bpLaev riaTijv yap KXrjpiicb), 6 fikv Ttarnp, 7rpt(r(3uT£pog' 6 de Trdig, 
 dvayvu)(TTt]g trt rwv UpoJv ypa^uiv. 
 
 !• Can. Apost. c. liii. Ei Tig KXtjpiKog sv Ka7rt]Xti(iJ ^u)pa9ebi IoQ'mv, d(popi- 
 IkaOio, Trapt^ tov kv Trar^oxfiV ^^ ^^V ^^' dvdyKr]v KUTaXvaavTog. 
 
 s Cone. Laod. c. xxiv. (torn. i. Cone. p. 1501.) "On ov dn lepuTiKovg dirb 
 7rpt(T(3vTipu)V eojg diaKoVMV, Kui iKVQ rrjg UKXriaiaffTiKng Ta^tiog ecog v7n]psT(Sv, 
 j) dvayvhJ(JT(Jvj ri ^uXtiSv, fi tTropKKTTOJV, rj 0ypa>pwv, j) tov TayfiaTog tmv 
 d(rKt]T<jJv, dg KairriXtlov tiauvca. 
 
 t Conc.Carth. III. c. xxvii. (toni. ii. Cone. p. 11? 1-) Ut clerici, edeudi vcl 
 bibendi causa, tabernas non ingrediantur, nisi peregi-inationis necessitate com- 
 pulsi. 
 
204 THE ANTIQUITIES OF THE Book VI. 
 
 tion from their office of priesthood ; as may be seen in his 
 Letter to Arsacius, high-priest of Galatia, which Sozomen " 
 records, and other fragments of his writings. 
 
 Sect. XV. — Latcs relating to tlieir Habit. 
 
 To this sort of laws, we may reduce those ancient rules 
 which concerned the garb and habit of the ancient clergy ; in 
 which, such a decent mean was to be observed, as might keep 
 them from obloquy and censure on both hands, either as too 
 nice and critical, or too slovenly and careless, in their dress : 
 their habit being generally to be such as might express the 
 gravity of their minds, without any superstitious singularities ; 
 and their modesty and humility, without affectation. In this 
 matter, therefore, their rules were formed according to the 
 customs and opinions of the age ; which are commonly the 
 standard and measure of decency and indecency, in things of 
 this nature. Thus, for instance, long hair and baldness, by 
 shaving the head or beard, being then generally reputed inde- 
 cencies in contrary extremes, the clergy were obliged to 
 observe a becoming mediocrity between them. This is the 
 meaning of that controverted canon of the fourth Council of 
 Carthage, according to its true reading, " That a clergyman 
 shall neither indulge long hair, nor shave his beard," clericus 
 nee comam nutriat^^ nee harham radat. The contrary custom 
 being now in vogue in the Church of Rome, Bellarmine ^, and 
 many other writers of that side, who will have all their cere- 
 monies to be apostolical, and to contain some great mystery in 
 them, pretend, that the word radat should be left out of that 
 
 V Sozom. lib. v. c. xvi. *E7rfira Trapaiveaov lepsa, firjTS QtaTpij} 7rapa(5d\\eiv, 
 firjre kv kotttjXs'ki) 7riveiv,ri rexvrjQ rivbg koI Ipyaoiag aicrxP^Q "^"^ kTrovtidicTTOv 
 TrpoicFTaffOai Kcd Tovg jxriv 7rti9oixtvovQ rifia' toxjq ds aTreiOovprag 1^(jj9si. 
 
 (Reading, p. 187- B 3.) Vid. Julian. Fragment. Epist. p. 547, edit. Paris. 
 
 1G30, 4to. 
 
 u Cone. Carth. IV. c. xliv. In editione Labbei deest to radat, et ad calcem 
 litec notata leguntur : " Alias barbam tondeat : ita in lib. Gemblacensi. Alias 
 bax'bara radat, additur in libi'o Gandensi S. Bavonis, titulo : ' Statuta ccclesise 
 antiqua.' Pleraque autem cxemplaria non habent radat, vel tondeat: ut sit 
 sensus, clerieo nee comani nee barbam nutriendam." — Grabbus. 
 
 ^^' Bellarm. de Monacli. lib. ii. c. xl. Concilium Carthag. IV. can. xliii. pro- 
 hibet clericos alere comam aut barbam. 
 
Cii. IV. § 15. CHRISTIAN CHURCH. 205 
 
 ancient canon, to make it agreeable to the present practice. 
 But the learned Savaro^ proves the other to be the true 
 reading, as well from the Vatican, as many other manuscripts. 
 And even Spondanus himself ^ confesses as much ; and, there- 
 upon, takes occasion to correct Baronius for asserting, that, in 
 the time of Sidonius Apollinaris, it was the custom of the 
 French bishops to shave their beards ; whereas the contrary 
 appears, from one of Sidonius's Epistles^, that their custom 
 then was to wear short hair and long beards, as he describes 
 his friend, Maximus Palatinus, who, of a secular, was become 
 a clergyman ; he says, " His habit, his gait, his modesty, his 
 countenance, his discourse, were all rehgious ; and, agreeable 
 to these, his hair was short and his beard long.'"' Custom, it 
 seems, had then made it decent and becoming : and, upon 
 that ground, the ancients are sometimes pretty severe against 
 such of the clergy as transgressed in this point, as guilty of 
 an indecency in going contrary to the rules and customs of 
 
 -" Savaro, Not. in Sidoniuni, lib. iv. epist. xxiv. p. 306. Sicut clerici comam 
 tondebant, ita barbam promittebant. Concil. Carthag. IV. c. xliv. " Clericus 
 neque comara uutriat, neque barbam I'adat." Sic manuscripta Vaticanse biblio- 
 thecEe, S. Victoris Gandensis ; meus et Isidori liber Parisiis impressus, recte, 
 quod radat erasum est ex decreto Burchardi, lib. ii. clxxiv. luonis pax'te vi. 
 e. celxv. et ex c. v. extra, de vita et honest, clericorum, a quodara malegeniato 
 et feriato liomine, qui una litura maximas altercationes excitavit, barbamque 
 saeerdotibus erasit malo exemplo. Nam sive illud ex Concilio Carthaginensi 
 sumtum sit, in illo legitur, " neque barbam radat :" si ex decretis Anieeti papae, 
 in illis nulla bai-bse mentio est, xxiii. Distinct. Can. Claricis. Usuard. xv. Kal. 
 Mali, Pontific. c. xii. Innocent. III. Ep. ii. ad Tardisinum, et Marianus Scotus 
 in Chronico, qui omnes auctores inter sanctioues Anieeti barbae rasionem non 
 numerant. Martinus quidem Polonus in Chronico, et Petrus de Natalibus, 
 lib. iv. c. Ivii. constitutionem, qua coma et barba simul clericis prohibetur, 
 Aniceto tribuunt, sed quo auctore nescio ; scio quidem et liquido scio, ex 
 traditione apostolorum esse barbam alere. S. Clemens Constitut. Apostolic, 
 lib. i. c. iii. Clemens Alex. Predag. lib. iii. c. iii. D. Cyprianus, lib. iii. ad Qui- 
 rinum, Ixxxv. et Epiphanius, lib. iii. torn. ii. Hseres. Ixxx. prreterquam quod 
 apostolorum icones omnem dubitationcm abstergunt. Vid. Levit. xix. 
 
 y Spend. Epit. Baron, an. 58, n. Iviii. Sacei'dotes Galliarum Sidonius (ep. 
 xiii. lib. iv.) docet corona docoros et barba rasos fuisse : servare autem in his 
 locorum consuetudinem, ut secundum cujusque provincice mores vel barbati vel 
 attonsi incedcrent, velut lege quadam fuisse prrescriptum, ex co saltem facile 
 potest perspici, quod quum stepissime occidentalcs cum oricntalibus ad concilia 
 convenissent, nulla umquam exorta hujus rci gratia controversia reperitui', etc. 
 ^ Sidon. lib. iv. ep. xxiv. 
 
206 THE ANTIQUITIES OF THE Book VI. 
 
 the Church ; which were to be observed, though the thing was 
 otherwise, in itself, of an indifferent nature. 
 
 Sect. XVI. — The Tonsure of tlie Ancients mry different from 
 
 that of the Romish Church. 
 
 The Romanists are, generally, as much to blame in their 
 accounts of the ancient tonsure of the clergy, which they 
 describe in such a manner as to make parallel to that shaving 
 of the crown of the head, by way of mystical rite, which is now 
 the modern custom ; whereas, this was so far from being 
 required as a matter of decency among the ancients, that it 
 was condemned and prohibited by them ; which may appear 
 from that question which Optatus puts to the Donatists, when 
 he asks them, where they had a command ^ to shave the heads 
 of the priests, as they had done by the Catholic clergy, in 
 order to bring them to do public penance in the Church I In 
 which case, as Albaspinseus rightly^ notes, it was customary 
 to use shaving to baldness, and sprinkling of the head with 
 ashes, as signs of sorrow and repentance. But the priests of 
 God were not to be thus treated. Which show^s, that the 
 ancients then knew nothing of this, as a ceremony belonging 
 to the ordination or life of the clergy; w^hich is still more 
 evident, from what St. Jerome says upon those words of 
 Ezekiel, xliv. 20, " Neither shall they shave their heads, nor 
 suffer their locks to grow long ; they shall only poll their 
 heads." " This,*" says he*^, " evidently demonstrates, that we 
 
 a- Optat. cent. Parmen. lib. ii. (Oberthiir, 1789, vol. i. p. 41.) (p. 58, edit. 
 Paris. 1631.) (p. 54, edit. Paris. 1679.) Docete, ubi vobis mandatura est radere 
 capita sacerdotum, cura e contrario sint tot exempla proposita, fieri non debere, 
 .... Qui parare debebas aures ad audiendura, parasti novaculam ad delin- 
 quendum. 
 
 b Albaspin. in loe. p. 141, (ad calcem.) Pcenitentium capita radebantur, et 
 cinere adspergebautur : itaque quum sacerdotibus poenitentiam impouerent 
 Donatistee, eis capita radebant. 
 
 c Hieron. lib. xiii. in Ezek. c. xliv. p. 668. (Bened. vol. iii. p. 1029.) Quod 
 autem sequitur, " Caput suum non radent," etc. perspicue denionstratur, nee 
 rasis capitibus, sicut sacerdotes cultoresqvTe Isidis atqiie Serapis, nos esse 
 debere ; nee rursum comam demittere, quod proprie luxuriosorum est, barba- 
 rorumque et militantium ; sed ut honestus habitus sacerdotum facie demon- 
 stretur. Nee ealvitium novacula esse faciendum ; nee ita ad pressum tonden- 
 
Ch. IV. § 17. CHRISTIAN CHURCH. 207 
 
 ought neither to have our heads shaved, as the priests and 
 votaries of Isis and Serapis, nor yet to suffer our hair to grow 
 long, after the luxurious manner of barbarians and soldiers, 
 but that priests should appear with a venerable and grave 
 countenance ; neither are they to make themselves bald with 
 a razor, nor poll their heads so close, that they may look as if 
 they were shaven ; but they are to let their hair grow so long, 
 that it may cover their skin.^' It is impossible, now, for any 
 rational man to imagine, that Christian priests had shaven 
 crowns in the time of St. Jerome, when he so expressly says 
 they had not, and that none but the priests of Isis and Serapis 
 had so : but the custom w^as, to poll their heads, and cut their 
 hair to a moderate degree ; not for any mystery that was in it, 
 but for the sake of decency and gravity, that they might 
 neither affect the manners of the luxurious part of the world, 
 which prided itself in long hair, nor fall under contempt and 
 obloquy, by an indecent baldness, but express a sort of vene- 
 rable modesty in their looks and aspects ; which is the reason 
 that St. Jerome assigns for the ancient tonsure. 
 
 Sect. XVII. — Of the Corona Clericalis, and wliy the Clergy 
 
 called Coronati. 
 
 From hence, we may further conclude, that the ancient 
 clergy were not called coronati^ from their shaven crowns, as 
 some would have it, since it is evident there was no such thing 
 among them ; but it seems rather a name given them, as 
 Gothofred^ and Savaro^ conjecture, from the form of the 
 
 dura caput, ut rasorum similes esse videamur ; sed in tantuni capillos esse 
 demitteudos, ut operta sit cutis. 
 
 d Gothofr. Com. in Cod. Theod. lib. xvi. tit. ii. de Episc. leg, xxxviii. Cur 
 ^ coronatoinim ' appellatione clerici designentur, proclive dictu. Nempe ob 
 ^vpicTfia yvpoiLdeg : 'corona' scilicet jam hoc tempore insigue clericorum ; et 
 exinde clei'icalis reverentiae per Africam saltern, mox alibi nomen fuit ; sic 
 quidem ut quemadmodum purpuram, qua? principis Trapdcnjuov iusigne erat, 
 interdum pro principe et principali reverentia sumebant, ita et ' coronam ' pro 
 clero et reverentia clericali acciperent. 
 
 e Savaro, Not. in Sidon. lib. vi. ep. iii. ad verba, ' Auctoritas coronai tu* ;' 
 Id est, dignitas episcopatus tui. D. Hieronymus Augustino ep. Ixxxi. tot. 
 ' Precor coronam tuam.' Ennodius Marcellino episcopo : ' Quia fiducise meee 
 coronam vesti'am non ambigo i'esponsui*am.' Idem Aureliano : * Sed dormiunt 
 
208 THE ANTIQUITIES OF THE Book VI. 
 
 ancient tonsure, which was made in a circular figure, by cut- 
 ting away the hair a Httle from the crown of the head, and 
 leaving a round or circle hanging downwards. This, in some 
 councils^, is called circuli corona^ and ordered to be used in 
 opposition to some heretics, who (it seems) prided themselves 
 in long hair, and the contrary custom ; but I am not confident 
 that this was the reason of the name coronati: it might be 
 given the clergy in general out of respect to their office and 
 character, which was always of great honour and esteem ; for 
 corona signifies honour and dignity, in a figurative sense ; and 
 it is not improbable but that the word was sometimes so used 
 in this case, as has been noted before s, in speaking of the 
 form of saluting bishops, per coronam. 
 
 Sect. XVIII. — Whether the Clergy were distinguished in their 
 
 Apparel from Laymen, 
 
 As to the kind or fashion of their apparel, it does not 
 appear, for several ages, that there was any other distinction 
 observed therein between them and the laity, save that they 
 were more confined to wear that which was modest, and 
 grave, and becoming their profession, without being tied to 
 any certain garb, or form of clothing. Several councils 
 require the clergy to w ear apparel suitable to their profession ; 
 but they do not express any kind, or describe it otherwise, 
 than that it should not border upon luxury, or any affected 
 
 apud coronam tuam propinquitatis privilegia, priusquam pater esse meruisti.' 
 Idem Symmacho papre : ^ Dum sedem apostolicam eoronte vestree cura mode- 
 retur.' ^Corona episcopalis' Yalentiniano Aug., Novella de Episcopali Ordi- 
 natioiie, lib. vii. ' De minimis videlicet rebus coronam tuam maximisqiie 
 consul erem,' ubi plura : interim observabis, papas exinde dictos, id est, ' coro- 
 natos,' si quibusdam fides habeatur. Remigius Antissiodorensis de celebratione 
 missse : ^ Papa autem secundum quosdam dicitur admirabilis vel coronatus,' etc. 
 Et tonsura clerica et episcopalis corona, Balsamoni, S^nodi vi, in Trullo, c. xxi. 
 7ra7ra\7]Tpa dicitur corona clericatus in Pragmatico Constantini, ad Sylvest. 
 papam. 
 
 f Cone. Tolet. IV. xli. (tom. v. Cone. p. 1716.) Omnes clerici, vel lectores, 
 sicut Levitse et sacerdotes, detonso supei'ius toto capite, inferius solam * circuli 
 coronam' relinquant : non sicut hue usque in Gallise partibus facere lectores 
 videntur, qui prolixis, ut laici, comis, in solo capitis apice modicum circulum 
 tondent. Ritus enim iste in Hispania hue usque haereticorum fuit, etc. 
 
 s Book ii. chap. ix. sect. 5. 
 
Cii. IV. § 18. CHRISTIAN CHURCH. 200 
 
 neatness, but rather keep a medium between finery and 
 slovenliness. This was St. Jerome's direction to Nepotian\ 
 '' That he should never wear black nor white clothing, for 
 gaiety and slovenliness were equally to be avoided : the one 
 savouring of niceness and delicacy ; and the other, of vain- 
 glory." Yet, in different places, different customs seem to 
 have prevailed as to the colour of their clothing; for, at 
 Constantinople, in the time of Ohrysostom and Arsacius, the 
 clergy commonly went in black, as the Novatians did in 
 white ; which appears from the dispute which Socrates speaks 
 of\ between Sisinnius, the Novatian bishop, and one of Arsa- 
 cius's clergy : " for," he says, " Sisinnius, going one day to 
 visit Arsacius, the clergyman asked him, ' Why he wore a 
 garment which did not become a bishop, and where it was 
 written, that a priest ought to be clothed in white f To 
 whom he replied, ' You first show me where it is written 
 that a bishop ought to be clothed in black.'" From this, it 
 is easy to collect, that, by this time, it was become the custom 
 at Constantinople for the clergy to wear black ; and that, 
 perhaps, to distinguish themselves from the Novatians, who 
 affected (it seems) to appear in white. Eut we do not find 
 these matters, as yet, so particularly determined or prescribed 
 in any councils ; for the fourth Council of Carthage J requires 
 the clergy to wear such apparel as was suitable to their pro- 
 fession ; but does not particularise any further about it, save 
 that they should not affect any finery or gaiety in their shoes 
 or clothing ; and the Council of Agde ^ gives the very same 
 
 h Hieron. Ep. ii. ad Nepot. (Vallars. vol. i. p. 264.) Vestes pullas seque devita, 
 ut Candidas. Oniatus, ut sordes, pari modo fugiendse sunt ; quia alterum deli- 
 cias, alterum gloriam redolet, etc. 
 
 i Socrat. lib. vi. c. xxii. "AXXort de 'ApcruKiov tov eirhKOTTov Kara Tifiijv 
 opdv {'2i(Tivvtog) '^pMTrjQrj vtto rivog tG)v TTfpi 'ApaaKWV, did rt avoiKtiov 
 tTrtffKOTT^j EfrOrira (popoi7],Kai ttov ysypaTrraiXevKd tov isp^fievov d^^ikvvvaQac 
 6 dhf av TrpoTspov, i(pr], I'nrt ttov ykypairTai jxiXaivav laOrJTa (poptlv rbv liri- 
 (TKOTTov. (Reading, p. 286. D 10.) 
 
 J Cone. Carth. IV. c. xlv. (torn. ii. Cone. p. 1204.) Clericus professionera suam 
 et in habitu Dei et in incessu probet : et nee vestibus nee calceamentis decorem 
 quserat. 
 
 k Cone. Agath. c. xx. (torn. iv. Cone. p. 1386.) Vestimenta vel caleeamenta 
 etiam eis, nisi qure religionem deceant, uti vel habere non liceat. 
 
 VOL. II. P 
 
210 THE ANTIQUITIES OF THE Book VI. 
 
 direction. Baronius \ indeed, is very earnest to persuade his 
 readers, that bishops, in the time of Cyprian, wore the same 
 habit that is now worn by cardinals in the Church of Rome, 
 and such bishops as are advanced from a monastery to the 
 episcopal throne ; as if Cyprian had been a monk or a cardinal 
 of the Church of Rome. But, as the learned editor"^ of 
 Cyprian's works observes, there is scarce any thing so absurd, 
 that a man, who is engaged in a party cause, cannot persuade 
 himself to believe, and hope to persuade others also ; for is it 
 likely, that bishops and presbyters should make their appear- 
 ance in public in a distinct habit, at a time when tyrants and 
 persecutors made a most diligent search after them, to put 
 them to death ? Do the clergy of the present Church of 
 Rome use to appear so in countries, where they live in danger 
 of being discovered and taken ? But what shall we say to the 
 writer of Cyprian's Passion, who mentions Cyprian's ° lacerna, 
 or hirrus ; and, after that, his timica, or dalmatica ; and, last 
 of all, his linea, in which he suffered I Of which, Baronius 
 makes the linea to be the bishop's rochet ; and the dalmatica^ 
 or tunica, that which they now call the loose tunicle ; and the 
 lacerna, or hirrus, the red silken vestment that covers the 
 shoulders. Why, to all this, it may be said, that these are 
 only old names for new things ; for, besides the absurdity of 
 thinking that Cyprian should go to his martyrdom in his 
 
 1 Baron. Ann. cclxi. n. xliii. (Lucse, 1738. vol. iii. p. 104.) Cum Acta Cypriani 
 passionis habeant, ipsum lacernum birram complicuisse, et ad genua posuisse ; 
 illud fuisse perbreve, ac parvi negotii operara egisse denionstrant : nam non sic 
 de tunica eum fecisse, sed diaconis dedisse tradunt. Ex his itaque jam explo- 
 ratum haberi videtur, episcoporum fuisse antiquum habitum, ut post vestem 
 superinduerent lineam, et desuper earn solutam tunicam, ac denique humeros 
 tantum tegens et brachia lacernum birrum : quo genere indumenti hodie vide- 
 mus uti sanct£e Romanee ecclesise cardinales atque episcopos illos, qui ex Regu- 
 laribus ad eam dignitatem provecti sunt : Romauum vero Pontificem birro 
 absque tunica super lineam, sed serico atque rufo, interdum vero albo pro 
 temporis ratione. 
 
 m Fell. Not. in Vit. Cyprian, p. 13, edit. Oxon. 1682. (p. 15, edit. Am- 
 
 stelodam. 1700.) 
 
 n Passio Cyprian. (Bened. p. cxlvii.) Cyprianus in agi'um Sexti productus 
 est, et ibi se lacerna birro exspoliavit, et genu in terra flexit, et in orationem se 
 Domino prostravit. Et cum se dalmatica (al. tunica) exspoliasset, et diaconibus 
 tradidisset, in linea stetit, et coepit spiculatorem sustinere. 
 
Ch. IV. §19. CHRISTIAN CHURCH. 2U 
 
 sacred and pontifical robes (which were not to be worn out of 
 the church), it is evident these were but the names of tliose 
 common garments, which many Christians then used without 
 distinction. 
 
 Sect. XIX. — A particular Account of the Birrus and Palhum. 
 As to the hirrus, it is evident that it was no peculiar habit 
 of bishops ; no, nor yet of the clergy. That it was not pecu- 
 liar to bishops, appears from what St. Austin says of it, " that 
 it was the common garment, which all his clergy wore, as well 
 as himself; and, therefore, if any one presented him with a 
 richer birrus than ordinary, he would not wear it : for °, 
 though it might become another bishop, it would not become 
 him, who was a poor man, and born of poor parents. He 
 must have such an one as a presbyter could have, or a deacon, 
 or a subdeacon. If any one gave him a better, he was used to 
 sell it; that, since the garment itself could not be used in 
 common, the price of it, at least, might be common.'' This 
 shows plainly, that the birrus was not the bishop's peculiar 
 habit, but the common garment of all St. Austin's clergy ; 
 and that this was no more than the common tunica, or 
 coat worn generally by Christians in Afric, and other places, 
 may appear from a canon of the Council of Gangra, made 
 against Eustathius, the heretic, and his followers, who con- 
 demned the common habit p, and brought in the use of a 
 strange habit in its room. Now this common habit was the 
 birrus, or j3f)()oc, as they call it, in the canon made against 
 them, which runs in these words: "If any man^ uses the 
 
 o Aug. Serm. 1. de Diversis, (torn. x. p. 523.) (p. 15, edit. Amstel. 1700.) 
 (Bened. vol. v. p. 1389. F.) Offerat mihi birrum pretiosum : forte decet episco- 
 pum, quaravis non deeeat Augustinum, id est, liominem pauperem, de pauperi- 
 bus natum. Modo dicturi sunt homines, quia inveni pretiosas vestes, quas non 
 potuissem habere vel in domo patris mei, vel in ilia sseculari professione mea. 
 Non decet : talem debeo habere, qualem possum, si non habuerit, fratri meo 
 dare. Qualem potest habere presbyter ; qualem potest habere decenter diaconus 
 et subdiaconus, talem volo accipere. Si quis meliorem dederit, vendo : quod et 
 facere soleo ; ut quando non potest vestis esse communis, pretium vestis possit 
 esse commune. 
 
 P Cone. Gangr. in Pr£efat. (tom. ii. Cone. p. 413. D.) Siva afx(f)id(rftaTa Itti 
 KaTaTTTttxrii rrjQ koivotijtoq tCjv dfKpiaaixdriov avvdyovTsg. 
 
 q Ibid. c. xii. (ibid. p. 419.) E'i tiq dvdpatv did vofii^ofjiiiniv d<yKiiC>iv TCfpi- 
 
 p2 
 
2\2 THE ANTIQUITIES OF THE Book VI. 
 
 pallium, or ' cloak," upon the account of an ascetic life, and, as 
 if there were some hohness in that, condemns those that with 
 reverence use the hirrus, and other garments that are com- 
 monly worn, let him be anathema." The hirrus, then, was 
 the common and ordinary coat which the Christians of Paph- 
 lagonia and those parts generally wore ; and, though the 
 ascetics used the TrfptjSoXatov, the philosophic pallium, or 
 'cloak,' yet the clergy of that country used the common 
 hirrus, or ' coat ;' for Sozomen ^ in relating this same history, 
 instead of jSfJpoc, uses the word x^^^^v, which is a more known 
 name for the Latin ' tunica,'' or coat ; and he also adds, 
 "that Eustathius himself, after the synod had condemned 
 him, changed his philosophic habit, and used the same garb 
 that the secular presbyters wore ;" which plainly evinces, that 
 as yet the clergy, in those parts, did not distinguish them- 
 selves by their habit from other Christians, though the ascetics 
 generally did. In the French churches, several years after 
 this, we find the clergy still using the same secular habit with 
 other Christians; and, when some endeavoured to alter it, 
 and introduce the ascetic, or philosophic habit among them, 
 Celestine, bishop of Rome, wrote a reprimanding letter to 
 them, asking, " why that habit, the cloak, was used ^ in the 
 French churches, when it had been the custom of so many 
 bishops, for so many years, to use the common habit of the 
 people ; from whom the clergy were to be distinguished by 
 their doctrine, and not by their garb ; by their conversation, 
 not their habit ; by the purity of their souls, rather than their 
 dress V But yet, I must observe, that, in some places, the 
 
 (3o\ai(it XpJ/rat, Kai wg av U tovtov rrjv hKaioavvnv ^x^Vt KaTa^r}(pi(ToiTO 
 TU)V fxsT tvXa(3tiag TovQ 13{](jovq (pepovTov, Kai ry dXXy Koivy /cat sv (jvvnOii<} 
 
 r Sozoni. lib. iii. c. xiv. p. 107. A 3. XirdvaQ fir)v avvrideiQ Kai (rroXag fxi) 
 
 dvexonsvovQ aiKpdvvvaQai. Ibid. "E,vTS~vdtv di XoyoQ, Ey(Tra0iov trrideiKvu- 
 
 fitvov cjQ 017/c avBadtiag h'SKa, aWd Trjg Kara Oeov d<rKriaeb)g a'ffjjytiro ravTU 
 Kai tTTiTTiSfvoi, diJiH\l/ai Tr)v aroXijv, Kai ■napaTrXtjaiujg Tolg d\Xoig leptyci rat; 
 irpooBovg -KOi^aaaQai. 
 
 s Celestin. Ep. ii. ad Episc. Gall. c. i. (torn. ii. Concil. p. 1619.) Unde hie 
 habitus in ecclesiis Gallicanis, ut tot annorum, tantorumque pontificum in 
 alteram habitum consuetude vertatur 1 Discernendi a plebe vel coeteris suraus 
 doctrina, nou veste ; conversatioue, nou habitu ; mentis puritate, non cultu. 
 
Ch. IV. § 19. CHRISTIAN CHURCH. 213 
 
 ascetics, when they were taken into the ministry of the Church, 
 were allowed to retain their ancient philosophic habit, without 
 any censure. Thus St. Jerome * observes of his friend Nepotian, 
 that he kept to his philosophic habit, i\ie pallium, after he was 
 ordained presbyter, and w^ore it to the day of his death. He 
 says the same of Heraclas ", presbyter of Alexandria, that he 
 continued to use his philosophic habit when he was presbyter ; 
 which is noted also by Eusebius, out of Origen, who says, 
 that when Heraclas entered himself in the school of philo- 
 sophy, under Ammonius, he then laid aside the common garb, 
 and took the philosophic^' habit, with which he sat in the 
 presbytery of Alexandria. Upon which, Valesius ^ very 
 rightly observes, that there was then no peculiar habit of the 
 clergy; forasmuch as Heraclas always retained his philoso- 
 phic pallium, which was the known habit of the ascetics, 
 but as yet was very rarely used among the clergy, who wore, 
 generally, the common habit, except when some such philo- 
 sophers and ascetics came among them : for here we see it 
 was noted as something rare and singular in Heraclas. But, 
 in after ages, when the clergy were chiefly chosen out of the 
 monks and ascetics, the philosophic habit came in, by degrees, 
 with them, and was encouraged ; till, at last, it became the 
 most usual habit of the clergy of all sorts. But this was not 
 till the fifth or sixth century, as may be collected by what has 
 been said before on this subject. 
 
 t Hieron. Epitaph. Nepotian. (Vallars. vol. i. p. 341. B 4.) Projicere pallium, 
 manus extendere, videre quod alii non videbant. . . . Intelligeres ilium noii 
 emori, sed emigrare ; et mutare amicos, non relinquere. 
 
 u Hieron. de Scriptor. c. liv. Heraclam presbyterum, qui sub habitu pliilo- 
 sophi perseverabat, etc. 
 
 w Orig. ap. Euseb. lib. vi. c. xix. (p. 246. B 5.) nporepov Koivy iaQTiTi 
 XQoJfitvoQf cLTTodvaomevog Kai (piXoaoipov dva\a(3u)v o-x»//ia, /tsxP* 'oi^ devpo 
 
 Trjpn. 
 
 ^ Vales. Not. in loe. Ex liis apparet, nullum otiam turn pcculiarem fuissc 
 vestitum clericorum, quandoquidem Heraclas philosophicum pallium semper 
 retiuuit. 
 
214 THE ANTIQUITIES OF THE Book VI. 
 
 Sect. XX. — Of ilie Oolobium, Dalraatica, Caracalla, Hemi* 
 
 phorium, and Linea. 
 
 But some, perhaps, may think the clergy had ahvays a 
 distinct habit, because some ancient authors take notice of 
 the colohium^ as a garment worn by bishops and presbyters 
 in the primitive ages. For Epiphanius y, speaking of Arius, 
 while he was presbyter of Alexandria, says, he " always wore 
 the colobmm^ or Jiemiphormni^ And Pius, bishop of Rome, 
 in his Epistle to Justus, bishop of Vienna (which by many is 
 reckoned genuine), speaks of Justus^ as wearing a colohium 
 also. But this was no more than the tunica^ of which there 
 were two sorts, the dalmatica and colohium; which differed 
 only in this respect, that the colohium was 'the short coat, 
 without long sleeves,"* so called from koXo/3oc, ' curtus;'' but 
 the dalmatica was the tunica manicata et talaris^ ' the long 
 coat, with sleeves.' Both which were used by the Romans, 
 though the colohium was the more common, ancient, and 
 honourable garment ; as appears from Tully, who derides ^ 
 Catiline's soldiers, because they had their tuniccc manicatw et 
 talares^ whereas the ancient Romans were used to wear the 
 colohia, or ' short coats, without long sleeves ;' as Servius ^ 
 and St. Jerome ° after him, observe from this place of Tully. 
 So that a bisliop, or a presbyter, wearing a colohium^ means 
 
 y Epiphan. Hseres. Ixix. n. iii. 'Hixicpopiov yap b toiovtoq aei kui KoXofSicjva 
 ivdidvaKOfxevog, yXvKvg ijv ry 7rpo<rr]yopia, TreiOujv del tp^X"-^ "^"^ QbJTrevbJV. 
 
 z Pius, Ep. iv. ad Just. Vienn. (torn. i. Cone. p. 577-) Tu vero apud senato- 
 riam urbem Viennensem ejus loco a fratribus constitutus et colobio episcoporum 
 vestitus, vide, ut ministerium quod aceepisti, in Domino impleas. 
 
 ^ Cic. Orat, ii. in Catilin. n. xxii. Postremura genus est, non solum numero, 
 verum etiam genere ipso atque vita : quod proprium est Catilinse, de ejus delectu, 
 immo vei'o de coraplexu ejus ac sinu : quos pexo capillo nitidos, aut imbei-bes 
 aut bene barbatos videtis, manicatis et talaribus tunicis, velis amictos, non togis. 
 
 b Servius in Virgil, lib. ix. ^neid. v. 616. (Benedict, vol. ii. p. 540, at top) 
 ' Et tunicfe manicas, et liabent redimicula mitrso :' ubi sic commentatur : Tunicse 
 vestree habent manicas, quod etiam Cicero vituperat, dicens, ' manicatis et 
 talaribus tunicis.' Nam colobiis utebantur antiqui. 
 
 c Hieron. Qutest. Hebr. in Genes, xxxvii. 32. Pro ' varia tunica,' Aquila 
 interpretatus est tunicam dcrTpaydXeiov : id est, ' tunicam talarem.' Symmachus, 
 * tunicam manicatam :' sive quod ad talos usque descenderet, et manibus artificis 
 mira esset varietate distincta ; sive quod haberet manicas : antiqui enim magis 
 colobiis utebantur. 
 
Ch. IV. § 20. CHRISTIAN CHURCH. 215 
 
 no more (when the hard name is explained) but their wearing 
 a common Roman garment : which is evident, from one of the 
 laws of Theodosius the Great, made about the habits which 
 senators were allowed to use within the walls of Constanti- 
 nople, where they are forbidden to wear the soldier's coat, the 
 chlamys, but allowed to use the coloUum and penula ^, because 
 these were civil habits, and vestments of peace. The dalma- 
 tica, or, as it was otherwise called, x^^podorog, or ' tunica mani- 
 cata!^ because it had sleeves down to the hands, was seldom 
 used among the Romans ; for Lampridius ^ notes it as a sin- 
 gular thing, in the Life of Commodus, the emperor, that he 
 wore a dalmatica in public, which he also ^ censures in HeHo- 
 gabalus, as TuUy had done before in CatiUne : and that is a 
 good argument to prove that the clergy of this age did not 
 wear the dalmatica in public, since it was not then the com- 
 mon garment of the Romans. And the conjecture of a learned 
 mans is well grounded, who thinks that, in the Life of St. 
 Cyprian, where the ancient copies have tunicam tulit^ some 
 officious modern transcribers changed the word tunica into 
 dalmatica, as being more agreeable to the language and custom 
 of their own time, when the dalmatica was reckoned among 
 the sacred vestments of the Church, though we never find it 
 mentioned as such in any ancient author. The caracalla, 
 which some now call the cassock, was originally a Gallic habit, 
 which Antoninus Bassianus, who was born at Lyons, in France, 
 first brought into use among the Roman people ; whence he 
 had the name of Caracalla, as Aurelius Victor ^ informs us. 
 
 d Cod. Theod. lib. xiv. tit. x. de Habitu, quo uti oportet intra Urbem, leg. i. 
 Nullus senatorum habitum sibi vindicet militarem, sed chlamydis terrore depo- 
 sito, quieta colobioi'um ac penularum induat vestiraenta. 
 
 e Lamprid. Vit. Commod. p. 139. Dalmaticus in publico processit. 
 
 f Id. Vit. Heliogab. p. 31?. Dalmaticus in publico post coenani seepe visus 
 
 est. 
 
 g Fell. Not. in Vit. Cypr. p. 13, (p. 15, edit. Amstelod.) Obesre prorsus est 
 naris, qui in his quge sequuntur, librariorura interpolationes, sseculis et ingeniis 
 suis dignas, non deprehenderit. Uli quidem cum ' tunicam' dignitati episcopal! 
 non satis respondere crediderant, officiosissimi homines, ' dalmaticam' sub- 
 ministrabant. 
 
 h Victor. Epit. Vit. Caracallte. Cum e Gallia vestera plurimam devexisset, 
 talaresque caracallas fecisset, coegissetque plcbem ad se salutandum indutam 
 talibus introire, de nomine hujus vestis, ' Caracalla' coguominatus est. 
 
21(5 THE ANTIQUITIES OF THE Book VI. 
 
 It was a long garment, reaching down to the heels, which, 
 Victor says, the Roman people put on when they went to 
 salute the emperor ; but whether it was also a clerical habit 
 in those days, may be questioned, since no ancient author 
 speaks of it as such : but, if it was, it was not any peculiar 
 habit of the clergy, since Spartian \ who lived in the time of 
 Constantino, says, they were then used by the common people 
 of Rome, w'ho called them caracallce Antoninianm, from their 
 author. The -nfiKpopiov, which Epiphanius joins with the 
 colohium, was either but another name for the same garment, 
 or one like it ; for it signifies a short cloak or coat, as Peta- 
 vius^ and other critics explain it: i\ixLav liaaTdag^ or, ' dimidium 
 pallium,'' which answers to the description of the coloUum 
 given before. As for the linea, mentioned in the Life of 
 Cyprian, which Baronius calls the ' bishop's rochet,' it seems 
 to have been no more than some common garment, made of 
 linen, though we know not what other name to give it. 
 
 i Spartian. Vit. Caracall. p. 251. Ipse * Caracallee' nomen accepit a vesti- 
 mento, quod populo dederat, demisso usque ad talcs, quod ante non fuerat ; 
 unde hodieque Antoniniause dicuutur caracallae hujusmodi, in usu maxime 
 Romanse plebis frequentatse. 
 
 k Petav. Not. in Epiphan. Hser. Ixix. n. iii. (Colon, vol. ii. p. 284.) 'Hjitt^optov 
 idem est quod Hesychio ac Suidae ijni^a^iov, hoc est, r^juicry i/xartou. Palladius 
 in Historia Lausiaca, quern citat Meursius : Travra avTijg (de Melania juniore) 
 TO, (TtjpiKd »//x(0opia KuXvixfiaTa roig Ovffiaarrfpioig kSwpijaaTO. Utraque voce 
 dimidiata vestis exprimitur. Colobiura * curiam tunicam' interpretari possis : 
 proprie quidem quse manicis careat ac decurtata sit. De qua non nihil ad 
 Themistium diximus. Sed non minus apte sic appellari videtur, quod non ultra 
 pectus atque humeros pateret, quasi dimidiatum esset pallium. Siquidem koXo- 
 (3i(x)va latum clavum nominari censet Aci*o ; cui respondere dicit indumentum 
 illud ex purpura, quod a cervice ad pectus extentum gestabant principes. Ergo 
 propterea koX6j3iov et rjfitcpopiov vocatum est ; quia justse vestis more nequa- 
 quam extendebatur. Aliud est wfxocpopiov episcoporum, de quo Germanus 
 
 Coustantinopolitanus. Suicer. Thes. Eccles. tom. i. p. 1334. 'H/ii^optoi' 
 
 «ignificat ' dimidiatam vestem :' nam ^opijfia Grsecis recentioribus, ut ex Ulachi 
 Thesauro constat, ' vestem' notat : Epiphanius contra Ariomanitas seu Haeresi 
 Ixix. 'E-UKpopiov yap 6 roiovrog del Kai KoXo/3iwva tvdidvaKOfiivog yXvKvg ^v 
 
 Ty Trpoa-qyop'iq,. Palladius, Hist. Laus. in Melania Juniore, p. 148. liavra 
 
 avTrjg rd (TijpiKa j/jut^opia KaXvufiara Tolg Qvaiaarripioig ldo>prj<TaTO. Hesy- 
 chius et Suidas scribunt rifiKpapiov, et interpretantur, ijixiav Ifxariov, dhnidium 
 vestis, dimidiata vestis. CI. Meursius banc quoque Icctionem probat, quia 
 ^dpog vestem significet. Hesyehius (pdpri, ifiaTia, vestimenta. Item, <pdpog, 
 Jjua'rtot', Trtpift6Xaiov, vestis, amiculum. Ita etiam Suidas, et Etymolog. M. 
 
Ch. IV. §20. CHRISTIAN CHURCH. 21 
 
 M 
 
 Baronius^ says, pleasantly, it was not his ' shirt,' and there- 
 fore concludes it must be his ' rochet :' which is an argument 
 to make a reader smile, but carries no great conviction in it ; 
 and yet it is as good as any that he produces, to prove that 
 bishops, in C}^3Tian s time, appeared in public differently 
 habited from other men. That the clergy had their particular 
 habits for ministering in divine service, at least in the begin- 
 ning of the fourth century, is not denied, but will be proved 
 and evidenced in its proper place ; but that any such distinc- 
 tion was generally observed, extra sacra, in their other habits 
 in that age, is what does not appear ; but the contrary, from 
 what has been discoursed. It was necessary for me to give 
 the reader this caution, because some unwarily confound these 
 things together, and allege the proofs or disproofs of the one 
 for the other, which yet are of very different consideration. 
 
 1 Baron. Ann. cclxi. n. xl. (Venet. 1 706. vol. ii. p. 450. C 3.) (Lucre, vol. iii. 
 p. 103.) Ex lis adeo certis antiquitatis ecclesiastic£e raonumentis, qualis esse 
 soleret episcoporum habitus, probe possumus intelligere. Sed illud primum de 
 ' tunica linea,' qua, ceeteris vestibus exspoliatus, ictum gladii excepturus reman- 
 sit indutus, exacte considerandum. Ex iis enim, quee ex dictis Actis sunt 
 superius recitata, neminem certe puto adeo obtusum ingenio, ut cum ipsa dicant, 
 * Cyprianum exutum birro atque tunica remansisse in linea,' existiraet de linea 
 interula intelligendum, quae super nudum indui consuevit : non enim decebat 
 sacerdotalem decorem Cyprianum ad interulam usque denudari, cum prsesertim 
 ad hoc non cogeret magistratus, nee carnificina functio postularet : quid enim 
 opus erat ad capitis obtruncatiouem, ad subuculam usque exui, quum preesertim 
 nullum ea de re exstet exemplum ? Sic igitur nihil aliud est, quod dici possit, 
 nisi hneam illam Cypriani commune illud omnibus episcopis Uneum mdumen- 
 tum fuisse, quod ' ephod ' alii dicunt, Italice vero ' rochetto.' 
 
218 THE ANTIQUITIES OF THE Book VI. 
 
 CHAPTER V. 
 
 SOME REFLECTIONS UPON THE FOREGOING DISCOURSE, CON- 
 CLUDING WITH AN ADDRESS TO THE CLERGY OF THE 
 PRESENT CHURCH. 
 
 Sect. I. — Reflection \st^ All Laws and Rules of the Ancient 
 Church not necessary to he obsermcl hy the present Church 
 and Clergy. 
 
 Having thus far gone over, and, as it were, brought into one 
 view, the chief of those ancient laws and rules which con- 
 cerned the elections, qualifications, duties, and general offices 
 of the primitive clergy, reserving the consideration of parti- 
 cular offices to their proper places, I shall close this part of 
 the discourse, with a few necessary reflections upon it, in 
 reference to the practice of the clergy of the present Church. 
 And here, first of all, it will be proper to observe, that all the 
 laws and rules of the Primitive Church are not obligatory to 
 the present clergy; save only so far as they either contain 
 matters necessary in themselves, or are adopted into the body 
 of rules and canons which are authorised and received by the 
 present Church : for, some laws were made upon particular 
 reasons, peculiar to the state and circumstances of the Church 
 in those times : and it would neither be reasonable nor possible 
 to reduce men to the observance of all such laws, when the 
 reasons of them are ceased, and the state of affairs, and cir- 
 cumstances of the Church, are so much altered. Other laws 
 were made by particular Churches for themselves only; and 
 these never could oblige other Churches, till they were received 
 by their own consent, or bound upon them by the authority of 
 a general council, where they themselves were represented, 
 and their consent virtually taken. Much less can they oblige 
 absolute and independent Churches, at the distance of so many 
 
Ch. V. §2. CHRISTIAN CHURCH. 219 
 
 ages, since every Church has power to make laws and rules 
 about things of an alterable nature for herself, and is not tied 
 to the laws of any other : nor, consequently, are any of the 
 members of such a Church bound to observe those rules, unless 
 they be revived and put in force by the Church whereof they 
 are members. As this is agreeable to the sense and practice 
 of the Catholic Church, so it was necessary here to be 
 observed, that no one might mistake the design of this dis- 
 course, as if it tended to make every rule that has been 
 mentioned therein, become necessary and obligatory, or 
 designed to reflect upon the present Church, because, in all 
 things, she does not conform to the primitive practice ; which 
 it is not possible to do, without making all cases and circum- 
 stances exactly the same in all ages. 
 
 Sect. II. — Some ancient Bules would he of excellent Use^ if 
 
 revived hy just Authority. 
 
 But, 2dly, notwithstanding this, I may, I presume, without 
 offence, take leave to observe, in the next place, that some 
 ancient rules would be of excellent use, if they were revived 
 by just authority in the present Church. What if we had a 
 law, agreeable to that of Justinian's in the civil law, that 
 every patron or elector, who presents a clerk, should depose, 
 upon oath, that he chose him neither for any gift, or promise, 
 or friendship, or any other cause, but because he knew him to 
 be a man of the true CathoHc faith, and good life, and good 
 learning; might not this be a good addition to the present 
 laws against simoniacal contracts? What if the order of 
 the ancient Chorepiscopi were reduced, and settled in large 
 dioceses, and coadjutors, in case of infirmity, or old age; 
 might not these be of great use, as for many other ends, so 
 particularly for the exercise of discipline, and the easier and 
 constant discharge of that most excellent office of confirma- 
 tion l The judicious reader will be able to carry this reflection 
 through abundance of other instances, which I need not here 
 suggest ; and I forbear the rather, because I am only acting 
 the part of an historian for the ancient Church, leaving others, 
 whose province it is, to make laws for the present Church, if 
 any things are here suggested, which their wisdom and 
 
220 THE ANTIQUITIES OF THE Book VI. 
 
 prudence may think fit, to make the matter of laws for the 
 greater benefit and advantage of it. 
 
 Sect. III. — Reflection Sd, Some ancient Laios may he complied 
 loith^ though not Laws of the present Church. 
 
 Sdly, It may be observed further, that there were some laws 
 in the ancient Church, which, though they be not established 
 laws of the present Church, may yet innocently be complied 
 with ; and, perhaps, it would be for the honour and advantage 
 of the clergy voluntarily to comply with them, since there is 
 no law to prohibit that. I will instance in one case of this 
 nature. It was a law in the ancient Church, as I have 
 shown ^, that the clergy should end all their civil controversies, 
 which they had one with another, among themselves ; and not 
 to go to law in a secular court, unless they had a controversy 
 with a layman. Now, though there be no such law in the 
 present Church, yet there is nothing to hinder clergymen from 
 choosing bishops to be their arbitrators, and voluntarily re- 
 ferring all their causes to them, or any other judges whom 
 they shall agree upon among themselves ; which must be 
 owned to be the most Christian w^ay of ending controversies. 
 Whence, as I have shown, it was many times practised by the 
 laity in the Primitive Church, who took bishops for their 
 arbitrators, by voluntary compromise, obliging themselves to 
 stand to their arbitration. And what w^as so commendable in 
 the laity, must needs be more reputable in the clergy, and 
 more becoming their gravity and character, not to mention 
 other advantages that might arise from this way of ending dis- 
 putes, rather than any other. From this one instance, it will 
 be easy to judge how far it may be both lawful and honourable 
 for the clergy to imitate the practice of the ancients in other 
 cases of the like nature. 
 
 Sect. IV. — Reflection 4itJi^ Of the Influence of great Examples^ 
 and Laivs of perpetual Obligation. 
 
 4thly, The last observation I have to make upon the fore- 
 going discourse, is in reference to such laws of the ancient 
 
 ^ Book V. chap. i. suet. iv. 
 
Cii. V. § 4. CHRTSTIAN CHURCH. 221 
 
 Church as must be owned to be of necessary and eternal 
 obhgation. Such are most of those that have been mentioned 
 in the second and third chapters of this Book, relating to the 
 life and duties of the clergy ; in which the clergy of all 
 Churches will for' ever be concerned, the matter of those laws 
 being, in itself, of absolute and indispensable obligation. The 
 practice of the ancients, therefore, in compliance with such 
 laws, will be a continual admonition ; and their example, a 
 noble provocation to the clergy of all ages. There is nothing 
 that commonly moves or affects us more than great and good 
 examples ; they, at once, both pleasantly instruct and power- 
 fully excite us to the practice of our duty ; they show us that 
 rules are practicable, as having already been observed by men 
 of hke passions with ourselves ; they are apt to inflame our 
 courage by a holy contagion, and raise us to noble acts, by 
 provoking our emulation ; they, as it were, shame us into 
 laudable w^orks, by upbraiding and reproaching our defects, in 
 falling short of the patterns set before us ; they work upon 
 our modesty, and turn it into zeal ; they raise our several 
 useful passions, and set us to work, by exciting those inbred 
 sparks of emulation and principles of activity that are lodged 
 within us. And, for this reason, whilst others have done good 
 service, by writing of the pastoral office and care, in plain 
 rules and directions, I have added the examples of the ancients 
 to their rules, the better to excite us to tread those paths 
 which are chalked out to us, by the encouragement of such 
 instructive and provoking examples. Who can read that 
 brave defence and answer^, which St. Basil made to the Arian 
 prefect, without being warmed with something of his zeal for 
 truth upon any the like occasion 1 How resolute and courage- 
 ous will it make a man, even against the calumnies of spite 
 and malice, to contend for the faith, W'hen he reads'^ what base 
 slanders and reproaches were cast upon the greatest luminaries 
 of the Church, and the best of men, Athanasius and Basil, for 
 standing up in the cause of religion against the Arian heresy. 
 Again, how peaceable, how candid, how ingenuous and pru- 
 dent, will it make a man, in composing unnecessary disputes 
 
 '^ Book vi. chap. iii. sect. x. c Ibid. 
 
^22 THE ANTIQUITIES OF THE Book VI. 
 
 that arise among Catholics in the Church, always to have 
 before his eyes that great example of candour and peaceable- 
 ness, which Nazianzen describes, in the person of Athanasius"^; 
 who, by his prudence, reconciled two contending parties, that, 
 for a few syllables, and a dispute about mere words, had like 
 to have torn the Church in pieces. To instance but once 
 more, who that reads that great example of charity and self- 
 denial, in the African fathers, at the Collation of Carthage^, 
 and considers, with what a brave and public spirit they 
 despised their own private interest, for the good, and peace, 
 and unity of the Church, will not be inspired with something 
 of the same noble temper, and ardent love of Christ ? which 
 will make him willing to do or suffer any thing for the benefit 
 of his Church, and sacrifice his own private interest to the 
 advantage of the public ; whilst he persuades himself, with 
 those holy fathers, that he was made for the Church of Christ, 
 and not the Church for him. As it is of the utmost conse- 
 quence to the welfare of the Church, to have these, and the 
 like virtues and graces, planted in the hearts of her clergy ; so, 
 among other means that may be used for the promoting this 
 end, there is none, perhaps, more likely to take effect, than 
 the recommending such virtues by the powerful provocation of 
 such noble examples. And he that offers such images of 
 virtue to public view, may, at least, be allowed to make the 
 apology which Sulpicius Severus^ makes for his writing the 
 Life of St. Martin : " Etsi ipsi non viximus, ut aliis exemplo 
 esse possimus ; dedimus tamen operam, ne illi laterent, qui 
 essent imitandi." 
 
 Sect. V. — Some particular Rules recommended to Observation. 
 1st, Relating to the Ancient Method of Training up Persons 
 for the Ministry/. 
 
 But, whilst I am so earnest in recommending the examples 
 of the ancients, I must not forget to inculcate some of their 
 excellent rules. Such as their laws about training up young 
 men for the ministry, under the ' Magister Disciplinge,' whose 
 
 ^ Chap. iii. sect. ix. e Chap. iv. sect. ii. 
 
 f Sever, de Vita S. Martin, in Prologo. 
 
Ch. V. § 5. CHRISTIAN CHURCH. 223 
 
 business was to form their morals, and inure them to such 
 studies, exercises, and practices, as would best quahfy them 
 for higher offices and services in the Church. This method of 
 education being now changed into that of universities and 
 schools of learning, it highly concerns them on whom this care 
 is devolved, to see that the same ends, however, be answered ; 
 that is, that all young men who aspire to the sacred profession, 
 be rightly formed, both in their studies and morals, to qualify 
 them for their great work, and the several duties of their 
 calling. And they are the more concerned to be careful in 
 this matter, because bishops, now, cannot have that personal 
 knowledge of the morals of such persons as they had formerly, 
 when they were trained up under their eye, and liable to their 
 inspection. But, now, as to this part of their qualification, 
 they must depend, first upon the care, and then upon the 
 testimony, of those who are entrusted with their education. 
 Besides, a late eminent writer s, who inquires into the causes 
 
 S Ostervald's Causes of the Corruption of Christians, part ii. chap. iii. 
 p. 333, edit. Anglic, p. 127, edit. Gallic, a la Haye, 1721, ubi verba ita habent : 
 A regard des moeurs, la jeunesse y vit dans le dereglement; elle y est aban- 
 donee a sa propre conduite ; les soins des maitres et de professeurs ne s'e'ten- 
 dent pas jusqu'a regler les mceurs de leurs disciples. Ce desordre va si loin 
 que dans plusieurs universites de I'Europe les ecoliers et les etudiaiis font une 
 Guverte profession de libertinage. Non seulement ils y vivent dans la licence, 
 mais ils ont des privileges, qui leur donne le droit de commettre impunement 
 toutes sortes d'insolences, de brutalit^s et de scandales, et qui les exemptent de 
 la jurisdiction de magisti-at. P. 128. La theologie y est traitee, et I'Ecriture 
 Sainte y est expliquee d'une maniere scholastique, et toute speculative. On 
 y lit des lieux communs, remplis des termes d'ecole, et de questions peu neces- 
 saires. On y apprend proprement a disputer sur tout, et a reduire toute la 
 religion en controverses. Cette methode perd les jeunes gens ; elle leur donne 
 des idees embarassees et meme fausses, de la thdologie, P. 120. L'autre d^faut 
 est plus essentiel. On n'a pas soin dans les academies d'appi'endre aux jeunes 
 gens, qui se consacrent au service de I'eglise, diverses choses dont la con- 
 noissance leur serait tout-a-fait ndcessaire. L'etude de I'histoire et de I'antiquite' 
 
 ecclesiastique y est negligee On n'enseigne pas morale dans les ^coles de 
 
 theologie, si ce n'est d'une maniere superficielle et scholastique ; et en plusieurs 
 acade'mies, on ne I'enseigne point du tout. On y parle rarement de la discipline. 
 On n'y donne que peu ou point d'instructions sur la maniere d'exercer la charge 
 de pasteur et de gouverner I'eglise. Tellement que le plus grand nombre de 
 ceux qui sent admis a cette charge, y entrent sans savoir en quoi elle consiste, 
 et n'en ont point d'autre idee, que comme d'une profession, qui oblige a precher 
 et a expliquer des textes. 
 
224 THE ANTIQUITIES OF THE Book VI. 
 
 of the present corruption of Christians, where he has occasion 
 to speak of the pastoral office, and the ordinary methods now 
 used for training up persons to it, makes a double complaint of 
 the way of education in several of the universities of Europe. 
 As to manners, he complains that young people live there 
 licentiously, and are left to their own conduct, and make 
 public profession of dissoluteness : nay, that they not only live 
 there irregularly, but have privileges, which give them a right 
 to commit, with impunity, all manner of insolences, brutali- 
 ties, and scandals ; and which exempt them from the magis- 
 trate's jurisdiction. Now, such universities as are concerned 
 in this accusation (which, by the blessing of God, those of our 
 land are not) have great reason to consider how far they are 
 fallen from the primitive standard ; and what a difference there 
 is between the ancient way of educating under the inspection 
 of a bishop, and the conduct of a master of discipline in every 
 Church, and the way of such academies, where, if that learned 
 person say true — " The care of masters and professors does 
 not extend to the regulating of the manners of their disciples.'' 
 The other complaint he makes, is in reference to the studies 
 which are pursued at universities, in which he observes two 
 faults, one in reference to the method of teaching : " Divinity 
 is treated there, and the Holy Scripture explained, altogether 
 in a scholastical and speculative manner. Commonplaces are 
 read, which are full of school-terms, and of questions not very 
 material. This makes young men resolve all religion into con- 
 troversies, and gives them intricate and false notions of 
 divinity." The other fault, he thinks, is more essential. 
 " Little or no care is taken to teach those who dedicate 
 themselves to the service of the Church, several things, the 
 knowledge of which would be very necessary to them. The 
 study of history, and of Church antiquity, is neglected ; 
 morality is not taught in divinity schools, but in a superficial 
 and scholastic manner ; and, in many academies, it is not 
 taught at all ; they seldom speak there of discipline ; they give 
 few or no instructions concerning the manner of exercising the 
 pastoral care, or of governing the Church : so that the greater 
 part of those who are admitted into this office, enter into it 
 without knowing wherein it consists ; all the notion they have 
 
Cii. V. § G. CHRISTIAN CHURCH. 225 
 
 of it is, that it is a profession, which obliges them to preach 
 and to explain texts."" I cannot think all universities are 
 equally concerned in this charge ; nor shall I inquire how far 
 any are ; but only say, that the faults here complained of were 
 rarely to be met- with in the methods of education in the 
 primitive Church; where, as I have shown, the chief studies 
 of men, devoted to the service of the Church, both before and 
 after their ordinations, were such as directly tended to instruct 
 them in the necessary duties and offices of their function. 
 The great care then was to oblige men carefully to study the 
 Scriptures in a practical way, and to acquaint themselves with 
 the history, and laws, and discipline of the Church ; by the 
 knowledge and exercise of which they became expert in all 
 the arts of curing souls, and making pious and holy men, 
 which is the business of spiritual physicians, and the whole 
 of the pastoral office : in which, therefore, their rules and 
 examples are proper to be proposed to all Churches, for their 
 imitation. 
 
 Sect. VI. — 2dly, Their Rules for examining the Qualifications 
 
 of Candidates for the Ministry. 
 
 Another sort of rules, worthy our most serious thoughts 
 and consideration, were those which concerned the examina- 
 tion of the candidates of the ministry : for, by these, such 
 methods were prescribed, and such caution used, that it was 
 scarce possible for an unfit or immoral man to be admitted to 
 an ecclesiastical office ; unless a bishop and the whole Church 
 combined, as it were, to choose unworthy men ; which was a 
 case that very rarely happened. It was a peculiar advantage 
 in the primitive Church, that, by her laws, ordinarily, none 
 were to be ordained but in the church where they were per- 
 sonally known ; so that their manners, and way of living, 
 might be most strictly canvassed and examined ; and a vicious 
 man could not be ordained, if either the bishop or the Church 
 had the courage to reject him. Now, though this rule cannot 
 be practised in the present state of the Church, yet the main 
 intent of it is of absolute necessity to be answered and pro- 
 vided for some other way : else the Church must needs suffer 
 
 VOL. II. Q 
 
OQQ THE ANTIQUITIES OF THE Book VI. 
 
 greatly, and infinitely fall short of the purity of the primitive 
 Church, by conferring the most sacred of all characters upon 
 immoral and unworthy men. The only way which our present 
 circumstances will admit of, to answer the caution that was 
 used in former days, is to certify the bishop concerning the 
 candidate's known probity and integrity of life, by such testi- 
 monials as he may safely depend upon. Here, therefore, every 
 one sees, without my observing it to him, that to advance the 
 present Church to the purity and excellency of the primitive 
 Church, there is need of the utmost caution in this matter ; 
 that testimonials in so weighty an affair be not promiscuously 
 granted unto all, nor to any, but upon reasonable evidence and 
 assurance of the things testified therein : otherwise we partake 
 in other men's sins ; and are far from consulting truly the 
 glory of God and the good of his Church, while we deviate so 
 much from the exactness and caution, that is showed us in the 
 primitive pattern. 
 
 The other part of the examination of candidates, which 
 related to their abihties and talents, was made with no less 
 diligence and exactness. The chief inquiry was, whether they 
 were well versed in the sense and knowledge of the Holy 
 Scriptures ? whether they rightly understood the fundamentals 
 of religion, the necessary doctrines of the Gospel, and the 
 rules of morality, as delivered in the law of God? whether 
 they had been conversant in the history of the Church, and 
 understood her laws and discipline ? and were men of prudence 
 to govern, as well as of ability to teach, the people committed 
 to their charge? These were things of great importance; 
 because most of them were of daily use in the exercise of the 
 ministry and pastoral care, and, therefore, proper to be insisted 
 on in examinations of this nature. These were the qualifica- 
 tions which, joined with the burning and shining hght of a 
 pious life, raised the primitive Church and clergy to that 
 height of glory which we all profess to admire in them : and 
 the very naming that is a sufficient provocation to such as are 
 concerned in this matter, to express their zeal for the welfare 
 and glory of the present Church, by keeping strictly to the 
 measures which were so successfully observed in the ancient 
 
Ch. V. § 7. CHRISTIAN CHURCH. 0^7 
 
 Church ; and, without which, the ends of the ministry cannot 
 be fully attained in any Church, whilst persons are ordained 
 that want proper qualifications. 
 
 Sect. VII. — St/fy, Their Rules about private Address^ and 
 the Exercise of private Discipline. 
 
 I shall not now stand to inculcate any other rules about 
 particular duties, studying, preaching, or the like, but only 
 beg leave to recommend the primitive pattern in two things 
 more ; the one concerns private pastors, the other is humbly 
 offered to the governors of the Church. That which concerns 
 private pastors, is the duty of private address, and the exercise 
 of private discipline toward the people committed to their 
 charge. Some eminent persons^ who have lately considered 
 the duties of the pastoral office, reckon this one of the prin- 
 cipal and most necessary functions of it : which consists in 
 inspecting the lives of private persons, in visiting families, in 
 exhortations, warnings, reproofs, instructions, reconciliations, 
 and in all those other cares, which a pastor ought to take of 
 those over whom he is constituted ; " for,^' as they rightly 
 observe, " neither general exhortations, nor public discipline, 
 can answer all the occasions of the Church. There are certain 
 disorders which pastors neither can nor ought to repress 
 openly, and which yet ought to be remedied by them ; in such 
 cases, private admonitions are to be used. The concern of 
 men's salvation requires this ; and it becomes the pastoral 
 carefulness to seek the straying sheep, and not to let the 
 wicked perish for want of w^arning." But, now, because this 
 is a nice and difficult work, and requires not only great dili- 
 gence and application, but also great art and prudence, with a 
 
 h Ostervald's Causes of the Corruption of Christians, p. 318, edit. GalHc. 
 cit. pp. 109, 110. Ni les exhortations geudrales, ni discipline publique ne 
 peuvent pourvoir a tous les besoins de I'Eglise. II y a de certains de'sordres que 
 les pasteurs ne peuvent ni ne doivent reprimer ouvertement, et auxquels ils 
 doivent pourtant apporter du remede. Dans ces cas la, il en faut venir a des 
 avertissements particuliers. L'interet du salut des araes le demande, et il est de 
 la soUicitude pastoi-ale d'aller chercher la brebis qui s'e'gare, et de ne laisser pas 
 
 pe'rir le mechunt faute d'avertisseraent. See Bishop Burnet's Pastoral Care, 
 
 c. viii. p. 96. 
 
 a 2 
 
22S 
 
 THE ANTIQUITIES OF THE Book VI. 
 
 proportionable share of meekness, moderation, and temper, to 
 perform it aright, it is often either wholly neglected, or very 
 ill performed ; whilst some thmk it enough to admonish sin- 
 ners from the pulpit, and others admonish them indiscreetly, 
 which tends more to provoke than reclaim them. To remedy 
 both these evils, it will be useful to reflect upon that excellent 
 discourse of Gregory Nazianzen, which has been suggested in 
 the third chapter of this Book ^ ; when he considers that great 
 variety of tempers that is in men, and the nicety of all matters 
 and occasions, that a skilful pastor ought to consider, in order 
 to apply suitable remedies to every distemper. And there the 
 reader will also find some other excellent cautions and direc- 
 tions, given by Chrysostom and others upon this head, with 
 examples proper to excite him to the performance of this 
 necessary duty. 
 
 Sect. VIII. — 4ithfy, Their Rules for exercising public Bis- 
 cipline upon delinquent Clergymen, who were convict of scan- 
 dalous Offences. 
 
 The other thing I ^'ould humbly offer to the consideration 
 of our superiors, who are the guardians of public discipline, 
 and inspectors of the behaviour of private pastors, is the 
 exercise of discipline in the ancient Church. By which I do 
 not now mean that general discipline which was exercised 
 toward all offenders in the Church, but the particular disci- 
 pline that was used among the clergy ; by virtue of which 
 every clerk, convict of immorality, or other scandalous offence, 
 ^vas liable to be deposed, and punished with other ecclesiastical 
 censures; of which, both crimes and punishments, I have 
 given a particular account in the three foregoing chapters of 
 this Book. It is a thing generally acknowledged by all, that 
 the glory of the ancient Church was her discipline ; and it is 
 as general a complaint of the misfortune of the present Church, 
 that corruptions abound, for want of reviving and restoring 
 the ancient discipline. Now, if there be any truth in either 
 of these observations, it ought to be a quickening argument to 
 all that sit at the helm of governnient in the Church, to bestir 
 
 i See book vi. chap. iii. sect. viii. 
 
Cu. V. § 9. CHRISTIAN CHURCH. 2^9 
 
 themselves with their utmost zeal, that discipline, where it is 
 wanting, may, at least, be restored among the clergy ; that 
 no scandals or offences may be tolerated among them, whose 
 hves and practices ought to be a light and a guide to others. 
 As there is nothing to hinder the free exercise of it here, so 
 it is but fitting it should be exemplified in them ; as for many 
 other reasons, so particularly for this, — that the laity may not 
 think they are to be tied to any discipline which the clergy 
 have not first exercised upon themselves, with greater severity 
 of ecclesiastical censures. And, if either rules or examples 
 can encourage this, those of the primitive Church are most 
 provoking; her rules of discipline were most excellent and 
 exact in themselves; and, for the most part, as exactly 
 managed by persons entrusted with the execution of them. 
 
 Sect. IX.—Julians Design to reform the Heathen Priests hj 
 the Bides of the 'primitive Clergy, an Argument to provoke our 
 Zeal in the present Age. 
 
 After these reflections, made upon the laws and practice of 
 the primitive clergy, it will be needless to make any long address 
 to any orders of the clergy of the present age. I will, there- 
 fore, only observe one thing more, that Julian s design to 
 bring the laws of the primitive clergy into use among the 
 heathen priests, in order to reform them, as it was then a plain 
 testimony of their excellency, so it is now a proper argument 
 to provoke the zeal of the present clergy to be more forward 
 and ambitious in their imitation. I have already, in part, 
 recited Julian s testimony and design, out of his letter to 
 Arsacius, high-priest of Galatia. I shall here subjoin a more 
 ample testimony from a fragment of one of his Epistles^, 
 printed among his works; where, speaking of the Gentile 
 priests, he says, " it was reasonable they should be honoured 
 as the ministers and servants of the gods, by whose mediation 
 many blessings were derived from heaven upon the world; 
 
 k Jul. Fragment. Epist. p. 542, edit. Paris. 1C30, 4to. (p. 290. B. edit. Lips. 
 Ifi96. fol.) EvXoyor Koi tovq Upkag Tifi^v, ojq Xtirovpyovg Osiou /cat vTnjptrag, 
 Kai SiaKovoiivraQ yfxh' to, 7r()bg tovq Oiovg' awtTnax^ovrag ry tK Gtiov iig 
 I'lfidg TMV ayaSuJv doirti. 
 
t>30 THE ANTIQUITIES OF THE Book VI. 
 
 and, so ^ long as they retained this character, they were to be 
 honoured and respected by all ; but if wicked and vicious, they 
 should be deposed from their office, as unworthy of their func- 
 tion." Their lives"' were to be so regulated, as that they 
 might be a copy and pattern of what they were to preach to 
 men. To this purpose, they should be careful, in all their 
 addresses to the gods, to express all imaginable reverence and 
 piety, as being in their presence and under their inspection. 
 They " should neither speak a filthy word, nor hear one ; but 
 abstain as well from all impure discourse as vile and wicked 
 actions, and not let a scurrilous or abusive jest come from 
 their mouths. They should read no books tending this way, 
 such as Archilochus and Hipponax, and the writers of loose 
 wanton comedies ; but apply themselves to the study of such 
 philosophers as Pythagoras, Plato, Aristotle, Chrysippus, and 
 Zeno, whose writings were most Hkely to create piety in men's 
 minds ; for all sorts of books were not to be read by the 
 priests. Even among philosophers, those of Pyrrho ° and 
 Epicurus were wholly to be rejected by them ; and instead of 
 these, they should learn such divine p hymns as were to be 
 
 1 Jul. Fragment. Epist. (Paris. 1630. p. 543.) "Ewe; av u^tvQ tiq ovo^a^rjrai, 
 Ti}xq,v avrhv %?») K«i OepaTTtvSLV d dh urj Trovrjpbg, acpaiptOsvTa rrfv Itpw- 
 (Tvvrjv, MQ dvd^iov cnro^avivra, 7repiopq.v. 
 
 m Ibid. p. 547. ''Qv Trpbg to. TrXtjOt] XP>) Xsyetv, Seiyfia tCjv tavToiv Ucpe- 
 poprag (3iov' dpKreov dk rjixXv TrJQ Trpbg rovg Otovg tvasfSeiag' ovto) yap vfidg 
 TrpsTrei TO~ig OeoXg XtiTovpytiv, ojg 7rape<TT)}K6(nv avTolg, /cat bpuxriv fiev rjfidg, 
 ovx bpioi^kvoig v(p' i)ixS)V. 
 
 n Ibid. (p. 549.) kiaxpbv nrjre Xiyovrag, finTe aKovuvrag' dyvtvnv dk xpn 
 Tovg Upkag ovk tpyuv fiovov dicaQdpTwv ovdk daeXyuJv itpd^nov, dWd kuI 
 ptjUdrcov Kcii dKpoajxdTwv tolovtwV l^tXarka roivvv kcTri t'/fuv TcdvTa to. 
 tTTaxOi} (TKi^ni-Kara' Tcdaa dl datXyrjg o/iiXia* Kul OTrujg tidhai Ixyg o /3ou\o/iai 
 (ijpdKnv Upionipog rig firjTs 'ApxiXoxov dvayiViocrKkrix), fir]Te 'linroivaKTa, 
 fiilTE dXXov Ttvd tS)v TOiavra ypacpSvrojV d7roKXiV8T(o Kal rrjg TraXaidg (cw/xy- 
 Siag, oaa rfjg roiavTijg idkag- dfinvov fikv yap, Kal irdvTwg Trpkiroi d' dv 
 I'liuv, it (piXoao(To(pia fiovn' Kal tovtmv, r) Oeovg yytfiovag Trpoarijaanevrj 
 Tf}g kavToJv iraidtiag- OTrep IlvOayopag, Kal UXdriov, Kai 'Api(rTork\r]g, o'ire 
 df-Kpi XpvdiTnrov Kal ZrjvoJi'a. UpocrsKTSOv fikv yap ovrs Trdaiv, ovts toXq 
 ■jrdi'Twv Coyfiarji, dXXd iKeivoig [xovov, Kal k-fit'wi' offa ev<re[3eiag 1(TtI TTOiijTiKa. 
 
 o Ibid. (p. 551.) Ovdk dvdyvojafxa irdv iipiofxkv<it irpkirtc . . . M>;r£ 'Ettikov- 
 peiog eiffurit) Xoyog, fxijre TlvpptbptLog. 
 
 V Ibid. p. 551. (p. 301. D. 302. A.) 'EKfxavOdptiv xp'/ ^ovg vnvovg tUv 
 6tMi>' tioi dk ovToi TToXXol fikv /cat KaXoi 7nnoir}ixepoi TraXawlg Kai vioig' ou 
 
Cii. V. §9. CHRISTIAN CHURCH. 23i 
 
 sung in honour of the gods, to whom they should make their 
 suppHcations, pubhcly and privately, thrice a-day, if it might 
 be ; however, twice at least, morning and evening. In the 
 course of their public ministrations ^ in the temples, which, at 
 Rome, commonly held for thirty days, — they were to reside all 
 the time in the temples, and give themselves to philosophic 
 thoughts ; and neither go to their own houses, nor into the 
 forum, nor see any magistrate but in the temple. When their 
 term of waiting was expired, and they were returned home, 
 they might not converse or feast promiscuously with all, but 
 only with their friends and the best of men. They were but 
 rarely then to appear in the forum, and not to visit the magis- 
 trates and rulers, except it were in order to be helpful to some 
 that needed their assistance. While they ministered in the 
 temple, they were to be arrayed with a magnificent garment ; 
 but, out of it, they must wear common apparel, and that not 
 very costly, or in the least savouring of pride and vainglory. 
 They were, in no case \ to go to see the obscene and wanton 
 
 fiTjv dW EKEivovQ TTEipaTsov e7ri<TTa(j9ai, Tovg sv toIq UpoiQ 4^ofi'svovg' oi 
 TrXsTtTTOi yap vcp' avruiv 9eu)V iKeTSvOsvTOJV ed69r](Tav' /cat Trapd dvOpoJTTUJV 
 viro TrvtvfJiaTOQ IvOeov, kuI ^vXUQ d(3drov Toig KUKoTg stti ry tCov Otwv Tifiy 
 cvyKiifxivoi. Tavrd ye d%iov lTnTr]^tvuv kuI evxs(T6at. TroXXdKig rolg Otolg 
 Idia Kai dr]fioaia, iidXiara fxiv rglg Tfjg yfispag' ei Se /xj), Ttdvrwg opOpov ts 
 Kai StiXijQ. 
 
 q Jul. Fragment. Epist. (Paris. 1G30. p. 553.) O'ifiai Se XP^'^^'- ^«^ '^P^^ 
 TrdvTCJv dyvevCFavTa vvKTii)p Kai vfxspav tlra dXXr]v tir' avry vvKTa KaQypa- 
 jxfvov, olg ^layoptvovaiv oi Otafxol KaBapixdig, ovriog aVw (poiTwvra tov Upov 
 fikvuv, oaag dv rjixipag 6 vofxog KtXevy rpidKOvra fxev yap Trap' t)^lv daiv iv 
 'Pwfiy Trap' dXXoig di dXX(jjg. BvXoyov ovv oijuai, ixivuv drcdaag ravrag Tag 
 I'll-iEpag iv ToiQ hpolg (piXocrotpovvTa' Kai fxrjTE tig o'lKiav jSadi^tiv, fiijrs elg 
 dyopdv, ixrjds dpxovra TrXrjv ev To~ig Upolg i(popq.v ETTifieXeTaOai Se rrjg Trepi 
 TO Oeiov OfpaTreiag avTov, ecpopwvTa TrdvTa Kai ^tararrovra" TrXr]poj<TavTa dh 
 Tag y)}xkpag, CiTa trfp^^j Trapax^tipovvTa Trig XnTOvpyiag. 'Etti ^e tov dvBpoi- 
 TTivov TpiTTOixkvq) (3iov iUdTU) Kttl (SadiKtiv elg oiKiav (piXtJV, Kai eig kaTiaaiv 
 uTravT^v TrapaKXrjOkvTa, [irj ttuvtojv, dXXd tuiv fStXTicrTiov' Iv tovtc^ dk Kai 
 ilg dyopdv 7rapeX9tlv ovk aTOTVOv oXiyaKig' i)yeji6va Te Trpoaenre'iv, Kai e9vovg 
 dpxovTU' Kai Tolg tvXnywg Seofxevoig oaa kvdex^Tai (3oi)9i]<Tai. TTpETroi 6e 
 olfxai Tolg lepeixTiv 'evdov fiev, ore XeiTOvpyovaiv, ea9i)ri xf"V^«^ /xeyaXoTrpe- 
 TrecyTary twv UpCJv de 'i%oj, Ty (rvvrjOtt, Sixa TroXvTeXe'iag- . . . d<peKTkov yfiiv 
 l(T9)iTog TroXvTeXe<JTkpag ev dyonql, Kai kojuttoW j) Kai Trdarjg aTrXiog dXa- 
 Zoveiag. 
 
 ^ Ibid. p. 555. Tolg dcreXy'ern TOVTOig BeaTpoig tCjv Upeojv fjir]dtig [xiidanov 
 TTopajSaXXeTW urire tig tijv o'lKiav tieaytTu) Tt)v eavTov' . . , Mii^tig Troittrw 
 
23^ THE ANTIQUITIES OF THE Book VI. 
 
 shows of the public theatres; nor to bring them into their 
 own houses ; nor to converse famiharly with any charioteer, 
 or player, or dancer, belonging to the theatre. After this, he 
 signifies out of what sort of men the priests should be chosen ^. 
 They should be the best that could be found in every city, 
 persons that had true love for God and man : and then it 
 mattered not whether they were rich or poor, there being no 
 difference to be made between noble and ignoble in this case. 
 No one was to be rejected upon other accounts, who was 
 endued with those two qualities — piety to God, and humanity 
 to men ; whereof the former might be evidenced by their care 
 to make all their domestics as devout as themselves ; and the 
 latter, by their readiness to distribute liberally to the poor out 
 of that little they had, and extending their charity to as many 
 as was possible. And there was the more reason to be careful 
 in this matter, because it was manifestly the neglect of this 
 humanity in the priests which had given occasion to the 
 impious Galileans (by whom he means the Christians) to 
 strengthen their party by the practice of that humanity which 
 the others neglected ; for, as kidnappers steal away children, 
 whom they first allure with a cake, so these begin, first, to 
 
 ^i\ov OvfiiXiKoV [it]dk apfiaTrjXdrrjv' ixT]ds 6px^<^TriQ, fxri^k ixi^iOQ, avTa>p ry 
 
 s Jul. Fragment. Epist. (p. 556.) 'Eyw (ptjfjii tovq Iv raig ttoXkti (^tXriaTOvg 
 Kai jxaXiffTa jxiv (piXoOeojTaTOvg, cTTfira ^iXavOpcoTTOTdrovg' idv ts TrkvrjTtg 
 (ii(nvy idv Tt TrXovaioL' didicpiaig 'iarit) Trpog tovto fxtjdk rig ovu d^avovg fcat 
 tTTi^avovg. 'O yap did Trp^orrjra XiXrjOojg, ov Sid Tiijv rov dKKojxaTog d<pd- 
 vsiav, S'lKaiSg ken KioXveaOai' kuv ttsvijq ovv y Tig, kuv SrmoTrjg, tx<oi/ kv 
 tavr<p dvo ravra, to Tt (piXoOfov, kuI to (piXdvQpioirov, hpivg dTtodtiKvhaQii). 
 AiXyfia dt tov (piXoOeov fiiv, d Tovg oiKEiovg diravTag tig Trjv rrspi Tovg Btovg 
 ihakj^iiav dcaydyoc tov (piXavOpioTrov dk, si Kai t'i oXiyujv evKoXtog Koiv(i)vel 
 Toig dtojxsvoig, kui /jieTadidojai TrpoOvfXiog, tv ttouXv k7ri)(^tipMv ocrovg dv olog Tt 
 rjv TrpoffiKTtov yap jxaXiaTa T(^ fispti TovT(p, /cat tt^v laTptiav oOtv TroitjTeov. 
 'ETTtiSii] ydp oifiat <TVvs(5r], TOvg TTtvijTag dfxtXiX<yQai Trapopoiiiivovg vtto tujv 
 itptbjv, 01 dvtJfftfitlg TaXiXaXoi KaTavoijcravTtg, tTriOtvTo TavTy Ty ^iXavOpojTria' 
 Kai TO xdpt<TT0v Tojv 'ipycov, did tov SoKovvTog tCjv e7riTr]dsvfidT(jjv, tKpdTVvav' 
 iiKnrip ot Td TTaidia did tov TrXaKovvTog i^airaTSivTtg, toj jcai dig Kai Tpig 
 TrpoeaOai, TrtlQovaiv ukoXovOhv eavToTg' tW OTav aTroaTrjcTcotn Troppio t&v 
 oiKiibv, E^jSdXXovTsg tig vavv dirkdovTo' Kai yeyovev tig uTvavTa tov t^rjg /3(ov 
 TTiKpbv TO do^av rrpbg oXiyov yXvKv' tov avTov Kai avToi Tpoitov dp^ap-tvoi 
 did ri}e XtyofxtVTjg Trap' auTolg dydrrtig Kai VTTodoxijg Kai diaKoviag TpaTrt^uiv' 
 i(TTi ydp loantp to tpyov, ovtoj di Kai ovofia, Trap' avTolg ttoXv' TTiGTovg 
 h'i]yayov tig Ttjv dOtoTrjTa. 
 
Ch. V. § 0. CHRISTIAN CHURCH. cyy^. 
 
 work upon honest-hearted Gentiles with their love-feasts and 
 entertainments, and ministering of tables, as they call them ; 
 till, at last, they pervert them to atheism and impiety against 
 the gods. 
 
 Now, from this discourse of Juhan, I think it is very 
 evident, that he had observed what laws and practices had 
 chiefly contributed to the advancement of the character and 
 credit of the Christian clergy, and of the Christian religion, 
 by their means ; and, therefore, he laboured to introduce the 
 like rules and discipHne among the idol-priests ; and intended 
 to have made many other alterations in the heathen customs, 
 in compliance with the envied rites and usages of the Chris- 
 tian religion, as is observed both by Gregory Nazianzen* and 
 Sozomen^, who give us a particular account of his intended 
 emendations ; the very mentioning which, if I mistake not, is 
 a loud call to us, to be at least as zealous as Julian was, in 
 copying out such excellencies of the primitive clergy as are 
 proper for our imitation. It is the argument which the apostle 
 makes use of in a like case : " I will provoke you to jealousy 
 
 t Nazian. Invect. I. in Julian. (Paris. 1G30. p. 101. D 8.) Aioac/caXfia 
 fikv idpvaaaOai Kara Tratrav ttoXiv troifiog ijv, (SrjfiaTa re Kai TrposSpiag Kal 
 v(pedpiag 'EWjjvj/cwv ts doyfidTojv avayvojaeig icai avaiTTV^UQ, o<rai rs 
 riOoQ pvdn'i^ovci, Kai ocai Tijg iTTUCpvipsojg' fy^wt/ r£ tvttov Iv fjispei, Kai 
 rrjg Tu)V afiapTavovTOJV Kara [xsTpov kTTirifJirjatotjg' 7rpoTe\eiu)v Se Kal Ts\ei(b- 
 as(t)g, Kai cxra rrjg r'jfifrkpag aa^wg iariv evra^iag' in de Karayojyia Trrj^aaOai 
 Kai ^eviovag' ayvtVTtjpid rt Kal 7rap9n>u)vag, Kal (ppovTiarripia, Kai rriv dg 
 Tovg Seofxevovg (piXavOpojiriav, Tr]v r£ dXXrjv oTrocrr], Kal Trjv Iv Toig kinaToXi- 
 fxaioig cvvQ^iiaaiv, oXg yfiflg i^ iQvovg tig eOvog Tovg xp^^^vraf TrapaTrifA- 
 TTOnev' a dij Kal fxaXiaTa rwv rjixtTspcov 67%£ QavficKTag. 
 
 11 Sozom. lib. v. c. xvi. (Cambr. p. 1720. p. 203. 2.) 'YttoXojSwv Sk tov 
 Xpi(TTiavL(Tfxbv Tr)v (Tvaraaiv f-xuv Ik tov (3iov /cat ryg TroXireiag rwv avTov 
 fieTi.6vT(x)V, SievotiTO Travraxv Tovg 'EXX7]ViKovg vaovg ry irapaaK^vy Kal Ty 
 Ta^ti Trig XpKTTiaydv 9pi]<TKeiag diaKOCfitTv (3rjfia<xi re, Kal Trpoedpiaig, Kal 
 'EXX?ji'i(Ca)i' SoyfjKXTWv Kal Trapaivscrsiov di^aaKciXoig Tf Kal dvayvMCTTaig, bpCov 
 Tt pr]TU)v Kal ?}/Ltfpaiv TtTayfikvaig tvx'^^Qi (j^povTKTTijpioig ts dvcpS)v Kal yvvai- 
 Kojv (piXocro^sXv eyviOKOTOJV, Kal Karayuyioig %kvu)v Kal Trrwxwv, Kal Ty dXXy ry 
 wepl Tovg csofi'evovg 0tXav0pcu7ri^, to 'BXXtjvlkov doyfxa aifxvvvac iKOvanov Tt 
 Kal aKovaiujv dfiapTt]ixaT(i}v KaTCi tjjv tojv XpiCFTiai'uJv itapd^oaiv Ik fitTa- 
 fitXeiag avnfxtTpo7> rd^ai (J0J(j)povi(Tfi6v' ovx i]Ki(TTa dk ^j;Xw(toi XkytTai tol 
 avv6i]naTa tu>v tTricTKowiKuiv ypanfiCLTCJv, olg iOog dfioifiaSbv Tovg ^kvovg oiroi 
 drjTTOTS di'iovTag, Kai Trap' olg CKpiKiovrai, iravT^g KaTaytaOai Kal Qipa-iztiag 
 d^tovaOai, aldye yviopifiovg Kal <})iXTdTOvg, ^id ttjv tov avpfioXov p.apTvpiav' 
 ravra tiaj'oovfin'or, ((TTrovda'Ci^'^XXijviffTdg TrpoctOiKnv role rCJv XpiaTiavdv 
 iTriTtjdivixacnv, 
 
234< THE ANTK^UITIES OF THE Book V I. 
 
 by them that are no people : by a foolish nation will I anger 
 you/"* (Rom. x. 19.) I must needs say, it will be but a melan- 
 choly consideration for any man to find hereafter, that the 
 zeal of an apostate heathen shall rise up in judgment against 
 him, and condemn him. 
 
 Sect. X. — The Conclusion, ly way of Address, to the Clergy of 
 
 the 'present Church. 
 
 We all profess, as it is our duty to do, a great zeal for the 
 honour and welfare of the present Church. Now if, indeed, 
 we have that zeal which we profess, we shall be careful to 
 demonstrate it in all our actions ; observing those necessary 
 rules and measures which raised the primitive Church to its 
 glory. We are obliged, in this respect, first, to be strict and 
 exemplary in our lives ; to set others a pattern of sobriety, 
 humility, meekness, charity, self-denial, and contempt of the 
 world, and all such common graces as are required of Chris- 
 tians in general to adorn their profession ; and then to add to 
 these the peculiar graces and ornaments of our function — 
 diligence, prudence, fidelity, and piety in the whole course of 
 our ministry; imitating those excellencies of the ancients 
 which have been described ; confining ourselves to the proper 
 business of our calling, and not intermeddhng or distracting 
 ourselves with other cares ; employing our thoughts and time 
 in useful studies, and directing them to their proper end, the 
 edification of the Church ; performing all divine offices with 
 assiduity and constancy, and in that rational, decent, and 
 becoming way as suits the nature of the action ; making our 
 addresses to God with a serious reverence, and an affecting 
 fervency of devotion ; and, in our discourses to men, speaking 
 always as the oracles of God, with Scripture eloquence, which 
 is the most persuasive ; in our doctrine showing uncorruptness, 
 gravity, sincerity, sound speech, that cannot be condemned; 
 in our reproofs, and the exercise of public and private disci- 
 pline, using great wisdom and prudence, both to discern the 
 tempers of men, and to time the application to its proper 
 season, mixing charity and compassion with a just severity, 
 and endeavouring to restore fallen brethren in the spirit of 
 meekness ; showing gentleness and patience to them that are 
 
Cii. V. § 10. CHRISTIAN CHURCH. 235 
 
 in error, and giving them good arguments with good usage, in 
 order to regain them: avoiding all bitter and contumelious 
 language, and never bringing against any man a railing accusa- 
 tion ; treating those of our own order, whether superiors, 
 inferiors, or equals, with all the decency and respect that is 
 due to them, since nothing is more scandalous among clergy- 
 men than the abuses and contempt of one another ; endeavour- 
 ing here, as well as in all other cases, to keep the unity of the 
 Spirit in the bond of peace; showing ourselves candid and 
 ingenuous in moderating disputes among good Catholics, as 
 well as resolute and prudent in opposing the malicious designs 
 of the professed enemies of truth: briefly, employing our 
 thoughts day and night upon these things, turning our designs 
 this way, and always acting with a pure intention for the 
 benefit and edification of the Church ; even neglecting our own 
 honours, and despising our own interest, when it is needful, 
 for the advantage of the pubHc. Such actions will proclaim 
 our zeal, indeed, and draw every eye to take notice of it. 
 Such qualities, joined with probity and integrity of life,^ will 
 equal our character to that of the primitive saints ; and either 
 give happy success to our labours, or at least crown our 
 endeavours with the comfort and satisfaction of having dis- 
 charged a good conscience in the sight of God. The best 
 designs, indeed, may be frustrated, and the most pious and 
 zealous endeavours be disappointed. It was so with our Lord 
 and Master himself; and no one of his household, then, is to 
 think it strange if it happen to be his own case. For, though 
 he spake as never man spake, though he had done so many 
 miracles among the Jews, yet they beheved not on him. This 
 seems to be written for our comfort, that we should not be 
 wholly dejected, though our endeavours fail of success ; since 
 our Lord himself was first pleased to take his share in the 
 disappointment. It will still be our comfort that we can be 
 able to say with the prophet, in this case, " Though we have 
 laboured in vain, and spent our strength for nought, yet surely 
 our judgment is with the Lord, and our work with our God : 
 and, then, though Israel be not gathered, yet shall we be 
 glorious in the eyes of the Lord ; and our God shall be our 
 strength.'" (Isaiah xlix. 4, 5.) 
 
BOOK VII. 
 
 OF THE ASCETICS IN THE PRIMITIVE CHURCH. 
 
 CHAPTER I. 
 
 OF THE DIFFERENCE BETWEEN THE FIRST ASCETICS AND 
 MONKS, AND OF THE FIRST ORIGINAL OF THE MONASTIC 
 LIFE. 
 
 Sect. I. — Ascetics alivays in the CliurcTi ; Monks not so. 
 
 They who are conversant in the writings of the ancients, will 
 very often meet with the name 'Ao-Krjral, ' Ascetics,^ applied 
 to some Christians, by way of distinction from others. The 
 generality of writers in the Romish Church, whenever they 
 meet with this word, lay hold of it as an argument to prove 
 the antiquity of monks in the Church ; whereas, indeed, there 
 was a very wide difference between them. For, though in the 
 writers of the fourth and fifth ages, when the monastic life was 
 fully established, ascetics and monks often signify the same 
 persons ; yet, for the greatest part of the three first centuries, 
 it was otherwise; for there were always ascetics in the Church, 
 but not always monks retiring to the deserts and mountains, 
 or living in monasteries and cells, as in after ages. 
 
 Sect. II. — This Difference achiowledged hy some ingenuous 
 
 Writers in the Romish Church, 
 
 This difference is freely confessed by some of the more frank 
 and ingenuous writers of the Romish Church; as Valesius* 
 
 a Vales. Not. in Euseb. lib. ii. c. xvii. (Aug. Taur. 1746. p. 60.) 'VCjv Trap' ripXv 
 a(XKi)TS)v. Musculus et Christophorsonus monachos his verbis significari existi- 
 marunt : a quibus magnopere dissentio : a(JKr]TaQ enira pi'iscis illis temporibus 
 vocabant eos, qui intei* Christianos strictius quocldam ac durius vitse genus 
 profitebautur. Q,uum vocem a pliilusophib muUiati ei-ant, qui exercitationem 
 
Ch.I. §3. THE ANTIQUITIES, &c. 237 
 
 and Mr. Pagi^ who correct the mistake of Baronius, Christo- 
 phorson, and others, in this matter. Eusebius, speaking of* 
 Philo Jud^us's description of the Egyptian Therai^eutw, says% 
 " He therein exactly described the hfe of the Christian ascetics 
 that hved in those times." Where, by ascetics, Christophor- 
 son and Baronius understood Monks and ReHgious, as they 
 speak in the modern style : but Valesius rightly observes, that 
 there were no monks in the time of Philo ; but both the name 
 and institution of them was of much later dates. ' Ascetic' 
 was a more general name than that of ' monk ;' for, though 
 every monk was an ascetic, yet every ascetic was not a monk ; 
 but anciently, every Christian that made profession of a more 
 strict and austere life, was dignified with the name of ascetic ; 
 which is a name borrowed by the Christians from the ancient 
 philosophers, as Valesius shows out of Arrian, Artemidorus, 
 and Philo ; and signifies, as the word imports, ' any one that 
 exercises himself by the severe rules of abstinence and virtue ;' 
 of which kind there were always ascetics, without being monks, 
 from the first foundation of the Church by the Apostles. 
 
 Sect. III. — What the Primitwe Ascetics were. 
 
 Such were all those that inured themselves to greater 
 degrees of abstinence and fasting than other men. As those 
 
 virtutis atque abstinentiae a(TKr}(nv vocabant. Est apud Amanum iu lib. iii. 
 dissertatioiium, caput Trepi a<jKr](TEUjQ. Sic apud Artemidorum in lib. iv. c. xxxv. 
 Alexander quidam philosophus acr/cr/r^e vocatur. Et Philo in illud, Excitatus 
 est Noe, p. 280, cktkijtijv, pietatis exercitiis deditum vocat. Recte igitur 
 Rufinus hsec Eusebii verba tam de clericis quara de monachis interpretatus 
 est: *Sed et abstinentiura vitas, eorum duntaxat, qui nunc in ecclesiis vel 
 monasteriis degunt, describit ad liquiduni.' Hsec si animadvertisset Scaliger, 
 non tam facile repi'ehendisset Eusebium. Neque enim Eusebius monachos a 
 Marco institutos esse dicit Alexandria?, sed ascetas. Hi autem multum distant 
 a monachis, ut genus distat a specie. Et ascetse quidem in ecclesia fuerunt 
 semper : monachorum vero nomen et institutum serins coepit. Scio Cassianum 
 (iu lib. ii. Institutionum, capite v.), Sozomenum, et alios hunc Eusebii locum de 
 monachis accepisse. Verum hi ab Eusebii mente, meo quidem judicio, longe 
 aberrarunt. — See note (r) page 241. 
 
 b Pagi, Critic, in Baron, an. G2. n. iv. [qui istam Valesii observationem recitat, 
 et calculo suo approbat. Grlschotp.'] 
 
 c Euseb. lib. ii. c. xvii. (Aug. Taur. 1740. p. 60. C 7.) Tov (5iov tu>v Trap' 
 j/juTv aaKijTuJv wf tvi /iaXiora djc/Ji^sorara laTopCji', k. t. \. 
 
THE ANTIQUITIES OF THE Book VII. 
 
 mentioned by Origen^, who abstained from flesh and living 
 creatures, as well as the Pythagoreans, but upon very different 
 principles and designs. The Pythagoreans abstained upon the 
 fond imagination of the transmigration of souls, lest a father 
 should kill and eat his own son in the body of a living 
 creature ; " but the ascetics,^'' says he, " among us do it only 
 to keep under the body, and bring it into subjection ; to 
 mortify their members upon earth, fornication, uncleanness, 
 lasciviousness, and all inordinate passions and affections." 
 Such abstinence the Apostolical Canons call® "A (jKrjcnc, ' the 
 exercise of an ascetic life,' saying, " If any bishop, presbyter, 
 or deacon, or any other of the clergy^ abstain from marriage, 
 flesh, or wine, ov dta aCTfo^crtv, aWa ^la (d^EXupiav — not for 
 exercise sake, but as abominating the good creatures of God, 
 &;c., let him either reform himself, or be deposed and cast out 
 of the Church."' So that all who exercised themselves with 
 abstinence from flesh only for mortification, and not out of an 
 opinion of its uncleanness, as some heretics did, were reckoned 
 ascetics, whether they were of the laity or clergy. Some of 
 these not only abstained from flesh, but often continued their 
 fasts for two or three days together, without taking any food 
 at all ; of which there are frequent instances in Irenseus^, and 
 
 d Orig. cent. Cels. lib. v. (Cantab. 1677. P- 264.) "Opa rtjv dia(popav tou 
 alriov TiJQ tmv kfi^vxojv drroxfig, tHjv CLTrd tov IlvOayopov, Kai twv iv rjfuv 
 a(TKr]T0Jv' sKSivoi fiev, dia ttjv Trepi ^vxrJQ fieTev(T(x)ixaTOVfxsvT]g fivOov, i}ii^vx(>}v 
 aTTSxovTai' 
 
 Kai Tig ^iXov vibv atipag, 
 
 ^^d^ei eTrevxoixevog jxsya vrjTnog ; 
 
 r'jfifXg de, Kav to toiovto TrpciTTCofiev, Trowvfiev avTO, kird inrcuTridZofJiev to 
 awfia Kai dovXayojyovfifv' Kai (SovXSfXfOa vsKpovv to. [xeXt) to. IttI Tijg yijg, 
 TTopveiajj, aKaOapalav, aakXytiav, TrdOog, tTriOvyiiav KaKt]v' Kai rrdvTa ys TrpaV- 
 TOfiiv, 'iva Tag Trpd^eig tov aw/xarog 9avaT0)(T(ofi£v. 
 
 e Can. Apost. c. 1. (Labbe, vol. i. p. 37.) Ei' Tig iTriaKoirog, r/ TrpsafSvTspog, 
 ^ didKovog, fj oXojg tov KaTaXoyov tov ispaTiKov, ydf^icov, Kai Kptiov, Kai oivov, 
 ov di aaKtiaiv, dXXd did (3dtXvpiav dir'tx^Tai, tTriXaQSfxtvog oTi irdvTa KaXd 
 Xiav, Kai OTi dpaev Kai BfjXv iTroirjasv 6 Oebg tov dv9pu)7rov, dXXd (3Xa(T<p}]fiwv 
 diafSdXXn rrjv drjixiovpyiav^ i) diopQovaOoj, ^ Ka9aipd<jdu), Kai Tijg iKKXrjffiag 
 dTTo^aXXEcrOo). 
 
 f Iren. ap. Euseb. lib. v. c. xxiv. (Camb. 1720. p. 246.) Oi fikv olovrai fiiav 
 ■nii'spav Selv avTovg ptjOTeveiv o'l df dvo, oi Se Kai TrXtiovag' o\ de TeaaapdKovra 
 lopag rjfxfpivdg re Kai vvKTepivdg avfifitTpovai rrjv t)nkpav avT&v. 
 
Cii. I. § 3. CHRISTIAN CHURCH. 039 
 
 Dionyslus of Alexandria^, and Epiphanius'', and others. And 
 such, again, were called ascetics \ from the severe exercise of 
 fasting, to which they accustomed themselves. 
 
 Secondly. In like manner, they who were more than ordi- 
 narily intent upon the exercise of prayer, and spent their time 
 in devotion, were justly thought to deserve the name of asce- 
 tics. Whence Cyril of Jerusalem^, speaking of Anna, the 
 prophetess, who departed not from the temple, but served 
 God with fasting and prayer, night and day, styles her 'Atr/c/r 
 rpia £v^aj3s(jruTY], ' the religious ascetic ;' which the common 
 translations, not so correctly, render, monialis ; as if she had 
 been confined to a monastery or a cloister ; of which we read 
 nothing in those times in Jerusalem. 
 
 Thirdly. The exercise of charity, and contempt of the world, 
 in any extraordinary degree, as when men gave up their whole 
 estate to the service of God or use of the poor, was another 
 thing that gave men the denomination and title of ascetics. 
 In this respect, St. Jerome ^ calls Pierius a wonderful ascetic ; 
 because, among other things, he embraced a voluntary poverty, 
 and lived an austere and philosophic life. And, perhaps, for 
 the same reason, he gives Serapion, bishop of Antioch, the 
 same title"*, as having freely given up his whole estate to the 
 service of the Church upon his ordination ; which was a prac- 
 
 g Dionys. Ep. Can. apud Bevereg. Pand. torn. ii. p. 3. 'ETrti /xjj^t tuq U 
 tCjv vrjaTeiiov r/jU£pag icwc firjde ofioiojg ttclvtiq diafxevovmV dW oi fiev Kai 
 Trdaag virEQTiQkaoLVy daiToi dtaTfXovvTsg, 01 dh dvo, 01 Se Tpslg, oi de ria- 
 aapag, oi Se ovde[xiav. 
 
 h Epiphan. Exposit. Fid. n. xxii. (Colon. 1682. vol. i. p. 1105. C 4.) Ol 
 aTTovSaXoi SiTrXag, kuI TpnrXdg, Kal TtrpaTrXdg virepTieevrai, Kai oXrjv tt/v 
 efidoixdda rivig dxpi dXsKTpvovtjov KXayyrjg, rrjg KvpiaKijg ETTKpuxTKOvarjg. 
 
 i Antioch. Horn. vii. in Biblioth. Patr. Grsec. Latin, torn. ii. p. 1037- N);(rra'a 
 etTTiv ov fiovov TO jSpadvcpayiirrai, dXXd Kal to (3paxv(payriaai, Kai ov did Svo 
 l(T9iHv {tovto d(XKr](jig kffTiv) dXXd to fii^ TroXvcpayrjaai' d(TK7](jig yap kaTtv iv 
 fxovoeidfX Tpo<p7j avvE(TTaXnkvr] Tpdirt^a. 
 
 k Cyrill. Catech. x. n. 19. (Venet. 1763. p. 146.) 'iLai" A^vva irpofpriTig iyKpa- 
 Ttjg, ivXa^taTaTt], Kai daKrjTpia, fiapTVpti Trepi avTOv. 
 
 1 Hieronym. de Scriptor. Eccles. c. Ixxvi. (Vallars. vol. ii. p. 915.) Constat 
 hunc mirte d(TKri(Ttu)g et appetitorem voluntariae paupertatis. 
 
 in Ibid. c. xli. (p. 883.) Leguntur ejus breves epistolte, auctoris sui dffKijcrti 
 et vitse congruentes. 
 
240 THE ANTIQUITIES OF THE Book VII. 
 
 tice very common in those clays ; as appears from the examples 
 of Cyprian, Paulinus, Gregory Nazianzen, and many others. 
 
 Fourthly. The widows and virgins of the Church, and all 
 such as confined themselves to a single life, and made them- 
 selves eunuchs for the kingdom of heaven's sake, were rec- 
 koned into the number of ascetics ; though there was then 
 neither cloister nor vow to keep them under this obligation. 
 Thus Epiphanius^- observes of Marcion, that, before he fell 
 into his heresy, he lived an ascetic life, professing celibacy 
 under his father, who was bishop of Sinope, in Pontus, by 
 whom he was excommunicated for corrupting one of the vir- 
 gins of the Church. Origen °, in like manner, alludes to this 
 name, when he says, " The number of those who exercised 
 themselves in perpetual virginity among the Christians, was 
 great in comparison of those few who did it among the Gen- 
 tiles f ' and hence, in after ages, the word Ascetrioe, in the 
 civil law P, is commonly put to signify the widows and virgins 
 of the Church. 
 
 Lastly. All such as exercised themselves with uncommon 
 hardships or austerities, for the greater promotion of piety 
 and religion, as in frequent watcliings, humicubations, and the 
 like, had the name of ascetics also. In allusion to which 
 Athanasius, or whoever is the author of the Spiopsis Scrijy- 
 turoe^ among his works, styles Lucian, the martyr \ Mtyav 
 a(TK)]rriv^ ' the great ascetic," because of the hardships he en- 
 dured in prison ; being forced to lodge on sharp potsherds 
 for twelve days together, with his feet and hands so bound 
 in the stocks that he could not move ; and being denied all 
 sustenance, except he would eat things sacrificed to idols; 
 
 n Epiph. Heeres. 42. xlii. n. i. (Colon. 1682. vol. i. p. 302. B 9.) Tbv de 
 TrpuiTOv avTov (3iov 7rap9sviav dfj9ev ijcTKei' yLOvdZ,ii)v yap U7r^p%£, k. t. X. 
 
 o Orig. cont. Cels. lib. vii. p. 36*5. 'Ev Xpiffriavolg ov Sia tuq Trapa dvOpoj- 
 TTOtg Tiixdg, ov did maOovg Kai dpyvpia, ovSk Sid do^dpiov, daKovaiv rrjv irav- 
 Tt\ri TvapQivlav. 
 
 P Justin. Novel, cxxiii. c. xliii. Et tiq dpTrdaei, ri vTTOvodivou, ij Sia<p9iiQ7j 
 d(TKr}Tpiav, K. T. \. 
 
 q Athan. Synop. (Paris. 1698. vol. ii. p. 203, at bottom.) (torn. ii. p. 157, 
 edit. Paris. 1627.) 'EfSdo/xr] irdXiv Kai reXevraia spfjLrjveia, »; Tov dyiov AovKia- 
 vov, TOV fieydXov dcKrjTov Kai /xaprvpog, k. r. \. 
 
Ch. I. § 3. CHRISTIAN CHURCH. 044 
 
 rather than polhite himself with which, he chose to die with 
 famine ; as the Acts of his martyrdom relate the story. 
 
 Now, from this account that has been given of the primitive 
 ascetics, it plainly appears that originally they were not monks, 
 but men of all orders, that freely chose such a way of living as 
 engaged them upon some austerities, without deserting their 
 station or business in the world, whether it were ecclesias- 
 tical or secular, that they were otherwise engaged in : and, 
 therefore, wherever we read of ascetics in the writers of the 
 three first ages, we must not, with Baronius, dream of monks 
 and regulars ; but take them for persons of another character, 
 agreeable to this description. Valesius ^ makes this observa- 
 tion upon several passages in Eusebius's Book of the Martyrs 
 of Palestine, who suffered in the beginning of the fourth cen- 
 tury, in the Diocletian persecution. There he terms one of 
 them^ " Peter, the ascetic ;" and another, called Seleucus*, 
 " a follower of the religious ascetics, whose chief exercise was 
 to take care of the fatherless and widows, and minister to the 
 sick and the poor.""' These were no monks, as Valesius rightly 
 observes ; for St. Jerome says, there were no monks in Pales- 
 tine before Hilarion, who brought the monastic life into use in 
 that country ; nor till about fifty years after the death of 
 those martyrs. Cotelerius " makes the like remark upon the 
 
 r Vales. Not. in Euseb. de Martyr. Palsestin. c. xi. (Aug. Taur. 1746. p. 380.) 
 Male Christophorsonus monachos intellexit (per ascetas). Neque enim tunc 
 temporis ulli adhuc erant monachi. At si qui erant, longe ab illis distabant 
 ascetce. Nam monachi, ut nomen ipsum indicat, solitudinem sectabantur : 
 ascetee vero in mediis versabantur urbibus. Quicumque igitur ex Evangelii 
 praeceptis severiorem vitam instituerant, et cuncta propter Deum reliquerant, 
 ascetse dicebantur. Sic Petiiis quidam asceta, et virgo ascetria, nominatur 
 supra in hoc Eusebii libro. Quos si quis monachos norainare vellet, is procul 
 dubio falleretur. Conf. supra not. (a) p. 236. 
 
 s Euseb. de Martyr. Paltest. c. x. (p. 375.) Xlfrfjof cLGKtjTi^Q 6 Kal 'A-^sXa- 
 
 flOQ. 
 
 t Ibid. c. xi. (p. 380. B 7-) Mcra t/)v ttjq aTpardag cnraWay^v, Kr}\u)Ti)v 
 kavTov Karaarrjcrag tojv ttiq 9to<JBJ3eiaQ aaKrjTitiV 6p<pavu>v kprifKov Kal x^W^*' 
 cnrepKTTaTMV, ruiv re iv Tnv'iaiQ Kal drrOeveiaig aTrtppimxkvijJv, eTricricoTrog, 
 ijtTTTtp Kal liriKovpog, Trarpog Kal K7]deii6vog SiKrjv avairsipavTai. 
 
 u Coteler. (vol. i. p. 405.) Oi cKJKtiTai Non monachi ascetse ; sed laici, in 
 
 severioribus pietatis officiis sese exercentes : quales semper inter Christianos 
 
 exstitisse, dubitari non debet ; ut et ecclesiastieas virgines nequaquam moniales 
 
 ascetrias. Nam opus, quod notis imus illustratum, ante exoi'tum vitse monasticse 
 
 VOL. IT. R 
 
242 THE ANTIQUITIES OF THE Book VII. 
 
 author of the Apostolical Constitutions ^, who speaks of asce- 
 tics among other orders of Christians, but never of monks; 
 whence he concludes, not without some probability, "that that 
 author wrote before the monastic life was settled in the 
 Church ; else it is hardly to be imagined, that he should not, 
 somewhere in his Collections, have taken notice of monks as 
 well as others.'' 
 
 Sect. IV. — When the Monastic Life first legan. 
 
 Ascetics, then, there always were in the Church ; but the 
 
 monastic life, neither name nor thing, was known till toward 
 
 the fourth century. Mr. Pagi ^ fixes its original to the time 
 
 of Constantine, and he cites Holstenius ^ and Papebrochius * 
 
 conscriptum fuit : unde in eo nulla illius mentio, multa habenda, si per tempus 
 licuisset. 
 
 X Constit. Apost. (Labbe, vol. i. p. 484. E 2.) Mcra tovto fifToXaixfiaveTCJ 
 6 kTriuKOTTOQ, tTTHTa 01 7rp£tr/3(;rfpot Kai oi ^iukovoi, kuI vTTodiaKOvoi, Kul ol 
 dvayvuxTTai, Kal oi \pa\Tai, /cai o'l aaKijTai, Kai iv Toig yvvai^iv «i diaKovtffcraij 
 Kal ai TrapOkvoi, Kal at x^pai' elra to, Traidia, Kai Tore Trag 6 Xabg Kara ra^iv 
 litra atdovg Kai ivXafieiag avsv 9opv(3ov. 
 
 y Pagi, Critic, in Baron, an. 318, n. xii. (Lucse, 1738. vol. iii. p. 645.) In Actis 
 S. Pachomii a monacho supparis sevi scriptis capite primo dicitur : * Quum 
 finem accepisset persecutio, regnavit Constantinus M. imperatorum Roraanoruni 
 primus Cliristianus ; et adversus tyrannum quemdam bello contendens, multos 
 etiam tirones conquiri jussit : quos inter ipse quoque in militiam abreptus est 
 Pachomius, vigesimuin tunc cireiter agens tetatis suse annum ;' et deinde ait, 
 Pacliomium sub Palsemone in .^gypto monachatum amplexum esse. Hactenus 
 ignoratum, de quo tyranno ibi sermo fiat. Baronius quidem Licinium intelligit ; 
 alii Maxentium ; alii Achillem, qui Diocletiano imperante tyrannidem in 
 ^gypto arripuit. Sed quidquid sit, recte Holstenius, in prsefatione ad Regulas 
 Veteinim Monachorum, tetati Constantini M. vitae regularis initia imputat : illi 
 enim consentit Actorum S. Pachomii auctor, quum dicit in prologo, quod, 
 extremse pei'secutionis tempore, [sc. Diocletianese,] * tunc et monasteria coepta 
 sunt exstrui, et ascetarum liabitacula in vitee innocentia et rerum omnium 
 abdicatione fundari ;' idque, ut ait ipse, exemplo potissimum S. Antonii, 
 'ascetse clarissimi et in omni virtutum genere excellentis, cujus ea fuit vitae 
 ratio, quam et magnus Elias, et Elisseus, et Joannes Baptista, quondam 
 tenuerunt.' 
 
 z Holsten. Prsef. ad Regul. Veter. Monach. c. i. Verum ut alia multa eccle- 
 siastica monumenta illorum temporum, sic memoria distinctior primsevse illius 
 vitee regularis, Diocletiani flammis, quibus Christiana tabularia conflagravit, abo- 
 lita fuit. Ex his pon*o, quae supersunt, monumentis setati Constantini Magni vitse 
 regularis initia imputanda sunt : tunc scilicet per ecclesise pacem ea perpetuari 
 sine interpellatione, dilatari sine obstaculis potuit. 
 
 a Papebroch. Com. in Acta Pachomii, Mail 14, torn. iii. ^ct. Sanctor. p. 295. 
 
Cii. I. § 4. CHRISTIAN CHURCH. 243 
 
 for the same opinion. The rise of it was thus. In the Decian 
 persecution, which was about the middle of the third century, 
 many persons in Egypt, to avoid the fury of the storm, fled to 
 the neighbouring deserts and mountains, where they not only 
 found a safe retreat, but also more time and liberty to exercise 
 themselves in acts of piety and divine contemplations ; which 
 sort of life, though at first forced upon them by necessity, 
 became so agreeable to some of them, that, when the persecu- 
 tion was over, they would not return to their ancient habita- 
 tions again ; but chose rather to continue in those cottages or 
 cells, which they had made themselves in the wilderness. The 
 first and most noted of these were Paul and Antonius, two 
 famous EgyjDtians ; whom, therefore, St. Jerome calls ^, " the 
 fathers of the Christian hermits." For though some deduced 
 them from John the Baptist and Elias, yet they who under- 
 stood the matter best, reckoned Paul the Thebsean the first 
 author, and Antony the great encourager, of that way of 
 living among the Christians ; to which opinion, as the truest, 
 St. Jerome himself subscribes ^. But, as yet, there were no 
 bodies or communities of men embracing this life, nor any 
 monasteries built, nor any regular societies formed into any 
 method of government ; but only a few single persons scattered 
 here and there in the deserts of Egypt, till Pachomius, in the 
 peaceable reign of Constantino, when the persecutions were 
 ended, procured some monasteries to be built in Thebais, in 
 Egypt, from whence the custom of living as regulars in socie- 
 ties, was followed, by degrees, in other parts of the world, 
 in the succeeding ages. This is evident from what Papebro- 
 chius and Pagi^ have observed out of the ancient writer 
 of the Acts of Pachomius, where the author brings in Antony, 
 the hermit, thus comparing the different states of monachism 
 
 b Hieron. Dp. xxii. ad Eustocli. c. xvi. (Vallars. vol. i. p. 120, at bottom.) 
 Quia nunc de virginibus scribens, pene superfluum de monachis disputavi, ad 
 tertium genus veniam, quos * anachoretas' vocant ; qui de coenobiis exeiuites, 
 excepto pane et sale, ad deserta nihil perferunt amplius. Hujus vitse auctor 
 Paulus, illustrator Antonius. 
 
 c Hieron. Vit. Paul. torn. i. p. 237, edit. Basil. 1565, (p. 154, edit. Fi'ancof. 
 1684.) Adfirmant Paulum queradam Thebseum principeni istius rei fuisse: 
 quod non tarn nomine quam opinione nos quoque comprobamus. 
 
 ^ Pagi, Critic, in Baron, an. 318, n. xii. (xiv.) (vol. iii. p. 647) 
 
 R 2 
 
244 THE ANTIQUITIES OF THE Book VII. 
 
 together, " When I first became a monk," says he ^, " there 
 was as yet no monastery in any part of the world, where one 
 man was obhged to take care of another ; but every one of 
 the ancient monks, when the persecution was ended, exercised 
 a monastic hfe, by himself, in private : but afterward, your 
 father, Pachomius," (he speaks to one of Pachomius^s disci- 
 ples), "by the help of God, effected this;" — that is, he brought 
 the monks to live in communities, and under rules, which 
 they had not done before. So that here we see at once the 
 rise and progress of the monastic life. Till the year 250, 
 there were no monks, but only ascetics, in the Church ; from 
 that time to the reign of Constantine, monachism was confined 
 to the anchorets living in private cells in the wilderness ; but, 
 when Pachomius had erected monasteries in Egypt, other 
 countries presently followed the example : and so the monastic 
 life came to its full maturity in the Church. Hilarion, who 
 was scholar to Antonius, was the first monk that ever lived in 
 Palestine or Syria : for St. Jerome says plainly ^, there was 
 neither monastery nor monk before he came there ; but he was 
 the founder and beginner of that sort of life in those provinces. 
 Not long after, Eustathius, bishop of Sebastia, brought it into 
 the regions of Armenia, Paphlagonia, and Pontus, as Sozomen^ 
 informs us ; but as yet there were no monasteries in Thrace, 
 or Illyricum, or amongst the Europeans, as the same author 
 testifies. Baronius ^ owns there were no monasteries in Italy 
 
 e Acta Pacliomii, c. xxvii. ap. Papebroch. die 14 Maii. Quo ego primum 
 tempore monachum coepi agere, nullum uspiam extabat ccenobium, in quo de 
 aliorum salute cui^a aut metus cuiquam erat : sed quisque antiquorura mona- 
 chorum, persecutione jam finita, privatim in vita sese monastica exercebat : 
 postea vero Pater vester (Pachomius) tantum bonum, Deo adjuvante, effecit. 
 
 f Hieron. Vit. Hilar, c. xi. (Vallars. vol. ii. p. 19, at bottom.) Nee dum enim 
 tunc monasteria erant in Palaestina, nee quisquam monachum ante sanctum 
 Hilarionem in Syria noverat. Hie fundator et eruditor hujus convei'sationis et 
 studii in hac provincia fuit. 
 
 S Sozom. lib. iii. c. xiv. (Aug. Taur. 1746. p. 106. C 4.) 'Apfievioig Kai Ila- 
 ifKayoai Kai ToigTrpbg rbv Hovtov oiKov<ri,\syiTai ^vaTaQioQ^b ttjv kv Se/Sacrri'^ 
 TriQ 'Apjxiviag iKKXrjrriav kTrirpoirevcTag, ixovaxiKrjg TroXireiag ap^ai, Kai Trjg ev 
 Tavry (nrovdaiag ayojyrig, kSeafxdTbJv ts dv X9V A^^^'^X^**' *^'^*^ d7rkxt(79ai, Kai 
 laQi]Tog y del Ktxp^l<^Oai, Kai ijOuJv, Kai TToXiTsiag dKpi(3ovg ei(Tr]yi]Trjv yevo- 
 
 flEVOV. 
 
 h Baron, an. 340, n. 7. (Lucee, vol iv. p. 342.) Quam proficuus fuerit Atha- 
 nasii Romam accessus, vel ex eo potest intelligi, quod in urbem invexerit ipse 
 
Ch. I. § 5. CHRISTIAN CHURCH. 245 
 
 or Rome, till Athanasius came hither (an. 340), and taught 
 the anchorets to live in societies, after the example of Pacho- 
 mius and the Egyptian monks ; which is confirmed by St. 
 Jerome \ who says, " Marcella was the first noble woman 
 that embraced the monastic life at Rome, and that she was 
 instructed by Athanasius and Peter, his successor, who fled 
 to Rome for shelter against the Arian persecution." It was 
 some time after this, that St. Martin, bishop of Tours, fixed 
 his cell in France ; and eighty other monks'^ followed his 
 example : from whence, some learned men ^ think, Pelagius 
 brought the monastic life first into Britain, in the beginning 
 of the fifth century ; beyond which period I think it needless 
 to carry the present inquiry. They who would know the rise 
 and distinction of the several later orders, may consult Hos- 
 pinian, Creccelius, and others, who pursue this history through 
 all ages™. 
 
 Sect. V. — In what the Ascetics differed from Monks, 
 
 But it may now be properly inquired, since monks are of so 
 much later date than ascetics, how the ancient ascetics differed 
 from them ? To which it may be replied, chiefly in these 
 three things : — 1. That the monks were men that retired 
 from the business and conversation of the world ; for they 
 either lived in private cells singly by themselves ; or, if in 
 monasteries and societies, yet those were remote from cities, 
 in some far distant mountain, or a desert wilderness. But the 
 
 primus ^gyptiorum monachorum institutionem, vitamque admirandam Antonii 
 Magni, licet adhuc viventis, a se conscriptam detulei'it, etc. 
 
 i Hieron. Epist. xvi. Epitaph. Marcellse. (Vallars. vol. i. p. 954. B 2.) Nulla 
 eo tempore uobilium feminarum noverat Romse propositura monachorum, nee 
 audebat, propter rei novitatem, ignominiosum (ut tunc putabatur), et vile in 
 populis nomen adsumere. Hsec (Marcella) ab Alexandrinis sacerdotibus, 
 paj)aque Athanasio, et postea Petro, qui persequutionem Arianse hoereseos 
 declinantes, quasi ad tutissimum communionis suae portum Romam confugerant, 
 vitam beati Antonii adhuc tunc viventis, monasteriorumque in Thebaide, 
 Pachomii, et virginum ac viduarum didicit disciplinam. 
 
 ^ Sever. Vit. Mai'tin. c. vii. (c. x. p. 315, edit. Lips. 170.3.) Discipuli octo- 
 ginta erant, qui ad exemplum beati magistri instituebautur. 
 
 ^ Sutlif. de Monach. Institut. c. vi. 
 
 ™ Vid. Hospinianum de Origin. Monachor. Ci'eccelii Collectanea de Origin, et 
 Fundat. Oi'dinum Monastic. &c. 
 
246 THE ANTIQUITIES OF THE Book VII. 
 
 first ascetics, as their name implies, were always men of an 
 active life, living in cities, as other men, and in nothing differ- 
 ing from them, save only in this, that they were more intent 
 and zealous in attempting greater heights and heroical acts of 
 Christian virtue. 
 
 2. The monks, by their first institution, as we shall see 
 hereafter, were to be no more than laymen : for, being con- 
 fined to the wilderness, the clerical and monastic hfe were, 
 upon that account, incompatible states ; and, for almost one 
 whole age, they were scarce ever joined together. But the 
 ancient ascetics were indifferently persons of any order of men, 
 clergy as well as laity, because the clerical and ascetic life 
 were then consistent with each other; the business of each 
 being to converse with men, and exercise themselves in acts of 
 piety and charity among them. 
 
 8. The monks, at least such as Hved in monasteries and 
 societies, were always brought under certain private rules and 
 laws of discipline ; but the ancient ascetics had no laws but 
 those of the Gospel and the Church where they Hved, to be 
 governed by ; their exercises were freely chosen, and as freely 
 pursued, in what manner and to what degree they pleased, 
 without any binding laws or rules of compulsion. And these 
 things are a further proof, that the first ascetics were no 
 monks, however some writers unwarily confound them together. 
 
 Sect. VI. — What other Names they were called hy. 
 
 The reader may take notice of one thing more concerning 
 the primitive ascetics, that they were sometimes called by 
 other names. Eusebius '^ calls them STrouSaToi, and Epipha- 
 nius ° uses the same appellation ; meaning persons more emi- 
 nent for their sanctity, and diligence in the exercises of fasting, 
 and prayer, and alms-deeds, and the like. Clemens Alexan- 
 drinusP styles them 'EjcXf/crwv kXc/crore/joi, 'the elect of the 
 
 n Euseb. lib. vi. c. xi. p. 312. A. Tot^ fJidXicrra avrwv (Tirovdaiois. ['Eprjfiov 
 adtX^wv Kal aTTOvSaidjv avQpcjwoJv ecpaaKov tlvai to ^wpto*/.] 
 
 o Epiphan. Exposit. Fid. n. 22. (Colon. 1682. vol. i. p. 1104. C 4.) 'A\Xd 
 Kai 01 aTTovdaioi SnrXag, Kal rpiirXag, Kai TtTpairXaq vTrepriOevTai. 
 
 P Clem. Alexaiidr. Homil. Quis Dives salvetur, n. 36. (Venet. 1757- P- 955. 
 30.) Ov n))p i'lXX' tiaiv tjcrj Tivkg kui tCjv sicXiKTiHv iKXsKTOTfpoi, Kai Toaovrq) 
 
Ch. II. § 1, 2. CHRISTIAN CHURCH. 247 
 
 elect;' for all Christians, as has been observed in another 
 place % were called ' the elect ;' and therefore the ascetics are 
 termed ' the elect of the elect f because they were the more 
 eminent or choice part of Christian professors. 
 
 CHAPTER II. 
 
 OF THE SEVERAL SORTS OF MONKS, AND THEIR WAYS OF 
 
 LIVlNa IN THE CHURCH. 
 
 Sect. I. — Several Sorts of Monies^ distingmslied ly their dif- 
 ferent Ways of Living. 
 
 Having hitherto showed the difference between the first 
 ascetics and monks, I come now to speak a httle more par- 
 ticularly of the monks alone, so far as may be necessary to 
 inform the reader of the true state of the monastic life, at its 
 first appearance and settlement in the Church. And here we 
 are to observe, that the ancient monks were not like the 
 modern, distinguished into orders, and denominated from the 
 authors and founders of them ; but they had their names either 
 from the places where they inhabited, as the monks of Mount 
 Scethis, Tabennesus, Nitria, Canopus, in Egypt, &;c. or else 
 they were distinguished by their different ways of living, some 
 in cells, others on pillars, others in societies, and others by a 
 roving and rambling kind of life, which were always reckoned 
 a dishonour and reproach to the Church. 
 
 Sect. II — The firsts called Aiichorets, 'AvaxwpTjrai. 
 
 The first sort were commonly known by the name of 
 'anchorets,' from their retiring from society, and living in 
 private cells in the wilderness. Such were Paul, and Antony, 
 and Hilarion, the first founders of the monastic life in Egypt 
 and Palestine; from whom other monks took their model. 
 
 fxaXKov rJTTov t7ri(n]fioi TtpoQ tov \i}xh>a tic tov kXv^mi'oq tov Koanov veu)\- 
 KovvTtg iavTOVQ Kal tTravdyovTiQ kit' d(r(paXeg. 
 q Book i. chap. i. sect. i. 
 
248 THE ANTIQUITIES OF THE Book VII. 
 
 Some of these lived in caves, Iv GTrr^Xaioig, as Chrysostom^ 
 
 says, the monks of Mount Casius, near Antioch, did ; and 
 
 others in Httle tents or cells. OIk'ktkoi, Evagrius^ calls them ; 
 
 and Chrysostom, S/cj^vat, ' tabernacles.' When many of these 
 
 were placed together in the same wilderness at some distance 
 
 from one another, they were all called by one common name 
 
 Laura; which, as Evagrius'^ informs us, differed from a Cceno- 
 
 hium or community in this, that a Laura was many cells divided 
 
 from each other, where every monk provided for himself; but 
 
 a Ccenobium was but one habitation, where the monks lived in 
 
 society, and had all things in common. Epiphanius says^, 
 
 Laura or Lahra was the name of a street, or district, where a 
 
 church stood at Alexandria : and it is probable that from 
 
 thence the name was taken to signify a multitude of cells in 
 
 the wilderness, united, as it were, in a certain district, yet so 
 
 divided as to make up many separate habitations ; whereas a 
 
 Coenohium was more like a single house for many monks to 
 
 dwell in. 
 
 Sect. III. — The second^ — Cwnohitw^ or Bynoditm. 
 
 And hence arose a second sort of monks, who, from their 
 different way of living, were commonly called Coenohitw ; and 
 their habitations, Coe7iohia^ Koivo/Sm, because they lived in 
 
 a Chrysost. Horn. xvii. ad Popul. Antioch. (Bened, Venet. 1734. vol. ii. 
 p. 172. A 8.) (p. 192. D. Francof. 1698.) "Ereai roaovToig Iv raXg avTwv 
 Ka\vf3aig avyKiKknayikvoi, ovdei-OQ TrapaKaXscravrog, ovdevbg avfifSovXevaavrog, 
 s'Treidr) tocovtov vk<pog tWov ti)v ttoXiv Trepiicrrafjievov, KaraXiTrovTSQ avTOJV rag 
 (jKrjvdg, Kal to, aTrrjXaia, TravroOev avv'tppevaav, k. t. X. 
 
 b Evagr. lib. i. c. xxi. (Aug. Taur. 1746. p. 253. C 1.) "Erfpoi av irdXiv 
 dTTtvavTiag iopTsg, fiSvovg kavTovg Kadiipyvvovaiv kv oiKiaKoig, ToaovTov ivpog, 
 ToaovTOv v'^og txovaiv, Mg nrjSe rd awfxaTU dvopOovv, }ir}^k fikv eir' ddsiag rdg 
 KXitriiQ TToulaOai aTrrfXaioig TrpoaKaprtpovvTeg, Kal ratg oiraXg rrjg yfjg, Kard 
 rr/v Tov 'AttootoXou (pMvrjv. 
 
 c Evagr. lib. i. (Aug. T. 1746. p. 253. A 2.) "Ojuwe 0' ovv dvd Tr/v dyiav tov 
 XpicTTov TToXiv ytvofikvi], TToXXd TTpbg Tifirjg tov 'SojTijpog TrsTrpa'x^e Qeov' aJorc 
 Kal evayrj deifiaaOoL (ppovTL<JTr}pia Kal Tdg KaXovfievag Aavpag. 
 
 d Epiph. Hseres. Ixix. u. i. (Colon. 1682. vol. i. p. 727. C 9.) "Ocrai e/c/cXj;- 
 criat Trjg KaOoXiKtig eKKXrjcriag kv 'AXe^avSpeig, vtto 'iva dpxiBTridKoirov ovaai, 
 Kal KaT idiav Tavraig kTTiTfTayfxevoi tial 7rpt<r(3vTtpoi, did Tag iKKXrjaiacrTiKdg 
 XP^ictQ ToJv oiKrjTopojv, TrXtjaiiov kKaaTtig iKKXijaiag avToiv, Kal dfKpodojv, ryroi 
 XafSdv (Xavpuiv) tTnx^^piojg KaXovnkv(f)v, vnb t&v Trjp 'AXt^avdpivjv Karoi- 
 
 K0Vl'T(t)V TToXlV. 
 
Ch. II. § 4. CHRISTIAN CHURCH. 249 
 
 common. In the Theodosian Code^ they are also called S^no- 
 ditce ; which does not signify the attendants of monks, as 
 some civilians^ by mistake explain the word, deriving it from 
 avv and odiTrjg, viator ; but it denotes the monks themselves, 
 who were so called from their living, iv awo^oig 'in com- 
 munities or convents.' And in this they differed from An- 
 chorets, as has been noted before. Gennadius^ applies these 
 two names indifferently to this second sort of monks, when he 
 says, " Evagrius wrote a book concerning Coenobites and 
 Synodites, containing rules and directions for leading a life in 
 common/' St. Jerome^' says, the Egyptians called this sort of 
 monks Sauses, in their proper tongue, which signifies the 
 same as Coenobites in the Greek and Latin Church ; and that 
 the Anchorets were of a different order from them, and had 
 their name from living in solitude, or singly by themselves in 
 the wilderness. 
 
 Sect. IV. — The third ^ — Sarahaitce. 
 
 There was another sort, he says, whom the Egyptians called 
 Bemohoth, who were a sort of monks that would live as they 
 listed themselves, only two or three together, under no rule or 
 governments They did not resort to the wilderness as the 
 
 e Cod. Theod. lib. xi. tit. xxx. de Appellat. leg. Ivii. Addictos supplicio, nulli 
 clericorum vel monachorum, eorum etiam quos Synoditas vocant, per vim atque 
 
 usurpationem vindicare liceat, etc. It. Cod. Justin, lib. i. tit. iv. de Episcopali 
 
 Audieutia, leg. vi. 
 
 f Lexicon. Juridic. voce Synoditee : Genevse, 1615, 8. ^vvo^irai dici videntur 
 comites monachorum, nam bSiTrjg viatorem significat ; solent autera monachi ex 
 coUegii sui inferiore ordine quempiam deligere, qui eos comitetur, quos Galli 
 Culopolosus appellant, quod (ut quidam aiunt) a tergo monachorum concionan- 
 tium sedentes, illos horse prseteritoe culipulsione admoneant. 
 
 g Gennad. de Scriptor. m Evagrio. Composuit de Coenobitis ac Sjiioditis 
 doctrinam aptara vitce communis. 
 
 h Hieron. Ep. xxii. ad Eustoch. c. xv. (Vallars. vol. i. p. 118. C 11.) Tria 
 sunt in JEgypto genera monachorum : unum, Coenobitce, quod illi Sauses gentili 
 lingua vocant ; nos 'in commune viventes' possumus appellare. Secundum, u4wa- 
 choretce, qui soli habitant per deserta ; et ab eo quod procul ab hominibus reces- 
 serint, nuncupantur. Tertium genus est quod Eemoboth dicunt, detei-rimum 
 atque neglectum, etc. 
 
 i Ibid. Hi bini vel terni, nee multo plures simul habitant, suo arbitratu ac 
 ditioue viventes .... Habitant autem quamplurimum in urbibus et castellis : et 
 quasi ars sit sancta, non vita, quicquid vendidei'int, majoris est pretii. Inter 
 
 7 
 
250 THE ANTIQUITIES OF THE Book VII. 
 
 others, but lived chiefly in cities and castles ; where every 
 thing they did might be seen and valued by men, which was 
 the only end they aimed at ; for they turned religion into an 
 art, and made a real gain of pretended godliness. Whatever 
 they sold of the work of their own hands, was at a higher 
 price than any others. And this made them very turbulent 
 and contentious ; for, living upon their own labour, they would 
 be subject to no superiors. They fasted to an extraordinary 
 degree; but then they made that, which should have been a 
 private exercise, matter of strife, and public victory and 
 triumph. Every thing about them was affected, — loose sleeves, 
 wide stockings, coarse clothes, often sighing, making frequent 
 visits to the virgins, and always bitterly inveighing against the 
 clergy. But, if ever there came a feast-day, they would in- 
 dulge themselves even to riot and excess. These, therefore, 
 St. Jerome justly brands as the pests and banes of the Church. 
 He that would see more of their character, may consult 
 Cassian^, among the ancient writers, who exposes them under 
 
 hos ssepe sunt jurgia ; quia suo viventes cibo, non patiuntur se alicui esse 
 subjectos. Re vera sclent certare jejuuiis ; et rem secreti victoriae faciunt, 
 Apud hos afFectata sunt omnia, laxse manicse, ealigse follicantes, vestis crassior, 
 crebra suspiria, visitatio virginum, detractio clericorum : et si quando dies 
 festus venerit, saturantur ad vomitum, etc. 
 
 k Cassian. Collat. xviii. c. vii. (Atrebat. 1628. p. 731.) Quum his duabus 
 professionibus monachorum (coenobitarum et anachoretarum) religio Christiana 
 gauderet, coepisset autem in deterius pauUatim hie quoque ordo recidere, 
 emersit post heec illud deteri'imum et infidele monachorum genus, vel potius 
 noxia ilia plantatio rediviva concrevit, quae, per Ananiam et Sapphiram in 
 exordio ecclesiae pullulans, apostoli Petri severitate succisa est, quae inter 
 monachos tam diu detestabilis execrandaque judicata est, nee a quoquam 
 ulterius usurpata, quam diu illius tam districtse formido sententi^ memoriae 
 fidelium inserta duravit, qua beatus Apostolus prsedictos novi facinoris prin- 
 cipes, non poenitentia, non ulla passus est satisfactione cui'ari, sed pernicios- 
 simum gei'men celeri morte succidit. Illo igitur exemplo, quod in Ananiam et 
 Saj)phiram apostolica districtione punitum est, a nounullorum contemplatione 
 pauUatim longa incuria et temporis obliteratione subtracto, emersit illud Sara- 
 baitarum genus, qui ab eo, quod semetipsos a coenobiorum congregationibus 
 sequestrareut, ac sigillatim suas curarent necessitates, ^gyptiae linguae pro- 
 prietate ^ Sarabaitae' nuncupati sunt, de illorura quos praediximus niunero proce- 
 dentes, qui evangelicam perfectionem simulare potius quam in veritate arripere 
 maluerunt, oemulatione scilicet eoi'um vel laudibus provocati, qui universis divi- 
 tiis mundi perfectam Christi praeferunt nuditatem. Hi igitur dum imbecillo 
 auimo rem summae virtutb adfectaut, vel necessitate ad banc professionem 
 
Ch. II. § 5. , CHRISTIAN CHURCH. 251 
 
 the name of Sarahaitw ; and Spalatensis\ among the moderns, 
 who draws the parallel between them and the Minorites, 
 Dominicans, Carmehtes, Servites, and Minims of the Romish 
 Church. 
 
 Sect. V. — Of the Htylitw^ or PiUarists. 
 
 Another sort of monks in the ancient Church, of which 
 there were but a very few, were the Btylitw^ or PiUarists ; so 
 called from their taking up a singular way of living perpetually 
 upon a pillar. Symeon, surnamed Stylites, who lived about 
 the time of the Council of Chalcedon, was the first, Evagrius 
 says"^, that introduced this sort of life among the monastic 
 orders. And Theodorus Lector" observes, " that the novelty 
 
 venire compulsi, dum censeri tantumraodo nomine monachorum absque ulla 
 studiorum seraulatione festinant, coenobiorum nullatenus expetunt disciplinam, 
 nee seuiorum subjiciuntur arbitrio, ut eoruni traditionibus instituti, suas discant 
 vincei^e voluntates ; nee ullara sane discretionis regulam legitima eruditione 
 suscipiunt, sed ad publicam tantummodo, id est, ad hominum faciem renun- 
 tiantes, aut in suis domiciliis sub privilegio hujus nominis iisdera obstricti oceu- 
 pationibus perseverant ; aut construentes sibi cellulas, easque monasteria nuncu- 
 pantes, suo in eis jure ac libertate consistunt, nequaquam evangelicis prsepara- 
 tionibus succumbentes, ut nulla scilicet quotidiani victus soUicitudine, nullis rei 
 familiaris distentionibus occupentur. Q,uid illi soli absque ulla infideli dubita- 
 tione consummant, qui cuuctis hujus niuudi facultatibus absoluti, ita se coeno- 
 bionim prsepositis subdiderunt, ut ne sui quidem ipsius fateantur se dominos. 
 Illi autem qui disti'ictionem, ut diximus, coenobii declinantes, bini vel terni in 
 cellulis commorantur, non contenti abbatis cura atque imperio gubernari, sed 
 hoc prsecipue procurantes, ut absoluti a seniorum jugo, extendendi voluntates 
 suas, et procedendi, vel quo placuerit evagandi, agendive quod libitum fuerit, 
 habeant libertatem, etiam amplius in operibus diui-nis, quam hi, qui in coenobiis 
 degunt, diebus ac noctibus consumuntur, sed non ea fide eodemque proposito. 
 Hoc enim isti faciunt,non utfructum sui operis subjiciant dispensatoris arbitrio, 
 sed ut acquirant pecunias quas recoudant. 
 
 1 Marc. Ant. de Doraiuis, de Republ. Eccles. lib. ii. e. xii. n. Ixxvii. Si nostri 
 Minoritse, Dominicani, Carmelitse, Servitte, Minimitee, ac similes, non sunt 
 ipsissimi Sarabaitaj (bonos, si quis inter ipsos est verus coenobita, excipio) 
 quinam erant, aut jam diu fuerunt ? etiam Benedictiuos quis non videt ferme 
 plenissime jam diu in veros Sarabaitas degenerasse? etc. 
 
 "1 Evagr. lib. i. c. xiii. (Aug. Taur. 174G. p. 423.) 'Ev tovtoiq roXg xP^^^f^S 
 ■ijKfxaas ts kuI Sucpdvr} /cat ^vfisiovijg, 6 rijg oa'iaQ /cai Travra doicinov iivi]nr}c, 
 Trpwrog rijv IttI kiovoq ardaiv iTriTriSevaag, k. r. X. 
 
 ^ Theod. Lect. lib. ii. (p. 524. C.) Oi Iv AiyuTrry /xoj/axot, TTtgi tov dyiov 
 Su/tfwvoe fxaQovTtQ OTi irri kiovoq "laTaTca, utTairsix-ipafitvoi ri^ ^ev(^ tov Trpdy- 
 fiarog, TrpCJTog yap avTog tovto intv6i](JfV' dKoivoJvqcriav avTov t'Ktn<\/av' 
 
252 THE ANTIQUITIES OF THE Book VII. 
 
 of it, at first, was so offensive to the Egyptian monks, that 
 they sent anathematising letters against him ; but, upon better 
 information, coming to understand the worth and conversation 
 of the man, they afterward communicated with him." The 
 severity of this way of hving was not very inviting; and, 
 therefore, it made but few proselytes. Theodorus Lector « 
 mentions one Daniel, a disciple of Symeons; and EvagriusP 
 speaks of another Symeon in the time of Mauricius, who lived 
 sixty-eight years upon a pillar, and is commonly called Symeon 
 Stylites, Junior, to distinguish him from the former. Johannes 
 Moschusi gives an account of two or three more of this way 
 in the same age. Surius, also, among his catalogue of saints, 
 has the Life of one Ahpius, bishop of Adrianople, who re- 
 nounced his see to live upon a pillar ; where, if the story say 
 trueS he continued seventy years, having two choirs of virgins, 
 and one of monks, attending him, with whom he sang psalms 
 
 elra kyvoJKorsg tov ^lov tov avd^bg, Kol tov aTk(pavov, iraXiv avT<^ Uoivoj- 
 
 vt]<yav. 
 
 o Ibid. lib. i. (p. 512. C.) Aart^X 6 9av[id(noQ eK rijQ SujW£wj/oe ndvdpag 
 
 iXOojv, Tip (TTvXiji tTrijirj t<^ iv t(^ 'AvottX^. 
 
 P Evagr. lib. vi. c. xxiii. (p. 425. D 10.) 'Ev Tovrifi t<^ k'iovi, kuI Iv irlp*^ 
 t(TTu)g dvojTdrio tou bpovg aKpujptiag, oktoj Kai tlnKOVTa durkXei xpovovg. 
 
 q Mosch. Prat. Spirit, c. xxxvi. Quum audisset (sanctus Ephraem) de 
 Sty lite illo, qui erat in partibus Hierapolis, quod Severianse esset haereseos, 
 abiit ad ilium, ut impietatem diffunderet illi. Coepit ergo divus Ephraem 
 
 corripere Stylitem, &c. Cap. Ivii. 'Atto Te<T<rdpidV arjixdwv Trjg ttoXcwc 
 
 Alyaiojv 'ErvXirrjg 'iffraro ovo^aTi 2u/x6wv. OvTog d-rrb d<7Tpa7rng Kara^XriBtigy 
 eTsXevTTjffev 6 ovv 'AfSfidg 'lovXiavbg 6 SrwXiVj^c 6 tig rbv koXttov, rrapd rbv 
 
 avvr]Qt] Kaipbv, Xkyu rdig ixa9t]TaTg avrov, BdXXere Ovfiiafia, k. r. X. 
 
 Cap. exxix. 'O avrbg ttoXiv 'A^(3dg 'AOavdffiog SirjyrjcraTO, on aKtiKoev tov 
 'A(3(3d 'Aer]voyevovg tov einaKOTrov Illrpou, Xkyovrog, on ev ry x^P^ <^ou 
 2rt;Xir?jc rjv, Kai irdvTeg o\ Ipxajxtvoi irpbg avrbv kutio ttrrwrte eXdXovv 
 avT(^ did TO [iiij t'xfi*^ avrbv KXijxaKa, k. t. X. 
 
 r Sur. torn. vi. vid. Hospin. de Monach. lib. ii. c. v. p. 22, edit. Tigur. 1598. 
 (p. 42, edit. Genev. 1669.) Simile genus vitse ingressus etiam est Alipius, 
 episcopus Adrianopolitanus, qui, (ut Surius habet, torn. vi. de Vitis Sanctorum,) 
 valedicens terrenis omnibus et amicis et negotiis, vitam egit in columna (unde 
 et Cionita dictus est) per annos septuaginta, inter coelum in terram pendens, 
 adeoque paucis tabulis conclusus in capite columnse, ut ne quidem parum sedere 
 aut recumbere posset, sed perpetuo staret in ipsa tamquam statua senea : quin 
 etiam tabulis tandem dejectis, imbribus, nivi, frigori, et calori solis, ventis et 
 tempestatibus obuoxius fuit, planeque sub dio vivit usque ad finem vitse. Ha- 
 buit sibi adjunctos duos clioros virginum et unum monachorum, cum quibus 
 alternatim hymnos et psalmos diu noctuque deeantavit. 
 
Ch. II. § 6. CHRISTIAN CHURCH. 253 
 
 and hymns alternately night and day. Besides these, we scarce 
 meet with any other of this way, in ancient history : an argu- 
 ment, that it was not of any great esteem, when it was first 
 invented in the primitive Church. 
 
 Sect. VI. — Of Secular Monies. 
 
 Beside these sorts of monks who renounced the world and 
 lived in perpetual celibacy, Spalatensis^ thinks there was 
 another order, which did neither of those things, but lived in 
 a married state and enjoyed their own property and posses- 
 sions : only they exercised themselves in acts of austerity and 
 religion, as the primitive ascetics were used to do, of whom we 
 have given an account in the former chapter. Thus much is 
 certain, from the express words of Athanasius and St. Austin, 
 that, in their time, some went by the name of monks, who 
 were married men, and possessed of estates. For Athanasius, 
 writing to Dracontius, a monk, to persuade him to accept of a 
 bishopric, to which he was averse, because he thought it would 
 not consist with his ascetic way of living, uses this argument 
 to him : " You may still,'' says he*, " after you are made a 
 bishop, hunger and thirst with Paul, and abstain from wine 
 with Timothy, and fast frequently, as St. Paul was wont to do. 
 Let not, therefore, your counsellors throw such objections in 
 your way. For we know many bishops that fast, and monks 
 
 s Spalat. de Rep. lib. ii. c. xi. n. xxii. Non deeraut monachi, etiam uxorati 
 in ecclesia catholica : et non apostatee, sed veri monachi. . . Erat fortasse genus 
 monachorum laicorum et conjugatorum, et cum proprietate rerunij sed vitse 
 asperioris et religiosse in poenitentia : sed hi non erant coenobitse. 
 
 t Athan. Epist. ad Dracont. (Bened. vol. i. p. 267, at bottom.) (torn. i. p. 958, 
 edit. Paris. 1627.) (p. 267- F, edit. Paris. 1698.) 'E^ecrrt ydp Kal knlaKOTrov 
 ovTU as Tnivq,v, /cat Si-ip^v, ojg 6 IlavXog. Avvaaai [irj iritlv olvov, i)Q 6 
 TifioOeog' kuI vrjcrrevsiv Kai avTog avv^x^Q^ ^^ ^ TiavkoQ erroisi' 'iva Kar 
 Ikhvov ovTix)Q vr]<JTevu)v, xopTci^jjQ ciWovQ kv Toig \6yoig, Kai citpuJv Iv np fxi) 
 TTulVf TTori^yg dWovg SiSdcrKtiJV' fiij ovv ravra irQo^aWkn.oaav oi avfx^ov- 
 XsvopTsg (701' oLSafiev ydp Kal kiricrKOTrovg fx)) Trivovrag olvov, fxovaxovg Sk 
 TTivovTag' o'l^ajxev Kal arifitia Troiovvrag iiziaKOiTovg, fiovaxoi'g ^s [xi] ttoiovv- 
 rag' iroXXol Se tSjv iTnaKoirMV ovdt yeya/xj/ieacrt, fiovaxol Ss Trarkptg tskvojv 
 ytyovaaiv {oairtp Kal STricTKOTrovg Trar'epag t'skv^jv Kal fxovaxovg ts oKoKXijpov 
 ykvovg TvyxdvovTag' Kal irdXiv o'ldafiev KXr/piKOvg TrtivCJvTac, jxovaxovg Se 
 VTjffTtvovTag' 'i^iari ydp Kal ovriog, Kal eKfivwg ov KBKOjXvTai' dXXd itavTaxov 
 rig dyo)viL,i(sOit)' Kal ydp 6 arkcpavog ov Kara tottov, dXXd Kara tt]i/ rrpd^iv 
 dirodidoTai. 
 
254 THE ANTIQUITIES OF THE Book VII. 
 
 that eat and drink ; we know bishops that drink no wine, and 
 monks that do ; we know bishops that work miracles, and 
 monks that work none. Many bishops are not married ; and, 
 on the other hand, many monks are fathers of children. You 
 may also find bishops that are fathers of children, and monks 
 that are not so ; clergy that eat and drink, and monks that 
 fast. For these things are at liberty, and no prohibition laid 
 upon them. Every one exercises himself as he pleases ; for it 
 is not men's stations, but their actions, for which they shall be 
 crowned.'^ From these words of Athanasius, it seems plain 
 that, as yet, the rules of the monastic life obliged no man to 
 renounce either his possessions or a married state ; but he 
 might use both, if he pleased, without any ecclesiastical cen- 
 sure. And, though the case w^as a little altered with some 
 monks before St. Austin'^s time, yet others reserved to them- 
 selves their ancient privilege ; for St. Austin, writing against 
 the heretics, who called themselves Apostolics, says", " They 
 arrogantly assumed to themselves that name, because they 
 rejected all from their communion who had either wives or 
 estates, of which sort the Catholic Church had many, both 
 monks and clergy."*' So that, at least, some monks were still 
 at liberty to enjoy both a conjugal state, and possessions of 
 their own, without any impeachment of apostasy or breach of 
 vow, in the Catholic Church. For which reason, I have given 
 this sort of monks the distinguishing name of seculars. 
 
 Sect. VII. — All 3Ionh originally/ no more tlian Laymen. 
 
 Though, to avoid ambiguity in terms, it must be observed, 
 that aU monks, at first, might properly be called 'seculars,' 
 as that name is opposed to ecclesiastics. For monks, in their 
 first original, were generally laymen ; nor could they well be 
 otherwise, by their proper constitution, and the general laws 
 of the Catholic Church. For the first monks were generally 
 hermits ; that is, persons confined, by their own rules, to some 
 
 " Aug. de Hseres. c. xl. (Bened. vol. viii. p. 11. E 5.) Apostolici qui se isto 
 nomine arrogantissime vocaveinint, eo quod in suam communionem non reci- 
 perent utentes conjugibus, et res proprias possidentes ; quales habet Catholica 
 et monachos et clericos plurimos. 
 
