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Just Published, in 8vo. Vol. I. neatly bound in cloth and lettered, to be completed in
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A NEW EDITION OF
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THE REV. JOSEPH BINGHAM,
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THE CHRISTIAN CHURCH,
CAREFULLY CORRECTED ;
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Instead of merely the References as formerly given.
A NEW SET OF MAPS OF ECCLESIASTICAL HISTORY,
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Reprint, carefully revised with additional references to the best editions of the
authors quoted, is in the press.
The First Votume is now ready, and the following volumes will appear at
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_ 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 :—
Auguste, in his Introduction to Handbuch der Christlichen Archaologie,
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 Archwology, and one worthy of the
name.”
‘¢Opus ipsum Binghami tam egregium est, ut merito inter libros, quibus
AntiquiTaTes Eccrestasticm universe enarrate sunt, principatum teneat, sive
ad rerum copiam atque apparatum, sive ad earum explanationem, animum
advertere velimus. Commendatillud se accuratiori ordine, argumentis solidis ;
_ Sive testimoniis, qua ex ipsis fontibus hausta ac diligenter adducta sunt, per-—
WA aN
-
2 tan
. ‘
spicuitate atque aliis virtutibus. Ac quamvis auctor, iis addictus, qui in
Anglia pro episcoporum auctoritate pugnant, ad horum sententias veteris
ecclesiz instituta trahat; animi tamen moderationem, quum in his rebus ver-
satur, ostendit ac si que corrigenda sunt, facile fieri potest emendatio.” ——__
Watcai Bibliotheca Theologica, vol. iii. p. 671.
The Quarterly Revien, in an article on Christian Burial, says, “This
is traced by Bingham with his wsual 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 Ecclesiastice’ 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. xxvil. XXXvVili.
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 aChurch History, is one of the most valuable contributions
which has ever been made to Ecclesiastical knowledge. His contemperaries,
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. Wartertann’s Advice to a Young Student.
“This is an invaluable Treasure of Christian Antiquities, and deseryes
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 Biblictheca Biblica.
“The great work, in this department of literature (Christian Antiquities),
adapted at once to supply former deficiencies, and to assist the fatdre pursuit
of archelogieal enquiries, was that which proceeded from the pen of a learned
member of our Church, Joseph Bingham.” aie
Rippie’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.” ab
BickERSTETH.
It is also recommended to be studied by Bishops Tomline, Randolph,
and Coleridge 5 by Dr. Burton, and in the Tracts for the Times publishing
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 :— we
1 Of Christianity in general; the Names and Orders of both Clergy and Laity.
Il. The Laws of the First Councils. : '
IIL Of the Inferior Clerical Laws.
1V Of the Election and Ordination of the Clergy; Qualifications, &c.
V_ Clerical Privileges, Immunities, and Revenues.
VL The Laws and Rules of their Lives, Services, Behaviour, &c.
3°
VIL. Of the Ascetics.
VIIT. 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 hich 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
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ORIGINES ECCLESIASTIC ;
ANTIQUITIES
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many. sO5 HP H BINGHAM, M.A.
FORMERLY FELLOW OF UNIVERSITY COLLEGE, OXFORD ;
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TO THE MOST REVEREND FATHER IN GOD,
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“ Opus ipsum Binghami tam egregium est, ut merito inter libros, quibus
Antiquitates Ecclesiasticee universe: enarratee sunt, principatum teneat, sive ad
rerum copiam atque apparatum, sive ad earum explanationem, animum advertere
velimus. Commendat illud se accuratiori ordine, argumentis solidis; sive
testimoniis, que ex ipsis fontibus hausta ac diligenter adducta sunt, perspi-
cuitate, atque aliis virtutibus. Ac quamvis auctor, iis addictus qui in Anglia
pro episcoporum auctoritate pugnant, ad horum sententias veteris ecclesize
instituta trahat; animi tamen moderationem, quum in his rebus versatur,
ostendit ; ac si quee corrigenda sunt, facile fieri potest emendatio.”—W aLcuir
Bibliotheca Theologica, vol. iii. p. 671.
“The English clergyman, Joseph Bingham, remarkable for his profound learn-
ing, and his spirit of unprejudiced enquiry, was the first that published a com-
plete Archzeology, and one worthy of the name.”—Aveusr!, in his Introduction
to Handbuch der Christlichen Archdologie, p. 11. Leips. 1836.
“ The great work, in this department of literature (Christian antiquities),
adapted at once to supply former deficiencies, and to assist the future pursuit
of archeeological enquiries, was that which proceeded from the pen of a learned
member of our Church, Joseph Bingham.”—Rivvie’s Manual of Christian Anti-
quities, p. 25.
CONTENTS
OF
THE FIRST VOLUME.
BOOK I.
OF THE SEVERAL NAMES AND ORDERS OF MEN IN THE
CHRISTIAN CHURCH.
CHAPTER I.
Of those Titles and Appellations which Christians owned, and
distinguished themselves by.
Sect. I. Christians at first called ‘ Jesseans,’ ‘ Therapeute,’ ‘Electi, &e. 1.—
Il. Christ called by a Technical Name, [XOY= ; and Christians, ‘ Pisciculi,’
from that, 3.—III. Christians, why called ‘Gnostici’? by some authors, 3.—
IV. ‘Theophori,’ and ‘Christophori,’ 5.—V. Sometimes, but very rarely,
‘Christi,’ 6.—VI. Christians great Enemies to all Party- Names and Human
Appellations. ‘Christian,’ the name they chiefly gloried in, 7—VII. Of
the Name ‘Catholic,’ and its Antiquity, 9—VIII. In what Sense the Name
‘Ecelesiastics’ given to all Christians, 10.—IX. The Christian Religion
called Adypua, and Christians ot rov Adyparoc, 11.—X. Christians called
‘Jews’ by the Heathen, 12.—XI. Christ commonly called ‘Chrestus’ by the
Heathen ; and Christians, ‘ Chrestians,’ 12.
CHAPTER II.
Of those Names of Reproach which Jews, Infidels, and Heretics
cast upon the Christians.
Sect. I. Christians commonly called ‘Nazarenes’ by Jews and Heathens, 14.—
Il. And ‘Galileeans,’ 15.—III. And ‘ Atheists,’ 16.—IV. ‘Greeks’ and ‘Im-
postors,’ 17.—V. ‘Magicians,’ 18.—V1. ‘The New Superstition,’ 19.—VII.
‘Sibyllists,’ 20.—VIIT. ‘Biothanati,’ 21.—IX. ‘Parabolarii,’ and ‘ Desperati,’
22.—X. ‘Sarmentitii,’ and ‘Semaxii,’ 23.—XI. ‘Lucifugax Natio,’ 23.—
XII. ‘Plautina Prosapia,’ 23.—XIII. Christians called ‘Capitolins,’ ‘Syne-
drians,’ and ‘ Apostaties,’ by the Novatians, 24.—XIV. ‘Psychici,’ by the
Montanists and Valentinians, 25.—XV. ‘Allegorists,’ by the Millenaries, 26.
Vi
CONTENTS.
—XVI. ‘Chronitz’ by the Aétians, ‘Simplices’ by the Manichees, ‘ Anthro-
polatre,’ by the Apollinarians, 26.—X VII. ‘ Philosarchie’ and ‘ Pelusiotz’
by the Origenians, 27.—X VIII. ‘The Synagogue of Satan’ and ‘ Antichrist,’
by the Luciferians, 28.
CHAPTER III.
Of the several Orders of Men in the Christian Church.
Sect. I. Three sorts of Members of the Christian Church, the »yotdmevor,
misroi, and karnxotpevor: Rulers, Believers, and Catechumens, 29.—II.
The Name, ‘ Believers,’ strictly taken for the Baptized Laity, in Opposition to
the Catechumens, 30.—III. Catechumens owned as Imperfect Members of
the Church, 3!1.—IV. Heretics not reputed Christians, 31—V. Penitents
and Energumens ranked in the same Class with Catechumens, 33.
CHAPTER IV.
A more particular Account of the Ieroi, or Believers, and
their several Titles of Honour, and Privileges, above the
Catechumens.
Sect. I. Believers otherwise called gw7tZéuevor, The Illuminate, 34.—II.
And ot pepunpevor, ‘The Initiated,’ 35.—III. And réXetor, ‘The Perfect,’ 35.
—IV. ‘Chari Dei, ayo, &c., 36.—V. The Privileges of Believers. First, to
partake of the Eucharist, 36.—VI. Secondly, to stay and join in all the
Prayers of the Church, 36.—VII. Thirdly, their sole Prerogative to use the
Lord’s Prayer. Whence that Prayer was called evy miorwy, the Prayer of
Believers, 37.—VIII. Fourthly, they were admitted to hear Discourses upon
the most profound Mysteries of Religion. All which Privileges were denied
to the Catechumens, 38.
CHAPTER V.
Of the Distinction of Believers from the Rulers. Where, of the
Distinction observed in the Names and Offices of Laity and
Clergy ; and of the Antiquity of these Distinctions.
Sect. I. Believers otherwise called ‘Laici,’ Laymen, to distinguish them from
the Clergy, 40.—I1. The Antiquity of this Distinction in the Names, proved
against Rigaltius, Salmasius, and Selden, 40.—1II. The Objection from
1 Pet. v. 3. answered, 41.—IV. A Distinction in the Offices of Laity and
Clergy always observed, 42.—V. Laymen otherwise called Buwrtkoi, Seculars,
45.—VI. Also idvérat, Private Men, 45.—VIi. What Persons properly
called ‘ Clerici,’ 46.—VIII. The Name ‘Clerici’ sometimes appropriated to
the Inferior Orders, 47.—IX. The reason of the name ‘Clerici,’ 48.—X.
All the Clergy anciently called ‘Canonici,’ and the reason of it, 48.—XI.
Aiso raét¢ Tov Byuarog, the Order of the Sanctuary, 49.
CONTENTS. Vil
BOOK II.
OF THE SEVERAL SUPERIOR ORDERS OF THE CLERGY IN
THE PRIMITIVE CHURCH.
CHAPTER I.
Of the Original of Bishops ; and that they were a distinct Order
JSrom Presbyters in the Primitive Church.
Secr. I. What the Ancients mean by different orders of Bishops and Presby-
ters, 51.—II. The Order of Bishops always owned to be superior to that of
Presbyters, 53.—III. The Order of Bishops reckoned by all ancient writers
to be of Apostolical and Divine Institution, 56.—IV. A List or Catalogue of
Bishops ordained by the Apostles, 58.
CHAPTER II.
Of the several Titles of Honour given to Bishops in the Primitive
Church.
Sect. I. All Bishops at first called Apostles, 66.—II. After that, Successors of
the Apostles, 67.—III. Whence every Bishop’s See called ‘Sedes Apos-
tolica,’ 68.—IV. Bishops called Princes of the People, 69.—V. ‘ Przepositi,’
mooesTHrec, modedoor, Epopot, 7O.—VI. ‘Principes Sacerdotum,’ ‘Summi
Sacerdotes,’ ‘ Pontifices Maximi, &c., 71—VII. Every Bishop anciently
called ‘Papa,’ Father, or Pope, 72.—VIII. ‘ Pater Patrum,’ and ‘ Episcopus
Episcoporum ;’ a title given to others beside the Bishop of Rome, 74.—IX.
Bishops sometimes called Patriarchs, 76.—X. All Bishops styled Vicars of
Christ, 78.—XI. And Angels of the Churches, 79.
CHAPTER III.
Of the Offices of Bishops, as distinct from Presbyters.
Sect. I. A Threefold Difference between Bishops and Presbyters, in the Dis-
charge of their Office and Function, 80.—II. First, in the common Offices
that might be performed by both; the Bishop acted by an Independent
Power, but Presbyters in Dependence upon, and Subordination to him, 81.—
III. This specified in the Offices of Baptism, and the Lord’s Supper, 82.—
IV. And in the Office of Preaching, 83.—V. Secondly, some Offices never
entrusted in the hands of Presbyters: such as the Office and Power of Ordi-
nation, 85.—VI. Instances of Ordinations by Presbyters disannulled by the
Church, 87.—VII. Some Allegations to the contrary Examined. Where, of
the difference made between the Ordinations of Schismatical Bishops, and
those of mere Presbyters, 88.—VIII. A Third Difference between Bishops
and Presbyters was, that Presbyters were always accountable to their
Bishops ; not Bishops to their Presbyters, 91.—IX. Yet Bishop’s power not
arbitrary, but limited by Canon in various respects, 93.
CHAPTER IV.
Of the Power of Bishops over the Laity, Monks, Subordinate
Magistrates, and all Persons within their Diocese: and of
their Office in Disposing of the Revenues of the Church.
Sect. I. No Exemption from the Jurisdiction of the Bishop in the Primitive
Church, 95.—II. All Monks subject to the Bishop of the Diocese where
Vlil CONTENTS.
they lived, 96.—II1. As also all Subordinate Magistrates in Matters of
Spiritual Jurisdiction, 97.—IV. Of the Distinction between Temporal and
Spiritual Jurisdiction. Bishop’s Power wholly confined to the latter, 98—
V. The Bishop’s Prerogative in granting the ‘ Literee Formate’ to all Per-
sons, 99.—VI. Of the Bishop’s Power in Disposing of the Revenues of the
Church, 102.
CHAPTER V.
Of the Office of Bishops, in relation to the whole Catholic
Church.
Secr. I. In what sense every Bishop supposed to be Bishop of the whole
Catholic Church, 105.—II. In what respect the whole World but one Dio-
cese, and but one Bishopric in the Church, 107.—III. Some particular
Instances of Private Bishops acting as Bishops of the whole Universal
Church, 108.
CHAPTER VI.
Of the Independency of Bishops; especially in the Cyprianie
Age, and in the African Churches.
Secr. I. What meant by the Independency of Bishops one of another, and
their Absolute Power in their own Church, 110.—II. All Bishops had
Liberty to form their own Liturgies, 111—III. and to express the same
Catholic Creed in different Forms, as to what concerned Method or Expres-
sion, 112.—IV. And to appoint particular Days of Fasting in their own
Churches, 113.—V. The Independency of Bishops most conspicuous in the
African Churches ; proved by several Instances out of Cyprian, 114.
CHAPTER VII.
Of the Power of Bishops, in Hearing and Determining of
Secular Causes.
Secr. I. Bishops commonly chosen Arbitrators of Men’s Differences, in the
Primitive Church, 117.—II. The Original of this Custom. Where, of the
true meaning of those words in St. Paul, rode ZouPervnuévouc tv ry exxANsig 5
1 Cor. vi. 4. 118.—III. This Power of Bishops confirmed by the Imperial
Laws, 120.—IV. Yet not allowed in Capital and Criminal Causes; nor in
any Causes, but when the Ligitants both agreed to take them for Arbitrators,
121.—V. Bishops sometimes made their Presbyters and Deacons, and some-
times Laymen, their Substitutes in this Affair. A Conjecture about the
Original of Lay-Chancellors, 122.
CHAPTER VIII.
Of the Privilege of Bishops to intercede for Criminals.
Sect. I. Several Instances of Bishops interceding for Criminals to the Secular
Magistrate, 123.—II. The Reason why they interceded for some Criminals,
and not others, 125.—III. That they never interceded in Civil Matters, and
Pecuniary Cases, 126.
CONTENTS. a
CHAPTER IX.
Of some particular Honours and Instances of Respect, showed to
Bishops by all Persons in general.
Secr. I. Of the ancient Custom of Bowing the Head, to receive the Benediction
of Bishops, 127.—II. Of Kissing their Hand, 128.—III. The Custom of
Singing Hosannas to them sometimes used, but not approved, 129.—IV.
What meant by the ‘ Corona Sacerdotalis,’ and the Form of Saluting Bishops
‘per Coronam,’ 130.—V. Whether Bishops anciently wore a Mitre ? 131.—
VI. Of the Titles dy:wrarot, ‘ Beatissimi,’ &c., most Holy and most Blessed
Fathers, common to all Bishops, 133.—VII. Bishops distinguished by their
Throne in the Church, 134.
CHAPTER X.
Of the Age, and some other particular Qualifications required in
such as were to be ordained Bishops.
Sect. I. Bishops not to be Ordained under Thirty Years of Age, except they
were Men of extraordinary Worth, 136.—II. To be chosen out of the Clergy
of the same Church, or Diocese, to which they were to be Ordained, 139.—
III. Some Exceptions to this Rule, in Three Special Cases, 141.—IV.
Bishops ordinarily to be such as had regularly gone through the Inferior
Orders of the Church, 142.—V. This to be understood of the orders below
that of Deacon ; for Deacons were qualified to be Ordained Bishops, without
being made Presbyters, 143.—VI. In Cases of Necessity, Bishops chosen
out of the Inferior Orders, 144.—VII. And in some extraordinary Cases, Or-
dained immediately from Laymen. The Custom of going through all the
Orders of the Church in five or six days’ time, a novel Practice never used in
the Primitive Ages, 145.
CHAPTER XI.
Of some particular Laws and Customs observed about the
Ordination of Bishops.
Sect. I. Bishopries not to remain void above Three Months, 149.—I!. In
some places, a new Bishop was always chosen before the old was interred,
150.—III. Some Instances of longer Vacancies, in times of Difficulty and
Persecution, 151.—IV. Three Bishops ordinarily required to a Canonical
Ordination of a Bishop, 156.—V. Yet Ordinations by one Bishop allowed
to be valid, though not Canonical, 156.—VI1. The Bishop of Rome not
privileged to Ordain alone, any more than any other single Bishop, 157.—
VII. Every Bishop to be Ordained in his own Church, 158.--VIII. The
ancient Manner of Ordaining Bishops, 159.—1X. One of the Forms of
Prayer used at their Consecration, 160.—X. Of their Enthronement ; their
‘ Homiliz Enthronisticze’ and ‘ Literee Enthronistice,’ otherwise called ‘ Syn-
odicee’ and ‘ Communicatoriz,’ 161.
CHAPTER XII.
Of the Rule which prohibits Bishops to be Ordained in small
Cities and Villages.
Sect. I. The Reason of the Law against placing Bishops in small Cities, 163.—
II. Some Exceptions to this Rule in Egypt, Libya, Cyprus, Arabia, and
especially in the Provinces of Asia Minor, 164,—II1I. Reasons which engaged
the Ancients sometimes to erect Bishoprics in small Places, 166.
* CONTENTS.
CHAPTER XIII.
Of the Rule which forbids Two Bishops to be Ordained in one
City.
Secr. I, The general Rule and Practice of the Church to have but one Bishop in
any City, 169.—II. Yet Two Bishops sometimes allowed by Compromise to end
a Dispute, or cure an Inveterate Schism. Where, of the famous Offer made
by the Catholic Bishops to the Donatists in the Collation of Carthage, 175.—
III. The Opinions of Learned Men concerning two Bishops in a City in
the Apostolical Age, one of the Jews, and the other of the Gentiles, 175.—
IV. The Case of Coadjutors, 177.
CHAPTER XIV.
Of the ‘ Chorepiscopi, mepiodeuta, and Suffragan Bishops :
and how these differed from one another.
Sect. I. Of the Reason of the name ‘ Chorepiscopi,’ and the Mistake of some
about it, 181.—II. Three different Opinions about the Nature of this Order.
The first Opinion, that they were mere Presbyters, 181.— III. The second
Opinion, that some of them were Presbyters, and some Bishops, 182.—IV.
The third Opinion most probable, that they were all Bishops, 183.—V. Some
objections against this answered, 184,—VI. Of the Offices of the ‘ Chor-
episcopi.’ First, they were allowed to ordain the Inferior Clergy, Subdeacons,
Readers, &c., but not Presbyters or Deacons, without special License from
the City-Bishop, 185.— VII. Secondly, they had Power to minister Confir-
mation, 186.—VIII. Thirdly, Power to grant Letters Dimissory to the
Country-Clergy, 186.—IX. Fourthly, they might officiate in the Presence of
the City-Bishop, 186.—X. Fifthly, they might sit as Bishops, and vote in
Council, 187.—XI. The Power of the ‘ Chorepiscopi’ not the same in all
Times and Places, 187.—XII. Their Power first struck at by the Council of
Laodicea, which set up zeg.odevrai, or Visiting Presbyters, in their room.
Their Power wholly taken away in the Western Church in the ninth century,
188.—XIII. Of the Attempt made in England to restore this Order under
the name of Suffragan Bishops, 189.—XIV. That Suffragan Bishops in the
Primitive Church were not the ‘Chorepiscopi,’ but all the Bishops in any
Province under a Metropolitan, 190.—XV. Why the Suffragan Bishops of
the Roman Province were particularly called by the Technical Name,
‘ Libra,’ 191.
CHAPTER XV.
Of the ‘ Intercessores’ and ‘ Inventores’ in the African
Churches.
Secr. I. The Reason why some Bishops were called by these Names in the
African Church, and what their Office was, 192.—II. Their Office not to last
above one year, 192.—III. No Intercessor to be made Bishop of the Place
where he was constituted Intercessor, 193.
CHAPTER XVI.
Of Primates or Metropolitans.
Suor. I. The Original of Metropolitans, by some derived from Apostolical Con-
stitution, 193.—I1. By others from the age next after the Apostles, 194,—-
III. Confessed by all to have been long before the Council of Nice, 195.—
CONTENTS. ef
IV. Proofs of Metropolitans in the Second Century, 197.—V. By what
Names Metropolitans were anciently called, 198.—VI. In Afric they were
commonly called ‘ Senes,’ because the eldest Bishop of the province (excepting
the province where Carthage stood) was always the Metropolitan by virtue
of his Seniority, 199.—V11. How the African Bishops might forfeit their
Title to the Primacy, and lose their Right of Seniority, 202.—VIII. A Re-
gister of Ordinations to be kept in the Primate’s Church, and all Bishops to
take place by Seniority, that there might be no disputes about the Primacy,
203.—IX. Three sorts of Honorary Metropolitans beside the Metropolitans
in Power. First, the Primates ALvo, 204.—X. Secondly, Titular Metropoli-
tans, 204.—XI. Thirdly, the Bishops of some Mother-Churches, which were
honoured by Ancient Custom, 206.—XII. The Offices of Metropolitans.
First, to ordain their Suffragan Bishops, 207.—XIII. This Power continued
to them after the setting up of Patriarchs in all places, except in the Patri-
archate of Alexandria, 209.—XIV. The Power of Metropolitans not arbi-
trary in this respect, but to be concluded by the Major Vote of a Provincial
Council, 209.—XV. Metropolitans themselves to be chosen and ordained by
_ their own Provincial Synod, and not obliged to go to Rome for Ordination,
209.—XVI. The second Office of Metropolitans, to decide Controversies
arising among their Provincial Bishops, and to take Appeals from them, 211.
—XVII. Their third Office was to call Provincial Synods, which all their
Suffragans were obliged to attend, 213.—X VIII. Fourthly, they were to
publish such Imperial Laws as concerned the Church, together with the
Canons that were made in Councils, and to see them executed ; for which
end they were to visit any Diocese, and correct Abuses, as occasion required,
214—XIX. Fifthly, all Bishops were obliged to have recourse to the Metro-
politan and take his ‘ Formatze’ or Letters of Commendation, whenever they
travelled into a Foreign Country, 215.—XX. Sixthly, it belonged to Metro-
politans to take care of Vacant Sees within their Province, 215.—XXI.
Lastly, they were to calculate the Time of Easter, and give Notice of it to
the whole Province, 216.—X XII. How the Power of Metropolitans grew in
After-ages, 217.—X XIII. The Metropolitan of Alexandria had the greatest
Power of any other in the World, 218.—XXIV. All Metropolitans called
‘ Apostolici,’ and their Sees ‘ Sedes Apostolicz,’ 219.
CHAPTER XVII.
Of Patriarchs.
Secr. I. Patriarchs anciently called Archbishops, 220.—II. And Exarchs of
the Diocese, 221.—III. Salmasius’s Mistake about the first use of the name
Patriarch, 221.—IV. Of the Jewish Patriarchs, their first rise, duration,
and extinction, 223.—V. Of the Patriarchs amongst the Montanists, 224.—
VI. The name Patriarch first used in the proper sense by Socrates and the
Council of Chalcedon, 225.—VII. Four different opinions concerning the first
Rise of Patriarchal Power, 226.—VIII. The Opinion of Spalatensis and St.
Jerome preferred. Some probable Proofs of Patriarchal Power before the
Council of Nice, offered to Consideration, 228.—IX. Patriarchal Power con-
firmed in three General Councils successively after the Council of Nice, 230.
—X. The Power of Patriarchs not exactly the same in all Churches. The
Patriarch of Constantinople had some peculiar Privileges, 232.— XI. As also
the Patriarch of Alexandria had his: wherein they both exceeded the Bishop
of Rome, 234.—XII. The Powers and Privileges of Patriarchs. First, they
were to ordain all the Metropolitans of the whole Diocese, and to receive
their own Ordination from a Diocesan Synod, 235.—XIII. Secondly, they
were to call Diocesan Synods, and to preside in them, 236.—XIV. Thirdly,
they might receive Appeals from Metropolitans and Provincial Synods, 237.
—XY. Fourthly, they might censure Metropolitans, and their Suffragan
Bishops, if Metropolitans were remiss in censuring them, 238.—XVI. Fifthly,
they had power to delegate Metropolitans, as their Commissioners, to hear
Ecclesiastical Causes in any part of the diocese, 240.—XVII. Sixthly, they
x CONTENTS.
were to be consulted by their Metropolitans in all Matters of Moment. A
remarkable instance in the Egyptian Bishops, 240.—X VIII. Seventhly, they
were to notify and communicate to their Metropolitans such Imperial Laws
as concerned the Church, in like manner as the Metropolitans were to notify
to the Provincial Bishops, 241 —XIX. Lastly, the Absolution of greater
Criminals was reserved to them, 242.—XX. The Number of Patriarchs
throughout the World, reckoned to be about Fourteen, answerable to the
Number of Capital Cities in the several Dioceses of the Roman Empire : all
which at first were Absolute, and Independent of one another, till Rome by
Usurpation, and Constantinople by Law, got some of their neighbours to be
subject to them, 243.—XXI. The Patriarch of Constantinople commonly
dignified with the Title of Gicumenical, and his Church called the Head of
all Churches : and that he was equal in all respects to the Bishop of Rome,
244,X XII. What figure the subordinate Patriarchs of Ephesus and Ceesarea
made in the Church: and that they were not mere Titular Patriarchs, as
some in After-ages, 245.
CHAPTER XVIII.
Of the Abroxépador, or Independent Bishops.
Secr. I. All Metropolitans anciently styled abroxépadot, 246.—II. Some Metro-
politans independent after the setting up of Patriarchal Power, as those of
Cyprus, Iberia, Armenia, and the Britannic Church, 246.—III. A third sort
of airoxépador, such Bishops as were subject to no Metropolitan, but only to
the Patriarch of the Diocese. These in the Greek Notitias dignified with
a Title, though they had not the power of Archbishops and Metropolitans, 248.
—IV. Valesius’s Mistake corrected, 249.
CHAPTER XIX.
Of Presbyters.
Secr. I. The meaning of the Name Presbyter, 250.—II. Apostles and Bishops
sometimes called Presbyters, 251.—III. The Original of Presbyters, as taken
more strictly for the second order in the Church, 252.—IV. The Powers and
Privileges of Presbyters, 253.—V. Presbyters allowed to sit with the Bishops
on Thrones in the Church. Whence 6 é« rov devrépov Ppdvov, denotes a
Presbyter, one that sits on the second Throne, 254.—VI. The form of their
sitting in a semicircle ; whence they were called ° Corona Presbyterii,’ 255.—
VII. Presbyters esteemed a sort of Ecclesiastical Senate, or Council of the
Church, whom the Bishop consulted and advised with upon all occasions, 256.
—VIITI. Evidences of this Prerogative out of Ignatius, Cyprian, and others,
257.—1X. The Power of Presbyters thought by some to be a little restrained
in the Fourth Century, and not so great in some places as in the Second, 261.
—X. Yet still they were admitted to join with the Bishop in the Imposition
of Hands upon those that were ordained to their own Order, 261.—XI. And
allowed to sit in Consistory with their Bishops, 262.—XII. As also in Pro-
vincial Councils, 263.—XIII. And in General Councils likewise, 265.—XIV.
An Account of the titles of Honour given to Presbyters, and how they differed
from the same title as applied to Bishops, 266.—XV. In what sense Bishops,
Presbyters, and Deacons, called Priests, 268.—XVI. Why Priests called
Mediators between God and Men, 271.—XVII. The Ancient Form and
Manner of Ordaining Presbyters, 272.—XVIII. Of the Archipresbyteri.
That these were more ancient than the Cardinales Presbyteri, which some
erroneously confound with them, 275.—XIX. Of the Seniores Ecclesiz.
That these were not Lay-elders in the modern acceptation, 277.
CONTENTS. Xi
CHAPTER XX.
Of Deacons.
Sect. I. Deacons always reckoned one of the Sacred Orders of the Church, 279.
—II. Yet not generally called Priests, but Ministers and Levites, 281.—II1.
And for this Reason the Bishop was not tied to have the assistance of any
Presbyters to ordain them, 283.—IV. The first office of Deacons to take care
of the Vessels and Utensils of the Altar, 284.—V. Secondly, to receive the
Oblations of the People, and present them to the Priest, and recite publicly
the names of those that offered, 285.—VI. Thirdly, to read the Gospel in
some Churches, 286.—VII. Fourthly, to minister the Cup to the People, 287.
—VIII. But not to consecrate the Elements at the Altar, 288.—IX. Fifthly,
Deacons allowed to Baptize in some places by the Bishop’s Authority, 292.—
X. Sixthly, Deacons to bid Prayer in the Congregation, 293.— XI. Seventhly,
allowed to preach upon some Occasions, 295.— XII. Eighthly, and to reconcile
Penitents in cases of extreme necessity, 297.—XIII. Ninthly, to attend their
Bishops in Councils, and sometimes represent them as their Proxies, 298.—
XIV. Tenthly, Deacons empowered to correct Men that behaved themselves
irregularly in the Church, 300.—XV. Eleventhly, Deacons anciently performed
the Offices of all the Inferior Orders of the Church, 301.—X VI. Twelfthly,
Deacons the Bishops’ Sub-Almoners, 302.—X VII. Deacons to inform the
Bishop of the Misdemeanours of the People, 303.—X VIII. Hence Deacons
commonly called the Bishop’s Eyes and Ears, his Mouth, his Angels and
Prophets, 304.—X 1X. Deacons to be multiplied according to the Necessities
of the Church. The Roman Church precise to the Number of Seven, 305.—
XX. Of the Age at which Deacons might be ordained, 306.—X XI. Of the
Respect which Deacons paid to Presbyters, and received from the Inferior
Orders, 307.
CHAPTER XXI.
Of Archdeacons.
Sect. I. Archdeacons anciently of the same Order with Deacons, 309.—II.
Elected by the Bishop, and not made by Seniority, 310.—I1II. Commonly
Persons of such Interest in the Church, that they were often chosen the
Bishop’s Successors, 311.—IV. The Archdeacon’s Offices ; first, to assist the
Bishop at the Altar, and order the other Deacons and inferior Clergy to their
several Stations and Services of the Church, 312.—V. Secondly, to assist the
Bishop in managing the Church’s Revenues, 313.—VI. Thirdly, to assist him
in Preaching, 314.— VII. Fourthly, in Ordaining the Inferior Clergy, 315.—
VIII. Fifthly, the Archdeacon had Power to censure the other Deacons, but
not Presbyters, much less the Arch-presbyter of the Church, as some mistake
315.—IX. What meant by the Name ‘ Apantita,’ and whether it denotes the
Archdeacon’s Power over the whole Diocese, 317.—X. Why the Archdeacon
called Cor-episcopi, 319.—XI. The Opinions of learned Men concerning the
first Institution of this Office and Dignity in the Church, 319.
CHAPTER XXII.
Of Deaconesses.
Sect. I. The ancient Names of Deaconesses dideovor mpeoBuriec, Viduee,
Ministre, 322.—II. Deaconesses by some Laws required to be Widows, 323.
—III. And such Widows as had Children, 324.—IV. To be 60 years of
Age, 325.—V. And such as had been only the Wives of one Man, 326.—VI.
Deaconesses always ordained by Imposition of Hands, 327.—VII. Yet not
consecrated to any Office of the Priesthood, 330.—VIII. Their Offices, 1. To
assist at the Baptism of Women, 332.—IX. 2. To be a sort of Private Cate-
chists to the Women-catechumens, 333.—X. 3. To visit and attend Women
ime CONTENTS.
in Sickness and Distress, 334.—XI. 4. To minister to the Martyrs in Prison,
334.—XII. 5. To keep the Women’s Gate in the Church, 335.—XIII. Lastly,
To preside over the Widows, &c. 336.—XIV. How long this order continued
both in the Eastern and Western Church, 336.—XV. Another notion of the
name ‘ Diaconissa,’ in the middle Ages of the Church, in which it signifies a
Deacon’s Wife, as ‘ Presbytera’ does a Presbyter’s Wife, and ‘ Episcopa’
Bishop’s Wife. The contrary Errors of Gentilletus and Baronius about these
corrected, 338.
BOOK III.
OF THE INFERIOR ORDERS OF THE CLERGY IN THE
PRIMITIVE CHURCH.
CHAPTER I.
Of the first Original of the Inferior Orders, and the Number
and use of them: and how they differed from the Superior
Orders of Bishops, Presbyters, and Deacons.
Sect. I. The Inferior Orders not of Apostolical, but only Ecclesiastical Institu-
tion, proved against Baronius, and the Council of Trent, 345.—II. No certain
Number of them in the Primitive Church, 349.—III. Not instituted in all
Churches at the same time, 350.—IV. The principal use of them in the
Primitive Church, to be a sort of Nursery for the Hierarchy, 351.—V. None
of these allowed to forsake their service, and return to a mere secular life
again, 352.—VI. How they differed from the Superior Orders in Name, in
Office, and manner of Ordination, 353.
: CHAPTER II.
Of Subdeacons.
Sect. 1. No mention of Subdeacons till the Third Century, 355.—II. Their
Ordination performed without Imposition of Hands in the Latin Church, 355.
—III. A brief Account of their Offices, 356.—IV. What Offices they might
not perform, 358.—V. The Singularity of the Church of Rome in keeping to
the precise Number of seven Subdeacons, 358.
CHAPTER III.
Of Acolythists.
Sect. I. Acolythists, an Order peculiar to the Latin Church, and never men-
tioned by any Greek Writer for Four Centuries, 359.—I1. Their Ordination
and Office, 360.—III. The Origination of the Name, 360.—IV. Whether
Acolythists be the same with the ‘ Deputati’ and ‘ Ceroferarii’ of latter
Ages, 358.
CONTENTS. xv
CHAPTER IV.
Of Exorcists.
Secr. I. Exorcists, at first no peculiar Order of the Clergy, 362.—II. Bishops
and Presbyters for the three first Centuries, the usual Exorcists of the Church,
364.—III. In what sense every Man his own Exorcist, 365.—IV. Exorcists
constituted into an Order in the latter end of the Third Century, 367.—V.
Their Ordination and Office, 368.—VI. A short Account of the Energumens,
their Names, and Station in the Church, 369.—VII. The Exorcists chiefly
concerned in the care of them, 370.—VIII. The Duty of Exorcists in reference
to the Catechumens, 371.
CHAPTER V.
Of Lectors or Readers.
Secr. I. The Order of Readers not instituted till the Third Century, 372.—II.
By whom the Scriptures were read in the Church before the Institution of
that Order, 374.—III. The manner of Ordaining Readers, 376.—IV. Their
Station and Office in the Church, 376.—V. The Age at which they might be
ordained, 377.
CHAPTER VI.
Of the * Ostiariw or Door-keepers.
Srcr. I. No mention of this Order till the third or fourth century, 379.—II.
The manner of their Ordination in the Latin Church, 380.—III. Their Office
and Function, 380.
CHAPTER VII.
Of the ‘ Psalmistee’ or Singers.
Sect. I. The Singers a distinct Order from Readers in the Primitive Church,
381.—II. Their Institution and Office, 382.—1II. Why called wzoPorsic,
384.—IV. What sort of Ordination they had, 385.
CHAPTER VIII.
Of the ‘ Copiate’ or ‘ Fossarii.
Secr. I. The ‘ Copiatze’ or ‘ Fossarii’ reckoned among the Clerici of the Primi-
tive Church, 386.—II. First instituted in the time of Constantine, 388,—ITI.
Why called ‘ Decani’ and ‘ Collegiati,’ 388.—IV. Their Office and Privileges,
389.
CHAPTER IX.
Of the * Parabolani.
Secr. I. The ‘ Parabolani’ ranked by some among the Clerici, 391.—II. Their
Institution and Office, 392.—III. The Reason of the Name ‘ Parabolani,’ 3938.
—IV. Some Laws and Rules relating to their Behaviour, 394.
ex CONTENTS.
CHAPTER X.
Of the Catechists.
Sect. I. Catechists no distinct Order of the Clergy, but chosen out of any other
Order, 396.— II. Readers sometimes made Catechists, 397.— III. Why
called vavoroXdyot by some Greek writers, 398.—IV. Whether all Catechists
taught publicly in the Church, 399.—V. Of the Succession in the Catechetic
School at Alexandria, 400.
CHAPTER XI.
Of the ‘ Defensores’ or Syndics of the Church.
Sect. I. Five sorts of Defensores noted, whereof two only belonged to the
Church, 402.—II. Of the ‘ Defensores Pauperum,’ 403.—III. Of the ‘ Defen-
sores Ecclesiz,’ their Office and Function, 403.—I1V. Of their Quality. Whe-
ther they were Clergymen or Laymen, 404.—V. The é«ducoe and éxxAnotéK-
ducot among the Greeks the same with the Defensores of the Latin Church,
407.—VI. Chancellors and Defensors not the same in the Primitive Church,
408.—VII. Whether the Defensor’s Office was the same with that of our
Modern Chancellors, 410.
CHAPTER XII.
Of the ‘ Heonomi,’ or Stewards and Guardians of the Church.
Sect. I. The Gconomi instituted in the Fourth Century. The Reasons of their
Institution, 411.—II. These always to be chosen out of the Clergy, 413.—
III. Their Office to take care of the Revenues of the Church, especially in
the Vacancy of the Bishopric, 414.—IV. The Consent of the Clergy required
in the Choice of them, 414.
CHAPTER XIII.
A brief Account of some other Inferior Officers in the Church.
Sect. I. Of the wapapovapror or Mansionarii, 415.—I1. Of the ‘ Custodes Eecle-
siarum,’ and ‘ Custodes Locorum Sanctorum :’ and how these differed from
each other, 416.—III. Of the ‘ Sceuophylaces’ or ‘ Ceimeliarche,’ 417.—
IV. Of the ‘ Hermeneute’ or Interpreters, 418.—V. Of the Notarii, 419.—
VI. Of the ‘ Apocrisiarii’ or ‘ Responsales,’ 421.
CONTENTS. dis
BOOK IV.
OF THE ELECTIONS AND ORDINATIONS OF THE CLERGY,
AND THE PARTICULAR QUALIFICATIONS OF SUCH AS
WERE TO BE ORDAINED.
CHAPTER I.
Of the several ways of Designing Persons to the Ministry, im the
Apostolical and Primitive Ages of the Church.
Secr. I. Four several ways of designing Persons to the Ministry. Of the first
way, by casting Lots, 424.—II. The second way, by making choice of the
First-fruits of the Gentile Converts, 426.—III. The third way, by particular
Direction of the Holy Ghost, 427.—IV. The fourth way, by common Suffrage
and Election, 433.
CHAPTER II.
A more particular Account of the ancient Manner and Method
of Elections of the Clergy.
Srcr. I. The different Opinions of Learned Men concerning the People’s Power
anciently in Elections, 434.—II. The Power of the People equal to that of
Inferior Clergy in the Election of a Bishop, 440.—III. This Power not barely
Testimonial, but Elective, 441.—IV. Evidence of this Power from some ancient
Rules and Customs of the Church. As first, that no Bishop was ordinarily
to be obtruded on an Orthodox People without their Consent, 442.—V.
Secondly, this further confirmed from Examples of the Bishops complying
with the voice of the People against their own Inclination, 443.—VI. Thirdly,
from the Manner of the People Voting at Elections, 444.—VII. Fourthly,
from the Use and Office of Interventors, 446.—VIII. Fifthly, from the Custom
of the People taking Persons and having them ordained by Force, 447.—1X.
Sixthly, from the Title of Fathers, which some Bishops upon this Account
by way of Compliment gave to their People, 448.—X. What Power the
People had in the Designation of Presbyters, 448.—XI. Whether the Council
of Nice made any Alteration in these Matters, 449.—XII. Some Exceptions
to the General Rule. First, in case the greatest Part of the Church were
Hereties or Schismaties, 451.—XIII. Secondly, in case of Ordaining Bishops
to far-distant Churches, or barbarous Nations, 453.—XIV. Thirdly, in case
an Interventor or any other Bishop intruded himself into any See without the
Consent of a Provincial Synod, 454.—XV. Fourthly, in case of Factions and
Divisions among the People, 455.—XVI. Fifthly, the Emperors sometimes
interposed their authority, to prevent tumults in the like Cases, 456.—X VII.
Sixthly, the People sometimes restrained to the Choice of one out of three,
that were nominated by the Bishops, 457.—X VIII. Lastly, by Justinian’s
Laws the Power of Electing was confined to the Optimates, and the Inferior
People wholly excluded, 458.—XIX. How and when Princes and Patrons
came to have the chief Power of Elections, 459.
CHAPTER III.
Of the Examination and Qualifications of Persons to be Ordained
in the Primitive Church; and first, of their Faith and
Morals.
Sect. I. Three Enquiries made about Persons to be ordained, respecting, 1.
Their Faith and Learning ; 2. Their Morals; 3. Their outward Quality
VOL, I. a
XVill CONTENTS.
and Condition in the World, 462.—II. The Rule and Method of Examining
their Faith and Learning, 462.—III. The Irregular Ordination of Synesius
considered, 464.—IV. A strict Inquiry made into the Morals of such as
were to be ordained, 466.—V. For which Reason no Stranger to be ordained
in a foreign Church, 466.—VI. Nor any one who had done Public Pen-
ance in the Church, 467.—VII. No Murderer, nor Adulterer, nor one that
had lapsed in Time of Persecution, 470.—VIII. No Usurer or Seditious
Person, 474.—IX. Nor one who had voluntarily dismembered his own Body,
474.—X. Men only accountable for crimes committed after Baptism, as to
what concerned their Ordination, 478.—XI. Except any great Irregularity
happened in their Baptism itself. As in Clinie Baptism, 479.—XII. And
Heretical Baptism, both which unqualified Men for Ordination, 480.—XIIT.
No Man to be ordained who had not first made all his Family Catholic
Christians, 481—XIV. What Methods were anciently taken to prevent
Simoniacal Promotions, 482.
CHAPTER IV.
Of the Qualifications of Persons to be Ordained, respecting their
Outward State and Condition in the World.
Sect. I. No Soldier to be ordained Presbyter or Deacon, 485.—II. Nor any
Slave or Freedman without the consent of his patron, 487.—I11. Nor any
Member of a Civil Society, or Company of Tradesmen, who were tied to the
Service of the Commonwealth, 488.—IV. Nor any of the ‘Curiales’ or
‘Decuriones’ of the Roman Government, 489.—V. Nor any Proctor or
Guardian, till his Office was expired, 492.—VI. Pleaders at Law denied .
Ordination in the Roman Church, 493.—VII. And Energumens, Actors, and
Stage-Players, in all Churches, 494.
CHAPTER V.
Of the State of ‘ Digamy’ and ‘ Celibacy’ in particular ; and
of the Laws of the Church about these in reference to the
ancient Clergy.
Secr. I. No Digamist to be ordained by the Rule of the Apostle, 495.—IT.
Three different Opinions among the Ancients about Digamy. Firstly, that
all Persons were to be refused Orders as Digamists, who were twice married
after Baptism, 495.—III. Secondly, others extended the Rule to all Persons
twice married before Baptism, 497.—IV. Thirdly, the most probable Opinion
of those who thought the Apostle by Digamists meant Polygamists, and such
as Married after Divorce, 498.—V. No Vow of Celibacy required of the
Clergy, as a Condition of their Ordination, for the three first Ages, 500.—
VI. The Vanity of the contrary Pretences, 503.—VII. The Clergy left to
their Liberty by the Nicene Council, 504——VIiI. And other Councils of that
Age, 505.
CHAPTER VI.
Of the Ordinations of the Primitive Clergy, and the Laws and
Customs generally observed therein.
Srct. I. The Canons of the Church to be read to the Clerk, before the Bishops
Ordained him. The Reason of making this Law, 508.—II. No Clerk to
be ordained dzroXehvpévwe, without being fixed to some Church, 510.—III.
Exceptions to this Rule very rare, 511.—IV. No Bishop to ordain another
CONTENTS. ate
Clerk without his Consent, 513.—V. No Bishop to Ordain in another Man’s
Diocese, 514.—VI. The Original of the Four solemn Times of Ordination,
516.—VII. Ordinations indifferently given on any Day of the Week for the
Three first Centuries, 520.—VIII. Usually performed in the Time of the
Oblation at Morning Service, 521—JX. The Church the only regular Place
of Ordination, 522.—X. Ordinations received kneeling at the Altar, 522.—
XI. Given by Imposition of Hands and Prayer, 523.—XII. The Sign of the
Cross used in Ordination, 524.—XIII. But no Unction, nor the Ceremony
of delivering Vessels into the Hands of Presbyters and Deacons, 525.—XIV.
Ordinations concluded with the Kiss of Peace, 526.—XV. The Anniversary
Day of a Bishop’s Ordination kept a Festival, 526.
CHAPTER VII.
The Case of Forced Ordinations and Re-ordinations considered.
Secr. I. Forced Ordinations very frequent in the Primitive Church, 528.—II.
No excuse admitted in that Case, except a Man protested upon Oath that
he would not be Ordained, 530.—III. This Practice afterward prohibited by
the Imperial Laws and Canons of the Church, 531.—IV. Yet a Bishop
Ordained against his Will had not the Privilege to Relinquish, 532.—V.
Re-ordinations generally condemned, 533.—VI. The Proposal made by Ce-
cilian, Bishop of Carthage, to the Donatists, examined, 534.—VII. Schis-
matics sometimes Re-ordained, 535.—VIII. And Heretics also upon their
return to the Church, in some places, 537.
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TO THE
RIGHT REVEREND FATHER IN GOD,
JONATHAN,
LORD BISHOP OF WINCHESTER,
AND PRELATE OF THE MOST NOBLE ORDER OF THE GARTER.
My Lorp,
Havine once determined with myself to make these col-
lections public, I needed no long time to consider to whom
I should first address and present them. They are, my Lord,
the first-fruits of my labour under your Lordship’s govern-
ment and inspection: and I was willing to think, and do
presume I did not think amiss, that your Lordship had a sort
of title to the first-fruits of any of your clergy’s labour ; espe-
cially if the subject on which they were employed was suitable
to their calling, and had any direct tendency to promote
Christian knowledge in the world. The subject of the present
discourse being an essay upon the ancient usages and customs
of the primitive Church ; and aparticular account of the state
of her clergy is such, as being considered barely in its own
nature, I know cannot but be approved by a person of your
Lordship’s character ; whose care is concerned not only in
preserving the purity of the primitive faith, but also in re-
yiving the spirit of the ancient discipline and primitive prac-
XX THE DEDICATION.
tice ; and were the management any ways answerable to the
greatness of the subject, that would doubly recommend it to
your Lordship’s favour; since apples of gold are something the
more beautiful for being set in pictures of silver. But [ am
sensible the subject is too sublime and copious, too nice and
difficult, to have justice done it from any single hand, much
less from mine: all therefore I can pretend to hope for from
your Lordship, is, that your candour and goodness will make
just allowances for the failings, which your sagacity and quick-
ness will easily perceive to be in this performance. I am not,
I confess, without hopes, that as well the abstruseness and
difficulty of the subject itself, as my own difficult circum-
stances, under which I was forced to labour, for want of proper
assistance of abundance of books, may be some apology for
the defects of the work: and if I can but so far obtain your
Lordship’s good opinion, as to be thought to have designed
well; as I am already conscious of my own good intentions to’
consecrate all my labours to the public service of the Church ;
that will inspire me with fresh vigour, notwithstanding these
difficulties, to proceed with cheerfulness and alacrity im the
remaining parts of this work, which are yet behind, and
which I shall be the more willing to set about, if I can perceive
that it has your Lordship’s approbation. The countenance and
encouragement of such a judge may perhaps have a more
universal influence to excite the zeal of many others, who
have greater abilities to serve the Church: and | know not
how better to congratulate your Lordship upon your happy
accession to the episcopal throne of this diocese, than by
wishing you the blessing and satisfaction of such a clergy,
THE DEDICATION. XX]
whose learning and industry, and piety and religion, influenced
by the wisdom of your conduct, and animated by the example
of your zeal and perseverance, even to imprisonment in times
of greatest difficulty, may so qualify them to discharge every
office of their function, as may make your diocese one of the
shining glories of the present Church, and a provoking example
to the future: which is the hearty prayer and desire of,
My Lord,
Your Lordship’s faithful
And obedient Servant,
J. BIncHAM.
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THE
PREFACE.
Tuis volume, which is now published, being only a part of a
larger work, the reader, I presume, will expect I should give him
some little account of the whole design, and the reasons which
engaged me upon this undertaking. The design which I have
formed to myself, is to give such a methodical account of the
Antiquities of the Christian Church, as others have done of
the Greek, and Roman, and Jewish Antiquities; not by writing
_an historical or continued chronological account of all trans-
actions as they happened in the Church, (of which kind of
books there is no great want,) but by reducing the ancient
customs, usages, and practices of the Church under certain
proper heads, whereby the reader may take a view at once of
any particular usage or custom of Christians, for four or five
of the first centuries, to which I have generally confined my
inquiries in this discourse. I cannot but own I was moved
with a sort of emulation (not an unholy one, I hope) to see so
many learned men with so much zeal employed in collecting
and publishing the antiquities of Greece and Rome; whilst in
the meantime we had nothing (so far as I was able to learn)
that could be called a complete collection of the antiquities of
the Church, in the method that is now proposed. The com-
puilers of Church history, indeed, have taken notice of many
things of this kind, as they pass along in the course of their
history, as Baronius, and the Centuriators, and several others ;
but then the things lie scattered in so many places in large
ne THE PREFACE.
volumes, that there are few readers of those few that enter
upon reading those books, that will be at the pains to collect
their accounts of things into one view, or digest and methodize -
their scattered observations. There are a great many other
authors who have written several excellent discourses upon
particular subjects of Church antiquity, out of which perhaps
a Gronovius or a Greevius might make a more noble collection
of antiquities than any yet extant in the world: but as no one
has yet attempted such a work, so neither when it was
effected would it be for the purchase or perusal of every ordi-
nary reader, for whose use chiefly my own collections are
intended. There are a third sort of writers, who have also
done very good service in explaining and illustrating several
parts of Church antiquity in their occasional notes and obser-
vations upon many of the ancient writers; of which kind are
the curious observations of Albaspineeus, Justellus, Petavius,
Valesius, Cotelerius, Baluzius, Sirmondus, Gothofred, Fabro-
tus, Bishop Beveridge, and many others, who have published
the works of the ancient Fathers, and canons of the councils,
with very excellent and judicious remarks upon them. But
these, again, lie scattered in so many and so large volumes,
without any other order, than as the authors on whom they
commented would admit of, that they are not to be reckoned
upon, or used as any methodized or digested collection of
Church antiquities, even by those who have ability to purchase,
or opportunity to read them. Besides these, there are another
sort of writers, who have purposely undertaken to give an
account of the ancient usages of the Church, in treatises
written particularly upon that subject; such as Gavantus,
Casalius, Durantus, and several others of the Roman com-
munion. But these writers do by no means satisfy a judicious
and inquisitive reader, for several reasons: 1. Because their
accounts are very imperfect, being confined chiefly to the
liturgical part of Church antiquity, beside which there are a
great many other things necessary to be explained, which they
do not so much as touch upon, or once mention. 2. Because,
9
oe
THE PREFACE. XXVil
in treating of that part they build much upon the collections
of Gratian, and such modern writers, and use the authority of
the spurious epistles of the ancient popes, which have been
exploded long ago, as having no pretence to antiquity in the
judgment of all candid and judicious writers. But chiefly
their accounts are unsatisfactory, because, 3. Their whole
design is to varnish over the novel practices of the Romish
Church, and put a face of antiquity upon them: to which
purpose they many times represent ancient customs in dis-
guise, to make them look like the practices of the present age,
and offer them to the reader’s view not in their own native
dress, but in the similitude and resemblance of modern
customs. Cardinal Bona himself could not forbear making
this reflection upon some such writers as these, whom he justly
censures, as deserving very ill! of the sacred rites of the ©
Church, and their venerable antiquity, who measure all ancient
customs by the practice of the present times, and judge of the
primitive discipline only by the rule and customs of the age
they live in; being deceived by a false persuasion, that the
practice of the Church never differed in any point from the
customs which they learned from their forefathers and teachers,
and which they have been inured to from their tender years ;
whereas we retain many words in common with the ancient
Fathers, but in a sense as different from theirs, as our times
are remote from the first ages after Christ; as will appear
(says he) when we come to discourse of the oblation, com-
munion, and other parts of divine service.. This is an ngenuous
confession, and withal a just reflection upon the partiality
of the writers of his own Church; and a good reason, in
my Opinion, why we are not to expect any exact accounts
of antiquity from any writers of that communion; though
some are less tainted with her errors than others, and can
allow themselves to be a little more liberal and free upon some
occasions than the rest of their brethren: yet even Bona
1 Bona, Rerum Liturgic. lib. i. ¢. xviii. n. 1
: XXVlll THE PREFACE.
himself, after the reflection he has made upon others, runs
into the very same error, and falls under his own censure:
and Habertus,—though otherwise a very learned and ingenuous
person, who has written about the Greek liturgics, as Bona
has of the Latin,—is often, through prejudice, carried away
with the common failing of the writers of that side, whose
talents are chiefly employed in palliating the faults of the
communion and cause they are engaged in. So that if we are
to expect any exact account of Church antiquities, it must be
from some Protestant authors, who can write with greater
freedom and less prejudice concerning the usages and customs
of the primitive Church. But among these there are very few
that have travelled very far in this way ; the generality of our
writers contenting themselves to collect and explain so much
of Church antiquity, as was necessary to show the errors and
novelties of popery; but not descending to any more minute
and particular consideration of things which did not come
within the compass of the controversy they had with the
Romish Church. Hospinian, indeed, in the beginning of the
Reformation, wrote several large volumes of the origin of
temples, festivals, monachism, with the history of the
Eucharist. But as these take in but very few subjects,
so they are too full of modern relations; which make them
something tedious to an ordinary reader, and no complete
account of primitive customs neither. Spalatensis, in his
books ‘ De Republica Ecclesiastica,’ has gone a little further ;
yet he generally confines himself to the popish controversy,
and has much out of Gratian and the canon law, which
indeed served him as good argument ad hominem against those
whom he had to deal with, but it will not pass for authentic
history in other cases. Suicerus’ ‘ Thesaurus Ecclesiasticus’
is abundantly more particular, and indeed the best treasure of
this sort of learning, that has yet been published: but his
collections are chiefly out of the Greek Fathers ; and only in
the method of a vocabulary or lexicon, explaining words and
things precisely in the order of the alphabet. The most
THE PREFACE. <eik
methodical account of things of this kind, that I have yet
seen, is that of our learned countryman Dr. Cave, in his excel-
lent book of ‘ Primitive Christianity ;’ wherein he has given a
succinet but clear account of many ancient customs and prac-
tices, not ordinarily to be met with elsewhere. But his design
being chiefly to recommend the moral part of primitive Chris-
tianity to the observation and practice of men, he was not
obliged to be very particular in explaming many other things,
which, though useful in themselves, yet might be looked upon
as foreign to his design; and for that reason, I presume, he
industriously omitted them. There are some other books,
which I have not yet seen, but only guess by the titles that
they may be of this kind; such as Bebelius’s ‘ Antiquitates
Keclesiasticee,’ Martinay ‘de Ritibus Ecclesiz,’ Hendecius ‘de
Antiquitatibus Ecclesiasticis,’ Quenstedt ‘ Antiquitates Biblicee
et Ecclesiastice :’> but I presume, whatever they are, they will
not forestall my design, which is chiefly to gratify the English
reader with an entire collection of church antiquities in our
own language, of which this volume is published as a specimen.
And if this proves useful to the public, and finds a favourable
acceptance, it will be followed with the remaining parts of the
work (as my time and occasions will give me leave) according
to the scheme here laid down, or with as little variation as may
be. I shall next treat of the inferior orders of the Clergy, as I
have here done of the superior: then of the elections and ordi-
nations of the Clergy, and the several qualifications of those
that were to be ordained: of the privileges, immunities, and
revenues of the clergy, and the several laws and rules which
particularly respected their function. To which I shall subjoin
an account of the ancient ascetics, monks, virgins, and widows.
who were a sort of retainers to the Church. After this shall
follow an account of the ancient Churches, and their several
parts, utensils, consecrations, immunities, together with a
notitia of the ancient division of the Church into provinces,
dioceses, parishes, and the original of these. After which
I shall speak of the service of the Church, beginning with the
—— THE PREFACE.
institution and instruction of the Catechumens, and describing
their several stages before baptism; then speak of Baptism
itself, and its ordinary concomitant, confirmation. Then pro-
ceed to the other solemn services of psalmody, reading of
the Scripture, and preaching, which were the first part of the
ancient Church-service: then speak of their prayers, and the
several rites and customs observed therein; whereof the use of
liturgies and the Lord’s Prayer; and of the prayers of cate-
chumens, energumens, and penitents; all which part of the
service thus far was commonly called by the name of the ‘ Missa
Catechumenorum ;’ then of the ‘ Missa Fidelium,’ or commu-
nion-service; whereof the manner of their oblations and cele-
bration of the eucharist, which was always the close of the
ordinary Church-service. After this I shall proceed to give a
particular account of their fasts and festivals, their marriage
rites and funeral rites, and the exercise of ancient Church-
discipline ; their manner of holding councils and synods, pro-
vincial, patriarchal, cecumenical; the power of Christian
princes in councils, and out of them: the manner and use of
their ‘ Literse formatee,’ and the several sorts of them: their
different ways of computation of time: to which I shall add
an account of their schools, libraries, and methods of educating
and training up persons for the ministry, and say something of
the several translations of the Bible in use among them, and
several other miscellaneous rites and things, which would pro-
perly come under none of the forementioned heads; such as
their manner of taking oaths, their abstinence from blood, their
frequent use of the sign of the cross, their several sorts of
public charities, the honours which they paid to their martyrs,
together with an account of their sufferings, and the several in-
struments of cruelty used by the heathen to harass and torment
them. In treating of all which, or any such like matters, as shall
offer themselves, I shall observe the same method that I have
done in this volume ; illustrating the ancient customs from the
original records of antiquity, and joining the opinions of the
best modern authors that I can have opportunity to peruse, for
THE PREFACE. wae
unfolding points of greatest difficulty. I confess, indeed, this
work will suffer something in my hands, for want of several
books, which I have no opportunity to see, nor ability to pur-
chase; but that perhaps may tempt some others, who are at
the fountains of learning, and have all manner of books at com-
mand, to add to my labours, and improve this essay to a much
ereater perfection; since it is a subject that will never be
exhausted, but still be capable of additions and improvement.
The chief assistance I have hitherto had, is from the noble
benefaction of one, who “being dead, yet speaketh ;” I mean
the renowned Bishop Morley, whose memory will for ever
remain fresh in the hearts of the learned and the good ; who,
among many other eminent works of charity and generosity,
becoming his great soul, and high station in the Church ;—such
as the augmentation of several small benefices, and provision
of a decent habitation and maintenance for the widows of poor
clergymen in his diocese, &c.—has also bequeathed a very valu-
able collection of books to the Church of Winchester, for the
advancement of learning among the parochial clergy: and I
reckon it none of the least part of my happiness, that providence
removing me early from the University, (where the best sup-
plies of learning are to be had,) placed me by the hands of a
generous benefactor’, without any importunity or seeking of
my own, in such a station, as gives me liberty and opportunity
to make use of so good a library, though not so perfect as I
could wish. But the very mentioning this, as it is but a just
debt to the memory of that great prelate, so perhaps it may
provoke some other generous spirit, of like abilities and fortune
with him, to add new supplies of modern books published since
his death, to augment and complete his benefaction: which
would be an addition of new succours and auxiliaries to myself,
and others in my circumstances, and better enable us to serve
the public. In the mean time, the reader may with ease enjoy,
what with no small pains and industry I have collected and
2 Dr. Radcliffe.
XXX1l THE PREFACE.
put together; and he may make additions from his own reading
and observation, as I have done upon several authors, whom I
have had occasion to peruse and mention. From some of
which, and those of great fame and learning, I have sometimes
thought myself obliged to dissent upon some nice and peculiar
questions: but I have never done it without giving my
reasons, and treating them with that decency and respect
which is due to their great learning and character. If in any
thing I have made mistakes of my own, (as I cannot be so
vain as to think I have made none,) every intelligent reader
may make himself judge, and correct them with ingenuity and
candour. All I can say is, that I have been as careful to avoid
mistakes as I could, in so critical and curious a subject ; and
I hope there will not be found so many, but that this essay
may prove useful both to the learned and unlearned ; to instruct
the one who cannot read these things in their originals: and
refresh the memories of the other who may know many things,
that they cannot always readily have recourse to. Or, if it be
of no use to greater proficients, it may at least be some help
to young students and new beginners, and both provoke them
to the study of ancient learning, and a little prepare them for
their entrance upon it. Besides, I considered there were
some who might have a good inclination toward the study of
these things, who yet have neither ability to purchase, nor time
and opportunity to read over many ancient Fathers and
Councils: and to such, a work of this nature, composed ready
to their hands, might be of considerable use, to acquaint them
with the state and practice of the primitive Church, when they
have no better opportunities to be informed about it. If in
any of these respects, these collections (which were designed
for the honour of the ancient Church, and the benefit of the
present,) may prove serviceable toward those ends, I shall not
think my time and pains ill bestowed.
THE ANTIQUITIES
OF THE
CHRISTIAN CHURCH.
BOOK I.
OF THE SEVERAL NAMES AND ORDERS OF MEN IN THE
CHRISTIAN CHURCH.
CHAPTER I.
OF THE SEVERAL TITLES AND APPELLATIONS OF CHRIS-
TIANS, WHICH THEY OWNED AND DISTINGUISHED THEM-
SELVES BY-
Sect. I.—Christians at first called ‘ Jesseans, and ‘ Thera-
peute, morot, kAskrol, &¢.
Wuen Christianity was first planted in the world, they who
embraced it were commonly known among themselves by the
names of Disciples, Believers, Elect, Saints, and Brethren ;
before they assumed the title and appellation of Bea
Epiphanius* says they were also called "Ieccator, ‘ Jesseans ;
either from Jesse the father of David; or, which is more
probable, from the name of the Lord Jesus. He adds, that
Philo speaks of them under this appellation, in his book zept
Tesoalwv: whom he affirms to be no other but Christians, who
went by that name in Egypt, whilst St. Mark preached the
a Epiphan. Heeres. xxxix. n. iv. (Colon. 1682. vol. i. p. 120. A 2.) ’Ezret0?) ic
rov rérov tdjrvOa, eireiv Ov iy airiay lecoator éxadovyTo, Tpiv TOU KaXetoBat
Xpioriavoi ot ig Xorordy TETLOTEVKOTEC, TOUTOY Eveka Epnpev, OTe O 'Teooat
Tarnp ln rov AaBid. Kai trot rod ‘lecoal, frou ex Tov dvdparog "Inoov
TOV i npav émexnOnoay 'lecoaion, dia To & "Inood dppacOa pabyrai
bvrec abrov, dud 7 THe Ervpohoyiac Tov dvdparog Tov Kupiov.
VOL. I. B
2 THE ANTIQUITIES OF THE Boox I.
Gospel at Alexandria. This book of Philo’s is now extant
under another title; wep) tov Oewpenrixov, ‘ Of the Contem-
plative Life :’-and so it is cited by Eusebius?; who is also of
opinion that it is nothing but a description of the Christians
in Egypt, whom he calls ‘ Therapeutze ;” which signifies either
worshippers of the true God, or spiritual physicians who un-
dertook to cure men’s minds of all vicious and corrupt affec-
tions. But whether this name was invented by Philo, as most
proper to express their way of living, or was then the common
name of believers in Egypt, before the name ‘ Christian” was
spread over all the world, Eusebius does not undertake to
determine. However, he concludes it was a name given to the
Christians; and St. Jerome® is so positive in it, that for this
reason he gives Philo a place in his catalogue of Heclesiastical
Writers ; telling us, that he wrote a book concerning the first
Church of St. Mark at Alexandria.
Some learned critics of the last age call this whole matter
into question: but their arguments are answered by others*
as learned; and therefore I shall enter no further into this
dispute, but refer the reader that is curious thither for satis-
faction. That which I here take notice of further, is only
b Euseb. H. E. lib. ii. ¢. xvii. (Vales. Amstel. 1695. p. 436.) Ilodérov yérou
ro pdtv répa Tie aAnOeiac oikobey TE Kai 2B EavTou xpooOnoey, év olc toropy-
ce zpeddev arisxuorodpevog (6 Pitwy), tv @ éxéypape Noyp Biov Bewon-
TiKOv 7H ixeT@y, OeparrevTag abrods Kai TAG aby abroic yuvaikac OsparreuTpioag
dmoxarsicOai gyno, Tac airiac imamwy Tig Toraode Tposphcewc’ ror Tapa
To Tac Wuxae THY TpocLdYTwWY avTOIC, THY amd Kkaxiac Taber, iarody dicny
amaddarrovrac axeicOar kai Osparredery’ 7) Tie TEPL TO Osiov Kkabapac Kai
eihtkowvode Pepameiag TE Kal Opnoketac Eveca. El?’ ody && éavrov rabrny avroicg
irereOerrar Tiyv Toocnyopiay, oikeiwe éxrypaac TY TPdTYW THY avdpGY TobvO"A,
sire O& byTwe TOUT’ abrode ékddovy KaTapyag ot TEGTot, pnOapwe THE Xprore-
avev Tw ToocpHnoewe ava TavTa ToToY eriTEepnpicpévns, OTL TH Ovarei-
vecOar avayKaiov.
© Hieron. de Seriptor. Eccles. ¢. xi. (Venet. 1769. vol. ii. p. 847.) Philo Ju-
deeus, natione Alexandrinus, de genere sacerdotum, idcirco a nobis inter serip-
tores ecclesiasticos ponitur, quia librum de prima Marci Evangelistee apud
Alexandriam scribens ecclesia, in nostrorum laude versatus est, etc.
ad Valesius (in Euseb. lib. ii. ¢. xvii. Amstel. p. 30. C.): Scaliger (in lib. vi.
de Emendat. Tempor.) Essenos illos fuisse contendit : et Eusebium graviter
reprehendit, qui Christianos illos fuisse adfirmaverit.—Dalleeus de Jejun. et
Quadrages. lib. il. c. iv.
e Bevereg. Cod, Can. Vind, lib. iii. ec. v. n, 4, p. 322. fin. seqq.
Cu. I. § 3. CHRISTIAN CHURCH. 3
this; that these names, ‘ Therapeute’ and ‘ Jesszei,’ were scarce
ever used in after ages; but the other names, ayror, rioTot,
_ékAexrol, Saints, Believers, Elect, &c., oceur frequently in
ecclesiastical writers ; and signify not any select number of
Christians (as now the words ‘Saints’ and ‘ Elect’ are often
used to signify only the predestinate); but all Christians in
general, who were entered into the communion of the Church
by the waters of baptism. For so Theodoret‘ and others
explain the word ayo., saints, to be such as were vouchsafed
the honour and privilege of baptism.
Sect. I1.—Of the Technical Names, IXOYS and Pisciculi.
And upon this account, because the Christian life took its
original from the waters of baptism, and depended upon the
observance of the covenant made therein, the Christians were
wont to please themselves with the artificial name ‘ Pisciculi,’
Fishes ; to denote, as Tertullian? words it, “that they were
regenerate, or born again into Christ’s religion by water, and
could not be saved but by continuing therein.” And this name
was the rather chosen by them, because the initial letters of
our Saviour’s names and titles in Greek, "Incove Xpioréc, Ocov
Yidc, Zwrno, Jesus Christ, the Son of God, our Saviour,
technically put together, make up the name IXOYX, which
signifies a fish, and is alluded to both by Tertullian and
Optatus*.
Sect. I1].— Christians, why called Gnostict.
Sometimes Christians also style themselves by the name of
‘ Gnostics,’ yvworicol, men of understanding and knowledge ;
f Theodoret. (tom. iii. p. 323, edit. Paris.) Comm. in Phil. i. 1. ‘Ayiovg rove
Tov Barrioparoc aéwwtvrac wyvopacev. (Hal. 1771. vol. iii. p. 445.)
& Tertull. de Bapt. c. i. (Paris. 1664. p. 224. A 8.) Nos pisciculi secundum
iyOvyv nostrum Jesum Christum in aqua nascimur: nec aliter quam in aqua
permanendo salvi sumus.
h Optat. contr. Parmen. (Antverp. 1702.) lib. iii. p. 52. Hie est Piscis, qui
in baptismate per invocationem fontalibus undis inseritur ; ut quee aqua fuerat,
a pisce etiam piscina vocitetur. Cujus Piscis nomen, secundum appellationem
Greecam, in uno nomine per singulas litteras turbam sanctorum nominum con-
tinet, (y9d¢, quod est Latinum, Jesus Christus Dei Filius Salvator.
B2
4. THE ANTIQUITIES OF THE Book I.
because the Christian religion was the truest wisdom, and the
knowledge of the most divine and heavenly things. This
name was aped and abused by a perverse sort of heretics,
who are commonly known and distinguished by the name of
Gnostics, because of their great pretences to knowledge and
science falsely so called. Yet this did not hinder but that the
Christians sometimes laid claim to it, as having indeed the
only just and proper right to make use of it. For which
reason, Clemens Alexandrinus‘, in all his writings, gives the
Christian philosopher the appellation of Tvworixdée. Athana-
sius* calls the ascetics of Egypt, who were of the contemplative
life, by the same name, I'vworixoi: and Socrates tells us,
Evyagrius Ponticus wrote a book for the use of these ascetics,
which he entitled, ‘ the Gnostic,’ i. e. rules for the contem-
plative life; some fragments of which are yet extant in So-
crates', and some others published by Cotelerius, in his Monu-
ments of the Greek Church. In one of these fragments, there
is mention made of a monk, who is styled povayoe rig Ilap-
euPodAnc, Tov Cvwortkev 6 doxywraroc’ which the first trans-
lators of Socrates not understanding, render, ‘a monk of great
renown, of the sect of the Gnostics ;’ as if he had been one of
the Gnostic heretics ; whereas, it means no more than a monk
of the contemplative life, who inhabited a village called the
Parembole, not far from Alexandria ; being one of those asce-
ties, whom Evagrius and all the rest call by the then known
i Clemens Alex. Strom. i. p. 294. (345. line 10, Oxon. 1715.) “Apket r@
yvworip Kav sic povog akpoarie eioeO7. Strom. ii. p. 383. (457. line 8.)
Bi 6 Kupwocg adyOea Kai codia cai divapic Os0d, WorEp od éoTI, dary Pein
OTL TP OvTL yyworiKoc, 6 TOVTOY éyvwKwe, Kai Toy TaTéipa Toy abrov Ou avrod.
—Strom. vi. p. 665. (791. line 8.) Etyerar 6 yyworude Kai kata THY EvvoLaY
racav THv wWoayv Ov ayarne oikeotpevog TH Osp. Strom. vii. p. 78. (881.
line 36.) Av adré 76 eivar yyworikdy, abrocg toyaZerar THY ebTrotiay, Opyavoy
yévomevoc Tig TOV OEod ayaldrnroc.
k Athan. apud Socrat. Hist. Eccles. lib. iv. c. xxiii. (Vales. Amstel. 1700.
p. 194. C. 9.) Tév Aiyurriwy 6 &yio¢g gwornp ’APavaowoc, THY TPaTECay, Pot,
Mwiojje ei¢ TO Bopevoy pépoe oTioat mpocraccerat. Twwokitwoay ot yywortt-
Koi, Tic 6 Tvéwy tori Kar adToy, Kai TavTa TEpacpoY yEvVaiwe UTOMEVETO-
cay.
1 Socrat. ibid. (p. 192. C 9.) Totrw (Evaypip) BiBria dyav orovdaia ovy-
yéyoarrav dy ro piv, Movaydc 7 Epi TpaxriKng émvyéypatrau TO O&, Tyw-
oTiKkoc 7) Ted Toy Karak wlEvTa yvadEewc.
Cu. I. § 4. CHRISTIAN CHURCH, 5
name of ‘ Christian Gnostics.’ See Valesius’s note upon
Socrates.
Sect. 1V.—Sometimes called Theophori and Christophori.
Another name which frequently occurs in the writings of
the ancients, is that of Ozo¢doo, which signifies ‘ temples of
God,’ and is as old as Ignatius, who usually gave himself this
title; as appears, both from the inscriptions of his epistles,
each of which begins, "Iyvario¢ 6 kat Oeopdpog : as also from
the ancient Acts of his martyrdom, where™ the reason of the
name is explained in his dialogue with Trajan; who hearing
him style himself ‘ Theophorus,’ asked what that name meant.
To which Ignatius replied, that it meant one ‘that carried
Christ in his heart.’ ‘ Dost thou then,’ said Trajan, ‘ carry him
that was crucified, in thy heart ? Ignatius answered, ‘ Yes: for
it is written, ‘I will dwell in them, and walk inthem.’’ Anasta-
sius Bibliothecarius indeed gives another reason, why Ignatius
was called ‘ Theophorus.;’? because he was the child whom our
Saviour took, and set in the midst of his disciples, laying his
hands upon him ; and therefore the apostles would never pre-
sume to ordain him again by imposition of hands after Christ.
But as bishop Pearson® and others have observed, this was a
mere invention of the modern Greeks, from whom Anastasius
took it without further inquiry. Much more ridiculous and
absurd is the reason, which is assigned by Vincentius® Bello-
vacensis and some others; that Ignatius was so called, because
the name of Jesus Christ was found written in golden letters
in his heart. Both these fancies are sufficiently refelled by
the genuine Acts of his martyrdom; which give a more rational
account of the name, and such as plainly intimates that it was
m Acta Ignat. ap. Grabium Spicil. (Oxon. 1714, tom. ii. p. 10.) Tpatavog
cimev, Kai ric gor Osopdpog ; “Iyvatiog amexpivaro, ‘O Xpioriy éxwy év
orépvoic’ ... 00 ody dv ceauT@ pipes Toy oravpwlévra ; “Lyvarig iver, Nat’
yéypanra yap, Evounow ty avroic, kai jurepieraryow.
n Pearson. Vind. Ignat. Par. ii. c. xii. p. 397. Cave’s Life of Ignatius.—Grab.
Spicil. tom. ii. p. 2.
© Vincent. Specul. lib. x. ce. vii. Hujus cor quum minutatim divisum esset,
nomen Domini Jesu Christi litteris aureis inscriptum (ut legitur) in singulis
partibus inventum est. Dixerat enim se habere Christum in corde.
6 THE ANTIQUITIES OF THE Book I.
no peculiar title of Ignatius, but common to him with all other
Christians: as indeed bishop Pearson does abundantly prove
from several passages of Clemens Alexandrinus, Gregory Na-
zianzen, Palladius, Eulogius, Theodoret, Cyril of Alexandria,
Photius, Maximus, and others. Particularly Clemens? assigns
the same reason of the name, as Ignatius does; that the
Christian is therefore called Qzopopmyv and Gzodopodvpevoc,
‘because,’ as the Apostle says, ‘he is the temple of God... We
sometimes also meet with the name Christophori in the same
sense ; as in the epistle of Phileas, bishop of Thmuis, recorded
by Eusebius ; where speaking of the martyrs of his own time,
he gives them the title of ypicropdpor padorupec*, because they
were temples of Christ, and acted by his Holy Spirit.
Sect. V.—And sometimes, but very rarely, Christi.
St. Ambrose, in one place, gives them the name of ‘ Christi,’
in a qualified sense; alluding to the signification of the word
‘ Christus’ in Scripture; where it sometimes signifies any one
that is anointed with oil, or receives any commission from God
by a spiritual unction. In which sense, every Christian is the
Lord’s anointed. And “therefore (he says,) it is no injury’
for the servant to bear the character of his lord, nor for the
soldier to be called by the name of his general; forasmuch as
God himself hath said, Touch not mine anointed,” or my
Christs; ‘ Christos meos,’ as now the vulgar translation reads it
(Psalm cy. 15). And St. Jerome also, who in his notes upon
the place’ observes, that all men are called ‘ Christs,’ who are
Pp Clem. Alex. Strom. lib. vii. p. 748. (882. line 7.) @gtog doa 6 yyworikdc,
Kai On &y.oc, Geopop@y Kai Ceopooobpevoc.
4 Euseb. Hist. Eccles. lib. viii. c. x. (Vales. Amstel. 1695. p. 247. C9.) Avd
cat Zydwoavrec Ta peiZova yapiopata ol xoroTopdpot paprupEc, TWaVTAa pév
wovoy Kai TayToiag aikiop@y éxivoiag ovK sicdwak, ANN’ On Kai Oevrepov
TLVEG UTEMELV EY.
r Ambrosius de Obit. Valentin. tom. iii. p. 12. (Paris. 1836. vol. iv. p. 186.)
Nee injuriam putes: charactere Domini inscribuntur et servuli, et nomine
imperatoris signantur milites. Denique et ipse Dominus dixit, * Nolite tangere
unctos [seu Christos] meos.’
S Hieron. Comm. in Psalm. civ. (Venet. 1769. vol. vii. p. 383.) Ecce ante
legem Patriarchee non uncti regali unguento, Christi dicuntur. Christi autem
sunt, qui Spiritu Sancto unguntur.
Cu. I. § 6. CHRISTIAN CHURCH. » |
anointed with the Holy Ghost; as the ancient patriarchs
before the law, who had no other unction. Yet we do not
find that the Christians generally took this name upon them,
but rather reserved it to their Lord, as his peculiar name and
title.
Sect. V1.—Christians great enemies to all Party-names and
Human Appellations.
Yet it is very observable, that in all the names they chose,
there was still some peculiar relation to Christ and God, from
whom they would be named, and not from any mortal man,
how great or eminent soever. Party-names, and human ap-
pellations, they ever professed to abhor. ‘‘ We take not our
denomination from men,” says Chrysostom‘; ‘‘we have no
leaders, as the followers of Marcion, or Manichzeus, or Arius.”
“No,” says Epiphanius", “the Church was never called so
much as by the name of any apostle: we never heard of
Petrians, or Paulians, or Bartholomzeans, or Thaddeans; but
only of Christians, from Christ.” “I honour Peter,” says
another Father’, “but I am not called a Petrian; I honour
Paul, but I am not called a Paulian: I cannot bear to be
named from any man, who am the creature of God.” They
observe, that this was only the property of sects and heresies,
to take party-names, and denominate themselves from their
leaders. ‘The great and venerable name of Christians was
neglected by them, whilst they profanely divided themselves
t Chrysostom. Hom, xxxiv. in Acta. (Paris. 1731. vol. ix. p. 260.) My yao
an avOoerwv KcarobvpeOa py yao moonyobpmevoc HuGy Tig éoTLY, WoTED TH
pév Maoxiwy, rp O& Maviyatoc, rp dé” Apetoc, rep Oz GAXog Tig aipeTEwS APXNYOC.
u Epiph. Heer. xlii. Marcion. Colon. (1682. vol. i. p. 366. D7.) Odn em
dipectc ovd: éxkAnoia cic Svopa “ArooTd\wy aynyopevpévyn’ obderoTE yao
Hkovoapey 7 Terpiovg, i TavXiovc, 7 BapOodopaiove, 7 Oaddaiovgy adda
anapxic ty Knpvypa mavrwy trév’Amoordéhwy, obk abtod¢e Knpvocov, adda
Xpiorév “Inoovy Kupoyv. Atd cai dvopa rig éxeAnotac ot wavrec E0evTO tv, odX
éavTov, G\Ad Tov Kupiov abrHy "Inood Xpiorod, ad ’Avrioyxeiag apLapévwv
Xpioriaveyv KcareioOa.
Vv Gregor. Nazianzen. Orat. xxxi. (Colon. 1690. p. 506. C 4.) Tlérpoy rime,
AN ob« dxobw Merptavécg’ cai Maddov, Mavrcavoc dé odk Heovoa. OV déxopat
rapa avOodrwy dvopalecOar, rapa Mod yeyovec. See also Athan. Orat. ii.
e. Arian,—Gregor. Nyssen. de Perfect. Christ. tom. iil. p. 276.
8 THE ANTIQUITIES OF THE Boox I.
into human appellations; as Gregory Nyssen* and Nazianzen
complain. Thus Basil observes’ how the Marcionites and
Valentinians rejected the name of Christians, to be called after
the names of Marcion and Valentinus, their leaders. Optatus?
and St. Austin® bring the same charge against the Donatists.
Optatus says, it was the usual question of Donatus to all
foreigners ; ‘Quid apud vos agitur de parte mea? ‘ How go
the affairs of my party among you’ And the bishops who
were his followers, were used to subscribe themselves, ‘ Ex
parte Donati.’ Epiphanius observes the same of the Audians®,
Colluthians, and Arians: and he tells us more particularly of
Meletius and his followers°, that having formed a schism, they
left the old name of the Catholic Church, and styled themselves
by a distinguishing character, ‘the Church of the Martyrs ;’
with an invidious design to cast a reproach upon all others
that were not of their party. In like manner as the Arians
x Nyssen. contr. Apollin. tom. iii. p. 261, edit. Paris. 1638. (Paris. 1615.
vol. ii. p. 677. C 4.) Seyarar rd péya cai ceBaopioy dvopa rHy Xpioriavor,
mode O& Tac aVOpwrivac ToooHyopiag 1) éxKANTia KaTapeEpicerae.
y Basil. Comm. in Psalm. xlviii. (Paris. 1638. vol. i. p. 245. C 3.) Kay
ide O& Tiva THY emi Pevdwripy yvaoe peyadrogpovovyTaY, Kal TOOTVEMOVTWY
iavrovde rovypey Twwy Ooypatwy ovyKkarabécet, Kai ayTi TOU dvépmatog THUY
Xousriavov, ay’ évde Tivoc THy aipevapxnoayTwy éavrove dvouatovrac, Map-
Kiwvoc, kK. T. A.
z Optat. lib. ili, Ad singulos quosque venientes heee erant verba : * Quid
apud vos agitur de parte mea?’ Quasi jam vere populum cum Deo diviserat,
ut intrepide suam diceret partem. Nam et a temporibus ejus, et usque in
hodiernum, si quando de rebus ecclesiasticis in judiciis publicis aliqua celebrata
est actio : interrogati singuli, sic apud Acta locuti sunt, ut dicerent se de parte
esse Donati: de Christo tacuerunt. (Antverp. 1702. p. 58.)
a Aug. Epist. Ixviii. ad Januarium. (Bened. 1700. vol. ii. p. 161.)
b Epiph. Heer. Ixx. Audian. n. xv. (Colon. 1682. vol. i. p. 827. C6.) Tovro
gore 7d GoBepdy, TO wapadda&ar Ovopa Xouotiav@y rg ayiacg éxkdyolac, THE
po) exotone ériberoy dbvopa, GAA povoy bvopa Xouorov, Kai XproTiavay, gic
dvopa Avdiov KadeicPat, cuvdiobar re Kai arateioOae obvOnpa avOpwxivyg
@voewc.——Id. Heeres. Ixix. Arian. n. ii. (Colon. 1682. vol. i. p. 728. D 4.) ‘Qe
tEnyeiro Exaotog tv ry idia éxkAyoia, GddAocg AAXo 71, Kai adA\X\oe aXXo, éK THE
mpockAnoewe Kai éwaivou Of Tov wap’ adTGy, ot pév KoAXoviavode éavrove
wvopacav, Gddot O& ’AgEsravovdc.
e Epiph. Heer. Ixviii. Melet. n. iii. “Exéypagoy 0é Exaotog év 79 ita ’Exxdy-
gia, ot piv azo Tov Tlérpou duadeedpevor Exovrec Tac ovoag apyaiac ExkAnoiac,
bre “ExkAnoia KaOoXrxy’ ot O& aad Mednriov, ExkAyoia Mapripwv. (p. 719.
B 2.)
Cu. I. § 7. CHRISTIAN CHURCH. g
styled themselves Lucianists‘ and Conlucianists, pretending to
follow the doctrine of Lucian the martyr.
But the Church of Christ still kept to the name of ‘ Chris-
tian.” This was the name they gloried in, as most expressive of
their unity and relation to Christ. Eusebius* records a me-
morable story out of the epistle of the Churches of Lyons and
Vienne, in France, concerning one Sanctus a deacon of the
Church of Vienne, who suffered in the persecution under Anto-
nine; that being put to the rack, and examined by the magis-
trates concerning his name, his country, his city, his quality,
whether he were bond or free, his answer to all their questions
was, “I ama Christian :” this, he said, was to him both name
and city, and kindred, and every thing. Nor could the heathen
with all their skill extort any other answer from him. St.
Chrysostom! gives the like account of the behaviour of Lucian
the martyr, before his persecutors; and there are some other
instances of the same nature, by which we may judge how great
a veneration they had for the name of Christian.
Sect. VII.—Of the name Catholic and its Antiquity.
The importunity of heretics made them add another name
to this, viz. that of Catholic; which was as it were their sur-
name, or characteristic, to distinguish them from all sects, who
though they had party-names, yet sometimes sheltered them-
selves under the common name of Christians. This we learn
from Pacian’s epistle? to Sempronian the Novatian heretic,
d Theodoret. Hist. Eccles. lib. i. ¢. iv. (Vales. Amstel. 1695. p. 20. B 3.) ex
Epistola Arii ad Eusebium : ’Eppio0ai oe ty Kupip ebxopat, pemyvnpevoy THY
Oribewy pay, TSvddoveravicra adnOHo EdvoéBre. Conf. Epiph. Heeres. Ixix.
Arian. n. vii. ubi eadem verba habentur.
e Euseb. lib. v. c. i. (Amstel. Vales. 1625. p. 128. C.) pte mavra ra
irspwrwpeva atvexoivaro TY Pwpaiky dwvy, Xorvoriavog eipt. Toro kat avi
dvoparoc, kai avTi TOAEWC, Kai avTi yévouc, Kai avTi TavTOg EmadATAWE WpHO-
Adyar’ GAAny Oé pwvijy od« HKovoay avToU Ta EOvy.
f Chrysostom. Hom. xlvi. in Lucian. (Paris. 1609. tom. i. p. 602. B 2.)
(tom. i, p. 532, edit. Francof. tom. v. p. 532, edit. Eton.) ‘O 02 zpd¢g Exdorny
evo amEKpivaro, OTL XpioTiaveg Ele povor, Kai A€yovTOE Tov Onpiov, Toiac
el marpioog; Xproriavec eipi, pnov’ Th Exere émrirHOevpa ; Xptoriavog eipu’ Tivac
mooyovouc 3 6 O& mpde TavTa Edeyer, OTL Xproriavog Etpt.
g Pacian. Epist. i. ad Sempronianum. Christianus mihi nomen est, Catholicus
cognomen: illud me nuncupat, istud ostendit.
10 THE ANTIQUITIES OF THE Boox I.
who demanding of him the reason why Christians called them-
selves Catholics ; he answers, that it was to discern them from
heretics, who went by the name of Christians. “‘ Christian is
my name,” says he, ‘‘and Catholic my surname: the one is my
title, the other my character or mark of distinction.” Heretics
commonly confined religion, either to a particular region, or
some seleet party of men, and therefore had no pretence to
style themselves Catholics: but the Church of Christ had a
just title to this name, being called Catholic (as Optatus® ob-
serves) because it was universally diffused over all the world.
And in this sense the name is as ancient almost as the Church
itself. For we meet with it in the passion of Polycarp: in
Kusebius, in Clemens* Alexandrinus, and Ignatius!. . And so
great a regard had they for this name, that they would own
none to be Christians, who did not profess themselves to be of
the Catholic Church. As we may see in the™ Acts of Pionius
the martyr, who being asked by Polemo the judge, “of what
Church he was?” answered, ‘I am of the Catholic Church:
for Christ has no other.”
Secr. VIII.—Jn what sense the name, Ecclesiastics, given to all
Christians.
I must here observe further, that the name of ‘ Ecclesiastics’
was sometimes attributed to all Christians in general. For
though this was a peculiar name of the clergy, as contradistinct
from the laity in the Christian Church; yet when Christians
in general are spoken of, in opposition to Jews, infidels, and
heretics, then they have all the name of Ecclesiastics, or men
of the Church; as being neither of the Jewish Synagogues,
h Optat. lib. ii. p. 46. Cum inde dicta sit Catholica, quod sit rationalis et
ubique diffusa.
i Kuseb. lib. iv. c. xv. (Vales. Amstel. 1695. p. 104. C 1.) Idoate raic xara
TavTa TOTOY THe ayiac KaDoALKHC ExkANoiag TapolKiae, EXEoc, EionVy, K. T. X.
kK Clem. Alex. Strom. lib. vii. p. 765. (Oxon. 1715. p. 899. line 12.) Kara re
ody UmbcTaOLY, KaTa TE éTivoLAY, KaTa TE APXHY, KaTa TE eoyIY, mOYHY Eivat
paplev THY dpxaiay kai KaBodtkiy ExkAnoiay, K. T. r.
1 Ignat. Ep. ad Smyrn. n. viii. “Ozrou dv 9 Xoiordc “Inoode, txet 1 KaQoduKr)
éxkAnoia. (Oxon. 1709. p. 5, at top.)
m Acta Pionii apud Baron. an. ecliv. n. ix. Catholicee : nulla enim est alia
apud Christum.
Cu. 1. § 9. CHRISTIAN CHURCH. 11
nor of the heathen temples, nor heretical conventicles, but
members of the Church of Christ. In this sense avdoee éxxAn-
ciaotikoi is often used by Eusebius” and Cyril°® of Jerusalem.
And Valesius? observes the same in Origen, Epiphanius, St.
Jerome, and other's.
Sect. IX.—The Christian religion called Aéypa, and Chris-
tians ot row ddyparoc.
Sometimes also we find the word Adypa put absolutely to
signify the Christian religion ; as Chrysostom‘ and Theodoret*
say, St. Paul himself uses the word in his Epistle to the Ephe-
sians, i. 15. And Estius* assures us it was the common inter-
pretation of all ancient expositors, both Greek and Latin, upon
that place. And hence it was that Christians were called
sometimes of rov ddyuaroc, men of the faith,—meaning the
faith of Christ. As in the rescript of Aurelian the emperor
against Paulus Samosatensis, recorded by Eusebius‘, the
n Euseb. lib. iv. ce. vii. (Vales. Amstel. 1695. p.97.A 4.) TlAciorwy ody éxxdy-
ciacTikay avoo@v Kar’ ékeivo Kaipov Tig adnOEiac bTEpaywriZopévwy, kK. T. dr.
Id. lib. v. c. xxvii. (Vales. Amstel. 1695. p. 158.) Ietora piv obv rapa
moAXoic eicért viv TaY TOTE GwLETAL TadaLwWY Kai ixKANoLACTEKOY aVvopwY,
évapéTou o7ovdic UTouyypara.
® Cyrill. Hierosol. Catech. xv. n. iv. (p. 208, edit. Oxon. 1703.) (Paris. 1609.
p. 365. line 3 from bottom.) ’AAAd ZyTotpey Tig Tapovciac péETEDOY oHpELOY,
éxkAnotacriKoy Cnrovpery ot ExKANoLacTiKol.
P Vales. Not. in Euseb. lib. ii. c. xxv. p. 37, Amstel. 1695. Tribus modis dicitur
ecclesiasticus. Interdum enim accipitur pro Christiano, et opponitur Gentili
.... Interdum vero designat Catholicum, et opponitur hzeretico .... Denique
interdum denotat eum, qui in clero est constitutus ; et opponitur seeculari seu
laico.
4 Chrysostom. in Ephes. ¢. ii, 15. hom. y. p. 700. (edit. Francof.) *H_ rijv
rior ovv ono, Odypa abriy Kady, 7, «. T,X. (Paris. 1636. vol. vi. p. 1062.
line 15.)
x Theodor. Comm. in Ephes. ii. 15. tom. iii. p. 301. edit. Paris.) Adypara 0é
THY evayyedikyy OvacKariay txadecev. (Hal. 1771. vol. iii. p. 414.)
s Est. Comm. in Eph. ii. 4. Edicta, seu decreta, seu dogmata hoe loco tam
Greeci quam Latini commentatores magno consensu interpretantur preecepta
Novi Testamenti, quze sunt de fide, caritate, et moribus, quee nimirum Christus
in Evangelio tradidit.
t Euseb. lib. vii. ec. xxx. Baowrede évrevyOeic AdonAtavdg aiowrara Tepi
Tou mpakréou duiinge TOTO vEeiwar ToOGTAaTTWY TOY olKoY, oi¢ ay ol KaTa
ri Iradiay cai riyv ‘Pwpaiwy rod éioxomor Tov Sdyparog émoTéAXAoLEr.
(Vales. Amstel, p. 231. A 4.)
12 THE ANTIQUITIES OF THE - Boox I.
bishops of Italy and Rome are styled éfoxomo: tov ddéyparoe,
Bishops of the Faith, that is, the Christian faith.
Sect. X.—Christians called Jews by the Heathen.
The heathens also were used to confound the names of Jews
and Christians together: whence in heathen authors the name
of Jews by mistake is often given to the Christians. Thus
Dio in the life of Domitian" speaking of Acilius Glabrio, a man
of consular dignity, says he was accused of atheism, and put to
death for turning to the Jews’ religion: which, as Baronius’
and others observe, must mean the Christian religion, for
which he was a martyr. So when Suetonius* says, that Clau-
dius expelled the Jews from Rome, because they grew tumult-
uous by the instigations of Chrestus; it is generally concluded
by learned’ men, that under the name of Jews he also com-
prehends the Christians. In like manner when Spartian” says
of Caracalla’s playfellow, that he was of the Jewish religion,
he doubtless means the Christian: forasmuch as Tertullian?
tells us that Caracalla himself was nursed by a Christian.
Sect. XI.—Christ by the Heathens commonly called Chrestus,
and Christians, Chrestians.
The heathens committed another mistake in the pronun-
ciation of our Saviour’s name, whom they generally called
« Dio in Domit. Kady rq air@ érer Gove TE TOodOdE Kai Tov PaBioy
KAjpevta brarevovra, caivep avefidy bvra, Kai yuvaica Kat abThy ovyyevit
éavrov ®raBiay Aopiriray éyorra, Katéopakey 6 Aopuriavdcg. “EmnvéxOn dé
apgoty éyeAnpa aedTnTOog Ud HE Kai Got sic Ta THY Lovdaiwy HON eEoKéh-
NovTec wrod! KaredtucacOnoav... Toy dé 07) TAaBoiwva tov pera Tov Toatavon
aptovra, carnyoon%évra tra Te Ga, Kai ola ot wodXOL, Kai OTe Kai Onpiowg
EMAYETO, ATEKTELVED.
v Baron. ann. xciy. n. i. (Antverp. 1612. vol. i. p. 724.) Quod spectat ad
Glabrionem ; scribit Dio eum una cum nonnullis aliis, illato crimine abedrnroc,
quod ad Judzeorum mores transisset (sie enim, ut seepius dictum est, quod ex
Judeeis descenderent, Christianos Ethnici appellabant), ete.
x Sueton. Claud. c. xxvi.
y Hotting. Histor. Eccles. tom. i. p. 37. Basnagii Exere. in Baron. p. 139.
Selden. de Synedr. lib. i. c. viii. who cites Lipsius, Petavius, and many others.
z Spartian. in Caracall. i. Cum collusorem suum puerum ob Judaicam religi-
onem gravius verberatum audisset, ete.
a Tertull. ad Sceap. c. iv. (Paris. 1634. p. 7]. A9.) Lacte Christiano educatus.
Cu. I. § 11. CHRISTIAN CHURCH. 13
‘Chrestus’ instead of ‘Christus ;’ and his followers ‘Chrestians’
for ‘ Christians :? which is taken notice of by Justin Martyr?®,
Tertullian’, Lactantius’, and some others: who correct their
mistake, though they have no great quarrel with them upon
this account; for both names are of good signification.
‘Christus’ is the same with the Hebrew Messias ; and signifies
a person anointed to be a priest or king ; and ‘ Chrestus,’ being
the same with the Greek yonoréc, implies sweetness and good-
ness. Whence Tertullian® tells them, that “they were un-
pardonable for prosecuting Christians merely for their name,
because both names were innocent, and of excellent signifi-
cation.”
The Christians, therefore, did not wholly reject this name,
though it was none of their own imposing. As neither did
they refuse to be called ‘ Jews,’ in that sense as the Scripture
uses the word, to distinguish the people of God from ‘the
synagogue of Satan,’ Rev. 1.9. Though to avoid the subtleties
of the Ebionites and Nazarenes, who were for blending the
ceremonies of the law with the faith of the Gospel, they rather
chose to avoid that name, and stuck to the name of Christians.
b Justin. Martyr. Apol. ii. p. 54. (edit. Paris. 1636.) “Oooy re éx Tov Kary-
yopovpévov Huay dvdpuaroc, xenororarot UTAPXOMEDV.
¢ See note (e) below.
a Lactant. lib. iv. c. vii. Exponenda hujus nominis (Christi) ratio est propter
ignorantium errorem ; qui eum immutata littera Chrestum solent dicere. (Paris.
1784. vol. i. p. 287.)
e Tertull. Apol. ¢. iii. (Paris. 1664. p. 4. last line.) Christianus, quantum
interpretatio est, de unctione deducitur. Sed et cum perperam Christianus
pronuntiatur a vobis (nam nec nominis certa est notitia penes vos) de suavitate,
vel benignitate compositum est. Oditur itaque in hominibus innocuis etiam
nomen innocuum.
14 THE ANTIQUITIES OF THE Boox I.
CHAPTER II.
OF THE NAMES OF REPROACH WHICH THE JEWS, INFIDELS,
AND HERETICS CAST UPON THE CHRISTIANS.
Sect. I.—Christians called Nazarenes by the Jews and Hea-
thens.
Bestpes the names already spoken of, there were some other
reproachful names cast upon them by their adversaries, which
it will not be improper here to mention. The first of these
was ‘ Nazarenes ;’ a name of reproach given them first by the
Jews, by whom they are styled the sect of the Nazarenes, Acts
xxiv. 5. There was indeed a particular heresy, who called
themselves NaZwpato.: and Epiphanius‘ thinks the Jews had
a more especial spite at them, because they were a sort of
Jewish apostates, who kept circumcision and the Mosaical
rites together with the Christian religion: and therefore, he
says, ‘they were used to curse and anathematize them three
times a day, morning, noon, and evening, when they met in
their synagogues to pray, in this direful form of execration,
émtkarapdcat 6 Oso¢e rove NaCwoeatove, Send thy curse, O God,
upon the Nazarenes.” But St. Jerome® says this was levelled
at Christians in general, whom they thus anathematized under
the name of Nazarenes. And this seems most probable, be-
f Epiph. Heer. xxix. n. ix. (Colon. 1682. vol. i. p. 124, C.) Ov povoy yap ot
TOv lovdaiwy raidec 7pd¢ TobTove KEKTHYTAL pisoc, AAG arioTapEvor EwOeY
Kai péonc Hpéoac, kai wEpi THY EoTrépay, Tpic TiC Hpépac OTE evxXac émiTEhovoLWW
éy Taig abréy cvvaywyaic, érapivra adbroic, Kai avaleuariCovc. pacKorTec,
Ort éruKaTapaoat 6 Oed¢e ToUE NaZwoaiove.
&§ Hieron. Comment. in Esa. xlix. tom. v. 178. (p. 151, edit. Francof.) (Venet.
1767. vol. iv. p. 565. D 5.) Ipse (Christus) bonus pastor posuit animam pro
ovibus suis, et contemsit eam, qui abominationi est genti Judeeorum, cui ter
per singulos dies sub nomine Nazarenorum maledicunt in synagogis suis.
7
Cu. II. § 2. CHRISTIAN CHURCH. 15
cause as both St. Jerome” and Epiphanius himself: observes,
the Jews termed all Christians by way of reproach ‘ Naza-
renes. And the Gentiles took it from the Jews, as appears
from that of Datianus the preetor in Prudentius*, where, speak-
ing to the Christians, he gives them the name of ‘ Nazarenes.’
Some! think the Christians at first were very free to own this
name, and esteemed it no reproach, till such time as the heresy
of the Nazarenes broke out, and then in detestation of that
heresy they forsook that name, and called themselves Chris-
tians, Acts xi. 26. But whether this be said according to the
exact rules of chronology, I leave those that are better skilled
to determine.
Sect. I].—And Galileans.
Another name of reproach was that of ‘ Galileans,’ which
was Julian’s ordinary style, whenever he spake of Christ or
Christians. Thus in his dialogue with old Maris, a blind
Christian bishop, mentioned by Sozomen™, he told him by way
of scoff, ‘“‘ Thy Galilean God will not cure thee.” And again,
in his epistle" to Arsacius high-priest of Galatia, “‘ The Gali-
h Jd. de Loc. Hebr. tom. iii. p. 188. b. Nos apud veteres quasi. opprobrio
Nazareei dicebamur, quos nune Christianos vocant,.
i Epiph. l.c. n. i. Wdvreg 68 Xousriavoi Nafwpator rére éxadodvrTo.
k Prudent. wepi orepdywy, carm. v. de S. Vincentio, v. 25, 26. p. 139, edit.
Cellar.
Vos, Nazareni, adsistite,
Rudemque ritum spernite. (Valpy, p. 243.)
Id. Hymn. x. de Romano Martyre, v. 41. seq. edit. Cell. p. 184. (Valpy, p. 309.)
Preefectus istis imminens negotiis
Asclepiades, ire mandat milites
Ecclesiasten usque de sacrariis
Raptare plebem, mancipandam vinculis,
Ni disciplnam Nazarenam respuat.
1 Jun. Parall. lib. i. ce. viii. Quod impium dogma quum Antiochiz primum
invaluerit, fortasse occasionem Antiochenze ecclesize dedit, ut viri boni se non
amplius Nazarzeos aut Nazarenos, sed Christianos potius appellarent. Act. xi.
26. Vide etiam Godwin, Moses and Aaron, lib. i. ¢. viii.
m Sozom. lib. v. ¢. iv. (Amstel, Vales. 1700. p. 487. D 2.) Odd: 6 TadiAaide
sou O£0c¢ Veparrevoe oe.
n Apud Sozom. lib. v. ¢. xvi. (Amstel. Vales. 1700. p. 503. D4.) Aioypor
yap" & THY pév lovdaiwy oddsic peratret, TPEPovL dé ot OvocEBEig TadtAaTtor
Tod TOLG EAUTHY, Kai TOE 1LETEMOVE,
16 THE ANTIQUITIES OF THE Book I.
leans maintain their own poor and ours also.” The like may
be observed in Socrates°, Theodoret?, Chrysostom4, and Gre-
gory Nazianzen’, who adds, that ‘he not only called them
Galileeans himself, but made a law that no one should call them
by any other name; thinking thereby to abolish the name of
Christians.”
Sect. II].—Also Atheists.
They also called them ‘ Atheists, and their religion the
Atheism or impiety, because they derided the worship of the
heathen gods. Dio* says, Acilius Glabrio was put to death
for ‘atheism,’ meaning the Christian religion. And the Chris-
tian apologists, Athenagoras*, Justin Martyr, Arnobius’, and
others, reckon this among the crimes which the heathens
usually lay to their charge. Eusebius says* the name was
become so common, that when the persecuting magistrates
would oblige a Christian to renounce his religion, they bade
him abjure it in this form, by saying among other things, aips
rove abéove, ‘Confusion to the atheists; away with the im-
pious ;’ meaning the Christians.
© Soerat. lib. iii. ce. xii. (Amstel. Vales. 1700. p. 150. D. 8.) Tadt\aior eiwbe
6 Tovdtavog Kadeiv roy Xororbv, Kai rove Xproriavove TadtXaioue.
P Theodor. lib. iii. ¢. iv. "Awnydpevce Tv Tadtiaiwy rode waidag, oUTw yap
Dwrijvoc dv Ovacwracg wvomale, worudy kai pyropecoy Kai puooopwy
peradayxadvev oywr. Id. ibid. ¢. xxi. Nevixneac, Tadt\ais.
a Chrysost. Hom. Ixiii. tom. v. p. 439, edit. Eton. (tom. i. Francof. p. 640.)
Kai 0b68 évradda rijcg paviac ioraro, add’ é« pine advapTacacOa Tic oikov-
pévne ro Tov Tadtiaiwy tvoe éxrnyyédXeTO, Kai yap oUTwWE HMAC eiwOer KaXeiv.
¥ Gregor. Nazianz. Orat. iii. (Paris. 1690. vol. i. p. 81. B 1.) .. Kawworopet
rept Tv Tooonyopiav, TadwAaiove avi Xprotiavov dvopacag Te kai karetoOar
vomoEernoac.
S Dio in Domit. vid. supra cap. i. § x. not. (u) p. 12.
t Athenag. Legat. pro Christ. p. 4. Toia éaupnpiZovow jpiv tyedynpara,
aQeornra, Ovéiorea Osirva, Oidurodeiouc piéetc.
u Justin. Mart. Apol. i. p. 47. “Oc ye wepi yuwdy & py emiorarat, Onpocig
Karapaprupel, wo a0éwy Kai aoeBGv XooTiavor.
v Arnob. Exterminati sunt Dii longe .... Efficietur profecto rationum con-
sequentium copulatu, ut non impii nos magis, sed illi ipsi reperiantur criminis
istius rei, qui se numinum profitentur esse cultores, atque inveteratis religioni-
bus deditos. (Lips. 1816. vol. i. p. 4, at top.)
x Euseb. lib. iv. ¢. xv. ubi Proconsul, Polycarpum monens ut Christum ab-
neget, inter alia dicit: Meravonoov" eizov, aipe rov¢ aféove. (Vales. Amstel.
p- 106. D 5.)
Cu. IT..§ 4. CHRISTIAN CHURCH. 17
Secr. [V.—And Greeks and Impostors.
To this they added the name of ‘Greeks and Impostors :’
which is noted by St. Jerome’ who says, wheresoever they saw
a Christian, they would presently cry out, 6 Toakde émBérne,
‘Behold a Grecian impostor!’ This was the character which
the Jews gave our Saviour, 6 7Advoc, ‘that deceiver,’ Matt.
xxvil. 63. And Justin? Martyr says, they endeavoured to
propagate it to posterity, sending their apostles or emissaries
from Jerusalem to all the synagogues in the world, to bid them
beware of a certain impious, lawless sect, lately risen up under
one Jesus, a Galilean impostor.—Hence Lucian* took occasion
in his blasphemous raillery, to style him ‘the crucified So-
phister.. And Celsus® commonly gives him and his followers
the name of yonrai, ‘ deceivers.’ So Asclepiades the judge, in
Prudentius*, compliments them with the appellation of ‘ So-
phisters ;> and Ulpian? proscribes them in a law by the name
of ‘ Impostors.’
The reason why they added the name of Greeks to that of
Impostors, was (as learned men* conjecture) because many of
y Hieron. Ep. x. ad Furiam. (Venet. 1766, vol. i. p. 284. C 7.) Ubicumque
viderint Christianum, statim illud de trivio, 6 Tpaucdc, 6 éxibérne.
z Justin. Dial. ec. Tryph. p. 335. Ob pévoy ob perevonoare, paovTeg abror
avacrayta tk vexowy, aXN dvdoacg xEtporovnoavTec EkXeEKTOvC tig TaCaY THY
oikoupéevny irépWare, Knovooorvrac Ort atpscic Tic GAE0g Kai Avomog EyNyepTat
amd Inoov rivog Tadvt\aiov mAavov, k. T. X. (Paris. 1742. p. 202. B 7.)
a Lue. de Morte Peregr. tom. iv. Opp. p. 277, edit. Basil. 8. (Bipont. vol. viii.
p. 280.) ’ExeWay timat rapaBaytec (ot Xprotiavol) Oeod¢ piv robe “EMAnve-
Kove aTapynowrrat, Tov O& avEecKo\oTLOMEVOY ékElvoY CopLoTIY av’TwY TpOOC-
KUv@ol, Kai KaTa Tove Exeivou Vopmouc Bimor.
b Cels. ap. Orig. lib. i. p. 20. (Cambr. 1677.) Aeyérw 6 érayyedNopevog eidévae
ra Xpioriavey kai lovdaiwy. Wc dé vai yonrsia mapa roig wapadeEapévorc
Ibid. p. 55, Eira gnot NowWopotpevog TY
Tov Mwiictwe vopoy éoriv, kK. T. X.
"Inood, ore TavTa Oeopicove Hy Tivo Kat woxOnpov yonroc.
¢ Prud. wepi Zrepavwy, Carm. x. de Romano Mart. v. 404. p. 202, edit.
Cellar. (Valpy, p. 339.)
Quis hos Sophistas error invexit novus,
Qui non colendos esse divos disputent ?
d Digest. lib. 1. tit. xiii. c. 1. Si incantavit, si imprecatus est, si (ut vulgari
verbo impostorum utar) exorcizavit.
€ Kortholt. de Moribus Christian. ec. iii. p. 22, 23, ubi citat locum ex Epist.
xix. Hieron. ad Marcellam: ‘Si tunica non canduerit, statim illud e trivio, lm-
postor et Greecus est.’ Item ex Epist. x. ad Furiam supra in textu (y) allegata,
VOL. I. C
18 THE ANTIQUITIES OF THE Boox I.
the Christian philosophers took upon them the Grecian or phi-
losophic habit, which was the z<ouf36Aaeyv or ‘ pallium :’ whence
the Greeks were called ‘ palliati,’ as the Romans were called
‘togati,’ or ‘gens togata,’ from their proper habit, which was
the toga. Now it being some offence to the Romans to see
the Christians quit the Roman gown, to wear the Grecian
cloak, they thence took occasion to mock and deride them
with the scurrilous names of Greeks, and Grecian impostors.
Tertullian’s book ‘ De Pallio” was written to show the spiteful
malice of this foolish objection.
Sect. V.—Magicians.
But the heathens went one step further in their malice: and
because our Saviour and his followers did many miracles, which
they imputed to evil arts and the power of magic; they there-
fore generally declaimed against them as Magicians, and under
that character exposed them to the fury of the vulgar. Celsus‘
and others pretended that our Saviour studied magic in Egypt:
and St. Austin’ says, it was generally believed among the hea-
et addit: Quee loca ut recte intelligantur, sciendum Romanorum habitum pro-
prie fuisse togam, sicut Greecorum pallium.... Hine Romani dicti sunt ‘ gens
togata’... Contra Greci ‘ palliati.’..Quia proinde Greecorum pallio etiam ves-
tiebantur Christiani (quamquam non omnes, sed soli ascetze) hine communi scom-
mate audiebant ‘ Greeci,’ et ab injectione pallii, quod tunicee superimponebant,
etiam é7érat, hoc est (ut ita dixerim) ‘ Imponentes.’ Id simpliciter accipiebat
indoctum yulgus ob pallii superimpositionem : czeterum litterati figuratum mor-
sum intelligebant in vocabulo éwférne, quo fieret ad ‘ impostoris’ nomen apud
Latinos faceta allusio, hoe est, deceptoris et hominis sanctitatem mentientis.
Baron. an. lvi. n. xi. Quod ait (Ulpianus) verbum exorcizare esse ‘ impostorum,’
haud dubium est sugillare voluisse Christianos.
f Origen. contra Cels. lib. i. p. 30. (Cambr. 1677.) ®noiv, airov cKdriyv
ToapevTa, poOapynoarra, tic Aiyurror, dvvdpeov TUwY TEpacbévTa, éKEiDEY
érravedOeiv, Osdy Ov éxeivac Tac duvdperc Eavtdv avayoosvovTa. Arnob.
lib. i. p. 15, edit. Hamburg. 1610. Magus fuit, clandestinis artibus omnia illa
perfecit, gyptiorum ex adytis angelorum potentium nomina et remotas furatus
est disciplinas.
& August. de Consensu Evang. lib. i. cap. ix. (Bened. 1700. vol. iii. part il. p. 6.
A6.) Ita vero isti desipiunt, ut illis libris, quos eum scripsisse existimant, dicant
contineri eas artes, quibus eum putant illa fecisse miracula, ete. cap. x. Quid ?
quod etiam divino judicio sic errant quidam eorum, qui talia Christum serip-
sisse vel credunt, vel credi volunt, ut eosdem libros ad Petrum et Paulum dicant,
tamquam epistolari titulo preenotatos.
Cu. II. § 6. CHRISTIAN CHURCH. 19
then, that he wrote some books about magic too, which he
delivered to Peter and Paul for the use of his disciples. Hence
it was that Suetonius®, speaking in the language of his party,
calls the Christians, ‘‘ genus hominum superstitionis maleficee,”
the men of the magical superstition. As Asclepiades the
judge in Prudentiusi styles St. Romanus the martyr, ‘arch-
magician.” And St. Ambrose observes in the passion of St.
Agnes* how the people cried out against her, ‘‘ Away with the
sorceress ! Away with the enchanter!” Nothing being more
common, than to term all Christians, especially such as wrought
miracles!, by the odious name of ‘sorcerers and magicians.’
Sect. VI.—The New Superstition.
The ‘ New Superstition’ was another name of reproach for
the Christian religion. Suetonius gives it that title™, and
Pliny and Tacitus add to it” the opprobrious terms of “‘ wicked
and unreasonable superstition.” By which name also Nero
triumphed over it, in his trophies which he set up at Rome,
when he had harassed the Christians with a most severe per-
secution. He gloried that ‘he had purged the country of
robbers, and those that obtruded and inculcated the new super-
stition® upon mankind.” Jy this, there can be no doubt he
meant the Christians, whose religion is called ‘the superstition’
in other inscriptions of the like nature. See that of Diocletian
cited in Baronius, an, 304, from Occo. ‘‘ Superstitione Chris-
tianorum ubique deleta,” &e.
Not much unlike this was that other name which Porphyry?
h Sueton. Neron. c. xvi. (Crusius, vol. ii. p. 105.) Adflicti suppliciis Chris-
tiani, genus hominum superstitionis nove ac malefice.
i Prudent. epi Zregavwy, Hymn. x. deS. Romano, v. 868. p. 221, edit. Cellar.
Quo usque tandem summus hic nobis magus illudet? (Valpy, 368.)
k Ambros. Serm. xe. in S. Agnen. Tolle Magam ! Tolle Maleficam !
1 Vide Kortholt. de Moribus Christian. ec. iv. tot.
m Sueton. Nero, c. xvi. See note (h).
n Plin. lib. x. Epist. xevii. Nihil aliud inveni, quam superstitionem pravam
et immodicam. Tacit. Annal. xy. ¢. xliv. Exitiabilis superstitio.
© Inscript. Antiq. ad caleem Sueton. Oxon. NERONI. CLAVD. CAIS. AVG. PONT.
MAX. OB. PROVINC. LATRONIB. ET. HIS. QVI. NOVAM. GENERI, HVM, SVPERSTITION.
INCVLCAB. PVRGAT.
p Apud Euseb. Hist. Eccles. lib. vi. c. xix. (Vales. Amstel. 1695. p. 179. A 9.)
c 2
90 THE ANTIQUITIES OF THE Boox I.
and some others give it, when they call it the ‘ barbarous, new,
and strange religion.’ In the acts of the famous martyrs of
Lyons, who suffered under Antoninus Pius, the heathens
scornfully insult it with this character. For having burnt the
martyrs to ashes, and scattered their remains into the river
Rhone, they said, they did it to cut off their hopes of a resur-
rection, upon the strength of which they sought to obtrude4
‘the new and strange religion’ upon mankind. ‘ But now let us
see whether they will rise again, and whether their God can
help and deliver them out of our hands.’
Secr. VII.—Christians why called Sibyllists.
Celsus gives them the name of Sibyllists', because the
Christians in their disputes with the heathens, sometimes made
use of the authority of Sibylla their own prophetess against
them; whose writings they urged with so much advantage to
the Christian cause, and prejudice to the heathen, that Justin
Martyr’ says, the Roman governors made it death for any one
to read them, or Hystaspes, or the writings of the prophets.
Secr. VIIJ.—Biathanati.
They also reproached them with the appellation of Prabava-
ror, ‘self-murderers ;’ because they readily offered themselves
up to martyrdom, and cheerfully underwent any violent death,
which the heathens could inflict upon them. With what
eagerness they courted death, we learn not only from the
Christian‘ writers themselves, but from the testimonies of the
"Qoryevnce O& “ENAnv tv "EdXyot rawWevGeic Aoyouc, mode TO BapBapoy éwxerre
TOApNpa.
4 Act. Mart. Lugd. apud Euseb. lib. v. ¢. i. p. 134. D: Zévny rua nai cawyy
npiy eicadyover Oonokeiar.
¥ Origen. contra Cels. lib. v. p. 272. (Cambr. 1677.) Eime 6& twvac sivar Kai
LiBvdrdorag’ Taxa Tapakovoac rivdy éyKadobyvTwy Toic oiopévore moOPHTv
yeyovévat THY SUBtdAXay, Kai DiBvdrAdAorae Tobe ToLVTOVE KadETaYTWY.
s Justin. Apol. i. p. 82. Kar’ ivipyeay rév gatr\wy Catpivwy, Oavarog
wpicOn Kara TOY Tag Yoraorou, 7 SuBddAne, } THY moodnTHy BiProve ava-
ywwokorvrwy. (Paris. 1742. p. 70. C.)
t See these collected in Pearson. Vind. Ignat. part ii. ¢. ix. p. 384.
Cu. II. § 8. CHRISTIAN CHURCH. A
heathens" concerning them. Lucian” says they not only des-
pised death, but many of them voluntarily offered themselves
to it, out of a persuasion that they should be made immortal,
and live for ever. This he reckons folly, and therefore gives
them the name of xaxodaiuovec, the miserable wretches that
threw away their lives. In which sense Porphyry* also styles
the Christian religion, BapPapov téAunua, ‘the barbarous
boldness.’ As Arrius Antoninus’ terms the professors of it,
® «Aol, ‘the stupid wretches,’ that had such a mind to die;
and the heathen in Minutius’, ‘ homines deploratze ac desperate
factionis,’ the men of the forlorn and desperate faction. All
which agrees with the name Biathanati, or Bieothanati, as
Baronius* understands it. Though it may signify not only
‘self-murderers,’ but (as a learned critic? notes) men that expect
to live after death. In which sense the heathens probably
might use it likewise to ridicule the Christian doctrine of the
resurrection ; on which, they knew, all their fearless and un-
daunted courage was founded. For so the same heathen in
Minutius endeavours to expose at once both their resolution
and their belief: ‘‘ O strange folly®”, and incredible madness !”
says he ; ‘‘ they despise all present torments, and yet fear those
that are future and uncertain: they are afraid of dying after
death, but in the mean time do not fear to die. So vainly do
u Arrius Antonin. apud Tertull. ad Seap. ec. iv. (Paris. 1664. p. 71. C 4.)
Tiberian. in Jo. Malela Chronic.
Vv Lucian. de Mort. Peregr. tom. iv. p. 277. (edit. Basil. 8.) (Bipont. vol. viii.
p- 280.) Iezeixact abrove ot kakodaipovec TO piv Odoy aDdvarot EcecOat, Kai
BuicecOa Tov asi yodvoy* wap’ 6 Kai KaTappovovct Tov Oavarouv, Kai EKovTEC
avrovc ériOiWdact ot ool.
x Porphyr. ap. Euseb. H. E. lib. vi. c. xix. See note (p), page 19.
y Tertull. ibid.
z Minut. Octav. c. viii. p. 26. (edit. Cellar. Hal.) Quid? homines ... homines,
inquam, deploratze, illicitee, ac desperatee factionis grassari in deos, non ingemi-
scendum est? (Vesont. 1838. p. 433.)
4 Baron. an. exxxviii. num. vy. Vox Greeca in Latinitatem transiit, a Biaip
Pavary, i. e. violenta morte. (Antverp. 1597. vol. ii. p. 96.)
b Suicer. Thesaur. Eccles. tom. i. p. 690. Quasi vivos-mortuos, propterea
quod per mortem ad immortalitatem se perventuros erederent.
bb Minutius Felix. Proh! mira stultitia et incredibilis audacia ! spernunt
tormenta preesentia, dum incerta metuunt et futura: et dum mori post mortem
timent, interim mori non timent: ita illis pavor et fallax spes solatia rediviva
blanditur. (Vesont. 1838. p. 433.)
299 THE ANTIQUITIES OF THE Boox I.
they flatter themselves, and allay their fears with the hopes of
some reviving comforts after death.” For one of these reasons
then they gave them the name of Biothanati, which word ex-
pressly occurs in some of the acts of the ancient martyrs.
Baronius observes® out of Bede’s Martyrology, that when the
seven sons of Symphorosa were martyred under Hadrian, their
bodies were all cast into one pit together, which the temple-
priests named from them, ‘ad septem Biothanatos,’ the grave
of the seven Biothanati.
Sect. [X.—Parabolarii, and Desperati.
For the same reason they gave them the names of ‘ Parabo-
larii’ and ‘ Desperati,’ the bold and desperate men. The ‘ Pa-
rabolarii,’ or ‘ Parabolani,’ among the Romans, were those bold
adventurous men, who hired out themselves to fight with wild
beasts upon the stage or amphitheatre, whence they had also
the name of ‘ Bestiarii,’ and ‘ Confectores.’ Now because the
Christians were put to fight for their lives in the same manner,
and they rather chose to do it than deny their religion, they
therefore got the name of ‘ Paraboli,’ and ‘ Parabolani :’ which
though it was intended as a name of reproach and mockery,
yet the Christians were not unwilling to take it to themselves,
being one of the truest characters that the heathens ever gave
them. And therefore they sometimes gave themselves this
name by way of allusion to the Roman Paraboli. As in the
Passion ° of Abdo and Senne in the time of Valerian, the mar-
tyrs who were exposed to be devoured by wild beasts in the
amphitheatre, are said to enter, ‘ut audacissimi Parabolani,’
as most resolute champions, that despised their own lives for
their religion’s sake. But the other name of ‘ Desperati’ they
rejected as a calumny, retorting it back upon their adversaries,
who more justly deserved it. ‘“ Those,” says Lactantius4,
¢ Baron. an. exxxvili. n. v. See preceding note (a).
ce Acta Abdonis et Sennes apud Suicerum. (Amstel. 1728. p. 566.) Ut
audacissimi parabolani.
ad Lact. Instit. lib. v. c. ix. Qui magni eestimaverint fidem, cultoresque se
Dei non abnegaverint, in eos vero totis carnificinze suze viribus, veluti san-
guinem sitiant, incumbunt; et desperatos vocant, quia corpori suo minime
pareunt: quasi quidquam desperatius esse possit, quam torquere ac dilaniare
eum, quem scias esse innocentem. (Vesont, 1838. p. 139.)
Cu. II. § 12. CHRISTIAN CHURCH. 23
‘‘who set a value upon their faith, and will not deny their
God, they first torment and butcher them with all their might,
and then call them desperadoes, because they will not spare
their own bodies: as if any thing could be more desperate,
than to torture and tear in pieces those mhom you cannot but
know to be innocent.” |
Sect. X.—Sarmentitii, and Semaxit.
Tertullian mentions another name, which was likewise occa-
sioned by their sufferings. The martyrs which were burnt
alive, were usually tied to a board or stake of about six foot
long, which the Romans called ‘ Semaxis ;’ and then they were
surrounded or covered with fagots of small wood, which they
called ‘Sarmenta.’ From this their punishment, the heathen,
who turned every thing into mockery, gave all Christians the
despiteful name of ‘ Sarmentitii’ and ‘ Semaxii®.’
Sect. X1.—Lucifugax Natio.
The heathen in Minutius‘ takes occasion also to reproach
them under the name of ‘ the skulking generation,’ or the men
that loved to prate in corners and the dark. The ground of
which scurrilous reflection was only this, that they were forced
to hold their religious assemblies in the night, to avoid the
fury of the persecutions. Which Celsus* himself owns, though
otherwise prone enough to load them with hard names and
odious reflections.
Sect. XII.—Plautina Prosapia, and Pistores.
The same heathen in Minutius gives them one scurrilous
name more, which it is not very easy to guess the meaning of.
He calls them ‘ Plautinians®, ‘homines Plautinze prosapie.’
e Tertul. Apol. cap. i. (Paris. 1664. p. 39. C 5.) Licet nune Sarmenticios et
Semaxios appelletis, quia ad stipitem dimidii axis revincti, sarmentorum ambitu
exurimur. ‘i
f Minut. Octav. c. viii. p. 27. Latebrosa et lucifugax natio, in publicum muta,
in angulis garrula. (Vesont. 1838. p. 433.)
& Origen. contra Cels. (Cambr. 1677.) lib. i. p. 5. line 10 from bottom. Mera
Tavra TEpi TOU KOvGa XpioTiavode TA ApécKoVTA EauTOIg ToLElY Kai OWaoKELY
eizwy, Kai Ste ob parny TovTO ToLovoLy, dtE CwwOobpmevor THY éEmNOTHMEYNY
avtoic Oikny Tov Pavdrou, k. T. X.
h Minut. Fel. Octav. ¢. xiv. p. 42, edit. Cellar. Hal. Homines Plautine pro-
sapie,
DA, THE ANTIQUITIES OF THE Book I.
Rigaltiusi takes it for a ridicule upon the poverty and simpli-
city of the Christians, whom the heathens commonly repre-
sented as a company of poor ignorant mechanics, bakers, tai-
lors, and the like ; men of the same quality with Plautus, who,
as St. Jerome* observes, was so poor, that in a time of famine
he was forced to hire out himself to a baker to grind at his
mill, during which time he wrote three of his plays in the
intervals of his labour. Such sort of men Czecilius says the
Christians were; and therefore he styles Octavius i the
dialogue, ‘homo Plautinze prosapie, et pistorum preecipuus,’
a Plautinian, a chief man among the illiterate bakers, but no
philosopher. The same reflection is often made by Celsus.
“You shall see,” says he!, “ weavers, tailors, fullers, and the
most illiterate and rustic fellows, who dare not speak a word
before wise men, when they can get a company of children
and silly women together, set up to teach strange paradoxes
amongst them. ‘This is one of their rules, (says he again™,)
Let no man that is learned, wise, or prudent, come among us ;
but if any be unlearned, or a child, or an idiot, let him freely
come: so they openly declare, that none but fools and sots,
and such as want sense, slaves, women, and children, are fit
disciples for the God they worship.”
Secr. XIJ1— With what names the Heretics reproach the Or-
thodox Christians.
Nor was it only the heathens that thus reviled them, but
commonly every perverse sect among the Christians had some
reproachful name to cast upon them. The Novatian party
i Rigalt. in h. loc.
k Hieron. Chronic. an. I. Olymp. p. 145.
1 Origen. contra Cels. lib. iii. (Cambr. 1677. p. 144.) “OpGpev 0& Kara Tac
idiag otkiag éprovpyove, Kai oKuTOTSmoUE, Kal KVagEelg, Kai TOdE ATAWEUTOVE TE
kai ayporkordrovc, évavrioy piv THY TpEcBuTépwY Kai PpovywTépwYy DeoTOTwY
obdiv pOéyyecOar To\pavrac: éweddy dé THY Taidwy Wig AdBwvTat, Kai yu-
vaiwy Tivoy obv abroic dvonrwy, Oavpacidrata OrEe—vovrac, kK. T. X.
m Jhid. p. 137. Totatra im’ abtev mpocraccecOar pndeic ToociTw mETAL-
Sevpévoc, pndeic copdc, pndeic Hodvtpoc, (Kaka yap TatTa vopicerac wap’ piv)
AN i ric apabre, ei Tic avdnros, Et TIC VHTLOC, PapPGy yKéETwW* TOvTOVE yap
dkiovc Tov oderépov Oeod adrdev SpodroyovrTEg, Oro Eioty, OTL povoug TodE
HrWiove, Kal ayeveic, Kai dvacOHTovEe, Kai Avdpdrroda, Kai yivata, Kai Tawapia,
meiPey e0éAovai TE Kai OVVaYTaL.
Cu. II. § 14. CHRISTIAN CHURCH. 95-
called them ‘ Cornelians®, because they communicated with
Cornelius bishop of Rome, rather than with Novatianus, his
antagonist. They also termed them ‘ Apostatics, Capitolins,
Synedrians,’ because? they charitably decreed in their synods
to receive apostates, and such as went to the Capitol to sacri-
fice, into their communion again upon their sincere repentance.
The Nestorians’ termed the orthodox, Cyrillans; and the
Arians‘ called them Eustathians and Paulinians, from Eusta-
thius and Paulinus bishops of Antioch. As also ‘ Homo-
ousians,’ because they kept to the doctrine of the d6uootvnor,
which declared the Son of God to be of the same substance
with the Father. The author of the Opus Imperfectum on
St. Matthew, under the name of Chrysostom’, styles them ex-
pressly, ‘ heeresis Homoousianorum,’ the heresy of the Homo-
ousians. And so Serapion, in his conflict with Arnobus‘; calls
them Homoousianates, which the printed copy reads corruptly
Homuncionates, which was a name for the Nestorians.
Sect. XIV.—Christians called Psychici by the Montanists.
The Cataphrygians or Montanists, commonly called the or-
thodox ~uxKode, ‘carnal ;’ because they rejected the prophe-
cies and pretended inspirations of Montanus, and would not
receive his rigid laws about fasting, nor abstain from second
marriages, and observe four Lents in a year, &c. This was
Tertullian’s ordinary compliment to the Christians in all his
° Eulog. ap. Photium, Cod. celxxx. p. 1622. (edit. Rothomag.) Ka@apovc piv
TOvC, Ooo avTw émANooVY TO KaTAa TiC EKKANGiac dvopdoac cbyTaypa. Kopry-
Aravode OE rode Tijv abrov PoetvEapevouc Pirapxiay, Kai KaTa TOY pEeTavooty-
TwWY aTOvolay.
P Pacian. Ep. ii. ad Sempronian.
4 Epist. Legat. Schismat. ad suos in Epheso: in Act. Concil. Ephes. See
Labbe, vol. iii. p. 746. A 9.
¥ Sozom. lib. vi. ¢. xxi. (Vales. Amstel. 1700. p. 540. A 2.) HAetovwy per
dvTwy THY Ta’ ApEiov doovobyTwY, Kai Tag éxKAyoiag éxdvTwy obK« driywr Ce
dyvTwy Kai THy ard THE KaDdAOV ExkANGiac, Oe EVoraiavod¢e Kai ILavtavode
wvopaZov.
8 Opus Imperf. Hom. xlviii. apud Chrysostom. (Paris. 1636. tom. i. m Nov.
Test. p. 948. B.) Heeresis Homoousianorum non solum Christi Ecclesize ad-
versatur, sed et omnibus hzeresibus non similiter sapientibus.
t Conflictus Arnob. et Serap. ad caleem Irenei, p. 519. Serapion dixit :
Antequam ad hoe veniamus, quod vos Homuncionates arguamus, etc.
26 THE ANTIQUITIES OF THE “Book I.
books" written after he was fallen into the errors of Montanus.
He calls his own party ‘the spiritual ;’ and the orthodox the
‘carnal:’ and some of his books’ are expressly entitled
‘ adversus Psychicos.’ Clemens Alexandrinus* observes, the
same reproach was also used by other heretics beside the
Montanists. And it appears from Irenzeus, that this was an
ancient calumny of the Valentinians, who styled themselves
‘ the spiritual and the perfect,’ and the orthodox, ‘ the secular
and carnal’, who had need of abstinence and good works,
which were not necessary for them that were perfect.
Sect. X V.—Allegorists by the Millenaries.
The Millenaries styled them ‘ Allegorists,’ because they
expounded the prophecy of the saints reigning a thousand
years with Christ, Rev. xx. 4, to a mystical and allegorical
sense. Whence Eusebius? observes of Nepos the Egyptian
bishop, who wrote for the millennium, that he entitled his
book, ZAeyxo¢e aAAnyooisrwv, ‘a Confutation of the Alle-
gorists.’
Sect. X V1.—Chronitw, by the Aétians ; Simplices, by the
Manichees ; Anthropolatre, by the Apollinarians.
Aétius the Arian gives them the abusive name of Xpovirat:
by which he seems to intimate, that their religion was but
temporary, and would shortly have an end; when as the cha-
racter was much more applicable to the Arians themselves,
whose faith was so lately sprung up in the world; as the
u Tertull. adv. Prax. c.i. (Paris. 1664. p. 501. A 11.) Nos quidem agnitio
Paracleti disjunxit a Psychicis. Id. de Monogam. c. i. Heeretici nuptias
auferunt, Psychici ingerunt. Vide etiam c¢. xi. et xvi.
VY De Jejuniis, adversus Psychicos, De Pudicitia, ete.
x Clem. Alex. Strom. lib. iv. p. 511. (604, edit. Oxon.) My roivuy WuxiKode
éy dveidouc pépet AeyOvTwY 1AC ot TpOELONMEVOL, AAA Kai ot ovyec.
y Iren. lib. i. ce. xl. p. 29. (edit. Oxon.) "ExawWetOnoay ra Wuyxuca ot Puyxucot
avOow7o1, ot Ov Epywv Kai Tistewe PAC PECacobpmevor, Kai pp THY TEELAY
yveow éExovrec’ eivar O& TobTove amd Tie ékKANoiac pac éyovor Ovo Kai
Hpiv piv avaykaioy tivar THY ayaOny Teak aropaivoyrat’ G\dwo yap adv-
vatoy owlivar abvrodc O& pH Od redkewe, adrAa Oia 7d Hboe TvEevpaTcKode
eival, TaYTY TE Kai TAaVTWC GwOnsEDOa SoypariZovow.
z Kuseb. lib. vii. ¢. xxiv. "EXeyyxov adAnyopioréy Adyor TIva TEP TOvTOU
suvrdéac étréypawe, (Vales. 1695. p. 221. B 7.)
7
Cu. II. § 17. CHRISTIAN CHURCH. oT
author of the dialogues ‘ De Trinitate,’ under the name of
Athanasius, who confutes Aétius*, justly retorts upon him.
The Manichees, as they gave themselves the most glorious
names of ‘ Electi, Macarii, Cathariste,’ mentioned by? St.
Austin; so they reproached the Catholics with the most con-
temptible name of ‘ Simplices,’ idiots ; which is the term that
Manichzeus himself used in his dispute® with Archelaus the
Mesopotamian bishop, styling the Christian teachers, ‘ simpli-
ciorum magistros, guides of the simple; because they could
not relish his execrable doctrine concerning two principles of
good and evil.
The Apollinarians were no less injurious to the Catholics,
in fixing on them the odious name of ‘ Anthropolatree,’ man-
worshippers ; because they maintained that Christ was a per-
fect man, and had a reasonable soul and body, of the same
nature with ours; which Apollinarius denied. Gregory Nazi-
anzen‘? takes notice of this abuse, and sharply replies to it ;
telling the Apollinarians, that they themselves much better
deserved the name of ‘ Sarcolatrze,’ flesh-worshippers: for if
Christ had no human soul, they must be concluded to worship
his flesh only.
Sect. X VII.—Philosarce and Pelusiote, &c. by the
Origenians.
The Origenians, who denied the truth of the resurrection,
and asserted that men should have only aerial and spiritual
bodies in the next world, made jests upon the Catholics, be-
a Athan. Dial. ii. de Trinit. tom. ii. p. 495. (Colon. 1686. vol. ii. p. 193. A 8.)
Tivag 6& Aéyete Xoovirac ; rode ATO THY ayiwy aTooTOwY péxXOL Kal onpEpoY
aivovyrag Iarépa kai Yidv cai dyvov Uvedpa; 4 Tobe ard cov Tove xbi¢ Kat
onpepoy pavevTag 3 K. T. 2,
b Aug. de Heeres. ec. xlvi. (Bened. 1700. vol. viii. p. 11. B 9.) His duabus
professionibus, hoc est Electorum et Auditorum, ecclesiam suam constare
voluerunt. .. Quorum unus nomine Viator, eos qui ista faciunt, proprie Catha-
ristas [id est, mundatores, vel purgatores] vocari dicens, cum alias ejusdem
Manichzeze sectze partes in Maét(c)arios, et specialiter Manichzeos, distribui
perhiberet ; ete.
¢ Archel. Disp. adv. Manichzeos, ad caleem Sozomen. Vales. 1700. p. 159, at
bottom. Ut ne indiseretos animos geras, sicut simpliciorum magistri docent, ete.
d Gregor. Naz. Orat. li. (Colon. 1690. tom. i. p. 742. B 7.) Sv péy dra rovro
aryalec, & Bédriore, TOY Edy voy, we GapKodaTeENe, EirEep avOPwWTOaTENS
éyw, kK. T. A.
28 THE ANTIQUITIES OF THE Boox I.
cause they maintained the contrary, that our bodies should be
the same individual bodies, and of the same nature that they
are now, with flesh and bones, and all the members in the
same form and structure, only altered in quality, not in sub-
stance. For this they gave them the opprobrious names of
‘ Simplices’ and ‘ Philosarcee®,’ idiots, and lovers of the flesh ;
‘carnei, animales, jumenta,’ carnal, sensual, animals ; ‘lutei,’
earthy ; ‘ Pelusiotes‘, which is a term of the same importance,
from the Greek word wyAdec ‘lutum,’ as St. Jerome himself
explains it. So that though Baronius from some copies reads
this name, ‘ Pilosiotz,’ yet the true reading is ‘ Pelusiote,’ as
the passage, cited in the margin, plainly evinces.
[*,.* Note from the folio edition of Bingham’s Works, p. xxxii.
After these collections were printed off, I had occasion to make one remark
upon a word used in the first book, ch. ii. $17; which because I have no oppor-
tunity to mention elsewhere, the reader may please to take it in this place.
The name Pilosiotee, which I say the Origenians used as a term of reproach for
the Catholics, ought rather to be read Pelusiotze, from am)déc, ‘lutum;’ in which
sense it signifies earthly, sensual, carnally-minded men ; which were the names
the Origenians bestowed upon the orthodox, because they had not the same ap-
prehensions of spiritual and heavenly bodies as they had. St. Jerome gives this
explication in express terms, in a passage which has lately occurred to my
observation, where he uses the Greek word mnXovowr7ac, which explains his
meaning in other places, and puts the matter beyond all dispute. So that though
Baronius from some copies reads it Pilosiote, yet the true reading is Pelusiotz,
as the passage cited‘f plainly evinces. ]
Sect. XVIII.—The Synagogue of Antichrist and Satan, by
the Luciferians.
But of all others the Luciferians gave the Church the rudest
language; styling her the brothel-house, and synagogue of
Antichrist and Satan; because she allowed those bishops to
e Hieron. Epist. lxi. ad Pammach., tom. ii. p. 171. Nos simplices et Phi-
losarcas dicere, quod eadem ossa et sanguis et caro, id est, vultus et membra
totiusque compago corporis resurgat in novissima die.
f Hpist. 84. (Venet. Vallars. p. 531. A7.) Pelusiotas nos appellant, et luteos
animalesque et carneos, quod non recipiamus ea, quee spiritus sunt.
ff Hieron. Comment. in Jer. xxix. p. 407. (tom. v. edit. Francof. p. 280.)
(Venet. Vallars. vol. iv. p. 1047. B.) Quee quum audiunt discipuli ejus (Origenis)
et Grunnianze familie stercora, putant se divina audire mysteria. Nosque
qui ista contemnimus, quasi pro brutis habent animantibus, et vocant IIn\ov-
o.wrac, eo quod in luto istius corporis constituti non possimus sentire ccelestia.
[N.B. In this passage, Vallarsius reads TiAwow7ac. |
Cu. IIT. § 1. CHRISTIAN CHURCH. 29
retain their honour and places, who were cajoled by the Arians to
subscribe the fraudulent confession of the Council of Ariminum.
The Luciferian in St. Jerome runs out in this manner against
the Church; and St. Jerome says, he spake but the sense of
the whole party, for this was the ordinary style® and language
of all the rest.
These are some of those reproachful names, which heretics,
concurring with Jews and infidels, endeavoured to fasten upon
the Christian Church ; which I should not so much as have men-
tioned, but that they serve to give some light to antiquity, and
therefore were not wholly to be passed over in a treatise of this
nature.
CHAPTER III.
OF THE SEVERAL ORDERS OF MEN IN THE CHRISTIAN
CHURCH.
Sect. 1.—Three sorts of members of the Christian Church, the
Hyobpevol, TioTol, aNd KatnXovpmEvor.
Havine given an account of the several names of Christians,
I proceed now to speak of the persons, and several orders of
men in the Christian Church. Some divide them into three
ranks, others into four, others into five; which yet come much
to the same account, when they are compared together. Hu-
sebius reckons but three orders, viz. the 7yotbmevor, miorol, and
kaTnxovmevor: Rulers, Believers, and Catechumens. ‘‘ There
are in every Church,” says he, “three orders of men", one of
the Rulers or guides, and two of those that are subject to them:
for the people are divided into two classes; the micro, Believers,
& Hieron. Dial. adv. Lucifer. tom. i. p. 135. (Venet. 1769. vol. ii. p. 171. A 5.)
Adserebat, universum mundum esse diaboli: et, ut jam familiare est eis dicere,
factum de Ecclesia lupanar. . . . Quod Antichristi magis Synagoga, quam
Ecclesia Christi debeat nuncupari.
h Euseb. Demonstr. Evangel. lib. vii. ¢. ii. p. 323. Toia xa0’ éxaorny éxxdy-
Giav Taypara, ty piv TO THY Hyoupévwr, Ovo O& Ta THY WroBEBHKdTwY, TOU
Thc exkAnoiag Tov Xpiarov sic Ovo Taypara diyonpévor, tig TE TO piv TLOTa@Y
kai Tov piv pndéru ric Oia AobToo” TWadtyyEveciag HEwpivwr.
20 THE ANTIQUITIES OF THE Boox I.
and the unbaptized,” by whom he means the catechumens.
St. Jerome! makes five orders; but then he divides the clergy
into three orders, to make up the number; reckoning them
thus, bishops, presbyters, deacons, believers, and catechumens.
In which account he follows Origen, who* makes five degrees
subordinate to one another in the Church ; saying, ‘‘ Every one
shall be punished according to the difference of his degree. If
a bishop or president of the Church sins, he shall have the
greater punishment. A catechumen will deserve mercy, in
comparison of a believer; and a layman, in comparison of a
deacon; and a deacon in comparison of a presbyter.” Here
are plainly St. Jerome’s five orders; first bishops, under the
name of Presidents of the Church ; then presbyters; after them,
deacons; then believers or laymen; and last of all, the cate-
chumens.
Secr. I].—Believers here strictly taken for the Laity that were
baptized.
In all which accounts, these four things are proper to be
remarked. 1. That the name, believers, wiorvot, and Fideles,
is here taken in a more strict sense only for one order of
Christians, the believing or baptized laity, in contradistinction
to the clergy and the catechumens, the two other orders of men
in the Church. And in this sense, the words microti and Fideles
are commonly used in the ancient liturgies’ and canons, to
distinguish those that were baptized, and allowed to partake of
i Hieron. in Ies. xix. p. 64. (tom. v. p. 56, edit. Francof.) Quinque Ecclesize
ordines, Episcopos, Presbyteros, Diaconos, Fideles, Catechumenos.
k Origen. Hom. v. in Ezech. Pro modo graduum, unusquisque torquebitur.
Majorem poenam habet, qui Ecclesize preesidet, et delinquit. Annon magis mi-
sericordiam promeretur, ad comparationem Fidelis, Catechumenus? Non magis
venia dignus est Laicus, si ad Diaconum conferatur? Et rursus, comparatione
Presbyteri, Diaconus veniam plus meretur.
1 Concil. Nic. can. xi. (Labbe, vol. ii. p. 33.) “Ooo. yrnoiwe perapédovrat,
roia érn év axpowpévore Tomnoovoty ot MioTOi, Kai EXTA ETH VTOTECOUYTAL.