Ch. II. § 7. CHRISTIAN CHURCH. 255 
 
 desert or wilderness, where solitude was thought to help for- 
 ward the exercises of contemplation and repentance ; and they 
 had none to take care of but their own souls. But the clerical 
 life required men to live in towns and cities, where crowds of 
 people afforded them proper occasions to exercise the offices of 
 the clerical function ; and it was against the rules of the 
 Catholic Church, as I have shown in another place ^, for any 
 clerk to be ordained without a proper cure or title in some 
 church, where he might do the duties of his function. For this 
 reason it was a thing impracticable in itself, as well as against 
 the rules of the two different states of the clerical and monastic 
 life, that the generality of monks should be clergymen ; which, 
 to the confusion of ancient rules and discipline, has been the 
 unwarrantable practice of later ages, especially since the time 
 of Clement V. (an. 1311), who obliged ^ all monks to take 
 holy orders, that they might say private mass for the honour 
 of God, as he esteemed it ; which was, in truth, a manifest 
 trampling on the laws of the ancient Church, and an affront to 
 her practice. For, anciently, monks were put into the same 
 class with laymen, as they generally were, and considered only 
 as such. St. Jerome gives us at once both the rule and the 
 practice, when he says ^, " The office of a monk is not to 
 teach, but to mourn ;'' and that " the cause of the monks and 
 clergy is very different from each other : the clergy are those 
 that feed the sheep, but the monks, among whom he reckons 
 himself, are those that are fed." It is true St. Jerome was 
 not only a monk, but a presbyter likewise ; but, being ordained 
 against his will, and resolving to continue a monk, he refused 
 to officiate as a presbyter. Which shows, that he had no 
 great opinion of joining the monk and the clerk together ; 
 much less of making all monks in general become clerks, 
 according to the modern practice. The Council of Chalcedon 
 once or twice very expressly distinguishes the monks from the 
 clergy, and reckons them with the laymen. In one canon 
 
 V Book iv. chap. vi. § ii. 
 
 w Vid. Clementin. lib. iii. tit. x. c. i. 
 
 X Hieron. Ep. Iv. ad Ripar. Monachus non docentis, sed plangentis liabet 
 
 officium. Idem. Ep. i. ad Heliodor. (torn. i. p. 3, edit. Francof.) Alia mona- 
 
 choinim est causa, alia clericorum : clerici pascunt oves ; ego pascor. 
 
256 THE ANTIQUITIES OF THE Book VTI. 
 
 it says y, " Whoever are instrumental in getting others or- 
 dained or promoted to any office in the Church for money or 
 filthy lucre, such transactors, if they be clergymen, shall be 
 deposed ; if laymen or monks, excommunicated." And ano- 
 ther canon ^ forbids monks to meddle with ecclesiastical aifairs. 
 Both which canons plainly imply, that the monks then were 
 not of the clergy, but merely laymen. Pope Leo \ at the same 
 time, speaks of them as such, telling Maximus, bishop of 
 Antioch, " that he should not permit monks or laymen, how- 
 ever learned, to usurp the power of teaching or preaching, but 
 only the priests of the Lord/' And, therefore, when any monk 
 was to be ordained presbyter or bishop, he was obliged first to 
 go through all other orders of the Church, as it was then cus- 
 tomary for laymen to do, before the superior orders were con- 
 ferred upon them. This we learn from a decree of Pope 
 Gelasius^ which orders, "that if a monk of good life and 
 learning w^as minded to be ordained a priest, he should first be 
 made a reader, or a notary, or a defensor ; and, after three 
 months, an acolythist ; after six months, a subdeacon ; after 
 nine months, a deacon ; and, at the year's end, a presbyter.'' 
 So that the diff'erence between a monk and any other layman 
 was only this, that a monk by virtue of his education in a 
 school of learning and good discipline, such as monasteries 
 then were, was supposed to be a better proficient than other 
 laymen ; and, therefore, allowed the benefit of a quicker pas- 
 sage through the inferior orders, than other candidates of the 
 
 y Cone. Chalced. c. ii. (Labbe, vol. iv. p. 155. D.) El ds ng Kai fiemTsvujv 
 ^avUT] toXq ovtojs aiaxpo~i£ ical d9sniT0iQ Xrjfiixaaiv, Kai ovTog, ti fihv KXrjpiKog 
 drjy Tov oiKtiov eKTrnrrsTOJ (3a9nov- u Sk XaiKog, r] ixovd^iov, ava9(naTiU<T0(>i. 
 
 z Ibid. c. iv. "EdoKe—rovg Ka9' kKaan^v ttoXiv Kai X'^P^'^ ixovdZovrag — fxrjTt 
 tKKXr](Jia<TTLKoTg, fitjTS ^lUiTiKoig rrapevoxXiiv irpdyfxaaiv, n eTTiKOivujvtiv, Kara- 
 XijXTrdvovTag rd 'iSta fxovaffrrjpia, k. t. X. 
 
 a Leo, Ep. Ix. al. Ixii. (Labbe, vol. iv. p. 885.) Illud quoque convenit prse- 
 cavere, ut praeter eos qui sunt Domini sacerdotes, nullus sibi jus docendi et 
 prgedicandi audeat vindicare, sive sit ille monachus, sive sit laicus, qui alicujus 
 scientise nomuie glorietur. 
 
 b Gelas. Ep. ix. ad Episc. LucaniEe, c. iii. (Labbe, vol. iv. p. 1188. C 10.) Si 
 quis de religioso proposito, et disciplinis monasterialibus eruditus, ad clericale 
 munus accedat — continue lector, vel notarius, aut certe defensor effectus ; post 
 tres menses, existat acolythus ; sexto mense, subdiaconi nomen accipiat ; nono 
 mense, diaconus ; completoque anno sit presbyter. 
 
Ch. II. § 8. CHRISTIAN CHURCH. 257 
 
 priesthood. All which shows that, anciently, the generality of 
 monks were only laymen, or, at most, but a middle state 
 betwixt common laymen and the clergy ; as the learned men 
 of the Romish Church, Habertus^, Lindanus*^, and others, 
 scruple not to confess, though they are wilHng to defend the 
 modern practice. Nay, even Gratian^ himself, who is most 
 concerned for the moderns, owns it to be plain, from ecclesias- 
 tical history, that to the time of Popes Siricius and Zosimus 
 the ancient monks were only simple monks, and not of the 
 clergy. 
 
 Sect. VIII. — In what Cases the Clerical and Monastic Life 
 
 might he conjoined together. 
 
 But, though monks did not anciently aspire to be ordained, 
 nor was it consistent with the rules of the Church that all 
 of them should be so, yet, in several cases, the clerical and 
 monastic life w^as in some measure capable of being conjoined. 
 As, first, when a monastery happened to be at so great a dis- 
 tance from its proper episcopal or parochial church, that the 
 monks could not ordinarily resprt thither for divine service, 
 which was the case of the monasteries in Egypt and other 
 parts of the East, where the monks lived in great deserts, 
 sequestered from the rest of mankind, then some one or more 
 of the monks were ordained for the performance of divine 
 offices among them. Thus, Cassian often speaks of the 
 churches of the monasteries of Scethis, or Scvthia, in the 
 deserts of Egypt ; one of which had two presbyters, Paph- 
 nutius ^ and Daniel ; and three others, single presbyters, resi- 
 
 c Habert. Archieratic, p. 601. Monachi quales primo erant sevo, extra 
 ordinern constituti, ad hierarchiam imperantem non pertinent ; sed medio 
 quodam inter oi'dinem et plebem statu. 
 
 ^ Lindan. Panopl. lib. iv. c. Ixxv. Non nescimus, fuisse olim quosdani 
 Christian! hujus gregis ductores, qui a perfectioris sanctiraoniee studio dice- 
 bantur vel therapeutsB vel monachi, vel etiam aUis forte nominibus. Qui 
 omnes sicuti erant ordinis laici, ita una cum reliquis terapli choi'o, quern 
 dicimus, erant exclusi. 
 
 e Gratian. Causs. xvi. qusest. i. post cap. xxxix. Monachos vero usque ad 
 tempus Eusebii, Zosimi, et Siricii, monachos simpliciter et non clericos fuisse, 
 ecclesiastica testatur historia. 
 
 f Cassian. Collat. iii. c. i. (Atrebat. 1628. p. 352.) In illo choro sanctorum, 
 qui velut astra purissima, in nocte mundi istius refulgebant, vidimus sanctum 
 VOL. II. S 
 
258 THE ANTIQUITIES OF THE Book VII. 
 
 ding, and performing divine offices in them : these were the 
 abbats or fathers of the monasteries, and presbyters of the 
 churches together, whom Cassian mentions, with this remark- 
 able ^ circumstance, that all of them, except Paphnutius, being 
 overrun with the heresy of the Anthropomorphites, when The- 
 ophilus, bishop of Alexandria, sent one of his paschal letters 
 among them (to give notice of Easter according to custom), 
 and therein made some sharp reflections on that absurd heresy, 
 
 Paphnutium, vice luminaris magui, claritate scientiee coruscautem. Hie nam- 
 que presbyter congregationis nostrse, id est, illius quae in eremo Scyti moi-a- 
 batur, fuit, in qua ita usque ad extremam duravit setatem, ut nuraquam e cella, 
 quam junior coeperat habitare, quseque ab ecclesia millibus quinque distabat, 
 
 saltern ad viciniora migraverit, etc. Collat. iv. c. i. Inter ceteros Christianse 
 
 philosophise viros, abbatem quoque vidimus Danielera, sequalem quidem in 
 omni virtutum genere, his qui in eremo Scyti commanebant, sed peculiarius 
 gratia humilitatis ornatum, qui merito puritatis ac mansuetudinis suae a beato 
 Paphnutio, solitudinis ejusdem presbytero, et quidem quum multis junior esset 
 fetate, ad diaconii est prselatus gradu. In tantum enim beatus Paphnutius 
 virtutibus ipsius adgaudebat, ut quem vitse meritis sibi et gratia parem uoverat 
 cosequare sibi etiam sacerdotii ordine festinaret ; siquidem nequaquam ferens 
 in inferiore eum rainisterio diutius immorari, optansque sibimet successorera 
 dignissimum providere, superstes eum presbyterii honore provexit. 
 
 S Ibid. X. c. ii. (p. 532.) Intra -^gypti regionem mos iste antiqua traditione 
 servatur, ut peracto Epiphaniorum die, (quem provincise illius sacerdotes, vel 
 dominici baptismi, vel secundum carnem nativitatis esse definiunt, et idcirco 
 utriusque sacramenti solemnitatem non bifarie, ut in occiduis provinciis, sed 
 sub una diei unius festivitate concelebrant,) epistolae pontificis Alexandrini per 
 imiversas dirigantur JEgypti ecclesias, quibus et ad initium quadragesimse et 
 dies Paschee non solum per civitates omnes, sed etiam per univjersa monasteria, 
 designentur. Secundum hunc igitur morem post dies admodum paucos, quam 
 superior cum abbate Isaac fuerat agitata Collatio, Theophili prsedictse urbis 
 episcopi solemnes epistolee commearunt, quibus cum denuntiatione paschal i 
 contra ineptam quoque Anthropomorphitarum hseresim longa disputatione dis- 
 seruit, eamque copioso sermone destruxit. Quod tanta est amaritudine ab 
 universe propemodum genere monachorum, qui per totam provinciam ^Egypti 
 morabantur, pro simplicitatis errore susceptum, ut e contraino memoratum 
 pontificem, velut liseresi gravissima depravatum, pars maxima seniorum ab 
 universe fraternitatis corpore decerneret detestandum ; quod scilicet impugnare 
 scripturse sanctse sententiam videretur, negans omnipotentem Deum humanse 
 figurse compositione formatum, quum ad ejus imaginem creatum Adam Sci'ip- 
 tura manifestissime testaretur. Denique et ab his, qui erant in eremo Scythi 
 commorantes, quique pei-fectione ac scientia omnibus, qui erant in ^gypti 
 monasteriis, prseeminebant, ita est hsec epistola refutata, prseter abbatem 
 Paphnutium nostrse congregationis presbyterum, nullus eam ceterorum presby- 
 terorum, qui in eadem eremo aliis tribus ecclesiis preesidebant, nee legi quidem 
 ac recitari in suis conventibus prorsus admitterent. 
 
Ch. II. § 8. CHRISTIAN CHURCH. ^59 
 
 they would not so much as suffer his epistle to be read in their 
 churches. Sozomen, likewise ^ tells us, that Prines, the monlc, 
 whom the Arians made use of as their instrument to conceal 
 Arsenius, while they accused Athanasius of his murder, was a 
 presbyter of one of the monasteries in the deserts of Thebais, 
 where, it seems, the monasteries were vastly great ; for Cas- 
 sian^ assures us, that one of them had no less than five 
 thousand monks in it : and it cannot be thought strange, that 
 such monasteries, in remote deserts, should have their proper 
 churches, and presbyters to officiate in them. But it was not 
 only in the deserts that monasteries were allowed presbyters 
 in them ; but in some places, the city monasteries (as soon as 
 they began to get footing there) had the same privilege like- 
 wise ; for Eutyches the heretic was not only Archimandrite, 
 but presbyter also of his monastery at Constantinople, as 
 Liberatus^ and other ancient writers style him. And that 
 this was no unusual thing, appears from hence, that both the 
 civil and the canon law allows the practice. Justinian, in 
 one of his Novels \ has a proviso both for such monasteries 
 
 ^ Sozom. lib. ii. c. xxiii. (Aug. T. 1746. p. 69. B 3.) Tbv [xev 'Apffkviov 
 sTTtjueXwe ^rjTrjcravTeg tvpov, Kai (j)i\o<ppovri<rdfievoi, Kai TTCKTav ivvoiav Kai 
 a(T(pd\Hav irapk^HV avrtp vTrocrxofiSvoi, dyovai XdOpa irpSg riva rwv avrolg 
 (TvvrjOojv Kai rd avrd <j7rov^aX,6vTii)v. lLlpivr]Q ovojxa ahrt^ r/v, IIpEajSurepog 
 fiovaarrfpiov' ivravOd ts tov 'Apakviov Koitpavreg, (nrovdy Trepiyecrav fcard 
 Ta,g ayopdg Kai rovg (TvWoyovg tCov tv reXei, XoyoTroiovvrsg tovtov ire<poviv- 
 cBai irapd 'AOavacriov. 
 
 1 Cassian. de Institut. Renuntiant. lib. iv. c. i. p. 67- . . . in Thebaide est 
 coenobium, quanto numero populosius cunctis, tanto conversationis rigore dis- 
 trictius : siquidera in eo plusquam quinque millia fratrum sub uno abbate 
 reguntur, etc. 
 
 ^ Liberat. Breviar, c. xi. (Labbe, vol. v. p. 754. D.) His temporibus Euty- 
 ches quidani presbyter et archimandrita, praesidens Const an tinopoli celeber- 
 rirao monasterio, urgente Satana, prsedicabat Dominum nostrum lesum Chi-istum 
 consubstantialem nobis non esse secundum carnem, sed de coelo corpus habuisse. 
 
 1 Justin. Novel, cxxxiii. c. ii. "Erftra kuv el rig eKKXrjaia Kara to fxovacrTrj- 
 piov HT], fXTjdi ovTiog 7rpo(pd(Tei twv tKKXrjcnwv tK(pniT^v dSeuig, i) Kai Trtpi- 
 irdrovg tKHcrs TroulcrOai, Kai ivrvyxdvtiv Tirriv olg ovdk 7rpo<T)]KOV' dXXd napa- 
 yivtadai fiiv Iv T(^ Kaipt^ Trjg lepdg XetTOvpyiag, cifxa r<p r)yovnkvi^,r] Toilg avTov 
 TrpcJTtvovffL re Kai yeyrjpaKoai' Trjg ^6 XsiTOvpyiag irXijpojOeicrrjg, to fikv fjLOva- 
 XiKov drrav avOig sig to koivojSiov j^wptli/ KUKilae KaOtjcrOai * * ^ Tscraapag Sk 
 i] TTSVTe TrpeajBvTag Ik Trig avTrjg fiovrjg flvai, Kara Trjv iv T(p novaaTtjpit^t 
 KaOnTTioffav dyibJTaTrjv lKKXr](Tiav, oTg rjSrj Trdg dyojv i]vv<JTai Kara Tiijv 
 
 s 2 
 
2Q0 THE ANTIQUITIES OF THE Book VII. 
 
 as had churches of their own, and such as had not : for those 
 which had none of their own, it is ordered, that the monks 
 should repair to the parish church with their abbot, and, after 
 divine service, immediately return to their monastery again ; 
 but such monasteries as had churches in them, might have 
 four or five of their own body ordained presbyters, or deacons, 
 or of the inferior orders, as there was occasion. And before 
 this, the Council of Chalcedon" speaks of churches in monas- 
 teries, and clergy belonging to them, allowing a deputation to 
 any such church to be a sufficient title to qualify a man for 
 holy orders. So that, in these circumstances, there is no 
 question to be made but that the clerical and monastic life 
 were often joined together. 
 
 2. Another case in which the same thing was practised, 
 was, when monks were taken out of monasteries by the bishops, 
 and ordained for the service of the Church. Which thing 
 was frequently done, and not only allowed, but encouraged 
 both by the imperial and ecclesiastical laws. When once 
 monasteries were become schools of learning and pious educa- 
 tion, they were thought the properest nurseries for the Church. 
 Therefore, Arcadius made it an instruction to the bishops, 
 that if at any time° they needed to augment their clergy, they 
 should do it out of the monks. Gothofred, in his learned 
 observations on this law, has abundantly showed the Churches 
 practice from the testimonies of Athanasius^, St. Jerome S 
 
 aaKtjffiv, Kai o'nrtQ x^ipoTOviag rj^'novrai rrjg tv r<p (cXr/p^, 7rp£<T/3vrspwv 
 Tv^ov rj diaKOpojv fj tCjv etpf^rig ixovrsg crx^l^'^- 
 
 n Cone. Chalced. c. vi. (Labbe, vol. iv. p. 758.) Mijdeva diro\t\vjxkv(>)Q 
 X^^pOTOvtlaOai, fxijTe 7rpecr(3vTfpov firjTS Slukovov fxrjrt oXujg Tiva tS)v iv 
 i.RK\i](na(XTiK(i) TctyfiaTi, ei fiij idiKa>g tv iKKXijaia TVoXeojg, rj Kwfir]g, fj fiapTvpi(j), 
 
 f/ fiova(TTripi(iJ, 6 x^'^P^'i'^vovfievog eTriKrjpvrTOiTO. Can. viii. Ot sAqpiKOt 
 
 riov TTrwxsiwv kuI nova(7Trjpi(ov, k. t. X. 
 
 o Cod. Theod. lib. xvi. tit. ii. de Episc. leg. xxxii. Si quos forte episcopi 
 deesse sibi clericos arbitrantur, ex monachorum numero rectius ordinabiuit. 
 
 P Athan. Epist. ad Dracont. (Bened. vol. i. p. 267. A 4.) (torn. i. p. 267- A. 
 edit. Paris. 1698.) Ou yap av jxovog Ik jUova%wv KariCTrdQrjg, ovSe rrv fiovog 
 Trposrrrrjg fx,ova(TTi)piov, ff fiovog viro fiovaxf^v ii)ya7rr)9>]g' dW oldag, on Kai 
 'Eepa—iMv fiovaxog sffri, Kai Toffujv novaxHjv TrpokaTt], k. t. X. 
 
 q Hiei'on. Epist. iii. (torn. i. p. 16, a, edit. Francof.) In uno atque eodem et 
 
 imitabatur monachum, et episeopum venerabatur. Epistol. iv. (Benedict. 
 
 vol. i. p. 938.) Ita age, et vive in monastex'io, ut clericus esse merearis 
 
Ch. II. § 8. CHRISTIAN CHURCH. ^61 
 
 St. Austin'", Epiphanius^ Palladius*, St. Easily Marcellinus 
 (Ohronicon), and the code of the African^ Church. To which 
 may be added the Letters^ of Siricius, Innocent, and Gelasius, 
 alleged by Gratian, and the Councils of Agde^ and Lerida, 
 which allow a bishop to take any monk out of a monastery 
 with the consent and approbation of the abbot, and ordain 
 
 Quum ad perfectam setatem veneris, si tamen vita comes fuerit, et te vol 
 popuius vel pontifex civitatis in clerum elegerit, agito qua) clerici sunt. 
 
 ^ Aug. Epist. Ixxvi. (Beued. vol. ii. p. 147, at bottom.) (torn. ii. 0pp. p. 342> 
 Basil. 1569.) Et ipsis facilis lapsus, et ordini clericorum fit in dignissima 
 injuria, si desertores monasteriorum ad militiam clericatus eligantur, cum ex 
 his qui in monasterio permanent, non tamen nisi probatiores atque meliores in 
 
 clerura adsumere soleamus. Id. Epist. Ixxxi. (p. 113. F.) Eudoxio abbati et 
 
 monachis ejus ita scribit Augustinus : Vos fratres exhortamur in Domino, ut 
 propositum vestrum custodiatis, et usque in finem perseveretis : ac si quam 
 operam vestram mater ecclesia desideraverit, nee elatione avida suscipiatis, nee 
 blandiente desidia respuatis, sed miti corde obtemperetis Deo ; etc. 
 
 s Epiphan. Exposit. Fid. n. xxi. (Colon, vol. i. p. 1103. D 7-) Sre^dvj; Sk 
 TOvTiJJV TrdvTOJV, 7] ixrjTrjp, ojg eiinXv, Kai ysvrjTQia, rj ayia Upuxrvpr], Ik fiiv 
 7rrip9kv(iiv TO TrXeXcTTOv dpfiwfikvrf ti ds ovk Ik TrapQkvdiV, Ik [xovai^ovrioV ti 5k 
 fi^ tltv iKavoi tig v7n]pt<Tiav airb ixova'CovTiov, i% lyKparevofiEViov tS>v idiiov 
 yvvaiKoJv, rj ^jjpeycaj/rwv aTrb fjiovoyafxiag. 
 
 t Pallad. Histor. Lausiae. c. xxiv. TtXtvTa de ovTog {Mojvcrijg fiovaxbg) Ituiv 
 ajBdofirjKovTa Trsvre kv ry liKrjTti, yevofievog irptajivTipog, KuraXiTrwv fiaQr]Tag 
 efiSofiriKOVTa. 
 
 '^ Basil. Ep. cccciii. ad Amphiloe. (Bened. 1839. vol. iii. p. 480.) Ei de fikWu 
 rig cLTTitvai, kTri^qTriddroj kv KopvdaXoig 'AXi^avSpov dirb [xovaZovrojv sxi- 
 GKOirov. 
 
 w Cod. Afric. c. Ixxx. al. Ixxxiii. (Labbe, vol. i. p. 1098.) 'O/xotwe "tjpeaev, 
 "iva, lav Tig cnrb aXXorpiov ^ovacrTrjpiov vTTode^rjTai Tiva, koI Trpbg KXfjpujcrLV 
 TrpoaayaysTv t9tX7](Toi, fj tov iSiov fiovacFTrip'iov y'lyovfitvov KaTaaTtjaoi, 6 
 TOVTO TTOidv l7ri(TK07rog, dirb Tijg Tutv Xoirrwv KOivojviag \u)piZ,6jxtvog, Tij tov 
 idiov Xaov Koivuiviq, dpKsaOy fxovy iKtivog de, fiijde KXjjpiKbg, fxrjde r'lyovfjievog 
 
 ^ Gratian. Causs. xvi. qu. i. c. xx. Faciat Deus, ut tales sint hi, qui vel a 
 nobis in isto habitu nutriuntur, vel in monasteriis crescunt, ut provecta setatc 
 et vita probata, non ad litigiorum officia, sed ad sacerdotium valeant promoveri. 
 
 C. xxii. Si monachus ad clei'icatum proraoveatur, beneficia ei pleniter et 
 
 annonre et decimse donentur, etc. C. xxviii. Si quis monachus fuerit, qui 
 
 venerabilis vitoe merito sacerdotio dignus videatur, et abbas, sub cujus imperio 
 regi Christo militat, ilium fieri presbyterum petierit, ab episcopo debet eligi, et 
 in loco, quo judicavcrit, ordinari : omnia qu«j ad sacerdotis officium pertinent, 
 vel populi vel episcopi electione provide ac juste acturus. 
 
 y Concil. Agathens, c. xxvii. (tom. iv. Cone. p. 1387.) Monachi vagantes ad 
 officium clericatus, nisi eis testimonium abbas suus dederit, nee in civitatlbus 
 nee. in parceciis ordinentur. Cone. Herd. c. iii. (ibid. p. 101 1.) De monachis 
 
OQ2 THE ANTIQUITIES OF THE Book VII. 
 
 him for the service of the Church. And, in this case, they 
 usually continued their ancient austerities, and ascetic way 
 of Hving, and so joined the clerical and monastic life together. 
 Upon which account, both these and the former sort were, by 
 the Greeks, styled hpofiovaxol, ' clergy-monks,' to distinguish 
 them from such as were only laymen. 
 
 S. It happened, sometimes, that a bishop and all his clergy 
 chose an ascetic way of hving, by a voluntary renunciation of 
 all property, and enjoying all things in common, in imitation 
 of the first Church under the apostles. St. Ambrose ^ seems 
 to say, that Eusebius Vercellensis was the first that brought 
 in this way of hving into the Western Church ; for, before 
 his time, the monastic life was not known in cities ; but he 
 taught his clergy to live in the city after the rules and institu- 
 tion of monks in the wilderness : which must be understood 
 chiefly, I conceive, of their austerities, and renouncing their 
 property, and having all things in common, as the other had. 
 St. Austin set up the same way of living among the clergy of 
 Hippo, as we learn from his own words, who says^ he made 
 the bishop's house a monastery of clergymen, where it was 
 against the rule for any man to enjoy any property of his own, 
 but they had all things in common : which is also noted by 
 Possidius, in his Life, that ' his clergy ^ hved with him in the 
 same house, and ate at the same table, and were fed and 
 clothed at a common expense ;' and, so far as this was an 
 imitation of the coenobites way of Hving, and having all things 
 common, it might be called a monastic as well as clerical life, 
 as Possidius and St. Austin call it. But as yet there was no 
 monastery in the world where all the monks were ordained 
 
 id observari placuit, quod synodus Agathensis vel Aurelianensis noscitur decre- 
 visse : hoc tantumraodo adjiciendum, ut pro ecclesise utilitate, quos episcopus 
 probaverit in clericatus officio, cum abbatis voluntate debeant ordiuari. 
 
 z Ambros. Ep. Ixxxii. ad Eccles. Vercell. p. 254. (Paris. 1836. vol. iv. p. 382, 
 edit. Basil. 1567.) Hsec enim primus in occidentis partibus diversa inter se 
 Eusebius sanctce memoriee conjunxit ; ut et in civitate positus instituta mona- 
 chorum teneret, et ecclesiam regeret jejuuii sobrietate. 
 
 a Aug. Serm. xlix. de Diversis. (Bened. vol. v. p. 1381. B.) (torn. x. p. 519.) 
 Volui habere in ista domo episcopii raeura monasterium clericorum. Ecce quo- 
 modo vivimus. Nulli licet in societate nostra habere aliquid proprium. 
 
 b Possid. Vit. Aug. c. xxv. (vol. x. p. 274.) Cum ipso semper clerici, una 
 etiam domo ac mensa, sumptibusque commimibus, alebantur et vestiebantur. 
 
Ch. TI. § 9. CHRISTIAN CHURCH. 263 
 
 only to say private mass, without being fixed to any certain 
 cure, where they might perform the several offices of the 
 clerical function. The monastery of St. Austin consisted only 
 of such as had public offices and business in the Church, and 
 were not men confined to a cloister. 
 
 Sect. IX. — The Original of Canons Begular, 
 
 Therefore the hermits of St. Austin, and many other 
 modern orders which assume his name, do but falsely pretend 
 to derive their original from him, who, it is certain, never was 
 a hermit himself, nor wrote any rules for them, though a great 
 many sermons are fathered on him, as preached to the hermits 
 in the wilderness. They who count the rise of canons regular 
 from him, as Duarenus^ and others, have something more of 
 probability on their side ; because, as I have shown, the clergy 
 of Hippo were under some of the exercises of a monastic life, 
 which made them a sort of canons regular. And yet Onu- 
 phrius*^ and Hospinian^, who have inquired very nicely into 
 these matters, make Gelasius the first founder of them, under 
 that name, in the Lateran Church, where they continued to 
 the time of Boniface VIIL, who expelled them thence. How 
 
 c Duaren. de Minist. et Benefic. lib. i. c. xxi. Dicebantur non simpliciter, 
 ut nunc, canonici, sed ' regulares,' ab illo peculiar! institute ac regula, quam 
 amplectebantur : et hoc modo discrimen inter eos designabatur et aliarum 
 ecclesiarum canonicos, qui hujusmodi se votis non adligaverant ; idque supra a 
 nobis ostensum est. Heec secta, cujus auctor Augustinus perhibetur, quum 
 Hipponensis episcopus esset, late Christianorum orbera pervagata est, adeo ut 
 eorura coenobia liodie in quibus locis raonachorum nomen deletum non est, 
 nusquam non reperiantur. 
 
 ^ Onuphr. Annot. in Platin. Vit. Gelas. p. G2. Gelasius Canonicos, ut vocant, 
 regularis ordinis S. Augustini Laterani primus collocavit, qui ibidem usque 
 ad Bonifacium VIII., a quo expulsi sunt, permanserunt. Ex archivis basilicse 
 Lateranensis. 
 
 e Hospin. de Orig. Monachat. lib. iii. c. vi. p. 5G, edit. Tigur. 1588. (p. 110, 
 n. iv. edit. Genev. 1569.) Onuphrius Panuinus in suis ad Platinam adnotationi- 
 bus, indicat ex archivis ecclesise Lateranensis, Gelasium I. papam circa annum 
 495, canonicos regulares ordinis Sancti Augustini Laterani primum coUocasse. 
 Crediderim ergo, hunc Gelasium horum canonicorum esse auctorem, et ad hoc 
 exemplum mox alibi quoque in raajoribus ecclesiis eos institutes esse : de quo 
 tamcn alii judicent. Fuit certe hie Gelasius idololatriit; egrcgius architectus, et 
 ceremoniainim cumulator, ut in vita ejus indicatur. 
 
264 THE ANTIQUITIES OF THE Book VII. 
 
 soon the name or order came into other churches, Hospinian 
 will inform the curious reader. 
 
 Sect. X. — Of the Monks called Acoemetae, or Watchers. 
 
 About the beginning of the fifth century, or, as Baronius ^ 
 thinks, toward the middle of it, at Constantinople, under Gen- 
 nadius, the patriarch, one Alexander set up an order of monks, 
 whom the writers of that and the following ages commonly 
 style aKoi/uLriTai^ that is, ' watchers ;' the reason of which name 
 is taken from their manner of performing divine offices day 
 and night, without intermission : for they divided themselves 
 into three classes, and so one succeeded another at a stated 
 hour, and by that means continued a perpetual course of 
 divine service, without any interval, as well by night as by 
 day : whence they had the name of Watchers given them. 
 The piety of this order procured them great esteem and 
 veneration, and many monasteries were built for their use at 
 Constantinople. Among others, one Studius, a nobleman of 
 Rome, and a man of consular dignity, renounced the world, 
 and became one of their order ; erecting a famous monastery 
 for them himself, which, from their founder, was^ called 
 Studium ; and the monks of it, Studitse. And this, perhaps, 
 is the first time we meet with any monks that took their 
 denomination from any founder. But these monks, in a little 
 time, sank in their credit, because they were many times found 
 to be favourers of the heresy of Nestorius ; for which they are 
 frequently reflected on ^ by ecclesiastical writers. 
 
 f Baron, ad au. 459, ex Actis Marcelli, ap. Surium, Decembr. 29. (Lucte, 
 vol. viii. p. 230.) (p. 250, d. edit. Antverp. 1658.) Quod spectat ad Acoeme- 
 tarura monacliorum institutum, non fuit ejus Marcellus auctor, sed propagator : 
 verum Alexander abbas, ejusdemque Marcelli institutor, religiosum ilium 
 cultum invenit, prout ejusdem Marcelli Acta testantur. 
 
 8 Niceph. Hist lib. xv. c. xxiii. Tovtov {Ffwadiov) Itti tov 9g6vov ovtoq, 
 Koi 'STovdiog tiq TrspiipavtiQ wijp, Ik 'PMfirjg rjKixjv, tov tov Trpodpofiov dv- 
 tyeipti veiov, fxovaxovQ Ik Ttjg tCjv aKOL^rjToJv ixovrjg sKelae eyKaraaTrjcrag' 
 rjv MapiceWog 6 QtioTUTog ijyEipsv, dcriyrjTOv tov vfivov 7rapaaKeva.(rag Qet^ 
 avairkiiirtadai, tig Tpia fikprj tyjv Troifivrjv dtavsiixcifitvog. 
 
 ^ Niceph. ibid. Tore Kal TifiOKXrjg Te kccI "AvQifxog o'i tCjv Tpoirapiojv 
 ijKfiai^ov ■JTOitjTai, KaTo, (pparpiag Siyprjfiivof dXX' cxroi fxev Tolg SoKncri Ty 
 EK Xa\Kt]d6vi tjvvo^ni npoaiKtivTo, irnpd r^ "Ai'9in<() avvqyovTo' og irpioTog 
 
Cii. ll.§12. CHRISTIAN CHURCH. 265 
 
 Sect. XI. — 0/ those called Bogkoi, or ' Grazers.'' 
 
 In the regions of Syria and Mesopotamia, Sozomen ^ takes 
 notice of another sort of monks, who, from their pecuHar 
 way of Hving, were commonly called jSoa/cot, the ' grazers :"* 
 for they lived after the same manner as flocks and herds upon 
 the mountains, never dwelling in any house, nor eating any 
 bread or flesh, nor drinking wine ; but continuing instantly in 
 the worship of God, in prayers and hymns, according to the 
 custom of the Church, till eating time was come ; and then 
 every man went, with his knife in his hand, to provide himself 
 food of the herbs of the field, which was their only diet, and 
 constant way of living. 
 
 Sect. XII. — 0/ the Benedictines and Gyro'eagi in Italy. 
 
 I take no notice here of those called by some of the monks, 
 of St. Basil and St. Jerome ; for it is certain those fathers 
 never set up any distinct orders of their own, though both of 
 them were promoters of the monastic life in general. The 
 rule which goes under the name of St. Jerome, is known to be 
 a forgery of some later writer; and the ascetics commonly 
 ascribed to St. Basil, are, by some learned men^, rather 
 
 KCLi raq Travvvx'iSag BTrfvorjas. ylveaQai' oaoi d' exdp<i)du>g lKeiv({i l^epovro, 
 HdXXov TrpoasKeivTO TifioKXtX. 
 
 i Sozom. lib. vi. c. xxxiii. (Aug. Taur. 1746. p. 246. B 4.) Tovtovq Se kuI 
 (36<TKOvg cnreKoXovv, evayxoQ rrjg roiavrijg (piXoaocpiag dp^avrag' ovond^ovai 
 Ce wSe avTovg, KaOori ovTe oUrjixara 'ixovaiv, ovts dprov, ovts 6\pov kaO'iovtJiv, 
 oVTi olvov TTivovciV iv Sk ToXg opeai diaTpij3ovreg, dti rbv Oebv evXoyoixriv, Iv 
 ivxcCig Kui vixvoig Kara Qtajxbv Trjg eKKXrjmag- Tpoipijg 6e rjv'iKa ysvijrai Kaipog, 
 KaOaTTsp vtfxofxtvoi, lipTrrjv ix^ov fKUtrTog, dvd to opog Trepiiovreg rag fioTavag 
 
 aiTiKovTai. Evagr. lib. i. c. xxi. (p. 253, at bottom.) 'Eg epriixov KeKavfis- 
 
 vTjv a(j)ag avrovg dcpkvTtg, Kal jxova rd rrig (pvtreojg dvayKoia 7npi(TTiiXavTtg, 
 dvSpeg re Kal yvvaia to Xoittov aCJpia yvfxvbv, KpvfXoTg Tt l^aiaioig, dipiov Tt 
 TTvpaKTOjatcriv tTrirpsTrovniv, sTricrrfg QdXirovg re Kai -ipvxovg TrtpiopiovTeg' Kai 
 Tag fisv TuJv dvOpMirojv Tpocpdg TsXtov dTTOtrtiovTai' vkp-OVTai dk ttjv yi]V, 
 (BSaKovg KaXoixri, fxovov to ^yv ivTtv9tv iropiKoixivoi. 
 
 k Hospin. de Origine Monaeh. p. 69, edit. Tigur. 1587- (p. 105, edit. cit. 
 Genev.) A multis dubitatur, num libri illi de virginitate et monastica vita 
 scripti, qui Ascetici dicuntur, Basilii yvr](Tioi sint, quum pleraque in iis hoi'ri- 
 diora siut, quam in reliquis ejus scriptis. Deinde etiara in catalogo scriptorum 
 Basilii, in Oratione Nazianzeni, Ascetica ilia nou reeenseutur : quae certe vir 
 ille, qui ex pi'ofesso laudationem Basilii instituerat, omissurus mininie fuisset : 
 potest igitur esse alius quidam Basilius, et hoe quidem recentior. Sozomenus 
 
geO THE ANTIQUITIES OF THE Book VII. 
 
 thought to be the offspring of Eustathius, of Sebastia. But, 
 admitting them to be his, as most learned men do, they do not 
 argue him the author of any new order, but only a director of 
 those which were already founded. Therefore, passing by 
 these, I shall only take notice of two orders more, the Bene- 
 dictines in Italy, and the Apostolics in Britain. The Bene- 
 dictines had their rise from Benedict, a famous Italian monk, 
 in the time of Justinian, about the year 530. His first settle- 
 ment was at Sublaqueum, in the diocese of Tibur, in Italy, 
 where he erected twelve monasteries, of twelve monks apiece, 
 in the neighbouring wilderness ; one of which, in after-ages, 
 grew so great, that it was not only exempt from episcopal 
 power against all ancient rules ; but, as a modern writer^ 
 observes, had no less than fourteen villages under its own 
 proper jurisdiction. From this place he removed to Mount 
 Cassin, where he erected another monastery ; from whence he 
 propagated his order into other countries with so great success, 
 that, for 600 years after, the greatest part of the European 
 monks were followers of his rule ; and so, whatever other 
 names they went by, Carthusians, Cistercians, Grandimon- 
 tenscs, Prsemonstratenses, Cluniacks, «Sz;c., they were but 
 different branches of the Benedictines, till about the year 
 1220, the Dominicans and Franciscans took new rules from 
 their leaders. Hospinian"^ reckons up twenty- three orders 
 
 autem, lib. iii. c. xiv. adfirmat, visum nonnullis sue tempore, Asceticorura 
 illorum auctorem fuisse Eustathium, ilium Sebastise Ai'menise episcopura, sed 
 
 Macedonianum hsereticum, qui monasticre auctoi' Armeniis exstiterit, &c. 
 
 Sozom. lib. iii. c. xiv. p. 106. C 10. 'Qg kuI rr/v i-mytypan^ivriv BacriXtiov 
 Tov KaTTTradoKOV a(TKr]TiKt]v (Si(3Xov, ((T%vpi^£(T0ai rivag avrov (EvaraOiov) 
 ypacprjv dvat. Sutlif. de Monachis, c, vii. 
 
 1 Baudraud. Lexic. Geograph. voce ' Sublaqueum,' p. 220. Sublaqueum, sou 
 melius Sublacum, oppidum Aequorum in Latio. Hodie dicitur vulgo * Subiaco/ 
 cujus Abbatia, quse nullius est dioecesis, quatuordecim vicos sub se habet, in 
 confinio regni Neapolitani. Sedet in colle, ad fontes Anienis, 36 milliaribus 
 distans a Roma in ortura, et 10 a Px'seneste ; estque in Campania Romana, sub 
 dominio Summi Poutificis. 
 
 m Hospin. de Monach. lib. iv. c. v. p. 116, edit. Basil, (p. 201, edit. Genev.) 
 Cardinales liabuit et ordo hie Volaterani setate fere 200, archiepiscopos in 
 diversis ecclesiis 1600, episcopos 4000, abbates eruditione et scriptis celebres 
 
 15,700, canonizatos et sanctorum catalogo insertos 15,600. P. 132. (p. 222.) 
 
 Militant sub hac regula ordines circiter 23. Ordo Specuensis, Carthusiensis, 
 Cisterciensis, S. Gulielmi, Scotorum ; Montis-Olivetensium, album portantium 
 
Ch. II. § 12. CHRISTIAN CHURCH. 267 
 
 that sprang from this one ; and observes, out of Volateran, 
 that in his time it was computed that there had been of the 
 order, 200 cardinals, 1600 archbishops, 4000 bishops, 15,700 
 abbots ; by which, it is easy to judge of the prodigious increase 
 of this order. I shall not concern myself to give any further 
 account of them, but only observe one thing out of the rule of 
 Benedict himself; that he never intended his monks should be 
 called after his own name, or reckoned a new order, much less 
 that so many new orders should be derived from it. For, he 
 professes only to write in general for the use of the Coenobites 
 and Anchorets of the Primitive Church, which, in his time, 
 were the only two standing orders that the Churches of Italy 
 allowed. He says, indeed, there were four sorts of monks in 
 all. Coenobites, Anchorets, Sarabaitse, and Gyrovagi ; but the 
 two last were only scandals and reproaches to the Church. 
 Of the Sarabaitge, he gives much the same account that St. 
 Jerome and Cassian do before him". And the Gyrovagi he 
 thus describes : That " they were a sort of rambling monks, 
 that spent their whole life*' in running about from one province 
 to another, and getting themselves well entertained, for three 
 or four days together, at every cell they came at, being arrant 
 slaves to their bellies, and wholly addicted to their pleasures ; 
 and, in all things, worse than the very Sarabaitse themselves.^' 
 So that he professes to pass over their miserable conversation 
 
 habitura, Coelestinorum, Sclavorum ; Vallis umbrosae, Fontis Ebrandi, Humili- 
 atorum sub albo habitu, Grandimontensis, S. Ambrosii, Camaldulensis, Vallis 
 Scholariura, S. Pauli primi eremitse, quem alii ad Augustinenses referunt, Clu- 
 niacensis, Praemonstratensis, S. Justinse, Sylvestriiiorum, Gilbertinorum, et 
 ordo de S. Burga vidua : ut Trithemius judical (lib. i. c. iii.) de vii'is illustribus 
 ordinis Benedictinorum. His Polydorus Vergilius (lib. vii. c. ii.) Eremitanos 
 D. Hieronymi adnumerat, quos dicit postremo per Maxtinum V. iu familiam 
 Benedict! adscitos fuisse. 
 
 n See sect. iv. page 250. 
 
 o Benedict. Regul. Monachor. c. i. (Bibl. V. P. Gallard. vol. xi. p. 299.) (Hos- 
 pinian. de Monach. p. 202. Genev.) Quartum genus est monachorum, quod 
 nominatur ' Gyx'ovagura ;' qui tota vita sua, per diversas provincias, teruis aut 
 quaternis diebus, per diversorum cellas hospitantur ; semper vagi et nunquam 
 stabiles ; propriis voluptatibus et gulae illecebri? servientes, et per omnia dete- 
 riores Sarabaitis : de quorum omnium miserinma conversatione melius est silere 
 quam loqui. His ergo omissis, ad Coenobitarum fortissimum genus disponen- 
 dum, adjuvante Domino, veniaraus. 
 
268 THE ANTIQUITIES OF THE Book VII. 
 
 in silence, and to write only for the instruction and use of the 
 ancient Coenobites of the Church. By which it is plain, that 
 in the time of St. Benedict, the monks had not distinguished 
 themselves into very many different orders allowed in the 
 Western Church. 
 
 Sect. XIII. — 0/ tlie Apostolics in Great Britain and Ireland. 
 
 About the year 596, the Benedictines came with Austin, 
 the monk, into Britain, and so all the monasteries which the 
 Saxons built, were for monks of that order ; but the ancient 
 Britons had, long before this, entertained the monastic life. 
 Some say PelagiusP first brought it out of the East into Bri- 
 tain : others make him also abbot of the college of Bangor, 
 and speak of two thousand monks under him ; but this is 
 justly censured by learned men^ as a mere fable of modern 
 authors. However it is certain, from Bede, that there was a 
 monastery at Bangor (whoever w^as the first founder of it is 
 not very material to inquire), before Austin and his monks 
 came into England ; and here'^ was such a number of monks, 
 that the monastery being divided into seven parts, each part 
 had a rector, and no less than three hundred persons in it ; 
 all which were wont to live by the labour of their own hands. 
 Hospinian and Bale give this the name of the " apostoHc 
 order;" but whether upon good grounds, I cannot say. In 
 one thing, it is certain, they make a great mistake, in that 
 they confound this monastery of Banochor, or Bangor, with 
 
 P Hospin. de Mouach. lib. iv. c. iii. (p. 193. Genev.) Sub Congello Banno- 
 corensi, illustris familiee Britanno, monachismus ^gyptius, a Pelagio prius 
 introductus, sub specie religionis in Britannia radices, vires et incrementa 
 largissima coepit, ad alias etiam Europge provincias plantaria transmittens. 
 
 q Cave, Histor. Litter. (Oxon. 1740. p. 381.) Monaclium fuisse (Pelagium) 
 facile concedimus : collegii vero Bannochorensis fuisse abbatem, et duo millia 
 monachorum sub regimine suo habuisse, et exinde postea a suis in exilium 
 pulsum ; denique academise Cantabrigiensis fuisse alumnum, nuda videntur 
 Ranulphi Cestrensis, Joannis Tinmuthensis, Nicolai Cantilupi, Caii, Balei, 
 aliorumque somuia. 
 
 r Bede, Hist. Angler, lib. ii. c. ii. (Lond. 1738. p. 103.) In monasterio 
 Bancor, tantus fertur fuisse numerus monachorum, ut cum in septem portiones 
 esset cum prajpositis sibi rectoribus monasterium divisum, nulla harum portio 
 minus quam trecentos homines haberet, qui omnes de labore manuum suarum 
 vivere solebant. 
 
Ch. II. § 13. CHRISTIAN CHURCH. 269 
 
 that of Benchor, in Ireland ; which was another famous mon- 
 astery, founded by Congellus about the year 520. Out of this 
 monastery sprang many thousand monks, and many other 
 monasteries, in Ireland, and other nations also. St. Bernard ^ 
 says, " Luanus, one of the monks of this congregation, himself 
 alone founded a hundred monasteries."' And Bishop Usher 
 has observed * of Brendanus, one of Congellus's first disciples, 
 "that he presided over three thousand monks, who, by their 
 own labours and handiwork, did earn their own living." 
 Columba was another of his disciples, who, having first founded 
 the monastery of Dearmach, in Ireland, went and converted 
 the Northern Picts to the Christian faith (an. 565), and 
 builded a monastery in the Isle of Huy ; from whence many 
 other monasteries, both in Britain and Ireland, as Bede'* 
 observes, were propagated by his disciples. Oolumbanus and 
 Gallus were, also, monks under Congellus ; the latter of which 
 is famous for founding the monastery of St. Gall, in Helvetia, 
 which is since become an eminent city ; and the other, for 
 founding that of Lexovium, or Lisieux, in Normandy : where 
 the monks (like the acoemetce^ or 'watchers'' of Constantinople, 
 mentioned before) were used to divide themselves into several 
 choirs, to succeed one another, and continue divine service, day 
 and night, without intermission, as St. Bernard ^^ informs us. 
 I have been the more particular in giving a distinct account of 
 these two famous monasteries, Benchor and Bangor, not only 
 because they were the most ancient in Ireland and Britain, but 
 because they are so unhappily, by Hospinian and Bale, con- 
 founded into one. 
 
 s Bernard. Vit. Malacli. c. v. p. 1934, d. edit. Antwerp. 1609. Locus 
 (Benchor) vere sanctus foecundusque sanctorum, copiosissime fructificans Deo, 
 ita ut unus ex filiis sanctte illius congx-egationis, nomine Luanus, centum solus 
 monasteriorum fundator exstitisse feratur. 
 
 t Usher, Religion of the Ancient Irish, c. vi. p. 46. 
 
 ^ Bed. lib. iii. c. iv. p. 163. Venit Brittanniam Columba, regnante Pictis 
 Bridio, filio Meilochon, rege potentissimo, nono anno rcgni ejus, gentemque 
 illam vei'bo et exempio ad fidem Christi convertit. . . Fecerat autem, priusquam 
 Brittanniam veniret, monasterium nobile in Hibernia, quod a copia roborum 
 ' Dearmach' lingua Scottorum, hoc est, Campus Roborum, cognorainatur. Ex 
 quo utroque monasterio, perplurima exinde monasteria per discipulos ejus, 
 et in Bi'ittannia et in Hibernia, propagata sunt. 
 
 w Bernard. Vit. Malach. c. v. 
 
^70 THE ANTIQUITIES OF THE Book VIT. 
 
 Sect. XIV. — Of some uncommon Names of Monks in the 
 
 Ancient Church. 
 
 I will shut up this chapter with a few remarks upon the 
 different names, which the ancients gave to some, or all kinds 
 of monks in general. Beside the names of monks and ascetics, 
 we find them frequently styled by other titles, respecting some 
 particular act of their profession. In regard to their retire- 
 ment and quiet way of living, some are styled by Justinian'^, 
 in one of his Novels, r](yv\a(jTai^ hesychastce^ ' quietists.' Sui- 
 cerus^ and Habertus^ take it to be only another name for 
 anchorets. But, according to Justinian's account, it seems 
 rather to mean persons who lived among the coenobites ; but, 
 for greater exercise, were allowed to retire from the commu- 
 nity, and live (though within the bounds of a ccenohium) in 
 particular cells, by themselves ; and those cells were called 
 i^av\a(jTy]QLa upon that account. Otherwhiles monks are 
 styled continentes, because of their great abstinence and conti- 
 nent life : as in the third Council of Carthage, which forbids 
 the clergy and persons^ professing continence to go to the 
 virgins or widows, without the leave of the bishops or pres- 
 byters. So, also, in a law of Valentinian, in the Theodosian ^ 
 
 ^ Justin. Novel, v. c. iii. . . . d fifj riveg avrujv, rbv tv rg Oecjpig, re kuI 
 TtktioTijTi diaZoJVTSQ (3iov, iSid^ov txoLSv oiKr}na.TLOV ovq ^rf KaXeTv dvax(opr]Tdg 
 Tt Kai riavxcKyTCLQ ti(o9a(nv, wg rijg koivottjtoq trrl to KpeiTTOv t^yprjfikvovg. 
 
 y Suicer. Thesaur. Eccles. voce yavxafTTrjg. (Arastel. 1728. p. 1335.) 'Rav- 
 XaKtt significat 'quiesco, iu otio vivo.' Hinc riavxdZoJV notat dvax(opT]TT]v. 
 Photius, Epistolam xx. p. 81, inscribit : 'AOavacriii) ixovax(p y)nvxdZ,ovTi, 
 *Athanasio monacho anachoretse.' Hinc colligitur, hunc non simpliciter mona- 
 chura fuisse, sed r}<yvxa.KovTa : hoc est, quem nos dicimus anachoretam, qui 
 cellam incolens solitariam se separabat a koivo^i(dtu)v dvaarpoipy. Hie vocatur 
 v}avxoi<yTr]Q. 
 
 2 Habert. Archierat. p. 588. Anachoretarura loca non <ppovri(Trr]pia, vel 
 
 monasteria, sed rj(Tvxci<^Tripia dicta sunt, ut et ipsi r](Tvxct(TTaL Justin. 
 
 Novel. V. 
 
 a Cone. Cartb. III. c. xxv. (Labbe, torn. ii. p. 1171-) Ut clerici vel conti- 
 nentes, ad viduas vel virgines, nisi jussu vel permissu episcoporum et presby- 
 
 terorum, non accedant. Vid. Cod. Can. Eccles. Afric. can. xxxviii. (ibid. 
 
 p. 1070.) KXripiKoi 1] lyKparevofiSvoL Trpog XVP^^Q V 'TrapOsvovg, d /xj) Kar 
 liriTpoirriv Kai avva'ivtmv rov iSiov Itticfkottov rj tGjv tt ofcr/Sv rip wv, /x?) da- 
 iTioaav. 
 
 ^ Cod. Thcod. lib. xvi. tit. ii. de Episc. leg. xx. Ecclesiastici, aut ex eccle- 
 
Ch.it. §14. CHRISTIAN CHURCH. 27 \ 
 
 Code, and other places. Sometimes, again, they are noted by 
 the names diroTa^aiuitvoi and Be^iunciantes^ ' renouncers,"* from 
 renouncing the world and a secular life : as in Palladius ^ and 
 Cassian ^, who particularly entitles one of his books De Insti- 
 tutis Benunciantium. Sometimes they are termed philosophers, 
 as by Isidore of Pelusium% Palladius*", Theodoret^, and 
 others ; because their way of living seemed to resemble the 
 philosophic life more than others. The author, under the 
 name of ' Dionysius the Areopagite,"* seems to give them the 
 name ^ of Therapeutw ; though that was once a common name 
 of Christians in Egypt, if the accounts of Eusebius and St. 
 Jerome may be trusted '. Palladius sometimes uses the term 
 <l)iXo6eia for the monastic life \ because they made a profession 
 of renouncing all for the love of God. And, upon this account, 
 Theodoret^ gives one of his books the title of PMlotheus^ or 
 ' Religious History," because it contains the lives of the most 
 famous ascetics of his time. The reader will sometimes also 
 meet with the name of ' Silentiarii," given to some monks in 
 
 siasticis, vel qui Continentium se volunt nomine nuncupari, viduarum ac pupil- 
 larum domos non adeant. 
 
 c Pallad. Histor. Lausiac. c. xv. (p. 917- B. torn. ii. Biblioth. Patr. Graeco- 
 Latin. Par. 1624.) Totg /xev fjpeaKSV 6 tov liira^ aTrora^afievov ^iog, roXg ck o 
 KoivioviKOQ Trpbg Trdvrag tovq dto^svovg. 
 
 ^ Cassian. lib. iv. de Institut. Renunt. 
 
 e Isid. lib. i. ep. i. (Paris. 1638. p. 1.) Oi fxev ayioi rijg fiovaxiiciig (piXo- 
 (TO(f)iag Kopvfaiot Kai r)yefx6vsg l/c ToJv dOXaiv /cat dyibvojv wv tTsXecrav, Kal rag 
 Trpoarjyopiag dpfiodiag Toig TTpdy/jLaci irpbg vovOeciav yfiCJv Kai fidOrjaiv 'iOevTo. 
 
 *' Pallad. Histor. Lausiac. c. viii. 1. e. p. 910. B. "Aroirov yap scrri di ifxh 
 KpvTTTsaOai aov Trjv ToaavTriv Kal TOiavrriv dpirrfv Trjg (piXoaoipiag, (Jvvoi- 
 KovvTo. fioi ^id TOV Kvpiov Iv dyveiq.. 
 
 g Theod. lib. iv. c. xxviu. (Aug. T. 1746. p. 165. C.) ^YLaav ds kuI dWoi 
 Kar' SKHVov rbv Kaipbv rag rrjg }iovaxiKr]g (piXoaopiag d(f>ikvTig fiapfiapvydg. 
 
 h Dionys. de Hierarch. Eccles. c. vi. p. 386. 'EvOev ol 9tloL KaOjiyeixoveg 
 »/ju(3v STTiovvixiiov avTOvg 'upoJv ri^iuxrav' oi jxev OepaTrtyrdg, ot Sk fxovaxovg 
 ovond^ovTtg, Ik Trjg tov Qeoii KaOapdg vTrrjpetriag Kai Otpa-n-fiag, Kai Ttjg 
 dfispicTTOV Kai kviaiag Kojrjg, k. t, X. 
 
 i See book i, c. i. sect. i. 
 
 k Pallad. Hist. Lausiac. c. xii. 'O 'Aixfiioviog ovTog [xaOrjTrjg ysyovvjg tov 
 HsydXov HaiijSu) dfia Tpiffiv dd£X<polg tTspoig Kai dvcriu ddeXcpalg, fig aVpor 
 ipiXoOdag kXdaavTtg^ KaTtiXrj(pa(n ti)v tptjixov, Kai di^poTspag Tag fiovdg kutu 
 idiav TToirjaavTtg twv ts dvdpuiv Kai Toiv yvvaiKuiv, ug iKavbv aTrsxfti/ utt' 
 dXXrjXiov did<TTr]fia. 
 
 1 Theodoret. (piXoOeog [(TTopia, torn. iii. 0pp. p. 757, seqq. edit. Par. 1642. fol. 
 
^7^ THE ANTIQUITIES OF THE Book VII. 
 
 ancient history ; but this was not a name of any particular 
 order, but given to some few for their professing a more than 
 Pythagorean silence : such as Johannes Silentiarius, who was 
 first bishop of Oolonia, in Armenia, but renounced his bishopric 
 to become a monk in Palestine ; where he got the name of 
 Silentiarius^ from his extraordinary silence, as Cyril °^, of Scy- 
 thopolis, the writer of his Life, informs us. Though it must 
 be noted, that the name silentiarii is more commonly given 
 to another sort of men, who were civil officers in the emperor's 
 palace, and served both as apparitors to execute pubhc busi- 
 ness, and as guards to keep the peace about him ; whence they 
 had the name of Silentiarii^ under which title they are spoken 
 of in the Theodosian ° Code, which joins them and the Decu- 
 riones together ; where, in Gothofred's learned notes, the 
 curious reader may find a further account of them. Another 
 name which the historians give to some Egyptian monks, who 
 were deeply concerned in the disputes between Theophilus and 
 Chrysostom, is the title of jua/cpot, or Longi ; but this was 
 peculiar to four brethren, Dioscorus, Ammonius, Eusebius, 
 and Eutliymius^ who were noted by this name for no other 
 reason, as Sozomen ° observes, but only because they were 
 " tall '' of stature. In Sidonius ApolHnaris, they are some- 
 times called cellulani^ from their living in cells p ; and insulani, 
 
 ^ Apud Papebroch, Acta Sanctor. Mail, xiii. torn. iii. p. 234. Ab eo tempore 
 siluit in cella, neque procedens ad ecclesiam, neque ullum omnino conveniens 
 spatio quatuor annorum, eo excepto, qui ei niinistrabat, ac nisi solum Dei dedi- 
 cationis, &c. 
 
 " Cod. Theod. lib. vi. tit. xxiii. de Decurionibus et Silentiariis. 
 
 o Sozom. lib. vi. c. xxx. (p. 241. C 2.) Ovq aSe\(povg a\Xr]\ois ovrag, fxa- 
 Kpovg Ik Trjg yXiKiag djvoixaKov. [No mention is made of Eutliymius.] 
 
 P Sidon. lib. ix. ep. iii, ad Faustum : ' Precum peritus insulanarum, quas de 
 
 senatu Lirinensium cellulanoruni in urbem transtulisti.' Ita Eucherius ad 
 
 Salon, lib. i. ' Insulani tirones.' — Et Faustus de natali S. Maximi, ' Stadium insu- 
 lanum.' Vid. Savaro, Not. in loc. Sidonii, " Pi-ecum peritus insulanarum ;"] 
 quibus scilicet in insula Lirinensi institutus est Faustus Regiensis, de quibus 
 carm. xvi. et Hilarius Arelatens. in Vita S. Honorati, Eucherius de Laudibus 
 Eremi, Faustus in Homil. de Natali S. Maximi, et Csesarius Arel. Hom. xxv. 
 ' insulanse preces.' Faustus, ' et quia superius memoravimus, quam magnifice 
 
 insulano illo studio perfectionis vias cucurrit.' Eucher. ad Salonium, lib. i. 
 
 * Q,uum te illie beatiss. Hilarii insulani tironis, sed jam nunc summi pontificis 
 
 doctrina formaret.' — ' Insulani monachi :' Fulgentii Vita, c. xv. Lirinensium 
 
 Cellularum.] Supr. Epist. xvii. lib. vii, Lirinensium patrum statuta. Carm. 
 
Ch. II. § 14. CHRISTIAN CHURCH. 273 
 
 ' islanders,' because the famous monastery in the isle of Lerins 
 was the place where most of the French bishops and learned 
 men in those ages had their education. So this was a pecu- 
 liar name for the monks of Lerins. The monasteries, beside 
 the common names of iiovaaH^gia and fxovai^ were also some- 
 times termed rrejuLvda, as Suicerus^i shows out of Balsamon, and 
 Methodius, and Suidas ; though that, anciently, in Eusebius 
 and Philo, signified a church. They were also, called riyov- 
 jusvda and fxavBpai : whence hegumenus and arcMniandrita are 
 names for an abbot, who is the chief father of a monastery, or 
 governor of it. And they are sometimes styled (ppovrKyrnpia, 
 ' places of education ' and ' schools of learning ;' because, as I 
 show in the next chapter, they were anciently made use of to 
 that end, and had their (ppovTiaTol, or ' curators,' particularly 
 designed for that purpose. 
 
 xvi. cellulanos vocat monachos et eremitas. — Ennod. prseceptura quum visi 
 sunt oranes episcopi cellulanos habere, a cell is quibus se concludebant. — 
 Eusebius de Ererao Lirinensi, ' Heec nunc habet sanctos senes illos, qui divisis 
 cellulis ^gyptios pati'es Gal His nostris intulerunt,' etc. 
 
 q Suicer. Thesaur. torn. ii. p. 947. Se/xvelov est locus sacer, sen sanctus, 
 quasi dicas sanctuariuni. Hesychio est lepbg oIkoq, sacra domus. Philo usurpat 
 de loco, in quo monachi to. tov asfivov j3iov f.iv(TTr]pia TtXovvTai, quod et 
 fXova(TTj]piov. Suidas : 'EffivtioV to fiovaarrjpiov, iv (^ fiovovfjievoi ot cKTKrjrai 
 rd TOV asfjivov (3iov fivaTijpia TtXovaL. Methodius in Chronico : MapKog 6 
 tvayye\i(JTi]Q ttoXXo. fiovaaTtipia Gvvt(yTr]aaTo, airep atjxvda totb Trpocrrjyo- 
 p%vQt]aav. Balsamon ad can. xii. Concil. II. Nicseni, p. 519. "Ov Tpoirov 6 
 dtjfxocrioQ ov TToXvTrpayfjioveiTai v<p' eavTOu, ovtujq ovSk to. ispci (TSfivCia' ?) 
 r/(TU%afTrr/f)trt, fxova(JTi]pid re Kul XotTTCi vtto Tivog tojv tov dtJiMoaiov (ppovTirt- 
 Tojv dvaKpiQr](TtTai. 
 
 VOL. IT. 
 
2Y4 '^HE ANTIQUITIES OF THE Book VII. 
 
 CHAPTER III. 
 
 AN ACCOUNT OF SUCH ANCIENT LAWS AND RULES AS RELATE 
 TO THE MONASTIC LIFE, CHIEFLY THAT OF THE CCENO- 
 BITES. 
 
 Sect. I. — The Curiales not allowed to turn Monks. 
 
 Having thus far taken a view of the several sorts of monks 
 and their several titles, I proceed to give a short account of 
 the principal laws and rules, made partly by the joint concur- 
 rence of the civil and ecclesiastical power, and partly by the 
 authority of private superiors, for the government of the 
 coenobites, or such monks as lived in communities, which were 
 chiefly regarded in the Church. And here we must first look 
 to the laws relating to their admission : for all men were not 
 allowed to turn monks at pleasure ; because such an indiscri- 
 minate permission would have been to the detriment both of 
 Church and State. Upon this account, the civil law forbids 
 any of the Curiales to become monks, unless they parted with 
 the estates to some others that might bear the offices of their 
 country in their stead. To this purpose is that law of Valen- 
 tinian and Valens in the Theodosian^ Code; which taking 
 notice of some Curiales, who pretended to associate themselves 
 with the monks in Egypt, only to avoid bearing the offices of 
 their country, orders them to be fetched back from the monas- 
 teries by force, and to be compelled to do their duty in their 
 civil station ; or else to part with their estates to others that 
 
 ^ Cod. Theod. lib. xii. tit. i. de Decurion. leg. Ixiii. Quidam ignaviae secta- 
 tores, desertis civitatum muneribus, eaptant solitudines ac seci'eta, et specie 
 religionis cum coetibiis Monazonton congregantur. Hos igitur atque hujusmodi 
 intra yEgyptum depreheusos, pex' Comitem Orientis ei'ui e latebris consulta prse- 
 ceptione mandavimus, atque ad munia patriai'um subeunda revocari, aut, px*o 
 tenore nostrte sanctionis, familiarium rerum cai'ere illecebris : qiias per eos 
 censuimus vindicandas, qui publicarum assent subituri munera functionum. 
 
Ch. III. § 1. CHRISTIAN CHURCH. 275 
 
 should officiate for them. This was agreeable to all those 
 ancient laws, which forbade any of the Ciiriales to be ordained 
 among the clergy, except upon the same condition of quitting 
 their estates to others to bear the offices of their country in 
 their stead : and yet Baronius*^ is so offended at this law, that 
 he reckons it was but the pr?eludium to a severe persecution, 
 which Valens, shortly after the death of Valentinian, brought 
 upon the monks in the East; when, as St. Jerome^ and 
 Orosius inform us, he, by another law, obliged them to turn 
 soldiers; and ordered such as refused, to be bastinadoed to 
 death. Gothofred'^, by mistake, reckons this law the verv 
 same with the former ; but Mr. Pagi ^ corrects both him and 
 Baronius together, and shows them to be distinct laws, and 
 plainly to refer to different times and things; the one being 
 made while Valentinian was alive ; the other by Valens alone, 
 after his death: the one a very severe law, raising a great 
 persecution against the monks; the other laying no greater 
 burden on them than was always laid upon the clergy by other 
 laws, which prohibit the Curiales to be ordained, unless they 
 
 b Baron, ann. 375, n. x. (Venet. 1708. vol. iv. p. 294.) (p. 369.) Cp. 375.) 
 Valens imperator, nequitia exardescens, sic oratione Themistii visus est ab 
 ecclesiarum persecutione abstinuisse, ut taraen alia via, novo excogitato pree- 
 textu, diram adversus monachos perseeutionem eonflarit, quum eos exutos 
 monastica professione, e monasteriis, lege lata, ad militiam revoeari prsecepit 
 hoc ipso anno, quo Valentinianus ex hac vita sublatus est, ut S. Hieron. liabet, 
 etc. 
 
 c Hieron. Chronic, an. 376. Multi monachorum Nitrise per tribunos et milites 
 caesi. Valens euim, lege data, ut monachi militarent, nolentes fustibus interfici 
 
 jussit. Oros. Histor. lib. vii. c. xxxiii. (Bibl. P. Venet. 1773. vol. viii. p. 149. 
 
 B.) (p. 508. Bibliothec. Patr. tom. vii. edit. Paris. 1589.) Valens illico post 
 fratris obituni, velut effrenata libertatis audacia, legem dedit, ut monachi, hoc 
 est, Christiani, qui ad unum fidei opus, dimissa srecularium rerum multimoda 
 actione, se redigunt, ad militiam cogerentur. Vastas illas tunc yEgypti solitu- 
 dines, arenasque diffusas, quas propter sitim ac sterilitatera periculosissi- 
 manique serpentum abundantiam, conversatio humana non nosset, magna 
 habitantium monachorum multitudo compleverat. Hue tribuni et milites missi, 
 qui sanctos et veros milites Dei alio nomine persecutionis abstraherent. Inter- 
 fecta sunt ibi agmina multa sanctorum. 
 
 ^ Gothofr. not. in Cod. Theod. lib. xii. tit. i. de Decur. leg. Ixiii. p. 413. B. 
 Maneat, banc legem nostram eamdem esse cum altera ilia, neque aliam ab hac 
 quserendam. 
 
 '^ Pagi, Critic. Baron, an. 375. n. xii. xiii. edit, Paris. 1689. (p. 542. tot. edit. 
 Antuerp. 1705.) 
 
 T 2 
 
276 THE ANTIQUITIES OF THE Book VII. 
 
 found proper substitutes to bear the offices of their country in 
 their room. And the reason of these laws, as they referred 
 both to the monks and clergy, was one and the same ; that 
 men who, by their estates, were tied to the service of their 
 country, might not exempt their estates from that service, 
 under pretence of entering into a religious life. 
 
 Sect. II. — Nor Servants without their Blaster'' s Consent, 
 
 For the same reason, the most ancient laws, both of Church 
 and State, forbid any servant to be admitted into any monas- 
 tery without his master's leave; because that was to deprive 
 his master of his legal right of service, which, by the original 
 state and condition of his servants, was his due. To this 
 purpose, Valentinian III. has a law at the end of the Theo- 
 dosian Code, which equally forbids servants to become either 
 clerks or monks ^, against their master's will, to evade the 
 proper bonds and duties of their station. Baronius^ has a 
 sour reflection upon this law also ; for he says, " nothing ever 
 prospered with Valentinian after the making of it :" and yet 
 he could not but know that the same thing had been before 
 determined by the Council of Chalcedon'^; and that, at the 
 instance of the Emperor Marcion, who himself drew up the 
 
 f Valent. iii. Novel, xii. Nullus originarius, inquilinus, servus, vel colonus 
 ad clericale munus accedat, neque raonacliis et monasteriis aggregetur, ut 
 vinculum debitee conditionis evadat. 
 
 g Baron, an. 452. n. 152. p. 179. (p. 182. CD. edit. Antuerp. 1658.) (Luc£e, 
 vol. viii. p. 134.) . . . Sed et vetuit curiales clericos ordinare, vel monachos 
 fiein, similiter et originarios, inquilinos, colonos, et servos. Heec quidem Valen- 
 tinianus turpiter promulgat : sed quam inique et impie, lata a successore 
 
 Majoriano, his contraria sanctio demonstravifc Quam male consulatur 
 
 imperio, dum in ecclesiarum jurainsurgunt Imperatores, pluribus ssepe superius 
 est demonstratum, et nunc gi'aviori damno id ipsum Impex'atorem contigit expe- 
 riri, etc. 
 
 ^ Cone. Chalced. (Labbe, vol. iv. p. 609.) 'O duoraTOQ Kai tv(Te(3i(7TaTog 
 ij^wv hcTTTOTrjQ Trpbg rrjv ayiav ffvvodov elirt' nvd tan KecpdXaia, ariva Trpbg 
 Tmnv rriQ vfiETepag evXafSeiag viiiv efpvXa^afxev, irpkirov yyrjffdfitvoi, Trap' 
 vfjiixiv TavTtt KavoviKutg Kara avvodov rvirojOiivai, rj vojioig 6e(J7na9ijvai rifxeTS' 
 poig' Kai Kara KsXfvaiv tov OtioTctTov Kal evaifSeardTOV n'lfidv Secr-Trorov, Bepo- 
 viKiavbg 6 Ka9(i)(ji(ofX€vog ffijKpijrdpiog tov 9eiou Kovai(rriopiov to. KtcpdXaia 
 
 dvkyvu) ovTw (C fi.) /Li/jre /u£v ilovaiav ix^LV rovg fiovd^ovrag dsxtcrOai ev 
 
 Tolg kavriSJv }iova<yTr)pLoig dovXovg, fj lva7roypc«povg, Trapd yviofxrjv rutv 6i(T- 
 
 TTOTUIV. 
 
Ch. III. § 3. CHRISTIAN CHURCH. 277 
 
 law, and desired the fathers in synod to make a canon of it, as 
 appears from the Acts' of that Council. The words of the 
 canon are, " That no one shall be received into any monastery, 
 to continue there as a monk, without the consent of his own 
 master." So little reason was there to charge Valentinian 
 with an innovation in this matter, when an emperor and a 
 general council had determined the same before him ; but 
 Justinian cancelled all these former laws by a new edict of his 
 own, which first set servants at liberty^ from their masters, 
 under pretence of betaking themselves to a monastic life : so 
 that what innovation was made in this matter, is justly to be 
 ascribed to him as its proper author. 
 
 Sect. III. — Nor Husbands and Wives without mutual Consent 
 
 of each other. 
 
 Another caution which the ancients prescribed to be ob- 
 served in this matter was, " That married persons should never 
 betake themselves to a monastic life without mutual consent of 
 both parties." Thus Ammus and his wife acted by consent ; 
 as Socrates and Palladius^ relate the story. And so Mar- 
 tinianus and Maxima, mentioned by Victor"^; Paullinus, 
 
 i Cone. Chalced. c. iv. p. 758. (C 7-) Mri^iva TrpoadsxeaOai Iv toXq fiovaaTi]- 
 piotQ dovXov £7ri t<^ [xovdcrai Trapd yvMnrjv tov iciov ^tarrorov. 
 
 k Justin. Novel, v. c. ii. Ei fitv tov Tpurrj (3iov liiravTa diajx'svoievj apiffTOvg 
 kavTOVQ Kal KapTtpiKMTaTovQ ToXg Tt aXkoiQ iiovaxo~iQ Koi Ti^ rjyovnevqi SeiKvvv- 
 reg, rovrovg Trig jjLOvaxiKtjg d^iovv CToXrig ts Kai Kovpdg' kuI e'lTS kXevOepoi 
 Ka9e(TTi)Kouv, dveTrripedaTovg fxkveiv tire oiKSTai, ixrjKSTi TravTsXuig IvoxXelaOai, 
 fiSTajSdvTag eig Tr]v Koivrjv aTrdvTbJV {(pafitv ^e ttjv t? ovpavov) SecTTroTsiav, 
 Kal dvap7ra^ea9u)(Tav elg iXtvQtpiav. 
 
 1 Socrat. lib. iv. c. xxiii. (Aug. T. 1746. p. 200. C 12.) Oh iroXXov Trapa- 
 dpafjLovrog Kaipov, i) veovvficpog Kai dfioXvvTog Toiddt Trpbg tov 'A/x/iowv iXt^fv' 
 ov TTpiTTOV, i(pr], daKovvTi aoi aw(ppoavviiv, bpq,v iv TO(TovTii> oiKrijxaTi OrjXeiav. 
 did ti doKil, eKOffTog Idig. Tijv uaKrjaLV TTOii/crw/xt^a* avTai TrdXiv ai (JvvOtJKai 
 ripiOKOV d[X(poTspoig' Kai ^a»pta0£vr£g citt' dXXi'iXujv, o'vTiog to Xonrov tov (5iov 
 dirjvvcav, k. t. X. 
 
 "1 Vict. Uticens. de Persecut. Vandal, lib. i. (Max. Bibl. V. P. vol. viii. p. 677, 
 at bottom.) (p. 1895. B. C. torn. vii. Biblioth. Patr. edit. Paris. 1589.) Quia 
 Martinianus armifactor erat, et domino suo satis videbatur acceptus, et 
 Maxima universoe domui dominabatur ; credidit Vandalus, ut fideles sibi raagis 
 memoratos faceret famulos, Martinianura Maximamque conjugali consox'tio 
 sociare. Martinianus adolesccutulorum stcculai'ium more conjugium adfectabat : 
 Maxima namque jam Deo saci'ata, humanas nuptias refutabat. At ubi ventum 
 
278 THE ANTIQUITIES OF THE Book VII. 
 
 bishop of Nola, and Therasia, his wife, by mutual consent. 
 But PauUinus inveighs severely against the contrary practice, 
 blaming Celantia and others, who indiscreetly dissolved their 
 marriage-vow, and thereby exposed their husbands to the sin 
 of adultery, making themselves'^ partakers in their guilt, by 
 acting against the rule of the apostle, which says, " The wife 
 hath not power of her own body, but the husband ; and, like- 
 wise also, the husband hath not power of his own body, but 
 the wife.'' St. Austin argues^ upon the same ground — that 
 such engagements are not to be made but by mutual consent ; 
 and if either party inconsiderately enter into any such vow, 
 they are rather to repent of their rashness than perform their 
 promise. This was his constant sense, as appears from other 
 places? of his writings: and herein St. Jerome^, St. Basil ^^5 
 
 est, ut cubiculi adirentur secreta silentia, et Martinianus nesciens quid de illo 
 decreverat Deus, maritali fiducia quasi cum conjuge cuperet cubitare, vivaci 
 voce ei memorata famula Christi respondit : ' Christo ego, Martiniaue frater ! 
 membra mei corporis dedicavi ; nee possum huraanura sortiri conjugium, 
 habens jam coslestem et verum sponsum. Sed dabo consilium : si velis, poteris 
 et ipse tibi prsestare dum licet, ut cui ego concupivi nubere, delecteris et ipse 
 servire.' Ita factum est, Domino procurante, ut obediens virgini etiam adoles- 
 cens suam animam lucraretur. 
 
 ^ Paulin. Ep. xiv, ad Celantiam, inter Epist. Hieronymi. (Bened. fol. vol. i. 
 p. 1101. C.) Tu quasi oblita foederis nuptialis, pactique hujus ac juris immemor, 
 inconsulto viro vovisti Domino castitatem. Sed periculose promittitur, quod 
 adhuc in alterius potestate est. Et nescio quam sit grata donatio, si unus 
 ofFerat rem duorum. ]\Iulta jam per hujuscemodi ignorantiam et audivimus et 
 vidimus scissa conjugia, quodque recordari piget, occasione castitatis adulterium 
 perpetratum. Nam dum una pars se etiam a licitis abstinet, altera ad illicita 
 delapsa est. Et nescio in tali causa, quis magis accusari, quis amplius culpari 
 debeat ; utrum ille, qui repulsus a conjuge fornicatur ; an ilia, quse, repellendo 
 a se virum, eum fornicationi quodammodo objicit. 
 
 o Aug, Ep. xlv. (Bened. vol. ii. p. 376. G.) (tom. ii. opp. p. 159. D. edit. Basil. 
 1569.) Armentario et Paulinse. Vovenda talia non sunt a conjugatis, nisi ex 
 consensu et voluntate communi. Et si prsepropere factum fuerit, magis est 
 corrigenda temeritas quam persolvenda promissio. 
 
 P Ibid, cxcix. ad Ecdiciam. (vol. ii. p. 889. B 7-) (ibid. p. 811. B.) Neque 
 corporis tui debito fraudandus fuit (vir tuus) prius quam ad illud bonum, quod 
 superat pudicitiam conjugal em, tuse voluntati voluntas quoque ejus accederet. 
 
 •1 Hieron. Ep. xlvi. ad Rusticum. (Vallars. fol. vol. i. p. 892. E 4.) (tom. i. 
 p. 145. A. edit. Francof.) Narravit milii uxor quondam tua, nunc soror atque 
 conserva, quod, juxta prseceptum apostoli, ex consensu abstinueritis vos ab 
 opere nuptiarum, etc. 
 
 r Basil. Regul. Major, q. xii. (Bened. 1839. vol. ii. p. 494.) (torn. ii. edit. 
 
Ch. III. § 3. CHRISTIAN CHURCH. 279 
 
 and all the ancients agree, except Theonas in Cassian^ ; who, 
 having forsaken his wife to turn monk, is said to have done it 
 with the approbation of the fathers in Scethis ; though Oassian 
 himself dares not undertake to excuse it, as knowing it to have 
 been against the. general sense and practice of the Catholic 
 Church. Justinian, indeed, gave some encouragement to this 
 unwarrantable practice by a law, wherein he authorizes the 
 deserting party, man or woman, to claim* their own fortune 
 again, and not be liable to the least punishment for their 
 desertion. But the Church never approved of this law ; and 
 it is remarked, even by Bellarmine himself^, that Gregory the 
 Great wrote against it. 
 
 Paris. 1637. p. 551. C.) Kal tovq kv avlvyiq, dh ydfiov toiovti{) /3t> Trpoffspxo- 
 fisvovQ dvaKpivetjQcu Ssi, ei e/c crv/t^wvou tovto Troiovai kcito. rtjv dioTayijv tov 
 airoOToXoV tov yap idiov (tmixutoq, (prfaiv, ovk kKovaidKeC Kai ovtioq Itti 
 TrXtiovojv fiaprvpijjv dex^aOai tov TrpoaepxoiJievov' TrJQ yap Trpog Qtbv vrraKoriQ 
 ovdet^ Trpori/Ltorepov. 
 
 s Cassian. Collat. xxi. c. ix. x. (Atrebat. 1628. p. 787-) Quum ergo his atque 
 hujusmodi verbis muliebris non flecteretur intentio, et in eadem obstinationis 
 duritia permaneret, ' Si ego,' inquit beatus Theonas, ' te abstrahere a morte non 
 possum, nee tu me separabis a Christo. Tutius est autem raihi cum homine, 
 quara cum Deo habere divortium.' Adspirante itaque gratia Dei, definitionis 
 suEe exsecutionem instanter aggressus est, nee intepescere per aliquam morara 
 desiderii sui passus est ardorem ; nam confestim omni mundana facultate 
 nudatus, ad monasterium pervolavit. . . . Nemo autem existimet, nos hsec ad 
 provocauda conjugiorum divortia texuisse, qui non solum nuptias minime con- 
 demnamus, verum etiam apostolicam sequentes sententiam, dicimus, ' Honora- 
 bile connubium in omnibus et torus immaculatus,' sed ut lectori initium 
 conversionis, quo tantus ille vir Deo dicatus est, fideliter panderemus. A quo, 
 bona gratia, hoc primum deposco, ut sive hoc ei placeat sive displiceat, me 
 quoquo modo a calurauia alieuum esse concedens, in suo hoc facto, aut laudet 
 aut reprehendat auctorem. Ego autem qui non meam super hac re sententiam 
 promsi, sed rei gestae historiam simplici narratione complexus sum, sequum est, 
 ut sicut mihi de eorum, qui hoc factum probant, laude nihil vendico, ita eorum, 
 qui id impi'obant, non pvilser invidia. 
 
 t Cod. Justm. lib. i. tit. iii. de Episc. et Cler. leg. liii. sect. iii. 'En tovto 
 0£<77rt?Oj«£V tire dvvp tirl fiovrjpr] (3iov sXOuv (SovXrjQein, «ir£ yvvv tov dvdpa 
 KaTaXiTTOvda Trpbg a<JKi]aiv tX9oi, [xr] tovto avrb Ki^'^ag Trapsxfiv 7rp6<pa(nv. 
 aXXd TU ixev oUtla -rravTioQ Xa^^dvtiV oiOTi Ty yvvaiKi Tr)v 7rpoT/ca dvai 
 XaBelv Tr)v aiiTrii^' /cat Tr)v 7rp6 ya/xou ^ojptdv T(^ avvoiKriaavTi' to de s/c 
 TovTov KspSog, ixy kutu ti)v Ik ptirovdiov didKevKiv tK^iKtlv, rj fikvEiv irapd T(f 
 fi^ dTTOTa^afiivtiJ, dXXd /card to t/c OuvAtov avficpiovov' ola doKOVVTog tov 
 dcpKTTankvov TO TTJg ixtTU ToJv dXXiov diaiTTig dvaxcopeiv r^ ye iiri T<p avv- 
 oiKeauf} TeQvdvai, hd to Tti) avvotKijaavTi TravreXuig dxpr]<^T0V elvai. 
 
 u BcUarm. de Monachis, c. xxxviii. Alter error est in altero extrerao, quod 
 
280 "^HE ANTIQUITIES OF THE Book VII. 
 
 Sect. IV. — Nor Children without the Consent of their Parents. 
 
 It was anciently, also, thought unreasonable to admit chil- 
 dren into the monastic life, without or against the consent of 
 their parents. The Council of Gangra^ seems to reflect on 
 this practice, as encouraged by Eustathius, the heretic, in a 
 canon which decrees, that "if any children, under pretence 
 of religion, forsook their parents, and did not give them the 
 honour due to them, they should be anathematized." St. 
 Basil's directions are conformable to the rule of that Council, 
 that " children should not be received ^ into monasteries, 
 unless they were offered by their parents, if their parents 
 were alive." But Justinian a little enervated the force of this 
 ancient rule by a new^ law, forbidding parents to hinder their 
 children from becoming monks or clerks, and evacuating their 
 wills, if they presumed to disinherit them upon that account. 
 And this seems to have been the first step toward the contrary 
 practice; which some learned writers^ of the Romish Church 
 have been so far from approving, that they have, with the 
 utmost zeal and vehemence^ declaimed against it, as repugnant 
 to the laws of reason and Scripture, and the general practice 
 of the primitive Church. 
 
 Sect. V. — Children^ though offered hy their Parents^ not to he 
 retained against their own Consent. 
 
 Nor was it only the parents' right that was to be considered 
 in this case, but also the right that every person is presumed 
 
 nimirum matrimonium etiam consummatum dissolvatur per ingressum in religi- 
 onem. Ita decrevit Justiniaiius, Cod. de Episc. et Cler. i. finali, et refert hanc 
 legem Gregorius, lib. ix. epist. xxxix. 
 
 w Cone. Gangrens. c. xvi. (Labbe, vol. ii. p. 424.) Ei Tiva r'sKva yovscjv, 
 jun\t(Tr« TTicrrwv, avax(j'ipoi7] 7rpo(pd<Tei 9toae(3eiag, ical fir) Ttjv Kadi^KOvaav 
 rifirjv toTq yovivaiv airovkfioi, 7rporifiU}jj,svr]Q StjXovori reap avrolg rijg Oeo- 
 ae(3tiag, avdOffxa 'icrrcj. 
 
 X Basil. Regul. Major, qutest. xv. (Benedict. 1839. vol. ii. p. 496. D 8.) 
 Ta Traidla virb yovtlg ovra, Trap' avrCJv eKtivLJV Trpocayo/ttva. IttI ttoXXwv 
 fiaprvpcjv de-x^ofxtvoi, ixxtts fiiij Sovvai dcpopfiijv Tolg Q'tKovmv d<popfii]v, dXXd 
 irdv ddiKov (JTona tu>v XuXovvtojp KaO' r'lfjiiSjv (3\a(X(pr)[xiav STrKT^^^eOijvai. 
 
 y Cod, Justin, lib. i. tit. iii, de Episc. leg. Iv. Ut non liceat parentibiis 
 impedire, quo minus liberi eorum volentes monaclii aut clerici fiant, aut eam ob 
 solam causam exhteredare, etc. 
 
 z ^rod. de Patrio Jure ad Filium, tot. 
 
Ch. III. §5. CHRISTIAN CHURCH. 281 
 
 to have in himself. For if a parent offered a child before he 
 was capable of giving his own consent, the act was of no force, 
 unless the child confirmed it voluntarily, when he came to 
 years of discretion— which the second Council of Toledo 
 reckons to be about the age of eighteen, decreeing, that " all 
 such as were entered in their infancy, by their parents^, mto 
 the clerical or monastic state, should be instructed in the 
 bishop's house, till they came to that age, and then they 
 should be interrogated, whether they intended to lead a single 
 life or marry ; that, accordingly, they might now resolve either 
 to continue in their present state, or betake themselves to a 
 secular life again ;" which, by the decree of this Council, they 
 had still liberty to do. And virgins had the same liberty till 
 forty, by an edict of the Emperors Leo and Majorian^ at the 
 end of the Theodosian Code. But the fourth Council of 
 Toledo^ was more severe in this respect to infant-monks ; for 
 there it was decreed, an. 633, that " whether their parents' 
 devotion, or their own profession, made them monks, both 
 should be equally binding, and there should be no permission 
 
 a Cone. Tolet. II. c. i. (Labbe, vol. iv. p. 1733.) De his, quos voluntas 
 parentum a prirais infantiee annis in clericatus officio vel monacliali posuit, 
 pariter statuimus observandum, ut mox cum detonsi vel ministerio electonun 
 contraditi fuerint, in domo ecclesite, sub episcopali praesentia, a preeposito sibi 
 debeant erudiri. At ubi octavum deciraura tetatis suae compleverint annum, 
 coram totius cleri plebisque conspectu, voluntas eorum de expetendo conjugio 
 ab episcopo perscrutetur, etc. 
 
 b Leo, Novel, viii. Ne per hujusmodi impietatem parentum egestas et oppro- 
 brium personis nobilibus irrogetur, et, quod prsecipue submovendum est, irri- 
 sionibus exsecrandis omnipotentis Dei contrahatur offensio, edictali lege sancimus, 
 filias, quas pater materve a sseculari permixtione translatas Cliristianse fidei 
 servare prtecepta continuata virginitate censuerint, in beatse vitoe proposito per- 
 nianentes, non ante suscepto honorato capitis velamine consecrari, quam xl. 
 anno tetatis emensce talibus infulis inoffensa meruerunt observatione decorari, 
 et multi temporis series et coelestis consuetudo servitii ad perfidam voluntatem 
 novis desideriis aditum non relinquant, qui, ante definitum temporis spatium, 
 sanctimonialem puellam aliis adulti sexus sui votis calentem memoratorum 
 quisquam parentum velari fecerit atque permiserit, tertia bonorum parte mul- 
 tetur, eadem poena constringi etiam, quae ilia parentibus destituta ut intra 
 prtedict^ retatis annos voluerit consecrari. 
 
 c Cone. Tolet. IV. c. xlix. (Labbe, vol. iv. p. 1717.) IMonachura aut paterna 
 devotio, aut propria professio facit. Quicquid horum fuerit, alligatum tenebit. 
 Proinde his ad mundum reverti intercludimus aditum, et omnera ad seculura 
 interdicimus rcgressum. 
 
2S2 THE ANTIQUITIES OF THE Book VII. 
 
 to return to a secular life again." This, as Spalatensis^ 
 rightly observes, was the first canon that ever was made to 
 retain children in monasteries, who were only offered by their 
 parents, without requiring their own consent at years of dis- 
 cretion. 
 
 Sect. VI. — Of the Tonmre and Habit of Monks. 
 
 The manner of admission was generally by some change of 
 their habit and dress, not to signify any religious mystery, but 
 only to express their gravity and contempt of the world. And, 
 in this, the sober part of them were always careful to observe 
 a decent mean betwixt vanity and lightness on the one hand, 
 and hypocritical affectations on the other. Long hair was 
 always thought an indecency in men, and savouring of secular 
 vanity ; and, therefore, they polled every monk at his admis- 
 sion, to distinguish him from the seculars ; but they never 
 shaved any, for fear they should look too like the priests of 
 Isis. This, then, was the ancient tonsure, in opposition to 
 both those extremes. Long hair they reckoned an effeminate 
 dress, and against the rule of the apostle ; therefore, Epipha- 
 nius ® blames the Mesopotamian monks for wearing long hair 
 against the rule of the Catholic Church ; and St. Austin ^ cen- 
 sures such, under the name of criniti fratres, ' the long-haired 
 brethren.' St. Jerome, according to his custom, expresses 
 himself with satire and indignation against them. For, writing 
 
 d Spalat. de Repub. lib. ii. c. xii. n. xxix. Immo eo progress! sunt homines, 
 humana in hoc sapientes, ut pro monachis veris et obligatis monachali vitse, 
 liabendos censueriut interdum et deereverint eos quoque, qui nullo propriee 
 vokinto.tis arbitrio, propriave eleetione, sed solo parentum voto solaque eorum 
 obligatione, pueri in monasteriis esse, mouachalemque habitum gestare inve- 
 niuntur. 
 
 e Epiph. Hseres. Ixxx. n. vi. (Colon. 1682. vol. i. p. 1073. A 8.) 'AXXd ical 
 aXXy TVTTifi 7r^ot\T](p9i]crav oi avroi Ti/xioL yjfxCJv ddeXtpoif ol Kara. MecroTrora- 
 fiiav kv fj,ovaaT7]pioiQ VTrdpxovrei;, e'lrovv Mdt^Spaig KoXovfxkvaiQ, KOfxag yvvai- 
 KiKag 7rpo(3a\X6fitvoi, Kat cfukkci) 7rpo(pavH iTreptLdofievoi' . . . aXXorpiov kari 
 rrjg KaOoXLKtJQ eKKXijciag aaKKog Trpocpavrjg, kuI Koyn) kKreivofisvij dnb rov 
 KTipvyfiaTOQ Twv diroaToXijjv. 
 
 f Aug. de Oper. Monach. e. xxxi. (Bened. vol. vi. p. 501. A 9.) (torn. iii. 
 p. 802. edit. Basil. 1669.) Vereor in hoe vitiuni plura dicere, propter quosdam 
 crinitos fratres, quorum prater hoc multa et paene omnia veneramui'. 
 
Ch. III. § G. CHRISTIAN CHURCH. 283 
 
 to Eustochiums, he " bids her beware of such monks as affected 
 to walk in chains, and wear long hair, and goats'* beards, and 
 black cloaks, and go barefoot in the midst of winter ; for these 
 were but arguments and tokens of a devil/' From which 
 invective, it may be easily collected, that such sort of affecta- 
 tions in habit and dress were not approved then by wise men 
 in the Church. But, on the other hand, the ancient tonsure 
 was not a shaven crown ; for St. Jerome^, St. Ambrose \ and 
 others, equally inveigh against this as a ceremony of the 
 priests of Isis : it was only an obligation on the monks and 
 clergy to wear decent and short hair, as it is evident from all 
 the canons that appoint it ^. As to their habit and clothing, 
 their rules were the same, that it should be decent and grave, 
 as became their profession; not light and airy, nor slovenly 
 and affected. The monks of Tabennesus, in Thebais, which 
 lived under the institution of Pachomius, seem to have been 
 the only monks in those days which were confined to any 
 particular habits. Cassian^ has a whole book, among his 
 
 S Hieron. Ep. xxii. ad Eustocliium, c. xii. (Vallars. vol. i. p. 112, at top.) 
 Viros fuge, quos videris catenatos ; quibus feminei contra Apostolum Paulura 
 crines, hircorum barba, nigrum pallium, et nudi in patientia frigoris pedes. 
 Hsec omnia argumenta sunt diaboli. (Tom. i. p. 93. F. edit. Francof. 1684.) 
 
 ^ Hieron. in Ezech. c. xliv. (Benedict, vol. iii. p. 1029.) (torn. v. p. 464. C. 
 cit. edit. ) Quod sequitur, ' Caput suum non radent, neque comam nuti'ient, sed 
 tondentes attondebunt capita sua,' pei'spicue demonstratm*, nee rasis capitibus, 
 sicut sacerdotes cultoresque Isidis atque Serapis, nos esse debere ; nee rursum 
 comam demittere, quod proprie luxuriosorum est, bai'bax'orumque et militan- 
 tium, sed ut honestus habitus sacerdotum facie demonstretur. 
 
 » Ambros. Epist. xxxvi. ad Sabin. (Paris. 1836. vol. iv. p. 367.) (Ep. xxx. 
 torn. V. p. 128. C. edit. Colon. 1616.) Cum ipsi capita et supercilia sua radant, 
 si quando Isidis suscipiunt sacra, si forte Christianus vir attentior sacrosaucta3 
 religioni vestem mutaverit, indignum facinus appellant. 
 
 k Cone. Carth. IV. c. xliv. Clericus nee comam nutriat, nee barbam (I'adat). 
 
 Cone. Agath. c. xx. (tom. iv. Cone. p. 1386.) Clerici qui comam nutriunt, 
 
 ab archidiacono, etiamsi noluerint, inviti detondeantur. Cone. Tolet. IV. 
 
 c. xli. (tom. V. Cone. p. 1716.) Omnes clerici, vel lectores, sicut Levitse et 
 Sacerdotes, detonso supei'ius toto capite, inferius solam circuli coronam relin- 
 quant : non sicut hue usque in Gallicice pai'tibus facere lectores videntur, qui 
 prolixis, ut laici, comis, in solo capitis apice modicum circulum tondent. Ritus 
 enim istc in Hispania hue usque haercticorum fuit. Undo oportet, ut pro 
 amputando ecclcsite scandalo, hoc signum dedecoris auferatur, ut una sit 
 tonsui'a, vel habitus, sicut totius Hispania? est usus. 
 
 1 Cassian. lib. i. de Habitu Mouach. 
 
284 THE ANTIQUITIES OF THE Book VII. 
 
 Institutes, to describe them, where he speaks of their " cin- 
 gula, cucuUi, colobia, redimicula, palliola or mafortes, melotes, 
 their sheep-skins, their cahgae, and sandals ;" all which, they 
 that are curious in this matter, may find there particularly 
 described. But, he owns, these habits were not in use°^ 
 among the Western monks ; and some of them, particularly 
 the cowl and the sheepskins, would have exposed them only to 
 derision to have worn them. St. Jerome often speaks of the 
 habits of monks, but he never once intimates that it was any 
 particular garb differing from others, save only in this ; that 
 it was a cheaper, coarser, meaner raiment " than others wore, 
 expressing their humility and contempt of the world without 
 any singularity or affectation. For, as to the affecting of 
 black cloaks, and appearing in chains, we have heard him 
 already express himself severely against them. And he is no 
 less satirical ° against those who wore cowls and sackcloth for 
 their outward garment ; because these were vain singularities, 
 which religious persons ought to avoid, and rather observe a 
 becoming mien in their habit p, between gaiety and slovenli- 
 ness, without any notable distinction, to draw the eyes of the 
 world upon them. Palladius takes notice of some who loved 
 to walk in chains ; but, he says \ Apollo, the famous Egyptian 
 
 ™ Cassian. lib. i. de Habitu INIonach. c. xi. Nam neque caligis nos, neque 
 colobiis seu una tunica esse contentos hiemis permittit asperitas et parvissimi 
 cuculli velamen ; vel melotis gestio derisum potius quam sedificationem uUam 
 videntibus comparabit. 
 
 n Hieron. Ep. iv. ad Rusticum. (Vallars. vol. i. p. 936.) Sordidse vestes 
 
 candidse mentis indicia sunt. Vilis tunica contemtum saeculi probet. Id. 
 
 Ep. xiii. ad Paulin. p. 319. Tunicara mutas cum anirao, nee pleno marsupio 
 gloriosas sordes appetis ; etc. — —Id. Ep. xv. ad Marcellam de Laud. Asell^e. 
 Tunica fusciore induta, se repente Domino consecravit. 
 
 o Hieron. Epist. xxii. ad Eustochium. (vol. i. p. 111.) Sunt qui ciliciis 
 vestiuntm* et cucullis fabrefactis : ut ad infantiam redeant, imitantur noctuas et 
 bubones. 
 
 P Ibid. (p. 110. D.) Vestis sit nee satis munda nee soi'dida, et nulla diver- 
 sitate nobilis ; ne ad te obviam prsetereuntium turba consistat, aut digito 
 demonstreris. 
 
 q Pallad. Histor. Lausiac. c. lii. (in Biblioth. Patr. Grtec. Lat. torn. ii. p. 985. 
 C.) E/iS/x06ro Se ttoWo. tovq to. ciSjjpd (pspovTug Kai rovg koixCjvtuq' ovtoi yap 
 kvdsiKVvovai, (pi](Ti, Kal avdpuiirapkaKiiav drjpSxJC deov avrovg fidWov vrjartiaig 
 tKKvtiv TO (ToJixa, Kal iv KgvTCTi^ to koKov TrpaTTfiV oi de ov tovto, dXKd trdaiv 
 iavTovg (pavspovg KaOicrTuxn. 
 
Cn. III. § 7. CHRISTIAN CHURCH. 285 
 
 monk, was used to inveigh severely against them. And Oassian 
 justly blames some others as having more zeal than knowledge, 
 because they, literally interpreting that saying of our Saviour, 
 " He that taketh not up his cross, and followeth me, is not 
 worthy of me," made themselves wooden crosses, and carried 
 them continually about their necks ; which, as he rightly ^ ob- 
 serves, was " not to edify, but raise the laughter of all spec- 
 tators.'"' Such affectations were generally condemned by the 
 ancients, and it was only the ignorant or superstitious that 
 approved them. So that, upon the whole matter, it appears 
 that the western monks used only a common habit, the philo- 
 sophic pallium^ which many other Christians in those times 
 did ; whence, as I have noted ^ in another place, the heathens 
 called Christians '' Greeks and impostors." And, sometimes, 
 the looser sort of Christians gave monks the same name for 
 the same reason, as St. Jerome * seems to intimate, when he 
 says, " If a man did not wear silk, he was reckoned a monk ; 
 if he did not appear in gay clothing, he was presently termed a 
 Greek and impostor." And Salvian " reflects on the African 
 people, and especially those of Carthage, for the same treat- 
 ment of them. For, he says, " They could scarce ever see a 
 man with short hair, and a pale face, and habited in a pallium^ 
 that is, a monk, without bestowing some reviling and reproach- 
 ful lanffuao-e on him." These words of Salvian, I take to be 
 an exact description of their ancient habit and tonsure. 
 
 Sect. VII. — No solemn Vote or Profession required of them. 
 As to any solemn vow or profession required at their admis- 
 sion, we find no such thing, for it was not yet the practice of 
 
 r Cassian. Collat. viii. c. iii. (Atrebat. 1628. p. 467-) Quod quidam districtis- 
 sirai monachorum, ' habentes quidem zelum Dei, sed non secundum seicntiam,* 
 simplieitei' intelligentes, feeeruut sibi cruees ligneas, easque jugiter huraeris 
 circumferentes, non cedificationem sed risuni cunctis videntibus intulerunt. 
 
 s Book i. chap. ii. sect. iv. 
 
 t Hieron. Ep. xxiii. ad Marcellam. (Vallars. vol. i. p. 176.) Nos quia serica 
 veste non utimm*, monachi judicamur. Si tunica non cauduerit, statim illud e 
 trivio, Impostor et Grtecus est. 
 
 u Salvian. de Gubern. lib. viii. (Bibl. V. P. Galland. vol. x. p. 50. D 5.) Inter 
 Africae civitates, et maxime inti'a Carthaginis niuros, palliatum et pallidum, et 
 recisis comarum fluentium jubis usque ad cutem tonsum videre, tam infelix ille 
 populus quam infidelis sine convicio atque execratione vix poterat. 
 
286 THE ANTIQUITIES OF THE Book VII. 
 
 those ages ; but, whatever was done in that kind, was only a 
 private transaction between God and themselves. St. Basil ^ 
 says plainly, that " there was no express promise of celibacy 
 taken of any, but they seemed only to promise it tacitly by 
 becoming monks." He advises, indeed, that "a profession 
 should be required of them for the future ;" but that implies, 
 that as yet no such promise had been exacted before. There 
 were some monks that lived in a married state, as appears 
 from what has been alleged from Athanasius and St. Austin in 
 the foregoing ^ chapter : and it is certain a promise of celibacy 
 could not be exacted of them. And for others that lived in 
 communities, their way of admission was not upon any explicit 
 promise, but a triennial probation, during which time they 
 were inured to the exercises of the monastic life in the greatest 
 severity ; and if, after that term was expired, they liked to 
 continue the same exercises, they were then admitted, without 
 any further ceremony or solemnity, into the community, to 
 cohabit as proper members of it. This was the method pre- 
 scribed by the rule of Pachomius, the father of the monks of 
 Tebennesus ; from which all others took their model, as the 
 reader may find in Palladius ^ and Sozomen y, where the rule 
 is at large recited. 
 
 Sect. VIII. — What 7neant ly their Renunciation of the World, 
 
 There was as yet no solemn vow of poverty required neither, 
 though it was customary for men voluntarily to renounce the 
 world, by disposing of their own estates to charitable uses, 
 before they entered into a community where they were to enjoy 
 all things in common. Thus, Hilarion divided all his sub- 
 
 V Basil. Ep. Can. c. xix. (Balsamon. Paris. 1620. p. 954.) 'Av^pfJJv de 6^10X0- 
 y'lav ovK iyvojixev, ttXt^v si firj riveg kavTovg r^ Tdyfiari tojv nova^6vTO)v 
 syKaTTipiOfirjaav' o'i kuto. to aiijOTTWjxtvov SoKovcri TraQa^kx^aOai t))v ayajxiav 
 7r\))v Kai ett' eKeivh)v,kKslvo r/yovfiai TrporjyEiaQai TrpoarjKeiv, EpcjTaaOai aiiTovg, 
 Kai Xafij3dvea9ai Trjv Trap avTuiv ofioXoyiav kvapyij. 
 
 ^ See chap. ii. sect. vi. 
 
 X Pallad. Histor. Lausiac. c. xxxviii. p. 956. C. T6v fxev toi datXdovTa 
 fladira^ (rvfifxilvai avroTg- etti Tpieriav, tig ciyujva advTcjv avTov ov de^y 
 dXX' epyariKuTipa tpya Troii'jtrag, ovTwg tig to (TTctdiov liifSaiv'tTM fiSTct Ttjv 
 TpitTiav. 
 
 y Sozom. lib. iii, c. xiv. p. 105. 
 
Ch. III. § 8. CHRISTIAN CHURCH. 287 
 
 stance between his brethren and the poor, reserving nothing 
 to himself, as St. Jerome ^ and Sozomen report of him. And 
 PauUinus, a rich senator^s son, with his wife, Therasia, by 
 mutual consent, disposed of both of their estates (which were 
 very great) to the poor, and then betook themselves to a 
 monastic life at Nola, where PauUinus, after he was made 
 bishop of the place, continued the same voluntary poverty 
 still ; insomuch, that St. Austin "" says of him, that when the 
 Goths were ravaging and plundering the town, he made this 
 prayer to God : Domine, ne excrucier propter aurum et argen- 
 tum : ubi enim sinf omnia mea, Tu scis — ' Lord, let not the 
 barbarians torture me for my silver or gold, for Thou knowest 
 where all my treasure is."* Such instances of voluntary poverty 
 are every where obvious in ancient history : but then one thing 
 they were very careful to avoid in those early times ; that is, 
 that when they had once renounced their own estates, they 
 did not afterward seek to enrich themselves, or their monas- 
 teries, by begging or accepting the estates of others. It was 
 a remarkable answer to this purpose, which Isaac Syrus, 
 bishop of Ninive ^, is said to have given to his monks, when 
 they desired him to receive some lands that were offered him 
 for the use of his monastery. He replied, MonacJius qui in 
 terra p)ossessiones qucerit, monachus non est — ' A monk that 
 seeks for possessions in the earth, is not a monk.^ The 
 Western monks were not always precise to this rule, as appears 
 
 z Hieron. Vit. Hilarionis, c. iii. (Vallars. vol. ii. p. 15.) (p. 157. C. torn. i. edit. 
 Francof.) Reversus est cum quibusdam Monachis ad patriam, et parentibus 
 
 jam defunctis, partem pauperibus largitus est, nihil sibi omnino I'eservans. 
 
 Sozomen. lib. iii. c. xiv. (Aug. Taur. p. 105. C 6.) KaraXa/Swi/ dk TiXevrrj- 
 (XavTag tovq Trarepag, eig tovq ddt\(povg icai Tovg ^eojjikvovg tijv oxxriav 6ik- 
 veifiev. 
 
 ^ Augustin. de Civit. Dei, lib. i. c. x. (Bened. vol. vii, p. 11. D 6.) (torn. v. 
 p. 51. C. edit. Basil. 1569.) PauUinus noster, Nolensis episcopus, ex opulentis- 
 simo divite, voluntate pauperrimus, et copiosissime sanctus, quando et ipsam 
 Nolam Barbari vastaverunt, cum ab eis teneretur, sic in corde suo, ut ab 
 eo postea cognovimus, precabatur, ' Domine, non excrucier,' etc. 
 
 b Vid. Cave, Histor. Litter. (Lond. 1743. vol. i. p. 519.) (vol. ii. p. 185, edit. 
 London. 1698.) (p. 110, edit. Genev. 1699.) Isaac, natione Syrus, urbis Ninivis 
 episcopus . . . mihi certe in nullo magis raemorabilis, quam quod monachos 
 suos ipsum humiliter hortantes, ut in usum monasterii possessiones, qure oblatce 
 erant, acciperent, simplici hoc response refellit : ' Monachus qui in terra pos- 
 sessiones qurerit, monachus non est.' 
 
288 THE ANTIQUITIES OF THE Book VII. 
 
 from the complaints of St. Jerome '^ and Cassian ^, and some 
 imperial laws ^ made to restrain their avarice. But the monks 
 of Egypt were generally just to their own pretensions ; their 
 monasteries had no lands or revenues belonging to them ; nor 
 would they have any, nor suffer any monk to enjoy more than 
 was necessary for his daily subsistence. For they thought it 
 a contradiction to their profession, that men who made a show 
 of renouncing the world, should grow rich in monasteries, who 
 perhaps were poor before they came thither ; and, therefore, if 
 ever they received any donation, it was not for their own use, 
 but the use of the poor. Nay, they would not suffer any monk 
 to enjoy any thing to call it his own, but, in a community, 
 they would have all things in common ; and, therefore, St. 
 Jerome^ tells a remarkable story of one of the monks of Nitria, 
 
 c Hieron. Ep. iv. ad Rustic. ( Vallars. vol. i. p. 943. B.) (tom. i. edit. Fi'ancof. 
 p. 30. G.) Vidi ego quosdam, qui postquam renunciavere saeculo, vestimentis 
 ddhtaxat et vocis professioue, non rebus, nihil de pristina conversatione muta- 
 runt. Res familiaris magis aucta quam imminuta. Eadem ministeria servu- 
 lorum, idem apparatus convivii. In vitro et patella fictili, aumm comeditur ; 
 
 et inter turbas et examina ministrorura nomen sibi vendieant solitarii. Id. 
 
 Ep. ii. ad Nepot. p. 9. C. Nonnulli sunt ditiores monachi, quam fuerant saecu- 
 lares ; et clerici, qui possideant opes sub Christo paupere, quas sub locuplete et 
 fallace diabolo non habuerant ; ut suspiret eos ecclesia divites, quos mundus 
 antea tenuit mendicos. 
 
 ^ Cassian. lib. iv. c. xv. (Atrebat. 1628. p. 80.) Ad hsec nos miserabiles 
 quid dicemus, qui in coenobiis commorantes, ac sub Abbatis cura et .sollicitudine 
 constituti, peculiares circumferimus claves, omnique professionis nostras vere- 
 cundia et eonfusione calcata, etiam annulos, quibus recondita prsesignemus, in 
 digitis palam gestare nos non pvidet, quibus non solum cistellee vel sportse, sed 
 ne arcee quidem, vel armaria, ad ea quae congerimus, vel quee egressi de saeculo 
 reservavimus, condenda sufficiunt. Quique ita nonnunquam px'o vilissimis 
 nullisque rebus accendimur, eas duntaxat velut proprias vendicantes, ut si quis 
 vel digito quicquam ex his contrectare praesumserit, tanta contra eura iracundia 
 suppleamur, ut commotionem cordis nosti'i ne a labiis quidem, ac tota corporis 
 indignatione, revocare possimus. 
 
 6 Cod. Theod. lib. xvi. tit. ii. de Episc. leg. xx. Ecclesiasticse, aut ex eccle- 
 siasticis, vel qui Continentium se volunt nomine nuncupari, viduarum ac pupil- 
 larum domos non adeant : sed publicis exterminentur judiciis, si posthac eos ad 
 fines earum vel propinqui putaverint deferendos. Censemus etiam, ut memorati 
 nihil de ejus mulieris, cui se privatim sub praetextu religionis adjunxerint, libe- 
 ralitate quacumque, vel extreme judicio possmt adipisci : et omne in tantum 
 inefficax sit, quod alicui horum ab his fuerit derelictum, ut nee per subjectam 
 personam valeant aliquid, vel donatione, vel testamento, percipere. 
 
 f Hieron. Ep. xxii. ad Eustoch. c. xiv. (Vallars. vol. i. p. 118.) Quod ante 
 
Ch. III. §9. CHRISTIAN CHURCH. 289 
 
 in Egypt, how he was punished for hoarding up but a hundred 
 shillings as his own property, which he had saved out of his 
 daily labour. At his death, when the thing came to be disco- 
 vered, a council of all the monks was called, to advise what 
 should be done with the money : and they were about five 
 thousand who met at this consultation. Some said it should 
 be distributed among the poor; others, that it should be 
 given to the Church ; and others, that it should be remitted 
 to his parents : but Macarius, and Pambo, and Isidore, and 
 the rest of those called fathers among them, decreed that it 
 should be buried with him in his grave, saying, " Thy money 
 perish with thee.'' So little regard had those ancient monks 
 for any thing more than what was necessary for their daily 
 sustenance ! 
 
 Sect. IX. — Of the Difference between the Benouncing and the 
 
 Communicatim Life. 
 Some, indeed, did not thus renounce all property, but kept 
 their estates in their own hands, and yet enjoyed no more of 
 them than if they had actually passed them over to others ; 
 for they distributed their whole yearly revenue constantly to 
 the poor, and such charitable uses as men's daily needs 
 required. Of this sort Palladius ^ and Sozomen '' mention one 
 
 non plures annos Nitrite gestum sit, referemus. Quidam ex fratribus parcior 
 magis quam avarior, nesciens triginta argenteis Dominum venditum, centum 
 solidos, quos lina texendo acquisierat, moriens dereliquit. Initum est inter 
 Monaehos consilium (nam in eodem loco circiter quinque millia divisis cellulis 
 habitabant) quid facto opus esset. Alii pauperibus distribuendos esse dicebant ; 
 alii dandos Ecclesite ; nonnulli parentibus remittendos : Macarius vero, et Pambo, 
 et Isidorus, et cteteri quos Patres vocant, Sancto in eis loquente Spiritu, decre- 
 verunt infodiendos esse cum domino suo, diceutes, * Pecunia tua tecum sit in 
 perditionem.' 
 
 g Pallad. Histor. Lausiac. c. xiv. (tom. ii. Biblioth. Patr. Grsec. Lat. p. 91G.) 
 'ATToXXwviog TiQ bvofxaTi cnro 7rpoy/xar£wrwj/ cnroTaKcifievoQ (cat olKrjffag to 
 opog TrJQ Nirpiac, /nr/re TiX^tjv to Xonrbv fiaOnv SwdfiBVog, ju»jr£ IttI dffKTjciv 
 ypacpiKTiv Ti^ irapaj3e(3r]Ksvai tijv r'lXiKiav, Kucrag tv r(p opa dKoai irr), Tavrijv 
 taytv T))v daicrjcnv Ik tuiv iSiuiv %p»j^arwv Kai tu)v oikuihv ttovojv TravTola 
 iuTpiKd Kal KeXXapiKU ciyopdWv Iv ry 'AXt^avdpeiq., nday ry d5eX(p6TiiTi tig 
 rag voaovg tTr/jpKCi, k. t. X. 
 
 h Sozom. lib. vi. e. xxix. (Aug. T. 1746. p. 238, at bottom.) 'A-TroXXwviog, 
 Tov dXXov xpovov kiiTTopiav fiSTioJV, TJdt] -rrpbg yijpag IXavvojv, Itti ttjv 'S.Kfiriv 
 ijXBf Xoyiadfievog U wg ovre ypdcptiv, ovTt aXXiju rivd Tsxvrjv naBdv oUg rk 
 VOL. II. U 
 
290 THE ANTIQUITIES OF THE Book VII. 
 
 Apollonius, who kept his estate in his own possession, but 
 expended the annual income in providing physic and other 
 necessaries for the sick monks, as there was occasion. Pal- 
 ladius, also \ speaks of two brothers, Pacesius and Esaias, sons 
 of a rich merchant, who, betaking themselves to a monastic 
 life, disposed of their estates in these different ways : the one 
 gave away his whole estate at once to churches and prisons, 
 and such monasteries as needed rehef, and then, betaking 
 himself to a small trade for his own subsistence, he spent 
 the rest of his life in labour and prayer ; but the other kept 
 his estate in his own possession, and therewith, first building a 
 monastery, and taking to himself a few associates, he enter- 
 tained all strangers travelling that w^ay, took care of the sick, 
 entertained the aged, relieved the poor; and, on every Satur- 
 day and Lord's day, spread three or four tables for the refresh- 
 ment of such as needed. Palladius calls this rightly koivmvikov 
 j3tov, ' the communicative life,"* and the other airoTa^afiivov 
 
 i(TTi dia Trjv t'lXiKiaVf TravToSaTroJv (papfxaKOJV s'idr} Kal l^safxaTMv STrLTijStiiov 
 ToXg Kdjxvovaiv, t^ oUdcov xp'?/>t«''wj/ ojvovjxevog, ava ekckxttiv Ovpav fiovatrri- 
 Ktjv Trepiyei i-i^xpiQ evvaTt]Q u'tpag, 80opwv tovq voaovvraq' i-TTiT'ndeiav di 
 TavTrjv avT<^ rrjv aaK-qaiv evpihv, w^e iTroXiTtvcraro' /weWwi/ dk TtktvTq.v, 
 aXXo) TTapadovg a tlx^v, IvtrdXaro to. avra TToielv. 
 
 i Pallacl. Histor. Lausiac. c. xv. 'Ertpog rig JlaKtjmog Kal 'Haatag ovrut 
 
 KaXoviJ.evoi dd€X(poi viriipxov irarpog IfXTropov "STravoSpofXOV o'lTiveg tov rra- 
 
 rpbg ahrCJv TtXfVTr](yavTog ii-iepiaavTO to. vTrdpxovTa iv Kivrjroig, ci Icxov 
 
 fv fiev vofii(Tna(TL TrevTaKKTxiXioig, kv ifxaTioig dk Kal oiKsraig ret svptOkvra' 
 
 ovroi [xer a\X>)Xwv s(TKs\pavTO, Kal (rviJ.(3ovXevovTeg eavTolg tXeyov irpbg aXXfj- 
 
 Xovg, 'Ettl TToiav n'lQodov tXQojjJLev (5iov, ddtXtps ; Idv tXOoJutv £7ri r^v tfi-rro- 
 
 piaVf fjv fierfiXOev 6 7rar/}p r'lfiwv, Kal tjixelg Irspoig txo\^ttv KaraXtitpai tovq 
 
 TTovovg r'lfiwv' "lacDg Se Kal Kivdvvoig 7repnre(TovixeOa TrdvTiog rj XycTpLKoZg ^ 
 
 OaXaTTioig' dtvpo ovv ddeX(pe, stti tov jjiovrtpij ^iov eXOdJfxev, 'iva Kal rd tov 
 
 TraTpbg yj-iiov K(pdf)(Tb}[xsv, Kal rag ^l/i'xdg t'ji-iCJv fxi] d-KoXkaujp.tv' riptaev ovv 
 
 dfJi^OTspoig 6 aKOTTog tov fiov{]povg f3iov tvps9i](rav ovv dXXog kut aXXo 
 
 diatjxDvovvTsg' fiepKrajJ-svoi dk tu xprjjuora, Kal rd Xonrd TrdvTa, tov fxkv 
 
 GKOTTOv eixovTO EKaffTog tov dp's(rai 06<{), lvt]\XayfX(vy St Ty iroXiTiiq.' 6 ^dv 
 
 yap TrdvTa SiaaKopiriaag tdwKtv dcTKijTripioig, Kal iKKX)]<Tiaig, Kal (pvXaKalg' Kal 
 
 TixvvSpiov 'ijJtaQtv, oOev tov dpTOV 7ropi<T7]Tai, Kal ry daKrjmi Trpotrkax^v, Kal 
 
 Ty TTpoaivxy' b It tTtpog tovtov }ir]Civ SiaoKopTriaag, dXXd Troirjcrag eavrc^ 
 
 ^ovaaTi]piov Kal TrpoaXa^o^tvog ddtX<povg oXiyovg, TrdvTa %tvov tdt^iovTO, 
 
 ■Kavra appujOTOv WtpaTrtvtv, TrdvTa yipovTa TTtpUKpaTii, Trdvri 7r'tvr]ri Trapti- 
 
 Xf-v, Kara cdji^aTov Kal KvptaK))v Tptlg f] Ttaaapag Tpdiztc.ag icrrwv, tovq 
 
 XnTOfjikvovg tSttiiovTO' .... tovti^ Tip rpoTr^ tov tavTOV (Mov KaTavdXuxrsv. 
 
Ch. III. §10. CHRISTIAN CHURCH. 291 
 
 |3tov, 'the life of a renouncer.' And addsJ, that " The ques- 
 tion being put by some brethren to Pambo, the famous Egyp- 
 tian, concerning these two brothers, ' whether of them took 
 the better course,** he rephed, ' They were both equally perfect, 
 and acceptable in the sight of God : the one, imitating the 
 hospitality of Abraham ; and the other, the zeal of Elias.' 
 
 1 11 
 
 Sect. X. — All Monks anciently maintained hy their oivn 
 
 Labour. 
 
 Hence it appears, that the ancient monks had no regard to 
 estates and possessions : for, one way or other, they discharged 
 themselves of the burden of them. And then, since monas- 
 teries had no standing revenues, all monks whatever were 
 obliged to exercise themselves in bodily labour, partly to main- 
 tain themselves without being burdensome to others ; and 
 partly, to keep their souls well guarded, and (as it were) out of 
 the way of Satan's strongest temptations. For Cassian notes 
 it ^ as a very wise saying of the old Egyptian fathers, that " a 
 labouring monk was but tempted by one devil; but an idle 
 one was exposed to the devastation of a legion." And, there- 
 fore, St. Jerome, writing to his friend, Rusticus, the monk, 
 bids him be sure to exercise himself in some ' honest labour ; 
 that the devil might always find him employed. This, he tells 
 him, was the custom of the Egyptian monasteries, to admit 
 none without working with their own hands, as well to supply 
 their bodily wants, as to preserve their souls from danger. 
 They had, then, no idle mendicants among them, as Duarenus 
 
 J Pallad. Histor. Lausiac. c, xv. ^ikovuKiaq ovv IfXTrtffovffijg sttI ry Sia<p6pqt 
 -TroXirei^ rovTiav tmv fiuKapicov ry aceX(p6Tr]Ti, fxdXiara, Itti ToXg dia^opoig 
 eTTaivioig, aTrkpxovrai Trpbg tov fiuKapiov Kal ciyiov Ila/i^w, Kai avariOevTai 
 avrqj Tijv TTspl TovTfjJv iTTiKpicnv, dliovvTig fxaOuv Trap avTOv ttjv dfx.eiv(o 
 TToXireiaV 6 de XsysL avroig- 'AiJ.(p6rspoi tsXhol f«Vi Trpbg tov Kvpiov 6 ^ev 
 yap 'AlSpafiialov i^eTs\«nv tpyov di^iovfisvog Tzavrag' 6 de tov Trpo<prjTOV 
 'HXiov TO UKafiTreg tov Z,r]Xov Trig Trpbg Qtbp evaptrrTrjffeojg kveSk^aro. 
 
 k Cassian. Institut. lib. x. c. xxiii. (Atrebat. 1628. p. 237.) Haec est apud 
 ^gyptuni antiquis patxnbus sancita sententia, .* Operantem monacbum uno 
 dsemone pulsari ; otiosura vero innumeris spiritibus devastari.' 
 
 1 Hieron. Ep. iv. ad Rustic. XVallars. vol. i. p. 940.) Fac et aliquid operis, 
 ut te semper diabolus inveniat occupatum. iEgyptiorum monasteria hunc 
 raorem tenent, ut nullum absque operis labore suscipiant, non tam propter 
 victus necessitatem quam propter aninife salutem. 
 
 u 2 
 
29^ THE ANTIQUITIES OF THE Book YII. 
 
 himself™ rightly observes. They looked upon a monk that 
 did not work, as no better than a covetous defrauder ; for so 
 Socrates " tells us the Egyptian fathers were used to express 
 themselves concerning such as eat other men's bread for 
 nought. We have already heard out of Bede ° how the monks 
 of Bangor, two thousand in number, maintained themselves 
 with their own labour : and Bishop Usher has collected p a 
 great many other instances of the same nature, in relation to 
 the first monasteries of Ireland and Britain. It would be 
 endless to produce all the passages of ancient writers that 
 relate to this matter ; therefore, I shall content myself to refer 
 the reader to the places themselves cited ^ in the margin, and 
 
 m Duaren. de Ministr. et Benefic. lib. i. c. xx. Nee ita otio dediti erant^ 
 more pseudomonachorum nostri temporis, ut nihil in commune conferrent, et se 
 homines esse, id est, ad societatem hominum juvaudam natos non recorda- 
 
 rentur. 
 
 n Socrat. lib. iv. c. xxiii. (Aug. Taur. 1746. p. 201. D 10.) Movaxk, "' M 
 IpydZoiTO, kwhriQ t<^ TrXtovsKTy Kpiverai. 
 
 o Bed. lib. ii. c. ii. See chap. ii. sect. xiii. note (r). 
 
 P Usher, Religion of the Ancient Irish, c. vi. 
 
 q Epiphan. Hseres. Ixxx. n. vi. (Colon, vol. i. p. 1072. C.) Kai yap 1% 
 avTwv Tov 0eou Upkotv^ Kai avroi fierd tov Kijpvyi-iaTog tov Xoyou, (xifiovfievoi 
 Tov ciyiov avTwv utrci tov Oebv kv Xpicrr^ Trarspa, ^Jj/ti ^e IlavXov tov ayiov 
 aTToaToXov, Kai avToi Kara, to Swutov, h kuI fir) TrdvTsg, dXX ol TrXeiovc, TaTg 
 idiaiQ xepcrtv Ipya'Cofxevoi, o'iav S' dvaXoywQ (TvixTrpsTTOVffav r<^ a^tw/xan, Kai 
 TrJQ iKKXrjmaaTiKriQ (ppovTiSog IvdeXex^'io- tvpoisv tsxvijv, oirujg fxsrd tov Xoyov 
 Kai TOV KTfpvyfiaTog rj avvtidriaig x«''py> "^^^ ^*" X^pt^v idiu^v Kapirotpopovaaj 
 Kai tavTy tTrapKOVixivi], Tolg ts a^*X^oTg, Kai (vSsofisvoig, ttjv fiitd x"P«C 
 
 oiKovon'iav. Chrysostom. de Compunet. Cordis, lib. i. c. vi. (Benedict, vol. i. 
 
 p. 132. C 5.) "Or£ Kai Ttpi^riv lyoj tyv^Ktiv, Trjv -rroXiv dplg, IttI Tag (TKrjvdg 
 Tojv novax^v IXOtlv, TToXvg rjfxrjv tovto Ipfvvwv Kai TToXvTrpayfiovCjv, TToOev y 
 Tuiv dvayKaioJV forai xop»7yta . . . ti fir] Tig 6 tig tpyov efi[3dXXwv xaXfirbv, 
 olov, (TKdTTTtiv, r) ^vXo^optlv KiXevwv, fi vdpoipoptTv, Kai Td dXXa ivdvTa tu 
 TOiavTa vTTtjpSTtTv Kai oXujg, 6 Tffpt T^g dvairahanog Xoyog rjv -rroXvg r]fuv. 
 
 Hieron. Epist. Ixxvii. ad Marcum Celedensem (tom. ii. p. 211. G. edit. 
 
 Francof.) Nihil alicui preeripui, nihil otiosus accipio. Manu quotidie et pro- 
 prio sudore quserimus cibum, scientes ab apostolo scriptum esse, ' Qui autem non 
 
 operatur, nee manducet.' Cassian. Institut. Ub. x. c. xxii. Vid. sub ht. (t) 
 
 in textu. Justin. Novel, cxxxiii. c. vi. Aei SittXovv tovto epyov ToXg [xova- 
 
 Xolg KaBtcfTavai, rj Talg Oeiaig kvaaxoXeiaOai ypa<pa'ig, ?) rd fiovaxolg irps- 
 TTOVTa {uTTtp KaXnv tuoQaaiv Ipyoxf'pa) fitXtr^v re kuI tpydKecrOaf hdvoia 
 
 ydo, [xdTtjv (TxoXa^ow«7a, ovSev dv twv dyaOwv diroTiKoi. Id. Cod. lib. xi. 
 
 tit. XXV. de Mendicantibus Validis. Cunctis, quos in publicum qusestum ineerta 
 mcndicitas vocaverit, inspectis, exploretur in singulis et integritas corporum et 
 robur annorum : atque inertibus et absque uUa debilitate miserandis necessitas 
 
Ch. III. § 10. CHRISTIAN CHURCH. 293 
 
 only observe one thing further, that anciently monks, by the 
 labour of their hands, did not only provide themselves of suf- 
 ficient maintenance, but had superfluities also to relieve the 
 necessities of others. Sozomen \ says Serapion, presided over 
 a monastery of ten thousand monks, near Arsinoe, in Egypt, 
 who all thus laboured with their own hands, going to reap in 
 the fields in the time of harvest ; so that they had enough and 
 to spare for the use of the poor : which is confirmed by St. 
 Austin % who, speaking of the labour of the monks of his own 
 time, assures us they many times sent away whole ships laden 
 with necessaries, to supply the need of such countries as were 
 exceeding barren and poor. He means the deserts of Libya ; 
 of which Cassian speaks, telling us, that " the fathers in Egypt 
 would never suffer their monks to receive any thing by way of 
 maintenance * from others ; but they had sufficient out of their 
 labour, not only to entertain strangers and travellers that came 
 to visit them, but also to send abundance of provisions into the 
 famished parts of Libya, and to supply the wants of men in 
 
 inferatui', ut eorum quidem quos tenet conditio servilis, proditoi' studiosus et 
 diligens dominium consequatur : eorum vero, quos natalium sola libertas perse- 
 quitur, colonatu perpetuo fulciatur, quisquis hujusmodi lenitudinera prodiderit 
 ac probaverit : salva dominis in eos actione, qui vel latebram forte fugitivis vel 
 
 mendicitatis subeundse consilium prsestiterunt. Pallad. Histor. Lausiac. cc. 
 
 vii. X. XX. xxviii. xxx. xxxix. Ixxvi. Ixxxix. xcvi. cxii. Moschus, Prat. Spirit. 
 
 cc. xxii. cxiv. clx. clxi. clxxxiii. cxciv. 
 
 r Sozom. lib. vi. c. xxviii. (p. 236. D.) "Eepairiojv Trtpi top ' Ap(TevotTT]v 
 disTpifSev, aju^t rovQ fxvpiovg v(f kavTov txwJ^' iravTaQ de ijyev l^ oUdiav 
 idpoJTwv TO, tTTiTrjhia 7ropi$£(T0ai, Kal aWoig dsoiiEVOig xopT/ycTv wpa de Oepovg 
 STTi fiKjOip dfiCJvTeg, apKOVvra avToig (tItov aTrfTiOevTO, Kai aXXoig ixovaxoig 
 
 fitTtdidovv. 
 
 s Aug. de Moribus Eccles. c. xxxi. (Bened. vol. i. p. 711. B.) (torn. i. p. 771. 
 D.) Quidquid necessario victui redundat, (nam redundat plurimum ex operibus 
 manuum et epularum restrictione) tanta cura egentibus distribuitur, qvianta non 
 ab ipsis, qui distribuunt, comparatum est. Nullo modo namque satagunt, ut 
 htec sibi abundent; sed omni modo agunt, ut non apud se remaneat quod 
 abundaverit ; usque adeo ut oneratas etiam naves in ea loca mittant, quse 
 iuopes incolunt. 
 
 t Cassian. Instit. lib. x. c. xxii. (p. 233.) Non solum a nullo quidquara ad 
 usum victus sui accipere patiuntur, sed etiam de laboribus suis non tantum 
 supervenientes et peregrinos refieiunt, verum etiam per loca Libyse, quae sterili- 
 tate ac fame laborant, nee non etiam per civitates his qui squalore carcerum 
 contabescunt, immanem conferentes dirigunt alimonioe victusque substantiam, 
 de fructu manuum suarum, rationabilc ac verum sacrificium Domino tali obla- 
 tione se oiferre credentcs. 
 
294f THE ANTIQUITIES OF THE Book VII. 
 
 prison in other places ; reckoning that hereby they offered a 
 reasonable and true sacrifice to God of the fruit of their own 
 hands by such an oblation.'' It seems they did not then think 
 that working was inconsistent with the other duties of a monk, 
 but one necessary part of his office and station : and St. 
 Austin wrote a whole book " to prove this to be their duty ; 
 wherein he takes occasion to answer all the plausible objections 
 that have ever been made to the contrary. 
 
 Sect. XI. — Proper Officers appointed in Monasteries for this 
 purpose^ viz. Decani^ Centenarii, Patres, S^c. 
 
 Now the better to promote this and all the other duties, the 
 monasteries were commonly divided into several parts, and 
 proper officers appointed over them. Every ten monks were 
 subject to one, who was called the decamts, or ' dean,' from his 
 presiding over ten ; and every hundred had another officer, 
 called centenarius, from presiding over a hundred. Above 
 these, were the patres^ or ' fathers ' of the monasteries, as St. 
 Jerome and St. Austin commonly term them ; which, in other 
 writers, are called ahhates^ ' abbots,' from the Greek 'Aj3/3ac, 
 a ' father ;' and hegumeni^ ' presidents ;' and archimandrites, 
 from mandra^ 'a sheepfold,' — they being, as it were, the 
 keepers or rulers of these sacred folds in the Church. The 
 business of the deans was to exact every man's daily task, and 
 
 " Aug. de Opere Monach. c. xvii. (Bened. vol. vi. p. 489. D.) Q,uid agant, 
 qui operari corporaliter nolunt, cui rei vacent scire desidero. Orationibus, 
 inquiunt, et psalmis, et lectiuni, et verbo Dei. Sancta plane vita et Christi 
 suavitate laudabilis : sed si ab his avocandi non sumus, nee manducandum est, 
 nee ipsse escae quotidie prseparandse, ut possint apponi et adsumi. Si autem ad 
 ista vacare servos Dei, certis intervallis temporum, ipsius infirmitatis necessi- 
 tas cogit, cur non et apostolicis praeceptis observandis aliquas partes temporum 
 deputamus ? Citius enim exauditur una obedientis oratio, quam decem millia 
 contemptoris. Cautica vero diviua cantare, etiam manibus operantes facile 
 possunt, et ipsura laborem tamquam divino celeusraate consolari. An igno- 
 ramus opifices, quibus vanltatibus et plerumque etiam turpitudinibus theatri- 
 carum fabularum donent corda et linguas suas, cum manus ab opere non 
 recedant ? Quid ergo impedit servum Dei, manibus operantem, in lege Domini 
 meditari, et psallere nomini Domini altissimi : ita sane ut ad ea discenda, quae 
 memointer recolat, habeat seposita tempera ? Ad hoc enim et ilia bona opera 
 fidelium, subsidio supplendoimm necessariorum deese non debeut, ut horae, 
 quibus ad crudiendum animum ita vacatur, ut ilia opera corporalia geri non 
 possint, non opprimant egestate, etc. 
 
Ch. III. § 12. CHRISTIAN CHURCH. 295 
 
 bring it to the oecmiomus, or ' steward of the house,' who him- 
 self gave a monthly account to the father of them all, as St. 
 Jerome ^ and St. Austin ^ inform us. 
 
 Sect. Xll.—The Power of the Fathers or Abbots mry great in 
 
 •point of Discipline over the rest. 
 
 The fathers were commonly of the order of presbyters, 
 both for the performance of divine offices and the exercise of 
 discipline among them: and their power was very consider- 
 able ; for though it was not absolute and unlimited, yet it was 
 seldom or never disputed by their inferiors, " it being," as St. 
 Jerome observes'', "a prime part of their confederation to 
 obey their superiors, and do whatever they commanded them ;" 
 and, in case of wilful transgression, they had power to inflict 
 both spiritual and corporal punishments on them. Their spi- 
 ritual punishments were the censures of the Church, suspen- 
 sion from the eucharist, and excommunication : for these 
 powers were lodged in their hands, as appears from several 
 passages in Cassian, who often speaks ^ of the abbots casting 
 
 V Hieron. Ep. xxii. ad Eustoch. c. xv. (Vallars. vol. i. p. 120. C 2.) Opus 
 diei statum est : quod Decano redditum, fertur ad CEconomum, qui et ipse per 
 siugulos menses Patri omnium cum magno tremore reddit rationem. 
 
 w Augustin. de Moribus Eccles. Cathol. c. xxxi. (Bened. vol. i. p. 710. E 3.) 
 
 Operantur manibus ea, quibus et corpus pasci possit Opus autem suum 
 
 traduut eis quos ' decanos ' vocant, eo quod sint denis praepositi, ut neminem 
 illorum cm-a sui corporis taugat, neque in cibo, neque in vestimento, neque si 
 quid aliud opus est, vel quotidianse necessitati, vel rautatje (ut adsolet) vale- 
 tudini. Illi autem decani cum magna sollicitudine omnia disponentes, et pra^sto 
 facientes quidquid ilia vita propter imbecillitatem corporis postulat, traditionem 
 [rationem] tamen etiam ipsi reddunt uni, quem « patrem ' appellant. Hi vero 
 patres non solum sanctissimi moribus, sed etiam divina doctrina excellentissimi, 
 omnibus rebus excelsi, nulla superbia consulunt iis, quos filios vocant, magna 
 sua in jubendo auctoritate, magna illorum in obtemperando voluntate. 
 
 X Hieron. Ep. xxii. ad Eustoch. c. xv. (Vallars. vol. i. p. 119. C.) Prima 
 apud eos confederatio est, obedii'e majoribus, et quicquid jusserint facere. 
 
 y Cassian. Institut. lib. ii. c. xvi. p. 37- Si quis pro admisso quolibet delicto 
 fuerit ab oratione suspensus, nullus cum eo prorsus orandi habebat licentiam, 
 antequam submissa in terram pocnitentia reconciliatio ejus et admissi venia, 
 
 coram fratribus cunctis, publico fuerit ab abbate concessa. Id. lib. iv. c. xvi. 
 
 p. 81. Tam diu prostratus in terram veniam postulabit, donee orationura con- 
 summetur solemnitas, impetraturus eam, quum jussus fuerit abbatis judicio de 
 
 solo surgcre. Ibid. c. xx. p. 87- In septimana cujusdam fratris, quum prte- 
 
 teriens oecouomus tria lenticuUc grana vidissct jacere in terra, quae hebdoma- 
 
296 THE ANTIQUITIES OF THE Book VII. 
 
 the monks out of the Church, and forbidding the rest to pray 
 with them, till they had done a very submissive penance pro- 
 strate upon the ground, and had been reconciled and absolved 
 by the abbot publicly before all the brethren. He particularly 
 notes of Paphnutius, abbot of Scethis"^, that he struck a 
 monk's name out of the diptychs of the Church, and could 
 scarce be prevailed with to let him be mentioned in the obla- 
 tion for those that are at rest in the Lord ; because he had 
 murdered himself at the instigation of Satan, who appeared to 
 him in the form of an angel of light, persuading him to throw 
 himself into a deep well, with confidence that no harm could 
 befal him for the great merit of his labours and virtues. 
 Socrates* speaks of the like power in Arsenius, who used it, 
 he says, with this discretion, that he never excommunicated 
 the junior monks, but only the seniors, because the juniors 
 were likely to become more refractory by it, and contemn his 
 discipline ; but the seniors were quickly amended by it. The 
 reader may find some other instances in Palladius^ to the 
 
 dario festinanti, dum ea praeparat coctioni, inter manus cum aqua, qua dilue- 
 bantur, elapsa sunt, confestim super hoc abbatem consuluit : a quo velut 
 intei'versor neglectorque sacri peculii judicatus, ab oratione suspensus est : 
 cujus negligentise reatus non aliter ei remissus est, nisi eum publica poenitentia 
 diluisset, etc. Conf. Collat. xviii. c. xv. tot. 
 
 z Cassian. Collat. ii. c. v. (Atrebat. p. 332.) Vix a presbytero abbate Paph- 
 uutio potuit obtineri, ut non inter Biothanatos reputatus, etiam memoria et 
 oblatione Pausantium judicaretur indignus. 
 
 a Socrat. lib. iv. c. xxiii. (Aug. T. p. 221. A 10.) (p. 233. B. edit. Amstelod.) 
 'Apffrjviog aWog rovg tCov I'kojv TTTaiaavTag ovk a^ojpit^ev, aXXct rovg rrpo- 
 K6^>pavTag' \sy<ov on 6 vkog dcpopLaOelg, KaTa(ppovtjTi]g yivtrai' 6 de TrpoKo^ag, 
 riig Ik tov d^opiafiov odvvrjg raxdav \afi(Sdvti Tiijv alcOtjaiv, 
 
 ^ Pallad. Histor. Lausiac. c. xl. 'Ev tovtij) fxovacFTtjpit^ tCjv yvvaiKUJV 
 cvvkjSrf irpctyiia tolovtov pdTrTrjg KOffixiicbg Trtpdcrag Kar' dyvoiav t^rjTet 
 epiov' t^iXOoucra Se [lia vtcjTspa rwv TrapQtvojv Xoyy kavTijg {tprjixog yap 
 kcTiv 6 TOTTog) (Tvv'sTV')(^ev avT(^ ciicovaicjjg, Kal dsdaiKev avrtp Tt)v cnroKpicriVf 
 "On Tjfislg exofisv pdiTTag rifiSTspovg' dXXt] taipuKvla t))v avvTV\i.av Tavrrjt'j 
 Xpovov TTcipeXOovTog, yevofisvtjg i-id)(>]g, *? inro[3oXtig tov SiajSoXov, cLTrb 
 TToXXfig TTOvrjpiag /cat ^kaeiog Ovfiov i.avKO(pdvTr]ai.v ravrriv stti Trig ddtXipoTt]- 
 TOQ Ttfv (rvvTVxictv y avvkSpafiov bXiyai ov noXXy KUKig, ^tpofxevai' diro- 
 \vTnf]QCi<ya Se iKeivrj wg ToiavTtjv vTrooTaaa (TvKotpai'Tiav, Tijv ixi]Ce eig evvoiav 
 avTtjg dveXOovcrav, Kai fnij ivtyKovaa to 7rpayju« 't(SaXev kavTi)v tig tov Trora- 
 fxbv XdOpa, Kui iTtXtvTrjfrtv o'vTojg. Ei'f avvaiaOtjffiv de tXQoixra r} <yvKO(pavTr]- 
 caaa, Kai IwpaKvXa oti drrb Trovrjpiag l(TVKo<pdvTr](Tfv, Kal tovto lipydaaTO 
 TO dXyog Ttjg ddtX<p6TijTog, XaOovaa tavTtjv dnijy^aTOf Kal a'vTij fit) kvtyKoixra 
 
Ch. III. § 12. CHRISTIAN CHURCH. 297 
 
 same purpose. As to their corporal punishments, Cassian® 
 tells us they were these two — whipping and expulsion : and he 
 particularly enumerates the crimes for which they were in- 
 flicted. Palladius, also, mentions the flagellum monachorum : 
 for, he says*^, in the church of Mount Nitria, there were three 
 whips hanged upon three palm-trees — one for the offending 
 monks, another for the correcting of thieves, and a third for 
 the punishment of strangers whom they entertained in an 
 hospital adjoining. But, as yet we read nothing of voluntary 
 whipping of themselves, by way of exercise ; that is a later 
 invention of the modern monks, whom Spondanus® and Pra- 
 teolus^ themselves cannot forbear ranking: amon^ heretics: and 
 a late French writer^ has more fully exposed them in a dis- 
 course on purpose, intituled, " Historia Flagellantium," to 
 which I refer the curious reader. 
 
 TO TTpayfia' l^tKOovTog de rov 7rps(TJ3vTspov, dvriyyfikav ravTU ai \oi7rai 
 7rap0£yoi* SKsXevatv ovv tovtojv nrjSsfii^ 7rpo(r(popdv i7riTs\i(y9)]vai' rag dh 
 Xonrdg ojg cvvti^viag Kal fijj tiprjvevcrdcrag r^v avKOipavrCJaav, dXXd fidWov 
 7ri(yTev(Td(Tag rd tiprjfxiva, eTTTatTiav d<p(t)pi<TSV, aKOivwvrjTOVg TToirjcrag. 
 
 c Cassian. CoUat. ii. c. xvi. f Vel plagis emendantur, vel expulsione pur- 
 gantur. 
 
 ^ Pallad. Histor. Lausiac. c. vi. 'Ev t(^ opti tovti^ Nirpi'ag, iKK\r]a'ia fiia 
 ecrrt ixsyicTTT]' kv ravry iKKXrjaia rptlg (poiviKtg idrdaiv, SKaarog t%wr fidcmya 
 t<p tavTov Kpi/JiafievTjv' Kai 6 fxev tcriv tig iTTiOTpoipriv tojv fxova'x^MV ribv 
 TTTaiovTUJV' 6 dt, elg Tifxcopiav Xycrraiv, Idvys IfiTrscrctjai ttots' 6 Se, eig diopOoJcnv 
 tS)v 7repiTvyx<^v6vT(i)v Kai kfiTreTrrcDKoriov oioiadijirore acpaXfiaaiV b)g Trdvrag 
 Tovg TTTaiovTag, Kat dieXeyxofisvovg, Kal VTCtvBvvovg irXrjyCJv KaOeaTuJrag, 
 TTspiXafxfSdvtiv Tov (poiviKa, Kal Xafx(SdvovTag Kard vwtov pTjrdg o'vru)g 
 aTToXviaQai. 
 
 e Spondan. an. 1349, n. ii. Surrexit hoc ipso anno, et in sequentem pro- 
 pagata est, nova qusedara secta Flagellatoi*um sive Flagellantium dicta, vel 
 etiam Cruciferorum, quod et prteeuntibus crucibus procederent, et cruces 
 singuli raanu gestarent, ci'ucibusque rubris insignirentur in vestibus, caputiis et 
 capillis a fronte et a tergo. Qui ex Hungaria ortum ducentes, brevi per totam 
 Germaniam superiorem et inferiorem, Poloniam, Galliam, Angliara aliasque 
 regiones turmatira sese diffuderunt, vii*i pariter ac mulieres nudis unibilico 
 tenus corporibus ; bis palam de die, sed fere histrionice, semel clam de nocte, 
 nodosis et aculeatis funiculis ad sanguinem usque flagellantes sese et invicem, 
 divinaraque clementiam miserabilibus vocibus sua qui que lingua implorantes, 
 scscque in tcrram, in modum crucifixi, prosternentes ; epistola quadam divinitus 
 missa ad h?ec se invitatos jaetantes, etc. 
 
 f Pratcol. Elcnch. Hscret. lib. vi. c. viii. 
 
 g Historia Flagellantium, Paris. 1700, 8vo. 
 
298 THE ANTIQUITIES OF THE Book VIJ. 
 
 Sect. XIII. — Alloimd also some peculiar Privileges in the 
 
 Church. 
 
 The abbots, or fathers, were also of great repute in the 
 Church : for many times they were called to councils, and 
 allowed to sit and vote there, in the quality of presbyters ; as 
 Benedict, in the Council of Rome, under Boniface II., an 531; 
 which I relate upon the authority of Dr. Cave^, who has it 
 from Antonius Scipio, in his '' Elogium Abbatum Cassinen- 
 sium." The like privilege we find allowed in the Council of 
 Constantinople, under Flavian, an. 448, where twenty-three 
 archimandrites subscribe, with thirty bishops, to the con- 
 demnation of Eutyches ; as appears from the fragments of 
 that Council, related in the Council of Chalcedony But it is 
 justly noted by learned men^ as a new thing, to find abbesses, 
 as well as abbots, subscribing in the Council of Becanfeld, in 
 Kent, an. 694, and that before both presbyters and temporal 
 lords, as the author of the Saxon Chronicle^ reports it. For 
 
 h Cave, Histor. Litter. (Oxen. 1740. p. 512.) (vol. i. p. 402. Loudon. 1688.) 
 Anno 531, a Bonifacio II. Honiara ad synodum evocatus est, eo majorem synodo 
 auctoritatera praesentia sua conciliaturus ; quod ex bibliothecse Vaticanse codice 
 refert Antonius Scipio, monachus Cassinensis. 
 
 i Concil. Chalced. act. i. (torn. iv. p. 231. D. p. 232, tot.) 
 
 k Cave, Histor. Litt. (Oxon. vol. i. p. 610.) (vol. ii. p. 240. Lond.) (p. 142. 
 Genev. 1699.) Decreto synodico subscribunt, idque ante presbyteros, pro- 
 ceresque s^culares, abbatissse : exemplo plane novo, et hactenus, quod sciam, 
 inaudito. 
 
 1 Chron. Anglico-Saxon. an. 694, p. 48. C. vid. apud Spelm. Concil. torn. i. 
 p. 190. 
 
 Ego Withredus, auxilio Christi, his legibus constitutis pro me et Werburga 
 regina, itemque pro filio nosti'O Alirico, subscripsi. 
 
 Ego Berthuvaid gratia Dei archiepiscopus, his legibus a nobis constitutis 
 subscripsi. 
 
 Signum manus Ethelbarti pro se et fratre suo, Eadlerto. 
 
 Signum manus Tobiae, episcopi. 
 
 Signum manus Mildredse, abbatissae. 
 
 Signum manus Ethelridae, abbatissae. 
 
 Signum manus Aete, abbatissse. 
 
 Signum manus Wilnodse, abbatissse. 
 
 Signum manus Herelwidse, abbatissse. 
 
 Signum manus Redempti, presbyteri. 
 
 Signum manus Eastwaldi, presbyteri, etc. 
 
Ch. III. § 14. CHRISTIAN CHURCH. 299 
 
 this is the first time we meet with any such thing in the 
 records of the ancient Church. 
 
 Sect. XIV. — Yet alioa^s subordinate to the Power of Bishops. 
 But, though such power and privileges were granted to 
 abbots, yet neither they nor their monasteries were as yet ex- 
 empt from the jurisdiction of bishops ; for, by the ancient laws, 
 both ecclesiastical and civil, no monastery was to be erected in 
 any place without the leave of the bishop of the diocese. This 
 was one of those things which the Emperor Marcian proposed 
 to the Council of Chalcedon ; and, at his request, it was there 
 enacted into a canon, "That no one should build "^ either 
 monastery or oratory without the consent of the bishop of 
 the city or country where it was to be erected.'' And, by 
 Justinian s law", the bishop was to make a sort of consecration 
 of the ground before they went to building. It is further 
 provided, in the fore-mentioned canon, that all monks shall be 
 subject to the bishop of the diocese, and give attendance to 
 their own proper duties of fasting and prayer, not intermed- 
 dling themselves either in ecclesiastical or secular affairs, 
 except upon great and urgent necessity; and that by the 
 permission of the bishop of the city or diocese to which they 
 l3elonged. But I have already had occasion to speak of this 
 matter more fully in another^ place ; I shall, therefore, here 
 only observe two or three mistakes committed by some modern 
 authors in their descants upon the words of Bede, which are 
 
 m Cone. Chalced. can. iv. (Labbe, vol. iv. p. 758. B.) "E^o^f nr]^kva [xrjSanov 
 oiKodofxelv, iJir]Sh (tvvktt^v ixovacrrrjpwv, fi evKTr}piov oIkov, Trapd yvw/iJjr tov 
 Trig rroXeojg iTTKJKoTrov. 
 
 n Justin. Novel, v. c. i. 'EksTj/o to'ivvv 7rp6 rCJv dXXiov prjTsov, m<tts Kara 
 TTCLVTa xpovov, Kal iv airday tij yy Ttjg rifiertpag (3a(n\siag, t'l Trork tiq 
 oiKoooixiiv tvaykg fiovaffrnpiov jSovXoiro, firj irpoTspov ddeiav dvai tovto 
 
 TrpClTTHV, TTplv dv TOV QtOCpiXkoTaTOV TUiV TOTTUJV fTTiaKOTTOV TTpOaKaXkdOlTO' 
 
 6 dk xt~^paQ '■f dvaTHvmv tig ovpavbv, icai did Ti]g thx^'K tov tottov dvapuiCiu 
 ee(^, TrtjKdfiSvog ev avT<p to Trig r'l^tTepag avfxlSoXov (XiOTripiag {(pa[itv 8e tov 
 irpoaKvvriTov Kal Tifxiov ovT(og CTavpov) ovtu) ts dp^rjTai rng oiKodofiiag, kuXov 
 
 dr} Tiva TovTov Kal Trpk-nrovTa OfniXiov dTroOkfievog. Id. Novel, exxxi. c. vii. 
 
 El Tig jSovXtjOeiTj oLKodofMiiffai <ye(id(TfJLiov evKTr)piov r) [xovaffTrjpiov, /i>} dXXujg 
 dpxt<yOu} Toil oiKoSofxrifxaTog, el /i/) 6 tu)V tottujv oanljTaTOQ tTriaKorrog f.vxnv 
 iKtiae TTOirjcTti, Kal tov t'iixiov irq^ti aTavpov. 
 o Book iii. chap. iv. § ii. 
 
300 THE ANTIQUITIES OF THE Book VII. 
 
 commonly alleged to prove the contrary. In one place, Bede^, 
 speaking of the Isle of Huy, and the monastery founded there 
 by Columba, says, " The island was always governed by a 
 presbyter-abbot, under whose power the whole province, and 
 the bishops also, were subjected after an unusual manner, 
 pursuant to the example of the first founder, who was not a 
 bishop, but only a presbyter and a monk." Carolus a Sancto 
 Paulo ^ unluckily mistakes this island for Hibernia ; and so 
 makes all the bishops of Ireland subject to one abbot. Others 
 mistake the province for all Scotland, and so make the same 
 false deduction in reference to that ; whereas, in truth, Bede 
 is speaking only of one small part of Scotland, the country of 
 the Northern Picts, who were converted by Columba, in the 
 time of King Bridius, who gave him the Isle of Huy to build 
 a monastery in ; whence that province of the Northern Picts 
 became subject to the abbot of that monastery. But that this 
 subjection was in spirituals Bede says not, but it seems to 
 have been an acknowledgment of some civil jurisdiction over 
 the bishops ; which may very well consist with their superiority 
 in spirituals, as the learned bishop of Worcester"^ shows at 
 large, in his discourse of the Culdees, among his Antiquities 
 of the British Churches. Another passage in Bede, which 
 has been grossly mistaken, is where he speaks of the Council 
 of Herudford, an. 673. In one of the canons of this Council, 
 according to some corrupt printed copies of Bede, there is this 
 decree: "That the bishops^ who are monks shall not wander 
 
 P Bed. Histor. lib. iii. c. iv. (Lond. 1838. p. 163, at bottom.) Habei'e autem 
 solet ipsa insula rectorem semper abbatem presbyterum, cujus juri et omnis 
 provincia, et ipsi etiam episcopi, ordine inusitato, debeant esse subjecti, juxta 
 exemplum primi doctoris illius, qui non episcopus, sed presbyter, extitit et 
 monachus. 
 
 q Carol, a S. Paulo, Geogr. Sacr. lib. vi. p. I70. edit. Amstel. 1703. (p. 167. 
 edit. Amstel. 17 11.) His obstare videtur, quantum ad Armacliam Beda hsec 
 de Hibernia scribens, ' Habere solet ipsa insula,' etc. 
 
 r Bishop Lloyd's Historical Account of Church Government, chap. vii. p. 180. 
 [De voce Culdei sive Coudei conf. Spelmanni Glossar. Archaiolog. p. 156. 
 Grlschov.'\ 
 
 s Bed. Histor. lib. iv. c. v. (p. 259.) Ut ipsi [episcopi] monachi non migrent 
 de loco in locum, hoe est, de monastei'io ad monasterium, nisi per demissio- 
 nem proprii abbatis ; sed in ea permaueant obedientia, quam tempore suae 
 conversionis promiserunt. 
 
Cii. III. § 15. CHRISTIAN CHURCH. gQl 
 
 from one monastery to another without leave of their abbot ; 
 but continue in that obedience which they promised at the 
 time of their conversion." But this is nothing but a mere 
 mistake of the first editors of Bede, who, not minding the 
 abbreviations of the manuscript, read episcopi monachi^ instead 
 of ipsi monachi^ as some later editions rightly have it. So 
 that there is nothing said in this place, either for the ex- 
 emption of monasteries, or in derogation of the episcopal 
 power, as some seem wilfully to have mistaken. Yet, I deny 
 not but that, before this time, there might be some monas- 
 teries exempt : for Habertus* is of opinion, that the third 
 Council of Aries, an. 455, granted an exemption to Faustus, 
 abbot of the monastery of Lerins, which, he thinks, was the 
 first that was ever granted. But, from that time, the bishops 
 of Rome took occasion to exempt monasteries in the West, as 
 other patriarchs did in the East ; whence such monasteries, 
 by the later Greeks, are called "patriarchal monasteries," as 
 being exempt from episcopal visitations, and only subject to 
 patriarchal jurisdiction. 
 
 Sect. XV. — The Spiritual Exercises of Monies: 1. Perpetual 
 
 Repentance. 
 
 But I return to the ancient monks, and having given an 
 account of their bodily exercises, I proceed to speak of those 
 that were spiritual ; for the improvement of the spiritual life 
 was the thing originally aimed at by men''s retiring from the 
 world. Here they thought they should have more leisure and 
 better opportunities for the great business of repentance ; upon 
 which account, the life of a monk is, by St. Jerome" and 
 others, so often styled the life of a mourner. And, in allusion 
 to this, the isle of Canopus, near Alexandria, formerly a place 
 of great lewdness, was, upon the translation and settlement of 
 the monks of Tabennesus there, called msula Metancew^ ' the 
 
 , t Habert. Archierat. p. 597. Ceteris sui sunt limites : nullus Romano, qui 
 ab Arelatensis synotli tertii tempore, an. 404, in qua prima omnium exemtio 
 monasterio Lirinensi concessa est, innumeris toto orbe monasteriis immuni- 
 tatem similem concessit. 
 
 " Hieron. Epist. liii. ad Ripar. (Benedict. Venet. 176C. vol. ii. p. 400. B 10.) 
 Mouachus non docentis, sed plangentis habet officium. 
 
S02 '^HE ANTIQUITIES OF THE Book VII. 
 
 isle of Repentance f as may be collected from St. Jerome, who 
 speaks of its changing its name upon the building of a monas- 
 tery there ^: and so both Valesius and others understand it^. 
 
 Sect. XVI. — 2. Extraordinary Fasting, 
 
 To their extraordinary repentance they usually joined extra- 
 ordinary fasting ; for the Egyptian monks kept every day a 
 fast till nine o'clock, that is, till three in the afternoon, except 
 on Saturdays and the Lord's day, and the fifty days of Pente- 
 cost, or other days when any brother came to visit them ; for 
 then they had their relaxations, as we learn from Cassian and 
 St. Jerome. The fifty days of Pentecost they kept always 
 festival, in compliance with the public rules and practice of the 
 Cathohc Church, whose custom was^, as Tertullian says, to 
 keep all the time between Easter and Whitsuntide festival in 
 memory of our Saviour's resurrection. Therefore, St. Jerome^, 
 speaking of their daily fasts, says, " They fasted every day alike 
 throughout the year, except in Lent, when their fasts were a 
 little more strict, that is, not only till nine o'clock, but till 
 evening ; and in Pentecost, when they turned their suppers 
 into dinners, in compliance with the custom of the Church." 
 Cassian^ often speaks of their daily fasts till nine; but, then, 
 
 w Hieron. Prolog, in Regul. Pachomii. In Monasterio Metanoeae, quod de 
 Canopo in poenitentiani felici nominis conversione mutatum est, etc. 
 
 X Vales. Not, in Sozom. lib. iii. c. xiv. (Aug. Taur. p. 104.) In insula Canopo 
 fuit Monasterium insigne Tabennensium. Ex quo factum est, ut Canopus, qui 
 antea ob luxura ac delicias infamis fuei'at, Insula Metanoese vocaretur, translatis 
 illuc a Tlieophilo vel Cyrillo monachis, qui religiosam ac poenitentium sirailem 
 vitam illic agebant. 
 
 y Tertull. de Coron. Milit. c. iii. (Oberthlir, vol. i. p. 207-) Die dominico 
 jejuniuni nefas ducimus, vel de geniculis adox'are. Eadem immuuitate a die 
 paschse in Pentecosten usque gaudemus. 
 
 ^ Hieron. Epist. xxii. ad Eustoch. c. xv. (Vallars. vol. i. p. 120. D 6.) Jeju- 
 niuni totius anui tequale est, excepta Quadragesima, in qua sola conceditur 
 districtius vivere. A Pentecoste ccenae mutantur in prandia : quo et traditioui 
 ecclesiasticae satisfiat, et ventrem cibo non onerent duplicate. 
 
 a Cassian. Collat. ii. c. xxv. (Atrebat. p. 349.) Nonuumquam hora nona, 
 soluta jam statione jejunii super venieutibus fratribus, necesse est eorum obtentu, 
 aut adjici aliquid ad statu tarn solitamque mensuram, aut certe humanitatem, 
 
 quam jubemur omnibus exhibere, penitus abdicari. Collat. xxvi. Si nuUus 
 
 advenerit, hunc quoque velut de canonico modo debitum nobis libera praesume- 
 mus ; qua parcitate nee stomachus vespere poterit adgravari ; quippe hora nona 
 
Cu. III. § 1(>. CHRISTIAN CHURCH. 303 
 
 he excepts likewise the time of Pentecost^, for the same reason 
 assigned by St. Jerome; and Saturdays and Sundays also*=, 
 because both these days were always festival in the Eastern 
 Church, being days of solemn assembly, on which they received 
 the eucharist at ^ morning service. Some, indeed, exercised 
 themselves with greater austerities, fasting two, three, four, or 
 five days together ; but these were not generally approved. 
 St. Jerome^ and Cassian^ both express themselves against 
 
 uno paxiraaclo jam prsemisso ; quod plerumqiie his, qui districtiorem absti- 
 nentiam se tenere ci-edentes, totam refectionem ad vesperam difFerunt, evenire 
 
 consuevit. Ibid. xix. c. xvi. p. 762. Hoc abbas Joannes, quum horse nonse 
 
 refectionem imminere sensisset, Collationem fine conclusit. Ibid. xxi. c. xxiii. 
 
 p. 7f)8. Ut et diebus festivis statutte consuetudinis solemnitas couservetur, 
 et saluberrimus parcimonise modus minime transcendatur, sufficit, ut indul- 
 gentiam remissionis eo usque pi'ogredi patiamur, ut cibus, qui hora diei nona 
 fuerat capiendus, paullo citius, id est, sexta hora, pro festivitate temporis capi- 
 atur, etc. 
 
 ^ Cassian. Collat. xxi. c. xi. p. 788. Abbas Theonas quum, diebus Quinqua- 
 gesimse, nos in nostra cellula visitasset, vespertina orationum solemnitate 
 trausacta, humi paullulum considentes, coepimus diligentius pei'contari, cur 
 apud eos tanta observantia caveretur, ne quis penitus totis Quinquagesimee 
 diebus, vel genua in oratione curvaret, vel usque ad horam nonam jejvmare 
 
 preesumeret, etc. Ibid. c. xx. p. 795. Post ascensionem Servatoris nostri, 
 
 quae quadragesimo resurrectionis ejus acta est die, apostoli reversi de monte 
 Oliveti, in quo se ad patrem pergens prsebuit intuendum, sicut etiam Actuum 
 Apostolorum lectio contestatur, ingressi Hierosolymam, decem diebus adventum 
 Spiritus Sancti exspectasse referuntur ; quibus expletis, quinquagesima eum 
 die cum gaudio susceperunt, et ita est per hsec festivitatis hujus numerus evi- 
 denter impletus. Quern in veteri quoque testamento legimus figuraliter adum- 
 bratura, in quo, consummatis hebdomadibus septem, primitiarum panis per 
 sacerdotes Domino jubebatur ofFerri, qui veracissime per apostolorum praedica- 
 tionem, qua in ilia die concionati leguntur ad populum, oblatus Domino cora- 
 probatur, verus scilicet primitiarum panis, qui novae doctrinae institutione 
 prolatus, quinque millibus virorum escae suae munere satiatis, primitivum de 
 Judteis Christianorum populum Domino consecravit. Et idcirco hi quoque 
 decem dies, cum superioribus quadraginta pari solemnitate sunt ac loetitia 
 celebrandi. Cujus festivitatis traditio, per apostolicos viros ad nos usque 
 transmissa, eodem tenore servanda est. Ideo namque in istis diebus nee 
 in genua in oratione curvantur, quia inflexio genuum velut pocnitentiac ac luctus 
 indicium est. Unde etiam per omnia eandem in illis solemnitatem, quam die 
 dopiinica custodimus, in qua majores nostri, nee jejunium agendum, nee genu 
 esse flectendum, ob reverentiam resmTectionis dominicae, tradideruut. 
 
 <5 Cassian. Collat. iii. c. i. f. 
 
 ^ Hieron. Epist. iv. ad Rustic. (Vallars. vol. i. p. 943.) (tom. i. p. 30. H. edit. 
 Francof. 1G84.) Sunt qui humore cellarum, immoderatisquc jcjuniis, tivdio 
 solitudinis, ac nimia lectione, dum diebus ac noctibus auribus suis personant. 
 
304 THE ANTIQUITIES OF THE Book VII. 
 
 such immoderate fasts ; and Cassian^ particularly notes it as a 
 wise saying of Macarius, the famous Egyptian, that " a monk 
 should so fast and keep under his body as if he were to live a 
 hundred years ; but so kill and mortify the affections of his 
 soul, as if he were to die the next moment." By which it 
 appears, that they did not think excessive abstinence of any 
 use, but rather a disservice to religion ; and, therefore, St. 
 Austin observes, that the ancient rules ^ imposed no absolute 
 necessity in this matter upon them, but left it to every man's 
 power and every man's will to fast at discretion ; no one con- 
 demning others, that could not imitate his own austerities, but 
 always remembering that the Scripture had, above all things, 
 recommended charity to men. The rule of Pachomius was 
 said to be given him by an angel ; and there one of the angeFs 
 directions to him w^as, that he should permit every man to eat, 
 and drink, and labour, according^ to his strength, and neither 
 
 vertuntur in melancholiani, et Hippocratis magis foraentis quam nostris monitis 
 
 indigent. Id. Ep. vii. ad Lsetani, (p. G87. A.) Displicent mihi, in teneris 
 
 maxime setatibus, longa et immoderata jejunia, in quibus junguntur hebdomades, 
 et oleum in cibo, ac poma vetantur. Experimento didici, asellum in via, cum 
 lassus fuerit, diverticula quserere. . . . Hoc in perpetuum jejunum prseceptum 
 sit, ut longo itineri vires perpetes superent : ne in prima raansione currentes, 
 corruamus in mediis. 
 
 e Cassian. Institut. lib. v. c. ix. (Atrebat. 1628. p. 1170 Tantum debet unus- 
 quisque sibi frugalitatis indicere, quantum corporese obluctationis pugna deposcit. 
 Utilis quidem et omnimodo observanda est canonica jejuniorum custodia ; sed 
 nisi banc frugi [temperanter] fuerit ciboi'um refectio subsequuta, ad integri- 
 tatis calcem non poterit pervenire. Longorum namque jejuniorum inedia, 
 saturitate corporis subsequente, lassitudinem potius temporalem, quam puritatem 
 castitatis acquirit. Integritas mentis ventris cohseret inediee. Non habet 
 perpetuam castimoniee puritatem, quisquis non jugem temperantise eequalitatem 
 tenere contentus est. Quamvis districta jejunia, succedente superflua remis- 
 sione, vacuantur, et in gastrimargiae vitium pi-otinus collabuntur. Melior est 
 rationabilis cum moderatione quotidiana refectio, quam per intervalla arduuni 
 longumque jejuniura. Novit immoderata inedia non modo mentis labefactare 
 constantiam, sed etiam orationum efficaciam reddere lassitudine corporis ener- 
 vatam. 
 
 f Ibid. lib. v. c. xli. 
 
 S Augustui. de Moribus Eccles. Catliol. c. xxxiii. (Bened. vol. i. p. 712. B.) 
 Inter hsec nemo urgetur in aspera, quae ferre non potest ; nulli quod recusat 
 imponitur ; nee ideo condemnatur a cseteris, quod in eis se imitandis fatetur 
 invalidum, etc. 
 
 h Pachom. Reg. apud Pallad. Histor. Lausiac. c. xxxviii. Svyxwpi7(Tfif 
 iKd(TT(i> Kara. Ti^v Svvafiiv (paytiv Kai Trulv Kal irpoQ rag duvdneig tojv taOiov- 
 
Cii. III. §17. CHRISTIAN CHURCH. 305 
 
 forbid them to fast nor to eat. Accordingly, Palladius^ tells 
 us, there were among his monks, in Tabennesus, some that ate 
 at seven o'clock, others at nine, others at ten, others not till 
 even: some after two days, others after three, four, or five 
 days : but all was niatter of choice, not compulsion. 
 
 Sect. XVII. — 3. Extraordinary Devotions. 
 
 Their fastings were accompanied with extraordinary and 
 frequent returns of devotion. The monks of Palestine had 
 six or seven canonical hours of prayer, so those in Mesopo- 
 tamia and other parts of the east. These were, morning 
 prayer, at the first hour of the day ; then the third, sixth, 
 and ninth hours ; and, after that, the eleventh hour, which 
 CassianJ calls the lucernaris liora, or ' evening prayer.' Be- 
 sides which, they had their constant vigils, or nocturnal meet- 
 ings, of which Gassian gives a particular account in one whole 
 book ^ of his Institutions : but he says, the monks of Egypt 
 were not tied to all these canonical hours, but only met twice 
 a-day for public devotion, — that is, in their night assemblies, 
 which was their morning prayer ; and at nine o'clock, which 
 was their evening prayer : but then the whole day was spent 
 in devotion notwithstanding ; for in their private cells \ whilst 
 
 Thiv avdXoya Kal to, tpya avTwv lyxf'pj/o'ov, Kai fxrirt vtjffTevcrat KUjXvffyQ, 
 jjLTjre <payt'iv. 
 
 i Pallad. ibid. c. xxxix. Ei'ffiv oi EiVfpxoj^^^^' arovoi e/cd^v &pav, Kal 
 iaOiovrtQ- o"i daBivhrepoi iifffp^ovrat lopav i(Sd6jJir]V, aXXoi oySoTjv, dWoi 
 Ivvdrriv, 'irtpoi SsKarriv, dXXoi kcnripav (Sa6t~iav ' dXXot did dvo ' 'irspoi did 
 TQiCjv dXXoi did TTevre. 
 
 J Cassian. lib. iii. c. iii. p. 45, at bottom. In his horis etiam ille evangelicus 
 paterfamilias operarios conduxit in vineam suam. Ita enim ille prime mane 
 conduxisse describitur : quod tempus designat matutinam nostram solemni- 
 tatem : deinde tertia, inde sexta, post hsee nona, ad extremum undeciraa, in 
 qua lucernalis hora signatur. 
 
 k Ibid. Institut. lib. ii. de Canonico Nocturnarum Orationum et Psalmorum 
 Mode. 
 
 1 Ibid. lib. iii. c. ii. p. 41. Apud illos hocc officia, qui:e Domino solvere, per 
 distinctiones horarum et temporls intervalla, cum admonitione compulsoris 
 adigimur, per totum diei spatium jugiter cum operis adjectione spontanee cele- 
 brantur. Ita namque ab eis incessanter operatio manuum privatim per cellulas 
 exercetur, ut Psalmorum quoque vel ceterarum Scripturarum meditatio num- 
 quam penitus omittatur. Cui preces et orationes per singula miscentes, in his 
 VOL. II. X 
 
3Q(5 THE ANTIQUITIES OF THE Book VII. 
 
 they were at work, they were always repeating the Psalms, 
 and other parts of Holy Scripture, and intermixing prayers 
 and supplications continually with their labour ; which Cassian 
 prefers before the observation of so many canonical hours, as 
 being a more free and voluntary oblation. Some observed a 
 course of constant devotion without intermission : as has been 
 noted before"^ concerning the monks of Constantinople, and 
 those of Lisieux", founded by Columbanus, who were used to 
 divide themselves into several classes, or choirs, to succeed 
 and relieve one another in their continued stations. And 
 Cassian tells us, that "the first monks ° of Egypt were used 
 to observe such a perpetual watch, to guard themselves against 
 the assaults and incursions of midnight devils : for they durst 
 not all betake themselves to sleep at once, but while some 
 slept, others kept watch by turns, and exercised themselves in 
 singing psalms, reading, and prayer." Whence, we may infer, 
 that, though all monks then did not observe precisely the 
 canonical hours, yet they were no less constant to their devo- 
 tions than those that did ; and their intermixing prayers with 
 their labour, or worshipping by turns, was equivalent to so 
 many canonical hours, or rather did exceed it. St. Jerome 
 seems, also, to say p, that the Egyptian monks had a sermon 
 
 officiis, quee nos statute tempore celebramus, totura diei tempus absumunt. 
 Quamobrem exceptis vespertinis horis ac nocturnis congregationibus, nulla apud 
 cos pel' diem publica solemnitas absque die sabbati vel dominica celebratur, in 
 quibus hora tertia sacrse communionis obtentu conveniunt. Plus enim est id, 
 quod incessanter offertur, quam quod per temporis intervalla persolvitur ; et 
 gratius est voluntarium raunus, quam functiones, quae canonica compulsione 
 redduntur. 
 
 "^ Chap. ii. sect. x. 
 
 n Ibid. sect. xiii. 
 
 o Cassian. CoUat. vii. c. xxiii. (p. 450.) Ita dsemonum atrocitas grassabatur, 
 et frequentes ac visibiles sentiebantur aggressus, ut non auderent omnes pariter 
 noctibus obdormire, sed vicissim aliis degustantibus somnum, alii vigilias cele- 
 brantes, psalmis et orationibus seu lectiouibus inhterebant. 
 
 P Hieron. Epist. xxii. ad Eustoch. c. xv. (torn. i. p. 95. E.) (Vallars. vol. i. 
 p. 119.) Post horam nonam in commune concurritur, Psalmi resonant, Scrip- 
 turse recitantur ex more. Et completis orationibus, cunctisque residentibus, 
 medius, quera Patrem vocant, incipit disputare : quo loquente tantum silentium 
 fit, ut nemo alium respicere, nemo audeat exscreare. Dicentis laus in fletu est 
 audientium. Tacite volvuntur per ora lacrymse, et ne in singultus quidem 
 erumpit dolor. Quuni vero de regno Christi, et de futura beatitudine, et de 
 
Ch. III. § 17. CHRISTIAN CHURCH. 307 
 
 made by the abbot every day after evening prayer ; for thus 
 he describes their devotions: — "At nine o'clock they meet 
 together, then the Psalms are sung, and the Scriptures are 
 read : and prayers being ended, they all sit down, and the 
 father begins to discourse to them, when they hear with the 
 profoundest silence and veneration. His words make a deep 
 impression on them, their eyes overflow with tears, and the 
 speaker's commendation is the weeping of his hearers. Yet 
 no one's grief expresses itself in an indecent strain ; but, when 
 he comes to discourse of the kingdom of Christ, and future 
 happiness, and the glor}^ of the world to come, then one may 
 observe how each of them, with a moderate sigh, and eyes 
 lift up to heaven, says within himself, ' Oh that I had wings 
 like a dove; for then would I flee away and be at rest !'" 
 This was their continual exercise of public devotion every day. 
 Their private vacancies and intervals of labour were also spent 
 in reading and prayer ; for they daily learned some portion of 
 Scripture, and more especially made it their meditation on the 
 Lord's day, as St. Jerome ^ observes of them, in the foremen- 
 tioned place : insomuch, that many of them became so expert 
 and well versed in the Holy Scripture, that they could repeat 
 it by heart ; which is particularly noted of Hilarion, by 
 Sozomen, and St. Jerome^ and of Ammonius, Marcus Junior, 
 Eros, Serapion, Solomon, and some others, by Palladius^ 
 
 gloria coeperit annuntiare ventura, videas cunctos moderato suspirio, et ociilis 
 ad coelum levatis, intra se dicere, ' Q,uis dabit mihi pennas, sicut columbse ? et 
 volabo et requiescam.' 
 
 q Hieron. Epist. xxii. ad Eustoch. c. xv. (p. 120.) (torn. i. p. 95. G.) Domi- 
 nicis diebus orationi tantum et lectionibus vacant : quod quidem et omni tem- 
 pore, completis opusculis, faeiunt. Quotidie aliquld de Scripturis discitur. 
 
 r Sozora. lib. iii. c. xiv. 'Ett'ijSoXoq aKpijSyjg tojv itputv ypatpCJv. Hieron. 
 
 Vita Hilar, c. vii. (torn. i. p. 157. H.) Scripturas sanctas niemoriter tenens, post 
 orationes et psalmos, quasi Deo praesente, recitabat. 
 
 s Pallad. Histor. Lausiac. e. xii. de Vita Ammonii. TlaKaiav kuI Kaivi)v 
 
 ypa(p^v direaTr)9i(Tev. Cap. xxi. de Vit. Abbatis Marci. MaKupiog ovtoq 
 
 viWTtpOQ u)v TTokaiav Kal Kaivriv ypaipujv a'!rtaTr]9i(nv. Id. c. xxxii. de 
 
 Vita Eronis. '^Ktlvog Ss firjS' oXujg yevadixevog irtlog jSadiK^v dTreaTrjOiasv 
 xpaXfiovg dttcaTrevTe, tireiTa top fxeyav, tlra ti)v irpbg 'E(3paiovg sTn<TTo\t)v, 
 tlra 'Haaiav, Kai fiepog 'Ispefxiov tCjv 7rpo07jr«iwj/, tlra Kovkclv top (vayyt- 
 
 Xiarrtv, trreiTa rag napoiixiag. -Cap. Ixxxiii. de Vita Serapioiiis. Ei/ypa/x- 
 
 fiuTog di MV dTTtarrjOicriv -Kciaag rag Otiag ypa(pdg. Cap. xcvi. de Vita 
 
 x 2 
 
308 THE ANTIQUITIES OF THE Book VII. 
 
 And, by this means, they were quahfied to entertain their 
 souls with spiritual exercises, singing of David's Psalms, and 
 repeating other parts of Scripture, even at their bodily 
 labours; which practice is often mentioned with great com- 
 mendation by Palladius*, Cassian", and St. Jerome, who takes 
 occasion, upon this account, to extol the quiet retirement of 
 Christ's little village of Bethlehem above the noisy pomp and 
 ambitious greatness of Rome, where so much time was spent 
 in seeing and being seen, in receiving visits and paying them, 
 in praises and detractions, — things disagreeable to the life of a 
 monk ; whereas, at Bethlehem^ there was nothing to be heard 
 but psalms — one could not go into the field, but he should 
 hear the ploughman singing his hallelujahs, the sweating 
 mower solacing himself with hymns, and the vinedresser 
 tuning David's Psalms. Thus, the ancient monks joined their 
 bodily and spiritual exercise together, and made their common 
 labour become acts of devotion to God. Their times of eating 
 and refreshment were managed after the same manner. In 
 some places, they had the Scriptures read at table, which 
 Cassian says was first brought up^ in the monasteries of Cap- 
 
 Abbatis Salomonis. "Og tXsytv ex^iv TrsvTrjKoarbv trog Iv t<^ airriXa'nf}, 
 iTrapKtcrac kavri^ Ik tojv ipywv ToJv X^'P'^^? "^"^ UfiaOoJv iraffav ayiav 
 ypacpr^v. 
 
 . t Pallad. Histor. Lausiac. c. xxxix. 'O fiev epyd^frai yrjv yewpywv dWog 
 KrjTTOv, aWoQ xaXKiiov, dXXog dpTOKOTrilov, dWog reKTOVflov, dXKog ypa^iTov, 
 dWog (SvpatTov, dWog TrXeKojv airvpidag rag fitydXag, dXXog rd Xtyofisva 
 fxaXaKia, rd (nrvpiddXia rd fiiKpa' d7ro(rrJ?0J?ou(n Si Trdtrag rag ypaipdg. 
 
 u Cassian. Institut. lib. xi. c. xv. (p. 252.) Memini cujusdam seuis, cum in 
 eremo Scyti [Sceti ?] commorarer ; qui quum ad cellam cujusdam fratris 
 gratia visitationis adveniens ostio approximasset, audissetque eum obmurmu- 
 rantem intrinsecus, paullulum substitit, cognoscere volens, quidnam de Scrip- 
 turis legeret, vel sicut est moris, operans memoriter recenseret. Quumque 
 piissimus explorator aure diligenter adplicita curiosius auscultaret, ita eura 
 reperit hujus spiritus (KevoSo^iag) impugnatione pellectum, lit in ecclesia 
 facere se crederet exbortatorium plebi sermonem, etc. (Bibl. Max. V. P. 
 vol. vii. p. 62.) 
 
 V Hieron. Epist. xviii. ad Marcell. (p. 84. G. edit. Francof.) 
 w Cassian. Institut. lib. iv. c. xvii. (p. 83.) Illud, ut reficientibus fratrlbus 
 sacrfe lectiones recitentur, — non de typo JEgyptiorum processisse, sed de Cappa- 
 docum noverimus. Quos nulli dubium est, non tarn spiritalis exereitationis 
 causa, quam conipescendse superfluse otiosseque confabulationis gratia, et 
 maxime contentionum, qute plerumque solent in conviviis generari, hoc statuere 
 voluisse, videntes eas alitor apud se non posse cobiberi. Apud vEgyptios enim 
 
Cu. III. § 17. CHRISTIAN CHURCH. 309 
 
 paclocia, to prevent idle discourse and contentions; but, in 
 Egypt, they had no need of that remedy, for they were taught 
 to eat their meat in silence : but, when supper was ended, St. 
 Jerome^ says, they sung a hymn, and so returned to their 
 cells. St. Ohrysostomy, also, takes notice of this, and recom- 
 mends it to secular men, as proper for their imitation ; reciting 
 the hymn which they used, which is in these words : " Blessed 
 God ! that hast fed me from my youth ; that givest food unto 
 all flesh ; fill our hearts with joy and gladness ; that we, having 
 always what is sufficient for us, may abound unto every good 
 work, through Jesus Christ, our Lord, to whom, with Thee 
 and the Holy Ghost, be glory, honour, and power, for ever. 
 Amen. Glory be to thee, Lord ! glory be to thee, Holy ! 
 glory be to thee, O King ! who hast given us food for refresh- 
 ment : fill our hearts with thy Holy Spirit,. that we may be 
 found acceptable in thy sight, and not be ashamed, when Thou 
 renderest to every man according to his works." Thus, their 
 ordinary refreshments, that is, their suppers (for dinners, he 
 says, they had none,) were sanctified with the word of God 
 and prayer. And to express their humility, and avoid all 
 contention about precedency and greatness, they served one 
 another mutually at table, all of them taking their weekly 
 turns ; whence, in Cassian^ and St. Jerome^ they are called 
 
 vel maxime Tabenneusiotas, tantum silentium ab omnibus exhibetur, ut quuni 
 in unum tanta numerositas fratrum refectionis obtentu consederit, nullus nee 
 mutire quidem audeat, in-ajter eum, qui suse decani* prseest. (Bibl. M. V. P. 
 
 p. 29.) 
 
 X Hieron. Epist. xxii. ad Eustoch. c. xv. (p. 95. F. edit, cit.) (Vallars. vol. 1. 
 
 p. 120. A 10.) 
 
 y Chrysost. Horn. Ivi. in Matth. (Benedict, vol. vii. p. 561. A 2.) (p. 606. C. 
 edit. Francof.) EvXoyvrbg 6 eebg 6 rpkcpojv fxe U vi6Tt]T6g jiov, 6 didovg Tpo<pi)v 
 Trday aapKi' TrXrjpojffov x^paQ Kal eixpooavvrfg rag Kapoiag viidv, 'iva TraVrorc 
 TTCKTuv avTupKuav txovTsg TtiQiaatvio^tv tig irav cpyov dyaebv iv XpiaTiii 
 'lT](Tov r(p Kvpui> r)iiCJv, fitO' ov aoi do^a, rifin, Kpdrog avv ay(V Hvei-^ari 
 dg Toig alCJvag, Afiriv So^a cot Kvpit, ^u?a <roL "Ayis, UU aoi BamXtv, 'on 
 iduJKag iipXv (Spojuara elg tij^po<yhvt]V TrXijaov t'uxdg Uvtv^iarog 'Ayiov, 'iva 
 tvpeeCJtiev ivwTrtov aov evapearodprtg, Kai fit) aicxwofxtvoi, 'ore cnrodidujg 
 tKd<yT(i) Kara rd tpya avrov. 
 
 z Cassian. Institut. lib. iv. c. xix. (Atreb. p. 86.) Per Mesopotamiara, PaUne- 
 stinara, et Cappadociam, ac totum Orientem, singulis licbdoniadibus vicissnn 
 
31Q THE ANTIQUITIES OF THE Book VII. 
 
 hebdomadarii, 'weeks-men,' from their weekly service. On 
 the Lord's day, they were more intent upon their devotions, 
 and spent it wholly upon reading and prayer: for no other 
 employment, St. Jerome^ says, was ever allowed among them 
 on that day. Then every one received the communion, unless 
 he was under some censure and suspension from it. And not 
 only on Sundays, but on Saturdays also, it was customary for 
 the Egyptian monks, and others of the East, to communicate : 
 for the first and last days of the week were so appointed by 
 Pachomius, the father of the Egyptian monks, to be com- 
 munion days among them, as appears from his rule^ in Sozo- 
 men and Palladius ; and Cassian frequently •^ speaks of it as 
 their constant practice. Some were more strict, and let no 
 day pass without receiving the eucharist : Palladius^ says, the 
 Egyptian monks, under Apollo, observed this rule; for Apollo 
 was used to instil this notion into his disciples, that a monk, if 
 he had opportunity, ought to communicate every day; and, 
 accordingly, he, with his fraternity, communicated every day 
 at nine, or three o'clock in the afternoon, which was the time 
 
 fratres ad heec officia sibi reddenda succedunt, ita ut, secundum coenobii multi- 
 tudinem, ministroi'um quoque numerus deputetur. 
 
 a Hieron. Prolog, ad Reg. Pachom. It. Epist. xxii. ad Eustoch. c. xv. 
 
 (p. 95. E.) (Vallars. vol. i. p. 118.) Posthsec concilium solvitur ; et unaquseque 
 decuria cum suo Parente pergit ad meusas, quibus per singulas hebdomadas 
 vicissim ministrant. 
 
 b Hieronym. (p. 120. D.) Dominicis diebus orationi tantum et lectionibus 
 vacant. 
 
 c Sozom. lib. iii. c. xiv. (Aug. T. 1746. p. 103, at bottom.) Ty U irptory Kal 
 TtktvTa'iq. rjn'tpq, Trjg efidofidSog, sttI Koivuivig, tuiv Qeicov fivarnpioiv, t<P dvai- 
 
 aaTr]pi(i) irpocnovrag, Tag Z,wvag \vtiv, /cat rag h<p9'spag cnroTiQi.oQau 
 
 Pallad. Histor. Lausiac. c. xxxviii. Yiawvrtg tig ttIjv KOivioviav rdv fivffrrjpiojv 
 Tov Xpiarov kutu ad(3(3aTOV Kai KvpiaKrjv rag Z,(l)vag Xv'sTujtrav. 
 
 d Cassian. CoUat. xix. c. xv. Quum duobus ferme hebdoraadibus ita se omni 
 contentioni carnis ac spiritus subjecisset, ut die sabbati vel dominico, nou ad 
 percipiendam commuuionem sacram, sed ad prosterneudum se in limine eccle- 
 
 sise atque ad veniam simpliciter postulandam matutinus accurreret, etc. 
 
 Collat. xxiii. c. xxi. p. 852. Nee tamen ex eo debemus nos a dominica com- 
 munione suspendere, quia nos aguoscimus peccatores, sed ad eam magis ac 
 magis est propter animse medicinam et purificationem spiritus avide festinan- 
 dmn. 
 
 e Pallad. Histor. Lausiac. c. Iii. p. 985. A. "On del el dwarbv tovq fiova- 
 Xovg KaO' eKdaTrjv r'lfi'spav t(x>v fxvffTTjpitjJv KOivuiVtiv. 
 
Ch. III. §18. CHRISTIAN CHURCH. 311 
 
 of their solemn assembly, before they went to their ordinary 
 refreshment. Palladius^ mentions one instance more of their 
 devotion, which was only occasional, viz. their psalmody at the 
 reception of any brethren ; for that, it seems, was the first 
 entertainment they gave them, to conduct them, wath singing 
 of psalms, to their habitation ; which has no relation to the 
 processions of modern ages, but seems to be done in imitation 
 of our Saviour^s entrance and reception into Jerusalem. 
 
 Sect. XVIII. — Of Laics excluding Monks from Offices loth 
 
 Ecclesiastical and Civil. 
 
 These were the spiritual exercises of the ancient monks, 
 whose hfe was a life of repentance, fasting, and devotion, 
 which, joined with continual bodily labour, kept them always 
 virtuously and honestly employed ; and their laws did not allow 
 them either to wander about as mendicants, or to interest 
 themselves in civil or ecclesiastical offices, or any public affairs 
 relating to Church or State. There are three canons in the 
 Council of Chalcedon to this purpose. One indifferently s 
 forbids both clergymen and monks to take to farm any estate 
 or office, or involve themselves in secular affairs, except they 
 be unavoidably required by the law to take upon them the 
 guardianship of minors. Another^ obliges monks particularly 
 to live in their retirement, and to give themselves only to fast- 
 ing and prayer, and not to leave their monasteries to engage 
 themselves either in ecclesiastical or secular affairs, except the 
 bishop of the city, upon some urgent occasion, permit them so 
 
 ^ Ibid. p. 984. A. 'Idov ijKovmv ol ddt\(pol, Trepi Stv 6 7rarj)jO 7rp6 rpii^v 
 ijfxepiJv 7rpo(ipr]Kev r^fxiv, on fierd rpslg r/fikpag 'q^ovai irpbg viJ-dg Tptlg ddtXcpol 
 aTTo 'ItpotToXvfjLojv lpxo[xtvoi' Kai oi [liv Trporjyov yfidg, ol dk i^ko\ov9ovu 
 owwQiv r'ifiijjv \l/d\Xovrtg, dxpiQ ov TrXijaiov avTiHv l(p9d<Tafxev. 
 
 S Cone. Chalced. c. iii. (Labbe, vol. iv. p. 755. E 2.) "Q^ktcj/ r) dyia avvo^og, 
 firjdsva rov Xonrov, fjirj IttiVkottov, firj (cXt/pi/cov, fit) fxovd^ovTa, ij iiiaQovaQai 
 KTTjixara, f] Trpdy/xara, f) STrficrdyeiv kavrbv Korr/xiKalg SioiKi'jcreai' TrXrjv ei jwjJ 
 TTOv £K v6fi(i)V kuXoXto slg d(pr]XiK(i}V drcapairi]Tov tinTpoTn)v. 
 
 ^ Cone. Chalced. c. iv. (p. 757- B 8.) Tovg ^k koO' kKaarrfv ttoXiv kuI X''^P«»' 
 fiovd^ovrag vTroTerd^Oai ry tTricr/coTry, Kal rr/v rjavxiav dtrird^taQaif Kai 
 TTpoaex^iv fiovy ry vrjartiq, Kai ry Troaevxy, f^v olg TOTToig dTrerdKavTO TrporrKap- 
 Ttpovvrag' firjTS dk iKKXtjaiacrTiKolg, iirjrt /3ia>rtKoTg TrapevoxXeiv irpdynaoiv, 
 r) kiriKOivioviiv, KaTaXijxirdi'Ovrag rd "idia fiovaaTi]pia' ei fii) ttots dpa tin- 
 Tpairiitv ^la xpfiav dvayKaiav vtto tov Ttjg iroXeiog tTncTKOTrov. 
 
312 THE ANTIQUITIES OF THE Book VII. 
 
 to do. And a third canon' forbids both monks and clergy to 
 take upon them any office, civil or military, anathematizing 
 such as are guilty, and do not return to their first choice ; so 
 that monks were wholly excluded, then, from secular offices. 
 And though some were called to ecclesiastical employments, 
 yet, then, they were obliged to quit their monastery, and 
 betake themselves wholly to a clerical life, only retaining so 
 much of the former as would consist with the indispensable 
 duties of the sacred function. Of these cases I have parti- 
 cularly spokenJ in the foregoing chapter ; but, of monks con- 
 tinuing in their cloisters, and taking upon them, at the same 
 time, the offices of the Church, which did not concern their 
 own monastery, we have scarce any instance in ancient history. 
 Pope Pelagius, as he is cited by Gratian'^, would not permit a 
 monk to be a defensor, though that was but a low office in the 
 Church ; because it was contrary to the state of a monastic 
 life, which was to be spent in retirement, prayer, and bodily 
 labour ; whereas the office of a defensor was wholly taken up 
 in hearing of causes and other acts of a public and litigious 
 nature, which were things inconsistent with one another. 
 Until a monk, therefore, had first bid adieu to his monastery, 
 he was not to be promoted to any such office in the Church. 
 
 Sect. XIX. — No Monies anciently encroaching on the Duties 
 
 or Rights of the Secular Clergy. 
 
 Much less were they, then, permitted to encroach upon the 
 duties, or rights and privileges, of the secular clergy ; for we 
 find no complaints of this nature in ancient history, as too 
 frequently in after ages ; for the generality of monks being 
 only laymen, and refusing any other subsistence or revenues 
 but what arose out of their own labour, as I have fully proved 
 
 i Ibid. c. vii. Toi)Q liira^ kv K;X/;p^ KartiKsyfi'svovQ, rf Kai fxovaaavTaQy 
 upiaantv, [x.i]Ti IttI arpaTsiav, fiijrs IttI d^iav KOdfiiKrjv epxs<ydai' ?) tovto 
 ToXfxwvTag, Kai fit) fierafitXovusvovg, axxre iTrKTrpsxpai £7rt tovto, o did Qtbv 
 TTpoTipov t'iXovTo, dvaOefiaTiKtaOai, 
 
 3 Chap. ii. sect. viii. 
 
 ^ Gratian. Caus. xvi. qurest. i. c. xx. Omnimoda est illius habitus et istius 
 officii diversitas. lUic enim quies^ oratio, labor manuum : at hie causarum 
 cognitio, conventiones, actus, publica litigia, &c. 
 
Ch. III. § lU. CHRISTIAN CHURCH. 313 
 
 before, they could have no temptation then to intermeddle 
 either with the business and duties, or the maintenance and 
 revenues, of the clergy. And, for such of them . as were 
 ordained presbyters or deacons, they were either only to serve 
 their own monastery ; or else such as were taken out of monas- 
 teries by the bishops, and thenceforth reckoned among the 
 secular clergy of the Church. Valesiiis, indeed, is wiUing to 
 have it thought otherwise ; for, he says\ in the latter end of 
 the fourth century it was very usual for monks to perform the 
 offices of the clergy ; and he alleges for proof the example of 
 Eusebius Vercellensis and the Church of St. Austin, which I 
 have considered before™, and shown that they proved no more, 
 but that some bishops and their clergy took up a way of Hving 
 in common, in imitation of the monastic hfe, which is nothing 
 to monks in cloisters, intruding themselves into parochial 
 cures. The only instance that looks any thing this way, is 
 what Sozomen^- relates of the church built by Ruffinus, the 
 great statesman, under Arcadius, at a place called Quercus, in 
 the suburbs of Chalcedon ; where, after he had built his 
 church, he says, he placed some monks near it, whence the 
 clergy of the church were supplied. But this may mean no 
 more, but that when there wanted clergy in that church, they 
 were to be chosen out of that neighbouring monastery ; which, 
 indeed, was then no unusual thing in the Church. But that 
 monks hving in a monastery should perform divine offices in 
 other churches beside that of their own monastery, is not 
 agreeable to ancient rules and practice; and, therefore, we 
 meet with no instances of that kind, nor of tithes being re- 
 ceived by the monks, unless it w^as for the use of the poor ; of 
 
 1 Vales. Not. in Sozom. lib. viii. c. xvii. (Aug. Taur. 174G. p. 322.) Nemo ut 
 novum mirari debet, quod monachi in ecclesia cleincorura munus obiisse 
 dicuntur. Id enira eo tempore usitatum fuit, ut ex Ambrosio discimus in 
 laudatione Eusebii Vercellensis episcopi, et ex Possidio in Vita Beati Augustini, 
 ubi dicit, eum monachos intra ecclesiam instituisse. 
 
 m See chap. ii. sect. viii. 
 
 n Sozom. lib. viii. c. xvii. (p. 322. C 9.) • • W^ f'V ApvV Xa\Ki]S6voQ di 
 Tovro Trpodartiov, 'Fovtpivov tov viraTiKOv vvv t7ru)vvixov, iv (^ (SaaiXud 
 iari, Kai neyctXi] k/cX7j(Tia, r)v avTug 'Vovfivog lirl Tifiy WtT^ov Kai UavXov 
 TUiV ci-KoaToXi^v Ih'iiiaTo, kcci ' AizoaToXiiov tK avruiv Mvoixaov irXrjaiov Sk 
 Hovaxovg avvtiktiaei' [(jwi^kkju'] ot Tijg iKKXtjciag tov KXijpov tTrXrjpovv. 
 
314 THE ANTIQUITIES OF THE Book VII. 
 
 which there is one instance in Cassian**, and besides that I 
 do not remember any other. Their way of Hving upon their 
 own labour made them not solicitous to receive any thing from 
 other men ; and, tlierefore, some of them would not receive 
 maintenance from their own parents, as Cassian^ relates of 
 Antony, lest they should seem to live upon any thing that was 
 not the work of their own hands. 
 
 Sect. XX. — Not oMowed at first to dicell in Cities, hut confined 
 
 to the Wilderness. 
 
 Beside all this, there was another reason, then, why monks 
 could not ordinarily attend parochial cures, had they been 
 otherwise qualified for them ; for, by the laws of their first 
 institution, in all parts of the East, their habitation was not to 
 be in cities or places of public concourse, but in deserts and 
 private retirements, where they might be sequestered from the 
 noise of the w^orld, and live in quiet and solitude, as their 
 name seemed to imply. Whence St. Jerome, writing to 
 Rusticus, the monk, inveighs against those who were desirous^ 
 to live in cities, which was contrary to that singularity they 
 made profession of. And, giving instructions to Paulinus, he 
 says, " If you desire to be really what you are in name, that is, 
 a solitary, or one that lives alone, what have you'^ to do in 
 cities, which are not habitations for solitaries, but the multi- 
 tude?" And it is observed both by him, and Sozomen% of 
 
 o Cassian. Collat. xxi. c. ii. (p. 780.) Delector, o filii carissimi, pia vestro- 
 rum munemm largitate, et devotionem hujus oblationis, cujus dispensatio mihi 
 credita est, gratanter amplector, quia fideliter primitias vestras ac decimas 
 indigentium usibus profuturas velut sacrificium Domiuo bonse suavitatis offer- 
 tis, etc. 
 
 P Ibid. xxiv. c. xii. (p. 868.) ' Qui/ inquit apostolus, ' non operatur, nee 
 manducet.' His Beatus Antonius adversus quemdam usus verbis, etiam nos 
 magisterii sui informavit exemplo, ut parentum perniciosissima blandimenta, 
 et omnium qui victui necessariam submiuistrant agapeu, insuper omnem habi- 
 tationis gratiam devitemus, etc. 
 
 q Hieron, Ep. iv. ad Rustic, (p. 29, edit. Francof.) (Vallars. vol. i. p. 937. 
 C 10.) Quid desideramus urbium frequentiam, qui de singularite censemur? 
 
 r Ibid. xiii. ad Paulin. (p. 67. C.) (vol. i. p. 322. D 6.) Si cupis esse quod 
 diceris, monachus, id est solus, quid facis in urbibus, quae utique non sunt 
 solorum liabitacula, sed multorum? 
 
 s Sozom. lib. i. c. xiii. (Aug. T. 1746. p. 26. E 4.) Toi-e {itv ixOvag eKeye 
 
Ch. III. § 20. CHRISTIAN CHURCH. 315 
 
 Antonius, that he was used to say, "The wilderness was as 
 natural to a monk as water to a fish ; and, therefore, a monk 
 in a city was quite out of his element, like a fish upon dry 
 land."" By which it appears, that the monastic life, in the first 
 design, was to exclude men from having any thing to do in 
 cities and places of public concourse : and there are laws in 
 both the codes to the same purpose. Theodosius enacted, 
 that all that made profession of the monastic* life, should be 
 obliged, by the civil magistrate, to betake themselves to the 
 wilderness and deserts as their proper habitation. Baronius, 
 by mistake, reckons" this law a punishment, and next to a 
 persecution of the monks ; but Gothofred ^ and Mr. Pagi ^, 
 with better judgment, correct his error, and observe with 
 more truth, that it was so far from being a punishment, that 
 it was only obliging them to live according to the rules of 
 their first institution, Leo and Anthemius ^, and after them 
 
 r»)v vypav ovalav Tpe<ptiv' novay^oiq dk k6(TH0V (pspsLv Trjv ipr]fi.ov' iizlariQ ts 
 rovQ fitv Kvpoi^S aTTToixsvovg rb (^rjv dwoXtfXTrdveiv, tovq dk tyjv fiovaGTiKrjv 
 ciyLVOTTiTa diroWvuv toiq cianffi Trpocnovrag. 
 
 * Cod. Theod. lib. xvi. tit. iii. de Monachis, leg. i. Quicunque sub professione 
 monachi reperiuntur, deserta loca et vastas solitudines sequi atque habitare 
 jubeautur. 
 
 ^ Baron, an. 390, n. xlviii. Quicunque sub professione, etc. Hac statuta lege 
 cogitur improbus hseresiarcha ( Jovinianus) ab ui'be recedere. 
 
 V Gothofred. torn. i. in Cod. Theod. xvi. tit. iii. leg. i. vid. seq. not. (w). 
 
 w Pagi, Critic, in Baron, an. 390, n. xi. (Lucse, 1740. vol. vi. p. 89.) (p. 580, 
 edit. Antverp. 1705.) Lex i. Codicis Theod. de Monachis, lata non est occasione 
 Jovinianistarum, qui, e monasteriis ejecti, in urbibus tamen cum habitu 
 raonastico vagabantur. Nam prseterquam quod, ut in quit Gothofredus in 
 hujus legis commentario, hsec lex ad Orientem pertinet, (ubi Tatianus, cui ea 
 inscribitur, prsefectus prsetorio erat) non agitur in ea de monasterio ejectis, 
 verum de quibuscumque, * qui sub professione monachi reperiebantur,' id 
 est, de omnibus qui monasticam vitam profitebantur, interim tamen civitates 
 fx'equentabant, ut ostendit lex secunda ejusdem Codicis de Monachis, qua post 
 biennium memorata lex abrogatur. Quare hac lege monachi quicumque, non 
 poense loco ad deserta loca et solitudines conferre sese jubentur, ut credidit 
 Baronius ; verum pro vitse suse instituto eo redire. Denique pertinet haec lex 
 ad monachos, sive eremitas, cujusmodi in ^gypti potissimum Syriseque solitu- 
 dinibus, aliisve agebant, deserta loca et vastas solitudmes sequentes. Qua de 
 re plura Gothofredus in hujus legis commentario. 
 
 X Cod. Justin, lib. i. tit. iii. de Episc. leg. xxix. Ol ev toXq iiovaartipioiQ 
 dtarpijSovTfg fxt) k-)(kT(t)aav kKov<Tiav l^isvai tCjv fiovacTTrjpioJv, ») Kal ev ry 
 'AvTiox^itiV, V Kai iv eTspaig irokiGLV di'aarpeipfaOai, inrt^aipovixkvojv fiovcjv 
 tCjv Ka\ovfxsv(t)v diroKpiaapiwv, olg ddtiav Trapkxofnv iOtXovai, Sid fiopag 
 
316 THE ANTIQUITIES OF THE Book VII. 
 
 Justinian, made laws to the same purpose, forbidding the 
 Eastern monks to appear in cities ; but, if they had any 
 business of concern to be transacted there, they should do 
 it by their apocrisarii or responsales^ that is, their ' proctors ' 
 or ' syndics," which every monastery was allowed for that 
 purpose. 
 
 Sect. XXI. — What Exceptions that Rule admitted of. 
 
 Not but that, in some extraordinary cases, they took liberty 
 to dispense with this rule, when a just occasion required their 
 appearance ; — as in times of common danger to the faith ; or 
 great persecutions ; or when it seemed necessary for them to 
 interpose with the magistrate, and intercede for criminals in 
 special cases. Thus St. Jerome ^ observes of Antonius, that 
 he came to Alexandria, at the request of Athanasius, to give 
 testimony and countenance to the Catholic faith, and to con- 
 fute the Arian heresy. Theodoret makes the like observation^ 
 
 dvayKaiag ciTroKpirTfig t^Lsvai. It. Novel, cxxiii. c. xlii. Upovoeiv rovg 
 
 ocTioTOLTovg Twv TOTTOJV eTTKTKoTTOvg, 'Ivu fifjTi fiovuxol fJ^rjTS fiovacTTpiai eig 
 Tag TToXeig 7repispxi>)vrai' aXX' t'i Tiva dvayKaiav diroKpiaiv Ixoitv, did rwv 
 idibjv dTTOKpiaapiiov ravrijv TrpaTTertoffav, Iv Tolg idioig avToi [isvovTeg fxov- 
 aCTijpioig. 
 
 y Hieron. Ep. xxxiii. ad Castrut. (torn. i. p. 133. C. edit. Francof.) (Vallars. 
 vol. i. p. 410. C 6.) Beatus Antonius, quum a Sancto Athanasio, Alexandrise 
 episcopo, propter confutationem hsereticorum, in urbem Alexandriam esset 
 aceitus, etc. 
 
 2 Theod. lib. iv. c. xxvi. (Aug. T. p. 1G3.) Tovrov (A^padvnv) dvujOev sk 
 Trjg (iaffiXsiov arodg diaKVTrrojv 6 (3a<Ti\evg, tide airhpav re dvajSsjSXrjfxkvoVj 
 Kai ev yr}pq. (SaOd crvvTOvwg (Sadi^ovra' fcat rivog eipijKorog, (jjg ' A^padrrig 
 ovTog, ov TO rrjg TroXfojg k^r]pTr]Tai TrXijOog, '((^7) irpbg avrbv, Uol av (3adi^(ig, 
 eiTTS' 6 de aoipiog ufia koI 7rpoa(p6piog, 'TTTtp Trig cr^g, t^t], irpoatv^ofievog /3a- 
 ciXeiag. 'AXX' oi'/cot ae jxeveiv XPV) o (^aoiXfvg i(pr], Kai tvdov Kara rbv fiova- 
 diKOv 7rpo(7euxf(r0ai vofiov. 'O de Oelog eKtlvog dvrjp, Ev fidXa, 'tcprj, Xsyugj 
 ib (3a(TiXev' tovto fxe dpq,v 'iSei' Kai tovto dpCJv /^£XP' "'"^ *'^'*' duTtXe<Ta, 'icjg 
 dpr]vi]g dTTtXave tov 2air?)pof ra TrpofiaTa' iTreiSilj dk ttoXvv inrofjLefxsvTjKS 
 O6pv[3ov, Kai TToXvg eiriKpffxaTai Kivdvvog fiiij OripidXojTa ykvr}Tai, irdvTa kivCiv 
 iropov dvdyKf] Kai diaawZeiv Td Ops/xfiara. eiTTS yap not, i(p7j, ib (SaaiXtv, ei 
 KopT] Tig ervyxavov wv, evSov Iv QaXdjiij) Ka6t]nsvt] Kai Tijg oiKiag eirifie- 
 Xovfxkvrj, tiT tOiaadixijv IfiTnaoiKxav 0\6ya, Kai ttjv Trarpipav oUiav I/ztti- 
 Trpafikvrjv, tl jxt Tavrrjv Spdcrai TrpocrtjKtv, eitts f.ioi ; 'ivdov KaOrjffOai Kai tyiv 
 o'lKiav kintnrpa}i'ivriv Tnpiopq^v, Kai Trjg ^Xoybg Trpocxjikviiv ttjv kfifSoXrjv ; 
 r) r<f> 9aXdfi<^ x"'P^'*' t'lirovcrav diaOssiv dvu) Kai KaTio, Kai vdpo(f)opelv Kai 
 o[3ivvvvai Tijv <pX6ya ; dijXoVf otC tovto kpeig. tovto ydp KOprig dyxivov re 
 
Ch. III. §21. CHRISTIAN CHURCH. 3I7 
 
 upon the behaviour of Aphraates and JuHan, two Syrian 
 monks, who left their cells in the desert to live in Antioch, 
 when their presence was thought necessary to support the 
 Catholic doctrine, and its professors, in the time of the Arian 
 persecution, under Yalens. And of Aphraates he tells this 
 remarkable story, " That Yalens, once observing him to pass 
 the streets in haste, though he was an old man, asked him, 
 ' whither he was going with so much speed V To whom he 
 replied, ' I am going, sir, to pray for your empire/ ' But," 
 said Valens, 'it would more have become you to do that at 
 home, in your retirement, according to the laws of your soli- 
 tary life.** ' Yes, sir,^ said Aphraates, ' you say very true : I 
 ought so to do, and I always did so, as long as my Saviour's 
 sheep were in peace ; but, now that they are disquieted and 
 brought into great danger, very necessity compels me to take 
 another course for their safety, that they may not be torn in 
 pieces by wild beasts. Were I a virgin, confined to a single 
 room, it would not become me to sit still when I saw my 
 father's house on fire, but to run abroad, fetch water and ex- 
 tinguish the flame. Now, this is our case : you, sir, have set 
 fire to the house of our common Father, and we have left our 
 cells with no small concern, and are come abroad to put it out.'" 
 Thus bravely did Aphraates answer Yalens, and apologize for 
 his appearing in the city in the time of common danger, when 
 Yalens himself was the occasion of it. Nor was it only in 
 defence of religion they thus made a public appearance, but 
 sometimes they thought it necessary to come and intercede 
 with the emperors and judges for condemned criminals ; as 
 Sozomen^ observes of Antonius, that he was frequently com- 
 
 Kai <ppsvr]povQ. tovto dpCj vvv, cJ ^aaiktv' gov yap dg ti^v Trarpc^av yfiiZv 
 
 oiKiav ifxfiaXovTog ti)v ^\6ya, TrfpiOsofiev Karaa^ktyai ravTTjv 7reipu)ixevoi. 
 
 Ibid. c. xxvii. KaraXnrwv rriv tprjfiov, inrav kKiivo Trspujei to clcttv, diSdcrKbJV 
 uTTavTog, o)g rrjg cnrocTToXiKrig diSa(TKa\iag KtjpvK l<Trlv ' AQavdcrwg, kuI (bg 
 dvT'nraXoi Trjg d\7]9tiag 01 Trjg 'Aptiov (TVfX^opiag' ovTiog ydeaav 01 Ottoi 
 dvdpeg IksIvoi, tu 7rp6(j<popa tKciaT^) TrpoaapnoTTtiv Kaipi^, kuI TrrjviKa de 
 TrpoTiiiq.v rag iroKag rrig eprj^iag. 
 
 a Sozom, lib. i. c. xiii. (p. 26. D 8.) IlapoSvpofjisvoi avT<^ ttoXXoI, ilSici^ov-o 
 TTpta^tvHv vTTip civtCjv irpbg Tovg dpxovrag icai rovg iv rsXei. . . . tl ^e 
 (iiaaOeig Trori eig ttoXiv yXOev iTriKovptjcrai dio/^iivoig, diaOttg orov x^P^^ 
 TraptyeviTO, avTiKU iiri Ttjp tprjfiov jTravy'fi. 
 
318 THE ANTIQUITIES OF THE Book VII. 
 
 pelled, by the complaints and lamentations of the distressed, to 
 come and interpose his good offices with the princes and magis- 
 trates for them ; and, as soon as he had done, he returned to 
 the wilderness again. The reader may find a more remarkable 
 instance of this kind in one of St. Ohrysostom'*s Homilies^ to 
 the people of Antioch, where he relates how the city was 
 delivered from imminent ruin (being under the displeasure of 
 Theodosius, for having demolished the imperial statues, and 
 committing other crimes of a high nature) by the intercession 
 of the neighbouring monks, who left their tabernacles and caves 
 in the mountains, and came into the city, (when other philoso- 
 phers, for fear, were fled out of it,) and interceding with the 
 judges, prevailed with them to spare the criminals ; telling 
 them, that " the images of the emperor might easily be restored 
 to their pristine beauty, and be set up again ; but if they slew 
 the images of Grod, it would be impossible to raise them up 
 again, since it was beyond the art of man to join body and 
 soul together ; and, if they would not hearken to their inter- 
 cession, they should execute them too : for, if it must be so, 
 they were resolved to die with them." After this manner 
 
 ^ Chrysost. Horn. xvii. ad Popul. Antioch. p. 215. (p. 192. D. edit. Francof.) 
 (Benedict, vol. ii. p. 172. A 7-) "Erstri Toaovroig iv raXg avrCJv Ka\vj3aig 
 avyKEKktKTi^iivoij ovdevbg 7rapaKa\k(TavT0Q, ovCevbg av/xftovXevcravTog, eTrfidr/ 
 ToaovTOV vkfpog tidov Tiijv ttqXiv Trepucrrdfitvov, KaraXnrovTeg avrSjv rag 
 cricijvag, Kal to, (nrrfKaia, TrdvToQev avvkppivaav, KaOaTrep l^ ovpavov rivkg 
 dyyeXoi TrapayevSixevoi. . . . on Kai rolg apx^vdiv avrolg TrpofftXOovTeg iurd 
 Trappijcriag dieXsx9r]<rav vTrep rCjv vttsvOvvojv, Kal to alfia 7rapi(JKivd<yav- 
 To TrdvTeg £fc%£tj/, Kal rag KtcpaXdg dTroOkffOai, loara rovg dXovrag tHjv 
 TrpoadoKuifiii'ojv t^apirdaai detviijv Kal ovk i<pr](Tav aTToaTrjcrsaOat TrporepoVj 
 'iwg dv r] ^eiaojvrai tov drjfiov rrjg TroXeojg oi diKdZovrtg, ff KOivy fierd tS>v 
 vTTSvOvvcJV avTOvg irpbg ^aaiXia 7rsfi\p(jjai. Qeo(pLXi)g yap tort, (pijcrlv, 6 
 Kparojv Trig Ka9' rjfidg oiKovukvrjg, Tricrrbg, iv evaejStiq, ^dv rfiiiig ovv avtbv 
 KaToXXd^o/jLev TrdvT&g' ovk tTriTpsiponev vfuv, ovdk (TVyx(t)pr]<yoixev al/xd^at 
 Ki<pog, ovdk aTTOTefitlv KscpaXtjv' ei Sk jxi) avdaxoiaOe, Kal tjfitig fxtr avTojv 
 dTroQavovyada TrdvTcjg' deivd fxkv tu TeToXp.r]fikva Kal vfitTg ofioXoyoufiev, 
 dXX' ovx V7rep(Saivei Trfv tov (BacriXkiog ^iXavOpujTTiav rj tuiv ytyevr]}ikv(x)V 
 Trapavofiia. AsytTai Tig e^ avTwv Kal srspov prj/xa ysfiov (pcXoaocpiag etVeia/, 
 OTi oi fxkv dvdpiavTeg oi KaTevtxOkvTsg dvkoTriaav TrdXiv, Kal Tb o'lKiiov 
 dirkXafSov Tx^H'^f "^"^ "^o ysytvrjfisvov diopOcoffiv tax^ Taxlffrrjv' vfitig Se dv 
 TOV Qeov Trjv tiKova aTroKreivrjTe, irCJg dvvrjaeaQs ttoXiv dvaKaXkaaaBai to 
 7re7rXt]fintXriixevov ; TrCJg dvaaTVKyai Tovg dTroXXvfi'ivovgy Kal Tag \pvx^Q ^^^^ 
 (TMixamv aTTodovvaiy 
 
Ch. III. §22. CHRISTIAN CHURCH. 319 
 
 they were used to intercede with the judges for criminals in 
 some such special cases as this before us ; and they commonly 
 did this with such prevalency, that they seldom failed in their 
 petition, the magistracy expressing a particular reverence to 
 them upon such occasions. But afterward this thing grew into 
 abuse, and they would not be content to petition, but would 
 sometimes come in great bodies or troops, per drimgos, and 
 by force deliver criminals after sentence of condemnation was 
 passed upon them. To repress which tumultuous way of pro- 
 ceeding, Arcadius, the emperor, was forced to pubUsh a law% 
 strictly forbidding both the monks and clergy to attempt any 
 such thing, and commanding all bishops to prosecute the 
 authors of such disorders, if any monks happened to be so 
 engaged in their districts, under pain of his royal displeasure. 
 
 Sect. XXII. — Whether Monks might betake themselves to 
 
 a Secular Life again. 
 
 There remains but one inquiry more to be made concerning 
 this order of men, which is, whether such as made profession 
 of the monastic life were afterward at liberty to alter their 
 state as they thought convenient, and turn seculars again? 
 To which it may be answered, that they were under no public 
 vow to the contrary ; many men embraced the life, who never 
 intended to continue all their days in it. Julian himself was 
 once in the monastic habit, to please his cousin, Oonstantius, 
 who began to suspect his inclination toward the philosophy of 
 the Gentiles. Socrates says of him, that he assumed ^^ the 
 tonsure, and feigned the Hfe of a monk in public, whilst he 
 privately resorted to the lectures of Libanius, the sophist. 
 And Orosius observes the same« of Constans, the son of Con- 
 stantino, who usurped the empire in Britain in the time of 
 
 c Cod. Theod. lib. ix. tit. xl. de Poenis, leg. xvi. Addictos supplicio et pro 
 criminum irainanitate damnatos, iiulli clericorum, vel monachorum (eorum 
 etiam quos coenobitas vocant) per vim atque usurpationem vindicare liceat, ac 
 
 tenere, etc. 
 
 d Soerat. lib. iii. c. i. 'Ev XP^^^* Keipdntvog top twv ^ovaxCov vjrtKpivtro 
 
 (5iov. 
 
 e Oros. lib. vii. c. xl. Constantinus Constautem filium suum, pi'oh dolor, ex 
 
 monacho Ctesarem factum ... in Hispauias misit. 
 
 7 
 
320 THE ANTIQUITIES OF THE Book VIT. 
 
 Honorius, that he was first a monk before his father made 
 him Csesar, and sent him into Spain to promote his interest 
 there. These men had no need of the Pope''s dispensation to 
 set them at hberty from their vow, for it does not appear that 
 they were ever under any such obhgation. Monasteries were 
 anciently schools of learning, and places of pious and religious 
 education of youth ; which, though Bellarmine ^ thinks fit to 
 deny it, is evidently proved from St. Chrysostom's third book^ 
 against the defamers of the monastic life, which is chiefly 
 spent in advising parents to send their children to be educated 
 in monasteries as the safest places of good education ; not 
 with a design to oblige them always to continue in the monastic 
 life, but only to train them up, and settle them securely in the 
 ways of virtue. And, to the same purpose, it is observed by 
 Palladius, that the monks of Mount Nitria^ had a xenodocliium^ 
 or " hospital,"' where for a week they entertained any one that 
 came to them without working ; if he continued longer, they 
 set him either to work at some bodily labour or to study ; 
 and, so employed, he might continue a year, or two, or thrfee, 
 among them, till he saw his own time to depart from them. 
 This Palladius' calls acrKriaiQ ypa^f/c?), " the exercise of letters/' 
 
 f Bellarmin. de Monachis, lib. ii. c. vi. (Ingolstadt. 1601. vol. ii. p. 441. C 3.) 
 (p. 144. A. edit. Colon. 1615.) Secundo dicit (Melanchthon) monasteria olim 
 fuisse scholas sacrarum litterarum et aliai'um disciplinarura. At Basilius in 
 Constitutionibus Monasticis, Cassianus de Institutis Coenobiorum, Hieronymus 
 in Epistola ad Rusticum et in alia ad Paulinum de Institutione Monachi, 
 Augustinus, lib. i. de Moribus Ecclesise, c. xxxi., aliique veteres, dum describunt 
 instituta monasteriorum, meminerunt orationis, jejnniorum, psalmodise, conti- 
 nentite, obedientise, paupertatis : de scholis litterarum et dialecticae aliarumque 
 disciplinarum ne verbum quidem. 
 
 S Chrysostoni. Advers. Vituperatores Vitse Monasticae, lib. iii. torn. iv. c. xi. 
 et passim. 
 
 ^ Pallad. Histor. Lausiac. c. vi. IIpoaKeiTai ry eKKXijaia ^evodox^lov, etg o 
 Tov cnreXQovTa ^kvov ^t^iovvTai Trcivra rbv xoovov. kciv IttI Sur'iav f/ rpuriav 
 fiilvai 9e\{](nj, i.iexpiQ ov avOaiperog dvaxfonrjcrai 9e\r)(Ty rTvyxi»pi](yavTtQ avrtp 
 ettI Ijicond^a fjiiav iv apyiq. SidKcti, rag Xonrdg t)iikpag Tripiffiruxriv avrov 
 XoiTTOv ev epyoiQ, ri kv Kr]7r(i), ^ kv aproKOTTsiqj, rj iv /.layetpeii^' tl ^k d^ioXoyog 
 Tig til], didoaaiv avT(^ ^ijSX'iov dvayivuxTKfiv. 
 
 i Pallad. Histor. Lausiac. c. xiv. ' ATzoXX^viog rig ovofiaTL dirb Trpay/xaTsv- 
 Tujv ciTTOTa^dnevog, kciI oUtjaag to opog Trjg Ntrp/'ac, firiTS Texvrji' to Xonrov 
 jjiaQeiv Svvdfievog, fj-r^Tt irri licTKrjcriv ypacpiKtjv, T(p 7rapal3e(3)]Kkvai. ttjv riXi- 
 Kiav, K^<yciQ iv Tip opsi t'lKocn f'r/j, TavTtjv t^X^ ■''')^ daKrjmv, k. t. X. 
 
Ch. III.§23. CHRISTIAN CHURCH. S2\ 
 
 in opposition to that of bodily labour ; so that men might 
 enter a monastery for the sake of study, and leave it again 
 when they pleased, if they laid upon themselves no further 
 obligation. And they who tied up themselves stricter, and 
 entered the monastic life with a design to continue in it, were 
 never under any vow, unless a private resolution might be 
 esteemed such, which might be altered at pleasure, especially 
 if any unforeseen case or accident seemed to require a change 
 in their way of living. As Cassian^ tells us of one in Egypt, 
 who, despairing to obtain the gift of continency, was preparing 
 to enter into a married state, and return to a secular life again. 
 The rule of Pachomius, by which the Egyptian monks were 
 governed, has nothing of any vow at their entrance, nor any 
 punishment for such as deserted their station afterward. And 
 there was one piece of discipline among the Egyptians, which 
 I have mentioned before, that seems plainly to intimate that 
 they were under no solemn vow ; for one of their punishments 
 was expulsion out of the monastery, which is inconsistent 
 with a vow of continuing in a monastery for ever. So that, 
 at first, the monastic life seems to have been a matter of free 
 choice, not only at men's first entrance, but in their progress 
 and continuance also ; and men might quit it without any other 
 punishment, unless it were a note of inconstancy fixed upon 
 them. 
 
 Sect. XXIII. — Marriage of Monks anciently not annulled. 
 
 However, this is certain, that monks who betook themselves 
 to a married state were not anciently obliged by any law to 
 dissolve their marriage, and put away their wives, under pre- 
 tence of any preceding obligation, according to the new rules 
 of the Council of Trent \ which pronounces such marriages 
 
 k Cassian. Collat. ii. c. xui. (p. 341.) Ut quia monachus esse non posset, nee 
 refrenare stimulos carnis, et impugnationis remedia consequi jam valeret, 
 uxorem duceret, ac relicto raonasterio reverteretur ad Sfeeuluni. 
 
 1 Concil. Trident, sess. xxiv. can, ix, (Labbe, vol. xiv. p. 875.) Si quis dix- 
 erit, clericos in sacris ordinibus constitutes, vel regulares, castitatem soleraniter 
 professos, posse matrimonium contrahere, contractumque validum esse, non 
 obstante lege ecclesiastica, vel vote ; et oppositura nihil aliud esse, quam dam- 
 nare matrimonium, possequc omnes contrahere matrimonium qui non sentiunt 
 se castitatis, etiamsi earn vovei'int, habei'c donum, anathema sit ; quum Deus 
 
 VOL. II. Y 
 
^22 THE ANTIQUITIES OF THE Book VII. 
 
 null and void. In St. Austin's time, some virgins and widows 
 were under the obligation of a vow ; yet, if they married after 
 that, he says, " they were not to be separated"^ from their 
 husbands as adulteresses, for their marriage was true marriage, 
 and not adultery, as some falsely argued." He says, " they 
 offended highly in breaking their vow, but yet their marriage 
 was valid ; and, in that case, to separate them from their hus- 
 bands, was only to make their husbands adulterers in marrying 
 others whilst their wives were living." By parity of reason, 
 then, the marriage of monks must be esteemed valid also, 
 even supposing them under an equal obligation ; and, upon 
 this account, we find no instances of dissolving marriages in 
 such cases left upon record in ancient history. 
 
 Sect. XXIV. — What Punishments ordinarily inflicted on 
 
 Deserters, 
 
 Yet, in process of time, because monks were presumed to 
 be under some private obligation by assuming this way of 
 living, some punishments were thought of as proper to be 
 inflicted on such as relinquished their station, and returned 
 to a secular Hfe again. By the first Council of Orleans, a 
 monk that had entered himself" in a monastery, if he after- 
 wards married a wife, was for ever after incapable of holy 
 orders, but no other censure is passed upon him. St. Austin 
 was for inflicting the same punishment on such as left their 
 monastery without their own bishop's leave, as appears from 
 
 id recte petentibus non deneget, nee patiatur nos supra id quod possuraus, 
 tentari. 
 
 m August, de Bono Viduit. c. x. (Benedict, vol. vi. p. 375. F 2.) (torn. iv. 
 p. 1024. Basil. 1569.) Qui dicunt talium nuptias non esse nuptias, sed potius 
 adulteria, non mihi videntur satis acute ac diligenter considerare quid dicant : 
 fallit eos quippe similitudo veritatis. (p. 376. C.) Fit autem per banc minus 
 consideratam opinionem, qua putant lapsarum a sancto proposito feminariim, 
 si nupserint, non esse conjugia, non parvum malum, ut a maritis separentur 
 uxores, quasi adulterse sint, non uxores : et quum volunt eas separatas red- 
 dere continentise, faciunt maritos earum adulteros veros, quum suis uxoribus 
 vivis alteras duxei'int. 
 
 n Concil. Aurel. I. c. xxi. (Labbe, vol. iv. p. 1408.) Monachus si in monas- 
 terio conversus, vel pallium comprobatus fuerit accepisse, et postea uxori fuerit 
 sociatus, tantee prsevari cation is reus numquam ecclesifistici gradus officiura 
 gortiatur. 
 
Ch. III. § 24. CHRISTIAN CHURCH. 323 
 
 his letter to Aiirelius ", bishop of Carthage, upon that subject. 
 The civil law likewise excludes deserters from the privilege of 
 ordination ; for, by a law of HonoriusP, they were to be deli- 
 vered up to the curia, or " civil court of the city," there to 
 serve all their lives ;- by which means they were rendered inca- 
 pable of any office in the Church, because curial and clerical 
 offices were inconsistent with one another, as has been shown 
 at large <i in another place. Justinian added another punish- 
 ment, that if they were possessed of any substance, it should 
 all be forfeited to the monastery'^ which they deserted, while 
 they themselves should be obliged to serve personally among 
 the officials of the judge of the province where they hved ; for 
 by this time monasteries began to have estates and possessions 
 in some places, though the most exact rules of the Egyptian 
 monks were against it. The censures of the Church were 
 likewise inflicted on deserting monks in the fifth century. 
 Spalatensis ^ thinks the first council that ever decreed excom- 
 munication against them, was the fourth Council of Toledo *, 
 
 August. Epist. Ixxvi. ad Aurel. (Benedict, vol. ii. p. 148. A.) Ipsis facilis 
 lapsus, et ordini clerieorum fit indignissima injuria, si desertores monast3riorum 
 ad militiam clericatus eligantur, quum ex his qui in monasterio permanent, non 
 tamen nisi probatiores atque meliores in clerum assumere soleamus. 
 
 P Cod. Theod. lib. xvi. tit. ii. leg. xxxix. Si qui professum sacrte religionis 
 sponte dereliquerit, continue sibi eum curia vindicet: ut liber illi ultra ad 
 ecclesiani recursus esse non possit ; et pro hominura qualitate et quantitate 
 patrimonii, vel ordini suo, vel collegio civitatis adjungatur. 
 
 1 Book iv. chap. iv. sect. iv. 
 
 r Justin. Novel, v. c. vi. Ei dTToXnnhv to fAovaaTrjpiov f'ig riva tXOoi 
 GTQaTiiav, fi erepov (3lov cx^Mft, Trjg ovaiag avTOV dg to fiova(TTr]piov cltto- 
 fisvovatjg, avrbv iv Tolg Ta^eojTaTaig tov XafiTrpordrow Trjg t7rapxt«C apx^^^^^ 
 reTa^ETai, Kai tovto £^£i Trjg neTa[3o\rjg tov KapTToV Kui oye Tr]V Oeiav Xti- 
 
 Tovpyiav vTrspidwv, diicaaTrjpiov x^^/^^^ou Trpocr/caprfptirw dovXeii^f.. It. 
 
 Cod. lib. i. tit. iii. leg. Ivi. sect. ii. Si qui eorum, dc quibus preesentem legem 
 posuimus, sanctimonialem vitam elegerint, ad ssecularem autera conversationem 
 postea remeaverint ; jubemus omnes eorum res ad jura ejusdem ecclesiae vel 
 monasterii, a quo recesserint, pertinere. 
 
 s Spalat. de Repub. lib. ii. c. xii. n. xlviii. Postea monachos desertores a se 
 penitus raonachismum abdicantes coeperunt, aliqui apostatas vocare, et in eos 
 excommunicationes fulminare. Quod ego primum observo in Concilio quarto 
 Toletano. 
 
 t Cone. Tolet. IV. c. Iv. (Labbe, vol. v. p. 1718.) Qui detonsi a parentibus 
 fuerint, aut sponte sua, amissis parentibus, seipsos religioni devoveruut, et 
 postea habitum specularem sumsorunt, et iidcm a sacerdote comprehensi ad 
 
 Y 2 
 
324 THE ANTIQUITIES OF THE Book VII. 
 
 under Honorius, an. 633. But he did not advert to a former 
 canon of the Council of Chalcedon, made near two hundred years 
 before, which decreed that neither virgins consecrated to God, 
 nor monks", should marry, and such as did so should be excom- 
 municated : only the bishop of the place might moderate the 
 censure ; that is, if I rightly understand that canon, which is 
 by some mistaken, he might shorten the term of their penance, 
 at his discretion, which was the only way of granting indul- 
 gences in the primitive Church. And from hence, again, it 
 appears, that when it was thought a crime for a monk to 
 marry, yet they did not think it a nullity when done, or pre- 
 sume to void it upon that score, but only oblige him to do 
 penance for such a term as the bishop should think fit to 
 impose upon him. And I suppose the Canons of St. Basil ^, 
 and the Council of Trullo^, which speak of a penance of seven 
 years or more, are to be understood with this limitation. 
 
 I have now put together all that I could think material 
 to be said upon this subject of the monastic life ; and some, 
 perhaps, will think I have said too much, and others too little, 
 upon it. But I content myself to have said so much as seemed 
 necessary to my own design, which was to give an account of 
 ancient customs, and explain several laws and rules of the 
 Church. They whose curiosity leads them further, may easily 
 have recourse to Cassian's Institutions and Collations, and 
 Palladius's Historia Lausiaca^ and Theodoret's Philotheus^ or 
 " Religious History," books written particularly upon this 
 subject by professed admirers of the monastic life. My me- 
 
 cultura religionis, acta prius poenitentia, revocentur. Quod si reverti non 
 possunt vere, ut apostatse anathematis sententise subjiciantur. 
 
 " Cone. Chalced. c. xvi. (torn. iv. Cone. p. 7tJ3.) HapOkvcv kavTrjv avaOtZ- 
 cav T(p 6t<T7r6Ty Qt(p, oxravriog dk Kai fiovdZovra, [xrj i^eivai ycifi(i> Trpocrofxi- 
 \eiv ei de ye (vpsOtuv tovto TTOiovvTtg, tarojcFav dicoLVMvrjTOi' wpiffufiev dk 
 tXttj/ TT^v avOevTiav rfjg Itt' avrdiQ (piKavQpwTziaQ rbv Kara tottov tTriaKOTTOv. 
 
 ^ Basil. Can. Ix. (Balsamon. Paris. 1620. p. 993.) HapOsvog bfxoXoyriaaaa, 
 Kai iKirtaovaa TrJQ iTrayytXiag, rbv \p6vov rov bttI Trjg fioix^iag afjiapTrjfiaTog 
 Iv Ty oiKovofiig. rfjg Ka9' iavrrjv t^(i)rjg TrXrjpuxrei' to avrb Kai stti tCjv ^iov 
 ftova^ovrojv, iTrayytWofisj'wv, Kai iKTmrTOVTUiv. 
 
 X Concil. Trull, e. xliv., (Labbe, vol. vi. p. 1163.) Movaxbg tTri Tropvtiq. 
 akovg, rj Trpbg ydfiov Koivtoviav Kai (nffi(3iu)<Tiv yvvalKa ayayofxevog, roig tCjp 
 •rropvevovTioj^ iTriTin'ioig Kara rovg Kavovag v7ro(3Xr}Br}crtTai. 
 
Cu. IV. § 1. CHRISTIAN CHURCH. 325 
 
 thod now leads me to say something briefly of the virgins 
 and widows, that were also reckoned among the ascetics of 
 the Church, ' 
 
 CHAPTER IV. 
 
 THE CASE AND STATE OF VIRGINS AND WIDOWS IN THK 
 
 ANCIENT CHURCH. 
 
 Sect. I. — Of tlie Distinction between Ecclesiastical and 
 
 Monastical Virgins. 
 
 As I have shown before, that there were ascetics in the Church 
 long before there were any monks ; so it must here be noted 
 that there were virgins who made public and open profession 
 of virginity before the monastic life or name was known in the 
 world. This appears from the writings of Cyprian and Ter- 
 tuUian, who speak of virgins dedicating themselves to Christ 
 before there were any monasteries to receive them. These, 
 for distinction's sake, are sometimes called ecclesiastical vir- 
 gins by the writers of the following ages, Sozomen* and others, 
 to distinguish them from such as embraced the monastic life, 
 after monasteries began to multiply in the world. The eccle- 
 siastical virgins were commonly enrolled in the canon, or 
 matricula^ of the Church ; that is, in the catalogue of eccle- 
 siastics, as we learn from Socrates^, who speaks of them under 
 that title; and hence they were sometiuies called canonicce^ 
 " canonical virgins," from their being registered in the canon 
 or books of the Church. They differed from the monastic 
 virgins chiefly in this, that they lived privately in their fathers'* 
 houses, and had their maintenance from their fathers, or, in 
 
 a Sozom. lib. viii. c. xxiii. (Aug. T. 1746. p. 331. B 7-) "Ttto /xtrpiorj/rog 
 TQOTTwv Kai tpikoffocpiag dti \av9dveiv lireTijStvev (NiKapsTtj)' wg ixrjTS tig 
 a^ivDlxa Siukovov (Tirovdatrcu TrpoiXOtlv, fiffTe irpoTptTrofievov TroWdicig 'IwaV- 
 vov l\ia9ai TTore irapO'tviov eKK\)](na(rTiKu>p r'lytXaOai. 
 
 b Socrat. lib. i. c. xvii. (R. p. 41.C.) Kai rag TrapO'svovg rag avayeypafi- 
 fikvag kv T(^ Ta>v tKK\T](na>v Kavovt, liri errriaaiv TrporpcTro/xst///, ^t' tavrrjg 
 XdTOVpyovaa, rd 6\pa raig TpaTTi^aig 7rpoat(pepe. 
 
3^6 THE ANTIQUITIES OF THE Book VII. 
 
 cases of necessity, from the Church ; but the other Hved in 
 communities, and upon their own labour, as we learn from the 
 third Council of Carthage*^ and the writings of St. Austin^. 
 Spalatensis long ago observed® this difference ; and it is since 
 acknowledged by Albaspinseus^, Valesius^, Cotelerius^, and 
 other learned men of the Romish Church; so that it is now 
 out of dispute, that, as the ascetics for the first three hundred 
 years were not monks, so neither were the sacred virgins of 
 the Church monastical virgins, or nuns confined to a cloister, 
 as in after ages. 
 
 c Cone. Carth. III. can. xxxiii. Ut virgines sacroe, si parentibus, a quibus 
 custodiebantur, privatse fuerint, episcopi providentia vel presbyteri, si episcopus 
 absens est, in monasterio virginum gravioribus feminis commendentur, etc. 
 
 ^ Augustin. de Moribus Eccles. c. xxxi. (Bened. vol. i. p. 711« C 8.) Lani- 
 ficio corpus exercent atque sustentant, vestesque ipsas fratribus tradunt, ab 
 iis invicem quod victui opus est resumentes. 
 
 e Spalat. de Repub, lib. c. xi. n. xxv. Ego invenio olim virgines Deo 
 sacratas, et vere ac proprie virginitatem professas, etiam in propriis domibus 
 habitasse ; et nihilominus habitum monachalem gestasse, et perfecte regulas 
 monasticas servasse. 
 
 f Albaspin. Not. in Coueil. lUiber. can. xiii. (Labbe, vol. i. p. 992.) Virgines, 
 quse Deo se voverant, a ceteris non removebantur, aut claustris includebantur, 
 ut ex hoc canone et in divo Cypriano et Tertulliano de ' virginibus velandis ' 
 licet colligere. 
 
 S Vales. Not. in Sozom. lib. viii. c. xxiii. (p. 331.) Virgines ' ecclesiasticse ' 
 dicuntur ad distinctionem earum, quse degebant in monasteriis, quae monachae 
 dicuntur in epistola Siricii Papse. Hse virgines locum separatum habebant in 
 ecclesia, tabulis conclusum, ut docet Ambrosius in sermone ad Virginem 
 Lapsam. Oblationes item offerebant, et communicabaut seorsum a reliqua 
 multitudine, ut colligitur ex cap. 25 Coucilii Triburiensis. Ecclesiasticae porro 
 dicebantur, eo quod adsci'iptce essent albo seu matriculae ecclesise : KOTciXoyov 
 TrapQkvMV, et ra'y/xa, vocat Basilius in Epistola Canonica ad Amphilocliium. 
 
 ^ Coteler. Not. in Constitut. Apost, lib. viii. c. xiii. (vol. i. p. 405.) Oi aaKi]- 
 Tai, non monachi ascetse ; sed laici, in severioribus pietatis officiis sese exer- 
 centes : quales semper inter Christianos extitisse, dubitari non debet ; ut et 
 ecclesiasticas virgines nequaquam moniales ascetrias. Nam opus, quod notis 
 imus illustratum, ante exortum vitse monastics conscriptum fuit : unde in eo 
 nulla illius mentio, multa habenda, si per tempora licuisset. Vocabulorum 
 autem daKr]<JuoQ et a<TK>?raJv in austeriori vita, absque monachatu tamen, 
 exempla sunt obvia. 
 
Ch. IV. § 3. CHRISTIAN CHURCH. 327 
 
 Sect. II. — Whether they were under awj Profession of perpetual 
 
 Virginity, 
 
 If it be inquired how these were distinguished from other 
 virgins that were merely secular, — I conceive it was by some 
 sort of profession of their intention to continue in that state 
 all their lives ; but whether that was a solemn vow, or a simple 
 profession, is not agreed among learned writers. The learned 
 editor^ of St. Cyprian reckons they were under no obligation of 
 any formal vow in the age of Cyprian, but yet were some 
 way bound by the resolution and purpose of their own mind, 
 and the public profession of virginity ; and in this he seems 
 to speak not only the common sense of Protestant writers, 
 but the sense of that ancient author^ who says, " They dedi- 
 cated themselves to Christ, yet so as that if either they would 
 not or could not persevere, it was better for them to marry 
 than to burn, or to be cast into fire for their offences,'' as his 
 words may be literally translated. From whence it may be 
 collected, that then the profession of virginity was not so strict 
 as to make marrying after be thought a crime worthy of eccle- 
 siastical censure. 
 
 Sect. III. — When first made liable to the Censures of the Church 
 for marrying against their Profession. 
 
 But in the following ages the censures of the Church were 
 inflicted on them. The Council of Ancyra^ determined univer- 
 sally against all such as having professed virginity, afterward 
 went against their profession, that they should be subjected 
 to the same term of penance as digamists were used to be ; 
 that is, a year or two, as we learn from one of the canons of 
 
 i Fell. Not. in Cypr. Ep. iv. Animi proposito et publica virginitatis profes- 
 sione, non voto astrictae. 
 
 k Cypr. Ep. Ixii. al. iv. ad Pompon. (Paris. 1726. p. 102.) Si ex fide se 
 Christo dicaverunt, pudicce et castse sine ulla fabula perseverent ; et ita fortes 
 et stabiles prsemium virginitatis expeetent. Si autem perseverare nolunt, vel 
 non possunt ; melius est ut nubant, quam in ignem deleetis suis cadant. 
 
 1 Cone. Ancyr. c. xix. (Labbe, vol. i. p. 1464.) "Oaoi naidOtviav tTrayytWo- 
 fievoi dOeTovai Tr}v inayytk'iav, rov rCov 6iyd[iU)v opov kKTrXrjpovTuffav. 
 
3^8 THE ANTIQUITIES OF THE Book VII. 
 
 St. Basil"^. The Council of Chalcedon" orders them to be 
 excommunicated if they married, but leaves the term of their 
 penance to the bishop''s discretion. The Council of Valence, 
 in France, is still more severe, forbidding ° them to be admitted 
 immediately to penance ; and, when they were admitted, unless 
 they made full and reasonable satisfaction to God, their resto- 
 ration to communion was still to be deferred. Now, from these 
 canons, to mention no more, it evidently appears that in the 
 following ages next after the time of Cyprian, that is, in the 
 fourth and fifth centuries, the censures of the Church were 
 severer against the marriage of professed virgins than they 
 were before ; and they seem to have risen in proportion to the 
 esteem and value which men began to set upon celibacy and 
 the monastic life. 
 
 Sect. IV. — The Marriage of professed Virgins never declared 
 
 Null. 
 
 Yet two things are very observable amidst all the severity 
 and rigour of those ages. First, that there never was any 
 Church decree for rescinding or pronouncing null such mar- 
 riages. The Emperor Jovian, indeed, as SozomenP relates, 
 made it a capital crime, by law, for any one to commit a rape 
 upon a devoted virgin, or so much as to solicit her to forsake 
 her present state of life, and forego her resolution and purpose ; 
 which law is still extant in both the Codes 'i. But then, as 
 
 ™ Basil. Ep. can. iv. (Balsam on. Paris. 1620. p. 932. B 3.) Iltpi Tpiydfiujv 
 Kal TToXvydjXijjv rov avrbv wpiaafiev Kavova, ov Kai IttI tu)V Siyafxiov, dvaXo- 
 ywg' sviavTov fiiv yap Irri diydjxojv' dWoi dk dvo Itt}' tovq Sk rpiydfiovg 
 iv Tpiori Kal rerpdai TroXXdKtg tTtaiv d(popiZ,ov(Jiv. 
 
 " Cone. Chalced. c. xvi. (torn. iv. Cone. p. 763.) Vid. supra not. 
 
 o Cone. Valentin, ean. ii. (Labbe, vol. ii. p. 905.) De puellis, quse se Deo 
 voverunt, si ad terrenas nuptias sponte transierint, id custodiendum esse decre- 
 vimus, ut poenitentia his nee statim detur : et cum data fuerit, nisi plene satis- 
 fecerint Deo, in quantum ratio poposcerit, earundem communio difFeratur. 
 
 P Sozom. lib. vi. c. iii. (Aug. Taur. 1746. p. 204.) Tlpoatcpwvriai. Si Kui 
 'SeKOvvd<i), T(^ TOTe tt/v virapxov k^ovo'iav disTrovri, yiviKi)v vop.o9taiav, dg 
 Kf(pa\rjv TiixnjptlaOai 7rapaKtXevofikvt]V rbv iepdv irapQkvov fivdaOai Trpbg 
 yd/xov TTupiofxevov, rj Kai aKoXdcTCjg fxavop 7rpo(T(3Xs7rovTa, jjitjti ye diapTrd- 
 Z,HV kirixtipovvTa. 
 
 q Cod. Justin, lib. i. tit. iii. leg. v. Si quis, uon dicam rapere, sod attentare 
 tanlum jungendi causa matrimonii, sacratissimas vii'gines ausus fuex'it, capitali 
 
Ch. IV. § 4. CHRISTIAN CHURCH. 329 
 
 Valesiiis himself rightly observes, this law was only made 
 against ravishers, and such as solicited those virgins to marry 
 against their own will ; but, if a virgin did voluntarily quit her 
 purpose and station, and then marry after that, there was 
 nothing in this law'^ to prohibit her, much less to punish her 
 for so doing. And for the laws of the Church, though they 
 appointed a spiritual punishment, yet they did not cancel or 
 disannul the act, but confirmed and ratified such marriages, 
 though done against the rules then prevailing in the Church. 
 Of which, the testimony of St. Austin^, alleged before in the 
 last chapter, sect, xxiii., is abundant proof; not to mention 
 the silence of all ancient laws in the case, which speak of no 
 other punishment beside excommunication, and penance as the 
 consequent of that, in order to be received into the communion 
 of the Church again. Epiphanius* is very express and par- 
 ticular in the case, that if any professing virginity fell from 
 their state by fornication, they had better marry publicly, 
 according to the laws, and then submit themselves to a course 
 of penance, in order to obtain the communion of the Church 
 again, rather than live perpetually exposed to the secret darts 
 of the devil ; which, I think, he would not have said, had it 
 then been the custom of the Church to disannul the marriages 
 of professed virgins, under pretence of any preceding vow or 
 obligation. 
 
 poeua feriatui'. — Cod. Theod.'lib. ix. tit. xxv. de Raptu Sanctimonialium, leg. ii. 
 Si quis, non dicam rapere, sed vel attentare matrimonii jungendi causa, sacratas 
 vii'gines, vel invitas, ausus fuerit, capitali sententia ferietur. 
 
 ^ Vales. Not. in Sozom. lib. vi. c. iii. (Aug. Taur. p. 204.) Lex Joviani 
 adversus raptores vii'ginum lata est: sed si Sanctimouialis relicto proposito 
 postea nubere voluisset, non prohibebatur hac lege. 
 
 s Aug. de Bono Viduit. c. viii. ix. x. 
 
 t Epiph. Hseres. Ixi. Apost. Num. vii. (Colon. 1G82. vol. i. p. 512. C 9.) KptTr- 
 Tov Toivvv i%Hv afiupTiav juiav, Kai fX}) Trepi(r(TOTtpaQ' KpslTTOV Tnaovra a-rrb 
 dponov ^avepwQ kaVT<^ Xa(StXv yvvaiKa Kara vojxov, Kal cnrb 7rap9eviag ttoXX^j 
 XPov({i fiSTavorjaavTa, liaax^^vai ttclXiv hq ti)v iKKXtjcriav, u)q KaKwi; kpyarrd- 
 fitvov, d)g TrapaTTidoi'Ta, /cat KXafjOsvra, Kal XP**"^^ t-xovra iTTidrjuaTog, Kat 
 fii) KaO' tKacFTriv iiiikpav fi'iXiai Kpv(pioig KaraTiTpMaKecrOai, /cat 7rovr]piag 
 vTTo Sia(S6Xov avTi^ t7n<ptponein]g. 
 
330 THE ANTIQUITIES OF THE Book VII. 
 
 Sect. V. — Liberty granted hy some Laws to marry ^ if they 
 were consecrated hefore the Age of Forty. 
 
 The other thing proper to be considered in this case is, that 
 by the Imperial laws great liberty and indulgence was granted 
 to all virgins that were consecrated before the age of forty. 
 For, though some canons" allowed them to be consecrated at 
 twenty-five, and others^ at sixteen or seventeen, which were 
 reckoned to be years of discretion ; yet time quickly showed 
 that neither of those terms were so conveniently fixed as they 
 might be : and, therefore, other canons required virgins to be 
 forty years old^ before they were veiled ; as may be seen 
 particularly in the French and Spanish Councils of Agde and 
 Saragossa. And the Imperial laws not only required that age 
 in consecrated virgins, but further decreed, " that if any virgin 
 was veiled before that age, either by the violence or hatred of 
 her parents (which was a case that often happened), she 
 should have liberty to marry C as appears from the Novel of 
 Leo and Majorian^, at the end of the Theodosian Code, which 
 says, " that no virgin in such circumstances should be judged 
 sacrilegious, who by her honest marriage declared, that either 
 she never intended to take upon her any such vow ; or, at 
 
 " Cone. Carth. III. c. iv. (Labbe, vol. ii. p. 1167.) Placuit, ut ante viginti 
 quinque annos aetatis nee diaeoni ordinentur, nee virgines consecrentur. 
 
 w Basil. Ep. Can. c. xviii. (Balsamon. Paris. 1G20. p. 953. A.) Tag bfioXo- 
 yiag TOTE kyKpivofxev, a^' ovirep dv r) yXiKia rr/v tov \6yov <rvfi7r\r]pb)(nv 
 exy ov yap Tag TraidiKag <p(i)vdg TrdpTvog Kvpiag £7rt tCjv toiovtwv iiyiiaOai 
 Trpoar]Kii' dWd Til]v vTrep rd dsKat^ rj deKasTrrd yevofikvriv iri], Kvpiav ovaav 
 Toi) Xoyiafxov, dvaKpiOucrav £7ri TrXtTov, tlra Trapafxtivacrav Kal XiTrapoiKrav 
 Sid iKt(Tiu)v Trpbg to 7rapadtxOi]vai, tots lyKaTaXky^aOai XQV TaXg irapQkvoig, 
 Kal Tr)v b[jLoXoyiav Trjg ToiavTrjg Kvpovv, Kai Ttjv dOsTr](nv avTijg aTrapaiTrj- 
 Tojg KoXa'^fij/. 
 
 ^ Cone. Agath. can. xix. (Labbe, vol. iv. p. 1386.) Sanctimoniales, quamlibet 
 vita earum et mores probati sint, ante annum setatis suse quadragesimum non 
 
 velentur. Cone. Csesaraugust. c. viii. (tom. ii. p. 1010.) Lectum est, non 
 
 velandas esse virgines, quae se Deo voverint, nisi quadraginta annorum probata 
 setate, quam saeerdos eomprobaverit. 
 
 y Leo et Majorian. Novel, viii. Neque enim saerilega judieanda est, quae se 
 hoc ante noluisse, aut certe n'jn posse complere adpetiti conjugii honestate pro- 
 diderit : cum Christianoe religionis instituta atque doctriua melius esse censuerit 
 virginem nubere, quara impatientiae ardore naturali professae pudieitiae non ser- 
 vare virtutem. 
 
Ch. IV. §6. CHRISTIAN CHURCH. 331 
 
 least, was not able to fulfil it ; forasmuch as the doctrine and 
 institutes of the Christian religion have declared, that it is 
 better for a virgin to marry than to burn, and forfeit her virtue 
 by leading an unchaste life, after she has made profession of 
 virginity." N0W5 if these two things be rightly considered, 
 first, that the consecration of a virgin was not to be reputed 
 valid till she was forty years of age ; and, secondly, that if she 
 married after her consecration at that age, yet her marriage 
 was then reputed valid, and never disannulled, there will 
 appear a very wide difference between the practice of the 
 ancient Church and that of the Church of Rome in this 
 matter : for which reason I have spoken distinctly of this pro- 
 fession of virgins, both to explain the nature of their vow, and 
 show the measures of its obligation. 
 
 Sect. VI. — Of their Habit^ and Form^ and Manner of 
 
 Consecration. 
 
 As to their consecration itself, it had some things very 
 peculiar in it ; for it was usually performed publicly in the 
 church, and that with some solemnity, by the bishop himself, 
 or, at least, some presbyter particularly deputed by the bishop 
 for that purpose. For, by the ancient canons, this act, among 
 others, was reserved to the office of the supreme minister of 
 the Church ; and, therefore, a presbyter, without his commis- 
 sion or leave, was not to intermeddle in it. The sixth canon 
 in the African Code^ seems universally to prohibit presbyters 
 these three things — the making of chrism, the public recon- 
 cihation of penitents, and the consecration of virgins. But 
 this last point is to be interpreted by what is said in the third 
 Council of Carthage, that a presbyter is not to consecrate a 
 virgin without ^ the bishop's leave ; which implies, that he 
 might do it by his direction : and so Ferrandus, in his Abbre- 
 viation^, understands it. So that this was one of those things 
 
 • z Cod. Afric. c. vi. (Labbe, vol. ii. p. 1051.) Xptc/xarog 7roir](ng, Kal Kopdv 
 Ka9i£p(i)(7ig, dirb TrpsaftvTepwv fxrj ykvr]Tai' fiijTe Se KaraWd^ai rivd elg dijfio- 
 ciav XtiTOvpyiav Trpia^vTspij) i^uvai, rovro •ndaiv apkoKti. 
 
 ^ Cone. Carth. III. c. xxxvi. (torn. ii. p. 1172.) 
 
 ^ Ferrand. Breviatio Canon, c. xci. (Bibl. Max. V. P. vol. ix. p. 483,) (ap. 
 Justell. Biblioth. Jur. Canon, p. 451.) Ut presbyter inconsulto episcopo virgines 
 non consccret, chrisnia vei'o numciuam conficiat. 
 
332 THE ANTIQUITIES OF THE Book VII. 
 
 which bishops thought fit to reserve to themselves in those 
 times, and did not allow their presbyters, without special 
 direction, to perform it. Whence, I conclude, it was a thing 
 esteemed of some weight, and the bishop's character was con- 
 cerned in it, to use an exact caution in the consecrating of 
 virgins, as St. Ambrose*' words it, that nothing might be done 
 rashly, to the dishonour of the Church. Now, when a virgin 
 had signified her purpose to the bishop, and her desire of the 
 usual consecration, she was wont to come and make a public 
 profession of her resolution in the church; and then the 
 bishop, or presbyter appointed at the altar, put upon her the 
 accustomed habit of sacred virgins, by which they were kno\vn 
 and distinguished from all others. The matter is thus repre- 
 sented by St. Ambrose, who, speaking of his sister, Marcellina, 
 who was consecrated at Rome by Liberius, says, "that on 
 Christmas-day ^ in St. Peter's Church, she signified the pro- 
 fession of virginity, by the change of her habit, Liberius 
 making an exhortation or discourse of her, suitable to the 
 occasion, containing the duty of virgins," which the reader 
 may find there recorded. This change of habit is frequently® 
 mentioned in the ancient Councils ; and the civil law also takes 
 notice of it, forbidding ^ all mimics and lewd women the public 
 use of such habit as was worn by virgins consecrated to God : 
 which implies plainly, that such virgins were known by some 
 particular habit peculiar to themselves. One part of this was 
 
 c Ambros. de Virgin, lib. iii. (p. 124, edit. Basil. 1567.) Neque ego abnuo, 
 sacerdotalis esse cautionis debere, ut non temere puella veletur. 
 
 d Ibid. lib. iii. ineunte. Vid. etiam Ambros. ad VLrginem Lapsam, c. v. 
 tot. % 
 
 e Cone. Carth. IV. c. xii. (Labbe, vol. ii. p. 1200.) Sanctimonialis virgo, quuni 
 ad consecrationem suo episcopo offertur, in talibus vestibus applieetur, qualibus 
 
 semper usura est, professioni et sanctimonise aptis. Ibid. can. civ. Si qu» 
 
 viduse, quantumlibet adhuc in minoi'ibus annis positse, et matura setate a viro 
 relictse, se devovermit Domino, et veste laicali abjecta, sub testimonio episcopi 
 
 et ecclesise religioso habitu apparuerint, etc. Cone. Arausic. I. c. xxvii. 
 
 (torn. iii. Cone. p. 1451.) Viduitatis servandse professionem, coram episcopo in 
 secretario habitam, imposita ab episcopo veste viduali indicandam. 
 
 f Lex Arcadii in Cod. Justin, lib. i. tit. iv. de Episc. Audient. leg. iv. 
 Mimse et quae ludibrio corporis sui qusestum faciunt, publico habitu earum vir- 
 
 ginum, quae Deo dicatse sunt, non utantur. Vid. Cod. Tlieod. lib. xv. tit. vii. 
 
 lege xii. 
 
Ch. IV. §(J. CHRISTIAN CHURCH. 333 
 
 a veil, called the sacrum velamen ; whence the phrase, velare^ 
 virpinem, ' to veil a virgin,"' is the same as consecrating her to 
 God, in some ancient writers, though I must note, that Ter- 
 tullian's book, De Velandis Virginibus, is not so to be under- 
 stood ; for he writes not to devoted virgins, but to all virgins 
 in general, persuading them to use the grave habit of matrons, 
 that is, to go veiled, according to the apostle'*s direction. 
 Whence, we must say, that the veil of consecrated virgins had 
 some note of distinction from the common veil of others ; and 
 thereupon the name of sacred affixed to it, because it was a 
 token or indication of their resolution. Optatus particularly 
 observes this of another part of their habit, which he calls 
 their purple and golden mitre. He says, " They did not use it 
 for any sacrament or mystery, but only as a badge of distinc- 
 tion, and to signify to whose service they belonged, that no 
 one might pretend to ravish, or so much as court them." 
 And, therefore, he blames'' the Donatists for their blind and 
 mad zeal in making the virgins of Christ do penance, and cast 
 away their veils, and change their mitres, which were only 
 innocent tokens of their profession. Eusebius takes notice of 
 the same habit, under the name of coronet ; for, speaking of 
 one Ennathas, a virgin of Scythopolis, in Palestine, who suf- 
 fered martyrdom in the Diocletian persecution, he says of her^, 
 
 S Innoc. Ep. ii. ad Victric. c. xiii. (Labbe, vol. ii. p. 1252.) Hse vero qiise 
 necduni sacro velamine tectse, tamen in proposito virginal! semper manere pro- 
 miserant, licet velatee non sint, si forte nupseriat, his agenda aliquanto tempore 
 
 poenitentia est, quia sponsio earum a Deo tenebatur. Gelas. Epist. ix. ad 
 
 Episc. Lucaniee, c. xii. (Labbe, vol. iv. p. 1191.) Devotis Deo virginibus, nisi 
 aut in Epiphaniarum die, aut in Albis Paschalibus, aut in apostolorum natalitiis, 
 sacrum minime velamen imponant, etc. 
 
 h Optat. contr. Parmen. lib. vi. (Oberthiir, 1789. vol. i. p. 102.) (p. 115, edit. 
 Paris. 1679.) Jam illud quam stultum, quam vanum est, quod ad voluntatem, 
 et quasi ad dignitatem vestram revocare voluistis, ut virgines Dei agere poeni- 
 tentiam discerent : ut jam dudum professie, signa voluntatis capitibus, postea 
 vobis jubentibus immutarent : ut mitrellas aureas {^initellas cdias'\ projicei-ent, et 
 alias acciperent. . . (p. 103.) Nudastis denuo capita jam velata: de quibus pro- 
 fessionis detraxistis indicia, quae conti'a raptores aut petitores videntur inventa. 
 In mitrella [^initeUa] indicium est voluntatis, non castitatis auxilium : ut rem 
 jam Deo devotam, nee qui sponsabat, perse veret petere, aut ne raptor audeat 
 violare : signum est ergo, non sacramentum, virginitatis. 
 
 i Euseb. de Martyr, Palsestin. c, ix. (Aug. Taur. p. 373. A 13.) TlapGtviag 
 (TTifxixari Kai avrij KSKO(Tfit]fikvt}. 
 
334 THE ANTIQUITIES OF THE Book VII. 
 
 that she was adorned with the coronet of virginity ; alluding to 
 what Optatus calls their golden riband, or little mitre ; unless 
 he speaks metaphorically, and means the crown of virginity, 
 added to the crown of martyrdom, in another world : of both 
 which great things are often said in the ancient writers. Al- 
 baspiny^ thinks Optatus speaks of another custom, which, he 
 says, is still in use in the consecration of virgins, which is, 
 untying the hair, as was customary in secular marriages, in 
 token of the woman's subjection to her husband. But Opta- 
 tus's words ^ seem only to be a bare allusion to that secular 
 custom ; for the marriage of virgins to Christ was only figura- 
 tive, or, as he words it, spiritual and heavenly ; and, conse- 
 quently, the custom referred to must be understood to be of 
 the same nature, that is, not real and proper, but figurative 
 only ; which seems to be most agreeable to the mind of the 
 author. Baronius"^ and Habertus" express themselves patrons 
 of another custom, which began to creep in among some, but 
 was never allowed or approved by the Catholic Church. Eus- 
 tathius, the heretic, was for having all virgins shorn or shaven 
 at their consecration ; but the Council of Gangra immediately 
 rose up against him, and anathematized the practice, passing 
 a decree in these words, " If any" woman, under pretence of 
 
 ^ Albaspin. not. in Optat. lib. vi. p. 159. (p. 116, edit, cit.) ad verba : 'solve- 
 rent crinera.' Sed et hodie in virginibus consecrandis hie ritus observatur. 
 
 1 Optat. lib. vi. p. 103, (116.) Spiritale nubendi hoc genus est, in nuptias 
 sponsi jam venerant voluntate et professione sua : et ut ssecularibus nuptiis se 
 renunciasse monstrarent, et junctas spiritali sponso solverant crinem, jam 
 celestes celebraverant nuptias. Quid est, quod eas iterum crines solvere 
 coegistis ? 
 
 ^ Baron, an. 57. n. xcii. (Venet. vol. i. p. 385.) In aliquibus ecclesiis, pree- 
 sertim Syrise et iEgypti, tarn virgo quam vidua, quae se Deo vovissent et 
 sseculum calcassent (inquit Hieronymus) crinem mouasteriorum matribus offe- 
 ruut desecandum, non intecto postea, contra Apostoli voluntatem, iucessurte 
 capite, sed ligato pariter et velato . . . nee id quidem, ut Vestales imitentur 
 Romanorum virgiues, quse incisos sibi capillos ad arborera loton suspendebant : 
 sed aliis ex causis, quas Hieronymus recitat : immo et propter mysterium, etc. 
 
 n Habert. Archierat. p. 598. Tondentur et feminae, etsi olim tonderi nefas. 
 Concilium Gangrense, can. xvii. El Tig yvvaiKoiv, etc. (vid. not. seq.) Sed 
 hie canon de feminis in saeculo et conjugio vitara agentibus uitelligitur, non vero 
 de iis, qui Ttjv jxovadiKtjv cnroKapaiv, tonsuram nionasticam elegerunt. 
 
 o Cone. Gangr. c. xvii. (Labbe, vol. ii. p. 424.) Ei tiq yvvaiKuiv did r^v 
 vofuKoij'fvr]v naKr)<Tiv cnroKfipoiTo rag KOfxag, ag UixtKiv 6 Ofbg slg vno- 
 
Ch. IV. § G. / CHRISTIAN CHURCH. 335 
 
 an ascetic life, cut off her hair, which Grod hath given her for 
 a memorial of subjection, let her be anathema, as one that 
 disannuls the decree of subjection.'^ Habertus and Baronius 
 pretend that this decree was made only against married women 
 and seculars, and not such as betook themselves to a monastic 
 life ; but the words of the canon are positively against such as 
 did it upon pretence that they were entered upon an ascetic, 
 or, as some call it, a religious life ; and Valesius ^ ingenuously 
 confesses this to be the true sense of the canon, proving hence, 
 that anciently the sacred virgins were not shaven ; as neither 
 were they in France, to the time of Carolus Oalvus, as he 
 shows from other canons, citing Hugo Menardus ^ for the 
 
 fivrjffiv TTiQ VTTOTayrjg, wg dvaXvovcra to TrpoffTayfJia Trjg viroTayrjgj dvciOejia 
 
 i(TTO). 
 
 P Vales. Not. in Sozomen. lib. v. c. x. (Aug. Taur. 1746. p. 178.) Porro 
 sciendum est, sacras virgines olim intonsas fuisse, ut constat ex Concilio Gan- 
 grensi. Idque etiam in Gallia usitatum fuit temporibus Caroli Calvi, ut docet 
 canon vii. Concilii in Verno Palatio. Plura vide apud Hugonem Menai'dum in 
 Notis ad Sacramentarium Gregorii Magui. 
 
 q Menard, in Sacram. Gregor. (torn. iii. Gregor. Magni, p. 442. Paris. 1705.) 
 Tandem virginum crines sparsi et soluti erant instar sponsarum, ut manifestum 
 est ex eodem Optato, lib. vi. ' Spiritali sponso solverant ci'inem, j^im coelestes 
 celebraverant nuptias ;' et infra : ' Invenistis igitur hujusmodi virgines, quae 
 jam spiritaliter nupserant ; quasi secundas coegistis ad nuptias, ut crines 
 iterum solverent, imperastis.' Nam scliismatici catholicas virgines ad suas 
 partes raptas vel allectas, poenitentia prius imposita, iterum consecrabant. Ex 
 hoc Optati loco manifestum est, olim virgines non fuisse tonsas, quod etiam con- 
 firmatur ex S. Ambrosio, cap. viii. lib. ad Virginera Lapsam. 'Amputentur 
 crines, qui per vanam gloi-iam occasionem luxuriae prtestiterunt.' Ibi enim 
 injungit virgini lapsre poenitentiam actiu'se de peccato crinium tonsionera, juxta 
 priscum morem, quem etiam observare est ex lib. vi. Optati, quod signum est 
 earn ante lapsum intonsam fuisse : et ex S. Hieronymo Epist. ad Sabiniauum, 
 ubi refert de quadam virgine Romse professa, quse cum Bethlehem venisset, ut 
 morem gentis servaret, tonsa est, crinemque amatori Sabiniano dedit. Et ex 
 Concilio Gangrensi, can. xvii. Ei Tig yvvaiKa>v Sid rriv voiiiZ,oi.dvr]v daicijaiv 
 dtroKupoiTo Tag Kofiag, etc. dvdOsfxa 'iaToi : id est. Si qua mulier propter eam 
 quae existimatur exercitatio, id est, ob vitam monachicam, tondeat comam, etc. 
 excommunicetur. At contrarius usus fuit in partibus ^gypti et Syrice ; siqui- 
 dem illic olim sanctimoniales, seu virgines, seu viduse, tondebantur, ut docet S. 
 Hieronymus epist. citata : ' jNIoris est in ^gypti et Syrite monasteriis, ut tarn 
 virgo, quam vidua, qute se Deo vovei'int, et steculo renunciantes, omnes delicias 
 sseculi conculcarint, crinem monasteriorum matribus offerant desecandum.' 
 Refertque causara, ne a pediculis opprimantur, quia balnea non adeunt, nee 
 oleo unguntur. Quod liodie apud nos observatur, etiam apud Grrecos, ut scribit 
 Theodorus Balsamon in canonem citatinn. 
 
336 ' THE ANTIQUITIES OF THE Book VII. 
 
 same opinion. But the Council of Gangra was not of suffi- 
 cient force to repress this custom in all places ; for, in St. Je- 
 rome's time, it prevailed in some monasteries of S3^ria and 
 Egypt, though upon another principle, of cleanliness, not reli- 
 gion, as appears^ from his Epistle against Sabinian, the deacon; 
 yet it did not prevail every where in Egypt in the days of 
 Athanasius ; for Sozomen % giving an account of the barbar- 
 ous usage which the holy virgins met with from the heathen at 
 Heliopolis, says, they added this indignity, above all, that they 
 shaved them also : which plainly implies that it was not then 
 any approved custom of the Church. Nor did it ever prevail 
 by any law ; for Theodosius the Great added a civil sanction *, 
 to confirm the ecclesiastical decree made against it, command- 
 ing all women, that, under pretence of their profession, cut oflp 
 their hair, to be cast out of the Church, and not to be allowed 
 to partake of the holy mysteries, or make their supplications 
 at the altar ; and further laid the penalty, both of deposition 
 and excommunication, upon any bishop that should admit such 
 women to communion. From all which it manifestly appears 
 that the pretended tonsure of virgins and widows was anciently 
 no allowed custom of the Churcli, but rather an abuse, which 
 both the civil and ecclesiastical laws endeavoured to correct 
 and exterminate, however it came to prevail in the contrary 
 practice of later ages. The Ordo Romanus has also a long 
 form of prayer, and the ceremony of a ring and bracelet at 
 their consecration ; but the ancient liturgies having nothing of 
 this, their silence seems to be an argument against the anti- 
 quity of them. And, lest any one should think the virgins 
 
 r Hieron. Ep. xlviii. ad Sabinian. (Vallars. vol. i. p. 1089. C 6.) Moris est in 
 -^gypti et Syrise monasteriis, ut tam vii'go quara vidua, quse se Deo voverint, 
 et sseculo renunciantes, omnes delicias saeculi couculcarint, crinem monas- 
 teriorum Matribus offerant desecandum, etc. 
 
 s Sozom. lib. v. c. x. (p. 178. C.) 'E/i7rapotvj7<ravrfe ^£ Trporfpov y kcoKu^ 
 
 TO TsXeVTOioV dv^KtipOV aVTCLQ. 
 
 * Cod. Theod. lib. xvi. tit. ii. de Episc. leg. xxvii. Feminse quae crinem 
 suum, contra divinas huraanasque leges, instinctu persuasse professionis, absci- 
 dei'int, ab ecclesise foribus arceantur. Non illis fas sit sacra adire mysteria, neque 
 ullis supplicationibus mereantur veneranda omnibus altaria frequentare. Adeo 
 quidem, ut episcopus, tonso capite feminam si introire permiserit, dejectus loco 
 etiam ijise cum hujusmodi contuberniis arceatur. 
 
Ch. IV. §7. CHRISTIAN CHURCH. 337 
 
 were ordained to some special office in the Church, as the 
 deaconesses were, it is particularly remarked by the author 
 of the Constitutions ", that their consecration was not an ordi- 
 nation, and, therefore, imposition of hands, for aught that I 
 can find, was not any ancient ceremony belonging to it. I must 
 note further, that, as the society of virgins was of great 
 esteem in the Church, so they had some particular honours 
 paid to them. 
 
 Sect. VII. — Of some Primleges hestowed on them. 
 
 Virgins and widows were commonly excused capitation- 
 money, together with the clergy ^, by the imperial laws of 
 Valentinian and others ; their persons were sacred, and severe 
 laws were made against any that should presume to offer the 
 least violence to them. Banishment, and proscription, and 
 death, were the ordinary punishments ^ of such offenders. 
 Constantino paid them a particular respect, by charging his 
 own coffers and exchequer with their maintenance ; and his 
 mother, Helena y, was used to entertain them herself, and 
 wait upon them at her own table. The Church gave them 
 also a share in her own revenues, and assigned them, by way 
 of respect, a particular place or apartment in the house of 
 God, whither, as St. Ambrose says^, the most noble and 
 
 " Constit. Apost. lib. viii. c. xxiv. (Labbe, vol. i. p. 491.) lia^QivoQ ov %£i- 
 QOTOvCiTac tTTiTayrtu ydp Kupt'ov ovk f%o/i£i/. 
 
 w Cod. Theod. lib. xiii. tit. x. de Censu, leg. iv. Tu virginitate perpetua 
 viventes et earn viduam, de qua ipsa maturitas pollicetur aitatis, nuUi jam earn 
 
 esse nupturam, a plebeia3 capitationis injuria vindicandas esse, decernimus. 
 
 Leg. vi. Nulla vidua .... exactionem plebis agnoscat. Simili autem devotione 
 habeantur immunes, et si quae se sacrse legis obsequio perpetuo dedicarunt. 
 
 X Cod. Theod. lib. ix. tit. xxv. de Raptu Sanetimonialium, leg. ii. Si quis 
 noil dicam rapere, sed vel attentare matrimonii jungendi causa, sacratas vir- 
 
 gines, vel invitas, ausus fuei"it, capitali sententia ferietui*. Leg. iii. Si quis 
 
 dicatam Deo vii'ginem, prodigus sui, raptor ambiei'it, publicatis bonis deporta- 
 tione plectatur. 
 
 y Socrat. lib. i. c. xvii. (Aug. Taur. 1746. p. 41. C.) Tag irapQkvovQ tuq 
 dvayeypafiixsvag sv T(p tu)V tKKXrjaiuiv kuvoi'I, IttI kariaaiv TrporptTrofievijf 
 di eavTrig XeiTOvpyovcra, rd 6\l/a Tcng TpaTrt'Cciig irpoakcpf-pt. 
 
 z Ambros. ad Virgin. Lapsain, c. vi. (Paris. 183G. vol. iii. p. 32G.) Nonne vel 
 ilium locum tabulis sepai'atum, in quo in ecclesia stabas, recordari debuisti, ad 
 quem religiosac matronae et nobiles certatim currebant, tua oscula petentes, quasi 
 sanctioi'is et dlgniorls ? [quae sanctiores et digniores te erant ?] 
 
 VOL. II. Z 
 
338 
 
 THE ANTIQUITIES OF THE Book VII. 
 
 religious matrons were used to resort, with some earnestness, 
 to receive their salutations and embraces. But of this I shall 
 have occasion to discourse further in the next Book, when 
 I come to treat of churches, and the distinct places of every 
 order in them. 
 
 Sect. Ylll.—Of the Name No vie cind Nonnse, and its 
 
 Bignificat'ion, 
 
 I have but one thing more to observe, which relates to an 
 ancient name of these virgins, vovXq and nonnce, whence, I pre- 
 sume, comes our English name, nun. Moniales, and ascetriw^ 
 and sanctimoniales, are common names for them in ancient 
 writers. St. Jerome once uses the name, nouTiw, and Palla- 
 dius, of Meursius's edition % vovic, but in Fronto-Ducseus's 
 edition it is ypaOc, "an old woman.'' Hospinian^ says it is 
 an Egyptian name, and signifies a virgin. But St. Jerome^ 
 seems to extend the signification a little further, to denote 
 indifferently widows professing chastity after a first marriage, 
 as well as virgins; for he particularly applies it to women 
 living; in widowhood after their first husband's decease. The 
 names of agapetw and sorores I pass over, as being rather 
 names of reproach, and deriving their original from a scan- 
 dalous abuse and unwarrantable practice of some vain and 
 indiscreet men in the Church, of which I have given a full 
 account^ in another place. 
 
 a Pallad. Hist. Lausiac. c. xlvi. al. Ixxxvi. 
 
 b Hospin. de Monach. lib. i. c. i. p. 3. (p. 5, edit. Genev. 1669.) Exstat 
 apud Hieronymum ' Nonnte ' vocabulum, quo id etiam genus hominum insignitur, 
 in epistola ad Eustochium virginem ; Maritorum expertse dominatum, etc. 
 Apparet autem hoe verbum ab ^gyptiis in vulgi sermonera venisse. Solent 
 enim aliquoties res ejus gentis sortiri vocabula, in qua prsecipue fuerint, aut iude 
 nat£e sint. ^gyptus autem prseter ceteras provincias monachorum gregibus 
 abundavit ab initio et Hieronymi adhuc setate. Quorum lingua, puto, monachos 
 et sanetos nonnos fuisse vocatos : monachas et virgines nonnas. 
 
 c Hieron. Ep. xxii. ad Eustoch. c. vi. (Bened. folio, vol. i. p. 98. D 3.) Illse 
 interim, quee Sacerdotes suo viderint indigere prtesidio, . . . quia maritorum 
 expertaj dominatum, viduitatis prseferunt libei'tatem, castse vocantur et Nonnee, 
 et post coenam dubiam, Apostolos somniant. 
 d Book vi. chap. ii. sect. xiii. 
 
Ch. IV. §9. CHRISTIAN CHURCH. 339 
 
 Sect. IX. — Some particular Observations relatinato the Widows 
 
 of the Church. 
 
 Concerning the widows of the Church we have not many 
 things further to be observed distinctly, they being generally 
 under the same laws and rules as the ecclesiastical virgins 
 were, as to what concerned their habit, consecration, profes- 
 sion, maintenance, and the like ; the sum of which is thus 
 expressed in one of the canons® of the first Council of Orange: 
 " That a widow, having made profession of continuing in her 
 widowhood before the bishop in the church, and having her 
 ^vidow^s garment put on by the presbyter, ought never after to 
 violate her promise." That which was particular in their case 
 was, 1. That they must be widows as had, a long time ago, 
 lost their husbands, and lived many years a chaste, unblameable 
 life, ruling their own houses well, as the author^ of the Consti- 
 tutions expresses himself, almost in the words of the apostle ; 
 but such widows as had but lately buried their husbands were 
 not to be trusted, for fear their passions should, one time or 
 other, prove too strong for their promise. 2. It may hence 
 be reasonably concluded that the younger widows were gene • 
 rally refused by the Church, and not allowed to make any 
 solemn profession before they were forty or fifty years old, 
 though this term be nowhere precisely fixed ; for since, as 
 I have shown before, virgins, in some ages, were not allowed 
 to make their profession before forty, it is probable the same 
 term was generally observed in the case of widows ; or, per- 
 haps, sixty required, according to the rule of the apostle. The 
 widows that were chosen to be deaconesses in the Church were 
 to be fifty or sixty years of age, as I have shown before ^, in 
 speaking of their order; who, though they were not the widows 
 
 e Cone. Arausican. can. xxvii. Viduitatis servandae professionera, coram epi- 
 scopo in secretario habitam, imposita a presbytero veste vidualij non esse violan- 
 dam [indicandaml. See Labbe, vol. iii. p. 1451. 
 
 ^ Constit. Apost. lib. viii, c. xxv. (Labbe, vol. i. p. 491.) Ei [xtv sk ttoXXov 
 cnrs^aXe rbv dvdpa, Kai cr(t)(pp6i'u)Q kuI aKaTayvuxTTdjg i^r}<Te, Kal tu>v oiKsiujv 
 apiara kTrefiiXrjOT}, <j}g 'lovdlO Kai "Avva a'l (TfixvoTarat, KarciTaoakaQio eig to 
 X»/ptK6v' el S^ veuxTTi cLTrifiaXt rbv ofioKvyov, fxi) TrKTrevkaOu)' dXXd XP^^V 
 veorrjg (cpu'eff^w rd ydp TrdStj eVO' orf Se <yvyyi)p^ dv9p<i}Troig, fl fit] vtto 
 KpeiTTOVog xciXivov iipyojxiBa. 
 
 S Book ii. c. xxii. sect. iv. 
 
 z 2 
 
340 THE ANTIQUITIES, &c. Ch. IV. § 9. 
 
 we are now speaking of, yet being generally chosen out of them, 
 and thence termed widows also, it may be presumed there was 
 no great difference in point of age betwixt them. 8. Widows 
 were to be such only as had been the wives of one man ; that 
 is, only once married, as the ancients generally understand it : 
 though Theodoret gives a different sense of the words, only 
 excluding; such as had scandalously married a second time, after 
 having divorced themselves from a former husband, which 
 seems to be the true sense and meaning of the apostle, as 
 learned men ^ now understand it. 4. There was some differ- 
 ence between widows and virgins in the ceremony of their 
 consecration, at least in the Church of Rome, in \kiQ time of 
 Gelasius; for, in one of his Canonical Epistles \ where he 
 speaks of veiling of virgins on certain holidays, and not at 
 other times, except in case of sickness, he peremptorily forbids 
 the veiling of widows at any time, as contrary to custom and 
 law, for no canon had prescribed it. Which seems to argue 
 that this particular ceremony was not used in their consecra- 
 tion, though it came into use by the time that the Ordo Eo- 
 manus was written ; for there the form ^ of consecrating widows 
 prescribes that they should be veiled by the presbyter ; or 
 else take a veil, consecrated by the bishop, from the altar, and 
 veil themselves. But it is no wonder to find such a change as 
 this in the Roman Church : a diligent enquirer may find many 
 other that are more considerable ; which I shall no further 
 pursue, but here put an end to the discourse concerning the 
 ascetics of the ancient Church. 
 
 h See Book ii. chap. xxii. sect. v. 
 
 i Gelas. Ep. ix. ad Episc. Lucan. c. xii. (Labbe, vol. iv. p. 1191.) Devotis Deo 
 virginibus, nisi aut in Epiphaniarum die, aut in Albis Paschalibus, aut in Apo- 
 stolorum Natalitiis, sacrum mininie velamen imponant, nisi forsitan gravi lan- 
 guore correptis, ne sine hoc munere de saeculo exeant, implorantibus non negetur. 
 
 Cap. xiii. Viduas autem velare pontificum nullus attentet, quod nee auc- 
 
 toritas divina delegat, nee canonum forma prsestituit. 
 
 k Ordo Roman, de Consecr. Viduse, p. 167- Vidua si seipsam vult Deo dare, 
 debet et a presbytero velari, vel etiam consecratum ab episcopo velamen de altari 
 accipere, et ipsa sibi, non episcopus, illud debet imponere. 
 
BOOK VIII. 
 
 AN ACCOUNT OF THE ANCIENT CHURCHES, AND THEIR 
 
 SEVERAL PARTS, UTENSILS, CONSECRATIONS, 
 
 IMMUNITIES, &c. 
 
 CHAPTER I. 
 
 OF THE SEVERAL NAMES AND FIRST ORIGINAL OF CHURCHES 
 
 AMOXG CHRISTIANS. 
 
 Sect. I. — Of the Name Ecclesia, and 'EKicXrjo-moTi^ptov. 
 
 Having hitherto given an account of the persons, as well 
 clergy as laity, that made up the great body of the Christian 
 Church, I now proceed to speak of churches in another sense ; 
 first, as taken from the material buildings, or places of assembly, 
 set apart for divine worship ; and, secondly, as taken for 
 certain divisions, or districts of dioceses, provinces, parishes, 
 &c. into which the Church Catholic was divided. In speaking 
 of the first, it will be proper to begin with their names, and 
 make a little inquiry into the first original of churches among 
 Christians. One of the most common names of churches, as 
 taken for the structures or buildings, is that of ecclesia ; 
 which yet, among the ancient Greek writers, often signifies the 
 assembly or convocation of people met together, either upon 
 sacred or civil affairs ; and so it is sometimes used in Scripture, 
 Acts xix. 40; Mat. xviii. 17. And so Isidore, of Pelusium, 
 uses it likewise, distinguishing thus between eKKXrjaiaarijpiov 
 and iKKXriGia: " The EKKXricnaaTijpiov^ is the temple or building, 
 made of wood and stone ; but the ktcArjo-ta is the congrega- 
 
 a Isidor. Pelusiot. lib. ii. ep. ccxlvi. (Paris. 1638. p. 236. C 2.) "AWo lariv 
 iKKKriaia Kai aWo UK\r}ina(TTrjpiov' >) fiiv yap t^ afnofiujv i/vx^Jv avvioTriKV 
 TO Bk ciirb \i6(t)v Kai ^vXiov oiKodofitlTai. 
 
342 THE ANTIQUITIES OF THE Book VIII. 
 
 tion of souls or people that meet therein ;" and in this sense, 
 as St. CyriP observes, " there is a sort of pheronymy in the 
 name EKKXr^o-ta, which is so called airo tov iKKoXelv, because 
 it is a convocation of men solemnly called together." But, 
 though this be a very ancient and common signification, yet it 
 not less usually occurs in the other sense, denoting the place 
 or building itself ^ where the congregation met together; and 
 in this acceptation it is commonly opposed both to the syna- 
 gogues of the Jews and the temples of the Gentiles, as appears 
 from that noted passage in the Epistle of Aurelian'^, the 
 heathen emperor, where he chides the senate for demurring 
 about the opening of the Sibylhne books, as if they had been 
 upon a debate in a Christian church, and not in the temple of 
 all the gods. And, from another passage in St. Ambrose % 
 where, pleading with Theodosius in behalf of a Christian bishop, 
 who had caused a Jewish synagogue to be set on fire, he asks 
 him " whether it was fitting that Christians should be so 
 severely animadverted on for burning a synagogue, when Jews 
 and heathens had been spared, who had made havoc of the 
 churches V 
 
 Sect. II. — Of the Names Dominicum and KupmKov (whence 
 come K?/rk and Church), and Domus Columbse. 
 
 Another common name among the Latins is dominicum, or 
 domus Dei, ' God's house,' which answers to the Greek KvpiaKov, 
 whence, with a little variation, we have the Saxon name ' kyrik' 
 or 'kyrch,' and the Scotch and Enghsh 'kirk' and 'church;' 
 which are all words of the same import, denoting a place set 
 apart for the use and service of God. The name dominicum is 
 
 b Cyrill. Catech. xviii. n. xxiv. (Benedict. 1763. p. 296. C 2.) 'EKKXrjma 6e 
 koXhtui (ptpcovvfxwg, dia to tccivtuq tKKciktiaQai Kai b^xov avvdytiv. 
 
 c Suic. Thesaur. Eccles. p. 1049. 'EK/c\?joria dicitur cnrb tov iKKoXtiv, * ab 
 evocaudo,' etc. 
 
 d Apud Vopiscum Vit. Aurelian. Mirer vos, patres sancti, taradiu de ape- 
 rieudis Sibyllinis dubitasse libris ; periude quasi in Christianorum ecclesia, uon 
 in temple deorum emnium, tractaretis. 
 
 e Ambros. Ep. xxix. ad Theodes. (ep. xvii. p. 105. B. C. torn. v. opp. edit. 
 Colon. 1616.) Synagoga incensa est, perfidiee locus . . Ecclesia non vindicata 
 est ; vindicabitur synagoga ? 
 
Ch. I. § 2. CHRISTIAN CHURCH. 343 
 
 at least as old as Cyprian ; but he applies it not only to the 
 church, but to the Lord's Supper ^ and perhaps the Lord's 
 Day. For, as the learned editor ^ and others ^ have observed, 
 the word dominicum signifies three things in ancient writers : 
 1. The Lord's Day; 2. The Lord's Supper; 3. The Lord's 
 House. And Cyprian's words may be construed to either 
 sense, for he thus addresses himself to a rich matron : " Do 
 you think you rightly celebrate the domimcum, the Lord's 
 Day, or the Lord's Supper, who have no regard to the corhan ; 
 who come into the Lord's house without any sacrifice, and eat 
 part of the sacrifice which the poor have offered ? " The same 
 name occurs frequently in other Latin writers ; as in Ruffin, 
 who brings in the bishop who converted the philosopher in the 
 Council of Nice, thus addressing himself to his new convert : 
 "Arise, and follow^ me to the dominicum, and there receive the 
 seal of your faith, viz. baptism in the church." Arid St. Je- 
 rome^ tells us, that the famous church of Antioch, which was 
 begun by Constantino, and finished and dedicated by Con- 
 stantius, had the name of dominicum aureum, ' the golden 
 dome,' for its richness and beauty. The Greek name, Kupmicov, 
 is frequently to be met with in the Councils of Ancyra\ and 
 
 f Cypr. de Opere et Eleemos. p. 203. (Bened. p. 242.) Locuples et dives es : 
 et dominicum celebrare te credis, quae corban [corbonam] omnino nou respicis ? 
 quae in dominicum sine sacrificio venis ; quae partem de sacrificio, quod pauper 
 obtulit, sumis ? 
 
 g Fell, in loc. Observaudum venit, ^Dominici' voce tria significari apud 
 veteres : I. Diem ipsam ; ita habetur Apoc. i. 0, et Iguat. Ep. ad Trallianos. 
 2. Ecclesiam ; ita Cone. Neocaes. c. v. jubet catechumenum ingredientem fit; to 
 KvputKov, in loco catechumenorum subsistere. Et Hiei'on\Tiius in Chronico sic 
 voce *dominici' utitur. Et in vernaculis nostris Unguis, nostratium * church,' 
 et Gernianorum ' dohm,' ex hoc fonte liquido deducuntur. 3. Ponitur pro mys- 
 teriis loco ac tempore prsedictis celebrari solitis ; ita KvpiuKov TtXtlv, est sacris 
 Christianis operari. Et fortasse hue facit, quod hie dicitur, ' dominicum celebrare 
 te credis ? ' 
 
 ^ Bona, Rei\ Liturg. lib. i. c. iii. n. ii. pp. 14, 15. 
 
 i Ruffiu. Hist. lib. i. c. iii. Si hsec ita esse credis, surge et sequere me ad 
 dominicum, et hujus fidei signaculum suscipe. 
 
 k Hieronym. Chi'on. Olymp. cclxxvi. an. 3. In Antiochia dominicum, quod 
 appellatur ' aureum,' oedificari coeptum. 
 
 I Cone. Ancyr. c. xv. (Labbe, vol. i. p. 1461.) Ueol twv oiafepovTMV Tf-t 
 KvpiaKi^, o(Ta tTTiaKoTrov fiff ovtoq 7rpf(T(3vTtpoi tTrtjXrjaav, dva^oKuodai to 
 
 KVputKOV. 
 
344 THE ANTIQUITIES OF THE Book VIII. 
 
 Neocsesarea ™, and Laoclicea " ; and Eusebius, who says ^, 
 " The persecuting Emperor Maximinus restored the Christians 
 their churches, under that appellation, in his edicts." And 
 Constantino, having built several churches, gave them all the 
 name of Kupm/ca, as being dedicated, not to the honour p of any 
 man, but Him who is lord of the universe. This is a plain 
 account of the name ; but whether we may hence conclude, 
 with a learned man^, that the Greeks, and not the Latins, 
 were the first planters of Christianity in Britain, because of 
 the near affinity between the names KvpiaKov and ' kyrk,' is 
 what, I think, not so plain ; but I leave it to every reader's 
 judgment to determine. 
 
 Tertullian once uses the name of domus coIumhc&, ' the house 
 of a dove,' for a church. For, writing against the Valentinian 
 heretics, who affected secresy in their doctrines, he compares 
 them to the Eleusinian mysteries, whose temple was so guarded 
 with doors and curtains, that a man must be five years a can- 
 didate before he could be admitted to the adytum of the deity, 
 or ' secrets of the sanctuary ;"* " Whereas,"'"' says he, " the 
 house of our dove ^ is plain and simple, delights in high and 
 
 "^ Cone, Neocses. c. v. (Labbe, vol. i. p. 1481.) KaTtjxovfievog lav flfftpxo- 
 fjitvog tig KvpiaKov, k. t. X. 
 
 " Cone. Laodie. c. xxviii. (ibid. p. 1501.) "On ov SeT ev roig KvpiaKolgj ») 
 Iv TaXg tKK\i}(Tiaig, Tag Xtyofxevag dyaTrag ttoisIv, k. t. \. 
 
 ^ Euseb. lib. ix. c. x. (Aug. Taur. 1746. p. 404. B 7-) Kat to. KvpiuKo. dk 
 Tii oiKtia oTTwg KaraffKevd^ouv, (Tvyxwptirai. 
 
 P Euseb. de Laud. Constant, c, xvii. (p. 704. C 4.) Kara TroXtig rt kuI 
 Kiofxag, %wpag re Trdaag Kal rag tCjv (3ap(3d.p(ijv kpr]fiovgy Upd Kal rtfikvt] evi 
 T<^ irdvTujv [3a<n\tl 6f^, t(^ d)) Kal Ta>v oXojv decnroTy, KaQiepwaQac ivOev, 
 Kcd Trjg Tov deoTroTOv Trponriyopiag ij^icaTai rd KaQupiOfxkva' ovk t% dvOpio- 
 TTOJV Tvxovra rrjg l7nK\i](Te(i)g, 1% avrov di tov tCjv oXwv Kt'pi'ou* Tvapb Kal 
 KvpiaKoJv rj^iiovTai ribv eTrwvw/ztwv. 
 
 q Bevereg. Not. in can. xv. Concilii Ancyr. p. 178. Hanc saltern voeem 
 ^KvpiaKov) ut ecclesiam in genere significantem alii Germani a Graecis mutuati 
 sunt, ut doeet Walafridus Strabo de Rebus Eccles. c. vii. Sic etiam antiqui 
 Saxones ecclesiam quamlibet ' kyrik' vocarunt. Unde in Scotia et septemtrio- 
 nalibus Anglise partib-is ' kyrk' nobis vulgo, sed magis corrupto nomine ' church,' 
 duplici adspiratione nuucupatur. Q,uum autem hsec communis fuerit majoribus 
 nostris ecclesiee cujuslibet templive denominatio, veri nobis simillimum videtur, 
 prima Christianse religionis semina a Grsecis hie dispersa fuisse. Neque enim 
 existimandum est, quod Latini Greecum nomen ecclesiis imponerent. 
 
 1" Tertul. contra Valentin, c. iii. (Paris. 1675. p. 251.) Nostrse columbae 
 etiam domus simplex, in editis semper et apertis et ad lucem. Amat figura 
 
Ch. I. § 3. CHRISTIAN CHURCH. 34.5 
 
 open places, affects the light, loves the figure of the Holy 
 Ghost (that is, fire and light, as, I think, Junius rightly inter- 
 jDrets it), and the orient, or morning sun, which is the figure 
 of Christ." The house of the dove seems here to be the same 
 as the house of Christ, who is pointed out by the dove, as 
 Tertullian words it in the same place, Christum columha demon- 
 strare solita est ; or else, as Mr. Mede ^ explains it, we may 
 take it for the house of the dove-like religion, or the dove-like 
 disciples of Christ ; for every way it will be the name of a 
 Church, as Tertulhan plainly intended it. 
 
 Sect. III. — Of the Distinction between Domus Dei, Domus 
 
 Divina, and Domus Ecclesise. 
 
 There are two other names of near affinity with the former, 
 which some readers may be apt to mistake for names of 
 churches, when they are not always so; and therefore I cannot 
 let them pass in this place without taking notice of them. 
 The one is dontus divi?ia, and the other dotnus ecclesiw. The 
 first of which is of frequent use in the civil law, where it sig- 
 nifies not a church, but the emperor's palace, or his house and 
 family, according to the style of those times, when every thing 
 belonging to them had the name of divine ; as const it utiones 
 divina^, divale prwceptum^ lex divalis, literw sacrw^ oraculum 
 coeleste, and such other terms, do not signify (as one would 
 hastily imagine) the sacred inspired writings, or the laws and 
 oracles of God, but the edicts and constitutions of the empe- 
 rors, who themselves were called divi^ and thence all things 
 relating to them styled divine. Agreeably to this style, when 
 the Emperor Theodosius Junior decrees* that "no one, no, 
 not of his own divine house, should receive corn in specie out 
 of the public storehouses, before it was made into bread by 
 the public bakers,"*"' it is plain, by ' his own divine house,"* he 
 
 Spiritus Sancti orientem, Christi figuram, etc. [Bingham seems to have quoted 
 incorrectly.] 
 
 s Mede's Discourse of Churches, p. 329. 
 
 t Cod. Theod. hb. xiv. tit. xvi. de Frumento Urbis Constantinop. leg. ii. 
 Nulli, ne divinoe quidem domui nostrce, fruraentum de horreis publicis pro 
 aunona penitus prtebcatur ; sed integer canon mancipibus consignetur, anuona 
 in pane cocto domibus exhibcnda. 
 
346 THE ANTIQUITIES OF THE Book VIII. 
 
 does not mean the house of God, the church, but his own 
 family of palatins, as Grothofred rightly explains it. The 
 other name, domus ecclesice^ oIkoq eKKXrialag, ' the house of 
 the church,' is used by Eusebius in relating the history of the 
 heretic, Paulus Samosatensis ; who, notwithstanding that he 
 was deposed by the Council of Antioch, would not remove out 
 of the house of the church", and therefore the fathers appealed 
 to the Emperor Aurelian against him ; who determined that 
 that party to whom the bishops of Italy and Rome should 
 write, should have the house delivered up to them ; and so 
 Paul was turned out of the church, with great disgrace, by 
 the secular power. The question here is, what Eusebius 
 means by 'the house of the church f Mr. Mede^ takes it for 
 the church itself, and gives a very probable reason for it ; 
 because Eusebius expounds himself when he says, " Paul was 
 turned out of the church." And he uses the same expression 
 in another place, where it can signify nothing but the church, 
 or house of sacred assembly ; for, speaking of the persecutor 
 Maximinus'^, he says, "He neither allowed the Christians to 
 hold assemblies, nor build houses of assembly,"" which evidently 
 refers to the building of churches. But yet, in other places, 
 domus ecclesice seems to signify no more than ' the bishop"'s 
 house;' as, in the second Council ^ of Toledo, where it is 
 decreed that " such children as were dedicated by their parents 
 in their infancy to a clerical or monastic life, should be educated 
 and instructed in the house of the church, under the bishop's 
 
 " Euseb. lib. vii. c. xxx. (Aug. T. 1746. p. 319. A 5.) Mrjdaixwg UcTTijvai 
 Tov UavXov TOv rrjg iKKXijcriaQ oIkov OkXovrog, j3acn\evg tvTevx^Otig AuprjXia- 
 vbg, aictojrara Trepi tov rrpaKTSov dLeiXrjcpe' rovTOig vtTfiai TrpocrraTTiov tov 
 oIkov, dig av oi Kara rrfv 'IraXiav Kal Ttjv "Pw/iai'wv iroXiv kTriaKOiroi tov 
 SoyfiaTog iTnaTeXXoiev' ovto) SrJTa 6 TrpodrjXojOiig avi^p fisra Trig laxdrrjg 
 alaxvvrjg, vrrb Trig KocrfiiKtjg apxfjg t^eXavvsTai Tr/g iKKXrjaiag, 
 
 w Mede's Discourse of Churches, p. 333. 
 
 ^ Euseb. lib. ix. c. ix. (p. 402. A 2.) Avto fxovov to dvsTrrjpeaaTOv rjixlv 
 BTnTpsTrov (pvXdTTtc9ai, ov [xrjv avvodovg IrriKeXsvov TToulaQai, ovS' o'lKovg 
 
 tKicXrjcnoJv oiKodoixeiv, ovS' dXXo tl tojv avvr]Qix)v r)fuv diaTrpaTTsaOai. 
 
 Lib. viii. c. xiii. MrjTe tCjv kKKXtjaidv Tovg o'lKOvg Ka9eXu)v, k. t. X. 
 
 y Cone. Tolet. II. can. i. (Labbe, vol. iv. p. 1733.) De his quos voluntas 
 parentum, a primis infantise annis, in clericatus officio vel monachali posuit 
 [manciparit], pariter statuimus observandura, ut . . . in dome ecclesiae, sub 
 episcopali preesentia, a praeposito sibi debeant erudiri. 
 
Ch. I. § 4. CHRISTIAN CHURCH. 347 
 
 eye, by the provost or governor that was set over them." 
 This, in other canons, is called domus sacerdotalis, ' the bishop's 
 house," to distinguish it from the church. 
 
 Sect. IV. — Churches called Oratories, or Houses of Prayer. 
 