Concil. Iliberritan. can. xii. Labbe, vol. i. Concil. p. 272. Mater, vel parens,
vel queelibet fidelis, si lenocinium exercuerit, etc.—Can. xlvi. Si quis fidelis
apostata, per infinita tempora, ad ecclesiam non accesserit.—Can. 1. Si vero
quis clericus vel fidelis cum Judeis cibum sumserit. Constitut. Apost.
(lib. viii. e¢. xxiv. vol. i. p. 499.) TIuordc pera karnyovupévov pire kar’ oiKov
Cyrill. Hierosol. Przef. Catech. n. ii. (p. 2, edit. Oxon.) (Paris.
1609. p. 5. line 6.) "Agec, wer ri ToLovoty ot TLOTOL.
moocevxecOw.
Cu. ITI. § 4. - CHRISTIAN CHURCH. 31
the holy mysteries, from the catechumens. ‘Whence came
that ancient distinction of the service of the Church, into the
‘missa catechumenorum,’ and ‘ missa™ fidelium ;’ of which more
in its proper place.
Sect. II].—Catechumens owned as imperfect members of the
Church.
2dly. We may hence observe, that the catechumens, though
but imperfect Christians, were in some measure owned to be
within the pale of the Church. Forasmuch as Eusebius, Ori-
gen, and St. Jerome, reckon them one of the three orders of
the Church. And the Councils of Eliberis" and Constanti-
nople°® give them expressly the name of Christians. Though
as St. Austin? says, ‘‘they were not yet sons, but servants :”
they belonged to the house of God, but were not yet admitted
to all the privileges of it: being only Christians at large, and
not in the most strict and proper acceptation.
Sect. [V.—Heretics not reckoned among Christians.
And yet this is more than can be said of heretics properly
so called. For we may observe, 3dly, that in the foremen-
tioned division, heretics come into no account among Chris-
tians. They were not esteemed of, either as catechumens, or
believers, but as mere Jews, or pagans; neither having the
true faith, nor being willing to learn it. Tertullian4 says in
m Cone. Carthagin. IV. can. lxxxiv. (Labbe, vol. ii. p. 1206) Ut Episcopus
nullum prohibeat ingredi ecclesiam, et audire verbum Dei, sive Gentilem, sive
heereticum, sive Judzeum, usque ad missam catechumenorum. Cone. Valent.
Hispan. tom. iv. Cone. p. 1617. cap. i. Quatenus salutaria przecepti Domini
nostri Jesu Christi, vel sermonem sacerdotis, non solum fideles, sed etiam cate-
chumeni, ac pcenitentes, et omnes qui ex diverso sunt, audire licitum habeant.
n Cone. Illiberrit, can. xxxix. Gentiles, si in infirmitate desideraverint sibi
manum imponi, si fuerit eorum ex aliqua parte honesta vita, placuit eis manum
imponi et fieri Christianos. (Labbe, vol. i. p. 965.)
° Cone. Constant. I. can. vii. tom. ii. Cone. p. 951. C 8. Kai rijv rowrny
npEpav Totovpev advrove Xoiotiavove, THv 2 CevTépay KaTHXoUpEVoUC Eira
THY TpiTHY eEopKiZopey adbrove, K. T. r.
P August. Tract. xi. in Joh. tom. ix. p. 41. (Bened. 1700. vol. iii. par. ii.
p. 274. D.) Quod signum crucis in fronte habent catechumeni, jam de domo
magna sunt ; sed fiant ex servis filii. Non enim nihil sunt, qui jam ad domum
magnam pertinent.
4 Tertull. de Preescript. c. xxxvii. (Paris. 1664. p. 215. C 2.) Si heeretici sunt,
Christiani esse non possunt,
32 THE ANTIQUITIES OF THE Boox I.
general, “if they be heretics, they cannot be Christians.” And
St. Jerome? disputing with a Luciferian, says the same in ex-
press terms, ‘‘ that heretics are no Christians ; nor to be spoken
of, but as we would do of heathens.” lLactantius* specifies in
the Montanists, Novatians, Valentinians, Marcionites, Anthro-
pians, Arians, saying, “that they are no Christians, who for-
saking the name of Christ, call themselves by other denomi-
nations.” Athanasius‘ and Hilary" say the same of the Arians,
“that they are not Christians.” Constantine’ therefore en-
acted it into a law, that they should not be called ‘ Christians,’
but ‘ Porphyrians;’ from Porphyry that infamous heathen,
whose practice they so much resembled in their impious blas-
phemies and feproaches of Christ and the Christian religion.
And in imitation of this, Theodosius* Junior made another
law to the same effect, against Nestorius and his followers ;
that they should not abuse the name of Christians ; but be
called ‘ Simonians,’ from Simon Magus the arch-heretic. To
which we may add that decree of the general Council of Sar-
dica, in their synodical epistleY against the Arians; where
r Hieron. Dial. c. Lucifer. tom. ii. p. 135. (Venet. vol. ii. p. 172.) Heeretici
Christiani non sunt. Igitur fixum inter nos habemus, de hzeretico sic loguendum,
sicut de Gentili.
s Lactant. Instit. lib. iv. ec. xxx. Montanistas, Novatianos, Valentinianos, Mar-
cionitas, Anthropianos, et Arianos designat, dicitque, non esse eos Christianos,
qui nomine Christi repudiato aliis denominationibus utantur. Dufresnoy (vol. i.
p. 353.) reads thus: Cum enim Phryges, aut Novatiani, aut Valentiniani, aut
Marcionitee, aut Anthropiani (aut Auriani) seu quilibet alii nominantur, Christiani
esse desierunt, qui Christi nomine amisso, humana et externa vocabula indue-
runt.
t Athan. Orat. ii. adv. Arianos, tom. i. part ii. p. 419, edit. Paris. “Aperavoi
bvTec ovK tioi XotoTiavoi.
u Hilar. ad Const. lib. 98. Christianus sum, non Arianus.
Vv Constant. Jun. Ep. ad Epise. ap. Socrat. lib. i. ¢. ix. "Edogev “Apetoy Te kai
rove ’Apsiou dpoyvepovac Ioppupiavode piv Kkadsioba, tv’ Gy Tove TPdTOUC
pespipnvrat, ToUTwy Exwor Kai THY Tpoonyopiay. (Vales. 1700. p. 27. B 3.)
x Cod. Theod. lib. xvi. tit. v. de Heeret. c. Ixvi. (tom. vi. p. 190. Lugd. 1665.)
Damnato portentosze superstitionis auctore Nestorio, nota congrui nominis ejus
inuratur gregalibus, ne Christianorum appellatione abutantur : sed quemadmo-
dum Ariani, lege divee memorize Constantini, ob similitudinem impietatis, Por-
phyriani a Porphyrio nuncupantur ; sic ubique participes nefarize sectee Nestorii,
Simoniani vocentur. Vide illud ipsum etiam in Actis Concil. Gen. Ephes.
part iil. ec. xlv. tom. iii. Cone. p. 1209.
Y Concil. Sardic. Ep. Synod. apud Theod. lib. ii. ¢. vi. p.594, edit. Paris. 1642.
Cu. IIT. § 5. CHRISTIAN CHURCH. 33
they require all catholics not only to deny the Arian bishops
the title of bishops, but even that of Christians. All which
evidently proves, that the ancients put a manifest difference
betwixt those who were apostates from the faith, and those
who as yet had never made any solemn profession of their
faith in baptism: they allowed the catechumens the name of
Christians, because they were candidates of heaven ; but they
judged heretics unworthy of that name, because they corrupted
the common faith of Christians, and denied the Lord by
whose name they were called.
Sect. V.—Penitents and Energumens ranked in the same class
with Catechumens.
4thly. We may observe, in the last place, that there were no
Christians, but what might be reduced to some one or other of
the three forementioned orders: for the penitents, and ener-
gumens, as they called those that were possessed with evil
spirits, may be ranked among the catechumens, being com-
monly treated and disciplined by the Church in the same
manner as they were, and placed in the same class with them ;
and the monks and other ascetics may be ranked under the
common head of believers, though they had some peculiar
marks of distinction in the Church. Yet I shall not confine
myself to speak of all those precisely in this order, and under
these heads, but give each a distinct and proper place in this
discourse ; speaking here only of believers in general, as they
stood distinguished from the catechumens and the clergy of
the Church, and treating of the rest as occasion shall require
in the following parts of this discourse.
Tove dé tig Tac éxkAnoliag adt@y émedOovrag dikny Aixwy, Tonydproy roy év
’"AdeEavdpeig, Bacihaoy roy év ’Ayxiog, kai Kuyriavoy roy tv Taty, robrove
pnot émiokdrove dvopateayv pndé Xorotiavode, x. T. Xr.
VOL. I. D
34 THE ANTIQUITIES OF THE Book I.
CHAPTER IV.
A MORE PARTICULAR ACCOUNT OF THE TloTOl, OR BELIEVERS;
THEIR TITLES OF HONOUR AND PRIVILEGES ABOVE THE
CATECHUMENS.
Secr. I.—Believers otherwise called pwriGbmevor, the [Mu-
minate. |
THE moro, or ‘ Fideles, being such as were baptized, and
thereby made complete and perfect Christians, were upon that
account dignified with several titles of honour and marks of
distinction above the catechumens. They were hence called
gwriZouevor, ‘the illuminate :’ so the Council of Laodicea’”
terms those that were newly baptized, tpdécgparov pwriabévrac.
And Jobius* in Photius, of @wriZduevor. As St. Paul him-
self in the Epistle to the Hebrews twice uses the word ‘ illumi-
nate’ for ‘ baptized,’ in the opinion of most? interpreters. The
reason of the name is given by Justin Martyr, who says’,
‘They were so called, because their understandings were en-
lightened by the knowledge that was consequent to baptism.
For all the mysteries of religion were unveiled to the baptized,”
which were kept secret from the catechumens: and sometimes
z Concil. Laodiec. can. iii. (Labbe, tom. i. Cone. p. 1496.) Teoi rod px Setv
modoparoyv gwriobivracg mpocdyecOat éy raypare tepariKy.
* a Phot. Cod. cexxii. p. 595. Ot dwrtZopmevor Exra apeoac Naprropopovow.—
Conf. ibid. p. 598, circa med.
b Grotius ad Hebr. vi. 4. Verum quidem est, baptismum apud veteres nomen
habuisse gwrtopov, illuminationis, ete. Estius ad h. 1. ‘Illuminatos’ sine
dubio vocant baptizatos ;.. Vocabatur baptismus, antiquis Ecclesize temporibus,
‘sacramentum illuminationis,’ seu, ut Greeci loquuntur, ‘ illuminationum,’
pwrioparwy, etc.
e Justin. Mart. Apol. ii. p. 94. KaXsirat rovro rd AovTPOY gdwTlopoc, we
gwrigopivor THY dtavotay TOY TadTa payOavéeyTwyr. (Paris. 1742. vol. i. p. 80.
C 4.)
Cu. IV. § 3. CHRISTIAN CHURCH. 35
also baptism was attended with extraordinary illuminations of
the Holy Ghost, as in those whom St. Paul caused to be bap-
tized at Ephesus: Acts xix. 6, “‘ They spake with tongues and
prophesied.” :
Secr. I].—And of peuvnpévor, the Initiated.
2. They were hence also styled of ueuunuevor, which the
Latins call ‘ Initiati, the initiated; that is, admitted to the
use of the sacred offices, and knowledge of the sacred mysteries
of the Christian religion. Hence came that form of speaking,
so frequently used by St. Chrysostom and other ancient.
writers* when they touched upon any doctrines or mysteries
which the catechumens understood not, isacw of peuvnpévor,
‘The initiated know what is spoken.’ St. Ambrose writes a
book to these® ‘ Initiati.. Isidore* of Pelusium, and Hesy-
chius® call them ptora, and others puotaywynro:: whence
the catechumens have the contrary names, duvoror, apbyror,
and auvotaywynrot, the uninitiated, or unbaptized.
Sect. Il] —And ré\evo, the Perfect.
3. Believers were otherwise called réAeoe and reAcobpevor,
the perfect ; because they were consummate Christians, who
had a right to participate of the holy eucharist; the 7d réAciov,
as it is frequently called in the canons? of the ancient councils,
where éwt rd réAevov éAOciv, and rod reAklou petéxerv, always
signify participation of the holy eucharist, that sacred mystery
that unites us to Christ, and gives us the most consummate
perfection that we are capable of in this world.
4 Casaubon. (Exercit. xvi. in Baron. p. 399.) observes this phrase to occur
no less than fifty times in St. Chrysostom and St. Austin.
€ Ambros. De his qui initiantur mysteriis.
f Isidor. lib. iv. ep. clxii. "Ioacwy ot piorat Td NEySpeEvor.
& Hesych. voce Miorat.
h Concil. Aneyran. can. iv. (Labbe, vol. i. p. 1457.) "Edo£ev treavrov axpoa-
cat, vrorecsiv Of rpia Eryn, ebyijc Oé povne Kowwvioa ern obo, Kal TérE
Ibid. can. v. (p. 1457.) “Iva 7d rédevoy rH rerpaeria
(rpteria) AABwor.—See also can. vi.
eOciv imi ro TéXELOV.
36 THE ANTIQUITIES OF THE Boox I.
Sect. 1V.—Cari Dei, Filia Dei, ayo, &e.
4. Tertullian adds to these the names of ‘ Cari Dei,’ the
favourites of heaven ; because their prayers and intercessions
were powerful with God, to obtain pardon for others, that
should address heaven by them. Therefore, in his instructions
to the penitents, he bids them “fall down at the feet of those
favourites’,” and commend their suit to all the brethren,
desiring them to intercede with God for them.
All these names (and many others that might be added,
which are obvious to every reader, such as saints, and sons of
God, &c.) were peculiar titles of honour and respect given
only to those who were voroi, or Believers.
Sect. V.—The privileges of the Fideles. 1. To partake of the
Eucharist.
And hence it was that correspondent to these names, the
‘ Fideles’ had their peculiar privileges in the Church, above
the catechumens. For, first, it was their sole prerogative to
partake of the Lord’s table, and communicate with one another »
in the symbols of Christ’s body and blood at the altar. Hither
none came but such as were first initiated by baptism. Whence
the custom was, before they went to celebrate the eucharist,
for a deacon to proclaim ayia aytore, “holy things for holy
men :”—“ ye catechumens, go forth';” as the author of the
Constitutions, and St. Chrysostom, and some others, word it.
Sect. VI.—2. To join in all the Prayers of the Church.
2. Another of their prerogatives above catechumens, was
to stay and join with the minister in all the prayers of the
Church ; which the catechumens were not allowed to do. For
1 Caris Dei adgeniculari, et omnibus fratribus legationes deprecationis suze
injungere. Tertull. de Poenit. cap. ix. p. 127. A 10.
i Constit. Apost. lib. viii. ¢. viii. (Labbe, vol. i. p. 467. A 8.) Asyérw o
Ovakovoc, ILpoeAOere ot pwrtZopervot.
Cap. xii. p. 474. A 4. Myrig carnxov-
Pévwr' PHTLC AKPOWMEVWY PHTLC THY aTloTwWY. Chrysostom. Hom. in
Parabol. de Filio Prodig. tom. vi. p. 314. (edit. Francof.) “Eaooy pe orijvat
pera THY KaTHXoUpEVWY, THY OUHY Tijc ékAnoiac Evdov" iva Oewowy Ta év
abry TeAobpeva pvoT Hola, ToOHowW KaTa puxpdy TadTra Tadw avadaPelr.
Ibid. Maric karnxoupivwr, pyntic THY pH toOLovTwr, K. T. X.
Geil. § 7. CHRISTIAN CHURCH. 37
in the ancient service of the Church, there were no prayers
preceding the communion-office ; but only such as particularly
related, either to the several classes of penitents, or the ‘ ener-
gumeni,’ that is, persons possessed with evil spirits, or the
catechumens themselves, When these prayers were ended,
the catechumens and all others were commanded to withdraw ;
and then began the communion-service at the altar; where
none were admitted so much as to be spectators, save those
who were to communicate in the eucharist. For to join in
prayers and participation of the eucharist were then privileges
of the same persons; and no one was qualified for the prayers
of the Church, that was not qualified for the communion.
Sect. VII.—3. The use of the Lord’s Prayer another preroga-
teve of the musrot: whence it was called sbyn miorov, the Prayer
of Believers. ;
3. More particularly the use of the Lord’s Prayer was the
sole prerogative of the wicroi, or Believers. For then it was
no crime, or argument of weakness, or want of the Spirit, to
#use it; but an honour and privilege of the most consummate
and perfect Christians. The catechumens were not allowed
to say, ‘‘ Our Father,” till they had first made themselves sons
by regeneration in the waters of baptism. This is expressly
said by St. Chrysostom*, St. Austin!, Theodoret™, and several
others. And for this reason, Chrysostom" calls it evyi) moray,
and St. Austin® ‘ Oratio Fidelium,’ the prayer of the rege-
* Chrysostom. Hom. ii. in 2 Cor. (tom. v. p. 516, edit. Francof.) Oddérw
EUXIV EXOVOL TIY VEVopLopévNY, Kai EiceveyOeicay imd Xo.orod, ovdéTH
mappyciay KeKTnvTat, aN éréowy OéovrTar THY pvoTaywynivTwr. (Paris.
1636. vol. iv. p. 740. line 25 from bottom.)
1 Augustin. Hom. xxix. de Verbis Apost. (Bened. 1700. vol. v. p. 604. C ae)
Interrogo te, Oratio ista ecclesize est, Fidelium est, an Catechumenorum ? Certe
utique regeneratorum est, id est, baptizatorum, ete.
m Theodoret. Hzeret. Fabul. Compend. lib. v. ¢. xxviii. (Schulze, Halze, 1772.
vol. iv. p. 479 at top.) Tatrny rv roocevyiy od rove apunrove, adda
TOU pvoTaywyoupévouc SiddoKkopev. Ovddeic yao TOV dpuhrwy yew TOAMG,
Ilarep npay 0 év rotc odpavoic, k. T. X.
» Chrysost. Homil. x. in Coloss. (tom. vi. p. 234, edit. Francof.) Eira émveic
THY EVXIY THY TidTOY, tyTadOa trravero, We KopwVida Tid Kai avvoscpov Uren
TavTwY THY EvXHY ToLnoapEVoC. (Paris. 1636. vol. vi.p. 1385. line 11 from bottom.)
© Aug. Enchirid. ¢. lxxi. De quotidianis brevibus levibusque peccatis....
quotidiana Fidelium oratio satisfacit. (Bened. 1700. vol. vi. p. 163. E.)
38 THE ANTIQUITIES OF THE Boox I.
nerate or believers ; because it was their privilege and birth-
right. ‘It was given to them as their property,” he? says ;
‘‘and therefore they made use of it: having a right to say,
‘Our Father which art in heaven’, who were born again to
such a Father, by water and the Holy Ghost.”
Sect. VIIL.—4. They were admitted to hear Discourses upon
the most profound mysteries of religion.
4. Lastly, They were admitted to be auditors of all dis-
courses made in the Church, even those that treated of the
most abstruse points and profound mysteries of the Christian
religion ; which the catechumens were strictly prohibited from
hearing. The catechumens were allowed to hear the Serip-
tures, and the ordinary popular discourses that were made
upon them; which was no more than what some councils?
allow even to Jews and Gentiles: for in those discourses they
never treated plainly of their mysteries, but in such a covert
way, as the catechumens could not understand them. But
when the catechumens were dismissed, then they discoursed
more openly of their mysteries before the ‘ Fideles,’ whose
privilege it was to be the sole auditors of such discourses.
This we learn from St. Ambrose’; who says, his common dis-
courses to the unbaptized were only upon points of morality ;
but when they were baptized, then was the time to open to
them the mysteries and sacraments of religion: to have dis-
Pp Aug. Enarrat. in Psalm. exlii. (Bened. 1700. vol. iv. p. 1188. D2.) Ista
Oratio Dominica magis fidelibus datur.
1 Td. Enchir. ad Laurent. c. Ixxi. (Bened. 1700. vol. vi. p. 163. E 3.) Eorum
est dicere ‘ Pater noster, qui es in ceelis ;? qui jam Patri tali regenerati sunt ex
aqua et Spiritu.
4 Concil. Carthag. IV. can. Ixxxiv. (Labbe, vol. ii. p. 1206.) Ut episcopus
nullum prohibeat ingredi -ecclesiam et audire verbum Dei, sive gentilem, sive
heereticum, sive Judzeum, usque ad missam catechumenorum.
r Ambros, de his, qui mysteriis initiantur, cap. i. (Paris. 1836. vol. iii. p. 332.)
De moralibus quotidianum sermonem habuimus, quum vel Patriarcharum gesta,
vel Proverbiorum legerentur przecepta: ut his informati atque instituti adsues-
ceretis majorum ingredi vias, eorumque iter carpere, ac divinis obedire ora-
culis : quo renovati per baptismum, ejus vitee usum teneretis, quee ablutos
deceret. Nunc de mysteriis dicere admonet, atque ipsam sacramentorum
vationem edere: quam ante baptismum si putassemus insinuandam nondum
initiatis, prodidisse potius quam edidisse estimaremur.
Cu. IV. § 8. CHRISTIAN CHURCH. 39
coursed to them of those things before, had been more like
exposing mysteries, than explaining them. St. Austin speaks
to the same purpose, in one of his sermons’ to the newly bap-
tized ; ‘‘ Having now dismissed the catechumens, (says he,) we
have retained you only to be our hearers: because, beside
those things which belong to all Christians in common, we are
now to discourse more particularly of the heavenly mysteries,
or sacraments; which none are qualified to hear, but such as
by God’s gift are made partakers of them. And therefore ye
ought to hear them with the greater reverence, by how much
more sublime those doctrines are, which are committed only
to the baptized and believing auditors, than those which the
catechumens-also are wont to hear.” Theodoret' takes notice
of the same distinction made in their discourses, according to
the difference of their auditors; saying, ‘‘ We discoursed ob-
scurely of divine mysteries before the unbaptized: but when
they are departed, we speak plainly to the baptized.” From
all which it is evident, that the ‘ Fideles’ were singled out, as
the only proper auditors fit to hear discourses upon the sub-
lime doctrines and mysteries of religion. And in these and
the like privileges, consisted their prerogative above the cate-
chumens.
S August. Serm. i. ad Neophytos in Append. tom. x. p. 845, (Bened. 1700.
vol. vi. Append. p. 768. D.) Dimissis jam catechumenis, vos tantum ad audien-
dum retinuimus ; guia preeter illa quee omnes Christianos convenit in, commune
servare, specialiter de ccelestibus mysteriis loquuturi sumus, quee audire non
possunt, nisi qui ea donante jam Domino perceperunt. Tanto ergo majore
reverentia debetis audire quee dicimus, quanto majora ista sunt quz solis
baptizatis et fidelibus auditoribus committuntur, quam illa quze etiam cate-
chumeni audire consueverunt.
t Theodor. Quest. xv. in Numb. ’Aonpwe dia rode apunrove Tepi THY Oeiwy
SiadeypeOa pvornoiwy’ trotTrwy o& xwpisopévwv, sapGg Tovg pepmunpevouc
dWackopev. (Schulze, Hale, vol. i. p. 230.)
AQ THE ANTIQUITIES OF THE Boox I.
CHAPTER V.
OF THE DISTINCTION BETWIXT THE LAITY AND CLERGY ;
AND OF THE ANTIQUITY OF THAT DISTINCTION.
Srecr. 1.—The Fideles otherwise called Laici, to distinguish them
Srom the Clergy.
We have hitherto considered the great body of the Christian
Church, the ‘ Fideles,’ as opposed to the catechumens: we are
now to view them in another relation, as contradistinet to the
clergy: in which relation they went by other names; such as
those of ‘ Laici,’ laymen; Piwrcot, seculars ; idi@ra, private
men. The most common and ancient name was that of
‘Laici;’ which every where occurs in the writings of Origen,
Cyprian, and Tertullian, and others of the third century:
which is a thing so evident, that the greatest enemies of this
distinction, Rigaltius", Salmasius, and Selden, do not pretend
to dispute it; but only say, there was originally no such dis-
tinction in the Church; but that it is a novelty, and owing to
the ambition of the clergy of the third century, in which
Cyprian and Tertullian lived,
Secr. I].—The Antiquity of this distinction proved against
Rigaltius, Salmasius, and Selden.
This accusation reflects highly upon St. Cyprian, and other
holy martyrs his contemporaries; who were as far from the
ambition that is charged upon them, as the authors are from
truth, that bring the charge. For indeed the distinction was
none of their inventing; but derived from the Jewish Church,
and adopted into the Christian by the apostles themselves.
" Rigalt. Not. in Cypr. Ep. ili.
Cu. V.§ 3. © CHRISTIAN CHURCH. 4A
Clemens Alexandrinus’ speaking of St. John, says, “‘ that after
his return from banishment in the isle of Patmos, he settled at
Ephesus ; whence being often invited to visit the neighbouring
regions, he ordained them bishops, and set apart such men
for the clergy, as were signified to him by the holy Ghost.”
Whence it appears, that the name kAjooe, clergy, was always
a peculiar title of those that were set apart for the ministry
and service of God. And that this distinction came from the
Jewish Church, is evident from what Clemens Romanus* says
of the Jewish economy; “that as the high-priest had his
office assigned him, and the priests also their proper station,
and the Levites their peculiar service ; so laymen, in like man-
ner, were under the obligation of precepts proper for laymen.”
These instances evidently prove, that a distinction was always
observed in these names, laity and clergy, from the first foun-
dation of the Christian Church.
Sect. II1.—An objection from 1 Pet. v. 3. answered.
There is but one objection of any moment against this:
which is taken from the words of St. Peter; where he bids
the elders of the Church “not lord it over God’s heritage.”
The original is, unS w¢ Kataxvoebovreg TOV KAHowY: Which
(as some learned’ critics observe) may as well signify the pos-
sessions of the Church, as the people. But admit that it means
the people ; this is no more than is said of the people of Israel,
who are called God’s xAijooe and Aadc FyxAnooe, his inherit-
ance or his clergy; Deut. iv. 20. ix. 29, as both the Jews
and Christians were, in opposition to the heathen: notwith-
standing which, God had his peculiar cAjoo¢ among his own
people, who were his lot or inheritance, and distinguished by
¥ Clem. Alex. Quis Dives salvetur ? apud Combefis. Auct. Noviss. p. 185.
(Oxon. 1715. p. 959, line 2.) “Ezretd)) rou rupavvov reXevTHoavToc, awd TiC
Ilarpov rig vncov perHrOev eri tiv "Edecov, ayer Tapakadovpevoc kai eri
Ta TANnoWwWxwoa THY EOvHy, brov piv émioKdTovC KaTaoTHOWY, OToU Oé bag
éxxAnoiag dopdowy, drov dé KANooY, Eva TE TVA KANOWowY LTO Tov IIvEdpaToc
onpatvopévwy. Conf. Euseb. lib. iii. ¢. xxiii.
x Clem. Rom. Ep. i. ad Corinth. n. xl. Ta apytepet iOiae AEcTovpyiae Cedo-
pévar siaiv, Kai Toic iepevoty idwog 6 Tor0¢ TpoGTETaKTaL, Kai AEviTaIC idiat
dtakoviar érrixewvrav 6 Naixde avOpwrog Toig Aaikoig woocTaypacw déeTaXL.
(Russel, Patres Apostol. vol. i. p. 152.)
yY Dodwell. Dissert. i. in Cyprian.
42 THE ANTIQUITIES OF THE Book I.
that name from the ‘ Laici,’ or remaining body of the people.
As we have observed before in the name zuovol, ‘ Fideles,’ or
Believers ; all persons within the pale of the Church were called
Believers, in opposition to infidels and pagans; but when they
would distinguish one order of men in the Church from
another, then the name ‘ Believers’ was given peculiarly to
such as were baptized, and the rest were called ‘ catechumens ;’
so here, all Christian people are God’s kAjpoe, his lot, his in-
heritance, or his clergy: but when his ministers are to be dis-
tinguished from the rest of the people in the Church, then the
name ‘ Clerici,’ or ‘clergy,’ was their appropriate title, and the
name of the other ‘laymen.’ °
Secr. 1V.—A distinction in the, offices of Laity and Clergy
always observed.
And this observation will help to set another sort of persons
right, who confound not only the names, but the offices, of
laity and clergy together; and plead that originally there was
no distinction between them. The name of priesthood, indeed,
is sometimes given in common to the whole body of Christian
people; 1 Pet. ii. 9. Rev. i. 6: but so it was to the Jewish
people, Exod. xix. 6. ‘“‘ Ye shall be unto me a kingdom of
priests, and an holy nation.” Yet every one knows, that the
offices of the priests and Levites among the Jews were very
distinct from those of the common people, not by usurpation,
but by God’s appointment. And so it was among Christians,
from the first foundation of the Church. Wherever any num-
ber of converts were made, as soon as they were capable of
being formed into an organical Church, a bishop, or a pres-
byter, with a deacon, was ordained to minister to them; as
Epiphanius? delivers from the ancient histories of the Church.
The same may be observed in the forementioned passage of
Clemens Alexandrinus, where he says, “St. John ordained
bishops and other clergy, in the Churches which he regulated,
z Epiph. Heer. Ixxv. Aérian. n. v. (Colon. 1682. vol. i. p. 908. D.) TAn@ove
pn OvToC, obx EvpsOnoay éy abroic ToETBUTEDOL KaTacTAaOHYaL, Kai HoKeoOnoay
émi TM KaTa ToToY povy éemickdr@ Gyvev Oé Cvtakdvov, éioxoToy adivaToy
civat. Kai éizeuehyoaro 6 tye amédstodog OtaKdveug civar TH EmioKkoTw
dua THY UmNpEClay, OVTW TIE ExKAXyoiac AaBovonc Ta TANPWMATA TIE oiKO-
vopiag, K. T. X.
Cu. V. § 4. CHRISTIAN CHURCH. 43
by the direction of the Holy Ghost.” Hence it is that Igna-
tius so frequently, in all his epistles, charges the people to do
nothing without the bishops’, presbyters, and deacons. ‘Ter-
tullian? says, “It was customary among heretics to confound
the offices of clergy and laity together: they made one a
bishop to-day, and another to-morrow: to-day a deacon, and
to-morrow a reader: to-day a presbyter, and to-morrow a
layman. For laymen among them performed. the offices of the
priesthood.” But this was not the custom of the Catholic
Church. For as St. Jerome® observes, ‘‘ They reckoned that
to be no Church, which had no priests.” They were of no
esteem with them, who were both laymen and bishops together.
And by this we may judge how ingenuously they deal with St.
Jerome and Tertullian, who allege their authorities to prove
that every Christian is as much a priest as another. St. Jerome
indeed says4, ‘There is a laical priesthood ;’ but then he ex-
plains himself to mean no more by that, than Christian bap-
tism, whereby we are made kings and priests to God. And
Tertullian® grants no other priesthood to laymen, save
that they may baptize in case of absolute necessity, when
none of the ecclesiastical order can be had; which was ac-
cording to the principles and practice of the primitive Church,
a Ignatius, Epist. ad Magnes. n. vi. (Russel, Patr. Apost. vol. ii. p. 126.)
Tlapaw& tv spovoia Os0d omovddtere wavTa Tpdccey, TPOKAONLEVOY TOU
iqiskomou sic Tézov OE0v, Kai THY TeEcBUTiowY sic TOTOY GuVEdpio THY
arooré\wy, kai Tov Crakdvwr, TOY esol yUKUTaTOY, TETLOTEVpEVOY OLaKoviaY
Ibid. n. vii. (page 128.) “Qozep 6 Kipuog avev tov Iarpdc¢
? A > / c , n »” a 9 e ~ »” > 4 ~ ? , er
ovdey éroinge, YYwpévocg OY, ovTE Ov EavTOU, ovTE CLa THY ATODTOAWY, OVTWE
*Inoov Xouorov.
pnd: ipeic dvev Tod émioxdrov, Kai THY oscBuTiowy, pndév modcoere. Conf.
Ep. ad Trail, n. ii. Ep. ad Philadelph. n. vii.
b Tertull. de Preescript. ¢. xli. (p. 217, edit. Par.) (Paris. 1664. p. 217. C 3.)
Alius hodie episcopus, eras alius : hodie diaconus, qui cras lector : hodie pres-
byter, qui cras laicus ; nam et laicis sacerdotalia munera injungunt.
¢ Hieronym. advers. Lucif. tom. ii. p. 145. (Venet. Vallars. vol. ii. p. 194. D 4.)
Ecclesia non est, quee non habet sacerdotes. Sed omissis paucis homunculis, qui
ipsi et laici sunt et episcopi, &e.
4 Hieron. ibid. p. 136. Sacerdotium laici, i.e. baptisma. Secriptum est enim,
‘Regnum nos et sacerdotes Deo Patri suo fecit,’ ete. (p. 174. A 6.)
e Tertull. Exhort. ad Castit. c. vii. (Paris. 1664. p. 522. A 8.) Nonne et laici
sacerdotes sumus? Scriptum est, ‘ Regnum quoque nos et sacerdotes Deo et
Patri suo fecit.’ .. Ubi ecclesiastici ordinis non est consensus, et offers et tinguis
et sacerdos es tibi, solus. Sed ubi tres, ecclesia est ; licet laici.
7
4A. THE ANTIQUITIES OF THE Book I.
but does by no means confound the offices of laity and clergy
together, unless any one can think cases ordinary and extra-
ordinary all one. The ancient historians‘, Socrates and Ruffin,
tell us, ‘that Frumentius and Addesius, two young men, who
had no external call or commission to preach the Gospel,
being carried captive into India, converted the nation, and
settled several churches among them.” And the same Socra-
tesé and Theodoret say, “that the Iberians were first con-
verted by a captive woman, who made the king and queen of
the nation preachers of the Gospel to their people.” Yet a
man would argue very weakly, that should hence conclude, that
therefore there was no distinction betwixt clergy and laity in
the primitive Church; or that laymen might preach without a
call, and women ordain ministers of the Gospel. The author
of the comments upon St. Paul’s Epistles, under the name* of
St. Ambrose, seems to say indeed, that at first all Christ’s dis-
ciples were clergy, and had all a general commission to preach
the Gospel and baptize: but that was in order to convert the
world, and before any multitude of people were gathered, or
Churches founded, wherein to make a distinction. But as
soon as the Church began to spread itself over the world, and -
sufficient numbers were converted to form themselves into a
regular society, then rulers and other ecclesiastical officers were
appointed among them, and a distinction made, that no one,
no, not of the clergy themselves, might presume to meddle with
any office not committed to him, and to which he knew him-
self not ordained. So that for aught that appears to the con-
trary, we may conclude, that the names and offices of laymen
and clergy were always distinct from one another, from the
first foundation of Christian Churches.
f Ruffin. lib. i. c. ix. Soerat. lib. i. c. xix.
& Socrat. lib. i. c. xx.
h Ambros. sive Hilar. Diacon. Com. in Eph. iv. p. 948. Ut cresceret plebs
et multiplicaretur, omnibus inter initia concessum est et evangelizare et bapti-
zare et Scripturas in ecclesia explanare. Ubi autem omnia loca circumplexa
est ecclesia, conventicula constituta sunt, et rectores et cetera officia in ecclesiis
sunt ordinata, ut nullus de clero auderet, qui ordinatus non esset, preesumere
officium, quod sciret non sibi creditum.
Cu. V. § 6. CHRISTIAN CHURCH. AS
Sect. V.—Laymen also called Bwwricot, Seculars.
The laymen were distinguished also by the name of
Buwrixot, * Seculars,’ from Bioc, which signifies a ‘ secular life.’
And by this title they are discerned not only from the clergy,
but also from the ascetics and those of a more retired life, who
bade adieu to the world, and disburdened themselves of all
secular cares and business. Thus St. Chrysostom: exhorting
all men to read the Scriptures, says, ‘‘ Let no man think to
excuse himself by saying, I am a secular, dvjp BiwriKoe, it
belongs not to me to read the Scriptures, but to those that
have retired from the world, and have taken up their abode in
the tops of the mountains.” And in another place, comment-
ing on those words of St. Paul, ‘ Let every soul be subject to
the higher powers,’ he says, ‘‘ This command is given to the
clergy, and to the monks, and not to the seculars# only.”
And so they are styled in the author* who goes under the
name of Justin Martyr, and others.
Sect. VI.—And idiéra, private men.
In some writers, they are termed idwrat, ‘ private men,’ as
bemg only in a private capacity, and not acting as public
ministers. So it was another name to distinguish them from
the clergy who were in the public office and employment of
the Church. St. Chrysostom! and Theodoret™ say the word
idence is so used by St. Paul himself, (1 Cor. xiv. 16.)
which we translate ‘ unlearned ;’ but they say it signifies no
more than a layman, or one in a private capacity, whether
i Chrysost. Hom. iii. in Lazar. (tom. v. p. 56, edit. Francof.) M7 poe Xeyérw
Tig Ta WuXpa Pyyara ixeiva, Kai wWoAAE KaTayvuHcEewG Akia,"OrL. . avHo Eipe
Bwrikoc’ obk EoTi éudy yoadag avaytvwokey, AN éxkeivwy THY anorakapé-
VwY, THY Tag KODUPaC THY dpiwy KaTEANPSTWY, THY TOUTOY TOY Bioy éXOvTwWY
Omverds. (Paris. 1616. p. 59. D.)
i Chrysost. Hom, xxiii. in Roman. (p. 316, edit. Francof.) Tatra dvararre-
Tat lepevor, Kai povaxoic, odxi Toig BiwTiuKotc povoyv. (Explan. in N. T. Paris.
1636. vol. iv. p. 258.)
k Justin. Mart. Resp. ad Queest. xix. (Paris. 1742. p. 446 at bottom.) T@
BwwrnK@~ avOpory, ete.
1 Chrysostom. Hom. xxxv. in 1 Cor. xiv. (tom. v. p. 389, edit. Francof.)
"Ldusrny dé roy Naixdy rEyEL.
m Theod. in 1 Cor, xiv. 16. "Idtwrny cadet rov iv rp Aaikp raypare TETay-
pévoy. (Schulze, Halse, 1771. vol. iii. p. 259.)
46 THE ANTIQUITIES OF THE Book I.
learned or unlearned, who is not a public minister of the
Church. And so Origen also uses the name ids@ra, not for
persons unlearned, but for ‘laymen,’ who had power, as well
as other Christians, to cast out devils in the name of Christ?.
And Synesius opposes the names icra and ispete to one
another, making® the one to denote those who ministered in
the sacred service of the Church; and the other, those who
had no such office, but served God only in a private capacity,
as laymen. Whence also speaking of some clergymen who
deserved to be degraded, he says?, they were to be treated
publicly by all, we avtupuve idiwra, as ‘mere private men,’
that is, no longer as clergymen, but laymen. Whence we
may collect, that this was a common name for all such as had
no public office or ministry in the Church.
Sect. VII.— What persons properly called Clerier.
On the other hand, all persons who had any public employ-
ment in the Church, were called by the common name of
‘Clerici:’ which name, at first, was given only to the three
superior orders of bishops, priests, and deacons, because there
were then no other orders in the Church. But in the third
century, many inferior orders were appointed, as subservient
to the deacon’s office, such as sub-deacons, acolythists, readers,
&e. And then those also had the common name of ‘ Clerici’
too, having no further concern with secular affairs, but wholly
attending the seryice of the Church. St. Cyprian always gives
these the name of ‘ Clerici4:’ as where he speaks of Optatus a
sub-deacon, and Saturus a reader, he styles them both ‘ Clerici.’
n Origen. c. Celsum, lib. vii. (Cambr. 1677. p. 334.) Od¢ (daipovac) ob« éXiyot
XporiavGy arehatvovor THY TacxXévTwY, oby ovbEVL TEPLEVYW Kai paytKDp 7
pappakevtK mpaypaTi, ada povy sbxy Kai dpKwoECLY amoVOTEPALC’ Kai
doa dy Obvatro rpocdyev amdovorEepoe AvVOpwTOC; we érimay yap Wiwra
TO TOLUVTOY ToaTTOVOL, K. T,X.
© Synes. Ep. liv. ad Theoph. p. 144. (p. 190, edit. Paris. an. 1633.) Suxvot
wap ipiy Kai Ora Kat tepeic TAaTTOpeEvol TLVvac dvEipove.
P Synes. Ep. Ixvii. p. 259. (p. 216.) Anpocia pév ottw mpocooréov adbroicg
we avTupue idwrate.
a4 Cypr. Ep. xxiv. al. xxix. (Oxon. 1682. p. 55.) et Paris. (lib. iii. ep. xxii.
ed. Basil.) Quoniam oportuit me per clericos seribere, etc. fecisse me sciatis
lectorem Saturum, et hypodiaconum Optatum confessorem.
Cu. V. § 8. CHRISTIAN CHURCH. 4’
The ordinations of such he? calls ‘ ordinationes clerice.’ And
hence the letters which he had occasion to send to foreign
parts by their hands, had the name of ‘literze’ clerice,.’
Lucian the martyr, and Cyprian’s contemporary, speaks in the
same style concerning exorcists*t and readers.
The Council of Nice itself" gives the appellation of «Ajpoe
to others besides bishops, presbyters, and deacons. And the
third Council of Carthage made a canon’ on purpose to con-
firm the title to them.
Sect. VILTI—The name Clerici sometimes appropriate to the
inferior orders.
~ Yea, the same Council* seems rather to appropriate the
name ‘Clerici’ to the inferior orders, by way of distinction
from the superior, first naming bishops, presbyters, and deacons;
and then the ‘Clerici,’ or clerks; that is, the inferior orders.
And the same is done by St. Ambrose’ and Hilary” under his
name, more expressly, who speak of the ‘ Clerici’ as distinct
from the deacons. Asalso Epiphanius*, who, speaking of those
that lapsed in Egypt in the Diocletian persecution, says, “‘ Some
* Cypr. Ep. xxxiii. al. xxxviii. (lib. i. ep. ix. edit. Basil.) Qui in ecclesia
Domini ad ordinationem clericalem promoventur, ete.
8 Cyprian. Ep. xxiii. (lib. iii. ep. xxi. edit. Basil. 8.) Perquam grave est, si
epistole clericze veritas mendacio aliquo et fraude corrupta est. Vide Fell.
Not. in hane Epist.
t Lucian. Epist. xvii. al. xxiii. apud Cypr. Preesente de Clero, et Exorcista, et
Lectore; Lucianus scripsit. (Oxon. 1682. p. 49.)
u Cone. Niczen. can. iii. (tom. iii. Cone. p. 29.) “Amnydpevoe kafddov 4
Heyarn ovvodoc, pyre émioxdrm, phre moecBuriow, pyre Ovaxdvy, und’ ddtwe
TP Ev TH KANO Tivi Eeivar ovvEioaKToy ExELy THY EL 7) Goa pyrépa, K. T,X,
VY Cone. Carth. IIT. can. xxi. (Labbe, vol. ii. p. 1170.) Clericorum nomen
etiam lectores et psalmistee et ostiarii retinent.
x Cone. Carth. III. ¢. xv. (ibid. p.1169.) Placuit, ut episcopi, et presbyteri,
et diaconi, vel clerici, non sint conductores, ete.
y Ambros. de Dignit. Sacerd. ec. iii. Alind est, quod ab episcopo requirit Deus ;
aliud, quod a presbytero ; et aliud, quod a diacono ; et aliud, quod a clerico; et
aliud, quod a laico.
z Pseud. Ambros. in Eph. iv. Nune neque diaconi in populo preedicant,
neque clerici vel laici baptizant.
a Epiphan. Heer. Ixviii. Melet. n. ii. (Colon. 1682. vol. i. p. 717. C12.) Oi
Hiv a0 orparwTdy byrec, ot O& ard KrYyOLKGY rdpyorTEc Stapdpov KANOOV,
mpeaBurepiou re, Kai Olakoviac, Kai d\Awy.
AS THE ANTIQUITIES OF THE Boox I.
of them were soldiers, some clerks of divers orders, some pres-
byters, and some deacons.” Where the ‘ Clerici’ are spoken of
as distinct from presbyters and deacons. And so in the Coun-
cil of Laodicea> and many other places.
Sect. 1X.—The reason of the name Clerici.
As to the reason of the name ‘Clerici’ and ‘Clerus,’ St.
Jerome’ rightly observes, that it comes from the Greek kAjpoe,
which signifies ‘a lot;’ and thence he says, God’s ministers
were called ‘ Clerici,’ either because they are the lot and por-
tion of the Lord, or because the Lord is their lot, that is,
their inheritance. Others? think some regard was had to the
ancient custom of choosing persons into sacred offices by lot,
both Jews and Gentiles; which is not improbable, though that
custom never generally prevailed among Christians, as shall be
showed hereafter.
Srecr. X.—All the Clergy called Canonict.
There is another name for the clergy, very commonly to be
met with in the ancient councils, which is that of ‘ Canonici,’ a
name derived from the Greek word xaveyv, which signifies,
among other things, the ‘roll’ or catalogue of every Church,
wherein the names of all the ecclesiastics were written, and
which was (as it were) the rule of knowing to what Church
they belonged. In this sense, the word kavey is often used
by the Council® of Nice. The Council of Antioch’ calls it
fiyioc kavwv, ‘the sacred roll,’ the Apostolical Canons, xcara-
b Cone. Laod. can. xx. (Labbe, tom. i. Cone. p. 1500.) ‘Opoiwe dé Eye
ry Kai Tove OvaKkdvouc bb THY bTNOETOY Kai TaYTHY THY KhyOLKOY,
¢ Hieron. Ep. ii. ad Nepot. (Venet. Vallars. vol. ii. p. 258.) Ministri Dei
[propterea vocantur Clerici,] vel quia de sorte sunt Domini, vel quia ipse Do-
minus sors, id est, pars Clericorum est.
4 Dodwell. Dissert. i. in Cypr. § xv.
€ Concil. Niczen. can. xvi. (Labbe, vol. ii. p. 36.) “Oot prpoxidivwc, pyre
Tov goBov Tov Oeov mpd dG0arpory ExXovTEc, pHTE TOY EKKANOLAOTLKOY Kavova
Ibid. can. xvii... kaQat-
Ibid. can. xix,
EL0OTEC, AVAXwWONOOVOL THC éeKKANoiac, K. T. A,
peOnoerar Tov KANpov, Kai adAOTPLOg TOU KaYOVOg EoTaL.
‘Qoatitwe Ot Kai TEpi TOY Otakovicowr, Kai ODXwe TED’ THY tv TY adbTP KavorE
eLeraZopivwy, 6 abrocg TOTOc puAaXONoETat.
f Concil. Antiochen. can. i. (Labbe, vol. ii. p. 562.) Tovde cabapebevrac
aroorepeiabar Kai Thg ELwOEv ric, Ho 6 dyvoc KavwY Kai TO TOU OEod Leparéioy
pereinnger.
CeoVv/§ 1. CHRISTIAN CHURCH. 49
Aoyoe ieparixoc®, ‘the catalogue of the clergy... Which is the
same that Sidonius Apollinaris® calls ‘ Albus ;> and the Coun-
cil of Agde: by the name of ‘matricula;’? and St. Austin‘,
‘tabula Clericorum.’ Now because the names of all the clergy
were enrolled in this catalogue or canon, they were hence called
‘Canonici. As in St. Cyril’, cavovikoyv trapovaia signifies the
presence of the Clergy. And xavovixot Wadrat in the Council
of Laodicea™ signifies such of the clergy, as were ordered to
sing in the Gach And so generally in the Councils of Nice
and Antioch, of év 7 kavdv is put to denote the clergy of
the Church. And upon the same account all others, whose
names were set down in the Churches’ books, to entitle them
to receive maintenance from the Church, were called by the
same name, ‘Canonici,’ such as the monks, virgins, widows,
&e. whom St. Basil® speaks of under this name, as Balsamon
and Zonaras understand him.
Sect. XI.—And raéce rov Piaroe, the order of the Sanctuary.
I pass over many other names of the clergy, which are ob-
vious to every reader; such as that of ecclesiastics, and ispati-
8 Can. Apost. ¢. xiv. (Labbe, vol. i. p. 28.) Et ric moecBirepoc, 7% Ora-
Kovoc, t) OAwe TOU KaTadOyov THY KAnolk@y, K. T. Xr. Can. i. (p. 37.) Et ree
éxioxorroc, i ToEcBUTEpoG, 7) OudKovoc, 7) SAwE Tov Karahéyou Tov LepariKod,
Kamer |
h Sidon. lib. vi. ep. viii. Nomen lectorum Albus nuper excepit.
i Cone. Agath. can. ii. (Labbe, vol. iv. p. 1383.) Rescripti in matricula
gradum suum dignitatemque recipiant.
k Aug. Hom. |. De Diversis, tom. x. p. 525. Delebo eum de tabula Clerico-
rum. (Bened. vol. v. p. 969. D.)
1 Cyrill. Preefat. Catech. n. iii. Oewpeic por raéwy, kai éxiorhpny 3 yoador
avayvwow 3 KavoviK@v Tapovoiav ; K. T.r. (Paris. 1609. p. 6, line 5.)
m Concil. Laodic. can. xv. (Labbe, vol. i. p. 1500.) TLepi rod pun) deiv adéor
TOY KavovuKaY Party, Ty éri Toy GuBwva dvaBavéyvrov, Kai awd OupOéEpac
Wadrévtwr, Erégoue tTivac Paddrewy éy ExxAnoia.
" Concil. Antioch. can. ii. (Labbe, vol. ii. p. 561.) Et tig rév émickdrwr,
Can. vi. ‘O. avroc
mpEecBuTéowy, Ouakovwy, H Tic TOV KavoVoc, K, T. X.
Opog éi Aaikdy, kai mpecBuTépwy, Kat Ctakdvwy, Kai TavTwy ToY ev Kavor.
Cone. Nic. ean. xvi. (Labbe, vol. ii. p. 37.) ‘O tv rp Kavdve eeraZdpevoc.
—Can. xvii. ’Ezrecdy) moddoi ty Tp Kavow eeraouevor rv wrEoveziay Kai
THY atypoxépostay OuwKovTec, K. T. XA.
° Basil. Epist. i. Canonic. can. vi. (tom. iii. p. 23, edit. Paris.) Tév kavovickdy
TAC TOpVELAG EiG yapov pn KaTadoyiZecOat, ara rayTi Tp6Ty Siaorgy abroy
Thy ovvagerayv. (Labbe, vol. ii. p. 1721.)
Vor. tT; EF
50 THE ANTIQUITIES, &c. Ci, ¥) Saag)
kot, or rae feparixy, ‘the holy order, &c.;. and shall but
take notice of one more, which rarely occurs any where but in
Gregory Nazianzen, who gives the clergy, especially the supe-
rior clergy, the name of ra&e rov Bhparoc, ‘the order of the
sanctuary?.’ Which name was given them from their privilege
of entering into that part of the Church where the altar stood ;
which (as we shall see, when we come to speak of churches)
was called Bia or ispareiov, ‘the sanctuary.’ Hither none
might come but the clergy, who were therefore called ‘the
order of the sanctuary.’ Whence in the same author! ro
Bhuart roocayew signifies to give a man ordination, or make
him a clergyman: and 6 amd rov Shuaroc is one of the sacred
order’, or one of the clergy.
P Gregor. Nazianz. Orat. xx. in laud. Basil. tom. i. p. 336. (edit. Paris.)
(Colon. 1690. vol. i. p, 336. B 2.) Tdc tspag rodrepov izavaytvockwy THY Kap
BiBrovg, 6 ToUTwY tEnynrijec, Kai TavTHY OdK aTa~Woag THY TakLy TOU BHpa-
ToC, K. T.A.
qd Id. Orat. xix. de Fun. Patr. p. 299. (Colon. 1690. vol. i. p. 299. D.) Tig dé
peTa Oeod padrov, TY BHhypart ToocHyayer, } Tag Kat avTov UBpELG eLndo-
TUMNoEY, K. T. A,
«Td. Orat. xix. p. 310, 311. Tove tepéac, rove re ddAovE, Kai door TOU BHya-
Toc, Oupaprvpero.—Orat. xx. p. 351. C6. Tepurpérer yao, cai et ph Tig TOY
ix rov Bhyatog iTocxwy THY xElpa THY TELTOOTHY EoTHOE, KAY KaTHVEXON
mrépa dakptwy aé.ov, ev.
BOOK II.
OF THE SEVERAL ORDERS OF THE CLERGY IN
THE PRIMITIVE CHURCH.
CHAPTER I.
OF THE ORIGINAL OF BISHOPS: AND THAT THEY WERE A
DISTINCT ORDER FROM PRESBYTERS IN THE PRIMITIVE
CHURCH.
Sect. Il.— What the Ancients mean by different orders of Bishops
and Presbyters.
We have hitherto considered the clergy in general, as distinct
from the laity, and come now to examine by what names or
offices they were distinguished from one another. And here
the most ancient distinction that occurs, is that of the superior
clergy into the three distinct orders of bishops, presbyters, and
deacons. That there were no other orders in the Church but
these three at first, will be evidenced in its proper place, when
I come to give an account of the first rise and original of the
inferior orders; and that deacons were always a sacred and
standing order, will be proved likewise when I speak particu-
larly of them: here then it remains that our inquiry be made
only into the distinction betwixt the orders of bishops and
presbyters. And this, so far as concerns matter of fact, and
the practice of the Church (which is the thing I have under-
taken to give an account of), will be most fairly and fully re-
solved, by considering only these three things. 1. That the
ancient writers of the Church always speak of these as dis-
tinct orders. 2. That they derive the original of bishops from
E 2
52 THE ANTIQUITIES OF THE Boox If.
divine authority, and apostolical constitution. 3. That they
give us particular accounts and catalogues of such bishops,
as were first settled and consecrated in the new-founded
Churches, by the hands of the Apostles.
But before I proceed to the proof of these things, I must
premise one particular, to avoid all ambiguity; that I take the
word ‘order’ in that sense as the ancients use it, and not as
many of the schoolmen do, who for reasons of their own dis-
tinguish between order and jurisdiction, and make bishops and
presbyters to be one and the same order, only differmg m
power and jurisdiction. This distinction was unknown to the
ancients ; among whom the words, order, degree, office, power,
and jurisdiction, when they speak of the superiority of bishops
above presbyters, mean but one and the same thing, viz. the
power of the supreme governors of the Church, conferred upon
them in their ordination, over presbyters, who are to do nothing
but in subordination to them. St. Jerome, who will be allowed
to speak the sense of the ancients, makes no difference in these
words, ‘ordo, gradus, officium,’ but uses them promiscuously
-to signify the power and jurisdiction of bishops above presbyters
and the whole Church, which is, properly speaking, the very
essence of their order. Therefore sometimes he calls them
different orders, as in his book against Jovinian’; where he says,
that both in the Old and New Testament the high-priests are
one order, the priests another, and the Levites another. So
in his epistlest to Rusticus, and Fabiola", where he joins ‘ ordo’
and ‘gradus’ together. In other places, he uses the word
‘oradus’ only. As in his epistle to Eustochium‘, he calls
presbyters ‘priests of the inferior degree ;’ and in his epistle
s Hieron. contr. Jovin. lib. ii. p. 89. (Venet. 1767. vol. ii. p. 369. B i.)
Veteri Testamento et in Novo, alium ordinem pontifex tenet, alium sacerdotes,
alinm Levit.
t Id. Epist. ad Rustic. tom. 1. p. 46. (Venet. 1766. vol. i. p. 942. C.) Singuli
ecclesiarum episcopi, singuli archipresbyteri, singuli archidiaconi, et omnis ordo
ecclesiasticus suis rectoribus nititur.
u Jd. ad Fabiol. de xlii. Mansion. Israel. tom. iii. p. 44. (Venet. 1769. vol. i.
p. 474. B.) Ipsos secundi ordinis intelligimus preeceptores, Luca Evangelista
testante, duodecim fuisse Apostolos, et septuaginta discipulos minoris gradus.
Vv Epist. xxvii. ad Eustoch. (Venet. 1766. vol. i. p. 722. C 2.) Aderant Hieroso-
lymorum et aliarum urbium episcopi, et sacerdotum inferioris gradus ac Levi-
tarum innumerabilis multitudo.
Cu. I. § 2. CHRISTIAN CHURCH. 53
to Hehodore*, deacons ‘ the third degree :’ and in his comment
upon Micah’, bishops, priests, and deacons, ‘ the degrees in the
Church.’ At other times he expresses his meaning by the
word ‘ offices... As where” he says that bishop, presbyter, and
deacon, are not names of men’s merits, but of their offices.
So that it is all one, according to St. Jerome, whether we say
the order, or the degree, or the office, or the power and
jurisdiction, of a bishop: for all these are imtended to
express the same thing, viz. the authority of bishops over their
presbyters and the whole Church. And in this sense I use
the word ‘order,’ in this discourse, to express the opinion of
the ancients, concerning the different powers of bishops and
presbyters in the Church.
Sect. I].—The order of Bishops always owned to be superior to
that of Presbyters.
Now that there was such a distinction always observed in
the Church, is evident, Ist, From the testimony of the most
ancient writers ; who speak of bishops, presbyters, and deacons,
as distinct degrees in the Church, and the two latter as subor-
dinate to the first. The testimonies of Ignatius to this pur-
pose? are so full and evident, that nothing was ever pretended
x Epist. i.ad Heliodor. Non minorem in tertio gradu adhibuit diligentiam, ete.
y Comment. in Mich. vii. p. 162. (Venet. 1768. vol. vi. p. 518. B10.) Nec
hoe dico, quod istiusmodi gradibus in ecclesia non debeatis esse subjecti.
z Contr. Jovin. lib. i. p. 41. (Venet. 1767. vol. ii. p. 292. C 8.) Episcopus, et
presbyter, et diaconus non sunt meritorum nomina, sed officiorum. .. Si diaconus
sanctior episcopo suo fuerit, non ex eo quod inferior gradu est, apud Christum
deterior est. (p. 293. C 3.)
a Tgnat. Epist. ad Ephes. n. ii. (Russel, Patr. Apostol. vol. i. p. 88.) “Iva
DToTacobmEvot Tip ErioKkdTy Kai TP TpEGBUTEplyp, KaTA TaVTA ITE HyLaopEvol.
—Ibid. num. iii. (p. 89.) Ot ézioxomro: ot kata Ta Tipata dpLobEvTEc ev 'Inoov
Xpicrod yvwpy eiciv.—Ibid. num. iv. (p. 90.) “Obey mpémer bpiv ovvtpexey
Ty TOU érLoKOTOU yYwpy, OED Kai ToLEiTE’ TO yao AEwovopacTOY LpwY ToEC-
Buréovoy, Tov Ozov dEwov, oUTwWE cUYHOpooTaL TH éxtokdTw, wo xopdai KLOaG.
Id. Epist. ad Philad. num. iv. (p. 150.) Eig étviocomoc dua rp weeoBuTe-
piv Kai Ovaxévotc.—Ibid. num. vii. (p. 156.) Te émtondrwp mooctxere, Kai TH
moeoBuTepip, Kai dvaxdvorc.—Ibid. num. x. (p. 148.) ©&dovor dé dpiv, [od
raow] adéivatoy, trip dvdparog Oeov, we Kai [dei] ai Eyywora éxkdyotae
érempay tmioxdmovc, at O&, moecBuTéipove Kai Svakdvove. Id. in Epist. ad
Smyrn. n. viii. (p. 18.) Ilavrec re étmioxdrp axodovbeire, we [0 ‘Inoove
Xpioroc Tp Marpi’ Kai TP ToETBuTEpip we dé] Toig amwoordXdotg Tode dé OLa-
54 THE ANTIQUITIES OF THE Book If.
to be said against them, save only that they are not the genuine
remains of that ancient author; which has been so often con-
sidered and replied to by learned” men, that there is no pre-
tence left to favour such an imagination. The citations are too
numerous to be here inserted at large, and therefore I shall
only give the reader a specimen in one single testimony, by
which he may judge of all the rest. In his epistle to the Mag-
nesians, he exhorts them® “to do all things in unity, under
the bishop presiding in the place of God, and the presbyters in
the place of the apostolical senate, and the deacons to whom 1s
committed the ministry and service of Jesus Christ.”
The author of the Acts of the Martyrdom of Ignatius‘, lately
published from an ancient Greek copy, speaks exactly in the
same manner, of these three orders, when he says, “that as
Ignatius was on his journey to Rome, all the cities and
Churches of Asia sent to salute him by their bishops, presby-
ters, and deacons.” Not long after these authors, lived Pius
bishop of Rome, whose authority I cite, because Blondel®
allows it to be genuine. This author in his epistle to Justus
of Vienne, gives him the title of ‘ bishop‘, and speaks of pres-
byters and deacons under him. In the beginning of the next
age, we have the testimonies of Clemens Alexandrinus, Origen,
KOvoug évToeTea0e, we Oeov éevrorny Ovaxovovyrac.—lIbid. num. xii. (p. 26.)
"Aoragopar roy aéi0eov érioxowoyv Kai Osomperéctarov mpecBurépioyv, Tove
Id. in Epist. ad Trall. n. vii. (p. 164.) “O ywpic
[rov] émuckdrouv Kai TOy rpEcBvTipwy Kai THY SiaKdvwY TL Tpdcowr" 6
ovvOobXroug frou Crakdvovg.
TOLOUTOS MepiavTar TY ouvvEOnoe.—— Ibid. n. xii. (p. 182.) THpése ipiv roic
KaQ’ Eva, tapétwe Kai roic mpecBuripoic, avapbyew Toy éxioxorov.—lbid.
n. xili. (p. 184.) "Eppwo0e ty [Kupip] "Inoov Xpior@, vroracoépevar TY
Id. in Epist. ad
Polye. n. vi. (p. 74.) Ta émisxcomm mooctxere, tva Kai 6 O&dc bpiv. *Avti-
Pvxov éyw THY VroTacoopévwy TH ixiokdT@w, TeETBuTépolc, CraKdvote.
b Pearson. Vind. Ignat. Usser. de Epistol, Ignat.——Voss. Epist. ad
Rivet. Coteler. Preefat. et Not. in Ignat.——Bull. Defens. Fid. Nie. sect. iii.
n. 6. p. 290, ete.
© Ignat. Epist. ad Magnes. n. vi. p. 44. See note [a].
a Martyr. Ignat. ap. Grabium, Spicil. sec. ii. tom. i. p. 12. "Eds£todvro roy
dywv (Iyvariuv) dia rév imicxérwy Kai mpEecBuTépwy Kai Siakdyvwy ai Tig
*Aciacg wWoXELC Kai éxKAHCIaL.
€ Blondell. Apol. p. 18.
f Pius, Ep. ii. ad Just. Vien. Tu vero apud Senatorium Viennam—Colobio
Hpiscoporum vestitus, ete. Presbyteri et diaconi te observent.
ETLOKOTW, WO TY évTOAG, dpoiwe Kai Toc ToETBUTEpOLC.
Gals § 2. CHRISTIAN CHURCH. 55
and Tertullian, all agreeing in the same thing, that there were
then in their own times the different orders of bishops and
presbyters in this Church. ‘There are here in the Church,”
says Clemensé, “‘the different degrees or progressions of bishops,
presbyters, and deacons, in imitation of the angelical glory.”
Origen takes notice of the distinction above ten times" in his
works, which those that please may read at large in Bishop
Pearson. I shall only recite two passages, one out of his
homilies upon St. Luke, written whilst he was a layman, where
he says, “that! digamy excludes men from all ecclesiastical
dignities: for one that is twice married can neither be made
bishop, presbyter, nor deacon.” Here he calls them ‘ different
dignities ;’ in the other* place, he calls them ‘ different degrees,”
saying, ‘‘ very one shall be punished according to his degree:
if the supreme governor of the Church offends, he shall have
the greater punishment. A layman will deserve mercy in
comparison of a deacon; and a deacon, in comparison of a
presbyter.” So that bishops, in his opinion, were then a
degree above presbyters and deacons. Tertullian frequently!
mentions the same distinction, but more especially in his book
& Clem. Alex. Strom. lib. vi. p. 667. (793, line 26, edit. Oxon.) Kai at
éyravOa nara Tv éxkA\nolay mooKoTral, étxicKéTwY, moEcBUTEpwY, OLraKdywY,
piunpara, vipat, ayyedikye OdEnc. Idem Peedagog. lib. ili. c. xii, p. 264.
(p. 309.)
h Origen. Hom. ii. in Numer. p. 203, edit. Basil. 1557. Ecce qualis episcopus,
aut qualis presbyter, vel qualis diaconus. Idem Homil. vi. in Esai. ibid.
p. 635. Nemo, quibuscunque venientibus, adsumens linteum diaconus, vel
presbyter, sive episcopus, lavat pedes. Idem Homil. v. in Ezech. Pro modo
graduum, etc. See note (k). Idem Comment. in Matth. xix. p. 363, edit.
Colon...pymore émei cbpPBorOv éote Kai 6 érioKkoroc, Kai 0 mpEcBUTEpOC, Kai
Id. in Matth.
xxi. 12. p. 442. NopwiZw aopdZev rov epi rHv TwrovYTWY Tag TEPLOTEDAC
0 dwdKovoc, adnOivay kara Ta dvopata TaiTa Teaypatwr.
Oyo Toicg TapadwWovor Tac ixkAnsiacg aioxpoKEendéct, Kai TYPaYYLKOIG, Kai
AVvETLOTH POOL, Kai dvEevraBéou éErioKdTroLc, f) ToETBvTépotc, 7) OLaKkdvote.
1 Origen. Hom. xvii. in Lue. p. 262, edit. Basil. Ab ecclesiasticis dignitatibus
non solum fornicatio, sed et nuptize repellunt. Neque enim episcopus, nec
presbyter, nee diaconus, nee vidua, possunt esse digami.
k Origen. Hom. v. in Ezechielem. Pro modo graduum unusquisque torquebi-
tur. Majorem pcenam habet, qui ecclesize preesidet et delinquit. Annon magis
misericordiam promeretur, ad comparationem fidelis, catechumenus? Non
magis venia dignus est laicus, si ad diaconum conferatur? Et rursus, compa-
ratione presbyteri, diaconus veniam plus meretur.
! Tertull. de Monogam. ¢. xi. de Fuga, e. xi. de Preeseript. ¢. xli.
56 THE ANTIQUITIES OF THE Book II.
‘De Baptismo,’ where he says™, ‘“‘ The right of baptizing belongs
to the chief priest, who is the bishop; and after him to pres-
byters and deacons, yet not without the authority of the
bishop, for the honour of the Church; in the preservation of
which consists the Church’s peace.”
These allegations are sufficient evidences, as to matter of
fact, and the practice of the Church in the three first ages, that
there was then an order of chief priests, or bishops, superior
to presbyters, settled and allowed in the Christian Church.
Srcr. I1].—The order of Bishops of Apostolical Institution.
If we proceed a little further into this inquiry, and examine
from what original this appointment came, whether from eccle-
siastical or apostolical institution ; which is another question
concerning matter of fact, that will in some measure determine
the right also ; the same authors, with the unanimous consent
of all others, declare, that it was no human invention, but an
original settlement of the apostles themselves, which they made
by divine appointment. ‘‘ The order of bishops,” says Tertul-
han, “‘ when it is traced up to its original, will be found to
have St.John for one of its authors.” This agrees exactly
with what Clemens Alexandrinus® has recorded of him, that
‘‘ when he was settled at Ephesus, he went about the neigh-
bouring regions, ordaining bishops, and setting apart such men
for the clergy, as were signified to him by the Holy Ghost.”
These were those Asiatic bishops that St. Jerome? speaks of,
who says that, at their request, St. John wrote his Gospel
against the heresies of Ebion and Cerinthus. Whence it fol-
m Tertull. de Bapt. ¢. xvii. (Paris. 1664. p. 230. C 3.) Dandi quidem (bap-
tismum) habet jus summus sacerdos, qui est episcopus : dehine presbyteri et
diaconi ; non tamen sine episcopi auctoritate, propter ecclesiz honorem ; quo
salvo, salva pax est.
n Tertull. ady. Marcion. lib. iv. c. v. (Paris. 1664. p. 415. D 12.) Ordo epis-
coporum ad originem recensus, in Joannem stabit auctorem.
© Clem, Alex. Quis dives salvetur? ap. Combefis. Auctar. Novissim. p. 185,
"Exedy Tov Tupavvov TEeuTHOaVTOG, awd TH¢ Iatpov ripe vhoov perHdOev
émi TiHv "Edecov, amyee tapaxadovpevoc kai ixi Ta TANHOLOXwpa THY var,
OTou piv émicKdTOUC KaTaoTHOWY, Orou Oé bac ixkAnoiag AppdcwY, OrroY O&
KAFjoo”, Eva TE TLva KANOWOwWY UO TOU IIvEdparog ONnMaLYopévwr. (Oxon. 1715,
p- 999, line 7.)
P Hieron, Catalog. Scriptor, Eccles, in Joanne. Novissimus omnium scripsit
Fvangelium, rogatus ab Asize episcopis. (Venet. Vallars, vol. ii. p. 843,)
Cu. I. § 3. CHRISTIAN CHURCH. BY
lows, that according to this account, the order of bishops was
settled before the canon of Scripture was concluded. Whence
Clemens of Alexandria‘ further observes, that “ there are
many precepts in Scripture appertaining to particular sorts of
persons, some to presbyters, some to deacons, and some to
bishops also.” _Trenzeus declares himself of the same opinion,
that there were bishops as well as presbyters in the Apostles’
days. “ For the assembly of Miletus,” he says', “‘ was com-
posed of bishops and presbyters, that were of Ephesus and the
neighbouring cities of Asia.” And therefore, agreeably to that
hypothesis, he always derives the succession of bishops and
their original from the apostles. As where he says* that
‘‘ Hyginus, bishop of Rome, was the ninth in order of episcopal
succession from the apostles.” And in another place", giving
an exact catalogue of the twelve bishops of Rome that
governed successively in that see to his own time, he says
of Linus the first of them, that “ he was ordained bishop
immediately by the apostles, upon the first foundation of the
Church ;” and of Eleutherius the last of them, that ‘“ he was
the twelfth bishop from the apostles.” Tertullian’ insists
much upon the same argument, and makes a challenge to all
4 Clem. Alex. Pzedag. lib. iii. ¢. xii. p. 264. (Oxon. 1715. p. 309, line 24.)
Mupiat O@ doar br0OHKaL, cig TOdcwTE EkeKTa SraTEivouCat, éyysyodgEeTat TaAic
BiBdoug Taig ayia’ ai piv, toecBurépore’ at 62, érvoKdzroic’ at dé, Stakdvore™
adda, xnoace.
* Tren, lib. ili. c. xiv. In Mileto convocatis episcopis et presbyteris, qui erant
ab Epheso et a reliquis proximis civitatibus.
S Iren. lib. i, c. xxviii, .. émi ‘Yyivov, Evatov kAjjoov rijg émtoxomiKe
diadoxijce ard THY AToOTO\WY EXOYTOCE.
t Kuseb, lib. iv. c. xi. cites the same out of Irenzeus.
u Tren. lib, ili. e. ili. Fundantes et instruentes beati Apostoli eeclesiam, Lino
episcopatum administrandee ecclesize tradiderunt. Cited also by Eusebius, lib.
¥. Govi.
Y Tertull. de Preescript. c. xxxii. (Paris. 1664. p. 213. B 9.) Edant origines
ecclesiarum suarum : evolvant ordinem episcoporum suorum, ita per succes-
siones ab initio decurrentem, ut primus ille episcopus aliquem ex Apostolis,
vel apostolicis viris, qui tamen cum Apostolis perseveraverit, habuerit aucto-
rem et antecessorem. Hoc enim modo ecclesize apostolicze census suos defe-
runt: sicut Smyrnzorum ecclesia Polyearpum ab Joanne conlocatum refert :
sicut Romanorum, Clementem a Petro ordinatum itidem. Perinde utique et
czeteree exhibent, quos ab Apostolis in episcopatum constitutos, apostolici seminis
traduces habent. Vide etiam ¢. xxxvi. ibid—Polyerat. Epist. ap. Euseb. ¢. xxiv.
—Cyprian. Ep. lii. al. lv. ad Antonian. p. 104. Cum Fabiani locus, id est,
locus Petri, et gradus sacerdotalis vacaret.—Id. Ep. xxvii. al. xxxiii, ed. Oxon.
58 THE ANTIQUITIES OF THE Book II.
sorts of heretics upon it: “Let them show us the original
of their Churches, and give us a catalogue of their bishops in
an exact succession from first to last, whereby it may appear,
that their first bishop had either some apostle, or some apos-
tolical man, living in the time of the apostles, for his author
or immediate predecessor. For thus it is that apostolical
Churches make their reckoning. The Church of Smyrna
counts up to Polyearp, ordained by St. John; the Church of
Rome to Clemens, ordained by St. Peter; and so all other
Churches in like manner exhibit their first bishops ordained by
the apostles, by whom the apostolical seed was propagated and
conveyed to others.” This implies that the Apostles, as they
founded Churches, settled bishops in them; and that this
inight be proved from the records and archives of every Church,
the most of which were probably then remaining, when Ter-
tullian made this challenge to all heretics, and appealed to
these original records in behalf of the Catholic Church.
Secr. IV.—A list or catalogue of such Bishops as were first
ordained by the Apostles.
An exact and authentic catalogue of these first foundations
would be a very useful and entertaining thing: but at this dis-
tance of time, it is impossible to gratify the world with any
such curiosity, whatever pains should be taken about it. Yet
there are some scattered remains and fragments to be collected
out of the ancient writers, which will sufficiently answer our
present design; which is, to evidence that the apostles settled
bishops in all Churches upon their first plantation.
To begin with the Church of Rome: we have already heard
Irenzeus and Tertullian declaring, that the apostles ordained
a bishop there. And the same is asserted by St. Chrysostom*,
and Eusebius’, and Ruffin?, and St. Jerome?, and Optatus®,
x Chrysost. Homil. x. in 2 Tim. iv. (tom. vi. p. 614, edit. Francof.) Totroy
rov Aivoy toropovsi ruvec Oevrepov pera Tov Ilérpoy ézioxorwoy Tig ‘Pwpaiwy
éxkAnolac yeyevnoOat.
y Euseb. lib. iii. c. iv. (Vales. Amstel. 1695. p. 59. A 7.) Aitvog od pépyynrac
ouvovrog éxi ‘Pwyne avt@ Kara riv Sevrigpay mpdg TywoOeor éTLoTOANY,
mowroc pera érpov rij¢ ‘Pwyaiwy éxkAnoiag THv EmioKoTy On TwporEeooy
krnpwleic dednrwrat.
z Ruffin. ap. Hieron. Apol. ii. p. 219. (tom. ii. p. 148. b. fin. edit. Francof.)
Cu. 1. § 4. CHRISTIAN CHURCH. 59
and Epiphanius*, and St. Austin; who says’, “If the order
of bishops succeeding one another be of any consideration, we
take the surest and soundest way, who begin to number from
St. Peter: for Linus succeeded Peter; and Clemens, Linus ;
and Anacletus, Clemens,” &e.
It is true, there is a little difference in the account which
these authors give of the succession ; for some reckon Linus
first, then Anacletus, then Clemens: others begin with Cle-
mens, and reckon him the first in order from St. Peter. But
this is easily reconciled by learned® men; who make it appear,
that Linus and Anacletus died whilst St. Peter lived ; and that
Clemens was ordained their successor by St. Peter also. So
that we have two or three persons, by this account, ordained
successively bishops of Rome by the hands of the apostles.
Next, for the Church of Jerusalem; it is unanimously deli-
vered by all ancient writers, that James the Lord’s brother
was the first bishop thereof. St. Jerome’ says, ‘he was
ordained by the apostles immediately after our Lord’s cruci-
fixion.’ Epiphanius® calls him therefore ‘the first bishop ;’
‘the first who had an episcopal chair; ‘the first to whom
Christ committed his own throne upon earth. Chrysostom"
Clemens, Apostolorum discipulus, qui Romane ecclesiee post Apostolos episco-
pus et martyr fuit, ete.
a Hieron. Catal. Script. in Clement. Clemens. . quartus post Petrum Rom
episcopus : . . tametsi plerique Latinorum, secundum post Petrum Apostolum
putent fuisse Clementem. (Venet. Vallars. vol. ii. p. 853.)
b Optat. lib. ii. p. 48. (p. 36, edit. Paris. 1679.) Sedit prior Petrus, cui suc-
cessit Linus, ete.
¢ Epiphan. Heeres. xxvii. n. vi. p. 107, edit. Colon.
d Aug. Epist. clxv. (Bened. 1700. vol. ii. p. 91. B 8.) Si ordo episcoporum
sibi succedentium considerandus est ; quanto certius et vere salubriter ab ipso
Petro numeramus, etc. Petro enim successit Linus; Lino, Clemens ; Clementi,
Anacletus ; ete.
€ Cotel. Not. in Const. Apost. lib. vii. e. xlvi. Pearson. de Success. Rom.
Pontif. Dissert. ii. c. 11. Cave, Hist. Lit. vol. i. in Clem.
f Hieron, Catal. Script. ¢. ii. (Vallars. vol. ii. p. 829.) Post passionem
Domini, statim ab Apostolis Hierosolymorum episcopus ordinatus. Id. Com-
ment. in Gal. i. p. 165. Hie Jacobus primus Hierosolymorum episcopus fuit.
& Epiph. Heeres. Ixxviii. Antidicomar. n, vii. (Colon. 1682. vol. i. p. 1039.
B11.) Mparog otro eitnge iv Kabédpay rij¢g ériokorijc, @ wEeiorevKe Kipuoc
Tov Opdvoy abrov éri Tic yg TOWTY.
h Chrysostom. Hom. xxxviii. in 1 Cor, xv. Adrdg yao abrov Néyerar KEXEIpO-
7
60 THE ANTIQUITIES OF THE Boox IT.
says, ‘he was made bishop by Christ himself: the author' of
the Apostolical Constitutions, ‘ both by Christ and the apostles.’
In like manner, Eusebius* always speaks of him under that
character, as ‘first bishop of Jerusalem, ordained by the apos-
tles. So Hegesippus', Clemens™ Alexandrinus, and Diony-
sius" bishop of Corinth, all cited by Eusebius. To whom we
may add St. Austin®, who styles John bishop of Jerusalem
‘St. James’s successor, and possessor of the chair wherein he
sat as first bishop of the place.’ And it is remarkable, what
Clemens, one of the ancientest of these writers, says, “‘ that
this was designed as a peculiar honour to St. James, in regard
TovNKEvar Kai ériokoroyv év ‘lepooodvporc TemounKéva. wo@roy. (In Nov. T.
Paris. 1636. vol. iv. p. 667, line 12 from top.)
i Constit. Apost. lib. vili. c. xxxv. (Labbe, vol. i. p. 500.) Kayw ‘laxkwBog
adedgpog piv KaTa capKa TOU XpioTow, DovAog JE WE O£0d povoyEevove, ETtoKoTOG
dé Ux’ abrov row Kupiov kai THY ArooTéhwy ‘Iepocoh\tpwry xEiporovnOeic, TAE
ont.
k Euseb. lib. ii. ¢. xxiii. ineunt. (Vales. Amstel. 1695. p. 50.) ‘Iovdaior
yep Tov TatXov Kaioapa éxucadecapévov, émi Te Tiv “‘Pwphaiwy wokw ve
Dyorov raparepp0évroc, ric éhiidoc Kal’ iv sEjorvoy avr@ ry émrBovdArjyv
amomecbyrec, tri “Iakwov Tov tov Kupiov rpérovrar adedgor, ‘p moog THY
Id.
lib. ili. ec. v. (p. 59. D 1.)..éai waoi Te laxwBov, Tov roy abvroW Tig éxtoKoT HE
amooréAwy 6 THe éxioxoTHe Tie ev ‘lepocodvpote éyKexsiptoro Opovoc.
Opdvoyv mowrov peta THY TOU LwrThooce ipav avarnbw Kexkynpwpevov, TOY Tp0-
Onwhévra Teomoy peraddrAd“avrog, kK. T. X.—Ib. cap. vii. (p. 65. D 5.) “TakwBog
Id. lib. vii. ¢. xix. (p. 216, at bottom.)
Tov yao “laxwBov Oodvoy rod mowrov Tijcg ‘Iepocoddpwy éxxAnoiag THY éeTL-
Te avToc 6 TYOE TEWTOC éEiaKoToc.
SkoTHY TOdC AVTOV LwTipoe Kai THY ATooTOhwY DrOdEZapévoOD, K. T. Xr.
1 Hegesip. ap. Euseb. lib. ii c. xxiii. (p. 50. C 12.) Acadsyerar O& THv
éckAnoiay pera THY aTroaTOAWY, 0 adEAPdc TOU Kuplov "lakwBoc.
m Clem. Hypotyp. lib. vi. ap. Euseb. lib. ii. c. i, (p. 30. A 12.) KAnpne év
TD EkTw THY broTYTWTEWY yoapwy, ... Ilérpov Pyoi Kati “lakwBov kai
‘Iwavyny pera tiv avadrniw Tov Swripoc, wg dv kai VrO Tov Kupiov mpo-
TETYLNMEVOUC pr EmLoUKaZEcOat OdEnC’ ada ‘TdKwBoyv Toy Jikatoy érioxoTov
TwV LepocoAtpwr éhéicOat.
n Dionys. Ep. ad Athen. ap. Euseb. lib. iv. ¢. xxiii-+
° Aug. contr. Crescon. lib. ii. c. xxxvii. (Bened. 1700. vol. ix. p. 295. B 6.)
Hierosolymitanam ecclesiam primus Apostolus Jacobus episcopatu suo rexit.
Id. contr. Liter. Petil. lib. ii. c. li. (Bened. 1700. vol. ix. p. 172. F 6.)
Cathedra ecclesize Hierosolymitanze, in qua Jacobus sedit, et in qua hodie
Johannes sedet.
Cyrill. Hierosolym. Catech. iv. n. xvii. Tleoi rosrwy ovK
éuot movoy, aX’ 70n Kai Toig arooToXotc, Kai “lakwBw 7H rabrne éxKAnoiag
émlokoT o7oVdn yéyove.—Catech. xiv. n. xi. "Ererra 6¢0n “laxwBy, TY
EauTou piv A0EAGH, txioxdrp O& TPWTW THE TapotKiacg TadTNE.
Cu. I,
wp
Poe
CHRISTIAN CHURCH. 61
that he was the brother of Christ: for though our Saviour
usually gave the preference to Peter and John, and James his
brother ; yet none of those contended about this honour, but
chose this James, surnamed Justus, to be bishop of the place ;
where he lived a saint, and died a martyr.”
Some time after his death, as Eusebius? relates from ancient
tradition, the apostles and disciples of our Lord, as many as
were yet in being, met together with our Saviour’s kinsmen
(several of which were then alive) to consult about choosing a
successor in St. James’s room; and they unanimously agreed
upon Simeon, son of Cleopas, our Saviour’s cousin according
to the flesh; thinking him the most fit and worthy person to
sit upon the episcopal throne. The same is asserted by Eu-
sebius in other? places, and the author’ of the Constitutions
under the name of Clemens Romanus.
From Jerusalem, if we pass to Antioch, there again we find
Euodius first, and after him Ignatius, ordained bishops by the
hands of the apostles. Baronius’ and some others fancy, that
they sat both at the same time; the one as bishop of the Jews,
and the other of the Gentiles: but Kusebiust says expressly,
P Euseb. lib. iii. ¢. xi. (Vales. Amstel. 1695. p. 69.) Mera ray “TaxrwBou
paprupiay. .Adyoe Karéyer THY aTOOTéAWY Kai TOY TOU Kuplov paOnTwY Tove
sioére év TY Bip Aetopévovc, eri TavTd TavTaxdOEev ovvVENOsiv, Gia TOI mpdE
yévoue kara odoka Tov Kupiov' mrElove yao Kai ToUTwY TEpLI}oaY EloeTL TOTE
Tp Bim: Bovdhny TE dpod Tole wavtac Epi To’ Tiva xoH Tig “lakwBov
Oradoyte érucpivar a~voy momoacOar’ Kai OF ard pudc yvoune Toe mavTag
Lupe@va roy rou KXwrd, ob Kai n Tov evayyeXiov pynpoveder yoady, TOV
The abroOe mapoiciac Opdvov dévov eivat OoKdoat, kK. T. X.
4 Id. Chronic. p. 205. “Iovdator rov adedpdv Kupiov “IdcwBor kreivovor
Lupewy 6 Tov KXsérra Tov Oodvovy ‘Tepoocodipwy dtadéxerat.
r Constit. Apost. lib. vii. c. xlvii. (Labbe, vol. i. p. 450, last line.) Tlepi rév
bo pov xeporovnVervtwy émiokdroy tv THY Cwy TH HpETeog, yvwoilopey
piv, bre eiciv obTot ‘Iepocokipwr piv ‘TdewBoc, 6 Tod Kupiov adedgogr ov
TekeuTHoavTog OevTEpoG Dupewy 6 TOU KXeora.
8 Baron. an, xlv. n. xiv. (Antverp. 1612. vol. i. p. 343.) Cum dissensio illa
inter fideles, qui ex cireumcisione, et eos qui ex gentibus ad fidem venerant,
esset concitata: quocirea quamdiu illa perduravit, illud remedium fuisse adhi-
bitum, ut uterque sederet, alterque eorum przeesset iis, qui ex circumcisione,
An. Ixxi. n. xi. Hoe
eodem anno, Olympiade ducentesima duodecima, anno primo (ut numerat
Eusebius) Euodio episcopo Antiocheno ex hae, vita sublato, subrogatur qui
aliquando collega sedisset Ignatius. (vol. i. p. 683.)
t Euseb. lib. iii. ¢. xxii. (Vales. Amstel. 1695. p. 73.) ’AAAd Kai Trav Emi
alter vero iis, qui-ex gentibus ad ecclesiam venissent.
62 THE ANTIQUITIES OF THE. Boox II.
that Euodius was the first, and Ignatius the second, after
Euodius was dead. And it is agreed by all ancient writers,
that they were both consecrated before St. Peter’s death. Of
Euodius there can be no question made, if it appears that Ig-
natius was ordained by the apostles in his room. Now this 1s
most expressly said by heodoret", that he received the gift of
the high-priesthood, apytepwobvne yaow from the hand of the
Great Peter. In like manner, Chrysostom in his encomium’
upon him, says, ‘‘ he does not only admire him, because he was
thought worthy of so high a degree ; but that he was ordained
to it by those holy men, and had the hands of the blessed
apostles laid upon his sacred head.” The same is said in effect
by Athanasius*, when he calls him ‘the first bishop of Antioch
after the apostles ;’ and Origen’, who calls him ‘the second
after St. Peter;’ and Jerome’, ‘the third :’ for though they
count differently, yet they mean the same thing ; that Ignatius
was ordained successor to Euodius while the apostles lived ;
and so might be called either second or third after the apostles,
according as St. Peter and Euodius were included or excluded
out of the number.
From Antioch let us go to Smyrna; where we shall find
’"Avrioysiag Evodiov mpwrov Kcaracravroc, detTepoc év Toig dnhovpévore
"Iyvaric éyvupizero.
u Theodoret. Dialog. i. tom. iv. p. 49, edit. Hale, 1772. ’Axnoag 02 mavTwe
"Lyvaruoy éxsivoy, d¢ du rig Tov peyadou Tlérpou dekvag ripe apxipwobync
ry xapuw sé~aro, kai THY éxkdAynoiav 'Avridxewy (Oivag TOY TOU paprupio”
orégpavoy évednoaro, K. T. X.
Vv Chrysost. Hom. xlii. in Ignat. (ed. Front. Duc. Francof. 1680. vol. i. p. 501.)
(Ixxvii. Homil. Paris. 1609, p. 566. C.) Otrw 6x kai Térpov péddNovroc évrevOev
aodnusiv, Erepoyv avripporoy Iérpov dwWackaroy ot rov Wvetparog avreon-
yaye xap.c, bore py THY Hon yevopévny oikodopryy ry TOU dvadeEapevov
ebrersia caOporépay yevioOa' mévTe piv ody orepavovg amnoOunoapeda
amd rou peyéOove THE apxic, awd Tic akiag TOY KEeXEpoTOYNKOTWY, amo
Tij¢ Tov Kaipov duoKoNiac, dd TOU péTPOU Tijg TOAEwWS, ad TIC apEeTHC TOU
TUuUpaoovroe avT@ THy émiokoT HY.
x Athan. de Synodo Arim. (Colon. 1686. tom. i. p. 922. A 1.) (p. 761, edit.
Paris. 1680.) "lyvarioc oby, 6 pera Tove aTooTddOUE év ‘AvTWXEIG KaTAaOTA-
Oeic ériokorog, Kai papTug TOU Xpiorou yevomuevog, kK. T. X.
y Origen. Hom. vi. in Luc. Ignatium dico episcopum Antiochize post Petrum
secundum.
z Hieron. Catal. Seript. in Ignat. (Venet. Vallars. vol. ii. p. 855.) Tertius
post Petrum apostolum episcopus.
*
Cu. I. § 4. CHRISTIAN CHURCH. 63
Polycarp, another apostolical bishop, ordained by the apostles.
St. Jerome ascribes his ordination* to St. John, whose disciple
he was. Irenzeus says, he himself knew him, and therefore
could not mistake in what he relates of him; which is, “ that
he was ordained bishop by the? apostles.” Tertullian’ and
Eusebius* witness the same; the one saying that he was
ordained by St. John, and the other, by those that had seen
the Lord.
Papias was another disciple of St. John’, as both Irenzeus
and St.Jerome witness: and he was contemporary with Ignatius
and Polycarp, and bishop of Hierapolis about the same time ;
that is, in the beginning of the second century. So that it is
probable, he was ancther of those bishops which St. John
ordained in Asia, though we have no express testimony to
prove it.
But it is asserted by all ancient writers, that Timothy was
ordained bishop of Ephesus by St. Paul. Eusebius‘, Chry-
sostom’, Epiphanius", Jerome’, Hilary the deacon*, and the
a Hieron. Catal. Seript. ec. xvii. (Venet. Vallars. vol. ii. p. 857.) Polycarpus,
Joannis apostoli discipulus, et ab eo Smyrne episcopus ordinatus.
» Tren. lib. iii. c. iii. Ab apostolis in Asia, in ea quee est Smyrnz ecclesia,
constitutus episcopus, quem et nos vidimus in prima nostra eetate.
¢ Tertull. de Preescript. ¢. xxxii. (Paris. 1664. p. 213. C.) Sicut Smyrnz-
orum ecclesia Polycarpum ab Joanne conlocatum refert.
d Euseb. lib. iii. ce. xxxvi. (Vales, Amstel. 1695. p. 85.) Atéwpere yeuny
KaTa TOUTOUE Et THC Agiac THY aTooTOAWY SuiryTIC TlokvKapTOE, THE Kara
Zpipvay éxkdnoliac wed¢ THY abTrorTay Kai baNpEeTOVY Tov Kupiov, TY émtoKo-
THY eyKEXELDLOMEVOC. Id. lib. iv. c. xiv. TWoddKaprog.. td azocrddwy
Karaotabeic sig THY “Aciay ty TH Spbpvy éxxAnoia érioxo7roc. (p. 103. B 12.)
€ Tren. lib. v. c. xxxili. Papias, Joannis auditor, Polycarpi contubernalis.
Hieron. Epist. xxix. (Venet. 1769. vol. i. p. 454, A.) ad Theodor. Refert
Irenzeus vir, apostolicorum temporum, et Papie, auditoris evangelistee Joannis,
discipulus, ete. Id. de Script. (Venet. vol. ii. p. 859.) Papias, Joannis auditor.
f Euseb. lib. iii. c. iv. (Vales. Amstel. 1695. p. 58. D.) ‘O Aouxag ty raic
IIpageot rode yvwpipove abvrov (Ilad\ov) naradéiywy, @& dvdparog adrov
peynpovedver’ Tiydbedc ye pv rig tv “Edéow mapotkiag ioroptirar mpw@Toc Tijv
émtokomny siknyévat we kai Tirocg TOv imi Konrne éxxAnowyr.
8 Chrysost. Hom. i. in Philip. p. 8. Aud rovro ypapwy Tiyobéiw Edeye, THY
Ovakoviay cov tANoPSpNooY, imioxdrw bvTL STL yap emioKkoTog IY, dnol Tpdc
avrov, Xéipac raxéwe pyodevi wcrider. (Paris. 1636. p. 1204, line 10 from bottom.)
h Epiph. Heeres. Ixxv. Aér.n. v. p. 909, edit. Col. ‘Qe Néyer TP TypobEw
ETLokOT OVTL, kK. T. X.
' Hieron. Catal. Seript. in Timoth. Timotheus, Ephesiorum episcopus, ordi-
natus a beato Paulo, ex gentibus erat, non ex cireumcisione.
64 THE ANTIQUITIES OF THE Book II.
author of the Passion of Timothy in Photius', unanimously
attest it. And Theodoret™ affirms, moreover, that he was
bishop, under the title of an apostle.
Most of the same authors agree in the same evidence for
Titus", that he was made bishop of Crete by St. Paul also.
And Chrysostom®, with Eusebius, seems to give both him
and Timothy the power of metropolitans; of which more
hereafter.
Others say, that Dionysius the Areopagite was made first
bishop of Athens. Eusebius? more than once mentions an
epistle of Dionysius bishop of Corinth, a very ancient writer of
the second century, wherein this is expressly asserted. So
that he must be ordained, either by St. Paul himself, as Suidas
and others‘ think, or by some other apostle. It is generally
k Pseudo-Ambros. Przefat. in Timoth. Hune jam creatum episcopum in-
struit, etc. Item Com. in 1 Tim. iii. Timotheum presbyterum ordimatum
significat, sed quia ante se alterum non habebat, episcopus erat. Unde et
quemadmodum episcopum ordinet, ostendit. Neque enim fas erat aut licebat,
ut inferior ordinaret majorem. Nemo enim tribuit, quod non accepit.
1 Phot. Cod. ecliv. “Ore wp@rov Tyd0eov 1 mapovca ovyypagn pyow
"Egécou értoxorijoat.
m Theodoret. Com. in 1 Tim. iii. Tiv ric éxioxomije Teocnyopiay Toic
adda Kadoupévore aToorddote iéOecay .. o§TwW Kpnry 6 Tirog, cai ’Aota-
vov 6 Tiyd0eoc, axdorodot. (Hal. 1771. vol. iii. p. 652.)
n Euseb. loe. cit. ad (f). Chrysostom. loc. cit. Kai madww woo¢g Tiroy
ypdgwy gnoi, Tovrov yap... d mepi Tov émisKxoTov noir. Hieron. de
Scriptor. in Tito: Titus episcopus Crete. Pseudo-Ambros. Preef. in Tit.
Titum Apostolus consecravit episcopum. ——Theodoret. 1. ¢. ad (m).
© Chrysost. Homil. i. in Tit. sub init. (tom. vi. edit. Francof. p. 620.) (Paris.
1636. p. 1692, line 5 from bottom.) Téy Tavhw ovvdévtwy ddxyog ovrog Hv
[ei px) yao Hv SdKtpoc,] obx av oby abr@ rij vijoov OOKANOY éréTOEPEY, ODK
dy rad dhrepOivra avatAnoGoar TovatTakev (va yao, Pyot, Ta AeiwovTa Emt-
Su0pCdoy) ode av TocotTwy éexickdTwY Koiow éréroeer, ti 7) TGodpa ePappeL
TAVOOE. Id. Hom. xv. in Tim. ibid. p. 509. Androv O& éoriv évTedOev, Ore
éexAnoiay Aowrov Hv zurercorevpévoc 6 Tys0Oeoc, 7 Kai EOvoe OOKANOOY 7d
ripe “Aciac dw Kai rept mpecBuriowy ait@ dradeyerat. (Paris. 1636. p. 1606.
line 6 from top.)
P Euseb. lib. iii. c. iv. (Vales. Amstel. 1695. p. 59. B.) “Ei rovrowe Kati roy
"Aosotwayirny éxeivoy, Atovicioc dvopa adit, .. Tig év “AOnvarc éxkrANotlac
mpOtov ixickoTwoyv, aoxaiwy Tic erepoc Avovvowg THS KopivOiwy maporciac
Tony toropet yeyovevat. Conf. lib. iv. ¢. xxili.
4 Suidas in voce Dionys. (p. 596, edit. Cantabrig. 1705.) Avoviovog 0 ’Apew-
mayirne ériskoroc AOnvay avo 2\Xdoytpwraroc, Kai Tig “EMAnvikie wawetag
gic dkoov éXnakwe, akovoTic TlavAov Tpdc Ti}Y Tod Xotorirvicpov Opnoxétar,
Kat om avTov KaTaoTag sic avTac AOPnvac ériokoroc.
Cu. I. $4. CHRISTIAN CHURCH. Gh
agreed, that this Dionysius died some time before St. John,
and was succeeded in his bishopric by Publius, and he by
Quadratus, whom St. Jerome’ ealls a disciple of the apostles ;
which, in all probability, refers to his being tutored by St.
John. Now if Quadratus himself was St. John’s disciple, (as
he might be, who was bishop in the time of the emperor Ha-
drian, to whom he presented his apology,) then there might
be three bishops successively at Athens, all trained up by the
apostles, and two of them consecrated by their hands, or at
least with their consent and approbation.
I shall end this catalogue of primitive bishops with what
Theodoret® says of Epaphroditus; “that as Timothy and
Titus were bishops of Ephesus and Crete under the name of
apostles, so Epaphroditus was bishop of Philippi under the
same title; which was then the common name of all that were
properly bishops:” of which I say no more in this place,
because I give a more particular account of it in the following
chapter.
r Hieron. de Scriptor. ¢. xix. (Venet. 1769. vol. ii. p. 859.) Quadratus,
apostolorum discipulus, Publio, Athenarum episcopo, ob Christi fidem martyrio
coronato, in locum ejus substituitur.
S Theodoret. Com. in 1] Tim. iii. 1. (Schulze, Hal. 1771. vol. iii. p. 652.)
Diurrysiwy amdorodog 6 Exagppdcurog iy.
VOL. I. F
66 THE ANTIQUITIES OF THE Boox IT.
CHAPTER II.
OF THE SEVERAL TITLES OF HONOUR GIVEN TO BISHOPS
IN THE PRIMITIVE CHURCH.
Sect. 1.—Al/ Bishops at first called Apostles.
For further confirmation of what has been asserted in the
foregoing chapter, it will not be amiss here to subjoin next a
short account of the several titles of honour which were given
to bishops in the primitive Church. The most ancient of these
is the title of ‘ Apostles ;’ which, in a large and secondary
sense, is thought by many to have been the original name for
Bishops, before the name Bishop was appropriated to their
order. For at first they suppose, the names Bishop and
Presbyter to have been common names for all of the first and
second order: during which time, the appropriate name for
bishops, to distinguish them from mere presbyters, was that
of ‘ Apostles.’ Thus Theodoret't says expressly, “‘ The same
persons were anciently called promiscuously both bishops and
presbyters, whilst those who are now called bishops, were
called apostles.” But shortly after, the name of apostles was
appropriated to such only as were apostles indeed ; and then the
name bishop was given to those who before were called apostles.
Thus, he says, ‘‘ Epaphroditus was the apostle of the Philip-
pians; and Titus, the apostle of the Cretians; and Timothy,
the apostle of the Asiatics.” And this he repeats" in several
other places of his writings.
t Theod. Com. in 1 Tim. iii. 1. (Schulze, Hal. 1771. vol. iii. p. 652.) Tove
avrove éxddovy ToTé mpEcBuTépouc Kai éwioKOTOVC Tobe O& VUY KadoupévoUS
éTLOKOTOUC, ATOaTOAOVE wvdpazor. ;
u Theod. Com. in Phil. i. 1. (Schulze, Hal. 1771. vol. iii. p. 445.) Tote abrove
Kal mpeoBurépouc xai éwiokoroue Wyvdpacev.—lbid. c. ii. 25. p. 459. "AmédoroXoy
6& abrov KéKAyKEV avTHY, We THY éTimEXeLay a’TOY iuTETLOTEVpEVOY’ we EivaL
OfAov OTe Vrd TovTOY éTédXovY ol tv TH TEOOLMip KANOEYTEC éTTioKOTTOL, TOU
moeaBurépov Onrovore rHY Takiy wANpOUYTEC.
Cu. II. § 2. CHRISTIAN CHURCH. 67
The author under the name of St. Ambrose’ asserts the
same thing; that all bishops were called apostles at first.
And therefore, he says*, “that St. Paul, to distinguish him-
self from such apostles, calls himself an apostle, not of man,
nor sent by man to preach, as those others were who were
chosen and sent by the apostles to confirm the Churches.”
Amalarius’ cites another passage out of this same author,
which speaks more fully to the purpose: ‘“ They,” says he,
‘“‘ who are now called bishops, were originally called apostles :
but the holy apostles being dead, they who were ordained after
them to govern the Churches, could not arrive to the excel-
leney of those first ; nor had they the testimony of miracles,
but were, in many other respects, inferior to them: therefore
they thought it not decent to assume to themselves the name
of apostles; but dividing the names, they left to presbyters
the name of the presbytery, and they themselves were called
bishops.”
This is what those authors infer from the identity of the
names, bishop and presbyter, in the first age: they do not
thence argue (as some who abuse their authority have done
since) that therefore bishops and presbyters were all one; but
they think that bishops were then distinguished by a more
appropriate name, and more expressive of their superiority,
which was that of secondary apostles.
Sect. I].—After that, successors of the Apostles.
Afterward bishops thought it honour enough for them to be
styled ‘the apostles’ successors.’ As Cyprian’, and Firmilian’,
vy Ambros. Com. in Eph. iv. Apostoli episcopi sunt.
x Id. Com. in Gal. i. 1. Paulus apostolum se non ab hominibus electum et
missum ad preedicandum testatur, sicut erant quidam, qui electi ab apostolis
mittebantur ad ecclesias roborandas.
y Amalar. de Offic. Eccles. lib. ii. ¢. xiii. (in Biblioth. Magna Patr. tom. vi.
p- 939, edit. Paris. 1589.) Qui nune episcopi nominantur, illi tune apostoli
dicebantur. Beatis vero apostolis decedentibus, illi qui post illos ordinati sunt,
ut preeessent ecclesiis, illis primis exeequari non poterant, neque miraculorum
testimonium par illis habere, sed et in multis aliis inferiores illis esse videban-
tur: grave existimaverunt apostolorum sibi vindicare nuncupationem ; divise-
runt ergo nomina ipsa, et ab eisdem presbyteris presbyterii nomen reliquerunt.
Alii vero episcopi sunt nuncupati, hi qui et ordinationis preediti potestate, ita ut
plenissime iidem preepositos se ecclesiarum esse cognoscerent.
* Cyprian. Ep. Ixix. al. lxvi. ad Florent. (Oxon. 1682. p. 167.) Qui apostolis
ee?
68 THE ANTIQUITIES OF THE Boox II.
and the bishops in the Council> of Carthage call themselves
and others. And St. Jerome® speaks of them in the same
style, saying, ‘‘ Wheresoever a bishop is, whether at Rome, or
Eugubium ; at Constantinople, or at Rhegium; at Alexandria,
or at Tanis; they are all of equal merit, their priesthood is
the same ; they are all successors to the apostles.” And both
he and St. Austin? draw that of the Psalmist to this sense ;
‘Instead of thy fathers thou shalt have children, whom thou
mayest make princes in all lands ;’ they say, “ Bishops are the
sons of the apostles, and princes and fathers in the Church.”
Sect. II].— Whence every Bishop's See called Sedes Apostolica.
And hence it was that anciently every bishop’s see was dig-
nifed with the title of ‘sedes apostolica,’ an apostolical see ;
which, in those days, was no peculiar title of the bishop of
Rome, but given to all bishops in general, as deriving their
original, and counting their succession from the apostles.
“The Catholic Church,” says St. Austin’, “‘ is propagated and
diffused over all the world by the apostolical sees, and the suc-
cession of bishops in them.” It is plain, this is not spoken
only of the bishop of Rome, but of all other bishops whatsoever.
Sidonius Apollinaris’ uses the same expression, in speaking of
vicaria ordinatione succedunt.—Id. Ep. xlii. al. xlv. ad Cornel. (p. 88.) Labo-
rare debemus, ut unitatem a Domino, et per apostolos nobis successoribus
traditam, obtinere curemus.
a Firmil. Ep. lv. ap. Cyprian. (Oxon. 1682. p. 225.) (p. 148, edit. Paris.
1656.) Hostes unius Catholicze ecclesize, in qua nos sumus, qui apostolis suc-
cessimus. ;
b Cone. Carth. ap. Cypr. in Suffragio Clari a Mascula. (p. 241.) Manifesta
est sententia Domini nostri Jesu Christi, apostolos suos mittentis, et ipsis solis
potestatem, a Patre sibi datam, permittentis, quibus nos successimus, ete.
¢ Firmil. Ep. lxxy. apud Cyprian. (Oxon. 1682. p. 225.)——Id. in Psalm.
xlv. 14. Fuerunt, o ecclesia, apostoli patres tui: quia ipsi te genuerunt. Nune
autem, quia illi reeesserunt a mundo, habes pro his episcopos filios, qui a te
creati sunt.
4d Aug. Com. in Psalm. xlv. 16. Pro apostolis nati sunt filii tibi, constituti
sunt episcopi. . . Ipsa ecclesia Patres illos appellat.
e Aug. Ep. xlii. ad Fratres Madaurenses. Christiana societas per sedes apos-
tolorum et successiones episcoporum, certa per orbem propagatione diffundi-
tur. (Bened. 1700. vol. ii. p. 639. D 8.)
f Sidon. lib. vi. Ep. i. ad Lupum Tricassin. In apostolica sede novem jam
decursa quinquennia. (Paris. 1609. p. 377.)
Cu. IT. § 4. CHRISTIAN CHURCH. 69
a private French bishop, who sat five-and-forty years, he says,
in his ‘apostolical see. And Paulinus’ makes no more but
the usual compliment to Alypius, when he tells him, ‘“ that God
had deservedly placed him in an ‘apostolical see’ with the
princes of his people.” .
Sect. [V.—Bishops called Princes of the people.
Where we must also note, that Paulinus speaks in the usual
phrase and style of those ancient times, when he calls bishops
‘princes of the people.’ For that was another usual title that
was given them; as appears from Optatus®, and several pas-
sages in St. Jerome'; who, to distinguish them from secular
princes, usually styles them ‘ Principes Ecclesize*,’ princes of
the Church, applying to them that prophecy of Isaiah, (Ix. 17.)
which, according to his translation, is, ‘‘ I will make thy princes
peace, and thy bishops righteousness :” upon which he! has this
note ; ‘“‘ that the majesty of the holy Scripture is to be admired,
in that it calls those who were to be bishops in future ages, by
the name of ‘ Princes.” In the Greek writers, they are styled
apxovrec ékkAnoiwyv, governors and princes likewise; as fre-
quently in Eusebius™, Origen®, Chrysostom’, and many
others.
8 Paulin. Ep. xlv. ad Alypium. _Cum principibus populi sui sede apostolica
merito collocavit Dominus. Tertull. de Preescript. c. xxxvi. (Paris. 1662.
p- 215. A 4.) Ipsze adhue cathedree apostolorum suis locis preesident . . Habes
Corinthum .. Habes Philippos, ete.
h Optat. lib. i. p. 39. (p. 15, edit. Paris. 1679.) Ipsi apices et principes
omnium episcopi.
i Hieronym. Com. in lesa. ec. iii. v. 14, (tom. v. edit. Francof. p, 18.b.) Inter
senes et principes hoe fuisse reor in veteri populo, quod nune est inter presby-
teros et episcopos.—Ibid. Sed ad nostres principes referri potest, etc.
k Hieron. Comment. in Ps. xlv. Principes ecclesize, id est, episeopiic— Id.
Com. Iesa. v. 11. (tom. v. edit. Francof. p. 23.a.) Abutamur hoe testimonio
adversum principes ecclesize.
' Hieron. Comment. in Iesa. 1x. 17. (Venet. 1769. vol. iv. p. 728. E 2.) (tom. v.
edit. Francof. p. 193. b.) In quo Seripturze sanctee admiranda majestas, quod
principes futuros ecclesize, episcopos nominavit.
m Euseb. lib. vi. ec. xxviii. (Vales. Amstel. 1695. p. 186.) “Og 62) cara Kérov
Tov modc ’AXeEavopov olkoy ik mrELOYWY TLIOTHY oVVETTHTA, OWypdy éyéEipac,
rove THY ikkAynoWy dpxovrag pévouc, WE atriovg Tig KaTa TO svayyéLoY
Id. lib. viii. ¢c. 1. (Vales. Amstel.
1695. p. 239. B 1.) ’Apyovtwy O& doxoucr rpocpnyvirTwr, Kai Aawy iwi Aaodve
dWackariag avaiwsic0ar mpoorarren.
70 THE ANTIQUITIES OF THE Boox II.
Secr. V.—Prepositi, tpoeorwrec, tpdedpor, Epopor.
In the same sense, Cyprian? and Tertullian? commonly call
them ‘presidents,’ or provosts of the Church ; which Eusebiust
karacraciaZoyvTwyv.—lbid. e. iii. (Vales. Amstel. 1695. p. 240.) Tére 6x) ody
mEioro. piv boo THY EKKANoLwWY GoyxorTeEc, Cavatc aikiaic To0PIpwo EvaOdAN-
CAaVTEC, MEyahwy aywrwy torooiac imedsiEavTo.— Id. de Martyr. Paleestin.
c. 1. (Vales. Amstel. 1695. p. 260. D 3.) Mera rovroy émi tijg adrij¢e modEwe
mAEtoTor Ooo THY ETLYwolwy ExKANOLWY ApYoVTEC, K. T. Xr.
2 Origen, Hom. xi. in Jerem. (p. 114, edit. Colon. 1685.) “O 0& rv wavTwr
Hay éyKeyeioropévoc apyynv avriy TiY éxkAnovaoTuRipY, éxi wAEiov amatTEi-
Id. contr. Celsum, lib. iii. (Cantab. 1667. p. 129.) Ovrw Kai adoxorvra
ExkAnoiac éxaorne wOewe GpxovTe THY év TH TAR GvyKpLTéOY’ LWA KaTAVO-
Tal.
noys, OTe Kai tri THv opddpa arorvyxavopévwy BovdrevT@y Kai apxovTwy
éxxAnoiac Oeod, cai palupdrepov Tapa Tove EvToYwrépwe ProvyTag, ovdéY HTTOY
gory EvpELY We ETiTmaY UTEDOXIY, THY ty TH Ei TAC ApETAC TPOKOTY, Tapa Ta
On THY év Taic TOrEGL BovrEVOYTWY Kai ApXoYTWY.
© Chrysostom. de Sacerdot. lib. ili. ¢. xiv. (Paris. 1614. p. 44. A.) (tom. iv.
edit. Francof. p. 40.) (tom. vi. edit. Eton. p. 22.) [épuxe yao we ta moda, TO
TOV AoXoMévwY TAH, Wore Eic ApyéTUTOY TIVa kikdéva, TOUS THY ADXOYTWY
Todmove Opay, Kai mpd éKxeivoug &Eopovodvy éavtodc. Conf. Suiceri Thes. p. 540,
qui addit: Loquitur autem, ut ex tota serie manifestum est, de pastoribus et
eorum auditoribus. Ibid. c. xv. (Paris. p. 47. A 8.) (tom. iv. edit. Francof.
p. 41.) (Eton. tom. vi. p. 23.) "I@e 61), kai dudkupoy sic rag Snporedeicg Eoprag,
ty aig paduora THY éxcAnotacTuoY apy@v Tac aipéicerg ToretoMae vomog.
Id. Hom. iii. ad Popul. Antioch. tom. i. p. 48. (p. 37, edit. Francof.)..’IakwB
Openparwy mooeaTwE. . TOAAP paAoy rac Tore ovK Aoyolg épEeoTGTag, adda
TVEVPATLKOLG TOOPBaToLC.
p Cyprian. Ep. iii. edit. Oxon. et Paris. Quod et vobis esset cirea Przepositi
memoriam gloriosum. Ep. ix. Neque nune sibi Preepositum episcopum cogi-
tantes. Ep. xiii. Ut Preepositi cum clero convenientes, ete. Ep. xxvii. Et
omnis actus ecclesize per eosdem Preepositos gubernetur. Ep. lxxxi. Cum ha-
beat in ecclesize administratione voluntatis suze arbitrium liberum unusquisque
Preepositus, ete.
a Tertull. Apol. c. xxxix. (Paris. 1664. p. 31. B 1.) Preesident probati qui-
que seniores, honorem istum non pretio, sed testimonio adeptii—Id. ad Uxor.
ce. vii. Preeseriptio apostoli declarat, cum digamos non sinit preesidere, 1 Tim.
iii. 3.—Id. de Coron. Milit. c. iii. (p. 102. A 6.) Eucharistize sacramentum, et
in tempore victus, et omnibus mandatum a Domino, etiam antelucanis ccetibus,
nec de aliorum manu quam preesidentium sumimus. .
® Euseb. lib. vi. ¢. iii. (Vales. Amstel. 1695. p. 166. C 10.) ’Ezresdy O& ewpa
gourntag On mArElove mpocdyTac, airP poyvy THg Tov KarnyxEly dearptBijc
vmod Anpyrotov Tov Tig éxKANoiacg TooECTHTOg ériTETpappéevyE, K. T. XK.—Lbid.
c. Vili. (p. 169, last line.) T'votg djra torepov 6 Anpnrp.oc, dre rijg avroOr
Tapotkiac TpoEGTwWC para piv adbroy aroOavpazer Tov ToApHuaroc.—lhbid,
Id, lib. vii. ¢. xiii.
ce. x, Aokay roig rdyv opdpwy éxkrnody mpoecrmoww.
7
Cu. Il. § 6. CHRISTIAN CHURCH. 71
and Justin’ Martyr call rooeorwrec, and sometimes modedpor*,
and others %opor", ‘inspectors ;’ all which are proper cha-
racters of bishops; who have the care, presidency, and inspec-
tion of the Church.
Sect. VI.—Principes Sacerdotum, Pontifices Maximi, Summe
Sacerdotes, Sc.
And because this presidency was not only over the people,
but also over the clergy, they were dignified upon that ac-
count with the distinguishing characters of ‘ summi sacerdotes,.’
‘pontifices maximi,’ and ‘principes sacerdotum,’ chief priests,
and princes of the clergy. The author under the name of St.
Ambrose’ gives the bishop expressly the title of ‘ chief’ priest,’
and ‘prince of the priests. And so frequently, the name
‘summus sacerdos’ is used by St. Jerome: as, where speaking
of himself, he says, ‘‘in the opinion of all men he was thought
worthy of the ‘high-priesthood;’” he explains* himself to
mean a ‘bishopric.’ And in another place’; “‘the prosperity
(p. 214.) ’Avinoi re adrica did mooyoapparwy Tov Kal’ iypdy dwypoy, én’
tevPepiag Toic Tov Adyou WooecTwHar Ta 2E Eoug éemtredeiv Ov avTLypagic
mooordzac, Kk. r. X. — Id. lib. viii. ¢. vi. (p. 243. D 10.) Tode ravraxoce tov
ixkAnowy mposcrwrac eipkraic cai Secpotc éveipar modcraypa égoira Baowt-
Kov.
s Justin. Mart. Apol. i. (Paris. 1742. p. 82. D6.) "Ezera mpocgéiperar TH
TpotoTatt THY AdEAPwY Gproc, Kai woTHpLoY UOaTog Kai Koaparoc.—Gregor.
Nyssen. tom. iii. p. 306. (edit. 1638.) Xx 62 rode mpoeorGrag Tov mvEvpaTUcOU
Tovrou xXdpov, K.T.r... OdTwE ody xXpI TOig TpoEcTHTag éxipedeioOae THY
adedgarv.
t Euseb. lib. viii. c. ii. (p. 240.) Merouzondd érépwy émiporrnoavTwy ypap-
Harwy, moocerarreTo Tove piv ExkAnowy TeospoUg TaYTAG rove Kara TwavTa
rorov mpara piv Seopoig rapadidocda 0’ borepov macy pynxavy Ovew
tEavaykalecOa. Id. de Martyr. Paleest. ¢. ii. Tatra pév érer TWTw TOUTOY
arerehicOn roy rodrov' Kara povwv TruY Tie EKKANoiag TpoeOpwY émnoTnpevov
TOU Owwypov.
u Philostorg. Hist. lib. iii. n. iv. (Vales. Amstel. 1695. p. 477. C 13.) Tyy dé
moeoBeiay bredOdvra Kai éddpov aPeiv wapd Tov dpodd~wy a&iwpa.—lhid.
n. xv. (p. 486. C6.) Kai Ilavdivov piv dxpodoacbar mpdrepoy, O¢ ee THC
épopeiac Tipou eic tiv Tic AvTuxelag KaTéoTn.
v Ambros. Com. in Eph. iv. In episcopo omnes ordines sunt, quia primus
sacerdos est, hoc est, princeps sacerdotum,
x Hieron. Ep. xcix. ad Asellam. Omnium pene judicio dignus summo sacer-
dotio deeernebar. ‘
y Id. Dial. c. Lucif. p. 139. Ecclesize salus in summi sacerdotis dignitate
pendet.
72 THE ANTIQUITIES OF THE Boox II.
of the Church depends upon the honour of the ‘chief priests.’ ”.
The same title is given to all bishops, by the author? of the
Questions upon the Old and New Testament, under the name of
St. Austin. Sidonius* calls them ‘summi pontifices ;’ where
he speaks only of the bishops of France. And therefore,
when Tertullian® gives the title of ‘pontifex maximus’ to the
bishop of Rome, he does him no greater honour than in those
days was done to every bishop in the world: and some think
he meant not the bishop of Rome in particular, but compre-
hended all others under that title. As it is certain the Council
of Agde does, when it orders® every metropolitan to call his
suffragans, ‘ad ordinationem summi pontificis ;’ which means
not to the ordination of the pope of Rome, but to the ordina-
tion of any French bishop within the metropolitan’s province
or jurisdiction. For then, as we have seen, ‘summus pontifex’
was the ordinary title of every bishop whatsoever.
Sect. VII.—Every Bishop anciently called Papa, Father, or
Pope.
And so was the name ‘ Papa,’ though now it is become the
pretended prerogative and sole privilege of the bishop of Rome.
Some historians? indeed are so vain as to assert confidently,
that Cyril of Alexandria was the first bishop in those parts,
who had the honour of being called ‘ Papa;> and that, because
he was pope Celestine’s legate in the Council of Ephesus. The
Arabic writers Homaidius and Abubacrus Habasides, cited
z Aug. Queest. Vet. et N. Test. c. ci. Quid est episcopus, nisi primus pres-
byter, id est, sammus sacerdos ?
@ Sidon. lib. iv. ep. xi. Nam de pontificis tenore summi, ille insignia sumsit,
hie laberem.—Lib. vii. ep. v. (Paris. 1609. p. 425.) Bituricas deereto civium
petitus adveni. Causa fuit evocationis titubans ecclesize status: que nuper
summo viduata pontifice, utriusque professionis ordinibus ambiendi sacerdotii
quoddam classicum cecinit.
b Tertull. de Pudicit. c. i. (Paris. 1664. p. 555. B.) Pontifex scilicet Maximus,
quod est, episcopus episcoporum, edicit: Ego et moechize et fornicationis delicta
peenitentia functis dimitto.
© Cone. Agath. can. xxxv. (Labbe, vol. iv. p. 1389.) Si metropolitanus
episcopus ad comprovinciales epistolas direxerit, in quibus eos aut ad ordina-
tionem summi pontificis, aut ad synodum invitet, ete.
d Nicephorus is cited and chastised by Savaro for this. Not. in Sidon. lib. vi.
ep. 1,
Cu. II. § 7. CHRISTIAN CHURCH. 73
by Hchellensis and Bishop Pearson®, deliver a quite contrary
story; “that the name was first given to the patriarch of
Alexandria, and thence carried to Rome:” which seems to
be said in answer to the Romish pretences. But the truth of
the matter is, that it was no peculiar privilege of one patriarch
or other, but the common title of all bishops, who were called
fathers of the Church‘, and fathers of the clergy?; and ‘ Papa’
means no more. Therefore Tertullian, in his book ‘ De Pudi-
citia®’,’ speaking indefinitely of any Christian bishop, who
absolves penitents, gives him the name of ‘ Benedictus Papa.’
Or if we suppose, as some do, that he speaks particularly of
the bishop of Rome; yet there is nothing singular in it: for
at the same time, Dionysius, presbyter of Alexandria, speaking
of Heraclas his bishop, gives him the very same title", the
‘ blessed Pope’ Heraclas. And Arius himself‘, in one of his:
Epistles, speaks of his bishop Alexander in the same style.
St. Jerome gives the title* to Athanasius, Epiphanius, and
Paulinus: and writing often to St. Austin he always inscribes !
his epistles, ‘ Beatissimo Papze Augustino.” So among Cyprian’s
epistles, those that are written to him are usually inscribed™
in the same manner, ‘ Cypriano Papz.’ And the clergy of
€ Pearson. Vindic. Ignat. part i. c. xi. p. 330. (p. 179, edit. Cantabrig. 1672.)
f Aug. Com. in Psal. xlv. Ipsa ecclesia Patres illos appellat. Chrysostom.
Hom. iti. ad Popul. Antioch.
& Hieron. Ep. Ixii. ad Theoph. Episcopi contenti sint honore suo. Patres
se sciant esse, non dominos. Id. Ep. iii. (tom. i. p. 15. b. edit. Francof.)
Quanto magis tu et avunculus et episcopus, hoe est, et in carne et in Spiritu
Pater. Comment. in Psalm. xlv. ete.
88 Ch. 13.
h Dionys. Ep. ad Philem. ap. Euseb. lib. vii. ¢. vii. Totroy tym xavova kai
Tov TUTOY Tapa TOU aKapiov TaTa 1pnHY ‘Hoakrad wapéraBov. (Vales. p. 207.
A 5.)
i Arius Ep. ap. Euseb. Nicom. ap. Theod. lib. i. ¢. v. et apud Epiph. Heres.
Ixix. Arian. n. vi. “Apevog 6 dwwxdpevocg b7d ’AXeEdvdpov mama adixwe Oia
THY TAavTa vikwoay anOEeary.
k Hieron. Ep. lxi. ad Pammach. (tom. ii. edit. Francof. p. 112.) Habes papam
Epiphanium.—Ibid. Excepto papa Athanasio et Paulino.
1 Idem Ep. xvii. Domino vere sancto et beatissimo papze Augustino, Hierony-
mus in Christo salutem.— Ita etiam in Epist. xviii. xxv. xxx.
m Cypr. Ep. xxx. Cypriano Papze, presbyteri et diaconi Rome consistentes,
salutem.—Ep. xxxvi. Cypriano Papee, presbyteri et diacones Rome consistentes,
salutem.—Ep. xxxi. Cypriano Papee, Moyses et Maximus presbyteri, ete.
74 THE ANTIQUITIES OF THE Boox II.
Rome themselves" give him the title of ‘ Benedictus Papa,’
and ‘ Beatissimus ac Gloriossimus Papa Cyprianus.’ It were
easy to add many other testimonies out of Epiphanius, and
Constantine’s epistles, and the Theodosian code, and especially
Sidonius Apollinaris®, who always gives the French bishops
the style of ‘Dominus Papa. But in so plain a case I need
not insist any longer; especially since a learned Romanist?
has undertaken to prove, out of authors as late as Photius and
Gregory of Tours, that ‘ Papa’ was the common name of all
bishops for several ages: who also notes out of Balsamon, that
this name was sometimes given to the inferior clergy; who
were called ‘ Papze Pisinni,’ little fathers ; and their tonsure or
crown thence called tamaAfrpa, the tonsure of the fathers.
In comparison of whom, Balsamon‘ calls presbyters and the
‘ Chorepiscopi,’ ‘ Protopape’ and ‘ Protopapades,’ chief fathers;
speaking in the language of his own times, when the chorepis-
copi and presbyters were become all one.
Sect. VIIIl.—Pater Patrum, and Episcopus Episcoporum.
But bishops had still a more honourable title than that of
‘Papa:’ for they were commonly called ‘ Patres Patrum,’ and
‘Episcopi Episcoporum,’ fathers of fathers, and bishops of
bishops. The first that had this title was James bishop of
Jerusalem; which made the counterfeit author under the name
of Clemens Romanus’ inscribe an epistle (as directed to him)
with this title; ‘Clemens Jacobo Domino, Episcopo Episco-
porum,’ &c. To which Sidonius Apollinaris® alludes plainly,
when writing to Lupus, an eminent French bishop, he tells
him, “he was father of fathers, and bishop of bishops, and
n Ep. viii. (p. 15.) Cleri Rom. et Cler. Carth. ibid. Didicimus secessisse
benedictum papam Cyprianum.—Ep. xxx. Cler. Rom. ad Cypr. Beatissime ac
gloriosissime papa.
© Sidon. lib. vi. ep. i. Domino papze Lupo.—Lib. vi. ep. ii. Papze Pragmatio.
—Lib. vi. ep. iii. Domino papze Leontio. And so for twelve epistles together.
P Savaro, Com. in Sidon. lib. vi. epist. i. p. 379.
4 Balsam. Com. in can. lix. Qguaricoy iycoath Tov mpecBiTepoy sivat
Toaypatwy ikkAynotaoTiKay TUXdY YwpETioxoToY ToOBANOEYTA, Kai TPwTO-
TATAY, K. T. Xr.
tr Pseudo-Clem. ep. i. ad Jacobum.
§ Sidon. lib. vi. ep. i. Tu, pater shies et episcopus episcoporum, et alter
seeculi tui Jacobus.
Cu. Il. § 8. CHRISTIAN CHURCH. 75
another James of his age.” By this we understand what Ter-
tullian‘ means, when speaking ironically of the catholic bishops,
who admitted adulterers into communion again upon their
repentance, he says, ‘I hear there is a decree published, and
that a peremptory one ; the chief pontiff, the bishop of bishops,
saith, | forgive the sins of adultery and fornication, to all those
that repent of them.” Some" take this for a peculiar cha-
racter of the bishop of Rome; and I will not deny, but that
Tertullian might intend more especially to reflect upon him:
but yet there is nothing singular in the title, which did not
belong to other bishops as well as him; as appears from what
has been already cited out of Sidonius. To which we may
add the testimony of Athanasius’, who styles Hosius, ‘ the
father of bishops.’ And Gregory Nazianzen* gives the same
title to his own father, as St. Jerome’ does to Epiphanius,
styling him ‘the father of all bishops.’ Cotelerius? observes
that Gregory Nyssen is called zarijo twatéowv, ‘father of
fathers,’ by the second Council of Nice; and others# say,
t Tertull. de Pudicit. ¢. i. (Paris. 1664. p. 555. B.) Audio etiam edictum esse
propositum, et quidem peremptorium, Pontifex scilicet Maximus, episcopus
episcoporum dicit : Ego et moechize et fornicationis delicta pcenitentia functis
dimitto.
« Baron. an. exlii. n. iv. (Antverp. 1597. vol. ii. p- 104.) In ipsam eccle-
siam Romanam insaniens, eam dente canino dilacerat Tertullianus, recitans et
impugnans Victoris Romani pontificis edicti verba, ait: Audio etiam edictum
propositum, ete.—Id. an. cexvi. n. iv. (p. 324.) adversus Romanum pontificem,
quasi pudicitice refragatorem et adversarium, eo quod meechis et fornicariis
peenitentibus veniam spopondisset, stilum procaciter acuens, ait: Audio etiam,
ete.—Georg. Ambianas, Observ. in Tertull. tom. iii. p- 633.
Y Athan. Epist. ad Solitar. Vit. agentes, tom. i. p. 837. (p. 373. a. edit. Paris.
1698.) “Ore ABénroe éxioxoroc ‘Paopne tEwpicOn, cai 6 TAaTHO TOY émLCKdTWY
0 péyac “Ootoc.
* Naz, Orat. xix. de Funere Patr. p. 314. Idvrac aoxisptacg Wy éxdnOne
TATNO.
y Hieron. Ep. lxi. (tom. ii, edit. Francof. p. 114. a.) Licet ipse nominis tui
extenues dignitatem, cum patrem pene omnium episcoporum et antique reli-
quias sanctitatis et opere et sermone despicias.
% Coteler. Not. in Ep. Clem. p.605. Auctori Queestionum ad orthodoxos apud
Justinum, cap. xix. Paulus Tatéowy ratio, ut Gregorius Nyssenus Concilio
Niceeno II. Actione vi. et Clemens noster Anastasio Sinaitee, Queest. evi. p. 526.
. .dicitur,
@ Niceph. lib, xiv. c. xliii, “ANAG od ye arep raréipwy ddnOac TULLOT ATE,
Ke A
76 THE ANTIQUITIES OF THE Book II.
Theodosius the emperor gave Chrysostom the same honourable
title after death. As to the reason of these names, it 1s pro-
bable some bishops might have them upon the account of
personal merit ; and others, from the eminency of their sees ;
as the bishop of Alexandria, to whom Balsamon” gives the
title of ‘Pater Patrum, many ages after: but there was a
more general reason why all bishops should be called so, as
may be collected from Epiphanius*; who says, “ that the order
of bishops was an order that begat fathers to the Church ;”
that is, bishops made bishops by ordination ; whereas pres-
byters could only beget sons, by the power which they had of
baptizing. And therefore, though we sometimes find pres-
byters called ‘Fathers,’ yet we nowhere find the title of ‘ Pater
Patrum’ given to any of their order. Yet I must here also
observe, that several of these titles were never kindly received
among the African fathers, because the bishops of Rome began
to abuse them, to establish an usurped authority over their
neighbours. Therefore, in two African councils held at Car-
thage, the one? under Cyprian, the other® in St. Austin’s
time, these titles, ‘ Episcopus Episcoporum,’ ‘ Princeps Sacer-
dotum,’ and ‘Summus Sacerdos,’ were discountenanced and
forbid; insomuch that the primates themselves were not
allowed to use them. But of this more hereafter, when we
come to speak of metropolitans.
Sect. [X.—Bishops sometimes called Patriarchs.
Gregory Nazianzen in his rhetorical way usually gives bishops
the title of ‘ Patriarchs ;> by which he means not patriarchs in
the proper sense, as the word came afterward to be used in
b Balsam. Resp. ad Interrogat. Marci ap. Leunclav. Jus Gr. Rom. tom. i.
lib. v. p. 362. Kiguocg Maoxog waripwy rari vTap, K. T. X.
¢ Epiph. Heer. Ixxv. (Colon. 1682. vol. i. p. 908. A 7.) Aérian. n. iv. “H peéy
yap oT TaTEOWY yEevYNnTUCy) TaeLC’ TaTEpac yap yEevVE TH exkAnold.
4 Concil. Carth. ap. Cyprian. p. 229. Neque enim quisquam nostrum episco-
pum episcoporum se constituit, aut tyrannico terrore ad obsequendi necessita-
tem collegas suos adigit.
e Concil. Carth. ILI. ¢. xxvi. (Labbe, vol. ii. p. 1171.) Ut’ primee sedis epis-
copus non appelletur princeps sacerdotum, aut summus sacerdos, aut aliquid
hujusmodi, sed tantum primze-sedis episcopus.
Cu. II. § 9. CHRISTIAN CHURCH. 77
the Church, to signify bishops of the larger sees, who had
primates and metropolitans under them; but any bishops
whatsoever, that were heads of their own family; that is, the
Church subject to them. Thus he styles his own father
‘ Patriarch ', though he was but bishop of Nazianzum, a very
small city in Cappadocia, under Ceesarea the metropolis. And in
his oration® before the Council of Constantinople he gives the
same title to all other bishops, complaining of the Arian
cruelties against them: “‘ Have we not had,” says he, “ our
ancient bishops, or, to speak more properly, our ‘ Patriarchs’
publicly murdered by them?” In another place, complaining
of the corrupt promotions and practices of some bishops of his
age, he thus takes his leave of them", “ Farewell; go on in
your insolence: divide the patriarchal dignities among you:
translate yourselves from see to see: set up some, pull down
others.” Where it is evident he speaks not of patriarchs pro-
perly so called, but only of some ambitious spirits among the
bishops, who turned all things into confusion, and did what
they pleased with the preferments of the Church. Gregory
Nyssen uses the same term for bishops, in his funeral oration
upon Meletius, which he made in the Council of Constantinople,
where he gives all the bishops then in council the title of
‘ Patriarchs:’ “ Behold! these patriarchs: all these are the
sons of our Jacob” (meaning Meletius, whom he ealls Jacob
for his age, and the rest ‘ patriarchs,’ in allusion to the twelve
patriarchs who were Jacob’s children). Thus bishops were
commonly styled, till such times as the name Patriarch became
the appropriate title of the most eminent bishops, such as
Rome, Constantinople, &c. And even some ages after that,
f Nazian. Orat. xix. p. 312. "Eyo@vro warpidpyy Kai vopoléry kai diaorg.
Id. Orat. xli. p. 675. ‘O cepvog ’ABpadp odtocg 6 warpiapyne, 9 Tipia
Kepary.
& Id. Orat. xxii. p. 525. Od roecBuréinwy, émiokdmwy, oiketdrepoy O& TaTpLAp-
XOY Eireiv, opayac Onpociag (weroyOaper) ;
h Id. Cygn. Carm. de Episcopis, tom. ii. p. 308. b. Valete: insolentes estote :
patriarchatus per sortes inter vos distribuite. Magnus hic mundus vobis cedat.
De locis aliis in alia migrate: hos dejicite, illos attollite.
i Gregor. Nysseit. Orat. de Fun. Melet. tom. iii. p. 589, edit. Paris. ‘Opare
rove TaTplapyag TOUTOUG’ TayTEC OTOL TEKVA TOU nueréoon sisiv ‘Taxwp.
78 THE ANTIQUITIES OF THE Boox IT.
De Marca* observes, that Athalaricus and the rest of the
Gothish kings in Italy gave the name of ‘ Patriarchs’ to all
bishops within their dominions.
Secr. X.—And Vicars of Christ.
It must not here be forgotten, that all bishops anciently
were styled also ‘ Vicars of Christ,’ and had as much interest
in that name as he that has since laid so much claim to the
title. The author of the Questions! under the name of St.
Austin, says expressly, ‘‘ that every bishop is the vicar of God.”
Cyprian says the same in several of his epistles ™, that “* every
bishop is Vice Christi, Christ’s vicar or vicegerent.” And this
is his meaning in that noted passage to Cornelius, where" he
says, ‘‘ All heresies and schisms take their original from hence,
that men do not submit to God’s priest, and consider that
there ought to be but one bishop in a Church at a time, and
one judge as the vicar of Christ.” This is spoken of every indi-
vidual bishop throughout the world, as Rigaltius° freely owns ;
and they grossly mistake Cyprian’s meaning, and abuse his
authority, who apply it only to the bishop of Rome. St. Basil?
extends the title to all bishops; and so does the author under
the name of St. Ambrose‘, who is supposed to be Hilary, a
k Marea, Dissert. de Primatib. n. xx. p. 112. (p. 21, edit. Francof. 1708.)
Dictus vero est patriarcha (episcopus Aquileiensis) eo quod reges Gothorum
Itali regni episcopos patriarcharum nomine ornarent, quemadmodum testatur
epistola Athalarici regis ad Joannem papam apud Cassiodorum, lib. ix. Episto-
larum. (Venet. 1770. p. 8, sec. column.)
1 Aug. Quest. Vet. et Nov. Test. c. exxvii. Antistitem Dei puriorem ceeteris
esse oportet . . Est enim vicarius ejus. (Bened. 1700. vol. iii. Append. p. 125.
A 5.)
m Cypr. Ep. Ixiii. ad Ceecil. Tile sacerdos vice Christi vere fungitur, qui id
quod Christus fecit, imitatur.
n Cyprian. Ep. lv. al. lix. ad Cornel. Neque enim aliunde heereses obortz
sunt, aut nata sunt schismata, quam inde quod sacerdoti Dei non obtempera-
tur, nec unus in ecclesia ad tempus sacerdos, et ad tempus judex vice Christi
cogitatur. (Oxon. 1682. p. 129.)
© Rigalt. in loc. Ecce autem episcopos, zevo jam Cypriani, vicarios Christi.
P Basil. Constit. Mon. ¢. xxii. tom. ii. p. 792. ‘O kaOnyotmevoc obdév Erepdy
oTL, 1) O TOU Lwripoc VriXwY TydcwTOY.
4 Ambros. Com. 1 Cor. xi. 10. Episcopus personam habet Christi .. Vicarius
Gua.11. § 11. CHRISTIAN CHURCH. 79
deacon of the Church of Rome; which would have been an
unpardonable oversight in him, had it not been then the cus-
tom of the world to give all others this title as well as the
bishop of Rome.
Sect. XI1.—And Angels of the Churches.
I shall but take notice of one title more given to bishops,
which is that of ‘ Angels of the Churches ;’? a name which
some authors * suppose to be used by St. Paul, 1 Cor. xi. 10,
where he says, ‘‘ women ought to be covered in the Church
because of the angels;” that is, ‘ bishops,’ says Hilary the
deacon, in the place last mentioned. And so the same author
understands that of St. John, (Rev. 1. 20,) “‘ The seven stars
are the angels of the seven Churches.” Which is also the
interpretation of St. Austin’ and Epiphanius", who say that
by ‘angels’ we are not there to understand the celestial angels,
(as Origen thought, who assigns a guardian angel’ to every
Church,) but the bishops or governors of those seven Churches.
Hence in after ages, bishops were called angels of the Churches :
as Socrates * terms Serapion, who was bishop of Thmuis, “‘ the
angel of the Church of Thmuis :” and the author of the short
notes ¥ upon Timothy, under the name of St. Jerome, says of
every bishop, ‘“‘ that he is the angel of God Almighty.” In
Domini est, etc. The Author of the Constitutions (lib. ii. ¢. 26.) styles the
bishop Gedy éziyevov: Otrog ipady émiyeog Sede pera Osdy, So dgeier THE
Tap vay TYULNC aTToAavELY.
s Pseudo-Ambros. in 1 Cor. xi. 10. Angelos episcopos dicit, sicut docetur in
Apocalypsi Joannis.
t Aug. Epist. clxii. Divina voce laudatur sub Angeli nomine preepositus
ecclesize.
u Epiphan. Heer. xxv. Nicolait. n. ili. (Colon. 1682. vol. i. p. 77. D5.) “Oc
yodgwy pig THY tkKAnoy ee TpoowroV Kipiov, TouréoTt TH émioKxoTH TH
éxeioe KataotabéyTi, ody Ty Ovvydpe Tov ayiov ayyédov Tov Emi TOV BucLa-
ornpiov, dnoiv, kK. T. X.
Y Orig. Hom. xx. in Num. tom. i. p. 25]. Opus est angelis, qui preesint
operibus sanctis, qui eeterne lucis intellectum et occultorum Dei agnitionem ac
rerum divinarum scientiam doceant. Vide Andr. Cesar. “Ayyedou pidakec.
Comment. in Apoc. i. 20.
* Soerat. lib. iv. c. xxiii. ‘O rijg Ouvirdy éxxrnoiac dyysdog LeparTiwy.
y Hieron. 1 Tim. iii. Quanto magis sacerdos legem exquiret, quia angelus
Dei omnipotentis est.
8O THE ANTIQUITIES OF THE Boox II.
this sense, Dr. Hammond? observes out of a Saxon MS. that
in our own language anciently bishops were called ‘ God's
Bydels,’ that is, messengers or officers, as he explains it from
Sir Henry Spelman’s Glossary, in the word Bedellus. And thus
much of those ancient titles of honour, which were given to all
bishops indifferently in the primitive Church.
CHAPTER III.
OF THE OFFICES OF BISHOPS AS DISTINCT FROM
PRESBYTERS.
Sect. 1.—A threefold difference between Bishops and Presbyters
in the discharge of their office and function.
I comE now to consider the episcopal office and function
itself: where, to do justice to antiquity, it is necessary for me
to observe a threefold distinction between bishops and presby-
ters in the discharge of ecclesiastical offices. For, 1st, in the
common offices, which were ordinarily entrusted in the hands
of presbyters, such as preaching, baptizing, administering the
eucharist, &c. there was this obvious difference betwixt a
bishop and a presbyter; that the one acted by an absolute
and independent power; the other, in dependence upon and
subordination to his bishop, by whose authority and directions
under God he was to be governed, and do nothing without his
consent or against it: so that though there was no difference
in the things that were done, yet there was an essential differ-
ence in the power of doing them. This is an observation not
commonly made ; but it is of very great use, both for establish-
ing the just bounds of episcopal and presbyterial power, and
clearing the practice of the primitive Church. 2dly, Some
offices were never entrusted in the hands of presbyters; nor
allowed, if performed by them; such as the ordination of
bishops, presbyters, &c. 3dly, Bishops always retained the
power of calling their presbyters to an account, and censuring
% Annotations on the Revelation, i. 20. p. 869.
Apoe. 1. 20. “Era éxkAnoiare iodpOpuor ?popor dyyeXou.
Andr. Ceesariens. in
Cua. Ill. § 2. CHRISTIAN CHURCH. 81
them for their misdemeanours in the discharge of their office ;
which presbyters could not do by their bishop, being always
subject and subordinate to him as their superior. These things,
cleared and set in a fair light, will give us a just account
of the office of a bishop, as distinct from that of a presbyter,
in the primitive Church.
Sect. I].—1. In the common offices which might be performed
by both, the Bishop acted by an independent power ; but pres-
byters, in dependence upon and subordination to him.
First then, we are to observe, that in such ordinary and
common offices as might be performed by both, bishops and
presbyters acted by a different power; the bishop was the
absolute, independent minister of the Church ; and did what-
ever he did, by his own authority solely inherent in himself:
but the presbyters were only his assistants, authorized to per-
form such offices as he entrusted them with, or gave them
commission and directions to perform, which they still did by
his authority, and in dependence upon and subordination to
him as their superior: and might do nothing against his will,
or independent of him. This is clear from many passages in
Ignatius, Cyprian, and the canons of the ancient councils,
which all agree in this, that nothing is to be done with-
out the bishop, that is, without his knowledge, without
his consent, directions, or approbation. Thus Ignatius? in
his epistle to the Church of Smyrna: ‘ Let no one perform
any ecclesiastical office without the bishop.” Which he
explains, both there and elsewhere”, to mean, ‘ without his
authority and permission.” So in the Council of Laodicea °, it
is expressed the same way: ‘‘ The presbyters shall do nothing
without the consent of the bishop.” The Councils of Arles @
and Toledo® say, ‘without his privity or knowledge.” And
a Tonat. Ep. ad Smyrn. n. viii. (Russell, P. A. vol. ii. p. 18.) Mydsic ywpic¢
Tou étitKdTov Ti ToacCETW THY AYNKOYTWY ic THY éKKANCIAaY.
b Id. Ep. ad Polyearp. n. iv. Mndéy dvev yroune cov yevicOw. (p. 70.)
© Concil. Laod. ean. lvii. (Labbe, vol. i. p. 1505.) Todce rpecButépove pndév
TOATTEW AVEV TIC yvYwWUNC TOU ETLOKOTOU.
4 Cone. Arelat. 1. ¢. xix. (?) Ut presbyteri sine conscientia episcoporum nihil
faciant.
e Concil..Tolet. I. ¢. xx. (Labbe, vol. ii. p. 1226.) Sine conscientia episcopi
nihil penitus [presbyteri agere preesumant] faciendum,
VOL. I. G
82 THE ANTIQUITIES OF THE Book II.
the Apostolical Canons‘ give a reason for all this, “ because
the bishop is the man to whom the Lord’s people are com-
mitted, and he must give an account of their souls.”
Srcr. II].—This specified in the Office of Baptism and the
Lord's Supper.
This rule they particularly apply to the offices of baptism
and the Lord’s Supper. A presbyter might ordinarily admin-
ister both these sacraments; but not against the will of his
bishop, or in opposition and contradiction to him, but by his
consent and authority, in a due subordination to him as his
superior. “It is not lawful,” says Ignatius &, ‘* either to bap-
tize or celebrate the eucharist without the bishop: but that
which he allows, is well-pleasing to God.” He does not say,
that none but a bishop might administer these sacraments ;
but that none was to do it without his allowance and approba-
tion. And that is plainly the meaning of Tertullian” and St.
Jerome: when they say, that presbyters and deacons haye no
power to baptize, without the command and authority of the
bishop or chief priest; and that this is for the honour of the
Church, and the preservation of peace and unity. St. Am-
brose i asserts the same, that though presbyters do baptize,
yet they derive their authority from their superior.
f Can. Apost. ¢. xxxviii. (Labbe, vol. i. p. 33.) O% moeaBUTEpor Kal ot
Stdkovor dvev young Tod érioxdrov pndéy émireheirwoav abrog yap éorw
5 memiorevpévoc roy Nady Tov Kupiov, kai rov vxip THY Puxdy abTay Adyov
arraTnOnoopevoc.
g Ignat. Epist. ad Smyrn. n. viii. (p. 18.) Od« Edy éorww xwpic Tov émucKo-
mov, odre Bamrilew, ovre ayarnv Tovety, adN 6 dy éxeivp Ooky, Kar’
evapéoTnow Oeov.
h Tertull. de Bapt. c. xvii. (Paris. 1664. p. 230. C 2.) Dandi jus quidem habet
summus sacerdos, qui est episcopus: dehine presbyteri et diaconi; non tamen
sine episcopi auctoritate, propter ecclesize honorem ; quo salvo salva pax est.
i Hieron. Dialog. contra Lucifer. p. 139. Inde venit, ut, sine jussione episcopi,
neque presbyter neque diaconus jus habeat baptizandi.
ii Ambros. de Sacram. lib. iii. ¢. i. Licet presbyteri fecerint, tamen exordium
ministerii a summo est sacerdote. (Paris. 1836. vol. iv. p. 126.)
Cu. III. §$ 4. CHRISTIAN CHURCH. 83
Sect. 1V.—And in the Office of Preaching.
The like observation may be made upon the office of preach-
ing. This* was in the first place the bishops’ office, which
they commonly discharged themselves, especially in the African
Churches. Which is the reason we so often meet with the
phrase, ‘tractante episcopo,’ the bishop’s preaching, in the
writings of St. Cyprian!: for then it was so much the office
and custom of bishops to preach, that no presbyter was per-
mitted to preach in their presence, till the time of St. Austin,
who, whilst he was a presbyter, was authorized by Valerius his
bishop to preach before him: but that, as Possidius™ the
writer of his life observes, was so contrary to the use and
custom of the African Churches, that many bishops were
highly offended at it, and spake against it, till the consequence
proved that such a permission was of good use and service to
the Church; and then several other bishops granted their
presbyters power and privilege to preach before them. So that
it was then a favour for presbyters to preach in the presence
of their bishops, and wholly at the bishops’ discretion whether
they would permit them or not; and when they did preach, it
was ‘ potestate accepta,’ by the power and authority of the
bishop that appointed them. In the Eastern Churches, pres-
byters were more commonly employed to preach, as Possidius "
k Can. Apost. ¢. lvii. (Labbe, vol. i. p. 37.) ’Emioxorog 7} mpeoBurepoc
dipekGv Tod KANpov, 7) Tov aod, Kai py Tadedwy avTodve TIIV evoePetay,
apopiZéoOw.
1 Cyprian. Ep. lii. (Oxon. 1682. p. 107.) (edit. Paris. p. 70.) Ego prius
legeram, et episcopo tractante cognoveram non sacrificandum idolis, ete.—(Oxon.
p. 114.) (Ep. lvi. p. 88.) Collectam fraternitatem non videat, nee tractantes
episcopos audiat.—— Pontius in Vita Cypr. (Oxon. 1682. p. 10.) (p. 16 cit. edit.
Paris.) O beatum ecclesize populum, qui episcopo suo tali, et oculis pariter et
sensibus, et quod est amplius, publicata voce compassus est; et sicut ipso trac-
tante semper audierat, Deo judice coronatus est.
m Possid. Vit. Aug. e. v. (Bened. 1700. vol. x. append. p. 175. C 3.) Eidem
presbytero potestatem dedit coram se in ecclesia evangelium preedicandi ac fre-
quentissime tractandi; contra usum quidem ac consuetudinem Africanarum
ecclesiarum : unde etiam ei nonnulli episcopi detrahebant. . . Postea bono preece~
dente exemplo, accepta ab episcopis potestate, presbyteri nonnulli coram epis-
copis populis tractare coeperunt verbum Dei.
n Possid. ibid. Ille in orientalibus eeclesiis id ex more fieri sciens, obtrec-
tantium non curabat linguas, ete.
G2
84 THE ANTIQUITIES OF THE Boox II.
observes, when he says, Valerius brought the custom into
Afric from their example: and St. Jerome intimates as much,
when he complains ° of it as an ill custom only in some Churches
to forbid presbyters to preach. Chrysostom preached several
of his elaborate discourses at Antioch, whilst he was but a
presbyter ; and so did Atticus P, at Constantinople. And the
same is observed to have been granted to the presbyters‘ of
Alexandria, and Ceesarea in Cappadocia*, and Cyprus, and
other places. But still it was but a grant of the bishops, and
presbyters did it by their authority and commission: and
whenever bishops saw just reason to forbid them they had
power to limit or withdraw their commission again: as both
Socrates * and Sozoment testify, who say that at Alexandria
presbyters were forbidden to preach, from the time that Arius
raised a disturbance in the Church.—Thus we see what power
bishops anciently challenged and exercised over presbyters in
the common and ordinary offices of the Church: particularly
for preaching, bishops always esteemed it their office, as much
as any other. Such a vast difference was there between the
practice of the primitive Church, and the bishops of Rome in
after-ages: when, as Blondel observes out of Surius, there
was a time when the bishops of Rome were not known to
preach for five hundred years together: insomuch that when
Pius Quintus made a sermon, it was looked upon as a prodigy,
and was indeed a greater rarity than the Szeculares Ludi were
in old Rome *.
© Hieron. Ep. ii. ad Nepot. tom. i. p. 10. a. Pessimze consuetudinis est in qui-
busdam ecelesiis, tacere presbyteros, et preesentibus episcopis non loqui, quasi
aut invideant, aut non dignentur audire. (Venet. Vallars. vol. i. p. 262. E.)
P Soerat. lib. vii. c. ii. (Vales. Amstel, 1700. p. 277. B.) Kat wporepoy piv
yvica év TH WoEecBurEpip érarTeETo, eKpalwy ove Kal évdver Ndyouc, tw éxxAn-
ciac é0idacké.
4 Theod. lib. i. ¢. i.
r Socrat. lib. vy. ¢. xxii. (Vales. Amstel. 1700. p. 236. A 2.) "Ev Kavoapeig rig
Kazradoxiac cai iv Kirpy, év ping caBBarov Kai Kupiakije, dei TEL EoTENAY
Kara The \vxvaviac, ot ToEsBUTEPoL Kai EwioKoTOL TAC ypapac EpUNVEvOVOLY.
S Soerat. ibid. (A 11.) TpeeBurepog tv 'AdeZavdosia ob mpocomtret’ Kat
Touro apxny EaBev, ag’ ov “Apetoc Tiv éxK\nolay éTapatev.
t Sozom. lib. vil. ¢. xvil.
tt See Blondel. Apolog. p, 58, and Surius Comment. Rer. in Orbe gestar.
Cu. IIT. § 5. CHRISTIAN CHURCH. 85
Sect. V.—2. The office and power of Ordination never en-
trusted in the hands of Presbyters.
2. But to return to the bishops of the primitive Church.
There were other offices, which they very rarely entrusted in the
hands of presbyters ; and if ever they granted them commission
to perform them, it was only in cases of great necessity: such
were the offices of reconciling penitents, confirmation of neo-
phytes, consecration of Churches, virgins, and widows, with
some others of the like nature ; of which I shall speak nothing
more particularly here now, because they will come more pro-
perly under consideration in other places. But there was one
office, which they never entrusted in the hands of presbyters,
nor ever gave them any commission to perform; which was
the office of ordaining the superior clergy, bishops, presbyters,
and deacons. The utmost that presbyters could pretend to in
this matter, was to lay on their hands, together with the bishop,
in the ordination of a presbyter, whilst the bishop by his prayer
performed the office of consecration. Thus much is allowed
them by one of the Councils" of Carthage, which yet expressly
reserves the benediction or ordination prayer to the bishop
only. In the ordination of bishops, they had no concern at all;
which was always performed by a synod of bishops, as shall be
showed more particularly, when we come to speak of the rites
and customs observed in their ordinations. Here in this place
it will be sufficient to prove in general, that the power of ordi-
nations was the prerogative of bishops, and that they never
communicated this privilege to any presbyters. St. Jerome’s ™
testimony is irrefragable evidence in this case. or in the
same place where he sets off the office of presbyters to the best
advantage, he still excepts the power of ordination. ‘* What
is it,” says he, “‘ that a bishop does more than a presbyter,
setting aside the business of ordination ?’—St. Chrysostom *
u Cone. Carth. IV. can. iii. (Labbe, vol. ii. p. 1199.) Presbyter cum ordi-
natur, episcopo eum benedicente et manum super caput ejus tenente, etiam
omnes presbyteri qui preesentes sunt, manus suas juxta manum episcopi super
caput illius teneant.
uu Hieron. Ep. Ixxxv. ad Evangelum. (tom. ii. edit. Francof. p. 221. a.)
Y Chrysost. Hom. xi. in 1 Tim. iii. 8. (tom. vi. p. 469, edit. Francof.) Ov
86 THE ANTIQUITIES OF THE Boox II.
speaks much after the same manner, where he advances the
power of presbyters to the highest. ‘“ Bishops and presbyters,”
says he, “differ not much from one another: for presbyters
are admitted to preach and govern the Church: and the same
qualifications that the apostle requires in bishops, are required
in presbyters also. For bishops are superior to them only in
the power of ordination, and have that one thing more than
they.” In another place* he proves that Timothy was a
bishop, because the apostle speaks of his power to ordain,
bidding him ‘lay hands’ suddenly on no man. And he adds,
both there and elsewhere ’, that the presbytery which ordained
Timothy was a synod of bishops, because mere presbyters had
no power to ordain a bishop. I might here produce all those
canons of the ancient councils, which speak of bishops ordain-
ing, but never of presbyters ; which rule was so precisely ob-
served in the primitive Church, that Novatian himself would
not presume to break it, but sent for three bishops * from the
modd To piooy abraw (rpecButinwy) Kai éxioxdqwy' Kai yap Kai avrot
dwackaNiay eiciy dvadedeypévot, kai TpocTaciay Tijg éxkAnoiac. Kai a wept
imuckomwy el@e, Ta’Ta Kal TEpi TOETBUTEOWY AopdTTEL’ THY yao XELPOTOViaY
povny avaBeBhnact, Kai TovTO pdvoy SoKovor wrEovEKTEiY TOdE moto Burépoue.
(Explan. in N. T. Paris. 1636. vol. vi. p. 1574.)
x Id. Hom. i. in Philip. ibid. p. 7. Kai dudkovocg 6 taioxomog éhéyeTo. Ara
rovro yodowy Tyobip edeye, Ty diaxoviay cov mANpopspynooy, éxroKoTw
byte OTL yao éTioKoTrO’ HV, PNT’ THOS avrov, Xeipac Taxéwe ponoevi emtriber.
Kai radu, “O 2560n cor pera ixibécewe THY YELPOY ToU TpEcBUTEPIOV' OK aY
d: rpsoBbreoor ExioxoTov éxepordynoay. (Ibid. p. 1204.) '
Y Chrysostom. Hom. xiii. in 1 Tim. iv. 14. Ob wept mpecButépwy gnolv
tvyradOa, adda regi ixioxdrwy" ov yap O) TpEcBbTEpor TOY éEmioKoToY éxELpO-
TOVOUY.
z Concil. Nic. ¢. xix. (Labbe, vol. ii. p. 37.)..’AvaBarrioGevrec xetpoTovEic~
Qwoav bd Tov THe KaModuKHE ExkAnoiag émioKOTOV. Concil. Antioch. ¢. ix.
(Labbe, vol. ii. p. 565.) .. w¢ wat yerporoveiv mpeoBurépove Kai OvaKovove.
Concil. Chaleed. e. ii. (Labbe, vol. iv. p. 755.) Et rug érioxomog .. xeporovncy
inl xonpaciw éixioxoToy, } XwpEeTicKoTor, h) TpEGBUTEDOY, 7) CLaKovoy, kK. T. Xr.
Concil. Carth. III. ¢. xlv. (Labbe, vol. ii. p. 1176.) Aurelius episcopus
dixit: Sed episcopus unus esse potest, per quem, dignatione divina, presbyteri
multi constitui possunt. Can. Apost. e. i. (Labbe, vol. i. p. 25.) “Ezioxozrog
NXELOTOVELGOW UTS EioKdTWY Ovo 7 TPLAY.
a Cornel. Ep. ad Fabium, ap. Euseb. lib. vi. e. xliii. Cum episcopatum sibi a
Deo minime concessum rapere ac vindicare conaretur, duos deploratze salutis
homines sibi socios adjunxit: ut eos in exiguam ac vilissimam Italie partem
mitteret, atque illine accitos tres episcopes, homines plane rudes et simplices,
fraudulenta quadam molitione deciperet, ...inclusos hora decima temulentos
Cu. ILL. § 6. CHRISTIAN CHURCH. 87
farthest corners of Italy, rather than want a canonical number
of bishops to ordain him. I only add that observation of Epi-
phanius™, grounded upon the general practice of the Church,
that ‘“‘the order of bishops begets fathers to the Church,
which the order of presbyters cannot do, but only begets sons
by the regeneration of baptism.”
I know some urge the authority of St. Jerome” to prove,
that the presbyters of Alexandria ordained their own bishop,
from the days of St. Mark to the time of Heraclas and Diony-
sius; and others think the same words prove that he had no
new ordination at all: but they both mistake St. Jerome’s
meaning, who speaks not of the ordination of the bishop, but
of his election ; who was chosen by the presbyters out of their
own body, and by them placed upon the bishop’s throne;
which in those days was no more than a token of his election,
and was sometimes done by the people; but the ordination
came after that, and was always reserved for the provincial
bishops to perform, as shall be showed hereafter.
Sect. VI.—Ordinations by Presbyters disannulled by the Church.
But it may be inquired, what was the practice of the Church
in case any presbyters took upon them to ordain? Were their
ordinations allowed to stand good or not? I answer, they
were commonly reversed and disannulled. As in the known
case of Ischyras*, who was deposed by the synod of Alexandria,
et crapula oppressos, adumbrata quadam et inani manuum impositione episco-
patum sibi tradere per vim cogit. (Vales. p. 198. B 5.)
aa Epiph. Heeres. Ixxv. Aérian. n. iv. (Colon. 1682. vol. i. p. 908. A 7.)
‘H pév yao éore watépwy yevynricn Taéic’ warioag yao yevyg TH exeAyoia 7
d& marépac pH Ovvapéivn yevvgy, dia tiie Tov Novrpod wadtyyeveciac Tikva
Yevvg TY éxkrAnoia, ob py Tarépac, f OwWacKkadove.
b Hieron. Ep. lxxxy. ad Evang. (Venet. 1766. vol. i. p. 1082. B 6.) Alexandrize
a Marco evangelista usque ad Heraclam et Dionysium episcopos, presbyteri
semper unum ex se electum, in excelsiori gradu collocatum, episcopum nomi-
nabant: quomodo si exercitus imperatorem faciat.
¢ Athan. Apol. ii. p. 732. (tom. i. p. 193, edit. Paris. 1698.) “Og ob« gore
mpecBirepog bd yap KoddotOov rod mpecButéigov gavracbivrog éxioKomny,
Kai voTEpov U7d KoLWig ovvddov ‘Ociov Kai rév ody abr@ imtioKdTwY KEEV-
oGévrog mpeoBurépov elvar, Ka0d Kai wpdTEpoy Hv, KaTeoTdOn. Kai Kkard
akoovbiay wavreg ot bd KodXovOov caracrabéyrec, avédoapoy sig Tov abroy
TOTOY, Eig OY Kai TPdTEpOY aay, We Kai abTdg ‘Ioxipag aikde WGOn. Vide-
88 THE ANTIQUITIES OF THE Boox II.
because Colluthus, who ordained him, was no more than a pres-
byter, though pretending to be a bishop,—and in the case of
those presbyters who were reduced to the quality of laymen by
the Council of Sardica’; because Eutychianus and Muszeus, who
ordained them, were only pretended bishops. The Council of
Seville in Spain® went a little further: they deposed a pres-
byter and two deacons, because the bishop only laid his hands
upon them, whilst a presbyter pronounced the blessing or con-
secration prayer over them. And some other instances might
be added of the like nature, which show that then they did not
allow bishops so much as to delegate or commission presbyters
to ordain in their name, but reserved this entirely to the epis-
copal function.
Sect. VII.—Some allegations to the contrary examined.
The common pleas which some urge to the contrary, dero-
gate nothing from the truth of this observation. For whereas
it is said, Ist, That the chorepiscopi were only presbyters, and
yet had power to ordain: that seems to be a plain mistake ;
for all the chorepiscopi of the ancient Church were real bishops,
though subordinate to other bishops; as I will show more
particularly hereafter, when I come to speak of their order.
2. It is said, that the city-presbyters had power to ordain by
the bishop’s licence ; and that this was established by canon in
the Council of Ancyraf. But this is grounded only upon a
sis etiam p. 784, (p. 137, edit. Paris.) ubi epistola cleri Mareotici in hane
sententiam allegatur.
d Concil. Sardic. can. xix. (Labbe, vol. ii. p. 641.) Tie éuiig peroudryto¢g 7
arogasic tor airy. .dxak rove sig KANOY ExkdnowaoTiKdy To0AXPévTag UTO
TIvwY AOEAGGY Hpdy, tay up BobdowvTo EravépxerOar tic d¢ KaTwvopaoOyoav
dekAnoiac, Tov Aotrod pr HTodEXEGOaL. Edrvxsavoy é pyre imtoxorov éavT@P
duexduxeiv bvopa’ aA’ ovdE Movaaioy we éwicKxoToy vopicedGat.
e Concil. Hispal. II. can. v. (Labbe, vol. v. p. 1665.) Relatu deductum est
de quibusdam clericis, quorum, dum unus ad presbyterium, duo ad Levitarum
ministerium sacrarentur, episcopus oculorum dolore detentus fertur manum
suam super eos tantum posuisse, et presbyter quidam illis, contra ecclesiasti-
cum ordinem, benedictionem dedisse, etc. . . . decrevimus ut a gradu sacerdotalis
vel Levitici ordinis, quem perverse adepti sunt, depositi, ete.
f Cone. Ancyr. can. xiii. (Labbe, vol. i. p. 1461.) Xwperoxorove py eéeivac
apeoBurépouc f Staxdvove yetporoveiv, AAG pNdE TpETBuTEPOUE ToEwe, XwpiC
rov émirparijvae bd Tov ExioKoToU peTa yoappatwr, tv éTEpg Taporkiq.
Cu. III. § 7. CHRISTIAN CHURCH. 89
very ambiguous sense, if not a corrupt reading of that canon.
For all the old translators render it much otherwise, “that
the city-presbyters shall do nothing* without the license and
authority of the bishop, in any part of the paroche or diocese
belonging to his jurisdiction.” Which agrees with what I
have cited before out of the Council of Laodicea ; and several
other canons, which make presbyters dependent upon their
bishops in the ordinary exercise of their function. (See before,
sect. I]. of this chapter.) And some Greek copies® read it,
év étéoga taporkta, which seems to signify that presbyters shall
not officiate in another diocese without letters dimissory from
their own bishop.
3. It is urged further, that Novatus, a presbyter of Carthage,
ordained Felicissimus a deacon. But this seems to be no more
than procuring him to be ordained by some bishop. For Cy-
prian says, ‘“‘ he made Novatian: bishop of Rome after the same
manner as he had done Felicissimus deacon at Carthage.”
But now it is certain he did not ordain Novatian, but only was
instrumental in procuring three obscure Italian bishops to come
and ordain him. And in that sense he might ordain Felicis-
simus too. But admit it were otherwise, it was only a schis-
matical act, condemned by Cyprian and the whole Church.
4. It is pleaded out of Cassian, that Paphnutius, an Egyp-
tian abbot, ordained one Daniel a presbyter. But, if Cassian’s
words be rightly considered, he says no such thing, but only*
that Paphnutius first promoted him to be made a deacon before
several of his seniors; and then intending to make him his
successor, he also preferred him to the dignity of a presbyter.
& Id. ex versione Dionysii Exigui: Sed nee presbyteris civitatis, sine prze-
cepto episcopi, amplius aliquid imperare, nec sine auctoritate litterarum ejus in
unaquaque parochia aliquid agere.
h Cod. Can. edit. Ehinger. p. 60.
_ i Cypr. Epist. xlix. al. lii. ad Cornel. p. 97, edit. Oxon. Quoniam pro mag-
nitudine sua debeat Carthaginem Roma preecedere, illic majora et graviora
commisit. Qui istic adversus ecclesiam diaconum fecerat, illic episcopum
fecit.
k Cassian. Collat. iv. ¢. i. (Lips. 1733. p. 267.) A beato Paphnutio solitudinis
ejusdem presbytero, et quidem cum multis junior esset zetate, ad diaconii est
prelatus officium. . . Optansque sibimet successorem dignissimum providere,
superstes eum presbyterii honore provexit,
90 THE ANTIQUITIES OF THE Book II.
Which preference or promotion does not at all exclude the
bishop’s ordination. It may reasonably signify the abbot’s
choice, which he had power to make; but it cannot so reason-
ably be interpreted that he ordained him ; since this was con-
trary to the rules and practice of the Church: and considering
where and when Paphnutius lived, in the midst of Egypt,
among an hundred bishops, in the fifth century, it is not likely
he would transgress the canons in so plain a case. Therefore
I cannot subscribe to a learned man!, who says, ‘“‘ Nothing is
more plain and evident, than that here a presbyter ordained
a presbyter, which we no where read was pronounced null by
Theophilus, then bishop of Alexandria, nor any other at that
time.” I conceive, the contrary was rather evident to them ;
and therefore they had no reason to pronounce it null, knowing
it to be a just and regular ordination.
5. I remember but one instance more in ancient Church
history (for modern instances I wholly pass by) that seems to
make any thing for the ordination of presbyters; and that is
in the answer given by Pope Leo to a question put to him by
Rusticus Narbonensis, Whether the ordination of certain per-
sons might stand good, who were only ordained by some pseudo-
episcopi, false bishops, who had no legal and canonical right
to their places? To this he answers™, that “ if the lawful
bishops of those Churches give their consent to their ordina-
tion, it might be esteemed valid and allowed; otherwise to be
disannulled.” But here it is to be considered that these
‘ Pseudo-Episcopi’ were, in some sense, bishops, as being
ordained, though illegally, to their places: for they seem to
be such as had schismatically intruded themselves into other
men’s sees; or at least obtained them by some corrupt and
irregular practices. Now the Church did not always rescind
and cancel the acts of such bishops; but used a liberty either
to reverse and disannul the ordinations made by them, or other-
wise to confirm and ratify them, as she saw occasion. There-
1 Stilling. Irenie. p. 380.
m Leo, Ep. xcii. ad Rustic. ¢. i. (Labbe, vol. iii. p. 1405.) Si qui autem
clerici ab istis pseudo-episcopis in eis ecclesiis ordinati sunt, quee ad proprios
episcopos pertinebant, et ordinatio eorum cum consensu et judicio preesidentium
facta est, potest rata haberi, ete.
Cu. III. § 8. CHRISTIAN CHURCH. Oo}
fore though the general Council of Constantinople” deposed all
such as were ordained by Maximus, who had simoniacally
intruded himself into Gregory Nazianzen’s see at Constanti-
nople ; yet the Novatian clergy were admitted by the Council
of Nice®, though ordained by schismatical bishops; and the
African Councils? allowed the ordinations of the Donatist
bishops, though they had long continued in schism, and given
schismatical orders to others also. Which shows that the
primitive Church made some difference between orders con-
ferred by schismatical bishops, and those conferred by mere
presbyters. I inquire not now into the grounds and reasons
of this, but only relate the Church’s practice. From which,
upon the whole matter, it appears, that this was another dif-
ference betwixt bishops and presbyters; that the one had
power to ordain; but the other were never authorized or
commissioned to do it.
Secr. VIII.—3. A third difference between Bishops and Pres-
byters: Presbyters accountable to their Bishops, not Bashops to
their Presbyters.
8. Besides this, there was a third difference between bishops
and presbyters in point of jurisdiction: bishops always retained
to themselves the power of calling presbyters to an account,
and censuring them for their miscarriages in the discharge of
their office; but presbyters had no power to censure their
bishops, or set up an independent power in opposition to their
authority and jurisdiction. When Felicissimus and Augendus
set up a separate communion at Carthage against Cyprian,
threatening to excommunicate all that communicated with him,
2 Cone. Constant. ¢. iv. (Labbe, vol. ii. p. 947.) Tepi Magipov rov Kuvixod,
kai Tig Kar’ abroy aratiag Tie évy Kwvoraytiwourode yevopéivng wore pyre
tov Maio éxioxoroy 7 yevicOa i) sivat, hte Tove Tap avTov xELpoToYn-
Bévrag év olpdnmore Babugs KAnooV, TavTwy Kai TOY TEpi adroy Kai THY Tag’
avrov yevopevwy axvowévror.
© Conceil. Nic. ¢. viii. (Labbe, vol. ii. p. 33. B.) ‘O dvopaZépevoc rapa roig
Aeyouévote KaOapoic érioxorwog THY Tov moeoBuTépov Tysnjy Eke wry el py
doa dokoin Tp trioKkdTy, Tie TYLIg TOU bvopmaTog abroy peréxer.
P Collat. Carthagin. ce. xvi. (Labbe, vol. ii. p. 1352. D 5.) Poterit quippe
unusquisque nostrum, honoris sibi socio copulato, vicissim sedere eminentius,
sicut peregrino episcopo juxta considente collega.
92 THE ANTIQUITIES OF THE Boox II.
Cyprian gave orders to his deputies (being himself then in
banishment) to execute first their own sentence upon them,
and let them, for their contempt of him and the Church‘, feel
the power of excommunication; which was accordingly done
by his delegates, as appears from their answer? to him. In
another place, writing to Rogatian a bishop, who made com-
plaint to Cyprian and the synod, of an unruly deacon, he tells
him, ‘it was his singular modesty to refer the case to them,
when he might, by virtue of his own episcopal authority, him-
self have punished the delinquent’; against whom, if he per-
sisted in his contempt, he should use the power which belonged
to his order, and either depose or suspend him.” Nothing can
be more plain and evident, than that, in Cyprian’s time, all
bishops were invested with this power of censuring delinquents
among the clergy. And any one that looks into the councils
of the following age, will find nothing more common, than
canons, which both suppose and confirm this power. As when
the Apostolical Canons say’, ‘that no presbyter, or deacon,
excommunicated by his own bishop, should be received by any
other ;” that supposes all bishops to have power to inflict
ecclesiastical censures upon their clergy. The like may be
seen in the canons of the Council of Nice*, which allows an
4 Cyprian. Ep. xxxviii. al. xli. (Oxon. 1682. p. 80.) Cum Felicissimus com-
minatus sit, non communicaturos in monte (al. morte) secum .. . qui nobis
communicarent ; accipiat sententiam quam prior dixit ; ut abstentum se a nobis
sciat.
¥ Cypr. Ep. xxxix. al. xlii. ad Cypr. (Oxon. 1682. p. 81.) Abstinuimus com-
municatione Felicissimum et Augendum, etc.
8 Cyprian. Ep. lxv. al iii. ad Rogatian. (Oxon. 1682. p. 5.) Tu quidem pro
solita tua humilitate fecisti, ut malles de eo nobis conqueri, cum pro episco-
patus vigore et cathedrze auctoritate haberes potestatem, qua posses de illo
statim vindicari. . . Quod si ultra te contumeliis suis provocaverit, fungeris circa
eum potestate honoris tui, ut eum vel deponas vel abstineas. Vide etiam Cypr.
Ep. x. al. xvi. edit. Oxon.
v Can. Apost. ec. xxxi. (Labbe, vol. i. p. 32.) Et rig wpscBurepocg F dua-
Kovoc amo éimiskdTou yévnTat AdwpLopévoc, TOUTOY pr eésivar Tap’ ETEPOV
déxecOat.
x Cone. Niczen. c. v. (Labbe, vol. ii. p. 29.) Tept rv axowwryyntwy yevo-
Hévwr, sire TOY év TH KAHPY, Eire tv alk Tdypart, UT) THY Kal’ ExaoTHY
ixapxlav émiokdrwy, Koareitw 1) yvoun Kara Tov Kavova Toy SiayopEebovra,
Tove Up ETéowy AToBANVEVTAac DP’ ETEOWY pI) ToOocLéGOaL.
Cu. IIl. § 9. CHRISTIAN CHURCH. 93
appeal in such a case to a provincial synod; and the Council
of SardicaY, which orders the metropolitan to hear and redress
the grievance: so also in the Councils of Antioch’, Chalcedon ,
and many others,
Sect. [X.— Vet Bishops power not arbitrary, but limited by
Canon in various respects. .
Yet it must be owned, that according to the discipline and
custom of those times, bishops seldom did any thing of this
nature without the advice and consent of their presbyters, who
were their assessors, and (as it were) the ecclesiastical senate
and Council of the Church: of which [ shall give a more par-
ticular account, when I come to speak of the honour and pri-
vileges of the order of presbyters. And here it is to be further
noted out of the preceding canons, that if any clergyman
thought himself injured by his bishop, he had liberty to appeal”
Y Conceil, Sardic. e. xiii. (Labbe, vol. ii. p. 637.) Et ric dudkovoc, i mpec-
Burepoc, 7) Kai Tic TOY KANDLKGY AkoWwYNToe yévyTat, Kai TOG ETEPOY eETIoKO-
Tov Tov eiddra abroyv KaTagvyol, ywwokovTa aroKekiyyoOae abToy TiC Kotyw-
viac mapa Tov idiov imioKkdrov, 11) Xonar TH étioKoTH Kai adEehop adbrod
Can. xiv. ‘O éxGaddopevoc éxéTw
Uo rowdvTa rapéxEy abTe Kolwwriar,
tLovciay émi Toy étioKkoToY THC pNTOTOAEWS TiC a’THS éTAapXlag KaTagvyety.
2 Cone. Antioch. can. iii. (Labbe, vol.ii. p. 564.) Ei caQapeOevra dua rabrny
THY airiay déxotro Erepog érrioxoToc, KaKélvoy émiTYsiag TYUYXaVELY UTO Koc
Can. iv. Tove
cuvddov, we Tapadtovra Tove Oecpode Tobe ékKANoLacTLKONE.
KovwvovvTac abr mavrac amoBadXecOar Tic exxAHoiac.
a Cone, Chaleed. ec. ix. (Labbe, vol. iv. p. 759.) Ei 0& kai KAnoucdg Exoe
meaypa mode Tov idwy éimickowoy, mpg Erepov, mapa Ty cUVEdW TIS
émrapxiac ducaZecOw.
b See for the liberty of appeals, Cone. Carth. II. ¢. viii. (Labbe, vol. ii.
p- 1161. D 8) Si quis presbyter a przeposito suo excommunicatus vel correptus
fuerit, debet utique apud vicinos episcopos conqueri, ut ab ipsis ejus causa possit
audiri, ac per ipsos suo episcopo reconciliari. Cone. Carth. IV. c. xxix.
(Labbe, vol. ii. p. 1202.) Episcopus, si clerico vel laico crimen impegerit,
deducatur ad probationem in synodum.—Can. Ixvi. Clericus, qui episcopi circa
se districtionem injustam putat, recurrat ad synodum.—— Antioch. e. xii, Ei
Tic UO TOW idiov éxioxoTrou KaOapeOeic ... Oéov eri peilova EmioKOTWY CvY-
odoy TpérrecOat, Kai & vopiZe Oikaa ExELy, Toocavagpipay TEiooLW éErLoKOTOLC,
kai THY abroy ékiraciy Te Kai érixovow éKdEyEgOar.——Cone. Valens. II. ¢. v.
(Labbe, vol. iii. p. 1457.) Si quis episcopi sui sententize non acquiescit, recur-
rat ad synodum. Concil. Venetic. can. ix. (Labbe, vol. iv. p. 1056.) Si quis
fortasse episcopi sui judicium cceperit habere suspectum, aut ipsi de proprietate
aliqua adversus ipsum episcopum fuerit nita contentio, aliorum episcoporum
audientiam, non seecularium potestatem, debebit ambire.
G4 THE ANTIQUITIES OF THE Boox II.
either to the metropolitan, or a provincial synod: and m some
places, the better to avoid arbitrary power, the canons pro-
vided that no bishop should proceed to censure a presbyter,
or deacon, without the concurrence of some neighbourmg
bishops to join with him in the sentence. The first Council of
Carthage° requires three to censure a deacon, and six to cen-
sure a presbyter. The second Council of Carthage* requires
the same number, according to all correct editions of it: for
Crab’s edition is palpably false ; and yet Blondel® lays hold of
that corruption to prove that presbyters and deacons were to
be judges of their own bishop; which makes the canon speak
mere nonsense, and appoints the bishop to judge himself also.
The true reading of the canon is this: ‘“ the criminal cause of
a bishop shall be heard by twelve bishops; the cause of a pres-
byter, by six; the cause of a deacon, by three joined with his
own bishop.” This obliges every bishop to take other bishops
into commission with him in criminal causes, but does not
authorize presbyters and deacons to sit as judges upon their
own bishop. Which may be further evidenced from another
canon‘ of the next Council of Carthage; which speaks of a
legal number of bishops to judge a presbyter, or deacon ; and
assigns six for a presbyter, and three for a deacon, as the for-
mer canons appointed.—But for the inferior clergy, there was
no such restraint laid upon the bishop, that I can find ; but he
alone, by the same canon, is allowed to hear their causes, and
end them. Only they had liberty to appeal, as all others, in
case of injury done them, to the metropolitan, or a provincial
synod ; which the Nicene Council, and many others, appoint
© Cone. Carth. I. can. xi. Si quis aliquam causam habuerit, a tribus vicinis
episcopis, si diaconus est, arguatur: presbyter a sex.
d Cone. Carth. II. ec. 10. (Labbe, vol. ii. p. 1162.)
€ Blondel. Apol. 137. and Crab thus reads it corruptly: Episcopus a duodecim
episcopis audiatur et a sex presbyteris, et a tribus diaconibus cum proprio suo
episcopo.
f Cone. Carth. III. e. viii. (Labbe, vol. ii. p. 1168.) Si presbyteri vel diaconi
fuerint accusati, adjuncto sibi ex vicinis locis legitimo numero collegarum....
in presbyteri nomine quinque [sex], in diaconi duobus [tribus], ipsorum causas
discutiant.
$ Cone. Carth. III. e. viii. (Labbe, vol. ii. p. 1168.) Reliquorum clericorum
eausas solus episcopus loci agnoscat et finiat.
h Concil. Niczen. can. v. (Labbe, vol. ii. p. 32. A 7.) “Iva ody rovro riy mpé-
Ga. B¥.:§ 1. CHRISTIAN CHURCH. 95
to be held once or twice a year for that very purpose; that if
any clergyman chanced to be unjustly censured by the passion
of his bishop, he might have recourse to a superior court, and
there have justice done him. This is the true state and account
of the power of bishops over their clergy, as near as I can col-
lect it out of the genuine records of the ancient Church.
CHAPTER IV.
OF THE POWER OF BISHOPS OVER THE LAITY, MONKS, SUB-
ORDINATE MAGISTRATES, AND ALL PERSONS WITHIN THEIR
DIOCESE: AND OF THEIR OFFICE IN DISPOSING OF THE
REVENUES OF THE CHURCH.
Sect. I.—WNo exemptions from the jurisdiction of the Bishop in
the Primitive Church.
Tue next thing to be considered is the power of bishops over
the people ; which, upon inquiry, will be found to extend itself
over all persons, of what rank or quality soever, within their
diocese, or the bounds and limits of their jurisdiction. The
extent of dioceses themselves, and the reasons why some were
much greater than others, I do not here consider ; but reserve
that for a more proper place, to be treated of when we come to
speak of Churches. What I observe in this place is, that all
orders of men within the diocese were subject to the bishop ;
for privileges to exempt men from the jurisdiction of their
diocesan were things unknown to former ages. Ignatius makes
bold to say ‘, “* that as he that honours his bishop is honoured
of God; so he that does any thing covertly in opposition
to him is the servant of Satan.” And Cyprian defines the
Church * to be “‘ a people united to its bishop, a flock adhering
to its pastor. Whence the Church may be said to be in the
movoay tkéracw AapBavy, Kadde Exe Eokev, ExdoTov éviavTov Kal’ ExaoTHY
érrapxiay dic Tov Erouc auvddoug yivecOat.
i Ignat. Ep. ad Smyrn. ‘O AdOpa émickdrov re rpagowy TH diaBdry
Aaroever.
k Cypr. Ep. Ixix, al. Ixvi. ad Papian. p. 168. (edit. Paris, p. 118.)
7
96 THE ANTIQUITIES OF THE Book II.
bishop, and the bishop in the Church; and if any are not with
their bishop, they are not in the Church.”
Secr. I].— AJ] Monks subject to the Bishop of the diocese where
they lived.
Particularly, we may observe of all ascetics, and monks, and
hermits, that the laws, both ecclesiastical and civil, subjected
them to the bishop of the place where they lived. For ecele-
siastical laws, we have two canons in the Council of Chalcedon!
to this purpose: the first of which prescribes, that all monks,
whether in city or country, shall be subject to the bishop, and
concern themselves in no business (sacred or civil) out of their
own monastery ; except they have his license and permission,
upon urgent occasion, so to do. And if any withdraw them-
selves from his obedience, the other canon pronounces excom-
munication against them. The same injunctions may be read
in the Councils of Orleans ™, Agde®, Lerida °, and others; which
subject the abbots as well as monks to the bishop’s care and
correction. Justinian confirms all this by a law in the Code;
which says”, ‘“‘ All monasteries are to be reckoned under the
jurisdiction of the bishop of the territories where they are ; and
that the abbots themselves are part of their care.” In one of
1 Concil. Chaleed. can. iv. (Labbe, vol. iv. p. 758.) Tove dé na’ éxao-
Thid.
can. viii. (p. 759.) Ot KAnouol rOv Trwxéiwy Kai povacrnoiwy, vTO THY
iv iedory mode tmioxoTwy tiv eovciay, Kara tTHy THY ayiwy TaTéowY
rny mod Kai ywoav povdovrac dmoreTayPar TY émioKoTH.
rapddoow, Suapevérwoav Kai pn KatavOadialecOa, 7 adnvidv Tov idiou
iquokomrou" ot O& TOAM@YTEC AvaTpérELy THY ToLabTHY OtaTiTwWoy Kal’ otovdn-
wore TOOTOY, Kal py HToTAaTTOpEVoL Tw ll éETicKdTW, El piv Eiey KAypLKOL,
roic TOY Kavovwy broKEicOwoay éertTipioc’ et O& povalovTEc } Adikoi, EoTwoaV
AKOLYWYNTOL. .
m Concil. Aurel. I. c. xix. (Labbe, vol. iv. p. 1407.) Abbates pro humilitate
religionis in episcoporum potestate consistant ; et si quid extra regulam fecerint,
ab episcopis corrigantur.
n Cone. Agathens. can. xxxviii. (Labbe, vol. iv. p. 1389.) Clericis, sine com-
mendatitiis epistolis episcopi sui, licentia non pateat evagandi. In monachis
quoque par sententize forma servetur.
© Cone. Ilerdens. e. iii. (Labbe, vol. iv. p. 1611.) De monachis id observari
placuit, quod synodus Agathensis vel Aurelianensis noscitur decrevisse, etc.
P Cod. Justin. lib. i. tit. iii. de Episcop. leg. xl. (Amstel. 1653. p. 16.) Ta
povacrnpia Tedovow UTO Tobe EmLTKOTOUC THY EvOplwY a’TaY" Kat Tovcg pév
Hyoupévoug Eu BAErovaly ot éTioKoTrOL.
Cu. IV. § 3. CHRISTIAN CHURCH. 97
his Novels, the election of abbots is put into the bishop’s
hands. And by other laws’, no new cells or monasteries were
to be erected, but by the consent and license of the bishop, to
whose jurisdiction they belonged. It is therefore a very just
reflection, which Bede, and some others’ from him, make upon
the state of the Scottish Church; ‘that things were in a very
unusual and preposterous order, when instead of abbots being
subject to the bishops, the bishops were subject to a single
abbot.” This was ‘ ordine inusitato,’ as Bede‘ rightly ob-
serves: for there was no such practice allowed in the primitive
Church.
Sect. III.—As also ali subordinate Magistrates in matters of
Spiritual Jurisdiction.
In those days, the authority of bishops was so highly
esteemed, and venerable in the eyes of all men, that even the
subordinate magistrates themselves were subject to their
spiritual discipline and correction. The prefects and governors
of cities and provinces were obliged to take their communi-
eatory letters along with them to the bishop of the place,
whither the government sent them; and whilst they continued
in their office there, they were to be under the bishop’s care ;
4 Justin. Novel. v. cap. ix. (Amstel. 1653. p. 11.) Tyy dé rev youpévwr
XElporoviay, et wore TupBain OeicAar Td povasrhoioyv ayoupévov, fy) KATA THY
rai tév sbaBectarwy yivecPat povayoy, pnoe wavTwe Toy peta TOY
Te@Tov, evOdC Hyovpevoy yivecOar, unde TOY per’ Exeivoy SebrEpov, pode TOY
TptToY, H Tove epettc? (TovTO OEP Kai VOmoc Huy Erepoc éyEt,) aA TOY
Oeoprsoraroy THY Térwy éirioxoTOY xXwoEiv piv épeenje Cid wavTwY (obdE
yap atiacriovy mavtw¢o Tov xpdvoy, Kai tHyv 8 adrov rakw) Kai Toy
Criapasyopssoy To@Toy apiotoy éy Toig povayoic sien Kai a&.oy Tie
HyEmoviac avT&y, Tovroy aiosiabat.
® Cone. Chaleed. ec. iv. (Labbe, vol. iv. p. 758. B 5.) "Edofe pndéva pyndapod
oixodopeiv, pndé GuMoTaY MovAacTHOLOY, Te EVKTHOLOY OiKOY, Tapa yvunY TOD
THC WoAEwWE EmLOKOTOV. Cone. Agath. ¢. Iviii. (ibid. p. 1892.) Cellulas
novas, aut congregatiunculas monachorum, absque notitia episcopi prohibemus
institui.
S Pearson. Vindic. Ignat, part i. c. xi. p. 333. (p. 189, edit. Cantabrig. cire.
med.)
' Bed. Histor. Gent. Anglor. lib. iii. ¢. iv. (Lond. 1838. p. 163.) Habere 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 exstitit et monachus.
VOL. I. H
98 THE ANTIQUITIES OF THE Book Il.
who, if they transgressed against the public discipline of the
Church, was authorized by the imperial laws to punish them
with excommunication. This we learn from a canon of the
first Council of Arles"; which was called by Constantine him-
self, who ratified its canons, and gave them as it were the
force of imperial sanctions. And by virtue of this power, they
sometimes unsheathed the spiritual sword against impious and
profane magistrates, and cut them off from all communion with
the Church. Of which we have an instance in Synesius, bishop of
Ptolemais ¥, excommunicating Andronicus the governor, for his
eruelties and blasphemies; and many other such examples,
‘which will be mentioned, when we come to treat particularly of
the discipline of the Church. As to what concerns the bishops’
power to inspect and examine the acts and decrees of subordi-
nate magistrates, Socrates* assures us it was’ practised by
Cyril of Alexandria, in reference to Orestes the Pracfectus
Augustalis of Egypt; though, as he intimates, it was some
grievance to him to be under his inspection.
Secr. 1V.—Of the distinction between Temporal and Spiritual
Jurisdiction ; Bishops power wholly confined to the latter.
But it must be owned and spoken to the glory of those pri-
mitive bishops, that they challenged no power, as of right be-
longing to them, but only that which was spiritual. They did
not as yet lay claim to both swords, much less endeavour to
wrest the temporal sword out of the magistrates’ hand, and
dethrone princes under pretence of excommunication. The
ancient bishops of Rome themselves always professed obedience
u Cone. Arelat. I. can. vii. (Labbe, vol. i. Cone. p. 1427.) De preesidibus . . ita
placuit, ut quum promoti fuerint, litteras accipiant ecclesiasticas communicato-
rias : ita tamen, ut in quibuscumque locis gesserint, ab episcopo ejusdem loci
cura de illis agatur ; et cum cceperint*contra disciplinam [publicam] agere, tum
demum a communione excludantur.
Vv Synes. Ep. lviii. ad Episeopos. (Paris. 1740. p. 202. D 5.) Tavrny azat-
deity yvouy Kai yorry tpic avepbeyEaro THY gwviv, ped” iv obdKere
poubernréoc 6 dvOpwroc, adr’, Horep pédoc dvuitwe Exov, AToKOTTEOg MOY,
iva po) TH Kowwvia cai Td Vytaivoy cuppPOeipnrat.
x Soerat. lib. vii. ec. xiii. (Vales. Amstel. 1700. p. 285. C 12.) ’Opéorne 6& Kat
aporepov pév tpioe Ty Suvacrsiay THY éEmioKdTwY, Ure wapyoovvTo TOAD
rhe eovoiag Téy ex Baciiéwe apxev TéeTaypevwr® pahiora O& OTe Kai é7r0-
arrevery adrow Tac OvaruTWMoec Kvpiddoc tBovXETo.
Cu. 1V. § 4. CHRISTIAN CHURCH. 99
and subjection to the emperor’s laws: which I shall not stand
here to prove, since it has so frequently and so substantially
been done by several of our learned writers ¥: and it is confessed
by the more ingenuous of the Romish writers” themselves, that
Gregory the VIIth was the first pope that pretended to depose
Christian princes. The ancient bishops of the Church laid no
claim to a coercive power over the bodies or estates of men;
but if ever they had occasion to make use of it, they applied
themselves to the secular magistrate, for his assistance. As
in the case of Paulus Samosatensis, who kept possession of the
bishop’s house, after he was deposed from his bishopric by
the Council of Antioch. The fathers in that council having no
power to remove him, petitioned the emperor Aurelian * against
him; who, though an heathen, gave judgment on their side,
and ordered his officers to see his sentence put in execution.
And thus the case stood, as to the power of bishops, for some
ages after, under Christian emperors: insomuch that Socrates”
notes it as a very singular thing in Cyril bishop of Alexandria,
that he undertook by his own power to shut up the Novatian
churches, seizing upon their plate and sacred utensils, and
depriving their bishop Theopemptus of his substance. This
was done rapa rig tgparuxie Ta&ewe, beyond any ordinary power
Y See Bishop Morton’s Grand Impost. of the Church of Rome, ec. xi. Joh.
Roffensis de Potestate Papze in Temporal. lib. ii, ¢. ii.
% Otho Frisingens. Chron. lib. vi. ec. xxxv. Lego et relego Romanorum regum
et imperatorum gesta, et nusquam invenio quemquam eorum ante hune (Hen-
ricum IV.) a Romano pontifice excommunicatum, vel regno privatum, ete.
—Gregor. Tholosan. de Repub. lib. xxvi. ¢. v. (§ 10. p. 894. b. edit. Francof.
1642.) Illud tantum ex his nune colligo, difficilem esse quzestionem, num
summi pontifices deponere imperatorem vel regem possint, qui olim habuit
instituendi summum: pontificem potestatem. (§ 11.) Quin et inveniuntur
plures destitutiones et depositiones factee ab imperatore summorum pontifi-
cum, etc.
@ Euseb, lib. vii. c, xxx. (Vales. 1695. p. 231. A 3.) Mnédapuic éxorfvar rod
IlavAov rov rijg txxAnoiac oikov Oédovroe, Baorrede évrevyOeig Adpediavoc,
aiowrata TEpi Tov moaKTéov dusiknge TobToLc velal ToooTaTTwY TOY oiKOY,
ol dy ot Kard Thy IraXiay Kai TY ‘Popaiwy wrod éxioKorot Tod Odyparog
émloréAXouev,
b Soerat. lib. vii. c. vii. (Vales. 1700. p. 281. A.) EvOéwe ody Kipiddoc rac
év "AdeZavdpeig Navariaviy éxkAnoiac amokdeloac, ravra piv abdr@y Ta lepd
Kennrxra taBev roy O& éxiokomoy abroy OcdrepTrov, TavTwy wy sixev
apeireTo.
H 2
100 THE ANTIQUITIES OF THE Boox II.
that bishops were then invested with: and though in after ages
they attained to this power, yet it was not by any inherent
right of their order, but by the favour and indulgence of secu-
lar princes. It must here also be further noted, that it was
ever esteemed dishonourable for bishops so much as to petition
the secular power against the life of any man, whom they had
condemned by spiritual censures. And therefore, when Itha-
cius and some other Spanish bishops prevailed with Maximus
to slay the heretic Priscillian, St. Martin and many other pious
bishops petitioned against it, saying, “it was enough to expel
heretics ° from the Churches.” And when they could not pre-
vail, they showed their resentments of the fact against the
author of it, refusing to admit Ithacius the sanguinary bishop
to their communion. So great a concern had those holy men
to keep within the bounds of their spiritual jurisdiction.
Sect. V.—An account of the Litere Formate, and the Bishops’
prerogative in granting them to all persons.
And it may be observed, that the authority of bishops was
never greater in the world, than when they concerned them-
selves only in the exercise of their own proper spiritual power.
For then they had an universal respect paid them by all sorts
of men; insomuch that no Christian would pretend to travel,
without taking letters of credence with him from his own
bishop, if he meant to communicate with the Christian Church
in a foreign country. Such was the admirable unity of the
Church catholic in those days, and the blessed harmony and
consent of her bishops among one another! These letters
were of divers sorts, according to the different occasions or
quality of the persons that carried them. ‘They are generally
reduced to three kinds; the ‘ epistolee commendatori,’ ‘com-
municatoriee, and ‘ dimissoriz.’ The first were such as were
granted only to persons of quality ; or else persons whose repu-
tation had been called in question; or to the clergy who had
occasion to travel into foreign countries. The second sort |
were granted to all who were in the peace and communion of
the Church; whence they were also called ‘ pacificee,’ and
¢ Sulpit. Sever. lib. ii. p. 119. (edit. Cellar. lib. ii. ce. 1. p. 287.)
Cu. IV. § 5. CHRISTIAN CHURCH. 101
‘ ecclesiasticze,’ and sometimes ‘ canonice. The third sort
were such as were only given to the clergy, when they were to
remove from their own diocese, and settle in another ; and they
were to testify that they had their bishop’s leave to depart ;
whence they were called ‘ dimissorie,’ and sometimes ‘ pacificee’
likewise. All these went under the general name of ‘ formatz;’
because they were written in a peculiar form, with some par-
ticular marks and characters, which served as special signa-
tures to distinguish them from counterfeits. I shall not stand
now to give any further account of them here, but only observe
that it was the bishop’s sole prerogative to grant them; and
none might presume to do it, at least without his authority
and commission. The Council of Antioch allows country
bishops to write them; but expressly forbids presbyters the
privilege. And whereas, in times of persecution, some con-
fessors, who were of great esteem in the Church, would take
upon them to grant such letters by their own authority, and in
their own names, the Councils of Arles® and Eliberis‘ forbad
them to do it, and ordered all persons who had such letters,
to take new communicatory letters from the bishop. Baro-
nus’, and the common editors of the Councils, who follow him,
mistake these letters for the libels which the confessors were
used to grant to the ‘ Lapsi,’ to have them admitted into the
communion of the Church again: but Albaspiny ® corrects this
4d Cone. Antioch. can. viii. (Labbe, vol. ii. p. 565.) Tobe avemiAnrrove
XwperiokdTouc Oidvat eionviKac.
€ Cone. Arelat. I. ¢. ix. (Labbe, vol. i. p. 1428.) De his qui confessorum lit-
teras afferunt, placuit, ut sublatis eis litteris, [alias] accipiant communicatorias,
£ Cone. Illiberrit. can. xxv. (Labbe, vol. i. p. 973.) Omnis qui attulerit lit-
teras confessionis, sublato nomine confessoris . . communicatorize ei dandze sunt
litterze.
& Baron. a. exlii. n. ix. (Antverp. 1597. vol. ii. p. 105. D 5.) Erat quoque olim
tempore persecutionis ecclesize genus litterarum, quze dicebantur Confessoriz,
quze a Christianis, qui pro Christi nomine detinerentur in carcere, pro com-
mendatione lapsorum ad episcopos dari solebant. Conf. a. xxx. n. xIviil.
Louysa Not. in Cone. Illiberrit. e. xxv. (vol. i. Cone. p. 983. b. fin.) Epistolee
commendatitize, quee litterse appellabantur fidelibus datze, diversi generis erant :
eomplectebantur enim litteras confessionis ; et hee erant dignitatis et honoris,
quibus in ecclesia magna reverentia habebatur, etc.
h Albaspin. Not. in Concil. Iliberrit. ¢. xxv. (vol. i. Cone. p. 993.) Permagna
est dissensio de hujus canonis sententia et explicatione, et noni Arelatensis primi,
/
102 THE ANTIQUITIES OF THE Boox ITI,
mistake ; and rightly observes, ‘ that those councils speak not
of such libels as were given to the ‘ Lapsi,’ but of such as were
given to all Christians who had occasion to travel into foreign
countries ; which it belonged to the bishops to grant, and not
to the confessors, whatever authority they might otherwise
have obtained by their honourable confession of Christ in time
of persecution.” The Council of Eliberis: takes notice of
another abuse of this nature, and corrects it ; which was, that
some women of famous renown in the Church, clergymen’s
wives, as Albaspiny thinks, or rather the wives of bishops,
would presume both to grant and receive such letters, by their
own authority: all which the council orders to be sunk, as
being dangerous to the discipline and communion of the Church,
and an encroachment upon the bishops’ power, to whom alone
it belonged to grant them. For by all ancient canons, this
privilege is reserved entirely to bishops, and this set their
authority very high in the Church: for no one, either clergy or
laity, could communicate in any Church beside his own, without
these testimonials from his bishop; as may be seen in the
Councils of Carthage * and Agde', and many others.
Sect. VI.—Of the Bishops’ power in disposing of the Revenues
of the Church.
I have but one thing more to observe concerning the power of
bishops over the Church; and that is, their authority and concern
. . Quorundam opinio est hos ipsos canones explicandos esse de litteris, quas
lapsi, ad jus communionis recuperandum, a martyribus qui essent in vinculis
extorquebant. Card. Baronii anno Christi xxx. n. xlviil.
i Concil, [liberrit. can. 1xxxi. (Labbe, vol. i. p. 979.) Ne feminze suo potius,
absque maritorum nominibus, laicis seribere audeant: que fideles sunt, vel
litteras alicujus pacificas ad suum solum nomen scriptas accipiant.
K Cone. Carth. I. can. vii. (Labbe, vol. ii. p. 616.) Clericus vel laicus non
communicet in aliena plebe sine litteris episcopi sui.
1Cone. Agath. ¢. lii. (Labbe, vol. iv. p. 1392.) Presbytero, aut diacono, vel clerico
sine antistitis sui epistolis ambulanti communionem nullus impendat. Cone.
Epaonens. c. vi. (Labbe, vol. iv. p. 1577.) ubi eadem verba leguntur. Cone,
Laodic. ¢. xli. (Labbe, vol. i. p. 1504.) “Ore od Osi teparicdy KANQLKOY avEev
Cone. Milevit. can. xx. (Labbe, vol. ii.
p- 1542.) Placuit, ut quicunque clericus, propter necessitatem suam alicubi ad
comitatum ire voluerit, formatam ab episcopo accipiat.
KaVOVIKOY auuarwy oOdEvEty.
ypapp
Cone. Antioch. ce. vii.
(Labbe, vol. ii. Cone. p. 564.) Mydéva avev sipnvikwy déyecOa Tay evar.
Cu. IV. § 6. CHRISTIAN CHURCH. 103
in disposing of the revenues of the Church. I intend not here
to enter upon the discourse of ecclesiastical revenues, (which
has its proper place in this work hereafter,) but only to suggest
now, that it was, part of the bishop’s office and care to see
them managed and disposed of to the best advantage. ‘The
Councils of Antioch™ and Gangra™ have several canons to
this purpose ; that all the incomes and oblations of the Church
shall be dispensed at the will and discretion of the bishop ; to
whom the people, and the souls of men, are committed. ‘Those
called the Apostolical Canons°®, and Constitutions’, speak of
the same power. And Cyprian‘ notes, that all who received
maintenance from the Church, had it, ‘ episcopo dispensante,.’
by the order and appointment of the bishop. He did not
indeed always dispense with his own hands, but by proper
assistants, such as his archdeacon, and the ‘ Giconomus ;’
m Cone. Antioch. can. xxiv. (Labbe, vol. ii. p. 572.) Td rij¢ éxcAnoiag ry
ékkAnoia Kado Exey GurdrrEecOar Oeiv pera maone émipedeiac, Kai ayabiec
cuvEonoewe, Kal wisTewe Tic Eig TOY TAaYTWY EpopoY Kai KpLTHY O£OV" A Kat
OvorkeicOar moooHKe pera Kpicewe Kai sovsiacg TOU éTLoKOTOV TOV TETLOTEUPE-
Can. xxv. (p. 573.)
? , »” ~ ~ ? , , > , er ~ >
Exioxoroy éxev TOY Tic ExkAnolac TPaypaTwY eovCiay, WoTE Ovoikety ét¢
vou Tavra Tov Nady, Kai Tag PuXde THY cUVAyoMEVWY.
mavrac Tove Oeopévouc pera Taone edraPEiac Kai PoBov OEov.
n Cone. Gangrens. can. vii. (Labbe, vol. ii. p. 419.) Et tue rapropopiac
éxxAnotacticac 2éor Aap Pavey, 7) -OwWdva Zw rig ekxAnotac, Tapa yvounv
Tou émtoKdrov, } Tov eyKexEtPropévov Ta TolavTa, Kai py pETa YYOpUNC adbrov
éOédou woarrey, avabena EoTw. Can. viii. (p. 419.) Et reg didot 7) AapBavor
Kapropopiay ragexroc Tov éxtoKdTrov, i) EriTEeTAaypévwy ic oiKoVopiaY EvToLiac,
kai 6 diode Kai 6 XapBavwy avaepa EoTw.
© Can. Apost. ¢. xxxviii. (Labbe, vol. i. p. 33.) Ilavrwy rev éxcdnovaorikoy
mpayparwy 6 brioKxomog txétw Tv gpovTida, Kai Stotkeitw av’Tad we OEov
époo@vToc. Can. xl. (p. 33.) Tpocrdcoopey tov txickoroy éovciay Exe
TOY THE ekxAnoiacg TOAypaTwY.
P Constitut. Apost. lib. ii. e. xxv. totum; utpote quod agit de decimis et
primitiis et oblationibus ; et quomodo debeat episcopus vel ipse accipere ex eis,
vel aliis distribuere. (Vol. i. p. 260.)
4 Cypr. Ep. xxxviii. al. xli. (Paris. 1742. p. 83, last line.) (Oxon. 1682. p. 80.)
Ut cum ecclesia matre remanerent, et stipendia ejus, episcopo dispensante,
perciperent. Justin. Mart. Apol. i. (p. 98, 99, edit. Paris. 1636.) Ot evdzo-
pourtec O& Kai PovddpEvol, KaTa Tpoaipecy ékaorTog THY EavTov, 0 BodbrETat
didwor Kai TO oudEydpEevoy Tapa TH TooscTHTL amoriPeTaL, Kal avTOE
émucoupet dppavoic re Kal yhoatc, Kai roic dud véoov, 7H Ov adAnv airiay
Aerropévowc, Kai Toig éy Seopoic ovat, Kai Toig mapEenWHmorg ovat Eévorc, Kai
aTAWE TWaot Toig tv ypEia OVOL KNOEMWY yiveETat,
104 THE ANTIQUITIES OF THE Boox II.
which some canons’ order to be one of the clergy of every
Church : but these officers were only stewards under him, both
of his appointing, as St. Jerome’ observes, and also aceount-
able to him as the supreme governor of the Church. Whence
Possidius takes notice of the practice of St. Austin; “ that
though neither seal nor key was ever seen in his hand, but
some of his clergy were always his administrators, yet he had his
certain times to audit their accounts: so that all was still his
act, though administered and dispensed by the hands of others.”
And this was agreeable to the primitive rule and practice of
the apostles, to whose care and custody the people’s oblations,
and things consecrated to God, were committed: they chose
deacons to be their assistants, as bishops did afterwards ; still
retaining power in their own hands to direct and regulate
them in the disposal of the public charity, as prime stewards of
God’s revenue, and chief masters of his household.
© Concil. Chalcedon. e. xxvi. (Labbe, vol. iv. Cone. p. 767.) ’Emeuds) éy riow
éxcAnoiac, we wEeoinynOnper, Siva oikovdpwy ot ériokomor Ta éEKKAnoLtaoTiKa
xewpiZovor pdypata’ Edoke macav éxcyoiay éExiokoToy ExoveaY, Kai oiKkovopMoy
fyev éx Tov idiov KAnoov, oikovomovvTa Ta éKkANOLacTLKa KATA yvwpHY TOU
idiov érutxdmou" Wore 1) GpdoTVUpOY Eival THY OiKoVOMiay THE éKKAyoLag, Kai
ix TOUTOU Ta THC EKKANGiac CKOpTiZEdVat TodypaTa, Kai NoLWopiay TY Leowobyy
mooorpiBEecbat.
S Hieron. Ep. i. ad Nepot. (Venet. Vallars. vol. i. p. 264. C.) Sciat episcopus,
cui commissa est ecclesia, quem dispensationi pauperum cureeque preeficiat.
Cu. V. $1. CHRISTIAN. CHURCH. 105 .
CHAPTER V.
OF THE OFFICE OF BISHOPS IN RELATION TO THE WHOLE
CATHOLIC CHURCH.
Sect. 1—ZJn what sense every Bishop is supposed to be Bishop
of the whole Catholic Church.
WE have hitherto considered the office and power of bishops
over the clergy and people of their own particular Churches :
but there is yet a more eminent branch of their pastoral office
and care behind, which is, their superintendency over the whole
Catholic Church ; in which every bishop was supposed to have
an equal share; not as to what concerned external polity and
government, but the prime essential part of religion, the pre-
servation of the Christian faith. Whenever the faith was in
danger of being subverted by heresy, or destroyed by persecu-
tion, then every bishop thought it part of his duty and office
to put to his helping hand, and labour as much for any other
diocese as his own. Dioceses were but limits of convenience,
for the preservation of order in times of peace: but the faith
was a more universal thing; and when war was made upon
that, then the whole world was but one diocese, and the whole
Church but one flock; and every pastor thought himself obliged
to feed his great Master’s sheep, according to his power, what-
ever part of the world they were scattered in. In this sense,
every bishop was an universal pastor, and bishop of the whole
world ; as having a common care and concern for the whole
Church of Christ. This is what St. Austint told Boniface,
bishop of Rome; “that the pastoral care was common to all
t Aug. contr. Epist. Pelag. in Preefat. ad Boniface. (Bened. 1700. vol. x.
p. 273. B 2.) Communis est nobis omnibus, qui fungimur episcopatus officio,
(quamvis ipse in ea fastigio celsiore preeemineas,) specula pastoralis,
106 THE ANTIQUITIES OF THE Boox II.
those who had the office of bishop; and though he was a
little higher advanced toward the top of Christ’s watch-tower,
yet all others had an equal concern in it.” St. Cyprian testi-
fies" for the practice of his own time, “ that all bishops were
so united in one body, that if any of the body broached any
heresy, or began to lay waste and tear the flock of Christ, all
the rest immediately came in to its rescue: for though they
were many pastors, yet they had but one flock to feed; and
every one was obliged to take care of all the sheep of Christ
which he had purchased with his blood.” In this sense, Gregory
Nazianzen” says of Cyprian, ‘‘ that he was an universal bishop;
that he presided not only over the Church of Carthage and
Afric, but over all the regions of the west, and over the east,
and south, and northern parts of the world also.” He says the
same of Athanasius*; that in being made bishop of Alexan-
dria, ‘‘ he was made bishop of the whole world.” Which agrees
with St. Basil’s observation’ concerning him; ‘that he had
the care of all Churches, as much as that which was peculiarly
committed to him.” Chrysostom’, in like manner, styles
Timothy ‘bishop of the universe :’ and in compliance with this
customary character, the author under the name of Clemens
Romanus” gives St. James bishop of Jerusalem the title of
u Cypr. Ep. Ixviii. al. Ixvii. ad Stephan. (Oxon. 1682. p. 178.) Copiosum
corpus est sacerdotum, concordiz mutuze glutino atque unitatis vineulo copu-
latum, ut, si quis ex collegio nostro hzeresin facere, et gregem Christi lacerare
et vastare tentaverit, subveniant ceeteri. . . Nam etsi pastores multi sumus,
unum tamen gregem pascimus, et oves universas quas Christus sanguine suo et
passione queesivit, colligere et fovere debemus.
Y Gregor. Nazianz. Orat. xviii. in laud. Cypr. (Colon. 1690. vol. i. p. 281. A 7.)
Ov yao rig Kapyndoviwy mookabéZerar povov ixxdyoiac, ovdi Tic 2 éexsivov
kai Ov éxeivoy repiBonrov méxor THC 'AgotKijc, d\XKa Kai Taone THE éEomEpion,
oxEdov O& Kai Tic EWac adbTijc, voTiov Te Kai Bopiov An~Ewe.
x Id. Orat. xxi. p. 377. Tijc otkoupévne mdone imtoraciay mioreverat.
Y Basil. Ep. lii. ad Athanas. (tom. iii. edit. Paris. 1636. p. 79. D 4.) ‘H
pépivd oor mac@y THY ékkAnoLwWy TocadbTn, don Kai Tipe idiwe Tapa TOU KoLVOU
Aconorou npa@y tumiorevOeione évixerTar.
z Chrysostom. Hom. vi. adv. Jud. (Ixxvii. Homil. Paris. 1609. tom. i. p. 542..
A 8.) (tom. i. edit. Francof. p. 480.) ’AvaprnoOntt rod pakapiov TyoBéov...
Ei 6é 0 dikatog éxeivog Kai ytoc, Kai THY THE oiKoupévne mpocraciay FY KEXEL-
ptopmevoc, K. T. Xr.
zz Pseudo-Clem., Ep. ad Jacob. ap. Coteler. Patr. Apost. (tom. i. p. 542.)
Clemens Jaeobo, fratri Domini et episcopo episeoporum, regenti Hebrzeorum
7
Cu.V.§2. | CHRISTIAN CHURCH. 107
‘ governor of all Churches, as well as that of Jerusalem.’ Chry-
sostom* says, ‘‘ St. Paul had the whole world committed to
his care, and every city under the sun; that he was the
ce.”
teacher of the universe’, and presided over all Churches*:
which he repeats in many places of his writings. Nor was this
prerogative so peculiar to the apostles, but that every bishop,
in some measure, had a right and title to the same character.
Sect. II1.—Jn what respect the whole world but one diocese, and
but one bishopric in the Church.
Hence came that current notion, so frequently to be met
with in Cyprian, of but one bishopric in the Church ; wherein
every single bishop had his share in such a manner, as to have
an equal concern in the whole: ‘“ There is but one bishopric
in the Church’; and every bishop has an undivided portion in
it.” He does not say, it was a monarchy, in the hands of any
single bishop; but a diffusive power, that lay in the whole
college of bishops®, every one of which had a title to feed the
whole Church of God, and drive away heresy out of any part
of it. In this sense, the bishop of Eugubium’s power extended
sanctam ecclesiam in Hierosolymis; sed et omnes ecclesias, quee ubique Dei
providentia fundatze sunt.
@ Chrysost. Hom. xvii. in illud, Salutate Priscillam. (Paris. 1616. tom. v.
p- 241. B 7.) (p. 217, edit. Francof.) Wprév éorw ixrdayijvat rou Tavdou
THY ApETHY, OTL THY Oikovpévny Amacay éyKexErpLopévoc, Kai yHyv Kai Oddar-
ray, kal Tac vd Him TorELE aTaoac, Kai BapBapouc, Kai “EAAnvag, Kat
Onpove Tocobroug év EauTP TEptpéowy, Evdc avdpog Kai pag yuvatKdg TooadTHY
évrovetto poovTioa.
b Chrysostom. Hom. vi. in terree motum et Lazar. tom. v. p. 107. (edit.
Francof. p. 100.) IlatAog 6 ardcrodog .. 6 OwWWaoKadog Tij¢ oikoupéerne.
e Id. Hom. xvii. in Priscillam, (tom. v. p. 248. C 8.) (edit. Francof. p. 224.)
Tic otkovpévne OddoKkaroc wy, rode THY yiv oikodyTag dmavTag éTITPATEIC,
kai Tac Ud Hrip KEpévac EKKAnsiac aTaoacg Kai OHpove Kat 20yN Kal mroXELe
pera ToAAHS OsoaTredwy Exedsiac.
d Cyprian. de Unitat. Eccles. p. 108 Episcopatus unus est, cujus a singulis
in solidum pars tenetur.
e Cypr. Ep. lii. al. lv. ad Antonian. p. 112. (p. 73, edit. Paris.) Episcopatus
unus, episcoporum multorum concordi universitate diffusus, &c. In the same
epistle he often mentions the collegium sacerdotale: p. 101: Aceepi primas
litteras tuas, frater carissime, concordiam collegii sacerdotalis firmiter obti-
nentes, ete. It. Epist. Ixviii. Ecclesize universee per totum mundum nobis-
cum unitatis vinculo copulate. ... Ecclesia catholica est, una est, scissa non est,
neque divisa, sed utique connexa, et cohzerentium sibi invicem sacerdotum
glutine copulata.
108 THE ANTIQUITIES OF THE Boox II.
as far as the bishop of Rome’s; the bishop of Rhegium was
as much bishop of the whole Church, as Constantinople; and
Tanis equal to Alexandria: for, in St. Jerome’s‘ language,
they were all ‘ejusdem meriti,’ and ‘ ejusdem sacerdotii ;’ -of
the same merit, and equal in their priesthood, which was but
one. In things that did not appertain to the faith, they were
not to meddle with other men’s dioceses, but only to mind the
business of their own: but when the faith or welfare of the
Church lay at stake, and religion was manifestly invaded; then,
by this rule of there being but one episcopacy, every other
bishopric was as much their diocese as their own; and no
human laws or canons could tie up their hands from performing
such acts of their episcopal office in any part of the world, as
they thought necessary for the preservation of religion.
Sect. I1].—Some particular instances of Private Bishops acting
as Bishops of the whole Universal Church.
For the better understanding the Church’s practice in this
point, I shall illustrate it in two or three particular instances.
It was a rule in the primitive Church, that no bishop should
ordain in another’s diocese, without his leave: and though this
was a sort of confinement of the episcopal power to a single
diocese, yet for order sake it was generally observed. But
then it might happen, that in some cases there might be a
necessity to do otherwise : as in case the bishop of any diocese
was turned heretic, and would ordain none but heretical clergy,
and persecute and drive away the orthodox : in that case, any
catholic bishop, as being a bishop of the universal Church,
was authorized to ordain orthodox men in such a diocese,
though contrary to the common rule; because this was evi-
dently for the preservation of the faith, which is the supreme
rule of all; and therefore that other rule must give way to this
superior obligation. Upon this account, when the Church
was in danger of being overrun with Arianism, the great Atha-
nasius, as he returned from his exile, made no scruple to ordain
f Hieron. Ep. lxxxv. ad Evang. (Venet. Vallars. vol. i. p. 1082. D.) (tom. ii.
edit. Francof. p. 221. a.) Ubicunque fuerit episcopus, sive Rome, sive Eugubii,
sive Constantinopoli, sive Rhegii, sive Alexandrie, sive Tanis, ejusdem meriti,
ejusdem est et sacerdotii.
Cu. V. § 3. CHRISTIAN CHURCH. 109
in several cities § as he went along, though they were not in
his own diocese. And the famous Eusebius of Samosata did
the like in the times of the Arian persecution under Valens.
Theodoret ® says, he went about all Syria, Phcenicia, and Pa-
lestine, in a soldier’s habit ; ordaining presbyters and deacons,
and setting in order whatever he found wanting in the Churches.
He ordained bishops also in Syria and Cilicia, and other places ;
whose names Theodoret' has recorded. Now all this was con-
trary to the common rules, but the necessities of the Church
required it; and that gave them authority in such a ease to
exert their power, and act as bishops of the whole Catholic
Church. Epiphanius made use of the same power and privilege
in a like case; ordaining Paulinianus, St. Jerome’s brother,
first deacon, and then presbyter, in a monastery out of his own
diocese in Palestine : against which, when some of his adver-
saries objected, that it was done contrary to canon, he vindi-
eated* his practice upon the strength of this principle ; that
in case of pressing necessity, such as this was, where the inte-
rest of God was to be served, every bishop had power to act in
any part of the Church: for though all bishops had their par-
ticular Churches to officiate in, and were not ordinarily to
exceed their own bounds, yet the love of Christ was a rule
above all; and therefore men were not barely to consider the
& Soerat. lib. ii. e. xxiv. (Vales. Amstel. 1700. p.95. D.) ’A@avdowec dta
TInAovoiou éxi tiv ’AdeZadvepeiav émopsvero...&v Tiow THY éxcAnowy Kai
XELMOTOVIac éETrOIEL.
h Theod. lib. iv. e. xiii. (Vales. 1695. p. 166. A12.) Odroce moAXdc Toy
exkAnowmy Zonpove elvar roipéivwy pabwy, oroaTwwriKdy AUTEXOMEVOS TXT pA,
Kai Tidpg KahvTTWY THY KEpadry, THY Svpiay wEpUjE Kai THY Tadatorivny,
mosoBurépouc xeiporovay Kai dvaxdvoue, Kai Ta GXa Tig éExxAnoiae Taypara
avamAnowy" et O& wore Kai émicKdTwY SpoyvwpdvwY érérvxe, Kal mpoédpouC
Taic Osopévate éxxAnoiare ToodadXETO.
i Theod. lib. v. c. iv. (p. 203. A 5.) ‘O péyag EdoéBuoc éx rip¢ irepopiag éray-
eOwv, “Akadcoyv piv, ob odd TO Kré0C, év Bepoia Kexetporovynkev® éy ‘IepardXet
dé Oeddoroyv" EvcéBiov dé Xadkidog’ Kipov dé rite nperépac ‘Icidwpor....
paci dé abroy cai Bidéywor.. rig “Edéone Keyeoorovnkévae roméva.. 6 oe
Qeiog EtoéBuog Eoyarov txickorov Mayu Ty Aokiy® KEXEL—QoTOYNKE.
k Epiph. ad Joan. Hierosolymit. (Colon. 1682. vol. ii. p. 312. A 6.) Nam etsi
singuli ecclesiarum episcopi habent sub se ecclesias, quibus curam videntur
impendere, et nemo super alienam mensuram extenditur ; tamen przeponitur
omnibus caritas Christi, in qua nulla simulatio est: nee considerandum, quid
factum sit, sed quo tempore et quo modo, et in quibus et quare factum sit.
110 THE ANTIQUITIES OF THE Boox II.
thing that was done, but the circumstances of the action, the
time, the manner, the persons for whose sake, and the end for
which it is done. Thus Epiphanius apologizes for the exercise
of his episcopal power in the diocese of another man. Now
from all this it appears, that every bishop was as much an
universal bishop, and had as much the care of the whole
Church, as the bishop of Rome himself; there being no acts of
the episcopal office which they could not perform in any part
of the world, when need required, without a dispensation, as
well as he. All that he enjoyed above others, was only the
rights of a metropolitan, or a patriarch ; and those confined by
the canons to a certain district ; of which more hereafter in
their proper place.
CHAPTER VI.
OF THE INDEPENDENCY OF BISHOPS, ESPECIALLY IN THE
CYPRIANIC AGE, AND IN THE AFRICAN CHURCHES.
Sect. 1—What meant by the Independency of Bishops one of
another, and their absolute power in their own Church.
THERE is one thing more must be taken notice of, whilst we
are considering the proper office of bishops, which is the abso-
lute power of every bishop in his own Church, independent of
all others. For the right understanding the just limits of this
power, we are to distinguish between the substantial and the
ritual part of religion. For it was in the latter chiefly that
bishops had an absolute power in their own Church, being
at liberty to use what indifferent rites they thought fit in their
own Church, without being accountable for their practice to
any other. In matters of faith indeed, when they corrupted
the truth by heretical doctrines, or introduced any rituals that
were destructive of it, there they were obnoxious to the censure
of all other bishops; and every individual of the whole catholic
college of bishops (as has been noted in the last chapter) was
authorized to oppose them: but in such indifferent rites as
Cu. VI. § 2. CHRISTIAN CHURCH. 111
were lawful to be used in the Church, every bishop was allowed
to choose for himself and his own Church such as he thought
fit and expedient in his own wisdom and discretion.
Secr. II.—AW Bishops had liberty to form their own Liturgies.
Thus for instance, though there was but one form of worship
throughout the whole Church, as to what concerned the sub-
stance of Christian worship; yet every bishop was at liberty
to form his own liturgy in what method and words he thought
proper, only keeping to the analogy of faith and sound doctrine.
Thus Gregory Nazianzen observes of St. Basil, that among
other good services which he did for the Church of Czesarea,
whilst he was but a presbyter in it, one was the composing of
forms of prayer ™, which, by the consent and authority of his
bishop Eusebius, were used by the Church. And this is thought
not improbably by some” to be the first draught of that hturgy,
which bears his name to this day. The Church of Neo-
Cesarea in Pontus, where St. Basil was born, had a liturgy
_ peculiar to themselves, which St. Basil° speaks of in one of his
epistles. Chrysostom’s liturgy, which he composed for the
Church of Constantinople, differed from these. The Ambrosian
form differed from the Roman, and the Roman from others.
The Africans had peculiar forms of their own, differing from
the Roman, as appears from the passages cited by Victorinus
Afer and Fulgentius, out of the African liturgies, which Car-
dinal Bona? owns are not to be found in the Roman.
m Naz. Orat. xx. in laud. Basil, (Colon. 1690. vol. i. p. 340. D3.) Evyor
Svardéeue, Kai evKxoopiac Tov Biyparoc.
n Billius, Not. in Loc. Cave, Histor. Litter. vol. i. p. 194.
° Basil. Ep. Ixiii. ad Neoceesar. (Paris. 1638. vol. iii. p. 96. E.) ’Ex« vvxrd¢
dpOpiZe zap’ npiv 6 Nabe iri Toy oikoy Tig TpocEVXTC, Kai év Tov~, Kai ev
Oriber, cai 2v cuvoyy daxpdwy 2£oporoyobpevor TH OED, TEXeUVTAioY dvacTavTEC
TOY ToOGEVXaY, Elc THY Palwpdiay KaBioravra’ Kai viy pév OrxH Stavenn-
Oévrec, avTupdddovow adAHAotc, Spod pév TiY pEdéTnY THY oylwy évrevOev
Koatbvovrec, dmov Ot Kai Tv TpocoxX?y, Kai TO apETEwpioTOY THY Kapdidy
éavroic Oraxovotpevot, kK. T. X.
P Bona, Rer. Liturg. lib. i. ¢. vii. n. iii. (Antverp. 1677. p. 350.) Marius Vic-
torinus Afer (lib. i. adv. Arium) sententiam citat ex Liturgia Africana, que in
ordine Romano non exstat : ‘sicut,’ inquit, ‘et in oblatione dicitur, Munda tibi
populum cireumvitalem, eemulatorem bonorum operum, circa tuam substantiam
venientem.’ Fulgentius quoque Ruspensis in Fragmentis editis a Sirmondo
112 THE ANTIQUITIES OF THE Boox 1:
Secr. II].—And express the same Creed in different Forms.
The like observation may be made upon the creeds used in
divers Churches. ‘There was but one ‘rule of faith,’ as Ter-
tullian® calls it, and that fixed and unalterable as to the sub-
stance, throughout the whole Church. Yet there were differ-
ent ways of expressing it, as appears from the several forms
still extant, which differ something from one another. Those
in Irenzeus', in Cyprian‘ and Tertullian‘, are not exactly in the
same method nor form of words. The creed of Eusebius" and
(c. xiv. in Epist. i. ad Cor.) quodam testimonio Liturgize Africanze utitur, quod
in Romana non reperitur.
4 See note (t) below.
r Iren. lib. i. ¢. x. tot. (Venet. 1734. vol. i. p. 48.) (p. 45, Oxon. 1702.) quod
quum paullo longius sit, brevitatis causa verba Latina tantum transcribimus :
Ecclesia per universum orbem usque ad fines terree seminata, et ab apostolis et.
discipulis eorum accepit eam fidem, quee est in unum Deum, Patrem omnipoten-
tem, ‘ qui fecit ccelum et terram, et mare, et omnia que in eis sunt: et in unum
Jesum Christum Filium Dei,’ incarnatum pro nostra salute: ‘et in Spiritum
Sanctum,’ qui per prophetas preedicavit dispositiones Dei, et adventum, et eam,
que est ex Virgine, generationem, et passionem, et resurrectionem a mortuis, et
in carne in ccelos adscensionem dilecti Jesu Christi Domini nostri, et de coelis in
gloria Patris adventum ejus, ad ‘ recapitulanda universa’ et resuscitandam
omnem carnem humani generis, ut Christo Jesu Domino nostro, et Deo et Sal-
vatori et Regi, secundum placitum Patris invisibilis, “omne genu curvet coeles-
tium et terrestrium et infernorum, et omnis lingua confiteatur ei’ et judic1um
justum in omnibus faciat : spiritalia quidem nequitiz,’ et angelos transgressos,
atque apostatas factos, et impios, et injustos, et iniquos, et blasphemos homines
in eeternum ignem mittat: justis autem et zequis, et preecepta ejus servantibus,
et in dilectione ejus perseverantibus, quibusdam quidem ab initio, quibusdam
autem ex poenitentia, vitam donans, incorruptelam loco muneris conferat, et
claritatem zeternam circumdet.
Ss Cypr. Ep. Ixx. ad Episcop. Numid. (Oxon. 1682. p. 190.) (p. 117, edit.
Paris.) Sed et ipsa interrogatio quie fit in baptismo, testis est veritatis. Nam
cum dicimus, ‘Credis in vitam eternam, et remissionem peccatorum per
sanctam ecclesiam ?’ intelligimus remissionem peccatorum non nisi in ecclesia
dari. Item Epistol. Ixxvi. al. lxix. ad Magnum, p. 183, edit. Oxon. (p. 152,
edit. Paris.)
t Tertullian. de Veland. Virg. ¢. i. (p. 173. A 2.) Regula fidei una omnino
est, sola immobilis, et irreformabilis, credendi scilicet in unicum Deum omni-
potentem, mundi conditorem, et Filium ejus Jesum Christum, natum ex virgine
Maria, crucifixum sub Pontio Pilato, tertia die resuscitatum a mortuis, recep-
tum in ccelis, sedentem nune ad dexteram Patris, venturum judicare vivos et
mortuos, per carnis etiam resurrectionem.
u Euseb. Ep. ad Ceesariens. ap. Socrat. lib. i. ¢. viii. (Vales. Amstel. 1700.
p- 19. C 1.) (p. 24, edit. Amstelod.) Tliorevopey sig Eva Osby, TavToKpdropa,
xdyvtwv dparay re Kai dopdtwy mouThy' Kai sig Eva Kopuov "Inoovr
Cu. VI. § 4. CHRISTIAN CHURCH. 113
his Church of Czesarea differed from that of Jerusalem, upon
which Cyril’ comments ; and that of Cyril’s from that in St.
James’s* Liturgy. And, to omit abundance more that might
here be mentioned, the creed of Aquileia recited by Ruffin’
differs from the Roman creed, which is that we commonly call
the Apostles’ Creed. Now the reason of all this difference
could be no other but this, that all bishops, had power to frame
the creeds of their own Churches, and express them in such
terms as suited best their own convenience, and to meet with
the heresies they were most in danger from: as Ruffin observes,
that the words ‘ invisible’ and ‘impassible’ were added to the
first article in the creed of Aquileia, in opposition to the Pa-
tripassian or Sabellian heretics, who asserted that the Father
was visible and passible in human fiesh, as well as the Son.
And it is evident, the bishops of other Churches used the same
liberty, as they saw occasion.
Sect. 1V.—And appoint particular days of Fasting m their
own Churches.
It were easy to confirm this observation by many other in-
stances of the like nature; but I shall only name one more,
which is the power every bishop had to appoint particular days
of fasting in his own Church. This we learn from St. Austin’s
answer to Casulanus about the Saturday fast. Casulanus was
very much troubled and perplexed about it, because he observed
Xpuoroy, Tov Tod OEod Adyor, Osby zk Od, gdc ek Pwrdc, Cwrjy te CwHe, Yiov
povoyevi}, TowTdToKoy maone KTicewo, TOO TavTwY THY alwywy é« Tarpd¢
yeyevynpevory’ Ov’ ov Kai éyévero Ta TaYTa, TOY Oia THY HETEPAY GwTHPiaY
capkwhévra, kai év avOpwroig modurevodpevory’ Kai TadvTa, Kai avacrayTa
TH rpiry npeog Kai dvedOdvra mpdc¢ Tov Ilaria, kai ijZovra wadw év do&y
kptvar Zevtac Kai vexpovc' miorevopey Kai cic Ev Ivedpa aywov. Tovrwy
teaorov sivar kat UTaoxEW TeoTEvovTEC, Ilarépa adAnOGe Tarépa, Kai Yio
adnOHe Yidv, cat Mvedpa cyvoyv adynOec “yoy Wvrevpa, k. 7. X.
VY Cyrill. Hierosolym. Catech. iv. n. iii. iv. seqq. (p. 47, edit. Oxon.)
x Liturg. Jacobi, Bibl. Patr. Gr. Lat. tom. ii. p. 7. (tom. vi. p. 6, Biblioth.
SS. Patr. edit. Margarin. de la Bigne, Paris, 1589.) Credo in unum Deum
Patrem, omnipotentem factorem cceli et terre, et in unum Dominum Jesum
Christum, Filium Dei, ete.
y Ruffin. in Symbol. Credo in Deum Patrem omnipotentem, invisibilem et
impassibilem,
s .
VOL. I. I
114 THE ANTIQUITIES OF THE Boox II.
in Afric some Churches keep it a fast, and others a festival ;
nay, sometimes in the same Church men were divided in their
practice, and one part dined on that day, whilst another fasted.
Now to remove Casulanus’ scruple, St. Austin gives him?
this answer: “that the best way in this case was to follow
those who were rulers of every Church. Therefore if he
would take his advice, he should never resist his bishop in
this matter, but do as he did without doubt or scruple.”
Which plainly implies, that it was then in every bishop's
power to order or not order this fast in his own Church, as he
saw most convenient.
Sect. V.—The Independency of Bishops most conspicuous in the
African Churches.
And indeed these privileges of bishops, and their absolute
and independent power in all such matters, were no where
more fully reserved to them, than in the African Churches,
from the time of Cyprian, who frequently makes mention of
this independent power; which extended not only to mere
rituals, but to several momentous points of discipline; such as
the case of rebaptizing heretics, admitting adulterers to the
communion of the Church again, and the question about the
validity of Clinic baptism. In these points, Cyprian’s opinion
and practice differed from others of his fellow bishops: but yet
he assumed no power of censuring those that acted differently
from what he did, nor separated from their communion upon
it; but left every one to give an account of his own practice
to God the judge of all. For the case of rebaptizing such as
were baptized by heretics, he was entirely for it, as is suffi-
ciently known to all: but he was not so zealous for it, as to
exercise any judicial power of deposing or excommunicating
those who practised otherwise ; but declares he left every
bishop to his liberty, to act according to his Judgment, and
answer for what he did to God alone. To this purpose he
z Aug. Ep. Ixxxvi. ad Casulan. (Bened. 1700. vol. ii. p. 62. A 11.) Mos eorum
mihi sequendus videtur, quibus eorum populorum congregatio regenda commissa
est. Quapropter si consilio meo. .. acquiescis ; episcopo tuo in hae re noli resis-
tere, et quod facit ipse, sine ullo scrupulo vel disceptatione sectare.
Ca. V1. § 5. CHRISTIAN CHURCH. 115
expresses himself in his letter to Pope Stephen*, and that to
Jubaianus”, but most fully in his speech delivered at the opening
of the great Council of Carthage, which met to consider this
very question. ‘‘ Let us every one now,” says he, “‘ give our
opinion of this matter>»; judging no man, nor repelling any
from our communion, that shall think otherwise. For no one
of us makes himself bishop of bishops, or compels his colleagues
by tyrannical terror to a necessity of complying; forasmuch as
every bishop, according to the liberty and power that is granted
him, is free to act as he sees fit; and can no more be judged
by others, than he can judge them. But let us all expect the
judgment of our Lord Jesus Christ, who only hath power both
to invest us with the government of his Church, and to pass
sentence upon our actions.” Thus far Cyprian, in full and
open council, declares for the independent power of every
bishop, tacitly reflecting upon the bishop of Rome, who pre-
tended to excommunicate those who differed in opinion and
practice from him; which Cyprian condemns as a tyrannical
way of proceeding. |
For the next point, that is, the case of admitting adulterers
to communion again, Cyprian says, ‘his predecessors in Afric
were divided upon the question ; but they did not divide com-
munion upon it: for though some bishops admitted adulterers
to penance, and others refused to do it, yet they did not cen-
a Cypr. Ep. Ixxii. ad Stephan. (Oxon. 1682. p. 198.) (p. 122, edit. Paris.) Qua
in re nec nos vim cuique facimus, aut legem damus, cum habeat in ecclesiz
administratione voluntatis suze arbitrium liberum unusquisque Preepositus,
rationem actus sui Domino redditurus.
b Idem, Ep. Ixxiii. ad Jubaian. (Oxon. p. 210.) (p. 128, lin. ult. et p. 129, edit.
Paris.) Heec tibi breviter pro nostra mediocritate rescripsimus, frater carissime,
nemini preescribentes aut prejudicantes, quo minus unusquisque episcoporum
quod putat faciat, habens arbitrii sui liberam potestatem.
bb Cone. Carth. ap. Cypr. (Oxon. p. 229.) Superest ut de hac ipsa re singuli,
quid sentiamus, proferamus ; neminem judicantes, aut a jure communionis ali-
quem, si diversum senserit, amoventes. Neque enim quisquam nostrum episco-
pum se episcoporum constituit, aut tyrannico terrore ad obsequendi necessitatem
collegas suos adigit ; quando habeat omnis episcopus, pro licentia libertatis et
potestatis suze, arbitrium proprium ; tamque judicari ab alio non possit, quam
nec ipse potest judicare, Sed (p. 230) exspectemus universi judicium Domini
nostri Jesu Christi, qui unus et solus habet potestatem et preeponendi nos in
ecclesize suze gubernatione, et de actu nostro judicandi.
2
116 THE ANTIQUITIES OF THE Boox II.
sure each other’s practice, but preserved peace and concord
among themselves’, leaving every one to answer to God for his
actions.” I know indeed some learned persons‘ interpret this
liberty of the African bishops so as to make it mean no more
than a liberty to follow their own judgment, till such times as
the Church should determine the matter in dispute, by making
some public decree about it: but I must own, I cannot but
think Cyprian meant something more ; because he pleads for
the same liberty even after the decrees of a plenary Council ;
as we have seen in his preface to the Council of Carthage.
As to the third question, about the validity of Clinic bap-
tism, that is, whether persons who were only sprinkled with
water in their beds in time of sickness, and not immersed or
washed all over the body in baptism, were to be looked upon
as complete Christians; Cyprian for his own part resolves it
in the affirmative : but yet, if any bishops were otherwise per-
suaded, that it was not lawful baptism, and upon that ground
gave such persons a new immersion, he professes® that he
prescribes to none, but leaves every one to act according to his
own judgment and discretion. This was that ancient liberty
of the Cyprianic age, of which I have discoursed a little more
particularly in this place, because it shows us what was then
the uncontested power and privilege of every bishop in the
African Church, which is not so commonly understood in these
latter ages.
© Cypr. Ep. lii. al. lv. ad Anton. (Oxon. p. 110.) (p. 71, fin. seq. edit. Par. 1666.)
Apud antecessores nostros, quidam de episcopis isthine in provincia nostra dan-
dam pacem meechis non putaverunt, et in totum peenitentize locum contra adul-
teria clauserunt ; non tamen a coépiscoporum suorum collegio recesserunt, aut
Catholicze Ecclesize unitatem vel duritie vel censurze suze obstinatione ruperunt ;
ut, quia apud alios adulteris pax dabatur, qui non dabat, de ecclesia separaretur.
Manente concordize vinculo, et perseverante Catholicee Ecclesize individuo sacra-
mento, actum suum disponit et dirigit unusquisque episcopus, rationem propositi
sui Domino redditurus.
d Fell. Not. in loc. citat.
€ Cyprian. Ep. Ixxvi. al. Ixix.ad Magnum. (Oxon. 1682. p. 185.) (p. 153, edit.
Paris.) Qua in parte nemini verecundia et modestia nostra preejudicat, quo minus
unusquisque quod putat sentiat, et quod senserit faciat.—Item, p. 198. (p. 155,
edit. Paris.) Nemini preescribentes, quo minus statuat, quod putat unusquisque
Preepositus, actus sui rationem Domino redditurus.
Cu, VI. $ 1. CHRISTIAN CHURCH. 117
CHAPTER VII.
OF THE POWER OF BISHOPS IN HEARING AND DETERMINING
SECULAR CAUSES.
Sect. 1.—Bishops commonly chosen Arbitrators of Men’s
Differences in the Primitive Church.
WE have hitherto considered such offices of the episcopal func-
tion, as belonged to all bishops by the laws of God and the
canons of the Church: besides these there was one office more,
imposed upon them by custom, and the laws of the state ;
which was the hearing and determining secular causes, upon
the continual applications and addresses that people made to
them. For such was the singular character and repute of
bishops, and such the entire confidence men generally reposed
in them, for their integrity and justice, that they were com-
monly appealed to, as the best arbitrators of men’s differences,
and the most impartial judges of the common disputes that
happened among them. Sidonius Apollinaris’ often refers to
f Sidon. Apollin. lib. iii. ep. xii. (Paris. 1609. p. 206.) Czeterum nostro quod
‘sacerdoti nihil reservavi ; meze causze suzeque persone preescius in commune
consului, ne vel hee justo clementius vindicaretur, vel illa justo severius vindi-
caret. Cui cum tamen totum ordinem rei ut satisfaciens ex itinere mandassem ;
vir sanctus et justus iracundize mez dedit gloriam, cum nihil amplius ego venia
postularem, pronuntians more majorum reos tantz temeritatis jure czesos
videri, ete. Id. lib. vi. ep. ii. (p. 384.) Jurgium semisopitum vestris modo
sinibus infertur. Pacificate certantes, et pontificalis auctoritate censure, sus-
pectis sibi partibus indicite gratiam, dicite veritatem.—Ibid. ep. iv. (p. 387.)
Auctoritas persons, opportunitas przesentize tuse, inter coram positos facile
valebit, si dignabitur, seriem totius indagare violentiz. . . Sed quia judicii
vestri medicinam expetunt, civilitatemque, qui negotium criminale parturiunt,
vestrarum, si bene metior, partium pariter et morum est, aliqua indemni com-
positione istorum dolori, illorum periculo subvenire ; et quodam salubris sen-
tentize temperamento, hane partem minus adflictam, illam minus ream, et
utramque plus facere securam, ete,
118 THE ANTIQUITIES OF THE Boox II.
this custom: and Synesius calls it® part of his own episcopal
office and function. St. Ambrose testifies for himself” that
he was used to be appealed to upon such occasions; and St.
Austini says of him, that he was often so much employed in
hearing causes, that he had scarce time for other business.
And this was St. Austin’s case also, who frequently complains
of the burden* that lay upon him in this respect. For not
only Christians, but men of all sects, applied to him: insomuch
that, as Possidius! notes in his life, he often spent all the morn-
ing, and sometimes the whole day, fasting and hearing their
causes ; which though it was a great fatigue to him, yet he
was willing to bear it, because it gave him frequent opportu-
nities of instilling the principles of truth and virtue into the
minds of the parties that applied themselves to him.
Secor, I1.—The original of this custom. What meant by the word
eEoulevnuévor im St. Paul, 1 Cor, vi. 4.
And it is to be observed, that though there be no express
text in the New Testament, that commands bishops to be
judges in secular causes; yet St. Austin was of opinion, that
St. Paul in prohibiting men to go to law before the unbelievers,
did virtually lay this obligation upon them. For he says once
s Synes. Epist. ev. p. 399. (p. 248, edit. Paris. 1633.) NopodiwWackadog wy
Kai vevopiopeva P0eyyopmevog.
h Ambros. Ep. xxiv. ad Marcellum (Ep. xlix. lib. vi. p. 161. a, tom. v. edit.
Colon. 1616.) (Paris. 1836. vol. iv. p. 423.) Petierunt causze patroni prorogari
paucorum dierum tempora, ut ego residerem cognitor. Tantus ardor erat
Christianis viris, ne preefectus de episcopi judicaret negotio, ete.
i Aug. Conf. lib. vi. ¢. iii. (Bened. 1700. vol. i. p. 87. D 7.) Non quzerere ab
eo (Ambrosio) poteram, quod volebam sicut volebam, secludentibus me ab ejus
aure atque ore catervis negotiosorum hominum, quorum infirmitatibus serviebat.
Cum quibus quando non erat, quod per exiguum temporis erat, aut corpus refi-
ciebat necessariis sustentaculis, aut lectione animum.
k Aug. Ep. ex. Non permittor ad quod volo vacare. Ante meridiem et post
meridiem occupationibus hominum implicor. (Bened. 1700. vol, ii. p. 601. C.)
Id. Ep. exlvii. Homines causas suas seeculares apud nos finire cupientes, ete.
1 Possid. Vit. August. ¢. xix. Causas eorum audiebat diligenter ac pie ; et eas
aliquando usque ad horam refectionis, aliquando autem tota die jejunans, sem-
per tamen noscebat et dirimebat. . . . Atque compertis rerum opportunitatibus,
divinze legis veritatem partes docebat, eamque illis inculeabat, et eos quo adi-
piscerentur vitam eternam, edocebat et admonebat : etc. (Bened. 1700. vol. x.
append. p. 182. B.)
Cu. VII, § 2. CHRISTIAN CHURCH. 119
and again™, “ That it was the apostle that instituted ecclesias-
tical judges, and laid the burden of secular causes upon them.”
By which he means, that the apostle gave a general direction
to Christians to choose arbitrators among themselves; and
that custom determined this office particularly to the bishops,
as the best qualified by their wisdom and probity to discharge
it. And this is very agreeable to St. Paul’s meaning, 1 Cor.
vi. 4, as some very learned and judicious critics" understand
him. For though all the common translations render the
words, 2Sovfevnuévoue év rH éxkAnota, ‘ persons that are least
esteemed in the Church ;’ yet Dr. Lightfoot observes, that
they may as well signify ‘ persons of the greatest esteem.’ For
the original word, 2€ov@evnuévor, signifies only private judges,
or arbitrators of men’s own choosing, such as were in use
among the Jews, who called them idv@ra:, and ‘ non-authentici,’
not because they were of the meanest and most contemptible
of the people, but because they were the lowest rank of judges,
and not settled as a standing court by the Sanhedrim, but
chosen by the litigants themselves to arbitrate their causes.
Such private judges the apostle directs the Christians to choose
in the Church, and refer their controversies to them: which is
not any injunction to choose judges out of the poorest, and
meanest, and most ignorant of the people, but rather the con-
trary; persons that were well qualified by their wisdom and
authority to take upon them to be judges, and end contro-
versies among their brethren. Now because none were thought
better qualified in these respects than bishops, the office of
judging upon that account was commonly imposed upon them,
m Aug. Serm. xxiv. in Psalm. exviii. (Bened. 1700. vol. iv. p. 1004. C 13.) Con-
stituit talibus causis ecclesiasticos apostolus cognitores, in foro prohibens jur-
gare Christianos. Id. de Oper. Monach. ec. xxix. (Bened. 1700. vol. vi. p.
365. B 11.) Quantum attinet ad meum commodum, multo mallem per sin-
gulos dies certis horis, quantum in bene moderatis monasteriis constitutum est,
aliquid manibus operari, et ceeteras horas habere ad legendum et orandum, aut
aliquid de divinis litteris agendum liberas, quam tumultuosissimas perplexitates
causarum alienarum pati de negotiis seecularibus, vel judicando dirimendis, vel
interveniendo przecidendis: quibus nos molestiis idem afflixit apostolus, non
utique suo, sed ejus qui per eum loquebatur arbitrio, quas tamen ipsum perpes-
sum fuisse non legimus.
2 Lightfoot, et Ludov. de Dieu, in 1 Cor. vi. 4.
120 THE ANTIQUITIES OF THE Boox II.
and they in decency and charity could not well refuse it. This
seems to be the true original of this part of the episcopal office
and function.
Sect. II].—This Power of Bishops confirmed by the Imperial
Laws.
But what was thus begun by custom, while the civil govern-
ors were heathens, was afterward confirmed and established by
law, when the emperors became Christians. Husebius® says,
Constantine made a law to confirm all such decisions of bishops
in their consistories, and that no secular judges should have
any power to reverse or disannul them; forasmuch as the
priests of God were to be preferred before any other judge.
And Sozomen? adds, that he gave leave to all litigants to refer
their causes to the determination of bishops, whose sentence
should stand good, and be as authentic as if it had been the
decision of the emperor himself; and that the governors of
every province and their officers should be obliged to put their
decrees in execution. There is a law now added at the end of
the Theodosian code, which some take for this very law of
Constantine mentioned by these authors. Selden himself
reckons it a genuine piece‘; but I think Gothofred’s arguments
are stronger to prove it spurious. For it grants bishops such
a power, as neither Kusebius nor Sozomen mention, and all
other laws contradict: viz. that if either of the contending
parties, the possessor or the plaintiff*, was minded to bring
© Euseb. de Vita Constant. lib. iv. ¢. xxvii. (Vales. Amstel. 1695. p. 445. B.)
Kai rove réy éxtoxdrwy Ot bpouc rode év cuvddoic amoparbiyTac émechoa-
yilero, we py e&eivar roic THY 2OvHY Gpxovet Ta Od~avTa Tapahvbey TayTbE
yap eivae Ouwacrod Tovc ispésic TOU Oso SoKtpwrépove.
P Sozom. lib. i. c. ix. (Vales. Amstel. 1700. p. 337. D 7.) Téyv 6é ixickérwv
émikaneto0at THY Koplow éméroee Toic OiKaZopévote, HY BovXwyrat Tove Tot-
TiKove apxovTac TapaiTeioOat Kupiay OF sivar THY abrHy Widor, Kai KoEiTTH
THC TOV GDwy ikacTGY, woavEl Tapa Tov Baoriéwe éeveyOeioay’ Eic épyov
O& Ta KpLydpmeva Gye Toe ApyorTag, Kai Tove Otakovoupévoue abroig orpa-
TUT AC.
4 Selden. Uxor Hebr. lib. iii. c. xxviii. p. 564. (p. 413, 414, edit. Francof.
1673.)
* Extravag. de Elect. Judicii Episcop. ad ealeem Codie. Theod. tom. vi.
p- 303. Quicunque litem habens, sive possessor, sive petitor erit, inter initia litis,
yel decursis temporum curriculis, sive cum negotium peroratur, sive eum jam
Cu. VII. § 4. CHRISTIAN CHURCH. 121
the cause before a bishop, either when it was before a secular
court, or when it was determined, he might do it, though the
other party was against it. Whereas all laws and history are
against this practice: for no cause was to be brought before a
bishop, except both parties agreed, by way of compromise, to
take him for their arbitrator. In this case the bishop’s sen-
tence was valid, and to be executed by the secular power, but
not otherwise. So that either this was not the genuine law of
Constantine, to which Eusebius and Sozomen refer ; or else it
was revoked and contradicted by all others. Gothofred pro-
duces a great many contrary laws: I shall content myself with
a single instance.
Sxcr. 1V.— Yet not allowed in criminal causes; nor m any
causes, but when the Litigants both agreed to take them for
Arbitrators.
In the Justinian code* we have two laws of the emperors
Arcadius and Honorius about the same matter, which may
serve to explain the law of Constantine. For there any bishops
are allowed to judge, and their judgment is ordered to be final,
so as no appeal should be made from it; and the officers of
the secular judges are appointed to execute the bishop's sen-
tence: but then there are these two limitations expressly put
in: Ist, that they shall only have power to judge, when both
parties agree by consent to refer their causes to their arbitra-
tion: and, 2dly, where the causes are purely civil, and not
criminal causes, where perhaps life and death might be con-
cerned. For in such cases, the clergy were prohibited by the
canonst of the Church, as well as the laws of the state, from
coeperit promi sententia, judicium eligit sacrosanctz legis Antistitis, illico sine
aliqua dubitatione, etiamsi alia pars refragatur, ad episcopum cum sermone
litigantium dirigatur.
s Cod. Justin. lib. i. tit. iv. leg. vii. (p. 25.) Si qui ex consensu apud sacrze
legis antistitem litigare volucrint, non vetabuntur : sed experientur illius in
civili duntaxat negotio, more arbitri, sponte residentis judicium.—Ibid. leg. viii.
Episcopale judicium ratum sit omnibus, qui se audiri a sacerdotibus elegerint ;
eamque eorum judicationi adhibendam esse reverentiam jubemus, quam vestris
deferre necesse est potestatibus, a quibus non licet provocare.
t Cone. Tarracon. e. iv. (Labbe, vol. iv. p. 1564.) Habeant licentiam judicandi,
exceptis criminalibus negotiis.
122 THE ANTIQUITIES OF THE Boox II.
being concerned as judges. Therefore bishops never suffered
any criminal causes to come before them, except such as were
to be punished with ecclesiastical censures.
Secr. V.—Bishops sometimes made their Presbyters, and some-
times Laymen, their substitutes in this affair.
But they had commonly civil causes more than enough
flowing in upon them. So that they were forced sometimes to
let part of this care devolve upon some other person, whose
integrity and prudence they could confide in. This was com-
monly one of their clergy, a presbyter or a principal deacon.
St. Austin, when he found the burden of this affair begin to
press too hard upon him, substituted Erad(c/)ius his presbyter"
in hisroom. And the Council of Tarragona speaks not only of
presbyters, but’ deacons also, who were deputed to hear secular
causes. And Socrates says*, Silvanus, bishop of Troas, took
the power wholly out of the hands of his clergy, because he
had found some of them faulty in making an unlawful gain of
the causes that were brought before them: for which reason
he never deputed any one of them to be judge, but made some
layman his delegate, whom he knew to be a man of integrity,
and strict lover of justice. I leave the learned to inquire,
whether lay-chancellors in the Church had not their first rise
and original from some such occasion as this, whilst bishops
deputed laymen to hear secular causes in their name, still
reserving the proper spiritual and ecclesiastical power entirely
to themselves.
u Aug. Ep. ex. (Bened. 1700. vol. ii. p. 601. C 10.) Obsecro vos et obstringo per
Christum, ut huic juveni, hoe est, Eraclio presbytero, quem hodie in nomine
Christi designo episcopum successorem mihi, patiamini me refundere onera
occupationum mearum.
Vv Cone. Tarracon. c. iv. (Labbe, vol. iv. p. 1564.) Nullus episcoporum aut
presbyterorum vel clericorum, die Dominico propositum cujuscumque cause
negotium audeat judicare.
x Soerat. lib. vii. ec. xxxvii. (Vales. Amstel. 1700. p- 310. D 5.) Kariwdwyr rode
KAyptkove éuTopiay movoupévouc Tac THY Oucalopévwy ipecyeriac, ovdsva Tov
Tov KAnpov Oicaoriy z0idov mors add Ta PiBdia THY Seopévwr dex opmevoc,
Tapecadde Eva ry moray aikéy, dv Zoe dodvra rd dikaor" KaKetvep
Eyxélpioag Tv akpoacty, rode OucaZopévoug Tic épecyeNiag amndacer.
Cu. VIII. § 1. CHRISTIAN CHURCH. 123
CHAPTER VIII.
OF THE PRIVILEGE OF BISHOPS TO INTERCEDE FOR
CRIMINALS.
Sect. I1—Of the great power and interest of Bishops in inter-
ceding to the secular magistrates.
I Have observed in the foregoing chapter, that bishops were
never allowed to be judges in capital or criminal causes,
because they were not to be concerned in blood: they were to
be so far from having any thing to do in the death of any man,
that custom made it almost a piece of their office and duty to
save men from death, by interceding to the secular magistrates
for criminals that were condemned to die. St. Ambrose often
made use of this privilege, as the author of his life observes ;
frequently addressing himself to Macedonius’, and Stilicho?,
and other great ministers of the age, in behalf of poor delin-
quents, to obtain pardon for them. St. Austin did the same
for the Circumcellions, when they were convicted and con-
demned for murdering some of the catholic clergy : he wrote
two pathetic letters* to the African magistrates, Marcellinus
y Paulin. Vit. Ambros. p. 8. (p. 43. a. edit, Colon. 1616.) (Paris. 1836.
vol. i. p. xiv.) Temporibus Gratiani cum ad preetorium Macedonii tune magistri
officiorum pro quodam intercedendum perrexisset, etc.
z Thid. p. 12. (p. 44. a. ed. Colon.) Homines, qui decepti fuerant, interventu
sacerdotis (Ambrosii) dimisit Stilico.
a Aug. Ep. clix. (?) Poena illorum, quamvis de tantis sceleribus confessorum,
rogo te, ut praeter supplicium mortis sit, et propter conscientiam nostram et
propter catholicam mansuetudinem commendandam. Ipse enim fructus ad nos
pervenit confessionis illorum ; quia invenit Ecclesia Catholica, ubi suam erga
atrocissimos inimicos servet atque exhibeat lenitatem. In tanta quippe crudeli-
tate, queecumque preeter sanguinem vindicta processerit, magna lenitas appa-
rebit. Id. Ep. elix. (vol. ii. p. 300. E 4.) Nolumus passiones servorum Dei,
quasi vice talionis, paribus suppliciis vindicari. Non quo scelestis. hominibus
124: THE ANTIQUITIES OF THE Boox II.
Comes and Apringius, desiring that their lives might be spared,
and that they might only be punished with close custody and
confinement, where they might be set to work, and have time
allowed them for repentance. The Council of Sardica® seems
to speak of it as the duty of all bishops to intercede for such
as implored the mercy of the Church, when they were con-
demned to be transported or banished, or any the like punish-
ment. And the custom was become so general, that it began
to be considered as a condition in the election of a bishop,
whether he were qualified to discharge this part of his office as
well as others. Sidonius Apollinaris® instances in such a ease,
where it was made an objection by the people against the
election of a certain bishop, that being a man of a monkish
and retired life, he was fitter to be an abbot than a bishop:
he might intercede, they said, indeed with the heavenly Judge
for their souls, but he was not qualified to intercede with the
earthly judges for their bodies. He was not a man of address,
which they then thought necessary to discharge this part of
the office of a bishop. They might perhaps judge wrong, as
those in St. Jerome‘ did, who pretended that clergymen ought
to give splendid entertainments to the secular judges, that
they might gain an interest in them; whom St. Jerome justly
reproves, telling them, that any judge would pay a greater
licentiam facinorum prohibeamus auferri ; sed hoe magis sufficere volumus, ut
vivi et nulla corporis parte truncati, vel ab inquietudine insana ad sanitatis otium
legum coércitione dirigantur, vel a malignis operibus alicui utili operi depu-
tentur. Vocatur quidem et ista damnatio: sed quis non intelligat magis bene-
ficium quam supplicium nuncupandum, ubi nec szeviendi relaxetur audacia, nec
peenitendi subtrahatur medicina? Imple, Christiane judex, pii patris officium ;
sic succense iniquitati, ut consulere humanitati memineris : etc.
b Concil. Sardic. ean. vii. (Labbe, vol.ii. p.633. B6.) ’Ezet wohAdkie ovpBaiver
TLvac, olkTou O€opévouc, KaTapuyéiy emi THY éExkAnoiay, Oia Ta EavToY apap-
THhpaTa tic TEPLOMLOMOY 7) YiCOY KaradiKacHévTac, ad TAAL oIadnTOTOUY
amopace éxdeOopévouc’ Toi¢g ToLovTOLE jy Apvynréay eivar THY BonPEcay, a\rAa
Xwpic peAAnopod Kai dvev Tov dvordoat Toic ToLodTaLE aireicBar cvyyxwonoLy.
¢ Sidon. lib. vii. ep. ix. (?) Hic, qui nominatur, non episcopi, sed potius abbatis
complet officium : et intercedere magis pro animabus apud ccelestem, quam pro
corporibus apud terrenum judicem potest.
d Hieron. Ep. lii.ad Novatianum. (Venet. Vallars. vol. i. p. 265. D 10.) Quod si
obtenderis te facere hiec, ut roges pro miseris atque subjectis ; judex szeculi plus
deferet clerico continenti quam diviti; et magis sanctitatem tuam venerabitur
quam opes.
Cu. VIII. § 2. CHRISTIAN CHURCH. 125
reverence to a pious and sober clergyman, than to a wealthy
one, and would respect him more for his holiness than his
riches.—However, this shows what was then the common
custom, and how great an interest bishops generally had in
the secular magistrate, who seldom rejected any petitions of
this nature. Socrates notes, that even some of the Novatian
bishops enjoyed this privilege, as Paulus® of Constantinople,
and Leontius! of Rome; at whose intercession Theodosius the
emperor pardoned Symmachus, who had been guilty of treason,
in making a panegyric upon Maximus the tyrant, but was,
after his death, fled for sanctuary to a Christian Church.
Sect. I].—The reasons why Bishops interceded for some crimi-
nals, and not others.
We may here observe, that crimes, in themselves of a very
heinous nature, such as treason and murder, were sometimes
pardoned at their request: but we are not to imagine that
bishops at any time turned patrons for criminals, to the ob-
struction of public justice (which would have been to have cut
the sinews of government), but only in such cases where pardon
would manifestly be for the benefit and honour both of the
Church and commonwealth: or else where the crimes them-
selves had some such alleviating circumstances, as might incline
a compassionate judge to grant a pardon. As when St. Am-
brose interceded with Stilicho for the pardon of some poor
deluded wretches, whom Stilicho’s own servant by forgery had
drawn into an error; their ignorance might reasonably be
pleaded in their behalf. And when St. Austin petitioned for
favour to be showed to the Circumeellions, it was, he thought,
for the honour of the Church to free her from the suspicion
and charge of revenge and cruelty, which the Donatists were
so ready to cast upon her. And therefore he desired Aprin-
€ Socrat. lib. vii. ce. xvii. (Vales. Amstel. 1700. p. 289. A 10.) ‘Yzép wod\d\Gy
dé kai rove apxovrac TmapeKdder ot O& ETOi~we UaHKovoy dia THY TpocovCAV
evraBEtav TH avooi.
f Td. lib. v. ec. xxiv. (Vales. Amstel. 1700. p. 224. B12.) Agovrip émucxérp
THg év ‘Pwopy tév Navariavéy ixkdrynoiag wapakadovyre yap diwWodc, Tov
Vp payoy aréduce Tov cvykKAnparoe.
126 THE ANTIQUITIES OF THE Boox II.
gius® the proconsul, to spare them for the sake of Christ and
his Church, as well as to give them time to see their error, and
repent of it.
Secr. II1.—They never interceded in Civil Matters and Pecu-
nary Causes.
It must further be noted from St. Ambrose, that bishops,
though they themselves were sometimes chosen judges in civil
causes, yet never interceded for any man in such causes to the
secular judges. And he gives a very good reason for it?:
because, in pecuniary causes, where two parties are concerned,
a bishop could not intercede for one party, but the other would
be injured, and have reason to think he lost his cause by the
interest and favour of the intercessor inclining to the adverse
party. For which reason, there are no examples of their inter-
ceding in such cases, |
& August. Ep. elx. (Bened. 1700. vol. ii. p. 302. E 3.) Illi impio ferro fuderunt
sanguinem Christianum : tu ab eorum sanguine etiam juridicum gladium cohibe
propter Christum..... Tu inimicis Ecclesize viventibus relaxa spatium peeni-
tendi. ;
h Ambros. de Offic. lib. iii. c. ix. (Paris. 1836. vol. iii. p. 211.) In causis
pecuniariis intervenire non est sacerdotis ; in quibus non potest fieri, quin fre-
quenter leedatur alter qui vincitur ; quoniam intercessoris beneficio se victum
arbitratur.
Cu. IX. § 1. CHRISTIAN CHURCH. 127
CHAPTER IX.
OF SOME PARTICULAR HONOURS AND INSTANCES OF RESPECT
SHOWED TO BISHOPS BY ALL PERSONS IN GENERAL.
Sect. 1.—Of the ancient custom of Bowing the Head to receive
the Benediction of Bishops.
THERE are several other privileges belonging to bishops, in
common with the rest of the clergy ; such as their exemption
from burdensome offices, and some sort of taxes, and the cog-
nizance of the secular courts in some cases; of which I shall
say nothing particularly here, because they will be considered
when we treat of the privileges of the clergy in general. But
there are two or three customs, which argued a particular
respect paid to bishops, and therefore I must not here wholly
pass them over. One of these was the ancient custom of
bowing the head before them, to receive their blessing: a
custom so universally prevailing, that the emperors themselves
did not refuse to comply with it: as may appear from that
discourse of Hilary! to Constantius ; where he tells him, ‘he
entertained the bishop with a kiss, with which Christ was
betrayed; and bowed his head to receive their benediction,
whilst he trampled on their faith.’ This plainly refers to the
custom we are speaking of. And by it we may understand the
meaning of Theodoret, when he says*, “The emperor Valen-
tinian gave orders to the bishops, who were met, to make
choice of a bishop of Milan; that they should place such an
one on the bishop’s throne, of that eminency for life and doc-
i Hilar. adv. Constant. p. 95. Osculo sacerdotes excipis, quo et Christus est
proditus: caput benedictioni submittis, ut fidem calces.
k Theodor. lib. iv. ¢. v. “Omwe kai rpeic, ot tiv Baorsiav iOdbvorrec,
sthiKpLlvag abTp TaE HuETEpag UroKNivomerv Kepadde. (Vales. p. 157. A 4.)
7
128 THE ANTIQUITIES OF THE Book If.
trine, that the emperors themselves might not be ashamed to
bow their heads to him.” The same custom is more plainly
hinted at by St. Chrysostom, in one of his homilies! to the
people of Antioch ; where speaking of Flavian their bishop,
who was gone to the emperor to procure a pardon for them ;
he says, “‘ Flavian was a prince, and a more honourable prince
than the other; forasmuch as the sacred laws made the emperor
submit his head to the hands of the bishop.” He speaks of no
other submission, but only this, in receiving the bishop’s bene-
diction. For, in other respects, the priests in those days were
always subject to the emperors. He that would see more
proofs of this custom, may consult Valesius, who has collected ™
a great many passages out of other authors relating to it. I
shall only add here that rescript of Honorius and Valentinian™,
which says, bishops were the persons to whom all the world
bowed the head; ‘‘ Quibus omnis terra caput inclinat.”
Sect. I1.—O/ Kissing their Hand.
Such another customary respect was paid them, by kissing
their hand; which seems to have accompanied the former
ceremony: for St. Ambrose" joins them both together, saying,
1 Chrysost. Hom. iii. ad Popul. Antioch. (tom. i. p. 48. A 4.) (Benedict. vol. ii.
p- 32. D 3.) (tom. i. p. 42, edit. Francof.) “Apywy éori cai abréc nai dpywy
éKElVOU GEUVYOTEPOC Kai yap avTIY TY BaciiKyY KEpadiyY ot tEpoi VOmoL Taic
TOUTOU PEpovTEC YENGIV UTETAEAY.
m Vales. Not. in Theod. lib. iv. c. v. (Amstel. 1695. p. 31.) Solebant olim
Christiani occurrentibus episcopis caput submittere, ut ab iis benedictionem ac-
ciperent. Cujus moris multa supersunt vestigia in veterum libris. Primo enim
Hilarius in libro contra Constantium ita scribit : ‘Osculo sacerdotes excipis,’ etc.
Philostorgius in Historia Ecclesiastica scribit, Leontium Tripoleos episcopum,
cum reliqui omnes episcopi Eusebiam Augustam, uxorem imperatoris Constantii,
adirent, eamque ex more adorarent, numquam adduci potuisse ut eam inviseret,
nisi ea conditione, ut Augusta venienti ipsi adsurgeret et caput submitteret, pos-
tulans ut benediceretur. Verba Philostorgii refert Suidas in Leontio. Simile
est quod scribit Marcus diaconus in vita Porphyrii Gazensis episcopi, Eudo-
xiam Augustam ipsis in palatium venientibus non semel occurrisse, et priorem
ipsos salutasse, atque ut sederent jussisse, et inclinato capite postulasse ut bene-
dicerent, ete.
mm Apud eumd. Valesium, J. c. Audemus quidem sermonem facere solito
plus timore capti, de sanctis et venerabilibus sacerdotibus, et secundis sacerdo-
tibus vel etiam Levitis : et eos cum omni timore nominare, quibus omnis terra
caput inclinat.
n Ambros. de Dignit. Sacerd. ¢. ii. Quippe quum videas regum colla et
Cu. IX. § 3. CHRISTIAN CHURCH. 129
“that kings and princes did not disdain to bend and bow their
necks to the knees of the priests, and kiss their hands; think-
ing themselves protected by their prayers.” Paulinus says °,
the people paid this respect commonly to St. Ambrose. And
Chrysostom, speaking of Meletius bishop of Antioch, says ?,
“At his first coming to the city, the whole multitude went out
to meet him ; and as many as could come near him, laid hold
on his feet, and kissed his hands.” ‘They that please to see
more of this custom, may consult Sidonius Apollinaris 4, and
Savaro’s learned notes' upon him; who cites Ennodius, and
several other authors to the same purpose.
Sect. Il].—The custom of singing Hosannas to them sometimes
used, but not approved.
St. Jerome mentions another custom, which he condemns
as doing too great an honour to mere mortal men’; which
was, the people’s singing hosannas to their bishops, as the
multitude did to our Saviour at his entrance into Jerusalem.
Valesius' cites a passage out of Antoninus’s Itinerary to the
same purpose; where the form of words is, ‘‘ Blessed be ye of
principum submitti genibus sacerdotum ; et exosculatis eorum dexteris, ora-
tionibus eorum credant se communiri.
© Paulin. Vit. Ambros. p. 2 et 3. (p. 38. b. edit. Colon. 1616.) Cum adole-
visset, et esset in urbe Roma constitutus cum matre vidua et sorore, qu virgi-
nitatem jam fuerat professa, comite alia virgine, cujus virginis soror Candida,
et ipsa ejusdem professionis, quee nunc Carthagine degit jam anus, cum videret
sacerdotibus a domestica, sorore, vel matre manus osculari, ipse ludens offerebat
dexteram, dicens et sibi id ab ea fieri oportere, siquidem se episcopum futurum
esse memorabat. (Paris. 1836. vol. i. p. 11.)
P Chrysost. Hom. xlv. in Melet. tom. i. p. 592, at bottom. (tom. i. p. 523, edit.
Francof.) “Ore mpd ipa siotavuve, kai raoa 4 TOALC TOG THY Ody pEBwo-
pifero, of piv wAnoioy Hoyovro, Kal ody HxTovTo, Kai xEipac KaTEpidovy,
4 Sidon. lib. viii. ep. xi. (Paris. 1609. p. 526.)
Perge ad limina mox episcoporum,
Sancti et Gallicini manu osculata.
r Savaro, Not. in Sidon. lib. viii. ep. xi.
8 Hieron. in Matth. xxi. tom. ix. p. 62. (Venet. Vallars. vol. vii. p. 164. B 6.)
Videant ergo episcopi, et quantumlibet sancti homines, cum quanto periculo dici
ista sibi patiantur, si Domino cui vere hoe dicebatur, quia nec dum erat solida
eredentium fides, pro crimine impingitur.
t Vales. Not. in Euseb. lib. ii. ¢. xxiii. (p. 35.) Benedicti vos a Domino,
benedictusque adventus vester, Osanna in excelsis.
VOL. I. K
130 THE ANTIQUITIES OF THE Boox II.
the Lord, and blessed be your coming; hosanna in the highest.”
Some also understand Hegesippus" in the same sense; where,
speaking of the preaching of James bishop of Jerusalem, he
says, “‘ The people that were converted by his discourse, cried
out, Hosanna to the Son of David.” Scaliger understands this
as spoken to James himself: but others’ take it for a doxology,
or acclamation to Christ, whom they glorified upon the testi-
mony that James had given him: and this seems to be the truer
sense of that place; however, in the other acceptation there is
nothing contrary to custom in it, as appears from what has
been said. Ido not insist upon what St. Jerome in another
place says* further of this bishop of Jerusalem ; that he was a
man of such celebrated fame among the people, for his great
sanctity, that they ambitiously strove to touch the hem of his
garment : for this honour was not paid him as a bishop, but as
a most holy man; who was indeed, according to the character
given him by Hegesippus and Epiphanius, a man of singular
abstinence and piety, and one of the miracles of the age he
lived in. So that this was a singular honour done to him, for
his singular holiness and virtue.
Sect. 1V.— What meani by the ‘ Corona Sacerdotalis,’ and the
form of saluting bishops ‘ per Coronam.’
But to proceed with the common honours paid to bishops.
Another instance of respect may be observed in the usual
forms of addressing them: for when men spake to them, they
commonly prefaced their discourse with some title of honour,
such as that of ‘ precor coronam,’ and ‘ per coronam vestram ;’
which we may English, ‘ your honour and dignity ;’ literally,
‘your crown.’ This form often occurs in Sidonius A pollinaris,
Ennodius, St. Jerome ¥, and others. St. Austin says, both the
u Hegesip. ap. Euseb. lib. ii. e. xxiii. TloANGy dogalévrwy éri TH paprupig
rou ‘laxwBouv, cai A\EyovTwy, ‘Qoavva rp Yip AaPid. (p. 51. C 11.)
Vv Grabe, Spicileg. Szec. ii. p. 207, translates it thus: Multi, hoe Jacobi testi-
monio confirmati, glorificabant (Jesum) dicentes, Hosanna Filio David.
x Hieron. Com. in Galat. i. Virum tante sanctitatis et rumoris in populo, ut
fimbriam vestimenti ejus certatim euperint attingere.
Y Sidon. lib. vi. ep. iii. (Paris. 1609. p. 385.) Hune eatenus commendare
Cu. IX. § 5. CHRISTIAN CHURCH. 13
Catholics’ and Donatists used it, when they spake to the
bishops of either party; giving them very respectful titles, and
intreating, or rather adjuring them ‘ per coronam,’ that they
would hear and determine their secular causes. .
Sect. V.— Whether Bishops anciently wore a mitre, or any the
like ornament.
The use of this form of speech then is plain, but the reason
of it is not so evident. Savaro? and some others fancy it
respected the ancient figure of the clerical tonsure ; by which
the hair was cut into a round from the crown of the head down-
wards. Others think it came from the ornament which bishops
wore upon their head; and that, they will needs have to be a
crown or mitre. Whereas, it does not appear that bishops
had any such ornament in those days. I know indeed, both
presumo, ut si eum instruere dignanter advocatio consulta fastidit, auctoritas
coronz tuze dissimulantibus studeat excudere responsi celeritatem.—Id. lib. vii-
De minimis rebus coronam tuam maximisque consulerem. Ennod. lib. iv.
ep. xxix. ad Symmach. (in Monument. S. Patrum Orthodoxograph. tom. i.
Latin. p. 356.) Ut erigat parvulos implorata coronze vestre miseratio.— Ad
eumd. (ibid. p. 377.) Parthenius igitur, preesentium portitor, germane filius, hac ad
coronam vestram fiducia animante directus est.—Lib. v. ep. xvii. (ibid. p. 409.)
ad Marcellin. Fiducize mez coronam vestram non ambigo responsuram.—
Lib. ix. ep. xxvii. ad Aurel. (ibid. p. 474.) O si mihi liceret adhue zequali cum
beatitudine tuam sortem contendere, sed dormiunt apud coronam tuam pro-
pinquitatis privilegia. Hieron. Ep. xxvi. ad August. inter Ep. Aug. Precor
coronam tuam.
2 August. Ep. exlvii. (Bened. 1700. vol. ii. p. 48. E12.) ad Proculeian. Episc.
partis Donati. Honorant nos vestri, honorant vos nostri. Per coronam nostram
nos adjurant vestri; per coronam vestram vos adjurant nostri.
@ Savaro, Not. in Sidon. lib. vii. ep. iii. Baron. an. lvilil. n. ¢exxxiv.
(Antverp. 1612. vol. i. p. 570.) Episcopos etiam magna saltem ex parte
capitis abrasos fuisse, satis expressisse visus est Gregorius Nazianzenus, qui
agens adversus Maximum ex cynico philosopho mox factum episcopum, hee
ait: Cum ad pastoralis muneris administrationem nihil aliud omnino contulerint,
quam quod comam, cui alendze et ornandee turpiter studuerant, raserint. Porro
quoniam ejusmodi capitis rasionem consuevisse a majoribus dick coronam, ea
quze dicta sunt superius, satis aperte significant: ad hujusmodi coronam vel
aliud ornamentum capitis allusisse videtur Eusebius Pamphili in ea oratione
panegyrica, quam habuit in dedicatione ecclesize a Paulino Tyri episcopo eedifi-
catze, cum sic exorditur : Amici Dei et sacerdotes, qui sacrosancto poderis indu-
mento, ccelesti glorize corona . . cireumvestiti.
EZ
132 THE ANTIQUITIES OF THE Boox IT.
Valesius» and Petavius® are very confident, that all bishops
(from the very first) had an appendant or badge of honour in
their foreheads, which they say was the same with the petalum,
or golden plate, which the Jewish high-priests wore: and it
cannot be denied but that as ancient an author as Polycrates4,
mentioned both by Eusebius and St. Jerome, says, that St.
John was a priest, wearing a petalum: and Epiphanius® says
the same of James bishop of Jerusalem. But this was not
spoken of them as Christian bishops, but on presumption of
their having been Jewish priests, and of the family of Aaron.
Valesius himself cites a MS. passion of St. Mark, which sets
the same ornament on his head, and gives this very reason for
it: It is reported, says he, that St. Mark, according to the
rites of the carnal sacrifice, wore the chief priest’s petalum
among the Jews: which gives us plainly to understand‘, says
that author, that he was one of the tribe of Levi, and of the
family of Aaron.—So he did not take this for the ornament of
a Christian bishop, but a Jewish priest ; and that opens the
way for us to understand what the other authors meant by it,
b Vales. Not. in Euseb. lib. v. c. xxiv. (Amstel. p. 93. B 15.) Quod de lamina
dicit Polycrates, credibile est primos illos Christianorum pontifices, exemplo
Judaicorum pontificum, hoe honoris insigne gestasse. Certe et Jacobum fra-
trem Domini, qui primus Hierosolymis episcopus est ordinatus, pontificalem
laminam in fronte gestasse auctor est Epiphanius in heeresi Nazarzeorum, et in
heeresi Ixxviil.
¢ Petav. Not. in Epiph. Heeres. Ixxviii. n. xiv. (Colon. 1682. vol. ii. p. 333.)
Quod de summi pontificis wera\w accepisse videtur. Perperam id quidem:
quod alioqui de Christianorum pontificum insigni credibile est, et de Joanne
evangelista testatum reliquit Polyerates apud Euseb. (lib. v. ¢. xxiv.) “Oc
éyevnOn ieoede TO wéTaXov TeEdopeKwc. Nam quos heeresi xxix. citat Epipha-
nius, de Joanne, non Jacobo, ista scripserunt.
d Polycrat. ap. Euseb. lib. v. ¢. xxiv. (Vales. Amstel. 1693. p. 155. C 7.)
"Iwavyne 6 émi TO ot 90g Tov Kupiov avareowy, d¢ éyevyOn tepede TO TETAXOY
TéepopeKwe, Kal papTue Kai OlacKadog.
e Epiphan. Heeres. xxix. n. iv. (Ibid. 119. B11.) “AAA Kai rd wéradoy eri
Tie Keparig tEqv air gépecyv.—ld. Heeres. ]xxviii. n. xiv. OdTog ‘lakwBoc Kai
mwétanroy tri Tic Keparic Epopece.
f Auctor MS. Passion. S. Mare. ap. Vales. ibid. B. Marcum juxta ritum
earnalis sacrificii,*pontificalis apicis petalum in populo gestasse Judzeorum,
illustrium virorum syngraphe declarant: ex quo manifeste datur intelligi,
de stirpe eum Levitica, immo pontificis Aaron sacre successionis originem
habuisse.
Cu. IX. § 6. CHRISTIAN CHURCH. 133
however Valesius chanced not to observe it. Now if it cannot
be proved, that bishops anciently wore any such ornament as
this, it will much less follow that they wore a royal crown, or
mitre, as Spondanus§® asserts they did, and thence deduces the
custom of addressing them ‘per coronam ;’ therein deserting
his great master Baronius, who assigns another reason for it.
After all, it seems most probable, that it was no more than a
metaphorical expression, used to denote the honour and dignity
of the episcopal order: though I do not deny that the clerical
tonsure was sometimes called ‘corona: but that was not pecu-
har to bishops, but common to all the clergy.
Sect. VI.—Of the titles aywraror, Sanctissimi, Se.
It will not be improper to add, while we are upon this point,
that it was usual in men’s addresses to bishops, or in speaking
of them, to mention their names with some additional titles of
respect, such as OzogiAzorarol, and aywraro., ‘most dear to
God, and most holy fathers :’ which titles occur frequently in
the emperor’s rescripts in the civil law": and were of such com-
mon use in those times, that Socrates (when he comes to the
sixth book of his history, which treats of his own times) thinks
himself obliged to make some apology? for not giving the bishops
that were then living, these titles. Which I the rather note,
because of the vanity of some, who reckon the title, Most Holy
Father, the pope’s sole prerogative ; and to correct the malice
& Spondan. Epitom. Baron. an. lviii. n. liv. Hine est, ut, (quoniam ejusmodi
capitis rasionem consuevisse a majoribus dici Coronam, ea quie dicta sunt satis
aperte significant) consueto more loquendi, soleret populus, cum episcopum inter-
pellaret et enixius aliquid ab eo peteret, per coronam ipsius obtestari.
h Justin. Novell. xl. (Amstel. 1663. p. 76.) ‘O atric Bacirtede Tétop rep
OowraTy Kai pakapwwraty apyieTioKdTw Lepocok\dpwy.—Novell. xlii. ‘O arog
Bacvste Mhyvvg TH aywrdaty Kai pakapwwTaTy AaPXLETLOKOTYV, Kal OLKOUPEVTKD
maro.aoyy.—Novell. lxvii... Mvva rep aywraty Kai pakaplwrary olkoupevikyd
aoxuemioxom7.—Novell. Ixxxvi. (p. 120.) Et rpocwy ric rp doxorTe THE Ywoac
py TX TOY Oikaiwy, TOTE KEkEvopEeY adToY TpocENOEiy TH KaTa TOY TOTOV
Concil. Chaleed. Act. x. (Labbe, vol. iv. p. 668.)
AwWackaria Kai mapakXyno.g Toig OeogiAeorarorg Kai dowTarote éEmtoKdTroLc
dowrary émioKxdry.
Pwriy cai Evoralip rapa mavric Tov Kdypov THe Edeconvey pynrpordrEwe.
1 Socrat. Procem. ad lib. vi. (Vales, Amstel. p. 244. D 2.) Ot pity éxeAnowy
Enrdwrai Katayvwoorvrat, Ort pn Tobe éEmtoKdrove éyomev Oeo~ireaTaTove 7)
aywTarove, t) Ta TOLAUTAa.
134: THE ANTIQUITIES OF THE Book If.
of others, who will not allow a protestant bishop to receive that
title, without the suspicion and imputation of popery. As if
St. Austin and St. Jerome had been to blame, because the one
wrote, and the other received, epistles always thus inscribed ;
‘Domino vere sancto, et Beatissimo Pape Augustino.’ See
St. Austin’s Epist. 11, 13, 14, 17, 18, 21; where St. Jerome
and others give him those honourable title.
Secr. VII.—Bishops distinguished by their throne in the Church.
There is one thing more that must not be omitted, because
it was the common honour and privilege of all bishops to be
distinguished in the Church by a chair or seat, which was
commonly called their throne. Thus Eusebius* calls the
bishop of Jerusalem’s seat, Oodvev amooroAtkov, ‘ the aposto-
lical throne ;’ because St. James, bishop of Jerusalem, first sat
in it. And for the same reason, Gregory Nazianzen’ calls the
bishop of Alexandria’s seat, the throne of St. Mark.’ It was
otherwise called Bia, and Oedvoc inAde, ‘the high throne ‘
because it was exalted something higher than the seats of the
presbyters, which were on each side of it, and were called the
‘second thrones ;’ as we shall see hereafter, when we come to
speak of presbyters. All that I shall observe further here con-
cerning this throne of the bishops, is, that though it be some-
times called the ‘high and lofty throne,’ especially by those
writers™ who speak in a rhetorical strain; yet that is only
meant comparatively, in respect of the lower seats of pres-
byters: for otherwise, it was a fault in any bishop to build
k Euseb, lib. vii. c, xix. (Vales. Amstel. p. 216, at bottom.) Tov “IaxkwBou
Opdvov rod wowrou Tijc ‘Lepocovpwy éxKAnaotag THY ExLoKOT IY TPC aVTOU TOU
Swrhvoe cai rHv aroorddwy brodsEapévov, Kk. T. A.— Id. lib. vii. e. xxxi. (Am-
stelod. p. 336. C.) Tij¢ & év ‘Iepocodtpotg éxxAynoiac pera TOY ouiKo@ TpdcOev
dednropéivoy éxicxowoyv ‘Ypévatov, LauBdac thy Nerovpyiay wapadap Paver
per ov TOAD O& TOUTOU KEKOLUNMEVOU, Eppwy VoTaToc THY pEXOL TOV Ka?’ pac
Owwypov, Toy eicéTt vUY ixeioe TEPvAAYpEVOY AToOTONLKOY OLradéxETat Oodvor.
1 Gregor, Nazianz. Orat. xxi. in laud. Athan. (Colon. 1690. tom. i. p. 377. C.)
OvdE govixHe TE Kai TUQavYLKGe, GAN arocTOALKGe TE Kai TvEvpATLKGE, Et
tov Mdopxov Og¢ovoy avayerat.
m Gregor. Nazianz. Somnium de Eecles. Anastas. tom. ii. p. 78 “Eeo@at
Soxéeoxoy i7éoPp0v0c.—ld. Orat. xx. in laud. Basil. tom. i. p. 342. D. “Apre
Tou HEeowvipov Tie EvoEBEiagc peTarEePévTog, Kai Taic éKeivou xEpaiv HOES
tvaTroWbvéavtoc, tnt Tov vbynrOy Tic émioxoTwig Opovoy avayerat.
7
Cu. 1X2 § 7. CHRISTIAN CHURCH. 135
himself a pompous and splendid throne, in imitation of the
state and grandeur of the secular magistrates. This was one
of the crimes which the Council of Antioch", in their synodical
epistle against Paulus Samosatensis, laid to his charge, that he
built himself a-high and stately tribunal, not as a disciple of
Christ, but as one of the rulers of the world; making a secretum
to it, in imitation of the secular magistrates ; whose tribunals
had a place railed out from the rest, and separated by a veil,
which they called the ‘secretum ;’ and the ambitious bishop
gave his the same name: by which and some other such like
practices, he raised the envy and hatred of the heathens against
the Christians, as they there complain of him. It was then
the great care of the Christian Church to observe a decorum
in the honours which she bestowed upon her bishops; that
they might be such as might set them above contempt, but
keep them below envy; make them venerable, but not minister
to vanity, or the outward pomp and ostentation of secular
greatness.
n Ap. Euseb. lib. vii. ¢. xxx. (Vales, 1695. p. 229. C.) Bijpa kai Opdvoy
bpnroy éauT@ KaracKkevacapmevoc, ody we Xpicrov palyric, onkovroy oe,
WOTED OL KOOMOV ApxovTEC, Exwv TE Kai dvouatwr.
136 THE ANTIQUITIES OF THE Boox II.
CHAPTER X.
OF THE AGE, AND SOME PARTICULAR QUALIFICATIONS, RE-
QUIRED IN SUCH AS WERE TO BE ORDAINED BISHOPS.
Secr. I.—Bishops not to be ordained under thirty years of age,
except they were men of extraordinary worth.
THosE qualifications of bishops, which were common to them
with the rest of the clergy, shall be spoken of hereafter : here
I shall only take notice of a few, that were more peculiar to
them. Such as, first, their age; which, by the canons, was
required to be at least thirty years. The Council of Neoce-
sarea°® requires thirty in presbyters; which is a certain argu-
ment that the same age was requisite in a bishop. The
Council of Agde? more expressly limits their age to that time ;
requiring all metropolitans to insist upon it in their ordination.
The reasons given by these councils are ; because our Saviour
himself did not begin to teach before he was thirty years old;
and because that is the perfect age of man. Therefore, though
a man was otherwise ever so well qualified, the Council of
Neoczesarea says, he shall wait, and not be ordained so much
as presbyter before that time. But whether this rule was
always observed from the days of the apostles, may be ques-
tioned: for there is no such rule given by the apostles in
Scripture. That which goes under their name in the Consti-
tutions‘, requires a bishop to be fifty years old before he is
© Cone. Neoczesar. ¢. xi. (Labbe, vol. i. p. 1484.) IIpeoBurepos mp0 TOY
TolakovTa éTwY ph KELpoTOVELOOW.
P Cone. Agath. ¢. xvii. (Labbe, vol. iv. Cone. p. 1386.) Presbyterum vel epi-
scopum ante triginta annos, id est, antequam ad viri perfecti zetatem perveniat,
nullus metropolitanorum ordinare przesumat. Cone. Tolet. IV. c. xix. (Labbe,
vol. v. p. 1711.lin. pen.) Qui nondum ad triginta annos pervenerunt, ete.
4 Constit. Apost. lib. ii. c. i, (Labbe, vol. ii, p. 224.) Tov ropéva roy
xabiordpevor ixioxoror .. det irdpyew ..odK Eatrov ity TEevTHKovTa’. . et OF
Cu. X. § 1. CHRISTIAN CHURCH. 137
ordained ; except he be a man of singular merit and worth,
which may compensate for the want of years. This shows,
that the custom of the Church varied in this matter ; and that
persons of extraordinary qualifications were not always tied to
be of such an age. Timothy was ordained young; as may be
collected from what the apostle says to him, 1 Tim. iv. 12,
‘“ Let no man despise thy youth.” The history of the Church
affords many other such instances. Eusebius’ says, Gregory
Thaumaturgus, and his brother Athenodorus, were both
ordained bishops very young; zre véove dugw. St. Ambrose’
says the same of Acholius, bishop of Thessalonica; that he was
young in years, but of mature age in respect of his virtues.
And Socrates‘ gives the like account of Paulus, bishop of
Constantinople. Theodoret" observes also of Athanasius, that
he was but young, when he attended his bishop Alexander at
the Council of Nice; and yet, within five months after, he
was chosen his successor at Alexandria. Which probably was
before he was thirty years old: for the Council of Nice was not
above 20 years after the persecution under Maximian ; and yet
Athanasius was so young, as not to remember the beginning
of that persecution, (anno 303,) but only as he heard it from
his fathers. For when he speaks of it, he says’, ‘“‘ He learned
Kal €v TapoLKig MiKOd VrapXovoy Tov ToOBEBNKwC TH YOdYYy fp EbpioKNTaL
HELapTupHpevoc UTO THY CvYdYTHWY avTH we aéLOG ELOKOT EC, Oia THE VEedTNTOC
év Togoryte Kai eiTakia yijoac émwWeKvipevoc doxiacbeic, ci UO THY TOLOUTWY
paprupEeirat, KabiordoOw éy eiphry.