 But to proceed : as the temple of God, at Jerusalem, is 
 frequently, in Scripture, styled the " house of prayer," so 
 Christian churches, in regard that prayer was one of the prin- 
 cipal offices performed in them, were usually termed Trpoo-fv/c- 
 rjipm, and olkoi £VKTr}pioi, ' oratories/ or ' houses of prayer ; ' 
 of which there are innumerable instances in Eusebius ^, So- 
 crates % Sozomen^, and other ancient writers. But in some 
 canons, the name ' oratories ' seems to be restrained to private 
 chapels, or places of worship set up for convenience in private 
 families, still depending upon the parochial churches, and dif- 
 fering from them in this, that they were only places of prayer, 
 but not for celebrating the communion ; or, if that w^as at any 
 time allowed there to private families, yet, at least upon the 
 great and solemn festivals, they were to resort for communion 
 to the parish churches. Gratian'^ cites a canon of the Council 
 of Orleans, which allows such oratories, but forbids any one to 
 
 z Euseb. lib. x. c. iii. (Aug. Taur. 1746. p. 411.) 'EttI dh tovtoiq, to Tramv 
 evKToXov tjiMv Kai Tro9ov[xsvov cvveKportlTO Oeafia, lyKaivicjv soprai Kard 
 
 TToXeig, Kal twv dpTi vtoiraydv TrpoaevKTijpiojv dcpispwcreig. Id. de Laud. 
 
 Constant, c. xvii. (p. 704 A 6.) Qtofxaxoi Tiveg Trpujtjv, tCjv avrov TrpoatvKTij- 
 
 piu)v rag oiKodofidg . . . Ik (SdOpdJv dvopvTTOVTsg KciOypovv. Id. de Vita 
 
 Constant, lib. iii. c. xlviii. (p. 544.) TtJv dk y kTrwvvfxov avrov ttoXiv t^6x<^ 
 Tifiy yepaipojv, evKrrjpioig TrXdocrii' k(paidpvvi. 
 
 a Socrat. lib. i. c. xviii. (p. 42. D 7.) TocrovTog yv 6 rov Baaiksijjg wapl tov 
 XpiffTiaviafibv iroQog, ujg Kal HtpaiKov fiiXXovrog KiveX<r9ai TroXk^ov, Kara- 
 CKtvdaag CKrjvriv sk noiKiXijg oOovrjg, iKKXrjciag tvttov diroTiXovaav, wcTTrfp 
 MiDVcrrig kv ry kpr]}xifi iniroir]Kei Kai TavTrjv (pepfaOai, 'iva 'ixoi Kara Tovg 
 
 kpij^oTdrovg roirovg evKrrfpiov r]VTptTri<Tf.dvov. Cap. xix. TiaptKaXu tottovq 
 
 KaTaXaixjSdpeiv ididZovrag, kyrl t(^ rag XpicTTiaviKug kKTfXeXv tvxdg' Kara- 
 (Spaxv Sk Trpo'iovTog tov xP^vov, Kai tvKTrjpiov KUTtaKtvaat, k. t. X. 
 
 ^ Sozora. lib. ii. c. v. (p. 49. C.) UXilarai yap h) Kai dXXai iroXtig 
 rtjviKuvTa Trpoi: Tifv 9pr](TKsiav t}vT0fji6Xt]<Tav' Kai avTOfxaroi, (SaaiXkojg fxriSkv 
 iiriTdTTOPTog, rovg nap' avrolg vaovg Kal ^oava KaOuXov, Kai ivKTTjpiovg 
 OLKovg ({JKodofiijaav. 
 
 c Gi-atian. de Consecrat. Distinct, i. c. xxxiii. Unicuique fidelium in dorao 
 sua oratoi'ium licet habci*e et ibi orare : raissas autcm ibi celebrare non licet. 
 
348 THE ANTIQUITIES OF THE Book VIII. 
 
 celebrate the eucharist there. The same privilege is granted 
 in one of Justinian's Novels ^, with the same exception. And 
 so, I think, we are to understand that canon of the Council 
 of Trullo ^, which allows the clergy to use the public offices 
 or liturgy in such ' oratories,' provided they did it with the 
 consent and approbation of the bishop of the place ; for 
 no mention is made there of administering the sacraments 
 in those places, though the Latin translations put in the word 
 ' baptizing,"* which is not in the original^, and is expressly for- 
 bidden in another canon ^ of the same Council, requiring all 
 persons to be baptized in the Catholic, that is, public churches. 
 But the Council of Agde^, in France, allows the eucharist to 
 be administered in private oratories, except upon Easter day, 
 or Christmas, or Epiphany, or Ascension, or Pentecost, or 
 such other of the greater festivals ; and upon these too, if 
 they had the bishop's license and permission for it. So that, 
 in those ages, an oratory and a Catholic church seem to have 
 differed, as now a private chapel and a parochial church, though 
 the first ages made no distinction between them. 
 
 Sect. V. — Why called BasiHcse and 'Avajcropa. 
 
 Another common name of churches is that of hasilicw, which 
 we may English ' palaces of the great King.' This name fre- 
 
 d Justin. Novel. Iviii. Ei fiev oIkovq ovt<i)q airXCJQ Tivsg 'ix^iv olovrat dtiv 
 kv roig kavTh)v ifpoTg, evxVQ ^^ ^ai juovrjg X^P'*'? "^"^ ovdevbg irparTOfievov 
 7ravTt\u}Q Tujv baa r^c i^pag KadfarrjKi XeiTovpyiag, tovto avroig k^ie/xtv. 
 
 e Cone. Trull, c. xxxi. (Labbe, vol. vi. p. 1155.) Tovg Iv tVKTTjpioig oiKOtg, 
 'dvdop oiKiag ruyxaVoftrt, Xeirovpyovvrag [?) (SaTrriKovTag'] KXijpiKovg, v-nb 
 yvu)fir]g tovto TrpaTTtiv tov Kara tottov eTTiCKOTTov opiZoixev' wore ti Tig 
 KXtjpiKog ixi] TOVTO ovTU) TrapatpvXcLTTOi, KaOaipeiaOoj. 
 
 ^ The word jSaTTTiKovTag is in Labbe's edition. 
 
 S Cone. Trull, c. Iviii. al. lix. Mrjdafiiog tv ivKT7}pi<^ otfcy, tvdov oiKiag 
 TuyxaVoj/rt, (^aTTTiaixa iTnTtXeicOcj' aXX' ol jxiXXovreg d^iovaOai tov axpdvTov 
 ^wriafiarog Talg KaOoXiKoig '!rpo(Tepx(:(y9(oaav tKKXijaiaig, KaKtiars rrjg dojptag 
 TavTt]g aTToXav'tTcjcTav. 
 
 h Cone, Agathen. can. xxi. (Labbe, vol. iv. p. 1386.) Si quis etiam extra 
 paroehias, in quibus legitimus est ordinariusque conventus, oratorium in agro 
 habuerit [habere voluerit], reliquis festivitatibus, ut ibi missas teneat, propter 
 fatigationem familise, justa ordinatione permittimus : Pascha vero, Natalem 
 Domini, Epiphania, Aseensionera Domini, Pentecosteni, et Natalem S. loannis 
 Baptistee, vel si qui maximi dies in festivitatibus habentur, nou nisi in civitatibus 
 aut in parochiis teneant, etc. 
 
Ch. I. §5. CHRISTIAN CHURCH. 349 
 
 quently occurs in St. Ambrose ^ St. AustinJ, St. Jerome^, Sido- 
 nius Apollinaris \ and other writers of the fourth and fifth ages ; 
 before which time we scarce meet with it in any Christian 
 author. For originally the hasilicce, among the Romans, were 
 the public halls or courts of judicature, where the princes or 
 magistrates sat to hear and determine causes ; and other build- 
 ings of public use, such as state houses, and exchanges for 
 merchants, &c. went by the same name among them. But, 
 upon the conversion of Constantine, many of these were given 
 to the Church, and turned to another use, for Christian assem- 
 blies to meet in ; as may be collected from that passage in 
 Ausonius"^, where, speaking to the Emperor Gratian, he tells 
 him, " The hasilicw, which heretofore were wont to be filled 
 with men of business, were now thronged with votaries praying 
 for his safety ; " by which he must needs mean that the Roman 
 halls or courts were turned into Christian churches. And 
 hence, I conceive, the name hasilicce came to be a general 
 name for 'churches^ in after ages; though, I know, Durantus 
 and Bona" have other reasons besides this for the appellation, 
 
 * Ambros. Ep. xxxiii. ad MarcelHnam de Tradendis Basilicis, (I'b. ii. epist. 
 xiv. p. 101. B. edit. Colon.) (Paris. 1836. p. 26?.) Nee jam Portiana, hoc est, 
 extramurana basilica petebatur ; sed basilica nova, hoc est, intramurana, quse 
 major est. Convenerunt me primo principes virtutum viri, comites consistoriani, 
 ut et basilicam traderera et procurarera, ne quid populus turbarura moveret. 
 
 J Aug. de Diversis, Serm. xii. Sermo habitus Carthagini in Basilica Fausti, 
 etc. 
 
 k Hieron. Epist. vii. ad Lsetam. (Vallars. vol. i. p. 685.) (p. 37. B. edit. 
 Francof.) Basilicas martyrum et ecclesias sine matre non adeat. 
 
 1 Sidon. lib. v. ep. xvii. (Bibl. V. Patr. vol. x. p. 511. B 13.) Conveneramus 
 ad Sancti Justi sepulcrum, sed tibi infirmitas impedimento, ne tunc adesses : 
 processio fuerat antelucana, solemnitas anniversaria, populus ingens sexu ex 
 
 utroque, quem capacissima basilica non caperet. Eusebius, in his PanegjTic, 
 
 (c. ix.) uses the Greek name, avuKTopov : f icw ^k to dvaKTopov, lig aniixo-vov 
 eTraipcjv 'v\pog, Iv oKra'sSpov fikv (TxVfiari KaTtTroiKiXev. 
 
 "1 Auson. Gratiar. Actio ad Gratian. pi*o Consulatu, p. 190. Basilica olim 
 negotiis plena, nunc votis pro tua salute susceptis. 
 
 n Durant. de Ritibus Eccles. lib. i. c. i. n. ix. Ideo divina templa, ait Isidorus, 
 (lib. XV. c. iv.) 'basilicse' nominautur, quia ibi regi omnium Deo cultus et 
 
 sacrificia offerunt. Bona, Rer. Liturg. lib. i. c. xix. n. iv. Ea vox (basilica) 
 
 ecclesiis Chi'istianorum tributa est, vel propter sedificii magnificentiam : vel quia 
 ibi, ut ait Isidorus, (lib. xv. Origin, cap. iv.) regi omnium Deo cultus et sacrificia 
 offeruntur : vel quia profanae basilicse in ecclesias Christi conversse sunt. 
 
350 THE ANTIQUITIES OF THE Book VIII. 
 
 as that it was because churches were places where sacrifice 
 was offered to God, the King of all the earth ; or because they 
 were only the more stately and magnificent churches which had 
 the title ; which is not true in fact, for, ever since it came 
 first into use, it appears to have been the common name of all 
 churches. 
 
 Sect. VI. — When first called Temples, 
 
 The like observation is to be made upon the name ' temples,' 
 which, for the three first ages, is scarce ever" used by any 
 Christian writer for a church, but only for the heathen temples, 
 which were receptacles of idols, and cloisters of their gods ; 
 but when idolatry was destroyed, and statues every where 
 demolished, and temples purged and consecrated into Christian 
 churches, then the writers of the following ages make no scruple 
 to give them the name of temples: as when St. Ambrose p says, 
 "he could not deliver up the temple of God," he certainly 
 means ' the church,'' and not an idol temple. So does, also, 
 Lactantius^i, when he says, " he taught oratory in Bithynia, 
 when the temple of God was destroyed C meaning the church 
 of Nicomedia, which was the first that was demolished in the 
 Diocletian persecution. Eusebius, speaking of the churches 
 that were rebuilt after that persecution was over, gives them ^ 
 the name of temples ; and, particularly, the church built by 
 Paulinus he calls the temple of Tyre ^ Not to mention other 
 
 Ignatius (Ep. ad Magnes. n. vii.) once uses the name with some restriction, 
 calling the church vaov Qiov, the temple of God. 
 
 P Ambros. Ep. xxxiii. ad Marcellin. (vid. not. (i), p. 349.) Respond!, quod 
 erat ordinis, templum Dei tradi a sacerdote non posse. 
 
 1 Lactant. lib. v. c. ii. (Oberthiir, 1783. vol. i. p. 302.) Ego quum in Bithynia 
 litteras oratorias accitus docerem, contigissetque, ut eodem tempore Dei tem- 
 plum everteretur, etc. 
 
 J^ Euseb. lib. x; c. ii. (Reading, p. 410, at bottom.) TIdvra tottov tov Trpb 
 fiiKpov Toig tSjv Tvpdvvu)V dvacnjSHaig rjpnTtwiikvov, iiXJirtg Ik fiaKpdg Kal 
 6avaT7](p6pov Xvfxrjg dval^iMCKOvTa QtMiikvoig, veujg re avOig sk ^dOpiov sig 
 vrpog direipov tyupo^kvovg, Kal ttoXv Kpeirrova tt]v dyXatav rwv TrdXai 
 TreTroXiopKT] fjikv cjv d-KoXafxjidvovTag. 
 
 s Ibid. lib. X. c. iv. (p. 412. A.) Ov ^id (nrovdrjg 6 fidXiffra tHjv dfKpi to 
 ^oiviKUJV tOvog diaTTpe-mov ev TvpijJ vtojg (piXorifioJg s7rsaKSva(rTo. 
 
Cii. I. § 0. CHRISTIAN CHURCH. 351 
 
 passages of Clirysostom\ Theocloret^\ Prudentius'^, St. Hilary^, 
 St. Austin y, and a thousand more to the same purpose, which 
 show that they had no aversion to the name temple, when 
 they could safely use it without ambiguity, and not be mistaken 
 to mean the temples of the heathen. But from the name 
 fanum they more religiously abstained ; and never used it, 
 unless it were by way of contempt, to signify their resentments 
 against some conventicle of heretics, whom they usually put 
 into the same class with heathens. As we may observe in St. 
 Ambrose ^, who, having occasion to speak of a conventicle of 
 the Valentinians, will not vouchsafe it the name of a temple or 
 a church, but a fanum ; a name always appropriated to the 
 idol temples of the heathens, with whom he parallels the 
 Valentinians, as no better than a pack of idolatrous Gentiles 
 met together ; for they worshipped idols and images as the 
 heathen did. 
 
 t Chrysost. Horn. iv. de Verbis Esaiee. (Bened. vol. ii. p. 120. E 3.) (torn. iii. 
 p. 865.) (p. 752. A. edit. Francof.) Taura Xlyw ati kuI Xkyiov ov TcavcTOfxac 
 oTi lyKoJixLov Trjg ttoXscjq rrjg tifierkpag, ovx on crvyKXrjTOv tx^i, kuI viraTovQ 
 dpiOfidv t'xojUfv, ovx ^'^^ avdpiavTag ttoWovq, ovd' on ojv'nov CKpOoyiav, ovd' 
 on OkaeojQ eTriTTjdewTtjTa- dW on ^ijfiov tx^i <pi\r]Koov, kul vaovg Qeov 
 TreTrXrjpojixevovg. 
 
 li Theodoret. Histor. lib. i. xxxi.+ 
 
 w Prudent. Passio Laurentii, vv. 161-164. (Bibl. V. Patr. vol. viii. p. 438.) 
 Reeenset exin singulos, 
 Seribens viritim nomina ; 
 Longo et locatos ordine 
 Adstare pro templo jubet. 
 Id. Passio Hippolyti, w. 215, 216. (Bibl. V. Patr. vol. viii. p. 465.) 
 Stat sed juxta aliud, quod tanta frequentia templum 
 Tunc adeat, cultu nobile regifico. 
 X Hilar. Comment, in Psalm, cxxvi. (Benedict, p. 416. D 2.) Conventus 
 quidem ecclesiarum, sive turn templi, quos ad secretam sacramentorum reli- 
 gionem aedificiorum septa concludunt, consuetude nostra vel domvmi Dei solita 
 est nuncupare, vel templum. 
 
 y Augustin. de Civitate Dei, lib. viii. c. xxvii. (Bened. vol. vii. p. 217- B.) 
 (tom. V. opp. p. 492.) Nee tamen nos eisdem Martyribus templa, sacerdotia, 
 sacra et sacrificia constituimus. 
 
 z Ambros. Ep. xxix. (epist. xvii. edit. Colon, p. 105. C. ad Theodosium.) 
 (Paris. 1836. vol. iv. p. 328.) Vindicabitur etiam Valentinianorum fanum in- 
 censum ? Quid est enim nisi fanum, in quo est conventus gentilium ? Licet 
 gentiles duodecim deos appellent, isti triginta et duos seonas colant, quos 
 appellant decs. 
 
352 THE ANTIQUITIES OF THE Book VIII. 
 
 Sect. VII. — Churches sometimes called Synodi, Concilia, 
 
 Oonciliabula, Conventicula. 
 
 There is one general name more for churches, which I must 
 not omit, because the ambiguity of the expression has led some 
 learned men into strange mistakes about it. Constantino, in 
 one of his laws in the Theodosian* Code, calls the church 
 Sanctissimmn Catholicw Concilium ; which Alciat, the great 
 lawyer, by mistake, interprets an ' ecclesiastical synod;' where- 
 as, indeed, as Gothofred rightly observes, it signifies there the 
 church, as in many Other places of the ancient writers. For these 
 words, concilium^ synodus^ conventiculum^ conciliahulum^ and the 
 like, are words of various acceptation; for, though they commonly 
 signify ecclesiastical synods and councils, yet sometimes they 
 denote other assemblies, and particularly the ordinary assemblies 
 of the Church for divine service ; and thence the name was 
 transferred from the assembly, to denote the place of the 
 assembly, or the church, as has been observed before upon 
 the word ecclesia. Thus, when St. Jerome commends Nepo- 
 tian for adorning the conciliahula martyrum with flowers and 
 branches, he cannot mean councils of martyrs, but churches, 
 called by the name of martyrs ^. And so, again, when he says, 
 " The persecutors' rage and barbarity was so exceeding fierce 
 against us, that they proceeded to destroy our conciliahula^'' 
 it is evident he means the Christian churches *^, as Gaudentius 
 must be understood, in one of his sermons upon the dedication 
 of a church^, which is called concilium martyrum. The church- 
 assembly itself is often called by the same name, concilium ; 
 
 a Cod. Theod. lib. xvi. tit. ii. de Episc. leg. iv. Habeat unusquisque licen- 
 tiam, sanctissimo Catholicae venerabilique concilio, decedens, bonorura quod 
 optavit, relinquere. 
 
 ^ Hieron. Ep. iii. Epitaph. Nepotian. (p. 16. G. H. edit. Francof.) (Vallars. 
 vol. i. p. 340. D 4.) Hoc idem possumus et de isto dicere, qui basilicas ecclesise 
 et martyrum onciliabula diversis floribus et arborum comis vitiumque pampinis 
 adumbrarit ; ut quidquid placebat in ecclesia, tarn dispositione quara visu, pres- 
 byteri laborem et studium testaretur. 
 
 c Hieron. Com. in Zechar. cap. viii. (Vallars. vol. vi. p. 841. D.) In tantara 
 rabieni persecutorum feritas excitata est, ut etiam conciliabula nostra destiii- 
 erent, etc. 
 
 d Gaudent. Semn. xvii. in Dedicatione Basilicfe Martyrum. (Biblioth. Patr. 
 tom. ii. p. 277, edit. Par. 1589.) 
 
Ch. I. § 7. CHRISTIAN CHURCH. 353 
 
 as in the Passion of Cyprian, written by Pontius, his deacon'', 
 the Christians are commanded by the emperor to leave off their 
 conciliahula^ or meetings and assembhes in the cemeteries for 
 the worship of God. So the word is used by St. Jerome^, 
 speaking of the monks meeting in the church for divine ser- 
 vice ; and by Tertulhan^ for any church-assembly, when he 
 says, " The book of Hermas^ Pastor was reckoned to be apo- 
 cryphal by the universal consent of every assembly of the 
 Christian Catholic churches."" Now, what the Latins call con- 
 cilia^ the Greeks call gvvo^ol : and, therefore, it is observable 
 that the style of the imperial edicts, which, in the Passion of 
 Cyprian, forbids Christians conciUahula facer e^ is in Eusebius^^ 
 avvo^ovQ TroLU(jOai, which is a prohibition, not of ecclesiastical 
 synods, but of all church-assemblies ; for sf/nodus and ecclesia^ 
 as Chrysostom^ observes, are words of the very same import 
 and signification ; and, therefore, the one may denote a church 
 or church-assembly as well as the other ; and because the 
 Latin name, conventiculum^ in its original notation, signifies 
 no more than ' an assembly,' it is frequently used by ancient 
 writers for a church. As by Lactantius ^^ who, speaking of 
 the persecutors in the time of Diocletian, says, " They were 
 eagerly set upon shedding Christian blood ; for one of them in 
 Phrygia burned a whole people together with their conventi- 
 culum^ or 'church,' where they were met together:'"' and Ar- 
 
 e Pontii Pass. Cypr. Jussum est, ut nulla conciliabula faciant, neque coeme- 
 teria ingrediantur. 
 
 f Hieron. Ep. xxii. ad Eustochiura, c. xv. (p. 95, edit. Francof.) Post hoc 
 concilium solvitur, et unaquseque decuria cum suo parente pergit ad mensas. 
 
 g Tertul. de Pudicit. c. x. (Paris. 1675. p. 563. A 5.) Cederem tibi, si 
 Scriptura Pastoris . . . non ab omni concilio Ecclesiarum etiam vestrarum inter 
 apocrypha et falsa judicai'etur. 
 
 li Euseb. lib. vii. c. xi. (Aug. Taur. p. 293, at bottom.) OvSanCjQ Sk s^scrrai 
 ovrt vfxlv ovrt dWoiQ rcctv, ri avvodovQ rroalaQai, fi tig ra KuXovixeva KOifxrj- 
 
 rrjpia ehdvai. Lib. ix. c. ii. (p. 389.) Tlpuirov fiiv tipytiv vixcig Trjg Iv 
 
 roig KOtfirjTtjpioig avvoSov did Trpocrcpdcreujg Treipdrai. Ibid. c. ix. Ou fit)v 
 
 (TvvoSovg iTriKtXfvov TTOielaOai. 
 
 J Chrysost. Honi. in Psalm, cxlix. (torn. iii. p. 632.) (p. 548. E, edit. Francof.) 
 'EKKXrjaia avcfTrifiaroQ Kai cvvodov tariv ovojxa. 
 
 k Lactant. lib. v. c. xi. (Oberthiir, vol. i. p. 325.) Aliqui ad occidendura 
 prcecipitcs extiterunt, sicut unus in Phrygia, qui universum populum cum ipso 
 pariter conventiculo concremavit. 
 
 vor.. TT. A a 
 
354 THE ANTIQUITIES OF THE Book VIII. 
 
 nobius^ expresses himself in tlie same manner, making a like 
 complaint, " Why did our Bibles deserve to be thrown into 
 the flames ? Why did our churches, our conmnticula^ deserve 
 to be so barbarously pulled down V By which it appears that 
 the name, conventicula, was not as yet appropriated to here- 
 tical meetings ; but when the ancients had occasion to speak 
 of them, they commonly joined the epithet of heretical to 
 them, to distinguish them from the Catholic churches: as 
 may be seen in several laws of Theodosius ™, and Arcadius, 
 and Honorius, in the Theodosian Code. 
 
 Sect. VIII. — TTAy some Churches called Marty ria, Memorise, 
 
 Apostoleia, and Propheteia. 
 
 All these were general names of churches ; but there were 
 some which had particular appellations given them upon reasons 
 which could not extend to all ; and it will not be amiss, in our 
 passage, to take notice of them also. Such as were built over 
 the grave of any martyr, or called by his name to preserve the 
 memory of him, had usually the distinguishing title of marty- 
 rium^ or confessio^ or memoria, given them for that particular 
 reason. Thus Eusebius ^ observes of Constantine, that " he 
 adorned his new city of Constantinople with many oratories 
 and ample martyries, by which he at once did honour to the 
 memory of the martyrs, and, as it were, consecrated his city 
 to the God of the martyrs ;'' and from this time, in all Chris- 
 tian writers of the following ages, a martyry is always put to 
 
 1 Arnob. cent. Gent. lib. iv. (Oberthur, p. 161.) Nostra quidem scripta cur 
 ignibus meruei-int dari ? Cur immaniter conventicula dirui ? in quibus summus 
 
 oratui' Deus, etc. -It. Ambrosiaster in Ephes. iv. (Benedict, vol. ii. append. 
 
 p. 241. D 9.) Ubi omnia loca circumplexa est ecclesia, conventicula constituta 
 sunt, et rectores et csetera officia in ecclesiis ordinata sunt. 
 
 "^ Cod. Theod. lib. xvi. tit. v. de Hsereticis, leg. x. A conventiculis suis 
 
 hffireticse superstitionis turba propulsetur. It. lib. xvi. tit. iv. leg. iv. Cimcta 
 
 officia moneantur, tumultuosis se conventiculis abstinere. 
 
 n Euseb. de Vita Constant, lib. iii. c. xlviii. (p. 544.) T/)v ^e ettwvujwov 
 avTOV TToXiv lK6x(i> Tijiy yepaipojv, tvKTtjpioig TvXiioaLV ((paiSpvve, fiapTvpioiQ 
 re fieyicToig Kai 7repi(})aveaTdT0iQ oIkoiq' toIq fitv irpb tov darsog' toTq d' hv 
 avT(p Tvyxdvovac di mv ofxov Kai tclq tUv fjutprvpiov [ivijixag tTifxa, Kai 
 Ttjv avTOv TToXiv r<^ tCjv fiapTvpMV KaOifpov Ot^. 
 
Ch. I. § 8. CHRISTIAN CHURCH. S55 
 
 signify such a church. Socrates speaks ° of the martyry of 
 Thomas the Apostle at Edessa, and of Peter and Paul at 
 KomeP, and of the martyry of Euphemia^ at Chalcedon, where 
 the body of that martyr lay buried ; which was the church 
 where the famous Council of Chalcedon was held : whence, in 
 the Acts of that Council, it is so often styled, /uiapTvpLov 
 Eu(^rj/xiac, the ' martyry of Euphemia.' And upon the same 
 reason, because our Saviour Christ was the chief sufferer and 
 great martyr of his own religion ; therefore, the church which 
 Constantine built at Mount Golgotha, in memory of his passion 
 and resurrection, is usually, by Eusebius'^ and others, styled 
 martyrmm Sahatoris^ the ' martyry of our Saviour : ' of which 
 the reader that pleases may find a more ample account given 
 by the learned Valesius, in a particular dissertation ^ about it, 
 at the end of Eusebius's Ecclesiastical History. The Latins, 
 instead of martyrium. commonly use the name of memoria 
 martyrum for such kind of churches ; as in that noted passage 
 of St. Austin *, where he says, " We do not build temples to 
 our martyrs as gods, but only memorials of them, as dead men 
 whose spirits still live with God; nor do we erect altars to 
 them in those memorials, or offer sacrifice thereon to our 
 martyrs: but to the only God, both theirs and ours.'' So that 
 when St. Austin, in another place", commends Eradius, his 
 
 o Socrat. lib. iv. c. xviii. (p. 197-) 'Ev ry^t ry ttoXsi Gwjua rov uTroffToXov 
 fiaprvpiov idTi Xafnrpbv Kai TrepKpaveg, avvexelg re sv avri^ avvd^UQ kin- 
 TiXovvrai, cia Tr}v tov tottov ayioTrjTa. 
 
 P Socrat. lib. iv. c. xxiii. (p. 204. D 3.) 'Afifiwviog ovtioq ijv cnrepUpyogj 
 wore kv TiyVM^y uixa 'AOavaaui) ytvoixevog, fxrjdev tXkaQai laropnaai rwv 
 fpywr Ti]g TvoXeojg' fiovov ^t Idtiv to IlsTpov kcu UavXov {.laprvpiov. 
 
 q Socrat. lib, vi. c. vi. (p. 266. E.) Tsvofxsvoi U Iv r<^ fiapTvpii^, tvQa to 
 aCjfia rrjg /xaprupoc Ev(pr][xiag cnriiceiTO, k. t. X. 
 
 r Euseb. lib. iv. de Vit. Constant. (Aug. T. 1746. p. 586. A 2.) Kai dt) tou 
 Iv 'UpocToXvfxoig avTt^ avv irday 0tXo/ca\<^ (nrovdy KaTtipyaafXsvov fxapTvpiov 
 7rpoai]K(iv ti)v d<pi'f.putaiv "KoiiiaaaQai, iv ixtiv tdoKifxa^e. 
 
 s Valesii Epistola de Anastasi et Martyrio Hierosolymitano. 
 
 t Aug. de Civ. Dei, lib. xxii. c. x. (Bened. vol. vii. p. 673. G.) Nos Mart^Ti- 
 bus nostris non temijla sicut diis, scd Memorias sicut hominibus mortuis, 
 quorum apud Deum vivunt spjritus, fabricamus : ncc ibi erigimus altaria, ni 
 quibus sacrificenms Martyribus, sed uni Deo et Martyrum et nostro. 
 
 u Aug. Horn. 1. de Diversis. De opera ejus et expensa pecunia memoriam 
 sancti martyris haberaus. 
 
 A a 2 
 
256 'A'lIE ANTIQUITIES OF THE Book VIII. 
 
 presbyter, for building a memorial of a holy martyr at his own 
 expense, we are to understand not a monument or a sepulchre, 
 but a church; and so the name is used by Optatus"^ and several 
 others. But if the person, in memory of whom the church was 
 built, was either a prog^het or an apostle, then the church 
 respectively took the name of diroaToXdov or 7rpo(/)Tjr£7ov. As 
 we may see in Sozomen^, who speaks of the Apostoleum of 
 Peter, in Rome ; and, again, of the Apostoleum of Peter and 
 Paul, at Quercus, in the suburbs of Ohalcedon, which Ruffin, 
 the great statesman under Arcadius, built to the honour of the 
 Apostles, and called it^ an Apostoleum from them ; so, in the 
 Council of Constantinople, under Mennas, there is mention ^ 
 made of the proplieteum of St. Esaias the prophet ; as also in 
 Theodorus Lector^, who says the reliques of Samuel the prophet 
 were laid up Iv rif 7rpo(/) rjrei't^ avTov, in his proplieteum ; which 
 can mean nothing else but churches called by their names, as 
 Valesius rightly expounds it. 
 
 Sect. IX. — TF% called Coemeteria, and Mensse, and Arese. 
 
 Much the like account is to be given of two other names, 
 coemeterium and mensa, which we find sometimes used to signify 
 churches. The Christians, in times of persecution, were used 
 to meet in private vaults or burying-places, and especially at 
 the graves or monuments of their martyrs ; as is evident both 
 
 w Optat. cont. Parmen. lib. ii. (OberthUr, vol. i. p. 25.) (p. 32, edit. Par. 
 1679.) Ecce preesentes sunt ibi duorum menioriee Apostolorum. Dicite, si ad 
 has ingredi potuit : aut obtulit illic, ubi sanctorum memorias esse constat. 
 
 X Sozom. lib. ix. c. x. (p. 352. C 2.) "Eird Sk iraXtv 6 (3dp(3apog Kai (jtofSs- 
 pi'orepov Iwiujv, ovdkv irXkov ijvve, Oavfidaag avrriQ Tr)v aujtppoavvrjv, rjyaysv 
 eig TO ITsrpoi; aTTOcrroXiiov. 
 
 y Ibid. lib. viii. c. xvii. (p. 322. C 10.) XaXKridovog dh TrpodtrTtiov 'Povcpivov 
 Tov VTrariK.^v vvv 87ru)vvfxov, kv i^ (iaaiXtid laTt,Kai [xsydkr} s/c/cXj/ffia, fjv aiirbg 
 "Pov(plvog IttI TijjLy Ylkrpov Kai HauXov tS)v d-rroaToXojv tdtifiaro, Kai drroffTO- 
 Xtiov fc^ avroJv ijvofiaat. 
 
 z Cone. Const, sub Menna, act. iii. (Labbe, vol. v. p. 67- E.) Kai ntB' opKOv 
 aurol 01 ivXajSiffraTOt KXrjpiKol eiprjKacriv, on lafitv avrbv ixovra irpodcTtiov 
 TrXijaiov rov 7rpo(pr]T£iov tov dyiov 'Rffatov. 
 
 a Theod. Lect. lib. ii. p. 568. (Cantabr. 1720. p. 384. 19.) 'Etti T^g avTov 
 (3a(nXiiag kuI Itti 'Attikov TraTpidpxov, darjvsxGrj tv KutvaTavTivovTroXti to. 
 Xfi\pm'a TOV dyiov ^afxovijX Kcd direTeOtjaav ev r<^ 7rpo0j;rtiy avTov. 
 
Ch. I. § 9. CHRISTIAN CHURCH. 357 
 
 from the canons of the Council of EHberis ^^ which was held 
 in the heat of the Diocletian persecution, and often speaks of 
 their assembling in such places ; as also from the edicts of the 
 persecuting emperors, forbidding Christians to hold assemblies 
 in their cemeteries, as has been noted'' before. Now, when 
 the persecutions were over, churches were actually erected 
 over the graves of martyrs, and in the places where the ceme- 
 teries were ; and so a cemetery, or a grave of a martyr, came 
 to be used for the name of a church. Thus, in the writings of 
 St. Austin, there is frequent mention of a church called mensa 
 Cypriani^ where St. Austin preached several ^ of his sermons. 
 This was the place where Cyprian suffered martyrdom ; which 
 being the altar on which Cyprian was offered a sacrifice to 
 God, a church was afterward built there, and an altar or com- 
 munion-table erected therein for the Christian sacrifice to be 
 offered to God ; and both these being a memorial of Cyprian's 
 passion, they were jointly called by his name^, mensa Cypriani^ 
 ' Cyprian's altar,' or ' Cyprian's church ; ' for, though it pri- 
 marily signifies the altar, yet it is plain it was extended to be 
 the name of the church also, where St. Austin preached so 
 many sermons on Cyprian's day, to the people of Carthage. 
 The name 'cemetery' continued also to be used in after-ages of 
 the Church, as appears from one of the canons of the Council ^ 
 
 b Concil. Illiber. xxxiv. (Labbe, a'oI. i. p. 974.) Cereos in coemeteriis per diem 
 
 placuit nou accendi. It. c. xxxv. Placuit pi'ohiberi, ne feminse in ccemeterio 
 
 pervigilent, eo quod ssepe, sub obtentu orationis, scelera latenter committant. 
 
 c Sect. vii. p. 15 : vid. Onuphr. de Coemeteriis, c. xi. Ccemeteria erant Chris- 
 tianis (quod et nunc sunt) veluti templa et orationum loca, in quibus episcopi 
 synodos congregabaut, sacramenta administrabant, verbum Dei concionabantur. 
 Hinc illud scitu dignum, quod quura imperator quispiam persequutionem in 
 Christianos instaurare constituisset, ante omnia eos a coemeteriis arcere solebat, 
 ne in unum conveniendi eis facultas esset. 
 
 ^ Vid. Sermon, xciv. et ccxxxvii. de Diversis, Serm. xxvi. ex editis a 
 Sirmondo, Serm. xxx\ iii. et Ixxx. in Psal. — all preached ad raensam Cypriani. 
 
 e Aug. Serm. cxiii. de Diversis. (Bened. vol. v. p. 1250. A 5.) Sicut nostis, 
 quicumque Carthaginem nostis, in eodem loco mensa Deo constructa est, tameu 
 mensa dicitur Cypriani ; non quia ibi est umquam Cyprianus epulatus, sed quia 
 ibi est immolatus ; et quia ipsa immolatione sua paravit banc mensam, non in 
 qua pascat sive pascatiu', sed in qua sacrificium Deo, cui et ipse oblatus est, 
 ofFeratur. 
 
 f Cone. Laodic. can. ix. (torn. i. Cone. p. 1497-) Ile^i tov \ii\ o-vyx^pf^v ilq 
 
358 THE ANTIQUITIES OF THE Book VIII. 
 
 of Laodicea, which forbids CathoHcs to frequent the ceme- 
 teries, or martyries, of heretics, upon pretence of prayer or 
 divine service. St. Chrysostom often uses the words ra^ot 
 fuLaprvptov, ' sepulchres of martyrs,' for churches ; as where 
 he sayss, " One might see whole cities running to the monu- 
 ments of the martyrs :'' and again ^, " We depart not from 
 their sepulchres ; here kings lay aside their crowns, and con- 
 tinue praying for deliverance from dangers, and for victory over 
 their enemies.'' Nay, he triumphs in this both over the Jews 
 and Gentiles, that the apostles in their deaths were more 
 honourable than the greatest kings upon earth ; for even at 
 RomeS the royal city, emperors, and consuls, and generals, 
 left all and ran to the sepulchres of the fisherman and tent- 
 maker; and, at Constantinople, it was thought honour enough, 
 by those that wore the diadem, to lie buried, not with the 
 apostles, but before their porches ; and kings themselves were 
 the fishermen's door-keepers." In all which places, it is evi- 
 dent he means churches by the sepulchres of the apostles; 
 and so Athanasius^ and Socrates, and others, take the word 
 
 tA Koifitirrjpia, fj eig to. Xeyoneva fxa^rvpia wdvTU)V rdv aiperiKwv dirisvai 
 Tovg Trjg UK\r}(riag, fvx^S ^ OepaTreiag tveKa. 
 
 S Chrysost. Com. in Psalm, cxv. (Benedict, vol. i. p. 315.) (torn. iii. p. 404.) 
 (p. 349. C. edit. Francof.) ^kottei kuI Trpbg rdv fxapTvpujv TOvg rdcpovg tclq 
 TToXeig (TWi^rpfxoi'<Tac, rovg df^ixovg dvaTrTOjxtvovg t<^ -koO^). 
 
 h Id. Homil. i. in Psalm, xlviii. (Benedict, vol. v. p. 49. A 3.) (ibid. p. 812.) 
 (p. 704, edit, cit.) Ot juaKapioi iidprvptg sttci^j) to. kavrwv Xaiij3dvov(Tiv, 
 ol>K dvaxojpovfiev rov TCicpov avruiv . . . ka 6 (3a(n\tvg piiTTH to diddrifia, 
 Kal Trapankvn rc^ rdtpii, rov fidprvpog, Cv<ju)7ru,v /cat otofitvog doOnvai ahri^ 
 \vaiv TU)v ^Hvu}v Kal viKr]v kut' Ix^piov. 
 
 i Chrysost. Demonstrat. quod Christus sit Deus. (Bened. vol. i. p. 570. C 7-) 
 (tom. v. p. 839.) (torn. v. p. 749, edit. Francof.) Oi dyoixEvot Kal Trtpiayofitvoi, 
 ol Karafppovovfxsvoi Kal hcriiohfxtvot, o\ rd ixvpia irdaxovrtg Seivd, reXevrri- 
 oavTsg avTu>v d<n rCJv (5a(nXeujv rijuiwrcpoi. Kal Trwg, aKonu ivrtvOev ev 
 ry (SaaiXiKutrdTy TroXei 'P^jU^, Trdvra d^pdi^Ttg, IttI rovg rdcpovg rov dXikiog 
 Kal Tov aKWOTTOiov rpsxovai Kal jSamXdg Kal viraTOi, Kal CTpaTijyoi' Kal^ kv 
 T7J K(ovaTavTLvov7r6\H de, oUk irpbg rovg aTrocrroXovg iyyvg, dXXd irap avrd 
 rd 77p69vpa e^w dyaTrnrbv dvai IvofiKjav ol rd Siadlj^ara TrepiKeifievoi rd 
 mofxara avroJv KaTopvTTtadai, Kal ytyovaai Qvpi^pol Xoiirbv rCov dXuiov oi 
 ^aaiXtlg. 
 
 J Athan. Apol. ii. ap. Socrat. lib. ii. c. xxviii. (Aug. Taur. p. 104.) Ty yap 
 tl^dofJLdSi utrd Ti)v dyiav UivrnKoaTriv, 6 Xabg vrj^^revcrag ^»)X0£ Trepl to 
 Koiixnrrjpiov iv^aaQai, hd rb TrdvTag d7ro(JTp8(pe(j9ai Trjv rrpbg Ftibpyiov 
 Kowijjviar, 
 
Cu. I. ^ 10. CHRISTIAN CHURCH. 359 
 
 cemetery for a church. And, perhaps, St. Jerome intends the 
 same by the sepulchres of the martyrs, when he says^ "it was 
 his custom, when he was a boy at school, in Rome, on Sun- 
 days, to go about and visit the sepulchres of the apostles and 
 martyrs;"" but I will not be positive of this, because he joins 
 the cnjptw, or ' subterraneous vaults,' with them ; which, in 
 his time, were not churches : though they were in Tertullian s 
 time, who calls them areoe ^ sepulturarum ; telling us, that 
 Hilarian, the persecutor, forbade them to hold assemblies there ; 
 but this was remarkably punished by the providence of God : 
 for they who denied the Christians the liberty of their arew, 
 had their own arew, meaning their storehouses or barnfloors 
 (which is another signification of the word area) taken from 
 them ; for they had no harvest that year by the just judgment 
 of God upon them. The reader will meet with the name area, 
 for a ' place of prayer,' in the Acts of Purgation of Csecilian ™, 
 bishop of Carthage, and other records of that " age of perse- 
 cutions, when they were forced to fly from their churches 
 above ground to their vaults underneath, and make a sort of 
 temporary churches of them. < 
 
 Sect. X.— TTAy Casse, Trophsea, a7id TituH. 
 
 Casa is another name, in the same Acts of Purgation of 
 Cgecilian and Felix; which I take to be the name of a church 
 also"; for though it might be something doubtful from that 
 
 k Hieron. Com. in Ezek. c. xl. (Bened. vol. iii. p. 979, at bottom.) Dum essera 
 Romge puer, et liberalibus studiis erudirer, solebam cum cseteris ejusdem setatis 
 et propositi, diebus Domiuicis, sepulchra Apostolorum et Martyrmii circuire, 
 crebroque cryptas ingredi, etc. 
 
 1 Tertul. ad Scapul. c. iii. (Paris. 1G75. p. 70. A.) Doleamus necesse est, quod 
 nulla civitas impune latura sit sanguinis nostri effusionem. Sicut et sub Hila- 
 riano prteside, cum de areis sepulturarum nostrarum acclaraassent, abe^ non 
 SINT : arete ipsorum non fuerunt : messes enim suas non egerunt. 
 
 m Gesta Purgat. Ctecilian. ad calcem Optati, p. 272. (p. 95. B. Par. 1679.) 
 
 Gives in area martyrum fuerunt inclusi. It. p. 277- (p- 96. D.) Tollat aliquis 
 
 de vestris in area, ubi orationem facitis, et illic ponantur. 
 
 n Vid. Acta Concilii Cirtensis, a p. Baron, an. 303, n. xxiv. Passio Cypriani. 
 Ejus corpus positum est in areis Macrobii Candid!. 
 
 o Gest. Purgat. p. 272. (p. 95. B.) Numquid populus Dei ibi fuit ? Satur- 
 
 ninus dixit. In casa majore fuit inclusus. (Ibid. C.) Crescentianus dixit, 
 
 Prtesens cum populo fui, inclusus in casa majore. 
 
360 THE ANTIQUITIES OF THE Book VIII. 
 
 place alone, yet, finding it so used in other authors, I conclude 
 it was one of the ancient names of their churches. For Bede 
 tells us P, the town of St. Martin's, in Bernicia, a province of 
 Britain, came to be vulgarly called Candida Casa^ Whitern^ or 
 Whitchurch^ from the church of stone which Bishop Ninyas 
 built in it. And I leave it as a query, whether Casce Nigroe^ 
 in Afric, where Donatus was bishop, be not beholden to some 
 such circumstance for its denomination also? but why churches 
 should be called casoe^ is not very easy to conjecture. Till 
 a better reason can be found, let us suppose it to be from the 
 plainness and simplicity of them, of which we shall have some- 
 thing more to say in the next chapter. Mr. Mede has ob- 
 served another name for churches (which is not very common) 
 in Caius Bomanus, an ancient writer in Eusebius, who uses 
 the term trophwa apostolorum^ as Mr. Mede conjectures, to 
 denote two churches of St. Peter and St. Paul in Rome^i. 
 But, I confess, there is some reason to question whether, in 
 that place, it means churches, and not rather the monuments 
 or sepulchres of those apostles ; for Eusebius is only speaking 
 of their bodies being buried at Rome. To confirm which 
 opinion, he quotes that ancient writer in these words : " We 
 can yet ^ show the trophies of the apostles ; for, whether you 
 go to the Vatican or the Via Ostiensis, you may there see 
 the trophies of those who founded this Church," meaning the 
 Church of Bonie, " which was founded by St. Peter and St. 
 Paul, whose sepulchres were then to be seen ; the former in 
 the Vatican Hill, and the other in the way from Ostia to 
 Borne." However, in after-ages, when churches were built 
 over their sepulchres, then their trophies became a name for 
 those churches, as we may learn from those words of St. 
 Jerome ^ to Marcella who lived at Borne : " You have there 
 
 P Bed. Hist. lib. iii. c. iv. (London, 1838. p. 162.) Qui locus, ad provinciam 
 Berniciorum pertinens, vulgo voeatur ' Ad Caudidam Casam,' eo quod ibi eccle- 
 siara de lapide, insolito Brittonibus more, fecerit. 
 
 q Mode's Discourse of Churches, p. 328. 
 
 r Euseb. lib. ii. c. xxv. (Aug. Taur. p. 76. A 7.) 'Eyw U to. rporraia rdv 
 aTTOffToXwi/ tx^fi vei^ai' kdv yap OeXrjayg aTTfXOttv Itti tov BaTiKavbv, ij 
 STTi Tijv odbv Trjv 'Qcrriav, evprjtreiQ to. rpoTrata tCjv ravTrjv icpvaaix'svojv 
 
 TiJV SKK\r)(Tiav. 
 
 s HicTon. Ep. xviii. ad Marcellam. (torn. i. opp. p. 84. F. edit. Francof.) 
 
Ch. I. §10. CHRISTIAxN CHURCH. 361 
 
 an holy church, you have there the trophies of the apostles 
 and martyrs;'' for now, it is certain their sepulchres were 
 advanced into churches, and both together called ' trophies,"* 
 as being manifest tokens and evidences of the victory which 
 they had gained over their enemies, by resisting unto blood, 
 and triumphing after death. There is yet another name, of 
 which it is not easy to give so exact an account ; that is, why 
 some churches had the name of tituU given them peculiarly in 
 Kome. In the Pontifical, in the Life of Marcellus*, it is 
 said of him, that he appointed twenty-five tituli in Rome, for 
 the convenience of baptizing new converts. And, in the same 
 place, one Lucina, a widow, is said to have dedicated her 
 house ", to be made a titulus or ' church,' where they wor- 
 shipped Christ day and night, with prayers and hymns ; until 
 Maxentius, the tyrant, hearing of it, turned the church into 
 a stable, and forced Marcellus to be the keeper of it. These 
 are supposed to be the same as parish churches, erected for 
 the convenience of administering divine offices, as the mul- 
 titude of converts increased in Rome ; but why they were 
 called tituli is not exactly agreed among learned men. Baro- 
 nius^ will have them to be so called, because they had the 
 
 So Gildas and Bede call them * signa victricia Martyrum.' Renovant ecclesias 
 ad solum usque destructas, basilicas sanctorum martjTum fundant, construunt, 
 l^erficiunt, ac veluti victricia signa passim propalaut, dies festos celebrant ; 
 
 sacra mundo corde atque ore conficiunt (Bibl. Patr. tom. v. p. 572.) See note 
 
 (u) page 379. Euseb. de Laud. Constant, c. xvii. (p. 707- C 8.) Tt'e Qtbg ri 
 
 Kai r/pwg, ovTO) -KoXifXtiQiiQ, wg 6 r/jusrfpog 'ZiorriQ, rpoTTULa viKTjrripia /card 
 Twv ex^poiv yyeipev ; 
 
 t Pontifical. Vit. Marcelli, (tom. i. Cone. p. 946. C.) Hie fecit coemeterium via 
 Salaria, et viginti quinque titulos in urbe Roma constituit, quasi dioeceses, 
 propter baptismum et poenitentiam multorum, qui convertebantur ex paganis, et 
 propter sepulturas martyrum. 
 
 u Ibid. Matrona quEedam, nomine Lucina, vidua, quae vixerat cum viro 
 Marco annis quindecim, et in viduitate sua habebat annos novemdecim, suscepit 
 beatum virum (Marcellum) quae et doraum suam nomine tituli beati Marcelli 
 dedicavit, ubi diu noctuque hymnis et orationibus Domino Jesu Christo coufite- 
 bantur. His auditis a Maxentio, misit, et jussit in eadem ecclesia iterum plancas 
 exsterni, ut ibidem animalia catabuli congregata starent, et ipsis beatus Marcellus 
 
 deserviret. Pii Epist. iv. ad Justam Vien. (tom. i. Cone. p. 577-) Presbyter 
 
 Pastor titulum condidit, et digne in Domino obiit. 
 
 w Baron, ad an. 112, n. v. (Venet. 1706. p. 41.) Unde accident, ut domus 
 fidelium in sacrum usum conversse, quas nos ecclesias dicimus, a majonbus 
 
S62 THE ANTIQUITIES OF THE Book VIII. 
 
 sign of the cross upon them ; by which sign or title they were 
 known to belong to Christ, as things which belonged to the 
 emperor's exchequer were known to be his by an appendant 
 veil, which had either his image or his name, by way of title, 
 inscribed upon it. But it does not appear that the sign of the 
 cross was so early fixed upon churches, or, if it were, that it 
 was the peculiar distinction of a parish church ; for no doubt 
 the cathedral, or bishop's church, had that sign as soon as 
 any others. Mr. Mede^ offers some other reasons, and leaves 
 the reader to determine whether they were so called, because, 
 by their dedication, the name of Christ our Lord was, as it 
 were, inscribed upon them, as the manner then was to set the 
 names or titles of the owners upon their houses and posses- 
 sions; and so it would concur in notion with those other names 
 of KvpiaKov and basilica, the ' Lord's' and the ' King's;' — or 
 whether, because they gave a title of cure, or denomination, 
 to the presbyters, to whom they were committed. This last 
 I take to be the true reason of the name, till one more probable 
 can be thought of. As to the fancy of Onuphrius, that the 
 number of these tituli^ was exactly the same with that of 
 cardinal presbyters now, and never exceeding the number of 
 twenty-eight, it is an imagination without ground ; for Opta- 
 tus speaks of about forty churches in Rome before the time of 
 the last persecution, as I shall have occasion to show more 
 fully in the next Book. 
 
 * tituli ' dicerentur, paucis aperiendum. A. rebus fiscalibus videtur accepta esse 
 noraenclatura : tituli namque impositioue, rem aliquam sibi fiscus solitus erat 
 vendicare, atque prineipi eonsecrare : ut quum ait imperator ' tituli vero, quo- 
 rum adjectioue prsedia nostris sunt consecrauda substantiis, nou nisi publica 
 testificatione proponantur.' Fuisse hujusmodi titulos vela qusedam, quae regiam 
 reprtesentarent potestatem, vel imaginibus imperatorum, vel nominis ipsorum 
 inecriptione insignita, multa sunt qute poterunt demonsti*ai*e, etc. 
 
 ^ Mede's Discourse of Churches, p. 328. 
 
 y Onuphr. Interpret. Vocum Ecclesiastic, p. 13, fin. seq. Quum primo infinita 
 gentiliura multitudo, mox urbs et Italia omnis, fidem Christi suscepisset, non 
 suflicientibus xv. titulis, nee his, qui in eis residebant, presbyteris, turn ob neces- 
 sitatem, tum ad urbis et Romanse ecclesicC ornamentum et majestatera, et titulo- 
 rum et presbyt Ji-oi-ura in unoquoque numerus auctus est : factique sunt tituli 
 xxviii. quera numei'um numquara excessisse usque ad nostra tempera, satis 
 constat. 
 
Ch. I. § 11. CHRISTIAN CHURCH. 363 
 
 Sect. XL — Of Tabernacles and Minsters^ and some other less 
 
 usual Names of Churches. 
 There are several other less usual names of churches in 
 ancient writers, which I need not stand upon : such as limina 
 martyrum^ ' the houses of the martyrs,' used ^ by St. Jerome ; 
 orrjKoc and rifxevog^ words of the same import with ' temple,"* 
 which we sometimes meet with in Theodoret % Synesius *', and 
 Evagrius*'. In Eusebius, domus synaxeos^ sometimes occurs 
 in the rescripts of heathen emperors for Christian churches, 
 which signifies no more but houses of assembly. Chrysostom 
 styles them the ' seat of doctrine^,' from the exercise of preach- 
 ing therein ; and many such names are to be met with which 
 need no explication. But there are two names more used by 
 Eusebius, which some learned men have greatly mistaken. 
 In one place, speaking of the Therapeutce, in Egypt, whom he 
 reckons the first Christians converted by St. INIark, and de- 
 scribed covertly by Philo-Judseus, he gives their churches the 
 name of a^pLvua and fiovacrTijpia, which some mistake for monas- 
 teries, in the modern sense ; whereas Eusebius^ says expressly 
 
 2 Hieron. Ep. xv. ad Marcellam, (p. 76. A. edit. Francof.) Ad martyvum limina 
 psene invisa properabat. 
 
 a Theodoret. Serm. de Martyr. (Halse, 1772. vol. iv. p. 923.) (tora. iv. opp. 
 p. 606, liu. penult, seqq.) Td fxtv yap SKsivojv ovtm TravreXajg ditXvOt] Tei.dvr]j 
 6)Q ^rjdk tG)v cx^IJI'O.twv Sianthmi to tldog, fJiijSh rutv (Swixivp rbv tvtcov rovg 
 vvv dv9p(i)7rovQ iTriaTCiaQai' ai Se tovtujv vXai KaOdjaiojOijaav toIq tujv [Jiaprv- 
 pujv aijKolg. 
 
 ^ Synes. Ep. Iviii, (Paris. 1640. p. 203. A 6.) "ATrag avToig iipbg airoKi- 
 Kki'icrQo}, Kal (TrjKog /cat TrepijonXog. 
 
 c Evagr. lib. i. c. xiv. (p. 245.) 'EttoOovv to r^fiEVog tovtov Sij tov ayiov 
 
 QtdaaaQai. Ibid. lib. vi. c. viii. (p. 415. C.) IlfTrrwKe /cat to. TroXXd Trig 
 
 KaXov/jisvrjg '0<TTpaicivrig, icai o TrpoaOev tcpafiev '^r](piov, Kal crvfiTravTa to. 
 KaXovfitva Bpvaia, Kai tu Trtpl tov irdvcreTrTov arjKov rijg QtOTOKOVy fiovTjg 
 TTjg fi^CTTjg (TToag TvapaSo^wg a<jj9ei(T)]g. 
 
 ^ Euseb. lib. vii. e. viii. Vid. Gesta Purgationis Cseciliani. 
 
 e Chrysost. Horn. ii. in Joan.-f- 
 
 f Euseb. lib. ii. c. xvii. (Aug. Taur. 1746. p. 61, at bottom.) Et9' e^ijg rag 
 oiK)]<Teig avTwv oiroXai Tiveg iiaav diaypd\pag, irepl tS>v Kara x^ypav IkkXtjctiuip 
 ravTci ^r}(nv sv ticdcTTy di oiki^ tcsTiv olKrifia upbv, o KoXelTai aijivtiov Kai 
 fiovaaTrjpiov kv (^ liovov^Evoi rd tov creixvov (5iov i-ivcTripia nXovvTai' fiijcev 
 ei(TKO[.uZovTeg, fir) ttotov fxr/ git'iov jxriTs ti tCov dXXwv, ocra irpbg Tag tov 
 C(ji)[j.aTog ')(peiag dvayKaXa, dXXd voixovg Kai Xoyia OeairiaOevTa did 7rpo<p7]- 
 tS)v, Kal v/xvovg, Kal t dXKa, olg t7rt(jr///i»7 kuI tvaijSua avvav^ovTai Kai 
 TtXiiovvTai. 
 
364' 'i'HE ANTIQUITIES OF THE Book VIII. 
 
 it was the name which Philo gave, not to their habitations, but 
 their churches. " For,"" says he, " Philo having described 
 their habitations, afterward speaks thus of their churches in 
 that region : ' In every one of their dwelHngs there is a sacred 
 house or chapel, which they call their semneum or ' monastery,' 
 where they perform the religious mysteries proper to their holy 
 life : for hither they bring nothing ever of meat, or drink, or 
 other bodily necessaries, but only their laws, and inspired 
 oracles of their prophets, their hymns, and whatever else tends 
 to augment and consummate a life of piety and knowledge.' " 
 This is not the description of a monastery in the modern sense, 
 but of a church : and so we see the name was first used, as it 
 is at this day among the Germans, who hence call some of 
 their churches munsters, as we do ' minsters/ which were 
 heretofore collegiate churches and schools of learning, like 
 St. Austin's monastery church, of which I have given an 
 account in the former Book. This is further confirmed, be- 
 cause Eusebius joins the name crefjivuov to monastery to explain 
 it; which, by the best critics, ancient and modern, Hesychius, 
 Budaeus, Suicerus, and others, is reckoned to signify a temple 
 or place of divine service. Eusebius has yet another name for 
 a church, which I mention only because it is liable to the same 
 mistake. He gives it the name of ' tabernacle,' which is only 
 a private appellation belonging peculiarly to moveable or tra- 
 velling churches : for Eusebius, speaking of Constantine's in- 
 tended expedition against the Persians, says, that " among 
 his other preparations for that war, he erected himself^ a tent 
 or tabernacle, in the form of a churcli, in which he might con- 
 tinually make his supplications to God, the giver of victory, 
 with the bishops and clergy that were to attend him in his 
 expedition." Socrates ^, speaking of the same thing, com- 
 
 S Euseb. de Vit. Constant, lib. iv. c. Ivi. (p. 595. C 12.) "ETreira kuI ti)v 
 <TK}]vir}v T(^ Tt]Q iKKXrjaiaQ axr]naTi Trpbg TrfV iKtivov tou TroXkfiov Trapdra^iv 
 Gvv TToXXy (piXonixia Kareipyd^STO' iv y T(p 0£^ T(p Trjg viKijg SoTrjpi^ tolq 
 iKeTTjpiag ajxa ToXg tTriaKOTroig TroulaOai tTrtvoH. 
 
 ^ Socrat. lib. i. c. xviii. (p. 42. D 7-) ToGovrog rfv 6 tov fiaffiXeutg iripl rbv 
 XpicTTiavKTubv TToOog, cog /cat Xlfpcrt/cou fxkXXovTog KiveiaOai ttoXsjxov, Kara- 
 GKtvdaag cktjvi^v sk TroiiciXtjg oOovrjg, tKKXrjcrLag tvttov ccTroTeXovaav, (txnrtp 
 ls\.b)vctr]g iv ry ipt][i<{) ireTroirjKH, Kai ravTtjv ipiptaOai, 'iva ixoi Kara, tovq 
 fptjUorarovg roTTovg tvKTijpiov rivTpnTi<jp,i,vov. 
 
Ch. I. § 12. CHRISTIAN CHURCH. 365 
 
 pares it to the tabernacle that Moses set up in the wilderness ; 
 and says, " Constantine did it, that he might have a decent 
 and convenient oratory, evKTijpiov rji/rp£7rt(T/i£vov, in the most 
 desert and barbarous places through which he was to travel." 
 And from this example, as Sozomen^ observes, it became a 
 custom throughout the Roman army for every legion to have 
 their tabernacle, and priests and deacons appointed to attend 
 the service of it. 
 
 Sect. XII.— 0/ the Distinction hetiveen Ecclesia Matrix a7id 
 
 Dioecesana. 
 
 Whilst I am upon this head, it will not be amiss to give 
 the reader an account of two other words, w^hich have some 
 relation to this subject, and by their ambiguity are often mis- 
 taken and confounded ; that is, ecclesia matrix and dioecesana, 
 which seem to be words of the same importance, but are often 
 very different from one another. Ecclesia matrix, ' a mother 
 Church,' is sometimes taken for an original Church, planted 
 immediately by the apostles, whence others were derived and 
 propagated afterward. So Tertullian^ calls those Churches 
 to which the apostles preached, eiJier viva voce, or by their 
 epistles by which all doctrines are to be judged ; and, in this 
 sense, the Church of Jerusalem is called the mother of all 
 Churches in the world, by the second General Council of 
 Constantinople ^ and Aries, the mother Church of France, 
 because supposed to be planted"* by the apostles' missionary, 
 Trophimus, first bishop of the place. At other times, a mother 
 
 i Sozom. lib. i. c. viii. (p. 18, at bottom.) 'E? Ueivov dk /cai to, 'Pw/zaiwv 
 rayixara, a vvv 'Api9[xovg KaXoixriv, tKOffTov idiav <tki]vijv KUTtaKtvaaaTo, 
 Kai 'uptaq, Kai dtUKOvovg a.7rovtvenr]fitvovg tx^v. 
 
 k TertuU. de Prsescript. c. xxi. (Paris. 1675. p. 209. A 10.) Constat proinde 
 omnem doctrinam, quae cum illis Ecclesiis Apostolicis, matricibus et originalibus 
 fidei, conspiret, veritati deputandam. 
 
 1 Epist. Synod, ad Damasura, ap. Theodoret. lib. v. c. ix. (Cantabr. 1720. 
 p. 207. 5.) Trjg Se firjTpbg aTracrCJv twv l/cKX/jfftwv Trjg tv 'UpocroXuixoig, tuv 
 aidtaifiu)TaTOV Kai 9eo(pi\k(TTaT0V KupiXXov iiriaKOirov tivai, yviopiZofitv. 
 
 m Libellus Precum Episcoporum Gallor. ad Leon. ap. Baron, an. 450, p. 125. 
 (LucEe, vol. viii. p. 65.) Cujus honoris obtentu ecclesiam Arelatensem omnes 
 decessores prgedecessoresque nostri, velut matx'em, debito semper honore colu- 
 erunt, etc. 
 
366 THE ANTIQUITIES OF THE Book VIII. 
 
 Church denotes a metropolis, or the principal Church of a single 
 province, as in some of the African ^ Canons, where matrix is 
 used sometimes for the primate's see, to which other bishops 
 were to have recourse for judgment and decision of contro- 
 versies. But most commonly it signifies a cathedral, or bishop's 
 Church, which was usually termed the Great Church and the 
 Catholic Church, and the principal see, in opposition to the 
 lesser titul% or ' parish churches,' committed to single pres- 
 byters. Thus, in the African Code, the matter is plain : in 
 one canon every bishop is prohibited to alienate or sell the 
 goods of the mother Church °, and presbyters the goods be- 
 longing to their titles. The Greek translation of this canon 
 is here imperfect and corrupt, as SuicerusP has rightly ob- 
 served, and by it Cujacius and others have been led into a 
 mistake to expound matrix by matricula, the ' catalogue' or 
 ' books of the Church,' whereas it means the cathedral, or 
 bishop's church. As also in another canon ^, which says, " If 
 any bishop is negligent to deal with heretics in the mother 
 Church, he shall be admonished of his fault by the neigh- 
 bouring bishops, that he may have no excuse." The mother 
 Church is here the bishop's Church, or that which requires both 
 his care and residence, as the principal Church of the diocese. 
 This, by Fulgentius Ferrandus ^ is plainly opposed to other 
 inferior churches in the diocese, upon which only presbyters 
 resided, both when he says, " That the judgment of the 
 mother church shall be sufficient in the election of a bishop;" 
 and again, ^' That the bishop of the mother church shall not 
 usurp any thing that is given to the churches in the diocese." 
 
 n Cod, Afric. can. cxix. al. cxx. (Labbe, vol. ii. p. 1127. C 5.) Ei II [xrj 
 i]V, /i») TrpoKpifiariaOy iv tij fxarpiKi, k. t. X. 
 
 o Cod. Afric. can. xxxiii, (Labbe, vol. ii. p. 1065. B 5.) Mrj ovcrrjg ctvdyKrjQ, 
 fitj^k tTTKTKOTT^ l^Hvcti KUTaxprjCTaaOai Trpoyftari t/c rov rirXov sK/cXr/o-iaortKJ^g 
 [idrpiKog. 
 
 P Suicei\ Thes. Eccles. voce juaVpi?. 
 
 q Cod, Afric. can. cxxiii. (Labbe, vol. ii. p. 1130.) 'Edv kv toIq naTpiKioig 
 ijyovv kv raig KaOsdpaig, IwiaKOTTog dfisXrig, k. t. X. 
 
 ^ Ferrand. Breviat. Can. c. xi. Ut ad eligendum episcopum sufficiat matricis 
 
 arbitrium. (Concilio Septimunicensi et Concilio Macrianensi.) Item can. 
 
 xxxviii. Ut episcopus matricis non usurpet quicquid fuerit donatum ecclesiis, 
 quae in dioecesi constitutse sunt. (Concilio Hipponii'egiensi.) (Bibl. M. V. P. 
 vol. ix. p. 481.) 
 
Ch. I. § 13. CHRISTIAN CHURCH. 367 
 
 These churches in the diocese are the same as we now call 
 parish churches, though they themselves are sometimes termed 
 dioceses, in the Pontifical' and African* Canons; and in some 
 other canons ", ecclesiw dimcesance^ ' diocesan churches ; ' as in 
 the Council of Tarraco, which obliges all bishops to visit their 
 dioceses once a year, to see that no diocesan church, that is, 
 no church within the diocese, was out of repair ; so that a 
 mother church, and a diocesan church, in that ancient style, 
 differed as now a cathedral and a parish church with us. The 
 mother church being otherwise called the 'principal see'%' 
 principalis cathedra^ where the bishop was obliged continually 
 to reside ; and sometimes the Catholic Church, as Valesius 
 has observed^, out of Epiphanius ^ and Nicephorus % in oppo- 
 
 s Pontific. Vit. Marcelli. (Labbe, vol. i. p. 946.) Hie viginti quinque titulos 
 in urbe Roma constituit, quasi dioeceses, propter baptismum, et posnitentiam 
 multorum, etc. 
 
 t Cod. Afric. can. liii. (Labbe, vol. ii. p. 1077- A.) Dico, si placet, circa hos, 
 non tantum dioeceses non esse servandas, verum et de propria ecclesia, quae illis 
 male faverit, omnimodo adnitendum, ut etiam auctoritate publica rejiciantur, 
 atque ab ipsis principalibus cathedris removeantur. Oportet eninij ut qui 
 viniversis fratribus ac toto concilio inhseserit, non solum suam jure integro, sed 
 et dioeceses possideat. At vero, qui sibimet putant plebes suas sufficere, fraterna 
 dilectione contemta, non tantum dioeceses amittant, sed ut dixi, etiam propriis 
 
 publica careant auctoritate, ut rebelles. Can. Ivi. Audivimus constitutum, ut 
 
 dioeceses non mereantur episcopos accipere, nisi consensu ejus, sub quo fuerant 
 constitut£e : sed in provincia nostra cum aliqui forte in dioecesi, concedente eo 
 episcopo, in cujus potestate fuerant constitutte, ordinati sunt episcopi, etiara 
 dioeceses sibi vindicant, etc. 
 
 u Cone. Tarracon. c. viii. (Labbe, vol. iv. p. 1565.) Multorum casuum 
 experientia magistrante, reperimus non nullas dioecesanas esse ecclesias destitu- 
 tas : ob quam rem, id hae constitutione decrevimus, ut antiquse consuetudinis 
 ordo servetur, et annuls vicibus ab episcopo dioeceses [Labbe, '^ dicecesano''~\ 
 visitentur : et si qua forte basilica reperta fuerit destituta, ordinatione ipsius 
 reparetur. 
 
 w Cone. Carth. V. c. v. (Labbe, vol. ii. p. 1216.) Placuit, ut nemini sit 
 facultas, relicta principali cathedra, ad aliquam ecclesiam in dioecesi coustitutam 
 se conferre, etc. 
 
 X Vales. Not. in Theodor. Lector, lib. i. p. 553. (Cantabr. 1720. p. 566.) 
 Notandum est, Nicephorura majorem ecclesiam vocare ttjv KaOoXov: non quod 
 reliqute ecclesite, huic subjectse, non essent catholicse ; sed per excellentiam 
 quamdam major ecclesia patriarclialis dicebatur Catholica. Sic Epiphanius in 
 Hferesi Arianorum, baud procul ab initio, Catholicam Ecclesiam vocat majorem 
 Ecclesiam urbis Alexandrise, qu£e subjectas habebat plures minores Ecclesias. 
 y Epiphan. Hteres. Ixix. n. i. (Colon. 1682. vol. i. p. 727-) "0<xai yap iKKXtj- 
 
 7 
 
3gg THE ANTIQUITIES OF THE Book VHI. 
 
 sition to the lesser churches that were subject to it ; though, 
 as I noted before, the Council of Trullo calls every baptismal 
 church a Catholic^ church, in opposition to private oratories, 
 where baptism was not allowed to be administered. It was 
 necessary for me to be thus particular about the names of 
 churches in the entrance upon this Book, because some of 
 them are curious and others ambiguous, that the reader might 
 find them explained at once, and not be at a loss about terms 
 upon every occasion in the following discourse. 
 
 Sfxt. XIII. — Proofs of Churches in the first Centura/ collected 
 
 hy Mr. Mede. 
 
 Our next inquiry is into the original of churches ; that is, 
 when Christians began to set them apart for divine service? 
 A very singular paradox has been advanced by some learned 
 men in these last ages, that for the three first ages the Chris- 
 tians had no such distinct places of worship ; grounding upon 
 some mistaken passages of Origen, Minucius Felix, Arnobius, 
 and Lactantius, who say, ' the Christians had no temples," 
 which they take for a denial of their having any churches ; 
 which opinion, though advanced with some show of learning 
 by Vedel:us^ Suicerus^ and others, is altogether without 
 
 mat rrjQ KaOoXiKijg kKKkrjffiag Iv 'A\e^avdpti(} vtto 'iva dpxtSTrtVKOTTOJ/ ovaai, 
 
 K. T. X. 
 
 z Niceph. lib. xv. c. ii. "Of lifxa t<^ ytv'iaQai oUovofiogt rd kv eKactry tCjv 
 iKKXrjffiuJv Trpoacpfpofxeva, diSTVTTOv tovq Kara tottovq KXrjpiKOVQ cLTro^kpeaOai' 
 o-xpiQ tKsivov, Travra rfJQ KaOoXov LKKXTjcriag vofitZojJt'svijg. 
 
 a Concil. Trullan. c. lix. (Labbe, vol. vi. p. 1170.) MridafiuiQ ev tvKTripii^ 
 oiKiii, ivSov oiKiaQ TvyxavovTL, jSdTTTKTfia iTrireXdcOoj' aXX' oi jxeXXovTeg 
 aKiovaQat tov dxpaurov ^ioriafiarog Talg KaOoXiKOig 7rpo(T«px£(T0ti»(Tav IkkXtj- 
 aiaig. 
 
 b Vedel. Exercitat. in Ignat. Ep. ad Magnes. c. iv. n. ii. p. 68. Ignatii tem- 
 pore, Christiani templa non habebant ; immo post Ignatii etiam tempora iis care- 
 bant aliquamdiu. Origenis tempore, qui post annum 200 scripsit, templis 
 carebant Christiani, ut patet ex libro viii. adversus Celsum : ubi Celsus Chris- 
 tianis exprobrat ; ' post haec Celsus et aras, et simulacra, et delubra, nos ait 
 defugere, quo minus fundentur,' etc. Hoc Origenes non negat, sed agnoscit. 
 
 * Quia,' inquit, * haudquaquara Deum insensibilibus ' (h. e. inanimatis) 
 
 * templis colendum existimamus.' Negat autem causam, propter quam Celsus 
 putabat Christianos templa defugei'e. Putabat Celsus id ideo fieri, * ut confir- 
 marent insensibilis suae et inexplicabilis communionis fidem.' Sed earn causam 
 Origenes negat, et veram adducit. Verba notanda sunt, ex quibus constabit, 
 
Cii. I. § 13. CHRISTIAN CHURCH. 3G9 
 
 ground, contradicted by the authors which they allege, and 
 themselves who assert and maintain it. Mr. Mede has an 
 elaborate discourse in confutation of this opinion, wherein he 
 has learnedly collected the authorities of the ancients, which, 
 for the three first ages, prove the being of Christian churches. 
 I shall briefly, for the sake of those who have not that author 
 at hand, relate the substance of his proofs, and add some 
 others to his collections. In the first place, he shows that 
 the ancients, St. Austin^, St. Basil®, and the author under 
 
 turn noluisse Christianos fundare templa, turn cur fmidare iioluerint : ^ Non 
 
 igitur ad nostrse hujus invisibilis et inexplicabilis animorum conjimctionis et 
 
 tanti conventus confirmationem, simulacrorum templorumve fiuidationes defugi- 
 
 mus ; sed quia per Jesu doctriuam comperimus, quemadmodum colendus sit 
 
 Deus, ea nos evitamus, quce sub pietatis praetextu et opinatione quadam impios 
 
 reddantj qui a vero per Jesum cultu errando falluntur, qui utique solus ad pie- 
 
 tatem est via, et in vero illud profatus, Ego sum via, Veritas, et vita.' Eodeni 
 
 tempore vixit Miiiucius Felix, in cujus Octavio Csecilius idem Cliristianis 
 
 objicit, *Cur nullas aras habent ? templa nulla? nulla nota simulacra?' Hie 
 
 expresse Octavius fatetur : ' Delubra et aras non habemus.' — Post hos vixit 
 
 Araobius Afer post annum 300 : apud quem rursus Gentiles Cliristianis templo- 
 
 rum defectum objiciunt, lib. vi. adversus Gent. ' In hac consuevistis parte 
 
 crimen nobis maximum impietatis affigere, quod neque sedes sacras vererationis 
 
 ad officia exstruamus, non deoruni alicujus simulacrum constituamus aut formam, 
 
 non altaria fabricemus, non aras.' Ubi etiam agnoscit Arnobius, templa nulla a 
 
 Cliristianis exstrui, sed crimen quod in eo collocabant gentiles amolitur. — Circa 
 
 annum 317 vixit Lactantius, qui lib. i. de Falsa Relig. c. ii. gentes accusat, quod 
 
 templa, aras, simulacra haberent. ' Cur igitur,' inquit, * oculos in coelum non 
 
 tollitis ? et advocatis deorum nominibus in aperto sacrificia celebratis ? cur ad 
 
 parietes, et ligna, et lapides potissimum, quam illo spectatis, ubi eos esse creditis ? 
 
 quid sibi templa ? quid arse volunt ? quid ipsa denique simulacra ?' etc. Quibus 
 
 vei^bis etsi idololatrica templa etlinicorum perstringit ; tamen hand obscure in- 
 
 dicat, Christianos etiam tum templa omnia fugisse. Etenim quod Origenes in 
 
 genere dixerat, Christianos, ne in impietatem delaberentur, templis abstinuisse, id 
 
 Lactantius jam in specie declarat, indicans quid impietatis Christiani evitarint, 
 
 scilicet existimasse eos sacrificia in aperto celebranda : ad parietes non esse spec- 
 
 tandum sed in coelum, adeoque quia Deus ubique sit, templis opus non esse. Hie 
 
 aperte profiteor, me rationes illas propugnare non velle, sufficit enim ostendere, 
 
 Christianorum veterum praxin suis rationibus, qualescumque ese demum fuerint, 
 
 nixam fuisse. Ex quibus apparet, quandoquidem Lactantii tempore lisec opinio 
 
 Christianorum fuit, sacra in aperto celebranda, non ad parietes adorandum Deum ; 
 
 quia ubivis sit, templis ethnicorum opus non habere, eos quoque templis tum 
 
 quoque caruisse. Ex his veterum testimoniis luce clarius meridiana est, veterem 
 
 ecclesiam, ad prsedicta usque tempera, templis omniiio caruisse. 
 
 c Suicer. Tlies. Eccles. voce vabg, p. 388. 
 
 d Aug. Qucest. Ivii. in Levitic. (Bened. vol. iii. p. 510. F.) (tom. iv. opp- 
 p. 220. C.) Sicut ecclesia dicitur locus, quo ecclesia congregatur. Nam ecclesia 
 VOL. II. B b 
 
370 THE ANTIQUITIES OF THE Book VIII. 
 
 the name of St. Jerome, St. Chrysostom, Sedulius, (Ecume- 
 nius, and Theophylact, in their comments on that passage of 
 St. Paul, 1 Cor. xi. 22, " Have ye not houses to eat and 
 drink in ? or despise ye the church of God," took the word 
 ' church' there not for the assembly, but for the place set apart 
 for sacred duties ; and that the apostles always met together 
 in a certain place, for prayer and supplication, upon Mount 
 Sion, which was the Tiyperoon or coenaculum^ the ' upper room,' 
 so often mentioned in the Acts of the Apostles, where the 
 apostles were assembled when the Holy Ghost came upon 
 them (Acts ii.) ; where our Saviour celebrated his Last Sup- 
 per ; where He appeared to his disciples two Sundays, one 
 after another, after his resurrection (John xx.) ; the place 
 where the seven deacons were elected and ordained (Acts vi.) ; 
 and where the first Council of Jerusalem was held (Acts xv.) ; 
 which place was afterward enclosed with a goodly church, called 
 the church of JNIount Sion, and the upper church of the apostles, 
 in the time of Cyril^, bishop of Jerusalem, and St. Jerome^. 
 
 homines sunt, de quibus dicitur, * ut exhiberet sibi gloriosam ecclesiam.' Hoc 
 tamen vocari etiam ipsam domum orationum, idem Apostolus testis est, ubi ait, 
 * Numquid domos non liabetis, ad mandueandum et bibendum I an ecclesiam 
 Dei contemnitis V Et hoc quotidianus loquendi usus obtinuit, ut ad ecclesiam 
 prodire, aut ad ecclesiam confugere non dicatur, nisi qui ad locum ipsum parie- 
 tesque prodierit vel confugerit, quibus ecclesia congregatio continetur. 
 
 « Basil. Regul. Major, qusest. xxx.f Regid. Minor, qusest. cccx. (Bened. 
 Paris. 1839. vol. ii. p. 754.) "QaTnp ovSev koivov OKtvoQ STriTpfTrei 6 Xoyog 
 (l(7(p£ps(T9ai tiQ TO, tiyia, ovrcjg ovda to. liyia elg koivov oIkov eTTiTeXeTaOai' rrJQ 
 ■nakaiaQ diadrjKVig (pavfpdg Trpooray/iari Qeov fxtjStv toiovtov k-TnrpeTroixTtjg 
 yivsffOai' rov Kvpiov Xsyovrog, HXtiov Tov Upov dtde' Kai tov 'AttocttoXov 
 XkyovTog, Mt] yap oiKiag ovk t'xert ilg to kaO'uiv kcu rriveiv ; Ti cj'ttw vfiiv ; 
 iTTaivEai)} vficig ; Iv rovTq) ovk iTraivS)' tyw yap TrapLdwKa vfuv o Kai Trap- 
 eXaj3ov' Kai to. e^rjg' k% (bv Tvai^ivofxiOa, hi]te to koivov delTTvov iv eKKXijcrlg. 
 kaOieiv Kai ttLvbiv, jxtjte Kvpiaicbv deiTTvov ev oiKia KaOvfSpiZeiv, iKTog si jxij kv 
 avciyKy kTriXk^rjTai Tig KaOapcJTipov tottov, t) oIkgv kv Kaipqi evOkrij). 
 
 f Cyrill. Catech. xvi. n. ii. (Venet. 1763. p. 245. A 8.) (p. 225, edit. Oxon. 
 1703.) O'lSaixev to TTvsvfjia to ciyiov to XaXrjffav kv 7rpo<pfjTaig, Kai kv Tt] 
 "srtvTijKoary KaTtXQbv kiri Tovg ctrroffToXovg kv t'idsi Trvpivcjv yX(i)(j<TCjv. kvTavQa 
 iV Ty lepovaaXijn kv ttj avioTipq, tu>v cnroaToXojv kKKXjjai^' TrdvTwv yap rjfilv 
 tOTi Ttt a^iojjxaTa' kvTaiiOa XpitTTog k^ ovpavoiv KaTrjXOe' kvTavOa to Trvevfxa 
 TO ciyiov l^ ovpavwv KaTrjXOev. 
 
 S Hieron. Epist. xxvii. Epitaph. Paulee, (p. 112, edit. Francof.) (Vallars. 
 vol. i. p. 697. C 3.) Undo egrediens ascendit Sion, quae in arcem vel speculam 
 vertitur. Hanc urbem quondam expugnavit et reeedificavit David. De expug- 
 
Ch. I. § 13. CHRISTIAN CHURCH. 371 
 
 That this was the oIkoq, or ' house of assembly,"* mentioned Acts 
 ii. 46, where the apostles continued breaking bread; that is, cele- 
 brating the eucharist after their return from the temple ; for he 
 thinks, with many other critics, that the words, Iv o'lk(o\ are 
 not to be translated ' from house to house,"* but in the house 
 or place where the assembly was used to meet together. His 
 next argument is drawn from what Eusebius^ observes of the 
 O&paTrevraX in Egypt, whether Essenes or Christians, that they 
 had their (jsjuLveXa, or places appropriated for divine worship, 
 from the days of St. Mark ; and that such places are to be 
 understood in all those passages of St. Paul, which salute^ 
 the Churches in such or such a house, — that is, the congrega- 
 tions that met in the houses of such pious Christians as had 
 bestowed some part of their dwellings to be an oratory for the 
 Church to assemble in. Such a ccenaculum is described by 
 Lucian, or whoever was the author of the dialogue called 
 Philopatris^ about the time of Trajan, where he brings in one 
 Critias, telling how the Christians carried him into an liyperoon^ 
 ' the place of their assembly,"* with a design to make him a pro- 
 selyte to their- rehgion. He argues further, from the tradition 
 of the Church, derived from the ancient author of the Recog- 
 nitions, under the name of Clemens Romanus, which^ says 
 that Theophilus, to whom St. Luke is supposed to inscribe his 
 
 nata scribitur, * Vse tibi civitas Ariel,' id est, 'leo Dei' et quondam fortissima 
 ' quam expugnavit David.' De ea quae eedificata est, dictum est, ' Fundamenta 
 ejus in montibus Sanctis : diligit Dorainus portas Sion, supei* omnia tabernacula 
 Jacob.' Non eas portas, quas hodie eernimus in favillam et cinerem dissolutas ; 
 sed portas, quibus non preevalet infernus, et per quas credentium ad Christum 
 ingreditur multitude. Ostendebatur illi columna ecclesise porticum sustinens, 
 infecta cruore Domini, ad quam vinctus dicitur flagellatus. Monstrabatur locus, 
 ubi super centum viginti credentium animas Spiritus Sanctus descendisset ; ut 
 Joelis vaticinium compleretur. 
 
 h ['Ev o'lKq), quod auctor noster, tamquam a Medo explicatum, hie ponit, non 
 legitur Act. ii. 46, sed kut' oIkov, et in Cod. Cantabrigiensi kut' o'ikovq. Grischou\'\ 
 
 i Euseb. lib. ii. c. xvii. See sect. xii. note (f). 
 
 J Vid. Rom. xvi. 3. 5. Coloss. iv. 15. 1 Cor. xvi. 19. Philem. i. 2. 
 
 k Recognit. lib. x. n. Ixxi. (Coteler. vol. i. p. 596.) Intra septem dies, plus 
 quam decern millia hominum credentes Deo, baptizati sunt, et sanctificatione 
 consecrati, ita ut omni aviditatis desiderio Theophilus, qui erat cunctis potenti- 
 bus in civitate sublimior, domus suse ingentem Basilicam ecclesire nomine 
 conseci'aret. 
 
 Bb 2 
 
37^ THE ANTIQUITIES OF THE Book VIII. 
 
 Gospel, at Antioch, did convert his house into a church; and 
 the Hke is reported of the house of Pudens, a Roman senator 
 and martyr, in the Acta Pudentis, that it was turned into a 
 church after his martyrdom. He concludes this first century 
 with the testimony of Clemens Romanus, in his genuine 
 Epistle to the Corinthians, which says \ that " Clod had 
 ordained as well appropriate places where, as appropriate times 
 and persons, when and whereby he would be solemnly served, 
 that all things might be done religiously and in order." 
 
 Sect. XIV. — Froo/s in the Second Century. 
 
 In the next age, he shows that Ignatius, in his Epistle to 
 the Magnesians"^, exhorts them to meet together in one place, 
 which he calls tov vaov 0£oO, ' the temple of God ;' and in his 
 Epistle to the Philadelphians ", he says, " there was one 
 altar to every church; and one bishop, with his presbytery 
 and deacons/' The present Greek copies, indeed, read it a 
 little different from Mr. Mede, leaving out the word ' church ;' 
 but the mentioning one altar is sufficient to intimate they had 
 then a stated place for their ecclesiastical assembly. In the 
 same age, Pius, bishop of Rome, wrote two short Epistles to 
 Justus, bishop of Vienna, in France ; in the first of which, 
 one Euprepia % a pious matron, is said to have consigned the 
 title of her house over to the church, to celebrate divine offices 
 in ; and in the other, one Pastor, a presbyter, is commended 
 for erecting a titulus, — that is, ' a church,' before his death p. 
 
 1 Clem. Ep. i. ad Corinth, n. xl. (Coteler. vol. i. p. 1G8.) Kara KaipovQ 
 TiTayn'tvovQ rag rs 7rpo<j(popdg Kal XeiTovpyiag sTriTeXtiaOai, /cat ovk tiKij f) 
 dTaKrujg [eKkXtvcrev} y'lveadai, akX cjpLCTfiivoig KaipoXg Kal iipaig' ttov ts Kal 
 cid Tiviov tTTiTeXeiaOai OkXsi, avrbg lopiaev tij vTrtprdry avrov jSovXijati' 'iv 
 ixTiojQ TrdvTa yivofxeva kv evdoKijaei, ivirpoaleKTa thj t(^ OeXijixari avrov. 
 
 m Ignat. Ep. ad Magnes. n. vii. (Coteler. vol. ii. p. 58.) M/y^e rt tpaiveaOh) 
 vfiiv evXoyop, irapa Trjv eKeivov yvwurjv . . . .Trdvrtg, ojg elg, eig tov vabv Oeov 
 
 (TUJ/rp£X£r£, K. T. X. 
 
 n Epist. ad Philad. n. iv. (vol. ii. p. 79.) "E^^ 9v<na<jTi]piov, d)g slg sTrlaKOTTog 
 iifxa T(^ 7rps<T(5vTepi(p Kal diaKovoiQy k. t. X. 
 
 o Pii Ep. i. (ep. iii. torn. i. Cone. p. 576.) ad Justum. Soror nostra Euprepia 
 titulum domus suae pauperibus adsignavit ; ubi nunc cum pauperibus nostris 
 commorantes, missas agimus. 
 
 P Pii Ep. ii. (ep. iv. tom. i. Cone. p. 577.) Presbyter Pastor titulum condidit, 
 et digne in Domino obiit. 
 
Cii. I. § 15. CHRISTIAN CHURCH. 37o 
 
 Clemens Alexandrinus, toward the end of this century, uses 
 the name eccles'm for the place of the assembly, as well as the 
 congregation ; for, speaking of the Church, he says, " I call 
 not now^ the place, but the congregation of the elect, the 
 Church ■:' and so, in his famous homily, Quis dives sahetur, 
 he brings in the Asian bishop, to whom St. John committed 
 the young man to be trained up in the Christian discipline, 
 complaining that '• the youth was become a villain and a 
 robber ; and now, instead of the church \ had betaken him- 
 self to the mountains, with a company hke himself." By 
 this it is plain that, in his time, the word ecclesia was taken 
 for a place of sacred assembly, as well as for the assembly 
 itself. 
 
 Sect. XV. — Proofs in the Third Centuri/. 
 
 In the third century, the testimonies are both more numer- 
 ous and plain. Tertullian clearly intimates they had churches, 
 when complaining against Christians, who followed the trade 
 of idol-making for the Gentiles, only excusing themselves that 
 they did not worship them, he says, " The zeal of faith " can- 
 not but declaim all the day long upon this point, bewailing 
 that any Christian should come from among his idols into the 
 church, that he should come into the house of God from the 
 shop of his enemy, and lift up those hands to God the Father, 
 which were the mothers or makers of idols.'' In another 
 place *, he calls the church domus cohmhce, ' the house of the 
 dove,' meaning either Christ or his dove-like rehgion, as I 
 have explained it^ before. And again, he expressly distin- 
 guishes between the baptistery and the church, which, in 
 
 q Clem. Alexandr. Strom, vii. (Veiiet. 1757- P- 846. 9.) Ou vvv tov totzov, 
 aXka TO dOpoiaixa tu>v t/cXf/crwi/, eKKXtjaiav KaXio. 
 
 r Ap. Euseb. lib. iii. c. xxiii. et in Bibliothec. Patr. Combefis. Nwv avH 
 TrJQ eKKXijaiag to opog KaTdXT](ps fxtQ' oixoiov OTpanwrt/coi). 
 
 s Tertull. de Idol. c. vii. (Paris. 1G75. p. 88.) Tota die ad banc partem 
 zelus fidei perorabit, ingemens Christianum ab idolis in ecclcsiam venire, de 
 adversaria officina in domum Dei venire, attollere ad Deum Patrem manus 
 matres idolorum. 
 
 t Tertull. adv. Valent. e. iii. Nostrne columbtc domus simplex, in editis sem- 
 per ct apertis et ad lucem. See note (r) p. 344. 
 
 " Sec before, sect. ii. 
 
374 THE ANTIQUITIES OF THE Book VIII. 
 
 those days were places separate one from another, saying, 
 " When we are come^ to the water to be baptized, we, not 
 only there, but also somewhat before in the church, under the 
 hand of the minister, make a public declaration, that we re- 
 nounce the devil, and his pomp, and his angels." TertuUian 
 is followed by Hippolytus ^, who, describing the signs of the 
 coming of antichrist, says, " The temples of God shall be as 
 common houses, the churches shall every where be destroyed."" 
 But I lay no stress upon this passage, because the work is 
 spurious, and of later date than it pretends to be, as Bishop 
 Usher has proved, and Oombefis confesses as much, who pub- 
 lished the genuine piece of Hippolytus de Christo et Antichristo, 
 where no such passage is to be found ^. But we have an 
 authentic testimony in the same age from a heathen author ; 
 for Lampridius, in the Life of Alexander Severus y, reports of 
 him, " that there happening a dispute between the Christians 
 and the victuallers about a certain public place, each party 
 challenging it as their own; the emperor's rescript determined 
 it thus in favour of the Christians, ' that it was better that 
 God should be worshipped there after any manner, than that 
 it should be given up to the victuallers.' " About the middle 
 of this age lived the famous Gregory, of Neocsesarea, sur- 
 named Thaumaturgus, who himself built several churches in 
 Neocsesarea and the adjacent parts of Pontus, as Gregory 
 Nyssen^ reports in his Life; and also wrote a Canonical Epistle, 
 
 V Tertull. de Coron. Mil. c. iii. (Paris. 1675. p. 102. A 2.) Aquam adituri, 
 ibidem, sed et aliquanto prius in eeclesia, sub antistitis manu, contestamur nos 
 renunciare diabolo, et pompse, et angelis ejus, etc. 
 
 w Hippolyt. de Consummat. Mundi, (Bibl. Patr. Gr. Lat. torn. ii. p. 346.) Ot 
 vaoi Tov Qeov u)Q o'lkoi taovTai, kuI Karaarrpoipal tSjv £KK\i](nwv Travraxov 
 yivt}(rovTcu. 
 
 X Vid. Combefis. Auctar. Noviss. p. 57. Quod Hippolyti nomine opus de 
 Antichristo hactenus pluteos oneravei'at, sequioris Grtecise monumentum est, ac 
 plane stramineum, nihil sevi illius sinceritatem redolens, aut venam magni 
 cum simplicitate Theologi satisque in Scripturis versati : cujus parens ea ipsa 
 persuasio fuerit, quod scripsisse Hippolytum de Antichristo apud autiquos per- 
 vulgatum sit. 
 
 y Lamprid. Vit. Alex. c. xlix. Quum Christiani quemdam locum, qui pub- 
 licus fuerat, occupassent, contra popinarii dicerent, sibi eum deberi ; rescripsit 
 imperator, melius esse ut quomodocnmque illic Deus colatur, quam popinariis 
 dedatur. 
 
 z Gregor. Nyssen. Vit. Gregor. Thauraat. (Paris. 1638. tom. iii. p. 567. C 4.) 
 
Cii. I. § 15. CHRISTIAN CHURCH. . 375 
 
 wherein are described the several classes or stations * of peni- 
 tents in the respective parts of the church. But, because some 
 learned men question whether that part of his Epistle be not 
 rather a comment and addition by some other hand, I lay no 
 greater weight upon it than it will bear, but only observe, that 
 the same classes of penitents may be collected from other 
 canons in that Epistle, which are allowed to be genuine. 
 About the same time, St. Cyprian speaks of the place of their 
 assembly, under the name of Dominicum^, ' the Lord's house,' 
 as has been noted before ; and, in another place, opposes the 
 church and the Capitol, the altar of the Lord and the altars 
 of images and idol gods, to one another; for, speaking against 
 some that had lapsed, and, without due penance, were for 
 intruding themselves into the church again, — " If this were 
 once permitted," says he, " what then remains *^ but that the 
 church should give way to the Capitol, and the priests with- 
 draw, and take away the altar of the Lord with them ; and let 
 the images and idol gods, with their altars, succeed and take 
 possession of the sanctuary, where the venerable bench of our 
 clergy sit V About this time, also, Dionysius, bishop of Alex- 
 andria, speaks of churches as appropriate to the service of 
 God, resolving this question, ' Whether a woman, in the time 
 
 Hdvrojv Kara tottov TrdvTa evKrr}C)iovQ IttI ti^ ovoixari tou XpicTov Kara 
 aTTOvdijv vaovg dvsyeipoi'TOiv, OvjxoQ Kal (pOovog tlaepxerai T(^ rrjviKavTa rijg 
 ^PXVQ T^v 'PoJixaiojv l-icrraTovvTi . . . Kal vojx'KTag dvvarbv dvai ry 9eig. 
 dvvdfiei TTjv idiav dvTKTrrjaai TriKpiav, Kal ETritrxiiv i-dv rov fivffvrjpiov to 
 Kijpvyixa, KaTokvaai de tCjv ekkXjjo-iwv to. <Tv(TTri[xaTa, fieraariic^ai 6e TraXiv 
 IttI rd t'lOwXa Tovg TrpoKExo/pj/Korat; ti^ Xoyip, k. r. \. 
 
 a Gregor. Thaumat. Epist. Can. c. xi. (p. 41, Paris. 1622.) 'H TrpoffKXavffig 
 l^w rrjg TTvXrjg tov tvKrrjpiov larlv, tv9a eorwra rbv dj-iaprdvovTa xp^ tmv 
 daiovTUiv deicyOai ttkttmv, virtp avTov ti;xi(70ai* »; aKpoaaig tvCoBi rrjg irv\i]g 
 Iv r<p vdpQ)]Ki- tvQa eardvai XPV "^ov r'uxaprriKOTa, eojg tCjv KaTiJxovp-'^vioi', Kal 
 tvTevOsv l^epx£(^Oai' aKoviov yap, (prjal, tu>v ypafaiVj Kal rf/g ^lOacr/caXiag, 
 tKfSaWkcyOu), Kal [xr) d^iovaOoj TrpoatvxVQ' V ^£ vrroTrrioaig, "iva ffTioOev rng 
 TTvXtjQ TOV vaov 'KTrdfitvog, fiSTa tCjv KaTi]xov[.i^v(.ov eV^pxr]Tai' >/ avcrracng, 
 'Iva avvicrraTai To~ig ■jricTTo'lg, Kal fxt) lUpx^'''^'- M^'"" '"'^^ KaTr}xov[xkv(t)P' 
 TtXevTalov, t) jxtOe^ig tojv dyia(TndTOJV. 
 
 ^ Cypr. de Oper. et Eleemos. See sect. ii. 
 
 c Cypr. Ep. Iv. al. lix. ad Cornel. (Paris. 172G. p. 88.) Quid superest, quam 
 ut ecclesia Capitolio cedat, et recedentibus sacerdotibus, ac Domini altare 
 removentibus, in cleri nostri sacrum veueraudumque cougestum, simulacra 
 atque idola cum aris suis transeant ? 
 
376 THE ANTIQUITIES OF THE Book VIII. 
 
 of her separation, might enter ^ into the house of God V It 
 appears, further, from the rescript of GralHenus, the emperor, 
 recorded by Eusebius ^, where he restores the Christians their 
 churches, under the name of roTrot 6pr](jK£V(nfj.oi, ' worshipping- 
 places.' And, from what has been noted before out of the 
 Letter of Aurehan^, which chides the senate for demurring 
 about opening the SibylHne books, as if they had been consult- 
 ing, not in the Capitol, but in a Christian church ; as also in 
 that other rescript of his in Eusebius ^ which, at the request 
 of the Council of Antioch, ordered Paulus Samosatensis to be 
 turned out of the house of the church. But the testimony of 
 Eusebius goes far beyond all others; for, speaking of the 
 peaceable times which the Christians enjoyed from the perse- 
 cution of Valerian to that of Diocletian, he observes, that the 
 number of Christians so grew and multiplied in that fifty years, 
 that their ancient churches were not large enough to receive 
 them ; and therefore they erected from the foundations'^ more 
 ample and spacious ones in every city. 
 
 Sect, XVI. — The Ohjection from Ladantius and Arnobius 
 
 answered. 
 
 The only objection against all this, made with any colour, is 
 drawn from some of the ancient apologists, Origen \ Minucius 
 
 ^ Dionys. Ep. can. ii. (apud Bevereg. torn. ii. p. 4. E.) Ilepi rwv iv d^eSpip 
 yvvaiKoJv, ti TrpoaifKiv avrdg ovTio SiaKiifievag eig tov oIkov eiaievai rov Qeov^ 
 TTfptrrov Kal to Trvvddvs.aQai vo/j-'ic^oj. 
 
 e Euseb. lib. vii. c. xiii. (Aug. Taur. 1746. p. 330. A 2.) T^v tvepyeaiav 
 t7]q hfirjg dwptdg did TtavTog tov KotTfiov kK^i^aaQi]vai Trpocr'eTa^a orriog dirb 
 TOTTcjv 9pr](jKtV(Xin(ov a7ro%wp?;(TW(7t. 
 4' See before, sect. i. ex Vopisco Vit. Aurelian. 
 
 S Euseb. lib. vii. c. xxx. cit. sect. iii. not. (u). 
 
 ^ Ibid. lib. viii. c. i. IIwc dv Tig diaypd-»peie Tdg fivpidvdpovg tKsivag 
 kiriavvayojydg' Kal Td ttXi'iOt] tojv Kard irdcav ttoKiv dOpoiCfidTioV Tag ts. 
 £7rt(7J7juovg hv Tolg TTpocrevKTrjpiotg awdpoixag; a>u di] sveKa firidajjidiig tTi Tolg 
 TraXaiolg oiKodo}ii^fxaaiv dpKovfiEvoi, evptiag tic TrXdrog dvd irdaag Tdg TroKug 
 tK 9tfiiXi(i)v dviaTiov iKKXTjaiag. 
 
 i Origen. c. Celsum, (Cambr. 16770 ^i^* "^iii- P- ^90. Et de kuI vaovg vaolg 
 dii TTapafSaXtiv, 'iva TrapaoTTjcwjutr rote dTTodt^on'^voig Td KfXcrou, on veujg 
 fiiv idpveadai Tovg TrpeTTovrag T0~ig tiprj/xevoig dydXixaai Kai (3(jjfj,olg ov (pev- 
 yofieV lKTpe7r6fit9a de Tip irdai^g ^lo^jg X^P^^Vp d-ipv'x^ovg Kal viKpoitg oiKodo- 
 [itiv vtcjg' uKOveTit) 6 (3ovX6fxtvog, riva Tporrov dida(7K6iJit9a, on Td <rd>fiaTa 
 
Ch. I. § IG. CHRISTIAN CHURCH. 3T7 
 
 Felix i, Arnobius^ and Lactantius \ who seem to say that 
 the Christians in their time had no temples nor altars ; nor 
 ought to have any. But, as Mr. Mede shows at large, this 
 is only spoken against such temples as the heathens pleaded 
 for, in the notion of encloistering the Deity by an idol. For, 
 otherw^ise, the very authors from whom the objection is drawn 
 most strangely contradict themselves ; for Arnobius "^ owns 
 they had their conventicula, ' houses of assembly,' which, he 
 complains, were barbarously destroyed in the last persecution. 
 And Lactantius " says the same, giving them also the name of 
 the ' temples of God ;' which Diocletian ordered to be demo- 
 hshed, when he taught oratory in Bithynia. And Origen 
 himself speaks^ of adorning the Christian churches and al- 
 tars, in one of his Homilies upon Joshua, translated literally 
 by Ruffin. 
 
 rifiiov vabg tov 0fou IffTf Kai el tiq dia ttjq ciKoXaaiag ri rijg afiapTiag ^Oeipti 
 Tov vabv TOV Qtov, ovrog ujg dXijOoig aae[3r)g elg tov a\r]9ri vabv (pQagr]<^ETai. 
 
 J Minuc, Octav. p. 29. (p. 31, edit. Hall.) Cur nullas aras habent, templa 
 nulla, nulla nota simulacra ? 
 
 k Arnob. Advers. Gent. lib. vi. (Obertliur's edit. 1783. p. 201.) (p. 113, edit. 
 Hambui'g.) Quod quum ita se liabeat, qui possumus judicari deos habere con- 
 temtui, quos nisi sunt recti, et magnaiiim mentiura admiratione laudabiles, deos 
 negamus exsistere, nee potestatibus posse coelitum applicari 1 Sed templa illis 
 exstruimus nulla, nee eorum effigies adoramus, non mactamus hostias, uon tura 
 ac vina libamus. Et quid amplius possumus vel honoris eis tribuere vel digni- 
 tatis, quam quod eos in ea ponamus parte, qua rerum caput, ac Dominum, sum- 
 mumque ipsum regem, cui debent divina nobiscum, quod esse se sentiunt, et 
 vitali in substantia contineri ? Numquid enim delubris aut templorum eum 
 constructionibus honoramus ? 
 
 1 Lactant. lib. ii. c. ii. (Paris. 1748. p. 110.) Cur ad parietes, et ligna, et 
 lapides potissimum, quam illo spectatis, ubi eos esse creditis 1 Quid sibi templa? 
 Quid arte volunt % 
 
 m Arnob. lib. iv. p. 152. (p. 90, edit. Hamb.) See sect. vii. not. (1). 
 n Lactant. lib. v. c. ii. citat. sect. vi. not. (q). 
 
 o Origen. Homil. x. in Joshuam. (Oberthiir's edit. vol. vi. p. 669.) Sunt 
 quidam in ecclesia credentes quidem et habentcs fidem in Deum, et acqui- 
 escentes in omnibus divinis prreceptis ; quique etiara erga servos Dei religiosi 
 sunt et servire eis cupiunt, sed et ad ornatum ecclesice vel ministerium satis 
 promti paratique sunt, in actibus vero suis et conversatione propria obseoenita- 
 tibus et vitiis involuti, nee omnino deponcntes veterem hominera cum actibus 
 suis, sed involuti vetustis vitiis et obscoenitatibus suis, sicut et isti pannis, et 
 calceamentis veteribus obtecti, prrcter hoc, quod in Deum credunt, et erga servos 
 Dei vol ecclesia? cultura videntur esse devoti, nihil adhibcnt cmcndationis vel 
 innovationis in moribus. Ibid. Sciendum est, . . . quod si qui tales sunt in 
 
378 THE ANTIQUITIES OF THE Book VIII. 
 
 Sect. XVII. — Some Additional Collections upon this Head. 
 
 Thus far Mr. ISIede goes in his collections and answer to 
 this objection ; to which I shall add a few things which he has 
 not observed. Lactantius, in another place of his Institutions p, 
 speaks of one of the Christian conventicula in a town in Phry- 
 gia, which the heathen burned with the whole assembly in it. 
 And in his book, De Mortihus Persecutor urn ^ pubhshed since 
 Mr. Mode's death, he gives a more particular account of the 
 destruction of churches throughout the w^orld : for he not only 
 mentions the demolishing the stately church of Nicomedia^, 
 but intimates that the same fate attended the churches over all 
 the world. For even in France, where the mild Constantius 
 ruled, the persecution went so far as to pull down the churches'^, 
 though the men, the true temples of God, were spared and 
 sheltered under his gentle government. Lactantius lived in 
 France at this time, being tutor to Crispus, the son of Con- 
 stantino, and grandson of Constantius ; and therefore he could 
 not be mistaken in his relation. So that we must interpret 
 Eusebius by him, when he ^ says, " Constantius destroyed no 
 
 nobis, quorum fides hoc tantummodo habet, ut ad ecclesiam veniaut, et iuclinent 
 caput suum sacerdotibus, officia exhibeant, servos Dei bonorent, ad ornatuni 
 quoque altaris vel ecclesise aliquid conferant, etc. 
 
 P Lactant. lib. v. c. xi. (Paris. 1748. vol. i. p. 390.) Aliqui ad occidendum 
 prsecipites extiteruntj sicut unus in Phrygia, qui uuiversum populum cum ipso 
 pariter conventiculo concremavit. 
 
 q Ibid, de Mort. Pei-secut. c. xii. (vol. ii. p. 199.) 'Hie dies primus leti 
 primusque malorura causa fuit,' quse et ipsis et orbi terrai-um acciderunt. Qui 
 dies quum illuxisset, agentibus consulatum senibus ambobus octavum et septi- 
 mum, repente adhuc dubia luce ad ecclesiam prsefectus cum Ducibus, et 
 > Tribunis, et Rationalibus venit ; et revulsis foribus simulacrum Dei quEeritur. 
 Scriptui-ee repertse inceuduntur, datur omnibus prseda. Rapitur, trepidatur, dis- 
 curritur. Ipsi vero in speculis (in alto enim constituta Ecclesia ex palatio vide- 
 batur) diu inter se concertabant, utrum ignem potius supponi oporteret. Vicit 
 sententia Diocletianus, cavens ne magno incendio facto, pai'S aliqua civitatis 
 arderet. Nam multse ac magnse domus ab omni parte cingebant. Veniebant 
 igitur Prsetoriani, acie structa, cum securibus et aliis feri-amentis ; et immissi 
 undique fanum illud editissimum paucis boris solo adsequarunt. 
 
 ^ Ibid. c. XV. (p. 202.) Constantius, ne dissentire a majoi'um praeceptis vide- 
 retur, conventicula, id est, parietes, qui restitui poterant, dirui passus est : 
 verum autem Dei templum, quod est in hominibus, incolmne servavit. 
 
 s Euseb. lib. viii. c. xiii. (Aug. Taur. 174G. p. 348. A 10.) M^ra rwv 
 
 5 
 
Ch. I. § 17. CHRISTIAN CHURCH. 379 
 
 churches f* that is, he gave no positive orders, as the other 
 emperors did, to destroy them ; but he connived at such as 
 pulled them down, in policy, to satisfy the other emperors, and 
 make the walls compound for the life and safety of the persons. 
 However it was, both Eusebius and Lactantius agree in this, 
 that there were churches in France before the last persecution. 
 We have the like account of the churches of Britain given by 
 Gildas, who says *, in general, of the last persecution, " that 
 it occasioned churches all over the world to be destroyed, and 
 particularly in Britain ; for the Christians built them new again 
 from the ground, when the persecution^' was over, and founded 
 others beside them, to be as so many public monuments and 
 trophies of their martyrs."" Optatus'^ takes notice of forty 
 churches in Rome before the last persecution, which, being 
 taken from the Christians, were afterward restored to them 
 by the order of ISIaxentius, as St. Austin^ more than once 
 informs us. In Afric, we read of some churches that were 
 demolished in this persecution, as at Zama and Furni, men- 
 tioned in the Gesta^ Furgationis of Caecilian and Felix. Others 
 were taken away; and, in the meantime, till they were restored 
 again, both councils and Church assemblies were held in private 
 
 iKKXrjffidjv Tovg o'lKOvg KaOeXujv, [Xi'jO' eTspov ri Ka9' rjfxoip Kaivovpyrjcrag, tsXoq 
 svSoKifxov Kal T^KXnaKapLov cnreiXij^s rov [3iov. 
 
 t Gildas de Excid. Britann. in initio. Ad persecutionem Diocletiani tyrauni 
 novennem, in quo subversse per totura mimdum sunt ecclesise, etc. 
 
 u Ibid. Renovant ecelesias ad solum usque destructas ; basilicas sanctorum 
 martyrum fundant, construunt, pei-ficiunt, ac veluti victricia signa passim pro- 
 palant. Vid. Bedce Histor. Eccles. lib, i. c. vi. et viii. (London, 1838. p. 23.) 
 who speaks almost in the words of Gildas. 
 
 w Optat. lib. ii. (Oberthlir, 1789. vol. L p. 26.) Non enim grex aut populus 
 appellandi fuerant pauci, qui inter quadragiuta, et quod excurrit, basilicas, locum 
 ubi coUigerent, non habebant. 
 
 X Augustin. Brevic. Collat. diei iii. c. xviii. (Bened. vol. ix. p. 574. F.) Gesta 
 alia recitarunt, in quibus legebatur Melchiades misisse diaconos cum litteris 
 Maxentii imperatoris et litteris prsefecti prsetorio ad prsefectum urbis, ut ea 
 reciperent, quse tempore persecutionis ablata memoratus imperator Christianis 
 jusserat reddi. Et quura his quoque gestis nullum Melchiadis crimen et 
 cognitori et Catholicis defensoribus appareret, dixerunt Donatistte, Stratonem 
 diaconum, quem cum aliis Melchiades ad recipienda loca ecclesiastica miserat, 
 superioribus gestis recitatum esse traditorem ; etc. 
 
 y Gesta Purgat. (Labbc, vol. i. p. 452.) Et Zamse et Furuis dirui basilicas et 
 ui-i scripturas vidi. 
 
380 THE ANTIQUITIES OF THE Book VIII. 
 
 houses ; as Optatus ^ observes of the Council of CIrta ; and 
 St. Austin after him, who says, " It was not to be wondered 
 at that a few bishops should hold a council ^ in a private house 
 in the heat of persecution, when the martyrs made no scruple, 
 in the like case, to be baptized in prison, and Christians met in 
 prison to celebrate the sacrament with the martyrs.*" But, not 
 to multiply instances of this nature, the very tenor of the 
 imperial edicts, which raised the last persecution, is unde- 
 niable evidence that the Christians, in all parts of the world, 
 had then their public churches, to which they resorted so long 
 as they had opportunity to frequent them ; for Eusebius^ says, 
 " The edicts were sent over all the world, commanding the 
 churches to be levelled with the ground, and the Bibles to be 
 burned;" which is also noted by Theodoret^ St. Jerome ^ 
 and the Acts of Purgation of Caecilian and Felix ® at the end 
 of Optatus ; so that a man might as well question whether the 
 Christians had Bibles, as whether they had churches, before 
 the last persecution. The defenders of the contrary opinion 
 here always give up the cause, and contradict themselves; 
 for, when they have urged the authority of Arnobius and Lac- 
 tantius against Christians having any temples, they are forced 
 to confess, from the foresaid evidences, that they had churches 
 whilst Arnobius and Lactantius lived, that is, within the third 
 
 z Optat. lib. i. p. 39. (p. 16, edit, cit.) Apud Cirtara civitatem, quia basilicse 
 uec dum fuerant restitutEe, in domum Urbani Carisi consederunt. 
 
 a Aug. Brevic. Collat. diei iiL c. xvii. (Bened. vol. ix. p. 574. B 9.) Non esse 
 incredibile, quod in privatam domum pauci illi episeopi, persecutionis tempore, 
 eonvenerunt, ut fervente persecutione, etiam in careere doceantur baptizati 
 martyres, et illic a Christiaiiis celebrata sacramenta, ubi Christiani pi'opter 
 eadem sacramenta teuebantur inclusi. 
 
 b Euseb. lib. viii. c. ii. (Aug. Taur. p. 331.) Tdv /xev TrpofrtVKrtjpiojv rovg 
 oiKOVQ IS, vxpovg tig 'idcKpog avroTg QefxeXioig KarappiTrTovfikvovg, Tag dk kvQkovg 
 Koi upag ypacpdg Kara fjisaag dyopdg -Kvpl Trapadidofikvag avToXg iTrtioofitv 
 ocpQaXfioXg. 
 
 c Theodoret. lib. v. c. xxxix, (Reading, p. 212. A.) Udcrag KaraXvativ rdg 
 eKK\i](Tiag i^TrsiXrjcre, Kai [xsv tol Kai rsXog eTrkOrjKtv olg i]7rt'iKi](Te. 
 
 d Hieron. Comment, in Zaeli. c. viii. (Vallars. vol. vi. p. 841. D.) In tantam 
 rabiem persecutorum feritas exeitata est, ut etiara conciliabula nosti-a destru- 
 ereut. 
 
 e Gesta Purgat. Caecil. p. 277- (p. 96, edit, cit.) Ubi scripturcc inveniuntur, 
 ipsa domus diniitur. (See Labbe, vol. i. p. 1452. B 8.) 
 
Cu. I. § 17. CHRISTIAN CHURCH. 381 
 
 century ; which is to grant and deny the same thing, and load 
 both themselves and those ancient authors with a manifest 
 contradiction. To the testimonies cited by Mr. Mede in the 
 middle of the third century, the reader may add that remark- 
 able story told by Eusebius concerning the martyr Marinus, 
 an. 259, in the time of Gallienus. Marinus, being a candidate 
 for a Roman office at Csesarea, was informed against as a 
 Christian by an antagonist, who pleaded that he ought not to 
 have the office upon that score. The judge, upon examina- 
 tion, finding it to be so, gives him three hours'* time to con- 
 sider whether he would quit his religion or his life. During 
 this space, Theotecnus, bishop of C^esarea, meets with him, 
 and, taking him by the hand, carries him ^ to the church, and 
 sets him by the holy table, then offers him a Bible and a sword, 
 and bids him take his choice. He readily, without any demur, 
 lays his hand upon the Bible ; wiiereupon the bishop thus 
 bespake him : '' Adhere," says he, " adhere to God ; and in 
 his strength enjoy what thou hast chosen, and go in peace." 
 With this he immediately returns from the church to the 
 judge, makes his confession, receives his sentence, and dies a 
 martyr. Who that reads this story can question whether the 
 
 f Euseb. lib. vii. c. xv, (Aug. Taur. p. 298.) Tijur) rig kari iraga 'Piofxaioig 
 TO KXrjfia, ov tovq Tvxovrag (paalv eKarovrdpxovg yivtaQaC tottov crxoXaKov- 
 Tog, £7ri Tovro TrpoKOTrrjg tov MapTvov ri tov l3a9[xov rd^ig g/caXfi' I'jSij re fisX- 
 Xovra rfjg Tifirjg 'ix^aOui, 7raptX9ojv dXXog irpb tov (irjfxaTog, fj,r) Vitlvai fikv 
 iKeiv(i) TTjQ 'PojfiaiMV [xiTsx^iv d^iag Kara Tovg TraXaiovg vSixovg, Xpi(TTiav(^ ye 
 ovTi Kai ToXg jSaaiXsvcri fiij Bvovti, KaTTjyopei' avr(^ de l7ri[3dXXtiv tov KXrjpov' 
 t0' ^ KivrjOkvra tov diKa<STr}v, 'Axcubg ovTog yv, irpCJrov /xev IpkaOai, TToiag 6 
 Maplvog yvwfirjg sir)' . . . u)g di bfxoXoyovvTci XpicFTiavov tTTifiovojg eiopa, TpiuJv 
 bjpojv eiridovvai avT(^ tig t7ri(TKt\piv didcjTrjixa' eKTog dijTa yevo/xivov avrbv 
 TOV SiKacJTTjpiov, QtoTtKvog b Tijde tTricricoTrog dtpkXKSL TrpotreXOujv di bfiiXiag' 
 Kal Trjg x^'^P^^ Xa^ojv Itti ti^v tKKXr]<yiav Trpoadysf t'icoj ts Trpbg avrip GTijffag 
 Tifi dyiddfiaTi' fxiKpov te TzapavaaTtiXag avTOV Tijg xXa/xv^og Kai to Trpoc- 
 rjpTrjUsvov avT(p ^i(pog tKdei^ag, lifxa ts dvTnrapaTiOijffi Trpocrayaywv avT<^ tijv 
 tuiv Otiojv tvayytXi(ji)v ypa(pi]v' KtXsvaag toiv dvtXv eXioOai ro /caret yvtJjxtjV 
 b)g d' dfxtXXijTi Tijv St^idv wpoTeivag, tdk^aro Tt)v Qt'iav ypa^^V txou Toivvv 
 fXOu, <pr]ai Trpbg avTbv b QeoTtKvog, tov f^eov, Kal Tvx^ig wv t'iXov' Trpbg avTOV 
 Svvafiovixevog, Kal (Bddi^e jxtr dpi)vr]g' tvOvg tKuOtv iTraviXQovTa avTbv, 
 KYjpv^ t(56a KaXCJv Trpb tov diKarrTijpiov Kal yap iiSij rd T^g TrpoOeajxiag tov 
 Xpbvov TrenXi'ipiOTO' Kal St] TrapaaTug ti^ diKaaT7jpi<i), Kal fiti^ova T)'ig TricfTfiog 
 Tt)v TrpoOvfiiav tTn^ti^ag, tv9vg ejg dx^^ UTraxOtlg Tt)v eiri OavdT(i>, TiXei- 
 ovTai. 
 
SS2 THE ANTIQUITIES OF THE Book VIII. 
 
 worshipping places which GalHenus is said a Httle before ^ to 
 have restored to the Christians, were properly churches, with 
 holy tables or altars in them? To the testimonies cited from 
 Tertullian, may be added one more, where he plainly distin- 
 guishes the parts of their churches, as the discipHne of their 
 penitents then required ; for, speaking of the unnatural sins 
 of uncleanness, he says, " All such ^ monsters were excluded 
 not only from the nave or body of the church, but from every 
 part of it ; they were obliged to stand without door in the 
 open air, and not allowed to come under the roof of it." This 
 discipline was in the church of Antioch, in the time of Babylas, 
 an. 247, when, according to the account given by St. Chrysos- 
 tom^ and Eusebius^, Babylas excluded the Emperor Philip 
 from the church, with all his guards about him, on Easter- 
 eve, and would not suffer him to pray with the faithful till 
 he had set himself in ' the place of the penitents' {fi^Tavoiag 
 ;)(^wpa, Eusebius calls it), and there made confession of his 
 crimes. I stand not now critically to inquire into the truth of 
 this history, which some learned men^ question, and others 
 defend ™ : it is sufficient for our present purpose that both 
 Eusebius and St. Chrysostom give us such an account of the 
 ancient churches as necessarily supposes them distinct from 
 common habitations in the middle of the third century. Nay, 
 
 g Euseb. lib. vii. c. xiii. Vid. p. 376. not. (e). 
 
 ^ Tertull. de Pudicit. c. iv. (Paris. 1675. p. 557. B 9.) Reliquas autem libi- 
 dinum furias impias et in corpora et in sexus ultra jura naturce, nou modo 
 limine, verum omni Ecclesiee tecto submovemus ; quia nou sunt delicta, sed 
 monstra. 
 
 i Chrysostom. cont. Gentil. (Benedict, vol. ii. p. 545. B 7-) (torn. i. p. 741.) 
 
 (p. 656. B. Francof.) Tov (3a(Xi\sa twv rrjg eKKXijaiag TrpuOvpojv e^Z/Xao-f. 
 
 Vid. p. 741. (p. 661.) Tbv jSacriKka civaiSwg roXg lepolg kTTLTrrjdiovTa 7repi(36\oig, 
 Kai iravra avyx^ovTa, KaOdrrtp Tiva icvva Kai oIkstt^v ayviofxava TtHv decnro- 
 TiKuJv dTrsipyoJv avX&v. 
 
 k Euseb. lib. vi, c. xxxiv. (Aug. Taur. 1746. p. 259.) Tovtov (^iXnnrov) 
 Kari%fi Xoyog XpiffTiavov ovTa, iv tjfisp^ Trjg vcrTartjg tov Jldtrxa Travvvx'i^og 
 ToJv iwi rrjg tKKXijaiag abxi^v t(^ ttXtjOsi fieraax^^v IGtXfjtrai' ov irpoTtpov 
 de VTTO TOV TijviKade Trpoecrrwrog sTTirpaTrrivai elcrfiaXtlv, ^ e^o/JLoXoyrjaaaOai, 
 Kai Toig i.v TrapaTTTMfiacFiv i^era^oixkvoig, fitTavoiag ts %wpai; 'ixovciv, kavTov 
 KciraXk^ai. 
 
 1 Caye, Prim. Christ, p. 46, 
 
 m Pagi, Critic, in Baron, an. 247, «. vi.f Huet. Origenian. lib. i. c. iii. 
 
 n. xii. tot. 
 
Cn. I. § 17. CHRTSTIAN CHURCH. 383 
 
 St. Austin", and the author of the Comments, under the name 
 of St. Ambrose % say expressly, that "as soon as the rehgion 
 of Christ was planted in the world, churches were built to pray 
 for kings, and all that are in authority," &;c. according to the 
 apostle's direction, 1 Tim. ii. 1 ; upon which St. Austin founds 
 the use and building of churches. I lay no stress upon the 
 martyrologies, nor such writers as Abdias Babylonius, and 
 Anacletus, which speak of churches built in Persia by Simon 
 and Jude, and at Alexandria by St. Mark, and at Rome by 
 St. Peter, because these are late and spurious writings ; but 
 yet, if we may judge of the first conversions by those that 
 happened in the time of Constantino, we may conclude, that 
 as soon as any people were converted, they provided themselves 
 churches for divine service ; as, when Frumentius had con- 
 verted the Indians, Socrates p says, " he immediately built 
 churches among them ;"" which is confirmed by Ruffin, who 
 not only takes notice of that, but says further, that " before 
 he had converted them, meeting with some Roman merchants 
 that were Christians, he encouraged them to build themselves'Si 
 oratories in all places whither they might resort for prayer, 
 after the custom of the Romans." Theodoret^ and Soorates^ 
 and Ruffin*, observe the same in the conversion of the nation 
 
 n Augustin. cont. Faust, lib. xii. c. xxxvi. (Bened. vol. viii. p. 244. A 7-) Ex 
 hoc quippe illis credentibus coiistructa sunt domicilia pacis, basilicoe Christiana- 
 rum congregationum, etc. 
 
 o Ambros. in Ephes. iv. (Benedict, vol. ii. p. 241. F.) Ubi omnia loca cir- 
 cumplexa est ecclesia, conventicula constituta sunt. 
 
 P Socrat. lib. i. c. xix. EuKrr^pia TroXXd idpvti. 
 
 q Ruffin. lib. i. c. ix. Monere coepit, ut conventicula per loca singula face- 
 rent, ad qute Romano ritu orationis causa confluerent. 
 
 r Theod. lib. i. c. xxiv. (p. 50. B 9.) Ttjv d^idyatrrov Ikbivijv KaTa\a(3u)v 
 dopiaXoJTov, TraptKaXti dtX^ai Ttjg oUodoiiUis to axnfia' 6 Se [tov] Bi<TeX6)]\ 
 TrJQ apxt^TSKTOViKiiQ <JO(f)iaQ tjWTrXr/crac, Koi ravTfjv rj'^iioce x'^P^'''^^^ '^G '''^^ 
 OtZov diaypd^pai, veujV Kai r) [xkv Sikypatpev' 01 Sh dpvTTov re Koi (^KodojxovVj 
 
 K. T. X. 
 
 s Socrat. lib. i. c. xx. (p. 46.) 'O fxiv (SamXevg jxaOojv Trapa rrjg oi'xjitoXw- 
 Tov TO ax7llJ>-ci TU)v Trapd 'Pto^cdoig kKK\r](nu>v, svKTtjpiov oJkov tKsXevffe 
 yev'scrOai' evOvg ti Tcphg oiKo^oiirjV TrpoasTci^ev £urp£7rj^e(70ai- kuI 6 olKog 
 r)yiipeTO. 
 
 t Ruffin. lib. i. c. x. Adest captiva, edocet Dcum Christum supplicandi ritum 
 venerandique modum, in quantum de his aperire feminro fas erat, pandit. Fabri- 
 
384 THE ANTIQUITIES OF THE Book VIIL 
 
 of the Iberians by a captive woman, who taught them to build 
 churches after the Roman form ; which they did, and then 
 sent ambassadors to Constantino (in whose time both these 
 conversions happened) to desire him to send them priests to 
 carry on the work they had thus begun, and to minister in 
 their churches. Now, we may reasonably conclude that some 
 such thing was observed in all conversions from the very first, 
 allowing for the difference betwixt times of persecution and 
 times of peace ; for, though they had not such public and 
 stately edifices at some times as they had at others, yet they 
 always had places peculiarly set apart for divine worship before 
 the peaceable reign of Oonstantine, as the evidences produced 
 above do undeniably prove. 
 
 CHAPTER 11. 
 
 OF THE DIFFERENCE BETWEEN CHURCHES IN THE FIRST 
 AGES, AND THOSE THAT FOLLOWED ; AND OF HEATHEN 
 TEMPLES AND JEWISH SYNAGOGUES CONVERTED INTO 
 CHRISTIAN CHURCHES. 
 
 Sect. I. — The First CJiurcJies "oery simple and plain. 
 
 The only remaining objection against what has been advanced 
 in the last chapter, is taken from a passage or two of the 
 ancients, which seem to imply that there was a great difference 
 between the apostolical age and those that followed, in reference 
 to this business of churches. Isidore, of Pelusium, treating of 
 this matter, says, " In the apostles' days there were ^ no 
 
 cari tamen ecclesiam moiiet, formamque describit : . . . cunctis idem volentibus, 
 ecclesia exstruitur instanter, etc. 
 
 a Isidor. Pelus. lib. ii. ep. ccxlvi. (Paris. 1638. p. 236. D 7.) "On I-kI \iiv 
 Twv rtTTOOToXwv, OTi 7] tKK\r](Tia licofiu fikv xuplanacfL TTvevfiaTiKo'tg, tfSpve de 
 TToXiTtia XafiTrpa, iKKXtjaiatyrijpia ovk i]v' IttI dk rjfJLutv rd sKK\rj<na(TTr}pia 
 TtXkov Tov deovTog KeK6cF[ii]TaL, r) d' tKKXrjiria {aXX' ovSev (3ovXofiai dvax^psg 
 eiTreXv) KW/x^^ilrai* syw yovv, t'iys a'ipscrig [xoi Trpou/ceiro, slXo/xi/v av Iv Tolg 
 Kaipolg tKtivoig yiytviiffQai, iv oig tKicXrjcriacFrrjpia fxkv o'vtoj KSKOcrfitJixtva fn) 
 fjVj iKKXTjcria de Ofioig Kai ovpavioig ■)(^apiana(nv lartfJifiBvt], ij kv TovTOig, tv 
 dig TO. fiev eKKXrjaiaaTfjpLa rravroioig KSKaXXioTncrai fiap/xapoig. i) de eKKXrjaia 
 TU)v TrvtvjxaTiKiJJV \api(JiiaT(t)v Ikhvojv iprjfit] Kat yvnvy) Ka9e<TTr}KS. 
 
Cu. II. § 1. CHRISTIAN CHURCH. 385 
 
 churches, that is, buildings or temples, when spiritual gifts 
 abounded, and a holy conversation was the bright ornament 
 of the Church ; but in our daj^s the buildings are adorned 
 more than is necessary, whilst the Church is fallen into dis- 
 grace : and therefore, were I at liberty to choose, I should 
 rather have wished to have lived in those days when there 
 ^vere no such beautiful temples, but yet the Church was 
 crowned with divine and heavenly graces, than in these days 
 when temples are adorned with all kinds of marble, but the 
 Church is deprived of all those spiritual gifts." These words, 
 if they be taken in the strictest sense, may seem to import 
 that, in the age of the apostles, there were no churches builded ; 
 for, beyond the apostolical age, he carries not the comparison : 
 but I rather take him to mean that the apostles had not such 
 churches as they had in his time ; that is, so stately and mag- 
 nificent, so rich and beautiful, as many in after-ages ; which 
 is certainly true : for, in the first conversion of any nation, 
 the churches w-ere always answerable to the state and condition 
 the converts were in ; which was commonly a state of persecu- 
 tion, when not many rich, not many noble, were called. Nay, 
 even in those places where kings gave encouragement to the 
 propagation of the faith, churches were another thing from 
 what they are now, as we may learn from the history of our 
 own nation. " There was a time,'* Bede tells us, " when 
 there was not a stone church in all the land, but the custom 
 was to build them all of wood ;" and, therefore, when Bishop 
 Ninyas built a church of stone, it was such^ a rarity and un- 
 usual thing among the Britons, that they called the place 
 Candida Casa, ' Whitern,' or ' Whitchurch,' upon it. The 
 same author*' tells us, that " Finan, the second bishop of 
 Lindisfarne, or Holy Island, since called the bishopric of Dur- 
 ham, built a church in the island fit for a cathedral see, which 
 
 ^ Bed. Histor. lib. iii. c. iv, (London, 1837. p. 162.) Vulgo vocatur *Ad 
 Candidam Casam,' eo quod ibi ecclesiam do lapide, iiisolito Brittonibus more 
 fecerit. 
 
 c Ibid, lib. iii. c. xxv. Finan in insula Lindisfarnensi fecit ecclesiam episco- 
 pali sedi congruam : quam tamen, more Scottorum, non de lapide, sed de robore 
 secto, totam composuit atque aruudine texit. — Sed episcopus loci ipsius Eadberct, 
 ablata arundine, plumbi laminis earn totam, hoc est, et tectum et ipsos quoque 
 parietes ejus, co-operire cur..vit. 
 
 VOL. II. C C 
 
386 THE ANTIQUITIES OF THE Book VIII. 
 
 yet was not of stone, but only timber sawed, and covered with 
 reed: and so it continued, till Eadbert, the seventh bishop, 
 took away the reed, and covered it all over, both roof and 
 sides, with sheets of lead." No one, after this, will wonder at 
 the account which Sulpicius Severus ^ gives of the churches of 
 Cyrene, in the deserts of Libya, when he tells us, " he went 
 with a presbyter into one of them, which was made of small 
 rods, interwoven one with another, and not much more stately 
 and ambitious than his own house, in which a man could hardly 
 stand upright. But the men who frequented these churches 
 were men of the golden age and purest morals ; they neither 
 bought nor sold any thing ; they knew not what fraud or theft 
 was; they neither had, nor desired to have, silver or gold, 
 which other mortals set such a value upon. For,'' says he, 
 " when I offered the presbyter ten pieces of gold, he refused 
 them, telling me, with some greatness of mind, that the church 
 was not built with gold, but rather unbuilt by it ;" ecclesiam 
 auro non strui, sed potius destrui, altiore consilio protestatus. 
 These instances may serve to explain Isidore's meaning, when 
 he says, " The apostolical age had no churches, or not such 
 rich and noble structures, as the peace, and affluence, and 
 emulation of after-ages, commonly produced." 
 
 Sect, II. — Reasons for enlarging and altering the State of 
 
 Ecclesiastical Structures, 
 
 Indeed there were many visible reasons why the state of the 
 structures must needs alter in proportion to the advancement 
 of the state of religion itself; for times of peace and persecu- 
 tion looked with a very different aspect, and had a very dif- 
 ferent influence upon the affairs of the Church. Persecution 
 was always attended with poverty, paucity of believers, and 
 
 d Sulpic. Sever. Dial. i. c. v. (Lips. 1709. p. 391.) Erat vilibus contexta 
 virgultis, non multo ainbitiosior quara nostri hospitis tabernaculum, in quo nisi 
 incurvus quis non poterat consistere. Quum hominura mores qusereremus, illud 
 prEeclarum animadvertimus, nihil eos seque emere, neque vendere. Quid sit 
 fraus aut furtura, nesciunt. Aurum atque argentum, qua prima mortales 
 putant, neque habent, neque habere cupiunt. Nam quum ego presbytero illi 
 decem numraos aureos obtulissem, refugit altiore consilio protestatus, ecclesiam 
 auro non strui, sed potius destrui. 
 
Cii. II. § 3. CHRISTIAN CHURCH. 387 
 
 unsettled hopes ; so that either they needed not stately and 
 sumptuous buildings, or they were not able to erect them ; or 
 at least they had no invitation and encouragement to do it, 
 whilst they were under daily apprehensions of seeing them 
 plundered or demolished almost as soon as they had erected 
 them. But, in times of peace, great multitudes of converts 
 forsook the temples, and came over to the Church, and those 
 many times persons of fortune and quality ; and, in some of 
 the heathen reigns, the Church enjoyed a more serene and un- 
 interrupted gale of tranquillity ; as in that happy interval of 
 near fifty years, between the death of St. Cyprian and the 
 last persecution ; and then there was a necessity to build more 
 ample and stately churches, and they had ability to do it, and 
 were not without hopes of continuing to enjoy their works of 
 piety in a settled and lasting peace. So that, then, in that 
 promising interval, as Eusebius® observes, when Diocletian's 
 court and family were almost all become Christians, and great 
 multitudes of believers in all cities came over daily to the 
 faith, their ancient fabrics could not contain them, but they 
 built them more ample and spacious churches in every city 
 from the foundation. And when many of these had been 
 destroyed in the long decennial persecution, they were again 
 rebuilt from the ground more lofty and beautiful than they 
 were before, as the same Eusebius ^ words it, as soon as Con- 
 stantino had revived the Christians^ hopes by publishing his 
 edicts in favour of their religion. 
 
 Sect. III. — Particularly the Munificence of Christian Emperors 
 
 contributed towards this. 
 
 But now there were two other reasons concurred, after the 
 emperors were become Christians, which contributed much 
 
 e Euseb. lib. viii. c. i. Vid. c. i. sect. xv. not. (h). 
 
 f Ibid. lib. X. c. ii. (Aug. T. 1746. p. 140.) MaXiara 8' rjfiXv toXq Itti tov 
 XpiOTOv TOV Qeov rag kXTriSag dvijpTTjfisvoig, dXeKTog Traprjv svtppocrlvr]' Kai 
 Tig ivOeog uTramv Itt^vOh X'^Q^' "^o-vtu tottov irpb fiiKpov Toiig tCjv Tvpav- 
 vu)v ^vaaz^iiaig ripmrfankvov, uyainp Ik [laKpdg Kai BavaTt}(j)6pov Xvjxrig dva- 
 (3iu)<TK0VTa Oecofikvoigf vt<og Ts avOig Ik (SdOpiov tig vxpog UTrsipov iystpofisvovg., 
 Kai TToXi) Kpe'iTTova ri)v dyXatav tHjv TrdXai TreTroXiopKtjfisvbJV d7roXafi[3d- 
 vovTag. 
 
 c c 2 
 
3g§ THE ANTIQUITIES OF THE Book VIII. 
 
 toward the state and magnificence of Christian churches; 
 which were, first, the great liberality and munificence of the 
 emperors themselves, who were at great expense in erecting 
 many noble fabrics, in several cities, to the honour of Christ ; 
 . and, secondly, their orders for converting heathen temples into 
 churches. Constantino spared no charge to erect, beautify, and 
 adorn churches in all parts of the East, as at Jerusalem, An- 
 tioch, Nicomedia, Mambre, Heliopolis, in Phoenicia, and many 
 other places ; of which the reader that pleases may find a par- 
 ticular account in Eusebius and Socrates ^ ; but especially at 
 Constantinople, where, among others, he built the beautiful 
 .church called Ecclesia Constantiniana, to the memory of the 
 twelve apostles ; which, as Eusebius'' describes it, was vastly 
 high, and yet had all its walls covered with marble ; its roof 
 overlaid with gold ; and the outside, instead of tiles, covered 
 with gilded brass. He also laid the foundation of the famous 
 temple called Sancta Sophia, and Magna, which was finished, 
 and dedicated, thirty-four years after, by his son Constantius 
 (an. 860), who joined the Temple of Peace to it (which was 
 another church built by Constantino), including them both in 
 one, as Socrates^ and the author of the Chronicon^ Alexa^i- 
 
 S Euseb. de Vit. Const, lib. iii. c. 1. tot. c. li. tot. Socrat. lib. i. capp. xvi. 
 
 xvii. xviii. 
 
 h Euseb. lib. iv. c. Iviii. (Aug. T. p. 596.) 'Etti tovtoiq to fiaprvpiov tv ry 
 iTTwvvfK^ TToXei, sttI fivfifjiy tG)v aTTOffToXojv oiKoSonHV iraptdKevd^fTo' avrbg 
 de vtojv uTrnvTa eig v\pos d^arov iTrdpag, \i9ojv TroiiciXaiQ Travroiiov l^aarpaTT- 
 Tovra Ittoui, dg avrbv opo^or IK Idd^ovg TrXa/cwtrag" Sia\a(5ujv di XtTrroXg 
 ^arvcJiJiaai rrjv arkyijv, XP'^^V ^')*' Trdaav eKdXvTrrev' dvo) x'^^'^^^ M**^ "-'^^ 
 Kepdfjiov, (pvXaKriv T(p e'py^j Trpog veruiv da^dXtiav Trapaxf Kai tovtov de 
 TToXvg Trepi'sXafXTre xpvaog' cjg fxapixapvydg rolg 7r6ppoj9ev a0opw(ri TaXg i^Xiov 
 avyaig avTavuKXiOfisvaig iKirkfi-KiiV diKTvoJTa de Trepi? IkvkXov to ^w/xartov 
 dvdyKV^a, x^^'^V '<^"' XP'^^V KaTeipyacrfikva. 
 
 i Socrat. lib. ii. c. xvi. (p. 82. D 5.) Kara ct tov KUipov tovtov, koi 6 
 (BacFiXevg Tr/v ixeydXrjv lKKXr](Tiav tKTiKtv, ijTtg So^t'a fxkv irpoaayoptviTai vvv 
 avvriTTTca de Ty e7ru)vvix(i> Eipj'jv^, r)v 6 TraTrjp tov (SamXtujg jxiKpdv ovaav 
 TO TrpoTspov, eig icaXXog Kai n'syeOog ijvKrjcrf Kai vvv elaiv (tg tva inpi^oXov 
 dix(l)io opoJixevai, fiidg tt^v 7rpo(T(jJVVfJi,iav ix'^^'^^^'-' 
 
 k Chronic. Alex, alias Paschale diet. an. 360. p. 685. (p. 294, edit. Paris. 
 1686.) 'Etti Trjg avrrig avvodov tCjv eTriffKOTTiov, ov fieTa iroXXdg v^itpag tov 
 evOpovicrOiivai tov EvSoKiov eiriaKOTrov KiAivaTavTivoviroXeiog, tu eyKaivia Trjg 
 fxtydXijg lKKXr}(riag TTJg avTrjg TroXeojg eTeXeodt], di Itmv Xd' f^iKpri) npog, a<p 
 ov OfixeXiovg KUTtlSdXXsTO Kiov(TTavT~ivog. 
 
Ch. II. § 4. CHRISTIAN CHURCH. 389 
 
 drinum informs us. Constantine''s example was followed by 
 the succeeding emperors, but more especially by Justinian, 
 who, among many other works of this nature, rebuilt the 
 church of St. Sophia, which had been burned down in the 
 time of Anastasius'. And now it became the glory of the 
 world for its greatness, curious architecture, richness, and 
 beauty ; insomuch that Justinian himself, having finished it, 
 was heard to say, v^vlkyikvl ere, SoXojuwv, " I have outdone 
 thee, Solomon/' They who are desirous to read the particular 
 description of this church may find it briefly delineated in 
 Evagrius ^ Procopius "^, and Agathias " ; but more fully and 
 exactly by Paulus Silentiarius, and his learned commentator, 
 Du Fresne, whose accurate knowledge in these matters exceeds 
 all that ever came before him. I have extracted out of him 
 such observations as I thought necessary to my own design ; 
 but they that please to peruse the whole, may find it at the 
 end of Johannes Cinnamus, among the Byzantine historians, 
 published at Paris, 1670. 
 
 Sect. IV. — As also their Orders for converting Heathen Temples 
 
 into Churches. 
 
 The other reason which (I said) contributed toward the 
 magnificence of Christian churches was, the orders of several 
 emperors for converting heathen temples into churches. At 
 first, indeed, whilst the reformation from heathenism was in 
 its infancy, no idol temples were made use of as churches ; but 
 they were either permitted to the heathen for some time, or 
 else shut up or demohshed. Till the twenty-fifth year of Con- 
 stantine {i. e. an. 338), the temples were in a great measure 
 tolerated ; but in that year he published his laws, commanding 
 temples, altars, and images, to be destroyed, which laws are 
 sometimes referred to in the Theodosian'^ Code. And, pur- 
 suant to these laws, a great many temples were defaced in all 
 parts of the world, and their revenues confiscated, as appears 
 
 1 Evagr. lib. iv. c. xxxi. tot. 
 
 ™ Procop. de ^dificat. Justin, lib, i, c. i. tot. 
 
 » Agath. lib. v. p. 152, seqq. edit. Par. 1660. 
 
 o Cod. Theod. lib. ix. tit. xvii. de Sepulchris Violatis, leg. ii. 
 
390 THE ANTIQUITIES OF THE Book VIII. 
 
 not only from the Christian writers, St. Jerome p and Euse- 
 bius'^, and others, but also from the complaints of the heathen 
 writers, Eunapius \ Libanius % and Julian K In some of the 
 following reigns, also, the same method was taken to shut up 
 or to deface the temples, as is evident from the account which 
 Euffin" gives of the general destruction of them in Egypt, by 
 the order of Valentinian. But, in the next reign, in the time 
 of Theodosius, another method was taken with some of them ; 
 for, as Gothofred observes ^, out of the ChroniconAlexandri- 
 num (an. 379), Theodosius turned the famous temple of Helio- 
 polis, called Balanium, into a Christian church, liroir^aE avro 
 tKK\ri(Tiav XpiariavLJv. And, about the same time, Socrates 
 tells us, that " when Valens had banished the two Macarii, 
 the heads of the Egyptian monks, into a pagan island, they 
 converted all the inhabitants, and turned^ their temple into 
 
 P Hieron. Chronic, an. 332. 
 
 q Euseb. de Vit. Constantin. lib. iii. c. liv. (p. 549. B 6.) "EvOev eiKOTMQ 
 eyvixvovTo fisv avTolg tojv Kara ttoXiv viCjv to. irpoTrvKaia, Ovpiov eprjfia 
 yivofxtva, (SacriXeujg Trpoffray/iarr erspojv d' rj Iwi ToTg 6p6(poiQ (TTeyrj, tUv 
 KaXvTTTijpcjv acpaipoviJLevcJV, l^OtipsTo. 
 
 r Euuap. Vit. ^desii, (p. 34, Grsec. p. 50, Lat. edit. Antverp. 1618. 8vo.) 
 TovTiov ovdkv tixoiJLev avaypacpHV, on to jxhv eireKpvTrTev 'icro)Q Ai5s(Tiog ^^d 
 Tovg xpoj^oue* KwrcTTavrlvog yap l(5a(Ti\tve, rd ts tiov 'itpCJv kirKpavkaTara 
 KaTaaTpt(piov, Kal to. tCjv Xptcrrtavwv avtytipiov oiKrjfxara. 
 
 s Liban. Orat. Apologetic, xxvi. p. 591. KwvfrrdvTiov /cat ti^v Udvov 
 ftatriXeiav, og Trapa tov TruTpbg cnrivOrjpa kukojv dt^afjttvog ug (pXoya ttoXXi^v 
 TO Trpdyixa TrporiyayeV 6 yilv yap lyvfivuxre tov ttXovtov Tovg Oeovg' 6 Sh 
 Kar6(r/cai//f TOvg vaovg, Kai TrdvTa Upbv k^aXeiypag vo^ov, Uioksv uvtov, oig 
 icrjxev. 
 
 t Julian. Orat. vii. (Paris. 1630.) p. 424. Harpt^a fiev lepa (carteTfcaTrrero 
 Trapa twv naidwv, 6Xiya}p7]9kvTa TrpoTspov virb tov iraTpbg, Kal cnroffvXr}- 
 B'tvTa Tutv dvaOnndTbJv' a tsOhto Trapa TToXXutv fiev Kal dXXujv, ovx VKLffTa 
 de rwv irpoTcaTopMV avTov' KaOaipofikvojv dk tCjv upCJv, dv(i>KodofitiTo iraXaid 
 Kal vea ij,vr}}JiaTa. 
 
 u Ruffin. lib. ii. c. xxviii. Per cunctas ^gypti m-bes, per castella, per vicos, 
 per omne rus, per ripas fluminis, per eremum quoque, si qua fana vel potius 
 busta reperiri potuerunt, instantia uniuscuj usque episcopi subruta et ad solum 
 deducta sunt, ita ut denuo ms culturae redderetur, quod injuste fuerat dsemoni- 
 bus deputatura. 
 
 w Gothofr. Com. in Cod. Theod. lib. xvi. tit. ii. de Pagan, leg. xxv. 
 
 X Socrat. lib. iv. c. xxiv. (Aug. Taur. 1746. p. 206. B 9.) Ei^ TrtVriv tov 
 Xpi(JTiavi(T[iov i'jyayov tov re iep'sa Kal TrdvTag Tovg Uel tvoiKOvvTag iv ti] 
 vr]<y<^' tvdvg ovv Ta ju>)r ayaX/iara k'H^aXoV Tb dt cxilfict tov vaov tig 
 iKKXijaiag tvttov fitTaTroii^aavTtg, f(3a7rTi^ovro, k. t. X. 
 
Cii. II. §4. CHRISTIAN CHURCH. 391 
 
 the form of a church.'' The Hke was done by the famous 
 temple of the Dea Gcelestis, at Carthage, by Aurelius, the 
 bishop, in the time of Honorius (an. 899), which the author 
 of the book De Prcedictionihus, under the name of Prosper y, 
 tells, with this remarkable circumstance, " that it had been 
 dedicated before by one Aurelius, an heathen high priest, with 
 this ms>Gi:v^iion^ Aurelius pontifex dedicavit; which," our author 
 says, "was left in the frontispiece, to be read by all the people ; 
 because, by God's providence, it was fulfilled again in Aurelius, 
 the bishop, for whom it served as well as the former Aurelius, 
 when he had once dedicated it to the use and service of the 
 Christian rehgion, and set his chair in the place of the goddess. 
 Not long after this, Honorius (an. 408) published two laws in 
 the Western Empire, forbidding the destruction of any more 
 temples in cities, because they might serve for ornament or 
 pubhc^ use, being once purged of all unlawful furniture, idols, 
 and altars, which he ordered to be destroyed wherever they 
 were found. These laws, as Gothofred rightly observes, seem 
 to have been published at the instance of the African fathers ; 
 who, as appears from one of the canons ^ of the African Code, 
 petitioned the emperor that such temples as were in the coun- 
 try only, and private places, not serving for any ornament, 
 might be destroyed. Arcadius published such another law for 
 
 y Prosper de Promissiou. lib. iii. c. xxxviii. (Paris. 1711. append, p. 180. D.) 
 Antistes Aurelius, coelestis jam patriae civis, catliedram illic loco coelestis et 
 habuit, et sedit. Ipse tunc aderam cum sociis et amicis ; atque (ut se adoles- 
 centium eetas impatiens cii'cumquaque vertebat) dum curiosi singula queeque 
 pro magnitudine inspicimus, mirum quoddam et incredibile nostro se nigessit 
 aspectui, titulus ceneis grandioribusque Uteris in frontispicio templi conscriptus, 
 * Aurelius pontifex dedicavit.' Hunc legentes populi mirabantur. Prsesago 
 tunc Spiritu acta, quse prsescius Dei ordo certo isto fine concluserat. 
 
 z Cod. Theod. lib. xvi. tit. x. de Paganis, leg. xviii. ^des illicitis rebus vacuas, 
 
 ne quis conetur evertere. Decernimus enim, ut sedificiorum quidera sit integer 
 
 status.— It. leg. xix. iEdificia ipsa templorum, qute in civitatibus vel oppidis, vel 
 
 extra oppida sunt, ad usum publicum vindicentur : arae locis omnibus destruantur. 
 
 a Cod. Afric. can. Iviii. (torn. ii. Cone. p. 1086.) 'Qv x^P^*' aWriaai. hi rovQ 
 
 ep7](rKtvTiK(x}rdT0vg (SaffiltXc, uxtte to. kyKaTaXeifxixaTa tS)V iidoAuiV rd Kara 
 
 irdaav ryv 'A^piic^v KsXtixraL TravreXuig dvaKOTrtivaf Kai ydp Iv ttoXXoii; 
 
 TOTTOLQ irapaQaXaaaloiQ Kai diacpSpoig (crjjcrecriv, ciK/^d^£l tri Trjg 7r\dvr}Q ravrriQ 
 
 ri dhda, 'iva irapayyeXOiSiyi Kai avTCi cnxaXiKpOrivai, Kai oi vaoi avT(Sv, oi Iv 
 
 Tolg dypoig Kai iv dTTOKiKpvfiixtvoig roTToig x^-^P'^ 'rivog tyKoajxiag KaOearioTtg, 
 
 navri rpoTr^/j KtXtvdOoJai KaracTpatpi'ivat. 
 