® Euseb. lib. vi. c. xxx. (Vales. 1695. p. 187. B 2.) Tévre dXotg Ereory adr@
ovyyévopmevol, TocaiTHy arnvéiycayTo mEpi Ta Otia Adyia BEXTiwoLY, WE ETL
véoul augw imickoTig THY Kara Idvroy éxkdnowy aéwOivat.
s Ambros. Ep. lx. ad Anysium. Benedictus processus juventutis ipsius, in qua
ad summum electus est sacerdotium, maturo jam probatus virtutum stipendio.
t Socrat. lib. ii. ¢. vi. (Vales. Amstel. p. 69. D5.) ’Evereitaro rotc KaOjKovoww
EhécOan Svoiy roy Erepoyv, WY abTic dvopaoeer® Kai ei piv BodvdrowvTo OacKa-
Aikov év rabTw@ Kai Biov xpnorov papTvpovpevoy, ILavAov Toy dr’ adbrow yetoo-
TrovnVivra mpeoBUTEpoy, avdpa véiov piv THY yALKiavy, TOOCBEBHKOTA O& Tai¢
poEeciv.
u Theodoret. lib. i. ¢. xxvi. (Vales. Amstel. 1695. p. 59.) ’AdeZdvdpov rod
Oavpactov érioKkorT0v,.. Tov Biov TO Téa KaTEANPOTOE .. THY THE ’AXeEar-
dpéwy éxeAnoiac "APavacog Ouedé~aro rpoedpiav’. . cuviy Ot "ANe~dvdow rH
WAVU, VEOE MEV WY TiV HrLKiaY, TOU yoood Oé THY OtaKdvwY HyobpEvoc.
v Athanas. Ep. ad Solitar. (Colon. 1686. tom. i. p. 853.) (p. 382, edit. Paris.
1691). "Eyw qjeovca rev marépwy, kai mioTOy HyoUpae Thy éExeivwy NOyor, OF
138 THE ANTIQUITIES OF THE Boox II.
of his parents, that the persecution was raised by Maximian,
grandfather to Constantius.” So that if we compute from that
time, we can hardly suppose him to be 30 years old, when he
was ordained bishop, anno 326. It is agreed by all authors*,
that Remigius bishop of Rheims was but 22 years old, when
he was ordained, anno 471. And Cotelerius’, after Nicephorus,
says, St. Eleutherius, an Illyrican bishop, was consecrated at
twenty. Ignatius gives a plain intimation, that Damas, bishop
of the Magnesians, was but a very young bishop ; though he
does not expressly mention his age. He calls his ordination’,
vewrepicny Taécy, ‘a youthful ordination;’ and therefore cautions
the people not to despise him for his age, but to reverence and
give place to him in the Lord. Salmasius* and Ludovicus
Capellus miserably pervert this passage, and force a sense upon
it, which the author never so much as dreamt of: they will
needs have it, that by the words vewrepixjy rag Ignatius
means the novelty of episcopacy in general, that it was but a
new and late institution: which is not only contrary to the
whole tenor and design of all Ignatius’s epistles, but to the
plain sense of this passage in particular ; which speaks nothing
of the institution of episcopacy, but of the age of this bishop,
who was but young when he was ordained.
Now, from all this it appears, that though there was a rule
in the Church, requiring bishops to be 30 years old when they
were ordained ; yet it was frequently dispensed with, either in
cases of necessity, or in order to promote persons of more
ro prov, Ore yéyove Kai emi Makar ry TaxTy Kwvoravriov dwypoc,
eee
x Hinemar. Vit. Remig. apud Baron. an. cecelxxi. (tom. vi. p. 300.) Cum
Remigius ad viginti et duos etatis annos pervenit, defuncto Gennadio archi-
episcopo, in hac urbe Rhemensi omnium generaliter votis ad pontificii culmen
raptus fuisse dignoscitur potius quam electus. .
Y Coteler. Not. in Constitut. Apost. lib. ii. ¢. i. Niceph. lib. iii. e. xxix. Te
avTp xodvy Kat 6 Toe Tiy apEeTY KaTa TO ’IAXvpLKOY SET pLBEY ’EXEvOEpLog*
..T@ eixoory Erer TOU INAvpiKOU éEwioKkoTog ToOYXELpisETaL.
z Tgnat. Ep. ad Magnes. n. iii. (Russel, Patr. Apost. vol. ii. p. 122.) Kai
bpiv moérrer pay ovyxodoOa TH HALKia TOU émioKdTOV, GAAG Kata OdvapLy BEd
Ilarpic maoav évrporyyv airy arovéwey, Kabwe tyvwy Kai Toe ayiouEe
mpecBurépouc, od TpocEANPOTAaC Ti}Y Pavopevny VEewrepiKHY TdéLW, aAN we
poovipove tv Os@ ovyxwpovyTag a’Ty.
a Pearson. Vindic. Ignat. Preef. ad lector.
Cu. X. § 2. CHRISTIAN CHURCH. 139
extraordinary worth and singular qualifications. Yet such
dispensations, as qualify boys of eleven or twelve years old to
be made bishops, are no where to be met with in the primitive
Church; though the history of the papacy affords frequent
instances of such promotions ; as those that please may see,
in a catalogue of them, collected by Dr. Reynelds and Mr.
Mason», two learned writers of our Church.
Sect. I].—Bishops to be chosen out of the Clergy of the Church
to which they were ordained.
But to return to the bishops of the primitive Church:
another qualification in a bishop, anciently very much insisted
on, was, that. he should be one of the clergy of the same
Church, over which he was to be made bishop. For strangers,
who were unknown to the people, were not reckoned qualified
by the canons. This is plainly implied by Cyprian’, when he
says, ‘‘The bishop was to be chosen in the presence of the
people ; who had perfect knowledge of every man’s life and
actions, by their conversation among them.” St. Jerome
observes, that this was the constant custom of Alexandria‘,
from St. Mark, to Dionysius and Heraclas, for the presbyters
of the Church to choose a bishop out of their own body. And
therefore Julius® makes it a strong objection against Gregory,
whom the Arians obtruded on the Church of Alexandria in
the room of Athanasius, that he was a perfect stranger to the
place ; neither baptized there, nor known to any; whereas
b Vide Rainold. Apolog. Thes. n. xxvi. Mason, of the Consecrat. of Bishops,
lib..d. eV.
¢ Cypr. Ep. Ixviii. al. Ixvii. ad Fratr. Hispan. (Oxon. 1682. p. 172.) (p. 114,
edit. Paris. 1666.) Episcopus deligatur plebe presente, quee singulorum vitam
plenissime novit, et uniuscujusque actum de ejus conversatione perspexit.
a Hieron, Ep. lxxxy. ad Evangel. Alexandrize a Marco evangelista usque ad
Heraclam et Dionysium episcopos, presbyteri semper unum ex se electum, in
excelsiori gradu collocatum, episcopum nominabant. (Venet. Vallars. vol. i.
p. 1082. B 5.)
e Jul. Ep. ad Oriental. ap. Apol. ii, (Colon. 1686. vol. i. p. 749.) (vol. i. p. 149,
edit. Paris. 1698.) ’Azooradijvat Tonydptoy Zéevoy piv ripg wdAEwC, pyTE Ket
Barriolevta, phre yrvwoKdpevoy Toig modXoic, m2) airnVévTa Tapa TpEGBuTE-
owy, pi) wap’ éimickéTwy, pr) Tapa Aawy*..ovK EEL THY KaTdoTaGLY OvTWE
Tapavopwe Kai mapa Tov éxkAnovacTe KdvKavova yevécOal, AXAN aw avrTie
Tig éxkAnoiac, am’ avrov Tov tepareiov, am avTov Tod KANoOU TovgE EV TY
émapxig émioKoToug EEL KaTAOTHOAaL,
140 THE ANTIQUITIES OF THE Book II.
the ordination of a bishop ought not to be so uncanonical ;
but he should be ordained by the bishops of the province in his
own Church, and be am avrov rov isparciov, am’ avTov Tou
kAfjpou, one of the clergy of the Church to which he was
ordained. The ancient bishops of Rome were all of the same
mind, so long as they thought themselves obliged to walk by
the laws of the Church: for Ceelestin', and Hilary, and Leo",
insist upon the same thing, as the common rule and canon of
the Church. And we find a law as late as Charles the Great,
and Ludovicus Pius, to the same purpose. For in one of their
capitulars' it is ordered that bishops shall be chosen out of
their own diocese, by the election of the clergy and the people:
though, as Baluzius* notes, this law did not extend to very
many dioceses: for by this time, the French kings had the
disposal of all bishoprics in their dominions (except some few
Churches, which by special privilege retained the old way of
electing): and they did not bind themselves to nominate bishops
always out of the clergy of that Church which was vacant, but
used their liberty to choose them out of any other; as now it
is become the privilege and custom of kings and princes almost
in all nations: which is the occasion of the difference betwixt
the ancient and modern practice in this particular. For while
f Cvlestin. Ep. ii. ad Episcop. Narbon. n. iv. (Labbe, vol. ii. p. 1620.) Alter
in alterius provincia nihil preesumat: nec emeritis in suis ecclesiis clericis
peregrini et extranei, et qui ante ignorati sint, ad exclusionem eorum qui bene
de suorum civium merentur testimonio, preeponantur. n. v. Tune alter de
altera eligatur ecclesia, si de civitatis ipsius clericis, cui est episcopus ordinan-
dus, nullus dignus, quod evenire non credimus, poterit reperiri.
& Hilar. Pap. Epist. i. ad Ascan, Tarracon. ec. iii. (Labbe, vol. iv. Cone.
p. 1036.) Talis protinus de clero proprio Barcinonensibus episcopus ordinetur.
h Leo, Ep. Ixxxiv. ad Anastas. e. vi. (Labbe, vol. iii. Cone. p. 1385. C.) Metro-
politano defuncto, cum in locum ejus alius fuerit subrogandus, provinciales
episcopi ad civitatem metropolitanam convenire debebunt, ut omnium clerico-
rum atque omnium civium voluntate discussa, ex presbyteris ejusdem ecclesiz,
vel ex diaconibus optimus eligatur.
i Capitular. Karoli et Ludov. lib. i. ¢. xviii. Episcopi per electionem cleri et
populi, secundum statuta canonum, de propria dicecesi eligantur.
k Baluz. Not. ad Concil. Gall. Narbon. p. 34. Ego animadverto eam (legem)
non fuisse observatam, ac nihilominus reges dedisse episcopatus in universum ;
si paucas quasdam ecclesias excipias, quibus ex speciali privilegio concessum
est, ut vacantibus ecclesiis previdéretur per electionem.—Item Not. ad Gratian.
Dist. Ixili. ¢. xxxiv. p. 467.
Cu. X. § 3. CHRISTIAN CHURCH. 141
the ancient way of elections continued, the general rule was
for every Church to make choice of one of her own clergy to
be her bishop, and not a stranger.
Sect. I1I.—Some exceptions to this rule.
Yet, in some extraordinary cases, this rule admitted of legal
exceptions ; particularly in these three cases: 1. When it was
found for the benefit of the Church to translate bishops from
one see to another. In this case, though the bishop was a
stranger, yet his translation being canonical, was reckoned no
violation of this law. 2. When the Church could not unani-
mously agree upon one in their own body, then to pacify their
heats and end their controversies, the emperor or a council
proposed one of another Church to their choice, or promoted
him by their own authority. Upon this ground, Nectarius,
Chrysostom, and Nestorius, all strangers, were made bishops
of Constantinople. It was to end the disputes that arose in
the Church, which was divided in their elections, as Socrates!
and Sozomen give an account of them. 38. Sometimes men’s
extraordinary merit gave them preference, though strangers,
before all the members of the Church to which they were chosen.
As St. Ambrose™ observes of Eusebius Vercellensis, that he
1 Soerat. lib. vi. c. ii. (Vales. Amstel. 1700. p. 246.) ’OXiyou dteAOdvTog
xpovov, kai Nexrapuoc 6 Tig KwvoravrivovTddewe éxioxomog éreXedTyCEY ..
evOdc ody orovd) TEpi YELpoTOViac émLoKdTOU éyiveTo’ Kai GAAwY Gddov émioy-
TOUVTWY, TEDL TE TOUTOU ToAAaKIC ToOTEDEionC BovATC, TEAOG ECOKEL EK THC
"Avrioxeiag peraréuresOa lwavyny rov rig 'Avtioxsiac mpecBuUTEepoy onun
yap éxpdret mEpi avrov, we ein OlWaKTiKoc évy TadT@ Kai éhrOytmog, kK. T.X.
Sozom. lib. viii. c. ii. (Vales. Amstel. 1700. p. 611.) Nexrapiov reXeuryoarroc,
kai Bourne ovone Tiva déou XEworovety, Grou piv Gddove EbygilovTo Kai od
ra abra Tao t0dKEL, Kai 6 xpovoc éTpiBEeTo. “Hy Oé Tic ty ’"AvTioxeig TH Tap
'Opdvry moecBUrEpoc, dvopa "Iwavyync... p. 613. B. ’Ezionpog ody roi¢
piv eiddot, TH Weipa’ Toic O& ayvoovor, TH PHpy, Ek Te THY OywY Kai TwY
Epywv yevopevoc ava wacay THY ‘Pupaiwy imnKooy, of Kwvoravrivovmdde
ETiTNOELO’ Etvat THC eKKAHoLac émLoKOTELY.
m Ambros. Ep. Ixxxii. ad Eccles. Vercell. (Paris. 1836. vol. iv. p. 372.)
(tom. v. p. 117. a. edit. Colon. 1616.) Cum sint in vobis dissensicnes, quomodo
possumus aliquid aut nos decernere, aut vos eligere, aut quisquam acquiescere,
ut inter dissidentes suscipiat hoc munus, quod inter convenientes vix sustine-
tur? Hee est illa confessionis institutio, heee justorum soboles patrum, qui
S. Eusebium, quem numquam ante cognoyerant, posthabitis civibus, simul ut
viderunt et probaverunt.
142 THE ANTIQUITIES OF THE Boox IT.
was chosen, ‘ posthabitis civibus,’ before all that were citizens
or bred in the place, though none of the electors had ever seen
him before, but only heard of his fame and character. And
there are many other instances of the like nature. But except-
ing some such cases as these, the rule was generally observed
to choose no one bishop of any place, who was not known to
the people, and a member of the same Church before.
Srecr. 1V.—Bishops to go through the inferior orders of the
Church.
Another qualification required in a bishop was, that he
should arise gradually to his honour, and not come to the
throne ‘ per saltum;’ but first pass through some, if not all the
inferior orders of the Church. The Council of Sardica has a
canon” very full to this purpose: “ If any rich man or pleader
at the law desire to be made a bishop, he shall not be ordained
till he has first gone through the offices of reader, deacon, and
presbyter: that behaving himself worthily in each of these
offices, he may ascend gradually to the height of the episcopal
function: and in every one of these degrees he shall continue
some considerable time, that his faith, and good conversation,
and constancy, and moderation may be known.” ‘The same
rule is prescribed by the Council of Bracara° and some others.
And that it was the ancient practice of the Church, appears
from what Cyprian says? of Cornelius, that he was not made
bishop of Rome all of a sudden; but went, gradually, through
n Cone. Sardic. can. x. (Labbe, vol. ii. p. 636. B 3.) “Qore tay ric mAOdov0E,
i) cxodaoTuKbe amd Tite ayopac aéwiro étioxorocg yivecOa, pu) TOOTEPOY
KabioracOat, tay pr Kai Avayvworor, Kai Ovaxévov, Kai TpEeoBuTEooU UTHVECIAY
éxTedioy tva xa’ Exacrov BaOpor, éavmep dEtoc vopucbein, etc THY abida Tie
émiokoTHc KaTa TpoKoT IY OtaPyvar OvynOEin: EEE OE ExaoTOVY TaypaTog O
Babpoc ovdK éXaxiorou Ondovére xodvou pijKoc, Ov’ ob 4 zioric abrov, Kai 7) THY
trodmwyv Kadokayabia, Kai 1 oTEeppdrne, Kai 1 émsixeca yrvoplmocg yevecPar
Ouynoerac’ Kai adtog d&.oc Tig Osiag tepwodyne vomioOsic THE mEeyioTnS aTo-.
Aavoar Tisije.
© Concil. Bracar. I. c. xxxix. Per singulos gradus eruditus ad sacerdotium
venit.
P Cyprian. Ep. lii. al. lv. ad Anton. (Oxon. 1682. p. 103.) (p. 67, edit. Paris.)
Non iste ad episcopatum subito pervenit, sed per omnia ecclesiastica officia
promotus, et in divinis administrationibus Dominum seepe promeritus, ad sacer-
dotii sublime fastigium cunctis religionis gradibus adscendit.
Cu. X. § 5. CHRISTIAN CHURCH. 143
all the offices of the Church, till his merits advanced him to
the episcopal throne. Theodoret? commends Athanasius upon
the same account ; and Gregory Nazianzen' speaks it to the
honour of St. Basil, with some reflection on several bishops of
his age, that he did not, as soon as he was baptized, leap into
a bishopric, as some other ambitious persons did, but rise to
his honour by degrees. He adds, that in military affairs this
rule was generally observed; every great general is first a
common soldier, then a captain, then a commander: and it
would be happy for the Church, says he, if matters were always
so ordered in it.—By this time it seems this rule was fre-
quently transgressed, without any reason or necessity; but
only by the ambition of some who affected the office of bishop,
yet were not willing to undergo the inferior offices that were
preparative to it.
Sect. V.—Deacons might be ordained Bishops, though never
ordained Presbyters.
But I must observe, that it was not always necessarily
required that a man should be ordained presbyter first, in order
to be made a bishop: for deacons were as commonly made
bishops as any other. Cecilian was no more than archdeacon’
of Carthage, when he was ordained bishop, as we learn from
Optatus. And both Theodorett and Epiphanius" say, that
a Theodoret. lib. i. ec. xxv. (Vales. Amstel. 1695.) Suvijy ’AdeZavdpw rp
WAVY, Vvéog meV Ov Ti)v irLKiay, TOU xopod Oé THy Oiakdvwy HyyobpeEvog.
¥ Gregor. Naz. Orat. xx. in laud. Basil. (Colon. 1690. p. 335. B.) Od oyedia-
caca Tov Babuoy (1) toddTPOTOG TOU BEod gitavOpwz7ia) OSE bpod TE TANVATA
Kai oogicaca Kata Tove Todd0dE THY ViY THE TeooTaciag épiELEvWY, ANA
Tage Kai vouw rvevpatiucic avaBacews Tig Tyshe aéwoaca. (C 2.) we O& Kav
TOIG ToAEMLKOIC EXEL, OTPATLWTNC, TaziapXoc, OTPaTHYOC, a’TH 4 TaELG aApioTN
kai AvotredeoTrarn Toig apxopévorc’ Td O& NpéTEQOY, TOAAOD Av HY Gé.oy, o}TwE
elye.
8 Optat. lib. i. p. 41. (pag. 20, edit. Paris. 1679.) (Antverp. 1702. p. 18.) Ite-
rum a Czeciliano mandatum est, ut si Felix in se, sicut illi arbitrabantur, nihil
contulisset, ipsi tanquam adhue diaconum ordinarent Cecilianum.
t Theodoret. lib. i. c. xxv. vide note (q).
u Epiphan. Heeres, Ixix, Arian. n, xi. (Colon, 1682. vol. i. p. 735. D.) Tore
diadéxerar “AxidAady roy éiriokoroy moijoavra pipvag rosic. ’APavaowoe 6
Pakapirnye, oy Tore Ovdcovog ’AXeLavdpov, cai bx’ abrov amwecradpévog iri Td
Kopnrarov, po ’AdeEavdpoc, médXNwy TerevTav, maphyyerev AmodoOHva THY
émiskoTriay.
144: THE ANTIQUITIES OF THE Boox II.
Athanasius was but a deacon, when he was made bishop of
Alexandria. Liberatus observes the same’ of Peter Moggus
and Hsaias, two other bishops of Alexandria ; as also of Aga~
petus and Vigilius*, bishops of Rome. Socrates’ and Theo-
doret” relate the same of Felix, bishop of Rome, who was
ordained in the place of Liberius. Eusebius* takes notice of
one of his own name, a deacon of Alexandria, who was made
bishop of Laodicea. And Socrates” says, “‘ Chrysostom made
Heraclides, one of his own deacons, bishop of Ephesus; and
Serapion, bishop of Heraclea.” And that this was a general
practice, and agreeable to canon, appears also from a letter of
Pope Leo, where, speaking of the election of a metropolitan,
he says°, he ought to be chosen either out of the presbyters,
or out of the deacons of the Church.
Sect. VI.— Bishops, in cases of necessity, chosen out of the
imferior orders.
Sometimes, in cases of necessity, bishops were chosen out of
the inferior orders, subdeacons, readers, &c. Liberatus says,
Silverius, who was competitor with Vigilius for the bishopric
Vv Liberat. Breviar. c. xvi. (Labbe, vol. v. Cone. p. 765. A 11.) Post cujus
obitum ordinaverunt sibi hzeretici episcopum Petrum, cognomento Moggum, qui
fuerat archidiaconus.—Can. xviii. (ibid. p. 761. A.) Huie populo a Paleestina
quidam diaconus, nomine Esaias, ordinatus est episcopus.
x Liberat. ibid. ¢. xxi. (p. 774.) Mortuo Joanne Mercurio, Agapetus archi-
diaconus Romane ecclesize Papa ordinatur.—Can. xxii. A 9, Augusta vocans.
Vigilium, Agapeti diaconum, profiteri sibi secreto ab eo flagitavit, ut si Papa
fieret, tolleret synodum. ... Favore Belissarii ordinatus est Vigilius.
Y Soerat, lib. ii. ¢. xxxvii. (Vales. Amstel. p. 116.) Tp@rog piv ArBéptoc, 6
THC Pwpne iriokoroc, Taparnodpevog éEkeivy TH mioret cuvbécbat, tEdoucrog
yiverat, rév epi Odjpodkioy sic Tov TéroY adTod KaTaoTHOayTwWY Pilynka’ d¢
Sudkovoc Oy Tic év ‘Popy éxxrAnoiag, kai ry ’Apscavy Cosy mpooreOeic, Eig THY
émuoxomny mpoeBAnHOn.
z Theodoret. lib. ii. ¢. xvii. (Vales. Amstel. p. 96. B.) “Exeyecporoyvnro pera
Tov péyay AiBéooy, THY CLtakdvwy Tic THY éxeivou' Birn— av dvopa robry.
a Euseb. lib. vii. ¢. xi. (Vales. Amstel. p. 213. B12.) “Ioréov d& we 6 pév
EvotBuoc, dy dudkovoy mpoceirerv, ov puKpdy VoTEpoy émtioKxomrog éixkkAnolag TIS
Kata Supiav Aaodixeiag caiorara.
b Soerat. lib. vi. c. xi. (p. 259. B 6.) Adrdg ‘Hpardeidny riva diaxovor
Eaurou, yévet Kirrovor, sig rijy érvoxomiy mpoeBadrErTOo.
¢ Leo, Ep. Ixxxiv. ¢. vi. (Labbe, vol. iii. p. 1385.) Ex presbyteris ejusdem,
ecclesize, vel ex diaconibus optimus eligatur,
Cu. X. § 7. CHRISTIAN CHURCH. 145
of Rome, was but a subdeacon*. And St. Austin himself, when
he erected his new bishopric at Fussala, being disappointed of
the person whom he intended to have had consecrated bishop,
offered one Antonius, a reader, to the primate to be ordained
bishop in his room; and the primate without any scruple
immediately ordained him ; though as St. Austin ® testifies, he
was but a young man, who had never showed himself in any
other office of the Church beside that of reader.
Sect. VII.—And in some extraordinary cases ordained imme-
diately from Laymen.
There want not also several instances of persons who were
ordained bishops immediately of laymen, when God, by his
particular providence, seemed to point them out as the fittest
men, in some certain junctures, to be employed in his service.
Thus it was in the known case of St. Ambrose, who was but
newly baptized, when he was ordained bishop, as both Paulinus‘
and all the historians testify. When the people of Milan were
d Liberat, c. xxii. De cujus decessu audiens Romana civitas, Silverium sub-
diaconum, Hormisdze quondam Pape filium, elegit ordinandum, (vol. v. p. 775.)
© August. Ep. celxi. ad Czelestin. (Bened. 1700. vol. ii. p. 592. A 3.) Obtuli non
petentibus quemdam adolescentem, Antonium, qui mecum tune erat, in monas-
terio quidem a nobis a parvula ctate nutritum ; sed preeter lectionis officium
nullis clericatus gradibus et laboribus notum. At illi miseri, quod futurum
fuerat ignorantes, offerenti eum mihi obedientissime crediderunt. Quid plura ?
Factum est: esse illis episcopus coepit.
f Paulin. Vit. Ambros. p. 3. (Paris. 1836. p. 11.) Per idem tempus,
mortuo Auxeutio, Ariane perfidize episcopo . . cum populus ad seditionem sur-
geret in petendo episcopo, essetque illi cura sedandz seditionis, ne populus
civitatis in periculum sui verteretur, perrexit ad ecclesiam: ibique cum allo-
queretur plebem, subito vox fertur infantis in populo sonuisse, ‘ Ambrosium
episcopum.’ Ad cujus vocis sonum totius populi ora conversa sunt, acclamantis
‘Ambrosium episcopum.’ ..Cum intelligeret circa se Dei voluntatem, nec se diutius
posse resistere, postulavit se non nisi a catholico episcopo baptizariim—Theod.
lib. iv. e. vii. (Vales. Amstel. p. 157. C 3.) Ot 62 rij¢ Ouapayne ikeivne mavod-
PEvol, KoWWHY apiKay pwrjy, ’ApBodcwy ohio tEarotyteg mooBAnOjrva
Toméva’ Err O& OVTOS apinTog Hr. Soerat. lib. iv. ec. xxx. (Vales. Amstel.
p. 203. C 3.) Mydév irepOépevor cvAdapBavovar Tov ’ApBpdo.or? cai Barri-
oavTeg, KaTHXOUpEVOg yap iv, EvOIC mpd¢g TY Tie éxioKoTAC ieQwovynv
mpoxerpicer0ar éuehhov.——Sozomen. lib. vi. c. xxiv. (Vales. Amstel. p. 544.
A 3.) Otrw 68 abrod mavoapévov mepi TobTwy Snpnyopety, tarivne wavTec
apépevor TG TpOG AdAHAOUE dpyi¢, tm’ abroy Tov cipBovoy The dpovoiag
dyove. TiIv THC emiocxomIs Phpov' Kai BawrilecOa wapexedevovro: ere yao
apinrog Hv Kai THY tepwoivny TwapaapPBavey idéovTo.
VOL. I. I,
146 THE ANTIQUITIES OF THE Boox II.
so divided in the election of a bishop, that the whole city was
in an uproar, he being preetor of the place, came in upon them
to appease the tumult, as by virtue of his office he thought
himself obliged to do; and making an eloquent speech to them,
it had a sort of miraculous effect upon them: for they all
immediately left off their dispute, and unanimously cried ont,
‘they would have Ambrose to be their bishop... Which the
emperor understanding, and looking upon it as a providential
call, he ordered him to be baptized, (for he was yet but a cate-
chumen,) and in a few days after, to be ordained their bishop.
St. Cyprian was another instance of the like providential dis-
pensation. For Pontius® says in his life, that he was chosen
bishop by the judgment of God, and the favour of the people,
though he was but a Neophyte, or newly baptized. Socrates®
and Sozomeni say the same of Nectarius, Gregory Nazianzen’s
successor at Constantinople, that he was chosen bishop by the
second general council, whilst he had his mystical garments on
him ; meaning those white garments which the newly baptized
were used to wear. Eusebius, bishop of Czesarea in Pontus,
St. Basil’s predecessor, was not baptized, but only a cate-
chumen, when he was chosen bishop, as Nazianzen himself*
informs us. And Eucherius was but a monk, that is, a layman,
when he was chosen and ordained bishop of Lyons, as Baro-
nius! says, from Hilarius Arelatensis in the life of Honoratus.
8 Pont. Vita Cyprian. (p. 3.) Judicio Dei et plebis favore ad officium sacerdotii
et episcopatus gradum, adhuc neophytus et, ut putabatur, novellus, electus est.
h Soerat. lib. v. ¢. viii. (Vales. Amstel. p. 217. D 2.) "Hy 6& rie Nexrapuoc
dvopa..0¢ aomacGeic b7b TOU aod Eig THY éExtoKoTIY TeOEBANON, THY TOTE
TAPOVTWY EKATOY TEVTNKOVTA ETLOKOTWY XELPOTOVNOAYTWY AUTOY.
i Sozom. lib. vii. c. viii. (Vales. Amstel. p. 580. A 2.) Tijyv puoriuny éoOjra
ETL Hpgrecpévoc, Kowvy WHdw Tig suvddov avayopEveTar KwvorayrivouTéX\ewe
émioKo7roc.
k Gregor. Nazianz. Orat. xix. de Laud. Patr. (Colon. 1690. tom. i. p. 508. D.)
Tédoc oupppovycac 0 Ojmoc mac, Toy mpWrov wap adroic Eva Bip piv sE-
heypévoy, ovrw O& TH Osip Barriopatt KaTEcdpayiopévoy, TovTOY GKovTa
suvapTacayTéc, Kai pa oTpaTWWTUKHe xELpde CVANABopévNe abroicg THYLKAUTA
émonpovone, tri TO Pippa @ecay, Kai Toic émioKdTolg ToOoHYayor, TEAecOHvai
Te H&iovy, Kai KNOVXOHVaL, TWELOot Piay avapigayTec.
1! Baron. an. cceexli. (tom. vi. p. 9. E.) Ejusdem eremiticam vitam ecclesia
preconio celebrat, dum ejus agens natalem diem hee ait: ‘ Eucherius ex nobi-
lissimo senatorum ordine ad religiosam vitam habitumque conyersus diu inter
Cu, X. § 7. CHRISTIAN CHURCH. 14.7
Chrysostom™ seems to say the same of Philogonius bishop of
Antioch, when he reports of him, that he was taken from the
court of judicature, and carried from the judge’s bench to the
bishop’s throne, avd Bhyatoc SsikactiKov émt Biua isodv. In
all these instances there seems to have been the hand of God
and the direction of Providence, which supersedes all ordinary
rules and canons: and therefore these ordinations were never
censured as uncanonical or irregular, though contrary to the
letter of a common rule; because the rule itself was to be
understood with this limitation and exception, as one of the
ancient canons" explains itself, and all others that relate to
this matter: saying, “‘ One that is newly converted from Gen-
tilism or a vicious life ought not presently to be advanced to
a bishopric: for it is not fit, that he who has yet given no
proof of himself should be made a teacher of others, unless
it be so ordered by the grace and appointment of God himself,
si wh mov Kata Delay yao. tovro yévoro.” For in this case
there could be no dispute ; the will of God being superior to
all human canons whatsoever. And therefore, though the
same limitation be not expressed in other canons, yet it is evi-
dent that they are always to be understood with this exception.
Upon which account it was not reckoned any breach of canon,
to make a layman bishop, when Providence seemed first to
grant a dispensation, by directing the Church to be unanimous
in the choice of such a person. They did not in such cases
make a layman receive one order one day, and another the
next, and so go through the several orders in the compass of
septa speluncze sponte conclusus, in orationibus et jejuniis Christo servivit ;’ et
que sequuntur. At de Sancto Eucherio Lugdunensi episcopo hactenus,
m Chrysostom. Hom. xxxi. de S. Philogon. (Benedict. vol. i. p. 495. D 4.)
(tom. i. p. 397. C 10.) (p. 352, edit. Francof.) “Oru dé éxsivoy 0 O8d¢ éxetpo-
rovnoe, Kai am’ abrov Tov TedToV, Onrov’ Ex péone yap Tig ayopac aoracHEic
éxi rov Oodvoy Hyeto TovTOY ovTw cEemvdy Kai Kaprpdy TOY WPdTEPOY ETE-
éet~ato Biov Kai yuvaika Exwy Kai Ovyarépa, kai éy OieagTnpi oToEPomEvOg
ovTwe Wzip Tov HrLoyv EhapwWer, wo EvOEWC EKeiDev TaiTHE GELoc PavHvat TIC
apx7C, Kai ad Brjparog Otkacrucov éxi Biya Hyero lepdv.
2 Can. Apost. Ixxix. [lxxx.] (Labbe, vol. i. p. 44.) Tov 2& 20xKov Biov
[é@vHv] moocedObvra kai Barricbevra, hte padbrANc diaywyiie, od ikay tare
mapavrika mooxepizecOar éxioxoroy [sic Exioxomny] ddiuoy yao, Tov pnde
modmepay [pndérw meipay] émidekauevoy, érépwy evar diddcKadov" ti pH
mov kata Otiav yap TovTo yivera [yévolro].
| er.
148 THE ANTIQUITIES OF THE Boox IT.
a week ; but made him bishop at once, when need required,
without any other ordination. The contrary custom is a modern
practice, scarce ever heard of till the time of Photius, (ann.
858,) who to avoid the imputation of not coming gradually to
his bishopric, was on the first day made a monk, on the second
a reader, on the third a subdeacon, on the fourth a deacon, on
the fifth a presbyter, and on the sixth a patriarch ; as Nicetas
David®, a writer of that age, informs us in the life of Ignatius.
Spalatensis? observes the same practice to be continued in the
Romish Church, under pretence of complying with the ancient
canons; though nothing can be more contrary to the true
intent and meaning of them; which was, that men should con-
tinue some years in every order, to give some proof of their
behaviour to the Church, and not pass cursorily through all
orders, in five or six days’ time; which practice, as it does not
answer the end of the canons, so it is altogether without prece-
dent in the primitive Church.
© Nicet. Vit. Ignat. (Labbe, vol. viii. Conc. p. 1199. A 7.) “Hy arnOa¢g
iceivoy dpdv abOnpepoy dyoy waTTépEvoy KaTa THY TapoLmiay’ Tpwry yap
jptog povayde avi Aaikov, TH devtépg b& avayrworne, Kai brodiKkovog TY
Xie, tira Sudwovoc, ira mpscBurepog’ Exerra TH ExTy, Xptorov O& Hy Ta
yeviOdua, cai adrog TP ieparic@ mpooBac Opovyw, rijv sionyny TH hay wpoo-
egwver, pnoev Tic adnOuvAs eipnync aévov tvvoovpevoc.
P Mare. Anton. de Dominis de Rep. lib. iii. c. iv. n. xix. p. 430. (p. 282. a.
edit. Heidelb.) Non licuit, nisi ex gravissima causa, preesertim ubi ex clero
persona apta non potuit haberi, et laicus insignis suppeteret, laicum in episco-
pali sede, non sine probatione preecedenti facta ordinatione, collocare. Sie enim
in Concilio Sardicensi, c. x. Osius loquitur: Hoe quoque, ete. . . Admittitur
ergo laicus: sed prius, non ad ludibrium, ut nune fit, sed vere et non exiguo
tempore, inferioribus est ordinibus re ipsa exercendus.
Cu. XE’ § 1. CHRISTIAN CHURCH. 149
CHAPTER XI.
OF SOME PARTICULAR LAWS AND CUSTOMS OBSERVED ABOUT
THE ORDINATION OF BISHOPS.
Sect. I.—Bishoprics not to be void above three Months.
WueEn any bishopric became void by the death or cession of
its bishop, then, forasmuch as bishops were looked upon as a
necessary constituent part of the Church, all imaginable care
was taken to fill up the vacancy with all convenient speed. In
the African Churches, a year was the utmost limits that was
allowed for a vacancy: for if within that time a new election
was not made, he that was appointed administrator of the Church
during the vacancy, whose business it was to procure and hasten
the election, was to be turned out of his office, and a new one
put in his room, by a canon of the fifth Council of Carthage 4,
which is also confirmed in the African Code*. But in other
places, this was limited to a much shorter time: for by a canon*
of the general Council of Chalcedon, every metropolitan is
obliged to ordain a new bishop in the vacant see within the
space of three months, under pain of ecclesiastical censure,
4 Concil. Carth. V. ¢. viii. (Labbe, vol. ii. p. 1216.) Item constitutum est, ut
nulli intercessori licitum sit cathedram, cui intercessor datus est, quibuslibet
populorum studiis vel seditionibus retinere, sed dare operam, ut intra annum
eisdem episcopum provideat. Quod si neglexerit, anno exempto, interventor
alius tribuatur.
© Cod. Can. Eccles. African. c. Ixxiv. (Justell. Bibliothee. Juris Canon.
Veter. p. 368. (Labbe, vol. ii. Cone. p. 1094.) ‘Opoiwe wpicOn, wore pnoevi
seivar peciry THy Kabéidoay Karéxety, y TLve pecirne Cédorat, Oia oiacdnmoTE
THY Kay orovdac h Otyooraciac, AAAG orrovddZey évTdg EviavTOU ToI¢g avroic
moovortabat ertoxorov.
8 Cone. Chaleed. can. xxv. (Labbe, vol. iv. p. 768. B 3.) "Edoge ry ayig
auvedwy évrdg Tomy pnvay yivecOar Tac xEWoToViacg THY éimioKdTwWY, E [MH
Wore doa amrapairnroc avaykn TapacKkevacy éexitaOHva Tov Tig avaBodIe
xpovoy" et O& fi TOUTO Tojo, UroKEiDAaL adTOY KaVOYLKW ETLTIMIY.
150 THE ANTIQUITIES OF THE Boox II.
unless some unavoidable necessity forced him to defer it
longer. |
Secr. I].—Jn some places a new Bishop was chosen before the
old one was buried.
At Alexandria the custom was to proceed immediately to
election, as soon as the bishop was dead, and before he was
interred. Epiphaniust hints at this custom, when he says,
‘They were used to make no delay after the decease of a bishop,
but choose one presently, to preserve peace among the people,
that they might not run into factions about the choice of a
successor.” But Liberatus" is a little more particular in
describing the circumstances of it: he says, it was customary
for the successor to watch over the body of the deceased bishop,
and to lay his right hand upon his head, and to bury him with
his own hands; and then take the pall of St. Mark, and put it
upon himself, and so sit in his throne. To these authorities
we may add that of Socrates, who’ says, that Cyril of Alex-
andria was enthroned the third day after the death of Theo-
philus: and he intimates, that the same thing was practised
in other places: for Proclus, bishop of Constantinople * was
enthroned before Maximian his predecessor was interred, and
after his enthronement he performed the funeral office for him.
And this was done at the instance and command of the emperor
Theodosius, that there might be no dispute or tumult raised in
the Church about the election of a bishop.
t Epiph. Heeres. Ixix. n. xi. (Colon. 1682. vol. i. p. 735. D 6.) "EOog 0& év
"AreZavdpeia, py xpovigery pera TedXevTYY émLTKOTOU Tovc Kafiorapévouc, aXN’
ipa yivecOat eionvng Eveca, Tov py TaparpBag yevéoOa év Toig Aaoic, THY
piv rovoe OedXévTwv, THY OF TOVd:.
u Liberat. Brev. c. xx. (Labbe, vol. vy. Cone. p. 773. D 11.) Consuetudo quidem
est Alexandriz, illum qui defuncto succedit, excubias super defuncti corpus
agere, manumque dexteram ejus capiti suo imponere, et sepulto manibus suis,
accipere collo suo beati Marci pallium, et tunc legitime sedere.
Vv Socrat. lib. vii. ¢. vii. (Vales. Amstel. 1700. p. 280. D 11.) Toiry apéog
pera TV TEEvTIY Oeogirov 0 Kvpirdoc évOporisPeic.
x Socrat. lib. vii. ¢. xl. (Vales. Amstel. 1700. p. 312, at bottom.) “Iva py
mad epi imiroyne éxtioxdrou Lirynow y, Kai Tapayny TH ekxrnsig Kvysy,
py pedAHoac, aXN Ere Ketpévov Tod cwparog Makyuavov, Toig mapovow
érisxérroue évOpovioar Tov Lpdk\ov émérpeder... évOporiaOeic ody 0 TpoKhog
ryv éxkopudyy Tov Magyuavov cwparog éxounoaro.
Cu. XI. § 3. CHRISTIAN CHURCH. 151
Sect. I1].—Some instances of longer Vacancies in times of diffi-
culty and persecution.
Yet notwithstanding this care and diligence of the Church
in fillmg up vacant sees, it sometimes happened, that the elec-
tion of bishops was deferred to a much longer season. For in
Afric, at the time of the collation of Carthage, there were no
less than threescore bishoprics void at once, which was above
an eighth part of the whole. For the whole number of bishops
was but 466, whereof 286 were then present at the conference,
and 120 were absent by reason of sickness or old age;
besides which, there were 60 vacant sees, which were unpro-
vided of bishops at that time, as the catholics told’ the Dona-
tists, who pretended to vie numbers with them, though they
were but 279. What was the particular reason of so many
vacancies at that juncture, is not said; but probably it might
be the difficulty of the times, that catholic bishops could not
there be placed, where the Donatists had gotten full possession.
Or perhaps it might be the negligence of the people, who con-
tented themselves with administrators during the vacancy, and
would not admit of a new bishop. The Council of Macriana,
mentioned by Fulgentius Ferrandus”, takes notice of this dila-
tory practice in some Churches, and censures it by a canon,
which orders the administrators, who were always some neigh-
bouring bishops, to be removed ; and condemns such Churches
to continue without administrators, till they sought for a bishop
of their own. Another reason of long vacancies, in some times
and places, was the difficult circumstances the Churches lay
under in time of persecution. For the bishops were the men
chiefly aimed at by the persecutors: and therefore, when one
bishop was martyred, the Church sometimes was forced to
y Aug. Brevic. Collat. primee diei, c. xiv. (Bened. 1700. vol. ix. p. 376. A.)
Sane propter cathedras, quas episcopis vacuas apud se esse dixerunt, responsum
est a catholicis, sexaginta esse, quibus successores episcopi nondum fuerant
ordinati.
2 Ferrand. Brey. Canon, ¢, xxiii. ap. Justell. tom. i. p. 449. Ut interventores
episcopi conveniant plebis, quee episcopum non habent, ut episcopum accipiant ;
quod si accipere neglexerint, remoto interventore sic remaneant, quamdiu sibi
episcopum quzerant.
152 THE ANTIQUITIES OF THE Boox II
defer the ordination of another, either because it was scarce
possible to go about it in such time of exigency, or because
she was unwilling to expose another bishop immediately to the
implacable fury of a raging adversary, and bring upon herself a
more violent storm of persecution. The Roman® clergy give
this for their reason to Cyprian, why, after the martyrdom of
Fabian, they did not immediately proceed to a new election :
the state of affairs and the difficulty of the times was such as
would not permit it. Baronius® reckons the time of this
vacancy a year and three months ; but others*, who are more
exact in the calculation, make it a year and five months: by
either of which accounts it was above a year beyond the time
limited by the canons. But this was nothing in comparison of
that long vacancy of the bishopric of Carthage, in the time of
the Arian persecution under Gensericus and Hunericus, two
heretical kings of the Vandals, which Victor Uticensis® says
was no less than 24 years, during all which time the Church of
Carthage had no bishop. But these were difficulties upon the
Church, and matters of force, not her choice: for in times of
peace she always acted otherwise, and did not think such extra-
ordinary instances fit precedents to be drawn into example ;
much less to be drawn into consequence and argued upon, as
some® have done, that therefore the Church may be without
bishops, because she subsisted in some extraordinary vacancies
without them, when she could not have them: which argument
would hold as well against any other order as that of bishops,
did but they who urge this argument rightly consider it.
a Epist. xxxi. al. xxx, ap. Cyprian. (Oxon. p. 58.) (p. 44, lin. ult. p. 45, lin. 1,
edit. Paris. 1666.) Post excessum nobilissimee memorize viri Fabiani, nondum est
episcopus propter rerum et temporum difficultates constitutus.
b Baron. an. ecliii. n. vi. Vacasse sedem ejus anno uno et amplius, dicemus
anno sequenti in electione Cornelii. ann. ecliv. n. xlvi. seqq.
¢ Pearson. Annal. Cyprian. an. ccl. n. iii. et an. ecli. n. vi.
a Victor, de Perseeut. Vandal. lib. ii. (tom. vii. Bibliothee. SS. Patr. edit.
Paris. 1589. p. 1899.) Dedit autem licentiam, Zenone imperatore atque Placidia,
relicta Olibrii, rogantibus, ut Carthaginensis ecclesia sibi quem vellet episcopum
ordinasset, quee jam per xxiv. annos tali ornamenio fuerat destituta.
* Blondel, Apol.
Cu. XI. § 4. CHRISTIAN CHURCH. 153
Secr.1V.—Three Bishops required to the Ordination of a Bishop.
But to return to the ordination of bishops. At the time
appointed for ordination, the metropolitan was used to send
forth his circular letters, and summon all the bishops of the
province to meet at the place where the new bishop was to be
ordained, and assist at his consecration. The presence of them
all was required, if they could conveniently attend ; if not, they
were to send their consent in writing: in which case three
bishops, with the assistance or consent of the metropolitan,
were reckoned a sufficient canonical number to perform the
ceremony of consecration. St. Cyprianf speaks of it as the
general practice of the Church in his time, to have all the
bishops of the province present at any such ordination. And
Eusebius? particularly takes notice of the ordination of Alex-
ander, bishop of Jerusalem, who succeeded Narcissus, that he
was ordained pera cowie tov émiokdrwv yvaune, with the
common consent of the bishops of his province. The Council
of Chalcedon® ealls this a canonical ordination, when the metro-
politan, with all or most of his provincial bishops, ordain the
bishops of their own province, as the canons have appointed.
And the general Council of Constantinople! justified the ordi-
f Cypr. Ep. Ixviii. al. xvii. ad Fratr. Hispan. (Oxon. 1682. p. 172.) (p. 114,
edit. Paris.) Quod apud nos quoque, et fere per provincias universas tenetur, ut
ad ordinationes rite celebrandas, ad eam plebem, cui preepositus ordinatur,
episcopi ejusdem provincize proximi quique conveniant, et episcopus deligatur
plebe preesente, etc.
& Euseb. lib. vi. ¢. xi. (Vales. 1695.-p. 172. B 10.) "EdnAov mpoedOovrag tw
muda, TOY ik OE0U TOOWPLTPEVOY adToiCc éEmioKoTroy bTodeEacMa TotTo dé
ToakavTec META KOLVIC THY ETLOKOTWY, Ol TAC mips Oveitoy éxxAnoiac, yyoune,
éravayKkec avToy Tapapévery BiaZovrat.
h Concil. Chalced. act. xvi. (Labbe, vol. iv. p. 817. C.) Tove péyv roe cara
modu dowrTdrove émiskdrove yElpoToveloOat Tapa TaVTwY, h TOY TELOYWY
rijc érapxlac evaBeoTaTwy ericKdTwy, TO Kip0C ExoVTOE Tod pHTPOTONITOV
Kara TOV Keipevoy THY TaTEpWY Kavova.
i Ep. Synod. ap. Theodor. lib. v. ¢. ix. (Vales. 1695. p. 211. C 10.) Tie
moeoBuTarne Kai byTwo aTooToONKiG EkkANGiag THC ev ’"Avrioxeia Tic Tvpiac,
iv Y mpwry TO Tipiov XproriavGy éexonuarioev Svopa, Toy aidectwwrarov Kai
Osogiréorarov éixickoroy PraBiavdy, ot TE Tig ém@apxiag Kai THC avaroXuKH¢
Swoucnoswe ocvvdpapovtec Kavovikde éexewporovnoay, mdong ovpnpov ric eK-
KAyoiac darren id pudic pwvijg dvOpa Tipnodone’ ijvTep EvOecpov XEloOTOViaY
tdé£aro Kai TO THe cvvddov Kowov' Tig OF ye pNTPOG aTacwy THY éExKAnoLwWY
rij év ‘Tepooodvporg Toy aideoywwraroy Kai Veopiiéoraroy KuprdXov érioxoTov
civar yvwpiZoper, KavoviKds Tapa Tov Tijc trapxiag XEtporovnGErTa.
154 THE ANTIQUITIES OF THE Boox II.
nations of Flavian, bishop of Antioch, and Cyril of Jerusalem,
as canonical in this respect, because they were ordained by the
bishops of their provinces synodically met together. This was
the ancient rule of the Council of Nice, which requires the
assistance of all the bishops of the province, if they could con-
veniently * attend the ordination: but forasmuch as that either
through urgent necessity, or by reason of their great distance,
it might happen that all of them could not be present, it is
added, that in that case three bishops should be sufficient to
ordain, provided the metropolitan and the rest sent their con-
sent in writing. But under three, the canons did not generally
allow of. The first Council of Arles! and the third of Car-
thage™ require three besides the metropolitan. And the second
Council of Arles" does not allow the metropolitan to be one of
the three, but saith expressly, that he shall take the assistance
of three provincial bishops beside himself, and not presume to
ordain a bishop without them.—It is true, those called the
Apostolical Canons® and Constitutions? allow the ordination
that is performed by two bishops only: but this is contrary to
all other canons ; which are so far from allowing two bishops
to ordain by themselves, that the Council of Orange‘ orders
k Concil. Niezen. ¢. iv. (Labbe, vol. ii. p. 29.) ’Exioxowoy mpoonKe padiora
piv b7d TWavrwy Toy ty TH imapxia KaBicracBar Ei Oé OUTXEDEC LN TO TOLOUTO,
dud papkog O000, & &mavtog roEic emi Td abrd cuvayopévouc, cup ~npwy ytvo-
Péivwy kai Tov an6vTwY, Kai ouyTMEpévwy Oud ypaypaTwY, TOTE THY XELDOTO-
viay rovtoOat.
1 Cone. Arelat. I. ec. xx. (Labbe, vol. i. Cone. p. 1429.) Si non potuerit septem,
infra tres non audeat ordinare.
m Concil. Carthag. III. c. xix. [Erronea est allegatio, nee uspiam invenire
heee verba potui: Grischov.] Forma antiqua servabitur, ut non minus quam
tres sufficiant, qui fuerint a metropolitano directi ad ordinandum episcopum.
Vide etiam Cone. Carth. VI. (tom. ii. p. 1595.)
n Cone. Arelat. Il. ec. v. Nec episcopus metropolitanus sine tribus episcopis
comprovincialibus prasumat episcopum ordinare. Labbe (vol. ii. p. 1012.)
reads, Episcopum sine metropolitano, vel epistola metropolitani, vel tribus pro-
vincialibus, non liceat ordinare.
° Can, Apost. c. i. (Labbe, vol. i. p. 26.) ’Ezioxomog xeporoveicOw v7.
éTLoKOT WY OVO 1) TPLOY.
P Constit. Apostol. lib. viii. ¢. xxvii. (Labbe, vol. i. p. 494.) ’Eaioxomoc v7
ToLoy H CVO ExtoKOTHY XELpOTOVEIGOW.
4 Concil. Arausic. I. can. xxi, (Labbe, vol. iii. Cone. p. 1450.) In nostris pro-
vineiis placuit de preesumptoribus, ut sicubi contigerit duos episcopos episcopum
Cu. XI. § 4. CHRISTIAN CHURCH. 155
both the ordaining bishops and the ordained to be deposed :
and the Council of Riez* actually deposed Armentarius for this
very thing, because he had not three bishops to ordain him.
All Churches indeed did not punish such ordinations with the
same severity, but in all places they were reckoned uncanonical.
When Paulinus ordained Evagrius bishop of Antioch, Theo-
doret® takes notice that this was done against the laws of the
Church, because he was ordained by a single person, and
without the consent of the provincial bishops. And Synesius
says the same of the ordination of Siderius bishop of Paleebisca,
that it was irregular ; because he neither had the consent of
the bishop of Alexandria, his metropolitan, nor three bishops
to ordain him. It was to avoid this censure of irregularity,
that Novatian, when he set himself up to be bishop of Rome
against Cornelius, sent for three bishops out of the farthest
corner of Italy to come and ordain him", lest it should be
objected against him, that he had not a canonical ordination.
And upon this account, when Pelagius the First was to be
ordained bishop of Rome, because three bishops could not be
invitum facere, auctoribus damnatis, unius eorum ecclesize ipse, qui vim passus
est, substituatur, si tamen vita respondet ; et alter in alterius dejecti loco nihilo
minus ordinetur. Si voluntarium duo fecerint, et ipse damnabitur, quo cautius
ea quee sunt antiquitus statuta serventur.
r Cone. Regens. can. ii. (Labbe, vol. iii. p. 1286. A 11.) Ordinationem, quam
canones irritam definiunt, nos quoque evacuandam esse censuimus: in qua
preetermissa trium presentia, nee expetitis comprovincialium litteris, metro-
politani quoque voluntate neglecta, prorsus nihil, quod episcopum faceret,
ostensum est.
8 Theodor. lib. v. ¢. xxiii. (Vales. 1695. p. 229, 1. 5 from bottom.) Tovro kai
‘Pwpatorg kai AiyuTriote dvopéveray mode THY E@ay pakporarny sipyacaro’ ovee
yao Tp MavXivov Oavary svyKcaredvOn 76 ex8o0c. “Adda Kat per’ éxeivov Evaypiou
rov éxeivou maperygoroc Opdvor, Siépevay 7H peyardy ®aBiavp yaderaivoy-
rec, Kal Tara Tov Evaypiov rapa Tov txxAnotaoTiKdy mpoBEBAnpEvoU OEcporv
povoc yao abrov 6 Tavdivog moobBadero, woddod¢e Kavdvag Kara TavTOY
mapaBdac: obrs yap av0’ éavrod rp TeAevTGyTL xelporovety EmiTpETTOVTL, Kai
mavrac ovyKkareicOa tig trapxiag rode érioKd7oug KeAevovor Kal adv waduy
dixa roy émisxdrwy ériokiry xELooTOViay amayopEtovar yivEecBa.
t Synes. Ep. Ixvii. (p. 210, edit. Paris. 1633.) Totroy ody va kai povoy
arrodedeiyOar WararBioxnne érioxorov: adX odd? rotor évPéicpwc EKOEopwc péev
ov, boa ye THY yepdyTwY HKoboaper’ si pyre tv ’ANeEavdpeig KaTEOTH, MITE
rapa Tpidv évOdce, Kai el TO CUVOnpa THC XELoToViag éxetOev éd&00T0" povov
yap gaor Oy Toy paxapioy Pilova Oapoijcat THY Tov cuMiEpEwE avappnouy.
tt Euseb. lib. vi. ¢. xliii. ex ep. Cornel. See note (r), p. 169 of this volume.
156 THE ANTIQUITIES OF THE Boox II.
procured, a presbyter" was taken in to make up the number.
In all which, the general practice of the Church is very clearly
seen and descried.
Secr. V.— Yet ordinations by one Bishop allowed to be valid,
though not Canonical.
Yet it must be observed, that though this was the common
rule and practice of the Church, yet it was not simply and
absolutely of the essence of ordination. For the Church many
times admitted of the ordinations of bishops, that were conse-
crated only by one or two bishops. The Council of Orange’,
which orders both the ordaining bishops and the ordained to
be deposed, in case two bishops only ordained a bishop with
his consent, decrees notwithstanding, that if a bishop was
ordained by any sort of violence against his will, though only
by two bishops, in that case his ordination should stand good,
because he was passive in the thing, and not consenting to the
breach of the canons. And without this passivity, there are
several instances of ordination by two bishops only, the validity
of which we do not find disputed. Pelagius, bishop of Rome,
was reckoned a true bishop, though, as we have just now heard,
he had but two bishops and a presbyter to ordain him. Dios-
corus of Alexandria was consecrated likewise by two bishops
only, and those under ecclesiastical censure ; as we learn from
an epistle of the bishops of Pontus* at the end of the Council
of Chalcedon: yet neither that Council nor any others ever
questioned the validity of his ordination, unless perhaps those
Pontic bishops did, who call it ‘ nefandam atque imaginariam
ordinationem.” Siderius, bishop of Palebisca, was ordained
by one bishop; yet Athanasius not only allowed his ordination,
and confirmed it, but finding him to be an useful man, he after-
wards advanced him, as Synesius’ says, to the metropolitical
u Lib. Pontific. Vit. Pelag. Dum non essent episcopi, qui eum ordinarent,
inventi sunt duo episcopi, Joannes de Perusio et Bonus de Ferentino, et Andreas
presbyter de Ostia, et ordinaverunt eum.
vY Cone. Arausican. I. ¢. xxi. vide p. 154. not. (q).
x Labbe, vol. iv. p. 960. C. Ordinationem suam a damnatis episcopis, et hoc
duobus, accepit, cum regule Patrum... vel tres episcopos corporaliter adesse
in hujusmodi dispensationibus omnino prospiciant.
y Synes. Ep. Ixvii. (p. 210.) Totroy ijovra povoy amodeiéai te kai tai Tov
Cu. XI. § 6. CHRISTIAN CHURCH. 157
see of Ptolemais. Paulinus, bishop of Antioch, ordained Eva-
grius his successor, without any other bishop to assist him:
which though it was done against canon, yet Theodoret assures
us’%, that both the bishops of Rome and Alexandria owned
Evagrius for a true bishop, and never in the least questioned
the validity of his ordination. And though they afterwards
consented to acknowledge Flavian, at the instance of Theodo-
sius, to put an end to the schism; yet they did it upon this
condition, that the ordinations of such as had been ordained by
Evagrius should be reputed valid also: as we learn from the
letters of Pope Innocent*, who lived not long after this matter
was transacted.
Sect. VI.—The Bishop of Rome not privileged to ordain alone,
any more than any other single Bishop.
Hence it appears, that the ordination of a bishop, made by
any single bishop, was valid, if the Church thought fit to allow
it. Nor had the bishop of Rome any peculiar privilege in this
matter above other men, though some pretend to make a
distinction. There is indeed an ancient canon alleged in the
collection of Fulgentius Ferrandus, out of the Council of Zella,
and the letters of Siricius, which seems to make a reserve in
behalf of the bishop of Rome: for it says”, ‘“‘ One bishop shall
not ordain a bishop, the Roman Church excepted.” But Cote-
lerius® ingenuously owns this to be a corruption in the text of
Oodvov kalioa Tov paxapirny Dhoorv' avayKyn yao ev Katpoic aTEppNordororg
THY akpiBeayv rapaBaivecOar' Oia TovTO Toy TaupEeyar ’ADavaovoy cvyxwprnoat
TETH Kap’ Kai per’ ov TOAD, OeHoay éy TIroNepatdr Toy évovTa opiKpoy Ere
THe dpP0dvkiag omivOhjoa Cara TE Kai tri Tiov Rapa, Tov avdpa TovTOY,
wc peiZoor mpadypacw éemirndeiov, éxei CraBijvar KedeVoa, THY pyTpoToNiTiy
ékkAnolay émiTpoTEvoarTa.
Z Theod. lib. v. ce. xxiii. vide not. (s) p. 155.
4 Innoc. Ep. xiv. ad Bonifae. Ecclesia Antiochena ... ita pacem postulavit,
ut et Evagrianos suis ordinibus ac locis, intemerata ordinatione, quam acce-
perant a Memorato, susciperet. (Labbe, vol. ii. p. 1265.)
b Ferrand. Brev. Canon. ¢. vi. Ut unus episcopus episcopum non ordinet ;
excepta ecclesia Romana.
© Coteler. Not. in Constitut. Apost. lib. iii, ec. xx. (Antverp. 1698. vol. i.
p- 290.) Hoe loco celatum nolim lectorem errorem geminum, qui apparet in
Breviatione Canonum Fulgentii Ferrandi, c. vi.: ‘U tunus episcopus episcopum
non ordinet ; excepta ecclesia Romana. Concilio Zellensi, ex Epistola Papze
Siricii.’ Etenim duo prima decreta Epistole iv. Siricii perperam commiscen-
158 THE ANTIQUITIES OF THE Boox II.
Ferrandus, foisted in by the ignorance or fraud of some modern
transcriber, who confounded two decrees of Siricius into one,
and changed the word ‘sedes apostolica primatis, into ‘sedes
apostolica Romana. For in the words of Siricius4, there is no
mention made at all of the Roman Church, but it is said, ‘‘ that
no one shall ordain without the consent of the apostolical see;”
that is, the primate or metropolitan of the province ; and that
“one bishop alone shall not ordain a bishop, because that is
arrogant and assuming, and looks like giving an ordination by
stealth, and is expressly forbidden by the Nicene Council.”
So that, in these times, the bishops of Rome were under the
direction of the canons; and did not presume to think they
had any privilege of ordaining singly, above what was common
to the rest of their order.
Sect. VII.—Lvery Bishop to be ordained in his own Church.
The next thing to be taken notice of in this affair is, that
every bishop by the laws and custom of the Church was to be
ordained in his own Church, in the presence of his own people:
which is plainly intimated by Cyprian®, when he says, “ that to
celebrate ordinations aright, the neighbouring bishops of the
province were used to meet at the Church where the new
bishop was to be ordained, and there proceed to his election
and ordination.” And this was so generally the practice of
the whole Church, that Pope Julius’ made it an objection
against Gregory of Alexandria, who was obtruded on the
Church by the Eusebian party, in the room of Athanasius,
tur ; et sedes apostolica primatis, seu metropolitana, mutatur in sedem apostoli-
eam Romanam; non culpa (suspicor) Ferrandi, sed ignorantia vel fraude
cujusdam recentioris.
d Siric. Ep. iv. ¢ i, et ii. (Labbe, vol. ii. p. 1029. C 11.) Ut extra con-
scientiam sedis apostolicze, hoe est, primatis [seu metropolitanze provincialis,]
nemo audeat ordinare. .. Ne unus episcopus episcopum ordinare preesumat
propter arrogantiam, ne furtivum beneficium przstitum videatur. Hoe enim
in Synodo Niczena constat esse [constitutum est atque] definitum.
€ Cypr. Ep. lxviii. al. lxvii.ad Fratr. Hispan. (Oxon. 1682. p. 172.) (p. 114,
edit. Paris.) Ad ordinationes rite celebrandas, ad eam plebem cui preepositus
ordinatur, episcopi ejusdem provincize proximi quique conveniant, et episcopus
deligatur plebe przesente.
f Jul. Ep. ad Orient. ap. Athan. Apol. ii. tom. i. p. 749. Vide supra e. x. § ii.
not. (e) p. 139.
Cu. XI. § 8. CHRISTIAN CHURCH. 159
that he was ordained at Antioch, and not in his own Church,
but sent thither with a band of soldiers: whereas by the eccle-
siastical canon he ought to have been ordained ém’ avri¢ tiie
éxkAnaotae, in the Church of Alexandria itself, and that by the
bishops of his own province. This rule was very nicely observed
in the African Churches, where it was the constant custom for
the primate (whose office it was to ordain bishops) to go to
the Church where the new bishop was to be settled, and ordain
him there. Of this we have several instances in St. Austin,
who himself was ordained in his own Church at Hippo® by the
primate of Numidia: and having divided his diocese, and
erected a new bishopric at Fussala, and elected a bishop, he
sent for the primate, though living at a great distance, to
come to the place and ordain him there.
Sect. VIII.—The ancient Form of Ordination of Bishops.
As to the manner and form of ordaining a bishop, it is thus
briefly described by one of the Councils of Carthage": “* When
a bishop is ordained, two bishops shall hold the book of the
Gospels over his head: and whilst one pronounces the blessing
or consecration prayer, all the rest of the bishops that are
present shall lay their hands upon his head.” The ceremony of
laying the Gospels upon his head seems to have been in use in
all Churches. For the author of the Apostolical Constitutions!
& Possid. Vit. Aug. c. viii. (Bened. 1700. vol. x. append. p. 176. C 8.) Unde
amplius formidans idem venerabilis senex, et sciens se corpore et eetate infir-
missimum, egit secretis litteris apud primatem episcoporum Carthaginensem,
allegans imbecillitatem corporis sui, zetatisque gravitatem, et obsecrans, ut Hip-
ponensi ecclesize ordinaretur episcopus, quo suze cathedrze non tam succederet,
sed consacerdos accederet Augustinus. Et que beatus Valerius optavit et
rogavit satagens, rescripto impetravit.
g&§ August. Ep. eclxi. (Bened. 1700. vol. ii. p. 591. F 6.) Propter quem ordi-
nandum, sanctum senem, qui tune primatum Numidiz gerebat, de longinquo ut
veniret rogans litteris impetravi.
h Cone. Carth. IV. ¢. ii. (Labbe, vol. ii. p. 1199.) Episcopus cum ordinatur,
duo episcopi ponant et teneant evangeliorum codicem super caput et cervicem
[verticem] ejus, et uno super eum fundente benedictionem, reliqui omnes epi-
scopi, qui adsunt, manibus suis caput ejus tangant.
1 Constit. Apost. lib. viii. ¢. iv. (i. 460.) Kai ow7ijc yevopévye, cig THY TOWTWY
éTioKOTWY cia Kai Ovaiv ETépOLE TAHGiOY TOU OVoLATTHOIOY ~oTwWC, THY AoLTOY
imiokKOTWY Kai TPECBYTEMWY ClWTY ToOTEVXOPEVWY, THY Cé CLlaKdvwY 7a OEia
160 THE ANTIQUITIES OF THE Boox II.
(a Greek writer, who is supposed to relate the customs of the
third century) makes mention of it, only with this difference,
that instead of two bishops, there two deacons are appointed
to hold the Gospels open over his head, whilst the senior
bishop or primate, with two other bishops assisting him, pro-
nounces the prayer of consecration. This ceremony of holding
the Gospels over his head is also mentioned by St. Chrysos-
tom*, and the author of the Hcclesiastical Hierarchy, under
the name of Dionysius, who says it was a peculiar ceremony,
used only in the ordination of a bishop.
Sect. IX.—A Form of Prayer used at their. Consecration.
The author of the Constitutions recites one of the ancient
forms of prayer, the close of which is in these words?: “‘ Grant
to him, O Lord Almighty, by thy Christ, the communication
of the Holy Spirit, that he may have power to remit sins
according to thy commandment, and to confer orders according
to thy appointment, and to loose every bond according to the
power which thou gavest to the apostles ; that he may please
thee in meekness and a pure heart, constantly, blameless, and
without rebuke ; and may offer unto thee that pure unbloody
ebayytdia imi Tie TOU YELpoTOVOUYpEVOY KEpAaIC avEeTTUYpPEVAa KaTEXOYTUY,
AeyéTw TPdC OEdv.
k Chrysostom. de Laudib. Evangel. cited by Habertus, p. 79. Ev rat¢ xe.poro-
viate THY teptwy, Td ebayyétAioy Tod XpioTod emi Kepadije TieTaL, tva pay 6
XElporovodpevoc, Ste THY aANOujY Tod ebayytdiov TLapaY ap Paver kai iva
pdOy, ci cai mavrwv éori Kepadrr, AN b76 robroue TpaTTEL TOE VOuoUE, Tav-
Twv Koatay kai T~ vou KoaTovpevoc, TavTa vopobEeTwy Kai UTO TOU VOMOU
yopoberovpevoc. Ard rovTo.... Tyvdruc.... tmioré\dwy Tivi lepet Edeye,
Mnoév dvev yvepne cov ywiodw, pndé od dvev yvoung Os0d Te TpaTTe. TO
roivuy éxe Tov apxiepea TO EVayyédLOY OnpEidy EoTL TOUT eovaiay Eivat.
1 Constit. Apost. lib. viii. ce. v. (Labbe, vol. i. p. 460. E 2.) Ade abr@, Aéorora
mavrokpdrop, Oud Tov Xpvorov cov, THY perovoiay Tov ayiov Ivevparoc, wore
tye sovoiay aguvar apaptiag Kata THY évTorAHY cov’ dvddvat KANpoUE KaTa
rd mpdoraypa cov Nvew Ot TavTa cbvdecpoy Kara THY eovoiay, iy EwKac
roic dTooréAoc’ ebapecreiv Of cor év wogoTHTL Kai KaBapg Kapdig, arpeTTwE,
dpéprrwc, aveyK\nTwo mpoopépovTa gor KaOapay Kai dvaipaxroy Ovciar"
jy did Xpvorod Suerd&w 7d pvorhoy ric Kawhe CvaOHKye, Eig dopHy Evwciac
dua Tod ayiov radé¢ cou Inood XpioTod, Tod Oe0d Kai Swrijpog ypwy, ov od
cou Ob£a, Tym}, Kat aéBac, tv ayip Wvedtparr, viv Kai asi, Kai el¢ TOUS ai@vac
TOY aiwywy? any.
Cu. XI. § 10. CHRISTIAN CHURCH. 161
sacrifice, which thou by Christ hast appointed to be the mys-
tery or sacrament of the new covenant, for a sweet-smelling
savour, through Jesus Christ thy holy Son, our God and Sa-
viour, by whom be glory, honour, and worship to thee, in the
Holy Spirit, now and for ever, Amen.” It is not to be
imagined that one and the same form was used in all churches:
for every bishop having liberty to frame his own Liturgy, as
there were different Liturgies in different churches, so it is
most reasonable to suppose the primates or metropolitans had
different forms of consecration, though there are now no re-
mains of them in being, to give us any further information.
Secr. X.—Of their Enthronement, Homilice Enthronistice, and
Litere Enthronistice.
The consecration being ended, the bishops that were present
conducted the new ordained bishop to his chair or throne;
and there placing him, they all saluted him with a holy kiss
in the Lord. Then the Scriptures being read (according to
custom, as part of the daily service) the new bishop made a
discourse or exposition upon them, which was usually called
‘Sermo Enthronisticus, from the time and circumstances in
which it was spoken. Such was that famous homily of Me-
letius, bishop of Antioch, mentioned by Epiphanius™ and So-
zomen, for which he was immediately sent into banishment by
Constantius. Socrates frequently takes notice of such homi-
lies made by bishops" at their instalment ; and. Liberatus °,
speaking of Severus of Antioch, mentions his exposition made
m Epiphan. Heeres. lxxiii. n. xxix.—xxxill. et xxxiv. Sozom. lib. iv. ¢. xxviii.
n Soerat. lib. ii. c. xliii. (Vales. 1700. p. 129. B 5.) Edddftoc cabecOeic cic roy
Oodvoy abrijc, TowTHY éxsivny THY ToAVvOOdAANHTOY adiKE Pwvijy, podcac ‘O
Tario aceBic 6 Yidc evoeBye, x. r. X.—Lib. vii. c. xxix. (Vales. 1700. p. 302.
B 5.) Towynvov diadpapdrroc, ayerat tx rig Avtioxetiac 6 Neordguoc, bari éri
cwpooctyy piv Tapa Toic mAEiorocg ExnodTTETO’ OTrOtOc OE Hy év Toic AdXoLC
Td 790¢, arb Tite ToWTHE abTov OiwWacKkadiag Tobe Ed HPoovoiyTag ovK tale.
XeporornOeic yao Ty Oekary Tov ’AmptdAiov pHvdc, ivy braTEia PirynKog Kai
Taipov, evOdg éxeivny Tiy TEpLBdnToY aPiKe Pwvyy ézi Tov Kaov wayTdc, TOdE
tov Baoiwéa Tov oyor Totodpevocg’ Adg pot, Pyciv, ® Baoired, KaBapay THY
yy THY aipeTiKOy, Kayw cou TOY obpavoY ayTWdow suyKaDEXe poe Todc
aiperixode, Kayw suyKkaedX@ oor rode Tépoac.
© Liberat. Brey. c. xix. Fertur expositio ejus, que ab eo dicta est in inthro-
nismo, in qua et unitivum suscepit Zenonis, ete. (Labbe, vol. v. p. 762. C 7.)
VOL. I. M
162 THE ANTIQUITIES OF THE Book II.
upon that occasion, calling it, ‘ Expositio in Inthronismo.’ It
was usual also for bishops, immediately after their instalment,
to send letters to foreign bishops, to give them an account of
their faith and orthodoxy, that they might receive letters of
peace and communion again from them; which letters were
therefore called, ‘ Literzee Enthronisticz,’ or ovAdaBat évOoo-
viorikal, as Evagrius? terms them, speaking of the circular
letters, which Severus, bishop of Antioch, wrote to the rest of
the patriarchs upon that occasion. These were otherwise
ealled ‘Communicatory Letters,’ xowwwrvid yoaupara, as
the Council of Antioch, that deposed Paulus Samosatensis,
terms them: for the Fathers in that council having ordained
Domnus in the room of Paul, gave notice thereof to all
churches, telling them that they signified it to them for this
reason, that they might write to Domnus, and _ receive
kolwwvika ypauparat, ‘Communicatory Letters,’ from him :
which, as Valesius*® rightly notes, do not mean there those
letters of communion which bishops were used to grant to
persons travelling into foreign countries; but such letters
as they wrote to each other upon their own ordination, to
testify their communion mutually with one another. These
letters are also called ‘ Synodicee’ by Liberatus, who says,
this custom of every new bishop’s giving intimation of his own
promotion to those of his own order, was so necessary, that
the omission of it was interpreted a sort of refusal to hold
communion with the rest of the world, and a virtual charge of
heresy upon them.
P Evagr. lib. iv. c. iv. (Vales. 1700. p. 382.) Madtora ye ty rai¢g cadovpé-
vaic évOpovioricaic ouvd\dX\aBaic, Kai Taic roirwy apoiBaiaic, dc dueéuWaro
TOig eKaoTaXOV TaTpLapyatc, K.T. Xd.
4 Euseb. lib. vii. c. xxx. p. 230. (Vales. 1695. p. 230. D 9.) ’Edn\ooapéy re
bpiv, Owe TOUT YOaPNTE, Kai TA Tapa TovTOU KoLYwriKa OéynoOE ypdupara.
ts Vales. Not. in loc. (Vales. 1695. p. 140.) Alize (litteree communicatorie) ele-
ricis et laicis peregrinaturis dabantur, ut a peregrinis episcopis ad communionem
admitterentur. Alize erant quas episcopi, testandee communionis suze causa, ad
alios mittebant episcopos, et quas ipsi vicissim ab aliis accipiebant.
tu Liberat. Brev. c. xvii. De quo etiam Acacius synodicam Romano Papze
misit epistolam, petens, ne etiam adulterum et heereticum in episcopali dignitate
reciperet. Verum Joannes Talaia de ordinatione sua neglexit per suas syn-
odicas litteras Acacio episcopo Constantinopolitano destinare. ... . Mandavit
ergo magistriano litteras synodicas, delegans ei omnia cum illius facere
voluntate. (Labbe, vol. v. p. 766. A 8.)
Cu. XII. $1. CHRISTIAN CHURCH. 163
CHAPTER XII.
OF THE RULE WHICH PROHIBITS BISHOPS TO BE ORDAINED
IN SMALL CITIES.
Sect. 1—The reason of the Law against placing Bishops in
small cities.
Brrore I end this discourse about bishops, I must give an
account of two rules more respecting their ordination. The
first of which was, that bishops should not be placed in small
cities or villages; which law was first made by the Council of
Sardica, with a design to keep up the honour and dignity of
the episcopal order ; as the reason is given in the canon made
about it, which says, ‘“ It shall not be lawful to place a bishop
in a village, or small city’, where a single presbyter will be
sufficient : for in such places there is no need to set a bishop,
lest the name and authority of bishops be brought into con-
tempt.” Some add to this the fifty-seventh canon of the
Council of Laodicea, which forbids the placing of bishops in
villages, and in the country*, appointing visitors to be consti-
tuted in their room; but this canon speaks not of absolute
bishops, but of the Chorepiscopi, who were subject to other
bishops: of which I shall treat particularly hereafter. How-
ever, there is no dispute about the Sardican canon; for the
reason annexed explains its meaning, that it prohibits univer-
sally the ordination of bishops in small cities and country
places.
v Coneil. Sardic. ¢. vi. (Labbe, vol. ii. Cone. p. 632. C5.) My 2&etvar dé
e ~ ~ ? , , . oA , , Tv ‘ + ,
amhwc Kabioray txioxoroy ty kopy Twi } Boaysia TWOAEL, y TUL Kai Eig ovo?
mpeoBurEepoc érapKet’ odK AvayKaioy yao ém.oKkdrouve éxeice KabioracPa, iva
poy KarevTeXi<ynrar Td Tov éxtoKdTrov byopa Kai avbevria.
* Concil. Laodic. ean. Ivii. (Labbe, vol. i. p. 1505.) “Ore ob dei tv raig
Kwpatg Kai tv Taig ywpatg KaPioracBat étxioxdrrouc, adda TeEpLOdEVTaG.
M 2
164 THE ANTIQUITIES OF THE Boox Il.
Secr. I].—Some exceptions to this Rule in Egypt, Libya,
Cyprus, Arabia, Asia Minor, &e.
But it may be observed that this rule did never generally
obtain: for both before and after the Council of Sardica, there
were bishops both in small cities and villages. Nazianzum
was but a very small city; Socrates’ ealls it wéAte evreAje, &
little one; and upon the same account Gregory Nazianzen”
styles his own father, who was bishop of it, puxpowoAirne, a
little bishop, and one of the second order. Yet he was no
Chorepiscopus, but as absolute a bishop in his own diocese as
the bishop of Rome or Alexandria. Gere, near Pelusium, was
but a small city, as Sozomen* notes; yet it was a bishop's
see. Theodoret observes the same of Dolicha, where Maris
was bishop?, that it was but a very little city; woAtyvn opmtxoa,
he calls it. And he says the like of Cucusus*, in Armenia,
the place whither Chrysostom was banished; yet as small a
city as it was, Chrysostom? found a bishop there, who treated
him very civilly and respectfully in his exile. Synesius makes
mention of the bishop of Olbiz in one of his epistles *, and
Y Socrat. lib. iv. ¢. xi. (Vales. Amstel. 1700. p. 179. D4.) BaoiAewocg cai
Tonydotoc’ wy 6 pev Karcapeiag rie ivy Karradoxig érioxoroc hv Tpnyoptoc
é NaZiavZod rodewe ebvTedove, yerTvialodonc TY Karoapeig.
z Gregor. Nazianz. Orat. xix. de Laud. Patr. (Colon. 1690.) tom. i. p. 310.
Tovro Tov puxooroNirov Td ~pyoy Kai Tho KabEpag Ta OeUTEPA EXOVTOC.
a Sozom. lib. viii. ¢. xix. (Vales. Amstel. p. 634. B.) "Awd rod méAayouc
woe oupBay, carioev sic Tipac, modu puxpdy, audi wevThKoyTa oradia TOU
IIndovsiov adecrécay TEXevTHOavTog O& TOTE TOU évOade éxtoKd7rov, OL pey
roNirat, we éxvOduny, e’ngicavto Niidppwva mpoorareiv TIC avuT@y éKKXy-
ciac, K. T,X.
b Theodoret. lib. v. c. iv. (Vales. Amstel. p. 203. B 8.) ‘O dé Oetog EvoéBuoc¢
Zoxarov érisxkorov Mao rp Aodtyg KexetooTovnKe Torixyy C& airy opiKpa,
kai THe ApeaviKne vocou Kar’ éxéivo TOU KaLpOD peTErypet.
e Theod. lib. ii. ec. v. (Vales. Amstel. p. 72. D 6.) Merwxucay sic Kouvkovooy"
moduc O& adtn puxpad.—Lib., v. ¢. xxxiv. El¢ riva moixyny opucpdy TE Kai
Zonpov Tic Appeviac t€ereubav’ Kovovodc dvona tadiry.
d Chrysostom. Ep. exxv. ad Cyriae. (Bened. vol. iii. p. 670. E 5.) (vol. iy.
p- 764, edit. Francof.) Tatra cot avéiorexka aro Koveovootd rig Kuruxiac,
brrov éxedevoey Hpac » Bacilioca e€ooucOjva. (B 8.) Mav d& ypag seew-
caro 6 érioxoroc Tic TOEWE TavTNE, Kat TOhAHY aydrny Mekey sic Hudc.
(Paris. 1614. Front. Due. p. 871. A 4.)
e Synes. Ep. Ixxvi. "OAPiaracge odTor OE SHpde eiot KwpHTyg’ eEnoev
aiptcewe émioKdrov, TOU pakapwrTdtov Tarpdc ’A@dpavtoc TH paxow~ Bip
THY leopwovrny cvyKkatavoarToc.
GalKiT. § 2. CHRISTIAN CHURCH. 165
at the same time tells us the place was but a village; for
he calls the people éjuoe kwuyrne, a country people. So he
says in another epistle‘, that Hydrax and Paleebisca had for
some time each of them their own bishop ; though they were
but villages of Pentapolis, formerly belonging to the diocese of
Erythra, to which they were some time after annexed again.
In Sozomen’s time, among the Arabians and Cyprians it was
an usual thing to ordain bishops not only in cities, but vil-
lages; as also among the Novatians and Montanists in Phry-
gia; all which he affirms? upon his own knowledge. Some
think Dracentius was such a bishop, because Athanasius ®
styles his bishopric ywpac émicxom}v: but whether this means
that he was an absolute bishop, or only a ‘ Chorepiscopus,’ as
others think, is not very easy to determine ; as neither what
kind of bishops those were, which the Council of Antioch’, in
their synodical epistle against Paulus Samosatensis, calls
country bishops; for perhaps they might be only ‘ Chorepis-
copi, or dependent bishops, as Valesius conjectures. But this
cannot be said by those mentioned by Sozomen, nor of the
other instances I have given out of Synesius, and the rest of
the fore-cited authors; from whose testimonies it plainly
appears, that there were bishops in very small cities, and some-
times in villages, notwithstanding the contrary decree of the
Sardican Council. It is also very observable, that in Asia
Minor, a tract of land not much larger than the isle of Great
f Synes. Ep. Ixvii. p. 208. Téyova cara TakaiSiocay re cai “Yopaca’ kGpac
6: avrat Wevrarwdd\ewc. —P. 210. Tovroy ody Eva Kai povoy amodedeixOar
TladaBionne érioxomoy.—P. 211. "Ev “Yepaxe ry Kwopy ywpioy éort..ToUTO
Toicg adedgoic Hav On Kai dddotg Toig ebhaBeoTaTolg ExtoKdTroLg, AtocKwpy
kai TlatAw, 7d weptpaxnroy HY, K. T. X.
-& Sozom. lib. vii. c. xix. (Vales. Amstel. p. 596. A.) “Ev adore b& EOveciv
éoriy, O77 Kai éy KWOpate éioKorroL ispovyTat, wo Tapa ApaPioig Kai Kurpiotc
EyYVwr.
h Athan. Epist. ad Dracont. (Colon. 1686. tom. i. p. 954.) (p. 263, edit. Paris.
1698.) Kai yao 4 é« mapaddéov yevopévyn ovpgwria tv TH ’AreZavdpewy ywoa,
éy TY OW KaTaoracel, dE avayKne oxLoOnoETat Ova TiY OY AvaywoNnoLY® Kai 1
émrioxomn O& THC KHpacg ab’rig UTd ToAAGY apTayHoETat, Kai TOAAGY odK
6p0Gv, aAXAN wy oldag Kai abroc.
i Ap. Euseb, lib. vii. ¢. xxx. (Vales. Amstel. p. 229. D6.) Oia kai rove
OQwrebovtac avroyv émioKdrove TOY Opmopwy ayody TE Kai TOAEWY Kai TpEG-
Burépouc, év Taig mpdg TOY Aady Opidiate KaDinat, OradéyecOat.
166 THE ANTIQUITIES OF THE Book II.
Britain, (including but two dioceses of the Roman Empire)
there were almost four hundred bishops; as appears from the
ancient Notitiz of the Church. Whence it may be collected,
that Cucusus and Nazianzum were not the only small cities in
those parts; but that there were many other cities and dio-
ceses, of no very great extent in such a number.
Sect. I1].—Reasons for erecting Bishoprics in small cities.
One thing that contributed much to the multiplication of
bishoprics, and that caused them to be erected sometimes in
small places, was that in the primitive Church every bishop,
with the consent of his metropolitan, or the approbation of a
provincial council, had power to divide his own diocese, and
ordain a new bishop in some convenient part of it, for the
good of the Church, whenever he found his diocese too large,
or the places to lie at too great a distance, or the multitude of
converts to increase, and make the care and incumbrance of
his diocese become too great a burden for him. This was the
reason why St. Austin™ erected a new bishopric at Fussala, a
town in his own diocese, about forty miles from Hippo. It was
a place where great numbers had been converted from the
schism of the Donatists, and some remained to be converted
still: but the place lying at so great a distance, he could not
bestow that care and diligence, either in ruling the one, or re-
gaining the other, which he thought necessary : and therefore
he prevailed with the primate of Numidia to come and ordain
one Antonius to be bishop there. And this was consonant to
the rules of the African Church, which allowed new bishoprics
to be erected! in any diocese where there was need, if the
k Aug. Ep. celxi, ad Ceelestin. (Bened. 1700. vol. ii. p. 591. E 8.) Quod ab Hip-
pone memoratum castellum millibus quadraginta sejungitur, cum in eis regendis
et eorum reliquiis licet exiguis colligendis. ...me viderem latius quam
oportebat extendi, nee adhibende sufficerem diligentiz, quam certissima
ratione adhiberi debere cernebam, episcopum ibi ordinandum constituendumque
curavi.
1 Cone, Carth. II. ¢. v. (Labbe, vol. ii. p. 1160.) Si aecedente tempore, eres-
cente fide, Dei populus multiplicatus desideraverit proprium habere rectorem,
ejus videlicet voluntate, in cujus potestate est dicecesis constituta, habeat epis-
copum,—Item Cone. Carth. III. ¢. xlii. (Labbe, vol. ii. p. 1173.) Multis in
concilio hoc statutum est a ccetu sacerdotali, ut plebes quze in dicecesibus ab
Ca. XII. § 3. CHRISTIAN CHURCH. 167
bishop of the diocese and the primate gave their consent to
it; or, as Ferrandus™ has it in his Collection, if the bishop,
the primate, and a provincial council, by their joint consent
and authority gave way to it. By virtue of these canons,
during the time of the schism of the Donatists, many new
bishoprics were erected in very small towns in Afric; as
appears from the acts of the Collation of Carthage ; where the
Catholics and Donatists mutually charge each other with this
practice ; that they divided single bishoprics sometimes into
three or four; and made bishops in country towns and vil-
lages, to augment the numbers of their parties. Thus, in one
place, we find Petilian the Donatist® complaining that the
Catholics had made four bishops in the diocese of Januarius,
a Donatist bishop, to outdo them with numbers. And, in
another place, Alypius the Catholic orders it to be entered
upon record®, that a great many Donatist bishops there
mentioned were not ordained in cities, but only in country
towns or villages. To which Petilian replies’, “ That the
Catholics did the same; ordaining bishops in country towns,
and sometimes in such places where they had no people.” His
meaning is, that in those places all the people were turned
Donatists; and for that very reason the Catholic bishops
thought themselves obliged to divide their dioceses, and ordain
new bishops in small towns, that they might outdo the Dona-
tists, both in number and zeal, and more effectually labour in
reducing the straying people back again to their ancient com-
munion with the Catholic Church. This was the practice of
episcopis retinentur, que episcopum numquam habuerunt, non nisi cum volun-
tate ejus episcopi, a quo tenentur, proprios accipiant rectores, id est, epis-
copos.
m Ferrand. Breviar. Canon. ¢. xiii. Ut episcopus non ordinetur in dicecesi,
quze episcopum numquam habuit, nisi cum voluntate episcopi, ad quem ipsa
dicecesis pertinet, ex concilio tamen plenario et primatis auctoritate.
n Collat. Carthag. I. ¢. exvii. (Labbe, vol. ii. Cone. p. 1377.) Petilianus epis-
copus dixit: In una plebe Januarii college nostri preesentis, in una dicecesi, qua-
tuor sunt constituti contra ipsum ; ut numerus scilicet augeretur,
© Ibid. ¢, elxxxi, Alypius dixit: Scriptum sit istos omnes in villis vel in
fundis esse episcopos ordinatos, non in aliquibus civitatibus. (p. 1399.)
P Ibid. ec. clxxxii. Petilianus episcopus dixit: Sic etiam tu multos habes
per omnes agros dispersos: immo crebros ubi habes, sane et sine populis
habes.
168 THE ANTIQUITIES OF THE Boox II.
Afric, and this their reason for erecting so many small bishop-
rics in those times of exigency: they had always an eye to
the benefit and edification of the Church.
Gregory Nazianzen highly commends St. Basil’s piety and
prudence for the like practice. It happened in his time, that
Cappadocia was divided into two provinces, and Tyana made
the metropolis of the second province, in the civil account:
this gave occasion to Anthimus, bishop of Tyana, to lay claim
to the rights of a metropolitan in the Church; which St.
Basil opposed, as injurious to his own Church of Cesarea,
which by ancient custom and prescription had been the me-
tropolis of the whole province. But Anthimus proving a very
contentious adversary, and raising great disturbance and com-
motions about it, St. Basil was willing to buy the peace of the
Church with the loss of his own rights; so he voluntarily relin-
quished his jurisdiction over that part of Cappadocia which An-
thimus laid claim to: and, to compensate his own loss in some
measure, he erected several new bishoprics in his own province;
as at Sasima, and some other such obscure places of that region.
Now, though this was done contrary to the letter of a canon,
yet Nazianzen extols the fact upon three accounts. First,
because hereby a greater care was taken of men’s souls 4%.
Secondly, by this means every city had its own revenues. And
lastly, the war between the two metropolitans was ended.
This, he says, was an admirable policy, worthy the great and
noble soul of St. Basil, who could so turn a dispute to the
benefit of the Church, and draw a considerable advantage out
of a calamity, by making it an occasion to guard and defend
his country with more bishops. Whence we may collect, that
in Nazianzen’s opinion it is an advantage to the Church to be
well stocked with bishops; and that it is no dishonour to her
to have bishops in small towns, when necessity and reason
require it.
4 Gregor. Nazianz. Orat. xx. de Laud. Basil. (Colon. 1690. vol. i. p. 356.)
TKoTGpev, wo peyayny Kai Savpaciay (rod Kakov Abou) Kai Ti yao H THE
ixeivou puxic akiav’ mpocOnKny yap THe ékKAnoiac Totsirar THY oTdow" Kai
THY ouppopay we KadANoTa Ciariberat, wrEioow eEmioKdTOLG THY TaTpida
karamukvwoacg 2& ov ri yiverat, rpia Ta KaAd_OTa’ PuxXwY etpédera TAsiv”,
kat TO TOA ExdoTHY TO EauTIC Exe, Kai TO AVOHVaL TabTy TOV TOAEMOY.
Ca RFI. § 1. CHRISTIAN CHURCH. 169
CHAPTER XIII.
OF THE RULE WHICH FORBIDS TWO BISHOPS TO BE ORDAINED
IN ONE CITY.
Sxcr. 1—The general Rule and Practice of the Church, to have
but one Bishop in a city.
Anorner rule generally observed in the Church was, that in
one city there should be but one bishop, though it was large
enough to admit of many presbyters. In the time of Corne-
lius there were forty-six presbyters' in the church of Rome,
seven deacons, as many sub-deacons, and ninety-four of the
inferior orders of the clergy: and the body of the people, at
a moderate computation, are reckoned by some* to be about
fifty thousand ; by others‘, to be a far greater number; yet
there was but one bishop over all these. So that when Nova-
tian got himself ordained bishop of Rome, in opposition to
Cornelius, he was generally condemned over all the world, as
transgressing the rule of the Catholic Church. Cyprian de-
livers it asa maxim upon this occasion ; that there ought to be
but one bishop in a church at a time, and one judge as the vice-
gerent of Christ. Therefore he says’, Novatian was no bishop,
r Cornel. Ep. ad Fabium, ap. Euseb. lib. vi. ¢. xliii. (Vales. Amstel. p. 198. D.)
‘O éxduenty¢g Tov les oe obk arioraro tva émioxowoy div eivar év
ka0oruKky éxkrnoig? ty y obK nyvoE THC r40's ; mpoeoBurépove eivar TEooa-
odkovra &&* Stakévouc Era WrodvaKkovoug intra’ dxodovOove Ovo Kai Tecoapa-
kovra* 2£oox.orac O& Kai avayvwortag dpa muAwpoic Ovo Kai TEVTHKOVTA.
8 Bishop Burnet, Letter 4, p. 207.
t Basnag. Exerc. ad Annal. Baron. an. xliv. p. 532.
u Cyprian. Ep. lv. al. lix. ad Corn. Oxon. 1682. p. 129. (p. 79, lin. ult. edit.
Par. 1666.) Unus in ecclesia ad tempus sacerdos, et ad tempus judex vice
Christi cogitatur.
Vv Cyprian. Ep. lii. al. lv. ad Antonian. p. 104. (p. 68, edit. Paris.) Cum post
primum secundus esse non possit, quisquis post unum [Cornelium] qui solus
esse debeat, factus est [Novatianus] ; non jam secundus ille, sed nullus est.
170 THE ANTIQUITIES OF THE Book II.
since there could not be a second after the first; but he was
an adulterer*, and a foreigner, and ambitious usurper of
another man’s Church, who had been regularly ordained before
him. And so he was told not only by Cyprian’, but a whole
African council at once; who, in return to Novatian’s commu-
nicatory letter, which (according to custom) he wrote to them
upon his ordination, sent him this plain and positive answer :
that he was an alien ; and that none of them could communicate
with him, who had attempted to erect a profane altar, and set
up an adulterous chair, and offer sacrilegious sacrifice against
Cornelius, the true bishop; who had been ordained by the ap-
probation of God, and the suffrage of the clergy and people.—
There were, indeed, some confessors at Rome, who at first
sided with Novatian: but Cyprian” wrote a remonstrating
letter to them, wherein he soberly laid before them the sinful-
ness of their practice; and his admonition wrought so effectu-
ally on some of the chief of them, that not long after they re-
turned to Cornelius, and publicly confessed their fault in these
words: ‘“ We acknowledge our error; we have been imposed
upon and deluded by treacherous and deceitful words: for
x Ibid. p. 112. (p. 73, edit. Paris.) Nisi si episcopus tibi videtur, qui epis-
copo in ecclesia a sedecim coépiscopis facto, adulter atque extraneus episcopus
fieri a desertoribus per ambitum nititur.
y Cyprian. Ep. Ixvii. al. Lxviii. ad Stephan. p. 177. (p. 111, edit. Paris.) Cum
ad nos in Africam legatum misisset, optans ad communicationem nostram admitti,
hine a concilio plurimorum sacerdotum, qui preesentes eramus, sententiam
retulerit ; se foris esse ccepisse, nec posse a quoquam nostrum sibi communicari,
qui episcopo Cornelio in Catholica ecclesia de Dei judicio et cleri ac plebis
suffragio ordinato, profanum altare erigere, et adulteram cathedram collocare,
et sacrilega contra verum sacerdotium sacrificia offerre tentaverit.
z Cypr. Ep. xliv. al. xlvi. ad Nicostrat. et Maxim. (p. 58, edit. Paris.) Gravat
me atque contristat, et intolerabilis perculsi et pene prostrati pectoris moestitia
perstringit ; cum vos illic comperissem contra ecclesiasticam dispositionem,
contra evangelicam legem, contra institutionis catholicze unitatem, alium episco-
pum fieri consensisse, id est, quod nec fas est, nec licet fieri, ecclesiam aliam
constitui ; Christi membra discerpi, Dominici gregis animum et corpus unum
discissa zemulatione lacerari. Quod queeso ut, in vobis saltem, illicitum istud
fraternitatis nostrze discidium non perseveret, sed et confessionis vestre et
divinze traditionis memores, ad matrem revertamini unde prediistis, unde ad
confessionis gloriam cum ejusdem matris exsultatione venistis. Nee putetis, sic
vos evangelium Christi adserere, dum vosmet ipsos a Christi grege et ab ejus
pace et concordia separatis ; etc. (Oxon. 1682, p. 89.)
Cu. XIII. § 1}. CHRISTIAN CHURCH. 171
though we seemed to communicate with a schismatical and
heretical man, yet our mind was always sincerely in the Church.
For we are not ignorant*, that as there is but one God, one
Christ the Lord, and one Holy Spirit; so there ought to be
but one bishop in a Catholic Church.” Pamelius® and others,
who take this for a confession of the bishop of Rome’s supre-
macy, betray either gross ignorance or gréat partiality for a
cause: for though this was spoken of a bishop of Rome, yet
it was not peculiar to him, but the common case of bishops in
all Churches. Ignatius and all the writers after him, who
have said any thing of bishops, always speak of a single
bishop in every Church: and though Origen® seems to say
otherwise, that there were two bishops in every church; yet
as he explains his own notion, his meaning is the same with
all the rest: for he says, ‘‘ the one was visible, the other m-
visible ; the one an angel, the other a man.” So that his tes-
timony (though there be something peculiar in his notion) 1s a
further confirmation of the Church’s practice.
The writers of the following ages do so frequently mention
the same thing, that it would be as tedious as it is needless to
recite their testimonies*. Therefore I shall only add these two
a Cornel. Ep. xlvi. al. xlix. ad Cyprian. p. 93. (apud Cyprian. p. 60, edit.
Paris. 1666.) Nos (inquiunt) Cornelium episcopum sanctissimze catholicee Ee-
clesize, electum a Deo omnipotente et Christo Domino nostro, scimus. Nos erro-
rem nostrum confitemur, Circumventi sumus perfidia et loquacitate captiosa ;
nam etsi videbamur quasi quamdam communicationem cum schismatico et
heeretico homine habuisse, sincera tamen mens nostra semper in ecclesia fuit.
Nec enim ignoramus unum Deum esse, unum Christum esse Dominum, quem
confessi sumus, unum Spiritum Sanctum, unum episcopum in Catholica ecclesia
esse debere.
b Pamel. in loc. P
© Origen. Hom. xiii. in Luc. Per singulas ecclesias bini sunt episcopi,
alius visibilis, alius invisibilis.. Ego puto inveniri simul posse et angelum
et hominem bonos (leg. binos) ecclesize episcopos.
d Vide Chrysostom. Ep. exxv. ad Cyriac. (Front. Due. p. 870. D6.) ‘O
mooBaréoxnpoc éxeivog NbKoc, 6 oxHpa piv Exwy ériokdrov, porxoc Ot VTAap-
yor" we yao y yur) potyadric xonuatiog, 7 ZHvTo¢g Tov avdpd¢ ETEOW CUYAdG-
Ocica’ obTw Kai abrog porxyde tory, ob capkdc, a\Aa TrEbparoc. CHvTo¢g yap
éuod ijomacé pov roy Opdvoy rijg éxkAnoiac.—Homil. i. in Philipp. (Explan.
in N. T. Paris. 1636. vol. v. p. 1203.) Suvemioxdzore wai duakdvorg* Tt ToUTO }
pac 7OAEWE TOAAOL ErioKoTOL Hoa obdapwe. Hieron. Ep. iv. (?) ad Rus-
ticum. (tom. i. p. 30. b. edit. Francof.) (Venet. Vallars. vol. i, p. 942. B 9.)
Singuli ecclesiarum episcopi, singuli archipresbyteri, singuli archidiaconi : et
172 THE ANTIQUITIES OF THE Boox II.
things: first, that the Council of Nice*® repeats and confirms
this ancient rule. For in the eighth canon, which speaks of
the Novatian bishops that return to the Catholic Church, it is
said, that any bishop may admit them to officiate as presbyters
in the city, or as Chorepiscopi in the country, but not as city
bishops, for this reason, iva pa év ty Téa dbo etioKoroL
Gow, that theré may not be two bishops in one city.
Secondly, that, in fact, the people were generally possessed
with the opinion of the absolute unlawfulness of having two
bishops sit together ; insomuch that Theodoret tells us‘, when
Constantius proposed to the Roman people to have Liberius
and Felix sit as co-partners, and govern the Church in com-
mon, they unanimously agreed to reject the motion, crying
out, ‘‘ One God, one Christ, one bishop !”
omnis ordo ecclesiasticus suis rectoribus nititur. In navi unus gubernator: in
domo unus dominus.—Idem Ep. Ixxxv. ad Evangelum. (vol. i. p. 1081.) Ne
quis contentiose in una ecclesia plures episcopos fuisse contendat... Nam et
Alexandrize a Marco evangelista usque ad Heraclam .. presbyteri semper unum
ex se electum, in excelsiori gradu collocatum, episcopum nominabant. Pseud.
Hieron. 1 Tim. iii. Cum una civitas plures episcopos habere non posset. Hilar.
Diaec. Comm. in Phil. i. 1. Si episcopis scriberet et diaconibus, ad personas
eorum scriberet, et loci ipsius episcopo scribendum erat, non duobus vel tribus.
—Id. in 1 Cor. xii. 28. Quia ab uno Deo Patre sunt omnia, singulos episcopos
singulis ecclesiis preeesse decrevit.—In | Tim. iii. 12. Nune septem diaconos
esse oportet et aliquantos presbyteros, ut bini sint per ecclesias, et unus in
civitate episcopus. Pacian. Epist. iii. ad Sempron. (tom. iii. Biblioth. SS.
Patrum, p. 430.) Ille (Novatus) sedente jam Rome episcopo, adversum fas
sacerdotii singularis, alterius episcopi nomen adsumit.
Socrat. lib. vi. ¢. xxii.
(p. 270. C 4.) “Iwavvoy dé roré Tod érioKdrov éyKadobvrog abT@, Kai Eyor-
roc, drt ov Obvara 9 Tod Ovo éEmioKdrroue ExELY, O Leoivyiog Ep, OVE yao
Sozom. lib. iv. ec. xv. (Vales. Amstel. 1700. p. 454, B. 7.) ’OXtyor dé
Xoovoy Pirnkog ériBiwaoavroc, povog AtBEorog THe éxxANoiac mpoiorato’ TavTy
rn TOU Oso Stauknoayrog, Wore Toy Tlérpou Opdvoy py Adoesiv, Vd bo HyEpo-
ovy iOvvopevoy’ 6 Stxovoiag cipPodOy éort, Kat éxkKAnoLtacTLKOD Peco addXo-
»
EX Els
TOLOY. Theodoret. lib. iii. c. iv. Kai yap év ’Avruoyxeia, duxyh TO vyLatvoy
copa Tic éxkAnotag Oiyonro, K.T.r. (Vales. p. 127. D 3.)
e Concil. Niczen. can. viii. (Labbe, vol. ii. p. 33. B.) ‘O dvouaZopevoe rapa
Totg AEyopévorg KaOapoic émioxomoc, tiv Tov mpecBurépov Tysny Ee wAHY
ei py Apa Soxoiy TH éxokdryw Tic Tye TOV dvouaroe adroy peréxev™ Bi OF
TOUTO AUT@ fn) ApEoKOL, EmtvOnoE TéTOY I KwOETLOKOTOU 7H TPECBUTEVOV, UTED
Tov éy TH KANPW Owe OoKEiy civat, iva py ev TH TOA Odo éExioKOTOL WoL.
_ £ Theod. lib. ii. ¢. xvii. (Vales. Amstel. p. 96. C 8.) ic Osd¢, sig Xptoroc,
tic éTTioKoTroc.
Cn. X01. § 2. “CHRISTIAN CHURCH. L73
Secor. Il.— Vet two Bishops sometimes allowed by compromise,
to end a dispute, or cure an inveterate Schism.
Yet it must be observed, that as the great end and design
of this rule was to prevent schism, and preserve the peace and
unity of the Church; so on the other hand, when it manifestly
appeared, that the allowing of two bishops in one city, in
some certain circumstances and critical junctures, was the
only way to put an end to some long and inveterate schism ;
in that case there were some Catholic bishops, who were
willing to take a partner into their throne, and share the
episcopal power and dignity between them. Thus Meletius,
bishop of Antioch, made the proposal to Paulinus his antago-
nist, who though he was of the same faith, yet kept up a
Church divided in communion from him. TI shall relate the
proposal in the words of Theodoret®. ‘* Meletius (says he)
the meekest of men, thus friendly and mildly addressed him-
self to Paulinus: ‘ Forasmuch as the Lord hath committed to
me the care of these sheep, and thou hast received the care
of others, and all the sheep agree in one common faith, let us
join our flocks, my friend, and dispute no longer about pri-
macy and government: but let us feed the sheep in common,
and bestow a common care upon them. And if it be the
throne that creates the dispute, I will try to take away this
cause also. We will lay the holy Gospel upon the seat, and
then each of us take his place on either side of it. And if I
die first, you shall take the government of the flock alone: but
if it be your fate to die before me, then I will feed them ac-
& Theod. lib. v. ec. iii. (Vales. Amstel. p. 201. D8.) Medériog 6 ravTwy
avOpurwyv moadraroc, piiopodvwc dpa Kai Hriwg én medg Tov TLavdivor”
"Ered wai guot trovde Tév TpoBatwy Thy émipéAXecay 6 THY TPOBaTwY
ivexeipisce Kipioc, cai od Tév GAwy avadede—ae THY PpovTida, KowwwreEi dé
a&dAnrote THe eboeBeiac Ta Ooémpara, cvvabwper, © PiroTNE, TA Toipria, Kai
Ty epi THe WyEmoviac Karadvowpey Orapaxny’ Kowy O& Ta THOBaTa vEpwor-
rec, Kony adbroic moocEvéyKwpev Ospareiav’ ei O& 6 péoog AHKog THY FoLY
yevyd, ty wai tairny tedXdoar Tepacopar tv yay TouTw Td Osiov mpoTE-
Oetkwe evayyédLor, Exaréow0ev apac KaOjoOar wapeyyve Kai et piv TPwWTOG
iy deZainny rod Biov 7d répac, movocg oxHC, @ Pirog, THY TIS Toipyng HyE-
poviay® et O& od mpdrEpog TOVTO TaMoiC, yw TadLY Eig ObVYAapLY THY TpO-
Bdrwv ixpednoopa. Taira ajriwg piv dpa cai proppdvwg Oeiog sire
MeXérioc’ 6 62 TlavAdivog otk Eorepger.
174 THE ANTIQUITIES OF THE Boox II.
cording to my power. Thus spake the divine Meletius (says
our author) lovingly and meekly; but Paulinus would not
acquiesce, nor hearken to him.”
We meet with another such proposal made to the Donatist
bishops, by all the Catholic bishops of Afric assembled toge-
ther, at the opening of the famous conference of Carthage.
There they offered them freely before the conference began,
that if they would return to the unity and communion of the
Church, upon due conviction, they should retain their episcopal
honour and dignity still": and because this could not be done,
as the circumstances and case of the Church then were, with-
out allowing two bishops for some time to be in the same city,
it was further proposed, that every Catholic bishop should take
the other to be his co-partner, and share the honour with him;
allowing him to sit with him in his own chair, as was usual for
bishops to treat their fellow bishops that were strangers; and
also granting him a church of his own, where he might be
capable of returning him the like civility: that so they might
pay mutual respect and honour to each other, and take their
turns to sit highest in the Church, till such times as one of
them should die; and then the right of succession should be
always in a single bishop, as it was before.—And this, they
say, was no new thing in Afric: for from the beginning of the
schism, they that would recant their error, and condemn their
separation, and return to the unity of the Church, were, by the
charity of Catholics, always treated in the same courteous
manner. From hence it is plain, that this had been the prac-
tice of Afric for above one whole century; and the present
bishops proposed to follow the example of their predecessors,
in making this concession to the Donatists, in order to close
h Collat. Carthag. I. die c. xvi. (Labbe, vol. ii. p. 1352. C 11.) Sie nobiseum tene-
ant unitatem, ut non solum viam salutis inveniant, sed nec honorem episcopatus
amittant. (D 5.) Poterit quippe unusquisque nostrum, honoris sibi socio copulato,
vicissim sedere eminentius, sicut peregrino episcopo juxta considente collega.
Hoe cum alternis basilicis utrisque conceditur, uterque ab alterutro honore
mutuo prevenitur: quia ubi preeceptio caritatis dilataverit corda, possessio pacis
non fit angusta, ut uno eorum defuncto, deinceps jam singulis singuli pristino
more succedant, nee hoc novum aliquid fiet: nam hoe ab ipsius separationis
exordio, in eis qui damnato nefarize discissionis errore, unitatis dulcedinem vel
sero sapuerunt, catholica dilectio custodivit.
Cu. XIII. § 3. CHRISTIAN CHURCH. 175
up and heal the divisions of the Church. But they add, that
forasmuch as this method might not be acceptable to all
Christian people, who would be much better pleased to see only
a single bishop in every church, and perhaps would not endure
the partnership of two, which was an unusual thing, they
therefore proposed in this case, that both the bishops should
freely resign, and suffer a single bishop to be chosen by such
bishops as were singly possessed of other churches. So that
at once they testify both what was the usual and ordinary rule
of the Church, to have but one bishop in a city; and also how
far they were willing to have receded, in order to establish the
peace and unity of the Church in that extraordinary juncture.
I have been the more easily tempted to recite this passage at
large, not only because it is a full proof of all that has been
asserted in this chapter; but because it gives us such an
instance of a noble, self-denying zeal and charity, as is scarce
to be paralleled in any history; and shows us the admirable
spirit of those holy bishops, among whom St. Austin was a
leader.
Sect. IITI].—The opinions of learned men concerning two
Bishops in a city in the Apostolic Age, one of the Jews, and
the other of the Gentiles.
Some very learned persons? are further of opinion, that this
rule about one bishop in a city did not take place in the apos-
tolical age : for they think that before the perfect incorporation
and coalition of the Jews and Gentiles into one body, there
were two bishops in many cities, one of the Jews, and another
of the Gentiles. Thus they think it was at Antioch, where
Kuodius and Ignatius are said to be bishops ordained by the
i Aut si forte Christiani populi singulis delectantur episcopis, et duorum con-
sortium, inusitata rerum facie, tolerare non possunt, utrique de medio seceda-
mus ; et ecclesiis in singulis, damnata schismatis causa, in unitate pacifica con-
stitutis, ab his qui singuli in ecclesiis singulis invenientur, unitati factee per loca
necessaria singuli constituantur episcopi.
a Pearson. Vind. Ignat. (Antverp. 1698. vol. ii.) par. ii. ¢. xiii. p. 414. (p. 186,
edit. Cantabrig. 1672.) Duas in quibusdam civitatibus, temporibus aposto-
lorum, ecclesias, duos episcopos fuisse, donee gentiles cum Judeeis in unum
corpus coalescerent, probabilissimum ex ipsis seriptis apostolicis facit Ham-
mondus noster.
176 THE ANTIQUITIES OF THE Boox II.
apostles; as also Linus and Clemens at Rome; the one
ordained by St. Peter, bishop of the Jews; and the other by
St. Paul, bishop of the Gentiles. Epiphanius seems to have
been of this opinion: for he says, ‘ Peter and Paul were the
first bishops of Rome;’ and he makes it a question whether
they did not ordain two other bishops to supply their places in
their absence. In another place® he takes occasion to say,
‘That Alexandria never had two bishops, as other churches
had ;’ which observation, Bishop Pearson thinks, ought to be
extended to the apostolical ages; as implying, that St. Mark,
being the only preacher of the Gospel at Alexandria, left but
one bishop his successor: but in other Churches sometimes
two apostles gathered churches, and each of them left a bishop
in his place. Yet this does not satisfy other learned persons .
who are of a different judgment, and think that though the
apostles had occasion to ordain two bishops in some cities,
yet it was not upon the account of different Churches of Jews
and Gentiles, but in the ordinary way of succession; as
Ignatius was ordained at Antioch after the death of Euodius ;
and Clemens at Rome, after the death of Linus. I shall not
pretend to determine on which side the right lies m so nice a
dispute®, but leave it to the judicious reader; and only say,
that if the former opinion prevails, it. proves another exception
to the common rule of haying but one bishop in a city; or
b Epiph. Heeres. xxvii. Carpoerat. n. vi. (Colon. 1682. vol. i. p. 107. A 5.) "Ev
‘Poy yeyovace we@ror érpog kai Maddog ot ardoroXor adroi kai éwioKkoToL. |
c Epiph. Heeres. Ixviii. Melet. n. vi. (Colon. 1682. vol. ii. p. 722. C10.) Od
yap more 1) AdeEdvdpra So émroxdrove Eoxev, we at addat TONELC.
cc Pearson. Vit. Ign. par. ii. ¢. xiii. p. 414. b. Quze observatio ad apostolica
etiam tempora extendi sine dubio debet ; quod Marcus, cum solus ibi (Alexandrize)
preedicaverit, unicum episcopum successorem reliquit ; in aliis autem civitatibus
aliquando duo apostoli ecclesias congregabant, et loco suo quisque episcopum
reliquit.
d Coteler. Not. in Constit. Apost. lib. vii. ¢. xlvi. (p. 383. a.) Ex Apostolici
Constitutoris verbis concludunt viri docti, Evodium et Ignatium simul fuisse
Antiochize episcopos, illum gentibus datum, hune Judeeis . . . Subtiliter profecto.
et ingeniose hee, ac si vis etiam verisimiliter : mihi tamen res non persuadetur
facile. Quia quod volunt, non dicit aperte Constitutio: immo magis videtur
exponenda per communem successionis morem.
e Bishop Pearson himself altered his opinion. See his Dissert. ii. de Sueces-
sione Rom. Pontif. ¢. 111.
Cu. XIII. § 4. CHRISTIAN CHURCH. 177
rather shows what was the practice of the Church before the
rule was made.
Sect. 1V.—The case of Coadjutors.
To these we may add a third exception in a case that is
more plain, which was that of the coadjutors. These were
such bishops as were ordained to assist some other bishops in
case of infirmity or old age, and were to be subordinate to
them as long as they lived, and succeed them when they died.
Thus when Narcissus, bishop of Jerusalem, was disabled by
reason of his great age, (being a hundred and twenty years
old,) Alexander was made his coadjutor. Eusebius‘ and St.
Jerome both say it was done by revelation; but they do not
mean, that Narcissus needed a revelation to authorize him to
take a coadjutor, but only to point out to him that particular
man: for Alexander was a stranger, and a bishop already in
another country: so that without a revelation he could not have
been judged qualified for this office: but being once declared
to be so, there was no scruple upon any other account, but by
the unanimous consent ® of all the bishops in Palestine, he was
chosen to take part with Narcissus in the care and govern-
ment of the Church. Valesius® reckons this the first instance
of any coadjutor to be met with in ancient history, but there
are several examples in the following ages. Theotecnus,
bishop of Czesarea, made Anatolius his coadjutor, designing
him to be his successor: so that for some time they both!
f Euseb. lib. vi. e. xi. (Vales. Amstel. p. 172.) Kai 07) pnxéO’ otovre dvrog
Aetrovoyety Oud Auapdy yhoac, Tov eionuévoy ’Ahéavdpor, éricxoTwoy Erépag
brapxovTa TapotKiac, oikovopia Osov éxi THY dpa Tw Napkioow Aetroupytay
eka, Kata aToKaduiwy viKxrwp abr Ov dpaparog gaveioar,
& Hieronym. de Seriptor, Eccles. in Alexandro, (Venet. Vallars, vol. ii.
p- 901.9.) Cunctis in Palestina episcopis in unum congregatis, adnitente quoque
ipso vel maxime Narcisso, Hierosolymitanz ecclesiz cum eo gubernaculum
suscepit.
h Vales. Not. in Euseb. lib. vi. ¢. xi. (p. 102. C 4.) In hace Alexandri electione,
duo contra ecclesiasticam regulam admissa sunt. Primum, quod ab uno episco-
patu Alexander ad alium translatus est. Alterum, quod superstiti episcopo
adjutor et coépiscopus est adjunctus. Atque hoe primum exemplum occurrit
coadjutorum episcoporum.
i Euseb. lib. vii. c. xxxii. (Vales, Amstel. p. 235. B 4.) Tovrw mparoc 6 Tig
VOL. I. N
178 THE ANTIQUITIES OF THE Boox II.
governed the same church together. Maximus* is said by
Sozomen to be bishop of Jerusalem, together with Macarius.
Orion, bishop of Palzebisca, being grown old, ordained Siderius
his coadjutor and successor, as Synesius! informs us. So
Theodoret ™ takes notice that John, bishop of Apamea, had
one Stephen for his colleague. And St. Ambrose” mentions
one Senecio, who was coadjutor to Bassus. In the same man-
ner, Gregory Nazianzen was bishop of Nazianzum together
with his aged father. Baronius, indeed ®, denies that ever he
was bishop of Nazianzum, but, St. Jerome? and all the ancient
historians, Socrates %, Sozomen ', Ruffin ’, and Theodoret ‘, ex-
THadaoriviv Kacapsiac éioxorog, Oeorexvoc, XEipacg gic éTLoKoTHY éTtTEOELKE,
diddoyoy Eavrod pera TedevTiIy TopietoOar 7H (Sig Tapotkig mPovoovpEvog™ Kat
dn) tai opixody riva xpovoy apgw Tig abrijg Toovornoay exxhyotac.
k Sozom. lib. ii. c. xx. (Vales. Amstel. p. 383. C12.) “Edogey ed éyeuv,
AvoroXirae piv Erepoy aipeicOa éricxowov' Maétpoy O& éy ‘Iepocodvporg
peiva, Kai Maxapip ovrviepacbat. .
1 Synes. Epist. Ixvii. Kai éwevddy wapéreve Cav, ok avacxeoOar meptpetvat
Tov ducatov Ty TeAEUTHY, GAAA TOOBahécOa paKapirny TOHoroy.
m Theod. lib. v. c. iv. (Vales. Amstel. p. 202. D 6.) Odrog évy rp rig Zane
Kapp, Tov THY dporicrwy éxvBépyynce GbdoyoN" GbvEpyoy OE Elye TOY aELETAL-
vov Srépavov.
n Ambros. Ep. Ixxix. ad Theophil. Fratri nostro et coépiscopo Basso im
consortium regende ecclesiz datus est Senecio.
© Baron. a. eeclxxi. n. evi. (Antverp. 1601. vol. iv. p. 304.) At illud de Gre-
gorio plane accidit admiratione dignum, quod omnes ipsum episcopum Nazian-
zenum adfirment, heecque opinio apud omnes ferme adeo invaluerit, ut nec ea
de re dubitandi saltem locum admiserint. Et quid mirum, si posteri eo errare
lapsi sunt, cum hoe ipsum crediderint homines hujus temporis, iique preesertim,
qui in Concilio Constantinopolitano eidem refragati sunt, dicentes ipsum trium
sedium episcopum esse, nempe Sasimorum, Nazianzi, atque Constantinopolis ?
Cum igitur id de eo creditum atque scriptum appareat, et ejusmodi causa eo
statu collocata esse videatur, ut contrarium testem admittat neminem, in aliorum
quoque sententiam et ego pedibus irem, nisi (quod instar omnium est, et plus
omnibus zestimari debet) ipsemet Gregorius contrarium adfirmaret.
P Hieron. de Seriptor. Eccles. Gregorius, primum Sasimorum, deinde Nazi-
anzenus episcopus, ete. (Vallars. vol. ii. p. 943. ¢.)
4 Soerat. lib. vii. c. xxvi. p. 242, fin. (Vales. Amstel. p. 199. A 5.) Tonydpuoe
rije NafiavZov wédewg edredovg tv Kammadoxia, Ne Kai 0 adrov TarTijp
modrepov exkAy diag TooéoTH, KaTa Ta abTa TH Baorrkip deToaTTETO.
r Sozom. lib. vi. c. xvii. (Vales. Amstel. p. 536. B.) Tonydptog NattavZow
modEwe pixkpac éxioxoTeiy pera Tov av’rov TaTépa aywr.
8 Ruffin. lib. ii. ¢. ix.
t Theodoret. lib. v. ¢. viii. (Vales. Amstel. 1695. p. 206.) Kar’ éxeivoy 0é rov
Cu. XIII. § 4. CHRISTIAN CHURCH. 179
pressly assert it; though some of them mistake in calling him
his father’s successor: for he was no otherwise bishop of Na-
zianzum, but only as his father’s coadjutor. He entered upon
the office with this protestation, that he would not be obliged
to continue bishop there any longer than his father lived; as
he himself acquaints us" in his own life, and other places: so
that after his father’s death he actually resigned; and getting
Eulalius to be ordained in his room, he betook himself to a
private lifev. All which evidently proves that he was not his
father’s successor, but only his coadjutor. I will but add one
instance more of this nature, which is the known case of St.
Austin, who was ordained bishop of Hippo whilst Valerius was
living, and sat with him* for some time as his coadjutor ;
xodvoy 6 ry Nafavfov ra redevraia romdvac év Kwvoraytwoumonet
Over pee.
u Nazianz. Carm. de Vita Sua: (Colon. 1690. vol. ii. p. 9.)
"Evov0étyno épavroy, we oddéy BAABog
“Ewe cabidpac marpic éxaAjjoar woOov.
Ov yao KabéEer Tovr’ (Epny) GkovTa pe,
“Ov obre khovyp’, 000 wmocxEorg KoaTEt.
OUrwe avnyayé pe viKnoag PoBee.
"Exel & bef Ooy pév ot yoveic Biov,
KAjjoor AaxorTec, eic bv EaTEVOOY TadaL,
"Eyw 0 éreipOny ob Kadwe édebOEpoc,
Tijg piv dobeianc ob dddwo éxkAnoiag
TlopoonWapny, 000 dccov AarpElay piav
Gew ToocEvEyKéeiy, 1 cuveveacOae aw,
“H yeipa Osivar eAypikoy evi yé Tw.
Id. Orat. viii. ad Patr. (vol. i. p, 148. C7.) Acad rovro viv piv O&yopae ry
Kap Tarpi cuvdtadioey THY émipéerayv, WorEp aETH peyahp Kai v{uTETY ~
veosove ovK ayonoToc, éyybOev ouuTagiTTapevog’ pera O& TOUTO, Owow TH
mvevpate THY zuny mTéovya, PépEety W BovAETaL Kai wE BovXrETaL, Kal OddEiC O
Bracdpevog obdt ardkwy érépwOt pera TovTou BovdrEvopEvor.
Vv Gregor. Nazianz. Ep. xlii. ad Gregor. Nyssen.
x Possid. Vit. Aug. ec. viii. (Bened. 1700. vol. x. append. p. 176. C 8.) Unde
amplius formidans idem venerabilis senex, et sciens se corpore et etate infir-
missimum, egit secretis litteris apud primatem episcoporum Carthaginensem,
allegans imbecillitatem corporis sui eetatisque gravitatem, et obsecrans, ut Hip-
ponensi ecclesize ordinaretur episcopus, quo suze cathedree non tam succederet,
sed consacerdos accederet Augustinus.—— Paulin. xlvi. ad Roman. (N. B. Er-
ronea sine dubio allegatio: neque enim in Bibliotheca SS, Patr., neque in Monu-
mentis Orthodoxogr., hzee epistola inter reliquos inveniri potuit : Grischov.)
August. Ep, xxxiv. (Bened. 1700. vol. ii. p. 43. A 3.) Qua ecclesize cura tenear,
ex hoc vestra caritas oportet attendat, quod beatissimus pater Valerius... nec
nN 2
180 THE ANTIQUITIES OF THE Boox II.
which he did by the consent of the primate of Carthage, and
the primate of Numidia, who ordained him. Possidius says,
he had some scruple upon him at first, because he looked
upon it as contrary to the custom of the Church: but being
told that it was a thing commonly practised both in the
African and Transmarine Churches, he yielded with some
reluctancy to be ordained.—These instances are evident proof,
that it was not thought contrary to the true sense of the canon,
in case of infirmity or old age, to have coadjutors in the
church: though, it is true, St. Austin was of opinion that his
own ordination was not regular, when afterward he came to
know the Nicene canon, which he did not know before ; and
for this reason he would not ordain Eraclius’ bishop whilst he
himself lived, though he had nominated him with the consent
of the Church to be his successor. But all men did not un-
derstand the canon in this strict and rigorous sense that St.
Austin did, as absolutely forbidding two bishops to be in a
Church at the same. time in all cases whatsoever, but only
when there was no just reason, and the necessities of the
Church did not require it: but if there was a reasonable cause
to have more bishops than one, as when a bishop was unable
to execute his office, or in any the like case, the canon did not
oblige, as appears from the instances that have been mentioned,
and several others that might be added to them.
presbyterum me esse suum passus est, nisi majorem mihi coépiscopatus sar-
cinam imponeret.
y August. Ep. cx. (Bened. 1700. vol. ii. p. 601. B7.) Quod reprehensum est
in me, nolo reprehendi in filio meo... Erit presbyter, ut est, quando Deus volu-
erit, futurus episcopus.
Cu. X1V. § 1, 2. CHRISTIAN CHURCH. 181
CHAPTER XIV.
OF THE CHOREPISCOPI, Ileorodeutal, AND SUFFRAGAN BISHOPS:
AND HOW THESE DIFFERED FROM ONE ANOTHER.
Sect. 1.—Of the reason of the name Chorepiscopt, and the mis-
take of some about tt.
As the bishops, when they were disabled by old age or in-
firmity, ordained themselves coadjutors in the city ; so when
their dioceses were enlarged by the conversion of Pagans in
the country and villages at a great distance from the city
church, they created themselves another sort of assistants in
the country, whom they called ‘ Chorepiscopi:’ who were so
named, not because they were ‘ex choro sacerdotum,’ as a
Latin writer? by mistake derives the word, but because they
were tie xwoac émickoro, country-bishops, as the word pro-
perly signifies; and not presbyters of the city-regions, as
Salmasius understands it.
Sect. Il.—Three different opinions about the nature of this
Order: Ast, that they were mere Presbyters.
Now, though the name does, in some measure, determine
their quality, yet great dispute has been among learned men
concerning the nature of this order. Among the schoolmen
z Raban. Maur. de Institut. Sacerdot. lib. i. ¢. v. Salmas. de Primat. ce. i.
p- 10. Hine ce. xi. de officio archipresbyteri, ministerium ejus in eo constitui
dicitur, ut diligenti cura provideat ministerium sacerdotum Cardinalium. Quod
non de urbis tantum Romee presbyteris accipiendum, sed de primis sacerdotibus
aliarum urbium, quibus parceciee, id est, tituli commissi. Grzecorum infima
vetas TowroTaaradag vocavit, qui videntur in locum chorepiscoporum successisse,
ut ex Balsamone clarum est, scholiis in Synodum Antiochenam can. viii., ubi
Tovs éy xwpaic mpEoBuTEpOUE, qui in canone ipso ywpeTioxo7or Vocantur, TPWTO-
maoradag interpretatur.
182 THE ANTIQUITIES OF THE Boox II.
and canonists it is a received opinion, that they were only Pres-
byters; as may be seen in Turrian*, Estius®, Antonius Au-
gustinus °, and Gratian*, who are followed not only by Sal-
masius®, but by Spalatensis‘, Dr. Field £, and Dr. Forbes*, the
last of which brings several arguments to prove that they were
mere Presbyters, and never had any episcopal ordination.
Sect. III.—A_ second opinion, that some of them were Presby-
ters, and some of them Bishops.
Others think there were two sorts of ‘ Chorepiscopi,’ some
that had episcopal ordination, and others that were simple
presbyters : which is the opinion of Cabassutius‘, Peter de
Marca *, and Bellarmin'. They all allow that in some cases it
happened that the ‘Chorepiscopi’ were bishops, because they
were ordained bishops before they were made ‘ Chorepiscopi :’
and thus much is certainly true ; for in the primitive Church,
sometimes bishops were ordained to a place, but not received,
either through the perverseness of the people, or by reason of
persecution, or the like cause: and such bishops (whom the
ancient writers™ and canons term oyoAaio. and cyoAaZovreg
érioxomrol, vacant bishops) not being permitted to officiate in
their own church, were admitted to act as Chorepiscopi
under any other bishop that would entertam them. The
Council of Nice" made the like provision for such of the No-
a Turrian. Not. in Can. liv. Concil. Nic. Arabic.
b Est. in iv. Sent. Dist. xxiv. § xxx.
¢ Ant. Aug. Epit. Jur. Canon. lib. vi. tit. i. ¢. viii, xi, xiii,
d Gratian. Distinct. Ixviii. ¢. iv. v.
€ Walo, Messalin. ec. v. p. 315.
f Spalat. de Rep. part i. lib. ii. ¢. ix. n, xvii. xviii, xix.
& Field, Of the Church, lib. v. ¢. xxix.
h Forbes, Iren. lib. ii. ¢. xi. prop. xiv. p. 249. (p. 444, seqq. edit. Amstelod.
1703.)
i Cabassut. Notit. Concil. ¢. viii. p. 45.
k Petr. de Marca, de Concord. lib. ii. ¢. xiii. tot.
1 Bellarm, de Cleric. lib. i. ¢. xvii. tot.
m Soerat. lib. iv. ¢. vii. (Vales. Amstel. 1700. p. 176. D9.) Syodatocg oe
émiokoToc Hv. Cone. Antioch. ¢. xvi. (vol. ii. p. 568.) Et ruc ézioxozog
oxohalwy éxi oxodalovoay éxkdyoiay éiavtdy émippibac, toapwagor Tov
Oodvoy diya ovvddou TEdeiac, ToUTOY aT6BANTOY eval.
n Concil. Niczen. can. viii. (Labbe, vol. ii. p. 34. B.) ‘O dvopadopuevoc rapa
roic Asyouévorc KaOapoig éxioxoroc, Tv Tov mpeoBurépou Tiny Eker mY Bt
Cu. XIV. § 4. CHRISTIAN CHURCH. 183
vatian bishops as would return to the Catholic Church ; that
the bishop of the place should admit them either to the office
of a city-presbyter, or a ‘Chorepiscopus ;’ that there might
not be two bishops in one city. And so it was determined
likewise by the’ same council® in the case of the Meletian
bishops, that upon their return to the unity of the Church,
they should be allowed to officiate in subordination to the
bishops of the Catholic Church. Now it is plain that all such
‘Chorepiscopi’ as these were properly bishops, because they
were originally ordained bishops, before they came to act in the
quality of country-bishops under others. But for all the rest,
De Marca thinks they were only presbyters.
Sect. 1V.—The third opinion, that they were all Bishops, the
most probable.
Both these opinions (which differ little from one another) are
rejected by Bishop Barlow’, Dr. Hammond‘, Dr. Beveridge’,
Dr. Cave*, and even by Mr. Blondelt himself, who, though by
some reckoned among those of the contrary opinion, has a long
dissertation against De Marca, to prove that all the ‘ Chor-
episcopi,’ mentioned in the ancient councils, were properly
bishops. And there needs no fuller proof of this than what
Athanasius says in his second apology, where he puts a mani-
fest distinction betwixt presbyters and the ‘Chorepiscopi.’
pH doa CoKxoin TH imioKkdrw Tie TYnie TOU dvduaroc avTov peréyery® Et 8 TOUTO
aUT@ fh) ApeoKoL, ETivOHoEL TOUTOY 7) XwPETLOKdTOV 1) TEECBUTEpOL, UTip TOU
év TP KAHOW Orwe OoKEty eivat, iva py ev TH wOAEL Odo éExickoTOL How.
© Cone. Nic. Epist. Synod. ap. Socrat. lib. i. ¢. ix. (Vales, Amstel. 1700, p. 24.
B7.) Tove um avrov karacrabévrac, pvorikoripg xeiporovia BeBawlivrag
Kowyijoat Eri ToUToIC, éf’ Wre Exe piv adbrode THY Timy Kai ELTOUpyiaY,
Oevrépoue Cé eivar tkdravrog TavTwy THY tv ExdoTy TapoiKia TE Kai ékKAyoia
eEeTalopévwr, THY UTO TOU TYyLWTaTOY Kai GvAXELTOVPyOU HuwY ’AXeEZdvdooU
T POKEXELDLOMEVWY.
P Barlow’s Letter to Bishop Usher, in Ush. Lett. 222, p. 520.
4 Hammond, Dissert. iii. contr. Blondel. e. viii.
* Bevereg. Pandect. tom. ii, Not. in Cone. Ancyr. can. xiii. p. 176. Nos
eorum (chorepiscoporum) constitutionem atque officium ex hoc aliisque canoni-
bus elicere moliemur: quibus etiam conficere non dubitamus, veteres chore-
piscopos, contra ac pluribus visum est, revera episcopos fuisse, etiamsi episco-
palia quarumdam functionum exercitia iis a canonibus pcan, ete,
§ Cave, Prim. Christ. pt. i. ¢. viii. p. 224.
t Blondel. Apol. p. 95, ete.
184: THE ANTIQUITIES OF THE _ Boox IT.
For speaking of the irregular promotion of Ischyras, who was
made bishop of the region of Mareotis by the Kusebian faction,
he says, Mareotis was only a region of Alexandria; and that
all the churches of that precinct were immediately subject to
the bishop of Alexandria, and never had either bishop or
Chorepiscopus" among them, but only presbyters fixed each in
their respective villages or churches. This, as Blondel’ well
observes, shows evidently that the Chorepiscopi were not the
same with presbyters, however the forger of the Decretal
Epistles, under the name of Pope Leo and Damasus, would
have persuaded the world to believe so.
Sect. V.—Some objections against this answered.
But why then does the Council of Neoceesarea* say that the
Chorepiscopi were only in imitation of the Seventy ?—I answer,
because they were subject to the city-bishops, as the seventy
elders were subject to Moses, or the seventy disciples to the
apostles. For whatever the council means by the seventy, it
cannot be proved thence that the Chorepiscopi were mere
presbyters.
But it is said, that they could not be bishops, because the
ordination of bishops was to be performed by three bishops,
with the consent of the metropolitan and the provincial
bishops; whereas the Council of Antioch’ says, that a Chor-
episcopus was ordained by one bishop only, the bishop of the
city to whose jurisdiction he belonged.—To this the reply is
easy, that this was one principal difference between the city-
bishops and country-bishops, who differed both in the manner
of their ordination, and in their power; for the one was sub-
ordinate to the other: therefore those canons which require
u Athan. Apol. ii. (Colon. 1686. vol. i. p. 802. B 2.) (vol. i. p. 200, edit. Paris.
1698.) ‘O Mapewrne ywpa rijc "Ade~avdpsiacg éori, kai obderoTE tv TH KOOG
yéyover ériokotoc, ovde xwpeTioxoToc’ ahNa TY Tig ’Ae~avdpeiacg éxtoKoTw
at éxxAnoia Taone THE Xwoac UTbKEVTAL ExacTocg Oé THY TOEGUTEPWY EXEL
rac diag Kwmac, peylorac Oé aplOuw O&ka Tou Kai TEOVAC.
Vv Blondel. Apol. p. 127.
x Cone. Neoczes. c. xiv. (Labbe, vol. i. p. 1483.) Ot d& ywperioxozoi ior
piéy cig TUTOY THY EBComHKoYTa.
Y Cone. Antioch. c. x. (Labbe, vol. ii. p. 565. D 6.) Xwpemioxoroy dé yivecOar
YO TOU THE TOAEWC, | VTOKELTAL, eLOKOTFOV.
Cu. XIV. § 6. CHRISTIAN CHURCH. 185
three bishops to impose hands in the ordination of a bishop,
speak only of such bishops as were to be absolute and supreme
governors of their own diocese, and not of such who were
subordinate to them, whom the city-bishops might ordain at
their own discretion, yet so as to stand accountable to a pro-
vincial synod.
Sect. VI.—The Chorepiscopi allowed to ordain the inferior
Clergy, but not Presbyters or Deacons, without special licence
Srom the City-bishop.
The office of these Chorepiscopi was to preside over the
country clergy, and inquire into their behaviour, and make
report thereof to the city-bishop ; as also to provide fit persons
for the inferior service and ministry of the Church. And to
give them some authority, they had certain privileges conferred
on them. As first, they might ordain readers, sub-deacons,
and exorcists for the use of the country churches. St. Basil ”
requires of his Chorepiscopi that they should first acquaint
him with the qualification of such persons, and take his licence
to ordain them: but the Council of Antioch* gives them a
general commission to ordain all under-presbyters and deacons,
without consulting the city-bishop upon every such promotion;
and for presbyters and deacons, they might ordain them too,
but not dixa rov év rH wéAa emickdrov, without the special
leave of the city-bishop, under whose jurisdiction both they
and the country were. And this is the meaning of the
Council of Ancyra”, which says, ‘“‘the Chorepiscopi shall not
z Basil. ep. clxxxi. (Paris. 1638. vol. iii. p. 194. B.) Kai rovro é&nraZov piv
moeoPvrEpor Kai Cvdkovor ot GuvotKouYTEC adToic, émavidepoy é Toc ywoETt-
GkOTOlg, Of Tag Tapa THY adynOiYHc paptrpoiyTwy Js~apevor WHdovc, Kai
Uropvyncayvtec TOV émioKoToy, ovTwe tvynpiOuovy Toy imNoéTHY TH TaypaTt
THY igparikGy" viv O& rpwrov piy pac TapwodpeEvol, Kai, pydi Eravadgéipery
ypiv Karadexopevor, sic éavtod¢ Tiv bAnY TEpLEoTHoaTE avd’OEvTiay’ .. M7
apOpeire O& piv sic pac éraveveyKeiy’ 7) yuvmoKere, OTL aikde Eorar 6
divev nperépac yvwopne cic imnoeciay TapadeyxOeic.
a Cone. Antioch. ec. x. (vol. ii. Cone. p. 566.) Ka®usray O& avayvworac, Kai
vrodiakovoug, Kat é€opKiordc, Kai TY TovTwy doKEicOat mpocaywyy, pyTE
mpeoBiTepov, pyre OtdKkovoy xEtporoveivy To\pay, diya tov év TH mode ém-
oKoTov, Y UmdKELvTaLr abrdc TE Kai % XWoa.
> Cone, Ancyran. c. xiii. (Labbe, vol. i. Cone. p. 1462.) Xwpemtoxdmovg p17)
eEeivar mpeoBurépove 7 Otakdvoug YEporoveir. 3
186 THE ANTIQUITIES OF THE Boox II.
have power to ordain presbyters or deacons :” which we must
interpret by the explication given in the Council of Antioch,
that they should not be authorized to do it without the par-
ticular direction of the city-bishop, but by his leave they
might.
Sect. VII.—They had power to confirm.
2. They had power to minister confirmation to such as were
newly baptized in country churches. This is expressly provided
by the Council of Riez* in the case of Armentarius, whom they
reduced to the quality of a Chorepiscopus, but still allowed
him the privilege of confirming Neophytes; which argues that
confirmation might then be administered by the hands of the
Chorepiscopi in country churches.
Sect. VIII.—And power to grant Letters Dimissory to the
Clergy.
3. They had power to grant letters dimissory, or, as they
were otherwise called, Canonical and Irenical letters, to the
country clergy, who desired to remove from one diocese to
another. Thus I understand that canon of the Council of
Antioch * which says, ‘‘ Country presbyters shall not grant
canonical letters, cavovikacg émistoAde, or send letters to any
neighbouring bishop; but the Chorepiscopi may grant eipy-
vucac, letters dimissory, or letters of peace.”
Sect. 1X.—They had power to officiate in the presence of the
City-bishop.
4, They had liberty to officiate in the city-church, in the
presence of the bishop and presbyters of the city, which
country-presbyters had not. For so the Council of Neocz-
© Concil. Reiens. can. iii. (Labbe, vol. iii. p. 1287. B10.) Nec usquam ipsi
quidquam de episcopalibus officiis usurpare, preeterquam in ecclesia, quam
cujusquam misericordia fuerit indeptus: in qua ei solum neophytos con-
firmare, et ante presbyteros offerre conceditur.
4 Concil. Antioch. ¢. viii. (Labbe, vol. ii. Cone. p. 564.) Mndé mpesBurépouc
Tovg éy Taig xwpatc KavoviKag émioToAde OwWdvat, } TPOC povoug Tove yEtTO-
vac émiokoToug émioTroddc éxméumTey' Todc Of avEeTIANTTOVE YwpETMUTKOTOUS
duddvar eionvicac.
Cu. XIV. § 11. CHRISTIAN CHURCH. 187
sarea determined in two canons to this purpose®: ‘ The
country-presbyters shall not offer the oblation, nor distribute
the bread and wine in time of prayer in the city-church, when
the bishop and presbyters are present : but the country-bishops,
being in imitation of the seventy, as fellow-labourers, for their
care of the poor, are admitted to offer.”
Sect. X.—And to sit and vote in Councils.
5. They had the privilege of sitting and voting in synods
and councils: of which there are several instances still re-
maining in the acts of the ancient councils. In the first Ni-
cene council‘, Palladius and Selucius subscribe themselves
Chorepiscopi of the province of Ccelosyria: Eudzemon, Chor-
episcopus of the province of Cilicia: Gorgonius, Stephanus,
Kuphronius, Rhodon, Theophanes, Chorepiscopi of the pro-
vince of Cappadocia: Hesychius, Theodore, Anatolius, Quintus,
Aquila, Chorepiscopi of the province of Isauria: Theuy js
and Eulalius, of the province of Bithynia: so again ih,
Council of Neoczesarea’, Stephanus and Rudus or Rhodon, | .. .
of the same that were in the Council of Nice, subscribed them-
selves Chorepiscopi of the province of Cappadocia. And m
the Council of Ephesus", Czesarius, Chorepiscopus of Alce.
Secr. XI.—The power of the Chorepiscopt not the same in all
times and places.
But here I must observe, that the power and privileges of
the Chorepiscopi varied much, according to the difference of
times and places. For when the synod of Riez in France (an.
439) had deposed Armentarius from his bishopric, because he
was uncanonically ordained, they allowed him the privilege of
being a Chorepiscopus, after the example of the Nicene fathers,
but limited him as to the exercise of his power. For though
e Concil. Neoe. can. xiii. et xiv. (Labbe, vol. i. Cone. p. 1484.) “Eixwouor
mosoBvrepo év TH KupLaKP Tic TOAEWC ToOTPEpELY ob OUVaYTaL, TapoYTog
imicxérrov 3 xpeoBurinwy wédewc, odTE py Goroy OWdvar éy edxy obde
mornptov. Ot O& xwoeriokorot eiot piv sic TUTOY THY EBOopiKoyTa’ we Oe
cudrXdetroupyoi, did THY orrovdyy eig TodS TrHXOdC, TOOTPEPOVEL TYMWMEVOL.
f Concil. Nic. I. in Subscript. (Labbe, vol. ii. p. 51, seqq.)
& Concil. Neocees. in Subscript. (Labbe, vol. i. p. 1488.)
h Cone. Ephes. act. i. (Labbe, vol. iii. Cone. p. 539.)
188 THE ANTIQUITIES OF THE Book II.
they gave him authority to confirm neophytes, and consecrate
virgins, and celebrate the eucharist in any country-church
with preference to any presbyter of the religion ; yet, Ist, they
denied him: the privilege of consecrating the eucharist in the
city-church, which, by the 13th canon of the Council of Neo-
czesarea, was allowed to other Chorepiscopi. 2dly, They con-
fined him to a single church in the exercise of his Chorepi-
scopal power; whereas others had power over a whole region.
3dly, They forbad him to ordain any of the inferior clergy even
in his own Church, which other Chorepiscopi were allowed to
do by the 13th canon of the Council of Ancyra. And hence
it appears, that as their power was precarious and depending
upon the will of councils and city-bishops, from whom they
received it, so by this time their authority began to sink apace
in the Church.
Sreor. XIL.—Their power first struck at by the Council of Lao-
dicea, which set up weprodevrai in their room.
The Council of Laodicea gave them the first blow, an. 360.
For there it was decreed* that for the future no bishops should
be placed in country villages, but only weprodeurai, itinerant or
visiting presbyters ; and for such bishops as were already con-
stituted, they should do nothing without the consent and
direction of the city-bishop. In the Council of Chalcedon, we
meet with some such presbyters expressly styled mweprodeurat,
as Alexander! and Valentinus™, each of which has the title of
presbyter and weo.odeuric. And so in the fifth general Council
at Constantinople®, one Sergius a presbyter has the same title
i Concil. Reiens. c. iii. (Labbe, vol. iii. p. 1287. B2.) Ne umquam in civita-
tibus, vel sub episcoporum absentia, offerre preesumat .. nec usquam ipsi, ete.
vide not. (c) p. 186.
k Concil. Laod. ¢. lvii. (Labbe, vol. i. Cone. p. 1506.) “Ore od dst éy rate
Kwpaic Kai éy Taic ywpatc KabioracOat émioKdrrouc, aGAAa TEQLOdEVTAaC, TOE
péy To 40n wooKaracTabévrac pyndiy moatray avev yvwpne Tod émtoKdToU
Tou éyv TH 7mOXEL.
1 Concil. Chalced. act. iv. (Labbe, vol. iv. p. 535. B.) ‘O ebdaBéoraroc rpEo-
BuvrEpoc Kat wEpiodeuTne ’AéZavdpoc.
m bid. act. x. p. 647. D. Badéyridy ria érippntoy dvopa . . éxeiporovyce
mpeaBurEepoy Kai WEpLodEUTHY.
" Concil. Constantinop. sub Menna, act. i. p. 563. (Labbe, vol. v. Concil.
p. 37.C 3.) Lépyvog mpecBvrepoc Kai weprodeurie, K. T. r.
Cu. XIV. § 13. CHRISTIAN CHURCH. 189
of wepodeur¢, curator or visitor of the Syrian Churches: yet
still the order of the Chorepiscopi was preserved in many
places. For not only mention is made of them by Gregory
Nazianzen® and St. Basil in the fourth century, but also by
Theodoret?, who‘speaks of Hypatius and Abramius, his own
Chorepiscopi; and in the Council of Chalcedon, in the fifth
century, we find the Chorepiscopi sitting and subscribing in
the name of the bishops that sent them. But this was some
diminution of their power: for in former councils they sub-
seribed in their own names, as learned men agree‘: but now
their power was sinking, and it went on to eo and dwindle
by degrees, till at last in the ninth century, when the forged
Decretals were set on foot, it was pretended that they were not
true bishops, and so the order by the pope’s tyranny came to
be laid aside in the western Church.
Sect. XIII.—Of the attempt to restore the Chorepiscopr in
England, under the name of Suffragan Bashops.
Some attempt was made in England, at the beginning of
the Reformation, to restore these under the name of Suffragan
Bishops. For, as our histories inform us", by an act of the
26th of Henry VIII., an. 1534, several towns were appointed
for suffragan sees, viz. Thetford, Ipswich, Colchester, Dover,
Gilford, Southampton, Taunton, Shaftsbury, Molton, Marl-
© Nazianz. Ep. Ixxxviii. (Colon. 1609. vol. i. p. 843. D 3.) Tlapa rev Kupiwy
pov T&v cuprpecButiowy pabhoy EidaXiov Tod XwoeTioKoTov Kal KeXevaiou,
ove 8& Epyou TPdc THY ONY evrAaBEav amTEecTadKapev.
P Theodoret. Ep. exiii. ad Leon. Tatra dia rev been kai Qeo-
giisordrwy mpecBuTiowy “Yrariov kai ’"ABpapiov rHy XwpeTioKITWY, Kai
"Aduriou Tov tEdpxou THY wap piv povalovTwy Tiv iperépay aywovryy
tidaka. (Schulze, Hale, vol. iv. p. 1192.)
a4 Blondel. Apol. p. 113. Bevereg. Not. in Cone. Ancyr. ¢. xiii. Plures
hujusmodi chorepiscopos constitutos fuisse, ex Actis Conciliorum patet, utpote
quibus ipsi, ceque ac alii episcopi, non interfuerunt modo, sed et subseripserunt,
Exempli gratia, synodo Niczenze I. subscripserunt ex provincia Ccelosyrice Pal-
ladius chorepiscopus et Seleucius chorepiscopus. . . . Et sic in aliis comitiis chor-
episcopi ipsos inter episcopos subscripserunt, idque non ut aliorum episcoporum
locum tenentes, sed pro seipsis. Qui enim aliorum vices gerunt, illud in sub-
scriptionibus significare solent, quod a chorepiscopis nuspiam fit.
r Burnet, History of the Reformation, Oxford, 1829, vol. i. p. 319.
190 THE ANTIQUITIES OF THE - Boox II,
borough, Bedford, Leicester, Gloucester, Shrewsbury, Bristol,
Penreth, Bridgwater, Nottingham, Grantham, Hull, Hun-
tington, Cambridge, Pereth, Berwick, St. German’s in Corn-
wall, and the Isle of Wight. These suffragans were to be con-
secrated by the archbishop, and two other bishops, and by the
act to have the same episcopal power as suffragans formerly
had within this realm: but none of them either to have or act
any thing properly episcopal, without the consent and permis-
sion of the bishop of the city, in whose diocese he was placed
and constituted.
Sect. XIV.—Suffragan Bishops different from the Chorepiscopt
in the primitive Church.
Now any one that compares this with the account that I
have given of the ancient ‘Chorepiscopi,’ will easily perceive
that these suffragans were much of the same nature with
them. But then I must observe that this was a new name
for them: for anciently suffragan bishops were all the city-
bishops of any province under a metropolitan, who were called
his suffragans, because they met at his command to give their
suffrage, counsel, or advice, in a provincial synod. And in this
sense, the word was used in England, at the time when Lin-
wood wrote his ‘ Provinciale,’ which was not above an hundred
years before the Reformation, an. 1430, in his comment upon
one of the constitutions of John Peckham, archbishop of Can-
terbury, which begins with these words, ‘‘ Omnibus et singulis
coépiscopis suffraganeis nostris:” “To all and singular our fellow-
bishops and suffragans :” upon the word Suffragans he has this
note®: “‘ They were called suffragans, because they were bound
to give their suffrage and assistance to the archbishop, being
summoned to take part in his care, though not in the plenitude
of his power.” Whence it is plain that, in his time, suffragan
bishops did not signify Chorepiseopi, or rural bishops; but all
the bishops of England under their archbishops or metropoli-
tans. Thus it was also in other Churches: the seventy bishops
s Linwood, Provine. lib. i. tit. ii. ¢. i. Suffraganeis sie dictis, quia archi-
episcopo suffragari et adsistere tenentur, etc.
Cu. XIV. § 15. CHRISTIAN CHURCH. 191
who were immediately subject to the bishop of Rome, as their
primate or metropolitan, were called his suffragans, because
they were frequently called to his synods; as the reason of the
name is given in an ancient Vatican MS. cited by Baronius*.
Sect. XV.—The Suffragan Bishops of the Roman Province
called by a technical name, ‘ Libra,
And here it will not be amiss to observe, whilst we are
speaking of suffragan bishops, that these seventy bishops, who
were suffragans to the bishop of Rome, were, by a peculiar
technical name, called ‘ Libra ;’ which name was given them
for no other reason, but because of their number seventy.
For the Roman Libra, as antiquaries note", consisted of
seventy solidi, or so many parts; and therefore the number
seventy in any other things or persons thence took the name
of ‘Libra:’ as the seventy witnesses which are introduced
deposing against Marcellinus, in the Council of Sinuessa, that
they saw him sacrifice, are by the author of those acts’ termed
‘ Libra Occidua,’ for no other reason, as Baronius* conceives,
but because they were seventy in number. And GrotiusY
gives the same reason for affixing this title on the seventy
bishops, who were assessors or suffragans to the bishop of
Rome; they were, as one might say, his ‘ Libra,’ or ordinary
provincial council.
t Baron. ann. mlvii. n. xxiii. (Antverp. 1608. vol. xi. p. 243.) Praeter septem
collaterales episcopos erant alii episcopi, qui dicuntur suffraganei Romani penti-
ficis, nulli alii primati vel archiepiscopo subjecti, qui frequenter ad synodos
vocarentur.
u Brerewood, de Ponder. et Pret. ¢. xv.
VY Concil. Sinuess. ap. Crab. tom. i. p. 190. Hi omnes electi sunt viri, libra
occidua, qui testimonium perhibent, videntes Marcellinum turificasse.
x Baron. a, eccii. n. xcii. (Antverp. 1597. vol. ii. p. 739.) Quod inferius acta
synodi in causa Marcellini numerum Ixxii. testium, libram Occiduam nominant :
inde patet, quod heic dicitur ; omnes electi sunt viri libra Occidua, qui testimo-
nium perhibent. [Numerum septuaginta duorum testium esse significatum,
eumque esse dictum Libram Occiduam, quod scilicet ea libra septuaginta duos
solidos contineret, ut ea lege declaratur, qua dicitur: Quotiescunque certa
summa solidorum pro tituli qualitate debetur, aut auri massa transmittitur, in
septuaginta duos solidos libra feratur accepta.]
Y Grot. in Lue. x. i. Romanis episcopis jam olim ]xx. episcopi adsessores
* Libra’ dicti, quod libra Romana tot solidos contineret.
7
192 THE ANTIQUITIES OF THE Boox If.
CHAPTER XV.
OF THE INTERCESSORES AND INTERVENTORES IN THE
AFRICAN CHURCHES.
Srecr. 1— Why some Bishops called Intercessors in the African
Churches.
THERE is one appellation more given to some bishops in the
African councils, which must here be taken notice of, whilst
we are speaking of bishops; which is the name Intercessor
and Interventor; a title given to some bishops upon the
account of a pro tempore office, which was sometimes com-
mitted to them. In the African Churches, and perhaps in
others also, upon the vacancy of a bishopric, it was usual for
the primate to appoint one of the provincial bishops to be a
sort of procurator of the diocese, partly to take care of the
vacant see, and partly to promote and procure the speedy
election of a new bishop. And from this he had the name of
Intercessor and Interventor.
Secr. I].—The office of an Intercessor not to last above a year.
The design of this office was manifestly to promote the good
of the Church ; but it was liable to be abused two ways. For
the Intercessor, by this means, had a fair opportunity given to
ingratiate himself with the people, and promote his own interest
among them, instead of that of the Church; either by keeping
the see void longer than was necessary, or if it was a wealthier,
or more honourable place than his own, by getting himself
chosen into it. To obviate any such designs, the African
Fathers in the fifth Council of Carthage made a decree, that
no intercessor should continue in his office for above a year ;
but if he did not procure a new bishop to be chosen within that
time, another intercessor should be sent in his room.
Cu. XVI. § 1. CHRISTIAN CHURCH. 193
Secr. I1I.—No Intercessor to be made Bishop of the place where
he was constituted Intercessor.
And the more effectually to cut off all abuses, and prevent
corruption, they enacted it also into a law’, that no intercessor
should be capable of succeeding himself in the vacant see,
whatever motions or solicitations were made by the people in
his behalf. So extremely cautious were these holy African
Fathers to prevent abuses in matters of this nature.
CHAPTER XVI.
OF PRIMATES OR METROPOLITANS,
Secr. I.—Some derive the original of Metropolitans from
Apostolical constitution.
THE same reasons which first brought in Chorepiscopi and
coadjutors, as subordinate to bishops in every city-church,
made the bishops of every province think it necessary to make
one of themselves superior to all the rest, and invest him with
certain powers and privileges for the good of the whole: whom
they therefore named their Primate or Metropolitan, that is,
the principal bishop of the province. Bishop Usher* derives
the origin of this settlement from apostolical constitution. So
also Bishop Beveridge”, Dr. Hammond*, Peter de Marca, and
z Concil. Carth. V. can. viii. (Labbe, vol. ii. p. 1216.) Constitutum est, ut
nulli intercessori licitum sit cathedram, cui intercessor datus est, quibuslibet
populorum studiis vel seditionibus retinere ; sed dare operam, ut intra annum
eisdem episcopum provideat. Quod si neglexerit, anno exempto [expleto] inter-
ventor alius tribuatur.
a Usser. de Orig. Episcop. et Metropolit.
b Bevereg. Cod. Can. Vindicat. lib. ii. ¢. v. n. xii. (p. 203, Amstelod. 1697.)
Cum apostoli, coelitus evocati et adjuti, ecclesize, a Christo fundatze, per universum
terrarum orbem propagandze operam navarent, imperium Romanum, ubi religio
Christiana multo citius faciliusque quam apud rudiores gentes suscepta est, ita
dispositum invenientes, omnes ejusdem provincias sigillatim peragrabant ; et
ubicumque aliquos ad fidem Christianam converterant, ecclesiam ibidem insti-
tuebant, ab ista provincia denominabant, in qua constituta est, vel a primaria
VOL. I. oO
194: THE ANTIQUITIES OF THE Book II.
some others. And there are several passages in Eusebius and
Chrysostom which seem to favour this. For Eusebius says4,
Titus had the superintendency of all the Churches in Crete :
and Chrysostom in like manner®, that the apostle committed
to him the whole island, and gave him power to censure all
the bishops therein. He says the same of Timothy‘, that he
was entrusted with the government of the Church in the whole
region or province of Asia. And it is certain the Cyprian
bishops in the Council of Ephesus’ pleaded the privileges of
their metropolitan to be as ancient as the apostles.
Sect. I].—Others from the age neat after the Apostles.
But it may be doubted whether the apostles made any such
general settlement of metropolitans in every province: and the
records of the original of most Churches being lost, it cannot
aliqua ejusdem civitate. Hierosolymis, que istis diebus nondum deleta, pro-
vincize Paleestinee metropolis erat et Judzeze caput, ecclesia prima fundata est,
quze propterea ‘ Ecclesia Hierosolymitana’ dicitur, “H icxAnoia x éy Toic ‘Tepoao-
Avporc, Act. viii. 1. xi. 22. Sie etiam ecclesia in Antiocha, Syrize metropoli,
memoratur, Act. xiii. 1. Et alia in Corintho, metropoli Achaize, 1 Cor.i. 1. 2 Cor.
i. 1. Ad hzee D. Paulum Syriam et Ciliciam peragrasse legimus ecclesias confir-
mantem, Act. xv. 41: necnon Galatiam et Phrygiam, ec. xviii. 23. Syria, Cilicia,
Galatia, et Phrygia, quatuor erant provinciz imperio Romano subdite.
¢ Hammond, Preefat. ad Tit. That Titus, a convert of Paul’s, after employed
by him, was at length ordained by him the archbishop of Crete, there to ordain
bishops in every city, etc.—Id. Dissertat. iv. contra Blondel. e. v.
d Euseb. Hist. Eccles. lib. iii. ¢, iv. (Vales. Amstel. 1695. p. 58, D 2.)
Tepd0eoc ye pny ric év “Edtow rapotkiac toropsirat meWTOG THY EmtOKOTIY
eidnyévar’ we Kai Titoe THy emi Konrne éxxAnowy.
€ Chrysostom, Hom, i. in Tit. (Explan. in N. T. Paris. 1616. vol. v. p. 1692.)
Nijoov OdoKAnoOor . . Kai TOCOUTWY émIOKOTWY KpioLY EréToELEr.
f Chrysost. Hom. xy. in 1 Timoth. (Explan. in N. T. Paris. 1616. vol. v.
p- 1606.) (p. 510. vol. vi. edit. Francof.) Ajo O& éoriy tv TevOev, Ort ExkAnoiay
Aorroy Hy suremcorevpéevoc 6 TipoOEoc, i Kai EOvoc OhoKANPOY TO Tic ’Aciac.
& Concil. Ephes. act. vii. (Labbe, vol. iii. Cone. p. 800. E.) Sancta synodus
dixit : Docete, annon jus ordinandi ex more veteri apud vos habet Antiochenus.
Zenon episcopus dixit: Prius adfirmavimus, quod numquam vel adfuerit vel
ordinaverit, neque in metropoli neque in alia civitate ; sed synodus nostree pro-
vincize congregata constituebat metropolitanum : et oramus, ut vestra sancta
synodus sua sententia nobis consentiat,... ita ut vetus mos, sicut hactenus
robur habuit, ita et nunc habeat, et nullam novitatem in nostra provincia fieri
sinat.
Cu. XVI. § 3. CHRISTIAN CHURCH. 195
be certainly proved they did. De Marea" thinks that though
the apostles gave a model or specimen in Timothy and Titus,
yet they left it to following ages to finish and complete it. Dr.
Cave says', it commenced not long after the apostolic age ;
when sects and ‘schisms began to break in apace, and contro-
versies multiplying between particular bishops, it was found
necessary to pitch upon one in every province, to whom the
umpirage of cases might be referred, and by whom all common
and public affairs might be directed. Perhaps it took its rise
from that common respect and deference, which was usually
paid by the rest of the bishops, to the bishop of the civil
metropolis in every province; which, advancing into a custom,
was afterward made into a canon by the Council of Nice.
Sect. I11.—Confessed by all to have been long before the Council
of Nice.
This is certain, that the Nicene Council speaks of metro-
politans as settled by ancient custom long before, when it
ushers in the canon about them with, ra apyata t0n Koareirw,
‘Let ancient customs* be continued: and then goes on to
speak of the custom in Egypt, which was for the bishop of
Alexandria to have power over all the Churches of Egypt,
Libya, and Pentapolis: which was metropolitical, if not patri-
archal, power. Epiphanius! mentions the same; speaking of
Alexander and Peter, bishops of Alexandria before the Council
h Marca de Concord, lib. vi. c. i. n. ix. p.778. Licet, ut ego quidem existimo,
formam distribuendarum provinciarum, et metropolitarum instituendorum,
apostoli tradiderint; quia tamen id nullibi in sacris scripturis preeceptum est,
et preeterea exsecutio et singularis institutio processu dein temporis facta est
episcoporum cura, qui ecclesiis apostolicis preesidebant fundatis ab apostolis,
duo queedam notatu valde digna contigere. Primum enim inde factum est, ut
veteres hane provinciarum divisionem, non ipsis apostolis, sed patribus et vetustze
consuetudini, tribuerint. (Paris. 1663. vol. ii. p. 61.)
i Cave, Anc. Chr. Gov. p. 92.
k Concil. Niczen. can. vi. (Labbe, vol. ii. Cone. p. 31.) Ta doyaia &0n Kpa-
reirw, Ta dv Aiyiarp Kai AiBiy kai Mevramdda, wore rov ’AdeEavdpeiac
éwioxoTov TavTwy ToiTwy Exe THY tEouciay.
1 Epiphan. Heeres. Ixviii. n. i. (Colon. 1682. vol. i. p. 717. B 7.) Toto eoc¢
ori, rov tv TH ’AXeLavdpeia apxueTioxoroy maone Te Aiyirrov Kai OnBatcog,
Mapawrov re, Kai AiBine, ’Appwrakijc, Mapawriddcg re Kai Ilevramddews,
éyety THY ExkAnotacotiKny Ovoiknory. Conf. etiam Heeres. xix. n. iii.
o>
196 THE ANTIQUITIES OF THE Boox II.
of Nice, he says, they had éxxAnovaoricny dtoiknoww, the
administration of ecclesiastical affairs throughout all Egypt,
Thebais, Mareotes, Libya, Ammoniaca, Mareotis, and Penta-
polis. And Athanasius™, speaking of Dionysius, who was
bishop of Alexandria above sixty years before this council, says
he also enjoyed this power, having the care of the Churches
of Pentapolis and Libya, when Sabellius broached his heresy,
and that he wrote letters of admonition to several bishops of
those parts, who began to be infected with his heresy. These
are undeniable evidences that the bishops of Alexandria were
not first invested with metropolitical power by the Council of
Nice, but only confirmed in those rights which by ancient
custom and prescription they had long enjoyed. And this
was also the case of other Churches.
The Council of Eliberis, in Spain", speaks of a ‘ Primee
Cathedree Episcopus,’ a primate or bishop of the first see: and
those called the Apostles’ Canons (which were the canons of
the Greek Church in the third century) mention a 7pwroc, or
chief bishop in every province, whom the rest were to look
upon as their head°, and do nothing without him. And it
appears from several of Cyprian’s epistles?, that the bishop of
Carthage had a presidency over all the other African bishops,
and power to send his mandates among them. And St. Austin
speaks of the primate of Numidia, as well as the primate of
Carthage, before the schism of the Donatists ; and says, they
gave that for one reason of their schism4, that the primate of
m Athan. de Sentent. Dionys. (Colon. 1686. tom. i. p. 552. A 4.) (tom. i. p. 246,
edit. Paris. 1698.) “Ev IlsvrazoXet rij¢ dvw AiBing tTnvicadra Tiveg THY émt-
oxdrwy eodvncay Ta DaBedrdiov.. TovTo palo Avovictoc, abricg yao sixe
THY péoiuvay THY éKKynotdy éeksivwy, kK. T. Xr.
n Concil. Iliberritan. an. ecev. can. lvili. (Labbe, vol. i. p. 976.) Placuit,
ubique, et maxime in eo loco, in quo prima cathedra constituta est episcopatus,
ete.
© Can. Apost. ¢. xxxiii. (Labbe, vol. i. Cone. p. 32.) Tobe émuoxozove
ixdorouv fOvove sidévat yon Toy tv adroic me@rov, Kai nysicOat adroy we
ceparry, Kai pndiy mparrey mepirroy dvev Tig éxeivov yvoune.
p Cyprian. Ep. xlii. ad Cornel. (Oxon. 1682. p. 87.) Per provinciam nos-
tram heee eadem collegis singulis in notitiam perferentes, ab his quoque fratres
nostros eum litteris dirigendos esse mandavimus.—See also Epist. xl. ad Pleb.
‘Carthag. Epist. xlv. ad Cornel. (p. 91.) Placuit ut per episcopos ... per
omnes omnino istie positos litterze fierent, ete.
q Aug. Brevie, Collat. Tert. die ¢. xvi. (Bened. 1700, vol. ix. p. 388. C.)
Cu. XVI. § 4. CHRISTIAN CHURCH. 197
Numidia was not called to elect and consecrate the primate of
Carthage. And therefore, as both the same St. Austin' and
Optatuss take notice, the Donatists, pretending that the ordi-
nation of Ceecilian, bishop of Carthage, was not valid, because
not performed by a primate, sent for Secundus Tigisitanus,
who was then primate of Numidia, to ordain Majorinus in his
room. Now as all this was transacted several years before the
Council of Nice, so it proves that primates were in Afric ante-
cedent to the establishment of that council.
Sect. 1V.—Proofs of Metropolitans in the second Century.
If we ascend higher yet, and look into the second century,
there are some footsteps of the same power, though not so
evident as the former. Lyons, in France, was a metropolis in
the civil account; and Irenzeus, who was bishop of it, is said
to have the superintendency of the .Gallican Parcecie, or
Dioceses, as Eusebiust words it. Philip, bishop of Gortyna,
in Crete, is styled by Dionysius" of Corinth, bishop of all the
Cretian Churches. Polycrates, bishop of Ephesus, presided’
(vol. vii. p. 393, edit. Froben.) Donatistee longa prosecutione agebant, ut ex
illius auctoritate Carthaginiensis concilii confirmaretur Czeciliani damnatio, quod
ad tot sacerdotes venire noluerit ; quasi non et Primianus ad eos a quibus dam-
natus est, cum eorum factionem cognosceret, simili voluntate non venerit: et
quod non expectaverit Ceecilianus, ut princeps a principe ordinaretur ; cum aliud
habeat ecclesize catholicze consuetudo, ut non Numidize, sed propinquiores epis-
copi episcopum ecclesize Carthaginis ordinent: sicut nee Romane ecclesiz ordi-
nat aliquis episcopus metropolitanus, sed de proximo Ostiensis episcopus.
r Aug. contr. Parmen, lib. i. c. ili, (Bened. 1700. vol. ix. p. 9. B7.) Qui veni-
entes cum Primate suo tune Secundo Tigisitano ... Ceecilianum . . . traditorem
esse censuerunt... Ita contra sedentem in cathedra...episcopum alterum
ordinaverunt.
S Optat. lib. i. p. 41. (p. 19, 20, edit. Paris. 1679.) Suffragio totius populi
Ceecilianus eligitur: et manus imponente Felice Autumnitano [ Aptungitano,]
episcopus ordinatur.... Ab his tribus personis causze confictze sunt, ut vitiosa
ejus ordinatio diceretur. Ad Secundum Tigisitanum missum est, ut Cartha-
ginem veniretur: ete. (Dupin, p. 17.)
t Euseb. H. E, lib. v. ¢. xxiii. (Vales. Amstel. 1695. p. 155. A 8.) Tév cara
TadXiay rapodiv, dc Eionvaiog éreckoren.
u Dionys. apud Euseb. lib. iv. ¢, xxiii, (Vales. Amstel. 1695. p. 116, last line.)
Kai ry txxdyoig 0& Ty wapotkotoy Tépruvay tia rate Novraic Kara Koyrnv
Tapotkiaic tmtoreiiac, Pikirmoy éxioxoTwoy ab’rav amooéyerat,
¥ Euseb. lib. v. ¢. xxiv. (Vales. Amstel. 1695, p. 155.) Tév émi rij¢ ’Aciac
198 THE ANTIQUITIES OF THE Boox IT.
in council over all the bishops of Asia; Palmas, bishop of
Amastris, over the bishops of Pontus; and Theophilus*, of
Ceesarea, with Narcissus of Jerusalem, over the rest of the
bishops of Palestine.
These are the common proofs which are ordinarily alleged
in this case. Yet I shall freely own, that the three last of
them do not cogently prove the thing in dispute. For pre-
siding in council does not necessarily infer metropolitical
power; because they might preside as senior bishops, as
Kusebius says expressly one of them did, viz. Palmas, bishop
of Amastris, we dpyaisratoe moovréraxto, ‘he presided as the
most ancient bishop among them.” Which seems to be noted
by Eusebius not without good reason; for Heraclea, and not
Amastris, was the civil metropolis of Pontus. Blondel from
this passage concludes, that at this time the senior bishops
in all places were the metropolitans. But this does not suffi-
ciently appear to have-been the custom any where else but in
the African Churches, of which I shall presently give an
account: for the other instances that have been given, seem
rather to make it evident that the bishops of the civil metro-
poles were generally the primates or metropolitans in the
Church also.
Sect. V.—By what names Metropolitans were anciently called.
It is true, indeed, none of these are expressly called Metro-
politans: for that name scarcely occurs in any ancient record
before the Council of Nice: but they were at first termed
mowro, and Kepadat, chief bishops, and heads of the province,
as the Apostolical Canon’ styles them. After-ages gave them
other names, as that of archbishops, at Alexandria” and other
émiokoTwy TO Tadar TpOTEPOY adToig Tapadobiy diagudrarrew oe yonva
Ouioxupiomévwy, nyeito oduKparne.
* Euseb. lib. v. ¢. xxiii. (Vales. Amstel. 1695. p. 155. A.) éperar eioére viv
Tax Kata Tahaorivyy tyvikads cvyKeKpoTnpivwy yoady), @y mpovTéraKro
Oedgiroe Tij¢g vy Katoapeig wapotkiag éxicxoroc, kai Napxiocoe rie év ‘Iepooo-
Avpouc. ... Tay re katd Udyvrov étmickorwy wv Tddpag we apxatérarog
TOOUTETAKTO.
Y Can, Apost. ¢. xxxiii. vide supra not. (0). p. 196.
“ Epiph. Heer. lxviii. n. i. (Colon. 1682. vol. i. p.717. AJ1.) ‘O piv Medqriog
iv T@ Seopwrnpip Kabepypévog Hv, abtog TE Kai ot mpoEpnpévOL papTUPEC,
Cu. XVI. § 6. CHRISTIAN CHURCH. 199
places, till that name became appropriate to the Patriarchs.
The Council of Sardica* styles them apyor rij¢ trapyiac,
Exarchs of the province. St. Austin sometimes calls them
Principes *, princes ; and Pope Hilary’, Monarchs. But these
being titles of secular grandeur, and savouring too much of
absolute sovereignty and dominion, were expressly prohibited
by the third Council of Carthage, which ordered, that no su-
perior bishop should be called High-Priest, or Prince of the
Priests‘, but only ‘ Primze Sedis Episcopus,’ Primate, or Senior
Bishop. Hence it was that those bishops, who in other parts
of the world were called Metropolitans, in Afric had commonly
the name of Primates; though we sometimes meet with the
name Metropolitan ° in the African councils also.
Sect. V1.—Primates in Afric called ‘ Senes, because the oldest
Bishop was always Metropolitan.
But these primates in Afric are frequently called Patres
and Senes. As in the African code Xantippus, primate of
Numidia, is once and again‘ styled ‘Senex’ Xantippus. And
dua TP Tooetonuérw Tlérowp ry ric ’AdeLavdpsiac aoxeT oko w.—Heeres,
Ixix, mn. i, “Oat éxkAnoiat ripe KaQodKhe éxkAnoiac év "AreEavoosia vd Eva
apxXeTisxoroyv odoat, K. Td. (p. 727. C 9.)
@ Concil. Sardic. ¢. vi. (Labbe, vol. ii. p. 632. B 4.) Xo 7poTEpoy éxetvoy Toy
évanopsivarta érioxoTov brommmrvhnoKkecOa dia yoappatwy rov tEapxyou Tig
émapxiac, Neyw 01) Tov éxioxdrov Tijc HynrooroXEewe, Ort AZtot Ta TANON TroL-
péva adroic Sobijvar’ iyotpat Kadwe exew Kai rodroy sKdéyecOar, iva mapa-
yévnrat.
> August. Brevic. e. xvi. (Bened. 1700. vol. ix. p. 388. C 6.) (tom. vii. p. 393,
edit. Basil. 1528.) Quod non exspectaverat Czecilianus, ut princeps a principe
ordinaretur.
¢ Hilar. Ep. ad Leont. Arelat. Baron. a. eccclxii. tom. vi. p. 263. Miramur
fraternitatem tuam ita legis catholicee immemorem esse, ut queeque iniqua et
contra patrum nostrorum statuta in provincia, quee ad monarchiam tuam per-
tinet, si ipse aut non vis, aut non potes, etiam nec nos silentii tui taciturnitate
permittas corrigere. (Antverp. 1603. vol. vi. p. 258.)
¢ Cone. Carth. III. ¢. xxvi. (Labbe, vol. ii. Cone. p. 1171.) Prime sedis
episcopus non appelletur princeps sacerdotum, aut summus sacerdos, aut aliquid
hujusmodi, sed tantum prime sedis episcopus.
© Cone. Carth. III. c. xxxix. Cone, Carth. IV. ¢.i. (tom. ii. p.1199, C 8.) Cum
in his omnibus examinatus, inventus fuerit plene instructus, tune cum consensu
clericorum et laicorum, et conventu totius provincize episcoporum, maximeque
metropolitani vel auctoritate vel preesentia ordinetur episcopus.
f Cod. Can. Afric. Eccles. ec, xe.:(Labbe, vol. ii. Cone, p. 1105. A 9.) Te
200 THE ANTIQUITIES OF THE Boox II.
St. Austin, writing to him, inscribes his epistle® ‘ Patri et Con-
sacerdoti Seni Xantippo. And thus in many other epistles ®,
writing to the primates, or speaking of them, he gives them
the name of Senes. And there was a peculiar reason for
giving them this name in Afric. For here the primacy was
not fixed, as in other places, to the civil metropolis, but always
went along with the oldest bishop of the province, who suc-
ceeded to this dignity by virtue of his seniority, whatever place
he lived in. In other parts of the world the bishop of the
civil metropolis was commonly metropolitan in the Church
also; and so it was ordered to be by several canons both of
the Eastern and Western Churches. The Council of Antiochi
bids all bishops observe, that the bishop of the metropolis has
the care of the whole province, because all men that have
business or controversies to be decided, resort from all parts to
the metropolis. And the Council of Turin* upon this foot
determined a dispute about primacy betwixt the two bishops
of Arles and Vienna; decreeing that he that could prove his
city to. be the metropolis, should be the primate of the whole
province. The Council of Chalcedon has two canons', appoint-
aywraty yépovTs Zayktinwy. Can.c. (ibid. p. 1117. A.) poe ror yépovra
ZayKrir7oy.
§ August. Ep. ecxxxvi. (Bened. 1700. vol. ii. p. 116. C.) “Domino beatissimo
et venerabiliter suscipiendo patri et consacerdoti Seni ene in Domino
salutem.
h Aug. Ep. exlix. (Bened. 1700. vol. ii. p. 63. A.) Quod Senex Mopalins
‘defunctus sit, jam vos audivisse quis dubitet ?—clii. Silvanus Senex, ete.—
ecxxxv. (p. 115. D7.) Nec ego tamen tacui apud venerabilem et debita mihi
pro ejus meritis honorificentia suscipiendum fratrem et collegam meum Senem
Aurelium, etc.—cclxi. Habebam de quo cogitabam paratum presbyterum,
propter quem ordinandum, sanctum Senem, qui tunc primatum Numidize gere-
bat, de longinquo ut veniret rogans litteris impetravi. (ii. p. 591. F 5.)
i Concil. Antioch. can. ix. (Labbe, vol. ii. p. 565.) Tod¢ cal’ éxaorny
émapxiav éwtoKkdrrouc eidévar xox) TOY év TY pHTPOTOAEL TOOECTWTA ETIOKOTOY,
kai THY doovTida avadixecar TWacNe Tie éwapyiac, Oia TO tv TH pyTpoTodre
mavraxo0Eev ouvrpexXety TAaVTag TOUS TWOaypaTa EXOVTAC.
k Cone. Taurin. ec. ii. (Labbe, vol. ii. p. 1156.) Qui ex eis approbaverit suam
civitatem esse metropolim, is totius provinciz honorem Primatus obtineat.
! Concil. Chalced. ¢. xii. (Labbe, vol. iv. p. 762. C 3.) “Ooar Hn worse dua
yoapparwov Bacikdy ry ric pyrpoTodewe éerysnOnoay Svopari, povne amo-
NavéiTwoay THC TiLAC, Kai O THY éxkAnolay av’THe OtotkKHy éxioxomoc, Ondovere
swlopévory TH KaTa adHOEay pyrpoTodrE THY oiKketwy OuKatwy.—Can. xvii. Et 0é
Cu. XVI. § 6. CHRISTIAN CHURCH. 901
ing those cities to be metropoles in the Church which were so
in the civil division of the empire. And the Council of Trullo™
has one to the same purpose.
But in the African Churches it was otherwise: for they
were governed by rules and canons of their own; and their
rule was, to let the primacy remove from city to city, and still
go along with the senior bishop, without any regard to the
civil metropolis, except only at Carthage, where the Bishop was
a fixed and standing metropolitan for the province of Africa,
properly so called. But in Numidia and Mauritania this honour
was moveable; as may appear from this one instance. Con-
stantina was the civil metropolis of Numidia, as we learn both
from the ancient Notitia of the empire, and one of the canons”
of the African code, which expressly styles it so: yet the pri-
macy was so far from being settled here, that we never so much
as find that the bishop of Constantina was at any time the
primate; but in Constantine’s time, Secundus Tigisitanus®
was primate of Numidia; in St. Austin’s time Megalius, bishop
of Calama, was primate, who, by virtue of his office”, ordained
St. Austin bishop; afterwards Xantippus, of Tagasta‘, suc-
Tic te BaoruKie sZovciac éxawvicOn wérLc, 7) avOrc katyicOein, TOLG TOALTLKOLG
cai Snpootote rirrotg Kai THY ékkAnovacTUGY TapoiKWy 7 raéic akoN\ovbEiTo.
m Cone. Trull. e. xxxviii. (Labbe, vol. vi. p. 1159.) Tov de rév wartépwy
reOivra kavéva Kal Husic mapapudarropev, Toy oUTw StayopevovTa® ti TLC éK
Baowtkye éZovciac, x. tr. Vide not. (1) p. 200.
n Cod. Can. Eccles. Afric. ¢. 1xxxvi. (Labbe, vol. ii. Cone. p. 1001. C 2.)
"Hoece aot Toc émvoKdroie Toig Ev TavTY TY cvvddw broypabacty, iva TO
paroixov cal dpxérurov rig Novpidiag, kai sig ry mowTHny Kabédpay Ds
Kai cig THY pnTrpdToAW Kwyoraytivar.
© Aug. contr. Parmen. lib. i. ¢. iii. (Bened. 1700. vol. ix. p. 9.) Qui venien-
tes cum primate suo tune Secundo Tigisitano, ete.—Epist. Ixviii. ad Januar.
(Bened. 1700. vol. ii. p. 62. D 2.) Illud tamen nullo modo pretermittendum
est, quomodo Felicis Aptungensis, quem fontem omnium malorum in concilio
Carthaginensi, ab Secundo Tigisitano primate patres vestri fuisse dixerunt,
urgentibus apud Imperatorem vestris, publico judicio caussa discussa atque
finita sit.
P Possid. Vit. Aug. ¢. viii. (Bened. 1700. vol. x. append. p.176. D 3.) Adveniente
ad ecclesiam Hipponensem tune primate Numidize Megalio Calamensi episcopo.
4 Cone. Milevit. I. in Cod. Afr. ¢. Ixxxiv, Xantippus prime sedis Numidize
episcopus. August. Epist. cexvii. (Bened. 1700. vol. ii. p. 111.) Collega
noster Xantippus Tagosensis [Thagastensis] dicit, quod eum primatus ipse
contingat, &e,
202 THE ANTIQUITIES OF THE Book II.
ceeded by virtue of his seniority, whence he is always styled
in St. Austin’, and the African councils *, Senex Xantippus.
This is sufficient to show that the primacy in Afric was not
confined to the civil metropolis, but was always conferred upon
the senior bishop, whose senicrity was reckoned from the time
of his consecration. Some there are who pretend to say, that
these African primates, notwithstanding this, were subject to
the bishops of the civil metropoles, who were properly the me-
tropolitans. But there is no ground for this opinion ; and it is
justly exploded by De Marca‘ and others, who have occasion-
ally touched upon this subject.
Secr. VII.—How African Bishops might forfeit their Title to
the Primacy.
It is true, indeed, by the African discipline a bishop might
lose his primogeniture, and so forfeit his title to the primacy ;
as is evident from a passage in St. Austin", which speaks of
such a punishment inflicted upon one Priscus, a Mauritanian
bishop, who for some misdemeanour was denied this privilege,
though he still kept his bishopric: but in such cases the pri-
macy did not devolve to the bishop of the civil metropolis, but
r August. Ep. eexxxvi. vide supra not. (g) p. 200.
S Cod. Can. Afr. ce. xe. et c. vide not. (f) p. 199.
t Marca, Dissert. de Primat. Lugdun. n. iii. p. 11. (Venet. 1770. p.6.) Licet e
sex provinciis, ex quibus Africana dicecesis constabat, duee Mauritanie, Numidize,
Byzacena, et Tripolitana, sua queeque metropoli in ordine imperii non carerent,
prima tamen sedes ecclesiastica non erat illi addicta, sed episcopum seniorem
sequebatur..... Solius Carthaginis splendor id obtinuerat, ut illius civitatis
episcopus primas esset proconsularis provincice, immo vero et caput reliquarum
quinque provinciarum, quas enumeravi. Non moror in probando speciali isto
Africanarum ecclesiarum usu, qui primatum provinciee non civitatibus, sed per-
sonis dabat. Abunde id preestiterunt eruditi viri, adductis et discussis locis ex
Augustino, Africanis conciliis, Gregorio primo, et Leone nono petitis : explosa
recentiori quadam opinione, que primates vagos et desultorios in Africa ratione
antiquioris ordinationis fatetur, sed metropoleon episcopis subditos fuisse frustra
contendit. Albaspin. Not. in Optat. lib. i. p. 121. Stillingfl. Hist. of Separ.
pt. iii. § ix. p. 253. Fell. Not. in Cone. Carth. ap. Cypr. p. 230.
u Aug. Epist. eclxi. (Bened. 1700. vol. ii. p. 592. F 11.) Exsistunt exempla,
ipsa sede apostolica judicante, vel aliorum judicata firmante, quosdam pro culpis
quibusdam, nec episcopali spoliatos honore, nee relictos omnimodis impunitos,
Quee ut a nostris temporibus remotissima non requiram, recentia memorabo.
Clamet Priscus, provincize Czesariensis episcopus, Aut ad Primatum locus, sicut
ceeteris, et mihi pater debuit ; aut episcopatus mihi remanere non debuit, ete.
7
Cu. XVI. § 8. CHRISTIAN CHURCH. 203
to the next in order, who could prove himself senior by conse-
cration.
Sect. VIII.—<A Register of Ordinations to be kept in the Pri-
mates Church.’ And all Bishops to take place by seniority, &c.
And because disputes sometimes arose about seniority ; to
prevent these, several good orders were made by the African
Fathers relating to this matter. As first, that a Matricula,
or Archivus, as they called it, should be kept both in the pri-
mate’s church’, and in the metropolis of the province, for
bishops to prove the time of their ordination by.
Then secondly, every bishop was to have his letters of ordi-
nation subscribed by his ordainers, and dated with the year
and day of his consecration*. Thirdly, all bishops were to
take place according to seniority, and so sit and vote, and
have their names subscribed in council; which was a rule not
only in Afric’, but in all other Churches, being enacted by
several councils”, and inserted into the civil law? by Justinian
the emperor. But they were the more nice in observing this
in Afric, where the primacy went by seniority, lest the neg-
lect of it should have bred confusion among them. Insomuch
that St. Austin” blames Victorinus, (who pretended to be
VY Concil. Milevit. in Cod. Afr. c. Ixxxvi. vide supra not. (n) p. 201.
x Cone. Milevit. c. xiv. (Labbe, vol. ii. p. 1541.) Placuit, ut quicumque ab
episcopis ordinantur, litteras accipiant ab ordinatoribus suis, manu eorum sub-
seriptas, continentes consulem et diem, ut nulla altercatio de posterioribus vel
anterioribus oriatur.
y Cone. Milevit. ¢. xiii. ibid. B 5. Posteriores anterioribus deferant, nec eis
inconsultis aliquid agere preesumant. Vit. Fulgent. ce. xx. Inter episcopos,
tempore ordinationis inferior, ultimus sedebat.
% Concil. Bracar. I. can. xxiv. (Labbe, Cone. ii. ¢. vi. vol. v. p. 840.) Item
placuit, conservato metropolitani episcopi primatu, czeteri episcoporum, secundum
suze ordinationis tempus alius alio sedendi deferat locum. Tolet. IV. ¢. iv.
(Labbe, vol. v. p. 1704.) Hora prima diei ante solis ortum ejiciantur omnes ab
ecclesia, obseratisque foribus cuncti ad unam januam, per quam sacerdotes
ingredi oportet, ostiarii stent ; et convenientes omnes episcopi pariter introéant,
et secundum ordinationis suze tempora resideant.
4 Cod. Justin. lib. i. tit. iv. ¢. xxix. (Amstel. 1663. p. 29.) Tordy dua re
pyntpoToNry cuviovTwy OeopieoraTwy imiokdrwy THY KaTa THY Tak THE
XElpoTOViag TOWTEVOYTWY.
> Augustin. Ep. eexvii. ad Victorin. (Bened. 1700. vol. iii. p. 111. A 3.) Legi
in eadem tractoria etiam ad Mauritanias esse scriptum, quas provincias scimus
204: THE ANTIQUITIES OF THE Boox II.
primate of Numidia) only because in his Tractoria, or letter
of summons to a provincial council, he wrote the names of the
Numidian bishops in a confused order, and put Austin’s name
before many of his seniors: which was a thing, he says, equally
injurious to them, and invidious to himself—So cautious was
he of doing any thing that might seem to entrench upon this
rule, for fear of breeding confusion in the government of their
Churches.
Sect. [X.—Three sorts of Honorary Primates, besides the Pri-
mate im power.
1. Primates Avo.
I must here take notice further, that besides the primacy of
power, there was in most provinces also a primacy of honour ;
whence some bishops had the name and title of primates, who
had not the jurisdiction. And these were of three sorts: 1.
The ‘ Primates zevo,’ the oldest bishop in each province next
to the metropolitan. They had no power above others, except
when the metropolitan was some way disabled, or unqualified
for discharging his office, by irregularity or suspension: then
his power of course devolved to the senior bishop of the pro-
vince. And this, I conceive, was the reason why the bishop
of Amastris® presided in council over the bishops of Pontus,
when yet Heraclea, and not Amastris, was the metropolis of
the province.
Sect. X.—2. Titular Metropolhitans.
The second sort of honorary primates were the titular
metropolitans, which were the bishops of such cities as had
the name and title of civil metropoles bestowed on them by
suos habere primates. Quod si et ex eis ad Numidiam convocandum esset con-
cilium, oportuit utique ut aliquorum Maurorum episcoporum, qui illic priores
sunt, nomina in tractoria ponerentur: quod in ista tractoria non reperiens,
multum miratus sum. Deinde ad ipsos Numidas ita perturbato et neglecto
ordine scriptum, ut nomen meum tertio loco invenerim, qui novi quam post
multos episcopos factus sim: que res et aliis injuriosa est satis, et mihi invi-
diosa.
© Euseb. lib. v. ¢, xxiii. (Vales. Amstel. 1695. p. 155. A 7.) Téyv cara Idy-
Toy émiokomwy wy Ilddpac we (he presided as the senior bishop) dpyairaro¢
‘a:
7 POUTETAKTO.
Cu. XVI. § 10. CHRISTIAN CHURCH. 905
some emperor, without the power and privileges, which were
still retained to the ancient metropolis of the province. Thus
Marcian the emperor dignified the city Chalcedon with the
title of a metropolis, and the honour was confirmed to the
bishop by the Council of Chalcedon? itself, only with a ‘salvo
jure’ to the rights of Nicomedia the old metropolis: from that
time therefore the bishop of Chalcedon styled himself Metro-
politan of Bithynia, as may be seen in the acts® of the sixth
general council. The same honour was done to the city and
bishop of Nice, in the Council of Chalcedon’ likewise. So
that here were three metropolitans in one province, but one
only had the power ; the privileges of the other two were only
honorary, to sit and vote in council next to their metropolitan.
Yet this gave such bishops an opportunity to exalt themselves;
and sometimes they so far encroached upon the rights of the
first metropolitan, as to draw off his suffragans, and divide the
province with him. Thus it was with the bishop of Nice, who
before the time of the sixth general council, had got a synod of
suffragans under him. fF or so Photius subscribed himself, in
that council, bishop of Nice? and metropolitan of Bithynia, for
himself and the synod that was under him.
4 Concil. Chaleed. act. vi. (Labbe, vol. iv. p. 612. B 4.) ‘O Oedraroc Kai evoe-
Béoraroc pov Seomdtnc mode THY ayiay obvodoy Eimer’ Eic ripny Tipe Te ayiac
paprupoc Edpnpiac, Kai ric vpErspac SovdTyTOC, THY Kadynooviwy ody, ev
y THC aytac TioTEwg adVOdoE CisKpoTHON, pyTpoTOAEWC ExELY TOEGBeia 2OE-
oTricapev, OvOomaT. MOvy Tav’THY TinoaYTEC, Gwlopévov Onrady TH Nekopy-
Oéswv pnrpordre Tov tOiov d&wparog. dvrecg éBdnoav’ Arcaia 7) Koiowe Tov
Baciréwe.
€ Cone. Gen. VI. act. xviii. (Labbe, vol. vi. p. 1030. E 7.) “Iwdvyne é\a-
Xtorog émicxorog Tg Kadynooviwy pnrpomddewe Tij¢ Biuydy éirapxiac
dpicacg vréypava. See following note, (g.)
f Cone. Chaleed. act. xiii. (Labbe, vol. iv. p. 716. B.) Td Oetoy yodppa rijc
Oeiac AEEewe Odadevtiviavod Kai ObddEVTOC, THYiKav’TA TH Nikatwy Tapacyoy
TO pyTpoToALTiKOY OikaLoy, lOuKwg TapaKedederat THY GrAWY pdév dpaipEioOat
TONEWY.
Ibid. At vopobsciat dvouare pynrpomddewe pov éripnoay thy
Nikaéwy, Toorimarat O& THY oLTHY éiricKdTwY Tig tmapxiag TH Typ povy. §
& Cone. Gen. VI. act. xviii. (Labbe, vol. vi. p. 1080. C.) Bawrioc, thé Oot
taioxomog TiS Nikatwy pnrpoTddewe Tij¢ Bivvy érapyiac, irip tuavrow
Kai THC Um sue cuvddov dpoiwe brEonpyvapny.
206 THE ANTIQUITIES OF THE - Boox II.
Sect. XI.—8. The Bishops of some Mother-Churches, which
were honoured by ancient custom.
Besides these there were a third sort of primates, who though
they were neither bishops of titular metropoles, nor the oldest
bishops of the province, yet took place of all the rest, by a
general deference that was paid to them, out of regard to the
eminency of their see, being some mother-church, or particu-
larly honoured by ancient prescription. This was the case of
the bishop of Jerusalem. That city was no metropolis of the
empire, but subject to Caesarea the metropolis of Palestine :
yet in regard that it was the mother-church of the world, this
peculiar honour was paid to it, that the bishop thereof was
always next in dignity to the metropolitan of Ceesarea, and
took place of all the other bishops of the province: and this pri-
vilege was confirmed to him by the Nicene Council", which made
a canon to this purpose: that whereas by ancient custom and
tradition, the bishop of Aélia had a particular honour paid him,
the same should be continued to him, still reserving to the
metropolis the dignity and privilege which belonged to it.
Some fondly imagine! that this canon gave the bishop of Jeru-
salem patriarchal power; whereas it does not so much as
make him a metropolitan, but leaves him subject to the metro-
polis of Palestine, which was Ceesarea, as St. Jerome* informs
us: whose words clear the sense of this canon, and prove that
the bishop of Jerusalem was no metropolitan, nor inde-
pendent of his metropolitan, as Valesius! imagines, but had
h Cone. Niceen. ¢. vii. (Labbe, vol. ii. p. 32.) “Ezesds) cvvnOea kexparnke
Kai wapadocte dpyaia, wore Tov tv AiXria éxiokorwoy riaoOa, éxéTw TiIpVY
akodovbiay Tie TYyLic, TY pyTooTOAEL wlopévov Tov oikElov akiwparoc.
i Sylvius, Addit. ad Carranz. Summ. Concil. p. 70, edit. Colon. Habeat con-
sequenter honorem, id est, post Romanum, Alexandrinum, et Antiochenum
episcopum.
k Hieron. Ep. Ixi.ad Pammach. Hoc ibi decernitur, ut Palestine metro-
polis Ceesarea sit.
1 Vales. Not. in Euseb. lib. v. c. xxiii. (p. 92. C 2.) Ceesariensis episcopus,
ante concilium Niczenum et diu postea, metropolitani honorem et dignitatem
semper obtinuit ; ita ut omnibus Palestine conciliis presideret tamquam
primze sedis episcopus. Nihilominus tamen Hierosolymorum episcopis honor
semper est habitus, utpote apostolicze ecclesize, quee prima episcopum habuisset.
Cu. XVI. § 11. ‘CHRISTIAN CHURCH. 207
only the second place of honour assigned him next to his me-
tropolitan, which was that honorary primacy which the bishops
of Jerusalem had always enjoyed, because, as the Council of
Constantinople words it™, Jerusalem was the mother of all
other Churches.‘
Sect. XII.—The Offices of Metropolitans. 1. To ordain
their Suffragan Bishops.
But leaving these honorary primates, who had little more
than a name, I am here to show what were the offices and
privileges of those who were properly metropolitans : and they
were these that follow. First, they were to regulate the elec-
tions of all their provincial bishops, and either ordain, or autho-
rize the ordination of them. No bishop was to be elected or
ordained without their consent and approbation: otherwise
the canons pronounce both the election and ordination null.
The xvooe, or ratification of all that is done, says the Council
of Nice", belongs to the metropolitan in every province. And
again, if any bishop is made without the consent of the metro-
politan, this great synod pronounces such an one to be no
bishop °. The same rule is repeated in the Councils of Antioch?,
Laodicea4, Arles", Turin’, Sardicat, Ephesus", and Chalcedon’.
Itaque quodam honoris privilegio fruebantur ejus sedis episcopi ; nec Czesa-
riensi episcopo subjacebant, sed erant avroxégadot,
m Cone. Constantinop. I. Ep. ad Damas. (Labbe, vol. ii. p. 966. B 2.) Tipe dé
pnrodc anacwy Téy éixkAnowy Tijc év ‘TepoocoAdpotc.
n Cone. Nic. c. iv. Td 6& Kipoc THY ywopivwy didocOa Kal’ Exaorny
émapylay T~ pNnTpoTONITy.
© Tbid. c. vi. p. 31. D. KacdXov d2 rpddnXor exetvo, Ore et TLC Ywpic yYwuNC
Tov pnrpoToNirov yévouro émioKxomoc, TOY TowwUTOY 1 pEyady ovYOdDE WoLCE
py Oesiv eivat érioxoror.
P Cone. Antioch. ¢. xix. (Labbe, vol. ii. p. 569.) “Ezickoroy py xetpororet-
o0at Oixa ouvddou kai mapovciag Tou ty TH wHTpoTOALL The éwapyiac.
4 Cone. Laod. ¢. xii. (Labbe, vol. i. p. 1497.) epi rod, rodg émicxdzove
Kpic&s TOY pnTpoTONTOY, Kai TOY Tipe ExioKkdTwY, KaDicoracOat Eig THY éK-
KAnoLaoTiKHY apxXny.
r Concil. Arelat. II. e. v. (Labbe, vol. iv. p. 1011.) Episcopum sine metro-
politano, vel epistola metropolitani, vel tribus comprovincialibus, non liceat
ordinare.—Can. vi. Illud ante omnia clareat, eum qui sine conscientia metro-
politani constitutus fuerit episcopus, juxta magnum synodum esse episcopum non
debere.
208 THE ANTIQUITIES OF THE Boox II.
And whereas some pretend that the African primates had
not this power, the contrary appears evidently from several
eanons of their councils. ‘The second Council of Carthage
says *, No one shall presume to ordain a bishop without con-
sulting the primate of the province, and taking his precept,
though many other bishops should join with him. The third
Council of Carthage requires but three bishops to the ordina-
tion of a bishop: but then they must be such as are expressly
authorized by the metropolitan’. And the fourth Council
requires either his presence”, or at least his authority and
commission. Here a primate and a metropolitan are the same
thing, viz. the senior bishop of the province, who usually went
to the Church, where the new bishop was to be placed, and
consecrated him with his own~hands, as St. Austin and
Possidius * testify, who are good witnesses of their practice.
8 Cone. Taurin. c. i. (Labbe, vol. ii. p. 1155.) Cum primum omnium vir
sanctus Proculus Massiliensis episcopus civitatis se tamquam metropolitanum
ecclesiis, quae in secunda provincia Narbonensi posite videbantur, diceret
preeesse debere, atque per se ordinationes in memorata provincia summorum
fieri sacerdotum, etc.
t Concil. Sardic. ¢. vi. Xo mporepov, x. 7. A. Vide supra not. (a) p. 199.
u Concil. Ephes. Decret. de Epise. Cypr. (Labbe, vol. iii. p. 802.) “Egovot
TO dvEeTnosaoToY Kai aBiacroy ot THY ayiwy éxkkynoLy THY KaTa zT)Y Kizpoy
TOOECTHTEC, KATA TOdG Kavovac THY bciwy TaTEOWY Kai TI}V apyatay ouvy-
Devav, Ov EavToy Tag yElpoToviac THY EvaBETTATWY ETLOKOTWY TOLOUPMEVOL.
v Cone. Chaleed. act. xiii. (Labbe, vol. iv. p. 713.) Tod Kipog rév yvopé-
vw dice Kal’ Exdorny trapxiay Tp pnrpoToXiry.—Can. xxv. p. 768. *Ezet-
On Tivec TOY pnrpoTOAITGY .. dvaBdddovTa Tag XELpOTOViag THY ETLOKOTWY,
gy ee
x Concil. Carthag. II. ¢. xii. (Labbe, vol. ii. p. 1162.) Inconsulto primate
cujuslibet provincize, nemo preesumat, licet cum multis episcopis, sine ejus
przecepto episcopum ordinare.
y Cone. Carth. IIT. ¢. xxxix. (Labbe, vol. ii. p. 1173.) Non minus quam
tres sufficiant, qui fuerint destinati [a metropolitano directi] ad ordinandum
episcopum.
z Concil. Carth. 1V. ¢. i. (Labbe, vol. ii. p. 1199. C 11.). Conventu totius
provincize episcoporum, maximeque metropolitani vel auctoritate vel preesentia
ordinetur episcopus.
a Aug. Ep. eclxi. Propter quem ordinandum, sanctum Senem, qui tune
primatum Numidize gerebat, de longinquo ut veniret rogans litteris impetravi.
Possid. Vit. Aug. ¢. viii, Adveniente ad ecclesiam Hipponensem tune
primate Numidize Megalio,..... episcopatum suscipere contra morem ecclesiz,
suo vivente episcopo, presbyter recusabat.
Cn. XVI. § 15. CHRISTIAN CHURCH. 909
Sect. XIII—This power continued to them after the setting
. up of Patriarchs.
Nor was this power at all infringed by the setting up of
patriarchs above'them. For though the metropolitans were
then to be ordained by the patriarchs, and obliged to attend
on them for it, who before were ordained by their own provin-
cial synod ; yet still the right of ordaining their own suffragans
was all along preserved to them, and expressly confirmed by
the Council of Chalcedon”; nor do we ever find any patriarch
assuming this power, except the bishop of Alexandria, for a
particular reason; of which I shall give an account in the fol-
lowing chapter, sect. 11.
Sect. XIV.— Yet this power not arbitrary, but determined by
the major Vote of a Provincial Synod.
But here I must observe, that this power of metropolitans
was not arbitrary: for though no bishop was to be elected or
ordained without their consent, yet they had no negative voice
_in the matter, but were to be determined and concluded by
the major part of a provincial synod. For so the Council of
Arles* decreed, that if there arose any doubt or hesitation
betwixt the parties, the metropolitan should side with the
greater number. And the Council of Nice4 to the same pur-
pose: “‘ If two or three out of a contentious humour shall oppose
the common election, duly and regularly made according to
the canons of the Church, in this case let the majority of voices
prevail.” 7
Sect. XV.—WMetropolitans to be chosen and ordained by their
own Provincial Synod.
And the same rule was to be observed in the ordination of
metropolitans themselves, who were to be chosen and conse-
> Cone. Chaleed. act. xvi. fin. (Labbe, vol. iv. p. 818, tot.)
© Concil. Arelat. II. ¢. v. (Labbe, vol. iv. p. 1012.) Si inter partes aliqua
nata fuerit dubitatio, majori numero metropolitanus in electione consentiat.
4 Cone. Nie. can. vi. (Labbe, vol. ii. p. 32. D 4.) "Edy pévroe ry ows wdvtwy
Widow, cbdeywp obey, Kai Kara cavova éxkAnovacriKdy, Ovo rpsic Ov oixeiay
pirovekiay avTiiéywot, KoaTEiTw 4 THY wrEYWY WHpoc.
¥OL« I. Fr
210 THE ANTIQUITIES OF THE Book II.
crated by their own provincial bishops ; who were not obliged
to send for a metropolitan out of another province to do it,
but they had power to do it in their own provincial synod among
themselves. This, St. Austin says, was the custom of the
Catholic Church, both in Afric and at Rome. And therefore,
when the Donatists objected against Czecilian primate of Car-
thage, that his ordination was uncanonical, because he had not
sent for the neighbouring primate of Numidia to come and
ordain him, his answer was®, that Ceecilian had no need of this;
since the custom of the Catholic Church was otherwise, which
was not to have the Numidian bishops to ordain the bishop of
Carthage, but the neighbouring bishops of the province of Car-
thage ; as it was not the custom at Rome to send for a metro-
politan out of another province, to ordain the bishop of Rome,
but he was always ordained by the bishop of Ostia, a neigh-
bouring bishop of the same province.
It is true there is a canon in the Council of Sardica‘, which
orders the bishops of the next province, as some interpret it,
to be called in to the ordination of a metropolitan, rovg azo
Tig TAnoLOoXwpov érapyxiag émiskdrouc. But this perhaps may
as well be rendered, ‘the neighbouring? bishops of the same
province ;’ and since custom and the practice of the Church,
which is the best interpreter of doubtful canons, does mani-
festly favour this sense, there is some reason so to understand
it. But however it be, here is no mention of one metropolitan
having a right to ordain another. From which it appears, that
in these times no metropolitan was obliged to go or send out
of his own province, much less to Rome, for his ordination ;
but all was to be done by his suffragans in his own Church.
e Aug. Brevic. Collat. tert. die, c. xvi. (Bened. 1700. vol. ix. p. 388.) Non
exspectavit Czecilianus, ut princeps a principe ordinaretur ; cum aliud habeat
ecclesize catholicze consuetudo, ut non Numidize, sed propinquiores episcopi
episcopum ecclesize Carthaginis ordinent: sicut nec Romane ecclesize ordinat
aliquis episcopus metropolitanus, sed de proximo Ostiensis episcopus.
f Cone. Sardic. ¢. vi. (Labbe, vol. ii. p. 632. C 2.) Xp d& peraxadeioOar Kai
rovc amd Tie TANotoywpou émapxiag éTLoKOTOUE POG THY KaTaOTaGLY TOU
THC pNToTOAEwWC éETLOKOTOU.
g Harmenopulus so understood it: for in his Epitome he thus words it:
Oi wANoWywooe THE éwapxiag wapictwoay. Vide Harmen. Epit. Canon. ap.
Leunclav. Jur. Gr. Rom. tom. i. p. 2. tha®
Cu. XVI. § 16. CHRISTIAN CHURCH. Oh
Nor was any bishop obliged to go for ordination to his metro-
politan’s Church: but ordinarily the metropolitan and the rest
of the bishops met synodically in the vacant Church, and there
elected and consecrated a new bishop in the presence of the
people for whom they ordained him. This was the first part
of the metropolitan’s office.
Sect. X VI.—2. The second office of Metropolitans, to decide con-
troversies arising among their Provincial Bishops, and take
appeals from then.
2. Their next office was to preside over their provincial
bishops, and if any controversies arose among them, to interpose
their authority to end and decide them: as also to hear the
accusations of others, who complained of injury done them by
their own bishops, from whom there was liberty always to appeal
to their metropolitan. Thus in Afric it was ordained by the
Council of Milevis®, that if two bishops disputed about the
bounds of their dioceses, the metropolitan should appoint a
committee of bishops to hear and determine their controversy.
If a presbyter or deacon was excommunicated by his own
bishop, the Council of Sardica‘ allows him liberty to appeal to
the metropolitan of his province; or if he were absent, to the
metropolitan of the next province, to desire a new hearing of
his cause. In such cases as these, the metropolitan had three
ways of proceeding: either first, he was to appoint a select
number of bishops to be judges; which was the practice of
Afric, where such judges were therefore called* ‘ Judices electi,’
and their number assigned to be twelve!, if a bishop’s cause
was to be tried before them. Or secondly, he was to refer the
h Concil. Milevit. ¢. xxi. (Labbe, vol. ii. Cone. p. 1542. E.) Per episcopos
judices causa finiatur, sive quos eis primates dederint, sive quos ipsi vicinos ex
consultu primatis delegerint.
i Concil. Sardie. ¢. xiv. (Labbe, vol. ii. p. 640. B.) ‘O éeBaddcpevog éxéTw
sLouciav émi Tov érioxomoy Tic wNTpOTOAEWE TiC ab’ric émapxiacg KaTaguyEly
ei O& 6 Tie pyrpoTdAEwe Areoriv, ext Troy wANoWWYwooY KaTaTPEXELY, Kai
akwvy, tva pera acoBeiac abrov tEeralnrar TO Tpaypa.
k Concil. Carth. III. ¢. vii. [Nihil ibi de istis judicibus: ¢. ix., vero hee
leguntur: ‘cui ad eligendos judices undique patet auctoritas :’ Grischov.]
(Labbe, vol. ii. p. 1169.) }
* 1 Concil. Carth. I. c. xi. Episeopus a duodecim consacerdotibus audiatur.
p 2
212 THE ANTIQUITIES OF THE Boox II.
matter to a provincial synod, which seems to have been the
general practice, when those called the Apostolical Canons
were made; one of which orders™, that when a bishop is
accused, he shall be convened before a synod of bishops.
Another says", ‘“‘ The primate shall do nothing without the con-
sent of all the other bishops ; so concord will be preserved, and
God will be glorified.” And another, ‘‘ Twice a year let there be
a synod of bishops to examine doctrines of religion®, and
terminate all ecclesiastical controversies that may happen.”
But thirdly, by Justinian’s law? the metropolitan has power to
hear causes upon appeal himself without a synod: yet whether
he could proceed so far as to depose a bishop by his sole au-
thority, is questioned: Spalatensis4 gives some instances of
m Can. Apost. ¢. xxiii. (Labbe, vol. i, Cone. p. 42.) ‘H otvodoc aropavécOw
Concil. Constantin. Gen. II. ¢. vi. (Labbe, vol. ii,
p- 950. D 10.) El cupBain advvarijca rote érapxwwrac mpd¢ OwpOwow THY
Kar avrov Ta OoKxovvra.
emipepopevwy éyKANMaTwWY TH itioKdry, TOTE abTOdC TOGLEVaL pEiZove GUYOdp
THY THe OlouKHnoEewe EtioKOTWY EKEivyc, UTip THe airiac TabTHE cvyKadoUpPEVUY.
n Can. Apost. exxxiii. “AAA pndé Exeivoc dvev THE TaYTWY yYwpUNE ToLEiTH
OM e ‘ « , ” ‘ , c x A , bl £ ,
Ti’ otrwe yap opdvora zorar, Kai SofacOnoerar 6 Oed¢g did Kupiov év ayip
Cone. Antioch. ¢. ix. (Labbe, vol. ii. p. 565. C.) Tepairépw
pndty woarrew éimtyepeiy Ciya Tov Tie pyTpoTOAEWS émioKdrrov, pnoe avTOY
Tvedpare.
avev Tig TOY AOLTaY yyvounc.
© Can. Apost. xxxvi. (Labbe, vol. i. p. 34.). Aebrepoyv Tov ~rovg sbyvodog
ytvioOw Tv éiriokdTwy, kai dvakpiwitwoay addjdove Ta Odypata THE evoE-
Beiac, Kai Tae éumimrovoac éxxAnotaoTiKde ayTiroyiag OadvéTWoar.
P Cod. Justin. lib. i. tit. iv. ¢. xxix. (Amstel. 1663. p. 29.) OeomiZopey
pnodéva roy ev\aBeorarwy KArANOLKGY, Eire Tad TLVOE CUVYKANPLKOD, EiTE TAPA
TOV Kadovpévwy Aaikwy tive, evOde Kai te mpwTNE év aitidoe yivecOar Tapa
Tole WakapwwTarote TaToLapyatc OuoikHoEewc éExadoTHG ada TOWTOY kara TOUS
iepod¢ Oecpode Tapa TP Tig WoAEwE EmLoKdTy, KAD Hy O KANPUKOG OLayEL” EL
6: umémTwe txer TOdC Exéivoy, Tapa TH Tig PNTEOTOAEWS ETLTKOTW TOUTO
WOATTELY.
q Spalat. de Rep. Eccles. part. i. lib. iii. e. vii, n. xix. Nune factis ipsis, ac
preesertim pcoenis, nec levibus illatis, metropolitanorum potestatem erga suos
episcopos confirmemus. Et sane censuris omnibus posse metropolitanum in suos
suffraganeos ex causa agere, concedunt apertissime canoniste. Facta vero
eatholicorum metropolitanorum jam accipe, quum mihi occurrunt insigniora.
In civitate Ephesina, quando in ea tertia cecumenica synodus celebrabatur,
inventi sunt aliquot episcopi, qui gravibus de causis a suis metropolitanis erant
depositi: ut narrant patres illius concilii in sua synodica ad Czelestinum Roma-
num pontificem, apud Cyrill, Alex. ep. xii, synodali: dum conqueruntur,
Joannem Antiochenum, conciliabulum quoddam ex his depositis et ex aliis
extorribus, qui nullas habentes ecclesias vagabantur, et ex ejectis, et Pelagianis,
Cu. XVI. § 17. CHRISTIAN CHURCH. 213
bishops that were deposed by their metropolitans; but for aught
that appears, it was done in synod: but whether it was, or was
not, matters not much; for still in all cases, by the same law
of Justinian* and the canons, there lay an appeal from the
metropolitan to a provincial synod, of which he was only the
president, or moderator and director of business in it.
Sect. XVII.—3. Their third Office to call Provincial Synods,
which all Suffragans were obliged to attend.
3. And this leads us to a third office of the metropolitans,
which was to call provincial synods, and preside in them. For
since the canons* appointed two synods to be held ordinarily
every year in each province (besides such as might be called
upon extraordinary occasions), it was necessary some one
should be appointed to give notice of the time and place, and
have authority both to convocate and preside in them. All
things therefore relating to this matter were by common con-
sent put into the primate’s power, whose circular letters (which
sometimes are called Synodicee and Tractoriz'‘, as the emperors
were called Sacrze) were a legal summons, which no bishop of
the province might disobey under pain of suspension, or some
ac Ceelestianis congregasse. Basilius vero (epist. Ixxvi.) depositionem minatur
suis suffraganeis, si propter pecuniam faciant ordinationes. Ibas Edessenus a
suis clericis accusatus (Cone. Chaleed. ec. ix.), judicatus fuit ab Antiocheno
primate in Synodo: Florentinus Epidaurensis episcopus (Gregor. lib. ii. ind. ii.
ep. ix. et lib. vii. ind. i. ep. xiii.) a Natali Solomitano in exilium pulsus est, ete.
* Cod. Justin. ibid. Et 6& (we eikdc) obre rd Kar’ éxeivoy abrq@ dapéoxoe,
THVKAVTA TpdE THY EvayH CbYodoY THY Tig Xwpac aye abToy SixaZduEvor,
PPR:
S Cone. Niceen. c. v. (Labbe, vol. ii. p. 32. A 8.) Kadde éyewy tdoker, ixdorou
éyiavTou Kal’ exdorny érapyiay dig Tov trove cuvddove yivecOat. Concil,
Antioch. ¢. xx. (Labbe, vol. ii. p. 569.) Kadég tyew Joke cuvddove Kad’
éxdoTny imapxiay roy émoKkdrwry yivecOar Oebrepoy Tov Erove. Concil.
Agathens. ec. xxxv. (Labbe, vol. iv. Cone. p. 1389.) Si metropolitanus episcopus
ad comprovinciales epistolas direxerit, in quibus eos aut ad ordinationem summi
pontificis, aut ad synodum invitet, postpositis omnibus, excepta gravi infirmitate ,
corporis, aut przeceptione regia, ad constitutam diem adesse non differant.
Cone. Arelat. II. c. xviii. (Labbe, vol. iv. p. 1013.) Ad Arelatensis episcopi
arbitrium synodus congreganda. Can. Apost. can. xxxvi. (Labbe, vol. i.
p. 33.) Aeirepoyv rod Erove cbyvodoe ywicbw rev émickérwr.
t Aug. Ep. eexvii. ad Victorin. Tractoria quinto [dus Novembris ad me
venit, ete, (Bened. 1700, vol. ii. p. 110, at bottom.)
QI4 THE ANTIQUITIES OF THE Book II.
such canonical censure, which is left to the discretion of the
metropolitan and the council”.
i
Secr. XVIII.—4. Metropolitans to publish imperial laws and |
canons, visit dioceses, and correct abuses.
4. It belonged to metropolitans to publish and disperse such
imperial laws and canons, as were either by councils or empe-
rors made for the common good of the Church. This they are
required to do by several laws’ both of the Church and state,
the better to diffuse the knowledge, and enforce the practice
of them. Nor were they only to disperse the canons that were
made, but to see that they were observed: which gave them
right to visit and inquire into neglects, abuses, and disorders,
committed by any bishop throughout the whole province. The
metropolitan in this respect is said to have the care of the
whole province, by the Council of Antioch*. Not that this
gave him power to officiate in any other bishop’s Church, or
perform such acts as the bishop himself might perform alone,
such as the ordaining of presbyters and deacons, and the like ;
which are specialties of every bishop, reserved to them by the
same Council: but in case of omission or scandalous neglect,
u Cone. Chaleed. ¢. xix. (Labbe, vol. iv. p. 766. A 4.) Todg py sumdvrag
imtoxdroue, sKonpmodyTag Taic ~avTGy wOdEGL, Kai TadTa, év vysig OuayorTac,
kat done arapaiThrov kai avayKaiag aoxoXiag bvrag é\evOépouc, adedpucwg
Cone. Carth. IV. ¢. xxi. (vol. ii. p. 1201.) Ut episcopus ad
Theod. ep. Ixxxi.
(Schulze, Halee, vol. iv. p. 1139.) Airia obdepia ry Coxovoy TPOCKELTAL TLULWPLE,
GAN Bre cvvddove éxtoxomiKde svvapoiZw.—Ibid. (1140.) Kai iankovoy Te
&ckKAnoiactiKp Kavove TeOdpevoc, O¢ kuvduvevery TapakedsveTae TOY Kadou-
éxumAnTresOa.
synodum ire non sine satis gravi necessitate inhibeatur.
uevov sic civodov, Kai mapayivesOat jer) Bovddpevor.
v Justin. Novell. vi. Epilog. (Amstel. 1663. p.15.) Ot d& ad@ig Kai adroi
mpoOijcovei TE aUTa KATA THY TIC PNTOTOAEWES aywrarny ékKdyoiayv, ToC
re 0 avrode éxioKxdroe pavepad Taira Katacryoovet.—Novell. xlii. Epilog.
(Amstel. 1663. p. 78.) “H roivuy on paxapiorng Ta opOg Hpiy wapacravra
pudarrétw TE Kai cic épyoy ayéiTw, KaTaTémTOVEA abTa dua OsogiGy abrijc
yoappatwy maou Toig bn’ adbrijy TeTaypévotc Oowrarotc pnrooToNiratc’ wy
ixdoty yevioerar goovric raic im’ abrode reraypévaig aywtaraig éx«dyoias
TavTa Toca davepa.
x Cone. Antioch. ec. ix. (Labbe, vol. ii. p. 565.) Tode cad’ exaorny érapxiay
imwoxdrrouc eidévar yp Tov év TH pNTpoTOAE MpoEOTaTa éioKoTOY, Kal THY
dpovrida avadixecPar maong THC irrapxiac.
Cu. XVI. § 20. CHRISTIAN CHURCH. 915
the bishop of the metropolis was to manifest his care with the
advice of the rest of his brethren.
Sect. XIX.—5. Bishops not to travel without the Letters of
their Metropolitan.
5. In Afrie all bishops paid a peculiar deference to the
primate in taking his license to travel, whenever they were
called into a foreign country upon extraordinary occasions.
This was expressly provided by a canon of the third Council
of Carthage ¥, that no bishop should go beyond sea without
consulting his primate, and taking his Formate, or letters of
commendation. Nor was this so peculiar to Afric, but that
we may meet with the same rule and practice in other places,
even as low as the time of Gregory the Great ; who, in one of
his epistles”, gives the same direction to some bishops in
reference to their metropolitan, that they should not travel
upon urgent occasion, without his letters of concession.
Secr. XX.—6. Metropolitans to take care of vacant Sees within
their province.
6. It belonged to metropolitans to take care of all vacant
sees within their province; to administer the affairs of the
Church during the vacancy, to secure the revenues of the
bishopric, and procure a speedy election of a new bishop. In
Afric the primate commonly appointed one of the neighbouring
bishops to be his vicegerent in such a case; whom therefore
the canons (as has been observed before) call an Interventor *.
y Cone. Carth. III. c. xxviii. (Labbe, vol. ii. p. 1171.) Ut episcopi trans
mare non proficiseantur, nisi consulto prime sedis episcopo suze cujusque pro-
vincize, ut ab eo preecipue possint sumere formatam.
Z Gregor. M. lib. vii. ep. viii. Additur, quod ex vobis aliqui, pro ecclesiz
suze emergentibus causis, transmarina petentes, sine preedicti metropolitani sui
cognitione vel epistolis, sicut canonum ordo constituit, audeant ambulare. Hor-
tamur ergo fraternitatem vestram, ut antiquam ecclesiarum vestrarum consue-
tudinem exsequentes, tam de suscipienda paschali denuntiatione, quam etiam si
quemdam vestrum pro causis propriis ubicumque compulerit ambulare neces-
sitas, ab eodem metropolitano vestro secundum indictam vobis regulam petere
licentiam debeatis. (Labbe, vol. v. p. 1315. B 10.)
4 Concil. Carth. V. ¢. viii. (Labbe, vol. ii. p. 1216.) Dare operam, ut intra
annum eisdem episcopum provideat: quod si neglexerit, anno exemto, interver-
tor alius tribuatur.
216 _ THE ANTIQUITIES OF THE Boox II.
The Council of Riez® in France in like manner puts the admi-
nistration of a vacant see into the hands of a neighbouring
bishop, under the inspection of the metropolitan. And the
Council of Valencia® in Spain authorizes the metropolitan to
punish purloiners of the revenues in the vacancy, and to send
an administrator till a new bishop is chosen. By a canon of
the Council of Chalcedon‘, the care of the revenues of the
Church is committed to the steward of the Church, the Cico-
nomus; but the care of supplying the vacant see with a new
bishop within three months, is the business of the metro-
politan.
Sect. XXI.—7. Metropolitans to calculate the time of Easter.
7. It belonged to the metropolitan yearly to review the cal-
culation of the time of Easter, and give notice to his suffragans
of it. The care of composing the cycle indeed was, by the
Nicene Fathers, particularly committed® to the bishop of
b Concil. Reiens. can. vi. (Labbe, vol. iii. p. 1288.) Ne quis ad eam ecclesiam,
quze episcopum perdidisset, nisi vicinee ecclesize episcopus, exsequiarum tempore
accederet ; qui (visitatoris vice) tamen statim ecclesize ipsius curam distric-
tissime gereret, ne quid ante ordinationem discordantium in novitatibus cleri-
corum subversioni liceret. Itaque cum tale aliquid accidit, vicinis vicmarum
ecclesiarum inspectio, recensio, descriptioque mandatur.
© Cone. Valent. c.ii. (Labbe, vol. iv. p. 1618.) Hoe etiam placuit, ut episeopo
ab hoe szeeulo, jubente Domino, accersito, clerici ab omni omnino supellectili, vel
quzecumque sunt in domo ecclesize, vel episcopi, in libris, in speciebus, utensi-
libus, vasculis, frugibus, gregibus, animalibus, vel omni ommino re rapaces manus
abstineant, et nihil latronum more diripiant. Qui si nee canonum auctoritate
cohibiti fuerint, omnia que pervaserint, metropolitani vel omnium comprovin-
cialium sacerdotum districtione coacti, in pristinum statum reddere integra
cogantur. ... Dehine ad metropolitani notitiam habita ordinatio vel descriptio
deferatur : ut ejus electione talis persona ordinandze domus ecclesiasticee procu-
retur, quze vel consueta clericis stipendia dispenset, et creditarum sibi rerum
metropolitano congruis temporibus reddere possit rationem.
d Cone. Chaleed. ec. xxv. (Labbe, vol. iv. p. 768.) “Eze dé tuveg Tov
pnrooTodray, .. avaBdddpovrat Tac XEWoTOviag THY EmioKéTwY, Ed0EE TY
ayia cuvddy évrb¢ Toy pynvdy yivecPa Tag xEpoToviag THY éTLoKOTWY. . .
Tiv pévToe mpdcodoy The xNoEvovone Exkdyoiag owav PudrarTEecOar Tapa TY
oikovopm Tij¢ eKKAnolac.
e Leo, Epist. lxxii. al. Ixx. ad Marcian. Imperat. (Labbe, vol. iv. Cone. p. 886.
A 12.) Petitionem de festivitate paschali gaudeo ita a vestra pietate susceptam,
ut confestim Nectarium agentem in rebus Alexandriam mitteret, de errore
yemovendo, quem sanctee memorize Theophili constitutio videtur inferre.
Cu. XVI. § 22. CHRISTIAN CHURCH. D7
Alexandria, as pope Leo and others inform us: and he was to
give notice to other Churches. But due care was not always
taken in this matter; and therefore the metropolitan in every
province was concerned to settle the time, and acquaint the
whole province with it. As we find St. Ambrose‘ did for the
province of Milan; and the bishop of Carthage®, for the province
of Afric: and the Spanish councils order their metropolitans
first to concert the matter among themselves, and then com-
municate it to their comprovincials.
Secr. XXII.—Aow the power of Metropolitans grew in after-
ages. ,
Some later canons: make it the privilege of metropolitans
to consecrate all Churches throughout the province. But I
have showed before that this was originally the privilege of
every bishop in his own diocese; and being a private act,
which only concerned his own Church, and not the whole
province, the metropolitan was to have no hand in it, no more
than in the consecration of presbyters and deacons, by the
ninth canon of the Council of Antioch. Other canons* bind
f Ambros. Ep. Ixxxiii. ad episcop. per Aimiliam.
& Cone. Carth. III. e. i. (Labbe, vol. ii. p. 1167.) Placuit in principio, propter
errorem qui szepe solet oboriri, ut omnes Africanze provincize episcopi observa-
tionem paschalem ab ecclesia Carthaginensi curent accipere.—Can. xli. (p. 1173.)
Adjicimus etiam de die paschze nobis esse mandatum, ut de ecclesia semper
Carthaginensi instruamur.
h Concil. Bracar. II. ¢. ix. Concil. Tolet. IV. c¢. v. (Labbe, vol. v.
p- 1706.) Placuit, ut ante tres menses Epiphaniorum metropolitani sacerdotes
literis invicem se inquirant: ut communi scientia edocti, diem resurrectionis
Christi et comprovincialibus suis insinuent, et uno tempore celebrandum ad-
nuntient.
i Gelas. Ep. i. ¢. iv.
Apol. p. 150.
k Concil. Gerundens. e. i. (Labbe, vol. iv. p. 1568.) De institutione missarum,
ut quomodo in metropolitana ecclesia fuerit, ita Dei nomine in omni Tarraco-
nensi provincia, tam ipsius missze ordo, quam psallendi vel ministrandi consue-
tudo servetur. Concil. Epaonens. c. xxvii. (Labbe, vol. iv. p. 1579.) Ad
celebranda divina officia ordinem, quem metropolitani tenent, provinciales eorum
observare debebunt. Cone. Toletan. xi. ¢. iii. (Labbe, vol. vi. p. 546.) De
his qui, contra apostoli voluntatem, cireumferuntur omni vento doctrine,
placuit huic sancto concilio, ut metropolitanze sedis auctoritate coacti unius-
cujusque pontifices, rectoresque ecclesiarum, unum eumdemque in psallendo
Montan. Toletan. Ep. ad Palentinos ap. Blondel.
218 THE ANTIQUITIES OF THE Book II.
the whole province to follow the forms and rites of divine
service used in the metropolitan Church: but I have observed
before, that anciently every bishop had liberty to prescribe for
his own diocese, and was under no limitation as to this matter,
unless it were the order of a provincial council.
Sect. XXIII.—The Primate of Alexandria had the greatest
power of any other.
By this we see that the power of metropolitans in some
places exceeded others. And I must here observe, that the
primate of Alexandria was the greatest metropolitan in the
world, both for the absoluteness of his power, and the extent
of his jurisdiction. Jor he was not metropolitan of a single
province, but of all the provinces of Egypt, Libya, and Penta-
polis, in which there were at least six large provinces, out of
which sometimes above a hundred bishops were called to a pro-
vincial council. Alexander summoned near that number to the
condemnation of Arius! before the Council of Nice. And
Athanasius™ speaks of the same number meeting at other
times: particularly the Council of Alexandria, an. 339, which
heard and justified the cause of Athanasius after his return
from his banishment, had almost an hundred bishops in it;
which was above thirty more than the bishop of Rome’s Libra,
which was but sixty-nine. Nor was the primate of Alexandria’s
power less than the extent of his jurisdiction: for he not only
ordained all his suffragan bishops, but had liberty to ordain
presbyters and deacons in all Churches throughout the whole
district. Mr. Basnage™ and Launoy will have it that he had
teneant modum, quem in metropolitana sede cognoverint institutum ; nec
aliqua diversitate cujusque ordinis vel officii a metropolitana se patiantur sede
disjungi.
1 Alexand. Ep. Encycl. ap. Socrat. lib. i. ¢. vi. (p. 10. C2.) éyyde éxarér
OvTwY.
m Athan. Apol, ii. (p. 187, edit. Paris. 1698.) ’Ezioxomoi tiow év Aiyoar@,
wai AtBiy cai Tlevrardde, éyyde éxarov.
n Basnag. Exercit. in Baron. p.307. Patriarchze, fatentibus clarissimis viris
quibus concurrimus, illi sunt, qui, metropolitanos exercentes metropolitanorum,
habent et sibi subjectas plurimas metropolitanas provincias. Hac ex deserip-
tione, si Niceenze synodi temporibus nulli erant in Alexandrini episcopi ditione
metropolitani quibus przeesset, utique nil nisi metropolitanum agebat. Nullos
vero Niczenis temporibus apud Zgyptum fuisse metropolitanos eo apparet, quod
Cu. XVI. § 24. CHRISTIAN CHURCH. 219
the sole power of ordaining, and that not so much as a presby-
ter or deacon could be ordained without him. Valesius° thinks
his privilege was rather that he might ordain, if he pleased ;
but not that he had the sole power of ordaining presbyters and
deacons. But either way it was a great privilege, and peculiar
to the bishop of Alexandria: for no other metropolitan pre-
tended to the like power besides himself.
Sect. XXIV.—AlUl metropolitans called ‘ Apostolici, and their
Sees, ‘ Sedes Apostolice.’
I have but one thing more to observe concerning metropo-
litans, which is, that they were anciently all dignified with the
name ‘ Apostolici ;’ which was then no peculiar title of the
bishop of Rome. For pope Siricius himself gives all primates
this appellation»: and it continued to be their title to the days
of Alcuin, who, speaking of the election of bishops, says 4,
‘ When the clergy and people have chosen one, they draw up
an instrument, and go with their elect to the Apostolicus :’ by
whom he means, not the pope, but the primate or metropolitan
of every province, who had the right and power of consecration.
creandorum et presbyterorum et episcoporum omnium facultas soli episcopo
Alexandrino competeret.
© Vales. Observat. in Socrat. lib. iii. c. v. p. 32.
P Siric. Epist. iv. e.i. (Labbe, vol. ii. Cone. p. 1029. C 11.) Ut extra con-
scientiam sedis apostolicze, hoe est, primatis, nemo audeat ordinare.
4 Alcuin. de Divin. Offic. ce. xxxvii. Cum episcopus civitatis fuerit defunctus,
eligitur alius a clero seu populo, fitque decretum ab illis, et veniunt ad Aposto-
licum cum suo electo, (Froben. 1777. p. 492.)
220) THE ANTIQUITIES OF THE Boox II.
CHAPTER XVII.
OF PATRIARCHS.
Sect. I.—Patriarchs anciently called Archbishops.
Next in order to the metropolitans or primates were the
patriarchs ; or, as they were at first called, Archbishops and
Exarchs of the diocese. For though now an archbishop and
a metropolitan be generally taken for the same, to wit, the
primate of a single province; yet anciently the name arch-
bishop was a more extensive title, and scarce given to any but
those whose jurisdiction extended over a whole imperial dio-
cese, as the bishops of Rome, Alexandria, Antioch, &¢. That
this was so, appears evidently from one of Justinian’s Novels,
where erecting the bishopric of Justiniana Prima into a patri-
archal see, he says, ‘‘ Our pleasure is, that the bishop of Jus-
tiniana shall not only be a metropolitan’, but an archbishop.”
Here the names are clearly distinguished, and an archbishop
reckoned superior to a metropolitan. And hence it was, that
alter the setting up of patriarchal power, the name archbishop
was appropriated to the patriarchs. Liberatus* gives all the
patriarchs this title of archbishops. So does the Council of
Chalcedon frequently, speaking of the patriarchs of Rome and
Constantinople‘, under the name of archbishops also.
* Justin. Novell. xi. (Amstel. 1563. p. 28.) Volumus, ut non solum metro-
politanus, sed etiam archiepiscopus fiat.
* Liberat. Breviar. c. xvii. (Labbe, vol. v. Cone. p. 766. D 6.) Nec prius hoe
faceret, nisi susciperet henoticon principis, et synodicas destinaret epistolas
Constantinopolitano Accio, et Simplicio Romano, et czeteris archiepiscopis.
* Cone. Chalced. act. xvi. (Labbe, vol. iv. p. 818. B 2.) "Ex rv TET PAY PEVWY,
Kai tk Tie éxdoToUv KaTabéicewc, cuvopmper, Pd TAaVTWY jy Ta TOWTEa Kat
THY eEaipEToY TiiY, KaTa TOVE Kavévac, TW THC ToEecBbrwWoc Pwyne OeogidEo-
TaTp apxueTioKomp gudarrecPar xpHvar Dé Tov dowWraroy dpxLETioKoToV
Cn. XVII. § 3. CHRISTIAN CHURCH. 22
Secr. I].—And Exarchs of the Diocese.
These were otherwise called 2apyor tig SwoiwKhoewc, ex-
archs of the diocese, to distinguish them from the %apxou
rig éxaoxiac, the exarchs of a single province, which were
only metropolitans. Thus Domnus bishop of Antioch is styled
‘exarch of the eastern diocese", by the Councils of Antioch
and Chalcedon. And in the subscriptions of the sixth general
council at Constantinople, Theodore, bishop of Ephesus, sub-
scribes himself both metropolitan of Ephesus‘, and exarch of
the Asiatic diocese: as also Philalethes, bishop of Czesarea,
in Cappadocia, styles himself exarch of the Pontic diocese.
Which shows, that as the exarch of a province is a metropo-
litan, so the exarch of a diocese is a patriarch in the ancient
language of the Church. And by this we understand the
meaning of the ninth and seventeenth canons of the Council
of Chalcedon, which allow of appeals from the metropolitan to
the exarch of the diocese.
Secr. I1].—Salmasius’s mistake about the first use of the name
Patriarch.
As to the name Patriarch, there is some dispute among
learned men, when first it began to be used as an appropriate
title of any Christian bishops. Salmasius* and some others are
of opinion, that the bishop of Alexandria had this title from the
ripe Baowdidog KwvorayrivouTédewe véac ‘Pwyne Tey adbréy mpeoBEiwy TiC
Tye atoNavery.—Act. iv. ibid. p. 471. C 2. Sovdde m4 émiorodAyH Tov dow-
rdrov kai Oeogikeoradrou apyuTioKdmov Aéovrog TP svpPdy TH év Nixaig
rotakociwy déka bxTw ayivy TaTipwy ipady. See ibid. p. 473. A. p. 511. E. et
passim,—Can. xxx. (p. 772. A 9.) "Axpuc dy xerporornOy 6 Tig ’AdEEavdpewy
doxerickoroc. (Differently worded in Labbe.)
u Cone. Antioch. in act. xiv. Cone. Chalcedon. (Labbe, vol. iv. p. 746. D 11.)
Aud rovro wah b76 Te row tdpyov Tig avaroduche Crorrnoewe KyOeic, K.T. r.
Vv Concil. VI. Gen. act. xviii. (Labbe, vol. vi. Cone. p. 1079. A 3.) Oeddwpog
thiw Oeov imicxorog Tig "Edeciwy pyrpoTdAEwe, Kai EEapxog THC ’Actavav
Storkfhoewc, brio uavrod Kai THE bm’ émé ovvddov bpoiwe UrEcnpyvapyy.
x Salmas. de Primat. e. iv. p.43. Si quis patriarcha tum vocatus est, ut de
episcopo Alexandrino constat, quem Adriani imperatoris zevo sic appellatum
epistola ejus ostendit in Saturnini viia a Flavio Vopisco posita, non eam per illud
tempus habuisse significationem certum est, quam habuit postea. Item Not. in
YVopiscum,
299 THE ANTIQUITIES OF THE Boox II.
time of the emperor Adrian, which was in the beginning of
the second century. Their reason is, because that emperor, in
an epistle mentioned by Vopiscus, speaks of a patriarch at
Alexandria, But the patriarch there spoken of, was not any
Christian, but a Jewish patriarch; as may appear from
Adrian’s words, and the character which he gives of him’.
For he says he was one who was compelled to worship both
Christ and Serapis: which agrees very well to the character
of a Jewish patriarch, who neither acknowledged the heathen
nor the Christian religion, and therefore needed as much com-
pulsion to bring him to worship Christ, as Serapis: but it does
not at all agree to the character of a Christian bishop, who,
however he might need force to compel him to worship Serayis,
yet must be supposed willing of his own accord to worship
Christ. Besides, the patriarch which the emperor speaks of,
was one who came only occasionally into Egypt out of another
country; which cannot be said of the bishop of Alexandria, who
had his fixed and continual residence there : but it suits exactly
the state and condition of the Jewish patriarch, who resided at
Tiberias in Palestine, and came but accidentally, or at some
certain times, into Egypt. These and the like reasons make
others conclude against Salmasius, that whoever is meant, it is
not any Christian patriarch that is here spoken of. Baro-
nius? fancies it was the heathen pontifex, or high-priest of
Kgypt: but the same reasons will hold against his opinion as
against the other: for the high-priest of Egypt lived in Egypt,
and needed no compulsion to worship Serapis, as this patriarch
did. So that it must be the Jewish patriarch, and no other,
y Adrian. Epist. ap. Vopiscum, Vit. Saturnin. Illi, qui Serapin colunt, Chris-
tiani sunt : et devoti sunt Serapi, qui se Christi episcopos dicunt. Nemo illic
archisynagogus Judzeorum, nemo Samarites, nemo Christianorum presbyter, non
mathematicus, non aruspex, non aliptes. Ille ipse patriarcha, quum Ajgyptum
venerit, ab aliis Serapidem adorare, ab aliis cogitur Christum.
z Baron. Annal. tom. ii. an. exii. p. 50. (Antverp. 1597. vol. ii. p. 52.)
Nomen (patriarchze) antiquissimum est, tum 4 Judzis, tum etiam a Gentilibus
usurpatum ; quod, sicut alia multa, in ecclesiam feliciter transiit : non tantum
enim Judeei, sed et Aigyptii utebantur eo nomine atque primaria dignitate :
nam Herodotus, cum agit de sacris AXgyptiorum, Patriarchas illos nominat, qui
principem locum in sacris tenent. Insuper usus est eo nomine Adrianus impe-
rator, Trajani successor, in epistola ad Servianum consulem, ete.
Cu. XVII. § 4. CHRISTIAN CHURCH. 293
which Adrian speaks of, as Mr. Basnage* and bishop Pearson
with some others have observed.
Sect. 1V.—Of the Jewish, Patriarchs, their first rise, duration,
and extinction.
These Jewish patriarchs, from whom, as is generally agreed,
the Christian patriarchs borrowed their names, were a sort of
governors among the Jews, set up upon the destruction of
Jerusalem; one of which had his residence at Tiberias, and
another at Babylon, who were the heads of the Jews dis-
persed throughout the Roman and the Persian empire. Of
these there is frequent mention made in the ancient writers of
the Church, Origen”, Epiphanius’, Cyril of Jerusalem‘, Theo-
a Basnag. Exercitat. Histor. p. 284. An ad patriarchas Judzos nec ne refe-
rendum sit Adriani rescriptum, in queestione positum est. Magnus ille Salma-
sius, ‘ En,’ inquit, ‘ episcopum Alexandrinum Adriani temporibus patriarcham
appellatum. Non igitur tam recens est patriarchee nomen in ecclesia Christiana,
quam quidem videri volunt, quibus placet, nec Niczeni temporis zetate, tanto
post Adrianum intervallo, usitatum illud inter Christianos fuisse pro eo, qui toti
dicecesi przeerat, et diceceseos exarchus dicebatur :’ que viri eruditissimi hune
in locum adnotatio est. Verum, pace cinerum ejus, in gravissimum errorem
lapsus est. Non Alexandrinum episcopum, sed Judzeorum patriarcham desig-
nabat Adrianus, verbis adeo propriis et significantibus, ut mirum sit Cl. Salma-
sium ibi Christianum episcopum vidisse, etc. Pearson. Vindic. Ignat. part. 1.
e. xi. ap. Coteler. tom. ii. p.328. (edit. Cantab. part. i. p. 174,175.) Miror cui-
quam in mentem venire potuisse hzee de episcopo Alexandrino dicta fuisse ;
quasi ille Z4gyptum aliquando tantum peteret, et cum ibi esset, Christum colere
cogeretur ; preesertim cum utrumque Judeorum patriarchze ea zetate notissimo
tam probe conyeniat. Judeeorum patriarcham intelligo, qui in Palestina
vivebat, non qui Alexandriz constitutus fuit, ut putabant Petitus et Petrus
a Marca, ete. Suicer. Thesaur. Eccles. verbo warpidpxne, p- 640. Hee
(Adriani verba) non possunt intelligi neque de episcopo Alexandrino, qui non
necesse habuisset in AAgyptum venire, utpote qui in ea suam habebat sedem ;
nec de ullo Christiano, qui ad adorandum Christum nulla vi fuisset adigendus,
utpote gnarus, ipsum Christiani nomen hoc a se flagitare : sed referri debent
ad patriarcham Judzeorum Tiberiade habitantem, qui ex zequo hostis erat et
eorum qui Christum et qui Serapidem adorabant.——Cave, Gov. Ane. Church,
153.
b Orig. wepi apywy, lib. iv. ec. 1. Dicunt permanere adhue principem ex
genere Jude, istum videlicet, qui est gentis eorum princeps, quem nominant
patriarcham.
¢ Epiph. Heer. xxx, n. iv. (Colon. 1682. vol. i. p. 128. B 2.) ‘O dé warprapyne
Kar’ éxeivo Karpov "EXAA robvopa Hv... ee yévoug O& Tapadid éirvyxave, Tov
map avroic yevopévov tarpiapxov. Conf. n. vi. vii. etc.
a Cyrill. Catech. xii. n. vii, p. 157, (Paris. 1709. p. 261.) Bi Exovor tov ex
7
QIA THE ANTIQUITIES OF THE Boox II.
doret®, and many others. They continued in great power and
dignity till the latter end of the fourth century, about which
time their order ceased. For Theodoret says expressly, that
long before his time their government was wholly abolished :
and one of the laws of the younger Theodosius, an. 429, speaks
of them as then extinct‘.
Sect. V.—Of the Patriarchs among the Montanists.
Much about the same time the Montanists, or Cataphrygian
heretics, had an order of men among them, which they called
Patriarchs, and another which they called Cenones; both
which were superior to their bishops, and, as it should
seem, distinct orders from them: for St. Jerome® charges
it on them as a crime, that they thrust down the order of
bishops, who were the apostles’ successors, and set up an
order of Patriarchs, and an order of Cenones among them.
Which makes some learned men think", that when St. Jerome
wrote that against the Montanists, the name Patriarch was
not as yet adopted into the Church, though the power was,
under another name.
e
yévouc “lotda, cai rou AaBid, ovrw 7Oev 6 rpocdoKwpEvocg? aicxivopat yao
éyey abToy Ta TodchaTa TEP THY KaXoUPEVwWY Tap adToic VUY TaTpLADXwY
Tpaypara.
e Theodor. Dial. i. (Schulze, Hale, vol. iv. p. 32.) (vol. iv. p. 22, edit.
Paris, 1642.) EPAN. Ot cadotpevot ody t&y "lovdaiwy rarpidpyat, ovK ek
ric Aavidtkyne brapxover svyyeveiac; OPO. Oidapwc. EPAN. ‘Ada ober
dop@vrar; OPO. ’EE ‘Howdov rov addXogddov, d¢ warpd0ey piv ’Ackahwyvitng
érvyxyavey Oy, pnrpdber O& Idovpaiocg? Gwe Te Kai adroit TavTehGe Hpavio-
Onoav, kai xodvog duedHArvOEY, ZF oF Kai ) TObTWY AyEMovia TO TEpac edéEaTO.
f Cod. Theod. lib. xvi. tit. viii. de Jud. 1. xxix. (Lugdun. 1665. vol. vi. p. 245.)
Judzeorum primates, qui in utriusque Palzestinee synedriis nominantur, vel in
aliis provinciis degunt, queecunque, post excessum patriarcharum, pensionis
nomine suscepere, cogantur exsolvere.
& Hieron. Epist. liv. ad Marcell. adv. Montan. vol. ii. p. 128. (Venet. Vallars.
vol. i. p. 189.) Apud nos apostolorum locum episcopi tenent : apud eos episcopus
tertius est. Habent enim primos de Pepusa Phrygiz patriarchas : secundos,
quos appellant Cenonas: atque ita in tertium, id est, pene ultimum locum,
episcopi devolvuntur.
h Basnag. Exercit. Histor. p. 285. Hine colligi posset, priscis temporibus
nondum episcopis insignioribus affixum fuisse nomen patriarche.
Cu. XVII. § 6. CHRISTIAN CHURCH. Q9D5
cad
Secr. VI.—The name Patriarch jirst used by Socrates and the
Council of Chalcedon.
Indeed the first time we meet with the name patriarch given
to any bishop by any public authority of the Church, is in the
Council of Chalcedon, which mentions: the most holy patri-
archs of every diocese, and particularly Leo patriarch* of great
Rome. Richerius, who has written accurately about the coun-
cils, can trace the name no higher!. Among private authors,
the first that mentions patriarchs by name, is Socrates™,
who wrote his history about the year 440, eleven years before
the Council of Chalcedon. By what he says, it appears that
during the interval between the general Council of Constanti-
nople, an. 381, and that of Chalcedon, the name patriarch
began to be an appropriate title of some eminent bishops in
the Church. For, speaking of the fathers at Constantinople,
he says, “‘ They constituted patriarchs, dividing the provinces
among them.” Valesius" and Dr. Cave? think Socrates speaks not
of true and proper patriarchs, but only of extraordinary legates,
or pro tempore commissioners, appointed by the Council to judge
who were fit to be received to catholic communion in the
several dioceses that were allotted them. But all others under-
stand him in the proper sense, because by this time patriarchal
power was settled in all the dioceses of the Roman empire,
i Cone. Chaleed. act. ii. (Labbe, vol. iv. p. 338. E 9.) Ei doxet r9 tperéog
eiaBeia, ot dOowraro. marpiapyar Sioukhoewe Exdorne éimirsEdpevor Eva,
OedTEpov Tij¢ iWiag Exaorog SioikHnoEewc, cic TO péicoy mapehOdyTeEC, Kai Kop
TEL TIC TiorEews BovAEVoapEVOL, TA CUYOOKOVYTA HavEpa TAGL KATAOTHOOVOLY,
X Cone. Chalced. act. iii. (Labbe, vol. iv. p. 395.) T@ dywrary Kai Oeog-
AeoraTw oiKovuEeviKy aoXLETLCKiTW Kal TaTpLdpyy THC peyadrdn¢g “Pounce
Aéovri, Kk. T. X.
1 Richer. Hist. Concil. vol. i. ¢. ii. n. xi. Nomen patriarcharum primum, quod
sciam, usurpatum in synodo Chalcedonensi.
m Socrat. H. E. lib. v. ¢. viii. Marpudpxag rariornoav, dvaverpapevor rag
éeraoyxiac. (Vales. p. 218. A.)
n Vales. ad Socrat. lib, v. ¢. viii. (Amstel. 1700. p. 47. D.) Intelligit Socrates
non veros atque ordinarios patriarchas, sed extraordinarios legatos, qui ad
stabiliendam rectam fidem per singulas diceceses fuerant destinati. . . . apparet
eum non de veris atque ordinariis patriarchis loquutum esse.
° Cave, Ane. Ch. Gov. p. 147,
VOL. I. Q
296 THE ANTIQUITIES OF THE Book II.
Secr. VII.— Four different opinions concerning the first rise of
Patriarchal power.
But though the name of patriarchs came not into the Church
till about the time of Socrates, yet the power itself, as is agreed
on all hands, was much earlier; though where precisely to fix
the epocha, and date its rise, is not so easy to determine. Some
carry it as high as the apostles, and derive it, as they do the
pope’s supremacy, from St. Peter. So Baronius?, who is fol-
lowed by the most eminent writers of his own communion, De
Marca, Valesius, Richerius, Pagi, and Schelstrate. Others
justly reject this, as founded upon no good authority, nor evi-
denced by any genuine records of the ancient Church, but only
the spurious epistles of the first popes; and reckon the first
rise of patriarchs to have been after the apostolical age, and
some time before the Council of Nice. This is the opinion of
Spalatensis*¢, and Mr. Brerewood. The third opinion is that
P Baron. Annal. an. xxxix. n. xvi. (Antverp. 1612. vol. i. p.272. C.) Quam-
obrem ut a Petro peculiariter dici possit (quod tradunt omnes) fundatam esse
ecclesiam Antiochenam : dicendum est, Petrum primo erexisse, seu instituisse
sedem patriarchalem Antiochenam. Petr. de Marca, de Concord. vol.i. lib. i.
c. ili. n. v. (Venet. 1770. p. 5.) Etsi forma dividendarum provinciarum et
metropoleon ab apostolis manaverit, heee tamen divisio ab episcopis, qui erant in
majoribus urbibus constituti, per incrementa variorum temporum aucta, tandem
ultimam dispositionem consecuta est. . . Sane dissimulandum non est, eo canone
(Concil. Niczeni) tres illos antistites episcoporum (Romanum, Alexandrinum, et
Antiochenum) tantum vel ad summum metropolitanorum nomine censeri: qui,
seeculo sequenti, in concilio Ephesino archiepiscoporum titulo aucti, in concilio
Constantinopolitano exarchorum diceceseos dignitate decorati, tandem in concilio
Chalcedonensi promiscue archiepiscopi, exarchi, et novitia dictione patriarchze
sunt appellati.c— Vales. Observat. Eccles. lib. iii. tot. Richer. Histor. Cone.
vol. i. ¢c. i. n. xiv. Anton. Pagi, Critic. an. xxxvii. n.ix. In tribus majoribus
imperii civitatibus institutee sunt tres potissimze dignitates ecclesize, et preecipuse
sedes patriarchice. Niceenum Concilium antiquam consuetudinem ab apostolis
ortam servari mandavit, can. vi.: ‘Antiqua consuetudo servetur,’ ete. ubi trium
sedium patriarchalium in precipuis imperii urbibus auctoritas firmatur, quam
Leo I. (epist. lili. ad Anatolium) instituto apostolorum principis Petri adseribit,
et stabilem permanere preecipit.
4 Mare. Anton. de Dominis, de Republ. part. i. lib. iii. ¢. xii. n. xxi. p. 335.
Quid, quseso, canoni vi. Niczeno edicendo oceasionem dedit, nisi patriarcharum
istheee ambitio, eorumque de primatu controversiz et dissensiones? Quibus
ita occurrit, ut singuli propriis limitibus coéreerentur, nec unus in alterius regi-
men se inveheret, &c.——Brerewood, of Patriar. Gov. Q. i.
Cu. XVII. § 7. CHRISTIAN CHURCH. 99%
of Balsamon' and other modern Greeks, that patriarchs were
first instituted by the Council of Nice: and this seems to be
favoured by St. Jerome: for in his epistle to Pammachius,
writing against the errors of John of Jerusalem, he says, it
was decreed in the Council of Nice’, that Caesarea should be
the metropolis of Palestine ; and Antioch, the metropolis of the
whole east. Therefore the bishop of Jerusalem must either
appeal to the bishop of Ceesarea, as his immediate metropolitan; .
or to the bishop of Antioch, as metropolitan of the east. But,
if I rightly understand St. Jerome, he does not mean (as some
mistake him) that patriarchs were first set up by the Council
of Nice: for then metropolitans must be so too; since he says
the same of them: which yet every one knows were in the
Church long before the Council of Nice. His meaning then
must be, that both metropolitans of provinces and metro-
politans of dioceses were in being before the Council of
Nice, and only received confirmation, or a canonical esta-
blishment from it. And indeed it is evident, that the Nicene
Fathers made no alteration in these matters, but only
confirmed the ancient rights of the bishops of principal cities,
as they found them authorized by custom before. For the
words they use‘, are, ra apyata 20n koareirw, “ Let ancient
custom still take place ; so as in Egypt, Libya, and Pentapolis,
the bishop of Alexandria shall have power over all; because
such also is the custom of the bishop of Rome. And accord-
ingly in Antioch, and in other provinces, let the privileges be
preserved to the Churches.”
_ ¥ Balsam. in can. vi. Cone. Nic. ‘O zapwy cavev Kai 6 2 StopiZovrar rove
0& rarpiapyac, Ondad) Tov ‘Puwipne, Tov ’AXs~avdpeiac, Tov ’AvTioysiac, Kai
Tov ‘Iepocodtpwry (rept yap Tov KwyoraytwoumdX\ewe év Erépoie Kavoot
OvadynpOnoerar) kai Ta Tadara %0n TisaoOa, K.T. Xr.
S Hieron. Epist. lxi. vol. ii. p. 178. Ad Alexandrinum episcopum Palestina
quid pertinet ? Ni fallor, hoc ibi decernitur, ut Palzestinze metropolis Czesarzea
sit, et totius Orientis Antiochia. Aut igitur ad Ceesariensem episcopum referre
debuerat; ....aut si procul expetendum judicium erat, Antiochiam potius
litteree dirigendee.
t Cone. Niezen. can. vi. (Labbe, vol. ii. p. 32.) Ta apyaia &0n Koareiru,
ra év Aiyoaty kai ABiy cai Mevrarode, bore rov ’AXeEavdpeiag éxioKxorrov
wavTwy ToUTwWY ExELY THY e€ovoiay’ ted) Kai TH év TH ‘Pwpy excoxdry
Touro auynbec torev’ Opoiwe dé Kai Kara Tiv ’AvTibxyeav, Kai gv Taic addaLc
émapxiaic, Ta mpecBeia awlecOat raic éx«Ayoiate.
Qa 2
298 THE ANTIQUITIES OF THE Book II.
Here it is plain, that no new power is given to any bishops,
but only what ancient custom and practice had assigned them.
So that either patriarchs were set up by custom before the
Council of Nice®, and confirmed by the council, as St. Jerome
thinks; or else not introduced till afterwards. This last
opinion (notwithstanding what St. Jerome says) is embraced
by the famous Mr. Launoy’, Mr. Basnage*, Dr. Beveridge’,
and Dr. Cave?, who think that patriarchal power was not con-
firmed by the Nicene canon, nor known in the Church till
about the time of the second general Council of Constantinople,
an. 381.
Sect. VIII.—The opinion of Spalatensis and St. Jerome pre-
ferred.
In a matter so obscure, and so variously controverted among
learned men, it is not easy to determine where the right les.
Patriarchal power was not set up at one and the same time in
all places. Alexandria and Antioch were as early as any; and
the bishop of Alexandria before the Council of Nice, had all
Egypt, Libya, and Pentapolis under his jurisdiction, as appears
u T] (sixiéme canon) conserve aux grands siéges leurs anciens priviléges ;
e’est-a-dire, la jurisdiction ou l’autorité qu’ils avoient sur plusieurs provinces,
qu’on a depuis appellée jurisdiction de patriarche ou d’exarque. .C’est en ce
sens qu’il compare |’Eglise de Rome 4 l’Eglise d’Alexandrie, en le considérant
toutes comme des Eglises patriarchales. (Du Pin, Bibliotheque, Paris, 1693.
vol. ii. p. 316.)——It. de Antiq. Eccles. Disciplin. dissert. i. sect. xi. p. 37, seqq.
Patriarchze iidem olim fuerunt ac exarchi seu primates provinciarum, atque hoe
sensu antiquissima est illorum institutio. De his loquitur Concil. Niczeenum,
c. vi. etc.
v Launoy, de Rect. Interpret. can. vi. Concil. Niceen.
x Basnag. Exercit. Histor. p. 307. Habet aliquid queestionis, an jus patri-
archale a patribus Niceenis fuerit agnitum? Hoe velint Petrus de Marea, Va-
lesius, Antonius Pagi, Schelstratus, immo ipse Beveregius : quam longissime,
nostro judicio, abhorrentem a vero opinionem sequentibus argumentis impug-
namus, ete.
y Bevereg. Not. in canon. ii. Concil. Constant. p. 95. Balsamon ex preesenti
eanone recte hic observat, omnes provinciarum metropolitanos olim et hujus
concilii temporibus, adroxepaddove sui juris et per se suarum provinciarum
capita, et nulli proin alii tanquam capiti subjectos. Hoc autem posito et con-
cesso, quid fiet de illius aliorumque opinione contendentium, patriarchas etiam
a concilio Niceeno constitutos esse? Si omnes enim metropolitani fuerint
avroxégado et a suis synodis ordinati, omnis patriarcharum potestas evanescit 5
et sic quidem se res habuit non modo synodi Niczene sed et preesentis diebus, ete.
z Cave, Ane. Ch. Goy. ec. ii. & iv.
Cu. XVII. § 8. CHRISTIAN CHURCH. 299
from the Nicene canons. This was the dicecesis AXgyptiaca,
which consisted of six large provinces, four in Egypt, viz. The-
bais, Arcadia, Augustanica, and Atgyptus properly so called,
Libya Inferior, and Libya Superior, which is Pentapolis. As
all these were subject to the Preefectus Augustalis of Egypt,
so they were likewise under the jurisdiction of the bishop of
Alexandria. So that he was not only a metropolitan of a
single province, but of six provinces joined in one diocese. But
now the question is, whether at this time he had any metro-
politans under him? for if he had, then he was properly a
patriarch at the time of the Nicene Council. As to this I can
only say, that Epiphanius and Synesius do expressly mention
archbishops and metropolitans under the archbishop of Alex-
andria, in the time of Athanasius and Alexander his prede-
cessor, who were both present in the Council of Nice. But
whether they mean metropolitans in the proper sense, or only
coadjutors to the archbishop of Alexandria, I cannot yet
determine. I will recite the passages, and leave the curious
and the learned to make further inquiry. Synesius says, the
great Athanasius seeing the Church of Ptolemais had need of
a bishop that was able to cherish and augment the small sparks
of true religion, which was then in a dwindling condition there;
and finding Siderius bishop of Palbisca a man fit for great
business, he commanded him to remove thence to Ptolemais?,
to govern the metropolitan Church there. And Epiphanius”
speaking of Meletius, the author of the Meletian schism before
the Council of Nice, says expressly, ‘‘ He was an archbishop in
Keypt, under Alexander archbishop of Alexandria, to whom he
gave the first information against Arius.” This agrees with
what he says of him in another place’, “‘ that he was chief of the
@ Synes. Ep. Ixvii. ad Theoph. p. 231. Tov wappeyay ’APavdovy ovyyxwpicai
TE TH Kapp Kai pet’ ov word CeHoay év TrokEuatdr, roy évovTa opiKody Ere
THC bpP0do0kiag omivOjoa Adda re Kai iwi Tréov Raa, Tov dvdoa TodTor,
wo petoor mpdypaci émirHOeor, éxet OraBijvar Kededoar, THY pyTooToXiry
éxkAnolav éxirporedoovra. (Paris. 1640. p. 210. B 6.)
> Epiph. Heeres, Ixix. n. iii. (Colon. 1682. vol. i. p. 729. C.) ’Aviveyrer tic
Ta Wra Tov apxLeTioKdrrov 'ANe~dvdpov 6 apxXLETIioKoTOg MeAHTioc 6 KaTa TIY
Alyurroy, v0 O& xeipa ’AXeEavdoov édone elvar.
© Epiph. Heer. Ixviii. n. i. (Colon. 1682. vol. i. p. 717. B 3.) "Eddxer O& Kai 6
MeAnriog tév Kara tiv Alyurroyv mponkwy, Kai Oevrepedwy rp Tlérpp Kara
930 THE ANTIQUITIES OF THE Boox IT.
Egyptian bishops, and next in order to Peter in the arch-
bishopric, being his assistant, and administering ecclesiastical
affairs under him. For there the custom is, for the archbishop
of Alexandria to have the ordering of ecclesiastical matters
throughout all Egypt, Thebais, Mareotes, Libya, Ammoniaca,
Mareotis, and Pentapolis.” So that as the bishop of Alexandria
had six provinces under him, he seems also to have had subor-
dinate metropolitans or archbishops under him likewise, as the
archbishop of Lycopolis in Thebais, the metropolitan of Ptole-
mais in Pentapolis. And if these were properly metropolitans,
he must be a patriarch, under the name of metropolitan of the
whole Egyptian diocese, as they were metropolitans of their
respective provinces: which is the thing that St. Jerome
asserts in reference to Czesarea and Antioch, that the one was
the metropolis of Palestine, and the other the metropolis of
the Oriental diocese; and this from ancient custom, ratified
and confirmed by the Council of Nice.
Sect. [X.—Patriarchal power established in three general
Councils successively, viz. Constantinople, Ephesus, and Chal-
cedon.
But however this be, (for I determine nothing positively in
this matter,) the next age affords us very pregnant proofs of
the establishment and growth of patriarchal power. The
general Council of Constantinople’, an. 381, has a canon to
fix the limits of the several dioceses: so that the bishop of
Alexandria should only administer the affairs of the Egyptian
diocese ; the bishops of the east, the eastern diocese, reserving
LY ? 4 € ies | Ul ? ~ , e ? > 4 nr a € ,
THY aoxuTiskoT HY, we Ov avriyPews abTov xdpLy, im abroy O& OY, Kai UT
abrov Ta ikkA\ynotacTiKad Avadiowy" ToUTO yap Eog éori, Toy éyv TH AeEavdpeia
2 , , > U s af , ‘ ,
apyletioxomoy mdone Te Aiyirrov Kai OnBatdoc, Mapawirou Te, Kat AtBine,
> ~ , , \ , ” A ? ‘
Appomakijc, Mapawiridog re kai Ievramodewe, Exe THv exkAnovaoTiKyY
Ovoikynowy.
d Cone. Constant. ec. ii. (Labbe, vol. ii. p. 947.) Todbc¢ iio dvoikgow émioKo-
move, Taig brEoopiow ExkAnoiag pi) ewtevat, pHde ovyXEeELY Tag éKKANoLac’
GNA Kata Tove Kavévac, Toy piv ’AeEavdosiac éwioxoToy Ta é&v Atyintp
povoy oixovopeiv' rove 6& rig avarodie émioKdmovg Tiy avarodyy povny
Guoukeiv’ GuAaTTOMEVWY THY év Toig KavooL Toig KaTa Nikavay moecBelwy TY
"Aytioxéwy éxkAnoia’ Kai rode rhe "Actavijc OtoiKknoewe éemiskoTove Ta KaTa
tHv “Aciay povny oikovopety' Kai rode tig TLovticyc, ta rig Tovruxne
povorv' Kai Tode THE OpgKne, TA TIS OpgKKc movoy otkovopety.
7
Cu. XVII. § 9. CHRISTIAN CHURCH. 231
the privileges granted by the Council of Nice to the Church
of Antioch; the bishops of the Asiatic diocese, the Asi-
atic Churches only ; those of the Pontic diocese, the Pontic
Churches; and those of the Thracian diocese, the Thracian
Churches only.
Theodoret °, speaking of this council, says, They divided the
dioceses, and assigned every diocese its proper limits and juris-
diction. And Socrates‘ more expressly, ‘“‘ That they consti-
tuted patriarchs, and distributed the provinces, so that no
bishops should meddle with the affairs of another diocese, as
was used to be done in times of persecution. Nectarius was
allotted Constantinople and Thrace; Helladius, St. Basil’s
successor, the Pontic diocese,” &c.
About fifty years after this, an. 431, the third general
Council was held at Ephesus, where we find the bishop of
Antioch laying claim to the power of ordinations in the pro-
vince of Cyprus: but this proving to be an unjust claim, the
council made a decree in favour of the Cyprian bishops,
exempting them from the jurisdiction of Antioch ; because by
ancient custom they always were exempt: and it is added 8,
“That the same rule should be observed in all dioceses and
provinces, that no bishop should seize upon any province,
which did not anciently belong to: his jurisdiction.” This
plainly implies, that the bishop of Antioch had then several
provinces, or a whole diocese, under his power; which was
e Theodor. Ep. Ixxxvi. ad Flavian. (Labbe, vol. iii. p. 963.) Tac duorcjoec
dukpwvay, Kai ékdory Ovoiwkhnos Ta éavTijg awéiveayv, avTiupd¢ amayoped-
cavrec, é& exatépac Tide dtorknoewe ETépa py emtévar.
f Socrat. H. E. lib. v. ¢. viii. (Vales. Amstel. 1700. p. 218. A.) Tlarpidpyac
Kabéornoay, Ovavetpdpevor Tag émapyxiac, Wore Tove bwin dioiknow éemioKd-
mwovc Taig UmEpopioicg éExxAnoiaic py UTEpBaivev’ TovTO yap TooTEpoy did
Tovg Owypovc éyivero aditaddpwo Kai KAnpovTar Nexrdpuoc piv THY Meya-
ook Kai tiv Opdenv* rijg O& TlovricHe Suouknoewe, ‘EAdduoc, 6 pera
Bacikswov Katoapsiagc ric Karmadoxoy éiokoroe.
8 Concil. Eph. I. act. vii, Decret. de Epise. Cypr. (Labbe, vol. iii. p. 801.)
“E€ovoet TO avernpiacroy xai aBiacroy ot THY ayiwy ékkAnolWy TOY KaTa
THY Kuzpoyv mpoeorerec, Kata Tove Kavovac THY dolwy Tartowy Kai THY
doxaiay ovvieav, Ov éavTév rac yeporoviag rév sbd\aBeordtwy éiicKO-
Twv Towvpevor TO O& adTd Kai éxi THY GdAwY OwoKHCEWY Kai THY aTaY-
TaXOU éeTapXwY TapaduraxOyosrav Wore pndeva THY OEeopiieoTAaTwWY éemt-
oKoTwy émapxiay ETépay, odk odoay avwley Kai tE apxyic rd THY adbrod,
Hyouv TOY TPO avbrod xEipa, KaTahapBaver.
232 THE ANTIQUITIES OF THE Boox II.
confirmed to him by the council: and he was only denied juris-
diction over the province of Cyprus, because of ancient right it
did not belong to him.
About eighteen years after this, Theodosius junior and
Valentinian called the second Council of Ephesus, an. 449.
And in the letter of summons to Dioscorus, bishop of Alexan-
dria, they gave him orders to bring ten metropolitans" of his
diocese with him. This is noted by Liberatus in his Breviary:
and the letter is still extant in the Council of Chalcedon‘; by
which it appears, that at this time the archbishop of Alexandria
had a great number of metropolitans, within the Egyptian
diocese, under his jurisdiction. So that though there be some
dispute concerning the first rise and original of patriarchal
power; yet there remains no manner of doubt but that it was
come to its full height and establishment in the time of the
general councils of Ephesus and Chalcedon.
Sect. X.—The power of Patriarchs not exactly the same in all
Churches.
Therefore the next inquiry is into the rights and privileges
of these patriarchs. And here it is to be nicely observed, that
the power of patriarchs was not one and the same precisely
in all Churches, but differed according to the different customs
of places and countries, or according as it was the pleasure of
kings or councils to bestow greater privileges on them.
The Patriarch of Constantinople had some peculiar privileges.
The patriarch of Constantinople, when he was first advanced
by the second general council, had only the single diocese of
Thrace assigned him * for the exercise of his jurisdiction: but
in the next age he was grown to be a sort of patriarch over
the patriarchs of Ephesus and Czsarea in the Asiatic and
h Liberat. Breviar. ¢. xii. (Labbe, vol. v. p. 757. E.) Imperator dirigens
sacram Dioscoro in Alexandriam, precepit, ut cum decem metropolitanis epis-
copis, quos voluisset, ipse eligeret, et veniret Ephesum.
i Concil. Chalced. act. i. (Labbe, vol. iv. Cone. p. 100. C 10.) ‘H 01) éotdrne
EeemAakevoa abv éavTy ska piv ebaBeotdrouc émisxomouc THY dnd THY
avrny dvoiknow pnrporoXirac, K. 7. Xr.
k Concil. Constant. I. ¢. ii. (Labbe, vol. ii. p. 947.) Tove rice OpdKenc, ra
THe OpaKihg povoy oikovopeiyv. See page 230, note (d).
Cu. XVII. § 10. CHRISTIAN CHURCH. 233
Pontic dioceses, by the voluntary consent of those two exarchs
(no doubt) at first, paying a deference to the exarch of the
royal city ; which, advancing into a custom, was afterwards con-
firmed by canon in the Council of Chalcedon. In the sixteenth
session of that council, there is a long debate about this matter,
the Pope’s legates warmly stickling against it: but all the me-
tropolitans of the two dioceses of Asia and Pontus then in
council, together with Thalassius, bishop of Ceesarea, and ex-
arch of the Pontic diocese, with one voice declaring, that the
bishop of Constantinople had by long custom and prescription
enjoyed the privilege of ordaining metropolitans in those two
dioceses, as well as that of Thrace, it was decreed, that this
privilege should be continued to him, notwithstanding the
bishop of Rome’s intercession against it’. Also by two canons
of that council he is allowed to receive appeals™ from the
exarchs of those dioceses, because his throne was in the royal
city. And in such parts of those dioceses as were chiefly in
the hands of Barbarians, he is authorized by another canon”
to ordain all the bishops; which in other parts was the sole
privilege of the metropolitans. Theodoret° observes even of
Chrysostom himself before the Council of Chalcedon, that he
exercised this power over all the three dioceses. For he says,
1 Cone. Chaleed. can. xxviii. (See Labbe, vol. iv. p. 769.) Xpijvar dé roy
dowraroy apxierisxoroy Tic BaoWidog Kwvoravtiwourddewe, veac ‘Pwopne,
tiv abrav mosoBeiwy THe TYLC aToNave, Kai abroy é avOevtiag éov-
ciav exe TOU xEtporovety Tode pnTpoToNirag tv Te TY ’Aotavy, Kai ILovreny,
kai OpgKuy tatc Croryjoect, Kk. T. X.
m [bid. can. ix. Ei wpdc rév rij¢g abrijg émapxiag pyrpomoNirny éTIOKOTOC
} Anorkds apgroByroin, kararapBavitw H Tov EEapxoy Tic Ovouknoewe, 7) TOV
tiie BaowWevotong KwvoraytivovTddrewe Opdvor, Kai ir ab’r@ OuKcalecOw. —
Ibid. c. xvii. Ei 6 rug wapa rod idiov dducoiro pyrporoXirov, rapa TH edpyy
diorkyoewe } TH KwvoravtwovToXewe Opdvy, dicalécOw, kala mooeipyrar.
Nn Concil. Chaleed. ec. xxviii. (Labbe, vol. iv. p. 798. A 3.) Tovdg éy roic
BapBapicote txioKdrove THY TooEL—pnpévwr SroiKHoEwY KXELpoToVEtoOaL umd TOU
mpoeionpevov aywratrov Opdvov TI¢ Kara KwvorayvtivovTovA aywrarnc
éxkAnolac, K. T. A.
© Theodoret. H. E. lib. v. e. xxviii. (Vales. Amstel. 1695. p. 235. D 10.) Tavrny
iroutiro THY ToopnOeay, od povnc éxeivng Tig WOEwWC, GAAG Kai TIC Oogenc
amdone sic 8& dé abrn ryepoviag Sujonrav Kai tHe ’Aciag OAnNE, V7 Evdeka
8 Kai airn apxovrwr ibvera Kai péy Toe Kai THY TlovTiKiy TovToc KaTEKOG-
pet Toig voporc’ ioapiOpoug dt Kai abrn Exe THe Aciag Tove Hyoupéevouc.
IZA THE ANTIQUITIES OF THE Boox II.
‘“‘ His care extended not only over Constantinople and Thrace,
which consisted of six provinces, but over Asia and Pontus,
each of which had eleven civil preetors in them.” We are not
therefore to take an estimate of patriarchal power from the
growing greatness of Constantinople, but to distinguish the
peculiar privileges of some patriarchs above others, which is
the only way to understand the power of each.
Sect. XI1.—The Patriarch of Alexandria had also privileges
peculiar to himself.
For the patriarch of Alexandria had also some prerogatives,
which no other patriarch besides himself enjoyed. Such was
the right of consecrating and approving every single bishop
throughout all the provinces of his diocese. This privilege
was not allowed even to the patriarch of Constantinople : for
the Council of Chalcedon, in the very same place where they
give him power to consecrate the metropolitans of three whole
dioceses, deny him the privilege of consecrating the suffragan
bishops of those metropolitans ; and reserve it as an ancient
right of each metropolitan, with a synod of his provincial
bishops, to consecrate all the bishops within his province, the
archbishops of Constantinople neither being consulted, nor
having any hand in those ordinations’. But it was otherwise
at Alexandria. For the bishop of Alexandria, whilst he was
only a metropolitan, had the ordination of all the bishops of
the six provinces of the Egyptian diocese, being the sole and
only metropolitan in all those provinces: and having but the
same diocese when he came to be a patriarch, he continued
his ancient custom of ordaining all the bishops throughout the
SIX provinces, notwithstanding that new metropolitans were
set up in them. And in this the patriarch of Alexandria
differed from all others: for in all other dioceses, the metropo-
P Concil. Chalced. act. xvi. (Labbe, vol. iv. p. 818.C.) Tode péy ro Kara
TOY OoWTaTOUG éTLoOKOTOUC YELPOTOVELCAaL Tapa TavTwY, } TOY TrEbYWY
THe éraoxiacg evaBEcTarwy imtokdTwy, Td KUpog ExovTOE TOU L-nrpomoXirou,
KaTa TOY Keimevoy THY TaTEDWY KavoVAa, Kai pov éxLKOLVOdYTOE Taic éKEt-
VOY XELPOTOVIAIC TOU OOlWTATOU apxLeTLoKOTOUV THC Bactiidog Kwvorayrivov-
TOAEWC.
Cu. XVII. § 12. CHRISTIAN CHURCH. 235
litans had the right of ordaining their suffragan bishops, which
here the patriarch retained to himself, as an ancient branch of
his metropolitical power. I know indeed a very learned person¢
is of a different opinion: he says, “ The bishop of Alexandria
was rather a loser by being made a patriarch : for now accord-
ing to the constitution of Church-policy, the ordination of suf-
fragan bishops, which before belonged entirely to him, was
devolved upon the several metropolitans under him.” But this
assertion proceeds upon a supposition, that patriarchal rights
were exactly the same in all places: which, from the instance I
have given of Constantinople, appears to be otherwise; for the
patriarchs of Ephesus and Ceesarea had not the ordination of
their own metropolitans, but they were all subject to the
bishop of Constantinople. And as to the case of Alexandria,
it appears from Synesius, who was himself metropolitan of
Ptolemais, that the ordination not only of the metropolitans,
but of all the suffragan bishops throughout the whole district
of Egypt, Libya, and Pentapolis, belonged still to the patriarch
of Alexandria. For in a letter to Theophilus, acquainting him
how he and two other bishops had met at Olbize to make choice
of a bishop, and that one Antonius was unanimously chosen by
the people; he adds*, that yet there was one thing wanting,
which was more necessary than all, viz. his sacred hand to
consecrate him.— Which shows, that the bishop of Alexandria
still retained his ancient right of consecrating all the bishops
of the Egyptian diocese.
Secr. XI1.—The first privilege of Patriarchs was to ordain all
the Metropolitans of the diocese, and receive his own ordination
from a Diocesan Synod.
In other dioceses the patriarch’s power was chiefly seen in
the ordination or confirmation of all the metropolitans that
were under him. This appears from the forecited canons * of
the Council of Chalcedon, and several of Justinian’s novels ;
qa Cave, Ane. Ch. Gov. ¢. iv. p. 159.
r Synes. Ep. Ixxvi. ad Theoph. ‘Evog éru dei, rov KUPLWTATOU PEV TOL, THC
iepac cou xeipoc. (Paris. 1640. p. 223. A.)
s Cone. Chalced. ¢. xxviii. vide not. (nm). p. 233. act. xvi. p. 798. Xeuporovet-
236 THE ANTIQUITIES OF THE Boox II,
one of which takes notice of the bishop of Constantinople’s
ordaining all the metropolitans under him‘; and another gives
the same power to the patriarch of Justiniana Prima”, then
newly advanced to patriarchal dignity by Justinian, because it
was the place of his nativity. And that this was a peculiar
privilege of patriarchs, appears further from one of the Arabic
canons published by Turrian, under the name of the Nicene
Canons, which were invented after the name of patriarchs was
well known in the Church. The 36th of these canons, speaking
of the catholic of Ethiopia’, who was no patriarch, but subject
to the patriarch of Alexandria, says, ‘‘He shall not have power
to ordain archbishops, as patriarchs have; because he hath
not the power or honour of a patriarch.”
It was therefore the prerogative of patriarchs, (those of
Ephesus and Czesarea only excepted,) to ordain the metropo-
litans under them: but they themselves were to be ordained by
a diocesan synod, as Justinian’s forecited novel* informs us.
And this was called the canonical ordination of a patriarch.
For so the Council of Constantinople, in their synodical epistle
to the western bishops, prove the ordination of Flavian bishop
of Antioch (who presided over all the eastern diocese¥, as
Theodoret says) to be canonical, because he was ordained not
aa Tove pyTpoTOXITac THY TPOELPNLEVWY OLOLKHOEWY Tapa TOU ADXLETLOKOTOV
KwvoravtivouTodewe.
t Justin. Novell. vii. ec. 1. (Amst. 1663. p. 16.) Myre rac bd roy rarpr-
apxikoy Opovoy rij¢ evdaipovog traitnc Toews KabecTucac, wy Tobe pHTOO-
woXtTac avTog xElpoTovEl, K.T.X.
u Justin. Novell. exxxi. c. iii. (Amst. 1663. p. 184.) Tox O& Kara Kaipoy
pakapwraToy apxuTioxoroyv Tig Towrne "lovotimiavaie THE tperégac Tarpi-
doc, Exe asi bd THY oikeiay Stkaodociay Tobe éxioKdrove THY éapXUOY
Aakiag Mynéureppavéiag nai Aaxiac ‘Pirevoiac, TpiBadrAéac, Aapdaviac, cai
Muoiag Tij¢ dvwrépac, kai Tavvoviac cai rap’ abrov robrove yeporoveicOat,
adrov O& b7d Tic oikeiag cuvddov xEporoveioOat.
Y Cone. Nie. Arab. ¢. xxxvi. Non jus habeat constituendi archiepiscopos, ut
habet patriarcha ; siquidem non habet patriarchze honorem et potestatem.
x Novell. cxxxi. See note (u).
y Theod. H. E. lib. v. ¢. xxiii. (Vales. Amstel. 1695. p. 231. A 4.) Tae
epac at éxkdyoia Tij¢ PaB.avod mpoedpiac dvréxovrar’ mpd¢ dé Ty éWa, Kai
THY ‘Acvayvny dracay kai THY Tlovticjy, kai péy Toe Kat THY Opakikyy Kowvw-
vovoac exe Kai ouvnppévac Kai 7d IAAvpiKOY O& Grav éixeivoy olde THY
KATA THY AVATOAHY ETLOKOTWY YOUpEVOY.
Cu. XVII. § 14. CHRISTIAN CHURCH. . 937
only by the bishops of the province, but rig avarodcKie
diouxhoewe, the bishops of the whole eastern diocese? syno-
dically met together.
Sect. XIII.—A second privilege was to call Diocesan Synods,
and preside in them.
2. The next privilege of patriarchs was the power of con-
vening their metropolitans and all the provincial bishops to a
diocesan synod: which privilege was founded upon the same
canons that granted metropolitans authority to summon pro-
vincial synods, and preside in them. For by just analogy the
patriarch was to have the same power over the metropolitans,
that they had over their provincial bishops. And therefore
Theodoret?, speaking of his own attendance at the synods of
his patriarch at Antioch, says, He did it in obedience to the
ecclesiastical canons, which make him a criminal that is
summoned to a synod, and refuses to pay his attendance
at it.
Sect. XIV.—A third privilege to receive appeals from Metro-
politans and provincial Synods.
3. Another privilege of patriarchs was the power of receiving
appeals from metropolitans and provincial synods, and reversing
their decrees, if they were found faulty. ‘‘ If any bishop or cler-
gyman have a controversy with the metropolitan of his pro-
vince, let him have recourse to the exarch of the diocese,” says
the Council of Chalcedon», in one canon: and in another’, ‘“‘If
2 Concil. Constant. Ep. ad Occid. ap. Theod. H. E. lib. v. ¢. ix. (p. 211. C
10.) Tie 6& rpeoBurarne Kai dvTwe arocroNuKAC éxxANolag Tig gv ’AvTtoxEia
Tij¢ Suvolac, 2v y TPwTY TO Tipiov THY XpioTLavay éxonparioeyv bvopma, Tov
aideopwraroy Kai Oeogiitoraroyv émicxoTwov PaB.avoy, oire Tij¢ émapxiag
Kai rie avaroAuKg Ovorknoewe ovvdpapovrec Kavorvikwc éxEipoTovnsav, TaonE
oupWngov Tijc ékkAnoiag, dorep Ord pac Pwvig Toy dvooa Timnoaone.
a Theodoret. Ep. Ixxxi. ‘Yayjkovoy rq éxkA\novacTiKp Kavove TeHomevoc,
bc kevdvvevery TapaKedeveTar TOY KadovpEVvoy ic GbYOdOY, Kai TapayivecOat
p17) Bovopevor.
b Cone. Chalced. can. ix. (Labbe, vol. iv. p. 759.) Et 6& wpd¢g roy rij¢
abrijg érapxiag pnrpotoNirny érioxoroc 7 KAnoLKOG apgioByTOIn, KaTahap-
Bavirw Tov tapyoy Tig Crorkjoewe, K. T,X.
e Concil. Chaleed. can. xvii. (Labbe, vol. iv.) Ei 6& Tic mapa tov idiov
aducoiro pytpotoXirov, mapa TH tEapyw THC SiwiKhoewo, y TY Kwvorav-
rivouTroAewe Opdvy OuKaZéiaOw,
238 THE ANTIQUITIES OF THE Boox II.
any man is injured by his own bishop, or metropolitan, let him
bring his cause before the exarch of the diocese, or the throne
of Constantinople.” These canons are adopted into the civil
law, and confirmed by imperial edicts. For by one of Justi-
nian’s Constitutions‘ the patriarch is to receive appeals from a
provincial synod, and give a final determination to all causes
that are regularly brought before him: and the regular way of
proceeding is there specified, which is, that no man shall bring
his cause first before the patriarch, but first before his own
bishop ; then before the metropolitan; after that, before a
provincial synod; and last of all, before the patriarch, from
whose judgment there lay no appeal. The same is repeated
and confirmed by other laws® of that emperor, which need not
here be recited.
Sect. XV.—A fourth privilege to censure Metropolitans, and
also their Suffragans, when Metropolitans were remiss in cen-
suring them.
4. As patriarchs might receive appeals from metropolitans,
so they had power to inquire into their administration, and
correct and censure them, in case of heresy, or misdemeanour,
or any mal-administration, which made them liable by the
canons to ecclesiastical censure. Justinian made an express
law to this purpose’, that if any clergyman was accused in point
of faith or morals, or transgression of the sacred canons; if
d Cod. Justin. lib. i. tit. iv. c. xxix. See note (p) p. 212.
e Justin. Novell. exxiii. can. xxii. (Amst. 1663. p. 173.) Et rivec¢ oowraror
éloxoTon THC a’THAC ouvddo” apgusPHTHGiy TLva mOdC addAAOUE EXOLEY, EtTE
wip ixkkAnoaoriKov Stxaiov, eire bTip GANwy TLVOY TeaypaTwY" TEOTEDOY O
pntooronrirne abtav, ps’ éréowy dbo ix Tig idiag ovvddov imicKoTwy, Td
mpadypa KoivéTw* Kai ei pn 2upeivy EKAaTENOY MéMOE TOIC KEKOLMEVOLC, THYVLKAUTA
6 pakapwwirarog TmaTpLapxne ékeiyne THC CrouKHoEewe petazd adTwoy aKpodcbw,
kaksiva Oo.ZéTw, aTwa Tolc éxkkAnolaoTikolc Kavdot Kai TOig Vvomorg ovYgdEL
ovdevog pépove Kara THC Whdov abrov avTiiéyEv Cvvapévov.
f Justin. Novell. exxxviii. c. v. (Amst. 1663. p. 196.) ‘Ocakicg ay rive
KarnyoonOEley THY ispéwy, 7 KAHOLKOY, 7) HyOUpévwY, 7) povaxor, H TEI
TisTEWC, 7) TEL aicxpov Biov, we Tapa Tove DEiove Kavovag Ti dLvarpaT-
TOMEVOL, Kai El péY ExioKoTOC Ein 6 KaTHYOPOUpEVOC, TOY TOVTOV pHTPOTOAITHY
eZerdZayv Ta Aeyopeva’ ei O& penrpomoXirHe ein, TOY pakaplwTaToy apxLETi-
oKomoyv, ud ov TENE. .
Cu. XVII. § 15. CHRISTIAN CHURCH. 239
he was a bishop, he should be examined before his metropolitan ;
but if he was a metropolitan, then before the archbishop, that
is, the patriarch to whom he was subject. By virtue of this
power, Chrysostom deposed Gerontius %, metropolitan of Nico-
media: and Attieus decided a controversy between Theodosius
and Agapetus", who contended about the throne of Synada,
the metropolis of Phrygia Pacatiana: and it were easy to add
many other instances of the like nature out of the ancient
councils, which concurred with the patriarchs in the exercise
of this power.
Nor did this power extend only over metropolitans, but over
their suffragan bishops also. For though every provincial
bishop was to be tried by his own metropolitan and a provin-
cial synod: yet in case they were negligent and remiss in exe-
cuting the canons against delinquents, the patriarch had power
to take the matter into his own cognizance, and censure any
bishop within the limits of his jurisdiction. Thus Sozomen’
observes of Chrysostom, that in one visitation at Ephesus he
deposed thirteen bishops of Asia, Lycia, and Phrygia, for
simony, and such other corrupt practices. This was done in
a synod of seventy bishops held at Ephesus, ann. 401, as Va-
lesius* and Du Pin observe out of Palladius, who mentions
8 Sozom. H. E. lib. viii. ¢. vi. (Vales, Amstel. 1700. p. 619. A2.) Tepovrioy
tEevoaro THC Nikopndéwy éxkAyoiac.
h Soerat. H. E. lib. vii. ¢. iii. (Vales. Amstel. 1700. p. 278. B.) “Arrucog Tov
Oeoddovoy Ady wapEeuvOHnoaro, TEicac ave~iKaKwe Toy yovxXLoY Bloy domaZe-
oOar, mookpive Tre ra Kowd Tov tdiwy diWatac’ yoage TE TH “AyarnTY,
ExecOa THE éEmioKkoTie, pyndev éx« THC Oeodocio AuTNE avLApOY UpOpWpEVOY.
i Sozom. H. E. lib. viii. c. vi. (Vales. Amstel. 1700. p. 618.) ‘O "Iwavyne
avOopevoc bd dvatiwy rac iv ’Acia Kai mépié txedyoiag émiTpoTEveoPar,
kai rode piv Anppace Kai SwpodoKkiatc, Todg O& yapiTe Vmayopévouvg rac
iepwovvac ameurwnreiv, nev sic "Egecov’ Kxabehwv re Oéka Kai TpEelg ém-
oxdrouc, Tove piv tv Aveig Kai Sovyia, rove O& év abry ’Acig, Erépovg avr’
avray Kartornoe.
k Vales. Not. in loc. p. 128. A 16. Chrysostomus in Asiam profectus synodum
septuaginta episcoporum Ephesi congregavit, in qua depositi sunt sex episcopi,
non autem tredecim, ut ait Sozomenus.——Dans cette conjoncture le clergé
d’Ephése et les évéques de cette province s’adressérent 4 Saint Chrysostome. . .
Il y vint.... y assembla un synode de soixante et dix évéques, dans lequel il
déposa six évéques convaincus d’avoir donné de l’argent 4 Antonin pour étre
ordonnés, &c. (Du Pin, Bibliothéque, Paris, 1693. vol. iii. p. 9.)
94.0 THE ANTIQUITIES OF THE Boox II.
the same thing, though he speaks but of six bishops then
deposed. "
Sect. XVI.—A fifth privilege. Patriarchs might make Me-
tropolitans their Commissioners, &c.
5. The patriarch had power to delegate, or send a metro-
politan into any part of his diocese, as his commissioner, to
hear and determine ecclesiastical causes in his name. At
least it was so in the diocese of Egypt, where Synesius was
bishop. For in one of his epistles!, writing to Theophilus,
patriarch of Alexandria, he tells him what a difficult task he
had put him upon, when he sent him through an enemy’s
country, to Hydrax and Palzebisca, two villages in the confines
of Libya, to determine a dispute that was risen there about
erecting of those places into bishops’ sees: but, says he, there
lies a necessity upon me yvdpuov iyetoOa, to take every
thing for a law that is enjoined me by the throne of Alex-
andria.
Sect. XVII—A siath privilege. The Patriarch to be con-
sulted by his Metropolitans in matters of any great moment.
6. And as the metropolitans did every thing that was ca-
nonically enjoined them by the patriarch; so they did nothing
of any great moment without him; paying the same deference
to him that the canons obliged their suffragans to pay to
them. This at least was the custom of Egypt, as appears
from a noted passage related in the acts of the Council of
Chalcedon™, where we find, that when Pope Leo’s epistle
against Kutyches was subscribed by all the bishops in council,
1 Synes. Epist. Ixvii. p. 208. “Eyw cai Botdopat, kai avayKn por Osia, vopov
nHyeicOar Tay 0, TL dv éKkeivoc 6 Opovog DEoTicy.
m Concil. Chalced. act. iv. (Labbe, vol. iv. p.512. E9.) “Ioaow mavrec ot
aYwWwTaToL poy TaTipec, OTL Ev ATaclW avaptvomey THY yYouNnY Tov Tap’
Hpiy dowrarov apyieTisKoTouv' Kai TapaKkadovpeyv THY vpeTéopay giiavOpw-
wiav, avapéivar THY Tov HpETEpOY TPOEDPOV yruopnY' a’T@ yap tv aac
akodovOnooper’ TovTO yao Kat ol éwi THo Nikaswy ay.or TaTepeg SuVAyy-
yéppévot txavoricay Tin’ Wore dkodovleiy Tacay THY AiyumTiaKkyny OvoiknoLy
TD AOXLETLOKOTW THC peyadoTOEwe ‘Are~avdpeiac, Kai pndéy Sixa avrow
moarrecOa Tapa Tiv0g THY dT’ adbroy tmioKoTwY.