392 THE ANTIQUITIES OF THE Book VIIT. 
 
 the Eastern Empire, which relates only to the destruction of 
 temples in country places ^, and not in cities, where now there 
 was no such danger of superstition, since they might be con- 
 verted to a better use. And upon this ground, the author, 
 under the name of Prosper % commends Honorius for his piety 
 and devotion, because he gave all the temples, with their adja- 
 cent places, to the Church, only requiring the idols to be 
 destroyed. It is true, indeed, after this we find a law of Theo- 
 dosius Junior'^, commanding all temples to be destroyed. But, 
 as Gothofred seems rightly to interpret it, the word ' destroy- 
 ing,' in that law, is to be understood only of despoiling them of 
 their superstition ; because it follows, in the same law, that 
 they were to be expiated by placing the sign of the cross upon 
 them, which was a token of their being turned into churches. 
 And his observation may be confirmed further from what 
 Evagrius^ reports of Theodosius, that he turned the Tijchwum, 
 or ' temple of Fortune,' at Antioch, into a church, called by 
 the name of Ignatius. The like was done by a great temple 
 at Tanis, in Egypt, as Valesius^ has observed out of the 
 Itinerary of Antoninus the Martyr. Cluver also, in his de- 
 scription of Italy, takes notice of a place in the Jerusalem 
 Itinerary/, called Sacraria, between Fulginum and Spoletum, 
 
 b Cod. Theod. lib. xvi. tit. x. de Paganis, leg. xvi. Si qua in agris templa 
 sunt, sine turba et tunuiltu diruantur. His enim dejectis, omnis superstitionis 
 materia consumetur. 
 
 c Prosp. de Premiss, lib. iii. c. xxxviii. (append, p. 185, at bottom.) Honorius, 
 Christiana religione et devotione prteditus, templa omnia, cum suis adjacentibus 
 spatiis, ecclesiis contulit, simulque eorum simulacra confringenda in potestatem 
 dedit. 
 
 d Cod. Theod. lib. xvi. tit. x. de Paganis, leg. xxv. Cuncta eorum fana, tem- 
 pla, delubra, si qua nunc etiam restant Integra, prsecepto magistratuum destrui, 
 eoUoeationeque venerandse Christianse religionis signi expiari, prsecipimus. 
 
 e Evagr. lib. i. c. xvi. (Aug. Taur. 1746. p. 256. B.) "YTroBtukvov rov Trav- 
 ayaOov Qeov O£o^o(rt<^, tov Qso(p6pov [Xfi^oai Tifirjcrai TifiaXg, Upov rs rrdXai toXq 
 daifiodiv dvHukvoVy TvxaXov toiq STrixwpiotg lovoiiaaro, Tip d6\o<p6p(i) Kcd 
 fiaprvpi ctvaOtlvai' kuI (njKog svayi^g, Kal rkyLivoQ liyiov T(^ 'lyvaTitp to TraXai 
 Tvxciiov y'eyove, k. r. \. 
 
 f Vales. Not. in Sozom. lib. v. c. xxi. p. 196. Memorabile est, quod legitur in 
 Itinerario Hierosolymitano Antonini Martyris, pagina 32, ubi de campo Taneos 
 loquitur: ' Immensura fuit ibi templum, quod modo est ecclesia : cujus una 
 porta se clausit ante Domiuum Jesura, quando Beata Maria cum ipso fugit in 
 JEgyptum, et adhuc non potest aperiri.' 
 
Ch. it. § 4. CHRISTIAN CHURCH. 393 
 
 near the head of the river CHtumnus, which, he thinks s, was 
 originally no other than the temple of Jupiter Clitumnus : 
 though another learned antiquary^ makes it something doubt- 
 ful as to the present church now standing there. However, 
 we have seen instances enough of this practice ; and Bede^ 
 tells us, that " Gregory the Great gave Austin the monk 
 instructions of the same nature about the temples here among 
 the Saxons in Britain ; that, if they were well built, they 
 should not be destroyed, but only be converted from the 
 worship of devils to the service of the true God ; " and so, 
 he observes, it was done at Rome, where, not long after, 
 Boniface IV. turned the heathen temple, called the Pantheon, 
 into the church of All Saints J, in the time of the Emperor 
 Phocas. Sometimes the temples were pulled down, and the 
 materials were given to the Church, out of which new edifices 
 were erected for the service of religion : as Sozomen'^ and 
 Ruffin^ particularly observe of the temples of Bacchus and 
 
 g Cluver. Ital. Vet. p. 702. Sacraria ista nulla alia fuere, nisi qiise ab initio ad 
 varios Clitumni amnis fontes variis Jovis Clitumni nomiuibus numinibusque 
 posita, ea hand dubie postea in Christianse religionis usura conversa. 
 
 ^ Holsten. Adnotat. in Cluver. p. 124. 
 
 i Bed. lib. i. c. xxx. (London, 1838. p. 79.) Quum Deus omnipotens vos ad 
 reverentissimum virum, fratrem nostrum Augustinum episcopum perduxerit, 
 dicite ei quid diu mecum de causa Anglorum cogitans tractavi ; videlicet quia 
 fana idolorum destrui in eadem gente miuime debeant : sed ipsa quae in eis sunt 
 idola, destruantur ; aqua benedicta fiat, in eisdem fanis adspergatur, altaria 
 construantur, reliquiae ponantur. Quia, si fana eadem bene constructa sunt, 
 necesse est, ut a cultu dseraonum in obsequium veri Dei debeant commutari ; ut 
 dum gens ipsa eadem fana sua non videt destrui, de corde errorem deponat, 
 et Deura verura cognoscens ac adoi-ans, ad loca quae consuevit, familiarius 
 concurrat. 
 
 J Bed. lib. ii. c. iv. (p. 108.) Hie est Bonifacius, quartus a beato Gregorio 
 Romance urbis episcopo, qui impetravit a Focate principe donari ecclesise 
 Christi templum Romte, quod Pantheon vocabatur ab antiquis, quasi simula- 
 crum esset omnium deorum. In quo ipse, eliminata omni spurcitia, fecit eccle- 
 siam sanctoe Dei genetricis, atque omnium martyrum Christi ; ut exclusa 
 multitudine dsemonum, multitude ibi Sanctorum memoriam haberet. 
 
 ^ Sozom. lib. vii. c. xv. (p. 272. E 5.) "Ytto tovtov tqv xQ^vov, 'AXe^av- 
 dpEiov eTriaKOTTog to Trap' avTolg Aiovvcrov lepbv tig tKK\7](Jiav fifTSCKtva'Ci' 
 dojpov yap £i\7J^£i tovto Trapd tov (SacnXeujg' ... To fiev di) ^spcnriov wde 
 r/Xdj, Kai fier ov ttoXv ilg tKKXijaiav fieTeUKtvdaOr], 'ApKudiov tov (iaaiXeuig 
 
 iTTlxlVVflOV. 
 
 ^ Ruffin. lib. ii. c. xxiii. 
 
394 THE ANTIQUITIES OF THE Book VIII. 
 
 Serapis at Alexandria. I have already shown ^, out of Auso- 
 nius, that the Eoman halls, or hasilicw, were likewise turned 
 into churches. The like is reported of some Jewish syna- 
 gogues by the author of the Chronicon Alexandrinum, who 
 takes notice particularly^ of a synagogue of the Samaritans, in 
 a place called Gargarida, which Zeno the emperor converted 
 into a large Christian church. 
 
 And though it is not agreed by learned men whether the 
 temples said to be built by Hadrian were intended for the 
 worship of himself, or the worship of Christ; (for Casaubon° 
 and PagiP think he designed them for himself; whilst Huetius 
 
 ^ See chap. i. sect. v. 
 
 " Chron. Alex, sive Paschale, inter Historicos Byzantin. an. 10 Zenonis. 
 'ETTobjcre ttjv (Tvvayu)yr]V avrCJVf Tqv ovaav dg to KaXov^tvov Vapyapidijv, 
 tvKTYipiov oiKov /xsyav, 
 
 o Casaubon. Not. in Lamprid. Vit. Alexandr. Sever, p. 170. De Tiberio 
 narrant hoc Tertulhanus et aUi patres Grseci ac Latini : de Hadriano vero nemo 
 illorum, si satis memini, simile quidquara. Et mirum profecto, tam nobilem his- 
 toriam tot fidei Christianse propugnatores acerrimos, viros undecumque doctissi- 
 mos, et quorum intererat hoc scire, potuisse fugere. Sed videtur hsec de 
 Hadriano suspicio, raulto post ejus sseculum, hominum mentes insedisse : quum 
 neque Justinus Mart}T, neque Athenagoras, neque Tertullianus, neque Cypri- 
 anus, aut omnmo quisqvxam ex ilia veterum patrum manu, vel tenuissimam ejus 
 rei suspicionem fando umquam accepissent. Unde autem vulgo multi sseculo 
 Lampridii hanc de Hadriano concepissent opinionem, declarat auctor, quum 
 subjicit ; ' Qui templa in omnibus civitatibus sine simulacris jusserat fiei*i : quae 
 hodie ideirco, quia non habent numiua, dicuntur Hadriani, quod ille ad hoc 
 parasse dicebatur.' En fontem et originem hujus opinionis. Jusserat Hadrianus 
 templa fieri in omnibus civitatibus, suo nomini, sine dubio, consecranda : quod 
 et Spart. in vita illius testatur ; sed mortuo Hadriano, prius quam hsec templa 
 absolverentur, mansere pleraque illorum imperfecta, neque umquam dedicata 
 sunt. Exemplo potest esse illud, quod Tiberiade magnifice inchoatum, mox 
 relictum est uecdum absolutum, tandemque in usum balnearum a civibus desti- 
 natum. Epiphanius contra Ebionitas : vabg jueyioroc, k. t. X. [vid. seq. not. (r)] 
 Talia a;dificia in plerisque civitatibus adhuc Lampridii tetate exstabant, inchoata 
 solum, non perfecta, non dedicata : ac proinde, ut ait ipse, sine numiue et simu- 
 lacro uUo. Eo factum, ut in animum inducerent multi, quibus heic adsentitur 
 Lampridius, non sibi Hadrianum ilia templa exstruxisse, verum Christo, etc. 
 
 P Pagi, Critic, in Baron, an. 134. n. iv. (Lucse, vol. ii. p. 133.) Quod ad Lam- 
 pridium spectat, is de Alexandro Severo in ejus Vita, c. xliii. loquens, ait : 
 ' Christo templum facere voluit, eumque inter deos recipere, quod et Hadrianus 
 cogitasse fertur, qui templa in omnibus civitatibus sine simulacris jusserat fieri : 
 quae hodie ideirco, quia non habent numiua, dicuntur Hadriani, quae ille ad hoc 
 parasse dicebatur : sed prohibitus est ab iis, qui, consulentes sacra, repererant 
 omnes Christianos futuros, si id optato evenisset, et templa reliqua deserenda.' 
 
 5 
 
Ch. II. § 4. CHRISTIAN CHURCH. 395 
 
 defends *! Lampridius, his relation, who says he designed them 
 for the honour of Christ ;) yet it is certain, that after they 
 had been used to other purposes, they were at last, some of 
 them, turned into Christian churches. For Epiphanius^ says, 
 there was a great temple at Tiberias, called the Hadrianum^ 
 whidi the Jews made use of for a bath ; but Josephus Comes, 
 the converted Jew, in the time of Constantino, turned it into 
 a church. And the like was done by another of them, by 
 Athanasius, at Alexandria, having before been the hall or 
 palace of Licinius, as the same Epiphanius^ informs us. So 
 that now, partly by the munificence of the emperors building 
 churches at their own charge, and partly by their orders for 
 converting heathen temples into churches, and partly by the 
 great liberality and zeal of private Christians in times of peace, 
 churches became another thing from what they were in former 
 ages ; that is, more noble and stately edifices, more rich and 
 beautiful ; under which advantage we are next to take a view 
 of them in the following part of this Book. 
 
 Sed, ut Casaubonus in notis ad eum locum observat, de Tiberio narrant hoc 
 Tertullianus, et alii patres Grseci ac Latini, etc. 
 
 q Huet. Demonstrat. Evangel. Propos. iii. sect. xxii. xxiii. p. 65. (pp. 43, 44, 
 edit. Francof. 1722. 4to.) 
 
 r Epiplian. Hseres. xxx. n. xii. (Colon. 1682. vol. i. p. 136. B 6.) Naoc ^k 
 fisyKXTog kv ry ttoXsl TrpovTrrjpx^, to-xo. olfiai 'Adpidveiov tovto tKaXovv 
 dreXeg de tovto to 'Adpidveiov diafxkvov Ta^a 01 TroXiTai dg SrjfiSaiov XovTpbv 
 iTreipCjvTO eTTiaKevciffai' orrep tvpwx/ 6 'lujaijTrog, Ik tovtov Tr)p irpotpaaiv f fxe, 
 Kal wg ri^t] ivps did TSTpaKtJxt^v XiOiov TtTpaTrkdojv, S(og vxj/ovg Tivbg dvsyij- 
 ytpn'tvov, ivTtvdtv apx^Tai TToiuaOai rrjg tKKXtjffiag Trjv kirifiBXetav . . . ttoX- 
 XaKig dk KUKOVVTMV tov avdpa sKeivov, eig vcrTspov fikpog Ti tov vaov Iv 
 TijSepiddi oiKodoixrjcrag, Kal fxiKpdv licicXijffiav aTrortXetrat. 
 
 s Epiph. Hseres. Ixix. Arian.n. ii. (Colon. 1682. vol. i. p. 728. B 4.) Eiai to'ivvv 
 'KXiiovg tov dpiOfibv Iv Ty 'AXs^avdpeig,, gvv Ty vvv KTirrBtiay Ty l^aiaapdq, 
 KoXovixsvy, o TrpoTepov 'Adpiavbv kTvyx<^viv, vaTtpov AiKiviavbv ysyovs yvfi- 
 vdaiov, uTOvv (SaaiXsiov fxeTkirtLTa Se iv XP^'^^^Q KwvaTavTiov tdo^ev avTi)v 
 oiKodofiriO rival eKKXtjaiav, 
 
396 THE ANTIQUITIES OF THE Book VII f. 
 
 CHAPTER III. 
 
 OF THE DIFFERENT FOIIMS AND PARTS OF THE ANCIENT 
 CHURCHES ; AND, FIRST, OF THE EXTERIOR NARTHEX, 
 OR ANTETEMPLE. 
 
 Sect. I. — Churches anciently of different Forms. 
 
 It may easily be collected, from what has been discoursed 
 in the former chapter, that anciently churches were not all 
 built precisely in one form or figure ; for, since both heathen 
 temples and public halls were turned into churches, it can 
 hardly be imagined that all these should happen to be built 
 exactly in the same form : nor, indeed, was there any universal 
 rule among Christians about this matter. The author of the 
 Constitutions seems to intimate that they were generally oblong, 
 in the figure of a ship^. This figure was otherwise called 
 ' dromical,' SpojutKov, because, as Leo Allatius^, and Suicerus*^ 
 after him, conjecture, churches built in this form had void 
 spaces for deambulation ; and this is said to be the figure of 
 the famous church of Sancta Sophia, at Constantinople, by 
 Paulus Silentiarius and other writers. But this figure was not 
 
 a Constit. Apostol. lib. ii. c. Ivii. (Labbe, vol. i. p. 294. D 6.) TTpwrov [ilv 6 
 
 OlKOQ t(7T(i) 87Tlfxi]Kt]g, KUT dvaToXoiQ TtTgajlfXiVOQ' £^ £Kar£pWV TOJV fXEpUIV TO. 
 
 TracTT0(p6pia Trpbg avaroXijv, oariQ 'ioiKt vrjL 
 
 ^ Allat. de Teniplis Graecorum. 
 
 <^ Suicer. Thes. Eccles. voce vaog. (Amstel. vol. ii, p. 389, at bottom.) 
 (torn. ii. p. 390. A.) Alia (templa) sunt dpofiiKa, quse forma quadrata, lateribus 
 paribus, vel imparibus, substructa sunt ; quorum in culmine asseres, seu trabes 
 cantheriis colligantur, et tegulis superpositis conteguntur ; adeo ut templi 
 parietes projecturis asserum tegantur. Cur autem ^po/ii/cd vocentur, explicatu 
 uon est facile : si quid tamen conjectui'se dandum, videntur a deambulatione, 
 qua per tabulas super trabibus expansis a facie templi ad sanctuarium ipsum 
 pi-ogrediuntur, nomen habere : ex iis enim inferius templi spatiura universum 
 hac atque iliac percurrebatur. Sic dicta a dpojjioQ, quod 'cursum et pervaga- 
 tionem' siguificat. 
 
Cii. III. §1. CHRISTIAN CHURCH. 397 
 
 SO general but that we meet with churches in other forms ; 
 for the church which Constantine built over our Saviour''s sepul- 
 chre, at Mount Golgotha, was round, as we learn from Eusebius^ 
 and Walafridus^ Strabo. That which he built at Antioch, 
 Eusebius^ says, was an octagone ; and such was the church of 
 Nazianzum, built by Gregory, the father of Gregory Nazian- 
 zen, as we find in the son's funeral oration^ upon his father, 
 who describes it as having eight sides equal to one another. 
 Other churches were built in the form of a cross, as that of 
 Symeon Stylites mentioned by Evagrius^. And the church 
 of the Apostles, built by Constantine at Constantinople, was 
 in this form liliewise, as we learn from Gregory Nazianzen, in 
 his Somnium Anastasiw, who thus describes it (Carm. ix. 
 tom. ii. p. 79) : — 
 
 "Svv Tolg, Kui fXEydXavxov idog Xpi(TTo7o /xaOijratv, 
 UXevpalg aravpoTviroig rsTpaxct reixvofievov. 
 
 " Among these stood the stately church of the apostles of 
 Christ, dividing itself into four wings in the form of a cross." 
 These were sometimes made so by the addition of a wing of 
 building on each side (which wings the Greeks call apsides)^ 
 as Cedrenus^ and Zonaras observe in the Life of Justin Junior, 
 who added two of these apsides to the church of Blachernse, 
 and so made it resemble the form of a cross. Valesius^ has 
 
 ^ Euseb. Vit. Constant, lib. iii. c. xxxviii. 
 
 e Strabo de Rebus Eccles. c. iv. (Bibl. Patr. Max. torn. xv. p. 183. E.) 
 Verissima relatione didicimus, in ecclesia quam apud ^liam Constantinus Impe- 
 rator, cum matre Helena, super sepulchrum Domini mirse magnitudinis in 
 * rotunditate ' constituit, etc. 
 
 ^ Euseb. lib. iii. c. 1. Ey/cr/yptov oIkov tig djxrjxccvov tTrdpag v\pog' tv 
 oKTuedpov fihv avvsaTdra ff^^j^/iart. 
 
 g Naz. Orat. xix. de Laud. Patr. (Paris. 1630. vol. i. p. 313. C 5.) '0/crw 
 ptv laoTrXivpoig fvOeiaig ilg kavrbv cnravTOJVTa, kiuvmv H Kai ctowv KaWtrri 
 di 6p6(pu)V, elg vtpog alponevov, k. t. X. 
 
 ^ Evagr. lib. i. c. xiv. 'H ft tov vew o'lKo^on'ia, uvyKHxai jxtv cravpov 
 
 i Cedren. Vit. Justin, in Compcnd. Histor. p. 390. T^^J T trei r/p^aro 
 'lovcrrXvog KriZ^tv tov vaov tHjv ciymv dirodToKoJV Yi't-pov Kai TlavXov iy 
 T(p 6p<pavoTpo(pti(i)' 7rpo(Ts9i]K£ Se Kai ilg tov vaov tojv B\axipvu>v Tag ^v6 
 dxpiSag, Kai sTToiijaBv avTrjv arpcjTijv (al. (JTavpojTrfv). 
 
 k Vales. Not. in Euseb. de Vit. Constant, lib. iii. c. liii. (Cantab. 1720. p. 608.) 
 De Bethlehem usque ad radicem ^lambre sunt millia viginti quatuor : in quo 
 
398 THE ANTIQUITIES OF THE Book VIII. 
 
 also observed, out of the Itinerary of Antoninus the Martyr, 
 that the church which Constantino built at Mambre was in 
 a quadrangular or square figure, with an open court in the 
 middle ; so as one part of it was made use of by the Jews, and 
 the other by the Christians. Some churches were also called 
 octachora; but, as Valesius rightly observes, those were the 
 same with the octagones^ as appears from this ancient inscrip- 
 tion in Gruter^ : 
 
 Octachorum sanctos templum surrexit in usus, 
 Octagonus fons est munere dignus eo. 
 
 Suicerus and AUatius take notice also of another form of 
 churches, which they call rgovWojTa, KuXivS^wra, ^oXvjtol^ 
 and KVKkou'^r] ; that is, ' round, in the figure of an arch or 
 sphere, or a cylinder, or a shield, or a circle,' as the Pantheon 
 of Eome was said to be : but this, properly speaking, was not 
 so much the form of a church as the figure of one part of some 
 churches, as particularly that of Sancta Sophia, the body of 
 which was built in the form of a trulla ; that is, ' a great round 
 arch or sphere;' but yet the whole was oblong, resembling the 
 form of other churches, as the reader may judge by comparing 
 the several figures in the following table, whereof one is that of 
 Sancta Sophia, taken from Du Fresno's Constantinopolis Chris- 
 tiana ; another from Dr. Beveridge in his Pandects ; a third, 
 from Leo Allatius ; and a fourth from Goar ; all of which 
 being constructed and put together by Schelstrate, in his 
 Concilium Antiochenum, are here represented from his copy, 
 with the proper names referring to each part of them. To 
 these I have added another figure, representing the stately 
 church of Tyre, built by Paulinus, and described by Eusebius'" 
 in his panegyrical oration upon the church and the founder of 
 it, which the curious reader may see at large in the tenth 
 book of his Ecclesiastical History. I shall here, in a great 
 measure, follow his description, as one of the most ancient 
 
 loco requiescunt Abraham, Isaac, et Jacob, et Sarra, simul et Joseph ossa. Est 
 ibi basilica sedificata per quadrum, et atrium in medio discoopertum ; et per 
 medium cancellum ex uno latere intrant Christiani, ex alio vero Judsei, incensa 
 deferentes multa. 
 
 1 Gruter. Thesaur. p. 1166. 
 
 "™ Euseb. lib. x. c. iv. tot. 
 
Ch. III. § 2. CHRISTIAN CHURCH. 399 
 
 and authentic that we have, only intermixing such other things 
 as are necessary to explain the forms and parts of other 
 churches ; since, as I have observed, they were not all alike, 
 but differed in form, in site, and in several parts, from one 
 another. 
 
 Sect. II. — And different Situation from one another. 
 
 To begin with their situation or posture, they were commonly 
 so placed as that the front or chief entrances were toward the 
 west, and the sanctuary or altar-part toward the east ; yet in 
 some churches it was otherwise, as is evident from the obser- 
 vation made by Socrates" upon the church of Antioch, that it 
 stood in a different posture from other churches ; for the altar 
 did not look toward the east, but toward the west : which 
 observation is also made by PauHnus*^ Nolanus upon one of his 
 own structures; and the temple of the other Paulinus, of 
 Tyre, seems to have stood the same way ; for Eusebius de- 
 scribes the entrance to it, and not the altar-part, as fronting 
 the rising sun. So that, though the author of the Constitu- 
 tions p, among other rules of this nature, gives directions for 
 building churches toward the east ; yet it appears from these 
 instances that the practice was not so universal but that it 
 admitted of exceptions, as necessity or expediency required : 
 which observation has been made not only by Bishop Usher ^ 
 and Cardinal Bona^, but, long before them, by Walafridus 
 
 n Socrat. lib. v. c. xxii. (Aug. T. p. 251. B 7.) 'Ev 'Avrtox€i> Trig 'Evpiag 
 tj tKKXT](Tia avTi(TTpo<pov I'x6i Tiijv QkacTiV ov yap Trpog dvuToXag to Ovaiacrrri- 
 piov, aXKa TrpuQ dvaiv 6p^. 
 
 Paulin. Ep. xii. ad Sever. (Max. Bibl. V. P. vol. vi. p. 193. E 5.) Prospectus 
 basilica non, ut usitatior mos est, Orientem spectat, sed ad domini mei beati 
 Felicis basilicam pertinet, memoriam ejus adspieiens. 
 
 P Constit. Apost. lib. ii. e. Ivii. See note (a) p. 389. 
 
 1 Usher's Letters (ep. xlix.) to Selden. 
 
 r Bona, Rer. Liturg. lib. i. c. xx. n. iv. (Antverp. p. 418.) Quod attinet ad 
 situm, ita erant disposita, ut ad ortura solis tequinoctialem vertereutur. . . . 
 Paulinus tamen Nolanus (ep. xii.) adserit, se in basilica, quam sedificavit, hunc 
 morem neglexisse. < Prospectus,' inquit, *basilicte,' etc. [vid. not. (o)]. Quod 
 vero non omnia altaria, quae in eadem ecclesia sunt, ad ortum respiciant, sic 
 excusat Walfridus Strabo, c. iv. * Cognoscimus non errasse illos vel errare, qui 
 templis vel noviter Deo constructis, vel ab idolorum squalore mundatis propter 
 aliquam loci opportunitatem in diversas plagas altaria statuerunt, quia non est 
 
400 THE ANTIQUITIES OF THE Book VIII. 
 
 Strabo, who says% " The ancients were not nicely curious 
 which way their churches stood, but yet the most usual custom 
 was for Christians to pray toward the east ; and, therefore, 
 the greatest part of the churches were built with a respect to 
 that custom;' But St. Patrick, in Ireland, as Bishop Usher 
 observes* out of Jocelin, the writer of his Life, varied from all 
 others; for he built a church in Sabul, hard by Down, in 
 Ulster, which fronted neither east nor west, but stood from 
 north to south, ah aquUonali parte verstis meridianam plagam: 
 so that ecclesiastical history affords us instances, if we make a 
 curious inquiry, of churches standing in all postures. 
 
 Sect. lll.—Commo7ili/ divided into Three Parts, and sometimes 
 
 Four or Five. 
 
 Next, to consider the several parts of the ancient churches, 
 we are to observe, that, as in the temple of God at Jerusalem, 
 not only the Holy and the Most Holy were reckoned parts of 
 the temple, but also the outward courts, and even the court 
 of the Gentiles, which is expressly called ' the house of God ' 
 and the ' house of prayer ;' so in Christian churches, which 
 were built with some regard to the Jewish temple, the whole 
 ambitus, or ' circumference,' about them was esteemed, in a 
 large sense, as part of the church; and, accordingly, when 
 churches became asylums, or places of refuge, under Christian 
 emperors, not only the inner buildings, but the outer courts 
 
 locus, ubi non sit Deus. Verissima enim relatione didicimus in ecclesia, quam 
 apud yEliam Constantinus Imperator cum matre Helena super sepulchrum 
 Domini mirte magnitudinis in rotunditate constituit : itemque Ilom£e in templo, 
 quod ab antiquis Pantheon dictum a S. Bonifacio Papa, permittente Phoca 
 Imperatore, in honoreni omnium Sanctorum consecratum est : in ecclesia quo- 
 que S. Petri principis apostolorum, altaria non tantum ad orientem, sed etiam 
 in alias partes esse distributa. Hsec quum secundum voluntatem vel necessita- 
 tem fuerint ita disposita, improbare non audemus. Sed tamen usus frequentior 
 et rationi vicinior habet in orientem orantes converti, et pluralitatem maximam 
 ecclesiarum eo tenore constitui.' Narrat Procopius, (lib. i. de Bello Persico, 
 c. xvii.) Dianjs et Iphigenire templa in urbe Comana Deo a Christianis conse- 
 crata fuisse, nihil immutata structura : in quibus aliisque similibus necessariura 
 fuit, ad veterem situm altaris constructionem accommodare. 
 
 s 6trabo de Reb. Eccles, c. iv. (Biblioth. Patr. Max. tom. xv. p. 183. B.) 
 
 t Usher's Letters, ep. xlix. 
 
Ch. 1II.§4. CHRISTIAN CHURCH. 401 
 
 and boundaries were reckoned a sufficient sanctuary, as we 
 shall see in the latter part of this Book. Now, hence, arose a 
 twofold division of churches, as taken in a stricter or a larger 
 sense : in the strictest sense, including only the buildings 
 within the walls, they were commonly divided into three parts 
 — 1. The nartJiex., or 'ante-temple,' where the penitents and 
 catechumens stood ; 2. The naos^ or ' temple," where the 
 communicants had their respective places ; and, 3. The hema^ 
 or ' sanctuary,' where the clergy stood to officiate at the altar : 
 but in a larger sense, there was another ' ante-temple,' or 
 nartJiex, without the walls, under which was comprised the 
 irp^TTxiXov^ or vestibulum, ' the outward porch ;' then the 
 atrium or area, ' the court leading from that to the temple,' 
 surrounded with porticos or cloisters, as we shall presently 
 see, in the temple of Paulinus. There were, also, several 
 exedrw, such as the baptistery, the diaconica, the pastophoriay 
 and other adjacent buildings, which were reckoned to be either 
 without or within the church, according as it was taken in a 
 stricter or a larger acceptation. 
 
 Sect. IV. — And tJiese subdivided into other Parts. The out- 
 toard Narthex, or Ante-temple, included, first, the TrgoirvXov, 
 or Vestibulum, the Porch, 
 
 Eusebius, in describing the church of Paulinus, takes it 
 in the largest sense; and, therefore, he begins his description 
 with the 7r£/oi/3oAoi', or ' wall that enclosed the whole circum- 
 ference of the outward courts,' which we may call the ' ante- 
 temple,' or exterior narthex, to distinguish it from the narthex 
 within the church. In the front of this sacred enclosure, 
 toward the east, at some distance from the church, the first 
 building that presented itself, was a great and lofty porch, 
 which Eusebius and other Greek writers call the irgoirvkov 
 niya^ and the Latins, vestibidum magnum, 'the great porch,' 
 to distinguish it from the lesser porches, which joined to the 
 church : he calls it, also, irpdjTrjv tlaoSov, ' the first entrance,' 
 to distinguish it from the second, which were the gates of the 
 church. 
 
 VOL. ir. 
 
 Dd 
 
402 THE ANTIQUITIES OF THE Book VII I. 
 
 Sect. V. — 2. The Atrium, or the Area, or Court before the 
 Church, surrounded with Porticos, or Cloisters. 
 
 Between this porch and the church was a large area, or 
 * square plot of ground,"* which Eusebius " calls al^Qiov, and 
 Paulus Silentiarius avXriv^, in his description of Sancta 
 Sophia. The Latins term it atrium and impUimum, because 
 it was a court open to the air, without any covering, save 
 only on each side of the square, which was surrounded with 
 porticos, or cloisters; aroal Eusebius calls them, and these 
 built upon columns ; whence, as Du Fresne"^ observes, this 
 place is called sometimes t^tqclgtvXqv, and quadriporticus in 
 modern authors. In this place stood the first class of peni- 
 tents, according to Eusebius, w4io says "^ expressly, " It was 
 the mansion of those who were not allowed to enter further 
 into the church :"— that is, they stood either in the porch 
 or the porticos, to beg the prayers of the faithful as they 
 went into the church ; or, perhaps, if they were more noto- 
 rious criminals, they were cast out of these also, and obhged 
 to wait in the court or open air, and stand there, exposed 
 to the weather, as part of their penance, which seems to be 
 intimated by Tertulliany, when speaking of some monstrous 
 sinners, he says, " They were expelled not only from the doors 
 
 u Euseb. lib. x. c. iv. (Aug. T. 1746. p. 419. E.) ^ikaov aWpiov rjcpin eIq 
 rijv Tov ovpavov Kccroxpiv, Xafnrpbv Kai Toig rov (puJTbg ciKTlcriv avHixtvov 
 
 akpa Trap'sxov. It. de Vita Const, lib. iii. c. xxxv. (p. 538.) AikfSaive d' 
 
 l^iJQ tTTi 7rajjL{xiykOr] x^^pov, dg KaOapbv aWpiov dvaTreTTTafi'evov. 
 
 V Paul. Silent, part. ii. vers. 174. (Byz. Hist. Venet. vol. xiv. p. 204.) 
 TeTpa<TLv aiOovcyffi Tvepidpofiov o^ptai avX^v, 
 ''Qv fiia fikv vapOrjKL cvvaiTTiTai, a'iye [.ikv dWai 
 JltTTTafikvai TtXWovai 7ro\va\ick«yGi KiktvQoig. 
 
 w Du Fresne, Com. in Paul. Silent, p. 536. Observandura, exteriorem vestibuli 
 porticum ad atrii portions pertinuisse, si non et tertia fuit, quod jam monuimus : 
 alioquin atrium Soj)hianum tribus constitisset porticibus, non vero quatuor, pro- 
 iudeque non TiTpdarvXov fuisset vel quadriporticus sed triporticus, uti ejusmodi 
 atria dicuntur Anastasio in Hilario PP. ' Nymphseum et triporticum ante orato- 
 rium sanctee crucis,' etc. 
 
 X Euseb. lib. x. c. iv. (p. 420. A 6.) 'H 7rpwr>? niv tlaiovriov avrt) diarpijSij, 
 KocTj-iov b}iov Kai dyXatav ry rravTi, roTg rf tu)v Trpojvojv ticraywyiJJv hi deofik- 
 voig, KaTaXXrjXov rtjv fxovrjv Traptxoixkvr]. 
 
 y Tertull. de Pudicit. c. iv. (Paris. 1675. p. 557.) Reliquas autem libidinum 
 furias . . . non niodo limine, verum omni ecclesiae tecto subniovemuSj quia non 
 sunt delicta sed monstra. 
 
Ch. III. §6. CHRISTIAN CHURCH. 403 
 
 of the church, but from every place that might afford them 
 any shelter or covering i**** so that the atrium was always an 
 open place, or court, before the church ; and, therefore, those 
 authors who confound the atrium or vestihulmn and porticus 
 into one, wholly mistake the form of the ancient churches ; 
 for these, as I have shown, were distinct parts of the ante- 
 temple. 
 
 Sect. VI. — 8. In the middle of which stood a Fountain for 
 washing as they entered into the Churchy called Oantharus 
 and Phiala in some authors. 
 
 It is further to be noted, that in the middle of the atrium, 
 there was commonly a fountain, or a cistern of water, for 
 people to wash their hands and face, before they went into 
 the church. Eusebius ^ expressly mentions this in the temple 
 of Paulinus. He says, in the court over against the church, 
 he placed Kprivag, ' fountains of water,' as symbols of purifica- 
 tion, for such to wash as entered into the church. Paulinus, 
 bishop of Nola, takes notice of the same thing, but gives it the 
 name of cantharus % which signifies any capacious ' vessel that 
 will hold much w^ater,' and sometimes a * statue made to spout 
 out water at its mouth."" As Du Fresne has observed, that 
 in some places the fountain was surrounded with lions, thus 
 spouting out water ; whence this place has the name of 
 leontarium in some modern Greek writers. It is also called 
 by some nymphwum, l\i^aTr\q, and koXu/xjSeTov, which all 
 signify ' a fountain ."* Paulus Silentiarius, in his description of 
 Sancta Sophia, gives it the name of (piaXr), phiala, which we 
 may English, ' the basin." And Socrates calls it (pplap, ' the 
 spring." For speaking of a skirmish that happened between 
 the Catholics and Macedonian heretics, in the church of 
 Acacius, at Constantinople, he says, " Such a slaughter was 
 
 2 Euseb. lib. x. c. iv. (Aug. Taur. 1746. p. 420. A 2.) 'EvTavOa fca^apo-iwj/ 
 IriOti cvfX^oKa' Kprjvag dvTiKpvq I'lQ irpocrojTrov tTTKTicBva^ojv rov veil), ttoXX*^ 
 T(p Xivnari Tov vafiarog, roXg 7repijS6\(i)v Upiov stti to. eaoj Trpo'lovcn t})v 
 aTr6ppvy\jiv Trapt^oiikvaQ. 
 
 ^ Paulin. Ep. xii. ad Severum : 
 
 Sancta nitens famulis interluit atria lymphis 
 Cantharus, intrantumque manus la vat arane ministro. 
 
 Dd2 
 
404 THE ANTIQUITIES OF THE Book VIII. 
 
 made, that the avXi), the atrium, or ' court of the church,' 
 was filled with blood ; insomuch that the (^pia^, the ' fountain' 
 that stood in it, was overflowed^ therewith, and ran through 
 the adjoining o-roa, the ' portico,' or ' cloisters,' even into the 
 street." St. Chrysostom '^, also, speaks of these fountains as 
 of things of common use in the atria, or 'courts before the 
 churches, and frequently, in his popular discourses, alludes 
 to the custom of washing their hands before they went into 
 the church *^. Which is also done by Tertullian % who exposes 
 the absurdity of going to prayers with washed hands, whilst 
 men retained a filthy spirit and polluted soul. In like manner, 
 Synesius^ speaks of the cisterns or vessels of water, set for 
 washing in their ante-temples. 
 
 Sect. VII. — Whether the superstitious Use of Holy Water he a 
 Corruption of this ancient Custom f 
 
 The writers of the Church of Rome, Baronius^ and others, 
 
 b Socrat. lib. ii. c. xxxviii. (p. 128. B 2.) T'lVirai <p6vog dvOpchTrcov ttoXXwv 
 ij(TTS Tijv avXijv Trjg kKKXrjtriag tKeivrjg aiiiaToq TrXtjpr] yivecrOai, /cat to Iv avry 
 *Ppiap VTrep(3\v<rai tov aifiUTOc, UptTv Sh tovto Kai eig rrjv kxoiikvi)v CToav, 
 a%pt Trig TrXaTiiag avrrjg. 
 
 c Chrysost, Horn. Ivii. torn. v. edit. Savil. p. 390. Tag Kpr)vag ilvai sv Toig 
 avXalg tCjv tvKTrjpiiov o'lKiov vivofiiCTTai. 
 
 d Chrysostom. Horn. lii. in Matth. (Benedict, vol. vii. p. 52G. B C.) (torn. i. 
 p. 566. A. edit. Francof.) Kai kv Ty iKKXrjcria tolovtov opui/xsv tOog KpaTovv 
 Trapa roig TroXXolg, Kai oiruig jxsv KaQapoig ilakXQouv 'lyLaTioig cirovda^ovTai, 
 
 Kai OTTiog Tag x^^oai; vi\paLVTo, k. t. X. Id. Horn. Ixxii. in Joan. (Benedict. 
 
 vol. xi. p. 23. E.) (ibid. p. 465. A.) Eira x*iP«£ i^^^ viTTTOfitOa eig UKXrjaiav 
 
 tiaiovTtg, Tijv dk Kapdiav ovKtn. Id. Horn. iii. in Ephes. (Bened. vol. viii. 
 
 p. 433. C 10.) (torn. v. p. 888.) EiVI [xoi, apa av 'iXoio x^P*^'^ av'nrTOig Ty 
 Gvcrig, TTpoatXOtiv ; ovk lywyt ot/xaf aXX' eOkXoig av ixijde oXojg rrpoaeXOelv, rj 
 
 pvirapctlg x^pf^iV. Id. in Psalm, cxl. (Benedict, vol. v. p. 431.) (torn. iii. 
 
 Opusc. p. 477-) KdOaipe to'ivvv avTag (^^eTpag) kXiimoavvy, (piXav9pM7ri^, 
 TTpocTTaaig, dsofie.vo)v, Kai ovTwg avTug tig tv\ag aye d yap aviiTTOvg ahrag 
 OVK kiriTpsTTeig tig tv\rjv STraipeaOai, ttoXXi^ f^aXXov a}xapTr]ixa(nv ovk av ilrjg 
 diKaiog avTag jxiaivtiv ti to 'iXaTTOv dkSoiKag, 7roXX<p /xaXXov to /xa^ov 
 ^pi^ov TO fikv yap dviTTTOig X^P^*^ 'Trpoaevx^f^Oat, ov ToaovTOv cltottov, k. t. X. 
 
 e TertuU. de Orat. c. xi. (Paris. 1765. p. 1.33.) Quse ratio est, manibus qnidem 
 ablutis, spiritu vero sordente, orationem obire % 
 
 f Synes. Epist. exxi. Anastasio. (Paris. 1640. p. 258. B 2.) 'Qg tort ye to 
 drjfioaiov %i(pog ovx rJTTOV, f} to. iv ToXg TrpoTtnivltJixaai x^pj^t/^", TToXfwg 
 KaQapTi]piov. 
 
 g Baron, an, 57, n. cvii. seqq. 
 
Cii. 111. §7. CHRISTIAN CHURCH. 405 
 
 commonly derive and defend the use of their holy water from 
 this ancient custom. But Du Fresne** seems to speak more 
 properly, when he says, " Their lustral water rather succeeded 
 in its room."' For the washing of the ancients had nothing 
 of expiation in it ; but was only an indifferent ceremony of 
 corporal decency, or at most but an admonishing emblem of 
 that purity of soul, with which men ought to enter the courts 
 of the most Holy God. And, therefore, any one that com- 
 pares these matters nicely together, must conclude, that the 
 latter custom is but a fond imitation, or mere corruption of 
 the former ; if it owe not rather its original to a worse foun- 
 tain, the wepippavTiipia, or 'sprinkling with holy water,' so 
 often spoken of among the heathen. The things are so like 
 one another, that some modern transcribers of Sozomen have 
 mistaken them for one another. For, whereas Sozomen, 
 speaking of Julian's going into a temple to sacrifice in Gaul, 
 with Valentinian to attend him, says, " The priest sprinkled 
 them^ with water as they went in, according to the heathen 
 custom ;" Valesius^ has observed, that in some copies it is 
 read, " according to ecclesiastical custom," instead of " heathen 
 custom f' which he imputes to some modern transcribers, who 
 were minded to make church holy water of it ; whom he 
 
 h Du Fresne, Com, in Paul. Silent, p. 639. Hse fontium aquse quotannis in 
 pervigilio sacrorum Theoplianiorum interdum in ipso festo die consecrabantur et 
 benedicebantur, quarum benedictionis ordo habetur in eucliologio : unde v6<t(dv 
 arreXacrriKaL' daifxovujv (pvyadtvTiKcd apud Clement, in Constit. Apost. iajxariKov 
 ipvx(!iv Kai crwjua'rwi', alibi a[xapTi]ixdr(.ov Xvrrjpiov, etc. in eodera euchologio 
 dicuntur. Horum loco successere, prsesertim apud Latinos, quae in templorum 
 valvis exponi solent lustrales undse, uti, qui de ritibus ecclesiasticis scripsere, 
 pridem docuerunt. 
 
 i Sozom. lib. vi. c. vi. 'E-Trti f/icXXev viriQajXH^tiv Tov vaov rbv ovdbVf 
 OaXkovg Tivag dia(Bp6xovg kutsx^^v 6 iepevg, voixifj 'E\\r]viKip irepuppaive tovq 
 ficnovrag. 
 
 k Vales, in h. 1. (Cantabr. 1720. p. 226.) In Codice Fuketiano scripfum invcni 
 vofKp tKK\ti(na(JTLK(^. Quod idcirco hie retuli, non quod scripturam earn pro- 
 bem, sed ut studiosus lector perspiciat, quam periculosum sit conjectura3 sua; 
 indulgere^ Etenim antiquarius, qui codicem ilium descripsit, quum adsper- 
 sionis aquse mentionem fici'i videret hoc loco, id more ecclesiastico factum esse 
 credidit. Quasi non et pagani hvijusmodi adspersionibus aqufc lustralis usi 
 fuerint diu ante aquce lustralis [Christianaj religionis] exordium, Nota sunt 
 vcterum Groecorum Trepippavrripia. 
 
406 THE ANTIQUITIES OF THE Book VIII. 
 
 ingeniously chastises for their ignorance or impudence in 
 corrupting good authors, as they justly deserved. 
 
 Sect. VIII. — The Atrium and Porticos in the Ante-temple 
 only made use of for burying the Dead. 
 
 But, to return to the business of the ancient churches. 
 Whilst we are speaking of the ante-temple, it will not be 
 improper to observe, that for many years after burying-places 
 were allowed in cities, they were still kept out of that which 
 was strictly and properly called the church, and only allowed 
 in those parts of the ante-temple, the atrium and porticos, 
 which we have been describing ; as appears from a canon of 
 the Council of Nantes, an. 658, which prohibits any to be 
 buried ^ in the church, but allows of it in the atrium, or por- 
 ticos, or exedrw of the church. Which I note, only to show 
 what use these parts of the ante-temple were put to. But of 
 this more when we come to treat of cemeteries and the funeral 
 rites of the ancient Church. 
 
 CHAPTER IV. 
 
 OF THE INTERIOR NARTHEX, AND THE PARTS AND USES 
 
 OF IT. 
 
 Sect. I. — Of the lesser TrpoTruXa, or ' Porches^'' lefore the Doors 
 
 of the Church, 
 
 Having taken a view of the exterior narthex^ or 'outward 
 ante-temple,' we are next led by Eusebius into the interior 
 narthex, or 'ante-temple within the church.' For, in such 
 stately structures as that of Paulinus was, the narthex, or 
 TT/oovaoc, which I English ' ante-temple,' was a name common 
 
 1 Cone. Naranetens. c. vi. In ecclesia nullatenus sepeliantur, sed in atrio, 
 aut porticu, aut in exedris ecclesice. Labbe (vol. ix. p. 470) reads, eoctra eccle- 
 siam. 
 
Cii. IV. § 1. CHRISTIAN CHURCH. 407 
 
 to more parts than one. And in some of the most magni- 
 ficent churches, as that of Sancta Sophia, as Du Fresne has 
 observed, out of Procopius and Paulus Silentiarius, there were 
 no less than four distinct nartheces. The entrance into the 
 interior narthex in the church of Paulinus, was out of the 
 porticos, or cloisters, before the church, by three inner porches 
 {ra Iv'^OTCLTU) TrpoTTvXa, Eusebius calls them) ; and as many 
 gates opening out of them, the middle one being the greatest 
 and highest of the three, as we commonly see in our modern 
 cathedrals, only with this difference, that those fronted to the 
 east, and ours to the west. It had also porticos adjoining on 
 the north and ^ south, and as many porches and doors to enter 
 out of them. These porches, in such churches as had no other 
 ante-temple, served to receive the first class of penitents, 
 called the mourners, which otherwise were remitted to the 
 atrium and porticos before the church, as I have shown 
 already in the temple of Paulinus. And these things are 
 accurately to be observed by those who would not mistake the 
 ancients, when they seem to speak differently of the place of 
 the mourners. Du Fresne has also observed, out of Pauhnus 
 Nolanus ^ that these porches and gates are sometimes called 
 arcus^ from the manner of their structure, which was arch- 
 work ; and apsides for the same reason ; for apsis denotes any 
 thing that is framed in the figure of an arch, or a convex, as 
 the heavens. And, therefore, he thinks the thirty-second 
 canon of the Council of Carthage is to be understood of this 
 place, when it says ^ " that such penitents as had committed 
 very notorious and scandalous crimes, known to the whole 
 Church, should have imposition of hands before the ap>sis ,-" 
 that is, before the porch or doors of the church. Here it was 
 also that the poor of the Church placed themselves, both before 
 and after divine service, to ask alms of such as came from 
 
 a Euseb. de Vita Constant, lib. iii. c. xxxvii. (Cantabr. 1720. p. 598.) Of the 
 Clmrch of Jerusalem. 'Aju0t b' tKarepa to. TrXevpd, ^ittCov aroCov dvayeiiov re 
 Kai Karaytiiov didvuoi TrapaaTCiStQ Ti^ jxriKei tov vtoj cvve'^tTsivovro. 
 
 b Paulin. Epist. xii. ad Sever. Alma domus triplici patet ingi'edientibus arcu. 
 
 c Cone. Cartli. III. c. xxxii. (Labbe, vol. ii. p. 1171-) Cujuscmiqiie poenitontis 
 publicum et vulgatissimum crimen est, quod universa ecclesia novcrit, ante 
 apsidera manus ei imponatur. 
 
408 THE ANTIQUITIES OF THE Book VIII 
 
 the altar. Whicli custom is mentioned by Gregory Nazianzen •* 
 and St. Chrysostom^, who elegantly, after his manner, upon 
 this account, styles the poor, and aged, and the lame, and the 
 blind, ' the guards of the royal palace,' meaning the church. 
 
 Sect. IL — Oftlie Narthex, Pronaos, or Ferula. 
 
 Being entered by these gates into the church, the first place 
 that occurs to our view, is the Trpovaoc, or 'ante-temple,'' 
 within the walls. This, in the modern Greek rituals, is always 
 called the nartJiex, and is peculiarly allotted to the monks, or 
 women ; and used to perform the offices of rogations, and 
 suppHcations, and night-watches in. Here, also, they place 
 dead corpses, whilst their funeral rites are performing, as 
 Suicenis^ shows at large, out of their Triodion, Pentecostarmm, 
 and T^picum, and other authors. Morinus thinks ^ the ancient 
 churches, for above five hundred years, had no narthex, but 
 were divided only into two parts, the sanctuarium, and aula 
 laicormn, ' the place of the clergy," and ' the place of the 
 laymen ;' and that the nartliex was first introduced by the 
 Eastern monks in the sixth century : but in this he is evidently 
 mistaken ; for, though the name, perhaps, be not very ancient, 
 yet the thing itself is ; for this was always a distinct and 
 separate part of the church, as any one will easily imagine that 
 considers the ancient use of it. 
 
 <i Naz. Orat. xvi. de Amore Pauperum, (Paris. 1G30. torn. i. p. 246. C 5.) 
 Oi TToXXot Zl avrCJv ovSe vtt' aiaxvvrjg rag Travrjyvpeig tpivyovaiv avrb fisv ovv 
 Tovvavriov, tig ravrag ijQovvrai dia rrjv ^P^'of'^; ravrag dtj Xsyw Trav^ijfxovg 
 Kcd Updg, ag I'lfxiig Itti OegaTTtiq, rwv i/zy^wv l^tvpoyav, r] Kara ri fivaTrjpiov 
 avviovreg, ri toiq [xaprvcri Trjg dXrjOtiag 7ravT}yvpi(^ovTeg. 
 
 e Clirysost. Horn, x. in 1 Thess. (Benedict, vol. xi. pp. 494 — 501.) [I do not 
 find the words alleged by Bingham.] 
 
 t" Suicer. Thes. Eccles. voce vdpOri%. (vol. ii. p. 391.) ^dpOi]% est locus in 
 ecclesia, etsi alii extra ecclesiam ponant : cujns fi'equens nientio in libris 
 ecclesiasticis Grtecorum. Triodion in Sabbato sancto : 'H Sk Trpwrij iopa \pd\- 
 Xerai iv Tip vdp9i)Ki b}io'n>)g, Kai ai Xoiirai Xirai ypdWovrai 6fioi<i)g iv rip 
 vdpdr]Ki. Pentecostarium in Dominica Resurrectionis : Kat ilfpxoiitOa uTiav- 
 ng iv T(p vd(,6i]Ki did tov (Sopiiov fikpovg, KparovvTfg Kai Ta Kr}pia r'lmxiva. 
 Typicum, c. xxv. Kai iroioviJiev tv T<p vdpOijKi Travvvxi^a tig Tovg Koifirj- 
 Oevrag. 
 
 g Morin. de Pcenit. lib. vi. c, i. sect. x. (p. 35?. A 4. Antverp. 1682.) Secun- 
 dum est, nusquani apud antiquos auctores narthecis mentionem fieri. Antiqui 
 
Ch. IV. § 3. CHRISTIAN CHURCH. 409 
 
 Sect. III. — The Use of it for the Catechumens^ and Penitents of 
 
 the Second Order. 
 
 For the Church, ever since she first divided her catechumens 
 and penitents into distinct orders and classes, had also distinct 
 places in the church for them. And this lower part of the 
 church was the place of the energumens, and such of the cate- 
 chumens and penitents as were commonly called a/c/oow/u£vof, 
 or audientes, that is, ' hearers,"* because they were allowed to 
 stand here to hear the Psalms and Scriptures read, and the 
 sermon made by the preacher ; after which they were dis- 
 missed, without any prayers or solemn benediction ; as may be 
 seen in the author of the Constitutions '', and the Canons of St. 
 Basil ^, Gregory Nyssen ^, and several others. 
 
 eniin Grseci, ut et Latini, ecclesias in duas tan turn partes distinxemnt, in aulam 
 sive atrium laicorum, et sanctuariura, in quo consistere episcopis, presbyteris, et 
 diaconis tantum licebat. Sanctuarium uou modo Upartloif, sed ssepissime ^rjfxa 
 vocarunt, ut et uyiov twv dyiwv, quandoque etiam dSvTa, dvciKTopov, et iXaa- 
 rrjpiov. Usurpari coepit vdpOr]^ in typicis et euchologiis post annos a Christo 
 nato quingentos. Turn enim orientales monachi coeperunt ecclesias in tres 
 partes dividere, lepartiov, vabv, koI vdpQrjKa. 
 
 h Constit. Apost. lib. viii. c. v. (Labbe, vol. i. p. 463. A 70 Merd rtjv 
 dvdyviocnv rov vofiov koI tSjv 7rpo(p7]Tu)V ruiv re IttkttoXwv r)fioJv Kai toiv 
 Ttpd^eojv KOI tSjv fvayyiXlojv, dairaadaOo) 6 xapoTOvijOdg rtjv eKKXtjcriav . . . 
 Kcd HBTa TTjv 7rp6<ypr](nv 7rpoa\a\r)(ydTio rep Xao^ XoyovQ irapaKXrjasdJQ' Kai 
 TrXTjOiorravTog avTov tov rfjg didaaKuXiag Xoyov . . . dvaffrdvrcjv dirdvTiov 
 6 didKoi'og l(p' vtpi]Xov rivog dvtXOujv KrjpvTTiTO)' [xr^Tig ru>v dfcpowjwfvwv 
 
 IXtJTig TOJV dTTlOTWJ/. 
 
 i Basil. Can. IxxY. (Labbe, vol. ii. p. 1753.) 'O dSeXcpy i8i(^ tic Trar^pog Tj 
 Ik firirepoQ avfXfiiavOiig, eig oTkov Trpocrevxfig ft*) £7rirp£7re(T0a» Trapelvai, siog 
 dv diroaTy r^g Trapavofiov Kai dOefiiTov Trpd^ecjg' fierd de to kXOtXu tig 
 ffvvaiaOrjaiv Trjg <poj3tpdg d/xapTiag, rpuriav TrpocFKXadTio, ry Ovpa tcSv 
 tvKTtjpicJV o'lKOJV TTapfcrrijKijjg, Kai ^(.ojievog tov Xaov eicriovTog liri Tt)v irpocr- 
 ivxvv, lotTTS SKaaTov fiird avjXTraQtiag virlp avTOV tKrtviig TTOiiiaQai Tvpog 
 Kvpiov Tag diY}(nig' /icrd ^£ tovto, dXXrjV Tpuriav tig aKpoaaiv jjtovrjv irapa- 
 ^(x9r]TU), Kai aKoixov r/jg ypcf^JJC f«i '"^f ^Lda<TKaXiag tKfiaXXkaOoj, Kai fit) 
 KaTct^iovaOio Trpoatvxfjg' 'i-rrtiTa tiirep fxird SaKpviov l^eZt]TT](Ttv avTtjv, Kai 
 7rpoo-£7rf(T6 Tqi Kvpi<{j fiETa awTpifiixov KapSiag Kai TaTreivioasiog lax^P^Q) diSo- 
 <r9(i) avT(o VTroTTTioaig Iv dXXoig Tpi<rtv ertai' Kai ovTu)g tTTdddv rovg KapTTOvg 
 Tijg fiSTavoiag d^iuvg fc7ri0£i^?/rat, ry ^CKcfr^ trti eig Tr)v t<Zv TriffToSv evxvv 
 dix9f]Tio, X'«^P'? '7rpo<J(popdg' Kai 5vo itt) avardg tig Ttjv tvxv^ '"o^C Triorotf, 
 o'vTb) XoiTTov KaTa^iovaOio Tiig tov dyaOov Koivcjviag. 
 
 ^ Gregor. Nyssen. Epist. ad Letoium, c. v. (torn. ii. p. 120. B 3. Paris. 1C38.) 
 TpKJivvka yap tlcrip iviavToi, Ka9' eKa(TTov Pa9fi6v Trjg tvi^ddog rwi' troiv 
 
410 THE ANTIQUITIES OF THE Book VIII. 
 
 Sect. IV. — Also for Jews ^ Heathens^ Heretics, and Schismatics, 
 
 to hear in. 
 
 Hither, also, both Jews, and heathens, and heretics, and 
 schismatics, were sometimes allowed to come to hear the 
 Scriptures read, and the sermon preached, because this part 
 of the service was for their edification and instruction. The 
 Council of Laodicea, indeed \ prohibits heretics to come within 
 the church. But in Afric and other places, it was allowed; 
 for, in the fourth Council of Carthage"^, there is a canon 
 express to this purpose, " That the bishop shall not prohibit 
 any, whether heathen, heretic, or Jew, to come into the 
 church, and stay there to hear the word of God, till the time 
 of the dismission of the catechumens." And it appears, fur- 
 ther, from several both of St. Chrysostom's and St. Austin'*s 
 Homilies, that this was the common practice. Now, then, 
 it is reasonable to suppose, that all these had their station 
 together in the lower part of the church, called the narthex, 
 or whatever other name it went by. 
 
 Sect. V. — This not the Place of the Font, or Baptistery, as in 
 
 our Modern Churches. 
 
 Dr. Beveridge and some others, seem here, also, to place 
 the font, or baptistery, as in our modern churches. But there 
 is nothing more certain, than that for many ages the baptis- 
 tery was a distinct place from the body of the church, and 
 reckoned among the exedrce, or ' places adjoining to the church.' 
 For which reason, I. omit speaking any further of it here, 
 intending to do it more fully in the latter part of this Book, 
 when I come to the exedras of the church. 
 
 opi(T9ei(rT]g, uxrre Iv jxev n^ TravreXel d^opi(Tfi(^, kvvatrrj xpovov diayevsaOat 
 a-n-eipyonsvov rrj^ Ifc/cXjjffiae* dWa Sk ToaavTa 'irt] Iv ry cLKpodrrei Trapapdvai, 
 fiovrjQ Twv SiSaaKciXojv kuI rrjg tmv ypacpojp aKpodcrtujQ, kuI (.lera rijg rov Xaov 
 avcTTdcrsMQ d^iovfisvov, k. r. X. (See Labbe, vol. ii. p. 1748.) 
 
 1 Cone. Laodic. can. vi, (torn. i. Cone. p. 1497-) TLfpl rov, fi}) (ruy^wpsTr 
 Tolg a'lpsTiKoTg thdvat sig rov oIkov tov Qtov, iTrinkvovTag ry a'lpecrsi. 
 
 "1 Cone. Cai-th. IV. c. Ixxxiv. (Labbe, vol. ii. p. 1206.) Ut episcopus nullum 
 prohibeat ingredi ecclesiam, et audire verbum Dei, sive gentilem, sive htereti- 
 cum, sive Judteum, usque ad missam cateehumenoruni. 
 
 5 
 
Ch. IV. §G. CHRISTIAN CHURCH. 411 
 
 Sect. VI. — Wh^ called Narthex, and of the different Sorts of 
 
 Nartheces in several CJmrcJies. 
 
 If it be inquired, why this part of the church was called 
 nartJieos^ I answer; because the figure of it was supposed to 
 resemble Siferida, which was the Latin name for it, that is, 'a 
 rod, or staff;' for any oblong figure, or dromical, as the Greeks 
 called it, was by them called a narthex, as Suicerus and Du 
 Fresne have observed out of Theodosius Zygomala ^ ; and, 
 therefore, this part of the church, being a long but narrow 
 part, across the front of the church, was termed narthex, 
 or ferida, upon that account. And, it is further to be ob- 
 served, that some churches had three or four nartheces, but 
 those without the walls ; for the porticos, or cloisters, of such 
 churches as Sancta Sophia, which were built to the north, 
 and west, and south of them, w^ere called nartheces ; as Du 
 Fresne ° shows out of Procopius, and Paulus Silentiarius, and 
 
 " Zygomal. ap. Auct. Turco-Grsec. 'NdpOrj^ to e'^w tov vaov dpofiiKov diKrjv 
 vdp6T]Kog. OvroQ vapOriKO^Spog, 6 pd(3dov ^epwv i/c vdpOrjKog. Uav dpojxiKbv 
 vdpOt]^ Xiyerai. 
 
 o Du Fresn. Com. iii Paul. SUentiar. (Byz. Hist. Venet. 1729. vol. xiv. 
 p. 104.) Quatuor in rede Sopliiana nartheces statuit Codinus : cnrb tov j^fiixarog 
 fisxpi T&v Ttcrcrdpcjv vap6f}K(t)V, ut et Anonymus : kuI tS)v Ttaadpiov vapOrjKiov 
 KaTsxpvaiocrs tu opoipa kl veXivov xP^'^o^ XafiTrpoTaTa. Sed jure addubitari 
 potest, an hoc loco quatuor aliquas portions exteriores innuerit, binas scilicet ad 
 occidentem, et duas alias ad septemtriouem et meridiem. Quod quidem indi- 
 care videtur idem Anonymus, scribens Justinianum statuisse (an vere, alii 
 viderint) ut quisquis pro delictorum modo arceretur a sacris, in his quatuor 
 narthecibus staret : quo quidem loco (pivag nartheces vocat, incoraperta mihi 
 ratione, nisi forte quod ad templi fines haberentur portions istee exteriores. 
 Certe tertium narthecem ejusdem sedis Sophiante observare est in sexta Synodo, 
 act. xviii. ubi diKVix[Sa\ov iv Tpirip vdpOrjKi fxsydXrjg UicXrj(Tiag statuitur, nullo 
 alio indicio : qui quidem tertius narthex prima fortassis fuerit e tribus portici- 
 bus, quas ad occidentem cedis Sophian^e stetisse scribit Paulus Silentiarius, 
 qu^que I'^wTOTog vdpQriK videtur nuncupari apud eumdem Anonymum, p. 248. 
 Nam auctor est Goarus, etiamnum Grsecis iKiovdpOrjKug exteriores portions, ut 
 interiores kaujvdpQriKag dici. Porro diKvn(3aXov, ni fallor, locus est constans 
 duabus trullis, KvufiaXiKuig, sen in modum cymbali, quemadmodum fuit major 
 ffidis trulla, exstructis. Ita rpiKvu^aXov tov TKvKavKTTrjpiov memorat alicubi 
 Codinus in Orig. Jure igitur Allatius hrcc verba de narthece uifcrt : ' Narthex 
 vero extra ecclesiam forte an antiquis temporibus fuerit, non dispute.' Nam ut 
 nartheces, quod ex prjedictis satis patct, olim extra ecclesiam, scu potius extra 
 ecclesiie septa, fucre, etsi forte, ut pronai, sacri haberentur ; ita vicissim pro 
 
412 THE ANTIQUITIES OF THE Book VIII. 
 
 the sixth General Council, because these were long narrow 
 buildings, in figure or shape of a nartliex. And such churches, 
 he thinks, had no other narthex within the walls ; but these por- 
 ticos were the proper station of the penitents, and such others 
 as were not allowed to come within the nave of the church. 
 But, in such churches as had no porticos adjoining to them, 
 the narthex was the lower part of the church within the walls, 
 which was made to answer the use of porticos in other 
 churches ; and this seems to be the true state of the matter, 
 and the only way to reconcile the different accounts that are 
 given by authors, of the ancient narthex of the church. 
 
 CHAPTER V. 
 
 OF THE NAOS, Oil NAVE OF THE CHURCH, AND ITS PARTS 
 
 AND USES. 
 
 Sect. I. — Of the Beautiful and Royal Gates ; why so called. 
 
 After the narthex followed that part which was properly 
 called vaoQ, ' the temple,' and navis, ' the nave, or body of the 
 church.' This was separated from the narthex by certain rails 
 of wood, as all other places in the church were commonly dis- 
 tinguished. The entrance into it from the narthex was by the 
 gates which the modern rituals and Greek writers call nvXai 
 cjpatai and /BacrtXt/cai, ' the beautiful and royal gates ;' which 
 seem to be so named in allusion to the name basilica^ as 
 denoting the royal palace of God, his house and temple ; 
 though, perhaps, another reason might be assigned for it 
 among the modern Greeks, who might call it ' the royal gate,"* 
 because here their kings were used to lay down their crowns 
 before they proceeded further into the church. Which is 
 
 certo haberi debet, posterioribus ssecuHs narthecem, earn cedis sacrre partem, 
 quam hodie navim vocamus, appellatum, ut patet ex Euchologio et cseteris 
 Greecorura ritualibus libris, et aliquot inferioris setatis scriptoribus, quos laudat 
 idem AUatius in Dissertat. de Recentiorum Grtecorum Templis, p. 110, et seq. 
 
Ch. V. §2. CHRISTIAN CHURCH. 413 
 
 observed by Leo Grammaticus, in the Life of Michael^ the 
 emperor, where he notes it as an insolent and indecent thing 
 in him, that when he came to ' the royal gates,** he did not lay 
 aside his crown, as kings were used to do. Some festivals 
 among them were, , for a like reason, called crown-days, loprai 
 3'£oa-r£7rrai, dies coronati, because the emperors were used to 
 go in their regalia to the great church of Sancta Sophia on 
 those days, which were twelve particular days in a year. So 
 that, as these days, so those gates of the temple might have 
 their denomination from some particular ceremony, used by 
 the imperial powers at their entrance by them. But I take 
 the other reason to be more probable, and had scarce mentioned 
 this, had it not been to explain a custom or two which fall in 
 our way upon the mention of it. 
 
 Sect. IL — The Nave of the Church usually a Square Building^ 
 called hy some the Oratory of Laymen. 
 
 This part of the church seems to have been usually a square 
 building in the middle, between the sanctuary and the narthex; 
 as we find it described in a Letter of Theodosius and Valenti- 
 nian, at the end of the Council of Ephesus^, and inserted also 
 into the Theodosian Code''; where, speaking of churches as 
 places of refuge, they divide them into these three parts : — 
 1. the ^uo-marTjp/ov, 'the altar-part, or sanctuary ;'' 2. the 
 evKTi]piov Tov Xaov rerpaywvov, ' the four-squared oratory of 
 the people ;'' and, 3. the remaining part from that to the outer 
 doors of the church. Now, as this last is a plain description 
 of the narthex forementioned, though it be not called by that 
 name, so is the second a description of the nave, or middle of 
 
 ^ Leo, Grammatic. Chronograph, p. 466. (edit. Paris. 1672.) Mtra 5e rtSv 
 (iaaiKiKijiv ttvXojv tXOojv 6 (BaatXtvg, ovk (nriOtTo to aTtcpoQ, KaOwg tOog kcrri 
 Tolg (SaaiXeixTi, aWa fxiT avrov ilariKQiv l^isxpi tojv ayiojv Ovpiov, 
 
 ^ (Labbe, vol. iii. p. 1236. C 7-) 'Etti yap tCjv yf.UTipu)v Kaipiov, ov fiovov 
 Tu Qua dv(Tia<rrr]pia, Kal rb iVKTrjpiov tov Xaov to TeTpdydJvutv ro/^wj' Trepi- 
 (3oX7j Ti.ixiKo[^(vov, tig acrcpdXtiav avvTiXtlv tuJv Trpoa^evyovTiov GiaTri^ofiiv, 
 dXX' tl Ti Kal TTepa'iTtpov tovtov Tvyx^i'^i-, «XP* ''''^^ TtXtvTaioJv Ovpiov TiJQ 
 iKKXijaiig, o)v Tolg tv^aaOai Trpoyprjfiivoig TrpatTOv lTri(3aiviLv avfi(3aLVii, tXiuv 
 I3ii}fibv Tolg Trpo(T(pivyov(Tiv ilvai 7rpo(7TdTTOi.uv. 
 
 c Cod. Thcod. lib. ix. tit. xlv. de his qui ad Ecclesiara confugiunt, leg. iv. 
 p. 366. 
 
414 THE ANTIQUITIES OF THE Book VIII. 
 
 the church, called the people's oratory, because the people 
 chiefly filled this place, having their different stations or apart- 
 ments in it, according to the difference of age, or sex, or 
 quality, or state and condition ; which distinctions were an- 
 ciently observed in some, though perhaps not in all churches. 
 
 Sect. III. — In the lowest Part of wliicli stood the Substrati, 
 or ''Penitents of the Third Order.'' 
 
 For here, first of all, at the very entrance of the royal 
 gates, in the lowest station of this part, behind the amho^ 
 stood the vTroTTLTrrovTeg, or suhstrati, the ' penitents of the third 
 order;' so called from the custom of prostrating themselves 
 before the bisliop or priest as soon as the sermon was ended, 
 to receive his benediction with imposition of hands, and be 
 made partakers of those prayers which the congregation parti- 
 cularly offered to God for them; after which they were obliged 
 immediately to depart before the communion service. This 
 sort of penitents are mentioned in the Council of Nice ^, 
 though no particular place is assigned them ; but we may 
 collect from Tertullian and Sozomen that their station was 
 in this part of the church. For Tertullian^, speaking of the 
 Roman discipline, says, " Pope Zephyrin brought penitents 
 into the church in sackcloth and ashes, and prostrated them, 
 in the midst, before the widows and presbyters," to implore 
 their commiseration, and excite their tears. This must be a 
 different station of penitents from those called ' mourners ;"* 
 for their station (as we have seen before) was without the 
 church doors ; but these before the widows and presbyters in 
 the middle of the church. And so Sozomen^ plainly repre- 
 
 ^ Cone. Nic. can. xi. (torn. ii. Cone. p. 34.) "Oaoi ovv yvt]cri(t)g fisrafiiXovraif 
 Tpia tTrf iv dKpob)[iivoig Troirjcrovaiv oi ttictoi, Kai CTrra ert] viroTrtaovvTai. 
 
 e Tertul. de Pudicit. e. xiii. (Paris. 1G75. p. 564. C 8.) Poenitentiam moechi 
 ad exorandam fraternitatem in Eeclesiam inducens, conciliciatum et eoncinera- 
 tum cum dedecore et horrore compositum prosternis in medium ante viduas, 
 ante presbyteros, omnium lacinias invadentem, etc. 
 
 ^ Sozom. lib. vii. c. xvi. (Aug. Taur. p. 262. A.) 'EvBd^E yap 'tK6r}\6g iariv 
 6 TOTTog Tu>v Iv fxtTavoiq, ovtmv kcrraai de KaTt]<peXg, Kal oiovei TrevOovvTeg' ijdr] 
 de Tr\r)QwQiiar}g Trjg tov Gfov Xfiroupyi'ac, /i^ jXiTa(r\6vTeg mv ^vcrraig OE/uig, 
 avv ol/XMyy Kal odvpfxt^ Trpi^vsig liri yrjg p'nrTovai (r<pag' c'lvrnrpocnoTrog Se 
 
Ch. V. §4. CHRISTIAN CHURCH. 415 
 
 sents it, when he says, " The bishop fell prostrate with them, 
 and all the congregation wept with tears; and then the bishop, 
 rising up, made the proper prayers for them, and dismissed 
 them." These were exercises to be performed in the church, 
 and not at the church door; and therefore this order of 
 penitents are, not without reason, placed by all expositors 
 within the royal gates, behind the amho of the church. 
 
 Sect. IV. — And the Ambo or ' Beading-desk.'' 
 
 The amlo itself was what we now call the ' reading-desk," 
 a place made on purpose for the readers and singers, and such 
 of the clergy as ministered in the first service, called mism 
 catechmnenoriim. It had the name of amho, not as Walafridus 
 Strabo imagines, ab amUendo, because it surrounded them 
 that were in it ; but from avajSaiyetv, because it was a place 
 of eminence, to which they went up by degrees or steps ; for 
 the original name is a/^/3wv, which, as Valesius and Habertus 
 have rightly observed, in old Greek writers, ^schylus and 
 Eustathius, signifies the ascent or height of a mountain, and 
 thence it comes to signify this place of eminence in the church. 
 Sozomen^ gives it the name of jS^jua upon the same account ; 
 but, to distinguish it from the other hema, which was the 
 sanctuary or the altar, he calls it /3j?jua avayvwcrrwv, the 
 readers' hema, as the other was more properly the bishops' 
 and presbyters'. In St. Cyprian it is called pulpitum and 
 tribunal ecclesice, and the use of it is also explained by him to 
 be a reading-desk ; for here it was the readers stood to read 
 the Gospels and Epistles, as we learn from the account which 
 he gives of Celerinus and Aurehus, two famous confessors, 
 whom^^ he ordained readers, that they, who had made confes- 
 
 dedaKpVfisvoQ 6 kTriaKOTrog Trpoaopa^ojv, ofioiujg iirl rov tddcpovg TriTrrfi- cvv 
 oXoXvyij Kul TO -rrav Ti]Q iKKXijaiag TvXriQog daKpviov fc^TTiTrXdrai. 
 
 g Sozom. lib. viii. c. v. (p. 30G. E 7-) Mkcrov tavrbv Traai Trapkxt^v, tn-i tov 
 
 fSiJlxarog tojv dvayvioariov KaOt'Co^evog iSidaaKsv. Id. lib. ix. c. ii. (p. 343. 
 
 D.) Kai avaXoyiKofJLSVog U Ttjg rrkXag irapaKeinevrjg Xfoxpopov, eiku^io avTi)v 
 KtiaOai TVipl TOV dix(3(ova' (^rifxa Sk tovto twv dvayvwffTwv. 
 
 h Cyprian. Ep. xxxiii. edit. Pamel. (ep. xxxviii. edit. Fell.) (Boned, p. 46.) 
 Interim placuit, ut ab officio lectionis incipiat (Aurelius) ; quia et nihil magis 
 congruit voci, qua Dominum gloriosa prtedicatione confessa est, quam cele- 
 brandis divinis lectionibus persouare : post verba sublimia, quce Christi mar- 
 
416 THE ANTIQUITIES OF THE Book VIIL 
 
 sion of Christ's Gospel from the rack, might read it also from 
 the pulpit or tribunal of the church. Here it was also that the 
 singers had their station, as is evident from that canon of the 
 Council of Laodicea \ which forbids all others to sing in the 
 church beside the canonical singers, who went up into the 
 amho, and sung by book. Here also the diptychs, or books of 
 commemoration, were read, as appears from a noted passage 
 in the Council of Constantinople, under Mennas^, where the 
 people cry out, Ta ^iirrvxa rw aju/3wv(, ' Let the diptychs be 
 laid upon the reading-desk ! ' Bona^ thinks the bishop and 
 the presbyters here also made their sermons to the people ; 
 for which he cites Prudentius*" and Sidonius Apollinaris" ; 
 from whose words he further concludes that the ambo was 
 sometimes called ara, or ' altar." But this observation seems 
 to be founded on a mistake ; for the bishops anciently did not 
 use to preach from the amho^ but more commonly from the 
 rising steps of the altar ; as Valesius° shows that the custom 
 
 tyrium pi'olocuta sunt, evangelium Christi legere, unde martyres fiunt : ad 
 
 pulpituni, post catastani venire. Id. ep. xxxiv. (al. xxxix.) (Oxon. p. 77.) 
 
 Hunc ad nos, fratres dilectissimi, cum tanta Domini dignatione venientem, 
 testimonio et miraculo ejus ipsius, qui se persecutus fuerat, illustrem, quid aliud 
 quam super pulpitum, id est, super tribunal ecclesise oportebat imponi, ut loci 
 altioris celsitate subnixus, et plebi universee pro honoris sui claritate conspicuus, 
 legat praecepta et evangelium Domini, quae fortiter ac fideliter sequitur ? 
 
 i Cone. Laodie. c. xv. (torn. i. Cone. p. 1500.) Ilfpi tov, fiii] dtlv rcXkov rdv 
 KavoviKhiv tl/aXrdjv, t<Zv £7ri rbv diijoojva dva[3aiv6vT(jJVf Kai cltto dicpOepag 
 \paW6vTwv, erepovg rivaq -(pciXXtiv tv ry eiCKXricria. 
 
 ^ Cone. Constantin. V. sub Menna, act. v. (torn. v. Cone. p. 184, A.) 
 
 1 Bona, Rer. Liturg. lib. ii. c. vi. n. iii. (Antverp. 1677- ?• 525.) Solebant 
 antiquitus tarn epistolse quam Evangelium legi in ambone seu pulpito, ex quo 
 etiam episcopus conciones habebat. 
 
 m Prud. Hymn, de Hippolyt. 225. (Bibl. V. P. vol. viii. p. 465.) 
 Fronte sub adversa gradibus sublime tribunal 
 Tollitur, antistes prjedicat unde Deum. 
 
 " Sidon. Carm. xvi. ad Faustum : (Biblioth. M. V. P. Lugd. vol. vi. p. 1149. 
 124.) 
 
 Seu te conspicuis gradibus venerabilis arse 
 Concionaturum plebs sedula circumsistit. 
 
 o Vales, in Socrat. lib. vi. c. v. Ex hoc loco Socratis apparet, episcopos olim 
 solitos non esse ex ambone, seu pulpito, concionem ad populum habere. Id enirn 
 tamquam singulare quidpiam in Chrysostomo notat Socrates, quod verba facturus 
 conscendere in ambonem consuevisset, ut a populo facilius exaudiretur. Ut plu- 
 i"imum autem episcopi in gradibus altaris concionabantui'. Id docet Childeberti 
 
Ch. V. §5. CHRISTIAN CHURCH. 417 
 
 continued in France to the time of King Childebert ; and 
 therefore both Socrates p and Sozomen seem to speak of Chry- 
 sostom's preaching in the amho as an unusual thing ; but " he 
 did it for convenience," Socrates says, " that he might be the 
 better heard by the people." We cannot hence, therefore, 
 conclude that the amho was the ordinary place of preaching, 
 but rather the altar ; and that when we read of bishops preach- 
 ing from the ascent of the ara^ it is rather to be understood 
 of the altar than the amho. Yet, in Afric, St. Austin seems 
 to have made his discourses to the people from the amho^ which 
 he sometimes calls exedra\ and sometimes apsis^; which I the 
 rather note, because these words are of various significations 
 among the ancients, sometimes denoting the amho, perhaps from 
 its orbicular form ; and at other times the cross wings and 
 outer buildings of the church. Some take the apsis for the 
 amho, in that canon of the third Council of Carthage which 
 says, " Notorious and scandalous criminals^ shall do penance 
 before the apsisT But Du Fresne, as I have noted* before, 
 takes it in another sense for the porch of the church ; and 
 it is not always easy to determine exactly the meaning of it. 
 
 Sect. V. — And ahove this the Communicants and Fourth Order 
 of Penitents, called Consistentes, had their Places. 
 
 But to proceed : in this part of the church all the faithful, 
 or such as were in the communion of the church, had their 
 place assigned them ; and among them the fourth order of 
 
 regis constitutio, quam Sirmondus retulit in tomo primo Conciliurum Galliae, 
 p. 300, sed mutilara. 
 
 P Socrat. lib. vi. c. v. (p. 265. B.) 'O iTriaKOTtoc, tov EvrpoTriov vrrb to 
 Ovaiaarrjpiov Ktifxevov, Kal tKTreTrXrjyrrog vrcb tov (p6(5ov, KaQsaOeig IttI tov 
 ajxI^wvoQ, oOev ttwOsi Kal TrpoTspov ojUiXtlv x<^P'^ ^^^ IKaKovtaOai, etc. 
 
 q August, de Civit. Dei, lib. xxii. c. viii. (Bened. vol. vii. p. 672. C 6.) In 
 gradibus cxedrae, in qua de superiore loquebar loco, feci stare ambos fratres, 
 quura eorura legeretur libellus. 
 
 ^ Aug. Ep. ccxxv. (Bened. vol. ii. p. 367. C 5.) Honoratiores et graviores, in 
 
 apsidem adscendentes, cum episcopo colloquuntur, etc. It. Epist. cciii. 
 
 (Bened. ^ol. ii. p. 32. A.) In futuro Christi judicio nee apsides [absidse] 
 gradat£3e, nee cathedrae velatse, etc. 
 
 s Cone. Carth. III. c. xxxii. (Labbe, vol. ii. p. 1171-) Cujuscumque poeniten- 
 tis publicum et vulgatissimum crimen est, quod universa ecclesia noverit, ante 
 apsidem manus ei imponatur. 
 
 t Chap. iv. § i. 
 
 VOL. II. K e 
 
418 THE ANTIQUITIES OF THE Book VIII. 
 
 penitents, whom they called consistetites, because they were 
 allowed to stay and hear the prayers of the Church after the 
 catechumens and other penitents were dismissed ; but yet they 
 might not make their oblation, or participate of the sacrifice 
 of the altar; in which respect they are said to stand and 
 communicate with the rest of the people, but in prayers only, 
 without the oblation, as the canons of Nice" and St. Basil ^ 
 word it. AVhether they were separate from other communi- 
 cants, in a distinct place by themselves, I find not in any 
 other author, save only Eligius Noviomensis, who lived about 
 the year 640. He, in one of his homilies'^ to the penitents, 
 tells them they were placed on the left side of the church, 
 because the Lord, at the day of judgment, would place ' the 
 sheep," that is, the righteous, ' on his right hand, and the 
 goats,' that is, sinners, ' on his left.' But, because this is a 
 later writer, and learned men'' are also doubtful about his 
 homihes, whether they be genuine or not, we can determine 
 nothing from this passage concerning the original custom of 
 the Church. 
 
 Sect. VI. — The Places of Men and Women usually separate 
 
 from each other. 
 
 Only this is certain from good authors, that anciently men 
 and women had their different places in this part of the church. 
 
 u Cone. Nic. can. xi. (torn. ii. Cone. p. 33.) Ayo 'irri x<*'P^f Trgoacpogaq 
 Koivu)in)(rov(n t<^ Xacp tcjv TrpoatvxZv. 
 
 V Basil. Epis't. can. Ivi. (Paris. 1622. p. 99.) 'Ev 5' Irem avaTi]aiTai fiovov 
 Toig TTicTToig, Trpoacpopag dk ov fieToXyj^tTai' 7rX»;pw6)£vrwv ^e tovtmv, utOk^ei 
 
 tS)V ayiatTixaTwv. Cone. Ancyran. e. viii. (torn. i. Cone. p. 14G0.) Ot Se 
 
 dsvTtpov Kai rpirov QvaavTtq fitTo. (3iaQ, TerpasTiav vTroTrsa'sTOjffav, dvo de 
 err] x^P'^^ irpoa^opag KOLviovt}(rdToj(Tav, /cat r^ ejSdojKi) TsXeiujg dexd^T<x}(rav. 
 
 w Eligius, Horn. viii. (Biblioth. M. V. P. vol. xii. p. 309.) Cur ergo in sinistra 
 parte ecclesiee positi estis ? Non sine causa usus eeclesise hoe obtiuuit ; sed 
 quia Dominus in judicio oves, id est, justos, a dextris ; liredos vero, id est, 
 peccatores, a sinistris ponet. 
 
 X Albertin. de Eucharist, lib. iii. p. 906. Circa idem tempus vivebat Eligius 
 Noviomensis episcopus, sub cujus nomine editte sunt sexdecim homiiite, in 
 quarum octava dicitur, ' Nos vere,' etc. Et in decima quinta, ' Sicut caro,' etc. 
 . . . Verum non opus est de horum verborum sensu exactius inquirere. Duas 
 enim illas homilias (ut de reliquis taceani) Eligii istius non esse, sed auctoris 
 alicujus eo longe recentioris, ex ipsismet aperte liquet, etc. 
 
Cii. V. § «. CHRISTIAN CHURCH. 419 
 
 The author of the Oonstitutions speaks of it as the custom^ 
 of the Church in his time, when he gives directions about it, 
 that women should sit in a separate place by themselves, and 
 accordingly makes it one part of the office of deaconesses to 
 attend^ the women'-s gate in the church: " Let the door- 
 keepers stand at the gate of the men, and the deaconesses at 
 the gate of the women." St. Cyril^, also, takes notice of this 
 distinction as customary in his own church at Jerusalem, say- 
 ing, " Let a separation be made, that men be with men, and 
 women with women, in the church." The like intimation is 
 given us by St. Austin, that each sex^ had their distinct places 
 in the church ; and he particularly mentions the women^s part 
 as distinct also in the baptistery^ of the church. Paulinus ^ 
 takes notice of the same in the Life of St. Ambrose, telling us 
 how St. Ambrose was once furiously assaulted in a church by 
 an Arian woman, who, getting up into the tribunal to him, 
 would needs have haled him by his garments to the women's 
 part, that they might have beat him, and made him fly the 
 
 y Constit. Apostol. lib. ii. c. Ivii. (Labbe, vol. i. p. 294. E.) At yvvalKSQ 
 KtxoJQi<^IJ-^v(oQ Kal aurai Ka9s^k<j9(oaav. 
 
 z Ibid. (p. 296.) Oi fj-ev TrvXiopol tig tuq ehodovQ tmv av^^Cov, (pv\da(TOVTtq 
 
 auTctg, a'l ce CiaKovot eig rag tSjv yvvaiKujv. Id. lib. viii. c. xx. O ev ry 
 
 GK't]vy Tov ixaprvpiov Kal kv t(^ vai^ 7rpox£ipi(Td/z£voc: Tag (ppovpovg tCov 
 ctyiojv (TOV TTuXwv. 
 
 a Cyrill. Prcefat. in Catecli. u. viii. AisdraXOo) ra rrpaynaTa, dvdpeg f-urd 
 dv^pCJv, Kal yvvdiKeg fxtrd yvvaiKojv. 
 
 ^ August, de Civit. Dei, lib. ii. c. xxviii. (Bened. vol. vii. p. 57. E 5.) Populi 
 confluuut ad ecclesias casta celebritate, lionesta utriusque sexus discretione. 
 
 c Aug. de Civit. Dei, lib. xxii. c. viii. (Bened. vol. vii. p. C65. F 2.) Admo- 
 netur in soranis Innocentia, appropinquante paseba, ut in parte feminarum 
 observanti ad baptisterium, qusecumque illi baptizata priniitus occurrisset, 
 signaret ei locum signo Christi. 
 
 d Paulin. Vit. Ambros. p. 3. (p. 39. E. edit. Colon. IGIG.) (Paris. 1836. vol. i. 
 p. 4.) Sirmiuni quum ad ordinandum episcopum Anemium perrexisset, ibique 
 Justine tunc temporis reginse potentia et multitudine coadunata de ecclesia 
 pelleretur, ut non ab ipso, sed ab hareticis Arianus episcopus in eadem ecclesia 
 ordinaretur, essetque constitutus in tribunali, nihil curans eorum, qure a rauliere 
 excitabantur ; una de virginibus Arianorum, impudentior ceteris, tribunal con- 
 scendens, apprehenso vestimento sacerdotis, quum ilium attrahere vellet ad 
 partem mulierum, ut ab ipsis coesus de ecclesia pelleretur, ait ei : ' Etsi ego 
 indignus tanto sacerdotio sum, tamen te non convenit vel pr-ofessionem tuam in 
 qualomcumque sacerdotem manus injicere ; unde debes vcreri Dei judicium, ne 
 tibi aliquid mali eveniret.' 
 
 K e 2 
 
4^Q THE ANTIQUITIES OF THE Book VIIT. 
 
 church. This distinction was so generally observed in the time 
 of Constantino, that, Socrates^ says, " his mother, Helena, 
 always submitted to the discipline of the Church in this respect, 
 praying with the women in the women's part ;' ' and it was 
 usually made by rails, or wooden walls, as St. Chrysostom 
 terms them, who has these remarkable words concerning the 
 original of this custom : " Men ought to be separated ^ from 
 women," says he, "by an inward wall, meaning that of the 
 heart ; but, because ye would not, our forefathers separated 
 you by these wooden walls : for I have heard from our seniors 
 that it was not so from the beginning, for in Christ Jesus 
 there is neither male nor female. Do we not read that men 
 and women prayed together in their upper room V Yet 
 Eusebius « makes this distinction as ancient as Philo Judseus 
 and St. Mark ; and many learned men think it came from the 
 Jewish Church into the Christian not long after the days of 
 the apostles. Some are a little too curious in fixing this 
 women's part always precisely to the north, or right side of 
 the church ; for, though this might be the custom of the 
 western churches in later ages, when Amalarius Fortunatus, 
 and Radulphus Tungrensis, and the authors of the Micrologiis 
 and Oi'do Rommiiis lived, which writers are cited by Durante^ 
 
 e Socrat. lib. i. c. xvii. (Reading, p. 41. B 11.) Ovru) ^h ilx^v zvXa^SJg 
 Tvepl TavTct, bjg Kal avvtvx^'^^"-'' ^^ '^V "^^^ ywaiKwv rdyfiaTi. 
 
 f Chrysostom. Horn. Ixxiv. in Matth. (Bened. vol. vii. p. 722. B 9.) (torn. i. 
 p. 783, sub fin. edit. Francof.) ''Exprj^ i"^^^ ^^^ ivdov txti-v to relxoQ to 
 ^itlpyov vfiag fojv yvvaiKitiV iTrtidt) ^e ov (3ov\aa0e, dvayKoXov IvofiKTav 
 tTvai oi iraTspeg, Kav toiq aaviaiv v[xdg ravraig SiaTtixif^cci' b)Q tywye ukovo) 
 tS>v Trpea^VTspujv, on to iraXaibv ovdk ravTa ^v to. Tfix^ia' iv yap Xptcrr^ 
 'Irjaov ovK Ivi dpaev ri OrjXv Kal kiri rwv cnroaToXujv dk bp.ov, Kal dvdgtg, Kal 
 yvvalKeg ijaav Kal ydp oi dvdpeg, dvdpeg ijcav' Kal ai yvva~iKeg, yvvalKfg' vvv 
 dk Trdv TOvvavTiov, ai fikv yvvalKfg tig Ta roJv IraipiSoJv eavTug i^ojOijijav 
 fid)]' ot dk dvSpeg, 'ittttojv ixaivop.iv(iJV ovSev dfitivov didKeii'rai' ovk tikov- 
 aaTE, OTL f](Tav avvrjyi^dvoi dvSpeg Kal yvvalKsg kv T<p vinpiyi^ \ Kal rwv 
 ovpavdv kKtlvog b cruXXoyog d^iog ijv. 
 
 S Euseb. lib. ii. c. xvii. (Reading, p. 63. D 5.) (p. 45. C. edit. Amstel. 1695.) 
 Ti ^£1 Tovroig ETrtXlyfij^ Tag sttI ravTOV ffvvodovg, Kal Tag iSia [xkv dvSpioVf 
 i8la dk yvvaiKuiv Iv ravrt^ diaTpi(Sdg, Kal rag i^ tOovg da'tTi Kal vvv irpog 
 ■i]liG)V iTTiTiXovfisvag daKrjaeig. 
 
 h Durant. de Ritib. Eccles. lib. i. c. xviii. (Paris. 1632. p. 120.) Separantur 
 viri et feminse in ecclesia, ait Amalar. Fortunat., non solum ab osculo carnal i, 
 sed etiam situ locali : et eod. lib. i. cap. ii. : Masculi stant in australi parte, et 
 
Cii. V. § 7. CHRISTIAN CHURCH. 421 
 
 for it; yet it appears to have been otherwise anciently in 
 many of the Greek churches. Nor does that funeral inscrip- 
 tion, which some produce out of the Boma Suhterranea^ prove 
 the contrary, which speaks' of persons lying interred, sinistra 
 parte virorum, ' on the south or left side of the church, where 
 the men sat ;' for, not to inquire into the antiquity of that 
 inscription, it proves no more but that the men sat on the left 
 side in the Roman churches ; which does not hinder the 
 women from having their apartment on that side too, if the 
 same custom was at Rome which was at Constantinople and 
 other Greek churches, which was for the men to sit below, 
 and the women in porticoes or galleries above them, on the 
 left side of the church, if not on the right also. For thus 
 Gregory Nazianzen^ describes his temple of Anastasia, making 
 the men to stand by the rails of the chancel, and the virgins 
 and matrons to be hearkening from their upper galleries above 
 the other ; and so it was in the church of Sancta Sophia and 
 many other churches. 
 
 Sect. VII. — Wh^ these Places of the Women were called 
 
 KarrixovfJ-^va and 'Y-rrEpifa. 
 
 Upon this account, these places of the women are, by such 
 Greek writers as speak of them, termed v-rrepi^a, ' upper rooms," 
 
 femmae in boreali, ut ostendatur per fortiorem sexum firmiores sanctos constitui, 
 in majoribus teutationibus sestns hujus mundi. Ordo Romanus de Offic. Missae. 
 Ipse vero diaconus stat versus meridiem, ad quam partem viri solent confluere. 
 Plenius Micrologus de Eccles. Observat. c. ix., et Radulpli. Tungrens. de Canon. 
 Observant, proposit. xxiii. 
 
 i Arrhing. Roma Subterran. lib. ii. c. x. n. xxiii. (p. 204, edit. Paris. 1659) : 
 
 AD SANCTVM PETRVM APOSTOLVM ANTE REGIA 
 IN PORTICV COLUMNA SECUNDA QUOMODO INTRAMVS 
 SINISTRA PARTE VIRORVM 
 LUCELLUS ET lANVARIA HONESTA FEMINA. 
 
 k Nazianz. Soran. de Templo Anastas. (Paris. 1630. vol. ii. p. 78.) 
 Aaol 8' ol fjiev exvvro Tngiora^ov, wOTf /xeXtcro-ai 
 2iy/cX(^og* r}V ydp aywv acrtroTEpw TraXacxai' 
 '^ Oi 8' upoiQ ir^oQvpoKJi TrepiartivovTO pkovrtg, 
 
 Ovaffiv T^Sk TToaiv Icov kireiyofievoi' 
 "AWovg d' avT dyopai ts ttoXvo-xi^esc 0' ufx' ayviai, 
 
 UoffOi Kpoaivontvai, ■Ktn'iTOv l[i6i<n \6yoig' 
 
 A'l S' dp d(p' v^n^uj^ Teyeu>v tvKOOf.iov (XKOviiv 
 
 'Ayvai TrapOeviKal kXivov afi' iaOXoydnoig. 
 
4.gg THE ANTIQUITIES OF THE Book VIII. 
 
 as by Evagrius', in his description of the temple of Sancta 
 Sophia, and more particularly by Paulus Silentarius ™, who 
 styles them expressly Oi]XvTep(jjv vTTEpwVa, ' the upper galleries 
 of the women.' These were also called KaTr}xovfX£va, as appears 
 from an edict of the Emperor Leo °, which makes these upper 
 rooms and the catechumena to be the same thing. Suicerus ^ 
 and Hospinian, and many other learned men, mistake these 
 for the place where the catechumens stood, and where the 
 catechetical books were kept; but Du FresneP more truly 
 observes, that they were so called because they were places of 
 hearing, Avhere the women sat in their upper galleries to hear 
 divine service. In one of these the empress commonly had 
 her apartment, as Du Fresne observes out of Evagrius. And 
 by that one may easily understand what Paulus Diaconus^ 
 means, when speaking of the Empress Eirene, he says, " she 
 went up by the ascent of the brazen gate into the catechumema 
 of the church," that is, ' into the place of hearing among the 
 women's apartments in the church.' These galleries were 
 sometimes also made use of for councils to sit in; as Leo 
 
 ^ Evagr. Histor. lib. iv. c. xxxi. (Aug. T. p. 373. A.) 'TTrtpt^d ts fxsreiopi- 
 Z^ovaiv krepoiQ TrapaTrXrjaioig Kioai, TrpoKVTrreiv toIq (5ov\ojJiEvoig SidovTeg elg 
 ra TsXovfieva' o9tv kul ij (SaaiXig Trapovaa raiQ eopralg ry iepovpyii^i tojv 
 fxvffTijpioJV IcpicTTarai. 
 
 ™ Paul. Silent. Descript. S. Sophise, pars i. v. 256. 
 
 "EvOa dk OrjXvr'ipiov vTrepma KaXd vof)(TStg. 
 
 " Leo, Novel. Ixxiii. 'Ev roXg tojv SK/cXTjciwr v7rep(poig, uTrsp 6 ttoXvq 
 dvOpbJTTog KaTTJxovfieva KaXtlv eyvo), cvvoiKeXv Tivdg ywai^iv. 
 
 o Suicer. Tlies. Eccles. voce KaTrjxovfxeva. 
 
 P Du Fresn. Com. in Paul. Silent, p. 210. Porticus superiores, feminis pre- 
 cantibus addictse, ut plurimum catechumeniorum vel catechumenorum nomine 
 douantur a scriptoribus : uon quod in iis uraquam catechumen! constiterint, sed 
 quod divinos, qui a sacerdotibus et oratoribus concinebantur, liymnos ibi auditu 
 exciperent mulieres : unde et KaTiJxovfieva, loca Dei verbo officiisque ecclesias- 
 
 ticis audiendis superne exstructa, recte viri docti interpretantur. Ibid. 
 
 p. 563, sect. xl. In istarum aularum superiorum una Imperatrix consistere 
 solebat, quum divinis officiis iutererat. Id diserte tradit Evagrius ubi loquitur 
 de columuis Thessalicis, quse ad septemtrionem et meridiem, utramque aream 
 septeratrionalem et meridianam suffulciunt : ev de^i(p Se Kara to evcjvvfiov, 
 Kioveg avToig TcapaTETcixaTai, Ik QettoXov X'lQov 7tiTTOir]fi'i.voc vrrtpipa dt fisTeo)- 
 pi^ovaiv fT&poig, k. t. X. Vid. sub litt. antec. (1). 
 
 q Paul. Diacon. Misccl. lib. xxiii, Ascendit Impei'atrix Eirene per tenese 
 porta) ascensum in catechumenia ecclesia?. 
 
Ch. V. § 8. CHRISTIAN CHURCH. 423 
 
 Allatius"^ has observed of the Council of Constantinople, in the 
 time of Johannes Comnenus, an. 1165, that it was held Iv 
 roiQ Se^ioTc Karrjxovfxivoig, ' in the right-hand galleries of the 
 church' of Alexius; and some others are mentioned % as held 
 in the same place. 
 
 Sect. VIII. — Private Cells for Meditation^ Reading, and 
 
 Prayer, on the hacJc of tliese. 
 
 The inner parts of these porticoes were sometimes divided 
 into little cells, or places of retirement, on the walls of the 
 church, and that not only in the women's parts, but the men's 
 also : as may be collected from the account which Paulinus 
 Nolanus gives of them, who calls them cuhicula, ' little cham- 
 bers,' and tells us " the use of them* was for people to retire 
 into that were minded to give themselves to reading, or medi- 
 tation, or private prayer." These were looked upon as parts 
 of the catechumenia, and were sometimes abused to profane 
 uses, instead of pious; for, as we may collect from the decrees 
 of the Council of TruUo ^ and the Emperor Leo '"j some made 
 
 ^ Leo Allat. de Consens. Eccles. lib. ii. c. xi. p. 645. Mt^vI Mai^, ivdiKTidvog 
 rpirrjg, TtQOKaQi]jxkvov rov ciyKordrov n'jfxujv diairorov Kai oiKOVfitviKOv Trarpi- 
 apX^'^ K^f^p'iov iS^eovTog ev Tclg de^iolg KcirrjxovixkvoiQ rov ayiov 'AXe^iov, avv- 
 fHi^na^ovTiov Kai UpwraTOJV dpxi^^p'^ojv, k. t. X. 
 
 s Ibid. c. xii. p. 681. JlpoicaOrji.isvov tov dynuTarov I'lfioiv decFTToTov Kai 
 o'lKovixeviKov Trarpidpxov, Kvpiov Mi%ajj\oi;, Iv Toig dt^iolg KaTrjxovfxsvoiQ tov 
 dyiov 'AXt^iov, k. t. X. 
 
 t Paulin. Ep. xii. ad Sever. (Biblioth. M. V. P. vol. vi. p. 193. D.) Cubicula 
 intra porticus quaterna, longis basilicee lateribus inserta, seeretis orantiuni, vel 
 in lege Domini meditantium, prseterea memoi-iis religiosorum ac familiarium 
 accommodates ad pacis seteruae requiem locos praebent. 
 
 ^ Cone. Trull, c. xcvii. (torn. vi. Cone. p. 1183.) Tovg t) ya[j.sT7j avvoiKOvv- 
 Tag, 1) dWoig dduiKpiTiog Tovg Upovg roTTovg KOLVOTTOiovvrag, Kai Karacppovijri- 
 Kuig Trepi avrovg exovrag, Kai ovriog ev avroXg Karafi'svovTag, Kai l/c twv ev Toig 
 (je(3a(Tixioig vaolg KaTrjxovixsvMV e^oj9eX(j9ai TrpoGTdtjaojxev. 
 
 ^ Leo, Novel. Ixxiii. Updyfxa KaKwg fxev Kai Trpb tCjv kmXvSvtcuv avrb 
 diKaiojv yiv6[xsvov, %£Tpov £e fXtTa to KujXvOrjvai ToXfiMfxtvov {(prifxi he to ev 
 Tolg TWV i.KK\i]Oiit)V VTrepojoig, inrep 6 TroXvg uvOpwTrog KaTrjxovfJiiva KaXelv 
 'iyvoj, (TWOiKtlv TLvdg yvvaiE,\v) qvk d^iov rrapi^eXv' ovkovv ovCe Trapo^GrjasTai 
 yi-ilv . . . 6p(^ojit£v, ix7jdsva nrjdafxojg urire itpsa, fxr]Tt tCjv tK tov Xaov yvvai^i 
 (TwoiKOVvTa, ev ToTg Xeyofisvoig KaT7]Xovfxivoig oiKt'tv' tl de Tig tvpiaKoiTo tov 
 iiyiov oIkov QVTit) KOivoTTOidv, TovTov filv /3a<nX£j^/j X*'P^ drifjiiog eKe76tv 
 lht}de'i(j9ai. 
 
424 THE ANTIQUITIES OF THE Book VIII. 
 
 use of them for lodgings instead of oratories, and cohabited 
 with their wives there. To correct which abuse, it is ordered 
 in both those decrees that all such persons should be expelled 
 from the catechumenia of the church. 
 
 Sect. IX. — The Place of the Virgiiis and Widows 
 distinguished from others. 
 
 It is to be noted further, that not only men and women 
 had their distinct places, but also virgins and widows a peculiar 
 apartment assigned to them ; which we learn from St. Am- 
 brose's Discourse to a Lapsed Virgin, telhng her'^, " that she 
 ought to have remembered that place in the church, railed out 
 from the rest, where she was used to stand, w^hither the reli- 
 gious matrons and noble women came thronging to receive her 
 salutations, which were more holy and better than herself." 
 This appears also from the author ^ of the Constitutions, who, 
 speaking of the order in which persons were appointed to sit 
 in the church, first places the virgins, widows, and aged 
 women, in the highest rank ; then married women below them, 
 in a place by themselves; then their children, — daughters with 
 their mothers, and sons with their fathers, or next behind 
 them ; and, last of all, young men, according to their age, in 
 different stations. This was the order in such churches as 
 had none of those h^/peroa^ or 'galleries,' before spoken of; 
 for otherwise, as has been noted out of Nazianzen, the virgins 
 and matrons had their distinct places in the porticoes above. 
 I do not here allege Origen, after Durantus and Bona, because 
 
 X Ambros. ad Virgin. Lapsam, c. vi. (Paris. 1836. vol. iii. p. 326.) Nonne vel 
 ilium locum tabulis separatum, in quo in ecclesia stabas, recordari debuisti ; ad 
 quern religiosse matronse et nobiles certatira currebant, tua oscula petentes, quae 
 sanctiores et digniores te erant. 
 
 y Constit. Apost. lib. ii. c. Ivii. (Labbe, vol. i. p. 295. B. 6.) 'Qq yap oi 
 TTOifxeveg skckttov twv dXoyujv, aiydv (p^jfil Kai TrpofSdriov Kara avyykvuav Kal 
 ifhiKiav iffT<jj(n' Kal tKaOTo^' avTuiv to ofioiov T(p 6jj.oi({t avvTpex^i, ovru) Kai Iv 
 T1J tKK\7]<jig,' 01 fikv vewTepoi iSigi KaOeZ^crOuxrai^, lav y tottoq' ei Sk firj, arijKe- 
 Tojrrav 6p6oi' oi £e ry yXiKig, i]dri TrpofisfSrjKOTiQ KaOe^saOcocrav Iv Tci^ei' to. Sk 
 Traidia ecmoTa irpodKanJiavkaQiaoav avrdjv oi TraTipsg Kal firjTspeQ' ai Se 
 veioTtpai TrdXiv i^ia, tdv y tottoq' d ^k /u/?yf, oiriaQtv tiSv yvvaiKMv laTcicrOoj- 
 oav ai de ijSi] ytyajjii]Kv'iai Kal TeKvapxovrrai iSig, i(rTd<r9u)aav' ai irapOsvoi dt 
 Kat ai x'}?"' 'f«' 7rpt(T(5vTidtQ Trpuirai iraauiv (TTtjKkTuicrav, j) KaOet^kdOuxrav. 
 
Ch. V. § 10. CHRISTIAN CHURCH. 425 
 
 they plainly mistake the sense of their author, who speaks not 
 of the Christian church, but of the Jewish temple, and that 
 with such a formal story, that it is a wonder any learned men 
 could mistake him. He tells us, " he had it from an old 
 tradition % that there was a place in the temple peculiar for 
 virgins to worship God in, whither no married woman was 
 allowed to come. But the Virgin Mary, after she had brought 
 forth our Saviour, went and stood to worship there ; which, 
 when they that knew she had borne a son would not allow of, 
 Zacharias, the father of St. John Baptist, stood up and said, 
 ' She is worthy to stand in the place of virgins, for she is yet 
 a virgin.' Upon which they rose up against Zacharias as 
 a breaker of the law, in permitting a married woman to stand 
 in the place of virgins, and slew him between the temple and 
 the altar.'' I make no further reflection on this passage at 
 present, but leave it, as I find it, to the judgment of the 
 reader. As to the place of virgins in the Christian Church, 
 I have only this one thing more to remark out of St. Ambrose, 
 which is, that usually some profitable texts of Scripture^ were 
 written upon the walls of the church in this place, proper to 
 the virgin state, such as that of St. Paul, 1 Cor. vii. 34, 
 " There is difference between a wife and a virgin : the unmar- 
 ried woman careth for the things of the Lord, that she may be 
 holy both in body and in spirit." Which lesson, St. Ambrose 
 tells the virgin he writes to, she ought to have remembered, 
 because it was written before her eyes upon the walls of the 
 church. 
 
 Sect. ^i.—The SwXaov, or Solea; that is, the Magistrate's 
 Throne in this part of the Church. 
 
 There is one place more to be taken notice of in some 
 churches, before we leave this part of the temple to go into 
 
 2 Origen. Horn. xxvi. in Matth. p. 1G2, edit. Basil, (p. 80. M. edit. Paris. 
 
 1G04.) 
 
 a Ambros. ad Virgin. Lapsam, c. vi. (Paris. 1836. vol. iii. p. 326.) Nonne vel 
 ilia prtccepta, qure oculis tuis ipse scriptus paries ingerebat, recordari debuisti, 
 * Divisa est mulier et virgo : qutc non est nupta, cogitat qute Domini sunt, quo- 
 modo sit sancta corpore et spiritu V Tu autem in coiitrarium vcrtisti dictum, 
 ita, cogitans, ita agcns, ut ncc corpore esses sancta, nee spiritu. 
 
426 THE ANTIQUITIES OF THE Book VIII. 
 
 the sanctuary, which is what Codinus^ and some other modern 
 Greeks call the o-wXaov, a place of some note in the church of 
 Sancta Sophia, but not exactly agreed upon by learned men, 
 either what or where it was, or what use it was put to. 
 Gretser, in his notes upon Codinus*', fancies it to be nothing 
 else but the pavement at the entrance of the sanctuary, or 
 some such thing adjoining to it. Morinus^ and Allatius^ say 
 it was some place between the hema and the amho. Schelstrate 
 is a little more particular^, that it was the place before the 
 rails of the sanctuary, where the emperor had his seat on the 
 right hand, and the readers and subdeacons on the left. But 
 Suicerus^ and Meursius are more positive that it was only the 
 emperor's throne, and called o-wXeTov, from the Latin solium ; 
 and Dr. Beveridge^ inclines to the same opinion. Du Fresne 
 
 ^ Codin. in Origin, de Templo Sophiee. "Eiro'irias to Ki[3ojpiov, Kal rovg 
 Kiovag, Kal ra crr'jOta rov 9v(Tia<Trr]piov l^ cipyvpiov, kuI xP'^'^^^^Q clvtcl' to de 
 fiijXoVj Kal TO. Kpiva, kuI tov CTavpbv tov KifBiopiov b\6\pv(Ja' tov de afifSojva, 
 
 Kal TOV crotXea 'x^pvaa. Id. de Officiis, c. xvii. Kai KaTepx^rai 6 j3aaiXevg 
 
 tov dfij3ii}vog OVK fK tov fxkpovg [xevroi, oyjrfp a.vi]\9ei>, eojg tov rrpbg rag 
 o)paiag rrvXag opuivTog, dW e/c tov tTtpov tov Ttpbg tov aojXkav Kal Tb ayiov 
 (irilia. 
 
 c Gretser in Cod. de Origin. Constant, lib. iii. c. xii. 
 
 d Morin. de Ordinat. part. ii. p. 187, n. Hi. Gi'sece vario mode scriptum 
 reperitur, 6 autXkag, n) crujXia, y crujXea, Tb awXtlov, b (TojXivg, aliquando etiam 
 pro (Tw scribitur go. Locus est in ecelesiis Grsecorura intermedins inter sanc- 
 tuarlum et cliorum. A choro ingressus est in sanctuarium, vel a sanctuario in 
 Chorum per mediam soleam. Altior est et eminentior choro. I Hue usque pro- 
 cedunt, qui corporis Christi participes esse volunt. Ex una igitur parte can- 
 ceHis sauetuarii contiguus est ; ex altera, choro, etc. 
 
 e Allat. de Templis Gr£ec. epist. n. sect. v. (p. 44, edit. Colon. 1645.) QuEeris, 
 ubinara solea collocanda sit ? Respondeo, si conjecturae non fallunt, bemati 
 arabonique proximuni fuisse, colligo ex Codino, c. xvii. de Offic. Kal KaTspxsTai, 
 K. T. X. vid. sub litt. (b) : et in Originibus de Teraplo S. Sophise : eTroiiiffe to 
 i<LJ3u)piov, K. r. X. vid. sub itidem litt. (b). 
 
 f Schelstrat. Concil. Antioch. p. 192. 
 
 S Suicer. Thes. voce acuXsag, et Meursius in Glossar. 
 
 h Bever. Not. in Cone. Nicsen. c. xi. Ex his verbis [Sozomeni, lib. vU. 
 c. xxiii. vid. sub litt. (k)] finis, ni fallor, tandem imponatur tortuoste isti qu£es- 
 tioni, quae doctorum ingenia hue usque exercuit, quidnam nimium esset soleus 
 ille a recentioribus Greecis toties decantatus, et quern in ecclesia usum habuerit ? 
 Inter omnes enim convenit, aliquid fuisse in recentiorum, prtesertim Grcccorura 
 ecelesiis, aioXtiav, auiXiav, gujXhov, atque etiam aoXkav, aoXiov, vel aoXtXov, 
 dictum, idque prope cancellos coHocatum fuisse. Consentiunt itidem omnes, 
 hoc Latinum esse vocabulum, et plerique nihil aliud esse quam solium ; et 
 
 5 
 
Ch. V. § 10. CHRISTIAN CHURCH. 427 
 
 allows of this as probable likewise'; but he also fancies it might 
 signify the limina cancellorum^ ' the threshold' or ' raised foun- 
 dation upon which the rails of the chancel were erected,' and 
 be so called from solum^ whence comes the French name senile 
 and the English '' sill,' or ' groundsel.' This was usually 
 adorned and beautified very richly, he thinks, with gold and 
 precious stones, and sometimes reverenced with the kisses or 
 salutations of the people ; whence the phrases, eocoscidari 
 limina and liminihus martyrum affundi^ in Sidonius and Pru- 
 dentius, are by him interpreted to this purpose. But I con- 
 ceive the former opinion most probable, which takes it for the 
 emperor's throne, which was toward the east end of the church, 
 in the men's portico, over against the altar, where now the 
 sultan has his seat among the Turks. For that place, which 
 Dr. Beveridge calls the embolus^ and others the circuitus, or 
 side aisles on both sides, were, in the temple of Sancta Sophia, 
 porticoes for men below and women above. And, as the 
 empress had her seat in the upper end of the women's apart- 
 ment, so the emperors had theirs in the men's apartment, 
 next to the chancel, from the time that Sozomen^ tells us 
 Theodosius submitted to the reproof of St. Ambrose, who 
 blamed him for taking his seat within the rails of the sanctuary 
 (though it had been customary for the emperors so to do) ; 
 after which admonition both he and his successors always took 
 
 tamen quidnam esset istud solium, se ignorare ingenue fatentur : nisi quod 
 Jacobus Goar solium Christi per nomen illud designari adfirmat. Sed miror, 
 nemini de liae re ageuti, eoi-um, quse supra citantur, Sozomeni vei-borum in 
 mentem venisse, quibus D. Ambrosius locum imperatoribus in ecclesia adsig- 
 nasse traditur, ante cancellos altaris. Ubi enim imperator sedere solitus est, 
 solium meritissimo jure nominetur. Ab Ambrosii autem temporibus et dein- 
 ceps, ut edictis verbis constat, imperatoris sedes erat ante cancellos, ubi omnes 
 uno ore concinunt oojXelov vel atokkav collocatum esse ; quod baud dubie itaque 
 ipsura erat imperatoris solium sive sedes ; quod etiam solii instar erectum fuisse, 
 fidem facit Cedrenus, etc. 
 
 i Du Fresn. Not. in Paul. Silent, pp. 584—587- 
 
 k Sozom. lib. vii. c. xxv. (Reading, p. 291. A 3.) "EQoq yv Tovg (3act\eTg 
 h> TO) ifparei(i) £K(cX7?(Tia^£iVj kut t^oxv^ t<^v opj'wv tov \aou KSXiopKJfisvovg' 
 KoXaKiag de fi aTaS,iag dvai tovto avviSwv, tottov slvai iSaaiXeujg kv tKKXriai^ 
 TkraxSi TOV 7rp6 tuip dpvipoLKTUJv tov itpuTeiov wore tov /.uv Xaov tov Kpa~ 
 TOVvTa T))v Trpoedpiav 'ix^iV avTOV dt Tovg itpkag TrpoKaQ^adaC TavTijv H 
 TTjv cipiaTijv Trapddocriv tiryvtct i^todoaiog 6 (iamXivg, Kai o't [xito. Tuvra 
 sKpaTwav' Kcii i^ lictivov rvvl (fivXarTo^ikviiv o^nofxtv. 
 
428 THE ANTIQUITIES OF THE Book VIII. 
 
 their place without the rails, whence that place seems to be 
 called the solium^ ' the royal seat \ which is confirmed a little 
 by what Suicerus observes out of Cedrenus^ and Codinus™, 
 that Justinian made the solea of gold and onyx-stone, which 
 are proper materials to adorn a throne, but not so proper to 
 be laid in the pavement of a church. Not far from this, Du 
 Fresne" observes in some modern churches a place called the 
 senatorium^ which some take to be only another name for the 
 seats of the bishop and presbyters, who were the senate of the 
 Church ; but Du Fresne thinks it was rather the seat of 
 the magistrates called senators, whence their apartment had 
 the name of senator ium in the church. 
 
 1 Suicer. Thes. (Amstel. 1728.) tom. ii. p. 1209, voce aoikkaQ. Cedrenus : 
 
 'H rpovWa ri)e ay'iag tov Qtov iieya\i]Q lKKXt](riag ^ovpviKt] ovaa tirf.ae, tov 
 Ti dfi[3(t)va, Kal Tovg aioXeiag l^ bvvx'iTov XiQov ovrag (TvvkTpi\pe, Kui dg 
 Xovv cnrETsXecTs. 
 
 ^ Ibid. Cod. in Origiiiibus de Templo Sophise : l7ToiT](TS, k. t. X. vid. sub lit. 
 anteced. (b). 
 
 n Du Fresn. Comm. in Paul. Silent, p. 215. Presbyterium senatorium videtur 
 appellari in eodem Ordine Romano non- semel, voce Latina, quae idem quod 
 Trpeo-^vrtptov sonat : ubi ad senatorium dicitur desceudere pontifex, ut suscipiat 
 oblationes prineipum, vel ut communicet eos, qui in senatorio sunt. Descendit 
 nempe ab altari, ubi sacra peragit, in presbyterium, ut principum et fideliura 
 oblationes suscipiat, vel ut communicet eos, qui sunt in presbyterio, nempe 
 sacerdotes, clericos, atque adeo populum ipsum, quod diserte ibi dicitur. . . . 
 Sed ut verum fatear, nescio, an his locis, in Ordine Romano, senatorium idem sit 
 omnino quod presbyterium. Dubitandi causam movet, quod in eo locus prin- 
 cipum fuisse dicitur : ' Pontifex autem sustentatus hinc inde dextra laevaque a 
 primicerio notariorum, descendit ad senatorium, quod est locus principum, ut 
 suscipiat oblationes eoi'um.' Et infra : 'Pontifex descendit ad senatorium, . . . et 
 suscipit oblationes principum per ordines arcuum.' Siquidem enim senatorium 
 locus fuit, in quo consistebant principes, sen magnates, dum sacrae intererant 
 liturgise ; idem ille forte fuerit cum solea, seu pavimento editiori ante cancellos 
 bematis, ita appellatus, quod ibi senatores seu principes consisterent. Nam 
 observatura supra, ad sacros cancellos adsignatam fuisse imperatoribus in 
 ecclesia sedem ab Ambrosio. Senatores autem appellatos magnates, apud scrip- 
 tores Christiano veteres, notuni est. Proinde in senatorio pontifex non modo 
 suscipiebat oblationes principum, sed et populum ibidem communicabat, etc. 
 
Ch. VI. § 1. CHRISTIAN CHURCH. 4^9 
 
 CHAPTER VI. 
 
 OF THE BEMA, OR THIRD PART OF THE TEMPLE, CALLED 
 ' THE ALTAR,"* AND ' THE SANCTUARY,' AND THE PARTS 
 AND USES OF IT. 
 
 Sect. I. — The Chancel^ anciently called Bema, or ' Tribunal^ 
 
 The third, and innermost part of the ancient churches, 
 was that which we now call the chancel; but, originally, it 
 was known by many other names. One of the most common 
 names was that of jSfjjua, or ' tribunal,' which (as I have noted 
 before) is a word of various signification, denoting sometimes 
 the amho^ or ' reading-desk \ and sometimes ' the altar \ and 
 sometimes ' the seats or thrones of the bishop and presbyters % 
 and sometimes ' the whole space where these thrones and the 
 altar stood.' In which sense I understand that canon of the 
 Council of Laodicea % which forbids presbyters to go into the 
 bema^ and sit there before the bishop comes. Suicerus has 
 observed it ^ frequently to be thus used in the liturgies of St. 
 Chrysostom and St. Basil. And Chrysostom *=, in one of his 
 
 a Cone. Laodic. c. Ivi. (LaLbe, vol. i. p. 1505.) "Ort ov Set Trpe(j(3vTspovg 
 Trpo TTJQ tiaoSov tov iT^iaKoirov ti<Tuvai Kal Ka0£^£(T0ai ev T(^ (3r]fxaTi. 
 
 ^ Suicer. Thes. Eccles. voce (Sfjixa. (torn. i. p. 682.) Brjfxa est locus in 
 Templo, tabulate inclusus, sacer ac venerandus, et clericis tantum, viris soecu- 
 laribus raro, mulieribus numquam, penetrabilis. In Liturgia Basilii Magni, 
 p. 44. Tow Upscjg XeyovTog ttjv evx^^ jxvffTiKoJg kv T(^ jSrjixaTi, Iv n^ avn^ 
 Kaip(p Xhei t^ii) TOV (ifjixuTog ra tipjviKa. Eadem habes in Liturgia Chry- 
 sostomi, p. 79- In eadem Liturgia, p. 77- Ei'crlpxerai dg to liyiov fSiJixa. A 
 Chrysostomo, Horn. xxxv. torn. v. ed. Par. p. 553, vocatur Upbv (Srifxa. T)e 
 Flaviano Episcopo. Ei fx:^ Uvivfia ayiov yv Iv t(^ KoiV(p tovtoj Trarpl Kal 
 dLda(TicaX(f, ovk av ore 7rp6 fxiKpov dvkjStj kiri to ispbv jSijfia tovto, kui tzckjiv 
 vfuv 'idojKSV tipi)v)}v, Kal e7rt(p9ky^a(T9t avT<p Koivy irdvTtg' Kal T(^ TrvevfiaTi 
 aov. Ex his patet, jST/jwa fuisse elatioreni templi partem, sive chorum, nomen 
 habentem a gi'adibus, quibus eo adscendebatur. 
 
 c Chrysost. Horn, xxxix. de IV'utecost. torn. v. p. 553. (p. 493, edit. Francof.) 
 
430 THE ANTIQUITIES OF THE Book VIII. 
 
 homilies, more particularly describes it to be ' the place 
 whither the bishop went by an ascent into it, to preach, to 
 pray, to stand by the holy temple, and offer the tremendous 
 sacrifice for the j^eople.' But which it is easy to understand, 
 that he takes it not barely for the altar alone, or the bishop"'s 
 throne, but for the whole place where they stood, and where 
 these several offices were performed. And the reason of the 
 name, hema^ was what Chrysostom also intimates, when he 
 says, " they went up by an ascent into it ;" for hema and mnho 
 have both the same original, from ava(5aiv£iv, because they 
 were places exalted above the rest, and, like the tribunals of 
 judges, had an ascent by steps into them. Now the bema was 
 more peculiarly allotted to the clergy ; and upon that account, 
 as I have noted before ^, in the former Book, the clergy were 
 sometimes styled ol rov j^rjimaTog, and ra^ig tov [^{jfiarog, ' the 
 order of the hema^'' or ' the sanctuary."* 
 
 Sect. II. — Also "Aytov, or '•l^^ar^lov^ and Sacrarium, the Holy^ 
 
 or the Sanctuary/. 
 
 For the name ' sanctuary ^ was also appropriated to this 
 part of the church. The Greeks peculiarly styled it ctYtov, 
 ' the holy ;' and from thence the altar was called ayiov ayitjjv, 
 ' the holy of holies,** which is the term that Eusebius ^ uses in 
 describing the temple of Paulinus. In other places ^ he calls 
 it ayiaafxa^ which is the name whereby the Seventy call the 
 sanctuary in the Old Testament. The Latins called it sacra- 
 rium^ ' the sanctufiry :' as in the first Council of Bracara, 
 which forbids laymen^ to come into the sanctuary to com- 
 
 Atd TovTo ovK avaj3aivovTi [xovov, ovSk ^laXsyojUsj/^ Trpbg vfJ-ag, ovdk evxo- 
 likv({i vTTEp vfiuiv TcivTtjv iTTi^QkyytaQt ttjv prjcnv, dW orav Trapd rriv 
 \tpav ravTTjv karijKy rpdini^av' orav rrjv <ppiKTt]V eKeivrjv Ovcriau dva^spsiv 
 
 ^ Book i. chap. v. § xi. 
 
 6 Eviseb. lib. x. c. iv. (Aug. Taur. p. 420. D 5.) 'E0' diraai rs to rwv dyiojv 
 dyiov 9v(7ia(TTr]piov iv fik<T(i> Otig. 
 
 ^ Ibid. lib. vii. c. xv. Trjg %ftp6f Xaj3u)v, eiri Tijv kKKkrtaiav irpodytc ilaoj 
 re Trpot; avri^ CTi](jaQ n^ dyuifffiari, k. t. X. 
 
 S Concil. Bracar. I. c. xxxi. Ingredi sacrarium, ad communicandum, uoii 
 liccat laicis, nisi tantum clericis. 
 
Cii. VI. § 4. CHRISTIAN CHURCH. 43 1 
 
 municate. And the Council of Vaison, which ^ speaks of the 
 office of ordering or disposing the things of the sanctuary. 
 And the fourth Council of Carthage, which forbids the obla- 
 tion of such as are at variance one with another, to be received * 
 either in the treasury or the sanctuary. 
 
 Sect. III. — And Oucrmdr/jptov, ' the Altar Part.'' 
 
 The Greeks also termed it Ovcnaarrjpiov, ' the altar part ;** 
 for, though that word commonly signifies the ' altar ' itself, or 
 ' the Lord''s table,** yet in some ancient canons and eccle- 
 siastical writers, as HabertusJ and Mr. Mede^ have observed, 
 it is used to denote the whole sanctuary within the rails, 
 where none but the clergy were allowed. As in the Councils 
 of Laodicea ^ and Trullo "^, which forbid women and laymen to 
 come into the 6v(na(TT{]pLov, it must mean the whole 'altar 
 part,^ or 'chancel.'' And so in Socrates^, and Theodoret°, 
 and many others, who speak of St. Ambrose excluding Theo- 
 dosius the emperor from within the rails of the sanctuary. 
 
 Sect. IV. — Presbyterium and Diaconicum. 
 
 St. Cyprian, in his fifty-fifth epistle, calls it consessus cleri, 
 ' the presbytery.'' And Forbesius p and some other learned 
 men think it was also called diaconicum, from the presbyters 
 
 h Concil. Vasens. c. iii. Cujus officium est sacrarium disponere et sacramenta 
 suscipere. 
 
 i Cone. Carth. IV. c. xciii. Oblationes dissidentium fratrum neque in sacrario 
 neque in gazophylacio recipiantur. 
 
 J Habert. Archierat. p. 663. QvaiaaTrjpiov aliquid aliud prceter altare et 
 sacram raensam ssepe signifieare, nempe spatiura sive locum sanctuarii sea 
 sacrarii sacerdotalis tov Upareiov, in quo et prothesis minus altare, et sacra 
 mensa altare majus positum est. Quod elucet ex ilia formula quotidie in his 
 officiis obvia : i/crspx^*^^"' ^'■^ ^^ OvaiadTrjpiov, non vero dicitur tlaigxiadat eig 
 
 Ttjv ayiav rpccTTt^av. Can. Ixix. in Trullo. M/) t^karu) Tivi tCjv ccTravriov 
 
 Iv XaiKoXg reXovvTi tvdov lepov elaisvai QvaiaaTripiov. 
 
 k Med. Comment. Apocalypt. p. 479. 
 
 1 Cone. Laodic. c. xliv. (torn. i. Cone. p. 1504.) "On ov hi yvvaiKag Iv t<^ 
 6v(na(TTr]pi(i> ei(Tsp')(^£<x9ai. 
 
 m Cone. Trull, c. Ixix. (torn. vi. Cone. p. 1174.) vid. sub litt. (i), 
 
 n Socrat. lib. i. c. xxv. 
 
 " Theodor. lib. i. c. xiv. 
 
 P Forbes. Irenie. lib. ii. c. xi. p. 221, edit. Aberd. 1636, 4to. 
 
432 THE ANTIQUITIES OF THE Book VIIT. 
 
 sitting, and the deacons ministering, there. Thus they under- 
 stand the Council of Laodicea^, which forbids subdeacons to 
 have any place in the diaconicum^ or to touch the sacred vessels 
 of the Lord's table. But I must note, that though the name 
 diaconicum in that canon may signify the ' chancel ' or ' sanc- 
 tuary, ** yet it more commonly means the ' vestry,' or ' reposi- 
 tory of the sacred vessels ;' of which we are to give a further 
 account, when we come to speak of the exedrw of the church. 
 
 Sect. V. — Also Chorus, or ' Choir? 
 
 In some canons it seems, also, to have had the name of 
 chorus^ whence comes our English ' choir ;"* as in the fourth 
 Council of Toledo, which thus appoints ^ the order and manner 
 of men's communicating in the church, so as that the priests 
 and deacons should communicate before the altar, the inferior 
 clergy in the choir, and the people without the choir : though 
 some take the chorus to signify rather the place of the singers 
 and readers in the other part of the church. 
 
 Sect. VI.- — This Place separated from the rest hy Bails^ 
 called Cancelli, ichence comes ' Chancel.'' 
 
 Eusebius, describing this part of the temple of Paulinus, 
 says, " it was divided from the rest by certain rails ^ of wood, 
 curiously and artificially wrought in the form of net-work, 
 to make it inaccessible to the multitude. These the Latins 
 call cancelli^ whence comes our English name ' chancel.' In 
 other Greek writers they are termed KiyKXtSac * whence, in 
 Theodoret *, ra tv^ov rwv kljkXi^uov, ' the place within the 
 
 <1 Cone. Laodic. c. xxi. (Labbe, vol. i. p. 1500.) "On ov 5tl vTrrjp'srag f%etv 
 X(ji>pctv tv T(^ CiaKoviKif, Kai aTmadai SeaTTOTiKwv (TKSvujv. 
 
 ^ Cone. Tolet. IV. c. xviii. (Labbe, vol. v. p. 1711.) Sacerdos et Levita ante 
 altare communicant, in choro clerus, extra chorum populus. Vid. Cone. 
 Turon. II. can. 4. 
 
 s Euseb. lib. x. c. iv, (Aug. Taur. 174G. p. 420, at bottom.) AvQig kuI rade 
 u)Q av tit] toIq TToXXoTf ajSara, toiq aTrb ^v\ov TrepdcpparTS SiKTvoig, sig UKpov 
 Ivrexvov XeTTTOvpyiag t^rjaKTjfiEvoig, wg Oavnaaiov rolg 6pai<n 7rap£;)(fiv Ti^v 
 6eav. 
 
 t Theodoret. lib. v. c. xviii. (p. 193. B.) UpoatviyKu^v de, uxnrep eiu)9ti, h-dov 
 irapa rag KiyKXicag jxefiki'tiKev, k, t. \. 
 
Ch. VI. § 7. CHRISTIAN CHURCH. 433 
 
 rails,' is but another name for the altar part or chancel. And 
 to lay hold of the rails, in the phrase of Synesius ", is the same 
 thing as to take sanctuary at the altar. 
 
 Sect. VII. — And Icept inaccessible to the Multitude^ whence it 
 
 toas called Adyta. 
 
 By these rails, as Eusebius words it, this whole altar place 
 was kept inaccessible to all but the clergy in time of divine 
 service. The Council of Laodicea has one canon '^, parti- 
 cularly forbidding women to come within the altar part ; and 
 another, in more general terms, allowing none but the h^aTiKol 
 to communicate there ^' : in which canon some take the word 
 hpariKOL to mean all the clergy, inferior as well as superior. 
 But Habertus^ thinks it means only the superior clergy, 
 priests, and deacons ; and that all the inferiors, subdeacons, 
 readers, &;c., were excluded from this part, as well as the 
 people. However, it is agreed on all hands that the people 
 in that age had no place there ; for St. Ambrose would not 
 permit the Emperor Theodosius himself to communicate ^ in 
 this part, but obliged him to retire as soon as he had made 
 his oblation at the altar. Which custom continued for some 
 ages after, as appears from what Theodosius Junior says of 
 
 'i S}Ties. Catast. p. 303, B. ""Q TroauKiQ ralg /ciyjcXict rd x«7p£ Trpofffid^ofjiai ; 
 V Cone. Laodic. c. xliv. (Labbe, vol. i. p. 1503.) "On ov del yvvaiKUQ iv 
 Tip OvtTiaffTijpiii) eiaspxi(^9ai. 
 
 w Ibid. c. xix. (p. 1500.) Kal fxovoiQ t^bv elvai toXq UpariKolg liadvai eig 
 
 TO OvOLCKTTTjpiOV KUl KOlVCJVllv. 
 
 X Habert. Arcliierat. part. x. observat. ix. p. 268. Tertium est, ' solis sacerdo- 
 tibus et diaconis ad altare in sanctuario communicare licuit.' De solis sacer- 
 dotibus Concilium Laodicenum decernere nonnulli arbitrantur, ob hsec verba 
 canonis xix. jcat fiovoig, k. t. \. vid. sub litt. (w.) ' Et solis saeerdotibus licere 
 ad altare accedere et communicare.' Ita vertit heterodoxus auctor. Verura 
 TO UpariKolg melius reddiderat Dionysius Exiguus, ' sacro ministerio deditis ;' 
 quo sensu et diaconi saltem comprehenduntur, qui heic etiam ad altare in sanc- 
 tuario communicant : nam hypodiaconi et lectores extra sanctuarium, ad ejus 
 limen. 
 
 y Theodoret. lib. v. c. xviii. (p. 193. B 8.) Id tvSov, w ^amXtv, ixovoig iarlv 
 uptvai fiard' ToXg Sk dWoig uTraoLV, dSyrd re Kat dtpavara' i^i9i To'ivvVy 
 
 Kal Tolg aXKoig koiv(jjvh Tr}Q ardanog. Sozom. lib. vii. c. xxv. vid. c. v, 
 
 sect. X. lit. (k). 
 
 VOL. II. F f 
 
434 THE ANTIQUITIES OF THE Book VIII. 
 
 himself in the Acts of the Council of Ephesns ^^ that he only 
 went up to the altar to make his oblation ; and, having done 
 that, retired again to the exterior court, or atrium^ of the 
 people. And so we find it decreed, correspondent to this 
 practice, in the Council of TruUo % " that no layman whatso- 
 ever should come into the altar part, except only the emperor, 
 when he had made his oblation to the Creator, according to 
 ancient custom.^' And hence it was, that this part of the 
 church was called a^ara^ and a^vra, by Theodoret^, and Euse- 
 bius, and other Greek writers, and adyta by the Latins ; that 
 is, * inaccessible,"* because there was no place of access here for 
 the people, who were wholly excluded from it. Though I 
 must note, that, according to the difference of times and places, 
 different customs seem to have prevailed in this matter ; for 
 the most ancient custom was, both for men and women to 
 come up to the altar and communicate there, as it appears to 
 have been in the third century, in the time of Dionysius of 
 Alexandria, who speaks both of men^ and women '^ standing at 
 the holy table, and reaching forth their hands to receive the 
 eucharist there : and so Valesius understands it ®. And the 
 same privilege was allowed the people in France in the sixth 
 century ; for the second Council of Tours, an. 567, orders the 
 
 2 Edict. Theod. ad calcem Cone. Eplies. (Cone. torn. iii. p. 1237. D.) Tou 
 ayiitiTCLTov OvcTiaaTrjpiov did fiovrjv Ttjv tu>v dajpedv Trpoacpopdv e<pa7rT6fit9a' 
 Kai eig ti)v tuiv Otiiov kvkXwv 7rtpi(7TOixovfikv}]v tiravkiv a/xa T<p elaeXQetv 
 vTrtKJia'ivoyLiv' Kai ovdtv ek t^q dyyKrrsvovorjg Ohotijtoq eavTolg dirovsixofiev. 
 
 a Cone. TiTill. c. Ixix. M^ 1^s<ttoj tivI tojv aTravnov kv XdiKolg reXovvTi 
 IvCov upov ei^iBvai 6v(na(rTi]plov' jxijdafivjg IttI tovtoj Trjg (BaaiXiKrjg eipyo- 
 fikvriQ i^ov(riaQ Kai avOivriag, yjviKa dv (SovXrjOeir] Trpoad^ai ddpa t<^ TrXd- 
 aavri, Kara riva dpxaiordrijv 7rapdSo(nv. 
 
 b Theodoret. lib. v. c. xviii. vid. lit. (y). 
 
 c Dionys. ap. Euseb. lib. vii. c. ix. (Reading, p. 289. A 10.) TpairkZy Tcapa- 
 crravra, Kai %£7paf eig vTTodoxV'^ '''VQ dyiag rpO(pi]g TrportivavTa, k. t. X. 
 
 ^ Dionys. Epist. ad Basilidem, c. ii. de mulieribus, quae menstmo sanguinis 
 fluxu laborant : Ovdk avrdg olfiai TTiardg ovaag Kai evXafSsTg, ToX/xijasiv o'vrwg 
 dLaKtifxsvag r) Ty rpaTrk^y ry dy'iq, TrpocreXOtiv, ?) tov (nofiarog Kai tov a'lfxarog 
 
 Tov XpioTou 7rpo(Td->pao9ai. Ad quern Dionysii loeum reete notat Balsamon ; 
 
 'Qg ioiKS dk, to iraXaibv iiorjpxovro yvvalKsg tig to QvaiaaTrjpioVy Kai dirb rijg 
 dyiag TpaTTS^ijg [xereXd^fSavov. 
 
 e Vales. Not. in Euseb. lib. vii. e. ix. (Cantab. 1720. p. 330.) Fideles com- 
 municaturi ad altare aceedebant, ibique corpus Christi de manu presbyteri, 
 stantes, non ut hodie genibus fiexis, accipiebaut. 
 
Cii. VI. § a. CHRISTIAN CHURCH. 435 
 
 holy of holies ^ to be open, both for men and women, to pray 
 and communicate in at the time of the oblation ; though, at 
 other times, when there was any other service without the 
 communion, they were not allowed to come within the chorus 
 of the singers, or 'rails of the chancel.' By which, also, 
 we learn what part of the church, in this age, in France, 
 was called the cJiorus ; namely, that which was immediately 
 within the rails of the chancel, where the inferior clergy had 
 their station in the time of the oblation. 
 
 Sect. VIII. — TJie Holy Gates and Veils or Hangings^ dividing 
 the Chancel from the rest of the Church. 
 
 The modern Greeks call the entrance into this part the 
 holy gates, because they open from the body of the church 
 into the holy of holies. But there is little mention made of 
 these in ancient writers ; but they often speak of the use of 
 veils or hangings in this place to cover the prospect of the 
 altar. Athanasius calls them |3r]Xa Tr\q iKKknaiaQ^ ' the hang- 
 ings of the church.*' For, speaking of the fury of the Arians, 
 and their ravaging a church in the time of Constantius, he 
 says, " They took the bishop's throne, and the seats of the 
 presbyters ^, and the table which was of wood, and the veils 
 of the church, and whatever else they could, and carried 
 them out and burned them." In Synesius ^ they are called 
 KaTairiraafxa juvcttikov, ' the mystical veils.** And in Chrysos- 
 tom and Evagrius, aiu(l)L9vpa, from their opening in the middle 
 as ' folding-doors.' These were sometimes richly adorned with 
 gold ; as that which (Evagrius' says) Chosroes gave to the 
 
 f Cone. Turon. II. c. iv. (Labbe, vol. v. p. 854.) Ut laici secus altare, quo 
 sancta raysteria celebrantur, inter clericos tam ad vigilias quam ad missas, stare 
 penitus non prsesuniant : sed pars ilia, qute a cancellis versus altare dividitur, 
 choris tantum psallentium pateat clericorum. Ad oraudum vero et communi- 
 candum, laicis et feminis, sicut mos est, pateant sancta sanctorum.' 
 
 s Athan. Ep. ad Solitar. torn. i. p. 847. (edit. Paris. 1627.) 'ApTrcKravTsg rd 
 fTi'/i\//fXXtcf, Kai Tov Opovov, /cat rrjv rpairi^av, ^vXivij yap ijv, Kai to, (3ij\a rrjg 
 tKKXiiciag, TO. Ti. oKka^ oaa rfdvvrjOrjcav tlitvsyKavTfg, tKUvffav. 
 
 h Synes. Ixvii. ad Theophil. (p. 240, edit. Pai-is. IGOo, 8vo.) (Paris. 1640. 
 p. 212. C 8.) ToOro dh, d Sid tojv iravaytnTaTiav rd kvaykaraTa Kpivoiro, 
 evxV) i^^^i- rpaVt^a, Kai KaTaTrkraofia /ivariKov, i(p6Sov (Siaiag opyava. 
 
 i Evagr. lib. vi. c. xxi. (p. 424. C 7-) 'An<pi9vpov Ovvvikoi' KeKO<Tfi7]f.isvov 
 Xpyoitfi. 
 
 F f 2 
 
436 THE ANTIQUITIES OF THE Book VIII. 
 
 church of Antioch. The use of them was, partly, to hide the 
 prospect of this part of the church from the catechumens and 
 unbehevers ; and, partly, to cover the sacrifice of the eucharist 
 in the time of consecration ; as we learn from these words 
 of Chrysostom ; " When the sacrifice is brought forth ; when 
 Christ, the Lamb of God, is offered ; when you hear this 
 signal given, ' Let us all join in common prayer f when 
 you see the veils ^ withdrawn, then think you see heaven 
 opened, and the angels descending from above." There were 
 also several other veils, to note this by the way, in other 
 parts of the church ; for Paulinus ' speaks often of veils before 
 the doors of the church. And St. Jerome commends Nepo- 
 tian, for that, among other parts of his concern, for the 
 decency of the church, as he took care that the altar, and the 
 walls, and the pavement, should be kept clean, so also that the 
 doors should have their keepers, and the gates "^ their veils. 
 In like manner, Epiphanius ", speaking of the church of Ana- 
 blatha, in Palestine, says, " He found a veil hanging before the 
 doors of the church, which he tore in pieces, not because it 
 was a veil, but because it had the image of Christ, or some 
 saint, painted on it, which was contrary to the rules of the 
 Christian Church. He, therefore, ordered the guardians of 
 
 k Chrysost. Horn. iii. in Epli. p. 1052, (p. 888. B. edit. Francof.) 'EvraCOa 
 eKcpfpojxivijQ Ttjg Ovciag, Kal tov Xpiarov TtOvfisvov, Kai rov TrpofSctTOV tov 
 dtdTTOTiKOv, oTav aKovcryg, der}0uiixtv TrdvTeg KOivy, OTav 'id7jg avikKOfxeva to. 
 a/x^iOvpa, totb vofiKTov ciaaTsXXtaOai tov ovpavbv dvu)6ev, Kai Karuvai rovg 
 ayyiXovg. 
 
 i Faulin. Natal. Felic. iii. ' Aurea nunc niveis ornantur limina velis.' 
 
 Id, Natal, vi. ' Pulchra tegendis vela ferant foribus.' 
 
 "1 Hieron. Epitaph. Nepotian. (Vallars. vol. i. p. 340.) Erat sollicitus, si 
 niteret altai'e, si parietes absque fuligine, si pavimenta tersa, si janitor creber 
 in porta, vela semper in ostiis, etc. 
 
 n Epiphan. Epist. ad Joannem Hierosolym. (Colon. 1682. vol. ii. p. 317. C 5.) 
 p. 319. Q,uum venissem ad villam, quse dicitur Anablatha, vidissemque ibi 
 prteteriens lucernara ardentem, et interrogassem quis locus esset, didicissemque 
 esse ecclesiani, et intrassera, ut orarem ; inveni ibi velum pendens in foribus 
 ejusdem ecclesiee tinctum atque depictum, et habens imaginem, quasi Christi, 
 vel sancti cujusdam. Non enim satis memini, cujus imago fuerit. Quum ergo 
 hoc vidissem, in ecclesia Christi contra auctoritatem scripturarum hominis 
 pendere imaginem, scidi illud, et magis dedi consilium custodibus ejusdem loci, 
 ut pauperem mortuum eo obvolverent et efFerrent. Illique contra niui'murantes 
 dixei'unt : ' Si scindere voluerat, justura erat, ut aliud daret velum, atque 
 
Ch. VI. § 9. CHRISTIAN CHURCH. 437 
 
 the church to bury some poor man in it ; and sent them, at 
 his own expense, another plain one in its stead." There were 
 also veils between the pillars of the hyperoa, or ' women's gal- 
 leries,' to be drawn in time of the oblation ; as Du Fresne "" 
 has observed, out of Paulus Silentiarius ; and Amphilochius, 
 in the Life of St. Basil ; and some others, of hke nature, will 
 easily be observed by a curious reader. 
 
 Sect. l^.—TJie Highest Part of the Chancel, called Apsis, 
 
 Exedra, or Conchula Bematis. 
 
 At the upper end of the chancel was commonly a semi- 
 circular building, which, from the figure and position of it, 
 is, by some authors, called apsis, and exedra, and conchula 
 bematis; for these are words that signify any arched or 
 spherical building, like the canopy of heaven; to which St. 
 Jerome applies the name of apsis "^^ It was called concha, 
 because, in figure, it resembled something the fashion of a 
 'shell;' as Du Fresne shows, out of Procopius, and Paulus 
 Silentiarius, and Paulinus, and other writers. Du Fresne i 
 thinks it is also called exedra by St. Austin ; who says, the 
 
 mutaret.' Quod quum audissera, me daturum esse pollicitus sura, et illico esse 
 raissurum. Paullulum autem morarum fuit in medio, dum qu^ero optimum 
 velum pro eo mittere : arbitvabar enim de Cypro mihi esse mittendum. Nunc 
 autem nisi quod potui reperire, et precor, ut jubeas presbyteros ejusdem loci 
 suscipere velum a latore, quod a nobis missum est : et deinceps prseciperes 
 in ecclesia Christi ejusmodi vela, quae contra religionem nostram veniunt, nou 
 
 appendi. 
 
 o Du Fresn. Comment, in Paul. Silent. (Byz. Hist. Venet. 1729. vol. xiv. 
 p. 211.) Quod ait Evagrius, pluteis incumbentibus mulieribus divina sacrificia 
 intueri licuisse, id intelligendum est de loco sacrificii, ac bemate : nam dum 
 illud peragebatur, velum statim ad intercolumnia subducebatur ; neque iis capita 
 aut oculos ad ilia inspicienda promittere, sub anathematis poena, fas erat. Id 
 omnino colligere est ex vita S. Basilii, qutB Amphilochio tribuitur, qui ritus illius 
 auctor fuisse videtur. 
 
 P Hieron. lib. ii. in Ephes. c. iv. (p. 223, edit. Basil. 15G5.) In summo cocli 
 fornice, et, ut ipso verbo utar, apside. 
 
 q Du Fresn. Comment, in Paul. Silent, p. 218. Per 'exedram,' sen 'apsida' 
 'concha' intelligi videtur apud Sanctum Augustinum in Gestis cum Emerito 
 Donatistarura episcopo, (tom. v. p. 250, edit. 1637.) 'Quum Deutcrius episcopus 
 metropolitanus Ctesariensis, una cum ceteris episcopis in excdram proccssisset, 
 pra?scntibus presbytcris et diaeonis et universo clcro ac frc(iuentissima plebc,' 
 etc. 
 
438 THE ANTIQUITIES OF THE Book VIII. 
 
 conference between the Catholics and Emeritus, the Donatist 
 bishop, was held in the exedra of the church ; which he inter- 
 prets the place where the bishop and presbyters had their 
 usual residence, in the upper end of the hema^ beyond the 
 altar. But Valesius "^ and other learned men take exedra 
 here, in the common sense, for one of the outer buildings of 
 the church ; and it is not easy to determine so nice a contro- 
 versy between them. 
 
 Sect. X. — This^ anciently^ the Place of the Thrones of the 
 
 Bishop and his Presbyters. 
 
 However, this is certain, that the bishop's throne, with the 
 thrones of his presbyters on each side of it, were always 
 fixed in this part of the church, in a semicircle above the 
 altar; for, anciently, the seats of the bishop and presbyters 
 were joined together, and all called thrones ; as is evident 
 from Eusebius's description of the temple of Paulinus, who^ 
 says, " He adorned it with thrones, set on high, for the 
 honour of the presidents or rulers of the people ;" that is, the 
 bishop and presbyters together. Hence it is, that Nazianzen, 
 speaking of the presbyters* as the rulers of the people, and 
 venerable senate of the Church, calls their seats the second 
 thrones. Constantino, in his Letter to Chrestus, bishop of 
 Syracuse, summoning him to the Council of Aries, uses the 
 same phrase, bidding ^ him to bring with him two of the second 
 
 ^ Vales. Not. in Euseb. de Vita Constant, lib. iii. c. li. (Cantabr. 1720. 
 p. 606.) *Exedr£e' dicebantur sedes exteriores, in circuitu basilicae coustrui 
 solitse, in quibus sedere et requiescere licebat, ut docet Eusebius. De his 
 Augustinus in libro de Gestis cum Emerito Donatista : ' Q,uum Deuterius,' etc. 
 See preceding note. 
 
 s Euseb. lib. x. c. iv. (Aug. Taur. p. 420. D 2.) Qpdvoig rt toiq avcordroj 
 (tg T})v tSjv irposdpcov rifx.i)v, k. t. \. 
 
 t Nazianz. Carm. Iambic, xxiii. (Paris. 1630. vol. ii. p. 244.) 
 
 UpwTOv fikv 01 rd devrepa 
 Opovojv XtXoyxoTSg, 
 Aaov Trpotdpoi Trpscrf^vrai, 
 'Eefxvij yspovaia, 
 
 Tlecpijvacriv yj[uv oh /caXoi, k. t. X. 
 " Apud Euseb. lib. x. c. v. (Reading, p. 431. A 6.) 'E-Kti^i)) tt\u(jtovq «k 
 iiiacpopidv Kcd dfivOrjTMv tottwi' iTTKJKOTrovg tig ri^v 'AptXartjaiiov ttoXiv tlau) 
 KaXavdiov AvyovaroJi^ cvvtXdilv tKiXivcrantv' Kai cot ypdipca ivofi'iiyaniv, 
 
Cii. VI. ^ 10. CHRISTIAN CHURCH. 4^39 
 
 throne, that is, two presbyters. I know, indeed, Carolus a 
 Sancto Paulo'', by those of the second throne, understands 
 bishops, in opposition to primates or metropoHtans, which he 
 reckons to be those of the first throne. But the use of the 
 phrase, both in Eusebius and Nazianzen '^, leads us rather to 
 believe that he meant presbyters who sat with their bishop in 
 the church upon thrones, as they style them, of the second 
 order. For this, as I have had occasion to show in another ^ 
 place, was the difference between them, that the bishop's was 
 generally termed the high throne, and the presbyter's the 
 second throne ; or, as Athanasius ^ calls them, the throne, 
 and the joint-chairs, or seats of the presbyters. The bishop's 
 throne was otherwise called jSfjjua, the ' tribunal ;' as we may 
 see in Eusebius ^, where he relates the censure of the Council 
 of Antioch, passed on Paulus Samosatensis for erecting his 
 throne or tribunal too stately, with a veil or secretum to it, in 
 imitation of the tribunals of secular judges, which they did not 
 allow of in the Christian Church : and hence the whole chancel 
 
 'iva \a(5ojv Trapd tov XainrporctTov AaTpcjviavov tov KOVTrjKTopog HiKeXiag 
 drifxocnov ox'njJ'-'^i (TvZ,iv^aQ (TsavroJ Kcd dvo yk Tivag tCjv Ik tov dtvrkpov 9p6vov, 
 ovg av av avrbg iTrtXe'^aaOai icpivyg, aWtt fxr/v Kai rpflg iraldag Tovg dvvrj(To- 
 H'svovg vjxlv Kara rriv bdbv VTrrjptrrjcraaQai TrapaXa^oJV, dffcj ri)c avTtjg rj^ipag 
 Itti t<^ 7rpoeipt]H8V(ii TOTTtp cnrcivTijaov. 
 
 V Carol, a S. Paulo Geogr. Sacr. (p. 44, edit. Amstel. 171 1-) Quod in ea 
 (urbe S)Tacusis) fuerit sedes metropolitaua, hisce rationibus coiijicio. Primum 
 ex tractoria Constantiui ad Chrestum Syracusanum episcopum, qua huuc ad 
 Synodum Arelatcnsem invitat : ^Quoniam,' inquit, *plurimos,' etc. vid. lit. (u). 
 Quis enim non videt, duo ex his verbis colligi l Primum in Sicilia quosdam 
 episcopos secundse sedis fuisse, et alios vel saltern aliura primse. Id dare verba 
 sonant : unde et perspicuum est, in ea metropolitam fuissc, quum a priniiTC sedis 
 cpiscopo non differat. Secundum autem, quod Chrestus Syracusanus ipse primre 
 sedis episcopus fuexnt, quum ad eum directa sit tractoria, ej usque arbitrio com- 
 missum, ut quos secum adducendos judicaret, ipse eligeret : id enim non nisi 
 metropolitan convenit, etc. 
 
 w Vid. Naz. de Vita Sua, p. 6. B. 
 
 KafiTTTei (iiaiojg eig Opovojv Tovg dtvr'ipovg. 
 Id. Somn. Anastas. v. 4, seq. See, below, note (a). 
 
 X Book ii. chap. ix. sect. vii. book ii. chap. xix. sect. v. 
 
 y Athanas. Epist. ad Solitar. torn. i. p. 847. Opovov Kai (Tv^4>'t\\ia. Vid. 
 sub lit. (g). 
 
 z Euseb. lib. vii. c. xxx. (Reading, p. 31G. B 5.) Brijxa fi'tv Knl Opovov 
 v^i]\bv tavT(^ KaTaaKivacTccfievog, ovx wf XpiOTOv fia9i]T))g, ai)Kpr)Tov Of, 
 wffTTtp 01 TOV Koa^ov upxovTtQ, tx'*^*^ ^* '*^"' ovo^ia'C^ov. 
 
440 THE ANTIQUITIES OF THE Book VIII. 
 
 was sometimes called the hema^ as I have shown before. The 
 Latins more commonly use the names of sedes and cathedra for 
 a bishop's throne ; whence come our English names of ' cathe- 
 dral ' and ' see,"* for a church where the bishop's chair or seat 
 is fixed. The manner of their sitting is noted by Gregory 
 Nazianzen, in his description of the church of Anastasia, where 
 he speaks of himself as bishop % sitting upon the high throne, 
 and the presbyters on lower benches, on both sides, about him. 
 And so it is described by the author^ of the Constitutions, 
 and Theodoret ^, who calls the bishop's throne the middle seat 
 upon this account. And there are some learned persons^ 
 who suppose all this to be done in imitation of the Jewish 
 synagogues, in which, according to Maimonides, at the upper 
 end, looking toward the Holy Land, the law was placed in the 
 wall in an arch, and on each side the elders w^ere seated in 
 a semicircle. The bishop's seat was usually covered with 
 some decent covering, suitable to the dignity of his office 
 and person ; as we learn from Athanasius, in his second 
 Apology^ to Constantius, where he asks, "How they could 
 have any concern for the throne episcopally covered, who 
 sought to kill the bishop that sat thereon f And St. Austin ^ 
 seems plainly to allude to this, when he tells Maximinus, 
 the Donatist bishop, that " when bishops came to stand before 
 the tribunal of Christ at the last judgment, they themselves 
 would then have no tribunals, no lofty seats, or covered chairs, 
 
 ^ Nazianz. Somn. Anast. torn. ii. p. 78. 
 
 "E^forOai ZoKiiGKov vTTspOpoj'OQ, ovx vTTspofppvg, 
 
 OiiSi yap ovdk ovap tXov ayrjvopiriv. 
 Ot ^£ juoi dfKpoTipwOev v(pidpi6(x.>vTo yspaioij 
 Uoifivrtg riyffioveg, eKKpirog rjXiKii]. 
 ^ Constit. Apost. lib. ii. c. Ivii. (Labbe, vol. i. p. 294.) KtiaOco da fikaog 6 
 Tov iTTiaKOTTOv Opovog' Trap' tKarepa Sk avrov KaQiZ,kaQ(jj to 7rpe(r[3vTspiov. 
 
 c Theodoret. lib. v. c. iii. (Aug. Taur. p. 174. B. 3.) Ei 6 fieaog OwKog Tr)v 
 ipiv yevva, gyw Kai TavTrjv k^eXdrrai Treipcifrofiai. 
 
 ^ Vid. Bishop Hooper's Disc, of Lent, pt. ii. chap. vi. p. 249. 
 e Athan. Apol. ii. torn. i. p. 736, Paris. 1G27. (p. 138. A. Paris. 1698.) IJiog 
 01 Opovov TOV i.(yTo\i(T}xkvoi> kTTKTKOTriKCjg odvpoixevoi, TOV iv avT(^ KaGfj/Jtevov 
 iTTiaKOTTov dvi\uv ^TJTOVCri. 
 
 f Aug. Ep. cciii. (Bened. vol. ii. p. 32. A.) In futuro Christi judicio, nee 
 apsidae gradatae, nee cathedrae velatse — quae pro tempore, propter ecclesite 
 utilitatem, honori nostro exhibeutur. 
 
Cii. VI. §11. CHRISTIAN CHURCH. 44^1 
 
 though such honours were exhibited to them for a time in this 
 world, for the benefit and advantage of the Church." 
 
 Sect. X.l,—A7id of the Altar or Communion- Table . 
 
 'This, doubtless, was the posture anciently of the thrones 
 of the bishop and presbyters in the Christian Church, as they 
 are represented in the several models of the primitive struc- 
 tures. From which it will be easy to observe, further, that 
 the place of the communion-table, or altar, was not close to 
 the wall at the upper end, but at some little distance from it, 
 so as that the bishop's throne might be behind it, and room 
 enough left in a void space to encompass or surround the altar. 
 This seems pretty plain from an expression in Synesius s, who, 
 speaking of his being forced to take sanctuary, says, " he 
 would fly into the church, and encompass the altar ;" which 
 imphes, that it was set in such manner as that he might go 
 round it. And this is the meaning of Eusebius, when, having 
 first spoken of the thrones of the bishop and presbyters in the 
 church of Paulinus, he then adds, that "he set^ the holy of 
 holies, the altar, in the middle." Which is not to be inter- 
 preted, as some have misunderstood it, of the altar's being 
 placed in the middle of the nave, or ' body of the church,' but 
 in the middle of the hema, or ' sanctuary,' at such a distance 
 from the upper end, as that the synthronus, ' the seat of the 
 bishop and presbyters,' might be behind it. St. Austin seems 
 to refer to the same thing, when he says, " The table of the 
 Lord ^ stood in the middle." And in the Council of Constan- 
 tinople, under Mennas ^, it is represented in such a posture, as 
 that it might be encompassed round ; for it is said, when the 
 names of Pope Leo and some others, which had been struck 
 
 g Synes. Catastas. p. 203. (Paris. 1640. p. 302.) Ba^iovjuai -K^SiTov e-rrl tov 
 
 VtU)V TOV QfOV' KVK\0)<J0IXai TO 9v(Tia(TTr]piov. 
 
 h Euseb. lib. x. c. iv, (p. 419. D 5.) To tCjv ayiwv OvaiaaTrjpiov tv pcrtfj 
 
 i Aug. Serm. xlvii. de Verbis Domini, (Bened. vol. v. p. 645. F 9.) Christus 
 quotidie pascit : mensa ipsius eat ilia in medio constituta. 
 
 k Cone. Constant, act. v. (torn. v. Cone. p. 185. C.) Tov ayiov naOnfiaToij 
 (Card TO avvtjOtg 'KexOtvTog Kca^tit tu»v ^iTrrt'xwi^ avvk^pLtnov cinav to irXi'iOog 
 
 KVK\(fi TOV OvaiCKTTtjpioV. 
 
442 THE ANTIQUITIES OF THE Book VIII. 
 
 out of the diptychs, were inserted again, the people, for joy, at 
 the time when the diptychs were read, after the repetition of 
 the Creed, ran round about the altar for to hear them. Dr. 
 Hammond ^ and some other learned men think, not improbably, 
 that this posture of the altar in Christian churches, was some- 
 thing in imitation of the altar in the Jewish temple ; to which 
 the Psalmist alludes, when he says, " I will wash my hands in 
 innocency, and so will I compass thine altar," Psalm xxvi. 6 : 
 from whence they suppose the phrase ttepikvkXovv ^vaiacFTijpiov, 
 ' compassing the altar,"* in the ancient rituals, to be taken. 
 
 Sect. XII. — Both these Names indifferently/ used in the 
 
 Primitive Church. 
 
 Great dispute has been raised in the last age about the 
 name of the communion-table, whether it was to be called the 
 ' holy table,' or an ' altar.' And, indeed, any thing will afford 
 matter of controversy to men in a disputing age ; but we never 
 read of any such dispute in the primitive Church. For the 
 ancient writers used both names indifferently ; some calling it 
 ' altar ;' others, '• the Lord's table,' ' the holy table,' ' the 
 mystical table,' ' the tremendous table,' &;c. ; and sometimes 
 both * table' and 'altar,' in the same sentence together. Mr. 
 Mede thinks it was usually called 'altar' for the two first 
 ages, and that the name 'table™' is not to be found in any 
 author of those ages now remaining. Ignatius uses only the 
 name" ^vmaGTiiptov, ' altar,' in his genuine epistles ; three of 
 which are alleged by Mr. Mede, to which the reader may add 
 another testimony out of his Epistle*^ to the Magnesians, 
 where he uses both the name ' temple' and ' altar.' IrenseusP 
 
 1 Hammond, cont. Blondel. Dissert, c. xiii. u. viii. 
 
 "1 Mede's Discoui'se of Altars, p. 386. 
 
 ^ Ignat. Ep. ad Ephes. n. v. (Coteler. vol. ii. p. 13.) Mrjdelg 7r\avd(r9u), lav 
 
 liY} Tig y kvrbg tov OvffiaaTripiov, vaTtpfiTai rov apTov rov Qtov. Id. Ep. 
 
 ad Trallian. n. vii. (p. 66.) 'O evrbg OvaiacfTTjpiov ojv, KaOapog kariv. Id. 
 
 Ep. ad Philadelph. n. iv. "Ev 9vcna(TTr]piov, cjg elg kTriaKoTTog. 
 
 o Ignat. Ep. ad Magnes. n. vii. IldvTeg ovv i)g elg vabv (TvvTpsxfre Qtov, cjg 
 Itti sva 'l7](roi)v Xpicrrov. 
 
 P Iren. lib. iv. c. xxxiv. Sicut et ideo nos quoque offerro vult munus ad altare 
 frequenter sine intcrmissione. Est ergo altare in coelis, et templum, etc. 
 
Ch. VI. § 12. CHRISTIAN CHURCH. 443 
 
 and Origen ^ use the same name when they speak of the com- 
 munion-table. Tertulhan frequently applies to it the name of 
 ara Dei et altare. " Will not your station or fast," says he^ 
 " be more solemn, if you stand at the altar of God V that is, 
 receive the communion on a fast-day. So also in his book% 
 Ad Uxorem^ and De Castitate^. But they are led into an error 
 by the corrupt edition of Rhenanus, who cite his book De 
 PoeniUntia^ for the same thing ; for though, in that edition, 
 we find mention made" of 'kneeling at the altar," aris Dei 
 adgeniculari ; yet better editions since teach us to read it 
 more truly, charis Dei adgeniculari, ' kneeling down to the 
 beloved of God,' alluding to the custom of the penitents falhng 
 down at the church doors, to beg the prayers of the faithful as 
 they went in. Cyprian, the disciple of Tertullian, sometimes 
 uses both names, ' table' and ' altar,' as when he says, " Those 
 words of Solomon (Prov. ix. 2), ' Wisdom hath furnished her 
 table,' &c. typified the Christian "^ altar. But more commonly 
 he uses the name ' altar ' alone '^, which argues that to have 
 
 q Origen. Horn. x. in Num. (Oberthur, 1783. vol. vi. p. 338.) (torn. i. p. 207, 
 edit. Basil. 1571.) (p. 129, edit. Par. 1604.) Vereor, ne permanentibus in nobis 
 peccatis nostris, accidat nobis illud, quod de seraetipsis dicunt Judsei, quia nou 
 habentes altare, neque templum, neque sacerdotium, et ob hoc nee liostias 
 offerentes, peceata, inquiunt, nostra manent in nobis ; et ideo venia nulla sub- 
 sequitur. (p. 339.) • Maudata quidem certa sunt et evidentia, ut observare 
 debearaus custodias tabernaculi, et altaris, et sacerdotii. 
 
 r Tertul. de Orat. e. xiv. (Paris. 1675. p. 136. A.) Nonne solennior erit static 
 tua, si et ad aram Dei steteris ? 
 
 s Tertul. ad Uxor. lib. i. c. vii. (Paris. 1675. p. 165. C 3.) Quantum detra- 
 hant fidei, quantum obstrepant sanctitati nuptise secundse, disciplina Eeclesife et 
 pra3Scriptio Apostoli declarat, cum digamos non sinit prsesidere, cum viduam 
 adlegi in ordinem, nisi vmiviram, non concedit : aram enim Dei mundam pro- 
 poni oportet. 
 
 t Ibid, de Exhortat. Cast. c. x. 
 
 ^ Ibid, de Poenitent. c. ix. 
 
 w Cypr. Ep. Ixiii. ad Ccecil. (Oxon. p. 150.) Per Solomonem Spiritus Sanctus 
 typum Dorainiei sacrificii ante prremonstrat immolatse liostia; et panis et vini, 
 sed et altaris et apostolorum faciens mentionem, Sapientia, inquit, sedificavit 
 sibi domum, et subdidit columnas septcm. Mactavit suas liostias, miscuit in 
 
 cratera vinum suum, et ^paravit mensam suam.' It. Testimon. advers. Jud. 
 
 lib. ii. c. ii. (Bened. p. 285.) Quod Sapientia Dei Christus ; et de sacramcnto 
 incarnationis ejus, et passionis, et calicis, et altaris, et apostolorum, qui missi 
 prccdicavcrunt : apud Solomonem in proverbiis : ' Sapientia ivdlficavit,' etc. 
 
 X Vid. Cypr. Ep. xl. (Oxon. p. 83.) Aliud altare constitui, aut sacerdotium 
 
444 THE ANTIQUITIES OF THE Book VIII. 
 
 been at least a very usual name in his time in the African and 
 Latin Churches. Mr. Mede cites also Zeno Veronensis as an 
 author of the third century, contemporary with Cyprian, who 
 is indeed one that speaks plain enough both of the cancelli ^ 
 and the altar ; but now learned men ^ are agreed to thrust 
 him down a whole century lower ; so that he is not a com- 
 petent witness for the third age, but he may serve for the 
 fourth : in which age, one may venture to say, there is scarce 
 an author that speaks of the ' Lord's table,' but he also calls it 
 ' altar.' On the other hand, it is certain they did not mean by 
 the ' altar' what the Jews and heathens meant ; either an altar 
 dressed up with images, that is, idol gods, as the heathens 
 commonly had theirs adorned ; or an altar for bloody sacri- 
 fices, which was the use of them both among Jews and 
 Gentiles. 
 
 Sect. XIIL — In what Sense the Ancients say they had 
 
 no Altars. 
 
 In the first sense, they always rejected altars, both name 
 and thing ; for their altars had no images either above, or 
 about, or upon them, as the heathen altars always had : and 
 upon that account the ancient apologists, Origen % Minucius 
 Felix ^, Arnobius°, and Lactantius"^, when the heathens object 
 
 novum fiei'i, prseter unum altare et unum sacerdotium, non potest. Ep. xlii. 
 (Beued. p. 56.) Considerantes pariter et ponderantes, quod in tanto fratrum 
 religiosoque conventu, considentibus Dei sacerdotibus et altari posito, nee legi 
 debeant nee audiri. Ep. Iv. (Beued. p. 88.) Quid superest, quara ut ecclesia 
 Capitolio cedat, et reeedentibus sacerdotibus ac Domini altare removentibus, in 
 cleri nostri sacrum venerandumque congestum simulacra atque idola cum aris 
 suis transeant. Ep. Ixiv. (Bened. p. 111.) Quasi post aras diaboli accedere ad 
 altare Dei fas sit. Ep. Ixx. (Bened. p. 125.) Sanctificare non potuit olei crea- 
 turam, qui nee altare habuit, nee ecclesiam. 
 
 y Zeuo, Sei-m. ix. ad Neophyt. Ecclesia sacri altaris feliciter enutrita cancellis. 
 
 z Cave, Histor. Litter, p. 176. (Oxon. 1740. vol. i. p. 224.) Zeno, episcopus 
 Veronensis, quem alii martyrem faciunt, et cii'ca annum 360 passura esse 
 volunt : sed nulla ratione, nulla auetoritate fulti. Probabile est, claruisse circa 
 annum 360, aliquot ante D. Ambrosium annis, et fuisse Syagrii Veronensis 
 episcopi decessorem. 
 
 a Oi'igen. cont. Cels. lib. viii. p. 389. 'H/ia^ jScjjxovg /cat ayaXfiaTa Kal veojq 
 tdpvadai (pevyeiv, 
 
 b Minuc. Octav. p. 29, (Oberthiir, p. 565.) Cur nullas aras habent, tenipla 
 nulla, nulla nota simulacra ? 
 
Ch. VI. § 14. CHRISTIAN CHURCH. 445 
 
 to them, that they had no altars, roundly and freely confess 
 it, in the sense that the objection was made; that is, that they 
 had no altars furnished with idol-gods, and fitted for idol- 
 worship, such as the heathen pleaded for. In like manner 
 they denied that thfey had any altars in the Jewish sense, for 
 offering bloody sacrifices upon ; but for their own mystical un- 
 bloody sacrifice, as they called the eucharist, they always 
 owned they had an altar, which they scrupled not to term 
 indifferently ^uo-mtxr/jptov, am, altare^ and sometimes /3wjuoc : 
 for, though Mr. Mode thinks they never used that name, yet 
 it appears, that with the addition of avaifxaKTog, they some- 
 times did ; for Synesius % speaking of the holy table, expressly 
 styles it avatjuaKrov jSwjuov, ' the unbloody altar.' 
 
 Sect. ^lY.—Oftlie Names Holy TaUe, Mystical Table, S^^c. 
 
 Yet these same authors, to distinguish their notion more 
 exactly, commonly use the name ' table' for the altar, with the 
 addition of some singular epithet, implying the peculiar use of 
 it in the Christian Church. In Chrysostom^ it is most usually 
 termed rpaTraSa iivarLKxi and cjypiKrri, ' the mystical and tre- 
 mendous table f sometimes the spiritual, divine, royal, immor- 
 tal, heavenly table ; of which the reader may find instances 
 enough collected by Suicerus^ out of that author. St. Austin 
 
 c Arnob. cont. Gent. lib. vi. Non altaria fabricemur, nou aras. See note (k) 
 
 page 371. 
 
 d Lactant. lib. ii. c. ii. Quid sibi templa, quid arce volunt ? etc. Conf. c. i. 
 
 sect. xvi. 
 
 e Synes. Catast. (Paris. IG40. p. 303. C 4.) Ov in)v oyt QtoQ Trtpto^frai tov 
 (Scjfibv TOV avaiixciKTOv UpfCDQ aiixan niaivo^tvov. 
 
 f Chrysost. Horn. xxi. Quod oportet htereses esse. (Bened. vol. iii. p. 246.) 
 (torn. V. p. 313.) (Horn. xx. torn. v. p. 281. D. edit. Francof. 1G84.) El-a kiti 
 rnv ixvariKYiv rpcnrtKav tKayti tov \6yov, nH^ovuiQ avTovg (pofSncrai jSovXoixtvog.^ 
 
 Ibid. El yap t) TpcnrtKa y (ppiKU)diiQ Koivt) iraai irpoKtiTai Kai ttXovcxUi) Kai 
 
 Trkvvri, K. T. \. It. Horn, xxxix. de Pentecost, p. 553, (p. 494, fin. edit. 
 
 Francof.) "Otuv irapd rrjv Updv Tavri]v k(7Ti]Ky Tpainlav' orav t))v 0piKr»)i/ 
 tKsivrjv Qva'iav dvatpkpuv fikWy. 
 
 S Suicer. Thes. Eccles. (p. 1280.) voce rpaTrt^a.— A Chrysostomo vocatur 
 (^o/3fpd Kai ixvGTiKr) Tpdirtla.— In Psalm, cxlv. TlvtvuaTiKt) Tpcnrt^a.—lix 
 Psalm, xc. nvoTiKi) rpaTrt^a.— Sic etiam a Gregorio Nazianz. Orat. xi. p. GGO. 
 AilkaQnTi Ti)v fivffTtKrjV Tpdirilav, y Trpo(Ti]\diQ- tov aprov, ov /t5rf.'X;y0ag- 
 TO TTOTtipiov, ov KtK0ivu)V}jKag, Tod XpicTTov niiOedi T(\eiov;itvog.—Ba(n\iKii 
 
446 THE ANTIQUITIES OF THE Book VIII. 
 
 usually gives it'^ the name of mensa Domini^ ' the Lord's table ;*■ 
 whence mensa C^priani^ in that author, signifies either ^ the 
 ' altar ' or the ' church,' erected in the place of St. Cyprian's 
 martyrdom. It were easy to add a thousand other testimonies 
 out of Athanasius, Synesius, Socrates, Sozomen, Paulinus, and 
 the rest of that age, where the altar is called the ' holy table,' 
 to signify to us their notion of the Christian sacrifice and altar 
 at once, that it was mystical and spiritual, and had no relation 
 either to the bloody sacrifices of the Jews, or the more absurd 
 idolatries of the Gentiles, but served only for the service of the 
 eucharist and oblations of the people. 
 
 Sect. XV. — Altars generally/ made of Wood till the time of 
 
 Constantine. 
 
 If any is desirous to know the matter and form of the 
 ancient altars or tables, St, Austin will inform him that they 
 were of wood, in his time, in the African churches; for, 
 speaking of a great outrage committed by the Donatists against 
 a Catholic bishop, whilst he stood ministering at the altar, he 
 says, " They beat him cruelly with clubs and such-like wea- 
 pons, and at last ^ with the broken pieces of the timber of the 
 altar." This is further confirmed by the testimony of Optatus, 
 who, objecting to the Donatists their sacrilegious abuse of the 
 Catholic altar, says, " They broke them^ in pieces in such places 
 as would afford them plenty of wood to make new ones of;" 
 
 Tpdrre^a, a Chrysostonio, Horn. xxiv. in 1 ad Corintliios, et Horn. xvii. in Epist. 
 ad Hebrreos. — ' AOdvaTog rpciTreKa, ab eodem, Horn. xiii. in Epist. ad Hebrseos. 
 — 'It pa rpaTTt^a, ab eodem, Horn. x. torn. v. p. 40. — 4>ptKr>) rpaTre^a, ab eodem, 
 Horn. xxi. torn. v. p. 129. — ^piKTiij Kai 9eia rpcnn^a, Horn. Ixxii. torai ejusd, 
 p. 518. — ^piKMdr)Q rpoLTre^a, ab eodem, Horn. xxi. torn. v. edit. Par. p. 313. 
 
 h August. Epist. lix. ad Paulin. (torn. iii. opp. p. 299. D. edit. Basil. 1569.) 
 (Bened. vol. ii. p. 509.) Ut ^ precationes ' accipiamus dictas, quas faeimus in 
 celebratione Sacraraentorum, antequam illud, quod est in Domini mensa, incipiat 
 benedici. 
 
 i Homil. xxvi. ex editis a Sirmondo, ' ad mensam C^-priani.' 
 
 k Aug. Ep. 1. ad Bonifae. p. 84. (Bened. vol. ii. p. 654. F.) Stantem ad altare, 
 fustibus et cujuscemodi telis, lignis denique ejusdem altaris effracti, immaniter 
 cecideinint. 
 
 ^ Optat. lib. vi. (Oberthiir, p. 97-) Alio loco, copia Hgnorum, frangi jussit ; 
 
 aliis, ut altaria raderent, lignorum inopia, imperavit. Ibid. Calida de frag- 
 
 nientis altarium facta est. Vid. p. 98, ibid. (ed. Par. 1679, p. 112.) 
 
Cii. VI. § 15. CHRISTIAN CHURCH. 447 
 
 but in places where there was a scarcity of wood, they con- 
 tented themselves with scraping or shaving them, by way of 
 pretended expiation. Nay, the workmen who wrought in this 
 egregious service had wine given them, heated with fires, 
 made of the fragments of the altars." Athanasius has hke- 
 wise occasion to tell us their communion-tables were of wood, 
 in a parallel story upon the Arians, who, in one of their mad 
 humours, as he complains, went into a church, and took the 
 thrones and seats of the presbyters, and the table, which 
 was of wood "^, and the veils, and whatever other combustible 
 matter they could find, and carried them out and burned them. 
 So that there is no question to be made but that about this 
 time the altars were only tables of wood in Afric and Egypt, 
 as these testimonies plainly imply. Bona" thinks they had 
 stone altars before, even in times of persecution ; but he offers 
 no proof but his own opinion. Yet it is generally thought by 
 Hospinian" and other learned men, that they began to come in 
 from the time of Constantino, together with the stateliness 
 and magnificence of churches. The Pontifical speaks of silver 
 altars, dedicated by Constantino; and Gerson and others, 
 alleged by Hospinian, make Pope Silvester, who lived in the 
 time of Constantino, to be the author of a decree, that all 
 altars should be of stone; but these authorities are of no 
 weight, and the stories contradict one another. What is 
 certain in the case is this, that about the time of Gregory 
 Nyssen, altars, in some places, began to be of stone ; for he, 
 in his Discourse of Baptism, speaks of a stone altar. " This 
 altar,'' says he, " whereat we stand?, is by nature only common 
 
 m A than. Epist. ad Solitar. Vitam Agentes, torn. i. p. 847. (edit. Par. 1621.) 
 Vid. supr. sect. viii. lit. (g). 
 
 n Bon. Rer. Liturg. lib. i. c. xx. n. i. (1677- p. 417.) Primis ecclesioe sceculis 
 an lignea fuerint vel lapidea (altaria), non liquet. Utraque crediderim tempore 
 persecutionis usitata, prout rerum locoruraque opportunitas ferebat. (p. 251.) 
 
 o Hospin. de Templis, lib. ii. c. vi. p. 34, edit. Tigur. 1581. (p. 86, edit. 
 Genev. 1681.) Nee tamcn negare ausim, Constantino M. tempore, cum mag- 
 nificis templis etiara magnifica et splendida altaria multis in locis origincm 
 sumsisse, eaque fixa et de lapidibus aut simili materia exstructa fuissc. 
 
 P Gregor. Nyssen. de Baptismo Christi. (torn. iii. p. 369. D 9.) To Qvffiaarfj- 
 piov TOVTO TO ciyiov, <Ji TraptffTrjKaixtv, \i9oQ tort Kara ti)v (pvaiv koivoq, ovdkv 
 dia<pfp(ov ru)v c'iWiov TrXaKutv, ai rovg Toixovg rifiiiv oiKO^oficvji, Kcii KaXXioiri- 
 
 o 
 
448 THE ANTIQUITIES OF THE Book VIII. 
 
 stone, nothing different from other stones, whereof our walls 
 are made, and om- pavements adorned ; but after it is conse- 
 crated and dedicated to the service of God, it becomes an holy 
 table, an immaculate altar, which may not be promiscuously 
 touched by all, but only by the priests in time of divine ser- 
 vice." In the next age, in France, we find a general decree, 
 made in the Council of i Epone, an. 509, that " no altars 
 should be consecrated but such as were made of stone only." 
 And this seems to be the first public act of this nature that 
 we have upon authentic record in ancient history. And, from 
 the time of this change in the matter of them, the form or 
 fashion of them changed likewise ; for whereas before they 
 were in the form of tables, they now began to be erected more 
 like altars, either upon a single foot or pillar in the midst, 
 or upon an edifice, erected like a tomb, as if it were some 
 monument of a martyr; as Bona tells us there are some 
 such now to be seen in the catacombs of Rome ^ and other 
 places. 
 
 Sect. XVI. — But one Altar anciently in a Church. 
 
 It will, perhaps, be something more material to remark 
 here, that anciently there was never above one altar in a church. 
 '' One bishop and one altar in a church %" is the known apho- 
 
 Kovcri ra Iddcpr]' tTreiSav ik KaOiepdjOrj ry tov Osov QtpaTrt'iq., Kai Tiijv svXoyiav 
 Ids^aro, tort rpaTn^a ayia, 6v<xia(TT{]pLov axpavTov, ovKsri Trapd ttcivtojv 
 ■<pt}\a(pwfievov, dWd fxovojv nop hpsiov, kcu tovtcjv ev\ai3ovi.isiJ(ov. 
 
 <l Cone. Epaunens. c. xxvi. (Labbe, vol. iv. p. 1579.) Altaria, nisi lapidea, 
 unctione non sacrentur. 
 
 ^ Bona, Rer. Liturgic. lib. i. c. xx. n. i. (Antverp. 1G77. P- H7.) Erant 
 dim diversEe altarium structurte : nam aliquando uni tantura columnse mensa 
 lapidea superjacebat, quale describitur (lib. xx. Historise Miscellse) altare 
 Deiparse virginis in Blachernis ; qualia sunt etiam hodie altaria qusedam 
 subteri'anea Romae, in ecclesia S. Csecilise. Aliquando quatuor columnis eadem 
 meusa sufFulta erat ; et de his altaribus loquitur Synesius in fine Catastasis : 
 ' Sacratas columnas amplectar, quce puram et iucontaminatara a terra mensam 
 sustinent.' Interdum dute sola^ columnse ex utroque latere ipsum altare 
 sustinebant ; suntque adhuc Rom^e in cryptis et coemeteriis qusedam hujusmodi 
 altaria duabus vel pluribus innixa columnis, quibus Christiani, tempore pei'se- 
 cutionis, ibidem latentes utebantur. Denique nonnulla quadro superposita 
 sedificio tumuli foi'mam referebant, tamquam martyrum sepulchi'a ; quse 
 proprie altaria, quasi altse arse, dicebantui'. 
 
 s Ignat. Ep. ad Philadelph. n. iv. "Ev Qvctaarrjotov, wc tig inlaKoiroQ. ■ 
 
Ch. VI. § IG. CHRISTIAN CHURCH. 449 
 
 rism of Ignatius. And Eusebius is supposed, upon this 
 account, to call the altar in the church of Paulinus, at Tyre, 
 fjiovoyeveg ^vaiaarrjpiov, the ' single altar V as Habertus truly 
 observes upon it, who ingeniously confesses that it has ever 
 been the constant custom of the Greek churches to have but 
 one altar in a temple ; in confirmation of which he cites Atha- 
 nasius, Nazianzen, Synesius, Socrates, Theodoret, Evagrius, 
 and many others. Cardinal Bona" also owns, he could find no 
 footsteps of the contrary practice till the time of Gregory the 
 Great, and then only in the Latin Church ; for the Greeks 
 have always kept to the ancient custom. He thinks, indeed, 
 the contrary custom was in the Latin Church of old ; but he 
 only shows his willingness to believe it without proof; and 
 
 Vid. Ep. ad Magnes. n. vii. Havreg wg elg eva vahv awrpex^rt Qaov, wg IttI 
 'iv QvoiaarriQiov. 
 
 * Habert. Archierat. p. 661, ex Euseb. lib. x. c. iv. Unitas altaris ab unitatis 
 Christi analogia : uude eleganter OvtrLaarrjpiov jxovoytvtg, vocat vetus ecclesiae 
 T}T.'iorum orator, in panegyrico encseniorum, qui Paulino Tyri episcopo dictus 
 est ; quera adeo magni fecit Eusebius Csesariensis, ut earn historise suae libro x. 
 insereret. . . . Grseci ab illo patres, tractatores et historici, unius in una ecclesia 
 altai'is meminerunt. S. Athanasius in Apologia ad Constantium, S. Gregor. 
 Nazianz. Orat. xxxii. in Concilio Constantinop. habita. Synesius in Catastasi. 
 'Badiovnai TrputTOv eni rbv veujv Toii Qaov, Kry/cXwcro/xat to Qvaiaarripiov SdKpv(n, 
 (Spi^d) TO TifxaX^iaTUTOP 'ida<pog, k. t. X. Et postea idem altare ad eum modum, 
 quo in hoe ritu describitur, innuit, Tipoa^vaojiai tojv kiovuju twv Upa>v, at ti)v 
 davXov ciTTo yrjg dvkxovai TpciTre^av, (Sajfibv tov dvaijxaKTOv, Sic unius 
 altaris raeminere Socrates, lib. i. de Alexandre CP. Eig to Bvai.aaTripiov 
 
 tiaeXdojv, virb Tfjv updv TpcLTrt^av kavTov IttI (TTOfia iKTsivag, k. t. X. 
 
 Ita Theodoretus, lib. iv. c. xx. ; Evagrius, lib, v. c. xxi. ; Theophylactus, 
 Histor. Mauric. lib. v. c. xiv. ; Nicephorus, Patr. Constautin. Porphyrogen. 
 Zonaras, Cedrenus, Nicetas, et alii passim. Codinus in Originibus ad finem, in 
 descriptione S. Sophise. 
 
 u Bona, Rer. Litui'g. lib. i. c. xiv. n. iii. p. 385. Non leve tandem indicium 
 Missse peculiariter actie prtebet altarium multitude in eadem ecclesia, de quibus 
 
 vcterum patrum testinionia non desuut. Gregorius Magnus, lib. v. ep. 1. ad 
 
 Palladium Santonensem episcopum : ' Veniens,' inquit, ' lator prtesentium insi- 
 nuavit nobis, fraternitatem vestram ecclesiam eonstruxisse, atque illic tredecim 
 altaria collocasse, ex quibus quatuor necdum dedicata comperimus remansisse." 
 Loquitur autem de altaribus ad usum sacrificii . . . Plura item altaria Romse 
 fuisse in basilica Principis Apostolorum, non solum ad orientem juxta ritum 
 ecclesite, sed et in alias partes distributa, scribit Walfridus, c. iv. . . . Grcecorum 
 alia est consuetude ; unicum enim altai'e in singulis ecclesiis habent ; nee fas 
 esse putant, intra septa ejusdem templi sacrum eadcm die iterare. Idee patres 
 et historici Graeci unius tantum altaris in una ecclesia meiitionem faciunt, &c. 
 VOL. TT. G g 
 
450 THE ANTIQUITIES OF THE Book VIII. 
 
 Schelstrate ^ very justly censures him for it, showing, out of 
 Optatus and St. Austin, that the Latins, as well as the 
 Greeks, had then but one altar in a church ; for Optatus ^ 
 speaks of the altar of Cyprian's church as one only, and no 
 more, both in the time of Cyprian and afterward ; and thence 
 concludes that the Donatists were schismatics, because they 
 went from Cyprian's altar, and set up another altar against it; 
 and St. Austin argues against them ^ upon the same founda- 
 tion, that there ought not to be two episcopal altars in one 
 city. This supposes, then, but one altar in a church among 
 the Latins, as well as the Greeks ; and so Christianus Lupus ^ 
 and Pagi ^, the learned corrector of Baronius, affirm it to have 
 been the constant practice of the primitive Church, though 
 now (to see what improvement has been made in later ages) 
 
 ^ Schelstrat. Concil. Antloch. p. 193. Quura altaris mentio facta est, notan- 
 dum cum Christiano Lupo, olim in basilicis unicum duntaxat fuisse altai'e, idque 
 alte clamare antiquas Roraanorum basilicas, in quibus altare inverse mode 
 constructum videmus ad initium sacrarii, unde et celebrans non respicit ad 
 tribunal aut synthronum, sed potius ad fideles et populuni : Africse basilicas 
 describit S. Optatus Milevitanus episcopus, libro i. contra Parmenianum : * Con- 
 ferta,' inquit, ' erat ecclesia populis ; plena erat cathedra episcopalis : erat 
 altare loco suo, in quo pacifici episcopi retro temporis obtulerant, Cyprianus, 
 Lucianus, et ceteri. Sic exitum est foras, et altare contra altare erectum est.' 
 Ac si diceret, Carthaginensera basilicam, in qua Cypi"ianus et Lucianus obtule- 
 rant, unicum duntaxat habuisse altare loco suo collocatura. Hinc et magnus 
 Hipponensis antistes Augustinus tractatu iii. in epistolam Joannis : * Si cum Do- 
 natistis in unitate sumus, quid in hac civitate faciunt duo altaria ?' Altaria pro 
 basilicis sumit Augustinus, ac si diceret, duas basilicas habuisse duo duntaxat 
 altaria, quorum unum alteri esset oppositum ; unde scripsit S. Optatus, ' altare 
 contra altare ' fuisse erectum. Et hinc colligitur, immerito dubitare eminentis- 
 simum Cardinalem Bona, lib. i. Rer. Liturg. c. xiv. num. iii. num olim in Latinis 
 ecclesiis unicum duntaxat altare, &c. 
 
 X Optat. lib. i. (Oberthiir, p. 14.) Erat cathedra episcopalis ; erat altare loco 
 suo, in quo pacifici episcopi retro temporis obtulerant, Cyprianus, Lucianus, et 
 ceteri. Sic exitum est foras, et altare contra altare erectum est. (Edit. Par. 
 1631.) 
 
 y Aug. Hom. iii. in 1 Johan. Si in unitate sumus, quid faciunt in hac civitate 
 duo altaria ? 
 
 2 Lupus, Concil. torn. iii. Respons. ad Michael. Cerular. 
 
 a Pagi, Critic, in Baron, an. 313, n. xv. (Lucse, vol. iii. p. 554.) (n. xvii. edit. 
 Antverp.) Lupus (tomo iii. Conciliorum) in Responsis ad Michaelis Cerularii 
 calumnias notat, primis ecclesise tempoi'ibus, ob paucitatem fidelium, non fuisse 
 in civitatibus plures quam unam ecclesiam ; in ecclesia unum, non plura altaria ; 
 et ad altare illud unum, non plura sacrificia, eodem die fuisse oblata. 
 
Ch. VI. § 17. CHRISTIAN CHURCH. 45] 
 
 there are no less than twenty-five altars, besides the great 
 altar, in St. Peter's church at Rome ; and the great altar 
 itself is no less than twenty-five feet square, with a cross of 
 twenty-five inches long upon it, as Dr. Potter observes, out of 
 Onuphrius and Angelus Roccha, in his ingenious book ^ of the 
 number six hundred sixty-six. 
 
 Sect. XYII. — And sometimes hut one in a CAty^ tJiougJi several 
 Churches^ according to some Authors. 
 
 Some improve this observation of one altar in a church 
 a little further, and think that anciently there was but one 
 altar in a whole city, or diocese, and country region, belonging 
 to a bishop ; though there might be many lesser churches, as 
 there were many synagogues among the Jews, though but one 
 temple and one altar. Mr. Mede*= is of opinion that it was so 
 when Justin Martyr wrote his second Apology, because of 
 those words of his : " On Sundays, all that live in the towns 
 or in the country, meet together in one place, for the celebra- 
 tion of the eucharist." And he concludes the same from 
 several of Cyprian''s epistles*^, where bishop and altar are made 
 correlatives. Christianus Lupus and Pagi seem to think® it 
 
 b Synops. Criticor. in Apocal. xiii. 18. (Ultraject. vol. v. p. 1895.) In ecclesia 
 S. Petri Romse xxv. altaria numerat Onuphrius, praeter magnum illud altare, 
 cui crux superimposita est xxv. palraas alta, teste Angelo Rocea. Magni hujus 
 altaris figura quoque est perfecte cubica, et mensura uniuscujusque lateris est 
 pedum xxv. mensurae quadratse, ut dicunt Baronius et Onuphrius. Numerus 
 quoque xxv. in omnibus ipsorum altaribus manifesto imprimitur, v. Christ! 
 vulneribus, ut vocant, in quinque locis diversis impressis. (Potter, Oxf. 1642, 
 p. 172.) 
 
 c Mede's Discourse of Churches. (Cambr. 1677- p. 326.) [In Justino Mar- 
 tyre hsec verba reperio, (Benedict. 1742. p. 84:) Tj)»/ tov r)Xiov r)fj.£pap Koivy 
 TTavTtQ Tiijv (TVvsXtvffiv TTOiovfieQa : quse vero non penitus id probare videntur, 
 ad quod probandum a Medo pariter et Binghamo adlegautur. — Grischov.'] 
 
 ^ Cyprian. Epist. xl. Vid. supra sect. xii. lit. (x). Vide sis etiam Epist. 
 Ixxii. Ixxiii. 
 
 e Pagi, Critic, in Baron, an. 313, n. xv. (Lucse, vol. iii. p. 554.) (edit. Par. 
 1689.) (n. xvii. edit. Antverp. 1705, fol.) Quae omnia ex variis antiquitatis 
 monumentis constant, ex quibus apparet, usum obtinuisse, ut episcopi, diebus 
 dominicis, in ecclesia sacrificium offerendo prsesentem populum ex oblatis com- 
 municarent, ad absentem vero ex oblatis consecratis mitterent. Hinc Justinus 
 Martyr, in Apologia pro Christianis, testatur, diebus solis seu Dominicis sacra- 
 menta per diaconos ad absentes delata fuisse. Per absentes autera non solum 
 
 Gg2 
 
452 THE ANTIQUITIES OF THE Book VIII. 
 
 continued the custom within the walls of Rome to the time of 
 Pope Innocent I. ; for he seems to say, in one of his epistles^, 
 that " the presbyters of the several tituli^ or ' lesser churches,"" 
 within the city, had the sacrament sent to them every Sunday 
 from the bishop's altar ; but the presbyters of the cemeteries, 
 or churches without the walls, had liberty to consecrate the 
 eucharist in them, because the sacraments were not to be 
 carried to places at too great a distance." But Dr. Maurice^ 
 and other learned men think the Eoman tituU had always 
 communion tables, and the communion administered in them 
 from the beginning, only the consecrated bread was sent to 
 them from the oblations made at the bishop's altar. For the 
 oblations, they think, at first were only made at the bishop's 
 altar, and always blessed at the bishop's altar, though not 
 always consecrated there : upon which account the name of 
 ' altar ' might be appropriated to that of the bishop's church. 
 I shall not pretend to make any judgment or decision in this 
 dispute, being a matter involved in great obscurity, but leave 
 the reader to judge for himself. Dr. Hammond heretofore 
 passed^ the same censure on it, thinking it too dark a point to 
 be over boldly determined. All I shall say further upon it is 
 only this, that it makes nothing for the congregational way 
 
 infirmos et captives, sed etiam sacerdotes, qui missae pontificali adesse non 
 poterant, Lupus intelligit. 
 
 f Innocent. I. Epist. i. ad Decent, c. v. (citante Pagio, ibid, et torn. ii. Cone, 
 p. 1247.) De fermento, quod die dominica per titulos mittimus, superflue nos 
 consulere voluisti, quum omnes ecclesiee nostrse intra civitatem sint constitutee. 
 Quarum presbyteri, quia die ipsa propter plebem sibi creditam nobiscura con- 
 venire non possunt, idcirco fermentum a nobis confectum per acolythos acci- 
 piunt, ut se a nostra communione, maxime ilia die, non judicent separates. 
 Quod per parochias fieri debere non puto, quia nee longe portanda sunt sacra- 
 meuta : nee nos per coemeteria diversa constitutis presbyteris destinamus, et 
 presbyteri eorum conficiendorum jus habeant atque licentiam. 
 
 & Maurice, Dioces. Epis. p. 37- Bona (Rer. Liturg. lib. i. c. xxiii. n. ix.) 
 
 (Ant. 1677, p. 444) differs in this, that he thinks every Church had her own 
 oblations, and the Eucharist consecrated out of them. Nemo certe absurdum, 
 aut a moribus ecclesise, prout ilia ferebant tempora, alienum existimabit, quod 
 presbyteri Romani, accepta a Pontifice eucharistia, quae fermentum dicebatur, 
 Missara nihilominus diebus Dominicis agerent, et alium panem, oblatum de 
 more a fidelibus, consecrarent, atque ex utroque se et alios communicarent. 
 
 ^ Hammond, Dissert, cont. Blondel. c. viii. n. xv. In re incomperta non est 
 audacter nimis pronunciandum. 
 
Ch. VI. § 18. CHRISTIAN CHURCH. 453 
 
 (as some pretend), though it were certain there was but one 
 altar in a diocese at the first ; for there might, notwithstand- 
 ing, be many churches. Or, if there was but one church in a 
 diocese, while the number of believers was very small ; yet it 
 does not follow that there ought to be no more, when their 
 number so increased in any city or territory, that one church 
 would not contain them. 
 
 Sect. XVIII. — Of the Ciborium, or ' Canopy of the Altar.'' 
 
 But I return to the business in hand. In some of the more 
 stately churches, as that of Sancta Sophia, the altar was 
 overshadowed with a sort of canopy, which, from the fashion 
 of it, is termed by Paulus Silentiarius ^ Trupyoc, ' the turret ;' 
 by others ^^ umhraculum ; but, among the Greeks, most com- 
 monly KL^wQLov ; which Durantus ^ and other modern rituahsts 
 usually mistake for the pyxis^ where the host is kept ; but Du 
 Fresne shows ™ it to have been anciently quite another thing, 
 viz. an ornamental canopy hanging over the altar. This was 
 raised in the form of a little turret, upon four pillars, at each 
 corner of the altar. The heads of the pillars were adorned 
 with silver bowls, which was an usual ornament in those days, 
 as is evident from the description which Eusebius " gives of the 
 
 i Paul. Silent, part ii. v. 303, seqq. 
 
 XputrtiTjg 5' tcpvTTSpGs Travaxpdvroio rpa7r6^/;e, 
 "AtTTTfrog evpvKsXevOov kg rjepa irvpyog dvicTTT], 
 TerpaTTopoiQ axpTcriv Itt apyvpkyai j3el3r]KCjg. 
 Kiofft S' dpyvpsoLcriv deiperai, iov sttI Koparjg 
 'Apyvpeovg 'idpvere Trodag rsTpd^vyog d-tpig. 
 ^ Ordo Romanus, (Biblioth. Patr. Max. torn. viii. p. 724. B.) Preefatio 
 ciborii, id est, * umbraeuli/ altaris. 
 
 ^ Durant. de Ritib. Eccles. lib. i. c. xvi. (Paris, 1632, p. 106.) Leo Papa IX. 
 ad Micliaelem Impei-atorem scribit, Hierosolymis Eucliaristiam in pyxide pro 
 advenis, et quotidie earn sumere volentibus, advex'sari solitam. Hanc pyxidem 
 Grseci vocarunt Kij3iopiov, quara vocem et Latini et Galli de Grsecis retinuerunt, 
 ciboriumque Latine, Galilee ciboire nuncuparunt. 
 
 °i Du Fresn. Com. in Paul. Silent, p. 219. Sacrae mensce imminebat ' cibo- 
 rium :' ita autem appellabant umbraeulura quoddam altius eductum, quo 
 universa mensa sacra tegebatur. (Vide sis totam istara paginam et sequentes 
 plures.) 
 
 ° Euseb. de Vit. Constant, lib. iii. c. xxxviii. (Reading, p. 539.) Tovtu)v d' 
 dvTiKpv, TO KKpdXaiov Tov TzavTog t'lfiKjipaipiov ijv, Itt' aKpov tou (SaaiXeiov 
 tKTtrafikvov' o drj dvajKcuStKa Kioveg tffvecpdvovp, rolg tov ^(oTijpog diroaToXoiQ 
 
454 THE ANTIQUITIES OF THE Book VIII. 
 
 twelve pillars in Constantine's church at Jerusalem. The top 
 of it was in the form of a sphere, adorned with graven flowers, 
 whence it has sometimes the name of sphcera^ lUia, and malum. 
 Above the sphere stood the cross, as Paulus Silentiarius ° 
 represents it ; and the several arches below, between the pil- 
 lars, were hanged with veils or curtains, called, as some others, 
 dfKpiOvpa, which served also to cover or conceal the whole 
 altar. I have been the more particular in describing this 
 ornamental structure about the altar, after Du Fresne, because 
 the common ritualists so generally apply the name cihorium 
 only to the p?/xe ; whereas, in the most ancient writers, it 
 signifies this beautiful fabric about the altar. 
 
 Sect. XIX. — 0/the Peristerion, or Columbse. 
 
 In some places, after images and pictures began to be 
 allowed in churches, the Holy Ghost was represented in the 
 effigies of a silver dove hovering over the altar ; and their 
 baptisteries had the same, as we learn from the complaint 
 against Severus, bishop of Antioch, in the Council of Con- 
 stantinople, under Mennas, an. 536, where he is accused for 
 diverting? to his own use, among other treasures of the church, 
 the silver and golden doves that hanged over the baptistery 
 and the altar as types or symbols of the Holy Ghost. And 
 this, I think, is the first time we meet with any thing of this 
 kind ; for no credit is to be given to the author of the Life of 
 St. Basil, under the name of Amphilochius, when he says, 
 "St. Basil was used to reserve the eucharist in one of these 
 silver doves," because he is known to be a spurious writer. 
 However, when the thing came to be in use, the place over 
 the altar, where it hung, was called peristerion, from wEpiaTEpa, 
 the Greek name for a ' dove,' as Du Fresne and others have 
 
 iffapiOiJLOi, KparfjpcTi ixtyiaroig i^ apyvpov TreTTOttJu'svoig Tag Kopv(pag KOCFfiovfxe' 
 vol' ovQ i)TQ jSaaiXevc avrbg avdBiiiia kolWkjtov IttouIto T(p avTov Qe<p. 
 o Paul. Silent, ibid. vv. 320, 321. 
 
 . . . vtpoOi d' avTov 
 Sravpoc vTrepreWiov ava^ahnrai . . . 
 P Cone. Constant, act. v. (Labbe, vol. v. p. 260. B 10.) Tag tig tvttov tov 
 ayiov HviviiaTog, XP'^'^'^f rs Kai dpyvpdg Trepicrtpag Kpefxafikvag virtpdvu) Twv 
 Giiiov Ko\vix(3j)9pojv Kai 9v(naarr]piiov, jxerd rCJv aWwv kacptTepiaaro. 
 
Cu. VI. § 19. CHRISTIAN CHURCH. 455 
 
 observed. If it be inquired where the eucharist was reserved, 
 according to ancient custom, I answer, in times of persecu- 
 tion the priests seem to have had it^ in their own private 
 custody at home, as may be collected from an epistle of 
 Dionysius, in Eusebius, where he relates how Serapion had 
 the eucharist sent him in the night by a boy, the presbyter 
 being sick, and not able to attend upon him. At other times 
 it was kept in one of the pastophoria^ which were certainly 
 places distinct from the altar, for so the author of the Consti- 
 tutions^ plainly informs us. In process of time, it came to be 
 kept at the altar, either in those silver doves we have been 
 speaking of, or in an ark or pyxe, at the foot of the cross, 
 which, by some canons, is ordered to be placed upon the altar ; 
 for, in the second Council of Tours, an. 567, a decree was 
 rnade^ that the eucharist should not be kept in the armarium^ 
 but under the figure of the cross, upon the altar. And so, in 
 process of time, the pyxe took the name of ciborium^ which 
 originally is an Egyptian name for the ' husk of a bean,'' as 
 Suicerus* notes out of Hesychius ; and thence used by the 
 Greeks to signify ' a large cup or bowl,** broad at the bottom 
 and narrow at the top ; and from that resemblance, perhaps, 
 it came also to be the name of this turret, or spiral structure, 
 about the altar. 
 
 1 Euseb. lib. vi. c. xliv. (Aug. Taur. p. 276.) "Edpajxe 6 naig bttI tov 
 7rpecT(3vTepov' vv^ dk r}v KUKtivoQ ■qaQkvsf CKpiKecrOai fiep ovv ovk rfdvpfiOr] 
 . . . f5paxv TTiQ evx^tpt'CFTiaQ iTrkSojKtv t<^ TraiSapicp, aTTofSps^ai KeXtixrag, kuI 
 T(p TrpeafivTy Kara, tov OTOfiaTOQ ETriard^ai. 
 
 r Constit. Apost. lib. viii. c. xiii. (Labbe, vol. i. p. 485. A.) "Orav -kclvtiq 
 fiiTaXajSujai Kai iraaaij Xa^opreg ot didicovoL to, irtpiaaivaavTa da^epsTUjaav 
 tig TO. Traaro^Spia. 
 
 s Cone. Turon. II. can. iii. Ut corpus Domini in altari, non in armario, sed 
 sub crucis titulo componatur. So it is read in Crabbe's edition. But others, 
 (Labbe, vol. v. p. 853) instead of ' armario,' read ' in imaginario ordine,' and 
 explain it by ' ciborium.' See Du Fresne, p. 575. 
 
 t Suicer. Thes. Eecles. voce Ki(3ibpiov. (vol. ii. p. 100.) Kij3wpta sunt 'loculi 
 fabarum.' Ab eorum similitudine KijSujpiov Grsecis * poculi genus,' scypho 
 simile, quod ab inferiore parte in angustum contrahatur, ut ciborium fabse 
 -^gyptise, Hesychius diserte, Ki(3ojpiov, AiyvirTiov ovofia, iiri iroTrjpiov. 
 
456 THE ANTIQUITIES OF THE Book VIII. 
 
 Sect. XX. — When first the Figure of the Cross set upon the 
 
 Altar. 
 
 From the forementioned Canon of the Council of Tours 
 it is plain, that, in the French churches, the figure of the 
 cross was another part of the ornament of the altar ; since 
 the eucharist, or sacramental body of Christ, is ordered to 
 be laid under it ; but when crosses came first to be set up 
 in churches, is not so easy to be determined. That they were 
 not in use for the three first ages, seems evident enough from 
 the silence of all the writers of those times, and from Eusebius, 
 who has frequent occasion to describe minutely the churches 
 of Constantino and others, but never once mentions a cross 
 erected in them, though he speaks frequently of crosses set up 
 in other public places ; as a learned writer ^ has judiciously 
 observed out of him, who thinks they began not to be set up 
 in churches till after the year 340. Chrysostom ^ speaks of 
 the sign of the cross, as used at the Lord's table, in the conse- 
 cration of priests, and celebration of the eucharist ; but that 
 seems to be meant of the transient sign made in the forehead 
 (which St. Austin^ and the author of the Constitutions y 
 speak of likewise), and not of any material cross set upon the 
 
 u Dall^us, de Cultu Relig. lib. v. c. viii. (Genev. 1664. p. 773.) Eusebii tarn 
 pertinax de erectis crucis signis silentium, in qviibuscumque locis de ecclesiai'um 
 structura loquitur, evincit, nulla adhuc istis temporibus (id est, ad annum usque 
 Domini 336) adfigi solita ecclesiis signa crucis. Argumento per se valido vis 
 praeterea inde accedit, quod idem scriptor posita, sed in aliis locis communibus 
 et profanis scilicet, a Constantino crucis symbola non tacuit, ut Romee, ' in urbe 
 media, loco celebri ac multum a populo frequentato,' etc. 
 
 "w Chrysost. Demonstr. quod Christus sit Deus, c. ix. torn. v. p. 840, (p. ^b2, 
 edit. Francof. 1684.) Ovtoq [orawpoc] iv ry apq. rpaTrs^y, ovtoq iv rale tuiv 
 tfpHojv xeiporoj^iatCj ovtoq ttoXlv fitrd roii owfiaTog tov Xpiorou IttI to 
 yLvariKov Suttvov SiaXdfnrsi. 
 
 X August. Tract, cxviii. in Johan. (Bened. vol. iii. part. ii. p. 801. E.) Quid 
 est signum Christi nisi crux Christi ? Quod signum nisi adhibeatur, sive fronti- 
 bus credentium, sive ipsi aquee ex qua regenerantur, sive oleo quo chrismate 
 imguuntur, sive sacrificio quo aluntur ; nihil eorum rite perficitur. 
 
 y Constit. Apost. lib. viii. c. xii. (Labbe, vol. i. p. 474. B 8.) Ev'^dfxsvog ovv 
 Ka9' kavTov 6 apxttpEv^ di.ia rolg lepfixn, Kai Xafnrpdu ladriTa jxtTevdvg Kai 
 (TTcig TTpbg ry OvaiatrTTjpu^ to TpoTraiov tov aravpov kuto. tov fitTU)7rov ry 
 X^'pt Troit](Tdfitvog bIq TrdvTag, £»7rarw, k. t. \. 
 
Ch. VI. §21. CHRISTIAN CHURCH. 457 
 
 altar. But Sozoraen^ speaks of material crosses lying upon 
 the altar, though not in the time of Constantino (as Gretser ^ 
 mistakes, whose error is justly corrected by Valesius^), but in 
 his own time. And, after him, Evagrius speaks of silver 
 crosses, given by*^ Chosroes to one of the churches of Constan- 
 tinople, to be fixed upon the altar ; so that the original of this 
 ' custom is not to be deduced from Constantine, as many sup- 
 pose, but from the following ages of the Church. 
 
 Sect. XXI. — Of some other Ornaments and Utensils of the 
 
 Altar. 
 
 But it is more certain, that the altars were always covered 
 with some decent cloth used for ornament, not for mystery as 
 in after ages. Optatus, pleading against the Donatists, that 
 the altars could not be polluted by the Cathohcs' touching 
 them (as the Donatists vainly pretended), uses this argument 
 to confute them : that if any thing was polluted it must be the 
 coverings, and not the tables ; for every one knew that the 
 tables ^ were covered with a linen cloth in time of divine 
 service : so that, while the sacrament was administering, the 
 covering might be touched, but not the table ; and, for this 
 reason, they pretended to wash the palls (as he calls them in 
 another place), in order to give ^ them an expiation. Victor 
 
 z Sozom. lib. ii. c. iii. (p. 46. B 10.) says of one Probianus that he saw in a 
 vision, ^Q^f H ixovri yvcbixrjg, Otia itgocpavtiaa 6\ptg eSeiKs ti aravpoi) avfijSo- 
 Xov tCjv dvaKei[x'£V(i)V T(^ OvcnaorrjpiijJ Tijg evOdde eicKXrjaiag. 
 
 ^ Gretser. de Cruce, lib. ii. c. xiii. 
 
 b Vales, in Sozora. lib. ii. c. iii. Cruces argenteas intelligo, quae in altari 
 eeclesite statui solebant, ut ex hoc loco apparet. . . . Plura vide apud Gretserum 
 in libro ii. de Cruce, cap. xiii. : ubi tamen fallitur, dura scribit Probianuni, cujus 
 hie fit mentio, vixisse temporibus Constantini Magni ; idque Sozomenum ac 
 Nicephorum tradidisse. Atqui neuter eorum id scripsit. 
 
 c Evagr. lib. vi. c. xxi. (Read. p. 424. C.) nap' avTo. ovv tTrin\\/a rbv avrbv 
 (TTavpbv, Kai Trjv rovTov Tif.ir)v kv r<^ TravcrtTrry aov o"k({), KtXtvffag Ik Ti/g 
 TovTov Tijxrig I'ktkov 'iva Kal Trorrypiov tv yevlaOai, eig Xoyov twv Oeiuiv fivcrrr]- 
 picjv' dWd ixy)v Kal aravpov ytv'iaQai, Kal TnjxOijvai biptiXovra 67ri ti]q Tifiiag 
 Tpairs^rjg, Kal Oviiiarripiov, rd Trcivra ^puffa. 
 
 ^ Optat. lib. vi. (Oberthur, p. 99.) Quis fidelium nescit in peragendis 
 mysteriis ipsa ligna linteamiue cooperiri ? Inter ipsa sacraraenta velamcu 
 potuit tangi, non lignum, (p. 113, edit. Par. 1679.) 
 
 e Ibid. p. 98. (p. 118.) Lavastis procul dubio pallas, Si.c. 
 
458 THE ANTIQUITIES OF THE Book VIII. 
 
 Uticensis makes a like complaint of one Proculus, an agent of 
 King Geisericus, who having plundered the Catholic churches 
 in Zeugitana, made himself^ a shirt and breeches of the palls 
 of the altar. Isidore, of Pelusium, takes notice also of the 
 sindon ^, or ' fine linen,' upon which the body of Christ was con- 
 secrated ; but sometimes they were of richer materials, and 
 more sumptuous. Palladius speaks^ of some of the Roman 
 ladies, who, renouncing the world, bequeathed their silks to 
 make coverings for the altar ; and Theodoret ^ says of Con- 
 stantino, that, among other gifts which he bestowed upon his 
 new-built church of Jerusalem, he gave (^acnXiKa TrapaTrcrao-- 
 juara, a ' royal pall,' or ' piece of rich tapestry,' for the altar. 
 But that may signify the curtains, or hangings of the ciborium, 
 as well as the covering of the altar ; and so every utensil, or 
 ornament about the altar, may be supposed to be rich and 
 splendid in such churches as were of a royal foundation. The 
 holy vessels which they made use of to administer the eucharist 
 in, were another part of the ornament of the altar. But the 
 richness of these was not always estimated from the materials 
 they were made of, but from the use they were put to, for the 
 
 f Victor de Perseeut. Vandal, lib. i. (Biblioth. Max. V. P. vol. viii. p. 678. F.) 
 (Bibliothec. Patr. torn. vii. p. 1896. E.) INIittit Proculum quendam in pi'ovin- 
 ciam Zeugitanam, qui arctaret ad tradendum ministeria divina vel libros 
 cunctos Domini sacerdotes ; ut primo armis nudai'et, et ita facilius inermes 
 hostis callidus captivaret. Quibus se non posse tradere clamentibus sacer- 
 dotibus, ipse rapaci manu cuncta depopulabatur, atque de pallis altaris (proh 
 nefas !) camisias sibi et femoralia faeiebat. Qui taraen Proculus, hujus rei 
 executor, frustatim sibi comedens linguam, in brevi turpissima consumtus 
 est morte. 
 
 S Isidor. Pelus. lib. i. ep. exxiii. (Paris. 1638. p. 44.) 'H KaOapd mvdujv, r) 
 vcpaTrXovfxkvr] ry twv Oeiojv dojpiov diaKOvig,, i] rov 'ApifiaOsojQ, t(TTiv 'Iwcr/)^ 
 Xtirovpyia' ojg yap 6KHi>og, to rov Kvpiov (Tutfia (TivcSi^i IveiXrjaag, rip Td(p(^ 
 7rap£7r6/iT|/£, Si ov aivav to ykvoQ rjjxCjv tijv avdoraaiv eKap7rw(Taro' ovTwg 
 rjfieig etti (xivSovog tov dpTOV Trig TrpoOsasiog ayid^ovreg (Tu>fxa XpicTTOv ddi<Trdic- 
 TU)g ivpiaKOfXf.v, iKeivrjv rjjjuv TDjydKov ttIjv dt^Qapaiav, rjv 6 Trapd 'l(i)<TT]<p fitv 
 KrjStvOeig, tK veKpatv ds dvaardg 'Irjaovg 6 acjTTjp kxap'^'^ciTO. 
 
 h Pallad. Histor. Lausiac. (torn. ii. Biblioth. Patr. Graeeo-Lat. p. 1036.) 
 rrjfjiansvrj ovv dsKaTpiuiv Irwv, kul av'^r]aa<ya r<p dvSpi STTTa irt], t(^ tiKoaTi^ 
 (.Til dirtTd^aTO' kcu TrpCjTov fiev TrdvTU avTijg tu ffijpiKd t'lfj-Kpopia Ka\vfxp,aTa 
 ToXg OvcTLacFTrjpiotg IdujpijaaTO' tovto de TrsTToiriKev Kui i) ctfBaaixcJTdrr] 'OXw/i- 
 TTiag. 
 
 i Theodor. lib. i. c. xxxi. (p. 56. D 6.) AisKocrfiHTo Se Kal to Gelov BvoiaaTrj- 
 piov (SaaiXiKolg Te TzapaTceTdajxaai Kal Keifirj^ioig XiOoKoXXrjToig xp^croig. 
 
 5 
 
Ch. VI. § 21. CHRISTIAN CHURCH. 459 
 
 materials were sometimes no better than plain glass or wood. 
 IrenseusJ, and Epiphanius^ after him, speaking of Marcus, the 
 father of the Marcosian heretics, say, " He used a glass cup in 
 the celebration of the eucharist," which is not noted as any 
 singular thins: in him; for both Baron ius ^ and Bona™ think 
 it was then the common custom of the Church. And it is 
 evident it continued in some places to the time of St. Jerome; 
 for he, speaking of Exuperius, bishop of Toulouse, and com- 
 mending his frugality, tells us,^, " that he ministered the body 
 of Christ in a basket of osiers, and the blood in a glass cup." 
 Baronius and Bona will furnish the reader with a great many 
 other instances to the same purpose. I shall only add, that in 
 one of our own synods, here in England, the synod of Calcuth, 
 an. 787, there is a canon" which forbids the use of horn cups 
 in the celebration of the eucharist, which seems to imply that 
 they were in use before. But yet, I must note, that it was 
 
 J Iren. lib. i. c. ix. [Not. de poculis quidem hie aliquid, sed de vitreis nihil 
 invenio. Griscli.'] 
 
 k Epiphan. Hajres. xxxiv. n. i. (Colon. 1G82. vol. i. p. 233.) <^a<7i rpia 
 TTOTTjpia \svKi]Q voXov TTup avToiQ iToijxdZ^tdQai, Kf:KQaj.dva \iVK<^ o'iv(i)- Kai hv 
 ry iTTiTeXovfiEvy Trap' avTOv lirttjdy ry vofiiKoi^kvy tvxapi-<rT^^, fxeralSdXXecOai 
 tvOvg, TO nlv ipvQpbv we al/ita, to de Tropfvpeov, to de Kvaveov. 
 
 1 Baron, an. 216, n. xiii. (Lucse, vol. ii. p. 445.) ' Ego ejus pastoris scrip- 
 turam haurio, qu£e non potest frangi :' plane significans ea allusione, calicos 
 illos fuisse vitreos ; sed et patenas quoque ministeriales fuisse vitreas, ejusdem 
 Zephyi-mi Pontificis decretum ostendit. At de antiquo et diu perseverante 
 calicis vitrei usu, plura diximus in notationibus ad Romanum Martyrolo- 
 gium, &c. 
 
 m Bona, Rer. Liturg. p. 465. lib. i. xxv. n. i. Ex qua materia primis ecclesise 
 SEeculis fabricari solerit (calix), heic primo loco investigandura est. In Concilio 
 Triburiensi sub Formoso, c. xviii., celebre apophthegma refertur S. Bonifacii 
 episcopi Moguntini : ' Vasa quibus sacrosancta conficiuntur mysteria, calicos 
 sunt et patense, de quibus Bonifacius martyr et episcopus interrogatus, si liceret 
 in VASCULis LiGNEis sacramenta conficere, respondit : Quondam sacerdotes aurei 
 LTGNEis CALiciBUS utobautur, nunc e contra lignei sacerdotes aureis utuntur 
 calicibus.' . . . Fuisse in aliqua ecclesia calicem ligneum, vel propter rerum 
 penuriam vel propter incuriam sacerdotum, non inficior. . . . Fuerunt et calices 
 vitrei, qui procul dubio mundiores et decentiores erant, et ideo antiquior et 
 frequentior eorum usus. 
 
 n Hieron. Epist. iv. ad Rustic. (Vallars. vol. i. p. 947.) (p. 41, edit. Paris. 
 1643.) Nihil illo ditius, qui Corpus Domini canistro vimineo, sangumem portat 
 
 in vitro. 
 
 o Synod. Calcuthens. c. x. apud Spelman. Concil, Britan. tom. i. p. 295. 
 Vetuimus etiam, ne de cornu bovis calix aut patina fiei-et ad sacrificandum, 
 quod de sanguine sunt. 
 
460 THE ANTIQUITIES OF THE Book VIII. 
 
 commonly necessity that drove the Church to use vessels of 
 such ordinary materials, either when she laboured under 
 extreme poverty, or thought fit to dispose of her silver and 
 gold plate for the redemption of captives, or the relief of the 
 poor, of which I have given a great many instances p in ano- 
 ther place ; w hich show, that the Church had her vessels of 
 silver and gold : else she could not have melted them down for 
 such pious uses. Nay, even in times of persecution, when 
 there was some danger of being plundered and despoiled, the 
 wealthier Churches had their sacred vessels of silver and gold. 
 This is evident from w^hat Prudentius observes in the Roman 
 Church in the time of Laurentius, the martyr, who suffered in 
 the persecution of Valerian. It was part of his crime, that 
 he would not deliver up the golden plate % in which they were 
 used to celebrate their sacred mysteries. And that we may 
 not think he spake only with a poetical flourish, we may see 
 the same thing observed by Optatus of the Church of Carthage, 
 in the Diocletian persecution ; for when Mensarius, the bishop, 
 w'as forced to o^o to Rome to have his trial there, he was at 
 some loss ^ what to do with the plate, and other silver and gold 
 ornaments of the church, which he could neither hide in the 
 earth, nor carry with him. At last, he comes to this resolu- 
 tion, to leave them with the elders of the Church, first taking 
 an inventory of them, which he gave to a deaconess, with these 
 instructions, that, if he never returned, she should, when times 
 of peace returned, give it to the person whom she found seated 
 on the bishop's throne, which she did as soon as Csecilian 
 was chosen bishop ; who, calling upon the elders to deliver up 
 their trust, they having embezzled the things, denied that ever 
 they had received them ; and, to be revenged of Csecilian, 
 
 P See book v. chap. vi. sect. vi. 
 
 Q Prud. TTfpt <TTt(pavuJv, hymn. ii. vv. 65, seq-. (Bibl. V. P. vol. viii. p. 437.) 
 
 Hunc esse vestris orgiis 
 
 Moremque et artem proditum est ; 
 
 Hanc disciplinam foederis, 
 
 Libent ut auro antistites. 
 
 Argenteis scyphis ferunt 
 
 Fumare sacrum sanguuiem, etc. 
 r Optat. lib. i. (Oberthiir, 1789. p. 13.) (p. 41, edit. Paris. 1631.) (p. 19, edit. 
 Par. 1679.) Eraut ecclesiae ex auro et argento quamplurima oiuiamenta, quae 
 uec defodere terree nee secum portare poterat, etc. 
 
Ch. VI. § 21. CHRISTIAN CHURCH. 461 
 
 they joined with his antagonists, Botriis and Celeusius, who 
 were competitors with CseciHan for the bishopric, and the first 
 authors of the schism of the Donatists. What this inventory 
 contained we may judge by another, about the same time given 
 up to the persecutors by Paul, bishop of Cirta, who was of 
 those called ' traditors ** upon that account. There we find 
 two ^ gold cups, six silver cups, six silver water-pots, a silver 
 cucumellum (which I take to be a 'flagon' or ' bowF), seven 
 silver lamps, &c. : all which were vessels or utensils belonging 
 to the service of the church and the altar ; for as they had 
 vessels for the wine, so they had vessels also for the water, 
 which, in those days, was always mingled with the wine, and 
 was used also for washing their hands in the time of the obla- 
 tion, of which customs it will be more proper to speak in ano- 
 ther place. These vessels (we here see) were of silver, in the 
 church of Cirta, as well as others. Their candlesticks or lamps 
 were of the like precious substance, and some golden, as 
 Prudentius* represents them, when he brings in the tyrant 
 demanding of Laurentius, the Roman deacon, the golden 
 lamps which they used in their night assemblies. These are 
 frequently mentioned by Athanasius" and the Apostolical 
 Constitutions^, which allow oil to be offered for the lamps. 
 Paulinus also"*^ and St. Jerome^ speak of them, and seem to 
 
 s Gesta Purgat. Cseciliani. (Labbe, vol. i. p. 1444. C 9.) Calices duo aurei : 
 item calices sex argentei ; urceola sex argentea : cucumellum argenteum : 
 lucernse argentese septem : cereofala duo, etc. 
 
 * Prudent, de Coron. hymn. ii. v. 71- See note (p). 
 
 Auroque noctuniis sacris 
 Adstare fixes cereos. 
 ^ Athan. Ep. ad Orthodox, (torn. i. p. 94fi, edit. Paris. 1627.) (p- 114, edit. 
 Par. 1698.) lag Xyxvi-ciQ Trap' avra iv t<^ roi^'V ^.TreriOtaav, tovq KijpioXovg 
 Trjg kKK\r}(Tiag Tolg eldojXotg dvrjTrrov. 
 
 V Can. Apost. c. iii. (Labbe, vol. i. p. 26.) M/} l^bv terra* TrpoadysaOai rt 
 erepov tig to Qvaiaari^giov, r] tXaiov iig ri^v Xu^j'j'av, teal Qvniafxa Tt^ Kaipi^ 
 Trjg ayiag Trpoacpopag. 
 
 w Paulin. Natal, iii. S. Felicis (Biblioth. M. V. Patr. vol. vii. p. 273. D.) 
 Clara coronantur densis altaria lychnis : 
 Lumina ceratis adolentur odora papyris. 
 Nocte dieque micant : sic nox splendore diei 
 Fulget : et ipsa dies, coelesti illustris lionore. 
 Plus micat innumeris lucem geminata lucernis. 
 ^ Hieron. Ep. liii. Accensique ante eorum tumulos cerei, idololatrise insignia, 
 sunt ! etc. 
 
462 THE ANTIQUITIES OF THE Book VIIT. 
 
 intimate that, in their time, they were Hghted by day as well 
 as by night, which was an innovation upon the old custom: for 
 the first and primitive use of them was owing to necessity, 
 when Christians were forced to meet in nocturnal assemblies, 
 for fear of persecution, at which time they did not allow or 
 approve of lighting them by day. Nor does St. Jerome ^ say, 
 " there was any order of the Church, or so much as general 
 custom, to authorize it ;" but only it was tolerated in some 
 places, to satisfy the ignorance, and weakness, and simplicity, 
 of some secular men; and all he pretends to offer in justifica- 
 tion of it, is only, that there was no idolatry in it, as Vigilan- 
 tius had heavily laid the charge upon it. However, there was 
 this difference between the age of St. Jerome and those which 
 went before, that the former ages positively condemn it ; for, 
 not to mention what Lactantius ^ and others say, to expose 
 the like custom among the heathens, the Council of Eliberis 
 expressly forbids it in a very plain canon % though the reason 
 be something dark that is given for the prohibition : " Let no 
 one presume to set up lights in the day-time in any cemetery 
 or church ; for the spirits of the saints are not to be molested." 
 I shall not now stand to inquire into the meaning of this 
 reason — it is sufficient that the thing was then prohibited in 
 plain terms ; from whence it is evident the contrary custom 
 must be new, though prevailing both in the east and west in 
 the time of Paulinus and St. Jerome. Some, also, plead hard 
 for the antiquity of censers and incense, deriving them down 
 from apostolical custom and practice. So Cardinal Bona^ and 
 others of the Romish Church; but there are no footsteps of these 
 
 y Hieron. cont. Vigilant, (torn. ii. p.l23, edit. Basil. 1565.) Aliqui propter 
 imperitiam et simplicitatem saecularium hominum . . . hoc pro honore martynira 
 faciimt. 
 
 z Lactant. lib. vi. c. ii. (Oberthur, vol. i. p. 365.) Mactant opimas et 
 pingues hostias Deo, quasi esurient! ; profundunt vina, quasi sitienti ; accendunt 
 lumina, quasi in tenebris agenti. 
 
 a Cone. Illib. c. xxxiv. (Labbe, vol. i. p. 974.) 
 
 b Bona, Rer. Liturg. lib. i. c. xxv. n. ix. (Antverp. 1677- p. 474.) Turi- 
 bulum sive thymiamaterium, quod etiam ' suffitorium ' dicitur ab Anastasio, vas 
 est, in quo tura et varii odores incenduntur in solemni oblatione, idque ex 
 apostolica traditione, et Mosaicae legis exemplo. Nulla est ecclesiastica cseri- 
 monia, cuj us crebrior mentio fiat in antiquis et recentioribus omnium gentium 
 liturgiis, quam turis et thymiamatis, quod seepe inter sacrificandum adoletur. 
 
Cii. VI. § 21. CHRISTIAN CHURCH. 463 
 
 things in the three first ages of the Church. The Canons under 
 the name of the ' Apostles,' indeed *^, mention incense in the 
 time of the oblation ; but it still remains a question, whether 
 those Canons belong to any of the three first ages. Hippolytus 
 Portuensis is another author produced by a learned person ^ of 
 our own Church in this cause. But, besides that his authority 
 is as questionable as the former, all that he says may be inter- 
 preted to a spiritual or figurative sense ; for, speaking of the 
 times of Antichrist, and the desolations of the Church in those 
 days, he says, " The Church shall mourn with a very great 
 mourning, because her oblation and incense is not duly ® per- 
 formed ;" w^hich may mean no more than the liturgy, or service 
 of the Church, will be abolished : for the prayers and worship 
 of the saints are called the ' Christian incense ' (E-ev. v. 8) : 
 and so, I think, we are to understand those words of St. 
 Ambrose ^ also ; who, speaking of the angeFs appearing to 
 Zacharias, standing on the right side of the altar of incense, 
 says, '^ I wish the angel may stand by us, when we incense 
 the altar, and offer our sacrifice ; yea, doubtless, the angel 
 stands by us at the time that Christ stands there, and is 
 offered upon the altar.'' Here I take it, the sacrificing of 
 Christ, and the incensing of the altar, are both of the same 
 nature, that is, spiritual and mystical ; and, therefore, hence 
 nothing can be concluded for the use of incense and censers, 
 in the most strict and literal sense, as yet, in the Christian 
 Church. Neither do we find any mention made of censers 
 in any part of the Constitutions under the name of the 
 
 «-' Can. Apostol. c. iii. Gujutajua np Kaip(^ Trjg ayiag -rrpoff^opag. See note (v). 
 
 d Bever. Cod, Can. Vindicat. lib. ii. c. ii. n. v. (in Append, ad Coteler. Patr. 
 Apostol. torn. ii. p. 87, Antverp. 1698, fol.) Immo quidem Hippolytus Portu- 
 ensis Episcopus, Clementis Alexandrini discipulus, ac propterea ejusdem fere 
 ac TertuUianus eetatis, in Oratione de Consummatione Mundi disertissimam 
 hujus rei mentionem facit, TrsvOovcri dk UKXijaiai tt'svOoq fi'sya, diori ovre 
 Trpoff^opd ovre Ovjxiafia tKnXtirai., k. t. X. 
 
 e Hippol. de Consura. Mundi (Bibl. Patr. Gr. Lat. torn. ii. p. 357.) Note, 
 the words are not in the genuine Hippolytus published by Combefis, ' Auctario 
 Novissimo.' 
 
 f Arabros. Com. in Luc. i. 11, p. 699. (Paris. 1836, vol. . p. 433.) Utinam 
 nobis quoque adolentibus altaria, sacrificiura deferentibus, assistat angelus, imo 
 prffibeat so videndum. Non enim dubites assistere angelum, quando Christus 
 assistit, quando Christus ininiolatur. 
 
464 THE ANTIQUITIES OF THE Book VIII. 
 
 ' Apostles ;^ which is an argument, that when the author of 
 those Collections wrote, they were not yet become utensils of 
 the altar, as they were when Evagrius ^ wrote his history ; 
 for he mentions golden censers, as well as golden crosses, 
 given by Chosroes to the Church of Constantinople, l^y which 
 we may guess, that crosses and censers were the product of 
 one and the same age, and came into the Church together. 
 Images and relics upon the altar are usages also of later ages ; 
 and so are many utensils of the present Greeks, as the lancea, 
 asteriscus, dicerion, tricerion^ and cochlear ; which. Bona ^ says, 
 were never known in the Latin Church, much less in the 
 ancient Church. So I shall not stand to explain them, nor 
 say any thing here of the Bible, the diptychs, and their ritual 
 books, which were both utensils and ornaments of the altar, 
 because these will be spoken of in other places. The cdtare 
 partatile^ or ' moveable altars '' of the Latins, and the antimensia, 
 or ' consecrated cloths ' of the Greeks, to be used in places 
 which have no altars, I omit likewise, as being a modern 
 invention of later ages. Habertus \ indeed, is very solicitous 
 to have their portable altars thought as old as St. Basil, because 
 St. Basil, in one of his epistles, speaks of 'Idiai rpair^Zo-i^ 
 ' private tables," in some churches. But he wholly mistakes his 
 author's meaning : for he is only speaking of the rudeness of 
 some heretics, who, according to their usual custom, pulled 
 down the Catholic altars, and set up their own altars or tables 
 in the room ; so that it is not those portable altars he is dis- 
 coursing of, but heretical altars set up in opposition to the 
 
 g Evagr. lib. vi. c. xxi. Kai 9vniaTf]piov, to. irdira %py-Ta. See note (c) at 
 page 457. 
 
 h Bona, Rer. Liturg. lib. i. c. xxv. n. vi. (Antverp. 1677. p. 472.) Alia 
 queedam sacri ministerii instrunienta habent Greeci, Latinis ignota, nempe 
 * lanceam ' sive gladiolura, lancese figuram habentem, qua hostiam conseci^andam 
 ab Integra panis massa secant. ' Astei'iscum,' qui duobus arcubus constat 
 radiis ad instar stellse fultis, quo hostias consecrandas cooperiunt, ne vela eas 
 tangant, et ordinem particulai'era turbent. ' Dicerion,' quod est cereus bisulcus ; 
 et *tricerion,' quod est cereus trisulcus, quibus episcopus celebrans ssepe 
 populo benedicit, et utrumque frequenter manibus gestat. * Cochlear ' ab ipsis 
 ' labida ' dictum, quo utuntur ad comraunionem fidelibus porrigendam. 
 
 J Habert. Archierat. p. G64. Portatilia ilia altaria videntur dici a Basilio 
 Idiai Tpdwe^ai, ep. Ixxii. 
 
Ch. VI. §21. CHRISTIAN CHURCH. 465 
 
 Catholics, which Habertus would hardly own to be the altars 
 of the Romish Church. DurantusJ and Bona^ do not pretend 
 to find them in any author before the time of Bede and Charles 
 the Great ; and therefore we may conclude they were a modern 
 invention. But the piiri^ia^ or flahella^ are somewhat more 
 ancient, being mentioned by the author of the Constitutions ^ ; 
 who makes it one part of the deacon^s office, in the time of the 
 oblation, to stand on each side of the altar ; and with these 
 instruments in their hands (' brushes ' or ' fans,"* we may 
 English them,) to drive away all such little insects as might 
 drop into the cups or infest the altar. The author of the 
 Fasti SicuU^ or Chronicon Alexandrinum ™, calls them rifxia 
 
 J Durant. de Ritib. Eccles. lib. i. c. xxv. n. vii. (Paris. 1632. p. 272.) Vitus 
 Amerbachius ad finem Constitutionum Caroli Magni, testatur se vidisse in 
 monasterio S. Emerami altare, quo Carolus Magnus in castris utebatur. 
 
 ^ Bona, Rer. Liturg. lib. i. c. xx. n. ii. (p. 417) Sunt et alia altaria portatilia 
 et motoria ; quae episcopi iter agentes secum olira ferebant, ut in his possent 
 extra ecclesiam in locis ab ea remotis celebrare. Hoi'ura meminit Vener. Beda, 
 lib. V. Hist. c. xi. et Hincmarus Remensis in Capitulis editis anno 12 sui 
 episcopatus, hoc de illis saneivit : ' Nemo presbyterorum in altari ab episcopo 
 non consecrate cantare prsesumat. Quae propter si necessitas poposcerit, donee 
 ecclesia vel altaria consecrentur, et in Capellis etiam, quae consecrationem non 
 mereutur, tabulam quisque presbyter, cui necessarium fuerit, de marmore vei 
 nigra petra, aut litio honestissimo, secundum suam possibilitatem, honeste 
 adfectatam habeat, et nobis ad consecrandum adferat, quam secum quum expe- 
 dierit, deferat, in qua sacra mysteria secundum ritura ecclesiasticum agere 
 valeat.' Ex hoc decreto palam fit, quinam veteri ritu altaris portatilis usus 
 sit ; nimirum quum in altai-ibus fixis nondum consecratis, vel in oratoriis 
 privatis, quae consecrari nee solent nee debent, celebrandum est. Ipsa vei'o 
 privata oratoria in domibus principum et nobilium virorum permittuntur, ut 
 notissimura est : et de iis canonicae sanctiones insertae sunt Capitularibus Caroli 
 Magni, lib. vi. cap. ci. et ccv. et lib. vii. cap. cccxxix. prohibetur, ne missse 
 celebrentur in locis non consecratis et incongruentibus, nisi causa hostilitatis et 
 longinqui itineris ; et id in altaribus, ab episcopo consecratis, etc. 
 
 ^ Constit. Apostol. lib. viii. c. xii. (Labbe, vol. i. p. 474. B 4.) Auo 5f 5ia- 
 Kovoi £? £Karlptuv tu)v jUEpwv Tov 9vcna(TTripiov KarexsruKTav k% vfievojv XcTrruiv 
 piTTidioV) ^ TrnpCJv rauivog, fj oOovijg' Kai T/psfia diroaojSfiTiijaav to. jxiKpoL 
 tCjv iTTTafikvwv ^(i)U)v, OTTOif av fxi) iyxpif^TTTiovrai tit; to, KVTrtXXa. 
 
 ™ Chron. Alexandr. p. 892, edit. Monach. 1615. 4to. (alias Chron. Paschale 
 inter Scriptores Byzantin. p. 390. D. edit. Paris. 1688. fol.) Tovrq) T(f 1th, 
 fxrivi ' XpTiixr]ai({), Kara 'Pujfiaiovg Mai'y Ttjg ij3' IvdiKTiatvogf £7ri 'Sepyiov 
 Trarptapxou KuivaTavTivovTToXewg, tinvor]Qri ipdXKtaQcu ixird to fitTa\a(3tlv 
 ■jrdvTag Tutv dyiojv (ivaTi]piu)Vy ev t(^ nkWtiv Tovg KXtjpiKOvg fTrt ro OKtvo(pv- 
 XciKiov a-KOKaBiaTavni tA rifiia pnr'iha, SicrKapia, Kai rroTripia, Kai aXXa iipd 
 nKivt), K. r. \. 
 
 VOL. II. H h 
 
466 THE ANTIQUITIES OF THE Book VIII. 
 
 piTTidia, and reckons them among the holy utensils of the altar, 
 which were laid up among the rest, in the sceuophi/Iacium, or, 
 ' vestry ' of the church ; for which reason I thought it not 
 improper to mention them, whilst we are speaking of the 
 utensils of the altar. 
 
 Sect. XXII. — 0/the Oblationarium, or Prothesis. 
 
 In many churches^ besides the communion-table, in one of 
 
 the lesser recesses or conchas of the bema, there was a place 
 
 where the offerings of the people were received, out of which 
 
 the bread and wine was taken that was consecrated at the 
 
 altar. In the liturgies, under the name of Chrysostom ^ and 
 
 St. James'', and other modern Greek writers, this is called 
 
 TrpoOeaiQ, and TraparpcnreZov, the 'side-table.' In the Ordo 
 
 Bomanus, it has the name of ohlatmiarium and prothesis also ; 
 
 for the one is made the explication of the other. And here 
 
 also it is termed paratorium, because, when the offerings were 
 
 received, preparation was made out of them for the eucharist. 
 
 There is little question to be made but that the ancient 
 
 churches had something answerable to this, but it went under 
 
 other names ; for we never meet with a prothesis or paratorium, 
 
 or ohlationarium, in express terms, in any ancient writer. 
 
 But the thing itself we often find. Cyprian p seems to speak 
 
 of it under the borrowed name of the corlan, rebuking a rich 
 
 and wealthy matron for coming to celebrate the eucharist 
 
 without any regard to the corhan, and partaking of the Lord's 
 
 Supper without any sacrifice of her own, but rather eating of 
 
 the oblations which the poor had brought. In the fourth 
 
 n Chrysostora. Liturg. (Biblioth. Patr. Gr.-Lat. torn. ii. p. 74.) Il\r}Qw9nGriQ 
 rrJQ tvxriQi ivxovrai ojjlov rbv xtpoi'/SiKov vfivov, Kai t^iq Iv t(^ Xkytiv avrbv 
 TTQoaKvvovvTiQ' tiTa KOI Tov TTevTrjKOdTov i//aXju6v IXV(rTlKU>Q- Kal 7rpO(TKV- 
 vovvreg rpig, cnripxovTai iv Ty irpoOsiJit, TrpoTTopevofikvov tov diaKovov /xsrd 
 GvfiidixaTog, K. T. X. 
 
 o Missa Jacobi, p. 21. KaJ on fxiXXu 6 dictKOvoQ riOsvai ilg to Trnparpa- 
 TTC^ov, Xsyei 6 tepevg' EvXoyrjTov to ovofxa Kvpiov tov Geou r'lfiwv, aig tovq 
 
 aiCJvag. Ibid, Kai ttAXiv ote iTraipei tov liryKOV airb tov rrapaTpaTrklov, 
 
 X'tyu, Kvpit, evXoytjiTov. 
 
 P Cypr. de Opere et Eleeraos. (Bened. p. 242.) (p. 203, edit. Rigalt. Par, 
 1648.) Locuples et dives es ; et dominicum celebrare te credis, quae [corban] 
 corboiiam omnino non respicis ; quae in dominicum sine sacrificio venis ; quae 
 partem de sacrificio, quod pauper obtulit, sumis. 
 
Ch. VI. § 22. CHRISTIAN CHURCH. 457 
 
 Council ^ of Carthage this place goes by the general name of 
 the sacrat^ium or ' sanctuary,** as being that part of the sanc- 
 tuary where the oblations for the altar were received. For 
 they had two repositories for the offerings of the people ; 
 the one without the church, called the gazopliylacium or 
 ' treasury ;' and the other within the church, which was this 
 sacrarium or corhan. And therefore it is that that Council 
 forbids the offerings of such Christians as were at variance 
 one with another, to be received either in the treasury or the 
 sanctuary. Paulinus is more exact in describing this place 
 than any other ancient writer, yet he gives it a different name, 
 calling it one of the secretariums of the church. For he tells 
 us'^ there w'ere two secretariums^ one on the right hand, and 
 the other on the left hand, of the altar. That on the right 
 hand was the same with the protliesis or paraiorium we are 
 speaking of; and the use of it he describes in these verses 
 which is set over it : 
 
 Hie locus est veneranda penus qua conditur, et qua 
 Promitur alma sacri pompa ministerii. 
 
 ' This is the place where the holy food is reposited, and whence 
 we take provision and furniture for the altar.' That on the 
 other side was the same with the diaconium hematis ; the use 
 of which he describes in part, in these two other verses, set 
 over it also : 
 
 Si quern sancta tenet meditandi in lege voluntas, 
 Hie poterit residens Sanctis intendei'e libris. 
 
 " If any one,'"* that is, any of the priests, " whose apartment 
 this was, is minded to meditate in the law of God, here he 
 has room to sit and read the holy books."" A little before % 
 he makes the like description of these two secret apartments 
 in prose, telling us that the one was the place which ' prepared** 
 
 5 Cone. Carth. IV. can. xciii, (torn. ii. Cone. p. 1207- B.) Oblationes dissiden- 
 tium fratrum neque in sacrario, neque in gazophylacio recipiantur. 
 
 r Paulin. Epist. xii. ad Sever, p. 154, edit. Antverp. 1622, 8vo. (p. 193, in 
 Bibl. Patr. torn. vi. Lugd. 1G77-) 
 
 s Paulin. Epist. xii. ad Sever, p. 152, (p. 193. E 7-) Quum duabus dextra 
 Isevaque conchulis intra spatiosum sui ambitum aspis sinuata laxetur, una 
 earum immolanti hostias jubilationis antistiti patet ; altera post sacerdotem 
 capaci sinu receptat orantes. 
 
 Hh2 
 
458 THE ANTIQUITIES OF THE Book VIII. 
 
 the host of oblation of joy for the priest ; whence doubtless, 
 in after ages, as I noted before, it got the name of paratorium ; 
 and the other was a place whither the clergy retired after the 
 sacrifice was ended, and the people were dismissed to make 
 their concluding prayers in private. 
 
 Sect. XXIII. — 0/ the Sceuophylacium, or Diaconicum 
 
 Bematis. 
 
 This latter place was a sort of vestry within the church, 
 whither the deacons brought the vestments and vessels, and 
 utensils belonging to the altar, out of the greater diaconicum, 
 to be in a readiness for divine service. And, in this respect, 
 it had also the name of aK£vo(l)v\aKiov, the ' repository of the 
 sacred utensils ;' because hither they were carried back imme- 
 diately by the deacons as soon as the service was ended, or 
 whilst the post-communion-psalm was singing by the people, 
 as the author of the Chronicon^ Alexandrinum represents it. 
 Here the priests also put on their robes they used to officiate 
 in. And hither they came again when the public service was 
 ended, to make their private addresses to God, as has been 
 noted already out of Paulinus ; and in the liturgies ascribed to 
 St. James, St. Mark", St. Chrysostom, there are the forms of 
 prayer appointed to be used in this place ; one of which, parti- 
 cularly in St. Jameses Liturgy, is ushered in with this title or 
 
 t Chron. Alexandr. p. 892. (p. 390, edit. Paris.) 'l^TnvoriQri y^aXKiryQai fiiTci 
 TO n£Ta\a(Stlv TTavrag tCjv ayihjv ixvampidov, Iv ry /isXXtiv tovq KXrjpiKovg eni 
 TO (TKtvo(pvXdKiov a7roKa9t(7Tdvai to, Tifxia piTriSia, diffKapia, Kai Trorijpta, Kai 
 aWa iepa (TKSvr], fxeTCL to Ik tCjv TrapaTpaire^iMV Tffv diddoaiv dTroTtOijvai 
 iravra tig ti^v dyiav TpcnrtZav, Kai ipaXOijvai tov TtXevToiov otixov tov 
 KoivcjviKov, XsytaQai Kai tovto to TpoTrdpiov, JlXtjpoiOrjTw to OTOfxa rj^i&v 
 aivkaeojc, Kvpie, OTrojg dvvn%>r](TO)Hiv tt)v do^av aov, oti rj^lujijag r'uxag tCjv 
 dy'itav (TOV fieTaaxt'iv i.iv<7T7]puov. Trjprjaov r}}iag iv r^ ai^ dyiaaixtp, oXjjv t?)v 
 
 rin'ipav fifXtTCJvTag ttjv diKaiocvvrjv aov. 'AXXr]Xovia. Vid. Coteler. Not. 
 
 in Coustitut. Apostol. lib. vii. c. xii. torn. i. p. 398, n. 65. 
 
 u Liturg. Marci. (Bibl. Patr. Gr.-Lat. torn. ii. p. 41. C.) 'O Uptvg tvx^Toi iv 
 Ti^ diaKoviK(^ Xiy(t)v, "EdioKog rifxlv dsffiroTa tov dyia<Tfibv Iv Ty fiSTOvcriq. tov 
 iravayiov aoJi^iaTog Kai tov tijx'iov a'ljiaTog tov [xovoytvoug gov viovy k. t. X. 
 
 Liturg. Chrysostom. ibid. p. 88. Et Se kaTi diaKOvog, b avTog ttouI' 6 di 
 
 Upevg cLTTipxiTai iv Tip <T/cfvo0i^XaKiy? f^ai iKdvei kavTOV, Xkytav Tpig Tb"kyiog 6 
 ©fog" Kai TO Tlavayia rpiaf Kai to TlaTtp rjfiCJv toti Xsyft to cl-koXvtikov 
 
 TOV XpV(T0aT6l.l0V, K. T. X, 
 
Ch. VI. § 23. CHRISTIAN CHURCH. 469 
 
 rubric ^, — " The prayer to be said in the sceuophylacium^ after 
 the dismission of the people." The deacons commonly had the 
 care of this place, and thence it is often called the diaconicum, 
 and bematis diaconicum. to distinguish it from another diaconi- 
 cum^ which we shall find in the next chapter, among the 
 exedrce^ or ' outer buildings of the church.' Du Fresne ^ 
 thinks, also, that the name diaconicu7n was sometimes more 
 peculiarly given to that part of the lema^ or ' chancel, "* which 
 was between the veils of the chancel and the veils of the 
 ciboriutn, or ' altar ;' and that the place within the veils of the 
 altar was distinguished particularly by the name of preshy- 
 terium, because it was the place of the presbyters, as the other 
 was the place of the deacons ; alleging for this a canon of the 
 
 w Liturg. Jacobi. (Bibl. Patr. Gi\-Lat. torn. i. c. p. 23.) EvxV ^iyoixkvtj Iv 
 T(p (TKevocpvXaKiq) fxerd Trjv airoXvciv. 
 
 X Du Fresn. Com. in Paul. Silent. 225. Non desunt, qui totum bematis extra 
 altaris vela, atque adeo extra majorem concham spatium, * diaconicum' appella- 
 tura volunt : quod quum intra vela seu TrapaTrtrac/iara soils sacerdotibus con- 
 sistere liceret, quae bematis pars inde UpaTtiov propria dicta est, reliqua 
 diaconis permissa esset, ut qui ad utramque conchulam, 'prothesin' scilicet et 
 
 * diaconicum,' pro officii ratione pergendi, et in iis consistendi necesse haberent. 
 Nam Symeon Thessalonicensis (lib. de Templo) ait, nuUi licere in sacro syn- 
 throno sedere, prteterquam sacerdotibus, ac ne ipsis quidem diaconis, quibus 
 alius attributus est locus, oq ukoXovOioq thvofxaarai diaKOviKov, tvBa Kai KaOrja- 
 Qai TovToiQ ovK ukujXvtov, * diaconicum' nempe locus sic dictus, in quo considere 
 eis licitum sit. Huic quidem sententise nescio an faveat Lexicon Gr. MS. quod 
 exstat in Bibl. Reg. Cod. 2062 : ubi TrapaTrsrao-jua to diaKoviKOv, to jrapa- 
 KoXviifxa, esse dicitur : videtur enim dioKoviKov appellari velum altaris ; quasi 
 totum bematis spatium, quod extra vela altaris patet, diaconicum sit, et quia in 
 60 et consistere et progredi, pro functionis suae ratione, non autem sacrarium 
 ingredi illis liceret : quemadmodum subdiaconis eadem bematis spatia : quum 
 subdiaconi et lectores in solea extra bematis cancellos consisterent, ut docet 
 idem Thessalonicensis. Atque inde colligitur, quid statuat canon xxi. Synodi 
 Laodicense, dum ait : ov dii vTrrj^irag x^P"^"^ ^'X*^*' **^ "^V 0iaKoviK(p, id enim 
 solis diaconis licebat. Ita porro hunc canonem capiendum par est credere, etsi 
 Balsamon et Zonaras diaconicum, de munere diaconi interpretati sint. Priori 
 sane sententice favet Isidorus Mercator, qui diaKOviKov, ' secretarium ' vertit : 
 
 * Secretarium,' inquit, ' quod Grieci diaconicum vocant :' qune totidem verbis 
 habeatur in Concilio Agathensi, can. Ixvi. ita ut per ' secretarium,' conchulam 
 intellexerit, quam Gneci ' diaconicum ' nuncupant ; quae a diaconis in ea minis- 
 trantibus nomen sumsit, uti observavimus. Nam vix est simile vero, diaconi- 
 cum pro exedra extra tedem ita nuncupata sumi debere ; quum et in ea 
 quibusvis ecclesise ministris consistere fas esset, et ex ea clerici omnes ad altare 
 procederent. 
 
470 THE ANTIQUITIES OF THE Book VIII. 
 
 Council of Laodiceay, which others understand in a different 
 sense ^ for the whole chancel, or sanctuary of the church. 
 
 CHAPTER VII. 
 
 OF THE BAPTISTERY AND OTHER OUTER BUILDINGS, CALLED 
 THE EXEDR.E OF THE CHURCH. 
 
 Sect. I. — Baptisteries anciently buildings distinct from the 
 
 Church. 
 
 We have hitherto taken a view of the several parts of the 
 ancient churches within the walls : it now remains that we 
 consider a little such buildings as were distinct from the 
 main body, and yet within the bounds of the church, taken 
 in the largest sense, which buildings are all comprised under 
 one general name of the exedrw of the church. For Euse- 
 bius, speaking of the Church of Paulinus, at Tyre, says, 
 " When that curious artist had finished his famous structure 
 within, he then set himself about the exedrw^ or buildings* 
 that joined one to another by the sides of the church.'"' By 
 which buildings, he tells us, he chiefly meant the place which 
 was for the use of those who needed the purgation and sprink- 
 ling of water, and the Holy Ghost ; that is, doubtless, the 
 baptistery of the church. He describes the church of An- 
 tioch, built by Constantine, after the same manner, telling us, 
 '^ that it was surrounded with exedrw^ ^ and buildings that had 
 
 y Concil. Laodic. can. xxi, (torn. i. Cone. p. 1500.) "On ov dn vTrijpeTaQ 
 iX^iv "x^Mpav Iv T(^ SiaKoviK(^, Kai uTTTSdOai. de(T7roTiKu>v aKevdv. 
 
 z See before, sect. iv. of tliis chapter. 
 
 a Euseb. lib. x. c, iv. (Reading's ed. Aug. Taur. p. 421. A 2.) Tode yovv 
 Xi9({> idapi-idpqj ti> fidXa KOfffio) TvavTi XajXTrpivaQ, ijOr} \onrbv Kal tTri rd Iktoq 
 Tov v£(i) [xeTyer i^tdpag kuI o'Uovq tovq Trap' 'tKaripa ixeyiarovg tTTKTKsvd^uJV 
 tvrsxvojQ, IttI TavTOv tig TtXtvpd r<p fta(TiXti<i> (yvvtZ,ivynkvovQ, Kai toIq stti 
 TOV fiiaov oIkov eirrjSoXalg i)v(i)fikvovg' a Kai avrd roUg en KaOdpaeiog Kai 
 TTspippavTtjpibJV Tu>v did vdaTog Kai dylov TivtvfiaTog eyxpy^ovcnv, 6 eiprjvi- 
 KioTUTog 2,oXo/xwy 6 tov vuov tov Qiov dsifid[X£vog aTreipyd^tTO. 
 
 b Euseb. de Vit. Constant, lib. iii. c. 1. (Cantabr. 1720. p. 605. 39.) MaKpolg 
 jxlv 'i^ioBtv TrepifSoXoig tov TrdvTa vttiiv 7repiXa(3ojV ficw dk, tov evKTijpiov 
 oIkov eig di.ir)xcivov iTrcipag vxpog' iv OKTaedpov fiev avvtCTuiTa (TxrjiJiaTi' oiKOig 
 
Ch. VII. §1. CHRISTIAN CHURCH. 471 
 
 lower and upper stories in them."' So that, as Valesius and 
 other critics have rightly observed, exedra is a general name 
 for any buildings that stand round about the church. And 
 hence it is easy to conclude that the baptistery, which Eu- 
 sebius reckons the chief of the exedrw^ was anciently a build- 
 ing without the walls of the church. Which observation, be- 
 cause I find it questioned by some who place the font, after the 
 modern way, in the narthex of the ancient churches, it will not 
 be improper here to confirm by a few plain instances out of 
 other authors. Pauhnus, bishop of Nola, setting forth the 
 great munificence of his friend, Severus, says, " He built 
 two churches and a baptistery between them^ both. And so 
 Cyril, of Jerusalem, describes the baptistery as a building by 
 itself, which had, first '^, its irooavXiov oIkov, that is, ' its 
 porch' or ' ante-room,' where the catechumens made their 
 renunciation of Satan, and confession of faith ; and then its 
 laujTspov otKov, its ' inner room®,' where the ceremony of bap- 
 tism was performed. Sidonius ApoUinaris also speaks of it ^ 
 as a distinct building; and St. Austin seems to intimate ^ 
 that there were distinct apartments in it for men and women 
 likewise ; which, perhaps, is the reason why St. Ambrose 
 speaks of it in the plural, styling it^ ' the baptisteries of the 
 church.' In the time of Justin Martyr and TertuUian, we 
 
 Se 7r\tio(Tiv, eU^paiQ re ev kvkX^, vTTspo^bJV re Kal icarayeiojv xwptj/taVwv 
 cLTravTaxoOev 7r«pifcrroixi(Tjtili'or. 
 
 c Paulin. Epist. xii. ad Sever. (Bibl. M. V. P. vol. v. p. 191. B 4.) Tu vero 
 etiara baptisterium basilicis duabus interpositum condidisti, ut nos in horura 
 quoque operum, qute visibiliter exstruuntur, sedificatione superares. 
 
 d Cyr. Catech. Mystag. i. n. ii. (Bened. 1763. p. 306.) Eicry'ars irpwrov etc rbv 
 TrpoavXiov rov jSaTTTKTTrjpiov olkov Kal TrpoQ Tag dvffiiag taTotreg rfKOvaaTS 
 Kai 7rpo<T£rarr£(T0£ iKreivtiv Trjv X*'P"j '^"' ^^^ Trapovri dneTdrTtaOe ry 
 Itlarav^. 
 
 e Ibid. Mystag. ii. n. i. Aid Tovro dvayKaiojg i[xiv TrapaOrjcTOfiai to. l^rjg 
 Trig x0£(nv/lc /tuoraywytac, 'iva fxaOi^TB tivojv yv crv[x[3oXa rd l(p' vjxiov tv 
 T(p 6crwTfpff> o'liCiiJ ytvo}itva. 
 
 f Sidon. lib. iv, ep. xv. (Bibl. M. V. P. vol. vi. p. 1097-) Baptisterium, quod 
 olim fabricabamini, scribitis, jam posse consecrari. 
 
 g Augustiu. de Civit. Dei, lib. xxii. c. viii. In parte femiuarum observant! 
 ad baptisterium, etc. 
 
 h Ambros. Ep. xxxiii. (Benedict. 1690. vol. ii. p. 853. B 5.) Symbolum ali- 
 quibus competentibus in baptisteriis tradebara basilicse. 
 
47^ THE ANTIQUITIES OF THE Book VIII. 
 
 are not certain that the Church had any of these baptisteries ; 
 but this is past all doubt, however, from their authority, that 
 the place of baptism was not in the church, but somewhere 
 distinct from it ; for Tertullian, speaking of the ceremonies of 
 baptism, says, " It was their custom to renounce the devil, and 
 his pomp, and his angels, first in the church, and then^ again 
 when they came to the water ;" which implies that the place 
 of baptism was without the church. And so Justin Martyr ^ 
 represents it, when he speaks of carrying the catechumen to 
 the place where there was water ; which, perhaps, was un- 
 limited in those days ; "it being an indifferent thing," as Ter- 
 tullian ^ words it, " whether a man was baptized in the sea or 
 in a lake, in a river or in a fountain, in Jordan or in Tiber, as 
 St. Peter and St. John baptized their converts.''"' So that the 
 first ages all agreed in this, that whether they had baptisteries 
 or not, the place of baptism was always without the church. 
 And, after this manner, baptisteries continued to the sixth 
 age ; as appears from what Durantus observes, out of Gre- 
 gory"^ of Tours, that he speaks of baptisteries still without 
 the walls of the church, though some now be taken into the 
 church-porch, as that wherein he says", Remigius baptized 
 
 i Tertul. de Coron. Mil. c. iii. (Paris. 1675. p. 102. A 2.) Aquam adituri 
 ibidem, sed et aliquanto pi'ius in ecclesia sub antistitis manu contestamur nos 
 renunciare diabolo, et pompse, et angelis ejus. 
 
 ^ Justin. Apol. i. (Benedict. 1742. p. 79. D 8.) 'ETretra ayovrai v<p' riixCov, 
 ivQa vdu)p lari, Kai rpoTrov avayevvr]<Tt<og, ov Kai yixtig avToi dveyevvrjOijjxev. 
 
 1 Tertul. de Bapt. c. iv. (p. 225. C. 3.) Nulla distinctio est, mari quis an 
 stagno, flumine an fonte, lacu an alveo diluatur : nee quicquam refert inter eos 
 quos loannes in Jordane, et quos Petrus in Tiberi tinxit. 
 
 ™ Durant. de Ritib. Eccles. lib. i. c. xix. n. iv. (Paris. 1632. p. 125.) Primura 
 ingressi estis in porticura baptisterii. Gregor. Turon. lib. vi. Histor. c. xi. Ad 
 
 baptisterium foras muraneum egressus est. Gregor. Turon. Histor. Franc. 
 
 lib. vi. c. xi.'l' (Forte lib. x. exeunte, p. 537, edit. Paris. 1699, fol.) Baptis- 
 terium ad ipsam basilicam sedificari prsecepi. 
 
 ^ Gregor. Turon. Histor. Franc, lib. ii. c. xxxi. (Ruinart. 1699. lib. ii. c. xxxi. 
 p. 83.) Velis depictis adumbrantur plateee ecclesise, cortinis albentibus ador- 
 nantur, baptisterium componitur, balsama difFunduntur, micant flagrantes odore 
 cerei, totumque templum baptisterii divino respergitur ab odore : talemque ibi 
 gratiam adstautibus Deus tribuit, ut sestimareut se Paradisi odoribus collocari. 
 Rex ergo prior poposcit se a pontifice baptizari. Procedit novus Constantinus 
 ad lavacrum, deleturus leprse veteris morbum, sordentesque maculas gestas 
 antiquitus recenti latice deleturus. 
 
Cn. VII. § 2. CHRISTIAN CHURCH. 473 
 
 King Clodoveus; and thence they were afterward removed into 
 the church itself, though now the baptistery of St. John La- 
 teran, at Rome, is still after the ancient model, if Durantus 
 rightly inform us. 
 
 Sect. II. — These mry Capacious^ and why. 
 
 These baptisteries were anciently very capacious, because, 
 as Dr. Cave truly ° observes, the stated times of baptism return- 
 ing but seldom, there were usually great multitudes to be bap- 
 tized at the same time ; and then the manner of baptizing by 
 immersion, or dipping under water, made it necessary to have 
 a large font likewise. Whence the author of the Chronicon 
 Alexandrinum'^ styles the baptistery, whither Basiliscus fled 
 to take sanctuary, ^liya (pcjTiaTilpiov, the ' great luminary,** or 
 * school of baptism." And in Venantius Fortunatus^ it is 
 called atda haptismatis^ the large 'hall of baptism;' which was 
 indeed so capacious, that we sometimes read of councils meet- 
 ing and sitting therein, as Du Fresne ^ shows, out of the Acts 
 of the Council of Chalcedon ; and Suicerus has observed the 
 same in the Acts of the Council of Carthage % which speaks 
 
 o Cave, Primit. Christ, part i. c. x. p. .312, edit. Anglic. Lend. 1676, 8vo. 
 
 P Chron. Alexandr. (alias Paschale) in Basiliseo, p. 753, edit. Monach. 
 (p. 325, edit. Paris. 1688. D. fol.) Ao/3a»v BaaCkiaKog rrjv yvvalKU Kai to. 
 TSKva, tcpvytv tig rtjv fieydXrjv iKKXrjtriav Ku)v(TTavTivov7r6\ewQ tig to [leya 
 <pu)TiaTrtpiov. 
 
 q Fortunat. de Eccles. (Mogunt. Biblioth. Patr. torn. viii. p. 844, edit. Paris. 
 1589.) (p. 537, Bibl. Patr. Max. Lugd. 1677-) 
 
 Ardua sacrati baptismatis aula coruscat, 
 Quo delicta Adse Christus in amne lavat. 
 
 r Du Fresn, Comment, in Paul. Silent, p. 234. Tanta amplitudine fuit baptis- 
 teriura Sophianum, ut in iis acta concilia legamus in Synodo Chalced. act. i. 
 et apud Cedrenum in Rhinotmeto, et Paulum Diacon. lib. iv. Histor. Miscel. 
 plebem Constantinopolitanam tumultuantem eo se recepisse. Unde non mirum, 
 si ixtya (pojTLffTtjpiov dicatur apud auctorem Chronici Alexandrini in Basiliseo, 
 
 et fiiyag (pwricrrrjp apud eundem Cedrenum in Leone Isauro. Cone. Chalced. 
 
 act. i. (torn. iv. Cone. p. 235. D.) ^\aj3iov UpoJToykvovg too Xai-iirpoTciTov Kai 
 
 TOV 5t}'\lo9t](TOn'sVOV VTt-CtTOV, TCpO t'i tldCJV 'A7rpt\\i(i)V, iv Ku}V(TTaVTlV0VTr6\tl, 
 
 Oii<} Kf\iv<Tti KaOt'Cofikvojv iv Ti^ ayi(i> rfjg KaOoXiKtjg iicicXijaiag /3a7rrt(7rA}pty. 
 
 s Suicer. Thes. Eccles. voce ^u)Ti(jTi]Qiov. (p. 1493.) In Actis Cone. Carthag. 
 p. 118. 'Ev ry (pu)TiaTr]pi(it Trjg Kara KujvaTavTivovTroXiv ayiojTciTijQ KaOoXiKrjg 
 iKKXrjffiaQ KadtcOkvTutv tCjv ayiwrarwv iiriaKOWiOV. 
 
474 THE ANTIQUITIES OF THE Book VIII. 
 
 of a Council at Constantinople, held in the baptistery of the 
 church. 
 
 Sect. III. — Whi/ called (})WTi(jT{]pia, ^ Places of Illumination.'' 
 
 We may observe, also, in the forementioned authors, how 
 the baptisteries were commonly called ^wrtcrrj^pm, ' places of 
 illumination," that is, 'baptism;' for baptism itself, in ancient 
 writers, is very usually styled ^toTLdixa ; and hence ' the place 
 of baptism,' called (^wrfor/j^toy, from the administration of 
 baptism there, which was always attended with a divine illumi- 
 nation of the soul ; whence persons baptized were also called 
 ' the illuminate f as has been observed* in another place. But 
 the baptisteries might also have this name for another reason, 
 because they were the places of an illumination or instruction, 
 preceding baptism ; for here the catechumens seem to have 
 been trained up and instructed in the first rudiments of the 
 Christian faith. At least they were here taught the Creed, 
 as is evident from that noted passage of St. Ambrose^, where 
 he says, that " after the lessons and homily, he went into the 
 baptistery of the church to make the candidates of baptism 
 learn the Creed." Therefore, from this illumination preceding 
 baptism, as well as that which was consequent to it, the bap- 
 tisteries might reasonably be called (fxjjTiaTijpia ; and, as some 
 think, (^povrior/jpm, ' schools of learning,' or the ' illumina- 
 tories of the Church.' 
 
 Sect. IV. — Of tlie Difference hetween a Baptistery and a Font; 
 and wliy tlie Font called Piscina and KoXw/xjS/jS'pa. 
 
 It will be easy now for the reader to observe, from what has 
 been said, what difference there was anciently between a bap- 
 tistery and a font, though the names be sometimes confounded 
 together ; for the baptistery, properly speaking, was the whole 
 house or building in which the font stood, and where all the 
 ceremonies of baptism were performed ; but the font was only 
 
 t Book i. chap. iv. sect. i. 
 
 u Ambros. Epist. xxxiii. ad Marcelliu. Post lectiones atque tractatum, dimis- 
 sis catecliumenis, symbolum aliquibus competentibus iu baptistei'iis tradebam 
 basilicse. See note (h). 
 
Ch. VII. § 4. CHRISTIAN CHURCH. 475 
 
 the fountain, or pool of water, wherein persons were immersed 
 or baptized. This, in the Greek writers, is commonly^ called 
 KoXvfxjdrj^pa, and, by the Latins ^, piscina ; and is sometimes 
 expressly distinguished from the baptistery as a part from the 
 whole ; for Socrates^ expressly styles it Ko\vii^r\^Qav tov 
 f5aTrTi(yTr]piov, ' the pool of the baptistery." Which name, 
 Dr. Beveridge^ thinlts, was given to the font, by way of allu- 
 sion to the pool of Bethesda. But Optatus ^ has a more mys- 
 tical reason for it ; he says, " It was called piscina^ in allusion 
 to our Saviour''s technical name, 'I^^uc, which was an acrostic, 
 composed of the initial letters of our Saviour's several titles, 
 ' Jesus Christ, the Son of God, our Saviour ;' " of which I 
 have given an account^ in another place. But whether either 
 of these reasons be true, or whether the font was not rather so 
 called because piscina and Ko\vfi^{]^Qa are common names of 
 ' fountains," and ' baths," and ' pools," in Greek and Latin 
 writers, I leave to the determination of the judicious reader. 
 Du Fresne has observed several other names ^, such as 
 uTTovo/xoc, lavacrum^ natatoria, and cloaca^ a term peculiar to 
 Gregory the Great ; but these are modern names, and so 
 I pass them over, only remarking one thing out of him, that 
 whereas Procopius, in his Historia Arcana^ gives it the name 
 
 V Cyr. Catecli. Mystag. ii. n. iv. (Bened. 1763, p. 312.) Merd ravra Itti 
 
 Tr}v ayiav rov Oeiov (SaTTTifffiaroi; t^^'P^y'^y*^^^^ KoXv[ji(3r]9pav. Catech. 
 
 Mystag. iii. n. i. (p. 310.) Kal vixlv ufioicjg avajSf^tjKoaiv airb rfJQ KoXvfi- 
 j3r]9^)ag tCjv li^wv vafidnov kSoOrj xpj'(T/^a. 
 
 w Optat. lib. iii. (Oberthlir. p. 47.) (p. 62, Paris. 1631.) (p. 61, edit. Paris. 
 1079.) Hie est piscis, qui in baptismate per invocationem fontalibus undis 
 inseritur, ut quee aqua fuerat, a pisce etiam ' piscina ' vocitetur. 
 
 X Socrat. lib. vii, e. xvii. (Reading, p. 305. B 12.) 'EaOT/rd re avT<^ XajXTrpdv 
 MPtjaajxevog, Kal ti)v Ko\vix[5r]9pav tov f3a7rri(TTiipiov 7r\i]p(ij6rivai KtXtixrag, 
 yyev Itt' avTi)v tov 'lovdaiov, ojg /3a7rricrwv clvtov, k. r. X. 
 
 y Bever. Pandect. Not. in Couc. Nic. c. xi. n. iv. p. 73. Hoc nomen 
 (KoXvju/3//0pa) sortitum videtur a celebri ilia Ko\vii(Sri9pg- sive ' piscina,' in qua 
 cfecus, Christi jussu lotus, rediit videns, Jo. ix. 7, vel ab ilia Hierosolymis, ibid, 
 c. V. 2. 
 
 z See preceding note (\v). 
 
 ^ Book i. chap. i. § ii. 
 
 ^ Du Fresn. Comment, in Paul. Silent. (Byz. Hist. Venet. 1729. vol. xiv. 
 p. 234.) Pons baptisterii a Procopio et Theophane, an. 2 Theodosii Juuioris, 
 et an. 7 Zenonis KoXvfi(3t)9pa : ab aliis, virovoixog : a Grcgorio M. ' cloaca ;' ab 
 Anastasio, in Hist. Ecclcs., ' natatorium ' vocitatur. 
 
 1 
 
4,76 THE ANTIQUITIES OF THE Book VIII. 
 
 of Sf ?ajU£vrj, the ' receptacle,' Suidas mistakes it for the ' com- 
 munion-table ;' which I note only because it is easy for any 
 one to be led into the like mistake by the authority of that 
 celebrated writer, 
 
 Sect. V. — How Fonts and Baptisteries anciently adorned. 
 
 What form the ancient baptisteries were built in, I find 
 no where mentioned in any ancient writer ; and almost as little 
 of their ornament, that may be depended on as genuine. Du- 
 rantus, indeed, has a very formal story out of the Pontifical, 
 under the name of ' Damasus,' how Constantino gave a rich 
 font to the church wherein he himself was baptized : " It was 
 made%'' the author says, " of porphyretic marble, overlaid 
 with silver ; in the middle of it was a marble pillar, and on it 
 a phial of pure gold, filled with balsam, to burn as in a lamp. 
 On the brim of the font was a lamp of pure gold, pouring out 
 water. On the right hand of that, a silver image of Christ ; 
 and on the left hand, a silver image of St. John Baptist hold- 
 ing a label, with this inscription, ' Behold the Lamb of God, 
 which taketh away the sins of the world.' Besides all these, 
 there were seven silver hearts, pouring out water into the foun- 
 tain." But now, all this is a mere fabulous legend, and has 
 just as much truth in it as the story of Constantine's leprosy, 
 and his being cured by Pope Silvester's baptizing him in this 
 font at Eome. And I only mention it to show what sort of 
 tales are urged by the Romish ritualists, many times, for an- 
 cient history ; for every one knows this mock Damasus to be a 
 spurious author. Perhaps, in the sixth or seventh century, 
 such sort of ornaments might be set up in the baptisteries of 
 the Church; for in the Acts of the Council of Constantinople ^ 
 under Mennas, an. 536, there is mention made of silver and gold 
 doves hanging in the baptistery, as well as at the altar. But, 
 as no images or pictures were set up in churches in the time of 
 Constantine, so we cannot suppose any Roman baptisteries to be 
 
 c Damas. Pontific. Vit. Silvestri, (torn. i. Cone. p. 1410. B. C.) 
 d Concil. Constantin. act. v. (torn. v. p. 159. B.) Tag yap eig tvttov tov 
 ayiov Ilvtvixarog xP^*^"? 7"* ^ai apyvpdg TrepicTTepag, Kpf^iafi'evag vTrepdvut 
 Twv Otiujv KoXvfx(3i]0piov Kui Ovaiaartipioji', jxtrd tojv dWiov ia^tTtpiaaTo. 
 
Cn. Vir. §C. CHRISTIAN CHURCH. 477 
 
 adorned by him, according to the foresaid pretended descrip- 
 tion ; but if the garments of the ministers baptizing, or the 
 white robes of persons newly baptized, which were reserved in 
 these baptisteries as monuments and tokens of their profession, 
 or the vessels of chfism, used for unction in baptism, may be 
 reckoned ornaments in these places, the baptisteries had al- 
 ways these things from their first election ; as will be shown, 
 more particularly, when we come to treat of the rites of bap- 
 tism in their proper place. 
 
 Sect. VI. — Baptisteries anciently more peculiar to the 
 
 Mother Church. 
 
 All that I have further to add about baptisteries here, is an 
 observation made by some learned men, " that anciently there 
 was but one baptistery in a city, and that at the bishop'*s 
 church." Vicecomes ^ thinks it was so even at Rome itself 
 for many ages. Dr. Maurice^ says, " No city had more, unless 
 where the magnificence of emperors or bishops made, as it 
 were, many cathedrals." And, therefore, when the author § of 
 the Pontifical, under the name of ' Damasus,"* says of Pope 
 Marcellus, that " he made twenty-five titles in Rome, as so 
 many dioceses, for baptism and penance," that learned person 
 thinks it imports that those services, indeed, belonged only to 
 a cathedral ; and, therefore, the granting of those privileges to 
 parishes made them seem like dioceses. Some remains of this 
 ancient custom are yet to be observed in several great cities of 
 Italy ; for both Durantus^ and Vicecomes^ tell us, that at 
 Pisa, Bononia, Orvieto, and Parma, and even at Florence 
 itself, they have but one font or baptistery for a whole city at 
 
 e Vicecomes de Ritib. Bapt. lib. i. c. viii. 
 
 ^ Maurice's Defence of Diocesan Episcop. pp. 41, 43. 
 
 g Pontific. Vit. Marcelli, (torn. i. Cone. p. 946. B.) 
 
 h Durant. de Ritib. Eccles. lib. i. c. xix. n. iii. (Paris. 1632. p. 125.) Anti- 
 quitus unum tantum per singulas urbes fonteni, sive locum, quem * baptisterium ' 
 appellabant, prope majorem Civitatis Basilicam majores nostri condiderunt, 
 quod ad haec usque tempora observatum Pisis, Florentise, Bononiee, Parnise, et 
 aliis plerisque Italise urbibus intueri licet, in quo uno tingebantur juvenes, senes, 
 divites, et pauperes. 
 
 i Vicecomes de Ritib. Baptist, lib. i. c. viii. 
 
478 THE ANTIQUITIES OF THE Book VIII. 
 
 this day. Which is also noted by OnuphriusJ and Du Fresne^, 
 and by Dr. Maurice out of Leander Alberti, Mercator, Lassels, 
 and some other modern writers. I have observed ^ before, that 
 this distinction was anciently made between a Catholic church 
 and a private oratory, that the one was a place of public bap- 
 tism, and the other not ; which argues, that every church had 
 not a distinct baptistery, but only such as were called baptismal 
 churches ; and this is the reason why anciently men commonly 
 resorted for baptism to the bishop's church, at the two great 
 festivals, Easter and Pentecost, which were the two solemn 
 times of its administration. In after ages, baptisteries were 
 set up in country parishes ; for the Council of Auxerre"^ speaks 
 of baptizing in villages at Easter by allowance ; but this privi- 
 lege was not granted to every place, but only to such as the 
 bishop appointed, except in cases of necessity, as Vicecomes" 
 has observed, out of the Synod° of Meaux, and the Council p 
 in Verno Palatio ; whence, probably, these got the name of 
 'mother-churches' also, in respect of such others as depended 
 on them for the administration of baptism, as anciently all 
 churches did on the bishop's church. Thus much of the bap- 
 tisteries of the ancient Church. 
 
 J Onuphr. de Ecclesiis Urb. Romse. 
 
 k Du Fresn. Glossar. voce ^ Baptisterium.' Baptisteria non nisi in majoribus 
 ecclesiis constituere fas erat, nedum vei'O in oratoriis privatis. 
 
 1 Book viii. chap. i. sect. iv. 
 
 ^ Cone. Antissiodor. an. 578. (Labbe, vol. v. p. 959.) Non licet, absque 
 paschse solemnitate, ullo tempore baptizare, nisi illos quibus mors vicina est, 
 quos ' grabatarios ' dicunt. Quod si quis in alio pago, contumacia faciente, post 
 interdictum hoc, infantes sues ad baptismum detulerit in ecclesias nostras, non 
 recipiantur usque ad satisfactionem. 
 
 " Vicecomes de Ritib. Eccles. lib. i. c. ix. 
 
 o Cone. Meldens. c. xlviii. (Labbe, vol. vii. Cone. p. 1835.) Ut nemo pres- 
 byterorum baptizare prfesumat, nisi in vicis et ecclesiis baptismalibus, atque 
 temporibus constitutis, nisi causa eegritudinis vel certoe necessitatis, sicut sacra 
 canonum docet auctoritas ; et nisi auctoritatem et piivilegia debita et antiqua 
 retineant. 
 
 P Cone. Vernens. c. vii. (Labbe, vol. vL Cone. p. 1666.) Ut publicum baptis- 
 terium in nulla parochia esse debeat, nisi ubi episcopus constituerit, cujus 
 parochia est : nisi tantum si necessitas venerit pro infirmitate, aut pro aliqua 
 necessitate, illi presbyteri, quos episcopus in sua parochia constituerit, in quali- 
 cumque loco evenerit, licentiam habeant baptizandi, ut omnino sine baptismo 
 non moriantur. 
 
Ch. VIT. § 7. CHRISTIAN CHURCH. 479 
 
 Sect. VII. — Of the Secretarium, or Diaconicum Magnum, 
 
 ' tlie Vestry? 
 
 Another noted building, commonly reckoned among the 
 exedrce of the churph, was that which is usually called secre- 
 tarium^ or diaco7iimmi^ concerning which learned men are not 
 exactly agreed ; for Velasius takes it ^ for a place within the 
 church ; Gothofred "^ and others, for a place without ; but Du 
 Fresne^ seems, more justly, to determine the controversy be- 
 tween them by distinguishing the diaconicum hematis within 
 the chancel (which we have spoken of before) from the diaco- 
 nicum magnum without the church, which is to be considered 
 here. It is of this Philostorgius is to be understood, when he 
 says, " The Christians of Paneas, or Csesarea Philippi, trans- 
 lated the statue of our Saviour, erected by the woman whom 
 he cured of an issue of blood, into the diaconicum^ of the 
 church ;" that is, into the ' vestry,"" or ' repository,"* of the 
 church. It was so named because all things here reposited 
 
 q Vales. Not. in Philostorg. lib. vii. c. iii. (Cantab. 1720. p. 513.) De ecclesiee 
 diaconico multa hie erudite observat Jacobus Gotliofredus, id esse, quod Latini 
 dim ' secretarium ' vocabant, nos * sacristiam ' dicimus ; ubi vasa ac vestiraenta 
 sacra adservantur. Sed quod negat diaconieuni esse partem ecclesife, in eo 
 graviter fallitur. Verebatur scilicet Gotliofredus, ne si diaconicum pars ecclesiae 
 asset, Christlani statuas atque imagines Christi olim in ecclesiis habuisse vide- 
 rentur. De diaconico loquitur Moschus in Prato, cap. xxv. E(a-?)X0fv Iv T(jt 
 diaKoviK(p KKa'ibJv Kal piTTTiov kavTov IttI TrpocrwTroj/. Interpres vertit, * In- 
 gressus est saci-arium plorans, coi'ruitque in faciem suam.' 
 
 ^ See preceding note. 
 
 s Du Fresn. Comment, in Paul. Silent. (Byz. Hist. Venet. 1729, vol. xiv. 
 p. 234.) Altera, quae ecclesise Sophianae adjuncta fuit, exedra, haKoviKov 
 appellata est. Est autem ' diaconicum ' Graecis scriptoribus, quod alii ecclesise 
 * secretarium ' vocant, nos vulgo ' sacristiam ' dicimus. Quae quidem vox 
 occurrit non semel apud scriptores, non modo pi'o exedra ita appellata, sed et 
 interdum pro conchula bematis, in qua reponebantur vestes sacerdotales ad 
 sacram liturgiam necessarise, iit apud Philostorgium, lib. vii. c. iii. ; Cyrillum in 
 Vita Euthj-mii, c, xviii. et xix. ; Auctorem Vitte S. Auxentii Archimandritse, 
 c. i. n. iii. ; in Euchologio, Typico Sabse, Passione SS. Patrum Sabaitarum, &c. 
 Videtur autem ita appellatum, aut quod diaconorum primitus fuerit in ea sedes 
 et concessus ; vel potius quod hsec exedra eorum curse potissimum commissa 
 fuerit. In ea enim non modo quce ad ecclesise vasa et sacerdotales vestes 
 spectant, priusquam sacra perageretur liturgia, seu divinum et ecclesiasticum 
 officium, munia obibant diaconi, sed et considebant pro muneris sui ratione. 
 
 t Philostorg. lib. vii. c. iii, (Aug. Taur. p. 463.) Tbv de avSpidvTa fitTa<TTij<rd- 
 
^5 
 
 480 THE ANTIQUITIES OF THE Book VIII. 
 
 were under the care of the deacons ; part of whose office was 
 to look after the vestments, vessels, and utensils belonging to 
 the altar, and all things of value given to the church, the chief 
 overseer of which seems generally to have been a presbyter, 
 dignified with the title of ceimeliarcJies, or sceuophylax, as I have 
 shown before^ in another place. And hence the diaconicum, 
 or rather, as Du Fresne ^ observes, out of an ancient Greek 
 writer, ' the innermost part' of it was the ceimeliarchium, or 
 sceuophylacium of the church, the ' repository ' of the sacred 
 vessels, and such anathemata, or ' presents,' as were reputed 
 amono- the chiefest treasures of the church. It was otherwise 
 called secretarium, as Du Fresne^ conjectures, because the 
 consistory, or tribunal of the church, was here kept ; the secre- 
 turn, or secretarium, being a known name for ' the courts of the 
 civil magistrate ;' whence this, perhaps, might take its denomi- 
 nation. The whole building was large and capacious enough 
 to receive not only a_ private consistory, but a provincial or 
 general Council ; many of which, we find, have been held in 
 this apartment of the church, as the third, fourth, fifth, and 
 sixth Councils of Carthage are said to be kept in secretario 
 hasilicce restitutes ; with a great many others collected by Du 
 Fresne, who observes the sessions of councils to be called 
 secretaria upon this account, from the place of their session or 
 convention. 
 
 u Book iii. chap. xiii. § iii. 
 
 V Du Fresn. Comment, in Paul. Silent. (Byzant. Hist. Venet. 1729. vol. xiv. 
 p. 236.) Q,uum in ecclesiarum secretariis ac diaconicis adservarentur sacra vasa, 
 seu, uti vocant vulgo scriptores, ^ ministeria,' inde factum, ut quod aliis diaconi- 
 cum et secretarium est, interdum et ssepe (TK£vo<pv\dKiov appelletur, quod 
 exstitisse plurimura in interiore Diaconici parte ostendit Passio SS. Patrum 
 Sabaitarum : Ovirep aTroTffiSfievoi ri oi Trpbjrjv TraTsptg AiaKoviKov TTtiroirf- 
 Kaaiv iau)Ttpov Sk tov diaKoviKOV KSijxrjXiapxHov, f/TOi OKSvotpvXdKiov. 
 
 w Du Fresn. ibid. p. 235. Quum diaconica non modo carceris vicem inter- 
 dum prcestarent, sed etiam tribunalis ecclesiastici, inde factum opinor, ut istse 
 exedrce 'secretaria' appellarentur : nam proprie sunt judicum secretaria: uti est 
 in Concilio Milevitano secundo, c. xvi. 'magnum secretum judicis:' 'unde secre- 
 tarium noniinatur/ ait S. Augustinus in c. xxxiv. Ezechielis, c. iii. 
 
Ch. VII. §9. CHRISTIAN CHURCH. 481 
 
 Sect. VIII. — Why called Receptorium, or Salutatorium. 
 
 It was otherwise called receptorium and salutatorium^ as we 
 find in Sidonius^ ApoUinaris, Sulpicius^ Severus, the first 
 Council of Mascon'', Theodoret, and many others, particularly 
 Theodoret% speaking of Theodosius coming to St. Ambrose 
 to petition for absolution, says, " he found him sitting cv rw 
 oiKi^ dcnradTiKMy ' in the saluting house ;' " which Scaliger mis- 
 takes for the 'bishop's house,"* where strangers were enter- 
 tained ; whereas it was a place adjoining to the church, where 
 the bishop and presbyters sat to receive the salutations of the 
 people as they came to desire their blessing or prayers, or con- 
 sult them about important business; as appears from Sulpicius 
 Severus, who, speaking of St. Martin, says, " He sat in one 
 secretarium, and the presbyters^ in another, receiving the 
 people's salutes, and hearing their causes." 
 
 Sect. IX. — Oftlie Decanica, or ' Prisons of the Church!' 
 
 Du Fresne thinks these secretariat or at least some part of 
 them, were also used as ecclesiastical prisons, or places of con- 
 finement, sometimes for delinquent clergymen ; and that then 
 they w^ere called decaneta^ or decanica^ which is a term used in 
 
 ^ Sidon. lib. v. ep. xvii. (Biblioth. M. V. P. vol. vi. p. 1104. G.) Epiphanius 
 vester vix suprascinpta paraverat, et nuntiatum est, liora monente, progredi 
 episcopum de receptorio : nosque surreximus. 
 
 y Sulpic. Dial. ii. c. i. (Lips. 1709. p. 442.) Deinde secretarium ingressus, 
 quum solus, ut erat illi cousuetudo, resideret, . . . quum quidem in alio secre- 
 tario presbyteri sedei'ent, vel salutationibus vacantes, vel audiendis negotiis 
 occupati, etc. 
 
 z Cone. Matiscon. I. c. ii. (torn. v. Cone. p. 967.) Ut nullus episcopus, 
 presbyter, diaconus, clericus, vel quicumque stecularis, in monasteriis puellarum, 
 nisi probatte vitae, et setatis pi'ovectse, prseter utilitatem, aut quamcumque repa- 
 rationem monastei-ii, ad quascumque earum necessitates, habitare, aut secretas 
 collocutiones habere prsesumant : nee extra salutatorium, aut oratorium ulterius 
 ingredi permittantur. 
 
 a Theodoret. lib. v. c. xviii. (Reading, Aug. Taur. p. 192. B G.) '^mih) ll 
 TOVQ ugovQ 7repi(36\ovQ KaTeXa(3ev, tig {ikv tov Qtlov ovk ticreXtjXvOs veojv TzpoQ 
 de TOV apx^epsa Trapayivofitvog, kv ^e r^ aajraaTiKi^ oik^ ovtoq KaOijaro, 
 iXnrdpti XvOrjvat, t&v decri.iiijv. 
 
 b Sulpic. Dial. ii. c. i. Cum in alio secretario presbyteri sederent, vel saluta- 
 tionibus vacantes, vel audiendis negotiis occupati, etc. 
 
 VOL. II. 1 i 
 
48g THE ANTIQUITIES OF THE Book VIII. 
 
 both the Codes and some Councils, as Gothofred^ and some 
 others explain it, for a prison belonging to the church. In 
 the Theodosian Code, there is a law of Arcadius which orders 
 heretics to be expelled from all places which they possessed"^, 
 whether under the name of ' churches,' or diaconica, or deca- 
 nica. Now, that the decanica here means a place of ' custody," 
 or ' restraint,' for delinquents belonging to the Church, Gotho- 
 fred proves, from another law among Justinian's Novels^, which 
 orders such delinquents to be shut up in the decanica of the 
 church, there to suffer condign punishment. And by this 
 we are led to understand what is meant by the decanica 
 spoken of in the Acts of the Council ^ of Ephesus ; which 
 the Latin translator, by mistake, renders ' tribunal,' whereas 
 it should be the ' prison of the church.' Some take it to 
 be no more than another name for the diaconicum, or a cor- 
 ruption of it ; others derive it from ^tVrj, and so make it 
 denote a ' tribunal ;' which are errors both ahke : for it seems 
 to have been a more general name than the diaconicum, includ- 
 ing all such places of the church as were made use of to put 
 offending clerks into a more decent confinement ; which was 
 not any one place, but several that were made use of to that 
 purpose, such as the catechumenia, as well as the diaconica, or 
 secretaria; in which respect they had all the name of decanica, 
 or car ceres, the ' prisons of the church.' Which seems pretty 
 evident, from what Du Fresne has? observed, out of an Epistle 
 
 c Gothofr. Comment, in Cod. Theod. lib. xvi. tit. v. de Hseret. leg. xxx. 
 Decanica . . . prtebuere usum quemdam carceris et custodise ecclesiasticse. 
 
 d Cod. Theod. lib. xvi. tit. v. leg. xxx. Cuncti haeretici procul dubio noverint, 
 omnia sibi loca hujus urbis adimenda esse, sive sub ecclesiarum nomine tene- 
 antur, sive quse *diaconica' appellentur, vel etiam 'decanica.' 
 
 e Justin. Novel. Ixxix. c. iii. Ka^apyEtrQaxrav kv toIq KaXovfiivoig dsKavi- 
 koXq, TToivag rag Ka9r)icov(Tag v(l>kKovTeg. 
 
 f Libell. Basilii Diaconi ad Theodos. in Cone. Ephes. part. i. c. xxx. (torn. iii. 
 Cone. p. 427. D.) Toil (Tv\\rj^9svTog £K fxipovg Trapd twv vTrrjperCjv, Kai kv 
 T(^ dtKuviKi^ TVTCTrjQkvTog Siacpopiog kv TroXei ^aciXevovay, a ovts ev Toig iOveai 
 Tolg jSap(5apiKoig lykvero. 
 
 g Du Fresn. Comment, in Paul. Silent. (Byz. Hist. vol. xiv. p. 235.) Quura 
 nefas ducerent prisci ecclesise pontifices, reos clericos una cum reis ssecularibus 
 eodem carcere detineri, seu quod suam in eos auctoritatem ac jurisdictionem 
 servare ac tueri, vel, quod vero similius est, cum clericis suis mitius agere 
 vellent, quara solent ordinarii judices, illos in ecclesiarum secretariis, sceuophy- 
 
 5 
 
Ch. VII. § 10. CHRISTIAN CHURCH. 483 
 
 of Pope Gregory II. to the Emperor Leo Isaurus, where he 
 says, " AYhen any one had offended, the bishops were used 
 to confine him, as in a prison, in one of the*^ secretariat or 
 diaconia^ or catecJmmena^ of the church."" Which implies that 
 all these places were made use of, upon occasion, for the 
 confinement and punishment of delinquents; and then they 
 had, peculiarly, the name of decanica, or * prisons of the 
 church,"" 
 
 Sect. X. — Of the Mitatorium, or Metatorium. 
 
 There is another name for a place belonging to the church 
 in Theodorus^ Lector, which has as much puzzled interpreters 
 as the former; that is, fxiraTwpiov, or jueraTiopiov, as the 
 modern Greeks call it. Goar, in his Notes upon the EucJiolo- 
 gium, thinks it should be minsatornim, from fiivaog, a ' dish,"* 
 or meiisa, a ' table ;"* and so he expounds it, ' a place of re- 
 freshment for the singers,' where they might have bread and 
 wine to recreate them after service. Du Fresne^ deduces it 
 
 laciis, aut catechumeniis detinebant, quo usque per poenitentiam iis impositam, 
 quam kiriTifiiov vocant, peractamque, sua expiassent delicta ac crimina : ita 
 Gx'egorius II. PP. in Epist. ii. ad Leouem Isaurum in vii. synodo : * Pontifices/ 
 etc. 
 
 h Gregor. II. ad Leon. Isaur. (torn. vii. Cone. p. 26. D 10.) 'Eav rig a.[xaprr]<Ty 
 aoi, (SaoiKsv, dijfxtvsig rbv oIkov ovtov ical yvfxvolg, Idcrag tx^iv rijv ^vx')*^? 
 Kai TiXog KctKiXvov rj aTrdyxtig, ?) aTrojce^aXf^eig, ri i^opi^eig, rj dWodoTryJ avrbv 
 Tvoifig rCJv TeKvoiv Kai irdvTMV tu)V cvyytvwv kuI (piXujv avrov' 6i dgxuQiig 
 ovx ovT(t)g' aXX' orav dfxdpTy Tig, Kai t^o/JioXoyrja'rirai,, dvrl Trjg dyxovijg 
 Kai Tov diroKKpaXianov, TrtpiTiBkaaiv fig rbv rpaxjjXov avrov to tvayytkiov 
 Kai TOV (TTavpbv, Kai <pv\aKiKov(nv avrbv tig rd Ktifirj\iapxf^<^) i((^i *'C ^d 
 diaKOviKd TTJg tKKXijaiag i^opiZovcTLV avrbv, Kai eig rd KaTi]xoviJ-tva, Kai 
 vi](TTiiav tig rd 'ivrtpa, Kai eig Tovg 6(p9a\fxovg dypvTTviav, /cat do^oXoyiav 
 tv Tip aTOfxari avrov tfiTToiovaiv. 
 
 i Theod. Lect. lib. ii. (p. 559.) (Reading, p. 517- C 8.) Ot £;r/j3ouXoi Ev^rjfiiov 
 Tivd vTToOtixevoi, 7rapt(TKtvaa'av tfiirpoaOtv rov fitraTCopiov ^i<l)og /car' aifrov 
 yvfivaxrai, Kai Kard rrjg KtcpaXrjg Eixprjfiiov bpfirjcrai. 
 
 3 Du Fresn. Comment, in Paul. Silent. (Byz. Hist. Venet. 1729. vol. xiv. 
 p. 235.) Quura diaconicum, seu secretarium Sophianum, aniplura fuerit tricli- 
 nium, neque unico duntaxat, sed variis constiterit cubiculis, multo probabilius 
 videtur hancce inde sortitum appellationem, quod revera domus esset ecdesice, 
 hoc est seditui et vhokooov, in qua etiam Imperator, si lubei'et, antequam sacra 
 peragerentur officia, vel iis finitis et exactis, moraretur. Nam ut metatum 
 Latini scriptores sedem et domicilium vocarunt, ut constat ex Gregorio Turon. 
 lib. v. Histor. c. vii. . . . ut ceeteros prsetereara alio a me, si Deus faverit, recen- 
 
 ii2 
 
484 THE ANTIQUITIES OF THE Book VIII. 
 
 from metatum, wliicli is a term of frequent use in the civil law, 
 and signifies ' a station in the cursus puUicus^'' where enter- 
 tainment was given to those that travelled upon public business. 
 Suicerus makes it ^ to be the same with the diaconicum or salu- 
 tatorium^ the ' saluting house ;' and thinks, with Goar, it should 
 be read minsatorium, from mensa, because here was a table 
 erected, not for entertainment, but for receiving such things 
 as were brought and laid upon it. But I like best the conjec- 
 ture of Musculus, who renders it 7nutatormm, as supposing it 
 to be a corruption of the Latin word which signifies what we 
 call an apodyterium^ or ' vestry,"* where the ministers change 
 their habit : and so it was agi-eed, on all hands, that it was a 
 part of the diaconicum^ or but another name for it, though men 
 differ so much in their sentiments when they come to account 
 for the reason of it. 
 
 Sect. XI. — Of the Gazophylacium and Pastophorla. 
 
 The author of the Constitutions, in his description of the 
 church, mentions also certain places^ called jya&toplioria ; which, 
 
 sendos loco, et metarl dixerunt pro diveHerey ut Paulinus Nat. ix. et x. ; ita 
 fUTciTOv eadem significationo usui*pant Grscci reccntiores, ut habetur in glossis 
 Basil. S. Athanasius, sive quisquis est auctor Narrationis de Imagine Berytensi : 
 iiri^yTriaf. fjurdrov fisl^ov o Xpianavbg, wg xpjj^civ. Alios ad id firmandiim 
 laudat scriptoi'GS Meui'sius. Ob banc igitur causam, tinclinium istud excitasse, 
 itaquc appellasso Justinianum ait anonymus, ut in eo quiescerct : tKaXeae Sk 
 . . . Kcii jxirarojpiov, OTTsp kKtlae dveyttpe, KoirCova wpaTov ^taxp^trov, "iva 
 eiaTTopfvojikvov avrov tv r<i) vai^ iKtiat KaOevSy. Ubi KaQtvdeiv est non tam 
 somno recreari, quam quiescere ac morari. Ejusmodi auteiu fuit, et ine um 
 finem exstructa exedra ecclesiic adjuncta, cujus mcminit Anastasius in Gregorio 
 IV.: 'Fecit ctiara juxta Acoliti pro quiete Pontificis, ubi post orationes matu- 
 tinales, vel missarum officia, ejus valeant membra soporari, hospitiura parvum, 
 sed honeste constructura, et picturis decoravit eximiis.' Ita metatorium seu 
 diaconicum, amplum triclinium fuit, in quo et Imperator diversari, si quando a 
 publicis curis vellet secedere, et pietati vacare, et diaconi considere, et sjTiodi 
 pcragi, clei'ici dclinquentes includi, sacra ecclesia; vasa, ministeria, et vestes 
 adservari, atque adeo ipse scdituus, vcl qui templi conservandi curam habcbat, 
 liabitare poterant. 
 
 k Suicer. Thes. voce fierardjpiov. (vol. ii. p. 3C5.) MeTarthpiov, sive /itra- 
 Tu)piov est, quod alias vocatur SiaKoviKov, item acrTraoTtKor. . . . Corruptum 
 autem videri possit lioc vocabulum, pro /xivo-arwpiov, a ' mensa,' qute ibi ad res 
 reponendas erccta erat ; undo etiara mvadXia apud Gr?ccos et dvTifiivcna : sive 
 a fiii'(Tog, quod * fcrculum' notat. 
 