Cu. XVIL. § 18. CHRISTIAN CHURCH. — 3 OA
the Egyptian bishops then present refused to do it, because
they had then no patriarch, and it was not lawful for them to
do it without the consent of a patriarch, by the rule of the
Council of Nice, which orders all the bishops of the Egyptian
diocese to follow ‘the archbishop of Alexandria, and do nothing
without him. This they pleaded in council, and their plea was
accepted: and a decree™™ passed in their favour upon it, that
since this was the custom of the Egyptian diocese, to do nothing
of this nature without the consent and authority of their arch-
bishop, they should not be compelled to subscribe, till a new
archbishop was chosen.
Sect. XVIII.—7. Patriarchs to communicate to the Metro-
politans such imperial laws as concerned the Church, &c.
7. It was the patriarch’s office to publish both ecclesiastical
and civil laws, which concerned the Church, and to take care
for the dispersion and publication of them in all churches of
their diocese. The method is prescribed by Justinian in the
epilogue to the sixth novel": ‘The patriarchs of every diocese
shall publish these our laws in their respective churches, and
notify them to the metropolitans under them. The metropoli-
tans likewise shall publish them in their metropolitical churches,
and make them known to the bishops under them : that so they
mm Concil. Chalced. can. xxx. ex act. iv. (Labbe, vol. iv. p. 772.) ’Ezrewy
ot ev\aBéoraror iwioxoror Tig Atyimrov, ody we paydpevor TH KaDoiKG
miore. vroypavar TH émisToAH TOV dowTdrov apxiETIoKdmoV AéovTog émi
Tov mapdvTog aveBddovTo, ad\Ad PacKovTec, Voc sivar tv TH AlyuTTiaKH
Svouknoe, Tapa yywuny Kai dvatitwoty Tov apyieTioKémov pnodéiv ToLovTOY
mouiy, Kai afwvow évdoOjvat abroig axour THC xXEpoTOViac TOV éoopéevoU
The THY "Ade~avdpiwy pEeyaroToXEwE apyieTLoKdTOU, EvOyOY piv épavy
kai giiavOowrov, Wore adToig pévovoty éwi Tov olKEiov oyHmaToc, sv TH
Baoirevotvoy TOXAEL, EvOoow TapacxeOival, dxpic av yxeporovynOy 6 Tic 'AXEE-
avdpiwy apxleTioxoTroc.
n Justin. Novell. vi. Epilog. (Amst. 1663. p. 15. § a’.) Ot pév ody aywrarot
marpiapxar SuoiKyoewc éEKaoTno Tavita mpoOncovow iv Taig vo ésavTode
aywrdaraic éxkAnoiae, dja O& ToLsovet Toicg DeopiteoTarotg pyTpoToXiTaLe
ra way npdyv dwateraypéiva’ ot O& adfic Kat adiroi mpoOnoovci Tre adra
KaTa THY THC pyTpoTO\EwE aywrdarny éEkKAnoiav, Toilg Te bp éEavTodre
ixutkoroe pavepd Tav’Ta KaTaoTHoover KaKEivwy Ot ExaoTog év TH oiKkeia
éxkAnoia Tadta mpoOhce wore pydéva THY TiC ipeTepag woriTEiag ayvoEiy
Ta Tap rpayv sic Tysny TE Kai abgeoww Tov peyddov Oeov Kai Lwrhpog rpov
"Inoov Xptorov dtareruTwpéeva.
VOL. If. R
I4Q zs THE ANTIQUITIES OF THE Boox II.
may publish them in their respective churches, and no one be
left ignorant in our whole empire, of what we have enacted for
the glory of the great God and our Saviour Jesus Christ.”
See also novel 42, directed to Menas, patriarch of Constanti-
nople, concluding in the same tenor”.
Secr. XIX.—The eighth privilege. Great Criminals reserved
to the Patriarch’s Absolution.
8. Synesius observes another privilege in the diocese of
Alexandria, which was, that in the exercise of discipline upon
great criminals and scandalous offenders, a peculiar deference
was paid to the patriarch, by reserving their absolution to his
wisdom and discretion. As he gives an instance in one Lam-
ponianus, a presbyter, whom he had excommunicated for abusing
Jason, his fellow-presbyter. ‘‘ Though,” says he®, “‘he expressed
his repentance with tears, and the people interceded for him ;
yet I refused to absolve him, but remitted him over for that to
the sacred see: only assuming this to myself, that if the man
should happen to be in manifest danger of death, any presbyter
that was present, should receive him into communion by my
order. For no man shall go excommunicate out of the world
by me. But in case he recovered, he should still be liable to
the former penalty, and expect the ratification of his pardon
from your divine and courteous soul.” But whether this respect
was paid by all metropolitans to their patriarch m every
diocese, I have not yet observed.
nn (Amsterd. 1663. p. 78.) ‘“H roivuy of waxaptorn¢g ra op8G¢ piv mwapa-
ordyra gvAaTTéTw TE Kai cic Epyoy ayéTw, KaTaTéTovca abra Od Oeogiiov
abTic ypapparwrv, mao Toic Um abtiy TEeTaypévolg dowwTaTOLG pyTpOTONI-
rai’ wy éxaorw yevynoerae ppovTic Taic Um abrobe TeTaypéivate aywraraic
ékkAnoltaie Tatra Toijoa gavepd* Wore pundétva THY TwavTwy Stadabeiy ra
TE TH AoxXiEowovvy OdgavTa, Ta Te WTO Tijcg Baoirsiag KEKVOWpEVA.
© Synes. Ep. Ixvii. p. 215. Kai rou cai Oaxpvoy ix peravoiac apnKe, rai
Sjpocg tkétne airov tEyrnoaro’ addr éyw Toic dedoypévoie évexaprépnoa, TOU
6: doa THY avlEevriay tic THY tepaTiKHY KaDEdpay avéerewba’ TOCOvTOY ody
suauTp ovvexwonoa, &i mpoomedacele AapTwrylaryyp TO xpEwy, Kal 4 KUpiAa
mapetvar Odfee, Tao tdiKa Toig TOTE TapEsopévorc TOETPUTEpOLC, KoLYWwYiag
air@ peradovvar’ pnoeic yap aroOdvor Oedepévoc poi’ avappwobeic dé, madw
iwi role avroic UTdduKOC EoTW, Kai Tapa THC Beoreciac cov Kai giiavOpwrov
Wuxne TEeoueveTw THC Cvyyvwunc TO cbvOnpa. (Paris. 1640. p. 215. A 5.)
Cu. XVII. § 20. CHRISTIAN CHURCH. 943
a
Sect. XX.—The greater Patriarchs absolute and independent
of one another.
9. The last privilege of patriarchs was, that they were
originally all co-ordinate and independent of one another. I
speak now of them as they were at their first institution: for
after-ages, and councils, and emperors, made great alteration in
this matter. At first, learned men? reckon there were about
thirteen or fourteen patriarchs in the Church, that is, one in
every capital city of each diocese of the Roman empire; the
patriarch of Alexandria over the Egyptian diocese, the patri-
arch of Antioch over the eastern diocese, the patriarch of
Ephesus over the Asiatic diocese, the patriarch of Czesarea in
Cappadocia over the Pontic diocese; Thessalonica, in Mace-
don or Illyricum Orientale, Sirmium in Illyricum Occidentale,
Rome in the Roman prefecture, Milan in the Italic diocese,
Carthage in Afric, Lyons in France, Toledo in Spain, and
York in the diocese of Britain. The greatest part of these,
if not all, were real patriarchs, and independent of one another,
till Rome by encroachment, and Constantinople by law, got
themselves made superior to some of their neighbours, who
became subordinate and subject unto them. The ancient
liberties of the Britannic churches, as also the African and
Italic diocese, and their long contests with Rome, before they
could be brought to yield obedience to her, are largely set forth
by several of our learned writers‘ in particular discourses on
this subject. I only here note that the eastern patriarchs,
Alexandria, Antioch, Ephesus, Ceesarea, and Constantinople,
were never subject to Rome, but maintained the ancient liberty,
which the canons gave them. For though Czesarea and Ephe-
sus were made subordinate to the patriarch of Constantinople,
and any one might appeal from them to him; yet the appeal
was to be carried no further’, unless it were to a general council.
Which shows the independency of the greater patriarchs one of
another.
P Brerewood, Patriarch. Govern. Q. i.
q Ibid. Q. ii. et iii. Cave, Ane. Ch. Gov. c. v.
¥ See the authorities cited before § xiv. p. 237, 238.
R 2
O44, THE ANTIQUITIES OF THE Boox TI.
Sect. XXI.—The Patriarch of Constantinople dignified with
the title of * @cumenical, and his Church head of all Churches.
The patriarch of Constantinople had also the honourable
title of GEcumenical, or universal patriarch, given him; prob-
ably in regard of the great extent of his jurisdiction. Thus
Justinian styles Menas, Epiphanius, and Anthemius, arch-
bishops and cecumenical patriarchs, in several of his rescripts’;
and Leo gives the same title to Stephen, archbishop and
universal patriarch, in ten laws‘ one after another. So that it
was no such new thing as Pope Gregory made it, for the patri-
arch of Constantinople to be styled cecumenical bishop; for
that title was given him by law many years before, even from
the time of Justinian: and it is a vulgar error in history to
date the original of that title from the time of Gregory I.,,
which was in use at least a whole century before. But Jus-
tinian, in another rescript, goes a little further, and says
expressly", that Constantinople was the head of all churches.
Which is as much as ever any council allowed to Rome, that
is, a Supremacy in its own diocese, and a precedency of honour
in regard that it was the capital city of the empire. Equal
privileges are granted to Constantinople upon the same ground,
because it was ‘new Rome, and the royal seat,’ as the Councils
of Constantinople’ and Chalcedon, with some others, word it.
8 Vide Justin. Novell. vii. (1663. p. 15.) Adroxedrwo Kaicap ®daBio¢
Lovariunavde Abyovoroc, "Emidaviy Ty aywrdry Kai pakagwrdarwy apxt-
exisxdT@ Tie evdaipovog rairng TorEws, Kai oikoupEeviK@ TaToLANXy. —
Novell. xvi. ‘O abréc Baowsdc ’AvOeniy TH Oaorarp Kai pakapiwrdry
dpxurioximw, Kal oikoupevtk matprapyy.— Novell. xlii. ‘O adrog Baot-
Aebe Myva TY aywrdry Kai pakapwrdry apxleTLoKOTW Kai oiKkoUpEvK@
Tarpidoxy.
t Leo, Imperat. Constit. Novell. ii. (p. 239.) ‘O atric Baoiede Erepavy TH
dywrdry apxuTiuxiry KwvoravriwouTé\twg Kai oikovpeviKp Tarpidpxy.
Sic etiam Novell. ii1.—xii.
u Justin. Cod. lib. i. tit. ii, ce. xxiv. (p. 10.) ‘H év KwvorayriwovmoXe
ékkAnoia Tacwy TOY dd\rAwy éorT KEpadN.
Vv Concil. Constantin. ¢. iii. (Labbe, vol. ii. p. 947.) Tov pév ror Kwvoray-
TivouTro\ewe éexioxoroy Exe Ta WoEecBeia THC TIA pEeTa TOY THC “PwOpne
Concil. Chaleed. ¢. xxviii.
(Labbe, vol. iv. p. 769.) Kai yap r@ Opdvm rig moesBurépac ‘Pwpyne, dia rd
Baoisbey THv Wow éxeivny, ol marépec Eikdtwo aTodEdwWKacr Ta TOEGPELa
bd / Ay A Coy ? A , c ,
évioxomoyv, Oud TO eivat abThy viay “Pony.
kai rp abr@ sKkor@ Kivobpevor ot pv'—(150) Oeopidtoraror ériokorrot, ra toa
Cu. XVII. § 22. CHRISTIAN CHURCH. D45
So that they had privileges of honour and privileges of power ;
the first of which were peculiar to those two sees; the other
im a great measure common to them and all other patriarchal
churches, except those of Ephesus and Ceesarea; which, as I
have often observed, were legally made subordinate to that of
Constantinople.
Sect. XXIJ.—Of subordinate Patriarchs, what figure they
made im the Church, and that they were not mere titular
patriarchs.
Some here may be desirous to know what authority those
patriarchs had in the Church after their subordination to the
other. There are who tell us that they were sunk down to the
condition of metropolitans again by the Council of Chalcedon :
but that is a mistake: for, Ist, they retained the name of ex-
archs of the diocese still, and so subscribed themselves in all
councils. As in the sixth general council, Theodore subscribes
himself metropolitan of Ephesus, and exarch of the Asiatic
diocese*; and Philalethes, metropolitan of Ceesarea, and ex-
arch of the Pontic diocese. 2dly, they always sat and voted
in general councils, next immediately after the five great
patriarchs, Rome, Constantinople, Alexandria, Antioch, and
Jerusalem, who by the canons’ had precedence of all the rest.
Next to these, before all the metropolitans, the bishops of
awpeoBsia anéveayv TY THC véag ‘Pwpync aywratw Opdrvy, edOywe KoivarTeEc,
THY Baosig Kai ovykAnTw TiunOsioay wdALY, Kai TOY iowYy aToAabovGaY
, a , lan c , 4 ? ~ ? ~ e
ToEecBElwy 7H moEcBuTéng Paciride ‘Popy, Kai tv Totc éxKAnoLaoTiKOIC, WE
éxetyny, peyadvvecOar wodypact, OevTigav per ixeivny bTapyovoay. Cone.
Trullan. e. xxxvi. (Labbe, vol. vi. p. 1159. B 4.) ‘OpiZopev, Wore roy Kwyorar-
, , ~ ” > , , ~ ~ ,
TivovTdArEwe Oodvoy THY iowy arodaveLY TPECBEWY Tov’ Tie TpEcBuTEPAC
‘Popuns Opdvov, Kai ty Toig txcAnotaoTiKoic we ixeivoy peyarivecOar Tpaypact,
Justin. Novell. cxxxi. c. ii. (p. 184.)
Oevrepoyv per ixtivoy braoxovrTa.
OcoriZopev ... TOY aywrarov Tig ToEcBuTEpacg ‘Pwune TanTayv TpwHTov
éivat TavTwY THY iepiwy Toy O& pakapLwraToY apXLETIioKoTOY Kwyoray-
TLVOUTOAEWC THC vEag ‘Pwune CevTéepay Taéwy twéxery.
x Concil. VI. Gen. act. xviii. (Labbe, vol. vi. p. 1058. E 4.) Oeddwoocg thew
Oz0v émiokorrog Tig "Epeciwy pnropomdA\ewe Tijc Actaviy étrapxiac rHde TH
TOTHWYNTKD Opoiwe UTEypaWa.
y Concil. Trullan, c. xxxvi. See not. (v) & add, Me@’ dy 6 rig ’AXe~avdpéwy
peyarororAewg apiOpeicOw Opdvog: eira 6 Tijg "AvTwyxéwy" Kai pera Totror 6
THe ‘lepooodvpiray TodEwe.
246 THE ANTIQUITIES OF THE Boox II.
Ephesus and Ceesarea took place, as may be seen in the sub-
scriptions of the fourth and sixth general councils. 3dly, they
had power to receive appeals from metropolitans: which is
evident from the same canons of Chalcedon, which give the
patriarch of Constantinople power to take appeals from them *.
So that they were not mere titular patriarchs, as some in
after-ages, but had the power as well as the name; the right
of ordaining metropolitans, and receiving ultimate appeals only
excepted. But how long they or any others retained their
power, is not my business here any further to inquire.
CHAPTER XVIII.
OF THE avtokégado..
Secr. 1.— All Metropolitans anciently styled avroxépado..
Amone other titles which were anciently given to some cer-
tain bishops, we frequently meet with the name avroxépador,
absolute and independent bishops: which was not the name of
any one sort of bishops, but given to several upon different
reasons. For first, before the setting up of patriarchs, all
metropolitans were avroxépado:, ordering the affairs of their
own province with their provincial bishops, and being account-
able to no superior but a synod, and that in case of heresy, or
some great crime committed against religion and the rules of
the Church.
Sect. 1I.—Some Metropolitans independent after the setting up
of patriarchal power, as those of Cyprus, Iberia, Armenia,
and the Church of Britain.
And even after the advancement of patriarchs, several
metropolitans continued thus independent; receiving their
ordination from their own provincial synod, and not from any
2 Concil. Chalced. act. i. (vol. iv. p. 318.) act. iii. p. 449. Concil. VI. Gen.
act. xviii. (vol. vi. p. 1058.)
4 Concil. Chalced. can. ix. et xvii. vide supra § x. not. (m) p. 233.
Cu. XVIII. § 2. CHRISTIAN CHURCH. ~ DAT
patriarch ; terminating all controversies in their own synods,
from which there was no appeal to any superior, except a
general council. Balsamon reckons among this sort of avro-
xépaAdo. the metropolitans of Bulgaria’, Cyprus, and Iberia.
And his observation is certainly true of the two last, who were
only metropolitans, yet independent of any patriarchal or su-
perior power. For though the bishop of Antioch laid claim
to the ordination of the Cyprian bishops in the council of
Ephesus, yet the council, upon hearing the case, determined
against him, making a decree‘, that whereas it never had been
the custom for the bishop of Antioch to ordain bishops in
Cyprus, the Cyprian bishops should retain their rights invio-
lable, and according to canon and ancient custom, ordain bishops
among themselves. And this was again repeated and con-
firmed by the Council of Trullo4, even after the Cypriots were
driven into another country by the incursions of the barbarians.
Others® observe the same privilege in the Iberian churches,
now commonly called Georgians; that they never were subject
either to the patriarch of Constantinople or any other; but all
their bishops, being eighteen in number, profess absolute obe-
dience to their own metropolitan, without any other higher
dependence or relation.
And this was the case of the Armenian churches in the
time of Photius, as appears from an ancient Greek Notitia
Episcopatuum, cited by Peter de Marca‘, which says it was an
b Balsam. in Conc. Constant. ¢. ii. Ei d& kai érépacg éekAyoiac abToKepadoug
eupioxec, we Tij¢ BovAyapiac, ryYV Kimpou, Tijy TBypiac, wr) Oavpacye.
© Cone. Ephes. act. vii. (Labbe, vol. iii. p. 801.) vide § ix. not. (g) pag. 231.
d Concil. Trullan. ¢. xxxix. (Labbe, vol. vi. p. 1159.) Tot adedgod Kai
ouvAAELTOUpyoU apHy "Iwavvov Tov tig Kurpiwy vyoov mposdpov dpa Te
oixsip Naw eri THY ‘EAAnomévrioy érapxiay, dia re Tag BapBapiKag épodove,
dua re TO THe GOviKiie ElevOeowOHvar Sovdrsiac, Kai KaVapwe Toig oKNTTPOLE TOU
Xp.oriavikwrarov Kodrove wmoTaynvat, Tijc eionmévnc peractayvTog vyoov
moovoia Tov giiavOpwrov OE0v, Kai poxOw Tov PioxpicTo Kai EevoeBoUG
npay Bacilewc, cvvopdpev, dore akawortounta PvdraxOjvar Ta Tapa TwY
tv "Egtow TO modrepov covvedOdvtwy Oeopdpwy raripwy Ty Opdvyw Tov mpO-
yeypappévov avdpdc mapacyxeOivra moovomia...K.T.X.
e Brerewood, Inquir. c. xviii. Chytrzeus de Statu Ecclesize, ete.
f De Primat. n. xxvii. (Venet. 1770. p. 10.) (p. 27, edit. Francof. 1708.) Xo
ELOEV aL, OTL AUTH abTOKEpaéc toTL, fH TEAOVEA UTS aTooTONLKOY Opdvor, aA
ryndeion Ova roy dyvov Vpnyoproy, Appevoiac, Exovea modELC Kai KaOTPA Oo".
IAS THE ANTIQUITIES OF THE Boox II.
avroxépadoc, and not subject to the throne of Constantinople,
but honoured with independency in respect to St. Gregory of
Armenia, their first apostle.
And this was also the ancient liberty of the Britannic
Church, before the coming of Austin the monk, when the seven
British bishops, which were all that were then remaining, paid
obedience to the archbishop of Caer-Leon, and acknowledged
no superior in spirituals above him. As Dionothus, the learned
abbot of Bangor, told Austin® in the name of all the Britannic
Churches, that they owed no other obedience to the pope
of Rome than they did to every godly Christian, to love every
one in his degree in perfect charity: other obedience than
this they knew none due to him whom he named pope, &e.
But they were under the government of the bishop of Caer-
Leon upon Usk, who was their overseer under God.
Secr. IIL.—A third sort of avroxépadror, such Bishops as were
subject to no Metropolitan, but only to the Patriarch of the
diocese.
Besides all these there was yet a third sort of abroxépador,
which were such bishops as were subject to no metropolitan,
but immediately under the patriarch of the diocese, who was
to them instead of a metropolitan. Thus for instance in the
patriarchate or large diocese of Constantinople, the ancient
Notitia, published by Leunclavius" reckons thirty-nine such
s Henr. Spelman. Concil. Brit. vol. i. p. 108. Be it known and without
doubt unto you, that we all are, and every one of us, obedient and subjects unto
the Church of God, and to the Pope of Rome, and to every godly Christian, to
love every one in his degree, in perfect charity, and to help every one of them,
by word and deed, to be the children of God: and other obedience than this I
do not know due to him, whom you name to be Pope, nor to be the father of
fathers, to be claimed and to be demanded ; and this obedience we are ready
to give, and to pay to him and every Christian continually. Besides, we are
under the government of the bishop of Kaerleon upon Uske, who is to oversee
under God over us, to cause us to keep the way spiritual. (Translated from the
Welsh.)
h Leunclav. Jus Gree. Rom. vol. i. lib. ii. p. 89. 1. Bizya. 2. Leontopolis.
3. Maronea. 4. Germia. 5. Arcadiopolis. 6. Parium. 7. Miletus. 8. Praeconesus.
9. Selybria. 10. Cius. 11. Apros. 12. Cypsella. 13. Nice. 14. Neapolis.
15. Selga. 16. Cherson. 17. Messa. 18. Geralla. 19. Brysis. 20. Dercos.
21. Carabizya. 22. Lemnus. 23. Leucas. 24. Misthea. 26. Cudree. 26. So-
Cu. XVIII. § 4. CHRISTIAN CHURCH. 949
bishops throughout the several provinces: that published by
Dr. Beveridge: counts them forty-one, and the Notitia in
Carolus & Sancto Paulo* augments the number to forty-six.
The bishop of Jerusalem is said to have had twenty-five such
bishoprics in his -patriarchate, and the bishop of Antioch six-
teen, as Nilus Doxopatrius', a writer of the eleventh century,
in his book of the patriarchal sees, informs us. But what
time this sort of independent bishoprics were first set up in
the Church, is not certain: for the earliest account we have of
them, is in the Notitia of the emperor Leo Sapiens, written in
the ninth century, where they are called archbishoprics, as in
some other Notitias they are called metropolitical sees ; though
both these names were but titular, for they had no suffragan
bishops under them.
Sect. LV.—A fourth sort of avroxépador.
Valesius mentions another sort of avroxé¢ador, which were
such bishops as were wholly independent of all others. As they
had no suffragans under them, so neither did they acknowledge
any superior above them, whether metropolitan or patriarch,
or any other whatsoever. Of this sort he reckons the bishops
of Jerusalem ™, before they were advanced to patriarchal dig-
nity: but in this stance he plainly mistakes, and contradicts
St. Jerome, who says expressly, that the bishop of Jerusalem
was subject to the bishop of Czsarea as the metropolitan of
all Palestine, and to the bishop of Antioch as metropolitan of
the whole east; as has been noted in the last chapter. If there
teropolis. 27. Pedachthoa. 28. Germa. 29. Bosporus. 30. Cotradis. 31. Eroina.
32. Carpathus. 33. Mesembria. 34. Gotthia. 35. Sugdaia. 36. Phulle.
37. Aigina. 38. Pharsala. 39. Matracha.
i Bevereg. Pand. vol. ii. not. in can. xxxvi. Concil. Trullan. p. 136.
k Car. aS. Paulo, Append. ad Geogr. pp. 8, 9, 10.
1 Nilus Doxopatrius ap. Le Moyne, Varia Sacra, vol.i. (p. 232.) “Eyer 0& Kai
avrokepadoug tmickoTag sikoo. TéEvTE, py EXOVCaC Ud EaUTaC éTioKOTOY, UTO-
cewvrat O& TH Opdvw ‘Ispoco\tpwv" a’, THY AvooTdXEwe Frot Teopyiov TorEwWC,
Pe ae 2
m Vales. Not. in Euseb. lib. v. ¢. xxiii. (Amstel. p. 92. C 6.) Hierosolymorum
episcopis honor semper est habitus, utpote apostolicze ecclesiz, quae prima
episcopum habuisset. Itaque quodam honoris privilegio fruebantur ejus sedis
episcopi ; nec Czesariensi episcopo subjacebant, sed erant avroxégado. Vide
supra, cap. xviii. § 7.
250 THE ANTIQUITIES OF THE Book II.
were any such bishops as he speaks of, they must be such as
the bishop of Tomis in Scythia, who, as Sozomen” notes, was
the only bishop of all the cities of that province: so that he
could neither have any suffragans under him, nor metropolitan
above him. But such instances are very rare, and we scarce
meet with such another example in all the history of the
Church. I have now completed the account of primitive
bishops, and showed the distinctions which were among them
in the external polity of the Church: I proceed in the next
place therefore to consider the second order of the clergy,
which is that of presbyters.
CHAPTER XIX,
OF PRESBYTERS.
Secr. 1—The meaning of the name Presbyter.
THE name zpeoureoo, presbyters, or elders, is a word bor-
rowed from the Greek translation of the Old Testament, where
it commonly signifies rulers and governors, being (as St.
Jerome* notes) a name of office and dignity, and not a mere
indication of men’s age: for elders were chosen, not by their
age, but by their merits and wisdom. So that as a senator
among the Romans, and an alderman in our own language,
signifies a person of such an order and station, without any
regard to his age; in like manner, a presbyter or elder in the
Christian Church is one who is ordained to a certain office,
and authorized by his quality, not by his age, to discharge
the several duties of that office and station wherein he is
placed.
n Sozom. lib. vi. c. xxi. (Amstel. p. 540. B 2.) Myrpozodte O& éore Tome...
eloéTe O& Kai viv 0c madatdy étvOdde KoaTei, Tov mavroce éOvove Eva Tac
éxkAnolac éxtoKo7reiy. Ibid. lib. vii. c. xix. "ApéXer TKbGat wodrdrai wore
OYTEC, Eva TaVTEC érioKxoTroY éxovor. (p. 595, at bottom.)
@ Hieron. in Isai. lib. ii. c. iii. In Seripturis sanctis presbyteros merito et
sapientia eligi, non zetate. (Venet. Vallars. vol. iv. p. 48. D.)
Cu. XIX. § 2. CHRISTIAN CHURCH. 951
Srecr. I].—Apostles and Bishops sometimes called Presbyters.
And in this large, extensive sense, it is readily granted
by all, that bishops are sometimes called presbyters in the
New Testament : for the apostles themselves do not refuse the
title. On the other hand, it is the opinion of many learned
men, both ancient » and modern’, that presbyters were some-
times called bishops, whilst the bishops that were properly
such, were distinguished by other titles, as that of chief priests
and apostles, &c.; of which I have given a particular account
in one of the preceding chapters, and there evinced that they
who maintained this identity of names did not thence infer an
identity of offices, but always esteemed bishops and presbyters
to be distinct orders.
b Chrysost. Hom.i. in Philipp. i. (p.8, ed. Francof.) (tom, vi. Paris. 1636. p. 1205.)
Oi roecBbrepor Td Tadatdy ExadodyTO éioKkoTot Kai OvdKovoL TOU XpioTov, Kai
ot éxiokorot, mpecBurepo.. Item Hemil. xi. in 1 Timoth, iii, (vol. vi. p. 1574.)
See chap. iii. § v. note (v) p. 85.——Theodoret. in Phil. i. 1. (Schulze, Hale,
vol. iii. p. 445.) "Emvoxdzoue 68 rode mpscBurépove Kadei* augporepa yap élxov
kar’ ixeivoy Tov Kady 7a dvdpara.—ld. in Phil. ii. 25. (vol. iii, p. 459.)
Todd kai robrov karopPupara duetnEr, odk AdeAPoy povoy, adda Kai ouVED-
yov kai cvorparuirny amokadicac. ’AtéaTodoy Of abTov Kékdykey adToY, we
rv iampéecay abray tumencorevpévoy’ we eivat Ojdov, Ore UT TOUTOY éTéNoUV
ei tv TH mooomip KANOEVTEC ExioKoTroL, TOU ToEBuTipoY SydovdTe THY Tae
aAnoovyrec.—Id. in 1 Tim. iii. 1. (vol. iii. p. 652.) “Ezioxowoy d& évraba
Tov mpeacBUTEpov HéyeL. Ambrosias. in Eph. iv. 11. Timotheum presbyterum
a se creatum episcopum vocat, quia primum presbyteri episcopi appellabantur.
Hieron. ad Tit. i. (Venet. Vallars. vol. vii. p. 695.) Hzee propterea, ut
ostenderemus apud veteres eosdem fuisse presbyteros quos et episcopos.—Id.
Ep. Ixxxiii. ad Ocean. (Vallars. vol. i. p. 415. a.) Apud veteres iidem episcopi
et presbyteri—Id. Ep. Ixxxv. ad Evang. [Evagr.] (ibid. p. 1081. A.) Cum
apostolus perspicue doceat, eosdem presbyteros, quos episcopos, etc.
© Usser. Dissert. in Ignat. c. xlix. p. 232. ap. Coteler. (fol. exxxvii. edit.
Oxon. 1644.) In Ephesina speciatim ecclesia, ipsis apostolis adhuc superstitibus,
et plures fuisse presbyteros, et preesedisse eis unum, quem ecclesi illius ‘ An-
gelum’ Servator, ‘ Episcopum,’ primitivee ecclesize patres (in quibus primas
tenet Ignatius) appellarunt, jamdudum a Jo. Rainoldo nostro est observatum.—
It. Orig. of Bish. and Metrop. p. 55.——Coteler. not. in Ignat. Ep. ad Magnes.
n. i, (vol. i. p. 17.) Ex eo, quod primis ecclesize temporibus, nomina ‘ episcopus ;
et ‘ presbyter’ communia erant primo et secundo ordini sacerdotum, in epistolis
autem Ignatianis semper episcopi appellantur, qui sunt sacerdotes summi, pres-
byteri vero, qui sunt minores sacerdotes ; argumentum palmarium contra earum
epistolarum veritatem et antiquitatem ducere se putant: etc.
952 THE ANTIQUITIES OF THE Boox II.
Sect. I11.—The original of Presbyters properly so called.
Here then, taking presbyters in the strictest sense, for those
only of the second order, we must first inquire into their
original. The learned Dr. Hammond ® advances an opinion
about this matter, which is something singular. He asserts, that
in Scripture times the name of presbyters belonged principally,
if not alone, to bishops; and that there is no evidence that
any of this second order were then instituted, though soon
after, he thinks, before the writing of Ignatius’s epistles, there
were such instituted in all churches. The authorities he builds
upon, are Clemens Romanus, and Epiphanius, who say, that in
some churches at first there were bishops and deacons, without
any presbyters. But I conceive it will not hence follow, that
it was so in all churches: nor does Epiphanius maintain that,
but the contrary ; that as in some churches® there were only
bishops and deacons, so in others there were only presbyters.
and deacons; and that in large and populous churches, the
apostles settle both bishops, presbyters, and deacons; as at
Ephesus, where Timothy was bishop, and had presbyters sub-
ject to him, which Epiphanius proves from Scripture: “‘ That a
bishop and presbyter,” says he, ‘‘ are not the same, the apostle
informs us, when, writing to Timothy who was a bishop, he
bids him not rebuke an elder, but entreat him as a father.
How comes the bishop to be concerned not to rebuke an elder,
if he had no power over an elder? In like manner the apostle
says, Against an elder receive not an accusation, but before
two or three witnesses: but he never said to any presbyter,
Receive not an accusation against a bishop; nor did he ever
ad Hammond. Annot. on Act. xi. 30.
€ Epiph. Heeres. Ixxv. Aérian. n. vy. (Colon. 1682. vol. i. p.909. D7.) Kai
u ‘ > , a = ’ c ~ , ~ t , > ,
Ore pév ob OdvaTa TavToy sivat, OiddoKer 6 O&iog A6yoe Tow ayiov amosTOXOV,
Tig pév éoTw émioxoroe, Tic O& tore mpesBUTEpoc, WE Eyer TiymobEw, ExroKdTyH
»” 7 a3 , > A , e ’ ‘ fd ~
dvrt, IpecBiteoy pn éexumdAHEyeo, AAG TapaKddE we TWarepa’ Ti eiye THadypa,
émioxoTwoy moecBuréow pur EmimAHTTELY, El py Hy Up TOY moEGBUTEDOY ExwY
Tiy eEovoiay ; we kat Tad Réyer, Kata TmpecBurépou py TaXéwe KaTHyopiay
déxou, el py TL emi Ovo Kai ToLWWY papTiowy: Kai odK sixé TIM THY ToECBUTE-
La ’ , ~
pwr, Mi O&&y Karnyopiay Kara émtoxdzov, ovdé Eypape [epi] THv mpeoBu-
TEowY TYE fy exiMANTTEY ExLoKdTH.
Cu. XIX. § 4. CHRISTIAN CHURCH. 953
write to any presbyter, not to rebuke a bishop.” This plainly
implies, that in all such large and populous churches as that
of Ephesus, according to Epiphanius, all the three orders of
bishops, presbyters, and deacons, were settled by the apostles ;
though the smaller churches were differently supplied at first,
some only with presbyters and deacons, before bishops were
constituted in them, and others only with bishops and deacons,
without any presbyters. For all churches had not immediately
all the same church officers upon their first foundation, but
time was required to complete their constitution; as Bishop
Pearson! has observed on this very passage of Epiphanius.
Sect. 1V.—The powers and privileges of Presbyters.
Admitting then that presbyters, as well as bishops, were
originally settled in the Church by the Apostles, we are next
to inquire into the power and privileges that were proper to
their order. And here I shall have occasion to say the less,
having already showed* what offices they might perform by
virtue of their ordinary power, only acting in dependence on,
and subordination to, their bishop, as the supreme minister of
the Church. They might baptize, preach, consecrate, and
administer the eucharist, &c. in the bishop’s absence ; or in his
presence, if he authorized and deputed them, as has been
noted before. They might also reconcile penitents, and grant
them absolution in the bishop’s absence: and some think they
had power likewise to confirm in cases of necessity, by special
license and delegation. But these two things will be con-
sidered and discussed more particularly hereafter, when we
come to treat of discipline and confirmation. What is further
to be noted in this place, is the honour and respect that was
paid to them, acting in conjunction with their bishop, who
searce did any thing in the administration and government of
the Church without the advice, es and amicable concur-
rence of his presbyters.
f Pearson. Vindic. Ignat. part. ii. ¢. xiii. p. 412. apud Cotel. (p. 181, edit.
Cantabrig.) In aliquibus ecelesiis ab origine fuisse presbyteros, nondum con-
stitutis episcopis, in aliquibus episeopos, nondum additis presbyteris.
ff See before, chap. iii.
254 THE ANTIQUITIES OF THE Boox II.
Sect. V.—Presbyters allowed to sit with the Bishop on thrones
in the church.
Hence it was that presbyters were allowed to sit together
with the bishop in the church (which privilege was never
allowed to deacons): and their seats were dignified with the
name of thrones as the bishop’s was, only with this difference,
that his was the high throne, and theirs the second thrones.
In allusion to this, Gregory Nazianzen£, speaking of his own
ordination to the degree of presbyter, says, ‘his father who
ordained him, brought him by violence to the second thrones.’
And in his vision concerning the church of Anastasia®, he
thus represents the several orders of the Church: ‘‘ Methought
I saw myself (the bishop) sitting on the high throne, and the
presbyters, that is, the guides of the Christian flock, sitting on
both sides by me on lower thrones, and the deacons standing
by them.” By this we may understand what Constantine meant
in his letter’ to Chrestus, bishop of Syracuse, when, giving him
a summons to the Council of Arles, he bids him also bring
with him two of the second thrones, that is, two presbyters ;
and what Eusebius means by those words in his panegyric*
upon the temple of Paulinus, where he says, “‘ He beautified and
adorned the structure with thrones set up on high, for the
honour of the presidents or rulers.” By which it is plain he
means the thrones of the presbyters, as well as the bishop: for
they were both exalted above the seats of the common people.
Nay, both the name and thing was then so usual, that Aérius
& Gregor. Nazian. de Vita, p.6. Kdapmret Biaiwe sic Opdvouc rode Sevrépove.
h Td. in Somnium de Templo Anastasize, (Colon. 1690. tom. ii. p. 78.)
"EZecOar doxéeokoy v7éepOpovoc, obx UTEPOPOUC,
OvdE yap obCé bvap Tiov aynvopinv.
Oi d& por ApdpoTépwOer VpEdptOwyTO yEpatoi,
Tloipyne nyepovec, ExxoiTocg Atkin.
Oi 0 dp’ vrodonoripEec zy Eipacr Tappavdwory
“Eoracay, ayyedkije eixovec dydaine.
Id. Orat. xx. de Laudib. Basilii, p. 340. A 9. ’EvrevOev abr@ repuny Kai rd
Kparoc Thc ékkAnoiac, & Kai Tijc KaBédpac elye Ta OedTeEpa.
i Ap. Euseb. lib. x. ¢. v. (Vales. p. 321. All.) ZufedEac ceavrp kai dio
yé tTiwac Ty ék Tov Oevrépov Opdvov, od¢ ay od abric émthi~acbat Kpivye.
k Euseb. lib. x. c. iv. p. 312. B2. "AdAd yap Woe kai Toy vewy éemtredécag,
Opdvotg TE TOC AvwTaTw tic THY THY TooeOpwY TILLY. .KooMNoac.
Cu. XIX. § 6. CHRISTIAN CHURCH. 255
drew it into an argument!, to prove the identity and parity of
bishops and presbyters: “ A bishop sits upon a throne, and so
does a presbyter likewise.” Which though it be but a very
lame and foolish argument to prove what he intended, yet it is
a plain intimation’of what has here been noted to have been
the then known custom and practice of the Church: and
little regard is to be had to those modern authors who pretend
to say, that presbyters had not power to sit in the presence of
their bishops; which is confuted by the acts and canons™
almost of every council, and the writings of every ancient
author, in which nothing more commonly occurs than the
phrases, ‘ Consessus presbyterorum,” and “‘sedere in presby-
terio,” importing the custom and privilege whereof we are now
speaking.
Secr. VI.—The form of their sitting in a semicircle: whence
they were called Corona Presbyterit.
There is one thing further to be noted concerning the
manner of their sitting, which was, on each hand of the bishop,
in the form or figure of a semicircle ; which is described by the
author" of the Constitutions under -the name of Clemens
1 Epiph. Heres. Ixxv. Aérian. n. iii, KaGéZerat 6 trioxomog ti Tou Opovon,
cabéZerar kai 6 rpecBurepoc. (p. 906, at bottom.)
m Concil. Carth. IV. c. xxxiv. (Labbe, vol. ii. p. 1203.) Ut episcopus quoli-
bet loco sedens, stare presbyterum non patiatur.—Can. xxxv. Ut episcopus in
ecclesia, et in consessu presbyterorum, sublimior sedeat. Euseb. lib. v. c. xx.
(Vales. Amstel. 1695. p. 153. B.) Kai dvvapac SvapapripecOar Eurrpoc0ey Tov
Gc0d, bre ei Te TOLoVTOY aKNKdEL Exeivog 6 paKaptog Kal amocro\uKoc TpecBUreE-
0c, avaxpdtac ay kai itugoaéac ra wra avrov, kai KaTa Td obynOec simwY w
kari Geb, cic olove pe Kaypode TeTHONKaG, tva TOUTWY avéXwpat mepevyer av
kai Tov rérov, tv KabeZouevog f EoTwo THY ToLOUTWY aKHKdE hoywr.
Origen. Hom. ii. in Cantic. (vol. i. p. 577, edit. Basil. 1557.) Videt et sedem
puerorum ejus, ecclesiasticum puto ordinem dicit, qui in episcopatus vel presby-
terii sedibus habentur. Concil. Laodic. c. lvi. (Labbe, vol. i. Cone. p. 1505.)
"Ore ob dei mpecBurépove mpd Tig Eicddov Tov émtoxdrov Eiotivar Kal cabée-
ZecOar tv rp Bhpatt, adda pera Tod émioKd7rov Eiotevat. Constit. Apost.
lib. ii. ¢. lvii. (Labbe, vol.i. p. 294. D 8.) KeioOw péicoc 6 rod érioxdrov Opdvoc"
map’ ixdrepa 6¢ abrod KabelécOw 1d mpecBuTépior. Cone. Ancyr. ¢. xviii.
"Edy pév roe Bovdowro eig rd mpecBurépioy KabélecOar, k. T. A. (Labbe,
vol. i, p. 1464.)
n Constit. lib. ii. c. lvii. See preceding note.
256 THE ANTIQUITIES OF THE Book Il.
Romanus, and Gregory Nazianzen, and others. Whence, as
the bishop’s throne is called, ‘the middle throne or the middle
seat,’ by Theodoret°® and the Constitutions; so for the same
reason, Ignatius? and the Constitutions’ term the presbyters
‘the spiritual crown or circle of the presbytery, and the crown
of the Church: unless we will take this for a metaphorical
expression, to denote only that presbyters, united with their
bishop, were the glory of the Church.
Sect. VII.—Presbyters the Ecclesiastical Senate, or Council of
the Church, whom the Bishop consulted and advised with upon
all occasions.
This honour was done them in regard to their authority in
the Church, wherein they were considered as a sort of ecclesi-
astical senate, or council to the bishop, who scarce did any
thing of great weight and moment without asking their advice,
and taking their consent, to give the greater force and authority
to all public acts done in the name of the Church. Upon which
account, St. Chrysostom’ and Synesius® style them the court
or ‘Sanhedrim’ of the presbyters; and Cypriant the ‘sacred
© Theod. Hist. lib. v. ¢. iii. (Vales. Amstel. p. 202. A6.) Ei d 6 péooc QHxoc
THY Ev yevvd, tyw Kai rabryy teddoar TEpdoopat.
P Ignat. Ep. ad Magnes. n. xiii. (Coteler. Amsterd. vol. ii. p. 62.) Mera row
akiompeTecTarou émioKkd7rov Duar, Kal a~vomOKov Kal TrEvpaTLKOY oTEddVOU
Tov mpeoBurépov [mpecBurepiou] tpor.
4 Constit. lib. ii. ec. xxviii. (Labbe, vol. i. p. 265. C 6.) Tote 6 mpesBuréporc
oc Gy Kapvwot repi Tov THE SWacKariacg Adyor, itr Kai abroic agpopiZécOw
7) poipa eic xapLv THY Tov Kupiov awooTé\wy wy Kai Toy TéroY guAdoooVeW,
we obpBovdot Tou émioKkd7ov Kai Tic éxKAyoiag oTépavoc.
¥ Chrysost. de Sacerdot. lib. iii. ec. xv. Ei¢ wodAd oyiZovrat pion’ Kai ovre
mpo¢ adAndoug, ovTe TOdE aiToy Toy AaxdyvTa TY éixtoxoTHY, TO THY TpEG-
Burépwy ovvédptoy dpoyvwpovowy tor Tug cv.
S Synes. Ep. lxvii. ad Theoph. p. 209. ’EXéyero rotvuy kai éy ovvedoip mapa
TOY TpECBUTEOWY, Kai Onpocia, K. T. Xr.
t Cyprian. Epist. lv. al. lix. ad Cornel. (Oxon. 1682. p. 139.) (p. 86, edit.
Paris. 1666.) Quid superest, quam ut Ecclesia Capitolio cedat, et recedentibus
sacerdotibus, ac Domini altare removentibus, in cleri nostri sacrum veneran-
dumque consessum, simulacra atque idola cum aris suis transeant ?——Concil.
Carth. IV. ec. xxxv. Episcopus in consessu presbyterorum sublimior sedeat,
ete,
Cu. XIX. § 8. CHRISTIAN CHURCH. 957
and venerable bench of the clergy ;’ St. Jerome" and others ',
‘the Church’s senate, and the senate of Christ ;? Origen* and
the author of the Constitutions, ‘the bishop’s counsellors, and
the council of the Church; because though the bishop was
prince and head of this ecclesiastical senate, and nothing could
regularly be done without him, yet neither did he ordinarily
do any public act, relating to the government or discipline of
the Church, without their advice and assistance.
Sect. VIII.—Some evidences, out of Ignatius and Cyprian, of
the power and prerogatives of Presbyters in conjunction with
the Bishop.
The first ages afford the most pregnant proofs of this divine
harmony between the bishop and his presbyters. For any one
that ever looked into the writings of Cyprian, must acknow-
ledge, that at Rome and Carthage, the two great Churches of
the west, all things were thus transacted by joint consent : the
bishop with his clergy did (communi consilio ponderare ”)
weigh things by common advice and deliberation ; whether it
was in the ordinations of the clergy; (for Cyprian would not
so much as ordain a subdeacon or a reader without their con-
sent ;) or whether it was in the exercise of discipline and
reconciliation of penitents, Cyprian declares? his resolution to
do all by common consent. And so Cornelius at the same
time acted at Rome: for when Maximus and the rest of the
confessors, who had sided with Novatian, came forward and
made confession of their error, and desired to be admitted
u Hieron. in Jesa. iii. vol. v. p. 16. Et nos habemus in Ecclesia senatum
nostrum, ccetum presbyterorum. (Venet. Vallars. iv. p. 51. A.)
v Pius, Epist. ii. ad Just. Vienn. Salutat te senatus pauper Christi apud
Romam constitutus.
* Orig. in Matth. (citante Pearsonio apud Coteler. tom. ii. p. 321.) Boudry
éxkAnoiacg Gov Bovry ry Kal’ Exdorny wordy cuvetseTalwy.—— Pearson. Vindic.
Ignat. ibid. Hi autem Govdeurai Christiani sane fuerunt presbyteri.
y Constit. Apost. lib. ii. e. xxviii. (vol. i. p. 265. C 10.) StpBoudoe éxcoxdrov
... ovvedpioy Kai Bovdrn THe ékkANolac.
z Cypr. Ep. xxxiii. al. xxxviii. (Oxon. p. 74.) In ordinationibus clericis
solemus vos ante consulere, et mores ac merita singulorum communi consilio
ponderare.
a Td. Ep. vi. al. xiv. (Oxon. p. 31.) Ut ea que cirea ecclesie gubernaculum
utilitas communis exposcit, tractare simul et plurimorum consilio examinata
limare possemus.
Wii. 1. s
258 THE ANTIQUITIES OF THE Boox Il
again into the communion of the Church, Cornelius would do
nothing in it, till he had first called a presbytery, and taken
both their advice and consent in the affair”, that he might
proceed according to their unanimous resolution. Cyprian, in
several other of his epistles*, speaks of the same deference paid
to his presbytery: and in one place he more particularly tells
them, that it was a law and a rule that he had laid down to
himself, from the first entrance on his bishopric, that he would
do nothing without their advice, and the consent of the people.
Epiphanius observes the same practice at Ephesus in the con-
demnation of Noétus: for first, he says, he was convened
before the presbytery°, and then again, upon a relapse, by them
expelled the Church. Which at least must mean, that the
bishop and his presbyters joined together in this ecclesiastical
censure. In like manner speaking of the first condemnation
of Arius, he says, Alexander bishop of Alexandria‘ called a
presbytery against him, before whom, and some bishops then
present, he examined him, and expelled him. Cotelerius, in his
notes upon the Constitutions, has published, from an ancient
manuscript, one of the forms of Arius’s deposition®, which may
give some light to this matter. For thereby it appears, that
when Alexander sent forth his circular letters to all other
> Cornel. Ep. xlvi. al. xlix. ad Cypr. (Oxon. p. 92.) Omni actu ad me perlato
placuit contrahi Presbyterium. .. . ut firmato consilio, quid circa personam
eorum observari deberet, consensu omnium statueretur.
¢ Cypr. Ep. xxiv. al. xxix. ad Cler. tot. Ep. xxxii. ad Cler. (Oxon. p. 65.)
De ceteris quee agenda erunt, sicut et collegis meis plurimis scripsi, plenius
consilio communi tractabimus, quando convenire in unum, permittente Domino,
coeperimus.
d Cypr. Ep. vi. al. xiv. (Oxon. p. 33.) Quando a primordio episcopatus
mei statuerim, nihil sine consilio vestro, et sine consensu plebis, me privata
sententia gerere; sed quum ad vos per Dei gratiam venero.... in commune
tractabimus.
© Epiph. Heeres. lvii. n. i. (Colon. 1682. vol. i. p. 480. A 6.) "Emi row mpec-
Burepiov ayopevoc.—Ibid. Ot adbroi roecBvrepor tZéwcay abroy The éxcAnoiac.
f Epiph. Heeres. Ixix. n. iii. (Colon. 1682. vol. i. p. 729. D 4.) SvyKareirae
TO mosoBuréoiov 0 ’AéEavdpoc Kai GAove TIvde éimtoKdmove TapdyTac, Kai
avétaow ToUTOV ToliTat Kai avaKoiow* we OE odK eweicOn TH adnOeia, 2EEot
avroy Tie éekkAnolac.
& Depositio Arii ap. Coteler. (vol. i. p. 411.) Not. in Constit. Apost. lib. viii.
e. xxviii. “Iva kai ra viv yoaddmeva yrire, THY TE év TobToLe CUpwriaY
éavToy émrdelEnads, cai 7H KaBawéce THY TEpi "ApEcoy cbplyngor yevnade.
Cu. XIX. § 8. CHRISTIAN CHURCH. 259
bishops against Arius, he first summoned all the presbyters
and deacons of Alexandria, and region of Mareotes, not only
to hear what he had written, but also to testify their consent
to it, and declare that they agreed with him in the condemna-
tion of Arius. From whence we learn, that though the depo-
sition was properly the bishop’s act, yet to have it done with
the greater solemnity, the consent both of the presbyters and
deacons was required to it. And thus it was also in the con-
demnation of Origen: the Council of Alexandria, which ex-
pelled him the city, was composed both of bishops and pres-
byters, who decreed that he should remove from Alexandria,
and neither teach nor inhabit there ; as Pamphilus® relates in
the second book of his Apology for Origen, some fragments of -
which are preserved in Photius. The Council of Rome, that
was gathered against Novatian, consisted of sixty bishops, and
many more presbyters and deacons‘. The first Council of
Antioch, that was held against Paulus Samosatensis, had also
presbyters and deacons in it*; the name of one of them, Mal-
chion **, a presbyter of Antioch, is still remaining in the syn-
odical epistle among the bishops in the inscription.
From all which it appears, that this was an ancient privilege
of presbyters to sit and deliberate with bishops, both in their
consistorial and provincial councils. And if we ascend yet
higher, we shall find matters always thus transacted in the
Church a origine; as appears from Ignatius, whose writings
(as a learned man observes!,) speak as much for the honour of
h Pamphil. Apol. ap. Phot. Cod. exviii. p. 298. Zdvodo¢ abpoizerar éxioKd-
Tov Kat THY ToECBUTEOWY KaT ’Qoryévous.
i Euseb. lib. vi. ¢. xliii. (Vales. Amstel. p. 197. A.) ’E@’ g ouvddou peytiorne
éri “Ponce cuvyKxpoTnOeione éEneovra piv Tov apiOpoy éxickdTwY’ TELOYwWY
O& éTt padAoy wpecBuTépnwy TE Kal OLrakdvwy, K. T. 2.
k Euseb. lib. vii. ce. xxviii. (Vales. Amstel. p. 227. B.) Mupiouvc re addove
obk dy aTopijcai ric Gua moeoBurépote Kai Orakdvotc, THE ab’TIC Evekev airiac
év TH Wposonpévy wWHAEL THVUKACE ovyKpOTHOEVTAaC aTapLOpodpEvoc.
kk Euseb. ibid. ¢. xxx. (Vales. Amstel. p. 228. B 5.) “EXevocg kai ‘Ypévatoc
kai Oedguroc, Kai Oedrexvoc, Kai Maépoc, WodkXoc, Nukopac, cai Aihiavoc,
kai Iatdoc, cai Bodravoc, cai Tpwroyévng, cai ‘lépag, cai Edrvyxuog, Kat
Oddwpoc, kai Madyiwy, kai Aodxuoc.
1 Pearson. Vindic. Ignat. part. ii. e. xvi. p. 428, ap. Coteler. (p. 241, edit.
Cantabrig. 1672.) Si quid ego in hae re intelligo, quicumque presbyteriali dig-
nitati auctoritatique maxime student, non habent suse existimationis firmius
aut solidius fundamentum, quam epistolas S. I[gnatii nostri: neque enim in ullo
KS
960 THE ANTIQUITIES OF THE Boox II.
the presbytery, as they do for the superiority of episcopacy ;
no ancient author having given so many great and noble
characters of the presbytery, as he does.—For which reason
it concerns those, who are most zealous for the honour and
authority of presbyters, to look upon Ignatius as one of the
best asserters and defenders of their power and reputation.
For he always joins the bishops and presbyters together, as
presiding over the Church; the one in the place of God and
Jesus Christ ; and the other as the great council of God in
the room of the apostles. Thus in his epistle™ to the Ephe-
sians, he bids them be subject to the bishop and the presbytery:
and in his epistle to the Magnesians", he commends Sotion the
deacon, because he was subject to the bishop as the gift of
God, and to the presbytery as the law of Christ. And a little
after in the same epistle, he speaks of the bishop as presiding °
in the place of God; and the presbyters, in the place of the
council of apostles. So in his epistle to the Trallians?, he bids
them be subject to the presbytery, as to the apostles of Jesus
Christ. And again, ‘Reverence the presbyters‘, as the council
of God, and the united company of apostles: without which
no Church is called a Church.’ Several other passages of the
same importance may be seen in his epistles to Polyearp and
the Church of Smyrna’.
vere antiquo scriptore extra has epistolas tot ac tanta presbyteriatus preeconia
invenient, neque illius ordinis honorem sine episcopatus preerogativa ullibi con-
stitutum reperient.
m Tgnat. ad Ephes. n. ii. (Coteler. Antverp. vol. ii. p. 46.) “Yaoragadpevor
Tw émioxdT@y Kai moeoBuTEply.
n Ep. ad Magnes. n. ii. (ibid. p. 35.) “Ore brordocerar rp EmtoKoT we
yapure Osod, kai zpecBurepiy we vou "Inood Xpiorod. Coteler reads, ore
drordocera Typ iriokdrrp Kai TO wpecBuTEpip, XaoITL Oeod, Ev voup “Inaod
Xotorov.
© Epist. ad Magnes. n. vi. (ibid. p. 57.) TpoxaOnpévov rov émioKomou eic
romov O£00, kai THY ToECBUTENWY Eig Té7OY GUYEdpiov THY aTOOTOAWY.
p Ep. ad Trall. ns ii. (ibid. p. 65.) ‘YroraccecOe rH moecBuTEpip, wE arro-
orodog “Inoov Xouorov.
q Ibid. n. iii. (ibid. p. 64.) "EvrperécOwoay rode mpecBuripove we cuvedovoy
Ge00, kai cbvdecpoc aTooTbAwy Xpiorov" ywoic rovrwy ékkAnota ov KaXeirat
[or, éeAeKr1) odK éoTiy].
r Epist. ad Polyc. n. vi. (ibid. p. 96.) “Avribuxoy éyw rey VTOTATTOMEVWY
Ep. ad Smyrn. n. viii. (ibid.
imiokomw, ToecGuTepip, OvaKdvolc, K. T. Xr.
p- 90.) “AxodovOeire 7H ToEsBurEpie, we Totc atrooroAote.
Cu. XIX. § 10. CHRISTIAN CHURCH. 261
Seer. IX.—The power of Presbyters thought by some to be a
little diminished in the fourth century.
And indeed all his epistles are so full of great elogiums of
the presbytery, gs acting in the nature of an ecclesiastical
senate together with the bishop, that our late learned defender
of those epistles thence concludes, that the power and privileges
of presbyteries was greater in the second century, when Igna-
tius lived, than in the fourth age of the Church, when he
thinks the power and authority of presbyteries was a little
sunk and diminished over all the world, and even at Alexandria
itself, where it had most of all flourished. And this he makes
an argument of the antiquity of those epistles, that they were
the genuine product of Ignatius; because no one of the fourth
age would have given such encomiums of the presbytery, or
armed them with so great authority and power’. I shall not
dispute this matter, nor enter upon any nice comparison of the
different powers of presbyters in these two ages, but only
represent to the reader what privileges still remained to them
in the fourth century. }
Sect. X.— Yet still they were admitted to join with the Bishop
in the Imposition of Hands in the ordination of Presbyters.
And here it cannot be denied, but that in this age, in the
ordination of a presbyter, all the presbyters that were present
were allowed, nay even required, to join with the bishop in im-
position of hands upon the party to be ordained. That it was
so in the African Churches, is beyond all dispute: for in the
fourth Council of Carthage‘, there is a canon expressly en-
joining it: ‘ When a presbyter is ordained, while the bishop
pronounces the benediction, and lays his hand upon his head,
all the presbyters that are present shall lay their hands by the
S Pearson. Vindic. Ignat. part. ii. c. xvi. p. 428, ap. Coteler. (p. 220, 221,
edit. Cantabrig.) Nemo tam seris ecclesize temporibus.... presbyterium tot
laudibus cumulasset, tanta auctoritate armasset, cujus potestas ea tempestate,
etiam Alexandriz, ubi maxime floruerat, tantopere imminuta est.
t Coneil. Carth. IV. ¢. iii. (ii. 1199.) Presbyter cum ordinatur, episcopo eum
benedicente, et manum super caput ejus tenente, etiam omnes presbyteri qui
preesentes sunt, manus suas juxta manum episcopi super caput illius teneant,
262 THE ANTIQUITIES OF THE Boox II.
bishop’s hand upon his head also.’ And this in all likelihood
was the universal practice of the Church. For in the Consti-
tutions of the Church of Alexandria", there is a rule to the
same purpose. In the Latin Church, the decree of the Council
of Carthage seems also to have prevailed, beeatise it is inserted
into their canon Jaw by Gratian’, and other collectors, from
whence it became the common practice of our own Church,
which is continued to this day. Some ancient canons * indeed
say, that one bishop alone shall ordain a presbyter: but that
is not said to exclude presbyters from assisting, but only to
put a difference between the ordination of a bishop and a pres-
byter: for the ordination of a bishop could not regularly be
performed without the concurrence of three bishops with the
metropolitan ; but a presbyter might be ordained by a single
bishop, without any other assistance, save that of his pres-
byters joining with him. And this plainly appears to have
been the practice of the fourth century.
Sect. XI.—And allowed to sit in Consistory with their Bishops.
It is further evident from the records of the same age, that
presbyters had still the privilege of sitting in consistory with
their bishops. For pope Siricius, in the latter end of this
century, acted as Cornelius had done before him. When he
went about to condemn the errors of Jovinian, he first called
a presbytery ¥, and with their advice censured his doctrines ;
u Eccl. Alex. Constit. c. vi. ap. Bevereg. Not. in Can. Apost. ¢c.ii. Cum vult
episcopus ordinare presbyterum, manum suam capiti ejus imponat, simulque
omnes presbyteri istud tangant. (Coteler. vol. i. p. 455.)
VY Gratian. Dist. xxiii. c. viii. Presbyter cum ordinatur, episcopo eum benedi-
cente, et manum super caput ejus tenente, etiam omnes presbyteri, qui pre-
sentes sunt, manus suas juxta manum episcopi super caput illius teneant. Ivo-
[Ives, or Yves] part vi. ¢. xii.
x Can. Apost. c. i. HpecBirepog b70 évog émicxdrou yeporovsico8w.——
Cone. Carth. III. ¢. xlv. (Labbe, vol. ii. Cone. p. 1176.) Episcopus unus esse
potest, per quem, dignatione divina, presbyteri multi constitui possunt.
y Siric. Ep. ii, ad Eecles. Mediol. (vol. ii. Concil. p. 1024. A 9.) Facto presby-
terio constitit doctrine nostra, id est, Christiane legi esse contraria . . . Unde
omnium nostrum tam presbyterorum et diaconorum, quam etiam totius Cleri
una suscitata fuit sententia [unam scitote fuisse sententiam,] ut Jovinianus,
Auxentius, ete., in perpetuum damnati, extra ecclesiam remanerent.
Cu. XIX. § 12. CHRISTIAN CHURCH. 2963
and then with the consent of the deacons also, and the rest of
the clergy, expelled him the Church. And so likewise Syne-
sius, bishop of Ptolemais, proceeded against Andronicus, the
impious and blaspheming prefect of Pentapolis. He first laid
open his horrible crimes before the consistory of his Church,
and then with their consent pronounced the sentence of ex-
communication against him; which he therefore calls the act
of the consistory’, or Sanhedrim of Ptolemais, in the circular
letters which he wrote to give notice of his excommunication
to other Churches. Baronius, indeed, and the common editors
of the councils, reckon this by mistake among the provincial
synods: but it appears evidently from Synesius, that it was
only the private consistory of the Church of Ptolemais: for he
says expressly’, ‘The Church of Ptolemais gave notice of this
excommunication to all her sister Churches throughout the
world, requiring them to hold Andronicus excommunicated,
and not to despise her act, as being only a poor Church in a
small city.’ Which agrees very well with the state of a private
consistory, but is not spoken in the style of a provincial
- eouncil.
Sect. XI].—As also a Provincial Councils.
Yet this is not said with any design to deny that presbyters
were allowed to sit in provincial synods: for there are unde-
niable evidences of their enjoying this privilege within the
compass of the fourth century, and after-ages also. In the
Council of Eliberis, which was held in the beginning of the
fourth age, there were no less than thirty-six presbyters?
sitting together with the bishops, as is expressly said in the
Acts of the council. The first Council of Arles, called by Con-
z Synes. Ep. lvii. p. 190. (edit. Paris. p. 201. B.) Nuvi dé oi¢ rd cuvédproy
permAVE Tipv ’Avdpovicov paviay, aKkovoare.
a Synes. Ep. lviii. p. 199. (edit. Paris. p. 203. A 2.) “H ILroAsuatdog éxxdy-
gia, Tade-mpd¢e Tag admwavTaxoU yij¢ éavTijc adehpac dvararrera.... Ei OE
Tig We piKpoToNiriv amocKuBarioe TY ExkAnoiay, Kai O&erat rods amoKN-
puKTouve adrijc, we ob« avadyKn TY TwEevyTe TEiDECOdt, K. 7. Xr.
b Concil. Illiber. Procem. (Labbe, vol. i. p. 969.) Residentibus etiam viginti
et sex (triginta et sex in editione Mendosze) presbyteris, adstantibus diaconibus
et omni plebe, episcopi dixerunt,
264: THE ANTIQUITIES OF THE Boox IT.
stantine, had also several presbyters in it, the names of many
of which are lost, as are also the names of most of the bishops,
who were two hundred, yet the names of fifteen presbyters*
are still remaining. And it is observable, that m Constantine’s
Tractorie, or Letters of Summons, the presbyters as well as
bishops were called by imperial edict to attend at that council,
if we may judge of all the rest by that one example which
remains upon record in Eusebius: for there, in the letter sent
to summon Chrestus, bishop of Syracuse, orders are given
him? to bring along with him two of the second throne ; which
phrase, as has been observed before, denotes two presbyters.
So that from hence it is clear, that presbyters were then privi-
leged to sit in council with their bishops, and that by imperial
edict. In Justellus’s Bibliotheca Juris Canonici, there are
three or four Roman councils, where the presbyters are par-
ticularly mentioned as sitting, and sometimes voting, with the
bishops. In the council under Hilarius, an. 461, the presby-
ters of Rome all sat together with the bishops®, and the dea-
cons stood by them. So again in the council under Felix‘,
an. 487, the names of seventy-six presbyters are mentioned
that sat together with the bishops in council, the deacons as
before standing by them. And in the council under Sym-
machus, an. 499, sixty-seven presbyters and six deacons sub-
scribed in the very same form of words as the bishops did®.
In another council under the same Symmachus, an. 502,
thirty-six presbyters are named who sat therein". And in the
council under Gregory II., an. 715, the bishops, presbyters,
© Concil. Arelat. I. (Labbe, vol. i. p. 1429.) in catalogo eorum, qui concilio
interfuerunt. In edit. Crab. male vocatur secundum.
d Euseb. lib.x.c.v. SuZevZac ceavt@ nai dvo yé Tivag TGy éK TOU OevTépoU
Opovov.
€ Concil. Rom. ap. Justell. vol. i. p. 250. Residentibus etiam universis pres-
byteris, adstantibus quoque diaconibus.
f Ibidem., Ex presbyteris Rustico, Laurentio, ete.
& Ibid. p. 259. Subscripserunt presbyteri numero Ixvii. Czelius Laurentius
archipresbyter tituli Praxedis hie subscripsi, et consensi synodalibus constitutis,
atque in hac me profiteor manere sententia, ete.
h Tbid. p. 261. Residentibus etiam presbyteris, Projectitio, Martino, ete.
Adstantibus quoque diaconis.
Ca. XIX. § 13. CHRISTIAN CHURCH. 965
and deacons, all subscribe in the same form to the decrees then
published by them all together’.
The like instances may be seen in the first Councils of
Toledo*, and Bracara', where we may also observe the difference
made between presbyters and deacons ; that the presbyters are
always represented as sitting together with their bishops, but
the deacons only standing by to attend them. All which not-
withstanding, Cellotius the Jesuit, and some others of that
strain, have the confidence to assert, that presbyters were
never allowed to sit with bishops in their councils. Bellarmine™
does not go so far, but only denies them a decisive voice there :
in which assertion he is opposed, not only by the generality of
Protestant writers", but also by Habertus°® and other learned
defenders? of the Gallican liberties, in his own communion.
So that it is agreed on all hands by unprejudiced writers, and
curious searchers of antiquity, that presbyters had liberty to
sit and deliberate with bishops in provincial councils.
Secr. XIII.—And in General Councils likewise.
But as to general or universal councils, there are some Pro-
testant writers who seem to make it a dispute, whether pres-
byters anciently were allowed to sit in them. A learned per-
i Ibid. p. 234. Sisinnius presbyter huic constituto, a nobis promulgato, sub-
scripsi. Petrus archidiaconus huic constituto, a nobis promulgato, subsceripsi.
k Concil. Tolet. I. (Labbe, vol. ii. p. 1223. B.) Convenientibus episcopis in
ecclesia . .. . Considentibus presbyteris, adstantibus diaconis, ete.
1 Coneil. Bracar. II. (Labbe, vol. v. p. 836. C.) Considentibus simul episcopis,
preesentibus quoque presbyteris, adstantibusque ministris, vel universo clero.
m Bellarm. de Concil. lib. i. c. xv. Czeteri nunquam sunt admissi, nisi ad
consultandum, excepto Concilio Basileensi, ubi presbyteri admissi sunt ad
suffragium decisivum, sed perperam et contra morem omnis antiquitatis.
0 Morton. Apol. Cathol. part. ii. lib. iv. ¢. viii. Whitaker, de Concil.
Queest. ili.
© Habert. Not. in Lib. Pontif. Greecor. p. 175. At sententiam non ferebant
nec subscribebant, dicet aliquis ? Itane vero ? per singula ire nihil necesse est,
sed queedam lustranda sunt. In eodem Concilio Chalcedonensi, Philippus pres-
byter ecclesize CP. fert sententiam. In concilio septimo cecumenico, Leo pres-
byter ita subseribit: Aéwy ydoure Xprorot mpecBitepog rijg aywrarn¢ Tov
Ocov KaborrKHe peyadyne éexkAnotac.
Y Ranchin, Review of the Council of Trent, lib. i. ¢, viii.
266 THE ANTIQUITIES OF THE Boox II.
son4 of our own Church says, “It was never before heard of,
that priests did sit in cecumenical councils ;” meaning, before
the Council of Lateran under Callistus the Second, an. 1123,
where 600 abbots were present. But I see no reason why we
may not reckon the first Council of Arles a general council, if
a multitude of bishops from all quarters can make it so: for
there were 200 bishops present ; and as I noted before, several
presbyters were ordered to come along with them. However,
the Council of Constantinople, an. 381, is reckoned by all a
general council (though there were but 150 bishops in it): and
there we find three presbyters together’ subscribing among
the bishops also. The learned Habertus’ gives several other
instances out of the Council of Chalcedon, the second Council
of Nice, the eighth council called against Photius, and others.
From all which, and what has here been alleged, it must be
concluded, that presbyters had anciently the privilege of sitting
and voting also in general councils.
Sect. XIV.—Of the titles of Honour given to Presbyters, as
well as Bishops; and what difference there was between them
as applied to both.
These prerogatives of presbyters, being thus allowed in so
many cases to act in conjunction with their bishops, advanced
their character and reputation very high, and made them of
great esteem in the Church: insomuch that many of the same
titles of honour, which were given to bishops, were with a
little variation given to presbyters also. Hence they are called
mpdedpot, by Synesiust and Eusebius; mposorwrec, by Nazian-
zen" and Basil; wooorara, by Chrysostom’ and Nazianzen like-
q Bishop Burnet’s Vindication of the Ordination, ete. Pref. p. 32. ,
¥ Concil. Constantin. (vol. ii. p. 957. B.) Tyrannus Presbyter Amorii. Auxa-
non Presbyter Apameze. Helladius Presbyter Commanensis. .
s Habert. Not. in Pontific. p. 175. See note (0) p. 265.
t Synes. Epist. xii. (p. 171. D 3, edit. Paris. 1666.) “AdAd Kai Oud maone
evonpov pynunc aye Toy tspdy éxeivoy, Kai Oeopir ToecBiTny TOY amrodeté-
avra o& modedpoy Snpov. Euseb. lib. x. ¢. iv.
u Gregor. Nazianz. Orat. i. (p. 6, edit. Paris. 1630.) (Colon. 1690. vol. i. p. 6.
B7.) Ov yap obrwe obre Sevooro10d Badiic peradapBaver padiwg Upacpa,
ovre Svowldiac % TOU évayTiov TO TANSLATAaL, OVTE VOCEDA TLC OVTwWC EvKOAWE
avaxeiras tig TOY dépa, Kai Oud TOV aépoc Gptdet Tote Zw@o.g aTpic (0 Or Aowpoc
fs
Cu. XIX. § 14. CHRISTIAN CHURCH. 967
wise: which names answer to the titles of Preepositi and Anti-
stites in Latin, and signify presidents, or rulers and governors
of the people: I know, indeed, some learned persons* are of
opinion, that the name Antistes is never given to any presbyter
by any ancient writer. But this assertion must be understood
with a little qualification: otherwise it will not be exactly
true: for Hilarius Sardus’, speaking of presbyters, against
whom a bishop is not to receive an accusation but before
two or three witnesses, gives them expressly the title of
Antistites Dei. So does also the author’ of the Questions
upon the Old and New Testament, under the name of St.
Austin. And though Preepositi, in Cyprian’s epistles, com-
monly signifies bishops, yet it does not always so: for the
presbyters of Rome, writing to the clergy of Carthage’, style
themselves Preepositi; and Celerinus?, in his epistle to Lucian,
gives them the same title. But Sidonius Apollinaris® sets
this matter right, when he teacheth us to distinguish between
an Antistes of the first order, and an Antistes of the second ;
gore re kai dvopdZerar) Wo gpidei TaxLOTA Tig TOU MPOEOTWTOg KaKiag ava-
riprrac0ar TO HTHKOOY, Kal TOAAM ye Pov, H TOU évavTiov, Tig apETC.
Basil. Reg. Moral. Ixx. ¢. xxxvi. (p. 491, tom. ii. edit. 1637, Paris.) “Orc
dei roy ro0ecTHra Tov Neyou pETa TeprioKkeWewc Kat JoKywaciag ToAXIC, KaTa
okoroy Tie mode Osby ebapecThoEewc, EkacToy Tolely TE Kat hEyeLy.
v Chrysos. Hom. xi. in 1 Tim. iii. (t. vi. edit. Francof. p. 469.) Ov aodv To
pécov airay Kai ériskétwy' Kai yao Kai abroi OWackaNiay siciv avadeddey-
Nazian. Orat. i. p. 37. Wuyav
, , n , ~ A 2 , ~ A ” «
moooraciay OefacOat, if peciTeiay OE0v Kal av0owmtwy (TrovrTo yap tows 0
évol, Kai moooctaciav Tie éKxAnoiac.
B ’
iepedc) ovk aogadéc eivar ywwwonw. (Colon. vol. i. p. 37. A.)
x Bevereg. Not. in Concil. Ancyran. Neque enim presbyter unquam Antistes
dicitur.
y Ambros. al. Hilar. Com. in 1 Tim. vy. Hujus ordinis sublimis honor est ;
hujusmodi enim vicarii sunt Christi: idcireo non facile de hae persona accu-
satio debet admitti. Incredibile enim debet videri, istum qui Dei Antistes est,
criminose versatum.
z Aug. Queest. Vet. et Nov. Testam. cap. ci. (Bened. 1700. vol. iii. p. 76,
append.) Propter quod Antistites Dei sunt, in domo Dei et in honore Christi
cum dignitate considunt.
a Ep. iii. al. viii. ap. Cyprian. Cum incumbat nobis, qui videmur preepositi
esse, et vice pastoris custodire gregem; ete. (Oxon. p. 16.)
b Celerin. Ep. xxi. ap. Cyprian. Przeceperunt eas Preepositi tantisper sic
esse, donee episcopus constituatur. (p. 46.)
¢ Sidon. Apol. lib. iv. ep. xi. Antistes fuit ordine in secundo, fratrem fasce
levans episcopali.
268 THE ANTIQUITIES OF THE Book If.
which distinction, whenever presbyters are called Antistites,
if it be not expressed, is always to be understood. Therefore
Blondel argues very loosely, when he would infer from this
community of names and titles, that bishops and presbyters
were but one and the same order. Which might as well
be inferred from the name, Sacerdotes, priests, which so
frequently occurs in the ancient writers; and, as Cyprian
observes’, denotes an honour common both to bishops and
presbyters: though when there was occasion to speak more
accurately and distinctly of bishops, their appropriate title was
that of Summi Sacerdotes, chief priests, to distinguish them
from those of the inferior order, as I have showed before in
speaking of the titles of bishops: to which I shall only add
here the testimony of Optatus*, who gives both bishops, priests,
and deacons, the name of priests, and their office the name of
priesthood; but with this difference, that the deacons were
only in the third degree of priesthood, and the presbyters in
the second; but the bishops were the heads and chief of all.
From whence it is plain, that if a bare community of names
argued an identity of offices, one might as well infer that
bishops and deacons, or presbyters and deacons, were but one
and the same order, because they share in the same common
titles of priest and priesthood.
Sect. XV.—In what sense Bishops, Presbyters, and Deacons,
called Priests by Optatus.
If here it be inquired, as it is very natural to ask the question,
why Optatus gives all the three orders of bishops, presbyters,
and deacons, the title of priesthood; the answer is plain and
obvious: because, according to him, every order had its share,
though in different degrees, in the Christian priesthood.
d Cyprian. Ep. lviii. al. lxi. ad Lue. (Oxon. p. 145.) (p. 93, edit. Paris. 1666.)
Cum episcopo presbyteri sacerdotali honore conjuncti.
e Optat. lib. i. p. 39. (Antverp. 1702. p. 14.) Quid commemorem diaconos
in tertio? Quid presbyteros in secundo sacerdotio constitutos ? Ipsi apices et
principes omnium, aliqui episcopi illis temporibus . . . instrumenta divine legis
impie tradiderunt.—Conf. Hieronym. Ep. xxvii., where he calls presbyters
secundi ordinis sacerdotes (N.B. p. 118. b. vol. i. edit. Francof. sic lego: Aderant
Hierosolymorum et aliarum urbium episcopi, et sacerdotum inferioris gradus,
ac Levitarum innumerabilis multitudo. Grischorv.) N.B. The edition by Val-
larsius (vol. i. p. 722. C 1.) has a similar text.
Cu, XIX. § 15. CHRISTIAN CHURCH. 269
Which is not, as some imagine, a power to offer Christ’s
body and blood really upon the altar, as a propitiatory sacri-
fice for the quick and dead (which is such a notion of the
Christian priesthood as no ancient author or ritual ever
mentions): but it consists in a power and authority to
minister publicly according to God’s appointment in holy
things, or things pertaining to God. And there are several
parts of this power, according to the different participation of
which, in the opinion of Optatus, bishops, presbyters, and
deacons, had each their respective share in the priesthood.
Thus it was one act of the priest’s office to offer up the sacri-
fice of the people’s prayers, praises, and thanksgivings to God,
as their mouth and orator, and to make intercession to God
for them ; another part of the office was, in God’s name to
bless the people, particularly by admitting them to the benefit
and privilege of remission of sins by spiritual regeneration or
baptism. And thus far deacons were anciently allowed to
minister in holy things, as mediators between God and the
people. Upon which account a late learned writer’ joins
entirely with Optatus, in declaring deacons to be sharers in
this lowest degree of the Christian priesthood. Above this
was the power of offering up to God the people’s sacrifices at
the altar: that is, as Mr. Mede® and others explain them,
first the eucharistical oblations of bread and wine, to agnize
or acknowledge God to be the Lord of the creatures; then
the sacrifice of prayer and thanksgiving in commemoration of
Christ’s bloody sacrifice upon the cross, mystically represented
in the creatures of bread and wine; which whole sacred action
was commonly called the Christian’s ‘reasonable and unbloody
sacrifice, or the sacrifice of the altar. Now the deacons (as
we shall see in the next chapter) were never allowed to offer
these oblations at the altar, but it was always a peculiar act
of the presbyter’s office, which was therefore reckoned a
superior degree of the priesthood.—Another act of the priestly
office was to interpret the mind and will of God to the people ;
f Dr. Hicke’s Discourse of the Christian Priesthood, ¢. ii. § v. p. 33.
g Mede, Christ. Sacrific. ¢. ii. p. 356. Hicke’s ibid. p. 49, with many others
cited by him.
270 THE ANTIQUITIES OF THE Boox II.
as also to bless them solemnly in his name, and upon confession
and repentance grant them ministerial absolution: and these
being also the ordinary offices of presbyters, they gave them a
farther title to the priesthood. All these offices, and some
more, the bishops could perform®, such as the solemn conse-
eration or benediction of persons set apart for the ministry,
&e., which together with their spiritual jurisdiction, or power
of ruling and governing the Church, as vicars of Christ, gave
them a title to a yet higher degree of the Christian priest-
hood; whence, as I noted before, they were called chief priests,
Primi Sacerdotes, Summi Sacerdotes, Principes Sacerdotum,
and Pontifices Maximi. I know, indeed, Albaspinus and
several others of the Roman communion" make a distinction
between the prelatical and sacerdotal office in a bishop, which
is invented to serve some peculiar hypothesis of their own ; as
first, that a bishop differs nothing from a presbyter as he is a
priest ; secondly, that bishop and presbyter are but one sacer-
dotal order; and thirdly, that the proper notion and specific
character of the sacerdotal order is a power to offer Christ’s
body and blood, as a propitiatory sacrifice for the quick and
dead :—all which are contrary to the plain sense of antiquity,
which knew no such specific character of the sacerdotal
order, nor ever dreamt of bishops and presbyters being but
one order in reference to the priesthood ; but always spake of
them as distinct orders, and placed their distinction in their
enjoying different powers of the priesthood, making presbyters
only the second order, and second priesthood, Secundus Ordo
et Secundum Sacerdotium, and bishops the first; and asserting
that the juridical acts of a bishop were also sacerdotal, or acts
of a superior degree of the Christian priesthood peculiar to
88 Kpiphanius (Heer. Ixxix. n. iii.) calls it teooupyeiv ro evayyédor.
h Bellarm. de Cleric. lib. i. c. xi. Theologi solum considerant ordines, ui se
habent ad sacrificium, quomodo (ut diximus) episcopus et presbyter ; lector
et cantor non distinguuntur: canonistze autem considerant ordines, ut hier-
archiam constituunt, et idcireo recte distinguunt episcopum a presbytero.——
Petr. Canis. Catech. de Sacram. Ord. § iv. Quamquam quod ad ordinis saecra-
mentum, ac sacrificandi auctoritatem attinet, discrimen inter episcopos et
sacerdotes non sit, tamen sunt illi sacerdotibus multo excellentiores, si eccle-
size gubernandee, si pascendarum animarum jus, tum baptizatos confirmandi et
clericos ordinandi potestatem consideremus.
Cu. XIX. § 16. CHRISTIAN CHURCH. 271
his order. St. Cyprian‘ seruples not to call such acts Sacer-
dotii Vigor, the vigour and power of the episcopal priesthood,
speaking of the power and jurisdiction which he had as the
priest of God, to punish presbyters and deacons that were
under him; which he had improperly called the power of his
priesthood, had his jurisdiction and priesthood been two dit-
ferent powers in him. This may serve at once to caution the
reader against that subtle distinction of the Romanists, and
give him a short account both of the nature and different
degrees of the Christian priesthood.
Secr. XVI.—Why Priests called Mediators between God and
mein.
There is another name frequently occurring in the Greek
writers, when they speak of Christian priests, which will
deserve to be explained: that is the name, peotra, mediators
between God and men, a title given them by the author of
the Constitutions®, as also by Origen, Chrysostom, Basil,
Isidore of Pelusium, and many others, whose authorities are
collected by Cotelerius!. The Latin writers are more sparing
in the use of this term: for, except St. Jerome, Cotelerius
could find none that used it. St. Austin is so far from using
it, that he condemns it™ as intolerable in Parmenian the
Donatist, who had said, that the bishop was mediator between
God and the people. And, indeed, there is a sense in which
it is intolerable to say, there is any other mediator besides
one, the Man Christ Jesus. But the Greek fathers used the
word in a qualified sense, not for an authentic mediator, or
mediator of redemption, who pleads his own merits before
God in the behalf of others; but only for a mediator of
i Cyprian. Ep. xiv. edit. Paris. p. 17. (Epist. xx. edit. Amstelod. p. 199.)
Presbyteris et diaconibus non defuit sacerdotii vigor. (Oxon. p. 43.)
k Constitut. Apost. lib. ii. c. xxv. “Ypeic roic éy dpiv aikoig tore Toopirat,
dipxovrec, kai tyyobpevor, Kai Baorrkic, ot pecirar Oe0vd Kai THY TiATHY avTOod.
1 Coteler. Not. ibid. vol. i. p. 237. Ita seepe sancti patres, ete.
m Augustin. contr. Parmen. lib. ii. ¢. viii. (Bened. 1700. vol. ix. p. 22. F 3.)
Si Joannes diceret ....mediatorem me habetis ad Patrem, et ego exoro pro
peceatis vestris (sicut Parmenianus quodam loco mediatorem posuit episcopum
inter populum et Deum ;) quis eum ferret bonorum atque fidelium Christia-
norum ?
272 gs ee ANTIQUITIES OF THE Boox II.
ministerial intercession, in which sense some” of the ancients
think Moses is called a mediator by St. Paul, (Gal. i. 19,)
because he was the internuncius to relate the mind of God to
the people, and the people’s requests and resolutions to God
again. And in this qualified sense, it is generally° owned that
Christian priests may be called mediators also, as those that
are appointed to convey the people’s devotions to God, and the
will and blessing of God to the people.
Sect. XVII.—Thz ancient form and manner of ordaining
Presbyters.
Having thus far spoken of the several offices and titles of
presbyters, it remains that I give a short account of the form
and manner of their ordination, by which they were invested
with their power, and authorized to perform the several duties
of their function. Now as to this it is plain, the ancient form
was only imposition of hands and a consecration-prayer. Thus
it is described in the canon” of the Council of Carthage, which
has been cited before, and in the author under the name of
Dionysius‘, who represents it in this manner: he says, The
person to be ordained kneeled before the bishop at the altar;
and he, laying his hand upon his head, did consecrate him with
a holy prayer, and then signed him with the sign of the Cross:
after which the bishop and the rest of the clergy that were
n Basil. de Spirit. S. c. xiv. (Paris. 1637. vol. ii. p. 320. B 8.) Tov peoirny
Gc0d Kai dvOowrwr, Ov Eavrod TéTE TooaverdTOU ty TH TOV vopov OLaKoVig
ov yap rou Ivetpatog tizoc iv Mwoijc, Ta mp0g TOV O&dv TH haw peot-
revwy 2060n yao vopog drarayeic Ot ayyédwy ev xELpi pecirov (dnady Tov
Mwoéwe) Kata Tv TpdcKAnoLy Tov aod AéyorTog’ AdAnooy od, Pot, TPdE
ypac, Kai py AaXEiTW TPdE Tac O OEdg’ Wore H Elg abTOY TioTIC émt TOV
Kipwoy avagiperar, Tov pecirny Os0d Kai avOowrwy, Toy EixovTa’ Et émic-
Theodoret. Com. in Gal. iii. 19. ’Eré@n 6é
ayyédwy vVTovpyovVTwY, Kai TY rourou Oécee Mwicéwe Otaxovovvroc avroyv
revere Mwoei, éxioredveTe Ay emol.
yao pecirny éxadeoe. (Schulze, vol. iii. p. 378.)
© Vide Dr. Potter, Ch. Gov. ec. v. p. 251. Coteler. Not. in Constit. lib. ii. ¢.
xxv. p. 237. Solus Christus, aiunt theologi, mediator est naturze ac redemtionis ;
sacerdotes autem mediatores sunt ministerii et intercessionis.
P Concil. Carthag. IV. ¢c. iii. See p. 261, note (t).
4 Dionys. de Eccles. Hierarch. ec. v. part. ii. p. 364. ‘O tepede dugw rw wdde
kNivacg éumpoo0ev Tov Oeiov Ovoiacrnpiov, emi KEeparie EXEL THY LEPAPXLKIY
dekiav, Kal TOUTW TH TOdTW TodE TOU TEAOVYTOE avTOY LEepPapXYOU Tai¢ LEpO-
mowic émikAnosow ayiaZerat, «. 7. X.
Cu. XIX. § 17. CHRISTIAN CHURCH. ‘ 273
present, gave him the kiss of peace. The author of the Con-
stitutions™ speaks also of imposition of hands and prayer, but
no more. From which we may reasonably conclude, that the
words which the Roman Church makes to be the most neces-
sary and essential part of a priest’s ordination, viz. ‘ Receive
thou power to offer sacrifice to God, and to celebrate mass both
for the living and the dead, were not in any of the ancient
forms of consecration. One of their own writers, Morinus, after
the most diligent search he could make into these matters, could
find no form for nine hundred years together, that made any
mention of them. And for their other ceremonies superadded
to the old ones, other learned writers of that Church do as
ingenuously confess the novelty of them. Habertus* proves
against Catumsiritus, that material unction is a new thing, and
not to be met with in any ancient ordination ; as neither is it
in use in the Greek Church at this day. So that when Gregory
Nazianzent and others speak of an unction, they are to be
understood as speaking mystically of the spiritual unction of the
Holy Ghost. Cabassutius" observes the same of the custom of
¥ Constit. Apost. lib. viii. ¢. xvi. (Labbe, vol. i. p. 487.) IpecBurepov
XElpoTOVaY, @ émiokome, THY YEipa emi THC KEparig éereriOer aurocg, TOU
moeoBurEepiov mapecTwHTOc Gor Kai THY CiaKdywy" Kai Ebydpmevog héEyé, K. T. A,
See Bishop Burnet, of Ordination, p. 24, who cites Morinus.
S Habert. Observat. in Pontif. Greece. p. 386. Si nulla esset unctionis ex oleo
vel ex chrismate mentio in Ordine Romano; nulla in Pontificali ; nulla in eorum
monumentis, qui ex profesto de ritibus ordinationum scripsere ; nulla preeterea
hujusce ceremonice in usu ecclesize Romane tradux atque superstes consuetudo ;
illam, dubio procul, in ordinatione tam pontificum quam sacerdotum Latinorum
usurpatam, nemo nisi divinatione quadam temeraria et czeca profiteri posset.
Tale vero quidpiam occurrit circa unctionem in ecclesia Greeea ; libri siquidem
omnes rituales, Euchologia vulgo appellant, nullam commemorant, nedum vero
preescribunt, in utraque ordinatione episcopi et sacerdotis, unctionem : Eucho-
logia dico, vel antiquissima, et illa litteris priscis ac uncialibus exarata. Quod
si ad antiquiora provocetur ; in S. Dionysii, Areopagita ne sit, at profecto vetus
est seriptor, ecclesiastica hierarchia, describuntur satis accurate ceremoniz
trinz illius ordinationis hierarchize, diaconi, presbyteri, et episcopi seu ponti-
ficis, vel usque ad genuflexionis discrimen ; de unctione ne syllaba quidem :
sicut neque apud S. Maximum, antiquum illius scholiasten, qui verba forme,
quze deerant, supplevit ; neque apud Pachymere paraphrasim quidquam simile
reperitur, etc. per tot. num. Ii.
t Nazian. Orat. v. p. 136. Ad rovro ypiec roy apxiEpea.
" Cabassut. Notit. Concil. c. xliii. (N.B. Edit. iii. Lugdun. 1702, que ad
manus est, non habet capita : erroneam puto esse allegationem : Grischov.)
VOL. Ff, yf
QTA THE ANTIQUITIES OF THE Book IT.
delivering the sacred vessels into the hands of the person that
was ordained, that however some plead very stiffly for its
antiquity, yet it is really but a modern custom: and he cites
Morinus for the same opinion. So that I need not stand to
show the novelty of these things, which is so evidently proved,
as well by the confession of these learned men, as by the
silence of all ancient rituals. But there is one thing the
reader may be desirous to know further, viz. what form of
words the consecration prayer was conceived in. To which I
must answer, as I have done before about bishops, that there
was no such general form then extant; but every bishop
having liberty to frame his own liturgy, he used such a form
as he thought convenient in his own Church: it being a thing
indifferent, as a learned person’ observes, so the substance of
the blessing were preserved. ‘The only form now remaining is
that which is extant in the Constitutions, which because it
will show the reader what was then the substance of the bene-
diction, I will here insert the words of it, which are these:
“ Look, O Lord, upon this thy servant, who is chosen into the
presbytery by the suffrage and judgment of all the clergy, and
fill him with the Spirit of grace and counsel, that he may help
and govern thy people with a pure heart: in like manner as
thou hadst respect to thy chosen people, commanding Moses
to make choice of elders, whom thou didst replenish with thy
Spirit. And now, Lord, do the same thing, preserving in us
the never-failing Spirit of thy grace: that he, being full of
healing powers and instructive discourse, may with meekness
teach thy people, and serve thee sincerely with a pure mind
and willing soul, and unblameably perform the sacred* services
Vv Bishop Burnet’s Vindication of the Ordination, ete. p. 25.
x Constit. Apost. lib. viii. ¢. xvi. (Labbe, vol. i. p. 487. C9.) Adtrée d& viv
émie emi Tov OovdOYy Gov TovToy Tov Widw Kai Kpice TOU KAHoOY TavTdE
el¢ moeoBurépoy éxidoevTa’ Kai tuTANooy abrov Ivedpa xaptrog Kai cup-
Bovrtiag Tod avTiAapBavecOa Kai KuvBepvgy Tov ady cov év KaBapg Kapdig,
Ov TodmOY émideg eri Nady EKoYTC Gov, Kai moocératag Mwoet aipsioOa
moeoBurépouc, ode ExAnoag Ivedparoc’ Kai viv, Kip, tapdoyou avedduTéic
THPGY ev Hyiv TO IIvedpa Tipe xapitdg cov’ Brwco TANHDOEic éEvepynudrwr
lara Kai Aoyou CiaKriKod tv mogdrynTe TaWevy Gov Tov Nady" Kai SovrEby
dou eiducpivae év Kabapd dvavoiga Kai Puyy Osrovoy Kai rac brio Tov aow
tepoupylag apwpoug éxredg Out TOU Xprorod cov" ped’ od cou Sd~a, Tups, Kai
o&Bac, Kai TH ayiw Nvedpare, tig Tobe ai®vac, apiy.
Cu. XIX. § 18. CHRISTIAN CHURCH. O75
for thy people, through Christ,” &c. Where we may observe,
that it was not then thought necessary to express all or any
of the offices of a presbyter in particular, but only in general
to pray for grace to be given to the priest then ordained,
whereby he might be enabled to perform them. And this
with a solemn imposition of hands was reckoned a sufficient
form of consecration. Which I note for the instruction of
those, who may be apt to think that modern forms of ordination
are in every circumstance like the primitive ones; whereas, if
Morinus say true, the words which are now most in use, viz.
‘Receive the Holy Ghost,’ were not in the Roman Pontifical
above four hundred years ago. Which makes good the observa-
tion of a learned person’, that the Church Catholic did never
agree in one uniform ritual, or book of ordination, but that
was still left to the freedom of particular Churches; and so
the Church of England had as much power to make or alter
rituals as any other had.
Secr. X VITI.—Of the Archipresbytert.
I should here have ended this chapter about presbyters, but
that it is necessary to give some account of the Archipres-
byteri, and Seniores Ecclesize, which are sometimes mentioned
in ancient writers. The archpresbyters are spoken of by St.
Jerome, who seems” to say there was one, and but one, in
every Church; and perhaps he is the first author that men-
tions them. After him Socrates* speaks of one Peter, pro-
topresbyter of Alexandria, whom Sozomen” calls archpres-
byter. And Liberatus® mentions one Proterius, archpresbyter
yY Bishop Burnet’s Vindication of the Ordination, p. 35.
2 Hieron. Ep. iv. ad Rustic. (Venet. Vallars. vol. i, p. 942. B 9.) Singuli
ecclesiarum episcopi, singuli archipresbyteri, singuli archidiaconi.
a Socrat. lib. vi. c. ix. Hérpoc ric topwrompecBvrepoc ty Tie év ’ANeEavcpsig
éxkAnoiac. (Vales. p. 256.)
b Sozom. lib. viii. c. xii. (Vales. p. 624. D 6.) ’Emyriaro Osdpidog Toy Tore
aoxim@pecBurepoyv .. 6 O& ILérpoc, rovTo yap av dvopa adra, K. T,X.
¢ Liberat. Breviar. c. xiv. (Labbe, vol. v. Cone. p. 763. C 11.) Cum super hoe
multa dubitatio processisset, volentibus civibus neminem penitus ordinare, ne
adulteri viderentur (Dioscoro quippe vivente) novissime in Proterium univer-
2
276 THE ANTIQUITIES OF THE Book II.
in the same Church. From whom we also learn in some
measure what was the office and quality of the archpresbyter.
He was not always the senior presbyter of the Church, as
some are apt to imagine, but one chosen out of the college
of presbyters at the pleasure of the bishop. For Liberatus
says expressly, that Dioscorus the bishop made Proterius
archpresbyter of the Church: which implies that he did not
come to the office by virtue of his seniority, but by the bishop’s
appointment. As to his office, it is plain from Liberatus, that
it was to preside over the Church next under the bishop, as
chief of the eollege of presbyters, and to take care of all things
relating to the Church in the bishop’s absence; as Proterius
is said to have done, while Dioscorus went to the Council of
Chalcedon. And therefore some‘, not without reason, think
these Archipresbyteri were much of the same nature with our
deans in cathedral Churches, as the college of presbyters were
the chapter. But they wholly mistake the matter, who® con-
found these Archipresbyteri with the Cardinales Presbyteri.
For that is a name of much later date, not to be found in any
genuine writer till the time of Gregory the Great: for the
Council of Rome, which is the only authority that Bellarmine
alleges to prove it more ancient, is a mere fiction. Besides
that, the cardinal presbyters were many in the same Church or
city, but the archpresbyter was but one. So that whatever
was the first original of cardinal presbyters; (whether they
were so called from their being fixed in some principal Churches,
where baptism might be administered, which were therefore
ealled Ecclesize vel Tituli Cardinales, as Bellarmine thinks ;
sorum sententia declinavit, utique cui et Dioscorus commendavit ecclesiam, qui
et eum archipresbyterum fecerat. In edit. Crab. male legitur archiepiscopum.
a Stillingfi. Irenic. part. ii. c. vil. p. 358.
€ Onuphr. Interpr. Vocum Eccles. Salmas. de Primat.c.i. p. 10. Non
solum Romze, sed etiam in aliis clim urbibus, cardinales diaconi, et presbyteri
cardinales appellati, qui primi in suo ordine essent.
f Bellarm. de Cleric. lib. i. c. xvi. Calvinus dicit ante Gregorii tempora se non
legisse nomen cardinalium : at in concilio Romano sub Sylvestro can. vi. legimus
septem fuisse diaconos cardinales in Romana ecclesia: preecessit autem Syl-
vester Gregorium annis fere trecentis ; neque tamen tune primum ccepit hoc
nomen, ete.
Cu, XIX. § 19. CHRISTIAN CHURCH. QT"
or whether, as others® imagine, when the number of pres-
byters was grown so great in large and populous cities, that
they could not conveniently meet, and join with the bishop,
for ordering the government of the Church, there were some
as the chief of them chosen out from the rest, to be as the
bishop’s council, who were therefore called Cardinales Pres-
byteri; a dispute that does not concern me any further to
inquire into or determine ;) I say, whatever was their rise, or
the reason of their name, it is certain they were not the same
with the Archipresbyteri of the primitive Church.
Sect. XIX.—Of the Seniores Eeclesiastici. That these were
not Lay-Elders in the modern acceptation.
As to the Seniores Ecclesiz, they were a sort of elders,
who were not of the clergy, yet had some concern in the care
of the Church. The name often occurs in Optatus and St.
Austin, from whom we may easily learn the nature of their
office. Optatus says", when Mensurius, bishop of Carthage,
was forced to leave his Church in the time of the Diocletian
persecution, he committed the ornaments and utensils of the
Church to such of the elders as he could trust, ‘fidelibus
senioribus commendavit.’ Upon which Albaspinus' notes, that
besides the clergy there were then some lay-elders, who were
entrusted to take care of the goods of the Church. At the
end of Optatus there is a tract called, ‘The Purgation of Felix
and Ceecilian ;? wherein there are several epistles that make
mention of the same name, as that of Fortis* and Purpurius,
and another nameless author. St. Austin inscribes one of his
epistles! to his own Church of Hippo in this manner, ‘ Clero,
& Stillingfi. ibid.
h Optat. lib. i. p. 41. (p. 19, edit. Paris.)
i Albaspin. Not. in Optat. p. 123. Preeter ecclesiasticos et clericos quidam
ex plebe seniores, et probatze vitee, res ecclesize curabant. (Antverp. 1702. p. 17.)
k Gesta Purgat. Ceecil. et Fel. p. 268, ex Epist. Fortis : Omnes vos episcopi,
presbyteri, diacones, seniores, scitis, etc. Ibid. ex Ep. Purpurii: Adhibete
conclericos, et seniores plebis, ecclesiasticos viros, et inquirant diligenter, quze
sunt istee dissensiones. Ibid. Clericis et senioribus Cirthensium in Domino
zeternam salutem.
1 Augustin. Ep. exxxvii. (Bened. 1700. vol. ii. p. 138.) Dilectissimis fratri-
bus, Clero, Senioribus, et universze plebi ecclesiee Hipponensis, cui servio in
dilectione Christi, Augustinus in Domino salutem,
278 THE ANTIQUITIES OF THE Boox IL.
Senioribus, et universe Plebi,’ To the Clergy, the Elders, and
all the People: and in several other places™ has occasion to
mention these Seniores in other Churches.
From whence some” have concluded, that these were ruling
lay-elders, according to the new model and modern accepta-
tion. Whereas, as the ingenious author? of the Humble
Remonstrance rightly observes in his reply, those Seniores of
the primitive Church were quite another thing. Some of
them were the Optimates, the chief men or magistrates of
the place, such as we still call aldermen, from the ancient
appellation of Seniores. These are those which the Cabar-
siessitan Council of Donatists in St. Austin calls? Seniores
Nobilissimi; and one of the Councils of Carthage’ more
expressly, Magistratus vel Seniores locorum, the magistrates
or elders of every city; whom the bishops were to take with
them to give the Donatists a meeting. In this sense Dr.
Hammond! observes from Sir Henry Spelman, and some of
our Saxon writings, that anciently our Saxon kings had the
same title of elders, Aldermanni, Presbyteri, and Seniores.
As in the Saxon translation of the Bible, the word, princes, is
commonly rendered aldermen. And of this sort were some of
those Seniores Ecclesiz, that have been mentioned, whose
advice and assistance also, no doubt, the bishops took m many
weighty affairs of the Church. The other sort, which were
m Td. contr. Crescon. lib, iii. e. xxix. (Bened. 1700. vol. ix. p. 307. C 2.) (vol.
vil. p. 177, edit. Froben.) Silvanus a Cirta traditor est, et fur rerum pauperum,
quod omnes vos episcopi, presbyteri, et diacones, et seniores scitis. Cap. lvi.
Peregrinus presbyter et seniores ecclesize Mustitanze regionis tale desiderium
prosequuntur.
n Smectymn. Answer to the Remonstrance, p. 74.
© Hamon I|’Estrange’s Defence of the Remonstrance, p. 74.
Pp Aug. Serm. ii. in Psalm. xxxvi. p. 120. (p. 201, vol. viii. edit. Froben,)
(Bened. 1700. vol. iv. p. 208. E 2.) Cum incestos contra legem decretaque
omnium sacerdotum communioni sanctze adjungeret, cumque obsistente maxima
parte plebis, etiam seniorum nobilissimorum litteris conveniretur, ut per se
corrigeret quod admiserat, sua temeritate possessus emendare contemsit.
4 Concil. Carth. A. eccciii. in Concil. African. ¢. lviii. et in Cod, Can. Keel.
African. ¢. xci. Debere unumquemque nostrum in civitate sua per se convenire
Donatistarum przepositos, aut adjungere sibi vicinum collegam, ut pariter eos
in singulis quibusque civitatibus vel locis per magistratus vel seniores locorum
conveniant.
* Hammond. Dissert. iv. contr. Blondel. ¢. xix, n. 1.
Cu. XX. § 1. CHRISTIAN CHURCH. 279
more properly called Seniores Ecclesiastici, were such as were
sometimes trusted with the utensils, treasure, and outward
affairs of the Church; and may be compared to our church-
wardens, vestry-men, stewards, who have some care of the
affairs of the Church, but are not concerned as ruling-elders in
the government or discipline thereof. Now lay-elders are a
degree above the deacons; but the Seniores Ecclesize were
below them: which is a further evidence, that they were not
lay-elders in the modern acceptation. But of this enough.
I now proceed to consider the third order of the clergy in the
primitive Church, which is that of deacons.
CHAPTER XX.
OF DEACONS.
Srcor. I.—Deacons always reckoned one of the three sacred
orders of the Church.
Tur name Scdéxovor, which is the original word for deacons, is
sometimes used in the New Testament for any one that minis-
ters in the service of God: in which large sense, we sometimes
find bishops and presbyters styled deacons, not only in the
New Testament4, but in ecclesiastical writers’ also. But
here we take it in a more strict sense for the name of the
third order of the clergy of the primitive Church. In treating
of which it will be necessary, in the first place, to show the
sense of antiquity concerning their original. The Council of
Trullo advances a very singular notion about this matter,
a Acts i. 25. 2 Cor. vi. 4. 2 Tim. iv. 5. 1 Cor. iii, 5. Eph. iii. 7.
b Athanas. Contr. Gent. [N.B. Vaga, et sine dubio erronea citatio: semel
atque iterum longam istam orationem integram perlegi, nec quidquam huc
spectans invenire potui. Grischov.] Chrysost. Hom. i, in Philipp. ¢. i. (p. 7;
edit. Francof.) Tore réwe teowwvouy roig dvopact’ Kai Ouakovoe 6 émioKomos
edéyero. (1636. Paris. vol. vi. p. 1204.)
280 THE ANTIQUITIES OF THE Book Ile
asserting that the seven deacons, spoken of in the Acts, are
not to be understood of such as ministered © in divine service
or the sacred mysteries, but only of such as served tables and
attended the poor. But the whole current of antiquity runs
against this: Ignatius’ styles them expressly ministers of
the mysteries of Christ, adding, that they are not ministers of
meats and drinks, but of the Church of God. In another ®
place he speaks of them as ministers of Jesus Christ, and
gives them a sort of presidency over the people, together with
the bishop and presbyters: ‘Study to do all things,’ says he,
‘in divine concord, under your bishop presiding in the place of
God, and the presbyters in the place of the apostolical senate,
and the deacons most dear to me, as those to whom is com-
mitted the ministry of Jesus Christ... And in many other ‘
places he requires the people to be subject to them, and
reverence them as Jesus Christ, that is, as his ministers
attending on his service. Cyprian speaks of them in the same
style, calling them ministers of episcopacy and the Church ;
withal referring their original to the place in the Acts of the
Apostles, which the Council of Trullo disputes about, at the
same time that he asserts they were called ad Altaris Minis-
terium, to the ministry and service of the altar. Tertullian
© Cone. Trull. c. xvi. (Labbe, vol. vi. p. 1150. B 13.) ‘“Hyeicg rp aoorodkuK@
pnT@ Toyv vovy tbappdcayvTec THY TaTipwY, EVpomEY, WE 6 Adyog adroic od
Tept TMY Toic pvoTHpioig OLakovoUpévwy Av avdpdy, adAd TEP THE év Taic
Xpslaic THY ToawELGv Hroupyiac.
a Ignat. ad Trall. n. ii. (Coteler. Antverp. vol. ii. p. 63.) Ast d& kai rodc
Ovakdvoug ébvtag pvornoiwy Xpicrov “Inoov, kara mavTa Toedmoy dapioKe"
ov yao Bpwpatwy Kai moTa@y ici Sudkovor, AXN éxxAyoiag Osod vanoéTat.
© Ignat. Ep. ad Magnes. n. vi. (ibid. p. 57.) Tlapauva, év opovoia OEou
orovodoaTe madvTa modTTev’ TooKAPnpévoy Tov émioKdTOU Eig TOTOY BE0d,
Kai TOY ToEcBUTEOWY Ei¢ TOTOY GUVEdpiOY THY ATOCTOAWY, Kai TOY CLAaKOYWY,
TMV épmot yAuKUTaTwY, TETLOTEUPEVWY OLaKoviay Inoot XpioroU.
¥ Ignat. ad Polye. n. vi. (ibid. p. 42.) “Avribuyoy tyw rév broraccopéivwy
Trall. n. iii, “Opotwe madvrec
ry éimtoKxorp, mosoBuTépotc, SvaKkdvote.
évTpeméoOwoay Todc™diakdvouvcg we “Inoovy Xporoyv.
8 Cyprian.“ Ep. lxv.al. iii. (Oxon. p. 6.) Diaconos post aseensum Domini in
coelos apostoli sibi constituerunt episcopatus sui et ecclesize ministros.
h Cyprian. Ep.; xviii. al. Ixvii. ad Pleb. Legion. et Astur. (Oxon. p. 172.)
(p. 114, edit. Paris. 1666.) Ne quis ad altaris ministerium, vel ad sacerdotalem
locum, indignus obreperet.
i Tertull. de Fuga, c. xi. (Paris, 1664. p. 540, at bottom.) Quum ipsi auc-
Cu, XX. § 2. CHRISTIAN CHURCH. 981
was so far from thinking them only ministers of meats and
drinks, that he joins them with bishops and presbyters in the
honourable titles of guides and leaders to the laity, and makes
them, in their degree, pastors and overseers of the flock of
Christ. And so ‘St. Jerome, though he sometimes in an angry
humour speaks a little contemptuously of them, styling them*
ministers of widows and tables; yet in other places’ he treats
them with greater respect, giving them the same honourable
title as Tertullian does, and ranking them among the guides of
the people. I showed before, in the last chapter, that Optatus™
had so great an opinion of them, as to reckon their office a
lower degree of the priesthood. And St. Austin seems to
have had the same sentiments: for in one of his epistles”,
he gives Preesidius the title of Consacerdos, his fellow-priest ;
whom yet St. Jerome, in the next epistle®, calls a deacon.
Secr. 11.— Yet not generally called Priests, but Ministers and
Levites.
Yet here, that I may not seem to impose upon my readers,
I must observe that the name of priests was not generally
given to the deacons by those that esteemed them a sacred
order ; but they are commonly distinguished from priests by
the names of Ministers and Levites. Thus St. Jerome? distin-
guishes them from the priests of the second order, that is, from
the presbyters, by the title of Levites. The author of the
tores, id est, ipsi diaconi, presbyteri, et episcopi fugiunt ... quis de gregario
numero sustinebit ?
k Hieron. Ep. Ixxxv. ad Evang. [Evagr.] (Venet. Vallars. vol. i. p. 1081.
A 5.) Quid patitur mensuram et viduarum minister, ut supra eos se tumidus
efferat, ad quorum preces Christi corpus sanguisque conficitur ?—— Id. Com-
ment. Ezech. xlviii.
1 Id. Comment. in Mich. vii. (Venet. Vallars. vol. vi. p. 518. B 7.) Nolite
eredere in ducibus, non in episcopo, non in presbytero, non in diacono.
m Optat. lib. i. vide supr. cap. xix. § xiv. not. (e) p. 268.
n August. Ep. xvi. (Bened. 1700. vol. ii. p. 127.) Domino beatissimo, et merito
venerando fratri, et consacerdoti Preesidio, Augustinus in Domino salutem.
© Hieron, Ep. xvii. inter Epist. Augustin. Nune quoque per sanctum fratrem
meum Presidium diaconum obsecro primum, ut memineris mei.
P Hieron. Ep. xxvii. Episcopi, et sacerdotum inferioris gradus ac Levitarum
innumerabilis multitude.
282 THE ANTIQUITIES OF THE Boox II.
Questions? upon the Old and New Testament under the name
of St. Austin, and Hilarius Sardus' under the name of St.
Ambrose, are more positive and express in denying them the
name of priests. And Salvian’, though he acknowledges their
ministration and function to be about holy things, yet he gives
them but the same title of Levites, and that in contradistinction -
to the Priests. And so frequently in the councils’, the names
Sacerdos and Levita are used as the peculiar distinguishing
titles of presbyters and deacons. The fourth Council of Car-
thage" speaks more expressly, that deacons are not ordained
to the priesthood, but only to the ministering office, or inferior
service. And hence the canons sometimes give them the
name of janpérac and Ministri, the ministers and servants, not
only of the Church, but of the bishops and presbyters, as
may be seen in the Council of Nice’, and Carthage*, and many
others. Whence some learned men’ conclude against Optatus
a Aug. Quest. Vet. et Nov. Testam. vol. iv. q. xlvi. (Bened. 1700. vol. iii.
append. p. 49. F 8.) Numquid diaconus potest vicem gerere sacerdotis?...
Sacerdotis vicem agere non potest, qui non est sacerdos.
t Hilar. Com. in Eph.iv. Evangelistze diaconi sunt, sicut fuit Philippus,
quamvis non sint sacerdotes.
S Salvian. ad Eccles. Cathol. lib. ii. p. 394. (p. 70, edit. Rittershus. 1623.)
Et post hee parum est successionibus eorum (apostolorum) id est, Levitis ac
sacerdotibus facta divinarum rerum administratione fungentibus, si ipsi tantum
divites fuerint.
t Concil. Turon. I. can. i. (Labbe, vol. iv. p. 1050. D.) Sacerdotes ac Levitze
divino mancipati altario.
4 Concil. Carth. IV. c. iv. Diaconus, non ad sacerdotium, sed ad ministerium
consecratur. (Labbe, vol. ii. p. 1200.)
Y Coneil. Niczen. ¢. xviii. (Labbe, vol. ii. p. 37.) "Eppevérwoay ot dudxovor
Toic Wiow péTporc, ElOdTEC OTL TOU piv ExLoKdTOU UaNOETaL Eici, THY OE TpEC-
Butépwy éarrove TYyXavovEL.
* Concil. Carth. IV. ¢. xxxvii. (Labbe, vol. ii. p. 1203.) Diaconus ita se
presbyteri, ut episcopi ministrum esse cognoscat. Vide Concil. Llliberrit. in
titulo can. xviii. (Labbe, vol. i. Cone. p. 968.) De sacerdotibus et ministris, si
meechaverunt.—Ibid. can. xxxiii. De episcopis et ministris, ut ab uxoribus se
abstineant.——Cone. Turon. I. ¢. i. Sacerdotes vel ministri et ecclesize.
y Fell. Not. in Cypr. Ep. xviii. (p. 40.) Caute hic legendus est Rigaltius, dum
ait, ‘esse in diaconatu sacerdotium.’ Quzecumque necessitas cogit, etiam illa de-
fendit, sed tantisper dum incubuerit. Nota est historia (ap. Euseb. lib. vi. e. xliv.)
eucharistiz per puerum Serapioni transmissee : nemo tamen dixerit, fas esse
pueris sacra illa mysteria distribuere, etc.——Habert. Not. in Pontific. p. 125.
Duplex est in ecclesia munus a Christo eatholico sacerdote, ut vocat Tertullianus,
institutum, 70 ieparevey, res sacras operari; Kai Td apxec0at, et gubernare seu
Cu. XX. § 3. CHRISTIAN CHURCH. 283
and St. Austin, that deacons were in no sense allowed to be
priests: whilst others, with Optatus’, distinguish the several
degrees of the priesthood, and reckon that though deacons
were not absolutely called Priests, because that was the appro-
priate title of bishops and presbyters, whose ministers and
attendants they were; yet deacons sometimes performed such
offices as did entitle them to a lower degree of the priesthood.
Having thus fairly stated and represented the matter on both
sides, I must leave the judicious reader to determine for him-
self which opinion has the strongest reasons, whilst I proceed
to give an account of the ordination of deacons, and their
several offices, and such laws and rules as concerned their
order.
Secr. II].—For this reason the Bishop was not tied to have the
assistance of any Presbyters to ordain them.
The ordination of a deacon differed from that of a presbyter,
both in the form and manner of it, and also in the gifts and
powers that were conferred thereby. For in the ordination of
a presbyter, as has been noted before, the presbyters who were
present, were required to join in the imposition of hands with
the bishop: but the ordination of a deacon might be per-
formed by the bishop alone, because, as the Council of Car-
thage* words it, ‘he was ordained not to the priesthood, but
to the inferior services of the Church. These services are
not particularly mentioned in the form of ordination now re-
maining in the Constitutions; but there the bishop only prays
regere : ut optime distinguunt sancti patres: hoe ad episcopos et ad sacerdotes
sub episcopis constitutos, illud ad sacerdotes, spectat ; nec ad episcopos nisi
quatenus sacerdotes, quum episcopus esse non possit, quin primo sacerdos :
diaconus vero, aut hypodiaconus, aut lector, aut laicus, offerre sacrificium non
potest.
z Rigalt. Not. in Cypr. Ep. xii. Est aliud in diaconatu sacerdotium. Sic
Epist. xiv. (Oxon. 1682. p. 43.) Item presbyteris et diaconibus non defuit
sacerdotii vigor. At diaconos pcenitentibus manum imponere, sola necessitatis
ratio admittit, nempe si urgeat exitus, et presbyter repertus non fuerit——Dr.
Hicke’s Dise. of Priesthood, p. 331.
a Cone. Carth. IV. ¢. iv. (Labbe, vol. ii. p. 1200.) Diaconus quum ordinatur,
solus episcopus, qui eum benedicit, manum super caput illius ponat : quia non
ad sacerdotium sed ad ministerium consecratur.
284: THE ANTIQUITIES OF THE Book II.
in general, that God would make his face to shine upon that
his servant’, who was then chosen to the office of a deacon,
and fill him with His Holy Spirit and power, as He did Stephen
the martyr; that he, behaving himself acceptably, and uni-
formly, and unblameably in his office, might be thought worthy
of a higher degree, &c. What, therefore, were the particular
offices of the deacons, we are to learn, not from the forms of
the Church, but from other writers.
Secr. 1V.—The Deacons’ office to take care of the Utensils of
the Altar.
Where we find, first, that the most ordinary and common
office of the deacons was to be subservient and assistant to the
bishop and presbyters, in the service of the altar. It belonged
to them to take care of the holy table, and all the ornaments
and utensils appertaining thereto. The author under the
name of St. Austin® takes notice of this as the common office
of deacons in all Churches, except in such great Churches as
the Church of Rome, where there being a multitude of inferior
clergy, this office was devolved on some of them: but in other
Churches, it was the deacons’ office, where the inferior clergy,
subdeacons, &c., were prohibited by canon to come into the
sanctuary, or touch any of the sacred vessels, in the time of
divine service ; as may be seen in several canons? of the ancient
councils.
b Constit. Apost. lib. viii. ¢. xviii. (Labbe, vol. i. p. 490. A 3.) Kupte, ézi-
pavov To mpdowrdv Gov ivi Toy SovAOY Gov Ty TE TOY ToOXELpLSGpEVOY GOL EiC
Staxoviayv, cai wAHooy avroyv Ivevparoc ayiov Kai duvapewc* we éxAnoag
Uréipavoy toy paprupa Kai pisyntiy TOV TaOnpatwy Tov Xptorov cov" Kai
catatiwooy avtoy evapiatwe ELTOVpyHoavTa THY éyxEpLoOEioay aiT@ diaKo-
viay aTPETTWS, ApéuTTWC, aAvEyKANTWC, pEiZovog AEwAHvat BaOpod, x. T. X.
¢ Aug. Quest. Vet. et N. Testam. vol. iv. c. vi. (Bened. 1700. vol. iii. append.
p. 77. A 3.) Ut autem non omnia ministeria obsequiorum per ordinem agant,
multitudo facit clericorum. Nam utique et altare portarent et vasa ejus, et
aquam in manus funderent sacerdoti, sicut videmus per omnes ecclesias.
4 Cone. Agathens. ec. Ixvi. (Labbe, vol. iv. p. 1394.) Non oportet insa-
eratos ministros licentiam habere in secretarium (quod Greeci diaconicon ap-
pellant) ingredi, et contingere vasa Dominica. Cone. Laodie. e. xxi. (Labbe,
Cone. vol. i. p. 1500.) “Ore od dei imnoéracg Eyety ywpay ty rp DiaxowmK@,
kai dmrecOat OsoroTiKdy oKevor. Not. Balsam. in h. 1. ‘“Yanperat Néyor-
Tat OL VTOdLaKOVOL.
Zonar. ‘Yanpétac Tove b7odtakdvove éyet, OVE Ov
~ « ‘ , » ~ ~
X0N, PHolY O Kavywy, xwoay Eye tv TH dtakovuK@, kK. T.X.
Cn. XX. § 5. CHRISTIAN CHURCH, I85
Sect. V.—Secondly, to receive the Oblations of the People, and
present them to the Priest, and recite the names of those that
offered.
Another part of the deacons’ office was to receive the
people’s offerings, and present them to the priest, who pre-
sented them to God at the altar; after which the deacon
repeated the names of those that offered, publicly; and this
rehearsal was commonly called ‘ Offerre nomina,’ as may be
seen in Cyprian’, who speaks of it as part of the communion
service of those times; which is also noted by Rigaltius’ and
others: of which custom I shall say more hereafter, when we
come to treat of the ancient service of the Church: at pre-
sent I only observe, that this recital of the names of such as
made their oblations, was part of the deacons’ office, as is
evident from St. Jerome’, who tells us that ‘‘ extortioners and
oppressors made their oblations out of their ill-gotten goods,
that they might glory in their wickedness, while the deacon in
the Church publicly recites the names of those that offered: Such
an one offers so much,—Such an one has promised so much :
and go they please themselves with the applause of the people,
e Cypr. Ep. ix. al. xvi. (Oxon. 1682. p. 37.) (p. 21, edit. Par.) Ad communi-
cationem admittuntur, et offertur nomen eorum, et nondum peenitentia acta,
nondum exomologesi facta, nondum manu eis ab episcopo et clero imposita,
eucharistia illis datur.
f Rigalt. Not. in Cypr. Ep. lx. Subdidi nomina singulorum.] Non frustra,
nec supervacue. Nam in sacrificiis orationum offerebantur nomina eorum, qui
ad hoc opus tam necessarium promte ac libenter operati erant.——Bona, Rer.
Liturgie. lib. ii. ¢. viii. n. vii. p. m. 393. (Antverp. 1677. p. 541.) Inquirendum,
quid sit hujusmodi nominum oblatio seu recitatio. Quidam putant, hoe nihil
aliud fuisse quam pro illis orare, illorumque meminisse in orationibus seu pub-
licis seu privatis. Vere tamen alicujus nomen offerre idem erat, ac ipsum in
sancto sacrificio recitare et enuntiare ; qui ritus manifeste colligitur ex epistola
decima (nona) Cypriani adversus presbyteros, qua lapsos nondum peracta poeni-
tentia ad consortium fidelium et ad oblationem ae perceptionem eucharistic
admittebant : ‘ Ad communicationem,’ inquit, ‘admittuntur, et offertur nomen
eorum,’ ete.
g Hieron. Comment. in Ezech. xviii. p. 537. (Venet. Vallars. vol. v. p. 209. A.)
Multos conspicimus, qui opprimunt per potentiam, vel furta committunt, ut de
multis parva pauperibus tribuant, et in suis sceleribus glorientur. Publiceque
diaconus in ecclesia recitet offerentium nomina : Tantum offert ille, Tantum ille
pollicitus est: placentque sibi ad plausum populi, torquente eos conscientia.
286 THE ANTIQUITIES OF THE Boox II.
while their conscience secretly lashes and torments them.”
Some, indeed, deny that there was any such custom as this
public and particular rehearsal of men’s names that offered in
the Church, and by consequence that this was any part of the
deacons’ office: but I think St. Jerome’s testimony is unde-
niable proof, and cannot otherwise be expounded, to make any
tolerable sense of his words: for which reason I have made
this one part of the deacons’ office, though contrary to the
judgment of some learned men.
Sect. VI.—Thirdly, to read the Gospel in some Churches.
Thirdly, in some Churches, but not in all, the deacons read
the Gospel both in the communion service, and before it also.
The author of the Constitutions assigns all other parts of
Scripture to the readers, but the Gospel is to be read® only
by a presbyter or a deacon. St. Jerome: intimates that it
was part of the deacons’ function; and so it is said by the
Council of Vaison, which authorizes deacons to read the
homilies of the ancient fathers in the absence of a presbyter,
assigning this reason for it: ‘“ If the deacons be worthy to read*
the discourses of Christ in the Gospel, why should they not
be thought worthy to read the expositions of the holy fathers ?”
This implies, that, in the western Churches, it was the ordinary
office of the deacons to read the Gospels. But in other
Churches, the custom varied: for, as Sozomen observes, it was
customary at Alexandria for the archdeacon only to read the
Gospels ; in other Churches the deacons ; in others the priests
only : and in some Churches, on high festivals, the bishop him-
self read, as at Constantinople on Easter-day. In the African
Churches, in the time of Cyprian, the readers were allowed to
read the Gospels as well as other parts of Scripture, as appears
from one of Cyprian’s epistles, where speaking of Celerinus the
h Constit. Apost. lib. ii. ¢. lvii. (Labbe, vol. i. p. 294, at bottom.) Mera ratra
didkovog | mOECBUTEPOC avayiWwoKiTw Ta Ebayyéda.
Hieron. Epist. lvii. ad Sabin. Evangelium Christi, quasi diaconus lecti-
tabas. (Vallars. Venet. vol. i. p. 1090. D 2.)
K Concil. Vasens. II. ¢. ii. (Labbe, vol. iv. p. 1680.) Si digni sunt diaconi,
quee Christus in evangelio loquutus est legere, quare indigni judicentur ‘sanc-
torum patrum expositiones publice recitare ?
Ga. AX: § 7. CHRISTIAN CHURCH. I87T
confessor, whom he had ordained a reader, he says, ‘It was
fitting he should be advanced to the pulpit! or tribunal of the
Church (as they then called the reading-desk), that he might
thence read the precepts and Gospels of his Lord, which he
himself like a courageous confessor had followed and observed.’
So that we are not to look upon this to have been the deacon’s
peculiar office, but only in some Churches and some ages.
Secr. VII.—Fourthly, to minister the consecrated elements of
bread and wine to the people in the Eucharist.
But it was something more appropriate to them to assist
the bishop or presbyters in the administration of the eucharist:
where their business was to distribute the elements to the
people that were present, and carry them to those that were
absent also, as Justin Martyr™ acquaints us in his second
Apology. The author of the Constitutions", likewise, describing
the manner of the ancient service, divides the whole action
between the bishop and the deacon ; appointing the bishop to
deliver the bread to every communicant singly, saying, “ The
body of Christ :” and the deacon in like manner to deliver the
cup, saying, ‘ The blood of Christ, the cup of life.” This the
author under the name of St. Austin® calls the proper office
of the deacons’ order. Yet it was not so proper to their
order, but that they were to depend upon the will and license
of the bishop and the presbyters, if they were present, as is
expressly provided in some of the ancient councils?, which for- .
1 Cyprian. Ep. xxxiv. al. xxxix. (Oxon. 1682. p. 77.) Quid aliud, quam
super pulpitum, id est, super tribunal ecclesize, oportebat imponi, ut loci altioris
celsitate subnixus....legat preecepta et evangelium Domini, que fortiter ac
fideliter sequitur ?
m Justin. Mart. Apol. ii. p. 97. (Paris. 1742. p. 83. A 2.) Ot kadotpevor rag’
npiv Oidcovor OWdacw Exdorwp THY TapdyTwY pETadaBEiv ad TOU EbyapLC-
TnOévTog GoToV Kai oivov Kai WOaToc, Kai Toig od} Tapovo.w amogéepovVEL :
_ © Constit. Apost. lib. viii. c. xiii, “O pév émioxomocg dWdrw THY Toocgopar,
éywv, DHpa Xororow’ Kai 6 Seydpuevoc eyéTw, Apyy 6 O& Oidkovog KaTexéTw
TO worHotoy, Kai émridtdode AeyéTwW, Aiea Xovorov, woTHoioy Cwig’ Kai O Tivwy
AeyéTw, Apny. (Labbe, vol. i. p. 483. E 8.)
° Aug. Queest. Vet. et Nov. Test. cap. ci. (Bened. 1700. vol. iii. append. p. 77.
C 16.) Diaconi ordo est, accipere a sacerdote, et sic dare plebi.
P Concil. Carth. IV. ¢. xxxviii. (Labbe, vol. ii. p. 1203.) Diaconus, presente
I8s THE ANTIQUITIES OF THE Boox II.
bid the deacon to give the eucharist in the presence of a pres-
byter, except necessity require, and he have his leave to do it.
And therefore it was looked upon as a great absurdity for a
presbyter to sit by and receive the sacrament from the hands
of a deacon, as was sometimes practised; but the Council of
Nice’ made a severe canon against it. So that what was
allowed to deacons, was not to consecrate the eucharist, but
only to distribute it, and that not to the bishop or presbyters,
but only to the people. Yet this action of theirs is sometimes
ealled oblation or offering, as in Cyprian", and the Council of
Ancyra’, which forbids some deacons that were under censure,
aprov i) worholov avagéoev, to offer either the bread or wine,
as deacons otherwise were allowed to do.
Sect. VIII.—But not allowed to consecrate them at the altar.
Some learned persons', I know, put a different sense upon
the words of this council: they understand by ‘ offering,’ con-
secration; and thence conclude that deacons anciently were
invested with the ordinary power of consecrating the eucharist
in the absence of the presbyters. But this is more than can
fairly be deduced from the words, which are capable of two
more reasonable constructions: either they may signify the
deacons’ offering the people’s oblations to the priest, which was
presbytero, eucharistiam corporis Christi populo, si necessitas cogat, jussus
eroget.
a Cone. Niczen. c. xviii. (Labbe, vol. ii. p. 37.) "HAOev sic ry ayiay Kai
peyadnv avvodoy, ore év Tot Témoic Kai TOAEGL, TOIC MpETBUTEPOLC THY EvXa-
pisriay ot dudtkovor dacty" brEp obTE 6 KavwY, odTE » GUVnPEAa TapéduKE,
rove éovoiay pH txovTac Tpocdépety, Toic TpoTPepovor Oidvat TO GHpa Tov
Xovorov: Kaxeivo 02 tyywoicOn, bre ij0n Tivég THY CtaKdvwy Kai TPd THY éEmt-
oKOTwY THE EVYaApLOTiag ArTOVTAaL TavTa piv ody dmavTa TEpLyonoOY, K. T. X.
r Cyprian. de Lapsis, (Oxon. 1682. p. 132.) Solemnibus adimpletis calicem
diaconus offerre preesentibus coepit.
s Cone. Ancyr. ¢. ii. (Labbe, vol. i. p. 1456.) Ataxdvove dpoiwc Picayrac,
pera O& TadTa avaradaicavrac, THY péev GAHY TYY ExELY, TeTAadoOa CF
abrove maone Tic iepac Netroupyiac, Tie TE TOU GoTOY 7H ToTHpLoy avagpEpey,
7) Knpvooey.
t Hospin. Histor. Sacram. lib. ii. c. i. p. 23. In synodo Ancyrana sancitum
legimus in hune modum : Diaconi, qui immolaverunt (nimirum in persecutione)
honorem quidem habeant, etc. Illo ergo adhue tempore diaconi eucharistiam
administrabant. Refert etiam Theodoretus, ut supra quoque adnotavimus lib.
iv. H. E. ¢. xii. quum Valens Imp. Arrianus omnes sacerdotes suis sedibus,
Cu. XX. § 8. CHRISTIAN CHURCH. I89
a part of their office, as I showed before: and so Petavius"
and Habertus understand them: or else they may be inter-
preted by Cyprian’s words, who expresses himself more fully,
calling it ‘offering the consecrated bread and wine to the
people ;’ which seems to be the most natural sense; and is
preferred to all others by some late learned writers’. What-
ever it be, there is no reason to believe it means that deacons
were allowed the ordinary power of consecration. For the
Council of Nice, which was not long after the Council of An-
eyra, says expressly*, that ‘deacons had not power to offer ;’
that is, in the sense in which offering signifies consecration :
for in that sense, it was the proper office of presbyters. Some
deacons, indeed, did about this time take upon them thus to
offer: but the Council of Arles, which was held in the same
year with that of Ancyra, reckons it a presumption and trans-
gression of their rule; and therefore made a new canon to
ejiceret, Eusebium episcopum Samosatenum militari habitu omnia illa loca per-
currisse, et clam presbyteros et diaconos ordinasse, ne plebs sacramentis careret.
Has autem diaconorum partes postea multa decreta resciderunt et antiquarunt.
Nam in concilio Arelatensi apud Gallos celebrato, constituitur, ne diaconi
omnino sacramentum administrent, ete.
u Petav. Diatrib. de Potest. Consecrandi, ¢. iii. tom. iv. p. 211. Habert. in
Pontif. part. ix. observat. ii. p. 190. ‘ Panem vel calicem offerre.’ Sed quid hoe ?
offerre idem ne heic ac consecrare? Multum abest, siquidem duplici functione
diaconi, panem vel calicem attingendo utrumque offerre absque consecratione,
dici potuerunt ; uno quidem modo laicis utrumque porrigendo, quod quidem
offerre dicitur S. Cypriano libro de Lapsis, uti apte, suo more, nuper adnotavit
Dion. Petavius. Sed hunc modum nunc preetermissum velim : alter mihi modus
etiam in Petavium antequam inciderem, semper arrisit : quo nempe diaconus
offerre dicitur panem vel calicem, non consecrando, sed utrumque sacerdoti con-
secraturo repreesentando : quod eo aptius dvagépey dicitur, quo certe diaconus
ex manibus populi munera illa primum suscipiebat, ad sacerdotem vel episcopum
referenda, vel ei una cum sacerdotibus in usum eucharisticze consecrationis,
quod zequum erat, excerpturo eadem, exhibeant.
VY Suicer. Thesaur. p. 871. Calicem et panem in sacra eucharistia ministrabant
populo (diaconi). Patet ex Justini M. Apol. ii. p. 162, ot cadovpevor, ete.
(vide § vii. not. (m) p. 287.) Cyprian. Serm. de Lapsis: ubi solemnibus adim-
pletis calicem offerre diaconus preesentibus coepit. Idem colligitur ex can. ii.
Ancyrano : ibi enim de diaconis immolantibus, postea autem reluctantibus, de-
cernitur, weravc0ar 6é adrovde, ete. See note (v) p. 295. Ergo ante lapsum
hoe faciebant.
x Concil. Nic. c. xviii. (Labbe, vol. i. p. 37.) Tote esovciay pu Exovrac
mpoopéepery.
VOL. 1. U
290 THE ANTIQUITIES OF THE Boox II.
restrain them’. St, Hilary is a good witness of the practice
of the Church in his own time: and he assures us there could
be no sacrifice, or consecration of the eucharist, without a
presbyter”. And St. Jerome says the same’, that presbyters
were the only persons whose prayers consecrated bread and
wine into the body and blood of Christ. For which reason,
speaking of one Hilary a deacon, he says, ‘he could not conse-
crate the eucharist, because he was only a deacon. The
reason of this was, because the holy eucharist was looked upon
as the prime Christian sacrifice, and one of the highest offices
of the Christian priesthood: and deacons being generally
reckoned no priests, or but in the lowest degree, they were
therefore forbidden to offer or consecrate this sacrifice at the
altar. This reason is assigned by the author® of the Consti-
tutions, and the author under the name of St. Austin, and
several others.
But there is a passage in St. Ambrose, which seems to
intimate that, in the third century, the deacons at Rome had
power to consecrate the eucharist: for, speaking of Laurentius
the deacon, he brings him in thus addressing himself to Sixtus
his bishop, as he was going to his martyrdom: ‘‘ Whither go
you, holy priest, without your deacon? You did not use to
offer sacrifice without your minister. Why are you, then, now
y Cone. Arelat. I.c. xv. (Labbe, vol. i. p. 1428.) De diaconibus, quos cog-
novimus multis locis offerre, placuit minime fieri debere.
z Hilar. Fragm. p. 129. Sacrificii opus sine presbytero esse non potuit.
(Venet. 1749. vol. ii. 496. D 7.)
a Hieron. Ep. Ixxxv. ad Evang. [Evagr.] (Venet. Vallars. vol. i. p. 1081.)
Quid patitur mensarum et viduarum minister, ut supra eos tumidus se efferat,
ad quorum preces Christi corpus et sanguis conficitur ?
b Id. Dialog. contr. Lucif. p. 145. (Venet. Vallars. vol. ii. p. 194. C 6.) Hilarius
cum diaconus de ecclesia recesserit, solusque ut putat, turba sit mundi, neque
eucharistiam conficere potest, episcopos et presbyteros non habens, ete.
¢ Constit. Apost. lib. viii. c. xxviii. (Labbe, vol. i. p. 494. C 4.) Avakovoe ovK
edoyst’ ob} Sidwoty sidoyiay KapBaver Ot mapa émisKdrov' ob BamriZe ob
mooopeper rou O& éxioxdTou ToocEVvEyKbYTOE 7) TOU MpECBUTEMOV, avTOE ETtOI-
Swot TP aw, od WE tepedC, AN’ we OtaKovotpeEVog LEpEdor. Aug. Question.
Vet. et Nov. Testam. Q. xlvi. (Bened. 1700. vol. iii. append. p. 49. F 6.) Qui
non fuit sacerdos, quomodo vicem agere poterat sacerdotis ? Numquid diaconus
potest vicem agere sacerdotis? Przefectus etenim potest agere vicem preefecti,
et preetor preetoris : non tamen privatus potest vicem agere potestatis alicujus :
quanto magis sacerdotis vicem agere non potest, qui non est sacerdos ?
Gu, XX, § 8. CHRISTIAN CHURCH. 29]
displeased with me? Why may I not be partner with you in
shedding my blood, who was used to consecrate’ the blood of
Christ by your commission, and be your partner in consum-
mating the holy mysteries?” Baronius was so perplexed with
this difficulty, that he resolves it to be a corruption of the
text, and that instead of ‘Consecrationem,’ it should be read
‘ Dispensationem®:’ and some shameless editors have, without
any grounds, made bold to foist this correction into the text:
which Bona’ and Habertus ingenuously condemn, as done
against the authority of all the MSS. as well as former editions,
and that without any reason for it from the difficulty of the
expression. For the word ‘consecration, in this place, does not
signify the sacramental consecration of the elements by prayer
at the altar, which was performed by the bishop himself; as
appears evidently from the context, where it is said, ‘ the bishop
was never used to offer sacrifice without his minister or deacon.’
Therefore the consecration which was committed to the deacon,
must be of another sort: for he could not offer or consecrate
the elements on the altar in the bishop’s presence, and at the
same time that the bishop himself consecrated ; but he might
assist him, or bear a part with him, as it is there worded, in
‘consummating’ the holy mysteries ; that is, in giving the cup
with the usual form of words to the people; which, in the lan-
guage of those times, was called a ministerial consecration, or
d Ambros. de Offic. lib. i. c. xli. Quo, sacerdos sancte, sine diacono pro-
peras? Numquam sacrificium sine ministro offerre consueveras. Quid in me
ergo displicuit, pater ?... cui commisisti Dominici sanguinis ‘ consecrationem,’
cui consummandorum consortium sacramentorum, huie consortium tui sanguinis
negas ?
© Baron. an, eelxi. n. vii. . . . cui commisisti Dominici sanguinis dispensa-
tionem, ete.
f Bona, Rer. Liturgic. lib. i. e. xxv. n. iv. (Antyerp. 1677. p. 470.) Hoe item
sensu dixisse existimo Sixto pontifici Laurentium diaconum apud Ambrosium
(lib. i, Offic. c. xli.) ¢ Experire certe, utrum idoneum ministrum elegeris, cui
commisisti Dominici sanguinis consecrationem.’ Sie enim seriptum est in
antiquis codicibus tam editis quam MSS., non ¢ dispensationem,’ ut in vulgatis
libris correctum est. Huic autem lectioni nullatenus formidands aut corri-
gendee, sed omnino restituende, favet contextus, nam sequitur, ‘ Cui consum-
mandorum,’ ete, Habert. Not. in Pontific. Greece. p. 191. Scio cardinalem
Baronium legere ‘ dispensationem.’ Sed verum est, veterum exemplaria, veteres
editiones ‘ consecrationem’ habere,
G2
IOz THE ANTIQUITIES OF THE Boor IT.
consummation of the sacrament ; forasmuch as the receivers
were hereby consecrated with the blood of Christ, and also
consummated or made perfect partakers of the sacrament in
both kinds, having received the bread from the hands of the
bishop, and the cup from the hands of the deacon. This is
plainly the consecration here spoken of, which refers only to
the deacons’ ministering of the cup to the people, which was
their usual office, and so cannot be made an argument, as Hos-
pinian and Grotius® would have it, that deacons were allowed
to consecrate the eucharist at the altar.
Srcr. IX.—5. Deacons allowed to baptize in some places.
But for the other sacrament of baptism, it is more evident,
that they were permitted in some cases to administer it solely.
For though the author of the Constitutions says, that the
deacons did neither baptize, nor offer ; and Epiphanius' affirms
universally, that the deacons were not entrusted with the sole
administration of any sacrament ;—yet it appears from other
writers that they had this power, at least in some places, ordi-
narily conferred upon them. Tertullian* invests them with
the same right as presbyters, that is, to baptize by the bishop” S
leave. And St. Jerome! entitles them to the very same privi-
lege. The Council of Eliberis™ as plainly asserts this right,
when it says, “ If a deacon, that takes care of a people without
either bishop or presbyter, baptizes any, the bishop shall con-
& Vide Grot. de Coenze Administratione, ubi pastores non sunt. Cited and
confuted by Petavius. ; .
h Constit. Apost. lib. viii. ¢. xxxviii. (Labbe, vol. i. p. 494.) Atakovog od
BarriZe, ob mpocdéper. See preceding note (c).
i Epiphan. Heeres. Ixxix. Collyrid. n. iv. (Colon. 1682. vol. i. p. 1061. A.)
Kai yap otre Sidcovor tv ri éxkAnovaoricy Taker imroredOnody TL pvoTHoLoy
émiredeiv, GAXA povoy Oiakoveiv Ta émiTedodpEva.
k Tertull. de Bapt. ¢. xvii. (Paris. 1664, p. 230. C 2.) Dandi quidem habet
jus summus sacerdos, qui est episcopus: dehine presbyteri et diaconi ; non
tamen sine episcopi auctoritate, ete.
1 Hieron. Dial. contr. Lucif. c. iv. p. 139. (Venet. Vallars. vol. ii. p. 182. A 5.)
Inde venit, ut sine jussione episcopi, neque presbyter neque diaconus jus habeant
baptizandi.
m Concil. Illiberrit. ¢. Ixxvii. Si quis diaconus regens plebem, sine episcopo
vel presbytero aliquos baptizaverit, episcopus eos per benedictionem perficere
debebit.
Cu. XX. § 10. CHRISTIAN CHURCH. 993
summate them by his benediction.” This plainly supposes that
deacons had the ordinary right of baptizing in such Churches
over which they presided. So when Cyril” directs his Cate-
chumens how they should behave themselves at the time of
baptism, when they came either before a bishop, or presbyter,
or deacon, in city or in village; this may be presumed a fair
intimation, that then deacons were ordinarily allowed to minister
baptism in country places. I speak only now of their ordinary
power. For as to extraordinary cases, not only deacons, but
the inferior clergy, and laymen also, were admitted to baptize
in the primitive Church, as will be showed in its proper place.
Sect. X.—6. Deacons to bid Prayer in the Congregation.
Another office of the deacons was to be a sort of monitors
and directors to the people in the exercise of their public
devotions in the Church. To which purpose they were wont
to use certain known forms of words, to give notice when each
part of the service began, and to excite the people to join
attentively therein ; also to give notice to the catechumens,
penitents, energumens, when to come up and make their
prayers, and when to depart; and in several prayers they
repeated the words before them, to teach them what they
were to pray for. All this was called by the general name of
knpvtrev among the Greeks, and Preedicare among the Latins,
which does not ordinarily signify preaching, as some mistake
it, but performing the office of a xhové, or Preeco, in the
assembly : whence Synesius°® and some others call the deacons
isgoxfpuKec, the holy criers of the Church, as those that gave
notice to the congregation how all things were regularly to be
performed. Thus the word xnpt§a frequently occurs in the
ancient rituals and canons: and in the Apostolical Constitutions,
u Cyrill. Cateches. xvii. n. xvii. (Paris. 1640, p. 209. A 8.) Kara rov
kaiwoyv Tov Barricparoc, bray mpocthOye émi THY émioKdrwr, h mpEcBuTE-
pwv, 7 Ovakévwy, K. T. 2X.
© Synes. Ep. Ixvii. p. 224, (p. 209. B. Paris. 1640.) KaraotyaZévtwy O& téy
Chrysost. Hom. xvii.
igpoknovKwy, tig Opjvoy abroic ameredevTnoey 7 Bon.
in Hebr. ix. (vol. vi. p. 484, edit. Francof.) “Eoryxe cai viv 0 rap’ rpiyv Knové
...0ray eimy, Ta dyta Toicg aytioc, kK. T. A. (Paris. 1636, vol. vi. p. 1873.)
294. THE ANTIQUITIES OF THE Book I.
as soon as the bishop has ended his sermon, the deacon is to
ery, “ Let the hearers? and unbelievers depart.” Then he is
to bid the catechumens pray, and to call upon the faithful also
to pray for them, repeating a form of bidding prayer, to
instruct the people after what manner they were to pray for
them. Which form may be seen both in the Constitutions?
and in St. Chrysostom’. After this, the deacon was to call in
like manner upon the energumens, the competentes, and the
penitents, in their several orders, using the solemn words of
exhortation both to them and the people to pray for them,
tcrevoc SenPouev, “ Let us ardently pray for them.” Then,
again, when the deacon had dismissed all these by a solemn
ery, atodbecbe, wooéAOere, or “ Ite, Missa est;” he called upon
the faithful to pray again for themselves and the whole state
of Christ’s Church, repeating’ another form of bidding prayer
before them. And this is there called the deacon’s mpoo-
gwvynotc, or exhortation to pray, to distinguish it from the
bishop’s érékAnorc, which was a direct form of address to God,
whereas the deacon’s address was to the people: for which
reason it was called rpoopdvnatc, and xnpb&au, bidding the
people pray, or a call and exhortation to pray, with directions
what they should pray for in particular. This the Latins
called both Oratio and Preedicatio, as may be seen in one of
the Councils of Toledo’, which explains the word Orare by
Preedicare, making them both to signify this office of the
deacon. And hence one of the deacon’s ornaments (that I
may note this by the way) is called by the same council his
Orarium, because he used it sometimes as a private signal to
give notice of the prayers to his brethren of the clergy. By
all this we may understand what Socrates means, when he says
P Constit. Apost. lib. viii. e. v. (Labbe, vol. i. p. 463. B 2.) TWAnpwcavroc
abrov Tov rite SWacKadiac Adyov..dvacravTwy aTavTwy 6 diaKovog ip’
bWnrod tiv0e avehOwy KypuTTérw’ My Tic THY akpowpévwy* py TU THY
aniorwy* Kai yovxiac yevonivnc, eyéTw, EveacOe of Karnxovpevor, Kai
wavrec ot microti Kara Oiavoway brie a’roy mpocevyécOwoay.
q Ibid. ¢. vi. tot.
Y Chrysostom. Hom. ii. in 2 Corinth. (Explan. in N. T. Paris. 1636, vol. iv.
p. 740.)
S Constit. Apostol. lib. viii. ¢. x.
t Cone. Toletan. IV. c. xl. (Labbe, vol. v. p. 1716.) Unum orarium oportet
Levitam gestare in sinistro humero, propter quod orat, id est, preedicat.
Cu. XX. § 11. CHRISTIAN CHURCH. 295
Athanasius" commanded his deacon xnovEa evxnv, to bid
prayer; and how we are to interpret that controverted
canon of the Council of Ancyra, which speaking of some
deacons that had lapsed into idolatry, and degrading them,
says, they should no longer knotocev’: which some interpret
preaching, but others* more truly understand it of this part of
the deacon’s office, which was to be the cjovE, or Preeco, the
sacred crier of the congregation.
Secr. XI.—7. Deacons allowed to preach by the Bishop's
authority.
If it be inquired whether deacons had any power to preach
publicly in the congregation ; the answer must be the same
as in the case of baptism: they had power to preach by license
and authority from the bishop, but not without it. The
author under the name of St. Ambrose’ says positively, that
deacons did not preach in his time ; though he thinks originally
all deacons were evangelists, as Philip and Stephen were, I
have showed before, that presbyters themselves in many places
were not allowed to preach in the bishop’s presence, but by
his special leave ; and therefore it is much more reasonable to
u Soerat. lib. ii. ¢. xi. Tpoordéac diaxdyp nypvéat ebynyv.
Vv Concil. Ancyr. ¢. ii. (Labbe, vol. i. p. 1456.) Terato@at abrovg mwaone
Tig leode AEtToupyiac, Tic TE TOU doToY ToTHOLOY avagépELy, KNOVTCELY.
x Habert. Pontific. p. 203. Eo canone (Ancyr. ii.) eyptiocey ‘ concionari’
quod vulgo ‘ preedicare’ dicimus, minime significat, sed ‘ pronuntiare, annuntiare’
ea, de quibus uno aut altero verbo populum inter sacra admonebat diaconus, ut
Knové ‘preeco’ ecclesize, vel episcopi aut presbyteri sacrificantis——Bevereg. Not.
in Cone. Anecyr. c. ii. Hic observetur discrimen inter presbyterorum et diaco-
norum officia. In primo enim canone, presbyteros quidem mpocpipey Kai Opt-
Aeiv, in presenti autem diaconos avagépery Kai knpvecery, dictum est : ut igitur
avagéioey a Toocgéipery, sic etiam Knovocey ab optAsiy, distinguatur necesse est.
Cum opid¢ty igitur isto loco ‘concionari, sive sermonem habere’ significet ;
knovacecy hoc loco, de diaconis dictum, nihil alind denotare videtur, quam quod
proprie significat, ‘ preeconis’ scilicet ‘officio fungi.’ Hoe enim in sacris cele-
brandis diacono olim incubuit, alta nimirum voce et preeconis instar yarios ritus
et ordinem per totam liturgiam moderari, et significare quid et quando a
fidelibus aut catechumenis orandum erat.——-Suicer. Thesaur. Eccles. vol. ii.
p- 99. Kyptcoar .. diaconis tributum, non significat ‘verbum preedicare,’ sed
illud declarat ministerium, quo dato orarii signo, actionum sacrarum ritus et
ordinem moderabantur,
y Ambros. Comm. in Ephes. iv. Nune neque diaconi in populo preedicant,
neque clerici vel laici baptizant.
a
296 THE ANTIQUITIES OF THE Book II.
conclude the same of deacons. Blondel? and Baronius think
that St. Chrysostom preached those elegant discourses, “ De
Incomprehensibili Dei Natura, de Anathemate,” &c., while he
was but a deacon. But others think?, more probably, that
those were not sermons which he preached in the Church, but
only discourses that he composed upon other occasions ; and
that his first sermon was that which he preached when he was
ordained presbyter, now extant in his fourth volume, p. 953.
But if he ever preached while he was deacon, there is no
question to be made but that he had the authority of his
bishop, Meletius, for doing it: as Philostorgius? says, Leon-
tius, the Arian bishop of Antioch, permitted Aetius, his
deacon, to preach publicly in the Church. Ephrem Syrus,
perhaps, was another such instance: for he was never more
than a deacon of the Church of Edessa ; yet Photius® says he
composed several homilies or sermons, which were so excellent
in their kind, that after his death they were translated mto
z Blondel. Apol. p. 57. Baron. an. ecclxxxvi. n. lv. p. 542. (Antverp.
1601. vol. iv. p. 532.) Cum primum vero presbyter designatus est, primam
omnium ad populum habuisse dicitur homiliam, cujus est exordium, ‘ Num vera
sunt que nobis acciderunt,’ ete.—At nihil ibi de presbyteratu, sed de suscepta
tantum docendi populi functione: quam quidem non ante hune annum auspica-
tum fuisse, ex eo exploratum redditur ; dum ipse in una illarum orationum,
quas habuit ad populum Antiochenum de imminente clade ob statuas ignominia
adfectas (quod certum est contigisse post sequentem annum) expresse testatur
se jam in docendi munere biennium agere : sunt hee ejus verba : ‘ Ecce secun-
dum hune annum habeo vestrz disserens caritati,’ ete.—Quamobrem in eam
sententiam ire compellimur, ut quee reperiuntur scriptze orationes ab ipso, cum
diaconus esset, nempe superius recensitee adversus Gentiles, Judzeos, atque
heereticos, et de Anathemate, eas speciali indulgentia et jussione Flaviani pro
concione dixerit ; cessasse vero postea usque ad presbyteratum.
a Cave, Hist. Litter. vol. i. p. 253. (edit. Londin. 1688.) (Basil. 1741. vol. i.
p- 300.) Diaconus constitutus ad scribendum se accinxit ; librosque ‘ adversus
Judzeos, Gentiles, Anomzeos, de Sacerdotio, de Providentia ad Stagirium mo-
nacum’ aliosque aliquot edidit. Exacto in diaconatu quinquennio, a Flaviano
(nam falsus est Socrates, qui ab Evagrio factum refert) anno ccclxxxvi. Ec-
clesise Antiochanze presbyter factus est; quo tempore primam concionem
habuit, quze exstat, tom. iv. p. 953.
b Philostorg. lib. iii. e. xvii. (Vales. Amstel. 1695. p. 488. D 3.) Aeovriog..
sic Ouakoviay roy pabnriy mooxepigera, kai OiWdoxey év éxkAnoig Ta THC
ékkAnoiac éiwurpéivrer Odypara.
c Phot. Cod. exevi. p. 512. Adyou évvéa kai recoapadkorra.
Ibid. p. 516.
"ANG Kai wreiora Tov avdpde peraBdAnVEvTa mpdc TI ‘EM\dda ovyTdypara
oéperar TAHON XapiTOG Kai OvvapEwe.
Cu. XX. § 12. CHRISTIAN CHURCH. 2907
other languages, and allowed to be read in many churches
immediately after the reading of the Scriptures, as St. Jerome
acquaints us. In some places, as in the French Churches,
the deacons were authorized by canon to read some such
homilies in the church instead of a sermon, when the presbyter
happened to be sick, and could not preach, as appears from
the order made in the Council of Vaison® upon this occasion.
But here was necessity and permission too: so that the case
of deacons preaching in those ages of the Church seems to
have been (according to the resolution, which Vigilius‘ after-
wards gave of it) allowable, if authorized by the bishop ; but
a presumption both against custom and canon, if done without
his permission.
Secr. XII.—8. Also to reconcile Penitents in cases of extreme
necessity.
And so the case stood likewise with deacons in reference to
the power of reconciling penitents, and granting them abso-
lution. This was ordinarily the bishop’s sole prerogative, as
the supreme minister of the Church; and therefore rarely
committed to presbyters, but never to deacons, except in cases
of extreme necessity, when neither bishop nor presbyter were
ready at hand to do it: in this case deacons were sometimes
authorized, as the bishop’s special delegates, to give men the
solemn imposition of hands, which was the sign of reconcili-
ation. Thus we find it in Cyprian, in the case of those peni-
tents whom the martyrs by their letters recommended to the
favour of the Church. “If,” says he, “they are seized by
d Hieron. de Script. exv. (Venet. Vallars. vol. ii. p. 943.) Ephrem, Edes-
senze ecclesize diaconus, multa Syro sermone composuit, et ad tantam venit
claritudinem, ut, post lectionem Seripturarum, publice in quibusdam ecclesiis
ejus scripta recitentur.
e Cone. Vasense III. e¢. ii. (Labbe, vol. iv. p. 1680. B 4.) Si presbyter, aliqua
infirmitate prohibente, per seipsum non potuerit preedicare, SS. Patrum homilize
a diaconibus recitentur.
f Vigil. Ep. ad Rustic. et Sebastian. (Labbe, vol. v. p. 554. D 10.) Adjecistis
etiam exsecranda superbia, que nec leguntur, nec sine sui pontificis jussione
aliquando ordinis vestri homines preesumpserunt, auctoritatem vobis preedica-
tionis contra omnem consuetudinem vel canones vindicare.
g Cypr. Ep. xiii. al. xviii. ad Cler. (Oxon. 1682. p. 40.) Si incommodo
aliquo et infirmitatis periculo oceupati fuerint, non expectata preesentia nostra,
298 THE ANTIQUITIES OF THE Boox II.
any dangerous distemper, they need not expect my return,
but may have recourse to any presbyter that is present; or if
a presbyter cannot be found, they may make their confession
before a deacon ; that so they may receive imposition of hands,
and go to the Lord in peace.” Here it is observable, that
none below a deacon are commissioned to perform this office ;
nor were the deacons authorized to do it, but as the bishop’s
delegates; and that in cases of extreme necessity, when no
presbyter could be found to reconcile the penitent at the
point of death.
And to suspend the inferior Clergy in some extraordinary cases.
In the like case, that is, in the case of absolute necessity,
it seems very probable, that in some of the Greek Churches
they had power to suspend the inferior clergy, when need so
required, and neither bishop nor presbyter was present to do
it. Which may be collected from those words of the author
of the Constitutions’, where he says, “‘A deacon excommunicates
a subdeacon, a reader, a singer, a deaconess, if there be
occasion, and the presbyter be not at hand to do it. But a
subdeacon shall have no power to excommunicate any either
clergy or laity: for subdeacons are only ministers of the
deacons.” ‘This was a power, then, committed to deacons in
extraordinary cases, and a peculiar privilege which none of the
inferior clergy might enjoy.
Sect. XIII.—9. Deacons to attend upon their Bishops, and
sometimes represent them in General Councils.
It may be reckoned also among their extraordinary offices,
that they were sometimes deputed by their bishops to be their
representatives and proxies in general councils. Their ordinary
apud presbyterum quemcunque preesentem, vel si presbyter repertus non
fuerit, et urgere exitus cceperit, apud diaconum quoque exomologesin facere
delicti sui possint; ut manu eis in pceenitentia imposita veniant ad Dominum
eum pace.
i Constit. Apost. lib. viii. ¢. xxviii. (Labbe, vol. i. p. 494. D.) Atdeovog
apopiZer VroddKovoy, avayvworny, parrny, Staxdrccav" tay Y TL ToLovroy,
py) TapoyvTog mpecBurépov' smodiakdyp ovK eeorty Agopioa, ovTE pajy
avayvooryy, ovte Padrryy, ovre Stakdviocay, ob KAnpiKoy, ob Aaikdy" bmNpE-
Tat yap sie. OvaKkovwr.
Cu. XX. § 13. CHRISTIAN CHURCH. 999
office there was only to attend upon their bishops, and perform
the duties of scribes, and disputants, &c., according as they
were directed by them; in which station we commonly find
them employed in the ancient councils: but then there were
two things in which they were treated as inferior to presbyters.
1. In that presbyters are usually represented as sitting together
with their bishops, while the deacons stood with all the people.
2. Presbyters were sometimes allowed to vote, as has been
showed before: but there are no instances, that I know of, to
evidence the same privilege to belong to deacons. Only when
bishops could not attend in person, they many times sent their
deacons to represent them: and then they sat and voted, not
as deacons, but as proxies, in the room and place of those that
sent them. Of which there are so many instances in the acts
of the councils, that it is needless to refer the reader to any of
‘them. Yet they that desire to see examples may consult
Christianus Lupus in his notes upon the seventh canon of the
Council of Trullo, where he observes some difference in the
sitting and voting of deacons in the Eastern and Western
Councils: in the Eastern Councils, if a deacon represented a
metropolitan or a patriarch, he sat and subscribed in the place
that the metropolitan or patriarch himself would have done,
had he ‘been present: but in the Western Councils it was
otherwise; there the deacons voted after all the bishops, and
not in the place of those whose proxies they were.
Thus it was in general councils. But in provincial and con-
sistorial synods the deacons were sometimes allowed to give
their voice, as well as the presbyters, in their own name. Of
which the reader may see several instances in the Roman
Councils under Symmachus and Gregory II., published by
Justellus* in his Bibliotheca Juris Canonici, and in the fourth
tome of the Councils, where first the bishops, then the pres-
byters, and then the deacons, subscribe every one in their
own name in particular. And those that are curious about
this matter, may furnish themselves with many other such
examples.
k See before, chap. xix. sect. 12.
300 THE ANTIQUITIES OF THE Boox II.
Sror. XIV.—10. Deacons empowered to rebuke and correct
men that behaved themselves irregularly in the Church.
There are two things more to be observed concerning the
office of deacons in church-assemblies. 1. That as they were
the regulators and directors of men’s behaviour in divine
service, so they had power to rebuke the irregular, and chastise
them for any indecent and unseemly deportment. The Consti-
tutions often mention such acts as these belonging to the
deacons’ office. “If any one be found sitting out of his place,
let the deacon rebuke him’, and transfer him to his proper
station, as the pilot or steersman of the Church.” And again a
little after, ‘Let the deacon overlook and superintend the
people, that no one talk, or sleep, or laugh, but give ear to the
word of God™.” This is evident also from St. Chrysostom,
who, speaking of the irreverent behaviour of some in the
Church, bids their neighbours first rebuke them, and if they
would not bear it, to call the deacon™™ to do his office toward
them. Agreeable to this, Optatus tells us a very remarkable
story of Ceecilian, archdeacon of Carthage, that observing one
Lucilla, a rich woman, commit an indecent act in the time of
recelving the holy communion; (for before she received the
bread and wine, she was used to kiss the relics of some pre-
tended martyr ;) he rebuked her” for it by virtue of his office:
which she so highly resented, that afterward, when he was
chosen bishop, she factiously withdrew herself with some others
from his communion; and, pretending his ordination to be
! Constit. Apost. lib. ii. ¢. lvii. (Labbe, vol. i. p. 295. B 2.) Ei dé rue evpeOy
mapa Torov KabeCouevoc, éximANooéoOw UO Tov diaKdvoU we TOwpEwC, Kat
cic Tov KaOHKovTa abt ToTOY pETayéioOw.
m Ibid. (C 7.) ‘Opoiwe 6 dtdkovog émtcxoreirw roy adv, brwe ph Tic
PprOpioy, } vuoraéy, i) yedaoy, 7) veboy’ xo yap év éxcArnoig ETLOTHMOVWC,
kai vygartwe, Kai éypnyopdtwe toravat, éxrerapévny txovra thy aKony eri
Tov Tov Kupiov Néoyor.
mm Chrysost. Hom. xxiv. in Act. (Bened. vol. ix. p. 198. D 8.) (vol. iii. p. 229.)
(Explan. in Nov. T. Paris. 1616. vol. ii. p. 626. B.) Keivra mavrec véot
Puxpot Kai yépovtec: KaOdppata paddov 7H véow, yeh@yrec, dvakayydZovrec
dvadeyopevor kai yap Kai TovTo ijKovca yuvdpevor" Kai dddhovE oKwTTOYTEC
émi yovara Keiwevor’ oF maptornKkac 6 viog 6 moecBurne éximdnkov, av
idysr éyKadeooy ogodpdrepoy odk avEexopevory, Toy Oidkovoy KaAETOY, K. T. A.
n Optat. lib. i. p. 40. (p. 18, edit. Paris.) Quum correptionem archidiaconi
Czeciliani ferre non posset, quze ante spiritalem cibum et potum os nescio cujus
martyris, si tamen martyris, libare dicebatur, ete. (Antverp. 1702. p. 16.)
Cn. XX. § 15. CHRISTIAN CHURCH. 301
illegal, she by her power got Majorinus ordained against him:
and this was one of the principal causes of the schism of the
Donatists, as Optatus there observes: it had its rise from the
implacable malice of a proud and angry woman, who could
never forgive the, deacon that rebuked her in the church. Some
may perhaps imagine that what Ceecilian did, was by virtue of
a superior office, and that, as archdeacon, he was of an higher
order, as now commonly archdeacons are. But I shall show
in the next chapter, that anciently archdeacons were always of
the order of deacons, and of no other degree: and it appears
from what has here been already discoursed, that this act of
Czecilian was not from any peculiar power that he enjoyed as
archdeacon, but from that ordinary power to rebuke offenders,
which he had in common with all the other deacons of the
Church.
Sect. XV.—11. Deacons anciently performed the offices of all
the inferior orders of the Church.
The other thing I would further remark concerning the
office of deacons is this, that before the institution of the
inferior orders of the Church (which were not set up in all
Churches at once, nor perhaps in any Church for the two first
ages, as shall be showed hereafter) the deacons were employed
to perform all such offices, as were in after ages committed to
those orders; such as the offices of readers, subdeacons,
exorcists or catechists, door-keepers, and the like. Thus
Epiphanius® observes, that originally all offices of the Church
were performed by bishops, presbyters, and deacons, and there-
fore no Church was without a deacon. This was certainly the
praciice in the time of Ignatius, who never speaks of any order
below that of deacons: but without them, he says, no Church
was called a Church?. So that all the inferior offices must then
be performed by deacons. And even in after ages we find that
several of the inferior offices were many times put upon the
same man, perhaps to avoid the charge of maintaining an
over-numerous clergy in lesser churches. Thus Eusebius tells
°© Epiph. Heeres. Ixxv. Aerii, n. v. “Avev 6& dvaxdvov éixioxoroy adbyvarov
eivat. (vol. i. p. 908. D 3.)
P Ignat. ad Trallian. n. iii. Xwpic rodtwy ixxcAnoia od Kadéirat, or éxNEKT?)
ov« tor, (Coteler. vol. i. p. 64.)
3802 THE ANTIQUITIES OF THE Book ILI.
us, that Romanus the Martyr’ was both deacon and exorcist
in the Church of Czsarea. And Procopius the Martyr had
three offices in the church of Scythopolis. He was at once
reader, interpreter, and exorcist ; as we learn from the Acts of
his martyrdom’ published by Valesius. Now both these were
martyred in the beginning of the fourth century, in the time
of the Diocletian persecution. And we find, a whole age after
this, if the author under the name of St. Austin’ may be
credited, that except in such great and rich Churches as the
Church of Rome, where there was a numerous clergy, all the
inferior services were still performed by the deacons. In the
Greek Church they were always the rvAwpoi, or door-keepers,
in the time of the oblation and celebration of the eucharist,
as may be seen in the Apostolical Constitutionst, where the
deacons are commanded to stand at the men’s gate, and the
subdeacons at the women’s, to see that no one should go out
or come in during the time of the oblation. These were
anciently the deacons’ principal employments in the assemblies
of the Church.
Sect. XVI.—12. Deacons the Bishop’s Sub-almoners.
But besides these, we are to take notice of two or three
other offices, in which they were commonly employed by the
bishop out of the Church. One of these was to be his sub-
almoners, to take care of the necessitous, such as orphans,
widows, virgins, martyrs in prison, and all the poor and sick
who had any title to be maintained out of the public revenues
of the Church. The deacons were particularly to inquire into
4 Euseb. de Martyr. Paleestin. c. ii. (Vales. Amstel. 1695. p. 261.) Mynpne
0 ad&ia rvyxave Kai Ta Tepi ‘Pwpavoy ty ’Avrioxéia éxi THe adrie mpépac
amorekeoOevta’ TaXausrivic yap ottoc by, didKovég TE Kai éopKLETHC THES
éy Katoapeia mapotkiac.
t Acta Procop. apud Vales. in Euseb. de Martyr. Paleestin. ¢. i. (p. 154. B 5.)
Ibi ecclesize tria ministeria preebebat : unum in legendi officio, alterum in Syri
interpretatione sermonis, et tertium adversus dzeemones manus impositione con-
summans.
S August. Queest. Vet. et Nov. Testam. cap. ci. See § iv. not. (ce) p. 290.
* Constit. Apost. lib. viii. ¢. xi. (Labbe, vol. i. p. 471. E5.) Ot d& Stakovor
iaracOwoay sig Tag THY avdpHy Oipac Kai ot bodidKovoL sig TAC THY
YUVAKGY, OWE pHTic eEENOou pyre avorxyOD y Odpa, Kay TioTOC TIC Y KaTa
Tov KaLpoOY THC avagopac.
Cn. XX. § 17. _ CHRISTIAN CHURCH. 803
the necessities and wants of all these, and make relation
thereof to the bishop, and then distribute to them such chari-
ties as they received from him towards their relief and assist-
ance. The archdeacon indeed was, as it were, the bishop’s
treasurer ; but all the deacons were his dispensers, or ministers
of the Church’s charity to the indigent. Which appears from
several passages in Cyprian", Dionysius of Alexandria’, and the
author of the Constitutions*, who speak indifferently of this
office, as common to all the deacons. Particularly in the Con-
stitutions, the duty of the deacon is thus described: That he
should inform his bishop, when he knows any one to be in
distress, and then distribute to their necessities by the direc-
tions of the bishop; but to do nothing clancularly without his
consent, lest that might seem to accuse him of neglecting the
distressed, and so turn to his reproach, and raise a murmuring
against him.
Sect. XVII.—13. Deacons to inform the Bishop of the mis-
demeanours of the people.
Another office of the deacons in this respect was to make
inquiry into the morals and conversation of the people; and
such evils as he could not redress himself, by the ordinary
u Cyprian. Ep. xlix. al. lii. ad Cornel. (Oxon. 1682. p. 96.) Nicostratum
vero, diaconio sanctze administrationis amisso, ecclesiasticis pecuniis sacrilega
fraude subtractis, et viduarum ac pupillorum depositis denegatis, non tam in
Africam venire voluisse, quam conscientia rapinarum ac criminum nefandorum
illine ab urbe fugisse.
Vv Dionys. ap. Euseb. 1. vii. c. xi. (Vales. Amstel. 1695. p. 213. A 11.) Atako-
vou O& ot pera Toc ty TH vVoow TEAEUTHOAYTaC UWroAEOEYTEC, Pavorog,
EvoéBioc, Xaipnpwv’ EvosBroc by && apxie 6 Oede éveduydpwoe, kai wape-
oKevace Tac wTNPETiac THY év Taic PuAaKaic yEevopevwY oOpmodoynTwY év-
aywviag amomAnpovy, Kai Tac TOY GwyaTwY TEpLoTOhadg THY TEElwY Kai
pakapiwy papripwv ovK akivdvvwe éxredeiv.
* Constit. Apost. lib. ii. ¢. xxxi. (Labbe, vol. i. p. 268.) Mydéy motsirw rod
obvorov avev émtokdrov, pynoé Tit OiWdTw TL AvEV Tic éxeivou yvopnco tay
yap wc OdtBopuévov rivog AAOoa Tov éxicKdzrov Sig Ti, Eig AowWopiay Tov
ériokérrov Owoe.—Cap. xxxii. Ei ody yivwoKerc, & Ovdxove, OALBdpEvdy Tiva,
bropyhoac Toy ériokoroy, otrw didov.—Lib. iii. c. xix. (p. 323. E 8.) Ei Kipuoc
npav Kai 6 dWacKadog cttw étraréeivwoey iavroyv, THE Ay bpEic Emacyvy-
OnoecGe TovTO Tothoar Toic advvarog Kai dobeviot THY adeXPdy ;—(326.
A 3.) XpH odv vpa¢g rode diaxdvovg émioxéaresOar wavrac Tove CEopévove
imiokéewc’ Kai wept TOY OABouévwy avayyéAXETE TH ixioKkdry bpor.
7
304 THE ANTIQUITIES OF THE Boox II.
power which was entrusted in his hands, of those he was to
give information to the bishop, that he by his supreme
authority might redress them. ‘‘ Let the deacon,” says the
Book of Constitutions’, “refer all things to the bishop, as Christ
did to the Father: such things as he is able, let him rectify,
by the power which he has from the bishop; but the weightier
eauses let the bishop judge.”
Secr. XVIII.—Hence Deacons commonly called the Bishop's
eyes, his mouth, angels, prophets, &¢.
Upon this account the deacons were usually styled the
bishop’s eyes and his ears, his mouth, his right hand, and
his heart ; because by their ministry he overlooked his charge,
and by them took cognizance of men’s actions, as much as if
he himself had seen them with his own eyes, or heard them
with his own ears: by them he sent directions and orders to
his flock, in which respect they were his mouth and his heart ;
by them he distributed to the necessities of the indigent, and
so they were his right hand. These titles are frequently to
be met with in the Constitutions” and the author of the epistle
to St. James?. And Isidore of Pelusium, in allusion to them,
writing to Lucius”, an archdeacon, tells him in the phrase
of the Church, that ‘he ought to be all eye, forasmuch as
deacons were the eyes of the bishop. The author of the Con-
stitutions® terms them likewise the bishop’s angels and
prophets, because they were the persons whom he chiefly
y Constit. Apost. lib. ii. ¢. xliv. (Labbe, vol. i. p. 284. A 2.) Tlavra pév o
dudkovocg rH eriokdrp avagepirw, we 6 Xpuord¢ r@ Marpi: aX’ ooa dé
Sivara, evOvvérw OU éavTod AaBwy apa Tov émioKdrov THY eovciay, we
6 Kiptog mapa Tov Iarpdc rd Snpuoupyeiv, kai TO rpovoriv’ ra 0 UmEpoyKa
6 éwioKxoToc KoLvéTw.
z Constit. Apost. lib. ii. ¢. xliv. (Labbe, vol. i. p. 284.) “Eorw 6 dudxovog
row émuckdmov akon Kai d¢0adrpoc Kai ordpa’ Kapdia Te, Kai puxn.—lbid.
lib. iii. ec. xix. Woy adrod cai aicOnocg eivar opetrere.
a Clem. Ep. ad Jacob. (vol. i. Cone. p. 86.) Diaconi ecclesize tamquam oculi
sunt episcopi.
b Isidor. Pelus. lib. i. ep. xxix. Ei 6¢0adpoi tmtoxdmou rvyxdvovow ot
Tov otrTov OAvovacrnpiov SidKkovor, od O& ToUTWwY KaTad GvyXHENoLY DEO
dipxerc, Soc 6pPadpoc dpeirerc UaoxXEL.
© Constit. Apost. lib. ii, ¢. xxx. (Labbe, vol. i. p. 268.) “Qomep 6 Yto¢
diyyedoc éoTr Kai Tpop~HTne Tov Ilarpdc, ovTw Kai 6 didKovog ayyehog Kai
TpopynTne éoTi TOV ETLOKOTOV.
Cu. XX. § 19. CHRISTIAN CHURCH. 305
employed in messages, either to his own people or foreign
Churches. For then bishops did nothing but by the mouth or
hands of one of their clergy.
Sect. XIX.—Deacons to be multiplied according to the neces-
sities of the Church.
For this reason, there being such a multitude and variety of
business commonly attending the deacon’s office, it was usual
to have several deacons in the same Church. In some
Churches, they were very precise to the number seven, in
imitation of the first Church of Jerusalem. The Council of
Neoceesarea’ enacted it into a canon, that there ought to be
but seven deacons in any city, though it was never so great,
because this was according to the rule suggested in the Acts
of the Apostles. And the Church of Rome, both before and
after this council, seems to have looked upon that as a binding
rule also. For it is evident, from the epistle of Cornelius’,
written in the middle of the third century, that there were then
but seven deacons in the Church of Rome, though there were
forty-six presbyters at the same time. And Prudentius inti-
mates, that it was so in the time of Sixtus also, an. 261. For
speaking of Laurentius, the deacon, he terms him the chief of
those seven men who had their station near the altar’, meaning
the seven deacons of the Church. Nay, in the fourth and fifth
centuries, the custom there continued the same, as we learn
both from Sozomen£ and Hilarius Sardus*, the Roman deacon
who wrote under the name of St. Ambrose. But Sozomen
says’, this rule was not observed in other Churches, but the
d Cone. Neoceesar. c. xv. (Labbe, vol. i. Cone. p. 1484.) Atdcovor Extra
opeidovow eivar Kata Tov Kavova, Kav avy peyddry sig } TOC TELCOHCY
dé axd Tite BiBAov rHv Tpakewr.
© Cornel. ad Fab. ap. Euseb. lib. vi. e. xliii. (Vales. p. 198.) Odw ayvdee
mpeoBurépoug eivat TeccapaKkovra $é° Siaxdvouc éxra.
f Prudent. Hymn. de S. Laurent. (v. 37, 38. p. 95, edit. Cellar. Hallens.)
& Sozom. lib. vii. ec. xix. Autdkovor rapa ‘Pwpaiow sicéte viv ov 7XEloug
éloiy éxta. (Vales. p. 596. A 3.)
h Ambros, Com. in 1 Tim. iii. p. 995. (Bened. vol. ii. append. p. 295. E 6.)
Nune autem septem diaconos esse oportet, et aliquantos presbyteros, ut bini sint
per ecclesias ; et unus in civitate episcopus.
hh Sozom. |. c. Tlapa 6 roig dédXote adiapopog 6 TovTwy apLOpoc.
VOL. tr. x
306 THE ANTIQUITIES OF THE Boox II.
number of deacons was indifferent, as the business of every
Church required. And it is certain it was so at Alexandria
and Constantinople. For though one of the writers of the life
of St. Mark, cited by Bishop Pearson’, says St. Mark ordained
but seven deacons at Alexandria, yet in after ages there were
more: for Alexander, in one of his circular letters*, names
nine deacons, whom he deposed with Arius for their heretical
opinions: and it is probable there were several others, who
continued orthodox: for in the form of Arius’ condemna-
tion, published by Cotelerius!, the Catholic deacons of Alex-
andria and Mareotes are mentioned, as joining with their
bishop in condemning him. And for the Church of Constan-
tinople, the number of deacons was there so great, that in
one of Justinian’s Novels™ we find them limited to an hundred
for the service of the great Church, and three others only.
So that it is evident the number of deacons usually increased
with the necessities of the Church, and the Church of Rome
was singular in the contrary practice.
Sect. XX.—Of the age at which Deacons might be ordained.
I speak nothing here of the qualifications required in
deacons, because they were generally the same that were re-
quired in bishops and presbyters, and will be spoken of here-
after: only in their age there was some difference, which is
here to be observed. Bishops and presbyters, as has been
noted above, might not ordinarily be ordained before thirty ;
i Vit. S. Marci ap. Pearson. Vindie. Ignat. part. i. c. xi. p. 329, apud Coteler.
(p. 152, edit. Cantabr.) B. Mareus Anizanum Alexandriz ordinavit episeopum,
et tres presbyteros, et septem diaconos.
k Alex. Ep. Encyel. ap. Theod. lib. i. c. iv. (Vales. Amstel. 1695. p. 20. B 5.)
Eici d& of dvabsparisbévrec aipeoWrar, awd ToEecBuTépwy pév “Apetog’ amd
dtaxdywy O& "AxiAKaE, Evswiog, “AeOadijc, Aodv«oc, Lapparne, ‘Lovdtog,
Mnvae, "Apstoc Erepoc, kai “EdAaouoc.
1 Coteler, Not. in Constit. Apost. lib. viii. ec. xxviii. “AN@Zavdp0¢ mpeoBurépotc
cai Svakdvoic ’AdsEavdoeiag Kai Mapewrov Tapwy mapovow ayamyroic ader~
goic tv Kupip xaipev. Ei wai ¢0doavrec breypapare, oi¢ emtareda Toi¢
mepi “Apsioy, K. 7. A.
m Justin. Novell. iii. ¢. i. (Amstel. 1673. p. 7.) “Qore OsomiZopev, wy Tepat-
tiow piv ééneovra mpecButinwy Kara THY aywrdrny peyadny éxcdyoiav
sivat’ Suakdvoug O& appevacg ExaTov, TeccapaKoyTa O& OnXeiac.
Cu. XX. § 21. CHRISTIAN CHURCH. 307
but deacons were allowed to be ordained at twenty-five, and
not before. This is the term fixed both by the civil and
canon law, as may be seen in Justinian’s Novels", the Council
of Agde°, Carthage, Trullo, and many others. And it was a
rule very nicely observed: for though we meet with some
bishops that were ordained before this age; yet those (as I
have showed before) were never deacons, but ordained imme-
diately bishops from laymen: but among those that were
ordained deacons, we scarce meet with an instance of any one
that was ordained before the age of twenty-five, in all the
history of the Church.
Secr. XXI.—Of the respect which Deacons paid to Presbyters,
and received from the inferior orders.
The last thing which I shall observe of deacons, is the great
deference and respect they were obliged to pay to presbyters,
as well as to the bishop. It has been proved before, that the
presbyters had their thrones in the church, whereon they sat
together with their bishop; but the deacons had no such
privilege, but are always represented as standing by them.
So the author of the Constitutions’, and Gregory Nazianzen4,
place them in this order, viz. the bishop sitting on the middle
throne, the presbyters sitting on each hand of him, and the
deacons standing by. The Council of Nice™ expressly forbids
deacons to sit among the presbyters in the church. And it is
n Justin. Novell. exxiii. ¢. xiii. (p. 171.) IpecBirepov éharrova rév
ToldKkovra tmiauT@y yivesOar od éemitpémoperv’ GAN’ ove Otadkovoy h brodud-
Kovoy ijTrova Tay EikocimEVTE.
° Concil. Agath. ¢. xvi. (Labbe, vol. iv. Cone. p. 1386.) Episcopus benedic-
tionem diaconatus minoribus quam viginti quinque annorum penitus non com-
mittat. Cone. Carth. IIT. ¢. iv. (Labbe, vol. ii. p. 1167.) Placuit, ut ante
viginti quinque annos <etatis nec diaconi ordinentur, nec virgines consecrentur.
Cone. Trull. ¢. xiv. (Labbe, vol. vi. Cone. p. 1150.) ‘Opoiwe pare dtdkovoc
700 TWY Eikoot TévTE ETHY YELMOTOVEIDOW. Cone. Toletan. IV. c. xx. (Labbe
vol. v. p. 1712.) A viginti et quinque annis zetatis Levitee consecrentur.
P Constit. Apost. lib. ii. ¢. lvii. (Labbe, vol. i. p. 294. D8.) Keic@w péooc
Tov émoxdrouv Opovoc rap’ éxdrepa Ot abrod KabslicOw rd mrpecBurépuor,
kai ot dvdkovor mapioracOwoar.
4 Gregor. Nazian, Somn. de Eccles. Anastas, vid. supr. cap. xix. § v. not. (h)
p. 254.
* Cone. Nie. ¢. xviii. (Labbe, vol. ii. p: 38. D.) "AAG pdé KaOHoOat ev péow
THY TpEecBuTépwy eEcOw Toig StaKkdvore.
5 Se
3
308 THE ANTIQUITIES OF THE Book If.
evident from St. Jerome’, and the author under the name of
St. Austint, that though the Roman deacons were grown the
most elated of any others, yet they did not presume to sit in
the church. Nay, some canons go further", and forbid deacons
to sit any where in the presence of a presbyter, except by his
permission.
The like respect they were to pay to presbyters in several
other instances, being obliged to minister to them, as well as
to the bishop, in the performance of all divine offices ; none
of which might be performed by a deacon in the presence of a
presbyter, without some special reason for it, as has been noted
before. Nay, a deacon was not allowed so much as to bless a
common feast, if a presbyter was present at it: as we may see
in St. Jerome’s epistle to Evagrius*, where he censures the
Roman deacons somewhat sharply for presuming so to do.
But then as the canons obliged deacons to pay this respect
to presbyters, so, to distinguish them from the lesser clergy,
all the inferior orders were required to pay the same respect to
them. The Council of Laodicea, in the same canon that says
a deacon shall not sit in the presence of a presbyter without his
leave, adds immediately after, that in ike manner the deacon
shall be honoured by the subdeacons, and all the other clergy.
And the Council of AgdeY repeats the canon m the same words.
I shall here also remind the reader of what I have observed be-
fore, that deacons in some Churches had power to censure the
S Hieron. Ep. Ixxxv. ad Evang. [Evagr.] In ecclesia Rome, presbyteri
sedent, et stant diaconi. (Venet. vol. i. p. 1083.)
t Aug. Queest. ex utroque mix. c. ci. (Bened. 1700. vol. iii. append. p. 77. )
Quamquam Romaneze ecclesize diaconi modico inverecundiores videantur, se-
dendi tamen dignitatem in ecclesia non preesumunt.
4 Concil. Laodic. e. xx. (Labbe, vol. i. p. 1500.) “Ore od Oct Craxovoy
gumpoc0ev mpecPuTinov KabelecOar, adda peta Kedetdoewo Tov ToEcBuTEpo”
rabeZecOa. Cone. Carth. IV. ¢. xxxix. Ut diaconus quolibet loco, jubente
presbytero, sedeat.
x Hieron. Ep. lxxxv. ad Evagr. (Venet. Vallars. vol. i. p. 1083. B 6.) Licet
inerebrescentibus vitiis, inter presbyteros, absente episcopo, sedere diaconum
viderim: et in domesticis conviviis, benedictiones presbyteris dare. al. Bene-
dictiones coram presbyteris dare.
y Concil. Agath. Ixv. (Labbe, vol. iv. p. 1394.) Non oportet diaconum
sedere przesente presbytero, sed ex jussione presbyteri sedeat. Similiter
autem honorificetur diaconus a ministris inferioribus et [omnibus] clericis.
Cu. XXI. § 1. CHRISTIAN CHURCH. 309
inferior clergy in the absence of the presbyters. St. Jerome’
seems also to say, that their revenues were rather greater than
those of the presbyters, which made them sometimes trouble-
some and assuming. Beside all this, the order of deacons was
of great repute, because the archdeacon was always then one
of this order, and he was commonly a man of great interest
and authority in the Church; of whose powers and privileges,
because it is necessary to discourse a little more particularly,
I shall treat distinctly of them in the following chapter.
CHAPTER XXI.
OF ARCHDEACONS.
Sect. I.—Archdeacons anciently of the same order with Deacons.
Tuoucu archdeacons, in these last ages of the Church, have
usually been of the order of presbyters, yet anciently they were
no more than deacons: which appears evidently from those
writers who give us the first account of them. St. Jerome?
says the archdeacon was chosen out of the deacons, and was
the principal deacon in every church, as the archpresbyter was
the principal presbyter; and that there was but one of each in
every church. Optatus calls Ceecilian® archdeacon of Carthage;
yet he was never more than a deacon, till he was ordained
bishop, as has been showed before: and that made Ceecilian
himself say, that if he was not rightly ordained bishop, as the
Donatists pretended, he was to be treated only as a deacon’.
z Hieron. Ep. Ixxxy. ad Evagr. (Venet. Vallars. vol. i. p. 1083.) Presbyter
noverit se lucris minorem, sacerdotio esse majorem.—Id. Com. in Ezech.
ce. xlviii. Ultra sacerdotes, hoe est, presbyteros intumescunt, et dignitatem non
merito, sed divitiis existimant. (vol. v. p. 607.)
a Hieron. Ep. Ixxxv. ad Evagr. (Venet. Vallars, vol. i. p. 1082.) Aut
diaconi eligant de se, quem industrium noverint, et archidiaconum vocent.—
Id. Ep. iv. ad Rustic. Singuli ecclesiarum episcopi, singuli archipresbyteri,
singuli archidiaconi.
b Optat. lib. i. p. 40. (p. 18, edit. Paris.) Quum correptionem archidiaconi
Ceeciliani ferre non posset, ete.
¢ Optat. ibid. Iterum a Czeciliano mandatum est, ut si Felix in se, sicut illi
5310 THE ANTIQUITIES OF THE Boox II.
It is certain also St. Lawrence, archdeacon of Rome, was no
more than the chief of the deacons, or the principal man of
the seven who stood and waited at the altar, as Prudentius
words it’. From these testimonies it is very plain, that in
those times the archdeacon was always one of the order of
deacons.
Sect. I1.—Elected by the Bishop, and not made by seniority.
But how the archdeacon came by his honour, and after what
manner he was invested with his office, is a matter of some
dispute among learned men. Salmasius® and some others are
of opinion, that originally he was no more than the senior
deacon, though they own that in process of time the office
became elective. Habertus‘ thinks it was always elective,
and that it was at the bishop’s liberty and discretion to nomi-
nate which of the deacons he thought fit to the office. That
it was so in the case of Athanasius, seems pretty evident from
what Theodoret’ says of him, that though he was very young,
yet he was made chief of the order of deacons. For this
implies, as Valesius there observes, that he was chosen by the
bishop, and preferred before his seniors. St. Jerome, in the
forecited passage, as plainly asserts that the office went not
by seniority, but election: only he seems to put the power of
electing in the deacons: but if they had any hand in it, it
arbitrabantur, nihil contulisset, ipsi tanquam adhue diaconum ordinarent Ceci-
lianum. (Antverp. 1702. p. 18.)
4 Prud. Hymn. de S. Laur. v. 36, 37. p. 95, edit. Cellar.
Hic primus e septem viris,
Qui stant ad aram proximi.
e Salmas. de Primat. p. 8. Cum primum diaconum aut primum presbyterum
legimus in antiquorum scriptis, de eo intelligendum, qui ordinationis tempore
prior est.. Ex primo episcopo archiepiscopus exiit electione, qui olim prima-
tam habuisset zetatis ac wpoyeveciag merito. Sic etiam facti archidiaconi.m——
Suic. Thes. Eccles, tom. i. p. 531. Qui olim fuerint archidiaconi, docet Cl. Sal-
masius de Primatu Pape, p. 8, 9, ete.
f Habert. Pontifical. Observ. vi. p. 206. Sole clarius efficimus, archidiaconum
electione, non vero tempore, dignitate, non antiquitate, diaconis prolatum et
preefectum. 5
& Theod. lib. i. ¢. xxvi. (Vales. Amstel. p. 59. D6.) ’Avjp wawddOev piv
Toi Osiotg paOhnuaow evroageic’ tv Exdory Ot Taker TOY ExKANoLASTIKOY YoPwY
yevopevocg akiayastoc .. cuvijy 6: 'AdeEdvdow rp wavu, vede piy oy Tiv
nArtKiayv, TOU xopoy O& THY JtaKkdywN HyoipeEvoc.
Ge. MX. § 3. CHRISTIAN CHURCH. 311
must be understood to be under the direction of the bishop,
who is required by some canons to choose his own archdeacon,
and ordinarily to give preference to the senior, if he was duly
qualified: but if not, to make choice of any other whom he
thought most fit to discharge the offices of the Church? and
the trust that was reposed in him.
Secr. II].—Commonly persons of such interest in the Church,
that they were chosen the Bishop's successors.
The office of the archdeacon was always a place of great
honour and reputation: for he was the bishop’s constant
attendant and assistant ; and next to the bishop, the eyes of
the whole Church were fixed upon him. By which means he
commonly gained such an interest as to get himself chosen
the bishop’s successor before the presbyters. Of which it
were easy to give several instances, as Athanasius, Ceecilian,
and many others. And this, I presume, was the reason why
St. Jerome says, that an archdeacon thought himself injuredi
if he was ordained a presbyter: probably because he thereby
lost his interest in the Church, and was disappointed of his
preferment. We might certainly conclude it was thus in the
Church of Rome, if what Eulogius, a Greek writer in Photius,
says, might be depended on as true; that it was a law* at
Rome to choose the archdeacon the bishop’s successor, and
that therefore Cornelius ordained Novatian presbyter, to
deprive him of the privilege and hopes of succeeding. But
I confess there is no small reason to question the truth of this
relation, both because we read of no such law in any writer of
the Latin Church ; and because this author palpably mistakes
in saying that Cornelius ordained Novatian presbyter, who was
presbyter long before; and probably never was archdeacon
nor deacon, but ordained presbyter immediately from a layman,
h Cone. Agath. ¢. xxiii. (Labbe, vol. iv. p. 1387.) Si officium archidiacona-
tus propter simpliciorem naturam implere aut expedire nequiverit, ille loci sui
nomen teneat, et ordinationi ecclesize, quem episcopus elegerit, preeponatur.
i Hieron. Com. in Ezech. ¢. xlviii. (Venet. Vallars. vol. v. p. 607. B 8.) Certe
qui primus fuerit ministrorum, quia per singula concionatur in populos, et a
pontificis latere non recedit, injuriam putat, si presbyter ordinetur.
k Eulog. ap. Phot. Cod. elxxxii. Toy dpyididkovoy évevoproto Suddoxoy Tov
apxteparevovTog Kaliorac@at.
312 THE ANTIQUITIES OF THE Boox II.
as may be collected from the letters of Cyprian’ and Cor-
nelius™, which tacitly reflect upon him for it. Yet if by ‘law
Eulogius meant no more than custom, perhaps it might be
customary at Rome, as at some other places, to make the
archdeacons the bishops’ successors ; their power and privi-
leges, as I observed, commonly gaining them a considerable
interest both among the clergy and the people.
Secr. 1V.—The offices of the Archdeacon. First, to attend the
Bishop at the altar, &c.
As to the archdeacon’s office, he was always the bishop’s
immediate minister and attendant: ‘“ A latere pontificis non
recessit,” to use St. Jerome’s phrase, he was always by his
side, ready to assist him. Particularly at the altar, when the
bishop ministered, he performed the usual offices of a deacon
that have been mentioned in the last chapter. The author of
the Constitutions calls him the 6 zapeorw¢ TH apyuepet, the
deacon that stood by the bishop and proclaimed, when the
communion service began, “ Let no one approach in wrath
against his brother; let no one come in hypocrisy".” To him
it belonged to minister the cup to the people, when the bishop
celebrated the eucharist, and had administered the bread
before him, as we learn from the account which St. Ambrose°®
gives of Laurentius, archdeacon of Rome. It was his business
also, as the bishop’s substitute, to order all things relating to
the inferior clergy, and their ministrations and services in the
Church : as what deacon should read the Gospel, who should
bid the prayers, which of them should keep the doors, which
walk about the church to observe the behaviour of the people ;
which of the readers, acolythists, subdeacons, should perform
1 Cypr. Ep. lii. al. lv. ad Antonian. (Oxon. 1682. p. 103.) Non iste (Cor-
nelius) ad episcopatum subito pervenit, sed per omnia ecclesiastica officia
promotus, et in divinis administrationibus, Domimum szepe promeritus, ad
sacerdotii sublime fastigium cunctis religionis gradibus adscendit.
m Concil. Ep. ad Fabian. ap. Euseb. lib. vi. ¢. xliii, Karadirwv yap 6
Aaprpoe ovToe THY ékkAnoiav Tov OE0v, ty y TLoTEvoac KarnewOn Tov
motoBuTepiov Kara xapiw Tov éimickdmov Tov émiBévTog ad’T@ xXEipac Fic
mpecBurepiou KANpov.
2 Constit. Apost. lib. ii. c. lvii. Maric Kata Tivoc’ prec év UroKpice. (p. 295.)
° Ambros. de Office. lib. i. ¢. xli. citat. cap. xx. § viii. (d) p. 291.
Cu. XXI. § 5. CHRISTIAN CHURCH. 313
their service at such a time, or in what post and station: for
these things were not precisely determined, but at the bishop's
liberty to ordain and appoint them; which he commonly did
by his archdeacon: whose orders and directions therefore are
sometimes called ‘ Ordinationes,’ and ‘ Ordinatio Keclesiz?,’ in
some of the ancient councils. Whence, I presume, came the
name Ordinary, which is a title given to archdeacons in after
ages.
Secr. V.—2. To assist him in managing the Church’s Revenues.
2. He assisted the bishop in managing and dispensing the
Church’s revenues, having the chief care of the poor, orphans,
widows, &c., under the bishop, whose portions were assigned
by him, and sent by the hands of the other deacons that were
under him. The fourth Council‘ of Carthage makes mention
of this part of his office, when it requires the bishop not to
concern himself personally in the care and government of the
widows, orphans, strangers, but to commit this to his arch-
presbyter or archdeacon. Upon this account Prudentius,
describing the offices of St. Lawrence', whom he makes to be
archdeacon of Rome, among other things assigns him the keys
of the Church’s treasure, and the care of dispensing the ob-
lations of the people. And for the same reason both he and
St. Ambrose’, and all other writers of his Passion, bring in the
P Vide Concil. Agath. c. xxiii. conf. § ii. not. (h) p. 31). Isidor. Hispal.
Ep. ad Ludifred. ap. Gratian. Distinct. xxv. ¢.i. § xi. Ordinatio vestiendi altaris,
ete. Sollicitudo parochiarum, et ordinatio, et jurgia, ad ejus pertinent curam.
4 Cone. Carth. IV. ¢. xvii. (Labbe, vol. ii. p. 1201.) Ut episcopus guberna-
tionem viduarum et pupillorum ac peregrinorum, non per seipsum, sed per
archipresbyterum aut per archidiaconum agat.
r Prud. Hymn. de S. Laur. v. 39—44. (p. 95, edit. Cellar.) (Biblioth. V.
Patr. vol. viii. p. 437.)
Levita sublimis gradu,
Et ceeteris preestantior,
Claustris sacrorum przeerat,
Coelestis arcanum domus
Fidis gubernans clavibus,
Votasque dispensans opes.
s Ambros. de Offie. lib. ii. ec. xxviii. (Bened. vol. ii. p. 103, at bottom.) (Paris.
1642. vol. ii. p. 62. A.) Tale aurum sanctus Martyr Laurentius Domino reser-
vavit, a quo quum quzererentur thesauri ecclesize, promisit demonstraturum se.
Sequenti die, pauperes duxit. Interrogatus ubi essent thesauri quos promise-
314 THE ANTIQUITIES OF THE Boox II.
heathen persecutor, demanding of him those treasures which
he had in his keeping: which he promising to do, in a short
time after brought before him the poor, the lame, the blind,
the infirm, telling him those were the riches which he had in
his custody; for on them he had expended the Church’s
treasure.—St. Austin says this was his office, as he was arch-
deacon of the Church. Paulinust therefore calls the arch-
deacon ‘ Arcee Custodem,’ the keeper of the chest: because,
though the other deacons were the dispensers and conveyers,
yet he was the chief manager and director of them, and from
him they took their orders, as from the guardian of the
Church’s treasure. It was upon this account that the Donatists
charged Ceecilian, among other things, that he had prohibited
the deacons from carrying any provision" to the martyrs in
prison. Which objection must be grounded upon this, that
he was obliged by his office, as he was archdeacon, to see that
the martyrs were provided of sustenance; which they pre-
tended he had not only neglected, but abused his authority,
in forbidding those that were under his command to minister
unto them.
Sect. VI.—3. In Preaching.
3. Another part of his office was to assist the bishop in
preaching. For as any deacon was authorized to preach by
the bishop’s leave ; so the archdeacon, being the most eminent
of the deacons, was more frequently pitched upon to discharge
this office, if we may so understand those words of St. Jerome,
which have been cited before in the third section, ‘‘ Primus
ministrorum per singula concionatur in populos;” the chief
rat, ostendit pauperes, dicens: Hi sunt thesauri ecclesie. Aug. Serm. exi.
de Diversis. Sanctus Laurentius archidiaconus fuit: opes ecclesize ab illo a per-
secutore quzrebantur, etc. (vol. v. p. 857. B 9.) Conf. Id. de Divers. Serm. exxiii.
* Paulin. de Mirac, S. Martin. lib. iv. Bibl. Patr. vol. viii. p. 865. (p. 1035.
edit. 1589.) Protinus adstanti diacono, quem, more priorum, Antistes sanctze
custodem legerat arcee, Imperat, etc.
u August. Brevic. Collat. iii. c. xiv. (Bened. 1700. vol. ix. p. 387.) (vol. vii.
edit. Froben. p. 391. fin. 392.) Recitatum est a Donatistis concilium ferme
septuaginta episcoporum contra Ceecilianum apud Carthaginem factum, ubi eum
absentem damnaverunt, quod ad eos venire noluerit ; tamquam a traditoribus
ordinatus, et quia, cum esset diaconus, victum adferri martyribus in custodia
constitutis prohibuisse dicebatur.
Cu. XXI. § 8. CHRISTIAN CHURCH. 315
minister, or archdeacon, is many times, and in many places,
employed in preaching to the people. For the word “ singula”
may relate both to times and places. But if any one thinks
that “‘concionari” here signifies no more than “ predicare”
and knotocer, doing the office of a holy crier in the assembly,
I shall not contend about it; but only say, that St. Jerome,
speaking of something that then made the archdeacons
popular, seems rather to mean the office of preaching than
any other.
Sect. VII.—4. In ordaining the inferior Clergy.
4. The archdeacon usually bore a part with the bishop in
the ordinations of the inferior clergy, subdeacons, acolythists,
&e. His office in this matter is particularly described in
several canons’ of the fourth Council of Carthage, which relate
the manner how the inferior clergy were to be ordained ; viz.
not by imposition of hands, which belonged only to the superior
orders, but by receiving some vessels or utensils of the Church,
partly from the hands of the bishop, and partly from the
hands of the archdeacon. As to give only one instance in the
ordination of an acolythist, the canon says, the bishop was to
inform him what his duty was; and then the archdeacon was to
give him a taper into his hand, that he might know that he
was appointed to light the candles of the church.
Secr. VIII. — 5. The Archdeacon had power to censure
Deacons and the inferior Clergy, but not Presbyters.
5. The archdeacon was invested also with a power of cen-
suring the other deacons, and all the inferior clergy of the
¥ Cone. Carth. IV. ¢. v. (Labbe, vol. ii. p. 1200.) Subdiaconus cum ordinatur,
quia manus impositionem non accipit, patenam de episcopi manu accipiat
vacuam et calicem vacuum. De manu vero archidiaconi urceolum cum aqua
et mantile et manutergium.—Can. vi. Acolythus quum ordinatur, ab episcopo
quidem doceatur, qualiter in officio suo agere debeat. Sed ab archidiacono acci-
piat ceroferarium cum cereo, ut sciat se ad aceendenda ecclesiz luminaria
mancipari. Accipit et urceolum vacuum, ad suggerendum vinum in eucharistiam
sanguinis Christi.—Can. ix. Ostiarius cum ordinatur, postquam ab archidiacono
instructus fuerit, qualiter in domo Dei debeat conversari, ad suggestionem
archidiaconi tradit ei episcopus claves ecclesize de altario, dicens, Sic age quasi
redditurus Deo rationem pro his rebus, quee his clavibus recluduntur.
316 THE ANTIQUITIES OF THE Boox II.
Church. That it was so, at least in some Churches, is very
evident from a passage in the acts of the Council of Chalcedon,
where Ibas, bishop of Edessa, speaking of Maras, one of the
deacons of his church, says he was not excommunicated by
himself, but by his archdeacon*, who, for a crime committed
against a presbyter, suspended him from the communion.
But whether the archdeacon had any power over presbyters,
is a matter of dispute among learned men. Salmasius¥, and
the learned Suicerus” after him, scruple not to assert, that
even the archpresbyter himself in the Roman Church was
subject to him. Cujacius and some cthers, who are cited by
Baluzius*, go one step further, and say it was so in all Churches.
Yet there is not the least footstep of any such power to be
met with in any ancient writer or council: but the original of
all the mistake is owing to a corruption in Gratian’s decree,
and Gregory the Ninth’s Decretals, who cite the words alleged
im the margin?, the one as from Isidore of Seville, and the other
from the Council of Toledo, pretending that the archpresbyter
is to be subject to the archdeacon: when yet, as both Baluzius
and the Roman correctors confess, there are no such words to
be found in Isidore’s epistle ; nor will Garsias Loaisa own them
to be the genuine decree of any Council of Toledo. So that
the whole credit of this matter rests upon Gratian and the
compilers of the Decretals, whose authority is of little esteem
in things relating to antiquity, when there is no better proof
than their bare assertion. Yet I shall not deny, but that in
Gratian’s time it might be, as he represents it: for probably
by this time the archdeacons were chosen out of the order of
* Cone. Chalced. act. x. (Labbe, vol. iv. p. 653. D3.) ‘O QeoceBéoraroc
émisxotoc “IBag cite. . Mdpac card 7d adyOic axowwrvnrog tort rH idip
apxwuakovyp, ob0& yao époi tor axowvwvnroc’ éemedy UBpice woecBbrepor"
Oud TovTO akowwrnroy adbroy éoincs.
y Salmas. de Primat. ¢c.i. p. 9. lin. pen. In Romana ecclesia vicarius fuit
{archidiaconus) episcopi, et archipresbyterum etiam sub se habebat: quod
mirum, cum presbyteros diaconis majores fuisse notum sit.
% Suicer. Thesaur. vol. i. p. 533, ubi iste Salmasii locus adlegatur.
2 Baluz. Not. ad Gratian. Distinct. xxv. ¢. i. p. 455.
> Grat. Distinct. xxv. c. i. ex Epist. Isidor. Hispal. ad Ludifred. (p. 413, edit.
Colon. 1617.) Archipresbyter vero se esse sub archidiacono, ejusque przeceptis
sicut episcopi sui sciat obedire. In Gregory’s Deeretal. lib. i. tit. xxiv. de
officio archipreshb. c. i., the same words are cited ex Concilio Toletano.
Cu. XXI, § 9. CHRISTIAN CHURCH. 317
presbyters: though when first they began to be so, is not very
easy to determine. Only we are certain that some centuries
before the time of Gratian the custom was altered. For arch-
deacons in the ninth century were, some of them at least, of
the order of presbyters; as appears from Hincmar’s Capitula’,
directed to Guntharius and Odelhardus, two of his archdeacons,
whom he styles presbyter-archdeacons. And there is reason
enough to think it was so in the time of Gratian; the arch-
deacons were then generally of the order of presbyters, as they
have been ever since: which makes it no wonder that in
Gratian’s time they should have power over the Archipres-
byteri, which in the language of that age often signifies no
more than rural deans, over which the archdeacons have usually
power at this day. But by this the reader may judge how
little such writers are to be depended on, who take their esti-
mate of former ages from the practice of their own, and
reckon every thing ancient, that is agreeable to the rules and
customs of the times they live in.
Sect. [X.—Of the name aravriric, Circumlustrator, and
whether Archdeacons had any power over the whole diocese.
But to return to the archdeacons of the primitive Church:
there is one thing more may admit of some dispute, whether
the archdeacon’s power anciently extended over the whole
diocese, or was confined to the city or mother-church. In
the middle ages of the Church, there is no question but they
had power over the whole diocese. For Isidorus Hispalensis,
who lived in the beginning of the seventh century, in the
account which he gives of the archdeacon’s office, says, the
parochial clergy were under his care, that is, the deacons and
inferior clergy ; and that it belonged to him to order matters,
and end controversies among them‘; to give the bishop an
¢ Hinemar. Capitula Archidiaconibus-Presbyteris data, vol. viii. Cone. p. 591.
d Jsidor, Ep. ad Ludifred. et ap. Gratian. Distinct. xxv. ¢. i. Solicitudo quo-
que parochitanorum (al. parochiarum) et ordinatio et jurgia ad ejus perti-
nent curam: pro reparandis dicecesanis basilicis tpse suggerit sacerdoti: ipse
inquirit parochias cum jussione episcopi, et ornamenta vel res basilicarum
parochitanorum (al. parochiarum) et libertatum ecclesiasticarum episcopo idem
refert.
318 THE ANTIQUITIES OF THE Boox II.
account what churches stood in need of repairing; to make
inquiry, by the bishop’s order, into the state of every parish,
and see what condition the ornaments and goods of the church
were in, and whether the ecclesiastical liberties were main-
tamed. Habertus® thinks the archdeacons were invested with
the same power some ages before; and for proof cites a passage
out of the Council of Chalcedon, where, in an instrument? pre-
sented by the presbyters of Edessa against Ibas, their bishop,
one Abramius, a deacon of that church, in all the Latin trans-
lations, is called Diaconus ‘ Apantita,’ which Habertus takes
to be a general inspector of the Church. But there are two
evident reasons against this, which it is a wonder so observing
a person as Habertus should not see: 1. That Abramius was
not an archdeacon, but only a private deacon of the Church:
for in the same place there is mention made of another arch-
deacon, who, when Ibas was about to have had Abramius
ordained bishop of Batena, interposed and hindered him from
doing it, because he had been censured for the practice of
magic, and never given any satisfaction to the Church. And
though it is said that Ibas took occasion to remove that arch-
deacon from his office, yet it is not once intimated that he put
Abramius in his room; which, if he had done, it would doubt-
less have been made another article of accusation against him
before the council. 2. The original Greek in Labbe’s edition is
not duaxovoe atavtitic, as Habertus reads it, but only dadxovoe
am avTne Tie netéoac ékxAnotac, a deacon of that our Church
of Edessa: and though azavzi7ij¢ be put into the margin, yet
it is not owned to be any various reading, but only the editor’s
conjecture, which I think is not sufficient to build such an
assertion upon, when no other proof or authority is pretended.
Therefore I determine nothing concerning this power of the
archdeacons in ancient times, but leave it to further inquiry,
and the determination of every judicious reader.
€ Habert. in Pontific. part. ix. observat. vi. p. 209. Sollicitudo et ordinatio
pareeciarum ad archidiaconum spectat, ait Isidorus, quod maxime in diaconum
Apantitam cadit, de quo in Actis Concilii Chaleedonensis in libello Samuelis et
aliorum presbyterorum Edessie, ’ABpadpioc didkovog amayTirne TS MpEeTépac
éxkAnoiac.
f Concil. Chaleed. act. x. (Labbe, vol. iv. p. 650. n. xvi.)
Cu. XXI. § 11. CHRISTIAN CHURCH. 319
Sect. X.—Of the name Cor-episcopi, why given to Archdeacons.
Valesius takes notice of another name, which he thinks was
sometimes given to the archdeacons, that is, the name Cor-
episcopi; for which he cites the words of one Joannes Abbas®,
in a book written about the translation of the relics of St.
Glodesindis. This at first may look like a corruption only of
the name Chorepiscopus, because in latter ages the power of the
ancient Chorepiscopi dwindled into that of the archdeacons:
but when it is considered that all the deacons anciently were
called the bishop’s eyes, and his ears, his mouth, and his heart,
as has been noted in the last chapter, sect. 18, it will appear
very probable that the archdeacon should he peculiarly dignified
with those titles; and therefore be called Cor-episcopi, the
bishop’s heart, because he was used to signify his mind and
will to the people: as hg is called Oculus Episcopi, not only
in ancient authors", but in the Decretalsi, and the Council of
Trent *, because he was the bishop’s eye to inspect the diocese
under him.
Sect. XI.—The opinions of learned men concerning the first
original of the name and office of Archdeacon.
Some may perhaps be desirous to know further the first
rise and original of the name and office of archdeacons in the
Church: but this is a matter involved in so great obscurity,
that it cannot easily be determined. Habertus and some
others! of the Roman communion reckon this office as ancient
8 Jo. Abbas ap. Vales. Not. in Theodoret. lib. i. ¢. xxvi. Hujus rei novitas
dum ad notitiam supra memorati pontificis pervenisset, morarum impatiens mox
in crastinum ad hoc inspiciendum sacrorum ministros cum archidiacono majore,
quem Cor-episcopi dicunt, Pontifex direxit. (p. 16.)
h Jsidor. Pelus, lib. i. ep. xxix. vide ¢. xx. § xviii. not. (b) p. 304.
i Decretal. lib. i. tit. xxiii. ec. vii. § iv. In epistola B. Clementis papze, Oculus
episcopi archidiaconus appellatur, ut loco episcopi per episcopatum prospiciens,
quee corrigenda viderit, corrigat et emendet; nisi adeo fuerint ardua negotia,
quee absque majoris sui przesentia nequeant terminari.
k Concil. Trid. Sess. xxiv. ¢. xii. de Reformat. Archidiaconi etiam, qui
oculi dicuntur episcopi, ete.
1 Habert. Not. in Pontifie. Observat. vi. p. 207. Qusesicrit a me aliquis, quam
antiqua esset archidiaconi nomenclatura: nam de re constat tam antiquam esse
7
320 THE ANTIQUITIES OF THE Book II.
as that of deacons themselves, deriving both from apostolical
constitution, and making Stephen the first archdeacon of the
Church. But others™, with greater reason, deduce it only
from the third century; and leave it as a matter under debate
and inquiry, whether there were any such thing as the arch-
deacon’s office in the time of Cornelius, bishop of Rome,
which was in the middle of the third century. This is certain,
that Cornelius, in his epistle to Fabius, where he gives a cata-
logue of the Roman clergy", though he speaks of deacons and
subdeacons, acolythists, exorcists, readers, and door-keepers,
makes no particular mention of the archdeacon; nor does
Cyprian ever so much as once use the name: yet before the
end of this century, Cecilian is supposed to have had the title,
as well as the office, of archdeacon of Carthage, because Optatus
calls him so, and the name often occurs in St. Jerome and
other writers of the fourth age, in which St. Jerome lived.
Baronius, indeed, urges St. Austin’s authority, to prove that
Stephen was properly an archdeacon: for he says St. Austin
calls him ‘ Primicerius Diaconorum;’ but he that will look
into St. Austin will quickly find his mistake: for his words are
not ‘ Primicerius Diaconorum,’ but ‘ Primicerius Martyrum °,’
the protomartyr, as we commonly call him, because he was the
quam est ipsa diaconorum institutio: unde S. Stephanum archidiaconum vocat
Menelogium. Nomen vero archidiaconi apud antiquius Concilium Niczeno
reperire non esset, si vera esset illa farrago Canonum Arabicorum editionis
Alphonsi Pisan. et Turriani PP. Soc. Jes.; in cujus canonibus frequentissima
fit mentio archidiaconi, ete... Antiquioris non est mihi note auctor, apud
quem archidiaconi nomen legerim, sancto Hieronymo, ete. Baron. a. Xxxiv.
n. ccelxxxy. (Antverp. 1612. vol. i. p. 237.) Quod Lucas recensendo singu-
lorum septem diaconorum nomina, primum ordine ponat Stephanum ; S. Au-
gustinus ex eo accidisse putayit, quod primatum ageret inter diaconos: unde
heee ait: ‘Inter diaconos nominatus primus, sicut inter apostolos Petrus.’]
idemque primicerius diaconorum et archidiaconus, ut a Luciano et aliis non-
nullis tam Greecis quam Latinis appellatus habetur.
m Fell. Not. in Cypr. Ep. lii. al. xlix. ad Cornel. Priorius ait: Non uno cri-
mine hzereseos laborasse videtur hic Nicostratus, qui mihi archidiaconus fuisse
videtur, cui etiam creditze erant opes et pecuniz ecclesiz, verum metu judicii
ob rapinam et sacrilegium in Africam Novatum sequutus est. Dispiciendum,
utrum Nicostrati szeculo obtinuerit archidiaconatus munus.
n Cornel. Ep. ad Fab. ap. Euseb. lib. vi. e. xliii.
© Aug. Serm. i. de Sanctis, tom. x. Hodie celebramus natalem, quo Primice-
rius Martyrum migravit ex mundo. (vol. v. append. p. 253. E.)
Cu. XXT. § 11. CHRISTIAN CHURCH. 39]
first that suffered for the name of Christ. And hence the
reader may observe by the way, that the words Primicerius
and Primus do not always denote principality, or priority of
power and jurisdiction, but only priority of time, or precedency
of honour and dignity, in respect of place or outward order.
In which sense the same St. Austin? says in another place,
that “‘ Stephen is named first among the deacons, as Peter was
among the Apostles.” Which is a primacy that may be allowed
to them both, without any pretence of jurisdiction. Habertus
urges further the authority of the Greek Menologion, which
gives Stephen the title of archdeacon. But such books are
not sufficient evidence, being they are of a modern date, and
speak of ancient things in the language and phrase of their
own times: for which reason they are not much to be depended
on, except when they are backed with the concurrent testi-
mony of some ancient authors, of which there are none in this
case to yield any collateral evidence to this assertion. Yet,
on the other hand, the opinion of Salmasius is equally to be
discarded 4, who asserts that the office of archdeacon was not
in the Church in the time of St. Jerome, though St. Jerome'
himself says, in most express words, that the custom then was
to have one bishop, one archpresbyter, one archdeacon, in
every Church. But this is the usual way of that author in his
book ‘de Primatu,’ to advance paradoxes of his own fancy for
ancient history, and lay down positive assertions upon the most
slender conjectures, yea, many times against the plainest evi-
dence of primitive records; as in the case before us, and many
others which I have had occasion to take notice of in this dis-
course. It were to be wished that that author, who wrote upon
P Aug. Serm. xciv. de Diversis. (Bened. 1700. vol. v. p. 882. F 9.) Stephanus
inter diaconos illos nominatur primus, sicut inter apostolos Petrus.
4 Salmas. de Primat. ec. i. p. 8. Hieronymus in Epistola ad Evagrium: ‘Nam
et Alexandrize a Marco evangelista usque ad Heraclam et Dionysium episcopos,
presbyteri semper unum ex se electum, in excelsiori gradu collocatum, episcopum
nominabant : quomodo si exercitus imperatorem faciat ; aut diaconi eligant de
se, quem industrium noverint, et archidiaconum vocent.’ Apparet nondum tune
archidiaconi officium ac dignitatem in ecclesia fuisse. Presbyteri, inquit, e suo
numero eligebant quem in excelsiori gradu locabant et episeopum nominabant.
Quod eodem modo fit, ac si diaconi de se eligerent, quem industrium nossent, et
archidiaconum vocarent, etc.
¥ Hieron. Ep. iv, ad Rustic. cit. ad § i, not. (a) p. 309.
VOL. I. Y
322 THE ANTIQUITIES OF THE Boox II.
an useful design, had been a little more accurate in his accounts
of the state of the clergy of the primitive Church; and whilst
he was demolishing the pope’s supremacy, had not confusedly
treated of some other orders and offices, which were of greater
antiquity in the Church.
CHAPTER XXII.
OF DEACONESSES.
Sect. 1.—The ancient name of Deaconesses, Siaxovot, roeo[3i-
riosc, Vidue, Ministre.
Havine spoken of deacons and archdeacons, it remains that
I say something in this place of deaconesses, because their
office and service was of great use in the primitive Church.
There is some mention made of them in Scripture, by which it
appears that their office was as ancient as the apostolical age.
St. Paul calls Phoebe ‘ a servant’ of the Church of Cenchrea,
Rom. xvi. 1. The original word is é:éxovoc, a deaconess,
answerable to the Latin word ‘ Ministra,’ which is the name
that is given them in Pliny’s epistle* which speaks about the
Christians. Tertulliant and some others call them ‘ Viduz,’
widows, and their office ‘ Viduatus,’ because they were com-
monly chosen out of the widows of the Church. For the
same reason, Epiphanius® and the Council of Laodicea’ call
S Plin. lib. x. ep. xevii. Quo magis necessarium credidi, ex duabus ancillis,
que ministrze dicebantur, quid esset veri et per tormenta quzerere.
t Tertull. lib. i. ad Uxor. ¢. vii. (Paris. 1664. p. 165. C 3.) Quantum detra-
hant fidei, quantum obstrepant sanctitati nuptize secundee, disciplina ecclesize et
preescriptio apostoli declarat, cum digamos non sinit preesidere, cum viduam
adlegi in ordinem, nisi univiram, non concedit. ..Sacerdotium viduitatis et eceli-
batium est apud nationes.—It. de Veland. Virginib. c. ix. citat. seq. not. (x).
——Epiphan. Heres. lxxix. n. iv. (Colon. 1682. vol. i. p. 1060.) Tapa-
THONTEOY Oz, OTL AdXpL OtakomocGy jovoy Td éxkAynoracTiKdY éxedenOn Taypa,
XNpa¢ TE WVOpacE, Kai TOUTWY Tac ETL yoauoTépac ToEGBUTWOAC, Ovdamod dé
mpeoPurepioag, 7 tepicoac mpovéraée. Ignat. Ep. ad Smyrn. n. xiii. See
note (y) in the next page.
« Epiphan. Heres. Ixxix. n. iv. See preceding note.
Ca. XXII. § 2. CHRISTIAN CHURCH. 323
them mpcoBiridac, elderly widows, because none but such were
ordinarily taken into this office.
Secr. II].—Deaconesses to be Widows by some laws.
For indeed by some ancient laws these four qualifications
were required in every one, that was to be taken into this
order. 1st, That she should be a widow. 2. That she should
be a widow that had borne children. 3. A widow that was but
once married. 4. One of a considerable age, forty, fifty, or
sixty years old: —though all these rules admitted of exceptions.
In Tertullian’s time, the deaconesses were so commonly chosen
out of the widows, that when a certain young virgin was made
a deaconess, he speaks of it as ‘a miracle or monstrous thing’
in the Church*. Yet some learned men are of opinion, that
virgins were sometimes made deaconesses even in the time of
Ignatius: because Ignatius, in his epistle to the Church of
Smyrna, ‘salutes the virgins that were called widows,’ that is,
deaconesses, as Cotelerius and Vossius truly expound it. For
virgins could not be called widows congruously in any other
sense. Some suspect that the word ‘ virgins’ is a corruption
crept into the text: but there is no reason for this conjecture ;
for Ignatius is not the only author that speaks of virgin-
deaconesses. Epiphanius” says, in his time they were some
virgins, and some widows that had been but once married.
The author of the Constitutions? says the same, that the
deaconess was either to be a chaste virgin, or a widow that
had been the wife of one man. And one of Justinian’s Novels”
VY Concil. Laodic. ¢. xi. (Labbe, vol. i. p. 1497.) Tlepi rov, pr dstv rag
Asyopévag mpeoBUriac, row mpoKanpévac, tv ExkAnoig Kaioracba.
x Tertull. de Veland. Virgin. c. ix. (Paris. 1664. p. 178. B5.) Scio alicubi
virginem in viduatu ab annis nondum viginti collocatam: cui si quid refrigerii
debuerat episcopus, aliter utique salvo respectu disciplinze preestare potuisset,
ne tale nune miraculum, ne dixerim monstrum, in ecclesia denotaretur: ete.
y Ignat. Ep. ad Smyrn. n. xiii, “AowaZouae rae mapbéivovg rag Eyopévac
xnoac.——Coteler. in h. 1. Viduee vocabantur; quia in gradu viduali seu
diaconico erant constitute. (Antverp. 1698. vol. ii. p. 38.) -
z Epiph. Exposit. Fid. n. xxi. “H ynoeioaca: amd povoyapiag aei mwac-
Oévor ovoa. (Colon. vol. i. p. 1104. B 9.)
a Constit. Apost. lib. vi. ce. xvii. Atakédvicoa yuvicOw rapbivog ayvi’ ei 08
Hye, KaY xNpa povdyapoc, TLGT) Kai Tysia. (vol. i. p. 394. A 8.)
b Justin. Novell. vi. c. vi. (Amstel. 1663. p. 14.) “H wapOévoug calecrwoac,
} évog avdpde yaparac yevopéevac.
“2
8324 THE ANTIQUITIES OF THE Boox If.
enacted it into a law, that the deaconesses should be chosen
out of one of these orders. Accordingly we find in the practice
of the Church, virgins as well as widows admitted to this office.
Gregory Nyssen® says, his own sister Macrina, who was a
virgin, was a deaconess ; and so was Lampadia, another virgin.
And Sozomen® relates, how that Chrysostom would have or-
dained Nicarete, a famous virgin, to this office, but she refused
it for the love she had to a private and philosophic life.
Sect. I1]1.—And such Widows as had Children.
Yet by some laws they were required not only to be widows,
but such widows as had children also. Tertullian® seems to
intimate that this was the custom of the age he lived in, to
put none into this office but such as were mothers, and had had
the education of children; in the training up of whom they had
learned to be tender and compassionate in their affections, and
so were qualified to assist others both by their counsel and
comfort. Sozomen also mentions a lawf made by Theodosius
to this purpose, that no women should be admitted to the
office, except they had children, and were above sixty years
old, according to the express rule of St. Paul. The law is
still extant in the Theodosian Code’, in the same words as
© Gregor. Nyssen. Vit. Macrin. (Paris. 1615. vol. ii. p. 180.) TWoAAdee abrg
TOVE TEDL TOY yYapwY TOOGayayOVTwY NOyoUC THY yEYYNHoapévwY, Ova TO TOX-
Aove elvat TobG KaTa PHunv Tov KadAoUVE prnoTEvety 2OEXOVTAC, aToTOY Eivat
éeheyé Kai Tapavopov, mi) orépysty Tov ama’ te rov marpic abry Kvpwhévra
yapov.—Pag. 181. "Ezei raic pvoricaic drnpesias rac yeipac EavTijg Exotoe,
x. 7. X.—Id. p. 197. “Hy rig aporeraypéivn rod yooov ray wapbivwny ty re
Tij¢ Ovaxoviag Babu~, Aapradia bvopa abrz.
d Sozom. lib. viii. c. xxiii. (Vales. 1700. p. 639. B 9.) Kaimep roads oda,
Tove TOANOdE EhavOaver” bd pETOLOTHTOE TOdTWY, Kai pirocogiac, ati KavOa-
vey emeTnoever” we pte sic akinpa duaxdvov orovddcar mpoedOeiv, pate
TooTpEeTomévoy oAdaKic "Iwavvou éEeoOat Tor? rapbéivwy ikkAnovaoTiKRoY
nyetoOar.
¢ Tertull. de Veland. Virgin. c. ix. Ad quam sedem preeter annos sexaginta
non tantum univirz, id est, nuptze, aliquando eliguntur, sed et matres, et quidem
educatrices filiorum : scilicet, ut experimentis omnium adfectuum structee, facile
norint ceeteras et consilio et solatio juvare, ete.
f Sozom. lib. vii. e. xvi. (p. 590. D 7.) Tac yuvaixac, ei py raidae Exouer,
Kai umép éEnvovra ern yévouvto, diakoviay Eo pa) érerpémrecOat, Kata TO
amosro\ou Iavhov pyroy mpdoraypa.
& Cod. Theodos. lib. xvi. tit. ii, de Epise. et Clerg. leg. xxvii. Nulla nisi
Cu. XXII. § 4. CHRISTIAN CHURCH. 325
Sozomen cites it: but he speaks of it as a new law, that was
then made upon a particular occasion, by reason of some scan-
dal that had happened in the Church: which is a plain intima-
tion, that from the time of Tertullian to the making of this
law, the Church had varied in her practice.
Secr. 1V.—WNot to be ordained under sixty years of age, by
the most anevent canons.
And so she had likewise with respect to the age of dea-
conesses. For though the forementioned law of Theodosius
require them to be sixty years of age complete; and Ter-
tullian® and St. Basil‘ speak of the same age; yet Justinian,
in one of his Novels*, requires but fifty, and in another! but
forty; which was all that was insisted on before by the great
Council of Chaleedon™, whose words are, ‘‘ No woman shall be
ordained a deaconess, before she is forty years old.” And it is
probable in some cases that term was not strictly required:
for Sozomen says", ‘‘ Nectarius, bishop of Constantinople,
ordained Olympias a deaconess, though she was but a young
widow, because she was a person of extraordinary virtue.” By
which we may judge, that as the Church varied in her rule
about this matter, so bishops took a liberty to ordain deacon-
esses at what age they thought fit, provided they could be
assured of their probity and virtue.
emensis sexaginta annis, cui votiva domi proles sit, secundum preeceptum ad
diaconissarum consortium transferatur.
h Tertull. 1. ¢.
i Basil. Ep. Canon. ec. xxiv. p. 30. (Labbe, vol. ii, p. 1737.) Xnoav, ryv
karaXeyéioay sic Tov aoiOpoy THY xNowY, TouTEoTL THY SLtaKkovoUpeynY WTO
rije éexAnolac, Exowev ardoToA0C yapoupéevny TapopaoOa.
k Justin. Novell. vi. c. vi. ‘Yip rov pécoy 70n Kabeorwoag xpovoy’ Kai
audi rode mevTnKovTa tviavTovc, Kara Tove Ostouc Kavévac, ayovoac.
1 Novell. exxiii. c. xiii. (Paris. 1663. p.171.) Ataxévicoav tv ayia éxcdy-
cia pr) xEiporovetoOat, iric EkarTwy éori THv p' éviavTHy, 7 Eig OevTépovE
HAVE yapove.
m Concil. Chaleed. xiv. al. xv. (Labbe, vol. iv. Cone. p. 763.) Atakdvticoar
pa) XEtporovetoOa yuvaika mod tray recoapdKovra.
n Sozom. lib. viii. ¢. ix. (Vales. 1700. p. 621.) Kaimep vay ynpav yevo-
pévny, eig ayav 6 piocopovcay Kata Tov Tijg EkkAyoiag Beopor, dudKkovoy
éxeiporovnoe Nexraguoc.
326 THE ANTIQUITIES OF THE Boox Il.
Secr. V.—To be such as had been only the Wives of one man.
But there was another qualification which they were more
strict in exacting, which was, that the deaconesses should be
such widows as had been only the wives of one man, according
to the Apostle’s prescription, 1 Tim. v. 9. Which rule they
generally understood as a prohibition of electing any to be
deaconesses, who had been twice married, though lawfully and
successively, to two husbands, one after another. In this sense
Tertullian says°, the Apostle requires them to be ‘ Univiree,’
the wives of one man; which Epiphanius? calls ynoeboacar
amo wovoyautac, widows that have been but once married. So
the author of the Constitutions, and Justinian’s Novels4, which
have been cited before.
But Theodoret gives a different sense of the apostle’s words :
for he supposes the Apostle not to forbid the choosing of
widows that had been twice married, but only sucht as had
married again after they had divorced themselves from a former
husband ; which was such a scandalous act, as justly excluded
them from the Church’s service. And this sense is embraced
as the most probable and rational by the learned Justelluss,
Dr. Hammond *, Suicerus ", and several others ; of which I shall
have occasion to give a further account, when I come to speak
of that apostolical rule as it concerned all the clergy. Thus
© Tertull. ad Uxor. lib. i. ¢. vii. Viduam adlegi in ordinationem nisi univiram
non concedit. It. de Veland. Virg. c. ix. vide § iii. (e) p. 324.
P Epiph. Exposit. Fid. n. xxi. (Colon. 1682. vol. i. p. 1104. B5.) Ataxkémooat
kabiorayra: sig UmNpEciay yuvatKdy povoy, dua THY cELVorNTa; av yoEia
KaTaorain, NovTpov eEveka, 7) émioxibewo owpmdTwy Kai avTa O& povdyapor
éyKparevoauevar 7) XNOEVTATaL ATO povoyapiac, } dETapOEvor odoaL.
4 Justin. Novell. vi. c. vi. See note (b) p. 323. Constit. Apost. lib. vi.
c. Xvi. citat. § ii. note (a) ibid.
¥ Theod. Com. 1 Tim. v. 9. (Schulze, Hale, vol. iii. p. 664.) Teyovvia
évocg avdpog yurh’ Kai tvrevOey SHov, we ob THy Svyaptay «Bade, addr
TO ouwppovuc tv yaup Bivvy vopoberet? 08 yao avw Toy SebTEpoy ydpov
vomoUETHTaC, CwpaTiKc aTodavoa Ospareiag EKwrAUCGE TIYV CsuTépote dpdr-
cacay yao b¢ ye TO ayabby rotiy rede TavTac Srayopede capac.
$ Justel. Not. ad Canon. I. Concil. Laod. tom. i. p. 83. b. 84. a. b. 85. a.
t Hammond, Annot. in 1 Tim. iii. 2.
* Suicer. Thes. tom. i. p. 899, ad locum Theodoreti not. (r) allegatum, hee
habet: To, cwdpdvwe év ydpy Biwvy, opponitur ei, quando uxor a marito
divertit, et alii nubit, adeoque Siyapog fit.
Cu. XXII. § 6. CHRISTIAN CHURCH. 327
much will suffice to be spoken at present concerning the quali-
fications of deaconesses before they were ordained.
Secr. VI.— Whether Deaconesses were anciently ordained by
imposition of hands.
The next inquiry is concerning their ordination itself; whether
it was always performed by imposition of hands? And here
learned men are very much divided in their sentiments. Baro-
nius’ thinks they had no imposition of hands at the time of
the Council of Nice: and he grounds his assertion upon one
of the canons of that council, which, as he expounds it, denies
that deaconesses were ordained by imposition of hands, and
therefore makes no other account of them than as mere lay
persons. Valesius* gives the same exposition of the canon ;
though he owns that Balsamon and Zonaras, the ancient
expositors, were of a contrary judgment, viz., that the canon
speaks not of the deaconesses of the Church, but of such as
returned to the Catholic Church from the Paulianists or Samo-
satenian heretics, among whom they had received no imposition
of hands, and therefore were to be treated as mere laics. And
in this sense Suicerus ¥, and Albaspinus (or -ceus”), Christianus
v Baron. an. xxxiv. n. eclxxxiii. (Antverp. 1612. vol. i. p. 237. C.) Quan-
tumlibet preedicta diaconissee curarent, non tamen erant ejusmodi, ut sicut
diaconi, manus impositionem acciperent, vel aliquo sacramento initiatee essent :
nam sacrosancta Niczena Synodus ea ex causa easdem inter laicas adnumerat.
It. Cabassut. Notit. Concil. ¢. lvi. p. 342.
* Vales. Not. in Sozom. lib. viii. c. ix. (p. 129. B 14.) Apud antiquos alius
mos fuit, ut docet canon xix. Concilii Niceeni. In quo sancti patres generaliter
pronuntiant, diaconissas manus impositionem non habere, easque inter laicos
esse numerandas. Quamquam Zonaras et Balsamo canonem illum Concilil
Niczeni non generaliter de omnibus diaconissis, sed tantum de diaconissis Pauli-
anistarum, que ad catholicam ecclesiam redirent, intelligendum putarunt. Sed
verba ipsa canonis illius abunde eos refutant, ete.
y Suicer. Thes. tom. i. p. 867. n. v. tot.
z Albaspin. Not. in can. xix. Conc. Niczeni (tom. ii. Coneil. p. 83. D 14.)
Cum Synodus quasdam, que minus recte et extra ordinem institute essent,
inter laicos deputandas esse censet; subintelligendum profecto relinquit,
quasdam fuisse, qui rite et ordine consecratee essent. Denique quid toto
canone statuitur? quid preecipitur? que est ejus sententia? si ab heeresi
redeuntes diaconissas, eumdem jubet apud orthodoxos honoris locum retinere,
quem inter hzereticos obtinuerant, nonne sequitur quasdam fuisse, quze initiatee
et consecratze essent ?—— Lupus, tom. i. Schol. in eamd. Can.—— Fabrot. Not.
328 THE ANTIQUITIES OF THE Boox II.
Lupus, Fabrotus, and other modern critics and expositors of
the canon, explain it also. To make the reader himself judge
in the matter, I must here recite the words of the canon, which
are these: “‘ Concerning the Paulianists which return to the
Catholic Church, it is decreed, that they shall be by all means
re-baptized. And if any of them were heretofore reckoned
among the clergy, if they appear to be blameless, and without
rebuke, let them be first baptized, and then ordained by the
bishop of the Catholic Church : but if upon examination they
be found unfit, let them be deposed. The same rule shall
be observed concerning deaconesses, and all others who are
reckoned among their clergy. And we particularly take notice
of deaconesses*, which appear in that habit or dignity, that
having never had any imposition of hands, they are to be
reckoned only among the laity.” These last words about dea-
conesses seem to refer to what goes before; and then they
must be interpreted of deaconesses among the Paulianists,
who took upon them the habit of deaconesses without any con-
secration. Or if we understand them as spoken of deaconesses
already in the Church, they may mean that there were some
deaconesses which had crept into the office without imposition
of hands; and such the council accounts no more than lay
persons. That which will incline a man to interpret this
ad Balsam. Collect. Constitut. p. 1417. Videamus obiter, an diaconissze inter
laicos censerentur: et in ea quidem sententia sunt viri docti, quibus erroris
fundus est canon xix. Cone. Niezni. . . De sententia canonis videamus. Certe
nec ipse Zonaras nec quidam recentiores videntur eum percepisse. Hoe igitur
constitutum est in dicto canone, ut diaconissze, quee ab heeresi Paulianorum ad
ecclesiam redierint, rebaptizentur, et iis quee in eodem habitu esse noscuntur,
quod nimirum non habeant manus impositionem, adeo ut omnino inter laicos
deputentur, manus imponantur, anno 40—, si inveniantur idoneze, alioquin
manus non imponantur.
@ Cone. Niczen. ¢. xix. (Labbe, vol. ii. p. 38.) epi rév Maviianordvrov,
sita mpocpuysvTwy TH KaBoucy ékedyoia, Sooe ExréOetTar avuBanri<ecOa
avrove tZamavrog: si O& TivEec bv Tp TapedndvOdre xpdvp év TH KANpy
éEnracOncay, ei piv dpeumror wai averidnrro pavetey, avaBarriobiyTec
XElpoToveicOwoay wd rot THE KaBoduKHC exkAnoiac émiokdzrov’ Et O& 4) ava-
Kploie aveTiTnoEioug abrove Ebpioxot, KaOaupeicOar abrovc TpoonKEel’ WoavTwc
Of Kai epi THY dtaxkomocdy, Kat bAwWe mEpt THY ty TY Kavor é€eralopévor,
0 avToc TiToc apuist bic? a uid éuvynoOnpey O& Otakomocoy Tay iv TH
oxnpate é€eracbacwy, érei pndd xeipoVeciay riva éxouow, wore tEaTavToc
év rotc Aaixoig avrag tterdZecOar.
Cu. XXII. § 6. CHRISTIAN CHURCH. gag
canon to some such sense as this, is, that all other councils
and writers speak of ordaining deaconesses by imposition of
hands. Valesius himself owns that it was so in the time of
the Council of Chalcedon; for in one of the canons of that
council” their ordination is expressly called both yeporovia
and yepobeota, ordination by imposition of hands. And the
author of the Constitutions*, speaking of their ordination,
requires the bishop to use imposition of hands, with a form of
prayer, which is there recited. And thus it was both in the
Greek and Latin Church, so long as the order itself continued
to be in use. The Council of Trullo, an. 692, speaks of their
ordination in two canons, under the name of yeporovia. And
Sozomen® uses the same word in speaking of the ordination of
Olympias. And though there be not so many examples of
this practice to be met with in the Latin Church, because the
order was there much sooner laid aside; yet Cotelerius’ has
furnished us with some out of Fortunatus and the Council of
Worms, both which expressly say the ordination of deaconesses
was performed by imposition of hands. In the Council of
Worms, the fifteenth canon of the Council of Chalcedon is
repeated. And Fortunatus’ words are, ‘‘ Manu superposita
consecravit diaconam£,” speaking of one whom Medardus, the
bishop, consecrated a deaconess, by laying his hands upon her.
> Cone. Chaleed. c. xv. (Labbe, vol. iv. p. 763.) Ataxéricoay pr) yetporo-
veioGar yuvaika, mpd éT@Y TECoapdKoYTAa, Kai Ta’THY pETAa aKoLBovE JoKt-
praciac’ et 0& ye Oséapevn TiV xELVoEciay, Kai YOdvoY TLVa Tapapsivaca TY
Agtroupyia, éauTny ériop yay, bBpicaca THY Tov Os0d yYapLY, 7 ToLAadTH
avabepariZioOw pera Tov adr ovvaplEvToc.
© Constit. Apost. lib. viii. c. xix. (Labbe, vol. i. p. 490.) TTepi O& dtako-
vicone Bapforopatog dvatdcoopar w émioxore, émiOnosg adTy Tac xEipac,
TapeoT@Tog Tov mpEcBuTEplov, Kat THY OiaKdvwY, Kai TOY CLaKovioo@yY, Kai
pic’ O Oedc, K. T.X.
4 Concil. Trull. c. xiv. (Labbe, vol. vi. p. 1150.) Mare diacdvisca mpd rev
p xpovwv yswooroveicoOw.—Ibid. can. xl. Ot tepoi Kavdveg TecoapdKovTa éTwy
THY CLakoviccay xELpoToVEicPat TapadedwKact.
€ Sozom. lib. viii. e. ix. vide § iv. not. (n) p. 325.
f Coteler. (vol. i. p. 407.) Not. in Constit. Apostol. lib. viii. c. xix. ad verba:
"ErOnoeic airy Tag xeipac.] Frequentissime Greci, rarissime Latini. Preeter
Wormatienses patres ex Concilio Chalcedonensi, Fortunatus in vita Radegundis,
‘manu superposita consecravit diaconam’ Medardus episcopus.
Wormatiens. c. 1xxiii. ex Concil. Chaleed. c. xv.
& Fortun. Vit. Radegund. ap. Surium Aug. xiii.
Concil.
330 THE ANTIQUITIES OF THE Boox II.
All which shows that it was the constant practice of the
Church to ordain deaconesses by imposition of hands: and that
makes it very probable that the Nicene canon is to be under-
stood in that sense which is most agreeable to the Church’s
practice.
But the learned Justellus® still raises another scruple about
their ordination: he thinks this imposition of hands was not
properly an ordination, but only a benediction: for he distin-
guishes betwixt those two things, and says, ‘ every solemn im-
position of hands is not an ordination;’ which is very true; for
then the imposition of hands upon the catechumens, or upon
the baptized in confirmation, or upon the penitents in order to
reconcile them, or upon the sick in order to their cure, or
upon any persons whatsoever to give them a common bene-
diction, would be an ordination: but then that learned person
seems not to have considered, that the imposition of hands
upon the deaconesses was something more than all these; for
it was a consecration of them to a certain office in the Church:
which sort of imposition of hands, joined with a prayer of
benediction for grace to discharge that office aright, is what the
Church has always meant and called particularly by the name
of Ordination.
Sect. VII.—Wot consecrated to any office of the priesthood.
Yet we are not to imagine that this consecration gave them
any power to execute any part of the sacerdotal office, or do
the duties of the sacred function. Women were always for-
bidden to perform any such offices as those. Therefore the
author of the Constitutions calls it a heathenish practice to
ordain women-priests, igpefac yerporovety: for the Christian
law‘ allowed no such custom. Some heretics, indeed, as Ter-
h Justell. Bibl. Jur. Canon. tom. i. p. 75. Not. in Cone. Nic. c. xix. Duplex
olim fuit yepoGecia, evNoyiac videlicet et yeporoviac, ut ait Thrasius Patriarcha
CP. (Act. i. Concil. Nic. ii. tom, iii. Concil.): nee yergo8ecia semper fuit conse-
crationis symbolum, sed et orationis super hominem cui manus imponebantur.
Impositionis manuum, quze ad ordinationem episcoporum et presbyterorum
pertinet, meminit Paulus, 1 Tim. iv. 14. c. v. 22. . . Impositio vero manuum.
benedictionis adhiberi fuit solita, ut diximus, lapsis peenitentibus, et redeuntibus
ab heereticis ad veram ecclesiam.
i Constit. Apost. lib. il. c. ix. (Labbe, vol. i. p. 315. C 5.) Ei 6& év rot¢g mpo-
Cu. XXII. § 7. CHRISTIAN CHURCH. 331
tullian* observes, allowed women to teach, and exorcise, and
administer baptism; but all this, he says, was against the
rule! of the Apostle. Epiphanius brings the charge particu-
larly against the Pepuzians, which were a branch of the Mon-
tanists, that they™ made women-bishops and women-presby-
ters, abusing that passage of the Apostle, “‘In Christ Jesus
there is neither male nor female,” to put some colour upon
their practice. He charges it also upon the Collyridians”, that
they did fcpovpyeiv dua yuvakev, use women to sacrifice to
the Virgin Mary. Where it is observed that the charge is
double, 1. That they gave divine worship to the Holy Virgin ;
and 2. That they used women-priests in their service. Against
these he has a particular dissertation, wherein he shows at
large, that no woman, from the foundation of the world, was
ever ordained to offer sacrifice, or perform any solemn service
of the Church®: which if it had been allowed to any, would
LaBotor OwWaoxsy avraig ovx émerpibapev, THe teparetoa Tavita Tapa
obow Tie cvyxwpncer; TOTO yao Tig THY ‘EAAHVwWY AOEdTNTOSG TO ayvonua,
Ondeiarc Oeaic tepeiac xerporovety.
k Tertull. de Preescript. c. xli. (Paris. 1665. p. 217.) Ips mulieres
heereticee quam procaces! que audeant docere, contendere, exorcismos agere,
curationes repromittere, forsitan et tinguere.
1 Td. ¢. xvii. de Baptismo (p. 231. B.): Petulantia mulieris, quae usurpavit
docere, utique non etiam tinguendi jus sibi pariet: nisi si quee nova bestia
evenerit similis pristinze : ut quemadmodum illa baptismum auferebat, ita aliqua
per se eum conferat. Quod si que Paulo perperam adseripta sunt, ad licen-
tiam mulierum docendi tinguendique defendunt ; sciant in Asia presbyterum,
qui eam scripturam construxit, quasi titulo Pauli de suo cumulans, convictum
atque confessum id se amore Pauli fecisse, loco decessisse. Quam enim fidei
proximum videretur, ut is docendi et tinguendi daret feminze potestatem, qui
ne discere quidem constanter mulieri permisit ? Taceant, inquit, et domi maritos
suos consulant.
m Epiphan. Heeres. Ixix. Pepuzian. n. ii. "Ewiocowor wap’ avroig yuvatxes
kal mosoBirepor yuvaiKec.
n Jd. Heeres. Ixxxix. Antidicomarianit. n. xxiii. (Colon. 1682. vol.i. p. 1054,
last line.) Kai ig bvopa Tig ayiag tapPévov Umip TO pérpoy Ti meipacbat
dOepiry Kai Bracdhpyp imuxyetpeiy Todypari, Kal cig dvopa avbTic lepoupyety
did yuvatKkor.
o Id. Heeres, Ixxix. Collyrid. n. iii, (ibid. p. 1059.) Ei tsparevery yuvaixec
GE@ To0GETAoCOVTO, } KaVvoVUKOY TL épyaZecOat Ev ExkAnoig, e0ex paddXov adTnv
rv Mapiav isparsiay éruredicar ty cawy dtaOHncy Tv KaTagwOeioav tv
cédrrotc idiowg brods~acOar Tov TapPBaciéa Ody Erovparioy, Yidy Tov OEov . .
GX’ obk evdoKnaer.
ie yd THE ANTIQUITIES OF THE Boox II.
certainly have been granted to the Virgin Mary herself, who
was so highly favoured of God. But neither she nor any other
woman had ever the priest’s office committed to them. There
is, indeed, says he, an order of deaconesses in the Church : but
their business? is not to sacrifice, or perform any part of the
sacerdotal office, or any of the sacred mysteries, but to be
a decent help to the female sex in the time of their baptism,
sickness, affliction, or the like: and therefore he denies that
the Church made them either presbyteresses or priestesses,
n mpeo[suteoloac, 7 tepisoac. Where the reader is to observe,
that Epiphanius? puts a distinction betwixt the names mpeof30-
tioac and mpecf3urepioac, because the former only denotes
elderly women, such as the deaconesses commonly were ; but
the latter he uses to signify persons ordained to the office of
presbyters or priests, which he absolutely denies any women in
the Christian Church to be.
Sect. VIII.—Their offices, 1. To assist at the Baptism of
Women.
And from hence it is plain the offices of the deaconesses
were only to perform some inferior services of the Church,
and those chiefly relating to the women, for whose sake they
were ordained. One part of their office was to assist the
minister at the baptizing of women, where for decency’s sake
they were employed to divest them, (the custom then being to
baptize all adult persons by immersion,) and so to order the
matter that the whole ceremony might be performed with all
the decency becoming so sacred an action. This is evident
from Kpiphanius both in the forecited passage and other
places*. And it is taken notice of also by Justinian? and the
P Id. ibid. (p. 1060. C3.) Kai ore pév dtacomooév raypa oriv tic rHv
éxcAnotav, aX’ obyi eic TO leparedery, obdE TL EmtyELpEiY EmiTpéTELY, EVEKEV
O& oEmvorntog TOU yuvatKsiov yévouc, 7 Ot Woayv ouTpOV, 7} émtoKeWewe
waOouc, 7 movov, Kat OTE yupywOsin cHpa yuvaiov, iva ph b7d avdpwy
tepoupyovvTwy Oeabein, AAN vrd THe Staxovotone.
4 Epiph. ibid. n. iv. (p. 1060.) Xnpac re wrdpmace, cai TrovTwy Tag ert
ypaortpac mpecBitioac, obdapov dt moecBuTEpidac, 7 tepicoacg mpocéTazeEr.
a Epiph. Exposit. Fid. n. xxi. vide § v. not. (p) pag. 326.
b Justin. Novell. vi. c. vi. (Amstel. 1663. p. 14.) “Ei roy tepay mapievar
Cvakoviay, Kai Tole TE TOOGKUYYHTOIC UmNpETELCOAL BanTiopact, ToI¢ TE addotC
Cu. XXII. § 9. CHRISTIAN CHURCH. $33
author’ of the Constitutions, who adds, that ‘ the deaconesses
were used to anoint the women in baptism with the holy oil ;’
as the custom of the Greek Church then was, not only for the
bishops, presbyters, and deacons, but also for the deaconesses
to use this ceremony of unction before baptism; of which
Cotelerius, in his notes*, gives several instances out of the
ancient writers, but these belong to another place.
Secr. 1X.—2. To be a sort of private Catechists to the Women-
Catechumens.
2. Another part of their office was to be a sort of private
eatechists to the women-catechumens, who were preparing for
baptism. For though they were not allowed to teach pub-
licly in the Church, yet they might privately instruct and teach
those how to make the proper answers that were required of
all persons at their baptism. The author of the short notes
on the epistles under the name of St. Jerome’, calls this,
‘private ministry of the word,’ which the deaconesses per-
formed in the Eastern Churches in his time. And it was
so usual and ordinary a part of their office in the African
Churches, that the fathers of the fourth Council of Carthage‘
mapsivar Tole aToppHrotc, dep év Toig ceBacpiwTarorc pvornoto Ov avTe@y
eiw0e moarrecOa.
© Constit. Apost. lib. iii, ¢. xv. Ilo@rov piv tv r@ gwriZecOat yuvatkac, o
dudkovoc xpios piv povoy TO pétwrov adtp TY ayip tdaiy’ Kai per adrov
4) Cudkovog adeiber adrac. (vol. i. p. 322. B 6.)
4 Coteler. in loc. (i. 287.) Hoe etiam loco ad baptizandas feminas adhibentur
diaconissee, ut eas inungant, neve a viris adspiciantur nud. Et quidem quod
spectat ad unctionem, illustre habemus in Joannis Moschi Prato Spiritual, e. ii.
exemplum, de Conone presbytero, cui in ccenobio ibi memorato baptismum
accedentibus conferre demandatum fuerat. Adroc dé Eypuev kai {Bamricey Tove
iri Tovro mapayevouévouc’ Kal’ Ott ody ExpLeY yuvatka, ioxavdadiZero. “Ev
pia odv HAVey kbp Mepoia, emi rd BarricOhvar Av O& ebedyg Tavu woaia,
ore pa) OuvnOivar Tov rpecBiTEpoy adrijy xpiom TY ayip eaiw" Kai Ton-
cdone abrig Sbo xpéoac, Heovoey apyterioxoroce Iérpoc, é£emAadyn emt TH
yeyovdrt, kai HOEHoEY adopioat didkovoy yuvaika imi TH abr adda TovTO
ob« éoinoey, Out 7O pu) emdéyecPae Tov rorov. Ambrosius Camaldulensis
vertit, ‘ne contra canones fecisse videretur,’ quia male legebat rUToY, quem-
admodum pro yeyovdrt, yépovTt.
e Hieron. Com. in Rom. xvi. 1. (Venet. Vallars. vol. xi. p. 215. C 5.) Sicut
etiam nunc in Orientalibus diaconissee in suo sexu ministrare videntur in bap-
tismo, sive in ministerio verbi, quia privatim docuisse feminas invenimus, etc.
f Cone. Carth. IV. ¢. xii. (Labbe, vol. ii. Cone. p. 1201.) Viduee, vel sancti-
334: THE ANTIQUITIES OF THE Boox I.
require it as a necessary qualification in deaconesses when
they are ordained, that they shall be persons of such good
understanding as to be able to instruct the ignorant and rustic
women, how to make responses to the interrogatories which
the minister puts to them in baptism, and how they were to
order their conversation afterward.
Sect. X.—3. To visit and attend Women that were sick and in
distress.
3. Another part of their employment was to visit and attend
women that were sick: which is noted by Epiphanius® and
the author of the Constitutions", who says they were employed
likewise in delivering the bishop’s messages and directions to
women that were in health, whom the deacons could not visit
because of unbelievers: that is, because of the scandal and
reproach which the heathens were ready to cast upon them.
Sect. XI.—4. To minister to the Martyrs and Confessors in
prison.
4. In times of danger and persecution they were employed
in ministering to the martyrs in prison, because they could
more easily gain access to them, and go with less suspicion,
and less danger and hazard of their lives from the heathen,
than the deacons or any other ministers of the Church could
do. Cotelerius! and Gothofred collect this from some passages
moniales, quze ad ministerium baptizandarum mulierum eliguntur, tam instruct
sint ad officium, ut possint apto et sano sermone docere imperitas et rusticas
mulieres, tempore quo baptizandze sunt, qualiter baptizatori interrogatee respon-
deant, et qualiter, accepto baptismate, vivant.
8 Epiph. Heer. lxxix. n. iii. vide § vii. not. (0) p. 331. Exposit. Fid. n. xxi.
vide § v. not. (p) p. 326.
h Constitut. Apost. lib. iii. ec. xv. (Labbe, vol. i. p. 322. B.) Tpoxeiprcar 68
Kai Ouakovoy misTHy Kai ayiay sig Tag THY yuvaKdy ianpEeciag Fore yap
OmoTay Ey TLoLY OlKialc dvdpa CLaKkovoy yuvattiv od Oivara Téprey Oia Tode
amioroucg* amooreNsic ody yuvaica Ovdkovoy Sia tag roy daidrdwy dravoiac.—
Cap. xix. “H yvvi) rac yuvaicac orovddZovca Oeparetey. Hieron. Ep. ii.
ad Nepot. Multas anus alit ecclesia, quee officium eegrotanti preestant, ete.
1 Coteler. Not. in lib. iii. ec. xv. Denique ad diaconas pertinuisse puto, visita-
tionem carcere detentorum, nec non collectionem pecunize ad liberandos eos.
Id sane innuunt Lucianus et Libanius, ete. vide seqq. not. (k) et (1).
Gothofred. Comment. in Codie. Theodos, lib. xvi. tit. ii. leg. xxvii. tom. vi. p. 61.
Cu, XXII. § 12. CHRISTIAN CHURCH. 335
in Lucian and Libanius, which seem plainly to refer to this
part of the deaconesses’ ministry. For Lucian, im one of his
dialogues, speaking of Peregrine the philosopher, how he was
caressed by the Christians whilst he was in prison for the
profession of their religion, says, ‘‘ In the morning one might
observe the old women, the widows, waiting at the prison gate
with some of the orphan children*:” where by the widows he
doubtless means the deaconesses of the Christians. And there
is little question but Libanius! means the same, when he says,
that ‘‘the mother or mistress of the old women, when she finds
any one bound in prison, runs about, and begs and makes
a collection for him.” This plainly refers to the great charity
and liberality of the Christians towards their martyrs, which
was collected and sent to them by the hand of these dea-
conesses.
Secr. XII.—5. To attend the Women’s Gate in the Church.
5. In the Greek Churches the deaconesses had also the
charge of the doors of the Church: which part of their office
is mentioned by the author™ of the Constitutions, and the
author under the name of Ignatius”, who styles them ¢pouvpove
Tw@v aylwy mtvAwvwv, the keepers of the holy gates. But
probably this was only in such Churches as made a distinction
betwixt the men’s gate and the women’s gate: for Bishop
k Lucian. Peregrin. (tom. iv. Opp. edit. Basil. 8. p. 176.) (Bipont. vol. viii.
p- 279.) Kai tw0ev piv ed0dc¢ ty dodv rapa Tp Ceopwrnoip mweptpevovTa
yoatdia, yipacg Twac, Kai madia dopavd. Conf: adh. 1. Coteler. ad Constit.
lib. iti. e¢. xv. (vol. i. p. 286.)
1 Liban. Orat. xvi. in Tisamenum, edit. Morell. p. 452. (ap. Coteler. tom. i. p. 287.)
Myripa Ot yoady, eimep ein Ty Sedepéivep, TAaAVWHEYHY ayEipEeLY Soov TEOTALI-
rovca Ovrynrar.—Item Orat. de Vinctis, cited by Gothofred. Tatra sirwy
akove’ vari ob Kadeic Cia réyv d& rHy (malim ita, addit Cotelerius, 1. c¢.
quam ut editum est, did rév derGy * per vinetos’) tudyvTwy yuvaixa Sevpo THY
iri griavOowriga piroTipovpévwy, cir’ abrijc mpdc Ta yovaTa TpooTECwWY
meiOerc moocaiTovoay aye Ti ool;
m Constit. Apost. lib. viii. ec. xxviii. Avakédvoca ove evdoyei* ANN oddE TE
Oy Towvow ot woecBUTEpoL, 7 ot OvaKovor, émiredet’ GAN 7H TOV HvAaTTELY
rac Oipac, K. Tr. X. (vol. i. p. 494. C 9.)
n Pseudo-Ignat. Ep. ad Antioch. n. xii. “Aomalopat rac ppovpod¢ Ter
ayiwy mui@vwVv, Tac iv Xoiorp dtakdvove.
336 THE ANTIQUITIES OF THE Boox Ile
Usher observes®, that no ancient writers beside these two make
any mention of this as part of the office of deaconesses: and:
in another place of the Constitutions? this distinction is plainly
expressed: ‘‘ Let the door-keepers stand at the gate of the
men ; and the deaconesses, at the gate of the women.”
Sect. XIII1.—6. To preside over the Widows, &c.
Lastly, they were to assign all women their places, and
regulate their behaviour in the Church4; to preside over the
rest of the widows'; whence in some canons they are styled
mpoxaOnuéva, governesses ; aS Balsamon and Zonaras note
upon the Couneil of Laodicea’: and if any woman had any
suit to prefer to a deacon or a bishop, a deaconess was to in-
troduce hert. These were the offices of the deaconesses in the
primitive Church, which I have been a little more particular in
describing, because they are not now so commonly known; the
order itself having been for some ages wholly laid aside.
Sect. XIV.—How long this order continued in the Church.
If it be inquired how long this order continued in the
Church, and what time it was totally abolished? I answer, it
was not laid aside every where at once, but continued in the
Greek Church longer than in the Latin, and in some of the
Latin Churches longer than in others. In the Greek Church
they continued to the time of Balsamon, that is, to the latter
end of the twelfth century: for he speaks of them" as then
° Usser. Dissertat. xvi. p. 224, apud Coteler. (fol. exv. edit. Oxon. 1644.)
Diaconissis portarum committit custodiam, quod veterum alius facit nullus ; ete.
P Constit. Apost. lib. ii. ¢. lvii. (p. 295. A 10.) =ErnKcérwoay oi piv rvdAwpoi
sic Tac Eiaddove THY AvdpHY, PurXaccoVTEG aiTac, at Oé dtdKkovol Eic Tag THY
yVvatkwrv.
q Ibid. lib. ii. ¢. lviii. (vol. i. p. 298. D 7.) Ei 0& rrwxdc, f ayevic, H Eévog
éméhOor, moeoBuTyc, % véog TH yeKia, Kai Tomocg ovX UTaNXEl, Kat TOUTOLWG
TOmoY Tose && OANC Tig Kapliag adTov 6 didkovoc..T@m 6é adr@ Totirw
Kai 9 OlaKovog Taig érepxopévate yuvaki mrwyaic, row wAovoiate.
t Thid. lib. iii. e. vii.
* Cone. Laodic. xi. (tom. i. p. 1497.) Tlepi rod, pn deivy rade Neyopévac
mpecBuTiWac, rot mpoKaOnpévac, év éxkAynoig KabicracOa.
t Constitut. lib. ii. ¢. xxvi. (Labbe, vol. i. p. 269. C2.) “Avev rij¢ dtakévou
PNCEMIA TOOTITW yuYy TH Oiakdvy, H TH éttoKdT YH.
« Balsam. Resp. ad Interrog. Marci, ¢. xxxv. ap. Leunclay. Jur. Gr. Rom.
Cu. XXII. § 14. CHRISTIAN CHURCH. 337
ministering in the Church of Constantinople : though it appears
from some other passages of the same author, that in other
Churches they were generally laid aside*. In the Latin Church,
there were some decrees made against their ordination long
before. For the first Council of Orange’, an. 441, forbids any
more deaconesses to be ordained. And the Council of Epone’,
an. 517, has a canon to the same purpose, wholly abrogating
their consecration. Not long after which, the second Council
of Orleans, an. 533, renewed the decree* against them. And
before any of these, the Council of Laodicea, in the Eastern
Church, had forbidden them, under the name of ancjent. widows
or governesses, decreeing” that no such for the future should
be constituted in the Church. But these decrees had no
effect at all in the East; nor did they universally take effect
in the West till many ages after. The author, indeed, under
the name of St. Ambrose, would lead an unwary reader into a
great mistake: for he makes as if the order of deaconesses
was no where used® but among the Montanists; ignorantly
tom. i. p. 381. Wada woré kai raypara dvaxovisoGy Totg Kavoot ETEYLYWOKETO,
kai elyov Kai adrat Balpoy évy TH Bhpare OF THY empnvwy KaKkwore THY
imnoesiay rabrhny x Tov Osiov Kai ayiov Bhnuarog amekevwoe* mapa O& TH
aywrary txednoia rod Opdvov THv Kwyoraytworohiréy OtaKkdyvicoat 7p0-
xepiZovrar play piv petovoiay pu) Exovom év TY BHpyart, éxkAnovaZoveat
d& ra Todd, Kal THY yuvatkwririy EKKANoLacTLKHE Ovopobpevat.
x Td. Comment. in Concil. Chalced. ¢. xv. Ta rod mapdvtog Kkavévog mavTn
icyddacev* dvaxdvicoa yap onpepoy od xXEtpoTovEiTaL, KAY KaTAaXONTTIKWS
rivic TOY aoKnToLWy Otakdviooar Néywyrat.
y Concil. Arausice. I. ce. xxvi. (Labbe, vol. iii, Cone. p. 1451.) Diaconze
omnimodis non ordinandee.
z Cone. Epaonens. ¢. xxi. (Labbe, vol. iv. Cone. p. 1578.) Viduarum conse-
crationem, quas diaconas vocitant, ab omni regione nostra penitus abrogamus.
a Cone. Aurel, II. ¢. xviii. (Labbe, vol. iv. p. 1782.) Placuit, ut nulli post-
modum feminze diaconalis benedictio pro conditionis hujus fragilitate credatur,
b Concil. Laodicen. e. xi. vide § xiii. not. (s) p. antec.
© Ambros. Com. in 1 Tim. iii. 11. (Paris. 1642. vol. iii. p. 578. B.) Cata-
phrygee erroris occasionem captantes, propter quod post diaconos mulieres
alloquitur, etiam ipsas diaconas ordinari debere vana preesumtione defendunt,
cum sciant apostolos septem diaconos elegisse. Numquid nulla mulier tune
idonea inventa est, cum inter undecim apostolos sanctas mulieres fuisse lega-
mus? sed ut heeretici animum suum verbis, non sensu legis abstruere videantur,
apostoli verbis contra sensum innituntur apostoli, ut cum ille mulierem in
ecclesia in silentio esse debere preecipiat, illi e contra etiam auctoritatem in
ecclesia vindicent ministerii.
VOL. I. Z
338 THE ANTIQUITIES OF THE _ Boox II.
confounding the presbyteresses of the Montanists with the
deaconesses of the Church. And the author under the name
of St. Jerome is not so much more to be regarded, when he
seems to intimate that, in his time, the order of deaconesses
was wholly laid aside in the West, and only retained in the
Oriental Churches*. For I have already showed (Sect. VI.)
from Venantius Fortunatus, who lived an. 560, and the
Council of Worms, which was held in the ninth century,—
that deaconesses were still retained in some parts of the
Western Church ; which may be evinced also from the Ordo
Romanus®’, and other rituals in use about that time, where
among other forms we meet with an ‘Ordo ad Diaconam
faciendam,” an order or form to consecrate a deaconess. But
in an age or two after, that is, in the tenth or eleventh century,
Bonaf thinks the whole order was quite extinct.
Sect. X V.—Another notion of the name Diaconissa, as it
signifies a Deacon's Wife.
Before I make an end of this subject, I cannot but acquaint
the reader, that there is another nection of the name Diaconissa,
sometimes to be met with in the writers of the middle ages of
the Church, who use it to signify not a deaconess, but a dea-
con’s wife, in the same sense as Presbytera signifies the wife
of a presbyter, and Episcopa the wife of a bishop. The
word Episcopa is thus used in the second Council of Tours,
where it is said, that if a bishop have not a wife, there shall no
train of women follow him’. So also the words Presbytera,
Diaconissa, and Subdiaconissa", for the wives of a presbyter,
a Hieron. Com. in Rom. xvi. 1. (Vallars. vol. ii. p. 215. C 4.) Sicut etiam
nune in Orientalibus diaconissze in suo sexu ministrare videntur in baptismo,
sive in ministerio verbi, quia privatim docuisse feminas invenimus, sicut Priscil-
lam, cujus vir Aquila vocabatur. Conf. id. 1 Tim. iii. 11.
€ Ordo Rom. p. 161, in Biblioth. Patr. tom. ix. Par. 1624.
f Bona, Rer. Liturgic. lib. i. c. xxv. n. xv. p. 287. (Antverp. 1677. p. 482.)
Ante annos fere sexcentos cessavit in Occidente earum ordinatio et ministe-
rium; in Oriente vero jam desierat, vivente Balsamone, ut ipse ait in notis ad
Concil. Chalced. ec. xv.
§ Concil. Turon. ii. ¢. xiii. (Labbe, vol. vy. Cone. p. 855.)
h [bid. c. xix. Si inventus fuerit presbyter cum sua presbytera, aut diaconus
cum sua diaconissa, aut subdiaconus cum sua subdiaconissa, annum integrum
excommunicatus habeatur. (p. 858. A 8.)
Cu. XXII. § 15. CHRISTIAN CHURCH. 339
a deacon, and a subdeacon, occur a little after in the same
council. And so in the Council of Auxerre! and some other
places. From which a learned and ingenious examiner® of
the Council of Trent concludes, that bishops in those times
were not as yet obliged by the law of celibacy not to cohabit
with their wives, in the Gallican Church. But I shall freely
own, I take this to be a mistake; for from the time of Pope
Siricius, the celibacy of the clergy began to be pressed in
the Western Church, and these very canons do enforce it:
therefore I lay no greater stress upon them than they will
bear. For as for the cause of the married clergy, it needs not
be defended by such arguments, having the rule and prac-
tice of the whole Catholic Church, for some of the purest ages,
to abet and support it:—of which I shall give a just account
hereafter, when I come to consider the general qualifications
that were necessarily required of the clergy of the primitive
Church; among which the vow of celibacy will be found to
have no place. What, therefore, these canons mean by
Episcopa and Presbytera, is no more than the wife of a bishop
or presbyter, which they had before they were ordained ; but
in those declining ages of the Church, were not allowed to
cohabit with them after ordination. This explication agrees
both with the scope of those canons and the practice of the
times they were made in. And we have no dispute with
Antonius Augustinus!, or any candid writer of the Romish
communion, who carry this notion no higher than the ages in
which it was broached: but when Baronius™ and others trans-
i Conceil. Antisiodorens. c. xxi. (Labbe, vol. v. p. 959.) Non licet presbytero,
post acceptam benedictionem, in uno lecto cum presbytera sua dormire, nee in
peccato carnali misceri, nec diacono, aut subdiacono.
k Gentillet. Exam. Concil. Trident. lib. iv. p. 259.
1 Anton. Aug. de Emendat. Gratiani, lib. i. dial. xx. p. 226.
m Baron. an. lviii. n. xviii. (Luce, vol. i. p. 497.) (Antverp. 1612. vol. i.
p. 524.) At illud, quod ad hee spectat, in primis dicendum est, conjugatos olim
ssepius eligi contigisse ; ea tamen lege, ut quantumlibet necessitate cogente ejus-
modi adsumerentur, consentiente primum uxore, sic electi desinerent prorsus
usu conjugii esse viri; atque adeo, ut si inventi essent liberis operam dare, redi-
gerentur in ordinem. Quod ita apostolica traditione receptum usuque probatum
erat, ut quantumlibet Jovinianus impurissimus esset, adfirmaret tamen hoc
ipsum : ad quem Hieronymus: ‘ Certe,’ inquit, ‘confiteris, non posse esse episco-
pum, qui in episcopatu filios faciat ; alioquin si deprehensus fuerit, non quasi vir
z2
340 THE ANTIQUITIES, &e. Cu. XXII. § 15.
fer it to the primitive ages, and make the practice of the
Western Church in the sixth age to be the practice of the
universal Church in all ages,—they manifestly prevaricate, and
put a fallacy upon their readers, which it may be sufficient to
have hinted here, and shall be more fully made out in its
proper place.
tenebitur, sed quasi adulter damnabitur.’? Adeo, inquam, alta radice fixa in
ecclesia erat continentia sacerdotum, ut eam convellere ipsi hzeretici despera-
rent: quippe qui non ignorarent, ab apostolis esse plantatam, ac felicissime
propagatam. Quod patres in Concilio secundo Carthaginensi ingenue sunt pro-
fessi, testantes id sanctos apostolos docuisse, et in ecclesia antiquitus ab omnibus
esse servatum: sicque interdum ad sacros ordines conjugati adsciscerentur, ut a
conjugii usu penitus temperarent.
THE DEDICATION.
TO THE
RIGHT HONOURABLE AND RIGHT REVEREND FATHER IN GOD,
JONATHAN,
LORD BISHOP OF WINCHESTER,
AND PRELATE OF THE MOST NOBLE ORDER OF THE GARTER.
My Loxp,
As the kind entertainment which your lordship and the
world have been pleased to give the first part of this work,
has encouraged me to go on, in hopes of doing public service
to the Church ; so the nature of the subject contained in this
second volume! being but a continuation of the former account
of the primitive clergy, obliges me again with all submission
to present this second part to your lordship, in hopes of no
less kind acceptance and approbation. The matters here
treated of are, many of them, things of the greatest importance,
which, when plainly set in order, and presented to public view,
may, perhaps, excite the zeal of many in the present age to
copy out those necessary duties, by the practice of which the
primitive Church attained to great perfection and glory; and,
as I may say, still provokes and calls us to the same attain-
ments, by so many excellent rules and noble examples. In
the fourth and sixth of these books, I have endeavoured to
1 The second volume of the original edition of the Origines Ecclesiasticc
commences with Book III.
342 DEDICATION TO
draw up something of the general character of the primitive
clergy, by showing what qualifications were required in them
before their ordination, and what sort of laws they were to be
governed by afterwards, respecting both their lives and labours,
in the continual exercise of the duties of their function.
Many of them, I. must own, have been very affecting to myself
in the consideration of them; and I was willing to hope they
might prove so to such others as would be at the pains to
read them: for here are both directions and provocations of
the best sort, to excite our industry and inflame our zeal, and
to make us eager and restless in copying out the pattern set
before us. If any shall think I have collected these things
together to reflect upon any persons in the present age, I shall
only say with one of the ancients’ in a like case, they mistake
my design, which was not to reproach any man’s person who
bears the sacred character of a priest, but to write what might
be for the public benefit of the Church. For, as when orators
and philosophers describe the qualities which are required to
make a complete orator or philosopher, they do no injury to
Demosthenes or Plato, but only describe things nakedly in
themselves, without any personal applications ;—so in the
description of a bishop or priest, and explication of ancient
rules, nothing more is intended but to propose a mirror of the
priesthood, in which it will be in every man’s power and con-
science to take a view of himself, so as either to grieve at the
sight of his own deformity, or rejoice when he beholds his own
beauty in the glass.
Nothing is here proposed but rules and examples of the
noblest virtues; probity and integrity of life; studies and
labours becoming the clerical function; piety and devotion in
1 Hieron. Ep. Ixxxiii. ad Ocean. (tom. ii. p. 323.) (Vallars. vol.i. p. 421. E 6.)
Ne quis me in sugillationem istius temporis sacerdotum scripsisse, quee seripsi,
existimet, sed in ecclesize utilitatem. Ut enim oratores et philosophi, deseri-
bentes qualem velint esse perfectum oratorem et philosophum, non faciunt
injuriam Demostheni et Platoni, sed res ipsas absque personis definiunt: sic in
descriptione episcopi, et in eorum expositione quee seripta sunt, quasi speculum
sacerdotii proponitur. Jai in potestate et conscientia singulorum est, quales se
ibi aspiciant : ut vel dolere ad deformitatem, vel gaudere ad pulchritudinem
possint.
THE BISHOP OF WINCHESTER. 343
our constant addresses to God; fidelity, diligence, and pru-
dence in preaching His word to men; carefulness and exact-
ness, joined with discretion and charity, in the administration
of public and private discipline; candour and ingenuity in
composing needless disputes among good men; and zeal in
opposing and confronting the powerful and wily designs of
heretics and wicked men; together with resolution and patience
in suffering persecutions, calumnies, and reproaches, both from
professed enemies and pretended friends ; with many other
instances of the like commendable virtues, which shined in the
lives, and adorned the profession, of the primitive clergy; whose
rules and actions, I almost promise myself, your lordship and
all good men will read with pleasure, because they will but see
their own beauty represented in the glass: and they that fall
short of the character here given, will find it a gentle admo-
nition and spur to set in order the things that are wanting in
their conduct, and to labour with more zeal to bring themselves
a little nearer to the primitive standard.
Your lordship is enabled, by your high station and calling,
to revive the exercise of ancient discipline among your clergy
in a more powerful way: and you have given us already some
convincing proofs, that it is your settled resolution and intention
soto do. As the thoughts of this is a real pleasure to the
diligent and virtuous, so it is to be hoped it will prove a just
terror to those of the contrary character ; and by introducing
a strict discipline among the clergy, make way for the easier
introduction of it among the laity also; the revival of which
has long been desired, though but slow steps are made toward
the restoration of it. In the mean time, it becomes every
man according to his ability, though in a lower station, to
contribute his endeavours toward the promoting these good
ends. To which purpose I have collected and digested these
observations upon the laws and discipline of the ancient clergy,
that such as are willing to be influenced by their practice may
have great and good examples set before them; whilst they
whom examples cannot move may be influenced another way,
by the authority which your lordship and others in the same
344, DEDICATION.
station are invested with, for the benefit and edification of the
Church ; the promoting of which is, and ever will be, the
hearty endeavour of him who iS,
My Lord,
Your Lordship’s most dutiful and obedient servant,
JosErpH BincHam.
BOOK III.
OF THE INFERIOR ORDERS OF THE CLERGY IN THE
PRIMITIVE CHURCH.
CHAPTER I.
OF THE FIRST ORIGINAL OF THE INFERIOR ORDERS, AND
THE NUMBER AND USE OF THEM: AND HOW THEY
DIFFERED FROM THE SUPERIOR ORDERS OF BISHOPS,
PRESBYTERS, AND DEACONS.
Secr. I.—The inferior orders not of Apostolical, but only
Ecclesiastical Institution, proved against Baronius and the
Council of Trent.
Having, in the last book, discoursed of the superior orders of
the clergy in the primitive Church, I come now to treat of
those which are commonly called the inferior orders. And
here our first inquiry must be concerning the original and
number of them. The two great oracles of the Romish
Church, Baronius? and the Council of Trent”, are very dog-
a Baron. an. xliv. n. xxviii. (Antverp. 1612. vol. i. p. 355.) Ignatius ejus-
modi numerat ecclesiasticos ordines et officia, sic scribens ad Antiochenos :
‘Saluto,’ inquit, ‘sanctum presbyterorum collegium, saluto sacros diaconos ;’
et paullo post: ‘Saluto hypodiaconos, lectores, cantores, janitores, laborantes,
exorcistas, confessores: saluto custodes sacrorum vestibulorum,’ etc. hzecque
omnia ministeria ex apostolica institutione fluxisse satis demonstrat, dum
superius eosdem Antiochenos alloquutus, heee ait: ‘ Pauli et Petri fuistis dis-
cipuli: ne perdatis depositum.’ Porro Ignatius inter illa non ordines tantum,
sed et officia queedam recensuit ecclesiastica, nempe cantorum et laborantium,
»b Concil. Trident. sess. xxiii. cap. ii. Ab ipso ecclesize initio, sequentium
ordinum nomina, atque uniuseujusque eorum propria ministeria, subdiaconi,
seilicet, acolythi, exorciste, lectoris, et ostiarii, in usu fuisse cognoscuntur.—It.
346 THE ANTIQUITIES OF THE Book III.
matical and positive in their assertions both about their rise
and number, that they are precisely five, viz. subdeacons,
acolythists, exorcists, readers, and door-keepers; and that they
are all of apostolical institution. And herein they are followed
not only by Bellarmine’, and the common writers of that side,
but also by Schelstrate4, a person who lived in greater light,
and might have seen through the mists that were cast before
the eyes of others. Cardinal Bona® distinguishes between
subdeacons and the rest. He fairly owns, that acolythists,
exorcists, readers, and door-keepers, are not of apostolical
institution, as the modern school-men pretend; but as to
subdeacons, he joins with them entirely, and says‘, that though
Catechism. ad parochos, tit. ‘de Sacramento Ordinis,’ p. 222. (p. 275. n. xxiv. edit.
Lugdun. an. 1682.) Docendum igitur erit, hosce omnes ordines septenario
numero contineri, semperque ita a catholica ecclesia traditum esse, quorum
nomina heee sunt, ostiarius, lector, exorcista, acolythus, subdiaconus, diaconus,
sacerdos.
¢ Bellarm. de Clericis, lib. i. ¢. xi. tot.
a Schelstrat. Concil. Antioch. Restitut. Dissert. iv. c. xvii. art. ii. p. 519, 520.
Joannes Morinus exercitatione xiv. acturus de minoribus ordinibus secundum
Grzecos capite 1, hune titulum preefigit : ‘ Demonstratur, ab annis milie supra
centum, nullam fuisse apud orientales trium minorum ordinum memoriam.
Immo, hoe silentium extendi posse ad tempora apostolis vicina.’ Per tres illos
ordines a Greecis sublatos intelligit ostiariorum, exorcistarum, et acolythorum.
‘Una,’ inquit, ‘est illis ordinatio nempe lectoris, et si quis curiosius agere velit,
duas illis tribuet, cantoris nimirum et lectoris jam citati.’? Hoc autem ut probet
extendi posse ad tempora apostolis vicina, producit liturgiam antiquam S.
Marco tributam, quze tres ordines minores omittit: ‘Memento etiam ubique
degentium orthodoxorum episcoporum, presbyterorum, diaconorum, subdiaco-
norum, lectorum, cantorum, monachorum, viduarum, laicorum.’? Canonem
item lxix. Apostolorum: ‘Si quis episcopus, aut presbyter, aut diaconus, aut
hypodiaconus, aut lector, aut cantor, sanctam quadragesimam non jejunarit, vel
quartam, vel parasceuen, deponitor.’ Constitutiones Clementis, lib. viii. cap.
xxxi., adferentes duntaxat gradus presbyterorum, diaconorum, hypodiaconorum,
lectorum, aut cantorum, et diaconissarum. Demum S. Ephrem Constantini
Magni temporibus, in sermone parzenetico de secundo Domini adventu : § Tune
clerici ab aliis dividentur clericis, episcopi ab episcopis, diaconi ab aliis dia-
conis, et subdiaconi, cantores, atque lectores, a se invicem.? Verum miror,
Joannem Morinum ex hisce testimoniis probare conatum, silentium trium ordi-
num extendi posse ad tempora apostolis vicina, ete. .
€ Bona, Rer. Liturg. lib. i. ¢. xxv. n. 17. (Antverp. 1677. p. 483.) Acolythos,
exorcistas, lectores, et ostiarios ; quos ab apostolis, vel ab immediatis eorum
successoribus institutos, doctores scholastici adserunt, sed non probant.
f Bona, ibid. n. 16. (p. 482.) Subdiaconorum licet expressa mentio in sacris
Cu. I. $1. CHRISTIAN CHURCH. 34:7
the Scripture makes no express mention of them, yet their
institution must be referred either to Christ, or at least to his
apostles. The French writers are not generally so tenacious
of this opinion, as having never sworn to receive the decrees
of the Tridentine fathers with an implicit faith; but many of
them ingenuously confess the rise of the inferior orders to be
owing only to ecclesiastical institution. Morinus® undertakes
to prove, that there was no such order as that of acolythists,
or exorcists, or door-keepers, among the Greeks in the age
next to the apostles; nor does Schelstrate disprove his argu-
ments, though he makes a show of refuting them. Duarenus"
says there were no such orders originally in the first and pri-
mitive Church. Cotelerius! confesses their original is involved
wholly in obscurity; that there is no mention made of any of
them in Ignatius, or any other ancient writer before Cyprian
and Tertullian. And therefore Habertus* is clearly of opinion
that it would be more advisable for their Church to expunge
all the inferior orders out of the number and catalogue of
sacraments, and refer them only to ecclesiastical institution,
as the ancient divines were used to do. By the ancient
divines he means the school-men, who were generally of this
opinion heretofore. For Peter Lombard, who is set at the
head of them, declares! that the primitive Church had no
orders below those of presbyters and deacons; nor did the
litteris non reperiatur, eorum tamen institutio vel ad Christum, ut recentiores
scholastici existimant, vel ad apostolos referenda est.
& Morin. de Ordinat. Exercitat. xiv. ¢. i. tot. p. 188—192. conf. not. (d).
h Duaren. de Minister. et Beneficiis Ecclesiast. lib. i. c. xiv. In veteri
ecclesia non erat hee munerum distinctio, quee postea in usum venit, ut alii
ostiarii dicerentur, alii lectores, exorcistee, aut acolythi ; sed diaconorum hypo-
diaconorumque munere conjuncta erant heec omnia.
i Coteler. not. in Constitut. Apost. lib. ii. ¢. xxv. (vol. i. p. 258.) Quo post
apostolos tempore minores ordines, diaconatu inferiores, coeperint in ecclesia
instituti, adeo obscuritate involvitur, ut nulla possit certa conjectura deprehendi
atque explicari.
k Habert. Archieratic. part. v. observat. i. p. 48. Consultius, meo quidem
judicio, ordines hierarchicis inferiores, ipsumque adeo hypodiaconi, et a sacra-
mentorum usu expungere, et ad institutionem duntaxat ecclesiasticam cum anti-
quis theologis referre.
1 Lombard. Sent. lib. iv. distinct. xxiv. p. 348. Hos solos primitiva ecclesia
legitur habuisse, et de his solis preeceptum apostoli habemus. Subdiaconos vero
et acolythos, procedente tempore, ecclesia sibi constituit.
348 THE ANTIQUITIES OF THE Boox III.
apostle give command about any other: but the Chureh, in
succeeding ages, instituted subdeacons and acolythists herself.
And this is the opinion of Aguinas™, and Amalarius Fortu-
natus", and many others. Schelstrate himself owns®, that it
was the opinion of two popes, Urban I]. and Innocent III.,
that the order of subdeacons was not reckoned among the
sacred orders of the primitive Church: it was indeed an in-
ferior order in the third century, but not dignified with the
title of a sacred or superior order till the twelfth age of the
Church; when, as Menardus informs us out of a MS. book
of Petrus Cantor’, a writer of that age, it was then but just
newly dignified with that character: that is, im an age when
m Aquin. Supplem. part. iii, queest. xxxvii. art. ii. resp. ad 2dum. In pri-
mitiva ecclesia, propter paucitatem ministrorum, omnia inferiora ministeria diaco-
nibus committebantur, ut patet per Dionysium, cap. iii. Eccles. Hierarchize, ubi
dicit : ‘ Ministrorum alii stant ad portas clausas ; alii aliud proprii ordinis ope-
rantur ; alii autem sacerdotibus proponunt super altare sacrum panem et bene-
dictionis calicem.’? Nihilominus erant omnes preedictze potestates, sed implicite,
in una diaconi potestate. Sed postea ampliatus est cultus divinus; et ecclesia
quod implicite habebat in uno ordine, explicite tradidit in diversis.
n Amalar. de Offic. Eccles. lib. ii. e. vi. (tom. vi. Biblioth. SS. Patr. p. 933.)
Notandum est, eos ordines, qui potissimum necessarii sunt in ecclesia, apostolum
Paulum denominasse et eorum mores depinxisse, sine quibus non potest rite
immolatio altaris celebrari, scilicet, sine sacerdote et diacono. Ut sine retracta-
tione sacerdos vigilet circa hostias, necessarius est diaconus ad ministranda ea
quze necessaria sunt sacerdoti: cteri ordines his adjecti sunt. Crescente
ecclesia, crevit officium ecclesiasticum : ut multitudini ecclesize subveniri posset,
adjiciuntur inferiores in adjutorio preepositorum.
® Schelstrat. de Concil. Antioch. p. 514, 515. Scio Urbanum secundum in
synodo Beneventana apud Ivonem in decreto (parte v. c, 72.) statuisse: ‘ Nullus
in episcopatum eligatur, nisi in sacris ordinibus religiose vivens inventus est:
sacros autem ordines dicimus diaconatus, presbyteratus. Hos siquidem solos
primitiva ecclesia legitur habuisse: super his solis preeceptum apostoli habemus.
Subdiaconi vero, quia et ipsi altaribus administrant, opportunitate exigente con-
cedimus sed rarissime, si tamen spectate sint religionis et scientize, ete. Et
Innocentium tertium heec ita interpretatum fuisse in epistola ad Mutinensem
episcopum relata per Gregorium papam IX. libro i. decret. tit. xiv. ¢. ix. ‘quod
Urbanus ad statum primitive ecclesize se referens, (in quo subdiaconatus ordo
sacer minime dicebatur) instituit, ut de subdiacono (nisi utilitatis causa, ete.)
non posset electio celebrari.’ Et ipsum Innocentium addidisse: ‘ ut subdiaconus
in episcopum valeat libere eligi, sicut diaconus vel sacerdos,’ ete.
P Pet. Cantor de Verbo Munifico, ap. Hug. Menard. p. 280. (citante Schelstrat.
p. 515.) Prima manus impositio debetur diaconibus ordinandis: de novo enim
institutum est, subdiaconatum esse sacrum ordinem.
Cu. I. § 2. CHRISTIAN CHURCH. 349
bishops and presbyters began to be reckoned but one order,
in compliance with an hypothesis peculiar to the Romish
Church, then the order of subdeacons stepped up to be a
superior order. And whereas the primitive Church was used
to reckon the three superior orders to be those of bishops,
presbyters, and deacons, the Romish Church now began to
speak in a different style, and count the three superior orders
those of priests, deacons, and subdeacons: so that this last
became a superior order, which, for some ages before, had been
only an inferior order, and at first was no order at all. For
the testimonies, alleged by Schelstrate after Bellarmine and
Baronius, to prove the inferior orders of apostolical institution,
are of no authority or weight in this case. The epistle under
the name of Ignatius ‘ ad Antiochenos,’ and the Constitutions
under the name of Clemens Romanus, which are the only
authorities pretended in this matter, are now vulgarly known
to be none of their genuine writings, but the works of some
authors of much later date. So that till some better proofs
be given, there will be reason to conclude, that these inferior
orders were not of apostolical, but only of ecclesiastical consti-
tution.
Sucr. Il.— No certain number of them in the primitive Church.
And this may be argued further, not only from the silence
of the most ancient writers, but also from the accounts of
those who speak of them presently after their institution. For
though the Romish Church determines them to be precisely
five in number, yet in the ancient Church there was no such
rule; but some accounts speak of more than five, and others
not of so many; which argues that they were not of apostolical
institution. The author under the name of Ignatius‘ reckons
six without acolythists, viz. subdeacons, readers, singers, door-
keepers, Copiatz, and exorcists. The author of the Consti-
tutions under the name of Clemens Romanus’ counts but four
4 Ignat. Ep. ad Antioch. n. xii. (Coteler, vol. ii. p. 113.) ’AowaZopae v70-
Stakdvoue, dvayvworas, Padrrac, TUAWOIE, TOUS KoTLMYTAE, émropKloTac.
r Constit. Apost. lib. iii, ¢. xi. (Labbe, vol. i. p. 138.) "AXN’ ote Toig
Nowrotg KANotKOig EmiTpemopey Banrizey’ oloy avayvwarate, Hy Wadrac, 7
350 THE ANTIQUITIES OF THE Boox III.
of these orders, viz. subdeacons, readers, singers, and door-
keepers. For he makes no mention of the Copiate, or of
acolythists: and though he speaks of exorcists, yet he says‘
expressly it was no Church order. The Apostolical Canons‘,
as they are commonly called, name only three, subdeacons,
readers, and singers. And though the author under the name
of St. Jerome" mentions four, yet he brings the Copiatee or
Fossarii into the account, and makes them the first order of
the clergy, leaving out acolythists and exorcists. Epiphanius*
makes no mention of acolythists; but instead of them, puts in
the Copiatze and interpreters. Others add the Parabolanialso;
and, except Cornelius’, there is scarce any other ancient writer
who is so precise to the number of five inferior orders, as now
computed in the Church of Rome.
Sect. I1].—WNot instituted in all Churches at the same time.
The reason of which difference must needs be this, that
there was no certain rule left originally about such orders;
but every Church instituted them for herself, at such times
and in such numbers as her own necessities seemed to require.
For at first most of the offices of these inferior orders were
performed by the deacons, as I have had occasion to show in
another place”: but as the number of converts increased in
large Churches, such as that of Rome, which confined herself
TUwpoiC, i) UTNPETALC’ H pdvotg éETtoKdTOLC, Kai TpEcBuTépolc, umnoEToUpE-
VwV avTole TOY OLtaKOVwY.
S Ibid. lib. viii. c. xxvi. ‘O airog epi trropxicrod diardooopat’ érrooKioTie
ov XELpOTOVEITAL,
* Can. Apost. can. lxix. (ibid. p. 40.) Et ree éxioxoroc, i moecBurepoe,
7 Ouakovog, 7 UTOdaKOVOG, } dvayvaotne, i) Padrrne, THY ayiav TEcoapaKkooTHYy
Tov TaoXa Ob YHOTEVEL, } TETPAA, t) TapacKEUHY, Ob YNOTEbOL, kabatpsicbw.
u Hieron. de Septem Ordin. Eccles. tom. iv. p. 81. (edit. Francof. 1684.
tom. iv. p. 56, 57, 58, 59.)
* Epiphan. Exposit. Fid. n. xxi. Et6’ é£ij¢ rotrwy, éropkisrai, kal gounrev-
Tai yNwoong sic yXMGooay 7 iv Taic dvayvwosow, f ty Taic Tpocoptdiarc*
Aourby dé Kai KoTaTai, ot Ta oduara TwepoTéANOVTEC THY KOLwpevWY Kai
Oupwpol, kai » Taoa edraéia. (vol. i. p. 1104. B 11.)
y Cornel. Ep. ad Fab. apud Euseb. lib. vi. ¢. xliii. (Vales. 1695. p- 198. D 2.)