 ^ Coustit. Apost. lib. ii. c. Ivii. 'E$ tKaripujv tCjv fispdv tu 7raaTO(l>6pta 
 TrpoQ dvaToXtjv, 
 
Ch. VII. §11. CHRISTIAN CHURCH. 485 
 
 according to his account, were buildings on each side of the 
 church, towards the east end of it. But what use they were 
 put to we can learn no further from that author, save only 
 that he tells us in another place, the deacons'" were used to 
 carry the remains of the eucharist thither, when all had com- 
 municated. Whence Durantus, measuring ancient customs by 
 the practice of his own times, absurdly concludes that the pas- 
 tophoria w^as the ark where the pyx and wafer" were laid, as if 
 there was any similitude betwixt a pyx and a building on each 
 side of the temple. Bona% with little more reason, thinks the 
 pastopliorium was only another name for sceuopJiylacmm^ or dia- 
 conicum. But, indeed, it seems to have been a more general 
 name, including not only the diaconicum^ but also the gazo- 
 pliylacium^ or ' treasury,"* and the habitations of the ministers 
 and custodes ecclesiw, or, as some think they are otherwise 
 called, paramonarii^ mansionarii^ and martyrarii^ the man- 
 sionaries, or keepers of the church. For the word pastoplio- 
 rium is a name taken from the Septuagint translation of the 
 Old Testament, Ezek. xl. 17, where it is used for the cham- 
 bers in the outward court of the temple. And St. Jerome, in 
 his comment P upon the place, observes, that what the Septuagint 
 call pastopJioria, and the Latins from them cuhicula^ is, in the 
 translations of Aquila and Symmachus, rendered gazophylacium 
 and exedra ; and he tells us they were chambers of the treasury, 
 
 m Ibid. lib. viii. c. xiii. (Labbe, vol. i. p. 485.) "Orav Trdvreg fitTciKd^ajai 
 Kal irdaai, Xa^ovTtg oi Siclkovoi to. TnpiaatvaavTa eicr^eperwcrav tig to. 
 7ra(TTO(p6^ia. 
 
 n Durant. de Ritib. Eccles. lib. i. c. xvi. n. viii. (Paris. 1632, p. 108.) Himc 
 locum, ubi arcula includitur, TracrocpSpiov non improprie veteres appellaruut. 
 Reliquiie eucharistitc in pastophoria inferebantur Clementis Sieculo . . . Plane 
 illius loci, in quo pyxis includitur, religionem, &c. 
 
 o Bona, Rer. Liturg. lib. i. c. xxiv. n. ii. (Antverp. 1077- P- 448.) Locus, in 
 quo indumenta et vasa sacra reconduntur, a Grsecis Diaconicon,Sceuopbylacion, 
 Pastophorion ; a Latinis Vestiarium, Secretarium, Sacrarium, et barbara voce 
 Sacristia nuncupatur. 
 
 P Hieron. Comment, in Ezccli. xl, 47. (Bened. vol. iii. p. 985.) (p. G40, edit. 
 Basil. 15G5.) (p. 985, edit, Paris. 1704, folio.) Pro thalamis triginta, quos 
 vertere Scptuaginta, sive gazophylaciis atque cellariis, ut intcrpretatus est 
 Aquila, Symmachus posuit tU^pag . . . qujc habitationi Levitarum atque Sacer- 
 
 dotum fuerant prteparatoc. Id. Com. in Ezech. xlii. 1. (p. lOOC.) (p. C52.) 
 
 (p. 1006, edit. Par.) Eductus est in gazopliylaciura : sive ut Synniiachus et LXX. 
 transtulerunt, exedram; vel ut Theodotio ivaCTo^opiov, quod in thalamum vertitur. 
 
486 THE ANTIQUITIES OF THE Book VIII. 
 
 and habitations of the priests and Levites round about the 
 court of the temple. Therefore, I think there is no question 
 to be made but that the jmsfopJioria, in the Christian Church, 
 were places put to the same use as in the Jewish temple, from 
 which the name is borrowed. For the Church had her gazo- 
 pliylacia, or ' treasuries,' as well as the temple ; which appears 
 from a canon of the fourth Council of Carthage^, which forbids 
 the offerings of persons at variance one with another, to be 
 received either in the treasury or the sanctuary. So that 
 the treasury was a distinct place from the corhan in the sanc- 
 tuary^ and therefore, most probably, to be reckoned among 
 the pastoplioria of the church. Here all such offerings of the 
 people were laid up as were not thought proper to be brought 
 to the altar, but rather to be sent to the bishop'^s house, as 
 some ancient canons gave directions in the case. Particu- 
 larly among those called the Canons of the Apostles, we find 
 two to this purpose : that, beside bread and wine, nothing ^ 
 should be brought to the altar, save only new ears of corn, 
 and grapes, and oil for the lamps, and incense for the time of 
 the oblation ; but all other fruits should be sent hq oIkov, 
 ' to the repository,' or ' treasury,' it may be, as first-fruits, 
 for the bishop and presbyters, and not be brought to the 
 altar, but be by them divided among the deacons and other 
 clergy. The pastoplioria were also habitations for the bishop 
 and clergy, and the guardians or keepers of the church, as 
 Schelstrate^ rightly concludes from another passage in St. Je- 
 
 q Cone. Garth. IV. c. xciii. (torn. ii. Cone. p. 1207.) Oblationes dissidentium 
 fratrum neque in sacrario neque in * gazophylacio ' recipiantur. 
 
 r Can. Apostol. iv. v. (can. ii. apud Coteler. Patr. Apostol. torn. i. p. 437-) 
 HXrjv v£(i)v xi'^pwv, ?7 araipvXijg, T(^ Kaip(^ t(^ hkovTi, [xt^ e^bv taru) Trpoff- 
 dytaQa'i n trepov dq to 6v(jia(7Ty]piov, rj Ikaiov elg rrjv Xvxviav, Kul Ovfiiafia 
 T(^ Kaipt^ rijQ ay lag Trpoacpopag' i) dWij iraaa drrujpa tig oIkov cnroffrsWeaOidf 
 arcapxr] ti^ eTrio-KOTr*^ Kul Tolg Trptc^vrkpoig, aWa ixrj rrpbg to OvcriaffTrjpioV 
 di)\ov Se, wg 6 kiricrKOTrog Kui oi TrpeajSiTtpoi iTTiixtpi^ovcn TO~ig SiUKOvoig, Kai 
 Tolg XoiTTolg KXi]piKoXg. 
 
 s Schelstrat. Cone. Antioeli. p. 86. Quid ' pastopliorium ' significet, adserit 
 D. Hieronymus in Esaiam, quod nimirum sit ' thalamus, in quo habitat prsepo- 
 situs terapli ;' thalamus autem idem heie omnino est, quod habitaeulum ; unde 
 apud Esdram sic legitur: ' Exsurgens Esdras in pastophorium Jonathse, et 
 hospitatus illie, non gustavit panem nee bibit aquam.' Quo ex loco satis mani- 
 feste colligitur, quid pastophoi'ia olim significarunt. 
 
Cii. VII. § 12. CHRISTIAN CHURCH. 487 
 
 rome*, where he exiAsims pastophorium to be the chamber, or 
 habitation, where the ruler of the temple dwelt. So that it 
 seems to have been almost as general a name as tliat of the 
 oiKoi, or exedrce of the church. 
 
 Sect. XII. — Of the Hchools and Libraries of the Church, 
 
 Whether the libraries belonging to churches were any part 
 of these pastophoria^ is not easy to determine ; but this much 
 we are certain of, that there were such places anciently adjoin- 
 ing to many churches, from the time that churches began to 
 be erected among Christians. Alexander, bishop of Jerusalem, 
 in the third century, built a library for the service of that 
 Church, where, Eusebius tells us ^, he found the best part of 
 his materials to compose his Ecclesiastical History. Julius 
 Africanus founded such another library at Csesarea, in Pales- 
 tine, which Pamphilus and Eusebius much augmented. St. 
 Jerome^ says, Pamphilus wrote out almost all Origen's works 
 for the use of this librar}", which were reserved there in his 
 time. And he often mentions ^ his own consulting it upon 
 necessary occasions, in his emendations of the text of the 
 
 t Hieron. in Esaiam. [Vaga allegatio : Grisck.] 
 
 ^ Euseb. lib. vi. c. xx. (p. 247.) A'i [tTrtaroXai] Kai eig rjixag l(pv\d.xGiJTav 
 IV ry Kara rr/v Alk'iav fti(3\io9r]Kr), Trpbg tov T)]viKdSe ttjv aiiroQi CUTTOvrog 
 tKKXrjaiav 'AXt'^dvCcjov linffKevacrOiicry' d<p' rjg Kcii avroi rag vXag rfjg ixtrd 
 Xti{)ag vTToSkatiog LttI tuvto avvayaytlv ciCvviijxtQa. 
 
 ^ Hieronym. Catal. Scriptor. Eccles. c. Ixxv. (Vallars. vol. ii. p. 915.) (torn. i. 
 opp. p. 188, edit. Francof.) Pamphilus presbyter, Eusebii Ceesariensis episcopi 
 necessarius, tanto Bibliothecse divinse amore flagravit, ut raaximam partem 
 Origenis voluminum sua manu descripserit ; quaj usque hodie in Cicsariensi 
 bibliotheca habentur. Sed et in duodecim prophetas viginti quinque t^r]yr](Teojv 
 Origenis volumina manu ejus exarata reperi, quaj tanto amplector et servo 
 gaudio, ut Crcesi opes habere me credam. 
 
 ^ Hieron. Epist. ad Marcell. (Vallars. vol. i. p. 154.) (torn. iii. p. 113, edit. 
 Basil.) (p. 76, edit. Francof. c.) Beatus Pamphilus Mart}T . . . quum Derae- 
 trium Phalereum et Pisistratum in sacrte Bibliothccce studio vellet ajquare ; 
 imaginesque ingeniorum, qute vera sunt et reterna monumenta, toto orbe per- 
 quireret ; tunc vel maxime Origenis libros impensius prosequutus, Cajsariensi 
 
 ecclesisc dedicavit, &c. Id. Comment, ad Tit. c. iii. (Vallars. vol. . p. 7^4. 
 
 E 6.) Nobis curse fuit omnes veteris Legis libros, quos vir doctus Adamantius 
 in Hexapla digesserat, de Cjesariensi bibliotheca descriptos, ex ipsis authenticis 
 emendare, ct quibus et ipsa Hebnoa propriis sunt characteribus verba de- 
 scripta ; ct Grzccis litei'is tramite exprcssa vicino. 
 
488 THE ANTIQUITIES OF THE Book VIII. 
 
 Holy Scriptures ; telling us further y, that there was a copy of 
 St. Matthew's Gospel, in the original Hebrew, as it was first 
 written by him, extant in his time. Another of these libraries 
 we find mentioned in the Acts of Purgation of Csecilian and 
 Felix, belonging to the church of Cirta Julia, or Oonstantina, 
 in Numidia % where Paulus, the bishop, is accused as a tradi- 
 tor, for delivering up the goods of the church in the time of 
 the Diocletian persecution. These were all founded before the 
 Church had any settled times of peace* In the following ages 
 we find St. Austin making mention of the library^ of the 
 church of Hippo, and St. Jerome ^ commending Euzoius, the 
 Arian bishop of Csesarea, for his care in repairing the library 
 of Pamphilus, which was fallen to decay. St. Basil ° speaks 
 of the Roman libraries, or archives at least. And the author 
 of the Pontifical, if any credit may be given to him, ascribes 
 the building of two to Pope Hilary, near the baptistery of the 
 Lateran church. But that which exceeded all the rest, was 
 the famous library of the church of St. Sophia, which Hos- 
 pinian ® thinks was first begun by Constantino, but was after- 
 
 y Hieron. de Scriptor. c. iii. (Vallars. vol. ii. p. 834.) (torn. i. p. I7I. A. edit. 
 Francof.) Matthseus, qui et Levi, ex publicano Apostolus, primus in Judaea 
 propter eos qui ex circumeisione crediderant, Evangelium Christi HeLraicis 
 litteris verbisque composuit : quod quis postea in Grsecum transtulerit, non 
 satis certum est. Porro ipsum Hebi'aicum habetur usque hodie in Csesariensi 
 bibliotheca, quam Pamphilus martyr studiosissime confecit. 
 
 2 Gesta Purgat. Csecil. ad caleem Optati, p. 267, edit. Par. 1631. (torn. i. 
 Cone. p. 1444. D 7-) Postea quam perventum est in bibliotliecam, inventa sunt 
 armaria inania, &c. 
 
 a Aug. de Haeresi, c. Ixxx. (Benedict, vol. viii. p. 27. B 4.) Audivi de hsere- 
 sibus scripsisse sanctum Hieronj-mum : sed ipsum ejus opusculum in nostra 
 bibliotheca invenire non potuimus. 
 
 b Hieron. Catal, Scriptor. c. cxiii. (Vallars. vol. ii. p. 941.) Plurimo labors 
 corruptam jam bibliotliecam Origenis et Pamphili in membranis instaurare 
 conatus est. 
 
 c Basil. Ep. Ixxxii. (Benedict. Paris. 1839. vol. iii. p. 549. D 10.) (torn. iii. 
 p. 152.) "On de sv ry 'Pujfiy eyypaipog avTwv oixoXoyia rrjg kv 'NiKUig, -kicthoq 
 
 aTTOKflTai, TOVTO OVK IvVOOVGlV Ovdi OTl dia T)JQ laVTWV X^H^^Q ETTE^WKCTV Ty 
 
 kv TvavoiQ avvodip to cnrb 'Pujfxtjg jSijSXiov' Trap' r'jfMv KaTcxKHTai, t)]V 
 avTTjv ravTijv Triariv £xoj/. 
 
 "i Pontifical. Vit. Hilar, (torn. iv. Cone. p. 1031.) Fecit oratorium S. Stephani 
 in baptisterio Lateranensi. Fecit autem et bibliothecas duas in eodem loco. 
 
 e Hospin. de Tempi, lib. iii. c. vi. p. 101, edit. Tigur. 1587. (p. 369, edit. 
 Genev. 1681.) Credibile est, huuc imperatoi'em (Constautinum) prima jecisse 
 
CiT. VII. § 12. CHRISTIAN CHURCH. 489 
 
 ward vastly augmented by Theodosius Junior, who was another 
 Ptolemy, in whose time there were no less than a hundred 
 thousand books in it, and a hundred and twenty thousand in 
 the reign of Basiliscus and Zeno, when both the building and 
 its furniture were all unhappily consumed together by the firing 
 of the city, in a popular tumult. He that would see a more 
 ample account of these foundations in other ages, must consult 
 Lomeier's discourse De BihliotJiecis^ where he pursues the his- 
 tory of libraries^, from first to last, as well among Jews and 
 heathens, as every age of Christians. It is sufficient to my 
 present purpose to have hinted here briefly a succinct account 
 of such of them as were anciently reckoned parts or appendants 
 of the Christian churches. And, for the same reason, I take 
 notice of schools in this place, because we find them some- 
 times kept in the churches, or buildings adjoining to the church; 
 which is evident from the observation which Socrates makes 
 upon the education of Julian the Apostate, that, in his youth, 
 he frequented the church ^, where, in those days, the schools 
 were kept. He speaks of the schools of grammar and rhe- 
 toric, which, it seems, were then taught at Constantinople, 
 in some apartment belonging to the church. Here, also, it 
 is probable those famous catechetic schools of Alexandria and 
 Csesarea were kept. For Demetrius, bishop of Alexandria, is 
 said by Ruffin^ to have authorized Origen to teach as catechist 
 in the church. Which, as I have noted in another^ place, 
 cannot be understood of preaching publicly in the church ; 
 for Origen was then but eighteen years old, and not in orders, 
 when he first entered upon the catechetic school ; but it must 
 
 fundamenta Constantinopolitanse ad Sopliiae templum bibliothecae, quae, pro- 
 gressu temporis, adeo exoruata fuit per Theodosium Juniorem imperatorem, ut 
 decern myriades librorura contineret. Nam sacrorum librorum congerendorum 
 tain studiosus fuisse legitur, ut ea laude Ptolomieo iEgyptio liaud inferior esset. 
 Multos sanctorum Patrum libros sua manu descripsit, et in banc bibliothecara 
 reposuit, teste Nicepboro, lib. xiv. c. iii. 
 
 ^ Lomeiei'. de Bibliotbecis, Ultrajecti, 1680, 8vo. 
 
 g Socrat. lib. iii. c. i. (p. 143, at bottom.) 'lovkiavog avX^Odg, tCjv iv 
 KcovtTTavTivov TToXti TTaidevTTjpiojv T^Kpoaro iig rriv (SaaiKiKijv, tvQa roTt 
 Kal TraiSevTTjpia rjv. 
 
 ^ Ruffin. (Eusebius, Histor. iii. c. iii. p. 226. D 9.) Demetrius catechizandi 
 ei, id est, docendi magistcrium in ecclesia tribuit. 
 
 i Book iii. cbap. x. sect. iv. 
 
490 THE ANTIQUITIES OF THE Book VIII. 
 
 mean his private teaching in the school of the church. Which, 
 whether it was in the catecliumenia within the church, or in 
 the haptisteria, or pastophoria, without the church, is not very 
 easy, nor very material, to be determined ; since it appears to 
 have been in some place belonging to the church, but not pre- 
 cisely determined by any ancient writers. Whilst I am upon 
 this head, I cannot but take notice of a canon attributed to 
 the sixth General Council of Constantinople, which promotes 
 the setting up of charity schools in all country churches. For, 
 among those nine canons, which are ascribed to this Council 
 in some ancient collections, and published by Crabbe, there is 
 one to this purpose^, that presbyters, in country towns and 
 villages, should have schools to teach all such children as were 
 sent to them, for which they should exact no reward, nor take 
 any thing, except the parents of the children thought fit to 
 make them any charitable present, by way of voluntary oblation. 
 And another of those canons^ speaks of schools in churches 
 and monasteries, subject to the bishop's care and direction. 
 From which we may conclude, that schools were anciently 
 very common appendants both of cathedral and country 
 churches ; and, therefore, it was not improper to hint thus 
 much of them here, though a more full account of other things 
 relating to them will make a part in this work hereafter in its 
 proper place. 
 
 Sect. XIII. — In what sense Dwelling-liouses^ Gardens^ and 
 Batlis^ reckoned parts of the Church. 
 
 Eusebius, in his description of the church of the twelve 
 apostles, built by Constantino, at Constantinople, takes notice 
 of some other buildings and places belonging to the church ; 
 for that church, he says, was surrounded with a large atrium 
 
 J Cone. Gen. V. can. v. apud Crab. torn. ii. p. 415. Presbyteri per villas et 
 vicos scholas habeant. Et si quis fidelium suos parvulos ad discendas litteras 
 eis commendare vult, eos non renuntient suseipere. Nihil autem ab eis pretii 
 exigant, nee aliquid ab eis accipiant, excepto, quod eis parentes eorura, caritatis 
 studio, sua voluntate obtulerint. 
 
 k Concil. Gen. VI. can. iv. Si quis ex presbyteris voluerit nepotem suura aut 
 aliquem consanguineum ad scholas mittere in ecclesiis sanctorum, aut in coeuo- 
 biis, quje nobis ad regendum commissa sunt, licentiani id faciendi concedimus. 
 
Ch. VJI. §13. CHRISTIAN CHURCH. 491 
 
 or area^ on each side of which were porticoes or cloisters, and 
 along by them \ first, oikqi jSacriXaot, which Valesius renders 
 hasilicce ; but I think Muscuhis something better, domus 
 hasilicco ; for they seem not to mean ' royal palaces,' but ' the 
 houses of the clergy adjoining to the church.' Then he adds 
 Xour/oa, which, in this place, neither signifies the ' baptistery,' 
 nor ' the fountain before the church,' but ' baths belonging to 
 the church;' which, in a law of Theodosius "^5 that speaks also 
 of the several parts of the church where men should be allowed 
 to take sanctuary, is called more plainly halnea^ and in the 
 Greek copy Xovrpa, as well in the Code as in the Acts of the 
 Council of Ephesus, where the same law is recited. Eusebius 
 adds to these ava/cajUTrr/^iom, which Musculus translates deam- 
 hulatorii recessus, taking them, I presume, for ' walks about 
 the church.' But Valesius more properly renders them diver- 
 soria, for they seem to mean the ' little hospitals,' or ' houses 
 of entertainment for the poor and strangers ;' which are the 
 cellulce, 'the Httle cells,' or 'lodgings,' if I mistake not, spoken 
 of in the foresaid law of the Theodosian Code. And, perhaps, 
 they might serve as lodgings also for such as fled to take 
 sanctuary in the church ; for these might neither eat nor lodge 
 within the church, but only in some of these outward build- 
 ings ; which, upon that account, were made as safe a retreat 
 as the very altar itself, by the forementioned law of Theo- 
 dosius. And so were the Karaywyia, as Eusebius calls them, 
 ' the habitations of the porters,' or ' keepers of the church ;' 
 and likewise the gardens, and m^ea, and cloisters, enjoyed the 
 same privilege, being within the bounds of the 7r£p«/3oXoc, or 
 ' outward enclosure of the church ;' and, so far as to what 
 concerns the privilege of yielding sanctuary, all these places 
 
 1 Euseb. Vit. Constant, lib. iv. c. lix. (Aug. Taur. Reading, p. 596.) 'Afi<pi 
 ^l TovTOv (v£ojv) aWpiog ijv av\r] TranfitykOrjg, eig akpa KaQapbv dvaTTtrrTa- 
 fikvT}' Iv TtrpaTrXtvpq) de ravry <TToal dierpexov, ixkaov avri^ veip to aWpiov 
 cnroka^fidvovaai- oIko'i rt (SaaiXeioi raTg GToaZg, Xovrpd rt, Kai dvaKaixTTTrjpia 
 Trapt^ereivsTo, aWa re TrXticra Karayojyia Tolg tov tottov cppovpoXg kiriTri- 
 deiu}g eipyafffxiva. 
 
 m Cod. Theod. lib. ix. tit. 45. De his qui ad ecclesias confugiunt, leg. iv. 
 Ut inter templum, quod parietum descripsiraus cinctu, et januas primas ecclesise, 
 quicquid fuerit interjacens sive in cellulis, sive in domibus, hortulis, balneis, 
 areis, atque porticibus, confugas, interioris templi vice, tucatur. 
 
492 THE ANTIQUITIES OF THE Book VIII. 
 
 were reckoned as parts of the church. But of this more in 
 the last chapter, which treats particularly of the laws relating 
 to the asyla^ and the privilege of taking sanctuary in the 
 church. 
 
 Sect. XIV. — When Organs first came to he used in the Church, 
 
 I should here have put an end to this chapter, but that 
 some readers would be apt to reckon it an omission, that I 
 have taken no notice of organs and bells among the utensils 
 of the church ; but the true reason is, that there were no such 
 things in use in the ancient churches for many ages. Music 
 in churches is as ancient as the apostles, but instrumental 
 music not so ; for it is now generally agreed by learned men, 
 that the use of organs came into the church since the time of 
 Thomas Aquinas, an. 1250, for he, in his Summary, has these 
 words : " Our church does ^ not use musical instruments, as 
 harps and psalteries, to praise God withal, that she may not 
 seem to Judaize." From which our learned Mr. Gregory, 
 in a peculiar dissertation ° that he has upon this subject, con- 
 cludes, " that there was no ecclesiastical use of organs in his 
 time." And the same inference is made by CajetanP and 
 Navarre ^ among the Romish writers. Mr. Wharton ^, also, 
 has observed, that Marinus Sanutus, who lived about the year 
 1290, was the first that brought the use of wind-organs into 
 churches ; whence he was surnamed Torsellus, which is the 
 name for an ' organ ' in the Italian tongue. And, about this 
 time, Durandus, in his Rationale^^ takes notice of them as 
 
 n Aquin. Secuiida Secundse, qusest. xci. art. ii. Ecclesia nostra non assumit 
 instruraenta musica, sicut citharas et psalteria, in divinas laudes, ue videatui' 
 Judaizare. 
 
 o Gregor. Discourse of the Singing of the Nicene Creed. Inter Opera Post- 
 huma, p. 51. 
 
 P Cajetan. in loc. Aquin. et in Sumraula. (vid. Hospinian. de Templis, Ub. ii. 
 c. xxvi. p. 261, edit. Genev.) 
 
 <l Navar. de Orat. et Horis Canonicis, c. xvi. 
 
 r Wharton. Append, ad Cav. Histor. Litter. (Basil. 1745, vol. ii. p. 15.) 
 Marinus Sanutus, cognomento Torsellus, Germani cujusdam artificis opera usus, 
 organa ilia pneumatica, quae hodie usurpantur, italice ' Torsellos ' dicta, primus 
 omnium in ecclesiam induxit : inde datum ei Torselli noraen. 
 
 s Durand. Rational, lib. iv. c. xxxiv. Sane in hoc angelorum . . . concentu 
 quandoque organa concrepant, quod a Davide et Solomone introductum est, qui 
 
Ch. VII. § 14. CHRISTIAN CHURCH. 493 
 
 received in the Church ; and he is the first author, Mr. Gregory 
 thinks, that so takes notice of them. The use of the instru- 
 ment, indeed, is much ancienter, but not in church service ; 
 the not attending to which distinction is the thing that imposes 
 upon many writers. In the East, the instrument was always 
 in use in the emperors' courts, perhaps from the time of 
 Juhan, who has an epigram*, giving a handsome description of 
 it ; but, in the Western parts, the instrument was not so 
 much as known till the eighth century ; for the first organ 
 that was ever seen in France was one sent as a present to 
 King Pepin by Constantinus Copronymus, the Greek emperor, 
 an. 766 : as Bona himself^ shows out of Sigebert ^ and the 
 ancient Annals '^ of France ; and Mr. Gregory adds Marianus 
 Scotus, Martin Polonus, Aventine, Platina, and the Pontifical, 
 for the same opinion. But, now, it was only used in princes' 
 courts, and not yet brought into churches ; nor was it ever 
 received into the Greek churches, there being no mention of 
 an organ in all their Liturgies, ancient or modern, if Mr. 
 Gregory's judgment may be taken. But Durantus, however, 
 contends for their antiquity, both in the Greek and Western 
 churches, and offers ^ to prove it, but with ill success. First, 
 from Julianus Hahcarnassensis, a Greek writer, an. 510, whom 
 he makes to say, that organs were used in the church in his 
 
 instituerunt hymnos in sacrificiis organis et aliis instrumentis musicis concrepi 
 laudes a populo conclamari.— Lib. v. c. ii. Tres sunt species sonorum, quae tres 
 modules faciunt. Fit enim sonus pulsu, flatu, et voce. Pulsus pertinet ad 
 citharani ; flatus ad tubam et organum ; vox vero ad cantum. Hsec genera 
 musicorum antiquus pojiulus in Dei laudem exercebat. 
 
 t Vid. Vitam Juliani per Morentinum, p. 11. 
 
 u Bona, Rer. Liturg. lib. i. c xxv. n. xix. (Antverp. 1677, p. 48G.) In Galliis 
 ignota fuisse organa ante Pipinum, auctor est Sigebertus, anno 766, i-eferens a 
 Constantino Tmperatore ipsi dono missa ; antea numquam visa : idemque 
 narrant Annales Metenses, anno 757- 
 
 w Sigebert. an. 766. [Not. Nihil hujus rei in Sigeberto invenire potui. 
 
 G-risch.} 
 
 X Annales Metenses, torn. iii. Script. Histor. Franc, an. 757, p. 27, edit. Du, 
 du Chesne. Anno Dominicae incarnationis 7^7, Constantius imperator misit regi 
 Pipino inter cetera dona organum, quod antea non visum fuerat in Francia. 
 
 y Durant. dc Ritib. lib. i. c. xiii. n. ii. (Paris. 1632. p. 92.) Organorum usum 
 in templis antiquissimum probat Julianus ad c. xxxi. Job, cnarrans verba ilia : 
 * Si autem ambulavi,' &:c. Is autem Julianus longo intervallo S. Gregorium 
 antccessit. 
 
494 THE ANTIQUITIES OF THE Book VIII. 
 
 time. But he mistakes the sense of his author, who speaks 
 not of his own times, but of the times of Job and the Jewish 
 temple ; for, commenting upon those words of Job (xxx. 31), 
 '' My heart is turned to mourning, and my organ into the 
 voice of them that weep," he says, " there was no prohibition 
 to use musical instruments, or organs ^, if it was done with 
 piety, because they were used in the temple." By which it is 
 plain, he speaks of the Jewish temple in the singular, and not 
 of Christian temples or churches in the plural, as Durantus 
 mistakes him. Next, for the Latin Church, he urges the 
 common opinion, which ascribes the invention of them to Pope 
 Vitalian, an. 660 ; but his authorities for this are no better 
 than Platina and the Pontifical, which are little to be regarded 
 against clear evidences to the contrary. That which some 
 urge out of Clemens Alexandrinus % I shall not answer as 
 Suicerus ^ does (who with Hospinian '^ and some others, wholly 
 decrying the use of instrumental music in Christian churches, 
 says it is an interpolation and corruption of that ancient author), 
 but only observe, that he speaks not of what was then in use 
 in Christian churches, but of what might lawfully be used by 
 any private Christians, if they were disposed to use it ; which 
 rather argues that instrumental music, the lute and harp, of 
 which he speaks, was not in use in the public churches. The 
 same may be gathered from the words of St. Chrysostom, who 
 says*^ " it was only permitted to the Jews as sacrifice was, for 
 the heaviness and grossness of their souls. God condescended 
 
 z Julian. Catena in Job, xxx. p. 465. OvSe KSXp^l'yOai opyavoig cLTrtipijTO, 
 fitT ev<Tt[3tiag yivofisvov, OTrovye kv t<^ va<p tovtoiq IksxPV^to. 
 
 a Clem. Alex. Peedag. lib. ii. c. iv. (Venet. 1757. p. 194. 15.) Kav rrpbg 
 KiQdpav s6e\rj(ryQ r] Xvpav ^Stiv re Kai rpdWeiV, fjiui/jiog oy/c tcTTiv, k. t. X. 
 
 b Suicer. Thesaur. voce opyavov, pp. 501. 503, quem vide. 
 
 c Hospin. de Templis, lib. ii. c. xi. p. 74, edit. Tigur. 1587- (lib. ii. c. xxii. tot. 
 p. 261, edit. Genev.) 
 
 ^ Chrysostom. in Psalm, cxlix. (Bened. vol. v. p. 501. D 2.) (torn. iii. p. 634, 
 Paris. 1616.) Td opyava d^ iKtiva ^id tovto sTrtTeTpaTrro Tore, Bid re rt)v 
 dcrQ'sveiav avrojv, Kal Sid to Kipvq.v avTovg eig dydTrrjv Kai crvfifojviav, kui 
 eyeipsiv avTotv Trjv didvoiav fitO' rjdovrjg ttouIv rd Tijv o)^s\eiav Traptxofitva, 
 Kai eig TroWrjv fSovXtaOai avTovg dyeiv (TTrov^rjv Sid Ttjg ToiavTrjg xj^vxctyioyiag' 
 TO ydp (Sdvavaov avrCov Kal p^Ovfiov Kai avairtTTTioKbg (jo^i^Sixtvog 6 Qebg, 
 dcpvTTvi^eiv avTovg Tavry fxe6o)dev(T( Ty crocpiy,, dvaKSpdcrag T<p ttovi^ Trig Trpoa- 
 eSpiag to rjdv Trjg [xeX^diag. 
 
Ch. VTI. § 14. CHRISTIAN CHURCH. 495 
 
 to their weakness, because they were lately drawn off from 
 idols ; but now, instead of organs ®, we may use our own 
 bodies to praise him withal." Theodoret^ has many the like 
 expressions in his Comments upon the Psalms and other places ; 
 but the author, under the name of Justin Martyr, is more 
 express in his determination as to matter of fact, telling us 
 plainly, that the use ^ of singing with instrumental music was 
 not received in the Christian churches as it was among the 
 
 e Ibid, in Psalm, cxliii. (Bened. vol. v. p. 465. A 10.) (torn. i. p. 862.) Tore 
 fiiv opyava i]v, di' u)v rdf ij^^ag avk^spov vvvl dk ccvtI opydvcjv Kf;^p?7cr0at sen 
 Tip awfjiari' itrri yap Kai di 6(p9a\nwv g,deiv, ov dia yXwrr?jc fiovov^ (cat 5id 
 ')(^tip{x)V, Kai did TToSojv, Kai did aKorjg. "Orav ydp SKaarov tovtwv Tavra 
 Tcpdrry d ry 0£^ <pspti do^av Kai alvov, olov, orav fii) aKoXaffra 6<pQa\noQ 
 (BXeTvy, oTav /Jirj Trpbg dpTraydg ai xtipsg, dWd Trpoq i\erijxo(Tvvr]v (hai Tsra- 
 fi'svaij OTav Trpbg ipaXfitSv Kai TrvEVfiariKulv d/cou(Tjua'rwv viTodox'n'^ iocnv ai 
 ciKoai 7rape<TKiva(Tixkvai' orav Trpbg i.KK\r](jiav 01 Trodtg rpg^wctv, orav rj 
 Kapdia doXovg fir) pdirry, dXX dyaTnjv )8pyy, yiverai \paXrr]piov Kai KiOdpa 
 Tov (j(ji)[xarog rd ixsXrj, Kai aSti Kaivijv i^crjv, ov tjjv did pr)ndr()jv, dXXd Ti)v did 
 Trpayfidr(t)v. 
 
 f Theodoret. in Psalm, xxxii. 2. (Halse, 1769. vol. i. p. 806.) (tom. i. p. 517, 
 Paris. 1642.) 'E^o/ioXoyaa^e r<p Kvp'u^ ev KiBdpq,, kv -^aXrrjpiip dsKaxopdiiJ 
 yl^dXare avr<^' ^(xare avT(^ q,(X[JLa Kaivbv, KaXwg ■ipdXare avr<^ ev dXaXayfi(^ 
 . . . Tavra dh Trdvra Kard Tr]v vo\nKr\v hTzirtXtiro Xarpiiav Kai ydp KiBdpaig, 
 Kai KVfiftdXoigy Kai rvfirrdvoig, Kai krkpoig ixovaiKolg bpydvoig eKsxprjvTO. 
 dXaXayfibg d's ecriv eTriviKiog (Soif, Kard ratv (psvyovrwv vtto T(ov viK(jJvr(ov 
 yivofXEvry dpfxoTrsi de Kai rjfiiv rd eiprffxkva TTvevfJiariKutg voovfxsva' Kai 
 dvvarbv rifidg tvijxov Kai Travapfioviov opyavov VfJ-dg avrovg d-Tro^yvai, 
 Kai did ru)V a'lcOijrijpitJV aTrdvroJv rwv alaOiirCiv re Kai voijnov rbv 
 
 Qibv dvvfivijcrai. Id. in Psalm, cl. 5, 6. (p. 1584.) Tovroig ol Asvlrai 
 
 TToXai ToTg opydvoig Ixpwvro kv rtp 6ei(i) v£(p rbv Qebv dvvfivovvreg- 
 ouK iTTSidr) Qebg treprrsro ry rovrcjv vxy, ciXX' iTreidrj rS)v yiyvofxevu)V rbv 
 OKOTrbv onrtdsx^ro' on ydp (^daXg Kai Kpovfiaai rb Qtiov ovk sTTirspTrtrai, 
 aKOVOfiiv avrov Xsyovrog 'lovdaioig, ' ATr6arr](TOV dir' Ifxav ijx^^ i^ddv 
 aov, Kai ^lovrjg opydviov (Tov ovk aKovaoixai' ravra roivvv yiveaOai crvvexM- 
 pjjtre, rrjg ra>v eidojXojv avrovg rrXdvrjg diraXXatiai OtXrjcag' sTreidr) ydp (})tXo- 
 Tzaiynovkg riveg rjoav, Kai ^iXoysXcorfg, ravra de uTtavra ev rolg eid<x}Xiov 
 eTrertXtlro vaolg, (Tiivfxwp>j(T£ ravra, did rovriav avrovg etpeXKoi-ievog, Kai ry 
 eXdrrovi (iXd(3y k(j)Xv(i)v ti)v [xei^ova, Kai did rwv dreXiov TrpoTraidtvoiv rd 
 reXeia. 
 
 S Justin. Queest. et Respons. ad Orthodox, qusest. cvii. (Benedict. 1742. 
 p. 486.) Ov TO q.(Tai drrXwg lari rolg vrjTrioig dpfiodiov, dXXd rb fierd rCbv 
 dtl^vxojv opydvcjv q.Gai, Kai fierd 6pxfj(Te(i>g Kai KpordXajv' dib ev ralg IkkXi]- 
 aiaig rrpoaiperai Ik r&v q.(rfidr(jjv rj xpj/crie riov roiovrcov opydvojv, Kai rwv 
 aXXiov T(Sv vr]Trioig bvrojv dpfiodiwv, Kai vTroXeXenrrai rb q,aai aTcXuig. 
 
496 THE ANTIQUITIES OF THE Book VIII. 
 
 Jews in their infant state, but only the use of plain song. 
 So that there being no use of organs till the twelfth cen- 
 tury, I could not speak of them as utensils of the ancient 
 churches. 
 
 Sect. XV. — Of the Original of Bells^ and how Church Assemblies 
 were called hefore their Invention. 
 
 For the same reason I reckon not bells among the ancient 
 utensils, because they are known to be a modern invention. 
 For the first three hundred years, it is certain, the primitive 
 Christians did not meet in their assemblies by the notice of any 
 public signal, though Amalarius^ fancies they had some sound- 
 ing instruments of wood for this purpose ; but this is so absurd 
 a fancy, and altogether groundless dream, to imagine that, in 
 an age of persecutions, when they met privately in the night, 
 they should betray themselves as it were, and provoke their 
 enemies to destroy them, that neither Bona^ nor Baronius^ 
 
 h Amalar. de Officiis, lib. iv. c. xxi. (in Bibliothec. Patr. Max. torn. xiv. 
 p. 1016. G.) Omnis salutatio deest in istis tribus diebus . . . nee altitude sig- 
 norum, quae fiebat per vasa serea, deponitur, et lignorura sonus usque quaque 
 liumilior seris sono, necessario pulsatur, ut conveniat populus ad ecclesiam. 
 Potest et in hoc humilior usus ecclesise Romance designari antiquis temporibus, 
 quam nunc sit, et prsecipue tunc, quando latitabat per cryptas propter persecu- 
 tores : nam adhuc junior Roma, quae antiquis temporibus sub uno domino cum 
 antiqua Roma regebatur, usum lignorum tenet, non propter seris penuriam, sed 
 propter vetustatem. 
 
 " Bona, Rer. Liturg. lib. i. c. xxii. n. i. (Antverp. p. 429.) Amalarius ligno- 
 rum sonitu Christiauum populum congregatum ait, quando latitabat per cryptas 
 propter persecutores. Non adsentitur Amalario Baronius (an. 58, n. cviii.) et 
 merito : turn quia hujus rei nullum exstat antiquum monumeutum : turn etiam 
 quia ratio ipsa non patitur, vit eo tempore, quo abdita loca ad conveniendum 
 studiosissime quaerebant, eo lignorum strepitu se proderent, et ad necem sibi 
 inferendam Gentiles provocarent. 
 
 '^ Baron, an. 58, n. cviii. (Lucee, vol. i. p. 527.) (edit. Antverp. 1610.) (n. ciii. 
 edit. 1670.) Hand assentimur Amalario, qui existimavit, tempore persecutionis 
 ecclesise, sonitu lignorum (utfit hodie tribus ultimis diebus majoris hebdomadoe) 
 ad synaxin vocari solitos Christianos. Ejus enim rei usus quum nullum prorsus 
 vetus reperiatur monumentum litteris consignatum ; nee ratio ipsa patiatur, ut 
 quum hsee illi seeretius agenda eurarent, tanto lignorum strepitu omnium Gen- 
 tilium aures et oculos in se converterent ; hand nobis probari potest : quum 
 proesertim nee verum fuisse appareat, solitum esse olim (ut nunc ea fit ratione 
 tribus illis diebus majoris hebdomadse) moestitise tantum tempore, convocandum 
 populum ligua pulsari. 
 
Ch. VII. § 15. CHRISTIAN CHURCH. 497 
 
 himself could digest it. But Baronius has another fancy, 
 which is not much better grounded. He supposes there was 
 an order of men appointed on purpose to give private notice 
 to every member when and where the assembly was to be held, 
 and these (he says^) are called cur sores, or OeoSpo/uioi, ' couriers,' 
 in the ancient language of the Church. His sole authority for 
 this is Ignatius "\ in his Epistle to Polycarp, where he has 
 indeed the name, but in a quite different sense from what 
 Baronius explains it to be ; for he speaks not of persons em- 
 ployed in calling together religious assemblies, but of ' mes- 
 sengers' to be sent from one country to another upon the 
 important affairs of the Church ; as any one that looks carefully 
 into Ignatius will easily discern. These he in another place" 
 calls OeoTTpEafdvraQ, ' divine ambassadors,' as all learned men 
 agree that it ought to be read ; and so the old Latin transla- 
 tion has it, sacros legatos ; and Polycarp*' uses the same name 
 when he speaks of those ' messengers of the churches.' These 
 were commonly some deacons, or others of the inferior clergy, 
 whom the bishop thought fit to send upon the embassies of the 
 Church. But as to calling of religious assemblies, we are not 
 sure how it was then performed, save only that it was done in 
 a private way ; and perhaps the deaconesses were the fittest 
 persons .to be employed therein, as being least known or sus- 
 pected by the heathen, but for want of hght we can determine 
 nothing about it. In the following ages we find several other 
 
 ^ Ibid. n. evil, (cii.) Urgente persecutione, haud liberum erat ibidem loci 
 semper convenii*e ; sed necesse erat frequenter mutare loca, eademque nee 
 inventu facilia. Quamobrem privatim singulos a ministro ecclesise id muneris 
 obeunte, qui ' cursor ' dicebatur, episcopi seu presbyteri monitu vocari opus erat. 
 De cursoris electione haec habet Ignatius, scribens ad Polycarpum : ^ Decet, 
 beatissime Polycarpe,' &c. Vid. lit. seq. (m). 
 
 ™ Ignat. Epist. ad Polycarp. n. vii. (Coteler. vol. ii. p. 97.) Uqettu, Hokv- 
 Kapirs OeofiaKapiOToraTS, uvi-i^ovXiov dyayelv QsoTrptirkaTaTOv, Kai x^f-POTOvrj- 
 aai el riva, ov ayairrtrbv \iav excrc Kai doKvov, og dwrjcrsTai 6a6Spo[xog 
 KoKslaOai' TovTov KaTci^iaxrai, 'iva TroptvOtlg tig 'Evpiav do^d(ry vfiuiv tijv 
 aoKVOV aydirriv tig ^6'iav Qtov. 
 
 " Ignat. Epist. ad Smyrn. n. xi. (Coteler. vol. ii. p. 38.) n,o£7r£t tig rifiriv 
 Qtov xtipoTOvrjaai ti)v iKKXrjffiav OtoTrptTrtcxTdTtjv (leg. OioTrptajSvTag), k. t. \. 
 
 ° Polycarp. Epist. ad Philipp. n. xiii. (Coteler. vol. ii. p. 85.) "Oirfp 7rotr/<rw, 
 kdv Xd(3(i) Kaipbv tvQtrov, tirt ^y*^, tiTt 01/ Trifxi^joj TrptajStvaovTa kul Tvtpl 
 
 VfldjP. 
 
 VOL. II. K k 
 
498 THE ANTIQUITIES OF THE Book VIII. 
 
 inventions, before bells, to call religious assemblies together. 
 In Egypt, they seem to have used trumpets, after the manner 
 of the Jews; whence PachomiusP, the father of the Egyptian 
 monks, makes it one article of his rule, that every monk 
 should leave his cell as soon as he heard the sound of the 
 trumpet calling to church. And the same custom is men- 
 tioned by Johannes Climacus*', who was abbot of Mount 
 Sinai, in the sixth century ; whence we may conjecture that 
 the old usage continued till that time in Palestine also. But 
 in some monasteries they took the office by turns of going 
 about to every one's cell, and with the knock of a hammer 
 calling the monks to church : which custom is often mentioned 
 by Cassian'^, and Palladius% and Moschus*, as used chiefly 
 for their night assemblies ; whence the instrument is termed 
 by them the ' night signal,' and the ' wakening mallet."* In 
 the monastery of virgins which Paula, the famous Roman lady, 
 set up and governed at Jerusalem, the signal was used to be 
 given by one going about and singing halleluja; for that word 
 was their call to church, as St. Jerome^ informs us. In other 
 parts of the East they had their sounding instruments of wood, 
 as Bona^ shows at large out of the Acts of the second Council 
 
 P Pachom. Regula, c. iii. (Bn)liothec. Patr. torn. xv. p. 629, edit. Paris. 1654.) 
 Q,uum audierit vocem tubse ad coUectum vocantis, statim egi'ediatur. 
 
 q Climac. Scala Paradisi, gradu xix. Biblioth. Patr. torn. v. p. 244, cit. edit, 
 (torn. X. p. 451. F. ed. Lugdun. 1611.) Observemus accurate et intelligamus, 
 signo sacrse tubse canente, cogi fratrum coetus, &c. 
 
 ^ Cassian. Iiistitut. lib. ii. c. xvii. (Bibl. Max. V. P. vol. vii. p. 23.) Is auteni, 
 cui religiosi conventus commonitio, vel synaxeos cura committitur, non passim 
 ut libitum est, nee prout nocte fuerit expergefactus, aut opportunitas eum somni 
 proprii seu insomnii coartaverit, fratres etiam ad quotidianas vigilias exsusci- 
 
 tare prsesumit, etc. Id. lib. iv. c. xii. Itaque cousidentes inter cubilia sua, 
 
 et operi ac meditationi studium pariter impendentes, quum sonitum pulsantis 
 ostium ac diversorum cellulas percutientis audierint, ad orationem eos scilicet 
 seu ad opus aliquod invitantis, certatim e cubilibus suis uuusquisque prorum- 
 pit, etc. 
 
 s Pallad. Histor. Lausiac. c. civ. IlXT/pwcrag tov avvrjOr] rwv tw^wv Kavova, 
 TO TTfviKavra rt^ tK,v7rvia(7TiK(^ crtpvpiq) rag ttclvtcjv tKpovtv KkWag, avvdyiov 
 avTovQ tig Tovg tvicrijpiovg olKovg irpbg 6p9pivrjv do^o\oyiav. 
 
 * Mosch. Prat. Spirit. Noctunium pulsare signum, &c. 
 
 u Hieron. Ep. xxvii. Epitaph. Paulte. (Vallars. vol. i. p. 712.) (p. 178, edit. 
 Basil. 1565, fol.) (p. 115. H. edit. Francof.) Post Alleluja cantatum (quo signo 
 vocabantm' ad Collectam) nulli residere licitum erat. 
 
 V Bona, Rer. Liturg. lib. i. c. xxii. u. ii. (Antverp. p. 430.) Usi sunt etiam 
 
Ch. VII. § 15. CHRISTIAN CHURCH. 499 
 
 of Nice, and Theodorus Studita, and Nicephorus Blemldes, 
 and several other writers. And the use of bells was not 
 known among them, as he observes out of Baronius^, till the 
 year 865, when Ursus Patriciacus, duke of Venice, made a 
 present of some to Michael, the Greek emperor, who first built 
 a tower to the church of Sancta Sophia to hang them in. But 
 whether it be that this custom never generally prevailed among 
 the Greeks, or wliether it be that the Turks will not permit 
 them to use any bells, so it is at present that they have none, 
 but follow their old custom of using wooden boards or iron 
 plates full of holes, which they call (r/^/xavrpa and x^'po^^*)- 
 fjavrpa, because they hold them in their hands, and knock 
 them with a hammer or mallet to call the people together to 
 church, as we are informed by Allatius^, and a late learned 
 
 Graeci lignoruin percussione, quorum usum antiquissimum esse ex Actis 
 secundoe Synodi Nicsence coustat. Ibi euim (act. iv.) ex libro Miraculoi'ura 
 S. Anastasii Martyris legimus, quod quuin ejus reliquee Csesarese appropin- 
 quareiit, cives omnes, Isetitia magna perfusi, ligua sacra pulsantes, obviam facti 
 sunt. Eoi'umdem frequens habetur mentio apud Grtecos scriptores. Theodoi'us 
 Petreorum episcopus, in Vita S. Theodosii Archimandi-itse, *Monachi,' ait, 
 * lignum pulsabant praster solitam propemodum horam.' Nicephorus Blemides 
 in Vita S. Pauli Latrensis, * Imperat ut ante tempus lignum congregans mona- 
 chos pulsetur, et sacra mystagogia peragatur.' Theodorus Studita in Carmini- 
 bus, ' Veluti tuba percute lignum tempore suo, ut opus est.' Auctor Vitse 
 S. Niconis cognomento Metanoeitse : ' Et ligni pulsatione omnes fratres con- 
 vocat.' Et tubse quidem ac mallei usus ad sola monasteria pertinuisse videtur ; 
 ligna autem ab omnibus ecclesiis Orientalibus usurpata fuerunt, longoque spatio 
 permansit eorum consuetudo, quia campanas serius receperunt. 
 
 w Ibid. Campanas usui Grsecis esse coepisse anno 865, refert Bai'onius ex 
 Historise Venette scriptoribus adserentibus, Ursum Patriciacum, Venetiarum 
 ducem, primum omnium dono misisse duodecim mirificiB artis et valde sonoras 
 
 Michaeli Imperatori, qui eas in turri ad S. Sophiam exstructa eoUocavit. 
 
 Baron, ad an. 865, n. cv. (p. 310, tom. x. edit. Antverp, 1670.) Ad hunc 
 quoque annum referunt scriptores prosequuti res Venetas, serea instrumenta, 
 quae campanas dicimus, usui esse coepisse Grjecis, missis ipsis a duce Venetia- 
 rum, Urso Patriciaco, ad Michaelem imperatorem. 
 
 X Leo AUat. in Dissertat. de Recentiorum Grcecorum Templis. Sacerdotes 
 Grseci ligneo instrumento ad Greecos in ecclesiam convocandos utuntur. Id 
 est, lignum biuarum decempedarum longitudine, duorum dignitorum crassitu- 
 dine, latitudiue quatuor, quam optime dedolatum, non fissum aut rimosum, quod 
 mauu sinistra medium tenens saccrdos vel alius, dextra mallco ex eodem ligno 
 cursim hinc inde transcurrens modo in unam partem, modo in alteram, prope 
 vel eminus ab ipsa sinistra, ita lignum diverberat, ut ictura nunc plenum, nunc 
 
 Kk2 
 
500 THE ANTIQUITIES OF THE Book VIII. 
 
 writer ^ of our own, who has been an eye-witness of their cus- 
 toms. Who first brought bells into use in the Latin Church, is 
 a thing yet undetermined ; some ascribing them to Pope Sabi- 
 nianus, St. Gregory's successor, an. 604 ; and others to Pau- 
 linus, bishop of Nola, contemporary with St. Jerome. This 
 last is certainly a vulgar error, and seems to owe its rise to 
 no other foundation, but only that he was bishop of Nola, in 
 Campania (where bells, perhaps, were first invented, and thence 
 called nolw and campanw)^ and some bold modern writer thence 
 concluded that he was therefore the author of them. And it 
 might make the story look a little more plausible, because 
 that he also founded a church in Nola. But then it happened, 
 unluckily for this fiction, that he himself describes his church, 
 and that very minutely, in his twelfth Epistle to Severus, but 
 takes no notice of tower or bells, though he is exact in recount- 
 ing all other lesser edifices belonging to his church ; which, as 
 Bona truly observes, is a shrewd argument, joined with the 
 silence of all other ancient writers, to prove that he was not 
 the inventor of them. Yet Bona, after all, would have it 
 thought that they began to be used in the Latin Church 
 immediately upon the conversion of Christian emperors, be- 
 cause the tintimiahula, or ' lesser sort of bells,' had been 
 used before by the heathens to the like purpose ; which is an 
 argument, I think, that has very little weight in it, since 
 there is no ancient author that countenances his conjecture. 
 For he produces none before Audoenus Rothomagensis, that 
 mentions the use of the tintinnahula, nor any before Bede, 
 that uses the name campana, both which authors lived in 
 the seventh century ; and that is an argument that these 
 things were not come into use among Christians long before, 
 else we might have heard of them in writers before them, as 
 we frequently do in those that follow after. I need not now 
 tell any reader that the popish custom of consecrating, and 
 
 gravem, nunc acutum, nunc crebrum, nunc extensum edens, perfecta musices 
 scientia auribus suavissime moduletur. 
 
 y Dr. Smith's Account of the Greek Church, p. 70. They are forbidden the 
 use of bells. But to supply that defect, in the villages which they enjoy to them- 
 selves, to call the people together to church, they make use of a wooden board, 
 or iron plate full of holes, which they knock with a hammer or mallet. 
 
Ch. VII. §15. CHRISTIAN CHURCH. 501 
 
 anointing, and baptizing of bells, and giving them the name 
 of some saint, is a very modern invention. Baronius carries it 
 no higher than the time of John XIII., an. 968, who conse- 
 crated the great bell of the Lateran church, and gave it the 
 name of John^, from whence he thinks the custom was autho- 
 rized in the Church. Menardus^ and Bona ^ would have it 
 thought a little more ancient, but yet they do not pretend to 
 carry it higher than one age more, to the time of Charles the 
 Great, in whose time some rituals, Menardus says, had a form 
 of blessing and anointing bells, under this title or rubric, ad 
 signum ecclesice henedicendum^ ' a form for blessing of bells.' 
 And it is not improbable but that such a corruption might 
 creep into the rituals of those times, because we find, among 
 the Capitulars of Charles the Great, a censure and prohibition 
 of that practice, lit clocas non haptizent^^ ' that they should 
 
 z Baron, an. 968. (Lucse, vol. xvi. p. 192.) (torn. x. p. 810, ed. Antverp. 
 1610.) (n. Ixxxvi. p. 797, edit. 1618.) Sed ad Joannem pontificem revertaiiiur, 
 qui CapuEe his peractis, in urbem rediens, quura Imperator ibi adhuc moraretur, 
 contigit primariam Lateranensis ecclesiae campanam mirse magnitudinis, recens 
 sere fusam, super Campanile elevari, quam prius idem pontifex sacris ritibus 
 Deo consecravit, atque Joannis nomine, puto Baptistse, cujus ecclesise esset 
 Usui, nuncupavit. Qui sacer ritus in ecclesia pei'severavit, ut eo modo, quo 
 ipse usus, campanse in ecclesiis collocaudte, Deo primum, imposito eis nomine, 
 dicarentur. 
 
 a Menard. Not. in Sacramental. Gregor. p. 207, (p. 438. C 6. vol. iii. oj^p. 
 Gregor. Paris. 1705.) His de basilicse dedicatione notatis, subjungendus c;it 
 ordo in benedictione signi, hoc est nolce sen carapance, qui exstat in Codicibus 
 Rhemensi et Ratoldi abbatis. In Codice igitur Rhemensi ita habetur : ' Ad 
 signum ecclesise benedicendum : Benedic, Domuie, hanc aquam benedictione 
 coelesti,' etc. In Codice Ratoldi : ' Ad signum ecelesiae benedicendum. In 
 primis, intingue ter in aqua, et laves in ea qute benedicenda est his verbis : 
 Benedic, Domine,' etc. 
 
 l> Bona, Rer. Litm-g. lib. i. c. xxii. n. vii. (Antverp. 1677- P- 434.) Usum 
 quidem benedicendi campanas scribit Baronius a Joanne XIII. traxisse ori- 
 ginem, qui anno 968, campanam Lateranensem mirai maguitudinis, antequam 
 super campanile elevaretur, sacris ritibus Deo consecravit, atque Joannis 
 nomuie nuncupavit, ^ qui ritus,' inquit, *in ecclesia perse veravit.' Sed multo 
 antiquiorem esse ex ritualibus libris integro stcculo ante Joannem XIII. con- 
 scriptis palam fit, in quibus formula benedicendi et ungendi campanas reperitui', 
 hoc prajfixo titulo, 'ad signum ecclesige benedicendum,' ut cruditissimus ]\Ie- 
 nardus testatur in notis ad lib. Sacramental, p. 207, ex Codice Rhemensi 
 tempore Caroli Magni cxarato. 
 
 c Capitular. Caroli Magni, cited by Diiruntus do Ritib. Eccles. Cath. lib. i. 
 
502 THE ANTIQUITIES OF THE Book VIII. 
 
 not baptize clocks,' which is the old German name for a ' bell.'' 
 But what was then prohibited has since been stiffly avowed 
 and practised, and augmented also with some additional rites, to 
 make bells a sort of charm against storms, and thunder, and 
 the assaults of Satan ; as the reader that pleases may see the 
 ceremony described by Sleidan^ and Hospinian® out of the old 
 Pontificals of the Romish Church. But I fear my readers will 
 begin to accuse me now, instead of an omission, of making too 
 long a digression, upon this subject; and therefore I return to 
 the business of ancient churches. 
 
 CHAPTER VIII. 
 
 OF THE ANATHEMATA, AND OTHER ORNAMENTS OF THE 
 
 ANCIENT CHURCHES. 
 
 Sect. I. — What the Ancients meant hy their Anathemata 
 
 in Churches. 
 
 After having taken a distinct survey of the chief parts and 
 buildings, and common utensils of the ancient churches, it will 
 not be amiss to cast our eyes upon the ornamental parts 
 thereof, and consider a little after what manner the first Chris- 
 tians beautified their houses of prayer. The richness and 
 
 c. xxii. n. ii. Plura de tiutinnabulis E^bdiginus. Appellantur item clocse, voca- 
 bulo Germanico, ut in Capitiilari Caroli Magni, ut clocas non baptizent. 
 
 d Sleidan. Commentar. lib. xxi. (Argeutor. 1555.) p. 388. (p. m. 659.) Con- 
 simili ratione tractantur campanee ; et prime quidem sic eas pendere oportet, ut 
 circumire possit episcopus, qui quum psalmos aliquot demurmuravit, aquam et 
 salem cousecrat, simulque miscet ; eaque foi'is et intus campauam diligenter 
 lavat, post extergit, et oleo sacro formam crucis in ea describit, Deumque 
 precatur, ut quum impellitur et insonat campana, fides et caritas in animis 
 hominum augeatm*, facessant omnes iusidiae diaboli, grando, fulmina, venti, 
 tempestates, et omnis intemperies mitigetur ; ubi cnicem illara oleatara linteo 
 detersit, septem alias cruces in ea format, intus vero solum unara : postea 
 psalmos aliquot recitans, campanse turibulum subdit, et suffitum facit, eique 
 bene precatur, plerisque in locis epulum dari consue%dt et peragi convivium, non 
 secus atque in nuptiis. 
 
 e Hospinian. de Templis, lib. iv. c. ix. tot. p. 113, seq. edit. Tigur. (p. 391, 
 seq. edit. Genev.) 
 
Ch. VIII. § 1. CHRISTIAN CHURCH. 503 
 
 splendour of some of their fabrics, and the value of their uten- 
 sils belonging to the altar, many of which were of silver and 
 gold, I have already taken notice of. What, therefore, I shall 
 further add in this place, concerns only the remaining orna- 
 ments of the church, some of which were a little uncommon, 
 and but rarely mentioned by modern writers. The general name 
 for all sorts of ornaments in churches, whether in the struc- 
 ture itself, or in the vessels and utensils belonging to it, 
 was anciently anathemata; which, though it most commonly 
 signifies persons devoted or accursed by excommunication, or 
 separation from the Church, yet it sometimes also denotes 
 things given to God, and devoted to his honour and service ; 
 in which sense all the sacred vessels and utensils of the church, 
 and all gifts and ornaments belonging to it, were called anathe- 
 7nata, because they were set apart from common use to God's 
 honour and service. Some of the Greeks distinguish thus be- 
 tween ava^/jjuara and avaOifxara, as Suicerus has ^ observed 
 out of Chrysostom^ and Hesychius'^, and Balsamon^ and 
 Zonaras^, making the first to signify ' ornaments of the church,' 
 or * things devoted to God's honour ;' and the other, ' things 
 accursed,' or ' devoted to destruction.' But others of them 
 
 a Suicer. Thes. voce avd9r]fia, pp. 268, 269. 
 
 ^ Chrysostom. Horn. xvi. in Roman. (Bened. vol. ix. p. 603. E.) Tt kart to 
 dvaOeixa ; UKovaov avTov XsyovTog. Ei tlq ov (piXtl rov Kvpiov 'Irjaovv, forw 
 dvdOefia' rovrkari, K:£%wpi(r0a> rravrmv, dWorpioQ torw TrdvTojv. l^aQdinQ yap 
 Tov dvaOriixaTOQ rov dvaTiQsjxkvov r^ Qeip ovStlg av ToXfxijcreuv UTrXug Toig 
 XepfTtv uTpaaOai, ovde lyyvg ysvEaOaf ovto) kuI tov xwpi?6/i6vov Ttjg eKKXrjaiag, 
 irdvrmv dirorkfivcov, kuI cjg TTOppwrarw dirdyojv, tovt(j} T(^ ovofiari aTTO tov 
 kvavTiov KaXd, fxtTa ttoXXov rov ^6j3ov Trdcnv aTrayoptvojv avrov dirox^p't- 
 Z,f.aQai Kai diro'Kri^q.v' ry ^ikv yap dvaOrjfxaTi, rifxrig 'iviKU, ovSelg troXfia 
 iyyiaac rov U dTroTfirjOsvrog 1% ivavTiag fxojpt'^oj/ro yvh){xi]g Icrravreg. "Qffre 
 6 fxev xwpi(T/i6c tig, /cat bixoiojg kuI tovto KUKtivo rwv ttoXXCjv jyWorpiwraf 6 
 6a rpoTTog rov x<^pi-(^H'Ov ovx ih, dXXd Kai IvavTiog ovrog Ueivov. Tov fxsv yap 
 diTtixovTO ujg dvaKSifxkvov Gffp, rov dk bjg i^XXorpiiofievov Qeov, Kai diroppaykv- 
 rog Trig iKKXr]aiag. 
 
 c Hesych. Lexicon. 'AvdQtfia, tTrdparog, aKOivwvijrog. /AvdOrjfia, Koffixrjfxa. 
 
 fi Balsamon. ad eumd. can. hocc ipsa verba exscripsit. 
 
 e Zonar. in can. iii. Cone, in Templo Sophirc. 'Qg rd dvaOrjixara, irpoaayo- 
 fieva r(p 9£^7, x'^P'^ovrai diro riov koivCjv Kai dv9pioTrivojv Trpay^arwv ovro) 
 Kai 6 dvd6e[ia yevoixevog, kKKOirrtrai Kai aTroCiaipelrai aVo Tijg tojv Trtorwv 
 6fit}yvptu)gj tCjv dvareOeintviov Kai a^oiaiw/wirwv t(^ Oe^, Kai air' avrov, Kai 
 TrpoaKXtjpovrai r<p ^ta/36\y, /cat dvariOiitJiv avrog kavrov. 
 
 K 
 
504 THE ANTIQUITIES OF THE Book VIII. 
 
 do not SO nicely observe this distinction, but use the same 
 word to signify both ' things devoted to God's use,"* and 
 ' things devoted to destruction ;' as Suicerus shows in the 
 same place out of Theodoret^, Cyril s of Alexandria, the author 
 of the Questions ad OrtJiodoxos^ under the name of Justin 
 Martyr ^^ and some others. Here I take both words only as 
 signifying ' gifts ' or ' ornaments' of churches : in which sense 
 dvaOiifiaTa is used by St. Luke (xxi. 5), for the ' gifts and 
 ornaments of the temple.' And so Eusebius, describing the 
 hemisphere or altar-part of the church of Jerusalem, and 
 the twelve pillars which supported and surrounded it, says, 
 " The heads of the pillars were adorned with silver bowls," 
 which Constantino set up as his beautiful dvaOrjfxa : that is, 
 ' his gift' or ' offering^ ' to his God. And a little after he 
 says again, " He adorned it J with innumerable gifts of silver, 
 and gold, and precious stones." So that all the rich vessels 
 and utensils of the altar, the rich vestment which the bishop 
 put on when he administered the sacrament of baptism, which 
 was interwoven with gold, and which, as Theodoret^ and Sozo- 
 
 f Theodoret. in c. xiii. Esaise. (Halje, 1770. vol. il. p. 260.) (torn. il. p. 59.) 
 To dvdOtjfia Kal IttI tov ayav dyiov Kai dcpupioixivov T(p Off^j riOijai to. Qt'ia 
 Xoyia, Kal jjisvtoi Kai stti tov dyav dvayovg Kai ^t^r]\ov' dvdOrjua yap KaXov- 
 liev Kal rd T(p Oitp 7rpocr0£p6/it£va, Kai tovq Sid Tiva Trapavofxiav Trjg kKKXtjaiag 
 
 aK(3a\\ofisvovQ. Id. in Sophon. c. i. v. 7, (1563. p. 865.) To dvdOrj/xa 
 
 SiTrXfjv ix^i ivvoiav oh yap fiovov to dvaKiifXivov T(p Oeip, dWd Kai to aWo- 
 rpiov^evov dvddr)fxa kekXtiks. — Id. in Ep. ad Rom. ix. 3. (Halse, vol. iii. p. 98.) 
 To dvdOrjua hirXiiv l%fi ttjv hdvoiav Kai yap to d<pun(ji)nsvov T(^ Qtt^ dvd- 
 Gtjfxa ovondZ,tTai, Kai to tovtov dXXoTpiov t^jv avTi^v £X£i 7rpo(rr]yopiav. 
 
 S Cyrill. Alexandr. lib. v. de Adorat. (p. 144, edit. Paris. 1638, fol.) 'Avd- 
 Osfia, TovTscTTi, TO dTTovsfirjOev t/caVrt^, Kai d(popi(TBiv r^ 9f(^. 
 
 h Justin. Martyr. Resp. cxxi. ad Orthodoxos. (Bened. 1746. p. 493.) 'kvd- 
 9tfia XsyeTai to dvaKeijxtvov Kai d<pojpicrijLevov 0£<p, /cai elg Koiv))v %pJ)(Tii/ /UJjKsrt 
 XafxjSavofitvov' f; to dTnj^XoTpnojji'evov 0£ov, Sid KaKiav. 
 
 i Euseb. de Vita Constant, lib. iii. c. xxxviii. (Reading, p. 540.) "O Sri 
 SvoiKaiSsKa Kiovsg iaTt<pdvovv, Tolg tov Swrr/pog aVocrroXoig icrdpiOfioi, KpaTrjpcri 
 fieyicTTOig i^ dpyvpov TTiiroirji-ikvoig Tag Kopvcpag KocTfiovjxtvoi' ovg Si^ (iaaiXevg 
 avTog dvd9i]fia KaXXtcrrov £7rot£Tro ry avrov 8£<p. 
 
 J Euseb. de Vita Constant, lib. iii. c. xl. (p. 540.) "Ekoctjxh S' avTov dSirj- 
 yrjTOig KoXXfai TrXtiaTiov ocrojv dvaOijfidTiov, xpftroi) Kai dpyvpov Kai XiOiov 
 TToXvTtXaiv Iv SiaXXaTTOvaaig vXaig. 
 
 t Theodoret. lib. ii. c. xxvii. (Reading, p. 98. B 7-) T^j^ Updv aToX-qv, rjv 
 6 7ravfv(pr]ixog KuvcrTavTlvog 6 fiaaiXevg, Tiijv 'ItpoaoXvmov iKKXt](riav yepai- 
 ptuv, StSojKti T(^ MaKapi(i) Tip Tijg TrdXtwf tKeivi]g dpxiipti, iva TavTijv TTfpi- 
 
Ch. VIII. § 1. CHRISTIAN CHURCH. 505 
 
 men^ tell us, was one of Oonstantine''s gifts to the church of 
 Jerusalem : these, I say, and all other such like ornaments 
 belonging to the church, as well as what contributed to the 
 beauty and splendour of the fabric itself, were all reckoned 
 among the OAiathemata of the church. But, in a more re- 
 strained sense, the anathemata sometimes denote more pecu- 
 liarly those gifts which were hanged upon pillars, and set in 
 public view, as memorials of some great mercy which men had 
 received from God. In allusion to which, Socrates "^ thinks 
 the term anathema is used for excommunication, because 
 thereby a man'*s condemnation is published and proclaimed^ 
 as if it were hanged up upon a pillar, St. Jerome also had his 
 eye plainly upon this custom, when he speaks of men's gifts" 
 hanging in the church upon golden ' cords,** or being set in 
 golden ' sockets or sconces,' for the vfordi funale signifies both. 
 And though he rather advises men to oifer their gifts to the 
 true temples of Christ, meaning the bodies and souls of the 
 poor, yet that implies another way of offering their gifts to be 
 in common use ; that is, hanging up their anathemata^ or 
 donaria (as he with other Latin writers ^ calls them) in the 
 material temples. 
 
 (BaXXoixevog Trjv rov Oeiov PaTrricrixaTOQ eTrireXy XeiTovpyiav' Ik xpuffcDv dk 
 avTT] KanaKevacTTo vrjjxdTOjV TrtTrpa/cfvai top KvpiXXov t<pr], k. r. X, 
 
 1 Sozom. lib. iv. c. xxv. (p. 157. I^ 4.) Ki\iov KaTaXa[36vTog rrjv 'lepoaoXv- 
 fibjv x^P'^^} ^£ **C £7rt(T/co7rov t/3\67re to tCjv deofxkvoiv TrXrjOog, Trjg dvayKaiag 
 Tpo<pi]g dTropovfievov' k-rrel Ei xP^'ll^^'''^ o^'^^ V^ olg eTriKOvpelv t^ti, KeifxrjXia Kai 
 iepd TrapaTTtTaanaTa drckdoTO' Ik tovtwv dk Xoyog, rivd eTnyvdvai o'lKtlov 
 dvd.9r]fia yvvaXKa Ik tuiv sttI 9vfieXr}g i^fM^Le(7ixivr]V, k. t. X. 
 
 m Socrat. lib. vii. c. xxxiv. (p. 323. C 3.) Koivy fievToi -ipn^q) Travreg oi 
 KXripiKoi avTOV dvtdi}xdTi(rav' ovTb) yap ot ILpiariavoi KaXeXv tiu)9afitv ti)v 
 KUTd Tov ^Xa<r(pi)p.ov ^t](pov, orav avTi)v hxyirep iu crrrjXy dvaaTi](7avTtg, 
 ^avtpdv ToTg uTtaai KciraaTrjcroifisv. 
 
 ^ Hieron. Epist. xxvii. ad Eustoch. in Epitaphio Paulre. (Vallars. vol. i. 
 p. 723. C 7.) Jactent alii pecunias et in corbonarn Dei tera congesta, funalibus- 
 
 que aureis dona pendentia. Id. Epist. xiii. ad Paulin. Verum Christi tem- 
 
 plum anima credentis est : Illi offer donaria. 
 
 o Sidon. Apolliu. lib. iv. ep. xviii. Utinam molis illius pompam, sive donaria, 
 
 nil hujus obsequii turpet oblatio, etc. Paulin. Natal, vi. Fclicis. 
 
 Cedo, alii pretiosa ferant donaria, meque 
 Officii sumtu superent, qui pulchra tegendis 
 Vela ferant foribus, sen pui'o splendida lino, 
 Sive coloratis textum fucata figiu'is, etc. 
 (Bibl. M. V. Patr. vol. vi. p. 27».) 
 
506 THE ANTIQUITIES OF THE Book Vlll. 
 
 Sect. II. — One particular kind of these, called 'EjcruTrtojuara, 
 
 when first brought into Churches, 
 
 Among these there was one particular kind of gifts, which 
 they called EKTvirtJixara, because they were a set of symbohcal 
 memorials, or hieroglyphical representations, of the kindness 
 and favour which, in any kind, they had received. When first 
 they began to be offered and set up in churches, is not very 
 easy to determine; but I think Bochart's conjecture p is very 
 probable, that it was about the middle of the fifth age, because 
 Theodoret is one of the first writers that takes notice of them. 
 He tells us in one of his Therapeutics, or Discourses to the 
 Gentiles % that when any one obtained the benefit of a signal 
 cure from God in any member of his body, as his eyes, or 
 hands, or feet, &c., he then brought his iKTvirojfxa, the effigies 
 or figure of that part in silver or gold, to be hanged up in the 
 church to God, as a memorial of his favour. This Bochart 
 thinks was done by way of emulation of the Gentiles, among 
 whom it was customary for such as had escaped any great 
 peril or disaster, to consecrate some monument of their by-past 
 evils to their gods that delivered them : as they that had escaped 
 a shipwreck dedicated a tablet to Neptune or Isis, representing 
 the manner of their shipwreck ; so gladiators hanged up their 
 arms to Hercules ; and slaves and captives, when they got 
 their liberty, and were made free, offered a chain to the Lares'^. 
 And so we read (1 Sam. vi. 4), that the Philistines sent 
 their golden emerods and mice, figures of the things by which 
 
 P Bochart. Hierozoic. part. i. lib. ii. c. xxxvi. p. 368. Quin Christiani horum 
 (gentilium) semuli, quinto post Christum sseculo coeperunt donaria in templis 
 appendere, imaginem habentia partium, quse aliquo morbo adflictae convalue- 
 rant. Ita diserte testatur Theodoretus in octavo Therapeuticon, ort Sk rvyx^' 
 vovcTiv, K. T. \. Vid. not. seq. (q). 
 
 ^ Theod. Serm. viii. de MartjT. (Haloe, 1772. vol. iv. p. 921, at bottom.) 
 (torn. iv. p. 606. A. edit. Paris. 1642.) "Ore ^e rvyyavovaiv t5i/7rep airoixnv 
 01 irKsrCiQ kTTayykXKovTiq, dvacpavdbv fiaprvpu to, tovtojv dvaOrj/xaTUy tijv 
 iarpelav SrjXovvra' oi [itv yap d(p9a\fiu)v, oi de TroSivv, dWoi dk %£ipaij/ Tvpoa- 
 (pkpovaiv BKTVTTixJfxara' Kal oi [ikv Ik xpycrov, ol dk e^ vXijg dpyvpov TreTTOiTJueva' 
 . . . dtjXoi de ravTa TrpoKeiixeva rwv iraOrjfidTujv rrjv Xvaiv, rjg dvereOr) fivrifiela 
 irapd rS)V dpriMV yeyevTjfikvcjv. 
 
 ^ Undo Juvenalis, satir. xii. 
 
 . . . Pictores quis nescit ab I side pasci ! 
 
 5 
 
Ch. VITI. § 3. CHRISTIAN CHURCH. 507 
 
 they had suffered, as an offering to the God of Israel. I 
 sliall make no further observation upon this practice, but only 
 remark how far the Romish Church is degenerate in this 
 matter from the .ancient, who offer now to men more 
 than they do to God, and fill their churches with gifts, ac- 
 knowledging some tutelar saints as their chief patrons and 
 benefactors. 
 
 Sect. III. — CJiurcJies anciently adorned imtli Portions of 
 Scripture written iipon the Walls, 
 
 But to proceed with the ancient churches. Another orna- 
 ment, which served for use as well as beauty, was their comely 
 and pertinent inscriptions, many of which are preserved and 
 still to be read in ancient authors. These were of two sorts : 
 some taken out of Scripture ; others, useful compositions of 
 men's own inventing. The walls of the church seem commonly 
 to have had some select portions of Scripture written upon 
 them, containing some proper admonition and instruction for 
 all in general, or else more peculiar to that order of persons 
 who had their station in such a particular part or division of 
 the church. Thus I have observed before^ out of St. Ambrose*, 
 that the place of the virgins had that text of St. Paul some- 
 times written by it on the walls: " There is difference between 
 a wife and a virgin : the unmarried woman careth for the things 
 of the Lord, how she may please the Lord," &;c. And by this 
 
 Et Horatius, od. i. v. 
 
 . . . Me tabula sacer 
 
 Votiva paries indicat uvida 
 Suspendisse potenti 
 Vestimenta maris Deo. 
 Horat. ep. i. 
 
 . . . Veianius, armis 
 
 Herculis ad postern fixis, latet abditus agro. 
 Horat. lib. i. satir. v. de Sarraento diu servo, 
 
 . . . donasset jamne eaten am 
 
 Ex voto Laribus, quserebat. 
 
 s Book viii. c. v. sect. 9. 
 
 t Ambros. ad Virgin. Lapsam, c. vi. (Beued. fol. vol. ii. p. 311.) Nonue vel 
 ilia prfficepta, quee oeulis tuis ipse scriptus paries ingcrebat, rceordari debuisti ? 
 ' Divisa est mulier et virgo,' etc. 
 
508 THE ANTIQUITIES OF THE Book VIH. 
 
 one place we may judge how other parts of the church were 
 embelHshed and adorned with proper instructions out of the 
 Holy Scripture. 
 
 Sect. IV. — And with other Inscriptions of human Composition. 
 
 But, beside these lessons out of the inspired writings, it was 
 very usual to have other inscriptions of human composure 
 written on the several parts and utensils of many churches, of 
 which I have already given some instances out of Paulinus, 
 speaking of the catechumenia and secretarial^ of the church; 
 and the curious reader may find abundance more of the same 
 nature, upon the baptistery, and the altar, and the frontispiece^, 
 too long to be here inserted. I shall only here repeat two 
 short distichs, written over the doors of the church : one on 
 the outside, exhorting men to enter the church with pure and 
 peaceable hearts, on this wise : — 
 
 ' Pax tibi sit, quicunque Dei penetralia Christi 
 Pectore pacifico candidus ingi-ederis.* 
 
 And the other on the inner side of the doors, requiring men, 
 when they go out of the church with their bodies, to leave at 
 least their hearts behind them ; — 
 
 * Q,uisquis ab tede Dei, perfectis ordine votis, 
 Egrederis, remea coi-pore, corde mane.' 
 
 Many other the like inscriptions may be seen in Sidonius^ 
 
 " Book viii. c. vi. sect. xxii. 
 
 V Paulin. Epist. xii. ad Severura. (Bibl. M. Vet. P. p. 193.) 
 w Sidon. lib. iv. ep. xviii. (Bibl. M. Vet. Patr. Lugd. vol. vi. p. 1098.) 
 Basilicam sancti pontificis confessorisque Martini Perpetuus episcopus, dignis- 
 simus tanto praedecessore successor, multum priori, quae fuit hactenus, capa- 
 ciorem novavit. Magnum est, ut ferunt, opus nominandumque ; quod in hono- 
 rem talis viri factum talis vir fecisse debuerit. Hujus me parietibus inscribere 
 supi'adictis sacerdos hoc compellit epigramma. . . . 
 
 Martini corpus, totis venerabile terris. 
 
 In quo post vitse tempora vivit honor, 
 Texerat hie primum plebeio machina cultu, 
 
 Quae confessori non erat sequa suo : 
 Nee desistebat cives onerare pudore 
 
 Gloi'ia magna vii'i, gratia parva loci. 
 
Ch. VIII. §4. CHRISTIAN CHURCH. 509 
 
 Apollinaris and other writers of that age ; but I will only add 
 one more, which for the curiosity of it may deserve to be here 
 inserted : it is the inscription which the Emperor Justinian is 
 said to have written round about the altar of the church of 
 Sancta Sophia. The altar itself, Cedrenus tells us, was a most 
 inimitable work, for it was artificially composed of all sorts of 
 materials that either the earth or the sea could afford, — gold, 
 silver, and all kinds of stones, wood, metals, and other things, 
 which, being melted and mixed together, a most curious table 
 was framed out of this universal mass, and about it was this 
 inscription: "We, thy servants^, Justinian and Theodora, 
 offer unto thee, O Christ, thy own gifts out of thy own, which 
 we beseech thee favourably to accept, Son and Word of 
 God, who wast made flesh, and crucified for our sakes : keep 
 us in the true orthodox faith; and this empire, which thou 
 hast conmiitted to our trust, augment and preserve it to thy 
 own glory, 7rp£aj5daig tTiq ayiag Oeotokov, ' by the intercessions 
 of the Holy Mother of God' and Virgin Mary/' The reader 
 will not wonder at this last part of this inscription in the sixth 
 age, when the prayers of saints in heaven were thought avail- 
 able without directly praying to them. 
 
 Antistes sed qui numeratur sextus ab Ipso. 
 
 Longam Perpetuus sustulit invidiam : 
 Internum removens raodiei penetrale sacelli, 
 
 Amplaque tecta levans exteriore domo. 
 Creveruntque simul, valido tribuente patrono, 
 
 In spatiis cedes, conditor in meritis : 
 Quie Salomoniaco potis est confligere templo, 
 
 Septima quae mundo fabrica mira fuit. 
 Nam gemmis, auro, argento, si splenduit illud, 
 
 Istud transgreditur cuncta metalla fide. 
 Livor, abi mordax, absolvanturque priores, 
 
 Nil novet aut addat garrula posteritas. 
 Duraque venit Christus, populos qui suscitet omnes, 
 
 Perpetuo durent culmina Perpetui. 
 
 X Cedren. Histor. Comp. an. 32. Justin, p. 386. C. Ta aa k rwv <rwv ffoi 
 7rpo(T06pojw£v 01 dovXoi (Tov, Xpitrrt, 'lovariviavbg Kal esodiopa, a tvfitpuig 
 TrpoadtKai vu icai \6ye tov Qtov, b aapKioOtiQ Kai oraupw^tig virip i)fxCov, Kai 
 rifiag iv ry ogdo^o^i^ ttlctu aov SiaTi'iprjaov' Kai ti)v TroXirtiav vv ^'ifxlu 
 eTTiffTSvaag, dg rrjv idiav (Tov do^av aHn<^ov, Kai (piiXa^ou TrpeajSdaig Tijg 
 ayiag OeoToKov Kai cuLTrapOb'ov Mapiag. 
 
510 THE ANTIQUITIES OF THE Book VIII. 
 
 Sect. V. — Gilding and Mosaic Work used in tlie ancient 
 
 Churches. 
 
 Another considerable part of the ornament of churches was 
 the beautifying of the ' roof,"* or camera^ as they then called it. 
 This was done two ways ; either by ' mosaic work," which they 
 call musivum; or by lacunary work, dividing the roof into 
 several panels, by architects termed laquearia or lacunaria^ 
 from lacus^ some of which were round, and some square (as 
 Valesius^" observes out of Isidore), and divided either with 
 wood, or plaster, or colours, from each other, and then either 
 gilded or painted, as men's fancies led them. Both these were 
 used to adorn the ancient churches. The temple of Sancta 
 Sophia was curiously wrought in mosaic or chequer work, 
 as Procopius^ relates; and Constantine's church, at Jerusalem, 
 was lacunary ; for Eusebius^ says, the whole roof was divided 
 into certain carved tables or panels, and all laid over with 
 shining gold : and this he calls, a little before ^, Kafxapav 
 XaKwvapiav, ' a lacunary roof adorned with gold.' Some 
 churches, as that of Paulinus^, of Nola, were beautified both 
 
 y Isidor. Origen. lib. xix. (Du Breul, 1617. P- 165.) Laquearia sunt, quae 
 camerain subtegunt et oniant : quae et ' lacunaria ' dicuntur ; quod ' lacus ' 
 quosdam quadrates vel rotundos ligno, vel gypso, vel coloribus, liabeat pictos, 
 cum signis intermicantibus. 
 
 z Procop. de iEdificiis Justin, lib. i. c. i. p. 8. B. Tig av tCjv inrepi^ujv Trjg 
 yvvaiKCJViTidoQ epfxtjvtvg y'svoiro ; ri rag rt 7raixTr\i]9iig Sit^yolTO aroag, kuI 
 Tag 7repi(rrv\ovg avKag, dig 6 veojg 7repi[3s(3\T}Tai ; rig Si tuiv ts kiovcjv kuI 
 XlQojv Siapi9ixi](TaiTo ri]v tVTrpsTruav, olg to iepbv KE/caXXwTrtoTai ; Xeinuivi 
 Tig av ti/rerux'JKlvat do^sisv (jjpai<{} to avQog' Oavjxdcreu yap tiKOToig T(Zv 
 fiiv TO aXovpybv, twv 5e ')(\oa.Zov' Kal olg to cpoiviKovv iTravQti, Kal mv to 
 XtvKOv dTracrTpaTTTtf etl jikv TOi Kal ovg Talg ivavTHjJTOLTaig TToiKiXXei xpoaig, 
 wtnrep Tig i^iioypdcpog, r) (pvaig. 
 
 a Euseb. lib. iii. de Vit. Constant, c. xxxvi. (Reading, p. 538. D 10.) Ta r/yg 
 tab) (TTtyrjg yXvcpalg (paTvioixaTCJV aTrrjpTKTfji'epa, Kal axTTTsp Ti [isya TrsXayog 
 Ka9' oXov Tov ^acnXtiov o'ikov (Tvvex'^(^t Talg irpog a\ki]Xag crvixTrXoKalg dvtv- 
 pvvSfieva, xpuc^ re diavytl di oXov KSKaXvi.iij.Eva. 
 
 ^ Ibid. c. xxxii. (p. 537.) T/}v de Trjg (SaaiXLKijg Kafxdpav, TroTepov XaKiova- 
 piaVf t) Si eTspag Tivbg kpyaa'iag yevkaOai aoi Sokh, Trapd cov yvoJvai (SovXojxai' 
 tl yap XttKCJvapia ilvai fikXXoi, dvvijatTai Kal xpucztp KaXXcjTnaOtjvai to Xhtto- 
 
 [ItVOV. 
 
 c Paulin. Epist. xii. ad Sever, pp. 150, 151. Antverp. 1682, 8vo. (in Bibl. 
 Patr. Max. torn. vi. p. 193. B. C, edit. Lugdun. 1677.) 
 
Ch. VTII. §C. CHRISTIAN CHURCH. 511 
 
 ways ; for Paullnus says, the roof of his apsis, or ' altar-part,' 
 was mosaic work, but the body of the church, and the galleries 
 on both sides the church, was lacunary ; that is, divided into 
 panels, as we see in many of our modern churches. The 
 reader that pleasesj may see a great deal more of this matter 
 in St. Jerome, who often speaks of their lacunary^ golden roofs, 
 and walls adorned with crust of marble, and pillars with their 
 chapters of shining gold, and gates inlaid with ivory and silver, 
 and altars distinguished and beset with precious stones and 
 gold; though he was no great admirer of these things himself, 
 but a greater friend to charity. 
 
 Sect. VI. — No Pictures or Images alloived in Churches for 
 
 the first Three Hundred Years. 
 
 They of the Romish Church, when they are describing the 
 ancient churches, commonly add to these other ornaments, that 
 of pictures and images, according to the modern custom ; and 
 nothing will content them but to have them as ancient as 
 churches themselves, that is, to be derived from apostolical 
 practice. To this purpose they have invented an Apostolical 
 Council at Antioch, wherein not only the use, but the worship 
 of images, is pretended to be authorized by the apostles : and 
 the credit of this Council is stiffly defended by Baronius % 
 
 ^ Hieron. lib. ii. in Zechar. viii. Non solum laquearia et tecta fulgentia 
 
 auro, sed parietes diversi mai-raoris crustis vestiti. It. Epist. ii. ad Nepotiau. 
 
 Marmora nitent auro, splendent laquearia, gemmis altare distinguitur, &c.- 
 
 It. Epitaph. Fabiolse, c. iv. Sonabant psalmi, et aurata templorum tecta reboans 
 
 in sublime quatiebat AUeluiali. It. Epist. viii. ad Demetriad. Virgin. ( Vallars. 
 
 vol. i. p. 991.) Alii sedificent ecclesias ; vestiant parietes raarmoruni crustis ; 
 columnarum moles advehant, earumque deaurent capita, pretiosum ornatum 
 non sentientia ; ebore argentoque valvas, et gemmis aui-ata distinguaut altaria. 
 Non reprehendo, non abnuo. Unusquisque in sensu suo abundet. Meliusque 
 est hoc facere, quam I'epositis opibus incubare. Sed tibi aliud propositum est, 
 Christum vestire in pauperibus, etc. 
 
 e Bax'on. an. 102, n. xix. et xx. (Lucae, vol. ii. p. 22.) Tradunt alii, Antiochipe 
 ab Apostolis, ad sedandas controvei'sias illic exortas, habitam esse synodum ; 
 idque auctointate Pamphilii Martyris, cujus fragmenta recitat Turrianus, sibi 
 vindicant; qui et canones illos in compendium redactos recenset, Certe quse- 
 dam Innoceutius Romanus pontifex, in epistola ad Alexaudrum, ei)iscopum 
 
512 THE ANTIQUITIES OF THE Book VIII. 
 
 and Turrian, and Binius, and many such other over-zealous 
 writers ; but Petavius ^, and Pagi ^, and other writers of can- 
 dour and judgment, give it up as a mere forgery, and freely 
 confess it to be a fiction of the modern Greeks. Petavius, 
 also ^, owns, that for three or four of the first ages there was 
 
 Antiochenvim, ejusmodi synodi apostolicee memmisse videtur, his verbis agens 
 de ecclesia Antiocliena : ' Ubi/ inquit, ' et nomen accepit religio Christiana, et 
 quae conventum Apostolorum apud se celeberrimum meruit : quseque urbis 
 RoniEe sedi non cederet, nisi quod ilia per transitura meruit, ista apud se 
 susceptum consummatumque gaudet.' Sed quinam hi canones fuerint, ab eodem 
 auctore summatim descriptos hie intexere, baud erit otiosum. Est enira canon 
 primus ordine, ut credentes in Dominum Jesum, quos ilHus temporis homines 
 (ut habent Acta) appellabant discipulos, dicerentur Christiani. Secundus, ne 
 baptizatus Judaico more circumcideretur. Tertius, ut omni nationi ad ecclesiam 
 aditus pateret, nee quisquam a rehgione Christiana excluderetur. Quartus de 
 evitanda avaritia et qusestibus iniquis. Huic junctus est canon quintus ordine, 
 de vitio gulae coercendo, curiositateque vitanda ludorum, qui in theatris exhiberi 
 soHti essent, deque abstinendo a juramento. Sextus ordine, de vitanda scur- 
 riUtate et moi'ibus gentium. Quae omnia quod desiderari videantur in Canonibus 
 Apostolicis, ea videtur esse causa, ob quam recensita habeantur in Constitu- 
 tionibus ejusdem Clementis, illo excepto, qui septimus ponitur ordine, ex Greece 
 in hsec verba redditus : * Ne decipiantur salvati ob idola : sed pingant ex 
 opposite divinam humanamque' [alii Grsecum QtavdpiKrjg ' Deivir-ilem' reddunt] 
 * manufactam, impermixtam effigiem Dei veri cum Salvatoris nostri Jesu Christi, 
 ipsiusque servorum contra idola et Judseos. Neque errent in idolis neque 
 similes fiant Judseis ;' hue usque verba canonis. At ne imposturam suspiceris, 
 
 habes hunc ipsum canonem citatum in Concilio Nicseno secundo, etc. 
 
 [Binius Not. in Cone. Antioch. (Cone. tom. i. p. 62.) Antiochise ab apostolis ad 
 
 sedandas controversias illic exortas, habitam esse synodum Turrianus 
 
 confirmat, cetera uti apud Baronium, jam adlegatum. — Gnschov.'\ 
 
 f Petav. Dogmat. Theolog. de Incarnat. lib. xv. c. xiv. n. v. (p. 326, edit. 
 Antverp. 1700.) Quod ad ilium Canonem Apostolorum attinet, quern primus 
 edidit in liiceum Franciscus Turrianus ; eum puto supposititium esse ; cujusmodi 
 sunt pleraque Grsecorum recentiorum : idque satis evincit nomen ipsum 9eav- 
 dpiKrJQ antiquitati illi neutiquam usitatum, et a Dionysio primitus inventum. 
 
 S Pagi, Critic, in Baron, an. 56, n. iii. (Lucee, vol. i. p. 533.) Turrianus (lib. i. 
 pro Can. Apost. c. xxv.), Baronius, et Binius in sua Collectione Conciliorum, 
 canones novem proferunt Antiocheno cuidam apostolorum Concilio adscriptos, 
 quos apocr}q)hos et plane supposititios esse deraonstrat vir eruditissimus. Pme- 
 terquam quod enim nulla eorum occurrit memoria in veteribus ecclesiasticse 
 historiae monumentis ante Baronium, neque in Patribus, Conciliis, aut Canonum 
 codicibus ante Binium, plurima falsa et absurda in eis continentur. 
 
 h Petav. ibid. c. xiii, n. iii. sub fin. Credibile est, parcius ab illis usurpatas 
 fuisse (effigies) primis fere quatuor steculis : per qu?e nefanda dsemonum in 
 idolis religio, et Christiani nominis crudelissima vexatio cursura suum tenuit. 
 
Cu. VITI. §G. CHRISTIAN CHURCH. 513 
 
 little or no use of images in churches ; and, indeed, the evi- 
 dences are so plain, that none but they who resolve to wink 
 hard can deny them. The silence of all ancient authors is 
 good evidence in this case. The silence of the heathen is 
 further confirmation ; for they never recriminated, or charged 
 the use of images upon them. Nay, in the last persecution, 
 when they often plundered and pillaged their churches, we 
 never read of any images seized in them, though we have 
 several particular catalogues, or inventories, of what they 
 found there, left upon record by the heathen. It is a very full 
 one which Baronius^ first published, and is since inserted 
 among the Collections^ at the end of Optatus. There is a par- 
 ticular breviat of all things found by the persecutors in the 
 church of Paul, bishop of Cirta, in Numidia, where we find 
 mention made of cups, and flagons, and bowls, and water- 
 pots, and lamps, and candlesticks, and torches, and coats, and 
 other clothing for men and women, which in those days seem 
 to be laid up in store either for the poor or the ascetics of the 
 Church ; but of images or pictures there is not a syllable ; 
 which is, at least, a good negative argument that there was no 
 such thing then in their churches. Nay, there are positive 
 proofs, in the fourth age, that in some places they were not 
 then allowed to be set up in churches : as in Spain, in the time 
 of the Council of Eliberis, an. 305, there was a positive decree 
 against them ; for one of the canons of that council runs in 
 
 Quinto demum seeculo, postquam, adepta libertatem, lacertos quodammodo suos 
 explicare ccepit ecclesia ; plerisque in locis imagines palam haberi coepta, atque 
 in templis et oratoriis propositae simt : quura hactenus, etsi in usu essent aliquo, 
 
 non tamen adeo promiscuse, ac frequentes adliiberentur, Pagi, ibid, Certum 
 
 est, imagines Christi, et maxime statuas, primis ecclesite sseculis non fuisse sub- 
 stitutas loco idolorura, nee fidelium venerationi expositas. 
 
 i Baron, ad an. 303, n. xii. 
 
 J Gesta Purgat. Caecilian. ad calcem Optati, p. 26C. (Labbe, c. i. p. 1444. C 9.) 
 In brevi, sic : calices duo am-ei ; item calices sex argentei ; urceola sex argen- 
 tea ; cucumellum argenteura ; lucernee argentese septem ; cereofala duo ; can- 
 delte breves tenese cum lucernis suis septem ; item lucernte aureee undecira, 
 cum catenis suis. Timicoe muliebres octoginta duse ; mafortea triginta octo ; 
 tunicee viriles sedecim ; caligse vi riles paria tredecim ; caligse muliebres paria 
 quadraglnta septem ; coplte rusticance undeviginti. 
 
 VOL. II. ^ 1 
 
514 THE ANTIQUITIES OF THE Book VIII. 
 
 these words :—" We decree^, that pictures ought not to be in 
 churches, lest that which is worshipped and adored be painted 
 upon the walls." And it was certainly so in Cyprus to the end 
 of this century, as appears from that famous Epistle of Epi- 
 phanius to John, bishop of Jerusalem, translated by St. Je- 
 rome ; where, speaking of his passage through Anablatha, a 
 village of Palestine, he says, " He found there a veil hanging 
 before the doors of the church, wherein was painted^ the image 
 of Christ, or some saint, for he did not well remember whether 
 it was ; but seeing, however, the image of a man hanging in 
 the church, against the authority of Scripture, he tore it in 
 pieces, and advised the guardians of the church rather to make 
 a winding-sheet of it to bury some poor man in." Some storm 
 against this passage, as an interpolation of some modern Greek 
 iconoclast ; which is the common evasion of Bellarmine"', and 
 Baronius", and the rest that follow them. But Petavius« 
 owns it to be genuine, and says, " Images were not allowed in 
 the time of Epiphanius, in the Cyprian churches ;" which is 
 certainly the truth of the matter, when men have used all their 
 arts and shifts to persuade the contrary. The common writers 
 of the Romish Church are as uneasy about the Council of 
 Eliberis. Baronius flies to the old refuge of imposture in that 
 
 k Cone. lUiber. c. xxxvi. (torn. i. Cone. p. 974.) 
 
 1 Epiph. Epist. ad Johan. Hierosol. Inveni ibi velum pendens in foribus 
 ejusdem ecclesiae tinetum atque depictum, et habens imaginem quasi Christi vel 
 sancti cujusdara. Non enim satis memini cujus imago fuerit. Cum ergo hoe 
 vidissem, in eeclesia Christi, contra auctoritatem Scripturarum, homines pendere 
 imaginem, scidi illud, et magis dedi consilium custodibus ejusdem loci, ut pau- 
 perem mortuum eo obvolverent et efferrent. [See note (n) p. 428.] 
 
 m Bellarm. de Imagin. lib. ii. c. ix. Thomas Waldensis, tom. iii. tit. xix. 
 c. clvii. dicit, Epiphanium propter hseresim Anthropomorphitarum tunc vigentem 
 hoc fecisse. Alii dicunt, Epiphanium loqui de imagine hominis profani, qrne ibi 
 honorabatur instar imaginum Christi et sanctorum : ita respondet Marianus 
 Victorius in adnotatione ad hanc epistolam ; ' Communior et verier solutio est, 
 verba ilia esse supposititia,' etc. 
 
 n Baron, ad an. 392, p. 668, edit. 1610. (pp. 677, 678. No. xlviii. seqq. edit. 
 1670.) 
 
 o Petav. de Incarnat. lib. xv. c. xiv. n. viii. Q,uidam lacmiam hanc ad Epi- 
 phanii Epistolam adtextam esse putaverunt. Fortassis eo pertmebit, quod pauUo 
 ante monui, nondum in Cypro, ubi habitabat Epiphanius, usitatum illud fuisse, 
 ut imagines in ecclesiis hujusmodi proponerentur. 
 
Ch. VIII. §6. CHRISTIAN CHURCH. 515 
 
 single canon ; others say they are all of the same stamp ; 
 others, who think this is a little too crude and bold, soften 
 the matter by saying, images were only prohibited for fear 
 the Gentiles should, think Christians worshipped stocks and 
 stones ; or it was only images painted upon the walls that 
 were prohibited, because these were liable to be abused by 
 the persecutors, which others, that might be removed, were 
 not liable to. So Sylvius, in his notes upon this canon. 
 Others fly to the new notion of disciplina arcani^ and tell us 
 it was only the images of God and the Trinity that are prohi- 
 bited (not the images of saints and martyrs), and that only for 
 fear the catechumens and Gentiles should be let into the secrets 
 of their religion, and understand the mystery of the Trinity 
 before their time. Which pleasant notion was first invented 
 by MendozaP, approved by Cardinal Bona \ and highly mag- 
 
 P Mendoza, Not. in Cone. Illib. c. xxxvi. (torn. i. Cone. p. 1240. A 6.) Summa 
 eura cavebant episcopi, ne religionis nostrse mysteria ludibrio cum auctore habe- 
 rentur, et irriderentur a Gentibus. Sciebant quippe hujus concilii tempore, quo 
 major populi pars erat ethnicorum, nomen Christi aversis auribus Gentes exei- 
 pere ; quin imo, memoriam ejus molesto et iniquo ferre auimo, nefandoque et 
 sacrilego errore, aut extrema potius dementia, irridere, et damuare Christianos, 
 quod audirent illos homines quemdam (ut aiebant) poense causa adfixum cruci, 
 colere et adorare, ut Arnobius et Minucius Felix pluribus testantur. Ne igitur 
 huie periculo gravi et pernicioso exponerentur Christi imagines, parietibus 
 ecclesiee depictae, ideo ab Hispanis patribus hoe canone interdiette sunt. Nee 
 abstrusiora solum humanitatis Christi, et divinitatis mysteria publico in ecclesite 
 parietibus pingi, displicuit olim episcopis ; verum nee alia Christianse doctrinse 
 arcana litteris consignari, vel palam publiceque doceri, fas esse censebant : ne 
 insanis ethnicorum ludibriis et risu ilia (ut dixi) exciperentur. . . . Voluerunt 
 semper primi Christiani catechumenos a penitiore rerum sacrorum intelligentia 
 arceri ; quum enim recipiebantur ad catechesin, qutedam duntaxat sacramen- 
 torumi summa velut per transennam illis suppeditabatur, exaction tractatione 
 provectioribus initiatis reservata, etc. 
 
 q Bona, Rer. Liturg. lib. i. e. xvi. n. ii. (Antverp. 1677- P- 393.) Ex hae 
 disciplina (arcani) emanasse puto canonem xxxvii, Concilii Illiberitani, quem 
 Baronius supposititium suspicatur : alii vero multum se torquent, ut congruam 
 ejus atque orthodoxam interpretationem inveniant. Verba canonis hcee sunt : 
 * Placuit picturas in ecclesia esse non debere, ne quod colitur et adoratur, in 
 parietibus depingatur.' Quibus verbis frustra abutuntur sectarii, ut hujus 
 concilii auctoritate sacrarum imaginum usum et cultum convellant. Alia enim 
 fuit illorum Patrum mens, quae ex more illius sseculi soUicite caventis, ne reU- 
 gionis nostra arcana infidelibus proderentur, eestimanda est. Vetuerunt ergo, 
 ne id quod colitur et adoratur, in parietibus pingeretur : id vero quod pingendura 
 non erat, obscure explicarunt illis verbis, 'quod colitur et adoratur,' ut soli 
 
 L 1 2 
 
516 THE ANTIQUITIES OF THE Book VIll. 
 
 nlfied by Schelstrate % and Pagi % as a clear solution to the 
 Protestant's argument against the worship of images drawn 
 from this canon. But yet this does not satisfy either Albas- 
 piny or Petavius ; for Albaspiny thinks the images * of God 
 and the Trinity were prohibited for fear the catechumens and 
 new converts should entertain wrong notions and dishonourable 
 
 fideles intelligerent, eo canone prohiberi imagines Dei et Christi Salvatoris, ne a 
 gentilibus, irruentibus ssepe in eeclesias, contumelia adficerentur, et irriderentur 
 Cliristiani, ae si hominem colerent tamquam Deum : neve catechumeui Deum, 
 quem incircumscriptumj immensum, et materise expertem prsedicari audiebant, 
 humana figura pictura videntes, aliquid alienum ab ejus majestate conciperent. 
 Deinde observandum, non prohibuisse in tabulis pingi, quia conmiode auferri 
 poterant, et obducto velamine a profanorum aspectu submoveri. 
 
 ^ Sclielstrat. Disciplina Ai-cani, c. vi. art. iii. Recte notat Albaspinoeus, cano- 
 nem istum statutum fuisse pro catechumenis potius et 'gentilibus, quam pro 
 fidelibus et catholicis. Hi enim seientes, Deum sub variis olim figuris apparuisse, 
 ex imagiuibus, Deum sub illis formis reprsesentantibus, nullam falsam opiniouem 
 concepissent. Sed gentiles et cateehumeni audientes, a Christianis invisibilem 
 et incorporeum prsedicari, humana figura depietum videntes, alienum quid ab 
 ejus majestate concepissent : immo ignorantes mysterium sanctissimas Trini- 
 tatis facile ex picturis illis, Patrem in figura senis, Filium in figura vii'i, Spiritum 
 Sanctum in figura columba3 reprsesentantibus, in notitiam summse divinitatis 
 venissent, quam eis occultare studebat ecclesia. 
 
 s Pagi, Critic, in Baron, an. 55, n. v. (Lucse, vol. i. p. 459.) Baronii tempore 
 Concilium Illiberitanum niultis supposititium visum, quod in eo qusedam legantur 
 Catholicse fidei dogmatibus apparenter repugnantia, uti canon xxxvii. quo 
 vetatur, ne picturee in ecclesia habeantur : ' Placuit picturas,' etc. Q,uo ex 
 canone Pi'otestantes inferunt, quarti ecclesite ssecuii initio, quo Concilium Illi- 
 beritanum celebratum, cultum imaginum in ecclesia non fuisse. Sed sicut 
 decepti sunt Catholici, qui de hujus concilii veritate dubitarunt ; ita et en-arunt 
 Pi-otestantes, qui prsefatum canonem ad versus imagines militare existimarunt. 
 In eo enim, ut notat Bellarminus, (lib. ii. de Imagin. c. viii.) agitur de imagiui- 
 bus Dei sive sanctissimse Trinitatis ; Deus enim et sanctissima Trinitas proprie 
 colitur et adoratur. lUius autem imagines in usu olim non fuisse, docent Patres : 
 cujus rei rationem reddit Origenes, lib. vii. adversus Celsum, circa finem : * Ut 
 qui Deum incorporeum et invisibilem nulla figura circumsci-ibimus.' Quam 
 rationem magis exponit Albaspinseus in Commentario ad eum canonem : ' In 
 picturis et tabulis,' etc. 
 
 t Albaspin. Not. in can. xxxvi. Cone. Illiber. (tom. i. Cone. p. 998, E.) De 
 picturis et tabulis, non vero de figviris et statuis, hie agitur : et de picturis 
 quidem, non quibus sancti et martyres, sed quibus Deus ipse, ipsaque Trinitas 
 reprassentaretur. Vetant Deum in parietibus depingi, ne scilicet quem gentiUbus 
 et catechumenis immensum, omnipotentem, invisibilem, seternum, incomprehen- 
 sibilem, spiritualem, corporis et materise expertem et immunem prsedicarent, 
 eum ipsi gentiles et cateehumeni in ipsorum ecclesiis, lineis et coloribus circum- 
 scriptum et comprehensum, cernerent. 
 
Ch. VIII. §6. CHRISTIAN CHURCH. 517 
 
 thoughts of the majesty of God, when they saw Him whom 
 they were first taught to beHeve invisible, and immaterial, and 
 incomprehensible, afterward circumscribed in visible lines and 
 colours ; which is a reason that will always hold against making 
 images of the Deity, though it does not give the full sense of 
 this canon, which certainly prohibits the use of images in 
 general, and not only those of the Trinity, in churches. And, 
 therefore, Petavius" gives a more general reason for the prohi- 
 bition of all images whatsoever at that time, because the 
 remembrance of idolatry was yet fresh in men's minds, and 
 therefore it was not expedient to set up images in the oratories 
 and temples of Christians : so that, in fact, now the case is 
 clear that Christians, for near four hundred years, did not 
 allow of images -in churches. Tertullian^, indeed, once men- 
 tions the picture of a shepherd bringing home his lost sheep, 
 upon a communion-cup, in some of the Catholic churches. 
 But as this is a singular instance only of a symbolical represen- 
 tation or emblem, so it is the only instance Petavius pretends 
 to find in all the three first ages. In the middle of the fourth 
 age, the Christians of Paneas, or Csesarea Phihppi, showed a 
 little respect to the statue of Christ, which the Syrophoenician 
 woman, who had been cured of an issue of blood, was supposed 
 to have erected in honour of our Saviour : for when Julian 
 had removed it, to set his own in the room, and the heathen, 
 out of hatred to Christ, had used it contumeliously, and broken 
 it in pieces by dragging it about the streets, Sozomen^ tells us 
 the Christians gathered the fragments together, and laid them 
 
 " Petav. de Incaruat. lib. xv. c. xiv. n. viii. Pi'obabilera illoruni puto esse 
 conjecturam, qui quo tempore synodus ilia cclebrata est, recentem adhuc 
 idololatriaj memoriam fuisse dicunt ; ob idque nondum expedisse, Christianoruin 
 in oratoriis ac templis imagines statui. 
 
 V Tertull. de Pudicit, c. x. (Rigalt. p. 727-) Si forte patrocinabitur pastor, 
 quern in calice depingis. ... At ego ejus pastoris scripturas haurio, qui non 
 potest frangi. 
 
 w Sozom. lib. v. c. xxi. (Aug. Taur. p. 195. B.) 'EttsI tyvoj 'lovXiavbe tv 
 Kai(raptig. rrjg ^iXiTTirov, <^oii'i(T<xa dt avTij ttoXiq, i]i' HavedSa 6vonaZ,ov(nv, 
 iiriaijfxov dvai XpioToi} dyaX/xa, o tov TrdQovg «7ra\\ayfi(Ta dv'i9)]Ktv t) 
 a'tfjioppoovcra, kciOsXojv Tovro,'iSiov dvkaTijerf . . . ruv ^j tov Xpiorou avSpiavTa^ 
 TOTS nrfv oi 'EXX?;rt(Trrti (TvpovTtg KaTsa'^aV ixiTO, Se TavTii oi Xpi(TTiavoi 
 (TvXXi^avTtg tv ry UkXijctic} aTTtOtvTo, tv9a Kal vvv (pvXuTTiTai. 
 
518 THE ANTIQUITIES OF THE Book VIII. 
 
 up in the church, where they were kept to his own time. Phi- 
 lostorgius ^, in teUing the same story, adds one circumstance 
 which well explains Sozomen's meaning ; for, he says, " They 
 were laid up in the diaco7iicum, or ' vestry,' of the church ; and 
 there carefully kept indeed, but by no means worshipped or 
 adored." So that it was not a statue set up in a church, but 
 only the fragments of it, laid up in the repository of the 
 church, and there not to be worshipped, but only to be kept 
 from violence, and that the heathen might offer no more such 
 barbarous indignities to it ; which was so far a commendable 
 act, but yet no proof of images being set up pubhcly in 
 churches. 
 
 Sect. VII. — First hrought in hy PauUnus and his Contem- 
 poraries, privately, and hy degrees, in the latter end of the 
 Fourth Century, 
 
 Yet it is not denied, but that in some places, about the 
 latter end of the fourth century, pictures of saints and martyrs 
 began to creep into churches. Paulinus, bishop of Nola, to 
 keep the country people employed, and prevent their running 
 into riot and excess, when they met together to celebrate the 
 anniversary festival of the dedication of the church of St. Felix, 
 ordered the church to be painted with the images of saints 
 and Scripture histories ; such as those of Esther, and Job, and 
 Tobit, and Judith, as he himself^ acquaints us in his writings. 
 
 X Philostorg. lib. vii. c. iii. (p. 463. B II.) Tbv dvdpidvTa fieTaarrjaafievoi 
 iv T(^ Trjg kKK\r](Ti.ag SiaKOViK(f, rd TrpeTTovra WtpaTTivov, ok(3ovTeQ fxiv ^ 
 TTQOOKVVOvvTeQ ovdafiojg. 
 
 y Paulin. Natal, ix. Felicis: (Bibl. M. Vet. P. p. 290. C 7-) 
 
 Propterea visum nobis opus utile, totis 
 
 Felicibus domibus pictui'a illudere sancta ; 
 
 Si forte attonitas hsec per spectacula mentes 
 
 Agrestum caperet fucata coloribus umbra, 
 
 Quse super exprimitur titulis, ut littera monstret, 
 
 Quod manus explicuit : duraque omiies picta vicissim 
 
 Ostenduut releguntque sibi, vel tardius escse 
 
 Sint memores, dum grata oculos jejunia pascunt ; 
 
 Atque ita se melior stupefactis inserat usus, 
 
 Dum fallit pictura famem ; sanctasque legenti 
 
 Historias, castorum operum subrepit houestas 
 
 Exemplis iiiducta piis j potatur hianti 
 
Ch. VIII. § 7. CHRISTIAN CHURCH. 519 
 
 And some intimations are given of the beginnings of the same 
 practice in other places by St. Austin, who often speaks of the 
 pictures^ of Abraham sacrificing his son, and of the pictures* 
 of Peter and Paul ; and of some worshippers of pictures^, too, 
 but they have not his approbation. Nor had they the appro- 
 bation of the Catholic Church ; for, he says, the Church con- 
 demned them as ignorant, and superstitious, and self-willed 
 persons, and daily endeavoured to correct them as untoward 
 children. 
 
 Sobrietas, nimii subeunt oblivia vini. 
 
 Dumque diem ducunt spatio majore tuentes, 
 
 Pocula rarescuut ; quia per miracula tracto 
 
 Tempore, jam paucse superant epulantibus horse. 
 Idem, Natal, x. Felieis : (p. 290. H 3.) 
 
 Martyribus mediam pietis pia nomina signant, 
 
 Quos par in vario redimivit gloria sexu. 
 
 At gemiuas quae smit dextra Isevaque patentes, 
 
 Binis historiis ornat pictm-a fidelis. 
 
 Unam sanctorum complent sacra gesta virorum, 
 
 Jobus vulneribus tentatus, lumine Tobit. 
 
 Ast aliam sexus minor obtinet, incluta Judith, 
 
 Qua simul et regina potens depingitur Esther, 
 z Aug. cont. Faustum, lib. xxii. c. Ixxii, (Bened. vol. viii. p. 404. D.) (tom. vi. 
 opp. p. 431. D. edit. Basil. 1569.) Abraham si filium sponte immolaret, quid 
 nisi horribilis et insanus ? Deo autem jubente, quid nisi fidelis et devotus 
 appai'uit ? Quod usque adeo ipsa Veritas clamat, ut ejus voce deterritus 
 Faustus, quum in ipsum Abraham quid' diceret, imguibus et dentibus qusereus, 
 usque ad calumniosum mendacium perveniret, hoc tamen reprehendere non 
 auderet : nisi forte non ei veniret in mentem factum ita nobile, ut non lectum, 
 nee quaesitum animo occui'reret, ut denique tot Unguis cantatum, tot locis 
 pictum, et aures et oculos dissimulantis feriret. 
 
 a Aug. de Consensu Evangelist, lib. i. c. x. (Bened. vol. iii. part. ii. p. 8.) 
 (tom. iv. opp. p. 377. B. citat. edit.) Occurrit eis Petrus et Paulus, credo quod 
 pluribus locis simul eos cum illo pictos viderent ; quia merita Petri et Pauli, 
 propter eumdem passionis diem, celebrius et solemniter Roma commendat. Sic 
 omnino errare menierunt, qui Christum et apostolos ejus, non in Sanctis codici- 
 bus, sed in pietis pai'ietibus qutesierunt. Nee mirum si a pingentibus fingentes 
 decepti sunt. 
 
 t» Aug. de Morib. Eccles. Cath. lib. i. c. xxxiv. (Bened. vol. i. p. 713. E.) 
 (tom. i. opp. p. 774. C. cit. edit.) Novi multos esse sepulcrorum et picturai'um 
 adoratores : novi multos esse, qui luxuriosissime super mortuos bibant, et 
 epulas cadaveribus exhibentes, super sepultos se ipsos sepeliant, et voracitates 
 ebrietatesque suas deputent religioni. . . . Nunc vos illud admoneo, ut aliquando 
 ecclesice catholicae maledicerc desinatis, vitupei'ando mores hominum, quos et 
 ipsa condemnat, ct quos quotidie tamquam males filios corrigcre studet. 
 
520 THE ANTIQUITIES OF THE Book VIII. 
 
 Sect. VIII. — The Pictures of Kings and Bishops Irought into 
 
 the Church about the same time. 
 
 From which any rational and unprejudiced person will easily 
 conclude, that the first design of bringing pictures into churches 
 was only for ornament or history, and not for worship and 
 adoration, as St. Austin and Philostorgius have declared. And 
 this may be further confirmed from what Paulinus himself and 
 other writers assure us of; that at first the pictures of the 
 living had their place in the church, as well as the dead, and 
 bishops and kings were joined with the saints and martyrs. 
 Paulinus's own picture was set with St. Martinis, in the bap- 
 tistery of the church built by Severus ; and Paulinus himself*' 
 wrote two epigrams, by way of inscription, to be set by them, 
 to teach men not to worship, but to imitate them, the one as 
 a saint, the other as a penitent sinner. Baronius thinks^ Aca~ 
 cius, bishop of Constantinople, was the first that had this honour 
 
 c Paulin. Epist. xii. ad Sever. (Bibl. M. Vet. P. p. 191.) 
 Abluitis quicumque animas et membra lavacris, 
 
 Cernite propositas ad bona facta vias ! 
 Adstat perfectce Martinus regula vitae : 
 Paulinus veniam quo mereare, docet. 
 Hunc, peecatores ; ilium spectate, beati : 
 Exemplar Sanctis ille sit, iste reis. 
 Ibidem : Dives opum Christo, pauper sibi, pulchra Severus 
 Culmina sacratis fontibus instituit. 
 Et quia coelestes aulara condebat in actus, 
 Quo renovaretur fonte Deoque homines : 
 Digna sacramentis gemina sub imagine pinxit, 
 
 Disceret ut vitse dona renatus homo. 
 Martinum veneranda viri testatur imago : 
 Altera Paulinum forma refert humilem. 
 Ille fidem exemplis et dictis fortibus armat, 
 
 Ut meriti palmas intemerata ferat : 
 Iste docet fusis redimens sua crimina nummis, 
 Vilior ut sit res, quam sua cuique salus. 
 d Baron, an. 488, ex Suida, voce Acacius. (Lucse, vol. viii, p. 501.) Tanti 
 fuit hie fastus et arrogantise, ut sineret suas ipsius imagines adhuc viventis 
 (quod de nuUo ante eum episcopo legitur) in ecclesiis dedicari : qui enim ei 
 adsentabantur, ipsius effigies in ecclesiis piugere vel adfigere consueverunt, de 
 quibus ista Suidas habet : ' Quum omnes ecclesias in sua potestate habei'et, 
 sollicitam curam impendit his, qui prseex'ant : quorum sagaciores ejus imaginem 
 in templis consecrarunt,' etc. 
 
Ch.VIII. §8. CHRISTIAN CHURCH. 521 
 
 done him, an. 488. But Valesius^ judiciously corrects his 
 error, and observes it to have been customary long before. 
 And the instance I have given in Paulinus sufficiently con- 
 fimis his observation. Theodorus Lector ^ speaks of the same 
 honour done to Macedonius, bishop of Constantinople, in the 
 remark that he makes upon Timotheus's successor, " that 
 whatever church he went into, he would never begin divine 
 service till the images of Macedonius were first pulled down."" 
 Suidas takes notice of the picture of Gennadius, patriarch of 
 Constantinople, being joined with that of Christ s, speaking 
 to him in these words, " Destroy this temple, and in thy suc- 
 cessor's days I will raise it up again.'" Damascen, a great 
 advocate for images^, pretends to carry this practice as high 
 as Constantino; telhng us, from Socrates, that Constantine 
 ordered his own images to be set up in temples. But, as 'Mr. 
 Spanheim^ has observed, there is something of fraud in the 
 
 e Vales. Not. in Theod. Lect. lib. ii. (Cantab. 1720. p. 578.) Scio equidem 
 Baronium ad annum Cln-isti 488, existimasse eas imagines Acacio positas fuisse, 
 dum esset Patriarclia ; sed Baronium refellunt verba Malchi apud Suidam, qui 
 ecclesiam illam juxta navale, in qua imago erat Acacii, tessellato opere fabri- 
 cata, sub Gennadio patriarcha absolutam esse testatur : nee verum est, quod 
 idem Baronius illic observat, primum ex Patriarchis Acacium hunc honorem 
 affectasse. Nam ex Suidse loco . . . aperte convincitur, eum morem Geunadii 
 temporibus jam invaluisse. 
 
 f Theod. Lect. lib. ii. (p. 563.) (Reading, p. 522. A.) "Ottov S' av ttots 
 ti<xn^9ev kv Ty iKKXrjaia TiixoQtog, ei ^rj TrpoTspov Tag ekovag MuKidoviov 
 KarsffTraae, rrjg Xsirovpylag ovk ^px^ro. 
 
 g Suid. Lexic. voce 'AKuKiog. Tov yap ipyov iravrbg Itti Tevvadiov reXe- 
 aOevTog, eig tov kiri^avi] tottov IKtTVTTOjaav avTov tov vsoj' kuI fiSTa^v Tovde 
 TOV Swrjjpa XkyovTa ry Ttvvadi(i), Avcrov tov vabv tovtov, kuI kiri tov fitTO. 
 as lytpw avTov. 
 
 h Damase. Orat. iii. de Imagin. (Venet. 1748. vol. i. p. 370. B 4.) (p. 789, 
 Basil. 1575.) 'E/c Trig kKKXr](na(TTiKi)g icTTopiag Swicparoug, (3ij3Xiov Trpwrow, 
 Ke(paX. IT]' irepi tov avTov jSacrtXeiog. Mera TavTa de 6 (SamXtvg KiovaTUVTlvog, 
 £7ri/i£\«crrepoc ojv Trepi to. XpL(TTiav(^v, airtaTpacpri Tag 'EXXr}viKa.g OprjaKtiag, 
 Kal Travel [xev to. ^ovop.axt'a.' eiKovag de Tag idiag kv ToTg vaolg cnreOeTo. 
 
 i Spanh. Hist. Imagin. sect. i. p. 14. (tom. ii. opp. p. 715, edit. Lugd. Batav. 
 1623.) Pessima intelligitur fides auctoris Orationis iii. de Imaginibus tributae 
 Daraasceno, probaturi erectionem cultumque sacx'arum imaginum etiam tempore 
 Constantini M. ex his Socratis, lib. i. c. xviii. EiKovag de Tag idiag kv Tolg vaolg 
 cnrkdeTO. Planum enim est, loqui Socratem de gentiUum templis ac deorum 
 delubris, in quibus, sublatis idolis, suas imagines substituit imperator. Nihil de 
 imaginibus sacris Christi, Virginis, Sanctorum ve. Nihil etiam de imaginibus 
 ad cultum aut adorationem erectis. 
 
^22 THE ANTIQUITIES OF THE Book VIII. 
 
 relation: for Socrates speaks not of Christian churches, but 
 of heathen temples^, in which, having demoHshed their idols, 
 he caused his own images to be placed in their room. But, 
 admitting it had been as Damascen pretends, it makes nothing 
 to the purpose for which he alleges it, which was to prove the 
 worship of images in churches. 
 
 Sect. IX. — But neither Pictures of the Living or Dead 
 
 designed for Worship. 
 
 For now, I presume, no one will suspect that the pictures 
 of bishops and kings were set up in churches to be worshipped, 
 while they were living among other men, but only designed to 
 be an ornament to the church, or a civil honour to the persons. 
 And the same must be concluded of the pictures of the dead, 
 since the first introducers of them intermixed their own pic- 
 tures with them. But, it must be owned, that this supersti- 
 tion presently followed upon the setting up of pictures in 
 churches ; yet it was never approved till the second Council of 
 Nice, an. 787, made a decree in favour of it. Serenus, bishop 
 of Marseilles, ordered all images to be defaced, and cast out 
 of all the churches of his diocese ; and, though Gregory the 
 Great blamed him for this, and defended the use of pictures 
 in churches as innocent, and useful for instruction of the 
 vulgar ^, yet he equally condemns the worship and adoration of 
 them ; and when the Council of Nice had established it, in 
 opposition to the Council of Constantinople of three hundred 
 
 3 Socrat. lib. i. c. xviii. See note (h). 
 
 k Gregor. lib. ix. ep. ix. (torn. v. Cone. p. 1434. E.) Perlatum ad nos fuerat, 
 quod inconsiderato zelo suceensus, Sanctorum imagines, sub hac quasi excusa- 
 tione, ne adorari debuissent, confregeris. Et quidem quia eas adorari vetuisses, 
 omnino laudavimus ; fregisse vero reprehendimus. . . . Frangi nou debuit, quod 
 uon ad adorandum in ecclesiis, sed ad instruendas solummodo mentes fuit 
 
 nescientium, collocatum. Id. lib. vii. ep. ex. (ibid. p. 1371. A.) Preeterea 
 
 iudico, dudum ad nos pervenisse, quod fratemitas vestra, quosdam imaginum 
 adoratores adspiciens, easdem ecclesise imagines confregit atque projecit. Et 
 quidem zelum vos, ne quid manufactum adorari possit, habuisse laudavimus ; 
 sed frangere easdem imagines non debuisse, judicamus. Idcirco enim pictura 
 in ecclesiis adhibetur, ut hi, qui litteras nesciunt, saltem in parietibus videndo 
 legant, quae legere in codicibus non valent. Tua ergo fraternitas et illas ser- 
 vai-e, et ab earum adoratu populum prohibere debuit, quatenus et litterarura 
 nescii liaberent, unde scientiam liistorise colligerent, et populus in pictui'te ado- 
 ratione niinime pcccaret. 
 
Ch. VIII. § 10. CHRISTIAN CHURCH. 523 
 
 and thirty-eight bishops, held an. 754, who had before con- 
 demned it, the decrees of Nice were rejected by all the West- 
 ern world, the popes of Rome only excepted. The Council of 
 Frankfort, in Germany, the Council of Paris, in France, 
 and some other councils in Britain, agreed unanimously to 
 condemn them ; and, for some hundred years after, the worship 
 of images was not received in any of the three foresaid nations. 
 But it is as much beyond my design to pursue this history 
 any further as it is needless, there being so many excellent 
 discourses on this particular subject, especially those of Mr. 
 Daille\ Bishop Stillingfleet ™, and Spanheim^, who have omitted 
 nothing on this head that was necessary to answer the cavils 
 of their Romish antagonists, or give satisfaction to a curious 
 reader. 
 
 Sect. X. — No Images of God or the Trinity allowed in Churches 
 till after the Second Nicene Council. 
 All I shall add further, therefore, upon this subject, is only 
 two observations, which Petavius himself ° has made for us. 
 The first is, that the ancients never allowed any pictures of 
 God the Father, or the Trinity, to be set up in their churches. 
 For this, he produces the testimonies of Origen p, St. Am- 
 brose ^, and St. Austin '", who particularly pronounce it to be 
 
 ^ Daill. de Imaginibus, lib. iv. Lugd. Bat. 1642. 8vo. 
 
 ^ Stilliugfleet's Defence of the Discourse of Idolatry, &c. 
 
 n Spauh. Hist. Imaginum. Lugd. Bat. 1686. 8vo. (Inter opera, torn. iii. 
 pp. 707—870. Lugd. Bat. 1703.) 
 
 o Petav. de Incarnat. lib. xv. c. xiv. n. i. (torn. vi. opp. p. 324. edit. Antverp. 
 1700.) In imaginum usu non nihil variare Catholicorum sententias animadver- 
 timus : ac bifariara potissimum. Primum, quod plerique veterum corporis 
 expertium rerum imagines damnandas judicarunt : solas vero Incarnati Vei'bi, 
 ac Sanctorum licitas esse, et omnino corpore prteditorum ; atque hsec opinio, 
 etiam post ortum Iconoclastarum hoeresis, apud acerrimos defensores religionis 
 illius percrebuit. 
 
 P Origen cont. Celsum, lib. vi. (Cambr. 1677- p. 284.) YLciv riveg dh fiij 
 TavTc'i (pacTiv dvai rovg Qeovg, aWa jJiifjiijjxdTOJv (cor. fii'/itT/jua Tutv) d\r}6ivu)v, 
 KUKeiviuv (Tvixi3o\a' ovdiv tJttov kuI ovtoi, kv (Savavaojv x*P^' ''" [^if^rjfJ^ara Tijg 
 GiioTijTog ^avTaZ,6}Xtvoi elvai, aTraiSevToi ii(n, Kai civSponroSa. 
 
 q Ambx'os. ad Psalm, cxviii. octonar. xii. Gentiles lignum adoraut, quia Dei 
 imaginem putant ; sod invisibilis Dei imago non in eo est quod videtur, sed hi 
 eo utique quod non videtur. 
 
 !• Aug. de Fide ct Symbolo, c. vii. (Boned, vol. vi. p. 157. D 5.) (torn. iii. opp. 
 p. 144. D. edit. Basil. 1569.) Talc simulacrum Dei ncfas est Christiano in templo 
 collocaro ; nmlto niagis in corde nofarium est, ubi vero est tcmpluni Dei. 
 
524 THE ANTIQUITIES OF THE Book VIII. 
 
 an impious thing for any Christian to set up any such image in 
 the church, and much more to do it in his heart. Nay, Pope 
 Gregory II., who was otherwise a great stickler for images, 
 in that^ very epistle which he wrote to the Emperor Leo to 
 defend the worship of them, denies it to be lawful to make any 
 image of the Divine nature. And the second Council of Nice 
 itself was against it ; as is evident from the Epistles of Ger- 
 manus, bishop of Constantinople *, and John, bishop of Thes- 
 salonica, which are recited with approbation in the Acts of 
 that Council. And Damascen, following the doctrine of the 
 same Council, says, "It is as great impiety ^, as it is folly, 
 to make any image of the Divine nature, which is invisible, 
 incorporeal, incircumscriptible, and not to be figured by the 
 art of man." And, therefore, in all ancient history, we never 
 meet with any one instance of picturing God the Father; 
 because it was supposed He never appeared in any visible 
 shape, but only by a voice from heaven. Upon this account, 
 Paulinus, where he describes a symbolical representation of the 
 Three Divine Persons, made in the painting of a church, makes 
 a lamb to be the symbol of Christ, and a dove the symbol of 
 the Holy Ghost; but for God the Father^, nothing but a voice 
 
 s Gregor. II. Epist. i. ad Leon, in Cone. Nicsen. II. (torn. vii. Cone. p. 13. B.) 
 Aid ri Tov iraTspa tov Kwpiou 'lr](Jov XpiffTov ovk ioTopow/iEV, /cat ^wypa^ow- 
 fxev ; 'ETTEid)) ovk olda/Jiev rig kariv koi Qeov ipvaiv ddvparov iaroprjaai, Kal 
 ^a»yprt0j)(Tat' Kai ei sOeacrdfitOa, Kai fyviopicrafiev, KaOojg tov vibv avTOv, 
 KOLKtlvov av iixontv tcrropijcai Kal ^wypa^i/crat. 
 
 ^ German. Epist. i. ad Leont. in act. iv. Cone. Nicsen. II. (torn. vii. Cone, 
 p. 291. B.) Ou^f yap rtjg dopdrov OfLorrjrog eiKova, rj 6[jioi(>}fia, i) (T^j^jita, ^ 
 [jiop(pr]V Tiva ditOTVTToviiiv' i]v ovde avrCJv rwv dyidjv dyyiXoJV a\ virtpkxovaai 
 Tci^iig ovTS KUTavouv, ovre l^ixvidaai o\(x)g ic^xvovaiv. 
 
 ^ Damascen. de Fid. Orthod. lib. iv. c. xvi. (Venet. 1747. vol. i. p. 280. C 8.) 
 Tlpog Sk TovToig, tov dopdTOv, Kai dcFojfxaTov, Kai dirtpiypdnTov, Kai da^rjiia- 
 t'kttov Oeov, Tig dvvaTai TroirjaaaOai ixifiijixa ; 7rapa(ppo(Tvvr]g toIvvv aKpag Kai 
 
 d(Ji(3eiag to (7x?7jLtart^€iv to Ohov. Orat. i. (p. 310. D 9.) HCjg eiK0via9i)(Te- 
 
 Tai TO dopaTov ; TzCjg eiKacrOrjatTai to dve'iKacTTOv ; Traig ypa^rjmTai to diroaov 
 Kai dfisyeOtg Kai dopicTTov ; irwg rroLCJaOtjcrtTat to dvtldeov ; 'irCjg xpwuaTovpyr]- 
 
 OffatTai TO dcfMfxuTov ; Orat. ii. (p. 333. B.) Qtov fxev yap tov daojfidrov, 
 
 Kai dopdTov, Kai dvXov, Kai firjTE axrina, firjTS 7rtpiypa(pijv, fjitjTe KaTd\i]>piv 
 ixoi'Tog, ddvvaTov ttouIv t'lKOva. 
 
 V Paulin. Epist. xii. ad Sever. (Bibl. M. Vet. P. p. 193. B. 4.) 
 Fleno coruscat Trinitas mysterio ; 
 Stat Christus agno ; vox Patris coelo tonat : 
 Et per eolumbam Spiritus Sanctus fluit. 
 
Ch. VIIT. §11. CHRISTIAN CHURCH. f^25 
 
 from heaven. And this they did in compliance with that text 
 in Deuteronomy, iv. 12, " The Lord spake unto you out of the 
 midst of the fire ; ye heard the voice of his words, but saw no 
 simiHtude, only ye heard a voice.'' By which we see how 
 much the present Church of Rome has outgone the first patrons 
 even of image-worship itself, by allowing pictures of the Deity 
 commonly in their temples, which the ancients reckoned impious 
 and absurd, and is acknowledged to be an abuse fit to be cor- 
 rected, by Cassander ^ ; though Petavius, after all his conces- 
 sions and acknowledgments of the novelty of the thing, and its 
 contrariety to ancient custom, endeavours to find out some 
 colour for the present practice. 
 
 Sect. XI. — Nor usually Statues or Massy Images^ hut only 
 Paintings and Pictures^ and those SymhoUcal rather than any 
 other. 
 
 His other acknowledgment of a difference between the prac- 
 tice of the ancient Church, and that of his own at this day, is, 
 that the ancients did not approve of massy images, or statues 
 of wood, or metal, or stone ; but only pictures or paintings to 
 be used in churches. This he proves from the testimonies of 
 Germanus, bishop of Constantinople ^, and Stephanus Bostren- 
 sis, both alleged in the Acts of the second Council of Nice ; 
 which shows that many massy images or statues were thought 
 to look too much like idols, even by that worst of councils. 
 
 w Cassand. Consultat. sect, de Iraagin. p. 179, edit. 1642. 8vo. (p. 980, opp. 
 Paris. 1616.) Illud quoque inter abusus ponendum est, quod etiam divinitati, 
 in Trinitatis deformatione, simulacrum effingitur, quod veteres absurdum et 
 nefarium judicassent. Vide Augustin, de Fide et Symbolo. 
 
 ^ German. Epist. ad Thom. Claudiopol. in act. iv. Cone. Nicaen. II. (torn. vii. 
 Cone. p. 316. D.) Ov tovto Se Xkyofxtv r)ixng, wore rag eK x^i^^^o^ ffrrjXag 
 eTriTtjdeveiv i)ixag, dW r] [lovov dijXuxrai, on Kal to Kar Wviktjv avinjOeiav fxr) 
 dTTCTroirjaafiU'ov rod Kvpiov, aXV evSoKijTavTog Iv auT(p e7ndeiicvva9ai i(p' 
 iKavbv xiooj^oj^ Tr)v avrov dyaOoTijTog rrjv Oavnarovpyiav, to Trap' iffxXv 
 
 ivay'tartQov Trcjg KpaTijaav Wog KaKiKeiv ovx oaiov. Stephan. Bostrens. ibid. 
 
 act. ii. O'lTivtg h) Tvepi tCjv tiKovcjv twv ayiojv oixoXoyovfjiev, oti ttclv tpyov, to 
 yivofxivov iv ovofiaTi tov Qsov, dya66v tori Kal dyiov dXXo yap eaTiv eUiov, 
 Kai dXXo dyaXfxa, TOVTkaTi Zu)diov ore yap 6 Qebg rov 'Addfi tirXaae, tovts(tti 
 ldr][iiovpyi](jev, tXsye, IloirjtrwjLtev dvOpojTTOv Kar s'lKova Kal Ka9' onoioxriv 
 rifiu)u' Kal lirobjatv dv9pio7rov tv tiKovi Qeov' tL ydp; oti tiKiov Qeov IffTiv 
 dvOpoJTTog, dyaXfid kffTi, TOVrkaTiv tldojXoXaTptia, Kai dasjSeia ; ixijSafxCjg 
 ykvoiTO. 
 
^26 THE ANTIQUITIES OF THE Book VIII. 
 
 But some plead the authority of Gregory Nazianzeny for 
 statues in churches ; to whom Petavius ^ answers, that " he 
 speaks not of statues in temples, but of profane statues in 
 other places." Which is a very just and true observation ; 
 for it is most certain, from the writings of St. Austin ^ and 
 Optatus'^, that there were no statues in that age in their churches, 
 or upon their altars, because they reckon both those to be mere 
 heathenish customs ; and Cassander observes ° the same out 
 of the writings of Gregory the Great. He also notes that, till 
 the time of the sixth General Council, the images of Christ 
 were not usually in the effigies or figure of a man, but only 
 symbolically represented under the type of a lamb ; and so the 
 Holy Ghost was represented under the type or symbol of a 
 dove ; but that council forbade ^ the picturing of Christ any 
 
 y Nazianz. Ep. xlix. (Paris. 1630. vol. i. p. 810. C 4.) Tifirjffov dk ttjv 
 t)fXiTBgav TToXidv' olg dtivbv, t'lTroTS ttjv iieydXrjv ttoXiv 'ixovreg, vvv jxriSk 
 TTokiv ixoifiiv Kai Orjpiiov oiKrjrrjpiov ytvoiTO fierd rfiv ar\v apx^jv, o, re vabg, 
 ov TjyeipafiEv Ti^ Q^fp, K«t V '''fpt tovtov t)fuv (piXoKokia' ovde yap ti dvdpi- 
 dvTtQ KaTsvtxGrjffovTai) tovto deivbv, £t Kai dWiog dtivoV fiijdi. -jrepi TovTitiv 
 voyLiayg r}}uv tlvai tov \6yov, dig Trepi rd Kpe'iTTOva rj (nrovdr]. 
 
 z Petav. lib. xv. de Incaimat. c. xiv. sect. iii. p. 325. Perspicuum est, pro- 
 fanas illie statuas intelligi, quae ad magnatum urbium ornamentum in locis 
 publicis collocari solebant. Quod et ipsa verba Gregorii palam ostendunt : 
 quibus negat, se de templo, et ejus ornatu omni sollicitum esse ; de statuis 
 vero nihil admodum ; eo quod longe praestantiore studio detineatur. Itaque 
 sibi ipse contradiceret, si de sacris imaginibus loqueretur : ac de quibus solli- 
 citum se esse dixit, mox negaret se esse sollicitum. 
 
 ^ Augustin. in Psalm, cxiii. concio ii. (torn. viii. opp. pp. 1304 — 1307, edit. 
 Basil. 1569.) 
 
 ^ Optat. lib. ii. (Oberthiir's ed. vol. i. p. 40.) Prioribus sseculis ut templa 
 fabricai'entur et idola fierent, quid vestro populo diabolus potuit amplius facere ? 
 
 c Cassand. Consultat. de Imagin. p. 165. (p. 974, opp. Paris. 1616, fol.) Ex 
 quibus apparet, Chinstum magis in typum agni, quani effigie humana depingi 
 consuevisse, quod usque ad tempus sexti Concilii Generalis obtinuisse videtur, 
 in quo statuitur, ut pictores in posterum non in agni typo, ut fieri consuevit, sed 
 humano cbaractere Christum exprimant, et satis apparet ex scriptis Gregorii^ 
 quanivis ejus eetate superstitio in cultu sanctorum non parum invaluerat, tamen 
 picturas tantum in ecclesiis admissas fuisse, non item statuas vel simulacra. 
 
 d Cone. TruUan. c. Ixxxii. (tom. iv. Cone. p. 1178.) 'Ev ntrt roJv ffSTTToiv 
 tiKovoJV ypacpaXg dfivbg daKTvX(i> tov Trpodpofiov deiKVVfxevog lyxapaTTtrai, og 
 dg TVTTOV -TraptXrjcpQr] Trjg xapiroe, rbv dXrjOivbv 7)[uv did tov vofiov Trpo- 
 VTro^aiviov djxvbv Xpiorov Tbv Qebv rjixCjv' Tovg ovv TcaXaiovg TVirovg Kai Tag 
 CKidg, ojg TTjg dX7]deiag avix(3oXd Tt Kai TrpoxapdyixuTa Trapadtdofisvovg Ty 
 EK/cXjjo-i'a KaTaaTTa^6}xivoi, ti)v X"P'*^ Trponjuw/xej-' Kai ttjv dXijOeiav, ug ttXtj- 
 pojjxa vofxov TavTr)v VTTodt^dnevoi' log dv ovv to rkXtiov kuv Talg ji^pw/i a roup- 
 
Cii. VIII. § 12. CHRISTIAN CHURCH. 527 
 
 more in the symbol of a lamb, and ordered it only to be drawn 
 in the effigies of a man. I presume, by this time, the worship 
 of images was begun, an. 692 ; and it was now thought in- 
 decent to pay their devotions to the picture of a Iamb ; and, 
 therefore, they would no longer endure it to be seen in the 
 Church. I have been the more particular in recounting and 
 explaining these things distinctly, that the reader might have, 
 in one short view, the rise and progress of that grand supersti- 
 tion, which has so overspread the Church, and defaced its 
 worship in the matter of images, which were introduced at 
 first only for historical use, to be laymen's books, and a sort of 
 ornament for the church ; though, as the event proved, the 
 most dangerous of any other. 
 
 Sect. XII. — Of adorning the CJmrcJi with Floimrs and 
 
 Branches, 
 
 Thei'e was one way more of adorning churches, which I 
 should not have thought worth mentioning, but for its inno- 
 cency and natural simplicity ; that is, the custom of garnish- 
 ing and decking them with flowers and branches ; which was 
 not done at any certain time for any pretended mystery, but 
 only to make them more decent and fit for a body of men to 
 meet in. St. Austin takes notice of the custom, speaking of 
 one ® who carried away with him some flowers from off* the 
 altar. And Paulinus, in his poetical way, refers to it ^ like- 
 
 yiaq kv ralq cnravTiov o^picnv vTToypdcprjTai, rov tov aipovrog tjjv afxapTiav 
 Tov KOiTfMov dfjivov XpitTTOv TOV Qsov 7)fM(jijv KUTa TOV dvBpMTTivov %apaKr}7pa 
 Kal sv ToiQ eiKoaiv aTcb tov vvv clvtI tov TraXaiov dixvov dvacrTijXoixjOai 
 opi^ofxev, di avTOv to Trjg TaTtivuxreojg vxpog tov Qeov Xoyov KaTavoovvTig, 
 Kal irpbg fivrjfirfv Trjg tv aapKi TroXiTsiag, tov t£ TrdOovg avTOv Kal tov 
 (TcjTTjpiov GavctTov xitpayuiyovfxtvoi, Kal Trig ivTfvOev yevojxsvrig ry KoafK^ 
 cnroXvTpuxTsojg. 
 
 e Augustin. de Civitat. Dei, lib. xxii. c. viii. (Bened. vol. vii. p. 669. A 4.) 
 (torn. V. opp. 1346. D.) Abscedens, aliquid de altari florum, quod occurrit, tulit; 
 eique, quum nox esset, ad caput posuit. 
 
 ^ Paulin. Natal, iii. Felicis. (p. 541, edit. Antverp. 1622. 8vo.) (torn. vi. 
 Biblioth. Patr. Max. p. 273. D. edit. Lugdun. 1677-) 
 
 Ferte Deo, pueri, laudem, pia solvite vota, 
 
 Et pariter castis date caniiina festa choreis. 
 
 Spargite flore solum, prretexite limiua sertis : 
 
 ruvpurcum ver spiret hiems, sit florcus annus 
 
 Ante diem, sancto cedat natura diei. 
 
 5 
 
528 THE ANTIQUITIES OF THE Book VIII. 
 
 wise. But St. Jerome does it the greatest honour, to give it 
 a place in his panegyric upon his friend, Nepotian, making it a 
 part s of his commendable character, that he took care to have 
 every thing neat and clean about the church, the altar bright, 
 the walls whited, the pavement swept, the gates veiled, the 
 vestry clean, and the vessels shining : and so far did his pious 
 sohcitude about these matters extend, that he made flowers, 
 and leaves, and branches of trees, contribute to the beauty and 
 ornament of the churches. These were but small things in 
 themselves (St. Jerome says) ; but a pious mind, devoted to 
 Christ, is intent upon things great and small, and neglects 
 nothing that may deserve the name of the very meanest office 
 in the Church. And it is plain St. Jerome had a greater 
 value for such sort of natural beauty and comeliness in churches, 
 than for rich ornaments of costly pictures, and paintings, and 
 silver, and gold, and precious stones. And, therefore, as I 
 observed before \ he rather advised his rich friends to lay out 
 their wealth upon the living temples of God, the backs and 
 beUies of the poor ; and commended the rich lady Paula ^ 
 for so doing, rather than for hanging up needless and super- 
 fluous gifts, as others did, upon the pillars of the temple. 
 And it is no wonder, then, he should commend Nepotian's 
 frugal care, who had divested himself of all his estate to relieve 
 the poor, and left himself no ability to adorn the church any 
 other way, but that which was most to St. Jerome's liking and 
 approbation. 
 
 S Hieron. Ep. iii. Epitaph. Nepotian. (Vallars. vol. i. p. 340. B 2.) (p. 23, 
 edit. Paris. 1643.) Erat sollicitus, si niteret altare, si parietes absque fuligine, 
 si pavimenta tersa, si janitor creber in porta, vela semper in ostiis, si saerarium 
 mundum, si vasa luculenta ; et in omnes ceremonias pia sollicitudo disposita, 
 etc. — Basilicas ecclesise, et Mart}Tum Conciliabula, diversis floribus, et ai'borum 
 comis, vitiumque pampinis adumbrarit. 
 
 h See before, sect. v. 
 
 i Hiei'on. Ep. xxvii. 16. Epitaph. Paulae. (Benedict, fol. 1734. vol. i. p. 701.) 
 Nolebat in his lapidibus pecuuiam effundere, qui cum terra et sseculo transituri 
 sunt J sed in vivis lapidibus, qui volvuntur super terram. 
 
Ch. IX. § 1. CHRISTIAN CHURCH. 5^9 
 
 CHAPTER IX. 
 
 OF THE CONSECRATION OF CHURCHES. 
 
 Sect. I. — W/iat the Aliments meant hy the Consecration of 
 
 Churches. 
 
 Anciently, when churches were finished and adorned, it was 
 then usual to proceed to a dedication or consecration of them, 
 which was a thing that was sometimes performed with a great 
 deal of pious solemnity ; and, therefore, it will be proper, in 
 the next place, to make a little inquiry into the nature and 
 circumstances of it. Now, I must observe, first of all, that 
 by the consecration of a church the ancients always mean 
 the devoting or setting it apart peculiarly for divine service. 
 But the manner and ceremony of doing this was not always 
 exactly one and the same ; therefore we are chiefly to regard 
 the substance of the thing, which was the separation of any 
 buildino: from common use to a relis^ious service. Whatever 
 ceremony this was performed with, the first act of initiating 
 and appropriating it to a divine use was its consecration ; and, 
 therefore, in allusion to this, the first beginning of any thing is 
 many times called its dedication. As when Cyprian, speak- 
 ing of Aurelius the Confessor, whom he had ordained a 
 reader, says, " he dedicated * his reading^'' he means no more 
 but that he performed the first act of his office in the church, 
 which, in his phrase, was its dedication. Whether churches 
 had any other ceremony besides this in their dedication for the 
 three first ages, is not certain, though it is highly probable 
 they might have a solemn thanksgiving and prayer for a sanc- 
 tified use of them also, ovur and besides the usual Liturgy of 
 the Church, because this was in use among the Jews ; who 
 
 ^ Cyprian. Epist. xxxvii. al. xxxviii. ad Cler. Carth. (Paris. 172G. p. 4fi.) Do- 
 minico legit interim nobis, id est, auspicatus est paceni, dum dedicat lectioiwn. 
 VOL. II. M m 
 
530 THE ANTIQUITIES OF THE Book VIII. 
 
 thus dedicated not only their temple (1 Kmgs viii.), but also 
 their private houses and walls of their cities, when they were 
 finished, as appears from the title of the 80th Psalm, which is 
 inscribed, " A Psalm or Song at the Dedication of the House 
 of David f ' and from the account which is given by Nehe- 
 miah (xii. 27) of the dedication of the walls of Jerusalem. 
 It is further probable, from the constant practice of Christians 
 in consecrating their ordinary meat by thanksgiving and 
 prayer, before they begin to use it ; and from the manner of 
 consecrating churches in the following ages, after the time of 
 Constantino. All which make it highly probable, that the 
 Christians of the three first ages used the same ceremony of 
 particular prayers and thanksgiving to God in the dedication 
 of their churches; but, having no express testimonies for 
 this, I will not pretend positively to assert it. Durantus^ 
 and Bona ^ are, indeed, very confident it was always so from 
 the time of the apostles ; but they build upon no better 
 foundation than the feigned Epistles of Clemens Eomanus, 
 Evaristus, and Hyginus, and the Acts of St. Cseciha in Simeon 
 Metaphrastes ; which are writings of no authority, when the 
 question is about matters of fact in the first and apostolical 
 ages. 
 
 Sect. II. — The first authentic Accounts of this to he fetched 
 
 from the Fourth Centura/. 
 
 Therefore, leaving this matter, for w^ant of better evidence, 
 as a thing only probable, but not certain, I proceed to consider 
 it as practised in the next age, w^hen, in the peaceable reign of 
 Constantino, churches were rebuilt over all the w^orld, and 
 dedicated with great solemnity : " then it was a desirable 
 sight," as Eusebius ^ words it, " to behold how the consecra- 
 
 t* Durant. de Ritib. Eccles. lib. i. c. xxiv. n. i. (Paris. 1632. p. 239.) Ec- 
 clesias cousecrandi consuetude ab ipsis apostolis usque ad nostram manavit 
 cetatem. 
 
 c Bona, Rer. Liturg. lib. i. c. xx. n. iii. (p. 418.) Templorum consecratio e 
 Veteri Testamento ad Novum, ab apostolis ad successores eraanavit ; atque 
 hunc ritum servavit ecclesia totius Orientis et Oecidentis consensu. Sunt, qui 
 Evaristo papae ejus originem adscribunt ; sed multo certius est apostolicura 
 institutum esse, nisi dicamus ab hoc Pontifice scripto promulgatum, quod sola 
 traditione ab antecessoribus acceperat. 
 
 d Euseb. lib. x. e. iii. (Reading, p. 411.) 'Etti tovtoiq, to naciv evKTalov 
 
Ch. IX. §2. CHRISTIAN CHURCH. 53 [ 
 
 tlons of the new-built churches and the feasts of the dedica- 
 tions were solemnized in every city."" That which made these 
 solemnities the more august and venerable was, that com- 
 monly a whole synod of the neighbouring or provincial bishops 
 met at the dedication. The church of Jerusalem, which Con- 
 stantino built over our Saviour's sepulchre, was consecrated in 
 a full synod of all the bishops of the East, whom Constantine 
 called first to Tyre, and then to Jerusalem, an. 335, for this 
 very purpose, as Eusebius ® and all the other historians inform 
 us. In like manner, Socrates ^ observes, that the Council of 
 Antioch, an. 341, was summoned on purpose to dedicate the 
 famous church there, called Dominicum Aureum, which was 
 begun by Constantine, and finished by Constantius : and there 
 are many examples of the like nature to be met with in ancient 
 history. Now the solemnity was usually begun with a pane- 
 gyrical oration or sermon, consisting chiefly of praise and 
 thanksgiving to Grod, and sometimes expatiating upon the 
 commendation of the founder, or the glory of the new-built 
 church ; such as that oration in Eusebius s, made at the dedi- 
 cation of the church of Paulinus, at Tyre, and others^ in 
 
 rjfiiv Kal TToQovfitvov avviKpoTHTO Oeajxa, kyKaiviojv eopral Kara TroXeig, Kal 
 Tu>v (ioTi veoTTayuJv 7rpoaevKT7]piu)v a^upoj(Ttig' eTTKTKOTrujv re IttI ravrb ovv- 
 s\(v<7£ig. 
 
 e Ibid. lib. iv. de Vit. Constant, c. xliii. (p. 587.) KaTsXdjifSavsv dWog 
 Pa(Ti\iKbg dvrjp, 87ri(T7rsp)(^ojv ti]v avvodov avv ypdfXfJiaTi /3acriXt/c^, (nrevSeiv 
 
 Kal fxrjdkv dvaj3a.\\t(r9ai Trjv stti to. 'lepoaoXvfia Trapopfiwv ye Tcopdav. ■ 
 
 Socrat. lib. i. c. xxviii. "Evvodov kiriaKOTriiov t/c^pu^e yevsoOai etti ry ica6iepu)a£i 
 
 Tov svKTrjpiov oiKOv, ov iv Tolg 'ItpoaoXvuoig dvrjyeipev. Sozom. lib. ii. 
 
 C. xxvi. 'Afxcpl ryjv Tp'iTrjv SiKuda rrjg KiovaravTivov rjytfioviag, s^epy acOsvrog 
 TOV 'lepocToXvfioig veu) rrtpi tov Kpaviov ^wpov, o fieya fiapTvpiov irpoaayopiv- 
 iTai, Trapaytvo/jLavog eig Tvpov Mapiavbg, dvrjp tCjv ev d^ig-, (3aaiXiKbg Taxvypd- 
 ^og, aTredioKs Ty (tvv6^(^ jSaaLXkojg eiri(TToXijv, TrapaKtXsvofikvrjv tv Taxti Td. 
 
 'ispoffoXvua KaToXa^Civ, Kal Tbv veil) KaQupCJTai. Theodoret. lib. i. c. xxxi. 
 
 Uriv ^ri uvvodov uiraaav dirb Trjg Tvpov KaTaXa(3tlv Tr)v AiXiav b (3a(7iXevg 
 Traprjyyvrjaf avvtXOelv Ss Kal Tovg uXXovg diravTag TravTaxoOev sksXsvcts, kuI 
 Toiig vtt' avTov dofirjOevTag KaOupuicrai vtujg. 
 
 ^ Socrat. lib. ii. c. viii. (p. 73. D.) KaracTKevdZei avvodov tv 'Avrioxeig. Trjg 
 ^vpiag ytviaOai, Trpocpdcrei [xiv Tutv kyKaivioiv Trjg iKKXTjtriag, fjv b 7raTi)p fiev 
 tCjv AvyovcTUJV KaraCKtva^HV rjp^aTO' fisra TeXiVTjjv St avrov, b vibg Kiov- 
 aravTiog StKart^ tTH ditb trig OtfitXiojcrtojg awtTtXtatv Tb de dXrjOtgy tirl Ty 
 dvarpoTry Kal KaOaip'sffti Trjg bfioovaiov TridTtujg. 
 
 e Euseb. lib. x. c. iv. tot. 
 
 b Gaud. Serm. xvii. Die dedicatiouis basilicpc sanctonjm quadraginta mai*- 
 
 M m 2 
 
/53^> THE ANTIQUITIES OF THE Book VIII. 
 
 ft 
 
 Gaudentius and St. Ambrose, upon the like occasion. Some- 
 times they had more than one discourse upon it ; for Eusebius, 
 speaking of the dedication of churches in the time of Constan- 
 tino, says, " Every bishop that was present', made a speech in 
 praise of the convention:'' so that the panegyric which he 
 there records was but one of many that were spoken. In 
 another place, describing the dedication of the church of Jeru- 
 salem, he says, some made speeches, by way of panegyric^, 
 upon the emperor and the magnificence of liis buildings ; 
 others handled a common-place in divinity, adapted to the 
 present occasion ; and others discoursed upon the lessons of 
 Scripture that were read, expounding the mystical sense of 
 them ; and he bore a part in each of these himself, being 
 present at that solemnity. When this part of the ceremony 
 was over, they then proceeded to the mystical service, or the 
 offering of the unbloody sacrifice, as he there terms it, to 
 God : praying for the peace of the world, the prosperity of the 
 Church, and a blessing upon the emperor and his children. 
 Among these prayers they seem to have had a particular 
 prayer for the church then dedicated, as some understand St. 
 Ambrose, who is thought ^ to have a form upon such an occa- 
 
 tyi-um (in Biblioth. Patr. Max. torn. v. pp. 968—970, edit. Lugd. 1677.) 
 
 Ambros. Serm. Ixxxix. In festo dedicationis ecclesise (Serm. xxvi. torn. v. 
 p. 78, edit. Colon. 1616. torn. v. p. 160, edit. Paris. 1642.) 
 
 i Euseb. lib. x. c. iii. (p. 411, at bottom.) 'Ekivei Se Kai \6yovQ arrag riov 
 Trapovrujv apxovTiov iravrjyvpiKovg, wg eKdaT<j) 7rapi)v dwctneiog, Qeid^iop rriv 
 Travrjyvpiv. 
 
 ^ Euseb. de Vit. Constant, lib. iv. c. xlv. (p. 689, at top.) Ot tov Osov 
 XtiTOvpyoi, evxaig dfxa Kai diaXk^tcxL ttjv eoprjjv KartKOGiiovv oi fiev tov 
 Oto^iXovg BaaiXsojg ti)v tig tov tmv oXojv 2wr?7pa hi^'nt)(nv dwixvovvTeg, rag rt 
 TTspi TO fiapTvpiov jxeyaXovpyiag die^iovTtg T(p Xoyq)' oi Sk Toig otTro Tutv 6ei(i)V 
 SoyixciTiov TravrjyvpiKoig QeoXoyiaig, irav^aiaiav XoyiKU)V Tpo(pCJp, Toig Travrwv 
 ■jrapa^idovTsg aKoalg' dXXoi ds epfirjveiag tCjv OiiuJV dvayvu}i7iJ.dT(jJV Ittolovvto, 
 Tag aTTopprjTovg dTroKaXvTTTOvTeg Oeciipiag. . . . "EvOa Kai vfii~ig, Tm> virkp 
 ijlidg dyaOuJv rj^iujfisvoi, TroiKiXaig Talg tig to koivov SiaXs^eai Tijv eopTrjv 
 hiixStiJieV TOTe ^ev did ypdmxaTog tu)V r<p (SaaiXti TretpiXoKaXrjfikvujv Tag 
 lK(ppdaeig epfirjvtvovreg' tot£ Se Kaipiovg Kai Tolg TrpoKeifxevoig avufioXoig Tag 
 7rpo(piiTiKdg TTOiovfxtvoi 6t(i)piag. 
 
 1 Ambros. Exhort, ad Virgin. (Benedict. 1690. vol. ii. p. 302.) Te nunc, 
 Domine, precor, ut supra banc domum tuam, supra hsec altaria quae hodie 
 dedicantur, supra hos lapides spiritales, quibus sensibile tibi in singulis templum 
 sacratur, quotidianus praesul intendas ; orationesque servorum tuorum, quse in 
 
Ch. IX. § 2. CHRISTIAN CHURCH. 533 
 
 sion ; which, because we have not many such in the writings 
 of the ancients, I will here insert in his own words :— " 1 
 beseech thee now, O Lord, let thine eye be continually upon 
 this house, upon this altar, which is now dedicated unto thee ; 
 upon these spiritual stones, in every one of which a sensible 
 temple is consecrated unto thee. Let the prayers of thy 
 servants, which are poured out in this place, be always ac- 
 cepted of thy divine mercy. Let every sacrifice that is offered 
 in this temple with a pure faith and a pious zeal, be unto thee 
 a sweet-smelling savour of sanctification. And when thou 
 lookest upon that sacrifice of salvation which taketh away the 
 sins of the world, have respect to these oblations of chastity, 
 and defend them by thy continual help, that they may be 
 sweet and acceptable offerings unto thee, and pleasing unto 
 Christ the Lord. Vouchsafe to keep their whole spirit, soul, 
 and body, without blame, unto the day of thy Son Jesus 
 Christ our Lord. Amen." I do not deny but that this prayer, 
 in some parts of it, may seem to look more like a consecration 
 of virgins than a consecration of churches. Perhaps it might 
 serve for both the spiritual and the material temples of God 
 together ; but if any think it means only the former, I will not 
 contend about it, seeing it is already proved out of Eusebius, 
 that at least panegyrical orations and praises of God, and 
 prayers for the church, were always part of the solemnity and 
 ceremony of these dedications ; and, till a solemn day was 
 appointed for the performance of these, it was not according to 
 rule for any one to use a new-built church as a place of 
 worship, unless a great necessity compelled him to it ; which 
 is evident from the apology that Athanasius makes for himself 
 to Constantius, for using the great church of Alexandria on 
 the Easter festival, before it was finished and dedicated by tlic 
 emperor, its founder. He says™, "The multitude was so 
 
 hoc loco funduntur, divina tua suscipias misericordia. Fiat tibi iu odorcm 
 sanctificationis omno sacrificium, quod in hoc tempio fide integra, pia sedulitatc, 
 offertur. Et quuni ad illam respicis hostiam sahitai'eni, per quam peccatum 
 mundi hujus abolctur, rcspicias ctiam ad has i)iie hostias castitatis, et diuturno 
 eas tuearis auxilio, ut fiant tibi in odorem suavitatis hostile acccptabilcs, Cliristo 
 Domino placentes ; et integrum spiritum eorum, animam et corpus, sine (querela 
 usque in diem Domini Jesu Christi tilii tui, servare digneris. 
 
 ni Athan. Apol. I. ad Constautiu. (Benedict. 1GU8. vol. i. p. 303. D 9.) 
 
534 THE ANTIQUITIES OF THE Book VIII. 
 
 great, that the lesser churches would not contain them with- 
 out hazard of their lives ; and therefore they importuned 
 the bishop that they might assemble in the great church, 
 otherwise threatening that they would meet in the open 
 fields f' upon which he consented to have prayers in this 
 church. But this did not go for its dedication ; for he tells 
 the emperor, they still expected a day, when he himself 
 should give the orders for its encaenia^ or ' feast of dedication,' 
 and then solemnly give his thanks to God for the finishing of 
 it, as had been done in the time of his predecessor Alexander, 
 when the church of Theonas was building, as he had seen it 
 done at Triers, and Aquileia, and other places, where churches 
 were sometimes used for prayer upon such urgent and pressing 
 necessities before they were finished. But the using them for 
 divine service upon such occasions was not their dedication : 
 but that always came after, and was a proper and solemn 
 eucharistical service, or thanksgiving to God, for the accom- 
 plishment of the holy structure ; so that this evidently makes 
 out the observation that has been made out of Eusebius 
 before, that the common prayers of the Church were not 
 looked upon as a formal dedication, without special panegyrical 
 orations, and forms of adoration and praise, more peculiar to 
 that occasion. And this, also, confutes the opinion of those, 
 who think the setting up the sign of a cross, or placing a com- 
 munion-table in a church, was its dedication ; for these things 
 might be done without any dedication, which appears not only 
 from this discourse of Athanasius, but from a case related in 
 Synesius, where some pretended that a certain place was 
 
 (torn. i. pp. 682, 684, edit. Paris. 1627.) (p. 303. D. et p. 306. C. edit. Paris. 
 1698.) 'Eoprj) \ii.v ydp r]v to Ilacr^^a, 6 de XaoQ Tzavv ttoXvq Kai toctovtoq 
 yv, cxrov ay tvXaiVTO Kara ttoKiv ilvai HgianavCJv (pi\6xpi(TT0i jSaijiXug. 
 TJJi' roivvv lKK.\r]<jiu>v okiyoiv Koi. (3paxvrdT(i)V ovcriov^ 96pv[3oQ rjv ovk oK'iyoQy 
 d^iovvTiov tv Ty fieydXij SKKXrjtTia avviXdiii', kuku Trdvrag £U%£(T0ai vTrtp 
 Trjg crfjg crujTijpiaQ' ojrfp Kal ykyovsv' dXX' t/xov TrapaKaXovvTog, rktog £7ri(7%£tv, 
 Kol OTTiog d{]7roTS fitrd OXi-ipeojg kv raXg dXXaig iKKXrjffiaig avvaxdijvaif ovx 
 VTrrjKOvcrav, dXX' 'iToijxoi ytyovamv i^tXdiiv ttjv ttSXiv, dg Tovg sprj/xovg rorrovg 
 iv t)\i(j} avvsX9elv, (ikXriov riyovfisvoi KdpiaTov IveyKslv oSov, rj jXiTd XvTrrig rrjv 
 
 iopTrjv TTOirjffai' . . . p. 306, n. 18. Sv Se, 9eo(piXe<TTaTS. Kvyovan., Z^atiag 
 
 TToXXaXg Itojv Trepiodoig, Kal rd eyKaivia ImrtXeffsiag' ai yap ytvofisvai irapd 
 TvdvTOJv Trepl rrjg cijg cwrj^ptag *^X"'> '^^'^ ifXTro^i^ovoi Tijv tCjv lyKuiviwv 
 Trajnjyvpiv, 
 
Ch. IX. § 4. CHRISTIAN CHURCH. 535 
 
 consecrated into a church, because it had been used for prayer 
 and administration of the sacrament in a time of hostile inva- 
 sion ; against which Synesius positively determines ", that such 
 an use in time of necessity was no consecration ; for otherwise 
 mountains, and valleys, and private houses, would be churches. 
 
 Sect. III. — The Bishop in every Diocese the ordinary/ Minister 
 
 of these Cotisecrations. 
 It is evident from what has been already said, that these 
 consecrations being generally performed in a synod of bishops, 
 the bishops were the ministers always employed in this service. 
 But it might happen that none but the bishop of the diocese 
 could be there ; and then it was his business peculiarly to per- 
 form the office of consecration, which, by some ancient canons, 
 is so specially reserved to the office of bishop, that presbyters 
 are not allowed to perform it. The first Council of Bracara, 
 an. 563, makes it deprivation ° for any presbyter to consecrate 
 an altar or a church, and says the canons of old forbade it 
 likewise. Among our British Councils, collected by Sir 
 Henry Spelman, there is one under St. Patrick, an. 450, 
 where we have a canon to this very purpose, " that a pres- 
 byter P, though he builds a church, shall not offer the oblation 
 in it, before he brings his bishop to consecrate it, because this 
 was regular and decent ;" and ancient history affords no ap- 
 proved examples to the contrary. 
 
 Sect. IV. — No Church to he built without the Bishop's Leave. 
 This will receive a little further confirmation from our ob- 
 
 n Synes. Ep. Ixvii. (Paris. 1640. p. 212. A 5.) (p. 238, Paris. 1605, 8vo.) 
 (p. 212, edit. Paris. 1633.) To yap sv liridpoixy tots TroXsfiiiov Ikh (Tu/x^u- 
 yovTag av9pu)7rovQ iv^aadai TctvayKoXa, tovto tov tottov ov KaOifpoZ' ri rravTa 
 /i£V bprii TTaaai Sk <papayytg tKKXrjaiai' Kai ovdtv o, Ti cppovpiov tK(pevyei to 
 drjixomov tlvaf sv olg airaaiv oTav oi TroXa/xioi Trpovoneixrojcriv, ewxat Kai 
 fiv(JTi]pia yivovTai' oWiai de oaai, KaTo. tovq ciQeovg tmv l^ 'Aptiov Kaipovg, 
 thxag tdk^avTO Kai ixvaTripia' aW ovdkv tJttov daiv iSnoTiSeg. 
 
 o Cone. Bracar. I. c. xxxvii. (Labbe, Cone. II. can. xix. torn. v. p. 842.) Si 
 quis presbyter, post hoe interdictum, ausus fucrit chrisma benedieere, aut eeele- 
 siam aut altarium consecrare, a suo offieio depouatur : nam et antiqui hoc 
 canones vetuerunt. 
 
 P Cone. Hibernicum. (Cone. torn. i. p. 1480.) can. xxiii. Si quis presbyte- 
 rorum ecclesiam .x-diticaverit, nou offcrat autequam adducat suum pontificem, ut 
 eum coiisecret, quia sic decet. 
 
5S6 THE ANTIQUITIES OF THE Book VIII. 
 
 serving two or three other things which have a near relation 
 to this matter : as, first, that no church regularly could be 
 builded without the license or consent of the bishop in whose 
 diocese it was erected. This is expressly provided in one 
 of the canons of the Council of Chalcedon, which subjects 
 monasteries and churches so to the bishop's care, that neither 
 of them might 'I be founded without his consent and appro- 
 bation. 
 
 Sect. V. — iVbr till the BisJiop had first made a solemn Prayer 
 in the Place where it was to he huilded. " 
 
 And, by the laws of Justinian, no church was to be begun 
 before the bishop had first made a solemn prayer, and fixed 
 the sign of the cross in the place where a new church was to be 
 erected ; which we have over and over again repeated in that 
 Emperor's Novels, both with relation to monasteries and 
 churches'^. And Gothofred, not without reason, thinks the 
 same custom was observed in expiating the temples of the 
 heathen, when they were to be consecrated into Christian 
 churches ; for so he understands that law ^ of Theodosius, 
 which orders the temples to be expiated, by placing in them 
 the sign of the Christian religion, that is, the sign of the cross. 
 And whereas some monks and other orders of men would 
 sometimes presume to set up the sign of the cross in public 
 buildings and other places, erected for the divertisement of 
 the people, which was, in effect, a pretending to make them 
 churches without the bishop's leave ; therefore the Emperor 
 
 q Cone. Chalcedon. c. iv. (Labbe, vol. iv. p. 758.) '^nu^av de tivsq t<^ 
 fiovaxiK(^ Kixprifikvoi TrpoaxVP'^^'-''''^} '"«S ''^ tKKXjjaiag Kai ra ttoXitiko. vlu- 
 TapcLTTOvai TTpdyfiara, TrspiiovTeg ddLci^opojQ iv ralg 7r6\s(TLv, ov /xrjv dWd 
 Kal ixovaarripia eavToTg ovviarav tTTiTijdtvovTtg' eSu^t firjdiva fxt]dafi.ov 
 OLKodojith' fir]6k (Jvviarq,v jxovacrTfjpiov, r) fvicTrjpiov oIkov, Trapd yvwfitjv rov 
 Trig TToXsojg sttktkottou. 
 
 r Justin. Novel, cxxxi. c. vii. Ei Tig ^ovkriOdt] oiKodofxrjaai asfSdafxiov 
 ivKTijpioVy ?7 fxovatJTfjpiov, fxrj aWiog dp^Ecr^w tov oiKodofirjfxarog, el fiij 6 rCJv 
 TOTTitiv 6<TubraTog iTricTKOTrog evx*]V iKtTcrt TToirjati, kuI tov Tifiiov Tti^^ii 
 
 GTUVpOV. 
 
 s Cod. Theod. lib. i. tit. iii. de Paganis, leg, xxv. Cuncta eonim sacra, tem- 
 pla, delubra, si qua etiam nunc restant Integra, prsecepto magistratuum destrui, 
 Colloeatioueque venei'audte Christiauee religionis signi expiari prtecipimus. 
 
Ch. IX. § G. CHRISTIAN CHURCH. 537 
 
 Leo * made a decree, " that nothing of this nature should ho 
 done by usurpation for the future ; but whether it was to 
 erect a cross, or bring the rehcs of a martyr into any place, 
 both these should be done by the direction of the bishops, and 
 not otherwise.'"* And hence it is probably conjectured, both 
 by Suicerus and Meursius, that a bishop's diocese is sometimes 
 called (TTavpoTr{]yiov; that is, the district wherein he had power 
 to fix the cross within his own bounds for the building of 
 churches. So the word will signify both the act of making a 
 cross, and the limits wherein he had power to make it. 
 
 Sect. VI. — No Bishop to consecrate a Church in another'' s 
 Diocese^ except Necessity required it. 
 
 For it is to be observed further, that though bishops had 
 the power of consecrating churches, yet that was limited to 
 their own diocese ; and they might not exceed their own 
 bounds, unless called to assist another, or to minister in the 
 vacancy of another bishopric ; which is so strictly insisted on 
 by the Council of Orange, that it forbids a bishop, who builds 
 a church himself, at his own expense, in another man's diocese, 
 to assume to himself the consecration" of it, but to leave that 
 to the bishop in whose territory the church is erected. The 
 third Council ^^ of Orleans and others have decrees of the like 
 nature ; but, in case a church was built in a vacant diocese, 
 
 t Cod. Justin, lib. i. tit. iii. de Episc. leg. xxvi. Decernimus, ut posthac neque 
 monachi, ueque quicumque alii cujuscumque status ac fortunse, in sedes pub- 
 licas, vel in quiecumque loca populi voluptatibus fabricata, venerabilem crucem 
 et sanctorum martyrum reliquias illicite iufen-e conentur, vel occupare audeant 
 ea, quaj vel ad publicas causas, vel ad populi oblectamenta constmcta sunt. 
 Quum enim religiosoe cedes non desintj possunt ibi, consultis prius (ut oportet) 
 religiosissimis episcopis, reliquias sanctorum martyrum, non quorumdara usur- 
 patione, sed arbitrio antistitum collocare. 
 
 11 Cone. Arausican. c. x. (tom. iii. Cone. p. 1449.) Si quis episcoporum in 
 alieme civitatis ten'itorio ecclesiam sedificare disponit, vel pro fundi sui negotio, 
 aut ecclesiastica utilitate, vel quacumque sua opportunitate, permissa licentia 
 sedificandi, quia proliibere hoc votura nefas est, non prsesumat dedicationcni, 
 qu8e illi omnimodis reservatur, in cujus territorio ecclesia adsurgit. 
 
 w Cone. Aurel. III. c. xv. (tom. v. p. 299.) Episcopus in dioeceses alienas, 
 ad alienos clericos ordinandos vel consecranda altaria, irruere non debet : quod 
 si fecerit, remotis his quos ordinaverit, altaris tamen consecrationc mancntc, 
 transgressor canonum annua missarum cclebritate ccssabit. 
 
538 THE ANTIQUITIES OF THE Book VIII. 
 
 -then any neighbouring bishop might be called to consecrate it, 
 as Sidonius ApoUinaris was called to consecrate the church of 
 Ruteni or Rodez, in France, though he was bishop of another 
 diocese. But the reason '^ was, as Savaro rightly observes, 
 because Rodez, at the time, had no bishop of its own to officiate 
 in the consecration. Now, all these things show that the 
 bishop in every diocese was the proper minister of this service : 
 for he was to be consulted before the work was begun ; he was 
 to come also, and pray at the place before the foundation was 
 laid ; and, when the building was finished, he was to be called 
 to consecrate it, or else some other bishop in his stead. But, 
 if presbyters could regularly have done it, there had been no 
 need to have sent for a bishop out of another diocese to per- 
 form it. But, perhaps, it will be asked, what if a presbyter 
 did take upon him to do the thing, did his act stand good, or 
 did the bishop proceed to a new consecration ? To which I 
 answer, this being a thing reserved to bishops only by eccle» 
 siastical law and custom (for the Scripture has nothing about 
 it), we do not find any new consecrations practised in such 
 cases ; but because it was a schismatical act in a presbyter so 
 to go against rule and canon in contempt of his bishop, tliere- 
 
 X Sidon. lib. iv. ep. xv. (Bibl. Vet. P. vol. x. p. 4D8.) Baptisterium, quod 
 dim fabricabamini, scribitis jam posse consecrari. Ad quse festa vos voti, nos 
 miuisterii, officii multos, fidei totos, causa sollicitat. Quod restat optamus, ut 
 
 . . . tam desiderio meo Christus indulgeat, quara Ruteuorum. Savaro in h. I. 
 
 Qui fieri potest, ut ministerii cura Sidonio incumberet, quum is non esset Rute- 
 uorum episcopus, ad quern hujusce ministerii consecratio spectabat? Concilii 
 Auraicensis can. x. * Dedicatio illi omnino reservatur, in cujus territorio 
 ecclesia adsurgit.' Nee alium quam loci episcopum evocare jus erat ad ecclesise 
 cousecrationem, eod. can. Cone. Aurelian. can. i. et iii. Wormatiensis, can. i. : in 
 quas ecclesiasticse disciplinee regulas impegisse Sidonium, nefas dicere: reus 
 enim Itesee disciplinee ageretur, etiamsi eum Elaphius ad ecclesiee cousecrationem 
 iuvitasset, supra dicti Concilii can. x. Verum dicendum est (quantum ex 
 Sidonio, Ep. vi. lib. vii. colligere licet) tum teraporis Ruteuorum eccleslam 
 summo fuisse viduatum pontifice, iu cujus locum alium sufficere non liberum 
 erat. Sidon. Burdegala, Petrogori, Ruteni, Lemovices, Gabalitani, Elusani, 
 Vasates, Convense, Auscenses, multoque jam major numerus civitatum (summis 
 sacerdotibus ipsorum morte truucatis, nee ullis deinceps episcopis in defunc- 
 torum officia suffectis, etc.) Tunc enim Euvarigis Ariana vis sseviebat, ea 
 propter Sidonius baptisterium consecravit, eo quod Ruteuorum episcopus 
 mortuus esset. 
 
Ch. IX. § 7. CHRISTIAN CHURCH. 539 
 
 fore he was to be punished ^ with deposition or degradation, 
 as appears from the forecited canon of the Council of Bracara. 
 And even a bishop that pretended to consecrate a church in 
 another man's diocese, was for his offence to be suspended a 
 year from his office^, as a transgressor of the canons, in the 
 French churches. 
 
 Sect. VII. — No necessity of a License from the Bishop of Rome 
 for a Bishop to consecrate in former Ages. 
 
 Some pretend that a bishop in his own diocese could not, 
 according to ancient canons, consecrate a church without the 
 bishop of Rome's license to authorize him to do it. This is 
 one of Gratian's doctrines to magnify the pope's power ^ in the 
 canon law ; which the new Homan correctors are so far from 
 altering or censuring, that they bring Socrates in as a further 
 evidence to vouch for it. Socrates, indeed, speaking of the 
 Council of Antioch, which Constantius summoned under pre- 
 tence of dedicating his new church there (though the true 
 design was to have Athanasius condemned in a general coun- 
 cil), excepts against it upon this ground, because the bishop 
 of Rome was not there, whose consent was necessary, by the 
 Ecclesiastical Canon, to make laws or rules for ^ the Church ; 
 which was a privilege equally belonging to all patriarchs, that 
 no general council should be held, nor general rules made for 
 the whole Church, without their presence and advice first taken 
 in such public deliberations. But this has nothing to do with 
 
 y Cone. Bracar. I. c. xxxvii. See note (o) sect. iii. 
 
 z Cone. Aurel. III. c. xv. See note (w) sect. vi. 
 
 ^ Gratian. de Consecrat. Distinct. I. c. vi. et xxvii. edit. Romse jussu Gre- 
 gor. XIII. 1582. (can. v. p. 1149, edit. Colon. 1717-) Inscriptio sic habet : 
 'Sine auctoi'itate summi pontificis nova non dedicetur ecclesia.' Preecepta 
 syuodalia, qua3 ante paucos menses de sede nostra ad proviuciani sunt directa, 
 et antiquis canonibus consentiunt, et ea, quae minus pi'obantur esse, addidimus, 
 et in utraque parte constat, ' sine summi pontificis auctoritate ecclesiam noviter 
 conditam non posse dedicari,' etc. Correct. Rom. addunt : Socrates in Eccle- 
 siastica Historia (lib. ii. c. viii. et xvii.) refert tamquam antiquissimum canonem, 
 sine Romani episcopi auctoritate nullam ecclesiam posse dedicari. 
 
 ^ Socrat. lib. ii. c. viii. (Aug. Taur. p. 73. E.) 'AWa /ir)v ov^i 'JovXiog 
 TraprjVf 6 Trjg nfyianjc 'Pojixijq tTriffKOTrOQ' ovde fxev tig tov tottov avroii 
 aTTtcrraXKfi Tivd' /cat toi Kavovog tKicXijcFiaaTiKou KtXtvovTog, [Xt) ^tlv 7r«j)a 
 Tt)v yvijjfiijv roil iTriCKOTrov 'PiOfiijg Tag liCKXijciag Kavovi^eiv. 
 
54.0 THE ANTIQUITIES OF THE Book VIII. 
 
 the consecration of churches in every private bishop's diocese, 
 of which there is no instance, in all ancient history, of any 
 bishop being obliged to send to the bishop of Rome for his 
 license to consecrate a church within his own diocese. But 
 that which seems to have imposed upon these censors, was 
 their misunderstanding those Greek words, KavoviZeiv rag 
 iKKXriaiag^ which does not signify ' dedicating of churches' 
 (though Musculus so translates it, and Hospinian follows him 
 in the same error), but the ' Church making laws or canons 
 for her own government," in which the bishop of Rome was 
 allowed to have a patriarchal privilege, but not in the conse- 
 cration of churches ; though that now be insisted on by some 
 who would have every thing flow from the immense plenitude 
 of power in the bishops of Rome. 
 
 Sect. VII J. — Churches always dedicated to God^ and not to 
 Saints^ though sometimes distinguished hy their Names for a 
 Memorial of them. 
 
 Next to the minister consecrating, it will be proper to say 
 something of the object to whom churches were dedicated, 
 which anciently was solely to God and his service ; of which 
 custom St. Austin is a most irrefragable witness, who, dis- 
 puting with Maximinus, the Arian bishop, uses this argument 
 to prove the divinity of the Holy Ghost : that he must be God, 
 because temples were builded and dedicated to him, which it 
 would be sacrilege to do to any creature. " If," says he, " we 
 should make a temple of wood and stone to any holy angel, 
 though never so excellent, should we not be anathematized by 
 the truth of Christ and the Church of God, for exhibiting to 
 the creature that service which is only due to the Creator ? 
 Since, therefore, we should be sacrilegious in building a temple 
 to any ° creature, how can he be otherwise than the true God, 
 to whom we not only build temples, but are ourselves his 
 
 c Aug. cent. Maximin. lib. i. (torn. vi. p. 288, edit. Paris.) (torn. vi. p. 689. 
 C. Basil. 1569.) Nonne si templum, alicui sancto angelo excellentissimo, de 
 lignis et lapidibus faceremus, anathematizaremur a vei'itate Christi et ab ecclesia 
 Dei, quoniam creatur-ee exhiberemus earn servitutem, quae uni tantum deberetur 
 Deo ? Si ergo sacrilegi essemus faciendo templum cuicunque creaturte, quomodo 
 noil est Deus veriis, cui noii templum fLiciinus, sed nos ipsi templum sumus ? 
 
Ch. IX. § 8. CHRISTIAN CHURCH. 541 
 
 temples ?" In another place he rejects with scorn the false 
 imputation of Faustus, the Manichee, who charged the Catho- 
 lics with erecting temples to their martyrs, and offering sacri- 
 fice and other acts of worship to them therein. To this he 
 replies, " That they never offered sacrifice to any martyr, but 
 only to the God of the martyrs, though they erected altars in 
 the memorials of the martyrs ^ ; for what bishop, when he 
 stands by the altar in any place where the holy bodies lie, 
 ever says, ' We offer unto thee, Peter, or Paul, or Cyprian V 
 But what is offered, is offered unto God (who crowns the mar- 
 tyrs), in the memorials of the martyrs who are crowned by 
 him." He often repeats it in other® places, that they did not 
 so honour their martyrs, by erecting temples or altars to them, 
 but only unto God. The same place, indeed, was often a mo- 
 nument or memorial of a martyr, and a temple of God, because 
 churches were commonly built over the sepulchres of the mar- 
 tyrs, or in the places where they suffered, or else the relics of 
 the martyrs were translated into them ; and hence they were 
 called by the martyr's name, because they were memorials of 
 them. The church and the altar that was built at Carthage, 
 in the place where St. Cyprian suffered martyrdom, was upon 
 
 d Ibid. cont. Faust, lib. xx. c. xxi. (Bened. vol. viii. p. 347. C.) (torn. vi. 
 p. 375. A. cit. edit. Basil.) Nulli martyrum, sed ipsi Deo martyrum, quamvis in 
 memoriis martp'um, constituamus altaria. Q,uis enim antistitura in locis sanc- 
 toi'um corporum, adsistens altari, aliquando dixit, * Offerimus tibi, Petre, aut 
 Paule, aut Cypriane ;' sed quod offertur, offertur Deo, qui martyres coronavit, 
 apud memorias eorum, quos coronavit : ut ex ipsorum loeorum adraonitione 
 major adfectus exsurgat, ad acuendam caritatem et in illos quos imitari possu- 
 mus, et in illura quo adjuvante possuraus. 
 
 e Ibid, de Vera Relig. c. Iv. (Bened. vol. i. p. 787-) (torn. i. opp. p. 744. A.) 
 Honoramus eos caritate, non servitute. Nee eis templa construimus. Nolunt 
 enim se sic honorari a nobis ; qui nos ipsos, quum boni sumus, templa summi 
 
 Dei esse noverunt. Id. de Civit. Dei, lib. xxii. c. x. (torn. v. p. 1355. A. B. 
 
 edit. Basil.) Illi [etlmici] talibus diis suis et templa sedificarunt, et statuerunt 
 aras, et sacerdotes instituerunt, et sacrificia fecerunt. Nos autera martyribus 
 nostris non templa sicut diis, sed Memorias sicut liominibus mortuis, quorum 
 apud Deura vivunt spiritus, fabricamus : nee ibi erigimus altaria, in quibus 
 sacrificemus martyribus, sed uni Deo et martyrum et nostro : ad quod sacrifi- 
 ciura, sicut homines Dei, qui mundum in ejus confessione vicerunt, suo loco et 
 ordine nominantur ; non tamen a saccrdote, qui sacrificat, invocantur. Deo 
 quippe, non ipsis sacrificat ; quamvis in Memoria sacrificet eorum : quia Dei 
 sacerdos est, non illoi'um. 
 
542 THE ANTIQUITIES OF THE Book VIII. 
 
 that account called menm Gypriani^ ' C}'prian''s altar ;** not 
 because it was built or dedicated to him or his worship, (for, 
 St. Austin says^, it was erected only to God and his ser- 
 vice,) but because it was a memorial of his martyrdom, being 
 built in the place where Cyprian himself was offered a sacrifice 
 unto God. 
 
 Sect. IX. — Churches sometimes named from their Founders^ or 
 other Circumstances in their Building, 
 
 And from hence it is very plain, that the naming a church 
 by the name of a saint or martyr, was far from dedicating it to 
 that saint or martyr, though it served for a memorial of him 
 among the living, and so far was an honour to his memory, 
 though dedicated only to God and his service. And this is 
 further evident from this consideration, that churches were 
 sometimes named from their founders, who certainly did not 
 intend to dedicate churches to themselves. Thus Sirmond^ 
 has observed three churches in Carthage to be so denominated 
 from their founders. Basilica Fausti, Florentii, and Leontii. 
 And Sozomen^ tells us, that the temple of Serapis, when it 
 was turned into a church, was called by the name of Arcadius ; 
 as some, in Rome and Antioch, bare the name of Constantine 
 and Justinian. Sometimes they had their name from a par- 
 ticular circumstance of time, or place, or other accident in the 
 building of them. The church of Jerusalem was called Ana- 
 stasis and Crux; not because it was dedicated to any St. 
 Anastasis or Cross ; but because it was by Constantine built 
 in the place of our Saviour's crucifixion and resurrection, as 
 
 ^ Augustin. Serm. Ixiii. de Diversis, torn. x. p. 592, edit. Pai'is. I(j27. Ut 
 mensa ilia, quae Dei est, etiam Cypriani vocetur, hsec causa est : Quia, ut ilia 
 mode cingitur ab obsequentibus, ibi Cyprianus cingebatur a persequentibus, etc. 
 
 Item. Mensa Deo constructa est, tamen mensa dicitur Cypriani . . . quia ibi 
 
 est immolatus, et quia ipse immolatione sua paravit banc mensam, non in qua 
 pascat, sive pascatur, sed in qua sacrificium Dei, cui et ipse oblatus est, offeratur. 
 
 S Sirmond. Not. in Aug. Serm. xxxvii. a se edit. torn. x. p. 753. (Inter opp. 
 Sirm. tom. i. p. 343, edit. Paris. 1696.) Quemadraodura basilica Fausti, et 
 basilica Leontiana dictae sunt a Fausto et Leontio conditoribus, sic Florentia hoc 
 loco basilica de nomine Florentii episcopi. 
 
 ^ Sozom. lib. vii. c. xv. (p. 274. B 4.) To {xkv h) llspa-mov uJSe ijXoj, kul 
 fitT oi) TToXv tig iKKXrjciav fxeTecrKsvaaOij, 'ApKadiov tov j3a(TL\siog eTrdJvvfiov. 
 
Ch. IX. § 9. CHRISTIAN CHURCH. 5i,S 
 
 Valesius ^ and others have rightly observed. So the church of 
 Anastasia, at Constantinople, was so termed, not from any 
 saint of the same name, but because it was the church where 
 Gregory Nazianzen, by his preaching, gave a sort of new hfe 
 or resurrection to the Cathohc doctrine of the Trinity, after 
 it had been long oppressed by the Arian faction, as he him- 
 self^ accounts for the reason of the name in several places of 
 his writings ; and, upon the like ground, one of the churches 
 of Carthage was called Basilica Bestituta, from its being 
 rescued out of the hands of the Arians. One of the churches 
 of Alexandria was commonly called Ccesareum'^, which Vale- 
 sius "^ thinks was for no other reason but because the place 
 before had been called Ccesareum, or ' the temple of the 
 Caesars : ' as a church of Antioch was called Pala^a, because 
 built in that part of the city which they termed iraXaiav, or 
 ' the old city."* So St. Peter's, at Rome, was anciently called 
 
 i Vid. Vales. Ep. de Anastasi ad calc. Eusebii tota. 
 
 ^ Naz. Orat. xxxii. ad cl. Episcopos, (torn. i. p. 527. B 7* Paris. 1630.) 
 Xaipoig, ' Avaaraaia, fjioi Trjg evaejSeiag STTwrvjUC <tv yap tov Xoyov riixiv 
 i^av'tarriaaQ, etl KaTacppovovfievov, to Trjg KOivijg viKr]g %wpioi/, ri SjyXw/x, «v y 
 Trpwrov Ti^v <jKi]vi)v l-Trrj^a/xtv, TiaaagaKOvra tTr] TrspKpeponivtjv iv ry lpr]n<j} 
 Kui 7T\avb)iJ.kvr]v' (TV Ts 6 iJ.'syag vabg ovrog kuI 7rspil36r)Tog, r) via KXrjpovofiia, 
 TO vvv fxsyag dvat irapa tov Xoyou \a(5cjv, ov 'lt(3ovg TrpoTepov ovTa, 'lepov- 
 oaXriii TreTTOirjKafitv. 
 
 BySov di^ yXvKvv vttvov, ' KvaaTaalav dk t oveipog 
 
 Sriytrev SjUoTcrt (p£pu)v riiiaTiniGi TzoQoig. 
 'H TrpwTT] Xoyov a'nrvv kvi rrpoTrodsGtn fiEVovTa 
 
 "Hyayev eg Kopv(priv ovptog dKpoTOiTrjV. 
 TovvsK 'Avaaracriav fiiv i7riKXr](nv KoXiOvffi 
 
 'Srjbj', ejjirig TraXafirjg epyov dpicTTOTrovov. (vol. ii. p. 78.) 
 
 1 Socrat. lib. vii. c. xv. (p. 303. D 2.) 'E/c tov di(ppov k/3aX6vrff, bttI t^v 
 eKicXriffiav y t7rMVV[Xov KaKjdpiov (jvvkXKovaiV drrodvaavTeg ts t)]v iaQT^Ta, 
 
 offrpaKoig dvtiXov. Liberat. Bi'eviar. c. xviii. (torn. v. Cone. p. 769. B.) 
 
 Igitur Petrus Moggus ab abbate Amone et Joanne Episcopo Magileos, et ab 
 abbatibus monacliorura inferioris iEgypti bella passus, et seditione ei in Ccesarea 
 basilica (ut dicitur) facta, anatliematizavit Synodura Chalcedoneusem et tomum 
 Papas Leonis. 
 
 m Vales. Not. in Evagr. in lib. ii. c. viii. (p. 272.) Magna Ecelesia urbis 
 Alexandrines Casarea dicebatur, ut docet Epiplianius in Hteresi Arianorum, 
 et Liberatus in Breviario, c. xviii. Socrates vero in lib. vii. Historite Eccle- 
 siasticEe, c. xv. earn ecclesiam KaLcrdpiov cognominatam esse dicit. Causam 
 autem hujus appellatiouis docet Athanasius in Epistola ad Solitarios, eo quod 
 scilicet ecelesia ilia construeta fuisset in loco, qui Ccesareton ante dicebatur, id 
 est, Csesarum teniplura. 
 
514 THE ANTIQUITIES OF THE Book VIII. 
 
 Tnumphalis, because it stood in Via Triumphali, or 'the 
 Triumphal Way,' leading to the Capitol. And we are assured 
 from St. Jerome ", that the Lateran church had its name from 
 Lateranus, the heathen, who was slain by Nero, because it had 
 formerly been that nobleman's palace in Rome. A thousand 
 observations of the like nature might be made ; but these few 
 are sufficient to show that there were different reasons for 
 giving names to churches, and that it was no argument of 
 churches being dedicated to saints, because they bare the 
 names of saints : it being otherwise apparent, that they were 
 consecrated only to God, and not to any creature. 
 
 Sect. X. — When Altars first began to have a 'particular Con- 
 secration^ with new Ceremonies distinct from Churches. 
 
 What has been observed of churches, is equally true of 
 altars, that they were always dedicated to God alone, and 
 not to any other being whatever, even after they began to 
 have a particular consecration with some new ceremonies 
 distinct from churches, which seems to have begun first of 
 all in the sixth century ; for the Council of Agde, an. 506, 
 is the first public record that we meet with, giving any ac- 
 count of a distinct consecration of altars : and there we find 
 the new ceremony of chrism ° added to the sacerdotal bene- 
 diction. And not long after we find a like decree in the 
 Council of Epone, an. 517, that "no altars but such as 
 were made of stone, should be consecrated with? the infusion 
 of chrism upon them;'' which implies, that at least some 
 altars, if not all, had then the ceremony of chrism in their 
 consecration. But, as this ceremony was new, so was the 
 consecration of altars, as distinct from churches, a new thing 
 also : and much more the consecration of communion-cloths, 
 
 n Hieron. Epist. xxx. Epitaph. Fabiolse. (Vallars. vol. i. p. 459, at bottom.) 
 Ut ante diem Paschse in Basilica quondam Laterani, qui Ceesariano trxmcatus 
 est gladio, staret in ordine poenitentium. Speaking of Fabiola doing penance 
 there. 
 
 o Cone. Agath. c. xiv. (Labbe, vol. iv. p. 1385.) Altaria placuit non solum 
 unctione clirismatis sed etiam sacerdotali benedictione sacrari. 
 
 P Cone. Epauneus. c. xxvi. Altaria, nisi lapidea, infusione chrismatis non 
 saerentur. 
 
Ch. IX. § 12. CHRISTIAN CHURCH. 545 
 
 and cups, and images, and crosses, and paschal tapers, and 
 holy water, and beads, and bells, of which the reader may find 
 a particular account in Hospinian % with all the new rites of 
 consecrating churches in the Romish rituals, w^hich it is none 
 of my business here further to pursue. 
 
 Sect. XL — No Church to he luilt or consecrated before it was 
 
 endoioed. 
 
 Concerning the ancient consecrations, we have further to 
 observe, that, by the laws of Justinian, no man was to begin 
 to build a church before he had given security to the bishop 
 of a maintenance for the ministry"^ and the repairs of the 
 church, and whatever was otherwise necessary to uphold 
 divine service in it. And by a rule of one of the Spanish 
 Councils % a bishop was not to consecrate a church before the 
 donation of its maintenance was delivered to him in writing, 
 confirmed by law ; which were necessary rules to preserve 
 churches from falling to ruin, and their ministry and service 
 from contempt and disgrace. 
 
 Sect. XII. — Yet Bishops not to demand any thing for Con- 
 secration. 
 
 But beyond this suitable provision and settlement for the 
 service of the church, the bishop was not to exact or demand 
 any thing further of the founder ; but, it being part of his 
 ordinary office to consecrate churches, he was obliged to do it 
 without requiring any reward for his service, unless the founder 
 thought fit to make him any voluntary oblation, in which case 
 
 q Hospin. de Templo, lib. iv. c. ii. — xi. 
 
 "^ Justin. Novel. Ixvii. c. ii. M^ aXXwg avrov eKK\i](Tiav s/c veov oiKodofxuv, 
 TTQiv av ^ia\f)(QHr} Trpbg tov QtO(piKk(TTaTov apxitTvioKOTTov, kciI opiffeie to 
 fxtrpov, OTTtp acpopiZ^i Trpog re ryv Xvx^OKatav Kat t))v updv Xeirovpyiav, Kai 
 Ttjv dSia(p9opop TOV o'lKov avvTr]pr}aiv, koi Trjv tCjv Trpoaedpivovrujv aTroTpocpijV' 
 Kal, eiTrep avTupKiog txtiv So^ne, Trou~ia9ai avrbv TZpOTtgov dutpedv twv d<popi- 
 KicrOai fitWovTOJi', o'vtu) ts tov oIkov oiKoSoixelv. 
 
 s Cone. Bracar. III. c. v. (Labbe, vol. v. p. 897-) Unusquisque episcoporura 
 meminerit, ut non prius dedicet ecclesiam aut basilicam, nisi antea dotem 
 basilicae et obsequium ipsius, per donationem cliartulai confirmatum, accipiat : 
 nam non levis est ista temei'itas, si sine luniinariis, vel sine sustcntatione eorum, 
 qui ibidem servituri sunt, tamquam domus privata, ita conseci'etur ecclesia. 
 VOL. II. N n 
 
54^ THE ANTIQUITIES OF THE Book VIII. 
 
 he is at liberty to receive it. So it is determined in the fore- 
 said Spanish Council of Bracara \ and for the French churches 
 in the second Council of Chalons ", and others in the time of 
 Charles the Great. 
 
 Sect. XIII. — Consecrations performed indifferently upon any 
 
 Day. 
 
 As to the time of consecration, they did not anciently 
 confine themselves to perform it only upon Sundays. But 
 all days were at first indifferent both for this and the ordi- 
 nations of the clergy likewise, which is an observation fre- 
 quently made by the learned Pagi ^ in his Critical Remarks 
 upon the Chronology of the Ancient Church ; particularly, he 
 observes, that Constantine's famous dedication of the church 
 of Jerusalem in a full synod of bishops, an. 335, must needs 
 have been upon a Saturday. For all writers agree, that it was 
 upon the Ides of September, that is, upon the 13th day of 
 September ; which, according to the exact rules and method 
 of the cycle, must fall upon a Saturday that year. Whence 
 Pagi rightly concludes, that the custom had not yet prevailed, 
 which confined consecration of churches to the Lord's day. 
 
 Sect. XIV. — The Day of Consecration usually celebrated 
 
 among their Anniversary Festivals. 
 I have nothing further to remark upon this head, save 
 only that the day of consecration was in many churches 
 
 t Cone. Bracar. III. c. v. Placuit, ut quoties ab aliquo fideles ad conse- 
 crandas ecclesias episcopi invitantur, non quasi ex debito munus aliquod a 
 fundatore requirant ; sed si ipsi quidem aliquid ex suo veto obtulerint, non 
 respuatur. Si vero aut paupertas ilium aut necessitas retinet, nihil exigatur 
 
 ab illo. 
 
 u Cone. Cabillon. II. c. xvi. (Labbe, vol. vii. p. 1275.) Omnes uno consensu 
 statulmus, ut sicut, pro dedicandis basilieis et dandis ordinibus, nihil acei- 
 piendum est ; ita etiara pro balsamo, sive luminaribus emendis, presbyteri 
 chrisma nihil accepturi dent. 
 
 w Pag. Critie. in Baron, an. 335, n. iv. (Lucte, vol. iv. p. 258.) Initio Sep- 
 tembris, ut minimum, Eusebius et reliqui episeopi, Tyro relicta, Hierosolymam 
 petierunt ; quum die deeima tertia Septembris Basiliese Hierosolymitanse 
 
 Encaenia celebrarint. Num. vi. Idus Septembris, seu dies xiii. illius mensis, 
 
 coneurrit hoe anno cum sabbato, ut methodus cyclica docet. Quare nondura 
 mos invaluerat, ut ecclesioe die dominica dedicarentur. 
 
Ch. IX. § 14. CHRISTIAN CHURCH. 
 
 547 
 
 solemnly kept and observed among their anniversary festi- 
 vals. For Sozomen "" gives us this account of the dedication 
 of the church of Jerusalem, that, in memory of it, they held 
 a yearly festival, which lasted for eight days together, during 
 which time both they of the Church, and all strangers, which 
 flocked thither in abundance, held ecclesiastical assemblies, 
 and met together for divine service. To this Gregory the 
 Great seems to have added a new custom here in England; 
 which was that, on the annual feast of the dedication, the 
 people might build themselves booths round about the church, 
 and there feast and entertain themselves with eatinoc and 
 drinking, in lieu of their ancient sacrifices while they were 
 heathens : which is related by Bede ^ out of Gregory's Letters 
 to Austin, and Mellitus, the first bishop of the Saxons. And 
 from this custom, it is more than probable, came our wakes, 
 which are still observed in some places as the remains of those 
 feasts of dedication of particular churches. 
 
 X Sozom. lib. ii. c. xxvi. (Reading, p. 75, at bottom.) 'E^ Ueivov de, srljaiov 
 TavTTjv loprriv XanTrpojg fiaXa dysi r) twv 'lepocroXvfiojv eKKXrjaia' cjq Kai 
 lxvi)(T6ig sv avry reXtTcrOai, Kal oktoj r'/nkpuQ e^e^jg kicicXrjcridZfiv' avvuvai re 
 TToXXovg (xxsSbv U Trdcrrjg rrjg vcj)' ijXiov, oi icaQ' icTTopiav tuiv iepCJv tottojv 
 "KavToQfv avvTpkxovat Kara tov Kaipbv ravrijg rrjg 7ravT]yvps(tjg. 
 
 y Bed. Histor. lib. i. c. xxx. (Lond. 1838. p. 80.) Ut die dedicationis, vel 
 natalitii sanctorum martyrum, quorum illic reliquiae ponuntur, tabernacula sibi 
 circa easdera ecclesias, quae ex fanis comrautatae sunt, de ramis arborum faciant, 
 et religiosis conviviis solemnitatem celebrent, nee diabolo jam animalia immo- 
 lent, sed ad laudem Dei in esu sue animalia occidant, et Donatori omnium de 
 satietate sua gratias referant. 
 
 N n 2 
 
51.8 THE ANTIQUITIES OF THE Book VIII. 
 
 CHAPTER X. 
 
 OF THE RESPECT AND REVERENCE WHICH THE PRIMITIVE 
 CHRISTIANS PAID TO THEIR CHURCHES. 
 
 Sect. I. — Churches never put to any Profane Use, hut only 
 
 Sacred and Religious Service. 
 
 Next to their adorning and consecration of churches, it will 
 be proper to examine what respect and reverence they paid 
 to consecrated places, after they were once set apart for 
 divine service. They then used them only as the houses of 
 God, for acts of devotion and religion, and did not allow of 
 any thing to be done there, that had not some tendency 
 towards piety, or immediate relation to it. They might be 
 used for religious assemblies, for the elections of the bishops 
 and clergy, for the sitting of councils, for catechetic schools, 
 for conferences and collations about religion ; but not be put 
 to the use of common houses, to eat, or drink, or lodge in. 
 And, therefore, though the law allowed men to take sanc- 
 tuary in the church (as we shall see in the next chapter), yet 
 it did not allow them to have their meat and lodging there. 
 When some abused the catechumenia (which I have shown 
 before to be places within the church for men and women to 
 hear divine service in), and turned them into rooms to lodge 
 in, the Emperor Leo made a decree, that " all such should 
 be expelled from their habitations in the church." The case 
 was different, when men spent whole nights in the church in 
 watching and prayer, as they did frequently both in their 
 public and private vigils ; such pernoctations in the church 
 were allowed, because they were but necessary circumstances 
 of divine service. Only women were forbidden, by the Council 
 
Ch. X. § 1. CHRISTIAN CHURCH. 549 
 
 of Eliberis ^, to keep private vigils in the church, because 
 many times, under pretence of prayer, secret wickedness was 
 committed. And, for the Hke reason, their agapce^ or ' feasts 
 of charity,' W'hich were originally an apostolical practice, and 
 kept in the church, were afterwards prohibited, or at least 
 discouraged, for the excess and consequent profaneness that 
 attended them. The Council of Laodicea ^ peremptorily for- 
 bids them, under that name of ' charity feast ; ' and commands 
 that "no one should eat, or prepare beds or tables for that 
 purpose, in the house of God." And the third Council of 
 Carthage forbids all feasting in the church ^ in general to the 
 clergy, except in case of necessity, when they were upon a 
 journey, and could not otherwise be entertained ; and orders, 
 that the custom should be discountenanced as much as possible 
 also in the laity. For, though they were forced to tolerate it 
 for some time, yet they did not approve of it, as St. Austin 
 tells Faustus ^^ the Manichee, but endeavoured to correct both 
 the excess that many ran into upon such occasions, and the 
 very custom itself of feasting in the church, or at the graves of 
 the martyrs ; because two errors crept into the Church by that 
 means, intolerable excess, and an heathenish superstition there- 
 with. For men began, as he® complains, in these riots to 
 
 a Cone. Illib. c. xxxv. (Labbe, vol. i. p. 974.) Placuit prohiberi, ne feminae 
 in coemeterio pervjgilent ; eo quod ssepe, sub obtentu orationis, latenter scelera 
 admittant. 
 
 t> Cone. Laodic. c. xxviii. (Labbe, vol. i. p. 1501.) "On ov del Iv rolg 
 KvpiuKolg, t] kv TOiQ SKKXrjaiaig, rag Xeyofxevag ayairag ttoiuVj Kai iv t(^ oIki^ 
 Tov Qiov icrOidv, Kai aKOv^ira arpiovvveiv. 
 
 c Cone. Carth. III. c. xxx. (Labbe, vol. ii. p. 1171.) Ut nulli episeopi vel 
 clerici in ecclesia conviventur, nisi forte transeuntes hospitiorum necessitate illic 
 reficiantur ; et populi, quantum fiei'i potest, ab hujusmodi conviviis prohibeantur. 
 
 Cod. Afric. can. xlii. "Qcrre eirtcTKOTrovg f] KXj]piKovg Iv ry iKKkriaiq, fxi) 
 
 aviXTToaid^iaQac si fxrid' av tvxov dvajKy giving dia[3dvTig Ikh iitTaXvaioGi' 
 Kai 01 Xaoi tuiv ToiovrorpoTrwv avinroanov, ocrov dvvaTov iari, kojXvQuxtiv. 
 
 d Aug. cont. Faust. lib. xx. c. xxi. (Bened. vol. viii. p. 348. A.) Qui se in 
 raemoriis martyrum inebriant, quomodo a nobis approbari possuut, qunm eos, 
 etiam si in domibus suis id faciant, sana doctrina condeninet ? Sed aliud est 
 quod docemus, aliud quod sustinemus, aliud quod pra^cipere jubemur, aliud 
 quod emeudare proecipimur ; et donee emendemus, tolerare compellimur. 
 
 « Ibid, de Morib. Eccles. lib. i. e. xxxiv. (Bened. vol. i. p. 713. E.) Novi 
 multos esse sepulcroruni et pieturarum adoratorcs ; novi multos esse, qui luxu- 
 
550 THE ANTIQUITIES OF THE Book VIII. 
 
 worship pictures and tombstones, and reckoned their feasts a 
 sort of sacrifice to the dead, placing even their voracities and 
 drunkenness to the account of rehgion : so that it was high 
 time to lay aside all manner of banquetings in the church, that 
 the house of God might not be profaned with such excesses of 
 riot as were not to be endured in private houses. And this 
 was their general rule in all cases, to lay aside all customs that 
 were not absolutely necessary, though innocent and useful in 
 their original, rather than suffer the abuses and corruptions of 
 them to end in the profanation of churches. 
 
 Sect. II. — The like Caution observed about the Sacred Vessels 
 
 and Utensils of the Church. 
 
 The like reverence and respect was also shown to every 
 sacred vessel and utensil belonging to the administration of 
 the sacraments and divine service : they might not be em- 
 ployed to any other use, but only what was sacred, and 
 answerable to the designation and appointment of them. 
 Upon this account, they were kept in the sceuophylacium of 
 the church ; and never removed thence, but when the service 
 of the altar required them. This custom was so nicely 
 observed, that when Athanasius was accused for breaking the 
 mystical cup, he clears himself of the accusation, by saying, 
 that " in the place where it was pretended that he had broken 
 it, there was neither church, nor minister ^, nor was it the time 
 
 riosissime super mortuos bibant ; et epulas cadaveribus exhibentes, super 
 sepultos seipsos sepeliaut, et voracitates ebrietatesque suas deputent religioni. 
 
 f Athanas. Apol. ii. (Bened. 1698. vol. i. p. 133. D 8.) (torn. i. p. 732, Paris. 
 1627.) (pp. 133, 134, edit. Pai'is. 1698.) Kat yd|0 6 to-koq iKtXvoQf kv <^ 
 K£(cXa<70ai TO TroTrjoiov ^r]aiv, oy/c rjv iKK\r]aia' TrpsajSvTtpo^ ovk rjv 6 tov 
 TOTTov TrapoiKuJv r'ifi'epa, KaO' rjv MaKotpiov tovto TmronjKSvai ^aalv, ovk tiv 
 KvpiuKq' firjre roivvv tKKXrjffiag oixrrjg iKti, fJtffre tov 'upovpyovvTog, /jirjTe 
 Ttig n'lfispag uTraiTOvfftjg, ttoIov f) TTore, i] ttov to TTOTTjpiov KSKXacxTai fxvaTiKov ; 
 TTOTtipia ^kv yap tlvai TroXXd Kat tcard Tag oiKiag, icai kv ayopq. fJ-'say, drjXoV 
 Kai TOVTiov ovdev 6 Opavaiv acrefSu' to de fjivaTiKov Trorrjpiuv, o kclv OpavdQrj 
 Trap' tKOVTog, dcrs/S^ ttoisl tov £7rtK£%fip>]K:ora, Trapa jxovoig ToZg vofxijxhjg 
 TTpoecFTuiaiv tvpiaKtTai' ovTog 6 TpoTrog tovtov tov TroTrjpiov ixovog, dWog 
 ovStig. . . . Kai tuvto. (pafxtv, oi>x oti kcLv (TxiafiaTiKuiv rroTrjpiov KSKXaarai 
 Trapa. Maicapiov, dXX' oti fMTjSkv ^v oXwg s/ctr irCig yap ; ottou firjTe Toirog 
 KvpiaKijg, jLu/rf Tig IkiI Trjg tKKXyjaiag, ciXXd fxiiTe 6 Kaipbg fivcTTijpiwv ijv. 
 
Cii. X. §2. CHRISTIAN CHURCH. 551 
 
 of celebrating the eucharist : therefore, since the cup was 
 never in the custody of any but the ministers of the church, 
 nor ever used but in the church in time of divine service, he 
 could not be guilty of the crime laid against him, seeing there 
 were none but private men, in whose keeping the cup could 
 not be, in that place." The vessels were usually kept by the 
 deacon ; and the sub-deacons and other inferior orders are, 
 by the Councils of Laodicea^ and Agde^, forbidden to touch 
 them. There was but one case in which it was lawful to put 
 these things to common use ; and that was the case of abso- 
 lute necessity, when no other method could be found out to 
 redeem captives, or relieve the poor in times of extreme 
 exigence, then it was thought that mercy was to be preferred 
 before sacrifice, and that the Hving and spiritual temples of 
 God were to be preserved at the expense of the material ones : 
 and they never made any scruple to melt down their com- 
 munion-plate, or part with their ornaments, upon such occa- 
 sions ; of which I have given full proof heretofore, from the 
 examples of St. Ambrose, St. Austin, Cyril of Jerusalem, 
 Acacius, bishop of Amida, Exuperius of Toulouse, and the 
 Laws ^ of Justinian, which need not be repeated in this place. 
 But, excepting this one extraordinary case, it was esteemed 
 the highest profanation and sacrilege, to divert any thing to 
 any other use, which was given to God's service : and there 
 are some instances of very remarkable judgments that befel 
 such profaners ; one or two of which it may not be amiss to 
 mention. Theodoret ^ tells us, Julian the Apostate sent two 
 of his officers, Fehx and his uncle Julian, to plunder the 
 church of Antioch, called the Golden Church, and bring the 
 rich vessels, which Constantine and Constantius had dedicated, 
 into his own coffers. But they were not content barely to 
 commit sacrilege, unless they could vent their spite also in 
 
 g Cone. Laod. c. xxi. (Labbe, vol. i. p. 1500.) "On ov dtl virvperag txeiu 
 X^Joav iv Ti^ diaKoviK(^, nal uTTTiadai ceaTTOTiKtov (jKtvS)v. 
 
 ^ Cone. Agath. e. Ixvi. (Labbe, vol. iv. p. 1394.) Quoniam non oportet 
 insacratos niiuistros liceutiara habere in secretarium, quod Grceci diaconicuni 
 appellant, ingredi, et contiugcre vasa dominica. 
 
 i Book V. chap. vi. sect. vi. 
 
 k Theodoret. lib. iii. ec. xii. xiii. 
 
552 THE ANTIQUITIES OF THE Book VIII. 
 
 some unmannerly and profane abuses : therefore, Julian pissed 
 upon the holy table ; and Felix, seeing the holy vessels, 
 broke out into this rude expression : — " Behold what fine 
 vessels Mary''s son is served in !" but the impious wretches 
 did not long go unpunished ; for Julian was immediately 
 seized with an ulcer, which turned all his bowels into putre- 
 faction ; and he died, voiding his own excrements at his 
 blasphemous mouth ; and Felix, by the same divine venge- 
 ance, voided blood at his mouth, without intermission, day 
 and night, till he died. Victor Uticensis^ gives us a like 
 account of one Proculus, an agent of one of the kings of the 
 Vandals, v,'ho, having ravaged and plundered the Catholic 
 churches, made himself a shirt and breeches of the palls or 
 coverings of the altar. But, not long after, he fell into a 
 frenzy, which made him eat oif his own tongue, piece by 
 piece, and so he breathed out his last in a most ignominious 
 death. It is no less remarkable, what Optatus reports of 
 some Donatist bishops, who, in their mad zeal against the 
 Catholics, ordered the eucharist which the Catholics had con- 
 secrated to be thrown to their dogs, but not without an im- 
 mediate sign of divine ™ vengeance upon them ; for the dogs, 
 instead of devouring the elements, fell upon their masters, as 
 if they had never known them, and tore them to pieces, as 
 robbers and profaners of the holy body of Christ : which 
 makes Optatus put them in mind of that admonition of our 
 Saviour (Matt. vii. 6), " Give not that which is holy unto the 
 dogs; neither cast ye your pearls before swine, lest they 
 
 1 Victor, de Persecut. Vandal, lib. i. p. 593. (p. 1896. torn. vii. Bibl. Patr. 
 Paris. 1589.) Geisericus mittit Proculura quemdam in provinciam Zeugitanam, 
 qui coarctaret ad tradendum mysteria divina vel libros, cunctos Domini sacer- 
 dotes, ut prirao armis nudaret, et ita facilius inerraes hostis callidus captivasset. 
 Quibus se non posse tradere claniantibus, ipse rapaci nianu cuneta depopula- 
 batur, atque de pallis altaris (proh nefas !) camisias sibi et femoralia faciebat. 
 Qui tamen Proculus, hujus rei executor, frustatim sibi comedens linguam, in 
 brevi turpissima consumtus est morte. (See note (f) p. 458.) 
 
 ^ Optat. lib. ii. (Obertliiir's ed. vol. i. p. 36.) . . . ut omnia sacrosancta 
 supra memorati vestri episcopi violarent. Jusserunt eucharistiam canibus fundi, 
 non sine signo divini judicii : nam iidem canes, accensi rabie, ipsos dominos 
 suos, quasi latrones sancti coi'poris reos, dcnte vindice, taraquam ignotos et 
 inimicos laniaverunt. 
 
Ch. X. § 3. CHRISTIAN CHURCH. 553 
 
 trample them under their feet, and turn again and rend you." 
 Other instances might be added of the same nature ; but I 
 choose rather to go on with the account of their reverence, 
 than to dwell any longer upon the punishments of the pro- 
 faners. 
 
 Sect. III. — What Difference made between Churclies and 
 
 Private Houses. 
 
 Let us next, then, observe the difference that was made 
 between churches and private houses. Some heretics made 
 very light of this distinction, as the Eustathians, Massalians, 
 and others. Against the Eustathians, we have two canons 
 made in the Council of Gangra; from which we may learn 
 their errors, and what were the Catholic tenets in opposition 
 to them. The first is, " If any one teach " that the house 
 of God, and the assemblies held therein, are to be despised, 
 let him be anathema ^ and the other, " If any one ° hold 
 assemblies privately out of the church, and despising the 
 church, chooses to perform ecclesiastical offices where there is 
 no presbyter appointed by the bishop, let him be anathema.'''' 
 These heretics seem to have contemned both a regular 
 ministry and the public churches, and to have made no dif- 
 ference between the house of God and other houses ; but to 
 have taught that ecclesiastical offices might as well be per- 
 formed at home as in the church. Against which errors 
 this Council, rising up so severely, gives us to understand, 
 that, according to the sentiments of the Catholic Church, the 
 public offices of the church were to be performed in public, 
 and not in private houses ; and that it was a contempt of the 
 house of God to perform them otherwise. At present I do 
 not remember any one allowed instance of the contrary prac- 
 tice in all ancient history, except in cases of necessity, which 
 are above all laws : and, therefore, I could not but reckon this 
 
 o Cone. Gangr. can. v. (Labbe, vol. ii. p. 419.) Ei rtq didaaKOt tov oJkov 
 Tov Oeov evKaracppovriTov tivai, koI tuq Iv avrip avva^iig, dvaQifxa laTO). 
 
 " Ibid. can. vi. Ei ng Trapa r>)v tKKXtja'iav idi(^ t/c/cXjjcrtd^ot, koj kutu- 
 (ppovutv rijQ tKKXijciaQ to. rrjg tKKXijtriag tOkXoi irpaTTtiv, /xt) cvvovTog tov 
 
 7rpt(T(3vTtp0V KUTO. yVlbfil}V TOV tTTKT/COTrOU, dvaOe/Xa i<TTU). 
 
554 THE ANTIQUITIES OF THE Book VIII. 
 
 difference^ which was so universally put between the house 
 of God and private houses, among the instances of respect and 
 reverence which the ancients paid to their churches. 
 
 Sect. IV. — How some chose rather to die than deliver up 
 Churches to he profaned hy Heretics. 
 It will deserve here, also, to be remembered, particularly to 
 the praise of St. Ambrose, how he acted, with the courage 
 and resolution of a martyr, in defence of the churches, that 
 they might not be delivered up to the profanation of the 
 Arians ; for when the younger Valentinian had, by the insti- 
 gation of his mother, Justina, an Arian empress, first published 
 a law, now extant in the Theodosian? Code, allowing the Arians 
 liberty to hold assemblies ; and afterwards sent his commands 
 to Ambrose to deliver up to them one of the churches of Milan; 
 he returned him this brave and generous answer, — " If the 
 emperor asks of me any things that is my own, my estate, 
 my money, I shall freely recede from my right, though all 
 that I have belongs to the poor ; but those things which are 
 God's are not subject to the emperor's power. If my patri- 
 mony is demanded, you may invade it ; if my body, I will offer 
 it of my own accord. Will you carry me into prison, or unto 
 
 P Cod, Theod. lib. xvi. tit. i. de Fid. Cathol. leg. iv. Damus copiam colligendi 
 his, qui secundum ea sentiunt, quee temporibus divse memorias Constantii, sa- 
 cerdotibus convocatis ex omni orbe Romano, expositaque fide, ab his ipsis, qui 
 dissentii'e noscuntur, Ariminensi Concilio Coustantinopol. etiam confirmata, in 
 sternum mansura decreta sunt. Conveniendi etiam, quibus jussimus patescat 
 arbitrium : Scituris his, qui sibi tantum existimaat colligendi copiam contri- 
 butam, quod, si turbulentum quippiam contra nostrse tranquillitatis prseceptum 
 faciendum esse teutaverint, ut seditionis auctores, pacisque turbatse ecclesise, 
 etiam majestatis, capite ac sanguine sunt supplicia luituri. Manente nihilo 
 minus eos supplicio, qui contra banc dispositionem nostram obreptive aut 
 clanculo supplicare tentaverint. 
 
 q Ambros. Epist. xxxiii. ad Marcel, de Tradendis Basilicis. (Benedict. 1690. 
 vol. ii. p. 854. B 7.) Si a me peteret, quod meum esset, id est, fundum meum, 
 argentum meum, quidvis hujusmodi meura, me non refragaturum ; quamquam 
 omnia, quse mea sunt, essent pauperum : verum ea, quse divina, imperatorise 
 potestati non esse subjecta. Si patrimonium petitur, invadite : si corpus, 
 occurram. Vultis in vincula rapere % vultis in mortem ? voluptati est mihi. 
 Non ego vallabor circumfusione populorum, nee altaria tenebo vitam obsecraus, 
 sed pro altaribus gratius immolabor. 
 
Ch. X. § 6. CHRISTIAN CHURCH. 555 
 
 death ? I will voluntarily submit to it; I will not guard myself 
 with an army of my people about me ; I will not lay hold of 
 the altar, and supplicate for life ; but more joyfully be sacri- 
 ficed myself for the altar/' He thought it absolutely unlawful 
 for the emperor to grant to the Arians, the enemies of Christ, 
 those temples which had been dedicated to the service of 
 Christ ; and that it did much less become a bishop, the minis- 
 ter of Christ, to be accessory to so foul a dishonour ; and, 
 therefore, he rather resolved to die at the altar, if it must be 
 so, than give his consent to so great a profanation. By this 
 one instance we may easily judge what opinion the ancients 
 had of the sacredness of churches, as God's propriety; and 
 that they would as soon deliver up their Bibles to be burnt by 
 the heathen, as their churches to be profaned by heretical 
 assemblies, where impiety would be taught for true religion, 
 and blasphemy offered to God instead of adoration. 
 
 Sect. V. — The ceremony of ivasMng their Hands when they 
 
 went into the Church. 
 
 As to the ceremonies of respect used by them, when they 
 entered into the church, we find one of pretty general observa- 
 tion ; which was, the custom of washing their hands and their 
 face, in token of innocency and purity, when they went to 
 worship God at the holy altar ; which seems to be taken from 
 that of the Psalmist, " I will wash my hands in innocency, 
 and so will I compass thy altar.'"* This custom is frequently 
 mentioned by Chrysostom, Eusebius, Tertulhan, Synesiu&, 
 Paulinus, and others, whose testimonies have been already 
 alleged in the former parf^ of this Book ; where I had also 
 occasion to show that fountains and cisterns of water were 
 commonly set in the atrium^ or ' court before the church,' for 
 this very purpose. 
 
 Sect. VI. — The Ceremony of putting off their Shoes used by 
 some ; hut this no general Custom. 
 
 Another ceremony, used by some few (for it was no general 
 custom), was putting off their shoes when they went into the 
 
 ' Book viii. chap. iii. sect. vi. 
 
 9 
 
55Q THE ANTIQUITIES OF THE Book VIII. 
 
 house of God. Cassian observes of the Egyptian monks, that 
 " they ahvays wore sandals instead of shoes, and those they 
 also put off, whenever they went ® to celebrate or receive the 
 holy mysteries, thinking themselves obliged to do so, by inter- 
 preting literally that intimation of reverence which was given 
 to Moses and Joshua, ^ Put off thy shoes from off thy feet ; 
 for the place whereon thou standest is holy ground." " But 
 others did not understand this as an absolute command, oblig- 
 ing all men precisely to use this ceremony of respect ; but 
 only where the custom of any nation had made it an indication 
 of reverence, as it was among the Eastern nations in the time 
 of Moses and Joshua. Whence we do not find it mentioned 
 as any general custom prevailing among the primitive Chris- 
 tians, unless, perhaps, it may be thought to have been so in 
 the Ethiopian or Abyssinian churches ; because, as Mr. Mede 
 has observed *, out of Zaga Zabo's Account of them in Da- 
 mianos a Goes, the same custom continues still among them 
 at this day ; which, whether it be derived from ancient tradi- 
 tion of their churches, or be a practice lately taken up among 
 them, is not now very easy to be determined. 
 
 s Cassian. Institut. lib. i. c. x. (Atrebat. 1628. p. 16.) Nequaquam tamen 
 caligas pedibus inlieerere permittuut, cum accedunt ad celebranda vel perci- 
 pienda sacrosancta mysteria ; illud sestimantes etiam secundum literam custo- 
 diri debere, quod dicitur ad Moysen vel ad Jesum filium Nave, ' Solve coiTigiam 
 calceamenti tui, locus enim in quo stas, terra sancta est.' 
 
 t Mede's Discourse on Eccles. v. 1, p. 348. (Vid. Geddes's Church History, 
 p. 91.) It is likewise forbidden among us to suffer heathens, or dogs, or any 
 other such creatures, to come within our churches ; neither is it lawful for us to 
 go into them otherwise than barefoot ; or to laugh, walk, or spit, or speak of 
 secular things, in them. For the churches of Ethiopia are not like the land 
 wherein the people of Israel did eat the paschal lamb, as they were going out of 
 Egypt, where God commanded them to eat with their shoes on, and with their 
 loins girt, because of the pollution of the land. But they are like the Mount 
 Sinai, where the Lord spoke to Moses, saying, " Moses, Moses, put off thy shoes, 
 for the ground whereon thou treadest is holy." Now this Mount Sinai was the 
 mother of our churches, from which they derive their original, as the apostles 
 did from the prophets, and the New Testament from the Old. 
 
Ch. X. § 7. CHRISTIAN CHURCH. 557 
 
 Sect. VII. — Whether the Ancients used the Ceremony of Bowing 
 toivard the Altar at their Entrance into the Church. 
 
 And I think the same resohition must be given to the ques- 
 tion about bowing toward the altar, at their first entrance into 
 churches. Mr. Mede thinks there is no plain demonstration 
 of it in the ancient writers, but some probability of such a 
 custom derived from the Jews. For, he says, " What reve- 
 rential guise, ceremony, or worship ", they used at their ingress 
 into God's house, in the ages next to the apostles (and some, 
 I believe, they did), is wholly buried in silence and oblivion. 
 The Jews before them, from whom the Christian religion 
 sprang, used to bow themselves down towards the mercy-seat. 
 The Christians after them, in the Greek and Oriental churches, 
 have, time out of mind, and without any known beginning 
 thereof, used to bow in like manner, with their posture toward 
 the altar, or holy table, saying that of the publican in the 
 Gospel, ' God be merciful to me a sinner :"* as appears by the 
 Liturgies of St. Chrysostom and St. Basil, and as they are 
 still known to do at this day. Which custom of theirs, not 
 being found to have been ordained or estabhshed by any decree 
 or canon of any council, and being so agreeable to the use of 
 God's people of the Old Testament, may, therefore, seem to 
 have been derived to them from very remote and ancient tradi- 
 tion. Nothing, therefore, can be known of the use of those 
 first ages of the Church, further than it shall seem probable 
 they might imitate the Jews." This is spoken according to 
 the wonted ingenuity of that learned person, who never ad- 
 vances a probability into a demonstration. I shall only add 
 one thing out of Chrysostom, to make his opinion seem the 
 more probable ; which I note from the observation of Mr. Al- 
 bertin^, who, among some other instances of reverence paid to 
 God, at the reading of the Gospel, and reception of baptism, 
 takes notice of this, that " when the candidates of baptism 
 came near the Vjaptistery, which, in Chrysostom's language '% 
 
 " Mede's Discourse on Psalm cxxxii. p. 397. 
 V Albertin. de Euchar. lib. ii. p. 432. B. in fine. 
 
 w Chrysostom. in illud : Simile est Regnum Coelorumj etc. 'ETrci^av Kara- 
 XaftrjTS Tov vvn<pCiva rov UvtvixaTog, tTrtiSdv tiadpai.itjTe rt)v iraaTdSa rijg 
 
558 THE ANTIQUITIES OF THE Book VIII. 
 
 is the ' bride-chamber of the Spirit,' and the ' port of grace," 
 they were then, as captives, to fall down before their King, 
 and all to cast themselves together upon their knees." Now, 
 if such an act of reverence was performed to God at their 
 entrance into the baptistery, it is not improbable that some 
 such reverence might also be used at their entrance into the 
 temple. But, in matters which have not a clear light and 
 proof, it is not prudent to be over-bold in our determinations. 
 
 Sect. VIII. — Kings laid aside their Croimis and Guards^ 
 ichen tliey vjent into the House of the King of Kings, 
 
 It is more certain, that when kings and emperors went into 
 the house of God, they paid this respect to the place, that 
 they left not only their arms and their guards, but also their 
 crowns behind them ; as thinking it indecent to appear in 
 their regalia in the presence of the King of kings, or to 
 seem to want arms and guards, when they were under the 
 peaceable roof of the Prince of Peace. St. Ohrysostom often 
 spends his eloquence^ upon this custom, and uses it as an 
 argument to persuade all inferiors to a profound reverence, 
 humility, and peace, when they came into the courts of God, 
 because they had such examples of their kings before them. 
 The Emperor Theodosius Junior, also, makes use of the same 
 topic in one of his laws^, which was made to regulate the 
 abuses of some who fled for sanctuary in the church with their 
 arms about them; which profanation was not to be endured in 
 any, since he himself always left his arms without doors, and 
 first laid aside his diadem, the badge of imperial majesty, be- 
 fore he went into the church. Nay, Julian himself had regard 
 
 X^Qf-T0Q,k7rH^cLv 7r\t](Tiov yivr)(yQe riiQ (poftepag o/xov Kai iroQsivfJQ KoXvix(5r]9pag, 
 (jjg aixfiaXtoroi TrpoffTriffjjre Tip fSacriXei, pi^pars irdvreQ bfio'idJQ Itti yoi/ara. 
 
 X Chrysostom. Orat. post Redit. ab Exilic. (Benedict, vol. . p. 428. C 6.) 
 (torn. iv. p. 971.) (p. 894. D. jsdit. Francof.) 'Raaiktvg eiakpxiTai Kai p'nrTti 
 aairi^a Kai Ciddrjfia' av iiafjXOeg, Kai powaka ypTratrag' Ikuvoq Sk to. avv- 
 9f]naTa Tfjg ^aaiXeiag s^m cKpirjcFr (tv to. (TwOfffiaTa rov noX'sfiov ivravOa 
 iiarjveyKag. 
 
 y Edict. Theodos. ad calcem Cone. Ephes. (Labbe, vol. iii. p. 1238. D.) 
 Kai ydp r)fiiig, ovg ad rip diKauf) Trjg tfyefioviag TrepiaroLxiCii to, orrXa, Kai 
 ovg ov TTp&TTei ^/%a Sopv(p6pu)p dvai, rip tov Qeov voojl irpoaiovTig, a?w rd 
 OTrXa KaTaXifiTrdvo/jifv, dTroTiO'sjjisvoi to diddtjixa. 
 
Ch. X. § 9. CHRISTIAN CHURCH. 559 
 
 to this custom, as Sozomen truly observes % out of his Epistle 
 to Arsacius, high-priest of Galatia, where one of the things he 
 would have them imitate the Christians in was this^ that when 
 they went into the temples of their gods, no man of arms 
 should appear among them. And I have already^ noted out 
 of Leo Grammaticus^ how Michael, the Greek emperor, in 
 latter ages, was censured for presuming to pass the beautiful 
 or royal gates crowned ; at which gates it had ever been cus- 
 tomary for his predecessors to lay aside their crownswhen they 
 went into the church. 
 
 Sect. IX. — The Doors and Pillars of the Church and Altar 
 often kissed and embraced in token of Love and Respect to 
 them. 
 
 Another very usual piece of respect paid to the altar and the 
 church, was men''s embracing, saluting, and kissing them, or 
 any part of them, the doors, threshold, pillars, in token of their 
 great love and affection for them. St. Ambrose takes notice 
 of this in the account he gives of the great consternation they 
 were in at Milan, when the emperor'^s orders came for deliver- 
 ing up the churches to the Arians. The soldiers were the 
 men who first brought the welcome news into the church, that 
 the emperor had revoked his fatal sentence, and they strove 
 who should first get to the altar ^ and kiss it, to signify that all 
 things now were in peace and safety. He alludes, no doubt, 
 to the osculum pads, ' the solemn kiss of peace,"* which the 
 faithful anciently were used to give mutually each other in the 
 communion service, as a testimony of their cordial love and 
 affection for one another ; and, therefore, it cannot be supposed 
 that such salutations of the church or altar were intended as 
 acts of religious worship, but only as civil indications of their 
 love and respect for them. And by this rule we are to interpret 
 all other places of ancient authors, which frequently speak of 
 
 z Sozom. lib. v. c. xvi. (p. 187, at bottom.) "Orav tig ra lepa cpoiTuxn nou 
 OiCJv, tlcTU) tS)V TrpoOvpwV ■IjytiaQoj ^l firfdeig avrCJv iktio aTpaTiwTrjQ' erreoOu) 
 dt 6 (5ov\6fievoQ. 
 
 ^ See chap. v. sect. i. 
 
 ^ Ambros. Ep. (Bencd. vol. ii. p. 859. C.) (xxxiii. edit. Basil. 15fi7.) (epist. 
 xiv. ed. Paris. 1672.) Certatim hoc iiuntiare railites, irruentes in altaria, 
 oseulis significare pacis insigne. 
 
560 THE ANTIQUITIES OF THE Book VIII. 
 
 this custom, as Sidonius Apollinaris '^, Paulinus ^, Prudentius ®, 
 Chrysostom ^, Athanasius ^, Oassidore ^, and the author of the 
 Ecclesiastical Hierarchy '^^ under the name of Dionysius the 
 Areopagite, and several others, who wrote before the super- 
 stitious adoration of images had gained any credit in the 
 Church : the Hke respect to this having been also shown to 
 the book of the Gospels, without any suspicion of adoring the 
 materials of it. 
 
 Sect. X. — Churches used for Private Meditation and Prayer^ 
 
 as well as Public. 
 
 I think it not improper, also, to observe under this head, 
 that churches were many times chosen as the properest places 
 for private devotion and prayer upon extraordinary occasions. 
 Theodoret^ observes of Theodosius the emperor, that the 
 night before he was to engage Eugenius the tyrant was by 
 him wholly spent in an oratory, which happened to be in the 
 place where he had pitched his camp. And, in like manner, 
 both Athanasius \ and Socrates"^, and the other historians, 
 
 c Sidon. lib. i. ep. v. (Bibl. V. Patr. vol. x. p. 467. A 10.) Inter hsec patuit 
 et Roma conspectui ; cujus mihi non solum formas, verum etiam naumacliias 
 videbar epotaturus. Ubi priusquam vel pomoeria contingerem, triumphalibus 
 apostolorum liminibus affusus, omnem protinus sensi membris male fortibus 
 explosum esse languorem. 
 
 ^ Paulin. Natal, vi. Felicis, p. 569. (p. 279. G. in Bibl. Patr. Max. tom. vi.) 
 Sternitur ante fores et postibus oscula figit, 
 Et lacrimis rigat omne solum, pro limine sancto 
 Fusus humi. 
 e Prudent. Hymn. ii. in S. Laur. vv. 519, 520. 
 Apostolorum et martyrum 
 
 Exosculantur limina. (Bibl. Vet. P. vol. viii. p. 441.) 
 f Chrysostom. Horn. xxix. in 2 Cor. Xlpo^upa (piXovfiev tov vaov. 
 g Athan. Horn. adv. eos, qui in homine spem figunt, (tom. ii. p. 304. Paris. 
 I627.) Ilpoatorree t(^ ayi(^ 6uaia(jTrjpi(p, Kai fXEtd ^6(3ov Kai x«pae aaira- 
 
 ^OfltVOl. 
 
 ^ Cassiod. Hist. Tripart. lib. cix. c. xxx. Imperator (Theodosius) ingredi limina 
 tentans, non stans Domino supplicavit, neque genua flexit, sed pronus in pavi- 
 mento jacens,Davidieamproclamavit voeen"i,'Adheesit pavimento anima mea,' etc. 
 
 i Dionys. Eccles. Hierarch. c. ii. sect. iv. p. 252. Mtrd tovto tyjv updv 
 cKnTaadfievog rpdrret^av, Trpbg tov dvdpa Trapovra Trpoeiai, k. t. X. 
 
 ^ Theodor. lib. v. c. xxiv. (Reading, p. 201. C 7-) Evptl)v oikictkov (VKTrjptov 
 iv Ty TOV opovQ dxptiivvxiq,, kv <^ to (TrpaTOTrtdov ijVj Travvv^oQ ditTeXeae tov 
 tCjv oXojv deaTTOTrjv dvTifSoXiov. 
 
 1 Athanas. Epist. ad Serapion. (Benedict. 1698. vol. ii. p. 341.) (p. 671, edit. 
 
Ch. X. §11. CHRISTIAN CHURCH. 5(j[ 
 
 tell US of Alexander, bishop of Constantinople, that when the 
 faction of Eusebius had threatened to oblige him, upon a cer- 
 tain day, to receive Arius into communion, he betook himself 
 the night before to the church, and there prostrating himself 
 before the altar, continued all night in prayer, begging of God 
 that if the faith which he held was truth, and the opinion of 
 Arius false, he would punish Arius as his impiety justly de- 
 served. Which was accordingly fulfilled; for the next day 
 Arius, as he was going triumphantly to church, having occa- 
 sion to turn aside to go to stool, voided his entrails with his 
 excrements, and so perished by a most ignominious death. 
 I mention these things only to show that the ancients paid 
 such a respect to their churches, that, upon special occasions, 
 they thought them the properest places as well for private 
 devotion as for public. And I have already noted '^, that many 
 of their churches were so framed, as to have private cells or 
 recesses for men to retire to, and exercise themselves at leisure 
 times in private reading of the Scriptures, and meditation, and 
 prayer. 
 
 Sect. XI. — Their Public BeJiamour in the Church expressive 
 
 of great Reverence. 
 
 As to their public behaviour in the church, it was generally 
 such as expressed great reverence for it, as the sanctuary of 
 God, and the place of his immediate presence. They entered 
 it as the palace of the Great King, where the angels attended, 
 and heaven opened itself, and Christ sat upon his throne, and 
 
 Par. 1627.) (torn. i. p. 341, edit. Paris. 1098. B.) 'O toivvv iTriaKoiroQ 'A\ll- 
 avdpog uKovcrag ravra, Kai irdw XvirtjOtig, eiaeXOihv elg Tt)v iKKXijcriav, rag re 
 Xapag eKTiivag Trpbg Qiov, d7ru)5vptTO, Kai pi\pag eavrbv liri irpoCMTrov iv t(^ 
 lepaTeiii), Ktifxtvog iiri tov kScifovg, tjvx^to. 
 
 ^ Socrat. lib. i. c. xxxvii, (p. 62. D 12.) 'Ep ry eKKXrja'ig, y eTrwvvfxov 
 Elpi]vi], ixovov iavrbv KaraKKtiaTOv iroirjaag, Kai tig to Qvaiaarqpiov datXOuji', 
 vrrb Tr)v hpav Tpdirt^av kavrbv Itti crTofxa tKTtivag, evx^^Tai SaKpvitJV vvKTag 
 
 Tt TToXXdg i^t^rig Kai y'lfxspaQ tovto ttqlCjv dursXti. Ruffin. lib. i. c. xii. Ad 
 
 ultimum certain ei (Alexandre) diem statueutes, denuntiaiit, ut aut ipse Arium 
 susciperet, aut si reniteretur, se ecclesia pulso et in exilium truso, ab alio eura 
 recipiendum sciret. Cum ille nocte, quee ad constitutam intei'erat diem, sub 
 altari jacens, atque in oratione et lacrimis totam pervigilem ducens, ecclesiie 
 causam Domino coramendabat. 
 
 " See chap. v. sect. viii. 
 VOL. II. O O 
 
55^ THE ANTIQUITIES OF THE Book VIII. 
 
 all was filled with incorporeal powers, as Ohrysostom words it° 
 in some of his elegant descriptions. It is particularly remarked 
 by Gregory Nazianzen p of his own mother Nonna, that the 
 zeal of her devotion w^as always so flaming and fervent, that 
 she never spake a word in the church but what was necessary 
 to be done in joining in the sacred service ; she never turned 
 her back upon the altar, nor ever allowed herself to spit upon 
 the pavement of the church. But I cannot say these were 
 necessary laws for all to observe ; for Nazianzen intimates she 
 did something above the common pitch ; and consequently 
 that it was choice and zeal, and not any binding rules of the 
 Church, that obliged her to it. We might here have con- 
 sidered further their reverent postures of devotion, standing, 
 kneeling, and prostration, and have exposed the practice of 
 sitting at prayers and at the communion service ; which 
 Perron and some others, for diflferent reasons, contend for, 
 as a posture of devotion used in the ancient Church. But 
 I shall have a more proper occasion to speak of these things 
 hereafter, when we come to the particular offices and services 
 of the Church. 
 
 Sect. XII. — Churches the safest Repository for Things of any 
 Value, and the best Betreat in Times of Distress. 
 The last instance of their reverence for churches which 
 I shall take notice of is, that the sacredness of them made 
 them commonly the safest repository for things of value, and 
 the best security and retreat in times of common calamity 
 and distress. The Church had not only her own private 
 archives, her treasury, and her ceimeliarchium^ for preserving 
 her own writings, her utensils, and her treasures ; but was a 
 
 o Chrysostom. Horn. xv. in Hebr. (Bened. vol. xii. p. 156. A 5.) (torn. vi. 
 p. 833. C. edit. Francof.) Et'g fiiv ^aaiKua daiojv, Kal (T%i7jwari Kal jSXefijxarij 
 Kal (Sadiafiari, Kal Traai rolg ciWoig KOfffitlg cavTov' IvravOa Se tvda to. ovTijjg 
 Icrrl /SaciXtia, Kai roiavra ola ra ovpdvia, Kal yeX^g ; <tv fikv ovv, olSa, on 
 ovx opq,Q' OLKOVi. Se on ayyeXoi TrdpeKTi Travraxov, Kal fidXicrra kv n^ o\ki^ tov 
 0£ou 7rapf(TTr]Ka(ri ry jSaciXsT, Kai Travra tfiTrsTrXtjo'Tai tCjv dffbjfidTOJP tKeiv(t)v 
 dvvdfxtcjv. 
 
 P Nazianz. Orat. xix. in Fun. Patris. (Paris. 1630. vol. i. p. 292. A 3.) To 
 fiijTrore <pu)vi)v avrijQ Iv uqoXq dKovoQrjvai avWoyoiQ, i] tottoiq, e^oj tu)V 
 avayKaiiov Kal ixvaTiKoJV . . . to aiMTry niiaaQai Ta ayia, to [xyjiroTt vatTa 
 doQrjvai Ty ai^aa^Ui) rprtTrt?^, ju»;^^ KaTaTrTVtTOrjvai Oeiov idatpog. 
 
Ch. X. § 12. CHRISTIAN CHURCH. 
 
 5(j3 
 
 place of common tuition and defence, both for things and 
 persons, in many other cases. Thus it is noted by Ruffin % 
 and Socrates \ and Sozomen ^ that the cubit wherewith they 
 were used to measure the increase of the waters of Nile, when 
 it overflowed, having been before usually kept in the temple of 
 Serapis, was by the order of Constantino laid up in the Chris- 
 tian church, where it continued till Julian the Apostate caused 
 it to be removed to the temple of Serapis again. But persons, 
 as well as things, found a safe retreat and security in the 
 sacredness of churches, when many times, in barbarous inva- 
 sions, no other places would protect them against the insolence 
 and fury of a conquering enemy. Nay, the very heathens 
 themselves often found their account in flying to the Christian 
 churches, as St. Austin glories over them, beginning his 
 famous book against the pagans, De Civitate Dei, with this 
 observation : there he tells them " What ungrateful wretches 
 they were to the religion of Christ to clamour and inveigh so 
 bitterly against it, when yet, had it not been for the protection 
 of their lives in places dedicated to Christ, whither they* fled 
 
 1 Ruffin. lib. ii. c. xxx. Moris erat in ^gypto, ut mensura adscendentis. 
 Nili fluminis ad templuin Serapis defei-retur, velut ad incrementi aquarum et 
 inundatioiiis auctorem. . . . Ulna ipsa, id est, aquse mensura, quam tttjxvv 
 vocant, ad aquarum dominum in ecclesiam coepta deferri. 
 
 ^ Socrat. lib. i. c. xviii. (p. 41. D 9.) AeyovTojv rwv 'EWrjvujv (hg apa 6 
 ^spaTTig tit) b Tov NaXov avayiov IttI dpdiia t^q Aiyvirrov, T(p rbv irtixw 
 fig TOV vabv tov "S^spaTcibog KoixiZeuOai, avTog tig ty^v kKKkijctiav Tbv Trtjxw 
 ' AXe^avdpov {xtTaTiOkvai tKsXevfre. 
 
 s Sozom. lib. i. c. viii. (p. 18. A 3.) 'A/ilXfi roi, Trapd jxhv AlyviTTioig, ovkIti 
 eig Tovg tlioOorag 'EXXjjinKovg vaovg' tig de Tag eKKXr](jiag l^ iKiivov (pspsTai 
 6 TTrJxvg, <p cijfiaiveTai t(Zv tov Nft'Xov vdciTUiv ri iiridoaig. 
 
 t Augustin. de Civit. Dei, lib. i. c. i. (Benedict, vol. vii. p. 3 A.) Ex liac 
 existimt inimici, adversus quos defendenda est Dei Civitas : quorum tamen 
 multi, correcto impietatis errore, cives in ea fiunt satis idonei : multi vero in 
 earn tantis exardescunt ignibus odiorum, tamque raanifestis beneficiis Redem- 
 toris ejus ingrati sunt, ut hodie contra earn linguas non moverent, nisi ferrum 
 hostile fugientes, in sacratis ejus locis vitam, de qua superbiunt, invenirent. 
 Annon etiam illi Romani Christi nomini infesti sunt, quibus propter Christum 
 barbari pepercerunt ? Testantur hoc martyrum loca et basilicre apostolorum, 
 quae, in ilia vastatione urbis, ad se confugientes suos alienosque receperunt. 
 Hue usque cruentus saeviebat inimicus : ibi accipiebat limitem trucidatoris 
 furor : illo ducebantur a miserantibus hostibus, quibus etiam extra ipsa loca 
 pepercerant, ne in eos incurrerent, qui similem misericordiam non habe- 
 bant, etc. 
 
 o o 2 
 
564. THE ANTIQUITIES OF THE Book VIIT. 
 
 from the swords of their enemies, they had never been able at 
 that day to have moved their tongues against it. For, when 
 Alaric the Goth took and sacked Rome, he gave orders that 
 all the churches should be inviolable, and whoever fled thither 
 should be spared ; the sanctity of the place should be their 
 protection. By which means the heathens escaped as well as 
 the Christians ; for the soldiers inviolably observed their gene- 
 raFs commands, and when they had barbarously plundered and 
 murdered in all other places, they did not pretend to meddle 
 with churches, or offer the least violence to any who betook 
 themselves thither for safety or protection ; nay, they carried 
 some into churches themselves, whom they intended to spare, 
 and so secured them from the violence of others that might 
 have assaulted them." So great a veneration had even the 
 barbarous Arian Goths for churches, in the midst of all their 
 anger and fury against the Romans, as not only St. Austin, 
 but Orosius", and St. Jerome^, and Cassidore'^, and Sozomeny, 
 with other ancient writers, relate the story. And it can 
 hardly be doubted, then, but that the Catholics had the same 
 veneration for churches ; especially when it is considered also, 
 how, both by general custom and law under the Christian em- 
 perors, every church was invested with the privilege of an 
 asylum, or place of sanctuary and refuge, in certain cases. 
 Of the original of which, and the ancient laws relating to it 
 (because some abuses have been added in after ages by the 
 Canon Law), I will give a particular account in the following 
 chapter. 
 
 « Oros. lib. vii. c. xxxix. (Biblioth. V. P. vol. ix. p. 153.) Adest Alarieus, 
 trepidam Romam obsidet, turbat, irrumpit. Date tamen prsecepto prius, ut si 
 qui in sancta loca, prsecipueque in sanctorum Apostolorum Petri et Pauli 
 basilicas, confugissent, hos in primis inviolatos securosque esse sinerent. 
 
 w Hieron. Epist. xvi. ad Principiam. (Vallars. vol. i. p. 960. B 7-) Quum et 
 illam et te ad Apostoli Pauli basilicam barbari deduxissent, ut vel salutem vobis 
 ostenderent, vel sepulchrum ; etc. 
 
 X Cassiodor. Variar. lib. xii. c. xx. Quura rex Alarieus, urbis Romse deprse- 
 datione satiatus, apostoli Petri vasa sua deferentibus excepisset, mox ut rei 
 causam, habita interrogatione, cognovit, sacris liminibus deportari diripientium 
 manibus impei'avit. 
 
 y Sozom. lib. ix. c. x. (Reading, p. 352. C 2.) 'E-rrtl Ss •kolXiv 6 (3dpf5aooc, 
 Kal ipojSepioTepov liricjv, ovdlv ttXsov iji'i's, Qavfiaffag avTrjg T)]v auxppoavvrjv, 
 'i)yayiv tig to Usrpov aTTOffToXuov' Kai TrapaSovg Tolg ^vXa^i Tijg kKK\i](Tiag, 
 Kal xP^'^ovg 'i% tig cnroTporprjv avrtjg, tKiXevcft T(p avcpi (pvXarrfiv. 
 
Ch. XI. § 1. CHRISTIAN CHURCH. 565 
 
 CHAPTER XL 
 
 OF THE FIRST ORIGINAL OF ASYLUMS, OR ' PLACES OF 
 SANCTUARY AND REFUGE, '' WITH THE LAWS RELATING 
 TO THEM IN CHRISTIAN CHURCHES. 
 
 Sect. I. — The Original of this Privilege to he deduced from the 
 
 Time of Constantine. 
 
 All that is necessary to be known of this privilege, so far as 
 concerns the use of it in the ancient Church, either relates to 
 the original of the custom, or the place itself where sanctuary 
 might be had ; or the persons who were entitled to the benefit ; 
 or, lastly, the conditions they were to observe in order to obtain 
 and enjoy it : and, therefore, under these four heads we will 
 briefly consider it. As to the original of it, there is no dispute 
 made by any author, but that it began to be a privilege of 
 churches from the time of Constantine, though there are no 
 laws about it older than Theodosius, either in the Justinian > 
 or the Theodosian Code. But the law of Theodosius is suf- 
 ficient evidence itself that it was the custom or practice of the 
 Church before : for his law was not made to authorize the thing 
 itself, but to regulate some points relating to it, which sup- 
 poses the thing to be in use before. But whether Constantine 
 made any law to establish it, is very much doubted by learned 
 men. Baronius * affirms it, upon the credit of the Acts of 
 Pope Silvester ; but those are known to be spurious and forged 
 writings, no older than the ninth or tenth age, by the acknow- 
 ledgment of Papebrochius and Pagi ^, who have accurately 
 
 a Baron, an. 324, n. Ixi. (Luctc, vol. iv. p. 50.) Quinta die concessam esse 
 ab eodem Inipei'atore immuiiitatem ecclesiis, ibi (in Actis Silvestri) traditur, 
 lit ad eas confugientes securi in omnibus essent. 
 
 b I'apebrocli. Conatus Chron. Hist. p. 42. Pagi, Critic, in Baron, an. 314. 
 
 (Luciu, vol. iii. p. 594.) Narrant Acta S. Silvestri factam hoc anno Roniee 
 
^QQ THE ANTIQUITIES OF THE Book VIII. 
 
 examined and refuted Baronius's vindication of them. How- 
 ever, Gothofred allows, what seems to be the truth of the case, 
 that practice and custom estabhshed this privilege by degrees, 
 even from the time of Constantino ; for, before Theodosius 
 made any law about it, the thing was certainly in use in the 
 Church ; as appears from the account which Gregory Nazian- 
 zen gives of it in the Life of BasiP ; where he tells us how St. 
 Basil protected a widow who fled to the altar, against the vio- 
 lence that was offered to her by the governor of Pontus. The 
 like is reported of St. Ambrose, in his Life ^, written by Pau- 
 linus ; and St, Ambrose himself speaks of the custom in one 
 of his epistles, where, in answer to the Emperor Valentinian 
 Junior, who had commanded him to deliver up one of the 
 churches of Milan to the Arians, he tells him, " That was a 
 thing he could never obey him in ; but if he commanded him 
 
 synodum, ctii diversarura provinciarum episcopi numero Ixxv. interfuerint, et 
 Helenam tunc adhuc gentilem, sed a Judseis pene Judseam effectam, Constan- 
 tinum filium ad Judseorum religionem amplectendam invitasse. Quae, similiave 
 narrasse, confutasse est. Quis enim sibi persuadeat, in unum concilium con- 
 venisse Christianorum antistites, et Judseorum sacerdotes, ad disputationem de 
 religione ineundam ? Quis duodecim Rabbinos ab Isachar summo sacerdote 
 delectos sibi fingat, qui contra Christianam fidem disputarent ; quum a tempore 
 excidii Hierosolymitani desierint creari summi pontifices ? Quare S. Silvestri 
 Acta plane supposititia esse minime dubitandum. 
 
 c Nazianz. Orat xx. de Laude Basilii. (tom. i. p. 353, Paris. 1630.) TvvaXKci 
 Tiva Twv iTTi^avoJV i% dvdpbg ov rrpb ttoWov tov (3iov aTroXiTrovTog, 6 rov 
 SiKaffTov (Tvvedpog e(3id<^eT0, TrpoQ ydfiov s\k(i)v drra^iovaav' rj ^e oifK txov(Ta 
 oTTwc diatpvyy rrfv Tvpavvida, (3ov'Kt)v (SovXtverai, ov ToXfirjpdv jxaWov r) 
 avveT^v, Ty Xipq. rpuTreZy 7rpofT<pivyii, kuI Qebv TTottTrai 7rpo<Trdrj?v Kara Trjg 
 tTrrjpeiag, tL ovv idti ttoisIv w -jrpbg rijg rpidSog avTrig' "iv cittw rt Kal diKaviK^g 
 {AETaKv Tuiv iiraivfjiVy [xt] on tov fisyav BaaiXeioVj Kal tu>v toiovtuv airaai 
 vojxoQtTTjv, dXXov Ss riva tojv ttoXv fxir Ikiivov, upka de ofiiog, ovk dvTi- 
 TTOitioOai, KUTsx^iV, KrjdcffOai, XfTpa opeyeiv Qsov (pLXavOpojTrig, Kal vSfKit t<^ 
 TtTiixriKOTi OvaiaffTTjpia ; ov Trdvra Spdaai Kal Tradtiv WeXiicrai TrpoTtpov, ^ 
 Tt fSovXevaaaOai Kar avrrjg aTrdvOpioTTOv ; Kal KuOvlSpiaai fitv ti)v \fpdv 
 TpUTTii^av, KaOvftpiaai de rijv -Kiariv fieO' tjg iKsrevev ; ov (prjaiv 6 Kaivbg 
 diKaarrig' dXX' rjTTacrQai XPV t^Q ^MQ Swaareiag, Kal TrpodoTag yevscrOai 
 XpiffTtavovg riov oiKeitxiv vofiujv' 6 fiev e'Curei njv tKertv, 6 d' axfro Kara 
 Kpdrog, K. T. X. 
 
 d Paulin. Vit. Ambros. (Bened. 1690. vol. ii. Append, p. ix. A 5. (p. 9, edit. 
 Basil.) (p. 85, edit. Paris. 1642.) Obsecratus est primum scriptis imperatorem 
 misso diacono : postea vero quum directus est Joannes, tunc tribunus et notarius, 
 qui nunc prtefectus est, ad tuitionem eomm qui ad ecclesiam confugerant, etiam 
 ipse Aquileiara perrexit, precatm'us pro eis, etc. 
 
Ch. XI. § 2. CHRISTIAN CHURCH. 567 
 
 to be carried to prison, or to death, that he would voluntarily 
 submit to, and neither use force to defend himself, nor fly to 
 the altar to supplicate^ for his life." These and some other 
 such like instances show, that the churches enjoyed this privi- 
 lege by ancient custom, before Theodosius made any law about 
 it ; which he did first, an. 892, not to authorize the thing, 
 but to explain and regulate some things relating to it ; of which 
 more by and by in their proper place. 
 
 Sect. II. — At first only tJie Altar and Inner Fabric of the 
 Church the Place of Refuge ; hut afterwards any Outer 
 Buildings or Precincts of the Church invested icith the same 
 
 Privilege. 
 
 Here we are next to examine what part of the church was 
 more peculiarly assigned to be the place of sanctuary and 
 refuge. Gothofred thinks that at first only the inner buildings 
 and apartments of the church, and especially the altar, were 
 the places of refuge ; whence, in Synesius^ and other ancient 
 writers, the altar is so frequently called aavXog rpairBZa, ' the 
 table from which no one could be ravished or taken away.' 
 But whether this was originally so or not, it is certain that, 
 in the time of Theodosius Junior, these limits for taking sanc- 
 tuary were enlarged ; for, in one of his laws, now extant in 
 both the codes ^, not only the altar and the body of the church, 
 but all between the church and outward walls, that is, houses 
 and lodgings of the bishop and clergy, gardens, baths, courts, 
 cloisters, are appointed to enjoy the same privilege of being a 
 sanctuary to such as fled for refuge, as well as the innermost 
 
 <^ Ambros. Ep. xxxiii. See uotc (q) p. 554. 
 
 f Synes. Ep. Iviii. (Paris. 1G40. p. 201. C 10.) (p. 193, edit. Paris. 1C05, iii 
 8vo.) (p. 201. D. Paris. 1G33, fol.) "Ort Trpiorog Trap' yfiXv kui fiovog tpy(i> fat 
 X6y<it Tov XpKTTov l^\aa<pi)iii]atv' tpy<iJ ^kv, a^' ov ry Qvpq, Trjg tKKXijaiag 
 TrpoaciraTToXsvaev kavTov hardyixara' toIq filv vtt' avroii Trapavoixoh^uvoiQ, 
 rrJQ CKTvXov TpaTrei^rjg aTTO/cXs/wv Tt]v iKereiav. 
 
 S Cod. Theod. lib. ix. tit. xlv. De iis, qui ad Ecclesias Confiiginnt, leg. iv. 
 Inter templum, quod parietum descripsimus cinctu, et post loea publica et 
 jauuas primas ecclcsia^, quidquid fuerit interjacens, sive in cellulis, sive in 
 domibus, hortulis, balncis, areis, atque porticibus, confugas, interioris tenipli 
 vice, tueatur, etc. Vid. Cod. Justin, lib. i. tit. xii. leg. iii. 
 
568 THE ANTIQUITIES OF THE Book VIII. 
 
 part of the temple ; particularly the baptisteries, which, as 
 I have shown before, were places without the church, were 
 invested with this privilege equally with the altar ; for Pro- 
 terius, bishop of Alexandria, as Liberatus ^ and Evagrius ^ re- 
 port, took sanctuary in the baptistery of the church to avoid 
 the fury of the Eutychian faction, headed by Timotheus ^lu- 
 rus ; and though that was a place which even the barbarians 
 themselves had some reverence for, yet, as the Egyptian 
 bishops^ complain, in their Letter to the Emperor Leo, the 
 malice of the Eutychians pursued him thither, and there slew 
 him, mangled his body, dragged it about the streets, and at 
 last burned it to ashes, and scattered his ashes in the wind ; 
 for which unparalleled barbarity, committed against the laws 
 of religion, the Emperor Leo deposed Timotheus ^lurus, and 
 sent him into banishment all his life. There were a great 
 many other places which had this privilege of sanctuary, also, 
 besides churches ; as the statues of the emperors, of which 
 
 h Liberal. Breviar. c. xv. (Labbe, vol. v. p. 763, at bottom.) Ante triduum 
 paschee, quo ccena Domini celebratur, ab ipsis turbis concluditur in ecclesia 
 sanctse memorise Proterius, quo se timore contulerat. Ibique eadem die in 
 baptisterio occiditur, laniatur, ejicitur, et funus ejus incenditur, sparguntur et 
 cineres ejus in ventos. 
 
 i Evagr. lib. ii. c. viii. (Reading, 1746. p. 273. D.) Ovdtp 'irepov ijv ttoihv 
 Tov fiaKapiov skuvov [ITporEptov] 77 tottov dovvai Ty bpyy Kara to yeypafx- 
 fikvov, Kai TO citttov KaTa\a(Stiv (3a7rTi<yTf]piov, (pivyovTU Ta>v stt' uvti^ 
 rptxovTOJv TTpoQ (p6vov TTiv t^o^ov Iv (^ TOTTt^ Kttl /3ap/3apoif Kul Ttaaiv 
 ciypioiQ avBpMTTOiQ hyyivi-Tai dkog, toiq kuI fii) ficocrt to (rk(3ag tov tottov, Kai 
 Ti)v iKdOtv j3pvov<Tav x"pi-^' o/,twe oi tov l^ dpxijQ TinoOeov okottov fig tpyov 
 Trpoayaytiv (nrovdd^oi'Ttg, 01 firide kv Tolg a\pdvToig tKeivoig (rrjKoXg avTov 
 dvexofievoi crw^ecrOat, ovTt to a'sjSag aldsaOtvTsg tov tottov, ovts tov Kaipov 
 Tjv yap tov owTr/piov Trdcrxa Travriyvpig' ovre ttjv Upuxrvvrjv avTrjv (ppi^avTeg 
 fiscyiTtvovaav Qtip icai dvQpwTroig, aTroKTeivovcri tov dvtvQvvov, (TcpuTTovaiv 
 avTov dTTtji'ojg fxeTa Kai dXXojv 'i^' Kai irapayayovTeg tovtov to Xeitpavov 
 TTavTUxov KaraTSTpiOfi'tvov, ofiojg ts TrepicrvpavTsg kutu ttuvto axsdbv tottov 
 Trjg TToXsioc, Kai KaTaTTOfXTTSvaavTeg (TxfTXiojg, yKi^ovTO dvrjXfwg to tCjv ttXij- 
 yatv ovK aiaOavofxevov (Tw/Lta haTOnov ts KaTaixsXog, Kai ovds twv IvTog aTTO- 
 yiVBaOai kutA Tovg Oripag (pfidofxevoi Ikhvov, bv £%£iv fiscriTTjv Qeov Kai 
 dv9pu)~(x)V Ivayx^Q ivon'iTQ^tjav Trvpl ts TTapaSovTtg to vTToXei(p9ev avTov 
 xTuoixa, T7]v SK TOVTOV Koviv ToTg dvknoig TTap'tTTEixTiOv, Orjpidov Trdcrav VTTsp- 
 uKovTiaavTeg dypwTrjTa. 
 
 ^ Epist. Epise. ^gypt. ad calcem Cone. Chalced. n. xxxii. (Labbe, vol. iv. 
 p. 894. B 10.) [Ubi eadem Latine leguntxu', quee modo ex Evagrio attulimus. — 
 Grisch.} 
 
Ch. XI. § 3. CHRISTIAN CHURCH. 569 
 
 there is a peculiar title ^ in the Theodosian Code ; also the em- 
 peror^s standard in the camp ; the bishop's house ; the graves 
 and sepulchres of the dead ; together with the cross, schools, 
 monasteries, and hospitals in after-ages ; of which, being all 
 foreign to the business of churches, I say nothing further, but 
 refer the curious reader to the elaborate Treatise of Rittershu- 
 sius ^ upon this subject among the London critics, where each 
 of these, and some other privileged places, are particularly 
 considered. 
 
 Sect. III. — What Persons allowed to take Sanctuary. 
 
 Next to the places of refuge, we are to consider the persons 
 to whom this benefit extended, and in what cases they were 
 allowed to take sanctuary in their churches ; for this privilege 
 anciently was not intended to patronize wickedness, or shelter 
 men from the due execution of justice, or the force of the laws 
 in ordinary cases, but chiefly to be a refuge for the innocent, 
 the injured, and oppressed ; or, in doubtful causes, whether 
 criminal or civil, only to give men protection so long till they 
 might have an equitable and fair hearing of the judges, and 
 not be proceeded against barbarously and rigorously, under 
 pretence and colour of justice ; or, at most, only to give bishops 
 opportunity to intercede for criminals and delinquents, in such 
 cases as it was both becoming and lawful for bishops to turn 
 intercessors. These were the sanctuaries which Basil" pleaded 
 for against the governor of Pontus, and Synesius" against 
 Andronicus, governor of Ptolemais, and Ohrysostom against 
 Eutropius, wlio had prevailed with Arcadius to abrogate, by 
 law, all privileges p of this nature belonging to the Church ; 
 
 i Cod. Theod. lib. ix. tit. xliv. De his qui ad statuas Imperatorum coii- 
 fugiunt. • 
 
 ™ Ritterslmsius de Asylis, c. iii. tot. 
 
 " Naz. Orat. xx. de Laud. Basilii, p. 353. See note (c), p. 56G. 
 
 o Synes. Ep. Iviii. See note (f) p. 567. 
 
 P Cod. Theod. lib. ix. tit. xlv. De his qui ad Eceles. Confug. leg. iii. Si quis 
 in posterum scrvus, aneilla, curialis, debitoi' publicus, procurator, niurilegulus, 
 quilibet postremo publicis privatisquc rationibus involutus, ad ecclcsiam eonfu- 
 giens, vel clericus ordinatus, vel quocumque modo a clericis fuerit defensatus, 
 nee statim conventione pr»niis.sa pristiuje conditioni rcddatur, decuriones 
 quidem et omnes quos solita ad debitum muuus functio vocat, vigore et soUertia 
 
570 THE ANTIQUITIES OF THE Book VIII. 
 
 l)ut, by God\s providence, he was the first man that wanted 
 this privilege, being fallen under the emperor's displeasure, and 
 forced to fly to the altar for that refuge which he had denied to 
 others. This gave Chrysostom occasion to make that eloquent 
 and curious oration upon his case, whereby he artfully wrought 
 the people into a tender compassion for their bitterest enemy, 
 that they might go and supplicate the emperor for him, who 
 now lay prostrate at the altar ; and, by their supplications, 
 they obtained his life, for the sentence of death was mitigated, 
 and turned into confiscation and banishment only^, though 
 afterward by treachery he lost his life. These were chiefly the 
 cases which the ancient privilege of sanctuary respected ; and 
 commonly thirty days' protection was granted to men in such 
 pitiable circumstances ; which terra was thought sufiicient^ by 
 the law, to end any controversies that such men might have 
 before the civil judges, though the Saxon law of King Alfred 
 allowed but three days' time for this, as both Rittershusius 
 and Gothofred have observed, out of Lambard's Account of 
 our ancient^ English and Saxon laws. During this time they 
 were maintained by the Church, if they were poor, out of 
 the revenues of the poor ; but if they were able to subsist 
 themselves, it was sufficient for the Church to grant them 
 her protection, and that only in the forementioned cases, and 
 no other. 
 
 judicantium ad pristinam sortem, velut manu mox injecta, revocentuv : quibus 
 iilterivis legem prodesse non patimur, quje, cessioue patrimonii subsequuta, 
 decuriones esse clericos non vetabat. Sed etiam ii, quos oeconomos vocant, 
 (hoc est, qui ecclesiasticas consueverunt tractare rationes,) ad eam debiti, vel 
 publici vel privati, redhibitionem, amota dilatione, cogantur, in qua eos obnoxios 
 esse constiterit, quos clerici defensando recepei'int, nee mox erediderint exlii- 
 bendos, etc. 
 
 q Cod. Theod. lib. ix. tit. xl. de Poenis, leg. xvii. Ne quis pro coercitione 
 delicti, vel pistoribus, vel cuicumque alteri corpori, quum alterius sit corporis, 
 addicatur : sed unusquisque pro crimine, in quo fuerit deprehensus, motum 
 congruce severitatis excipiet. 
 
 ^ Justin. Novel, xvii. c. vi. 'AXXd fujdt tovtovq Sti rovg KaXovfi'svovQ XSyovg 
 TTjOoxfipwe didovai GTrsvdeiv erri Trke'iova xQovov, aWa koI juer' s^eracrewC) f^ct'*^ 
 f-.v XQovit} (TWjujwsrp^, Kcd ovx v7rep(SaivovTi TrpoOecrf^uav rpidKOvra y'lixepoJV 
 i6(TTe [Xl] ivrtvQev cnripcivTovQ elvai Tolg dvOpdJTroig rag irpog kavTovg ipiko- 
 viiKtiag^ K. T. X. 
 
 s Lauibard, de Legibus Anglise, p. 28. 
 
Ch. XI. §4. CHRISTIAN CHURCH. 571 
 
 Sect. IV. — What Sort of Persons and Crimes denied this 
 Privilege ; Firsts Public Debtors. 
 
 Therefore, that no one might presume upon indemnity, by- 
 virtue of this privilege, who had not a just and legal title to it, 
 several crimes and cases were specified by the law as excepted, 
 for which the Church could grant no protection ; as, first, 
 public debtors, who either embezzled, or kept back, by fraud, 
 the public revenues of the state. By a law of Theodosius the 
 Great, now extant in both the codes, such debtors, though they ^ 
 fled to the church for sanctuary, were to reap no benefit by it, 
 but immediately to be taken* thence by force ; or, if they were 
 concealed by the clergy, the bishop and Church, in that case, 
 were liable to be called upon, and made to answer the debt to 
 the public. And Baronius^ is of opinion, that it was by virtue 
 of this law that St. Austin was obliged to pay the debt of one 
 Fastius, who fled to the church for refuge, not being able to 
 answer the pressing demands of the pubhc exactors; and, 
 therefore, St. Austin made a public collection for him in his 
 church, because he would not deliver him up to be tortured by 
 his creditors, as he himself informs us^ in one of his epistles. 
 
 t Cod. Theocl. lib. ix. tit. xlv. De his qui ad Ecclesias Confugiunt, leg. i. 
 Publicos debitores, si confugiendum ad ecclesias crediderint, aut illico extralu 
 de latebris oportebit, aut pro his ipsos, qui eos occultare probantur, episcopos 
 exigi. Sciat igitur prtecellens auctoritas tua, neminem debitorum posthae a 
 clericis defeudendum : aut per eos ejus, queni defendendum esse credideriut, 
 debitum esse solvendum. 
 
 u Baron, an. 392, n. xxx. p. 672. Hsec plane ipsa lex est, cujus vigors cora- 
 pulsus aliquando S. Augustinus persolverat, quod debebat, qui confugerat ad 
 ecclesiara, etc. 
 
 w Augustin. Ep. ccxv. (Benedict, vol. ii. p. 901. D 8.) Quum frater noster 
 Fastius debito decern et septem solidorum ab oppigneratoribus urgeretur, ut 
 redderet ; quod ad prtesens undc explicaret se, non inveniebat ; ne corporalem 
 pateretur injuriam, ad auxilium sanctte ecclesia) convolavit : illi etiam exactores 
 quum proficisci cogerentur, et ideo dilationem dare non posscnt, gravissimis me 
 querelis oneraverunt, ita ut eis ilium tradcrem ; aut quod sibi deberi ostende- 
 bant, unde acciperent providerem. Quumque obtulissem Fastio, ut vestrani 
 sanctitatem de necessitatibus ejus adloquerer ; pudore deterritus, ne facerem 
 deprecatus est. Ita ego majore necessitate coartatus, a fratre nostro Mace- 
 donio decem et septem solidos accepi, quos in causam ejus continuo dedi, 
 promittente illo, quod ad ccrtum diem cum eis reddondis posset occurrero ; et 
 conscnticnte, ut si non posset occuiTcrc, scrmo de illo fieret ad vcstram miseri- 
 cordiam, quam fratcrnam fratribus cxhibcre consucvistis. Nunc ergo, quoniam 
 
572 THE ANTIQUITIES OF THE Book VIII. 
 
 This was the reason, as I have observed in another place ^, 
 why St. Austin refused to accept the donation of a man's 
 estate, which was originally tied to certain public service in 
 the corporation of the namculari% or those who were bound to 
 transport the public corn from Africa to Rome ; for it might 
 happen that the men whom the Church was to employ in this 
 service might, by mischance of shipwreck, or other means, 
 become obnoxious to the pubhc ; and then the Church must 
 either deliver up her servants to be tortured, or else pay the 
 debt, for there was no refuge or sanctuary allowed in this 
 case but upon that condition ; and, therefore, St. Austin ^ 
 himself tells us, he refused such an estate, because, one way 
 or other, it might have involved the Church in great trouble. 
 In private cases, Gothofred seems to think, that the benefit 
 of sanctuary was allowed to poor debtors, that they might 
 have a little respite from torture, and either compound with 
 their creditors, or find some other method to discharge their 
 debts, whilst they were under the shelter and protection of 
 the Church. 
 
 Sect. V. — Secondly ^ Jeics that pretended to turn Christimis 
 only to avoid paying their Dehts^ or suffering Legal Punish- 
 ment for their Crimes, 
 
 But, then, even this benefit was not universal, for the 
 Jewish converts were particularly excepted from it ; for, by a 
 law of Arcadius and Honorius, extant in both the codes, it was 
 
 absens est, restat ut subveniatis, uon illi quern nemo compellat abseutem, sed 
 pollicitationi meae, cujus existimatio vobis semper est prsesens. Jam enim dies, 
 ad quam se promisei'at oecursurum, transaetus est ; et ego ei, qui solidos suos 
 fidei meae commisit, quid respondeam non invenio, uLsi ut faciam, quod me 
 facturum esse promisi. 
 
 ^ Book V. chap. iii. sect. v. 
 
 y Augustin, Homil. xlix. de Diversis. (Beued. vol. v. p. 1382, F.) (tom. x. 
 p. 520, edit. Paris. 1637.) (Serm. ccclv. tom. v. p. 1382, edit. Paris. 1700.) 
 Bonifaeii liereditatem suscipere nolui ; non misericordia, sed timore. Navi- 
 culariam nolui esse ecelesia Cliristi. Multi sunt quidem, qui etiam de navibus 
 acquirunt. Tamen una tentatio esset, iret navis, et naufragaret : homines ad 
 toi'menta daturi eramus, ut de subraersione navis secundum consuetudinem 
 qusereretur, et torquerentur a judice, qui essent de fluctibus liberati ? Sed nou 
 eos duremus, Nullo pacto enim hoc facere decex'et ecclesiam, etc. 
 
Cn. XI. § G. CHRISTIAN CHURCH. 573 
 
 provided, " that all Jews, who, being either in debt, or under 
 prosecution as criminals, pretended to unite themselves to the 
 Christian religion, that thereby they might have the privilege 
 of taking sanctuary in the church, and avoid the punishment 
 of their "= crimes, or burden of their debts, should be rejected, 
 and not received till they had discharged their debts, or proved 
 themselves innocent of the crimes laid against them ;" yet, in 
 other cases, the Jews were not denied this benefit, but had 
 the common privilege of sanctuary with other men, if Gotho- 
 fred^ judge right, who cites Julius Clarus and Petrus Sarpus^ 
 for the same opinion. 
 
 Sect. VI. — Thirdly^ Heretics and Apostates. 
 
 Rittershusius ^ thinks the case of heretics and apostates was 
 something worse in this respect than that of Jews ; because 
 they who deserted the Church were wholly excluded from hav- 
 ing any benefit of sanctuary in it. Covarruvias, and Panormi- 
 tan, and Sarpus, collect the same before him, but not from any 
 express law about this matter, but only from a general law of 
 Theodosius and Valentinian, which excludes apostates and 
 heretics from all society, and many other common privileges 
 allowed"^ to other men. From whence they conclude, by 
 
 z Cod. Theod. lib. ix. tit. xlv. De his qui ad Ecclesias Confugiunt, leg, ii. 
 
 Cod. Justin, lib. i. tit. xii. leg. i. Judsei, qui reatu aliquo vel debitis fatigati, 
 simulant se ChristiauEe legi velle conjungi, ut ad ecclesias confugientes evitare 
 possint crimina vel pondera debitorum, arceantur ; nee ante suscipiantur, quam 
 debita universa reddiderint, vel fuerint innocentia demonstrata purgati. 
 
 a Gothofr. torn. iii. p. 361. Innoxiis et debito liberis Judoeis earn immuni- 
 tatem constare, humanitatis ratio putatur. De qua alioquin qusestione videndus 
 Julius Clarus, aliique, et e rccentioribus, qui baud ita pridera de Jure Asyli 
 scripsit, Petrus Sarpus, c. v. p. 58. 
 
 b Petr. Sarpus de Jure Asyli, c. v. p. 58. 
 
 c Rittersbus. de Asylis, c. vi. n. vi. vii. p. 246. Jus asyli et perfugii com- 
 mune etiara est et patet non tantum orthodoxis, sed etiam errantibus, Gipban. 
 in CEcon. Cod. p. 18, n. Iv. : non vero htereticis ; Panormit. ad c. inter alia, 
 
 n. xxi. Covar. 1. ii. Var. Resol. c. xx. n. xiii. Multo minus infidelibus ; Pet. 
 
 Sarp. de Jure Asyli, c. v. in fin. Neque apostatis, qui omnibus favoribus et 
 defensionibus ecclesiaj catholicie destituuntur ; lib. iii. c. de Apostatis. 
 
 d Cod. Theod. lib. xvi. tit. vii. de Apostatis, leg. iv. Hi qui sanctam fidem 
 prodiderunt, et sanctum baptisma hreretica superstitione profanarunt, a con- 
 sortio omnium segregati sint, etc. 
 
574 THE ANTIQUITIES OF THE Book VIII. 
 
 parity of reason, that they could lay no claim to the benefit of 
 sanctuary in any case ; because deserters of religion, which 
 they had once owned in baptism, were reckoned worse than 
 Jews, who had never made profession of it ; and, therefore, 
 by another law of Theodosius, their slaves were entitled to 
 the favour which the masters themselves were denied ; for if 
 the slave of an apostate or a heretic^ fled from his master, and 
 took sanctuary in the church, he was not only to be protected, 
 but to have his manumission, or freedom, granted him likewise; 
 there being an equal design in the law to encourage orthodoxy, 
 and discourage heresy and apostasy, by respective rewards and 
 punishments allotted to them. 
 
 Sect. VII. — Fourthly ^ Slaws that fled from their Masters. 
 
 This was particularly determined in the case of the Donatists 
 for rebaptizing their slaves, to initiate them into their own 
 religion ; but, in other cases, the slaves of orthodox masters 
 had not so large a privilege ; for, by a law of Arcadius and 
 Honorius, an. 398, slaves are put in the same condition with 
 public debtors, and the curiales^ and other public officers, 
 whom no privilege of sanctuary^ was to excuse from the proper 
 duties of their station ; and, therefore, though any such one 
 fled to the church for refuge, or was ordained a clerk in the 
 church, there was no legal protection allowed him, but he 
 mio-ht be reclaimed, and fetched thence immediately to his 
 proper servitude or station again, by the authority of the civil 
 judo-es. I know, indeed, Gothofred takes this to be that law 
 of Arcadius, procured by the instigation of Eutropius against 
 the immunities of the Church, which is so much reflected on 
 
 e Ibid. lib. xvi. tit. vi. Ne sanctum baptisma iteretur, leg. iv. His qui 
 forsitan ad x'ebaptizandum cogentur, refugiendi ad ecclesiam catholicam sit 
 facultas, ut ejus prsesidio adversus hujus criminis auctores attributse libertatis 
 prsesidio defendantur. 
 
 f Cod. Theod. lib. ix. tit. xlv. leg. iii. Si quis in posterum servus, ancilla, 
 curialis, debitor publicus, procurator, murilegulus, quilibet postremo publicis 
 privatisve rationibus involutus, ad ecclesiam confugiens, vel clericus ordinatus, 
 vel quocunque modo fuerit a clericis defensatus, nee statim conventione prse- 
 missa pristinee conditioni reddatur, decuriones quidera, et omnes, quos solita ad 
 debitum munus fimctio vocat, vigore et solertia judicantium ad pristinam sortem 
 revocentur. 
 
Cn. XI. § 7. CHRISTIAN CHURCH. 575 
 
 by St. Chrysostoms, and Prosper^\ and Socrates^ and Sozo- 
 men\ and some other ancient writers of the Church, and 
 which Arcadius himself thought fit to revoke within a year 
 after, when Eutropius was fallen under his displeasure ; which, 
 whether it be that very law or not, is a thing I shall not now 
 nicely dispute ; for, admitting it to be so, I observe, that it 
 was never wholly revoked and disannulled, but only in some 
 particular instances ; for that part about the illegal ordination 
 of the curiales was left in a great measure in its full force, as 
 has been clearly demonstrated in another place ^ ; and that part 
 which concerns slaves taking sanctuary in the church was, with 
 a very small variation, renewed and reinforced by Theodosius 
 Junior, son of Arcadius, and compiler of the Theodosian Code. 
 For, by one of his laws "^, which is the last upon this head in 
 that code, no slave is allowed to have sanctuary or entertain- 
 ment in any church above one day ; when notice was to be 
 given to his master, from whom he fled for fear of punishment, 
 that he might reclaim him, and carry him back to his own pos- 
 
 g Chrysostom. Horn, in Eutrop. torn. iv. (p. 481, seqq. edit. Francof.) 
 
 h Prosper, de PrEedict. lib. iii. c. xxxviii. (Paris. 1711. Append, p. 185. D.) 
 Eutropius. . . .animo et mente paganus, quum in contumeliam eeclesise edictum 
 obreptitie ab Arcadio Christiano imperatore exsculperet, ut si quis ad earn 
 confugeret, etiam ab altari sublatus poenas lueret ampliores, divino judicio suse 
 sententi^ prior ipse propinatus est. Offensam quippe prsedicti regis incurrens, 
 ad ejus refugiura, quam oderat, convolavit. Quern saneta mater pietatis 
 gremio suum excepit ininiicum. Cui per venerabilem sacerdotem Joannem 
 impetrans veniam, osori et supei'bo vitam contulit et salutem : ejus exemplo 
 cunctos admonens inimicos, vanum eis esse contra stimulum ealcitrare. 
 
 i Socrat. lib. vi. c. v. (Read. p. 265. A 4.) EwrpoTrioc tvvovxog, TrpoetTTiog 
 Tov Pa(7i\iK0v KOiToJvog, Kul TTjV Tov vTvaTov cc^iav 7rpa>Tog evvovxiov Trapa 
 (5aai\e(ag XajSwv, dfivvaaOai rivag 7rpo(J(pevyovTag ry lKK\r](Tig. (5ov\6ixepog, 
 arrov^v 7n7ro'ir]TO vofiov Trapd tSjv avTOKparopojv TrpoTeOtjvai, KiXevovra 
 firjSeva Trpoacpevyeiv raig tKK\rj(Tiaig, ciWd Kai Tovg ii^r) 7rpo(y(ptvyovTag 
 d<pk\Kta9aL' SiKrj Se tvOvg sTrrjKoXovOtL- TrpovKSiTo yap 6 vofiog, Kai fier' ov ttoXv 
 TrpoffKpovffag r(p (SaaiXei 6 Evrpoiriog, ev Tolg Trpoacpv^iv ijv, k. r. X. 
 
 k Sozom. lib. viii. c. vii. (p. 310 A.) Evrpoiriov airovhj Tidtrai vofiog, Trpoo-- 
 rdrrojv fxrjdafirj nrjSsva elg tKKXr](Tiav Kara^vyilv, l^eXavveaOai ts Kai Tovg 
 i]St} irpoainiptvyoTag' ovk tig jxaKpav £e, wg tig rfjv (SaaiXsug yafitTijv vpphag 
 iTTijSovXtvOtig, 7rpu>Tog avrbg irapi^t] tov vofiov Kai dnodpag U tHjv (SaaiXticov, 
 iKtTrjg TTjv tKKXtjaiav Kar'tXafitv. 
 
 1 Book iv. chap. iv. sect. iv. 
 
 >" Cod. Theod. lib. ix. tit. xlv. De his qui ad Eccles. Confug. leg. v. 
 
576 THE ANTIQUITIES OF THE Book VIII, 
 
 session, only giving a promise of indemnity and pardon fop his 
 faults, if they were not very great and heinous ; and Kitters- 
 husius" cites a law of Theodoric, king of the Goths, and some 
 others, to the same purpose. 
 
 Sect. VIII. — Fifthly^ Rohhers^ Murderers^ Conspirators^ Ra- 
 mshers of Virgins, Adulterers, and other Criminals of the 
 like Nature. 
 
 But in case men w^ere guilty of crimes of a more heinous 
 nature, such as theft and robbery, or treason and conspiracy 
 against the government, or murder and bloodshed, or ravishing 
 of virgins, or adultery, or any crimes of the like nature, then 
 it mattered not whether the criminals were bond or free; 
 there was not an hour's respite allowed to such men, but they 
 were to be taken immediate, by force of the civil magistrate, 
 if need required, even from the very altar ; or, if they pre- 
 tended to make any resistance with arms, they might with 
 indemnity be slain there. This is undeniably evident from the 
 laws of Justinian, which specify these, and all such criminals, 
 as excepted universally from all benefit of sanctuary : it being ° 
 wholly against the intent and design of that privilege to give 
 any protection to murderers, adulterers, ravishers of virgins, 
 or any the Hke, but rather to the innocent and injured parties, 
 who were exposed to their violence and abuses. Temples were 
 
 n Rittershus. de Asylis, c. viii. Theodoricus, rex Longobardorum, reveren- 
 tiam temple exhibens, poenam debitam moderatione considerata palpavit. 
 Jovium enim curialem, quem corrector Lucaniee Bruttiorumque humani san- 
 guinis effusione pollutum ipsi suggessit, ob hoc, quod mutuae contentionis 
 ardoribus excitatus rixani verborum usque ad nefarium collegse deduxit interi- 
 tum ; sed conscius facti sui intra ecclesise septa refugiens, declinare se eredidit 
 prtescriptam legibus ultionera, Vulcanise insulse perpetua relegatione dam- 
 navit. 
 
 o Justin. Novel, xvii. c. vii. Ourf ^k dv^goc^ovoiQ, ovre fioixoXg, ovts TrapQs- 
 viov apTTa^iv, afiaprdvovcn njv £K tS)v op'jjv cpvXci^tig datpdXeiav' dWd 
 KdKtWev i^eXKvaeiQ, /cat Tifjicj^iav avTolg iTrd^eiQ' ov yap tuiv to. roiavra 
 cij.iapTavovTOJV (ptideaOai Trpo(jr]KH, dXKd tCjv irspiovrcjv, 'iva fxii} Toiavra vrrb 
 tCjv To\[i)]poT'epu)v TrdcrxoiiV dWojg re r) Ik twv Upuiv dfftpdXna ov ToXg 
 ddiKOvcriv, dWd Toig ddiKovusvoig diSorai Trapd rov vo/xov Kai ovk av tlij 
 Swarov eKarepov i(T;)(V(oi^£cr0ai ry Trapd twv davXoji' tottiov d(T<pa\sla, Kai rov 
 ddiKOvvra Kai rov ddiKOv/xevov. 
 
Ch. XI. § 9. CHRISTIAN CHURCH. 577 
 
 never designed by law to give sanctuary both to the passive 
 and the aggressors ; and, therefore, if any that were guilty of 
 such crimes fled to the altar for refuge, they should be drawn 
 thence, and punished according to law, with punishments 
 suitable to their offences. This one law of Justinian's shows 
 us plainly the true intent and meaning of all other ancient 
 laws relating to this privilege of sanctuary, that the design of 
 them, as I observed before, was chiefly to protect the innocent, 
 the injured, and oppressed, from violence ; and, in some hard 
 or dubious cases, to grant a little respite till a fair hearing 
 might be procured, or some intercession made to the judges, 
 by the bishop or clergy, for such persons as might seem to 
 want it. And so Gothofred^ upon the whole matter deter- 
 mines, that anciently legal refuge was no more but the clergy's 
 deprecation or intercession for men in distress. And such as 
 they might laudably and decently intercede for, they might 
 for some time legally protect from violence and torture in the 
 church ; but not obstruct the due execution of justice upon 
 other sort of criminals, for which it was scandalous to inter- 
 cede. 
 
 Sect. IX. — A just Reflection upon the great Abuse of modern 
 Sanctuaries^ in exempting Men from Legal Punishment^ and 
 enervating the Force of Civil Laws. 
 
 In which respect most of the modern sanctuaries have 
 been complained of by considering men as guilty of great 
 abuses, in giving protection almost to all sorts of criminals, 
 and so encouraging the practice of villany by exempting men 
 from legal punishment, and enervating the force of civil laws. 
 For the Canon Law of Gratian, and the Popes' Decretals, 
 grant protection to all criminals except night-robbers, and 
 robbers on the highway, and such as commit enormous crimes 
 in the church itself upon presumption of its protection. But 
 all other criminals have liberty of taking sanctuary, and it is 
 reckoned a violation of the imnmnities of the Church to take 
 them thence, unless a promise or an oath be first given, 
 
 P Gothofr. Com. in Cod. Theod. lib. ix. tit. xlv. log. v. \\ 373. Nihil ad 
 ecclesium perfugium crat, quara clcricorum deprecatio sou intcrcessio. 
 
 VOL. II. P p 
 
578 THE ANTIQUITIES OF THE Book Vill. 
 
 that neither death <i nor any other corporal punishment, 
 but only a pecuniary mulct, shall be inflicted on them, as 
 Pope Innocent III. determined in one of his letters to the 
 King of Scots, which Gregory IX. inserted into the body 
 of his Decretals. The Council of Orleans'^ has some canons 
 to the same purpose, which, though contrary to all other 
 ancient laws, Gratian ^ thought fit to adopt into his own col- 
 lections. And so the modern Canon Law, under pretence 
 of ecclesiastical immunities, opened a wide gap to licentious- 
 ness, by taking off those restraints which the ancient laws 
 had justly set upon this matter, when they granted refuge to 
 innocent and injured men, but not to notorious criminals ; 
 which difference is not only noted and complained of by all 
 Protestant writers, but also by some of the Romish Church. 
 Polydore Vergil * makes no scruple to condemn them all over 
 
 q Decretal. Gregor. lib. iii. tit. xlix. de Immunit. Eccles. c. vi. Quantum- 
 cumque gravia maleficia perpetraverit, non est violenter ab ecclesia extrahen- 
 dus : nee inde damnari debet ad mortem vel ad poenam, sed rectores ecclesiarum 
 sibi obtinere debent membra et vitam. Super hoe tamen quod inique fecit, est 
 alias legitime puniendus. 
 
 r Cone. Aurelian. I. c. ii. (Labbe, vol. iv, p. 1405.) De raptoribus id custo- 
 diendum esse censuimus, ut si ad ecclesiam raptor cum rapta confugerit, et 
 ferainam ipsam violentiam pertulisse constiterit, statim liberetur de potestate 
 raptoris, et i-aptor, mortis vel pcenarum impunitate concessa, aut serviendi con- 
 
 ditioni subj actus sit, aut redimendi se liberam habeat facultatem, etc. 
 
 Can. iii. Servus, qui ad ecclesiam pro qualibet culpa profugerit, si a domino pro 
 admissa culpa sacramenta susceperit, statim ad servitium domini sui redire 
 cogatur, sed posteaqnam datis a domino sacramentis fuerit consignatus, si aliquid 
 poenee pro eadem culpa, qua excusatur, probatus fuerit pertulisse ; pro contemtu 
 ecclesise et praevaficatione fidei, a communione et convivio Catholicorum, sicut 
 superius comprehensum est, extraneus habeatur. Sin vero servus pro culpa 
 sua ab ecclesia defensatus sacramenta domini, clericis exigentibus, de impunitate 
 perceperit, exire nolentem a domino liceat occupari. 
 
 s Gratian. Cans. xvii. qusest. iv. c. xxxvi. — It. Cans, xxxvi. qusest. i. c. iii. 
 
 t Polydor. Vergil, de Inventor. Rerum, lib. iii. c. xii. Sunt hodie in orbe 
 nostro Cliristiano, prsesertim apud Anglos, passim asyla, quae non modo insidias 
 timentibus, sed quibusvis sontibus, etiam majestatis reis patent. Quod facit, 
 ut maiiifeste appareat, nos id institutum non a Mose, qui illis duntaxat, qui 
 nolentes hominem occidissent, asylum posuit, sed a Romulo esse mutates. Quae 
 nempe res baud dubie in causa est, cur bene multi a maleficiis minus abstineat 
 mauus. Quid, quod templa nostx'a ubique gentium istiusmodi sceleratis liomi- 
 nibus mstar asylorum sunt, et id contra quam Moses etiam constituerit, qui in 
 Exod. c. xxi. 14, ita sanxit : ' Si quis per industriam occidei-it pi'oximum suum 
 et per insidias, ab altari meo avellas eum, ut moriatur.' 
 
Cu. XI. § 10. CHRISTIAN CHURCH. 579 
 
 the Christian world, but more especially here in England, 
 where protection was given, not to the innocent and oppressed, 
 but to all sorts of criminals, such as were guilty of treason and 
 rebellion not excepted. Whence he thinks it very apparent 
 that the thing, as then practised, was not to be derived from 
 Moses, who allowed a refuge to none but such as killed a man 
 unawares and against their will, but from Romulus : which 
 was the cause that so many villains took heart and encou- 
 ragement to practise wickedness, there being churches every 
 where ready to receive and protect them ; though nothing 
 was more directly contrary to the establishment of Moses, 
 whose law was guarded with this sanction (Exod. xxi. 14) : 
 " If a man come presumptuously upon his neighbour, to slay 
 him with guile, thou shalt take him from my altar, that he 
 amy die." This was the difference in the opinion of that 
 author between the modern sanctuaries and those of Moses 
 and the ancient Church. 
 
 Sect. X. — Conditions anciently to he ohserced hy such as fled 
 for Sanctuary. Firsts No one to fly with Arms into the 
 Church, 
 
 There is one thing more to be observed concerning the 
 privilege of sanctuary in the laws of the ancient Church, 
 which is, that such persons as were allowed this benefit were 
 obliged to observe certain conditions in taking refuge : other- 
 wise they forfeited all their right and title to it. As, first, 
 they were not to fly with arms into the church, nor into any 
 place or building adjoining to it, as the gardens, houses, 
 courts, cloisters, to which the privilege of sanctuary was 
 annexed. This is particularly specified and provided by a 
 law^ of Theodosius Junior, which has this sanction added to 
 
 " Cod. Tlieod. lib. ix. tit. xlv. De his, qui ad Eccles. Confug. leg. iv. Qui 
 templa cum armis ingrcdi audcnt, ne hoc fuciant, prcvmonemus : dehinc si telis 
 cincti, quovis ecclesiie loco vel ad tcmpli septa, vel circa, vcl exti-a, sint, statim 
 eos, ut arma reponant, auctoritate episcopi a solis clei*icis severius conveniri 
 praecipimus : data eis fiducia, quod religionis nomine melius, quam armorum 
 praesidio muniantui*. Sed si ecclesice voce mouiti, post tot tantoruniquc denun- 
 tiationes, nolueriut arma relinquere, jam clementiic nostra?, apud Deum et 
 episcoporum causa purgata, armatis, si ita res excgerit, intromissis, traheudos 
 so abstrahendosque esse cognoscant, ct omnibus tasibus esse subdcndos. 
 
 pp 2 
 
580 THE ANTIQUITIES OF THE Book VIII. 
 
 it, " That if any one pretended to act otherwise, and, being 
 admonished by the Church, refused to lay aside his arms, 
 that then it should be lawful for the magistrate, by the con- 
 sent of the bishop, to send his officers with arms into the 
 church upon such an exigency, and take him thence by force ; 
 and if the refugee still persisted in his opposition, and chanced 
 to be slain in the engagement ^, it was to be reckoned purely 
 his own fault, and no violation of the Church's privilege in 
 that case, because he refused to observe this necessary con- 
 dition of safety." The emperors themselves laid aside their 
 arms and crowns when they entered into the church ; and 
 therefore Theodosius argues^, that it was but reasonable all 
 refugees should do the same, and trust only to the laws and 
 sacredness of the place for their protection. 
 
 Sect. XI. — No one to raise a seditious Clamour or Tumult as 
 
 lie fled tJhither. 
 
 A second condition to be observed in this case was, that 
 men should betake themselves silently and modestly to the 
 church, and not by any rude and indecent clamours endeavour 
 to raise any popular tumult. Learned men collect this from a 
 law in the Greek Constitutions, and the Justinian Code^, 
 which forbids refugees to make any clamorous petitions to the 
 emperor on such festivals as he came to the great church ; 
 but, if they had any request to be preferred, they should do it 
 privately by the archbishop or defensors of the church ; other- 
 wise they should forfeit their privilege, and be cast out of the 
 church, and be delivered over to the city magistrate to be 
 punished. 
 
 w Ibid. leg. V. Si armorum fiducia resistendi animos, insania impellente, 
 conceperint, abstraheudi abripiendique eum domino, quibus potest id efficere 
 viribus, coiicedatur. Quod si ilium etiam confici in concertatione pugnaque 
 contigerit, nulla ejus erit noxa, nee conflandte criminationis relinquetui- oecasio : 
 is qui ex statu servili in hostilis et horaicidee conditionem ti'ansivit, occisus sit. 
 
 X Edict. Theod. ad calc. Cone. Ephes. cit. c. x. sect. viii. 
 
 y Cod. Justin, lib. i. tit. xii. De his qui ad Eccles. Confug. leg. viii. 'O, tov 
 (3a(ri\ewQ dg Ttjv fifydXriv tKKXijaiav Iv fopry Trpo'iovTog, UfSotjatai xpw/i£VOfj 
 iKTriTTTit TOV TTpdyfiaTOQ, Kai Sid tov tTrdpxov tKfSaWofievog aiofpoviZtTai' o 0£ 
 did SvvaTov TrpoaojTrov ry tKicXijaiqi Trpocr^iuywi', ^t^aCKsrw riijv fSaaiktiav oia 
 
 TOV TTUTpidpXOV Kai TWV iKK\l](TUKdiKix)V. 
 
Ch. XI. § 12. CHRISTIAN CHURCH. 581 
 
 Sect. XII. — Thirdly^ No one to eat or lodge in the Churchy hut 
 to he entertained in sojne outward Building. 
 
 Thirdly, Though refugees might fly to the church, and even 
 to the very altar, yet they were neither to eat nor lodge there : 
 but the clergy were obliged to prohibit them from doing either 
 of these by an express law of Theodosius Junior ^ ; who, to 
 cut off all pretences for the contrary practice, as if men could 
 not be safe but within the walls of the church, made not only 
 the church and the altar places of refuge, but all other build- 
 ings and places belonging to the church, giving this reason for 
 allowing such an ample space for the benefit of sanctuary, that 
 men might not have the excuse of fear to make them eat or 
 lodge in the church, which he thought to be things not so 
 decent in their own nature, nor agreeable to the state of reli- 
 gion, and the respect and reverence that was due to churches, 
 as places appropriated to God, and set apart for his service. 
 
 z Cod. Theod. lib. ix. De his qui ad Eccles. Confug. leg. iv. Pateant summi 
 Dei templa timentibus : nee sola altaria et oratorium templi circumjectum, qui 
 ecclesias quadripei'tito intrinsecus parietum septu concludunt, ad tuitionem con- 
 fugientium sancimus esse proposita : sed usque ad extremas fores ecclesise, 
 quas oratura gestiens populus priinas ingreditur, confugientibus ox'ara salutis 
 esse prsecipimus : ut inter templi, quod parietum descripsimus cinetu, et post 
 loca publica et januas primas ecclesise, quidquid fuerit interjacens, sive in 
 cellulis, sive in domibus, hortulis, balneis, areis, atque portieibus, confugas, 
 
 interioris templi vice, tueatur Hanc autem spatii latitudinem ideo indul- 
 
 gemus, ne in ipso Dei templo et sacrosanctis altaribus, confugientium quem- 
 quam mane vel vespere cubare vel pernoctai-e liceat, ipsis hoc clericis religionis 
 causa vetantibus ; ipsis qui confugiunt, pietatis rationem servantibus. 
 
 END OF TIIK SECOND VOLUME. 
 
 Gilbert & Kivington, Printers, St. John's Square, London. 
 
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