"Ev ovK nyvoev Ho yap; mpecBurépove sivar reccaodKovra ¥E* duakdvouc
EmTa’ VTodlaKdvouc Extra, akordovOove dbo Kai TEeCoapaKkovTa’ dpa Tuwpoig
Ovo Kai TWevTHKorra.
Z Llib. it. c. xx. § xv. p. 301,
Cu. I. § 4. CHRISTIAN CHURCH. 351
to the number of seven deacons, the duties of the deacons’
office quickly became too great and heavy for them: whereupon
a sort of assistants to them were appointed, first in those great
Churches, under the names of these inferior orders, to take
off from the deacons some of the heavy burden that lay upon
them. And that is the reason why we meet with the inferior
orders in such great and populous Churches as Rome and
Carthage, in the beginning of the third century; whereas in
many of the lesser Churches all the offices were still performed
by deacons, even in the fourth and fifth centuries: which may
be concluded from the words of the author under the name of
St. Austin*, where, speaking of the deacons of Rome, he says,
the reason why they did not perform all the inferior services
of the Church was, that there was a multitude of the lesser
clergy under them; whereas otherwise they must have taken
care of the altar and its utensils, &c., as it was in other
Churches at that time.— Which seems evidently to imply, that
these inferior orders were not taken into all Churches, when
that author made this observation.
Secr. 1V.—The principal use of them in the primitive Church,
to be a sort of nursery for the Hierarchy.
But such Churches as admitted them, made them subservient
to divers good ends and purposes. For besides that of re-
lieving the deacons in some part of their office, they were also
a sort of nursery for the sacred hierarchy, or superior orders
of the Church. For in those days, such Churches as had these
orders settled in them, commonly chose their superior ministers,
bishops, presbyters, and deacons, out of them; and the clergy
of these lesser orders were a sort of candidates under trial and
probation for the greater. For the Church, not having the
advantage of Christian academies at that time, took this
method to train up fit persons for the ministry, first exercising
them in some of the lower offices, that they might be the
better disciplined and qualified for the duties of the superior
a Aug. Quest. Vet. et Nov. Test. tom. iv. c. ei. (Bened. 1700. vol. iii.
append. p. 77. A 3.) Ut non omnia ministeria obsequiorum per ordinem agant,
multitudo facit clericorum. Nam utique altare portarent et vasa ejus, et
aquam in manus funderent sacerdoti ; sicut videmus per omnes ecclesias.
352 THE ANTIQUITIES OF THE Boox III.
functions. And by this means every bishop knew perfectly
both the abilities and morals of all the clergy of his diocese ;
for they were bred up under his eye, and governed by his care
and inspection. In some places they lived all in one house,
and eat all at one table: as Possidius” particularly notes of
St. Austin’s Church at Hippo,—and Sozomen® of the Church
of Rhinocurura, in the confines of Palestine and Egypt,—that
they had house and table and every thing in common. Hence
it became a custom in Spain, in the time of the Gothic kings,
about the end of the fifth century, for parents to dedicate
their children very young to the service of the Church: in
which case they were taken into the bishop’s family, and edu-
cated under him by some discreet and grave presbyter, whom
the bishop deputed for that purpose, and set over them by the
name of Preepositus, and Magister Discipline, the superinten-
dent, or master of discipline, because his chief business was to
inspect their behaviour, and instruct them in the rules and
discipline of the Church. As we may see in the second and
fourth Councils of Toledo’, which give directions about this
affair.
Sect. V.—WNot allowed to forsake their service, and return to a
more secular life again.
And upon this acount these inferior clergy were tied as
well as others to the perpetual service of the Church, when
once they had devoted and dedicated themselves to it: they
might not then forsake their station, and return to a mere
secular life again at their own pleasure. The Council of
b Possid. Vit. Aug. c. xxv. (Bened. vol. x. append. p. 184.) Cum ipso semper
clerici una etiam domo ac mensa sumtibusque communibus alebantur et vestie-
bantur.
© Sozom. lib. vi. ¢. xxxi. Kouwvz) dé éore toic airéOu KAnoiKkotg olKyoi¢g TE
Kai tpameZla, Kai r adda wavta. (p. 559. C.)
4 Concil. Tolet. II. ¢. i. (Labbe, vol. iv. Cone. p. 1733.) De his, quos volun-
tas parentum a primis infantize annis clericatus officio manciparit, statuimus
observandum, ut mox cum detonsi, vel ministerio electorum contraditi fuerint,
in domo ecclesize, sub episcopali przesentia, a preeposito sibi debeant erudiri.—It.
Cone. Tolet. IV. ¢. xxiv. (Labbe, vol. v. Cone. p. 1713.) Si qui in clero puberes
aut adolescentes exsistunt, omnes in uno conclavi atrii commorentur : ut lubrieze
eetatis annos non in luxuria, sed in disciplinis ecclesiasticis agant, deputati proba-
tissimo seniori, quem magistrum doctrine et testem vite habeant.
Cu. I. § 6. CHRISTIAN CHURCH. 353
Chalcedon® has a peremptory canon to this purpose: that if
any person, ordained among the clergy, betake himself to any
military or civil employment, and does not repent and return
to the office he had first chosen for God’s sake, he should be
anathematized. Which is repeated in the Council of Tours‘,
and Tribur®, and some others, where it is interpreted so as to
include the inferior orders as well as the superior.
Sect. VI.—How they differed from the superior orders, in
name, in office, and manner of Ordination.
But though they agreed in this, yet in other respects they
differed very much from one another. As first in name: the
clergy of the superior orders are commonly called the igoduevor,
holy and sacred, as in Socrates and others: whence the name,
Hierarchy, is used by the author under the name of Dionysius
the Areopagite', to signify peculiarly the orders of bishops,
presbyters, and deacons; as Hallier, a famous Sorbonne doctor,
has abundantly proved against Cellotius the Jesuit, in his
learned and elaborate Defence* of the Hierarchy of the Church.
But, on the other hand, the inferior orders in the ancient
canons have only the name of Insacrati, unconsecrated ; as in
the Council of Agde!, where the ‘ Insacrati Ministri’ are for-
© Concil. Chaleed. ec. vii. (Labbe, vol. iv. Cone. p. 759.) Tote amaz tv kdhow
KaTetheypévoucg, 7 Kai povdcavrac, wpicaper, pyre iwi oroareiay, pyre eri
agiav Koopixny tpyeoOar % TovTO ToApGyTac, Kai py peTapEoupEVouE, WoTE
émiotpewar ii Touro, 6 dia Osdy TedrEpuy etdovTo, ava0epariZecOat.
f Concil. Turonic. I. c. v. (Labbe, vol. iv. Cone. p. 1051.) Si quis clericus,
relicto officii sui ordine, laicam voluerit agere vitam, vel se militize tradiderit,
excommunicationis poena feriatur.
& Concil. Tribur. c. xxvii. (Labbe, vol. ix, p. 454.) In synodo Chalcedonensi
statutum est, ut clerici qui semel in clero deputati sunt, neque ad militiam, neque
ad aliquam veniant dignitatem mundanam.... Nos autem eamdem sequentes
canonicam auctoritatem, statuimus, ut clericus, ete.
h Soerat. lib. i. ec, xi. (Vales. 1700. p. 33. B 1.) “O d& wpdc¢ AvotrerEiay Tic
éxkAnolag Kal KOopoy THY tEepwpévwy Ord THY abrow cupBouvrny yéyorE, TOUTO
Ounynoouar.—ld. lib. i. e. xv. Totréy gyno 6 ‘Povdivog copidg vytioy bvra,
mailer aby éEréporg HAtKLWTaLC LEpdY TaiyyioYv™ TovTO St HY pipnote tepoodyne
Kal TOU KaTahoyov THY LEeowpévwn avdpaOr.
i Dionys. de Hierarch. Eccles. ¢. v. n. 2. tot.
k Hallier. Defensio Hierarch. Eccles. lib. i. e. iii. lib. iii. sect. ii. ¢. i, & ii.
! Cone. Agath. ec. Ixvi. (Labbe, vol. iv. Cone. p. 1394.) Non oportet insacratos
VOL. I. Aa
354 THE ANTIQUITIES OF THE Boox IL.
bidden to touch the sacred vessels, or to enter into the
Diaconicon or sanctuary, it is plain there must be meant the
inferior orders. 2. Another difference, which gave rise to the
former distinction, was the different ceremonies observed in
the manner of their‘ordination. The one were always ordained
at the altar; the others not so: the one with the solemn rite
of imposition of hands; the other commonly without it.
Whence St. Basil™ calls the one Babude, a degree; but the
other ayepordvyntoc brnoeoia, an inferior ministry, which had
no imposition of hands. 3. The main difference was in the
exercise of their office and function. The one were ordained
to minister before God as priests, to celebrate his sacraments,
expound his word publicly m the Church, &c. In which
respects the three superior orders of bishops, presbyters, and
deacons, are said, by Optatus and others, to have each their
share and degree in the Christian priesthood, as has been
noted in the former book”: but the inferior orders were not
appointed to any such ministry, but only to attend the ministers
in divine service, and perform some lower and ordinary offices,
which any Christian by the bishop’s appointment was qualified
to perform. What these offices were, shall be showed by a
particular account of them in the following chapters.
ministros licentiam habere in secretarium, quod Grzeci diaconicon appellant,
ingredi, et contingere vasa dominica.
m Basil. Ep. can. li. (Labbe, vol. ii. p. 1745.) Td ward kAnoikode adra-
popictwe ot Kavovec e&éOevro, KeXevoayrec piayv eri Toi¢ TAapaATECOVOLY Opt-
ZeoOar Timwpiay, THY ExTTWOLY TiC UNoEGIAaC, Eire tv Balu TvyyavotEer,
LTE KAL AXELVOTOYHTW UTNPETIA TOOOKADTEPOLEY.
n Vide lib. ii. c. xix. § xv. p. 268.
Cn. I. § 1,2. CHRISTIAN CHURCH. 355
CHAPTER II.
OF SUBDEACONS.
Sect. I.—No mention of Subdeacons till the third century.
Tux first notice we have of this order in any ancient writers
is in the middle of the third century, when Cyprian and Cor-
nelius lived, who both speak of subdeacons as settled in the
Church in their time. Cyprian* mentions them at least ten
times in his Epistles ; and Cornelius, in his famous epistle to
Fabius», bishop of Antioch, where he gives a catalogue of the
clergy then belonging to the Church of Rome, reckons seven
subdeacons among them. But some think they were not quite
so early in the Greek Church: for Habertus® says, no Greek
writer speaks of them before Athanasius“, who lived in the
fourth century.
Sror, Il.—Their Ordination performed without imposition of
hands, in the Latin Church.
The author of the Constitutions indeed refers them to an
apostolical original ; and, in compliance with that hypothesis,
brings in Thomas the Apostle giving directions to bishops to
ordain them with imposition of hands and prayer, as he does
for all the rest of the inferior orders®. But that author is
a Cyprian. Ep. viii. xx. xxix. xxxiv. xxxv. xlv. Ixxviii. Ixxix. edit. Oxon.
b Ap. Euseb. lib. vi. ¢. xliii. vide cap. i, § ii. not. (y) pag. 350.
c Habert. Archierat. p. 49. Apud Greecos serius auditum hypodiaconi nomen
. . . Hypodiaconi nomen apud S. Anastasium primum legi, Epist. ad Solitarios,
ubi Ariani ijotacay Edrvyuoyv virodidkovoy dydpa Kadwce bmnoeToUVTa TY
iccAnoig? danoereiv enim hypodiaconorum proprium.
d Athan. Epist. ad Solitar. Vit. agent. (tom. i. p. 380, edit. Paris. 1698.)
e Constitut. Apost. lib. viii. c. xxi. (Labbe, vol. i. p. 490.) Tiepi rév vTo-
diacévwy tyo Owpag Staraooopar bpiv roig éEmioKorTrorg” UTOcLaKOVOY XELPO-
Aa?
356 THE ANTIQUITIES OF THE Boon ITI.
singular in this: for it does not appear to have been the
practice of the Greek Church, whose customs he chiefly repre-
sents: St. Basil, a more credible witness, says of this, and
all the other inferior orders, that they were ayepordynror',
ordained without imposition of hands. And for the Latin
Church it is evident, from a canon of the fourth Council of
Carthage, where we have the form and manner of their ordina-
tion thus expressed : “* When a subdeacon is ordained, seeing
he has no imposition of hands, let him receive an empty patin
and an empty cup from the hands of the bishop, and an ewer
and towel from the archdeacon.” Which form, wholly excluding
imposition of hands, is a good collateral evidence (as Habertus®
confesses ingenuously) to prove that this order was not insti-
tuted by the apostles: for they did not use to omit this cere-
mony in any of their ordinations.
Secr. II].—A brief account of their Offices.
As to the office of subdeacons, we may in some measure
learn what it was, from the forementioned canon, viz. that it
was to fit and prepare the sacred vessels and utensils of the
altar, and deliver them to the deacon in time of divine service.
But they were not allowed to minister as deacons at the altar;
no, nor so much as to come within the rails of it, to set a
patin or cup, or the oblations of the people thereon: as appears
from a canon! of the Council of Laodicea, which forbids the
vrnoéra, by which is meant subdeacons, to have any place
within the Diaconicon, or sanctuary, or to touch the holy
vessels, meaning at the communion-table :—though this is
Tovey, © émiskome, imiOnoec tx’ arp Tac xEipac, Kai éosic, Aiomwota Oéé,
ee ae
f Basil. Epist. can. li. See not. (m) p. 354.
g Concil. Carthag. IV. c. v. (Labbe, vol. ii. p. 1200.) Subdiaconus cum ordi-
natur, quia manus impositionem non accipit, patenam de episcopi manu accipiat
vacuam, et calicem vacuum. De manu vero archidiaconi, urceolum cum aqua,
et mantile, et manutergium.
h Habert. Archierat. p. 48. Quia istud eo mihi probabilius, quo apud Latinos
hypodiacono manus haudquaquam imponatur, quam tamen ceremoniam divinze-
institutionis et apostolici temporis ordinatio procul dubio requireret.
i Cone. Laodic. ec. xxi. (Labbe, vol. i. p. 1500.) “Ors ob dst imnoérac Exe
yopav ty ty dvakovik@, cai darecOa dsoToriKoy oKevor.
Cu. II. § 3. CHRISTIAN CHURCH. 357
now their office in the Church of Rome; and in that, Bona*
owns they differ from those of the ancient Church.—Another
of their offices was to attend the doors of the Church during
the communion-service. This is mentioned by the Council of
Laodicea, in a canon! which fixes them to that station. And
Valesius thinks Eusebius meant them when, describing the
temple of Paulinus, he speaks of some™ whose office it was
OupavAkiv Kai rodnysiv trode siotdvtac, to attend the doors,
and conduct those that came in to their proper places. The
author of the Constitutions” divides this office between the
deacons and subdeacons, ordering the deacons to stand at the
men’s gate, and the subdeacons at the women’s, that no one
might go forth, nor the doors be opened, in the time of the
oblation. —Besides these offices in the Church, they had another
office out of the Church, which was to go on the bishop’s
embassies with his letters or messages to foreign Churches.
For in those days, by reason of the persecutions, a bishop did
not so much as send a letter to a foreign Church but by the
hands of one of his clergy: whence Cyprian® gives such letters
the name of ‘ Literze Clericee :’ and the subdeacons were the
men that were commonly employed in this office; as appears
from every one of those epistles in Cyprian which speak of
subdeacons ; particularly in that which he wrote to the clergy
of Carthage in his retirement, where he tells them?, that having
k Bona, Rer. Litur. lib. i. ¢. xxv. n. xvi. (Antverp. 1677. p. 483.) Olim nee
calicem, nee patenam, nec oblationes in altari ponebant, sed heee omnia por-
rigebant diaconis, eisque serviebant intra sanctuarium.
! Concil. Laodie, ¢. xxii. (Labbe, vol. i. Concil. p. 1500.) “Ore ob det ianoé-
THY WoapLOY HopEty, OvE Tac Dipac éyKaTahipTaveLY. |
m Euseb. Hist. Eccles, lib. x. c. iv. (p. 315. C 8. Amstel. 1695.) Oic¢ 68
Tac emi Tov oikoy éxirpétwy sisddouc’ Ovpavrsiy Kai Todnysiy rode sioidvTac
Vales. in h. 1. p. 174. C. Intelligit Eusebius hypodiaconos, qui
portas ecclesize servabant, et intrantes singulos ad sua loca deducebant.
1 Constit. Apost. lib. viii. c. xi. (Labbe, vol. i. p. 471. E 5.) O8 O& dtdeovor
toraoOwoay sic Tag THY avdpwy BUpac' Kai ot brodwdKovaL sic Tac THY
KaTaTarrwv.
YUVAKGY, OTE pHTiC eEEMOL pHrEe avorxOy 4 OVoa, Kav TioTdE TIC y Kara
TOY KaLOOY TIE avapopae.
© Cypr. Ep. iv. al. ix. (p. 19.) Grave est, si epistolee clericze veritas mendacio
aliquo et fraude corrupta est.
P Cypr. Ep. xxiv. al. xxix. (Oxon. 1682. p. 55.) Quoniam oportuit me per
clericos scribere ; scio atitem nostros plurimos absentes esse, paucos vero, qui
illic sunt, vix ad ministerium quotidiani operis sufficere ; necesse fuit novos
358 THE ANTIQUITIES OF THE Boox III.
occasion to write to the Church of Rome, and needing some of
the clergy to convey his letter by, he was obliged to ordain a
new subdeacon for that purpose, because the Church could not
spare him one at that time, having scarce enough left to perform
her own daily services. These were anciently the chief of the
subdeacon’s offices at their first institution.
Sect. 1V.— What Offices they might not perform.
And great care was taken, that they should not exceed their
bounds, or encroach too much upon the deacon’s office. They
might not take upon them to minister the bread‘ or the cup
to the people at the Lord’s table; they might not bid the
prayers, or do any part of that service which the deacons did,
as they were the khouxec or holy criers of the Church. This
is the meaning of the canon' of the Council of Laodicea, which
prohibits the subdeacons from wearing an orarium in time of
divine service; which was a habit of deacons that they made
use of as a signal to give notice of the prayers, and other ser-
vices of the Church, to the catechumens, penitents, &c., who
were to observe their directions: this habit, therefore, the sub-
deacons might not wear, because it was a distinguishing habit
of a superior order. And further, to show the same subjection
and deference to deacons as deacons did to presbyters, they are
forbidden, by another canon’ of that council, to sit in the
presence of a deacon without his leave.
Sect. V.—The singularity of the Church of Rome in keeping
to the precise number of Seven Subdeacons.
There is but one thing more I shall note concerning this
order, which is the singularity of the Church of Rome in
keeping to the number of seven subdeacons. For in the
aliquos constituere, qui mitterentur: fecisse me autem sciatis lectorem Saturum,
et hypodiaconum Optatum confessorem.
4 Concil. Laod. ¢. xxv. (Labbe, vol. i. Cone. p. 1501.) “Ore ob det danoérag
adprov Owdvat, obd moTHptoy ev\oyeiv.
t Ibid. c. xxii. (p. 1500.) Od dei brnoérNv wpdotoy gpopetr.
§ Ibid. c. xx. (p. 1500.) “Ort ob dei didkovoy Eumpoobev moecurépov Kad-
éleoOar, adda pera Kededoewc Tov moecBurépov KabélecPar dpotwe O& Fyew
Tiny Kal TOVC Clakdvoug U76 THY UNDETOY, Kai TaYTWY THY KANOLKOY.
Om; 111.4 1. CHRISTIAN CHURCH. 359
Epistle of Cornelius‘, which gives us the catalogue of the
Romish clergy, we find but seven deacons and seven sub-
deacons, though there were forty-four presbyters and forty-two
acolythists, and of exorcists, readers, and door-keepers, no
less than fifty-two. But other Churches did not tie them-
selves to follow this example. For in the great Church of
Constantinople, and three lesser that belonged to it, there
were ninety subdeacons ; as may be seen in one of Justinian’s
Novels", where he gives a catalogue of the clergy, and fixes
the number of every order, amounting to above five hundred
in the whole.
CHAPTER III.
OF ACOLYTHISTS.
Sect. I.—Acolythists an order peculiar to the Latin Church,
and never mentioned by any Greek writers, for four centuries.
Next to the subdeacons, the Latin writers commonly put
acolythists, which was an order peculiar to the Latin Church :
for there was no such order in the Greek Church for above
four hundred years; nor is it ever so much as mentioned
- among the orders of the Church by any Greek writer al! that
time, as Cabassutius? and Schelstrate® confess. And though
t Euseb. lib. vi. c. xliii. vide c. i. § ii. not. (y) pag. 350.
u Justin. Novell. iii. cap. i. (Paris. 1742. p. 7.) OeomiZoperv, pn mepatépw
piv é&nKovTa moecBuTéiowy, KaTa THY aywraryny peyadny éekkAnoiay iva
diakévoug O& appevag Exardv, TecoapaKkovra O& OnXeiac’ Kai vrodvaKovoug
svVEVNKOVTA.
a Cabassut. Notit. Concil. c. xlii. p. 249, edit. Lugdun. 1670. [In recentiori-
bus editionibus nihil quod hue faceret, invenire potui: istam autem vetustiorem,
qua usus est auctor noster, videre non licuit: Grischov.] Acolythorum apud
Greecos, etsi vox ipsa Greeca sit, vel nulla mentio, vel saltem ambigua, ete.
Lugdun. 1702. p. 36.
b Schelstrat. de Concil. Antioch. Dissert. iv. ¢. xvii. p. 526. Mirum profecto,
si Johannes VIII., in laudata superius epistola, per acolythos intellexisset ordi-
nem acolythorum, qui apud Grzecos non exstabat, ete.
360 THE ANTIQUITIES OF THE Boox III.
it occurs sometimes in the latter Greek rituals, yet Schelstrate
says it is there only another name for the order of subdeacons.
But in the Latin Church, these two were distinguished: for
Cornelius, in his catalogue, makes a plain difference between
them, in saying there were forty-two acolythists, and but seven
subdeacons in the Church of Rome. Cyprian also speaks of
them® frequently in his Epistles, as distinct from the order of
subdeacons ; though wherein their offices differed, is not very
easy to determine from either of those authors.
Secr. II.—Their Ordination and Office. c
But in the fourth Council of Carthage, there is a canon
which gives a little light in the matter. For there we have
the form of their ordination, and some intimation of their
office also. The canon‘ is to this effect: “‘ When any acolythist
is ordained, the bishop shall inform him how he is to behave
himself in his office: and he shall receive a candlestick with a
taper in it from the archdeacon, that he may understand that
he is appointed to light the candles of the Church. He shall
also receive an empty pitcher to furnish wine for the eucharist
of the blood of Christ.” So that the acolythist’s office seems at
that time to have consisted chiefly in these two things, lighting
the candles of the Church, and attending the ministers with
wine for the eucharist : the designation to which office needed
no imposition of hands, but only the bishop’s appointment, as
is plain from the words of the canon now cited.
Secr. L11.—The origination of the Name.
Some think® they had another office, which was to accom-
pany and attend the bishop whithersoever he went; and that
they were called acolythists upon this account: or perhaps
© Cypr. Ep. vil. xxxiv. lii. lix. Ixxvii. xxviii. Ixxix. edit. Oxon.
4 Concil. Carth. IV. ¢. vi. (Labbe, vol. ii. Cone. p. 1200.) Acolythus quum
ordinatur, ab episcopo quidem doceatur, qualiter in officio suo agere debeat.
Sed ab archidiacono accipiat ceroferarium cum cereo, ut sciat se ad accendenda
luminaria mancipari. Accipiat et urceolum vacuum ad suggerendum vinum in
eucharistiam sanguinis Christi.
© Duaren. de Minist. et Benefic. lib. i. c. xiv. Quartus gradus est eorum, qui
‘acoluthi’ Greece dicebantur, ideo fortassis, quia episcopum comitabantur, ‘ad
cumque proficisci vellet.
Cu. III. § 4. CHRISTIAN CHURCH. 361
because they were obliged to attend at funerals in the com-
pany of the Canonice and Ascetri, with whom they are
jomed in one of Justinian’s Novels‘. The original word dxé-
Aovoc, as Hesychius® explains it, signifies a young servant,
or an attendant who waits continually upon another. And
the name seems to be given them from this. But the inference
which a learned person" makes from hence, that the order of
acolythists was first in the Greek Church, because the name is
of Greek original,—seems not to be so certain: because it can
hardly be imagined that it should be an order of the Greek
Church, and yet no Greek writer before Justinian’s time make
any mention of it.
Sect. [V.— Whether Acolythists be the same with the Deputati
and Ceroferaru of later ages.
I know, indeed, St. Jerome! says, it was a custom in the
Oriental Churches to set up lighted tapers when the Gospel
was read, as a token and demonstration of their joy: but he
does not so much as once intimate, that they had a peculiar
order of acolythists for this purpose. Nor does it appear that
this was any part of their office in the Latin Church: for that
which the Council of Carthage speaks of, is probably no more
than lighting the candles at night, when the Church was to
meet for their ‘ Lucernalis Oratio,’ or evening prayer. This
office of acolythists, as much as the Romanists contend for the
apostolical institution of it, is now no longer in being in the
Church of Rome, but changed into that of the Ceroferarii, or
taper-bearers, whose office is only to walk before the deacons,
f Justin. Novell. 1. ix. tot.
& Hesych. ’AkodovOog, 6 vewTepoc raic, Depdrwy, 6 Epi TO COpa.
h Felli Not. in Cypr. Epist. vii. Munus erat (acoluthorum) si quod aliud,
per totam ecclesiam, hoc szeculo receptissimum. Quod Orientales attinet, nomen
a Greecis haustum ostendit apud illos in usu fuisse. De Romana ecclesia, litterze
Cornelii ad Fabium Antiochiensem id abunde testantur.
i Hieron. contr. Vigilant. tom. ii. p. 123. (epistol. lx. tom. ii. p. 85. a. edit.
Francof. 1684.) (Venet. Vallars. vol. ii. p. 394.) Absque martyrum reliquiis per
totas Orientis ecclesias, quando legendum est evangelium, aecenduntur lumi-
naria, jam sole rutilante: non utique ad fugandas tenebras, sed ad signum
leetitize demonstrandum.
362 THE ANTIQUITIES OF THE Book III.
&e., with a lighted taper in their hands. Which is so different
from the office of the ancient acolythists, that Duarenus*
cannot but express his wonder how the one came to be changed
into the other; and why their doctors should call him an
acolythist of the ancient Church, who is no more than a taper-
bearer of the present. Cardinal Bona! carries the reflection
a little further ; and with some resentment complains that the
inferior orders of the Romish Church bear no resemblance to
those of the primitive Church, and that for five hundred years
the ancient discipline had been lost.
CHAP TA 1 Vv
OF EXORCISTS.
Sect. 1.—Exorcists at first no peculiar order of the Clergy.
THERE is nothing more certain than that in the apostolical
age, and the next following, the power of exorcizing, or casting
out devils, was a miraculous gift of the Holy Ghost, not con-
fined to the clergy, much less to any single order among them,
but given to other Christians also, as many other extraordinary
k Duaren. de Minist. et Benefic. lib. i. c. xiv. p. 74. (p. 1161. a. edit. Francof.
1598.) Nescio quomodo tandem factum est, ut hoe munus in luminariorum
euram postea conversum sit, et doctores nostri passim acolythos ceroferarios
interpretentur.
1 Bona, Rer. Liturg. lib. i. c. xxv. n. 18. (Antverp. 1677. p. 485.) Abiit
nune in desuetudinem hee distinctio, que diaconos, subdiaconos, et acolythos
tantum comprehendebat. Desierunt quoque minorum ordinum officia, que
plerumque a pueris, et ab hominibus mercede conductis, nullisque ordinibus
initiatis, exercentur. Priscis temporibus nemo clericus ordinabatur, qui alicui
ecclesize non esset addictus. Admissi autem pueri in consortium cleri primo
litteras, cantum, et ritus ecclesiasticos edoceri sulebant, ut passim legimus in
vitis pontificum: tum ostiarii, deinde lectores ordinabantur, et sic per gradus
ad reliquos ordines adscendebant, cum prius singulorum officia exercuissent.
Atque hine oriebatur, ut rerum ecclesiasticarum peritissimi essent, in quibus
fuerant ab ipsa pene infantia enutriti. Collabi ccepit heee disciplina ante annos
circiter quingentos, donee paullatim ad illos mores deventum est, quibus nune
utimur et vivimus.
Cu. [V. $1. CHRISTIAN CHURCH. 363
spiritual gifts then were. Origen* says private Christians,
that is, laymen, did by their prayers and abjurations dispossess
devils. And Socrates observes particularly of Gregory
Thaumaturgus, that whilst he was a layman, he wrought many
miracles, healing the sick, and casting out devils by sending
letters to the possessed party only. And that this power was
common to all orders of Christians, appears further from the
challenges of the ancient apologists, Tertullian® and others, to
the heathens, wherein they undertake that if they would bring
any person, possessed with a devil, into open court before the
magistrate, any ordinary Christian should make him confess that
he was a devil, and nota god. Minucius¢ speaks of this power
among Christians, but he does not ascribe it to any particular
order of men; as neither does Justin Martyr®, nor Irenzeus’,
a Orig. contr. Cels. lib. vii. (Cambr. p. 334.) Od« ddiyor Xpictiavey aze-
Aabvover trav wacxyévTur, by obdsri TEnipyy Kal payu@ hf dappaKevTiKp
modypart, adda povy edyy Kai dpKwWoEoty aTovoTépatc, Kai boa av SbvatTo
moocd ye atovarepoc dvOowToc ; we émizav yao idirar Tb TOLOdTOY ToaT-
TOVOL, Tapacraone Tic ty TH NOyw Xowcrov xapuroc TO THv Oamovwy evreréc
kai aoQevic, ob mavrwc Ssdpevoy, moog TO yTTNOHVaL, Kai si~av vaEkEdOeiv
aro Puxqe avOpae7rov Kai cwparoc, copod Tivog Kai Ovvarov éy Tai¢ oytkaic¢
MEPL THC TioTEwe aTrodEi~EoLY.
b Soerat. lib. iv. ¢. xxvii. (Vales. 1700. p. 200. C.) Aaixkde &y moda onusta
évoinoe, vocouyrac Oeparrebwy, Kai Caipovac Ov ériorodGy guyadetwr.
¢ Tertull. Apol. ¢. xxiii. (Paris. 1664. p. 24. D 5.) Edatur hie aliquis sub
tribunalibus vestris, quem dzemone agi constet. Jussus a quolibet Christiano
loqui spiritus ille, tam se demonem confitebitur de vero, quam alibi deum de
falso.
d Minue. Octav. (Paris. 1836. p. 464.) Heee omnia sciunt plerique, pars
vestrum, ipsos dzemonas de semetipsis confiteri, quoties a nobis tormentis
verborum, et orationis incendiis de corporibus exiguntur.
e Justin. Apol. i. (Venet. 1747. p. 96.) AatwortoAnmrove yap moddode Kara
mavra Tov Kdopoy, Kai ty TH bering TOE, TOAAOL THY HuETEQWY aYOOW-
mwyv TOY Xplotiavey, étropKiZoyrec Kara Tov dvduaroc Inoov Xotorov, Tov
oravowbévroc iri Movriov IwAdrov, id Téyv GAwy TavTwy érooKioToy Kai
éractayv kai gappaKcevt&y pa) iabéevrag idoavto, Kai Ett viv iwyTaL, KaTAap-
yovrrec Kai ekdwwKovrec Tobe KaTixovrac Tode avOpwroue Oaipovac.
f Tren. lib. ii. ce. lvi. Nee enim (qui sunt a Simone et Carpocrate) ccecis
possunt donare visum, neque surdis auditum, neque omnes deemones effugare,
preeter eos, qui ab ipsis immittuntur, si tamen et hoc faciunt, &c.—Cap. lvii.
In illius nomine, qui vere illius sunt discipuli, ab ipso accipientes gratiam, per-
ficiunt ad beneficia reliquorum hominum, quemadmodum unusquisque accepit
donum ab eo. Alii enim deemones excludunt firmissime et vere, ut etiam
seepissime credant ipsi, qui emundati sunt a nequissimis spiritibus, et sint in
ecclesia, etc. (Venet. 1734. pp. 164 & 166.)
364 THE ANTIQUITIES OF THE Boox IIT.
nor Cyprian£, nor Arnobius", though they frequently speak of
such a power in the Church.
Sect. I1.—Bishops and Presbyters, for the three first centuries,
the usual Exorcists of the Church.
But as this gift was common to all orders of men, so it is
reasonable to believe that it was, in a more especial manner,
conferred upon the bishops and presbyters of the Church, who,
when there was any occasion to use any exorcism in the Church,
were the ordinary ministers of it. Thus Cardinal Bonai
understands that famous passage of Tertullian*, where speaking
of a Christian woman who went to the theatre and returned
possessed with a devil, he says the unclean spirit was rebuked
in exorcism for presuming to make such an attempt upon a
8 Cyprian. ad Donat. (Oxon. 1682. p. 4.) (p. 3, edit. Paris.) Inde jam facultas
datur, castitate sobria, mente integra, voce pura, in medelam dolentium, posse
venenorum virus extinguere ; animorum desipientium labes reddita sanitate
purgare ; infestis jubere pacem, violentis quietem, ferocientibus lenitatem ;
immundos et erraticos spiritus, qui se expugnandis hominibus immerserint, ad
confessionem minis increpantibus cogere ; ut recedant, claris verberibus urgere ;
conflictantes, ejulantes, gementes, incremento pcenze propagantis extendere ;
flagris ceedere, igne torrere.
h Arnob. cont. Gent. lib. i. (p. 18, edit. Hamburg. 1610.) Quid? quod istas
virtutes, quee sunt a nobis summatim, non (ut rei poscebat magnitude)
depromtz, non tantum ipse perfecit vi sua, verum (quod erat sublimius)
multos alios experiri, et facere sui nominis cum adfectione permisit. Nam cum
videret (Christus) futuros vos esse gestarum ab se rerum, divinique operis
abrogatores, ne qua subesset suspicio, magicis se artibus munera illa benefi-
ciaque largitum, ex immensa illa populi multitudine, quae suam gratiam secta-
batur admirans, piscatores, opifices, rusticanos, atque id genus delegit impe-
ritorum, qui per varias gentes missi, cuncta illa miracula sine ullis fucis atque
adminiculis perpetrarent. Verbo ille compescuit verminantium membrorum
eruces, et illi verbo compescuerunt furialium vermina passionum. Imperio
ille uno exturbavit a corporibus dzemonas, et exanimatis suos restituit sensus :
sub eorum portantes et illi se casibus, jussione non alia sanitati et constantize
reddiderunt. (Lips. 1816. p. 34.)
i Bona, Rer. Liturg. lib. i. c. xxv. n. xvii. (Antverp. 1677. p. 484.) An
isti (Tertullianus et Minucius Felix) de exorcistis loquantur, tamquam de
clericis ad hoe officium specialiter ordinatis ; vel potius presbyteri eo tune
munere fungerentur, sicut revera sunt episcopi, incertum est.
k Tertull. de Spectae. c. xxvi. (Paris. 1664. p. 83. C 5.) Theatrum adiit, et
inde cum dzmonio rediit. Itaque in exorcismo cum oneraretur immundus
spiritus, quod ausus esset fidelem adgredi ; constanter, Et justissime quidem
(inquit) feci, in meo eam inyeni.
Cu. IV. $3. CHRISTIAN CHURCH. 365
believer: to which the spirit replied, that ‘he had a right to
her, because he found her upon his own ground.’ This exor-
cism, I say, Bona supposes to be performed by some presbyter
of the Church endowed with that miraculous gift. And the
like may be said of those exorcists in Cyprian! who cast out
devils by a divine power ; and of those also who are mentioned
by Firmilian™, as persons inspired by divine grace to discern
evil spirits and detect them; as one of them did a woman
of Cappadocia, who pretended to be inspired, and to work
miracles, and to baptize, and consecrate the eucharist by divine
direction. These exorcisms were plainly miraculous, and
prove nothing more than that some persons had such a git,
‘who probably were some eminent presbyters of the Church ;
at least they do not prove that exorcists were as yet become
any distinct order among the clergy in the Church.
Secr. II].—Jn what sense every man his own Exorcist.
Some think the order was as old as Tertullian, because
Ulpian, the great lawyer, who lived in Tertullian’s time, in one
of his books", speaks of exorcizing as a thing used by im-
postors ; by whom probably he means the Christians. Gotho-
fred thinks he means the Jewish exorcists, who were commonly
impostors indeed: but admitting that he means Christians
(which is more probable, considering what Lactantius® says
1 Cyprian. Ep. Ixxvi. al. xix. ad Magnum, p. 187. (p. 154, edit. Paris. 1666.)
Quod hodie etiam geritur, ut per exorcistas voce humana et potestate divina
flagelletur, et uratur, et torqueatur diabolus.
m Firmilian. Ep. Ixxv. ap. Cyprian. (Oxon. p. 223.) (pp. 146, 147, edit. cit.)
Unus de exorcistis vir probatus et circa religiosam disciplinam bene semper
conversatus, qui exhortatione quoque fratrum plurimorum, qui et ipsi fortes
ac laudabiles in fide aderant, excitatus, erexit se contra illum spiritum
nequam revincendum ; qui subtili fallacia etiam hoc paullo ante preedixerat,
venturum quemdam aversum et tentatorem infidelem. Tamen ille exorcista
inspiratus Dei gratia fortiter restitit, et esse illum nequissimum spiritum, qui
prius sanctus putabatur, ostendit.
n Ulpian. lib. viii. de Tribunal. in Digest. lib. 1. tit. xiii. leg. i. Si incantavit,
si imprecatus est, si (ut vulgari verbo impostorum utar) exorcizavit. (Justin.
Cod. p. 773.)
o Lactant. Instit. lib. v. ¢. xi. Domitius (Ulpianus) de officio proconsulis
libro septimo, reseripta principum nefaria collegit, ut doceret, quibus pcenis
adfici oporteret eos, qui se cultores Dei confiterentur. (Paris. 1836. p. 142.)
366 THE ANTIQUITIES OF THE Book ITI.
of him, that he published a collection of the penal laws that
had been made against them); yet it proves no more than
what every one owns, that exorcizing was a thing then com-
monly known and practised among the Christians. Others
urge the authority of Tertullian himself in his book ‘ De Co-
rona Militis,’ where yet he is so far from owning any particular
order of exorcists, that he rather seems to make every man
his own exorcist. For there among other arguments which
he urges to dissuade Christians from the military life under
heathen emperors, he makes use of this?, “ that they would be
put to guard the idol temples; and then they must defend those
devils by night, whom they had put to flight by day by their
exorcisms ;” by which he means their prayers, as Junius rightly
understands him. And so, in another place, dissuading
Christians from selling such things as would contribute towards
upholding of idolatry, or the worship of devils, he argues thus,
that otherwise the devils would be their ‘ Alumni;’ that is,
might be said to be fostered and maintained by them, so long
as they furnished out materials to carry on their service: and
‘with what confidence,” says he4, “can any man exorcize his
own Alumni, those devils, whose service he makes his own
house an armoury to maintain?” Vicecomes' and Bona‘ by
mistake understand this as spoken of exorcism before baptism,
taking the word ‘ Alumni’ to signify the catechumens of the
Church : whereas indeed it signifies devils in this place, who
are so called by Tertullian in respect of those who contribute
to uphold their worship: for such men are a sort of foster-
fathers to them. So that this passage, when rightly under-
stood, makes nothing for the antiquity of exorcists, as a
P Tertull. de Coron, Milit. c. xi. (Paris. 1664. p. 107. C 3.) Quos interdiu
exorcismis fugavit, noctibus defensabit, etc.
4 Tertull. de Idol. ¢. xi. (p. 92. A 9.) Qua constantia exorcizabit alumnos
suos, quibus domum suam cellarium prestat ?
¥ Vicecom. de Ritib. Bapt. lib. ii. ec. xxx. p. 362.
‘ Bona, Rer. Liturgic. lib. i. ¢. xxv. n. xvii. (Antverp. 1677. p. 484.)
Omitto alia Tertulliani loca, quee a quibusdam adferri solent ad hujus ordinis
antiquitatem ostendendam, ut de Idololatria, ¢c. xii., de Anima, e. lvii., de Corona
Militis, c. xi.: in his enim de solemni exorcismo sermo est, qui baptismo pree-
mitti solet.
Cu. LV. § 4. CHRISTIAN CHURCH. 367
peculiar order of the clergy, but only shows in what sense
every Christian is to be his own exorcist, viz. by his prayers,
resisting the devil, that he may flee from him.
Secr. 1V.—Lxorcists constituted into an order in the latter end
of the third century.
Setting aside then both that extraordinary power of exor-
eizing, which was miraculous, and this ordinary way also, in
which every man was his own exorcist; it remains to be
inquired, when the order of the exorcists was first settled in
the Church. And here I take Bona’s opinion to be the truest,
that it came in upon the withdrawingt of that extraordinary
and miraculous power: which probably was by degrees, and
not at the same time in all places. Cornelius", who lived in
the third century, reckons exorcists among the inferior orders
of the Church of Rome; yet the author of the Constitutions,
who lived after him, says* it was no certain order, but God
bestowed the gift of exorcizing as a free grace upon whom He
pleased: and therefore consonant to that hypothesis, there is
no rule among those Constitutions for giving any ordination
to exorcists, as being appointed by God only, and not by the
Church. But the credit of the Constitutions is not to be
relied upon in this matter: for it is certain by this time
exorcists were settled as an order, in most parts of the Greek
Church as well as the Latin: which is evident from the Council
of Antioch, an. 341, in one of whose canons’ leave is given to
the Chorepiscopi to promote the subdeacons, readers, exor-
cists; which argues, that those were then all standing orders
of the Church. After this exorcists are frequently mentioned
among the inferior orders, by the writers of the fourth century,
t Bona, ibid. Postea subtracta hae potestate constituit ecclesia ordinem, qui
dzemonia expelleret.
u Ap. Euseb. lib. vi. c. xliii. vide ¢. i. § ii. not. (y) pag. 350.
x Constit. Apost. lib. viii. e. xxvi. (Labbe, vol. i. p. 491.) "’Ezopkiorie ob
XEpoTovetrau’ EVYOIag yap Exovcio’ Td EmaOAoY, Kai ydptTOG OEod Ord Xpusrov,
éxipournoet Tov ayiov Ivevparoc.
Y Concil. Antioch, c, x. (Labbe, vol. ii. Cone. p. 565.) Tobe éy rai¢g képate,
Taig XWpatc, H Tod KadXoUpEVOVE YwPETLOKOTOUC .. LOokE TH ayia ocuvoedyw..
cabiordy avayvuarac, kai vrodtakovove, Kai ETOPKLOTAC.
(
368 THE ANTIQUITIES OF THE Boox III.
as in the Council of Laodicea*, Epiphanius*, Paullinus>, Sul-
picius Severus’, and the rescripts of Theodosius‘, and Gratian®,
in the Theodosian code, where those emperors grant them
the same immunity from civil offices, as they do to the other
orders of the clergy.
Sect. V.—Their ordination and office.
Their ordination and office is thus described by the fourth
Council of Carthage’: ‘* When an exorcist is ordained, he shall
receive at the hands of the bishop a book, wherein the forms
of exorcizing are written, the bishop saying, ‘ Receive thou
these and commit them to memory; and have thou power to
lay hands upon the energumens, whether they be baptized or
only catechumens.’” ‘hese forms were certain prayers, together
z Concil. Laodic. c. xxiv. (Labbe, vol.i. p. 1501.) “Ore od dei igoarikotec
amd moecBuTépwy Ewe Otakdvwy, Kai é&o THe éxkAnotaoTiKHc Tad~eweo Ewe
UTNOETHOY, Avayyworhy, n WartHy, i} érxopKiordy, } Ovpwowy, i) Tov Tay-
parog TOY aoKnTwY, &ic KaTHAEio” eioveyat.—Can. xxvi. vide inf. not. (h).
a Epiphan. Exposit. Fid. n. xxi. vide supra c. i. § ii. sub not. (x) pag. 350.
b Paullin. Natal. iv. S. Felicis (Biblioth. Max. Patr. tom. vi. p. 274.)
Primis lector servivit in annis :
Inde gradum cepit, cui munus voce fideli
Adjurare malos et sacris pellere verbis.
Quod quia perspicua meriti virtute regebat,
Jure sacerdotis veneranda insignia nactus
Mente loco digna meritum decoravit honorem.
¢ Sulpic. Vit. S. Martin. ec. v. Tentavit idem Hilarius, imposito diaconi officio,
sibi eum (Martinum) arctius implicare, et ministerio vincere divino: sed cum
seepissime restitisset, indignum se esse vociferans ; intellexit vir altioris ingenii,
hoc eum modo posse constringi, si id ei officii imponeret, in quo quidam locus
injurize videretur. Itaque exorcistam eum esse preecepit. Quam ille ordina-
tionem ne despexisse tamquam humiliorem videretur, non repudiavit.
d Cod. Theod. lib. xii. tit. i: de Decurion. leg. exxi. (tom. iv. p. 464, edit.
Lugdun. 1665.) Qui ante secundum consulatum Mansuetudinis mez ex ordine
curialis vel presbyteri fastigium, vel ministerium diaconi, vel exorcistee suscepit
officium, omne ejus patrimonium immune a curialibus nexibus habeatur ac
liberum.
© Ibid. lib. xvi. tit. ii. de Episeop. leg. xxiv. (tom. v. p. 56.) Presbyteros,
diaconos, subdiaconos, atque exorcistas et lectores, ostiarios etiam, et omnes
perinde, qui primi sunt, personalium munerum expertes esse preecipimus.
f Concil. Carth. IV. ¢. vii. (tom. ii. p. 1200.) Exorcista quum ordinatur,
accipiat de manu episcopi libellum, in quo scripti sunt exorcismi, dicente sibi
episcopo, ‘ Accipe, et commenda memorize, et habeto potestatem imponendi
manus super energumenum, sive baptizatum, sive catechumenum.’
*
Cai lV. § 6. CHRISTIAN CHURCH. 869
with adjurations in the name of Christ, commanding the un-
clean spirit to depart out of the possessed person: which
may be collected from the words of Paullinus concerning the
promotion of St. Felix~to this office, where he says, from a
reader he arose to that degree, whose office was to adjure
evil spirits, and to drive them out by certain holy words. It
does not appear that they were ordained to this office by any
imposition of hands, either in the Greek or Latin Church :
but yet no one might pretend to exercise it either publicly or
privately, in the Church or in any house, without the appoint-
ment of the bishop, as the Council of Laodicea® directs; or
at least the license of a Chorepiscopus, who in that case was
authorized: by the bishop’s deputation.
Sect. VI.—A short account of the Energumens, their names
and station in the Church.
As to the energumens, for whose sake this office was ap-
pointed, they were so called from the Greek word éveoyobuevor,
which, in its largest signification, denotes persons who are
under the motion and operation of any spirit, whether good or
bad ; but in a more restrained sense it is used by ecclesiastical
writers for persons whose bodies are seized or possessed with
an evil spirit. Upon which account they are otherwise called
SamoviGdpevor, deemoniacs, and xarexduevor, possessed. And
because this was frequently attended with great commotions
and vexations and disturbances of the body, occasioning
sometimes phrenzy and madness, sometimes epileptic fits,
and other violent tossings and contortions ; such persons are
often, upon that account, styled yepaduevor by the Greek,
and Hyemantes by the Latin writers; that is, tossed as in a
winter-storm or tempest. Thus the author of the Constitu-
tions in some places* styles them simply yematdémevor: by
§ Paullin. Natal. iv. S. Felic. See note (b) p. 368.
h Cone. Laod. c. xxvi. “Ore od Oct éxropKiZery rodc pa) mpoaxPévTag v7
érioxoTwy, pyte ey Taic éxkAnoiac, pyre év Taic oikiate.
i Concil. Antioch. ¢. x. vide § iv. not. (y) p. 367.
k Constit. Apost. lib. viii. e. xxxv. (Labbe, vol. i. p. 499.) ‘Eozépac yevo-
pévn¢g ovva0poicnc tiv éxcAnoiay, w éimioxoms, Kai pera TO pNOVar TOY
émudyvioy Warpov, mpoodwryce 6 diakovog trip THY KaTHXoUMEYwWY Kai
Can. xxXXvVii.
XEpalopivwy Kat TOY pwrifopévwy Kai Tov ty peravoia.
VOL. 1: Bb
370 THE ANTIQUITIES OF THE Boox III.
which that he means the energumens, is evident, because in
another place! he styles them yemaZdpevor br Tov adAorpiou,
such as were under the commotions and vexations of Satan ;
and tells us that prayer was made for them under that cha-
racter, in the oblation at the altar for all states and conditions
of men, that God would deliver them from that violent energy
or agitation of the wicked one. And thus most learned men,
except Albaspinzeus, understand that phrase in the canon of
the Council of Ancyra™, which orders some certain notorious
sinners, gic Tove yemazopuévovc evxeo8a, to pray ‘in Loco
Hyemantium,’ in that part of the church where the dzemoniacs
stood, which was a place separate from all the rest. And some
also think” the name kAvéwviZduevor was given to the ener-
gumens upon the same account; because it signifies persons
agitated by a spirit, as a wave in a tempest.
Sect. VII.—The Exorcist chiefly concerned in the care of them.
Now these energumens, or dzmoniacs, or whatever other
name they were called by, were the persons about whom the
exorcists were chiefly concerned. For besides the prayers
which were offered for them in all public assemblies, by the
deacons and bishops, and the whole congregation (some forms
of which prayers may be seen in the author of the Consti-
tutions®), the exorcists were obliged to pray over them at
‘Qoatrwc bpOpov 6 CLakovog peta TO PNOHvat Tov dpOptivdy, Kai aTwohioar abroy
rovc KaTHnXovpévoue Kai yEalopévove Kai BarriZopévoue Kai Tove tv peTavoia.
1 Constit. lib. viii. c. xii. (ibid. p. 482. E 3.) “Ere wapaxadotpéiv ce Kaj
uTép THY KaTHYOVPEVWY TiC éEKKAnoiac, Kai UTin THY yEMaZomésywY UTO
Tov addXoTpiov .. Owe KaBapioyc EK THe Evepysiag TOU ToYNpOd.
m Concil. Ancyr. c. xvii. (Labbe, vol. i. p. 1461.) Tote ddoyevoapévove
Kai Aerpode bvrTag row Aepwoavrac, TobTOVE MpocéTakey 1 ayia ovvodog
ig TovC KEWaZomévouc svyecOa.
n Vide Dodwell. Dissertat. i. in Cyprian. n. vii. Propius ad MSS. fidem
accedet, «si klydonizomeni legamus, et de energumenis sive maniacis intelliga-
mus, qui lymphatici Latinis, yeywaZopuevoe Greecis quoque patribus audiunt.
Idem enim valet primaria quoque significatione yeaouevor quod Kdudwrt-
Zopevor.
© Constit. Apost. lib. viii. c. vi. (Labbe, vol. i. p. 466. B.) EtZacOe ot évep-
yovmevor UTO TrEevparwy akabdoTwr, EkTevog TavTEec brip avTHY JenOGper,
Owe O PravOpwroc Osde Oud Xprorov émiTysnoy roic axaOdproic Kai TOYNpOtC
TVEDPAL, K. T.D.
Cu. IV. § 8. CHRISTIAN CHURCH. 371
other times’, when there was no assembly in the church ; and
to keep them employed in some innocent business, as in
sweeping the church and the like‘, to prevent more violent
agitations of Satan, lest idleness should tempt the tempter ;
and to see them provided of daily food and sustenance", while
they abode in the church; which it seems was the chief place
of their residence and habitation.
Sect. VIII.—The duty of Exorcists in reference to the Cate-
chumens.
This was the exorcists’ office in reference to the energu-
mens; to which Valesius* and Gothofredt add another office,
viz. that of exorcizing the catechumens before baptism. Which
is a matter that will admit of some dispute. or it does not
appear always to have been the exorcists’ office, save only in
one of these two cases: either first when a catechumen was
also an energumen, which was a case that very often happened:
and then he was to be committed to the care of the exorcists,
whose office was to exorcise all energumens, whether they
were baptized, or only catechumens, as is evident from the
canon already alleged, sect. 5, out of the Council of Carthage.
Or, secondly, it might happen that the exorcist was also made
the catechist ; and in that case there can be no question but
that his office was as well to exorcize as to instruct the cate-
chumens. But then the catechists’ office was many times
P Concil. Carth. IV. ec. xe. (Labbe, vol. ii. p. 1207.) Ommi die exorciste
energumenis manus imponant.
4 Ibid. can. xci. Pavimenta domorum Dei energumeni verrant.
® Ibid. can. xcii. Energumenis, in domo Dei adsidentibus, victus quotidianus
per exorcistas opportuno tempore ministretur.
8 Vales. Not. in Euseb. de Martyr. Palestin. c. ii. (p. 156. B 5.) Nec semel
duntaxat exsufflabantur atque exorcizabantur catechumeni: sed post singulas
catecheses discincti et excalceati deducebantur ad exorcistam, ut ab eo purga-
rentur.
t Gothofred. Not. in Cod. Theod. lib. xvi. tit. ii. leg. xxiv. (Lugdun. 1665.
vol. v. p. 57.) Exorcismi et exorcizandi usus, nascente ecclesia, fuit daemo-
niorum ejiciendorum potestas. Mox translatus usus ad baptismum et catechu-
menos: credito semel, malum spiritum hominem nascentem inhabitare, qui
baptismo excludi deberet. Itaque exorcismi et exorcistarum geminus jam usus
fuit extra donum miraculi: catechumenos videlicet instituere et baptismo
intervenire, spiritui immundo depellendo.
Bb 2
372 THE ANTIQUITIES OF THE Book Iil.
separate from that of the exorcists (though some modern
writers confound them together) : sometimes a presbyter, or a
deacon, or a reader was the catechist ; and in that case, it
seems more probable, that the exorcism of the catechumens
was performed by the catechist than by the exorcist ; and for
that reason I shall treat of the office of catechist distinctly in
its proper place.
CHAPTER V.
OF LECTORS OK READERS.
Sect. L—The order of Readers not instituted till the. third
century.
Ir is the opinion now of the most learned men, even in the
Romish Church, that there was no such order as that of
readers, distinet from others, for at least two ages in the primi-
tive Church. Bona owns? it to be one of the four orders,
which he thinks only of ecclesiastical institution. And Cote-
lerius® says there is no mention made of it before the time
of Tertullian, who is the first author that speaks of it as a
a Bona, Rer. Liturg. lib. i. c. xxv. n. xvii. (Antverp. 1677. p. 484.) Di-
cendum cum S. Thoma (in Supplem. tertize P. qu. 37. art. 2.) quod temporibus
apostolorum omnia ministeria, que ordinibus minoribus competunt, non a.
distinctis personis, sed ab uno duntaxat ministro exercebantur, qui et ostiarii
et lectoris et exorcistee et acoluthi officio fungebatur. Verba Angelici Doctoris
heec sunt : ‘ In primitiva ecclesia,’ ete. (vide supra ¢.i. § i. sub not. (m) p. 348.)
Contigit nimirum ecclesize, quod hominibus solet, qui dum tenue patrimonium
habent, uno servo contenti sunt, qui solus omnia administrat. Si vero reditus
augeantur, servorum etiam augetur numerus ; eoque magis crescit familia, quo
illi locupletiores evadunt. Sic evangelicz preedicationis initio, parvula adhue
et latitans ecclesia paucis indiguit ecclesiasticarum functionum ministris. Cres-
cente autem credentium multitudine, et auctis facultatibus ex fidelium obla-
tionibus, cum soli diaconi non possent omnibus incumbere, diversa onera et
officia diversis personis distributa sunt ; ex quo factum est, ut splendidiori et
augustiori apparatu ecclesiasticarum functionum ceremoniz peragerentur.
b Coteler. Not. in Constit. Ap. lib. ii. ec. xxv. (p. 238.) Primus, quod seiam,
lectores nominat Tertullianus libro de Przescriptione Heereticorum, ec. xli.
Cu. V. § 1. CHRISTIAN CHURCH. 373
standing order in the Church. For writing against the here-
tics’, he objects to them that their orders were desultory and
inconstant : a man was a deacon among them one day, and a
reader the next. Which implies, that it was otherwise in the
Church, and that readers then were as much a settled order as
deacons or any other. Cyprian, who lived not long after Ter-
tullian, frequently speaks of them as an order of the clergy.
In one place® he says he had made one Saturus a reader; and
in another place he mentions one Aurelius, a confessor, whom
he had ordained a reader for his singular merits, and con-
stancy in time of persecution®: and for the same reason he
made Celerinus, another confessor, one of the same order
among the clergy. So that it was then reckoned not only a
clerical office, but an honourable office, to be a reader in the
Church, and such a one as a confessor needed not to be
ashamed of*. Sometimes persons of the greatest dignity were
ordained to this office, as Julian is said to have been in the
Church of Nicomedia’ while he professed himself a Christian.
Sozomen" says expressly, that both he and his brother Gallus
were reckoned among the clergy, and read the Scriptures
publicly to the people. And there is no writer of that age
but always speaks of readers as a distinct order of the clergy
in the Church.
¢ Tertull. de Preescript. ¢. xli. Hodie diaconus, qui cras lector.
d Cyprian. Ep. xxiv. al. xxix. Fecisse me sciatis lectorem Saturum.
e Cypr. Epist. xxxiii. al. xxxvili. (Oxon. p. 75.) Merebatur Aurelius
clericze ordinationis ulteriores gradus et incrementa majora, non de annis suis
sed de meritis zestimandus ; sed interim placuit, ut ab officio lectoris incipiat,
ete.
f Cyprian. Ep. xxxiv. al. xxxix. (ibid. p. 76.) Referimus ad vos Celerinum
...clero nostro non humana suffragatione, sed divina dignatione conjunctum,
ete.
& Soerat. lib. iii. c. i. Kai 6) rig tv Nexopnesig ixednoiac avayyworng
kaQiorara.. (p. 136. D.)—Gregor. Nazianz. Invect. i. tom. i. p. 58. Tq pévye
k\npy pépovrTeg éEauTovc éykaredéde~av, Wore Kai Tag Oeiag UTavayiywoKey
Tw Aap BiBrove, kK. T.X.
h Sozom. lib. v. ¢. ii. (Vales. 1700. p. 483. A 4.) "Ev@a ¢1) Ospametag kai
aywyic Paowtukig HEotvyvrTo, Kai paOhnpact Kai yupvaciowg Toig Kad’ 1)AtKiay
éyo@yTo, Kai Noywy Stackadore, Kai Toic bPnynraig THY ayiwy ypapay" we
kai kriow éykatadeyivar, Kal VravaywwoKey TY aM Tac EKKANOLMOTLKAG
Biprove.
874 THE ANTIQUITIES OF THE Boox III.
Secr. I1.—By whom the Scriptures were read in the Church
before the institution of that order.
But since the order of readers, though frequently spoken of
in the third and fourth ages, are never once mentioned in the
two first, it will be proper to inquire by whom the Scriptures
were read in the Church for those two centuries. Mr. Bas-
nage! is of opinion that the Christian Church at first followed
the example of the Jewish Church, and in this matter took
her model from the synagogue; where, as he observes out of
Dr. Lightfoot*, the custom was, on every sabbath-day, to have
seven readers, first a priest, then a Levite, and after them five
Israelites, such as the minister of the congregation (whom
they called the bishop or inspector and angel of the Church)
thought fit to call forth and nominate for that purpose: he
thinks it was much after the same manner in the Christian
Church ; the office was not perpetually assigned to any par-
ticular man, but chiefly performed by presbyters and deacons,
i Basnag. Exercit. in Baron. p. 623. Liceat mihi pauca eruditi Lightfootii
referre, ad perantiquum juxta ac sanctissimum morem explicandum. ‘Die
sabbati erant septem lectores legis, die expiationis sex, diebus festis quinque,
noviluniis septemque diebus solemnium festorum quatuor, secundo quintoque
septimance die tres. Porro lex a paucioribus quam tribus legi non poterat: a
tribus, inquam, sibi invicem succedentibus. Septem sabbato lectores hoe
ordine legebant : primo sacerdos; tum Levita ; deinde quinque Israelite sibi
invicem suecedentes. Si nullus illic adesset sacerdos, aut Levita, septem
tum Israelitee legebant. Si adesset illic sacerdos nullusque Levita, tune bis
sacerdos legebat . . . ax mw Angelus ecclesize, aut minister congregationis,
evocabat eum qui lecturus erat, conscendebatque is cathedram (7‘2 Bia)
in medio synagoge positam hune ad usum, eique librum legis tradebat,
quem aperiebat, inspiciebatque, quis locus legendus esset ; sed non incipiebat,
donec archisynagogus incipere ipsum juberet . . . priusquam legeret, inchoabat
ab oratione, benedictione laudationeque Dei, quod eos in populum suum elegisset,
suamque ipsis legem dedisset. Tum incipit ; stansque toto tempore legit ... .
ut legebat, stabat juxta minister congregationis, quo attenderet, rectene pro-
nuntiaret legeretque : hine dicebatur yin episcopus aut superinspector, ut supra
observatum est.’? Lightfoot. Harm. p. 479. Huie exercendo muneri nullus ordo
sacer requirebatur : idcireo Christus, qui nee ortum ducebat a tribu Levitiea,
nec a popularibus secus habebatur atque homo plebeius, ‘cum venisset Naza-
retham, ubi fuerat nutritus, intravit, ut consueverat, die sabbati in synagogam,
kai dvéorn avayvovar, et surrexit ut legeret.’? Luc. iv. 16. Hune in legendo
morem ac priscis Christianis observatum fuisse, probabilissimum est.
k Lightfoot. Harmon. p. 479. vide not. anteced. (i). See the octavo edition
of Lightfoot, vol. vy. p. 124.
Cu. V. § 2. CHRISTIAN CHURCH. 375
yet so as that any other might do it by the bishop’s appoint-
ment. But indeed the matter is involved in so great obscurity,
that no certain conjectures can be made from the writings of
the two first ages: but all that we can argue, is from the
seeming remains of the ancient customs in the following ages :
for since we find that deacons in many Churches continued to
read the Gospel, even after the order of readers was set up,—
as I have had occasion to show** in another place from the
author of the Constitutions, and St. Jerome™, and the
Council of Vaison",—we may thence reasonably conclude that
this was part of their office before: and since presbyters and
bishops in other Churches did the same, as Sozomen informs
us°, it may as rationally be inferred, that this was their
custom in former ages. But whether laymen performed this
office at any time by the bishop’s particular direction, as the
Israelites did in the Jewish Church, cannot be so certainly
determined: only we find that in after ages, im the most
celebrated Church of Alexandria, even the catechumens as
well as believers? were admitted to do the office of readers:
and that may incline a man to think, that this office was not
wholly confined to the clergy in the two first ages. But this
being peculiar to the Church of Alexandria, nothing can be
argued from it concerning the practice of the universal Church:
and therefore, till some better light is afforded, I leave this
matter undetermined.
kk Lib. ii. c. xx. § vi. p. 286.
1 Constitut. Apost. lib. ii. c. lvii. (Labbe, vol. i. p. 294, at bottom.) Mera
ravra OidKovog i TpECBUTEDNG Avay.WwoKEéTH Ta Evayyédia.
m Hieron. Ep. xlviii. in Sabin. (tom. i. p. 150. a. edit. Francof.) Evangelium
Christi, quasi diaconus, lectitabat.
® Concil. Valens. II. ec. ii. (tom. iv. p. 1680. B 7.) Si digni sunt diacones quod
Christus in evangelio loquutus est legere, quare indigni judicentur sanctorum
patrum expositiones publice recitare ?
© Sozom. lib. vii. e. xix. (Vales. 1700. p. 596. B 7.) Tatrny O& THv tepayv
BiBrov avaywooKe tvOade povoc 6 apxiwtaKovog’ Tapa dé aAXore, OvaKovoc’
év modAatc Ot éexxAnoiate, ot iepeic povor ty Oé Emronpotg ypépare, ExloKoTroL,
we év KwvoraytiwourobX, Kata THY TOWTHY HpEpay Tig aAvacTacipov sopTHc.
P Soerat. lib. v. c. xxii. (p. 287, edit. Amstelod.) (Vales. 1700. p. 235. C 3.)
Ev ry airy Ads~avopsiag avayvdorar kai vroporeic adiapopoy, sire KarnxXov-
PEVOL ELOLY, ELITE TLOTOL.
376 THE ANTIQUITIES OF THE _Boox ill
Secr. II].— The manner of ordaining readers.
It is more certain that after the order of readers was set
up, it was generally computed among the orders of the clergy;
except perhaps at Alexandria, where that singular custom
prevailed of putting catechumens into the office: for it can
hardly be supposed that they reckoned persons that were
unbaptized, and not yet allowed to partake of the holy
mysteries, into the number of their clergy. But in all other
places it was reputed a clerical order ; and persons, deputed
to the office, were ordained to it with the usual solemnities and
ceremonies of the other inferior orders. In the Greek Church,
Habertus‘ thinks they were ordained with imposition of hands;
but among the Latins, without it. The author of the Consti-
tutions prescribes a form of prayer to be used with impo-
sition of hands; but whether that was the practice of all the
Greek Church, is very much questioned. In the Latin Church,
it was certainly otherwise. The Council of Carthage speaks
of no other ceremony but the bishop’s putting the Bible into
his hands in the presence of the people, with these words :
‘** Take this book, and be thou a reader of the word of God:
which office if thou fulfil faithfully and profitably, thou shalt
have part with those that minister in the word of God.” And
in Cyprian’s time, they seem not to have had so much as this
ceremony of delivering the Bible to them, but they were made
readers by the bishop’s commission and deputation only to
such a station in the Church.
Sect. LV.—Their station and office in the Church.
This was the ‘ Pulpitum,’ or ‘ Tribunal Ecclesiz,’ as it is
commonly called in Cyprian, the reading-desk in the body of the
Church, which was distinguished from the Bema or tribunal
4 Habert. Archierat. part. iv. observat. i. p. 41. Ordinatur lector absque
manus impositione apud Latinos, sed a Grecis cum ea tamquam communi
ordinum materia.
® Concil. Carthag. IV. c. viii. (Labbe, vol. ii. p. 1200.) Leetor eum ordina-
tur, faciat de illo verbum episcopus ad plebem, indicans ejus fidem, ae vitam,
atque ingenium. Posthzec, spectante plebe, tradat ei codicem, de quo lecturus
est, dicens, ‘ Accipe, et esto lector verbi Dei, habiturus, si fideliter et utiliter
impleveris officium, partem cum eis qui verbum Dei ministraverint.’
Cu. V. § 5. CHRISTIAN CHURCH. Sis
of the sanctuary. Tor the reader’s office was not to read the
Scriptures at the altar, but in the reading-desk only. Whence,
‘super pulpitum imponi, et ad pulpitum venire,” are phrases
in Cyprian’ to denote the ordination of a reader. In this
place, in Cyprian’s time, they read the Gospels, as well as
other parts of Scripture; which is clear from one of Cyprian’s
epistlest, where, speaking of Celerinus the confessor, whom he
had ordained a reader, he says it was fitting he should be
advanced to the pulpit or the tribunal of the Church, that
having the advantage of a higher station, he might thence
read the precepts and Gospels of his Lord, which he himself
as a courageous confessor had followed and observed. Alba-
spineeus says", they also read the Epistles and Gospels in the
communion-service ; but he should first have proved that those
were anciently any part of the communion-service: for they
do not appear to have been so from the most ancient liturgies,
but were only read in the Missa Catechumenorum, or, as we
now call it, the first service, at which the catechumens were
present. And wheresoever they were taken into the commu-
nion-service, it was the office of deacons, and not the readers,
to rehearse them. But of this more, when we come to the
liturgy and service of the ancient Church.
Secr. V.—The Age at which they might be ordained.
There is but one thing more to be noted concerning this
order, which is the age at which readers might be ordained.
That is fixed by one of Justinian’s novels*, precisely forbidding
8 Cypr. Epist. xxxviii. et xxxix. (Oxon. p. 75.) (epist. xxxiii. edit. Paris.
1666. p. 47.) Nihil magis congruit voci, quee Dominum gloriosa predicatione
confessa est, quam celebrandis divinis lectionibus personare: post verba sub-
limia quee Christi martyrium proloquuta sunt, evangelium Christi legere, unde
martyres fiunt : ad pulpitum, post catastam venire, ete.
' Cyprian. Epist. xxxiv. al. xxxix. (Oxon. 1682. p. 77.) Quid aliud quam
super pulpitum, id est, super tribunal ecclesiee oportebat imponi, ut loci
altioris celsitate subnixus, et plebi universze pro honoris sui claritate conspicuus,
legat preecepta et evangelium Domini, quee fortiter et fideliter sequitur ?
u Albaspin. Not. in Cone. Carth. ITI. ¢. iv. (tom. ii. Cone. p. 1185. C.) Vetus
ille mos invaluerat, ut non diaconi, sed leetores, epistolas et evangelia in solemni
missee sacrificio pronuntiarent.
x Justin. Novell. exxili. ¢. xiii. (p. 171.) Odw éaerpéroper . . dvayvworny
éXatrova TOY bKTH Kai Céka EriavTor,
378 THE ANTIQUITIES OF THE Boox III.
any one to be ordained reader before he was completely eighteen
years old. But before this law was made, it was customary to
ordain them much younger: for Ennodius, bishop of Ticinum,
says of Epiphanius, his predecessor’, that he was ordained
reader at eight years old; as Cesarius Arelatensis” is said to
have been at seven. And this leads us to understand what
Sidonius Apollinaris means, when speaking of John, bishop of
Chalons, he says he was a reader from his infancy?. Which
is also said of St. Felix, by Paulinus”, that he served in the
office of a reader from his tender years. So Victor Uticensis
describing the barbarity of the Vandalic persecution in Afric,
he aggravates their cruelty with this circumstance, that they
had murdered or famished all the clergy of Carthage, five hun-
dred or more, among whom there were many infant readers®.
Now the reason why persons were ordained so young to this
office, was what I have intimated before; that parents some-
times dedicated their children to the service of God from their
infancy, and then they were trained up and disciplined in some
inferior offices, that they might be qualified and rendered more
expert for the greater services of the Church.
y Ennod. Vit. Epiphan. (Bibl. Patr. tom. xv. p. 295.) Annorum ferme octo
lectoris ecclesiastici suscipit officium.
z Vit. Cesar. ap. Sur. xxvii. Aug. clero adscriptum inter ipsa infantize rudi-
menta, post exactze zetatis septennium.
a Sidon. lib. iv. ep. xxv. (Paris. 1609. p. 310.) Lector hie primum, sic
minister altaris, idque ab infantia.
> Paulin. Natal. iv. Felic. Primis lector servivit in annis.
¢ Victor. de Persecut. Vandal. lib. ii. Bibl. Patr. tom. vii. p. 613. (lib. v. ce.
ix. p. 78, edit. Ruinarti, Paris. 1699.) Tune Eugenio pastore jam in exsilio con-
stituto, universus clerus ecclesize Carthaginis ezede inediaque maceratur, fere
quingenti vel amplius, inter quos quamplurimi erant lectores infantuli, qui gau-
dentes in Domino procul exsilio crudeli funduntur.
Ga. Vi. § 1. CHRISTIAN CHURCH. 379
CHAPTER VI.
OF THE OSTIARII OR DOOR-KEEPERS.
Sect. I.—No mention of this Order till the third or fourth
century.
Tuts is the last of those five orders which are pretended by
the present Church of Rome to be of apostolical institution ;
but for three whole centuries we never so much as meet with
the name of it in any ancient writer, except in the Epistle of
Cornelius‘, bishop of Rome, where the tvAwpol, or door-keepers,
are mentioned with the rest. In Cyprian and Tertullian there
is no mention of them: the first and lowest order with them
is that of readers, as it is now in the Greek Church, among
whom the order of door-keepers has been laid aside from the
time of the Council of Trullo, an. 692, as Schelstrate*® scruples
not to confess, though he blames Morinus for being a little
too frank and liberal in extending this concession to the apos-
tolical ages; and in order to confute him, alleges the authority
of Ignatius and Clemens Romanus‘ for the antiquity of this
order. But he refers us only to spurious treatises under their
names, not known till the fourth century, about which time it
is owned this order began to be spoken of by some few Greek
writers. For Epiphanius® and the Council of Laodicea® put
the Ovpwooi, that is, door-keepers, among the other orders of
4 Euseb. lib. vi. c. xliii. vide supra e¢. i. § ii. not. (y) p. 350.
€ Schelstrat. Cone. Antiochen. Dissert. iv. c. xvii. p. 520, citat. supr. ¢. i. § i.
(d) p. 346.
f Ignat. Epist. ad Antioch. vide ec. i. § ii. not. (q) pag. 349.——Clem. Constit.
lib. iti. @. xi, "ANN obre Tot¢g Aowroic KAnpLKOIC émUTpémopeY Barrie” olov
dvayvworatc, } Parra, TuAwpoic, 7 UANOET ALC.
&§ Epiphan. Exposit. Fid. n. xxi. vide ec. i. § ii. not. (x) p. 350.
h Cone, Laodic. c. xxiv. (tom. i. Cone. p. 150.) vide e. iv. § iv. not. (z) p. 368.
6
380 THE ANTIQUITIES OF THE Book III.
the clergy. And Justinian also, in one of his Novels, speaks
of them as settled in the great Church of Constantinople,
where he limits their number to one hundred, for the use of
that and three other Churches. This proves that they were
settled in some parts of the Greek Church ; though, as Haber-
tus observes*, they continued not many ages, nor ever univer-
sally obtained an establishment in all Churches.
Sect. [].—The manner of their ordination in the Latin Church.
What sort of ordination they had in the Greek Church, we
do not find; for there is no author that speaks of it. In the
Latin Church, it was no more but the bishop’s commission,
with the cremony of delivering the keys of the church into
their hands, and saying, ‘‘ Behave thyself as one that must give
an account to God of the things that are kept locked under
these keys;” as the form is in the fourth Council of Carthage!,
and the Ordo Romanus™, and Gratian"™, who have it from that
council.
Sect. Il].—Their Office and Function.
Their office is commonly said to consist in taking care of the
doors of the church in time of divine service, and in making
a distinction betwixt the faithful and the catechumens, and
excommunicated persons, and such others as were to be
excluded from the Church. But I confess this is more than
can be made out from ancient history, at least in reference
to the state and discipline of many Churches. For in the
African Church particularly, as I shall have occasion to show
in another place, a liberty was given not only to catechumens
and penitents, but also to heretics, Jews, and heathens, to
come to the first part of the Church’s service, called the ‘ Missa
Catechumenorum,’ that is, to hear the Scripture read, and the
1 Justin. Novell. iii. c.i. Kai éearoy mpde rovroue rHév Kadovpévwy TuAWPOY.
k Habert. Archierat. part. v. obs. i. p. 47. Series illa ejusmodi ordinum non
omnino constans ac perpetua exstitit.
! Cone. Carth. IV. ¢. ix. (Labbe, vol. ii. p. 1200.) Sic age, quasi redditurus
Deo rationem pro his rebus, quee his clavibus recluduntur.
m Ordo Rom. part. ii. p. 98, (Bibl. Patr. Max. tom. xiii. p. 704.)
" Gratian. Distinct. xxiii. ¢. xix.
Cu. VII. § 1. CHRISTIAN CHURCH. 28]
homily or sermon that was made upon it; because these were
instructive, and might be means of their conversion ; so that
there was no need of making any distinction here. Then for
the other part of the service called, ‘ Missa Fidelium,’ or the
communion-service, the distinction that was made in that was
done by the deacons or subdeacons, and deaconesses; as I have
showed before in speaking of those orders. So all that the
door-keepers could have to do in this matter was only to open
and shut the doors as officers and servants under the other,
and to be governed wholly by their direction. It belonged to
them likewise to give notice of the times of prayer and church-
assemblies; which in time of persecution required a private
signal, for fear of discovery : and that, perhaps, was the first
reason of instituting this order in the Church of Rome, whose
example by degrees was followed by other Churches. However
it be, their office and station seems to have been little more
than that of clerks and sextons in our modern churches.
CHAPTER VII.
ON THE PSALMIST£ OR SINGERS.
Srcr. I.—The Singers a distinct order from Readers in the
ancient Church.
I wave hitherto given an account of those five inferior orders
which the Church of Rome has singled out from the rest, and
without any reason stamped them with the authority and
character of apostolical institution; whilst yet she takes no
notice of some others, which have as good pretence to anti-
quity, and to be styled distinct clerical orders, as most of the
former. Among these I reckon the Psalmists, the Copiatee,
and the Parabolani of the primitive Church. Habertus* and
Bellarmine® and others, who are concerned to maintain the
credit of the Romish Church in making but five inferior
a Habert. Archier. part. iv. obs. iv. p. 44. Diversum ab lectore non con-
stituit ordinem psaltes.
b Bellarmin. de Clericis, lib. i. c. xi. Etsi episcopus et presbyter distin-
3892 THE ANTIQUITIES OF THE Boox ILI.
orders, pretend that singers and readers are only one and the
same order. But as the canonists of their own Church gene-
rally reckon them two, so nothing can be more evident than
that they were always accounted so in the primitive Church
from their first institution. For they are distinguished as
much as any other orders by all the writers that mention
them: as the reader that is curious in this matter may satisfy
himself, by consulting the places of Ephrem Syrus‘, the Council
of Laodicea*, and those called the Apostolical Canons® and
Constitutions‘, the author of St. Mark’s Liturgy’, the epistle
under the name of Ignatius*, Justinian’, and the Council of
Trullo*®, referred to in the xotes. Particularly Justinian’s
Novel does so distinguish them as to inform us that there
were twenty-five singers, and one hundred and ten readers, in
the Greek Church of Constantinople. Which is a convincing
evidence that they were of different orders.
Sect. I1.—Thewr Institution and Office.
The first rise and institution of these singers, as an order
of the clergy, seems to have been about the beginning of the
fourth century: for the Council of Laodicea is the first that
mentions them, unless any one thinks perhaps the Apostolical
Canons to be a little more ancient. The reason of instituting
guuntur, tamen quantum ad sacrificium, idem omnino ministerium exhibent,
proinde unum ordinem non duo faciant, sicut etiam lector et cantor seu psal-
mista.
¢ Ephrem. xciii. Serm. de secundo Advent.
4 Concil. Laodic. can. xxiv. vide ec. iv. § iv. not. (z) p. 368.
e Can. Apost. c. Ixix. vide ¢. i. § ii. not. (t) p. 350.—Can. xlii. (Labbe, vol. i.
p- 36.) ‘Yzrodtakovoc, 7 Parrne, } dvayvoorne Ta Chota Toby, H TavoacOw,
H apopiZécOw.
f Constit. Apostol. lib. iii. c. xi. vide ¢. i. § ii. not. (17) p. 349.
8 Liturg. Marci Bibl. Patr. Gr. Latin. tom. ii. p. 35. (Jo. Fabric. Cod. Apoer.
Nov. Test. part iii. p. 288.) MyvnoOnre O& Kai rév aravrayod dpBoddewy
émiokdTwv, moecBuTéowy, dvakdywy, UTodtaKovwy, avayvworey, PadTor,
povalovTwy, ae rap%evwy, ynowy, atkwy.
h Tgnat. Ep. ad Antioch. n. xii. vide c. i. § ii. not. (q) p. 349.
i Justin. Novell. iii. c. i. ’"Avayvworac O& éxatoy déka Kai Padrag etkoot-
TEVTE.
k Concil. Trullan. ¢. iv. (Labbe, vol. vi. p. 1144.) Ei zt¢ éaioxomoc, | mpea-
BvrEepoc, H Otakovoc, fh brodudKovoc, avayvwornc, } Yarrnc, 7) Pvpwpedc,
yuvaiki aguowpevy TH Oecd perxOeiy, KabapeicOw, kK. T,X.
Cu. VII. § 2. CHRISTIAN CHURCH. 883
them seems to have been to regulate and encourage the ancient
psalmody of the Church. For from the first and apostolical
age singing was always a part of divine service, in which the
whole body of the Church joined together: which is a thing
so evident, that though Cabassutius! denies it, and in his spite
to the reformed Churches, where it is generally practised, calls
it only a Protestant whim ; yet Cardinal Bona had more than
once™ not only confessed, but solidly proved, it to have been
the primitive practice. Of which therefore I shall say no more
at present, but only observe, that it was the decay of this that
first brought the order of singers into the Church. For when
it was found by experience, that the negligence and unskilful-
ness of the people rendered them unfit to perform this service
without some more curious and skilful to guide and assist
them, then a peculiar order of men were appointed, and set
over this business, with a design to retrieve and improve the
ancient psalmody, and not to abolish or destroy it. And from
this time these were called xavovicot Wadrai, the canonical
singers; that is, such as were entered into the canon or cata-
logue of the clergy, which distinguished them from the body
of the Church. In some places it was thought fit for some
time to prohibit all others from singing but only these; with
design, no doubt, to restore the concent of the ancient eccle-
siastical harmony, which otherwise could not well have been
done, but by obliging the rest for some time to be silent,
and learn of those who were more skilled in the art of music.
Thus I understand that canon of the Council of Laodicea®,
1 Cabassut. Notit. Concilior. ¢. xxviii. p. 201, edit. Lugd. 1670, 8vo. (Neque
heic, ut supra p. 359, not. (a) in recentioribus editionibus inveni, quod multa
cum industria diu quzesivi, adeoque nescio, an adhibitum a me vocabulum idem
ilud sit, quo usus est Loiolita. Non puto tamen, ab ejus mente longius abesse,
quod auctor noster Binghamus reddidit ‘a Protestant whim :’ Grischov.) [This
passage might be expected to occur in Dissertatio ix. de ordinum ecclesiastico-
rum numero, etc. See the folio edition, Lugdun. 1670. p. 36.]
m Bona, Rer. Liturg. lib. i. ¢. xxv. n. xix. (Antverp. 1677. p. 486.) A prim-
ordiis ecclesize, psalmos et hymnos in conventu fidelium decantatos fuisse,
apostolus adserit ad Ephes. ec. v. ete.—It. de Divin. Psalmod. ec. xvii. § ii. n. 3.
Ab ipso Domino et ab apostolis, ait Augustinus, psalmos et hymnos ecanendi
habemus documenta, et exempla, et preecepta.
n Concil. Laodic. ec. xv. (Labbe, vol. i. p. 1500.) My dsiv mrXéov trav
Kkavovikwv Wadrtov rwv imi roy auBwva avaBavédrtrwr, Kai amd Cupbéonge
PaddOovrwv, Erépove rivacg Padre tv Exedyoia.
384. THE ANTIQUITIES OF THE Book IIT:
which forbids all others to sing in the Church, except only
the canonical singers, who went up into the ambo or singing-
desk, and sung out of a book. This was a temporary provi-
sion, designed only to restore and revive the ancient psalmody,
by reducing it to its primitive harmony and perfection. That
which the rather inclines me to put this sense upon the canon,
and look upon it only as a prohibition for a time, is, that in
after ages we find the people enjoyed their ancient privilege of
singing all together; which is frequently mentioned by St.
Austin, Ambrose, Chrysostom, Basil, and many others, who
give an account of the psalmody and service of the Church in
their own ages: of which I shall speak more hereafter in its
proper place.
Sect. I11.—Why called iroPoxsic.
Here I must note that these canonical singers were also
called twoBoAcic, monitors, or suggestors, from their office,
which was to be a sort of preecentors to the people: for the
custom in some places was for the singer or psalmist to begin
a psalm or hymn, and sing half a verse by himself, and then
the people answered in the latter clause ; and from this they
were said trnyeiv, or ‘ succinere,’ to sing after him, by way of
antiphona or responsal. In this sense, Epiphanius Scholasticus
understands the name imof3oA¢i¢ in Socrates? ; for he translates
it ‘ Psalmi Pronunciatores :’ and so both Valesius? and Cote-
lerius? explain it. But Habertus is of the contrary mind:
© Socrat. lib. v. c. xxii. (Amstel. 1700. p. 235. C3.) "Ev rg atrg ’AXééE-
avopsig dvayvoora Kat broBorsig adidgdopov, Eire KaTHYobpevor Eiciv, Eire
TLOTOL.
P Vales. in Socrat. ibid. (p. 56.) Pessime Musculus et Christophorsonus ver-
terunt ‘interpretes.’ Optime vero Epiphanius exposuit ‘ psalmi pronuntiatores.’
Horum munus videtur fuisse, prima psalmi verba preecinere. Populus deinde
reliqua succinebat. “YzoPoXkic dicebantur olim monitores, qui in scena mone-
bant histriones, ut docet Festus. Hi suggerebant actoribus, quoties memoria
eos deficiebat. rant et monitores in precationibus, quorum meminit Tertul-
lianus in Apologetico, ubi dicit Christianos sine monitore orasse, quia de
pectore orabant.
4 Coteler. Not. in Constit. Ap. lib. ii. c. lvii. not. 34. (p. 260.) Preecinebant
cantores, populus vero succinebat. Qui psaltee ideo in Socratis Historia Eccle-
siastica (lib. v. ¢. xxii.) appellantur ioBodkic, ‘monitores, suggestores, psalmi
prenuntiatores ac przenuntiatores,’ quemadmodum docuit magnus interpres,
Cu. VIL. § 4. CHRISTIAN CHURCH. 385 —
he thinks’ the name wtzoPorgie denotes not singers, but
readers ; and that they were so called, because they suggested
to preachers a portion of Scripture to discourse upon: for
then their homilies were frequently upon such parts of Scrip-
ture, as every reader had just before repeated. The contro-
versy is nice betwixt these two learned men: and [I shall no
further inquire into the merits of it, but leave it to every
judicious reader to determine.
Sect. 1LV.— What sort of Ordination they had.
There is but one thing more that needs be noted concerning
this order, which is the manner of their designation to this
office : which in this agreed with all the other inferior orders,
that it required no imposition of hands, or solemn conse-
eration: but in one thing it differed from them; that whereas
the rest were usually conferred by the bishop or a chorepis-
copus, this might be conferred by a presbyter, using this form
of words, as it is in the canon of the fourth Council of Car-
thage*: ‘See that thou believe in thy heart, what thou singest
with thy mouth; and approve in thy works, what thou believest
in thy heart.” And this is all the ceremony we find any where
used about their designation.
© Habert. Archierat. part. iv. obs. i. p. 39. Conjicio lectores wzoBoXkic
dici, quasi ‘subjectores’ vel ‘suggestores,’ non vero cantores, quod docto
theologo placuit.
8 Concil. Carth. IV. c. x. (Labbe, vol. ii. p. 385.) Psalmista, id est, cantor,
potest absque scientia episcopi, sola jussione presbyteri, officium suscipere
cantandi, dicente sibi presbytero, ‘ Vide, ut quod ore cantas, corde credas ; et
quod corde credis, operibus comprobes.’
VOL. I. cc
386 THE ANTIQUITIES OF THE Boox ITI.
CHAPTER VIII.
OF THE COPIATZ OR FOSSARII.
Sect. 1.—The Copiate or Fossarii reckoned among the Clerics
of the primitive Church. °
ANOTHER order of the inferior clergy in the primitive Church
were those, whose business was to take care of funerals, and
provide for the decent interment of the dead. These, in ancient
writers, are commonly termed Copiatze, which is the name that
Constantius gives them in two rescripts* in the Theodosian
Code. Epiphanius® speaks of them under the same name,
styling them xomdrac: and the author under the name of
Ignatius’, xomi@vree. Gothofred4 deduces it from the Greek
word xoraZev, which signifies resting ; others from komeréc,
mourning ; but generally the name is thought to be given
them from xdézo¢e and xomiac8a, which signify labouring ;
whence they are by some called Laborantes. The author
under the name of St. Jerome® styles them Fossarii, from
4 Cod. Theod. lib. xiii. tit. i. de Lustrali Conlat. leg. i. (Lugdun. 1665. vol. v.
p: 3.) Negotiatores omnes protinus convenit aurum argentumque prebere:
clericos excipi tantum, qui copiatze appellantur, nec alium quemquam esse
immunem ab hujus conlationis obsequio. It. lib. xvi. tit. ii. de Epise. leg. xv.
(vol. vi. p. 42.) Clerici, vel hi quos copiatas recens usus instituit nuncupari, ita
a sordidis muneribus debent immunes, atque a conlatione preestari, si exiguis
admodum mercimoniis tenuem sibi victum vestitumque conquirent.
b Epiph. Exposit. Fid. n. xxii. vide cap. i. § ii. not. (x) p. 350.
¢ Ignat. Epist. ad Antioch. n. xii. ¢. i. § ii. not. (q) p. 349.
4 Gothofr. Comm. in Cod. Theod. lib. xiii. tit. i. leg. i. (vol. v. p. 5.) Dicti
copiatze communi sententia hactenus, tanquam si diceres operarios, labora-
tores, a7 Tov Ké7rou Kai Komiaofa. Ego non minus quoque malim, ad rijc
Komlac seu Ko7aZey, quod significat * quietem’ et ¢ quiescere.’
e Hieron. de Septem Ordin. Eccles. tom. iv. p. 81. (p. 56. A. edit. Francof.)
Primus in clericis fossariorum ordo est, qui, in similitudinem Tobize sancti,
sepelire mortuos admonentur.
Cu. VIII. § 1. CHRISTIAN CHURCH. 387
digging of graves: and in Justinian’s Novels‘, they are called
Lecticarii, from carrying the corpse or bier at funerals. Gotho-
fred thinks it improper to reckon these among the Clerici® of
the ancient Church: but when we are speaking of things and
customs of the ancient Church, I know not how we shall
speak more properly than in the language of the ancients,
who themselves call them so. For not only the author under
the name of St. Jerome calls them the first order of the
Clerici, as they are in this account; but St. Jerome himself
also gives them the same title: speaking of one that was to
be interred, “the Clerici,” says he, ‘“‘whose office it was’, wound
up the body, digged the earth, builded a vault, and so according
to custom made ready the grave.” This is the reason why
Epiphanius* and the counterfeit Ignatius reckon them among
the inferior orders. And Gothofred had no need to make
emendations upon those imperial laws! in the Theodosian
Code, which give the Copiatee the name of Clerici, and entitle
them to some immunities and privileges upon that account :
f Justin. Novell. xliii. Pref. (Amstel. 1663. p. 78.) ’Eewn Tovro péiy Kwy-
oravrivoc 6 Tie Otiag pynpne, 6 THE mEyaAne ypOY TauTne TOAEWE OiKLOTHIC,
rovro O& ’Avacrdcwe, 6 THC eoEBove AHEEw. TOY THY KadovpEvwY AEKTLKA-
piwy, row Secavav, apWpoy mepiioTncay ic ey péTpoy, KiAtoug EKaTOY iva,
dexavodc* (iro toyacrijpia tocavta dipicayrec, ep’ @ Te ty pndsvi Xpovy
ravra SéxecOar mpocOnKny’ Ova Td Kai broKkeicPar TH CiaTvTWoEL TOU TIC
Ociac pyhpng Avacraciov Td pétpoy Tuy tE éExdoTov ovoTHmarog eivar 7p0G-
nkévTwy eKTicapiwy) ipeig piv ratra PeBaca pévew BovrAépe8a. — Item
Novell. lix. vide inf. § iv. sub not. (1) p. 389.
g Gothofred. Not. in Cod. Theod. lib. xvi. tit. ii, leg. xv. (vol. vi. p. 43.)
De copiatis observandum, eos separari hac lege a clericis, cum tamen alias
clericorum numero censeantur.
h Hieron. de Septem Ordin. Eccles. See preceding note (e).
i Hieron. Ep. ad Innocent. de Muliere Septies Icta, tom. i. p. 235. (epist.
xlix. p. 153. A. edit. Francof.) Clerici, quibus id officii erat, cruentum linteo
cadaver obvolvunt, et fossam humum lapidibus construentes ex more tumulum
parant. (Vallars. i. p. 6. E.)
k Epiphan. vide supra e. i. § ii. not. (x) p. 350. _Ignat. ibid. not. (q).
1 Cod. Theod. lib. vii. tit. xx. de Veteranis, leg. xii. (Lugdun. 1665. vol. ii.
p- 434.) Dum se quidam vocabulo clericorum et infaustis defunctorum obse-
quiis oeeupatos . . . defendunt, ete. Ibid. lib. xiii. tit. i. de Lustrali Collat.
leg. i. Clericos excipi tantum, qui copiatee appellantur, ete.—Ibid. lib. xvi.
tit. ii. de Episcop. leg. xv. Clerici vero, vel hi quos copiatas recens usus instituit
nuncupari, etc. See preceding note (a).
c/e2
3888 THE ANTIQUITIES OF THE Book IILt.
for this, as appears, was only to speak in the language and
style of other ecclesiastical writers.
Secr. I1.—First instituted in the time of Constantine.
This order seems to have been first instituted in the time
of Constantine: for Constantius his son, in one of those laws
just now referred to, speaks of it as a late institution; and
there is no writer of the three first ages that ever mentions
it: but all that time, the care of interring the dead was only a
charitable office, which every Christian thought himself obliged
to perform as occasion required. And that is the reason why
we meet with so many noble encomiums of this sort of charity
in the writers of those ages, but never once mention of any
order instituted for that purpose. But when Constantine
came to the throne, and was quietly settled in his new seat at
Constantinople, he incorporated a body of men to the number
of eleven hundred in that city, under the name of Copiatz,
for that particular service: and so they continued to the time
of Honorius and Theodosius Junior™, who reduced them to.
nine hundred and fifty: but Anastasius augmented them
again to the first number, which Justinian confirmed by two
Novels" published for that purpose. And I suppose, from this
example of the Constantinopolitan Church, they took their rise
in other populous Churches.
Secr. IlI.— Why called Decani and Collegiatt.
But probably there might be some little difference between
those in the Church of Constantinople, and others in the lesser
Churches. For at Constantinople they were incorporated into
a sort of civil society, in the Roman language called Collegium,
a college ; whence the laws sometimes style them Collegiati,
and Decani; Collegiates, and Deans: asin the forementioned
laws of Honorius and Theodosius Junior, and Justinian, and
m Cod. Justin. lib. i. tit. ii. de SS. Eccles. leg. iv. (Amstel. 1663. p. 6.) Non
plures, quam nongenti quinquaginta decani sacrosanctze hujus amplissimze urbis
deputentur ecclesize.
n Justin. Novel. xliiii See preceding note (f).——Novel. lix. See following
note (r).
Cu. VIII. § 4. CHRISTIAN CHURCH. 389
another of Theodosius the Great® in the Justinian Code ;
where he grants them an exemption from some other civil
offices, provided they did not act upon a feigned and pretended
title, but were really employed in the, service of the Church.
But why they were called Decani, is not very easy to conjecture.
Probably it might be because they resembled the palatine
deans, who were a sort of military officers belonging to the
emperor’s palace, and are styled also Corpus Decanorum in
both the Codes? mentioned by St. Chrysostom? and other
Greek writers under the name of decavol év rote BactXkiore,
deans of the palace, to distinguish them from those other
deans of the Church, which some unwarily confound together.
But I am not very confident that this was the reason of the
name: and therefore I only propose it as a conjecture, till
some one assigns a better reason for it.
Sect. 1V.—Their Office and Privileges.
Their office was to take the whole care of funerals upon
themselves, and to see that all persons had a decent and
honourable interment. Especially they were obliged to per-
form this last office to the poorer sort, without exacting any
thing of their relations on that account. That it was so at
Constantinople, appears from one of Justinian’s Novels’, which
© Cod. Just. lib. xi. tit. xvii. de Collegiatis. (p. 336.) Qui sub preetextu
decanorum seu collegiatorum, cum id munus non impleant, aliis se muneribus
conantur subtrahere, eorum fraudibus credimus esse obviandum.
p Vide Cod. Theod. lib. vi. tit. xxxiii. de Decanis, leg. i. (vol. ii. p. 232.)
Qui ex corpore decanorum ad primum militize gradum pervenerint, biennii
spatio primiceriatus gerant officium, ete. It. Cod. Justin. lib. xii. tit. xxvii.
leg. i. Qui ex corpore decanorum, ete. Leg. ii. Nostrze pietatis famulationibus
adheerentes decanos non oportet pro desiderio pulsantium ad alia pertrahi
judicia.
4 Chrysostom. Hom. xiii. in Hebr. (Benedict. vol. xii. p. 137. C 1.) (Paris.
1636. vol. vi. p. 1849.) (p. 817. tom. vi. edit. Francof.) Ei yao évrat@a cai o
Urapxoc, Kai wayrec ot epi Toy Baoiéa, Kai ot opddpa KaTadeeoTEpOL, Kat
Tov THY NEyopévwy Oexavuov rorov éiwéxovTeg tv Toicg Baordéiotg Eloi, Kai ToL
TosovTou byTog TOU pécou Tov wrdpxov Kai Tov SeKavov' TOAAM padAXov év
Toic dvw Bao.réiote TovTO éoTat.
r Justin. Novel. lix. (Amstel. 1663. p. 91.) "Avacraciou rod rij¢ eboeBovc
An~ewe, ob povoyv Tote toyaornoiote exéivoig TEVTHKOYTA Kai EKaToY mooo0Ev-
roc, GANd Kai mpdcodoy pyriy giroTynoapévov Kara dbo moaypariKode
,
rimoug... .0v0& dpioPove yivedOar rag TOY TEXEVTWYTWY KNOELaG, K. T.r.
399 THE ANTIQUITIES OF THE Book III.
acquaints us how Anastasius the emperor settled certain
revenues of land upon this society, and ordered a certain
number of shops or workhouses in the city to be freed from
all manner of tribute, and to be appropriated to this use ; out
of whose income and annual rents of the lands, the defensors
and stewards of the Church, who had the chief care and over-
sight of the matter, were to pay these deans, and see the
expenses of such funerals defrayed. Justinian not only con-
firmed that settlement, but a complaint being made of an
abuse, that notwithstanding the laws of Anastasius, pay was
exacted for funeral, he published that his Novel on purpose
to correct it. But we do not find that such settlements were
made in all other Churches: but it is more probable that the
Copiatze were maintained partly out of the common stock of
the Church, and partly out of their own labour and traffic ;
which for their encouragement was generally exempted from
paying custom or tribute, as we shall see hereafter.
Cu. IX. § I, 2. CHRISTIAN CHURCH. 3901
CHAPTER IX.
OF THE PARABOLANI.
Sror. I.—The Parabolani ranked by some among the Clerict.
Awnorner order of men, which by some are reckoned among
the Clerici of the ancient Church, were those whom they called
Parabolani. Theodosius Junior, in one of his laws relating
to them in the Theodosian Code*, puts them among the
Clerici, and evidently includes them under that common title,
as Gothofred rightly observes in his exposition of the place.
Baronius himself does not deny that they were of the clergy ;
but he would persuade his reader that they were not a distinct
order, but chosen out of the inferior orders of the clergy”; of
which there is nothing said in that law, but rather the contrary,
that they were to be chosen out of the poor of Alexandria.
Srecr. I].—Their Institution and Office.
Their office is described in the next law, where they are
said to be deputed to attend upon the sick, and to take care
of their bodies in time of their weakness*. At Alexandria
a Cod. Theod. lib. xvi. tit. ii. de Episcop. leg. xlii. (vol. vi. p. 83.) Quia
inter eczetera Alexandrinz legationis inutilia, hoc etiam decretis scriptum est,
é ut reverendissimus episcopus de Alexandrina civitate aliquos non exire’ (quod
quidem terrore eorum, qui parabalani nuncupantur, legationi insertum est,)
placet nostree Clementize, ut nihil commune clerici cum publicis actibus vel ad
curiam pertinentibus habeant.—Gothofred. Not. in loc. Sane clericorum eos
numero fuisse, tum hujus legis principium, tum utraque hee lex et sequens,
sub hoe titulo collectee, ostendunt.
b Baron. an. eccexvi. (vol. v. p. 400.) Fuisse hos (Parabolanos) minoris
ordinis clericos allectos exordium dati hoc anno rescripti insinuare videtur.
¢ Cod. Theod. ibid. leg. xliii. (p. 85.) Parabalani (qui ad curanda de-
bilium segra corpora deputantur) quingentos esse ante preecepimus : sed quia
hoc minus sufficere in presenti cognovimus, pro quingentis sexcentos constitui
preecipimus.
392 THE ANTIQUITIES OF THE Boox III.
they were incorporated into a society to the number of five or
six hundred, to be chosen at the discretion of the bishop of
the place, out of any sort of men except the Honorati and
Curiales; who were tied to serve in the civil offices of their
country, and therefore were not allowed to enter themselves
into any ecclesiastical service. They were to be under the
government and direction of the bishop, as appears from the
same law, which is a correction of the former law: for by it
they were put under the government of the Preefectus Augus-
talis (as the chief civil magistrate was called at Alexandria) ;
but by this law, Theodosius revoked his former decree, and
subjected them entirely to the care and disposition of the
bishop ; or, as the Greek collector of the ecclesiastical consti-
tutions out of the civil law¢ styles him, the pope; meaning not
the pope of Rome, as some ignorantly mistake, but the pope
or bishop of Alexandria. For then it was customary to give
every bishop the name of Papa, as has been shown in another
place**. What time this order began, we cannot certainly deter-
mine: the first notice we have of it, is in these laws of Theo-
dosius Junior, an. 415, yet it is not there spoken of as newly
instituted, but as settled in the Church before. And probably
it might be instituted about the same time as the Copiatee were
under Constantine ; when some charitable offices, which were
only voluntarily practised by Christians before, as every one’s
piety inclined him, were now turned into standing offices, and
settled upon a certain order of men particularly devoted to
such services. That it was not any order peculiar to the
Church of Alexandria, is evident, because there is mention
made of the Parabolani being at Ephesus in the time of the
second council that was held there, an. 449. For Basilius
Seleuciensis, who subscribed there to the condemnation of
Flavian and the absolution of Eutyches the heretic, being
brought to a recantation in the Council of Chalcedon, makes
this apology for himself, that he was terrified into that sub-
4 Collect. Constit. Eccles. lib. i. tit. iii, ¢. xviii. (apud Justell. p. 1255.)
Hapafodavor yivovra kai card Soxaciay tod émoxdmov ’AdeEavdosiac’
py OvTEec aEwparicoi Kai Bovdevrai, dpeidovrec émipedeicBar Tay AEAwBy-
pévwy Kai Taic KeXeboeor Tov TATA mweBapyxety.
dd Lib. ii. c. ii. § vii. p. 72.
Cu. IX. § 3. CHRISTIAN CHURCH. 393
scription by the soldiers that came armed into the Church,
together with Barsumas and his monks, and the Parabalani®,
and a great multitude of others. The original word is raga-
BaXaveic, which the old translator rightly renders Parabalani,
which is the same‘with Parabolani, for it is written both ways
in ancient authors. But Binius, in his Greek edition of the
councils, not understanding the word, explains it, ‘ qui circa
balnea versantur,” as if the Parabalani had been persons
attending at the public baths; whereas now all men know their
office was of a different nature, and their name given them for
a reason very different from that of giving attendance at the
baths.
Sect. II].—The reason of the name Parabolani.
As to the reason of their name, to omit the fanciful in-
terpretations of Alciat and Accursius, which are sufficiently
exposed by Gothofred, the opinion of Duarenus‘ and Gothofred
seems to be the truest; and they were called Parabolani from
their undertaking zapéBoA0v Zoyov, a most dangerous and
hazardous office, in attending the sick, especially in infectious
and pestilential diseases. The Greeks were used to call those
tapa{3oAor, who hired themselves out to fight with wild beasts
in the amphitheatre. And so Socrates the historian uses the
word’: speaking of Theodosius’ exhibiting one of the public
games to the people of Constantinople, he says, ‘“* The people
cried out to him, that he should suffer one of the bold zaga-
Boro to fight with the wild beasts.” These were those whom
the Romans called Bestiarii, and sometimes Paraboli and Para-
bolarii, from the Greek word wapaf3a\Aeo8a, which signifies
exposing a man’s life to danger, as they that fought with wild
beasts did. In this sense, I have had occasion to show before®s,
e Concil. Chaleed. act. i. (Labbe, vol. iv. Concil. p. 251. B 6.) Eioérpexov
sic Tv ékkAnoiay orpaTwrar pera Orrwy, Kal soTHKELTAaY ol povacoyTEC
pera Bapooupa, cai ot mapaBadaveic, cai AAHO0¢ adXo WoAU? K. T,X.
f Duaren. de Minist. et Benefic. lib. i. c. xix. Parabolani ideo fortassis
dicebantur, quia zapdéBodor ~pyov, rem periculi et discriminis plenam, tracta-
bant.
& Soerat. lib. vii. c. xxii. (p. 295. C 2.) ‘O dhpog KareBda, deep Onpi~ Eva
TOY EvHYHY TapaBdwy paxEeTOaL,
g& Lib. i. ¢. ii. § ix. p. 22.
394. THE ANTIQUITIES OF THE Boox III.
the Christians were generally called Parabolarii by the hea-
thens, because they were so ready to expose their lives to
martyrdom. And it is the opinion of Gothofred® and some
other learned critics’, that the ancient reading of the Greek
copies of St. Paul’s Epistle to the Philippians, ii. 30, was
mapaoAsvoduevoc TH Puy, exposing his life to danger, as an
old Latin interpreter of Puteanus renders it, “‘ Parabolatus
de anima sua.” In the same sense, these Parabolani of the
primitive Church we are now speaking of, had their name from
their bold exposing their lives to danger, in attendance upon
the sick in all infectious and pestilential distempers.
Sect. 1V.—Some Laws and Rules concerning their behaviour.
I shall only observe further of them, that being commonly,
according to their name, men of a bold and daring spirit, they
were ready upon all occasions to engage in any quarrel that
should happen in Church or state. As they seem to have done
in the dispute between Cyril the bishop and Orestes the
h Gothofr. Not. in Cod. Th. lib. xvi. tit. ii. leg. xlii. (vol. vi. p- 83.) Apostolus
(Philipp. ii. com. ult.) dia 7d Epyor rod Xprorod péxor Oavdrov HYYLE Tapa-
Borevodpevocg ry PvyH, ubi vetustissimus etiam interpres, qui apud clarissimos
mihique conjunctissimos fratres Puteanos optimz notze, ‘ parabolatus de anima
sua,’ vertit: et male qui in wapaBovevodpevoe id vertunt. Et rursum:
mwapaBovrsvoduevoc, ad locum Pauli respiciens, cic Odvarov éauroy ékdobe:
sed ibi restituendum, rapaPoXstcapevoe: in veteri glossario, ‘ desperatus ’”
mapaBodog : item wapaBorov, wapddofov. Denique rapaBoreboacOa idem
est quod pupoxwduvetey : Glossee Philoxeni, tapaBorsioacOar, * periculum
facere.’ Valeant itaque jam Accursii nugze, adserentis medicos contemptim
* parabolanos’ voeari solitos, eo quod multas haberent parabolas, quodque ut
quisque loquacior est, ita et doctior medicus vulgi sententia et opinione existi-
metur: immo valeant etiam Alciati deducentis a voce wapa et BHXoc, quasi
‘ glebee adscriptos,’ dicas.
1 Grotius in Phil. ii. 30. (Groning. 1829. vol. vii. p. 93.) Omnino legendum
est wapaPoNevodpuevoc TH Puxy, id est, ‘ vitam objectans periculis,’ quomodo
viri magni Scaliger et Salmasius monuere. Plinius in Epistolis, periculosa,
utque Greeci melius exponunt zapdéBoda.’ Latinus interpres recepto vetustior
posuerat hic, ‘parabolatus est animam suam.’ Nam et Latine ‘ parabolani’
dicuntur, qui cum vitze periculo egrotis adsunt.—Hammond, in Phil. ii. 30. The
word mapaBouXevodpevog is not ordinarily to be met with, unless in Hesychius,
and Phavorinus, and other glossaries... . It is probable that the reading here
should be zapaPorevodpevoc : so wapaBodoc, in Aristophanes, is pupoKivdvvoc,
‘he that casts himself into danger.’
Cu. IX. § 4. CHRISTIAN CHURCH. 395
governor of Alexandria: which was the reason why Theo-
dosius, by his first law, sunk their number to five hundred,
and put them under the inspection of the Preefectus Augus-
talis, and strictly prohibited them from appearing at any
public shows, or‘in the common council of the city, or in
the judge’s court, unless any of them had a cause of his own,
or of the whole body, as their syndic, to prosecute there ;
and then he must appear single, without any of his order or
associates to abet him. And though he not long after re-
yoked this law as to the former part, allowing them to be six
hundred, and the bishop to have the choice and cognizance of
them; yet in all other respects he ordered it to stand in its
full force, still prohibiting them to appear in a body upon any
of the aforesaid occasions*: and Justinian made this law per-
petual by inserting it into his own code. Which shows that
the civil government always looked upon these Parabolani as
a formidable body of men; and accordingly kept a watchful
eye and strict hand over them, that whilst they were serving
the Church, they might not do any disservice to the state, but
keep within the bounds of that office whereto they were
appointed.
k Cod, Justin. lib. i. tit. iii, de Epise. leg. xviii. (Amstel. 1663. p. 13.) Hi
sexcenti viri reverendissimi sacerdotis preeceptis ac dispositionibus obsecundent :
_.. reliquis, quae dudum latze legis forma complectitur, super his parabolanis,
vel de spectaculis, vel de judiciis, czeterisque (sicut jam statutum est) custo-
diendis.
396 THE ANTIQUITIES OF THE Book ILI.
CHAPTER X.
OF THE CATECHISTS.
Secr. I. —-Catechists no distinct order of the Clergy, but chosen
out of any other order.
I nave hitherto discoursed of such particular orders of the
ecclesiastics in the primitive Church, as were destinated pre-
cisely to some particular office and function: but there were
some offices which did not require a man to be of any one
distinct order, but might be performed by persons of any
order ; and it will be necessary I should give some account of
these also, whilst I am treating of the clergy of the Church.
The first of these I shall speak of is the catechist: whose office
was to instruct the catechumens in the first principles of reli-
gion, and thereby prepare them for the reception of baptism.
This office was sometimes done by the bishop himself, as is
evident from that passage in St. Ambrose, where he says, upon
a certain Lord’s-day, ‘“‘ After the reading the Scriptures and
the sermon, when the catechumens were dismissed, he took
the Competentes, or candidates for baptism, into the baptistery
of the Church, and there rehearsed the creed to them.” This
was on Palm Sunday, when it was customary for the bishop him-
self to catechise such of the catechumens as were to be baptized
on Easter-eve. Theodorus Lector> takes notice of the same
a Ambros. Ep. xxxiii. Post lectiones atque tractatum, dimissis catechumenis,
symbolum aliquibus Competentibus in baptisteriis tradebant basilicee.
b Theodor. Lector, Collectan. lib. ii. p.563. C5. Tysd0eo¢ 7d THY TpraKkociwy
O&ka kai OcTwW TaTEpwYy TIE TidTEwe CbUBorov, KaO’ Exdorny cbvatw AsyeoOat
Tapecnevacey, eri OtaBory OjOev Maxedoviov, we avTou pr Sexopévov Td cbp-
Borov, mak rod éroucg eysuevoy rodtepoy ty TH ayia TapacKevg™ Tov Oeiov
mwaQovc, TP Kapp THY yivopéivwy bd Tov éExioKdTOU KaTHYXHoOEWY. Tom.
xxvi. Bibl. Patr. p. 86.b. Heee Latine ita habent: Timotheus, ab amicis rogatus,
symbolum fidei trecentorum et octo decies patrum per singulas synaxes dici
Cu. X. § 2. CHRISTIAN CHURCH. 397
custom in the Eastern Churches, when he tells us, that before
the time of Timothy, bishop of Constantinople, the Nicene
ereed was never used to be repeated publicly in that Church,
except only once a year, on the great day of preparation, the
day of our Lord’s passion, when the bishop was wont to cate-
chize. At other times, presbyters and deacons were the
eatechists. St. Chrysostom performed this office, when he was
presbyter of Antioch, as appears from one of his homilies‘,
which is inscribed kariynote mode Tove wéAXOvTag dwriZecOar,
a catechism or instruction for the candidates of baptism.
Deogratias was catechist, when he was deacon of Carthage ;
as we learn from St. Austin’s book de Catechizandis Rudibus 4,
which he wrote at his request, to give some assistance in per-
forming his duty.
Secr. I1].— Readers sometimes made Catechists.
Nor was it only the superior orders that performed this
office, but sometimes persons were chosen out of the inferior
orders to do it. Optatus was but a reader in the Church of
Carthage, and yet Cyprian made him eatechist, or, as it is in
his phrase®, the Doctor Audientium, the master of the hearers,
or lowest rank of catechumens. Origen seems to have had no
higher degree in the church, when he was first made catechist
at Alexandria. For both Eusebius‘ and St. Jerome’ say he
was but eighteen years old when he was deputed to that office ;
which was at least seven years before he could be ordained
deacon by the canons of the Church.
curavit, ad reprehensionem videlicet Macedonii, quasi ille symbolum hoe non
receperit, cum antea semel tantum in anno, in parasceue scilicet Dominicze
passionis tempore, quo episcopus catechizabat, recitatum esset.
¢ Chrysost. Hom. xxi. ad Popul. Antioch.
a August. de Catechiz. Rudibus, ¢. i. (Bened. 1700. vol. vi. p. 191. A 3.)
(tom. iv. p. 295, edit. Paris. 1637.) (tom. iv. p. 893, edit. Basil. 1569.) Dixisti,
quod seepe apud Carthaginem, ubi diaconus es, ad te adducuntur, qui fide
Christiana primitus imbuendi sunt, ete.
e Cypr. Ep. xxiv. al. xxix. (Oxon. 1682. p. 55.) Optatum inter Lectores
doctorem Audientium constituimus.
f Euseb. lib. vi. ¢. iii, "Erog jyev dxrwkadéikaror, cad’ 3 Tov Tie Karn-
XNGEWES TCeoTH SwWackadeiov. (Amstel. 1695. p. 165.)
8 Hieron. de Seriptor. in Origene : (Vallars. vol. ii. p. 891.) Decimo octavo
zetatis suze anno, KarnyHnoewy opus adgressus, ete. ,
398 THE ANTIQUITIES OF THE Boox III.
Srcr. IT].— Why called vavrorsyou by some Greek writers.
The author under the name of Clemens Romanus seems to
have had regard to this, when, comparing the Church to a
ship, and the clergy to the officers in it, he plainly distinguishes
the catechists from the bishop, presbyters, and deacons; saying,
the bishop® is to resemble the zowpevde, or pilot; the presby-
ters, the vavra:, or mariners; the deacons, the rofyapyor, or
chief rowers; the catechists, the vavroAéyo., or those whose
office it was to admit passengers into the ship, and contract
with them for the fare of their passage. This was properly
the catechist’s duty, to show the catechumens the contract
they were to make, and the conditions they were to perform,
viz. repentance, faith, and new obedience, in order to their
admittance into the Christian ship, the Church, in which they
were to pass through this world to the kingdom of heaven.
Upon this account the catechists were termed vavroAdyor, and,
as such, distinguished from bishops, presbyters, and deacons.
Cotelerius! says he found a Greek manuscript in one of the
French king’s libraries, where the same comparison is made,
and cited out of the Constitutions, in these words: ‘“ The
Church is like a ship: Christ is the governor; the bishop the
pilot; the presbyters the mariners; the deacons the chief
rowers; the catechists, or Nautologi, the orders of subdeacons
and readers.” So that it is evident the catechists were some-
times chosen out of the inferior orders, when any of them were
found duly qualified to discharge the duties of that function.
And this will be the less wondered at by any one that considers
h Clem. Ep. ad Jacob. n. xiv. (apud Coteler. tom. i. p. 609.) TlapekacOw 6
TowpEde eTLoKOTW, Ol VavTaL ToEcBUTEpOLC, Ol TOLyapXoL OtaKdVoLC, Ot YaVOTO-
AOyot TOig KaTHXOVCLY.
i Cotel. Not. in Constit. Apostol. lib. ii. ¢. lvii. p. 263. n. 40. Erant vavoro-
Aoyor Seu vavroddyot, qui in prora constituti, tum navem intrantes recipiebant,
tum vero cum navigaturis de futuro itinere colloquebantur, de naulo pacisce-
bantur. .. . Quocirca naustologos referunt partim janitores, ratione videlicet
primi nautologorum officii; partim ecatechistee, ratione posterioris. Quam
secundam comparationem videre est inferius epistola dicta Clementis ad
Jacobum, c. xiv. & xv. in MS. Regio 2392. Hzee nactus sum. “Ex réy dta-
Takewy’ “Ore Eorkey 4) ixxdyoia vyt 6 piv KuBeovy_rye éoriv 6 Xovordg 6 Oe
mowpede, 0 érioKkoroc™ ot vadrat, ot mpsoBdTEpor c. Toixapxor, ot CidKovoL ot
VAUTONOYOL, TO THY AvayYwoToY Kai UaNOETOY Taypa.
Cu. X. § 4. CHRISTIAN CHURCH. 399
that the deaconesses, whilst their order was in being, were
required to be a sort of private catechists to the more ignorant
and rustic women-catechumens: which I need not stand to
evince here, because I have done it heretofore in speaking of
the offices which belonged to that order ®.
Sect. 1V.— Whether all Catechists taught publicly im the
Church.
But in all these cases, there is one thing to be diligently
noted, that this sort of catechists were not allowed to instruct
their catechumens publicly in the Church, but only in private
auditories appointed particularly for that purpose. Valesius*
observes this in the case of Origen, and rightly concludes it
from the invective of Demetrius, bishop of Alexandria, against
Alexander, bishop of Jerusalem, and Theoctistus, bishop of
Czesarea, who had authorized Origen to preach publicly in the
Church, when as yet he was no presbyter. This accusation
had been ridiculous, had he himself given Origen the same
power before, when he was catechist at eighteen years of age
at Alexandria. Ruffin, indeed, in his translation of Kusebius,
says positively that Demetrius gave him authority to catechize
and teach publicly in the Church'. But that is an interpolation
and false paraphrase of Eusebius’™ words, who says no such
thing, but only that Demetrius, bishop of the Church, had
committed to his care the office of catechizing, or as we may
ii Lib. ii. ¢. xxii. § ix. p. 333.
kK Vales. Not. in Euseb. lib. vi. ¢. xix. (1695. p. 109, at bottom.) ad verba ézi
Tov Ko.vov THe ékkAnoiac: Hine colligitur Origenem, qui catechetes fuerat
Alexandriz, in privato auditorio, non autem in ecclesia catechumenos instituisse.
Neque enim Alexandro et Theoctisto episcopis id objiceret, si Alexandrize idem
ab Origene factum fuisset. Item Hallier. de Hierarch. Eccles. lib. i. ec. vii.
p- 66.
1 Ruffin. lib. vi. c. iii. Videns Demetrius episcopus, quod ad ipsum przecipue
doctrine gratia et przedicationis yerbi Dei, multitudines plurimee convolarent,
eatechizandi ei, id est docendi magisterium, in ecclesia tribuit.
m Euseb. lib. vi. ¢. iii. (Vales. 1695. p. 166. C 10.) “Ezretdn O& éwpa gpotrnrag
On WAKiove TeOGLOVTaG, abr povw Tie TOY KaTnyxEiv OrarpLBijg bd Anpn-
Tolov Tou Tie ékkA\noiag mpoeoTHrog émtrerpappévyc, Acippwvoy rynoapevoc
THY TOY yoappatiKOy AOywy OWackadiay ry mpdg Ta OEia TawWEedpara
dokhos aroppnyvuow re dvwdedH Kai Toic ispoic pabhnpacw évayriav THV
TOY yoapparikdy Noywy draroiByv.
400 THE ANTIQUITIES OF THE Book Il.
render it, the catechetic school, where probably for some time
he also taught grammar and other human learning. That
there were such sort of catechetic schools adjoining to the
church in many places, is evident from a Novel® of the em-
peror Leo, who calls them catnyobmeva, and says they were a
sort of buildings belonging to the Church. It might be the
baptistery, as St. Ambrose calls it; or any other places set
apart for that purpose.
Sect. V.— Of the Successiun in the Catechetic School at Alex-
andria.
Such a school as this we may suppose that to have been,
wherein Origen and so many other famous men read catechetic
lectures at Alexandria. Eusebius® says Pantzenus taught in
this school, an. 181, and that it was a school of sacred learning
from ancient custom long before, and that it continued so to
be to his own time. St. Jerome deduces its original from St.
Mark, the first founder of the Church of Alexandria, telling us
that ‘* Panteenus? taught Christian philosophy at Alexandria,
where it had been the custom of old always to have ecclesiasti-
cal doctors” from the time of St. Mark. Where by ‘ ecclesias-
tical doctors’ he does not mean the bishop and presbyters of
the Church (which were originally in all Churches as well as
1 Leo, Novell. xxiii. (p. 264.) Tpaypa cakéc piv cai mpd rév KwdvdvTwY
abrd Sucaiwy yuvdpevoy, xeiooy O& pera Td KwAVOHVaL TOAMwpEvoY (Pnpi O8,
ro dy voice Ty éxkrAnoLdy brEeppore, dep 6 worde avOpwrog KaTHXoUpEVa
kadeiv éyyw ovuvousiy Twdcg yuvakiv) ob aéwy mapweir. Vide Concil.
Trullan. ¢. xvii. (Labbe, vol. vi. p. 1183.) Tode advaxpirwe robc¢ tepode romoug
KotvoTrowouvrac &k THY éy Tog oEBacpiotg VacIc KATHYOUPLEVWY TPOOTACCOpMEV
éEwOeiobar.
Hyyour ot Oto vaoi, ot modvaot, KaTHXoOUpEVEia, Kai Ta Wei aUTa.
Balsam. in h. 1. ‘Iepoi rézror AEyovTar ot Apwptopévor TH Oeq,
Zonar.
h. 1. ‘Iepodg ré7ove ob rode Oeiove vaode évTavla KaXéi, adda Tac TEpt avTodCe
KaTouklac, oid siot TA AEYOpEVa KaTHXOUpEVa.
© Euseb. lib. v. c. x. (Vales. 1695. p. 142.) “Hyeiro ryvicaira rig Tov
miorov avroe dvarpiBic, TOY avd TaWEiac avo éwloesraroc, bvopa aiT@
Tlavraivocg’ i€ doxaiov ove SwWackareiov THY te~ody AOywy Tap avToig
ouvectwrog: 6 Kai elc pace wapareiverar’ Kai mpdg TwWY év Oyp kai TH
mepi Ta Osia orovdy duvatwy ovyKporeioPa Tapedyoaper.
P Hieron. de Seriptor. ec. xxxvi. (Vallars. vol. ii. p. 875.) Pantzenus Stoicze
sectze philosophus, juxta quamdam veterem in Alexandria consuetudinem, ubi
a Marco evangelista semper ecclesiastici fuere doctores . . docuit sub Severo
principe et Antonino cognomenio Caraealla.
Cu. X. $5. CHRISTIAN CHURCH. 401
Alexandria) but the doctors of Christian philosophy in the
catechetic school, whereof there had been a succession from
the first foundation of the Church. And the succession was
continued for some ages after: for Clemens Alexandrinus 4
succeeded Panteenus; and Origen", Clemens; Heraclas’, Ori-
gen; and JDionysius', Heraclas. After whom, some" add
Athenodorus, Malchion, Athanasius, and Didymus. And the
author of the Greek Synodicon published by Pappus, says ¥,
Arius taught in the same school, before he broached his heresy.
It were easy to recount many other such schools at Rome,
Ceesarea, Antioch, etc., but I shall have another occasion to
speak of these, when I come to consider the encouragement
that Christian emperors gave to schools of learning and the
professors of liberal arts and sciences: what has here been
suggested upon this head may suffice, at present, to show what
was the office of the catechist, and what the use of catechetical
schools in the Church.
a Euseb. lib. vi. ¢. vi. (p. 169.) Tlavrauvoy KAjpne OvadeEapevoc rijc Kar’
"ArsEavdpevay Karnynoewe sic ixeivo Tov Kaipov KaOnyEiro.
* Hieronym. de Scriptor. in Origene: (vol. ii. p.. 891.) Hie Alexandrize
dispersa ecclesia, decimo octavo eetatis suze anno, katnyjoewy opus adgressus,
postea a Demetrio, ejus urbis episcopo, in locum Clementis presbyteri con-
firmatus, per multos annos floruit.
S Hieron. ibid. Constat eum .. Alexandriam reversum, Heraclam presby-
terum . . adjutorem sibi fecisse carnynoewe. Euseb. lib. vi. ¢. xxvi. (p. 185.)
"Erog av rovro d&karov ric Sndovpévne nyepoviac, cal’ 6 THy am’ ’ArééE-
avoptiag peravaoracy imi ry Katcapeay 6 ’Qpryévne Toinoapevoc, Hoaxrg
TO Tig KaTHXNoEwe THY avroOe SOacKkaXEioy KaTaNEiTEL.
t Euseb. lib. vi. c. xxix. (p. 186. D6.) “Ev ’AXeZavdpsig pera Anunrproy
évi Tpit Kai TeccapaKovTa éEreot THY éEmioxomHy éxTEdioavTa, Hoakhae THY
Aeroupyiay mapeiingev” Tig O& THY adroOi KaTHyHoEWe THY OvaToLBHY dra-
déyerat Atoviotoc, tic kai ovToe TOY 'Qpryévove yEevopEVvog PotTATOY.
4“ Hospin. de Templis, lib. iii. c. v. p. 352. b. Quem (Origenem) postea in
eodem docendi munere Heraclas, Dionysius, Athenodorus, Malchion, Didymus,
Athanasius, aliique insequuti sunt, viri non in sacris tantum sed et profanis
scientiis doctissimi, quos catechistas vocabant a preecipua et maxime necessaria
parte institutionis.
Vv Synodie. (Labbe, vol. i. Cone. p. 1494. A 2.) (p. 14, edit. Argentorat. 1621.
4to.) Tlérpov ty Kupip redewbivtoc, “AxurAac diadéyerar, Kai "Apsioy TH
aipéoer Kai gitapyig Kparotpevoyv, Kai Toic MeéXeriou ToAwhpacw avriewe
ouprparrovra, Oeheaobeig yeiporoved mpecBUTEpoy, Kai Tow év ’Ade~avdpeia
OWacKkaXéiov mpotoryoLy.
VOL. I. pd
402 THE ANTIQUITIES OF THE Boox ITI.
CHAPTER XI.
OF THE ECCLESIECDICI AND DEFENSORES, OR SYNDICS OF
THE CHURCH. :
Sect. I.—Five sorts of Defensores noted, two whereof only be-
longed to the Church.
ANoTHER office which will deserve to be spoken of in this
place, because it was sometimes, though not always, managed
by the hands of the clergy, is that of the Defensores. For the
understanding of which it will be necessary, in the first place,
to distinguish between the civil and ecclesiastical defensors.
For Gothofred thinks there were in all four sorts of them,
viz. the Defensores Senatus, Defensores Urbium, Defensores
Ecclesiarum, and Defensores Pauperum. But he might have
added one more, which Ulpian? calls Defensores Rerum Pub-
licarum, whose office was to be a sort of proctors or syndics
in managing of the public causes of that corporation or com-
pany of tradesmen to which they belonged: which sort of
defensors were first instituted by Alexander Severus, as Lam-
pridius tells us in his life>. The Defensores Civitatum, or as
they are otherwise called, Defensores Plebis, were a sort of
tribunes of the people; one of their chief offices being to
defend the poor plebeians against the insults and oppressions
of the great and wealthy citizens. Now in imitation of these,
I presume, the ecclesiastical defensors were instituted, as both
their name and office seem plainly to imply.
a Digest. lib. xlix. tit. iv. leg. i. § xiii. (p. 750.) Tutores, item defensores
rerum publicarum, et curatores adolescentium vel furiosi tertium diem habere
debent, idcirco quia alieno nomine appellant.
b Lamprid. Vit. Alexand. Corpora omnium constituit, vinariorum, lupinario-
rum, caligariorum, et omnino omnium artium : hisque ex sese defensores dedit.
Cu, XI. $3. CHRISTIAN CHURCH. 403
Sect. I].—Of the Defensores Pauperum.
The defensors of the poor had much the same employment
in the Church, as the Defensores Plebis had in the state: for
if any of the poor, or virgins, or widows belonging to the
Church, were injured or oppressed by the rich, it was the
business of these defensors, as their proctors or advocates, to
see them righted, and to solicit the magistrate that they might
have justice done them. This is evident from the decree made
in the fifth Council of Carthage, an. 401, which is also inserted
in the African Code, and is to this purpose®: that forasmuch
as the Church was incessantly wearied with the complaints and
afflictions of the poor, it was unanimously agreed upon by
them in council, that the emperors should be petitioned to
allow defensors to be chosen for them by the procurement
and approbation of the bishops, that they might defend them
from the power and tyranny of the rich.
Sect. III.—Of the Defensores Ecclesic, their office and function.
As to the other sort of defensors, called Defensores Ecclesiz,
(whom I speak of separately, because Gothofred makes a dis-
tinction between them, though others take them to be the
same) their office did as plainly resemble that of the other sort
of civil defensors, called Defensores Rerum Publicarum. For
as those were the proctors and syndics of their respective
companies, to manage the public concerns of their societies at
law upon all emergent occasions ; so these did the same for
the Church, whose syndics they were, being employed to solicit
the cause of the Church, or any single ecclesiastic, when they
were injured or oppressed, and had occasion for redress in a
civil court :—or if they were not remedied there, they. were to
address the emperors themselves in the name of the Church, to
procure a particular precept in her favour. Thus Possidius 4
© Cone. Carth. V. ¢. ix. (vol. ii. p. 1217.) vide Cod. Eecles. African. c. Ixxv.
(vol. ii. Cone. p. 1095, 1096.) Stpractw tdokev airjoa ard tov Baoréwy
Ota THY TEVITwY KadKwWOLY, WY Taic irayMEiatc ATabaTwe H EKkAyNTia TApEVOY-
Aira, Wore ekdixovg TobTOLE pETA THC TOY émtoKdTwWY TpOVOiag éEmrEYTVAE
Kata THE THY TAOVGiwY TYpaVYiloc.
d Possid. Vit. Aug. ¢. xii. (vol. x. append. p, 178. B10.) De qua re, ne pacis
pnd 2
4.04: THE ANTIQUITIES OF THE Boox III.
tells us in the life of St. Austin, that when the Circumeellions
in their mad zeal had plundered and slain some of the catholic
clergy, the defensor of the Church prosecuted them at law for
the fact, that the peace of the Church might no more be dis-
turbed or impeded. In like manner, we read in the first
Council of Carthage®, that it being a thing against the imperial
laws for any layman to impose a secular office upon a clergy-
man, if any such injury was offered to the Church, it is said, |
the affront might be redressed if the defensors of the Church
did not fail in their duty.— Which plainly implies, that it was
the business of the defensors to see the rights of the Church,
that were settled upon her by law, truly maintained ; and if
any encroachments were made upon them, they were to prose-
cute the aggressors and invaders before the magistrates, and
execute the sentence which they gave in favour of the Church.
It is further observable from a law of Arcadius and Honorius,
recited in the next paragraph, that in case of necessity they
were likewise to make application to the emperors, and bring
their mandate to the inferior judges, when they could not
otherwise have justice done them. By a canon of the Council
of Chalcedon, defensors are also empowered to admonish such
idle monks and clerks as resorted to the royal city, Constan-
tinople, without any license cr commission from their bishop :
and if, after admonition, they continued still to loiter there, the
same defensors were to expel them thence by force’, and cause
them to return to their own habitation. It appears also from
Justinian’s laws 8, that the defensors, together with the C&co-
nomi, were made a sort of superintendents over the Copiatee,
ecclesiz amplius impediretur profectus, defensor ecclesiz inter leges non
siluit, ete.
e Cone. Carth. I. ¢. ix. (vol. ii. p. 716. D5.) Ipsis non liceat clericos nostros
eligere apothecarios vel ratiocinatores .. Quod si injuria constitutionis impera-
torize clericos inquietandos putaverint, si defensio ecclesiastica nos non deridet,
pudor publicus vindicabitur.
f Concil. Chaleed. ¢. xxiii. (Labbe, vol. iv. p. 766. E.) “Qouse » ayia obvodoc,
Tove ToLwovTovS VropmyynoKxecOar piv mpedtepov did Tov ékdixov THe Kara
Kwvoravtiwobrmodw aywrarne étxkdyciac, éxi TP eeOeiy Tig Bacitevotvone
modEwe’ El O& TIC avTOIC TWOdypact ETLEVOLEV, AVALTXYYTOVYTEC, Kai AKovTag
abrove Oa Tov abrod ékBadAEcOar, Kai rode idivove KaTahapBavey TOTOVE.
gs Justin. Novell, lix. ¢. i. seqq.
Cu. XI. § 4. CHRISTIAN CHURCH. 405
or great body of deans, whose business was to attend at
funerals, as has been showed before: the defensors were
charged with the care of these, both in reference to their
revenues and persons. They were likewise to make inquiry,
whether every clerk belonging to the Church carefully attended
the celebration of morning and evening service in the church ;
and to inform the bishop of such as neglected, that they might
be proceeded against with ecclesiastical censures". These were
the chief, if not the only offices of the defensors in the primitive
Church: for as to any spiritual power or jurisdiction over the
clergy, they had none ; nor were they as yet admitted to hear
criminal causes, great or little, in the bishop’s name ; but these
things were devolved upon them in later ages, as Morinus'
shows at large in a long dissertation upon this subject :—to
which I refer the inquisitive reader, contenting myself to give
such an account of the defensors’ office and power, as I find
it to have been in the ages next after their institution.
Sect. 1V.—Of their quality, whether they were Clergymen or
Laymen.
The next inquiry must be into their quality, whether they
were of the clergy or laity: for learned men are not agreed
about this. Petavius* says they were always laymen. But
Morinus! and Gothofred™, with much better reason, assert the
h Cod. Justin. lib. i. tit. iii. de Epise. leg. xlii. n. 10. (p. 18.) Ard wayri
TedTw Tod KANOLKOdE WadrELY KEAEvomeY, Kai KaTalnTEioOa avToie Tapa THY
Kata Kaiody Oeogiteoratwy imiokdtwy, cai dbo mpwrompecBuTépwy ExaoTNS
éxxAnoiac Kai Tov KadXoupévov AoxovToe rot taoxou, Kai Tov éxdikov éxaoTov
aywrarne txkAnoiac’ Kai Tod pi) EVELOKOpévoUE apméuTTWE Taig AELTOUPYyialC
Tpookaprepovvrac Ew Tov KAnooU Kabioracba.
i Morin. de Ordinat. Eccles. part. iii. exercit. xvi. c. vii. tot. pp. 236—239.
k Petav. Not. in Epiph. Heeres. lxxii. n. x. (p.305.) Fuit Defensor non ordinis, sed
officii nomen, quod laici gerebant, qui ecclesize jura in civili foro propugnabant.
! Morin. ibid. exercit. xvi. ¢. vi. n. xvi. Dico ex antiquis monumentis con-
stare, illos ecclesiarum defensores potissimum fuisse clericos. Dicit enim
synodus Chalced. ‘Si ceconomum aut defensorem aut paramonarium promoveat
episcopus,’ ete. Sed ceconomus erat clericus, ergo et defensor. Deinde digni-
tatem illam conferebat episcopus : probabilissimum est igitur nulli alii quam
clerico illam contulisse. Preeterea ejusdem concilii ¢. xxiii. auctoritatem dat
defensori Constantinopolitano urbe ejiciendi clericos et monachos, in ea sine
episcopi mandato diversantes, eosque domum repetere cogendi. Sane non
videntur patres laico homini potestatem istam in clericos et monachos concessuri.
4.06 THE ANTIQUITIES OF THE Boox III.
contrary, that at first they were generally chosen out of the
clergy; till for some particular reasons, it was thought most
proper to have advocates at law to discharge this office in the
African Churches. This change was made about the year
407, when the African Fathers in the Council of Carthage ™
petitioned the emperor Honorius, that he would give them
leave to choose their defensors out of the Scholastici, or advo-
cates at law, who were actually concerned in pleading of
causes ; that so they who took upon them the defence of the
Churches, might have the same liberty as the provincial priests
were used to have, to go upon necessary occasion into the
judge’s consistory, or council-chamber, behind the veil,—and
there suggest what they thought necessary to promote their
own cause, or obviate the plots of their adversaries. In answer
to this petition, Honorius shortly after published a law, wherein
he granted them liberty to make use of such advocates for
their defensors as they desired: for he decreed °, that whatever
privileges were specially obtained of the emperor, relating to
Hoe confirmat ejusdem concilii actio i., in qua szepius refertur Joannes quidam
presbyter et defensor ; et infra videbimus quemdam Romanum defensorem
sacerdotali dignitate insignitum. Solebat enim Gregorius defensores et rectores
patrimoniorum ecclesiz presbyteros, diaconos, et subdiaconos, constituere, ut
legere est in ejus vita apud Joannem diaconum, lib. i. ¢. lili. ; immo et episcopos,
ut ipse testatur, lib. x. ep. xlvi.
m Gothofred. Not. in Codic. Theod. lib. xvi. tit. ii. de Epise. leg. xxxviii. (vol.
vi. p. 77.) Clerici hactenus ipsi ad ecclesiarum defensionem judiciis sese stitisse
videntur : id quod tandem ipsis ecclesiasticis indecens visum : visumque satius,
per advocatos, et sic laicos, simul et forensium rerum peritos, ecclesiam et
ecclesiastica privilegia in civili foro defendi.
n Concil. African. vulgo dictum can. Ixiv. Placuit ut petant legati a glo-
riosissimis Imperatoribus, ut dent facultatem defensores constituendi scholas-
ticos, qui in actu sunt vel in munere defensionis causarum, ut more sacerdotum
provincize, iidem ipsi, qui defensionem ecclesiarum susceperunt, habeant facul-
tatem pro negotiis ecclesiarum, quoties necessitas flagitaverit, vel ad obsis-
tendum obrepentibus vel ad necessaria suggerenda, ingredi judicum secretaria.
Conf. in eamdem sententiam, Cod. Can. Afr. Gr. Lat. c. xevii. (tom. ii. Cone.
p. 1113.) et Conci!. Milevitan. ii. ¢. xvi. (tom. ii. Cone. p. 1541.)
© Cod. Theod. lib. xvi. tit. ii. de Episeop. leg. xxxviii. (vol. vi. p. 76.) Privi-
legia, quee ecclesiis et clericis legum decrevit auctoritas, hac quoque preeceptione,
sancta et inviolata permanere decernimus. Atque hoe ipsis preecipuum ac
singulare deferimus, ut queecumque de nobis ad ecclesiam tantum pertinentia,
specialiter fuerint impetrata, non per coronatos, sed ab advocatis, ecorum arbi-
tratu et judicibus innotescant, et sortiantur effectum.
Cu. XI. § 5. CHRISTIAN CHURCH. 407
the Church, should be intimated to the judges, and executed
‘non per Coronatos,” not by clergymen, as Gothofred rightly
explains it, but by advocates at law.—So that now it was no
longer necessary that the defensors should be of the clergy,
but the office was”frequentlyZentrusted in the hands of laymen.
Which is further evident from an epistle of Pope Zosimus,
who lived about the same time: for he says”, the defensors of
the Church were chosen out of the laity, and might afterward,
if they were deserving, be ordained among the clergy. Yet
after this, we find the defensors in some places continued still
to be of the clergy. For Morinus shows that, in the first
session of the Council of Chalcedon, there is frequent mention
made of one John, a presbyter and defensor?; as also in many
epistles of Gregory the Great, the defensors of the Roman
Church are said to be of the clergy: to which I shall add a
fragment of Theodorus Lector, taken out of Damascen'*, which
speaks of one John as both deacon and defensor of the Church _
of St. Stephen at Constantinople, in the time of Anastasius
the emperor, which was in the beginning of the sixth century.
From all which it is very evident against Petavius, that the
defensors were sometimes chosen out of the clergy, and not
always made of advocates or laymen.
Secr. V.—The txducor and éxcAnoréxdixoe among the Greeks the
same with the Defensors of the Latin Church.
I must not omit to acquaint the reader, that what the
Latins call Defensors, the Greek Church commonly calls
ZxSucor and zxcAnotéxdcxor, which signify the same as defensors ;
though Gothofred*, without any just reason, makes a difference
p Zosim. Ep. i. ¢. iii. (tom. ii. Cone. p. 1557. C 13.) Defensores ecclesize, qui
ex laicis fiunt, supra dicta observatione teneantur, si meruerint esse in ordine
clericatus.
4 Concil. Chalced. act. i. (vol. iv. p° 156. All.) “Iwdvyne 6 ebdaBéorarog
moeaBurepog kai ExduKoc. Item, p. 249. A 10. p. 252. A 4.
r Damascen. Orat. iii. de Imagin. p. 799. vide quee sequuntur ex Theodoro.
Fragm. Theodor. Lect. edit. a Vales. p. 583. "Iwavyne & Tic OudKkovoc, Kat
éxdtkog TOU moorEXMévTOE Ebayove oiKko Urepdvov, Tov TOY papTUpwY TOWTOU,
Ke Te Xe
8 Gothofr. Not. in Cod. Theod. lib. xvi. tit. ii, leg. xxxviii. (vol. vi. p. 78.)
Ut ad istos de foro seu laicos defensores revertamur, cum his. . perperam
misceri video rpoordrac seu éxdikovc, de quibus Epiphanius ante hane legem,
AO8 THE ANTIQUITIES OF THE Boox III.
\
between them: for not only their offices and powers are
described to be the same, but also whenever the Greeks have
any occasion to speak of the Latin defensors, they give
them the name of %xédu«Kor, as may be seen either in the
Code of the Africant Church published by Justellus, or that
which the Greeks commonly call the Council of Carthage,
published by Ehinger", and Dr. Beveridge* in the Pandects.
But whether zpoorarne be another Greek name for a defensor,
is not so certain. The word is only found once used by Epi-
phanius ¥, who, speaking of one Cyriacus, styles him Kvocaxoe
moootatyc, Which Petavius renders ‘Cyriacus defehsor.. He
seems, indeed, to have had some office in the Church, because
he is joined in the subscription of a letter with the clergy,
presbyters, deacons, subdeacons, and readers: but whether
that be a sufficient reason to make him a defensor, I must
leave the judicious reader to determine.
Sect. VI.—Chancellors and Defensors not the same in the
primitive Church. |
There is one thing more must be resolved before I dismiss
this subject ; that is, whether chancellors and defensors were
the same in the primitive Church? In answer to which, I
say, it is very plain they were not ; because the first time we
find any mention of the office of Chancellors in the Church,
they are expressly distinguished from the Z«éccor or defensors ;
heeresi 1xxii. et can. i. Chaleed. Hi enim inter clericos vel clericis proximi
censentur.
t Cod. Can. Eccles. Afric. c. lxxv. ap. Justellum, p.368. “Qore éxdixove rov-
TOLG PETA THC TWY émLOKOTWY TPOVoiag émrAEYHVAL KATA THC THY TrOVEiWY
Thid. can. xevii. p. 383. “Qore SoOijvar Gdevayv Tow Karaorijoat
Tupavyioog.
éxdikovg cxXoXaoTIKOvc.
u Concil. Carth. Gr. ap. Ehinger. ¢. Ixxvi. (p. 265.) “Qore éxdixove Todrotc
PETA THC TOY éxtoKdTWY TpOVoiac émLAEYTVaL, K. T. A. Ut Sub not. antec. (t).—
Can. xcix. Airnowo.w amd tov ivdofordrwy Baoiitwy, wore SoOHvar adevay
TOU KATAOTHOUL EKOiKoUC TyoOAaOTLKONE, K. T. Xr.
* Cone. Carth. ap. Bevereg. c. Ixxviii. Tept ixdickwy trav éxkrynowWy Tov
ogetovTwy rapa Tov Baciléwe airnOjva.. Wore Exdixove TO’TOLE pETA THC
THY ETLTKOTWY TOVOIAC éméyEcOa KaTa Tite TOY TOVoiwY TYpavvidoc.—
Can. ¢. Airyowow amd tov ivdotordrwy Baciiéwy, Wore SoOHvar aderay Tow
KaTaoTHoat ékOikouc oxoaoTKOdE, K. T,X.
Y Epiph. Heeres. xxii. Marcel. n. x.
Cu. XI. § 6. CHRISTIAN CHURCH. 409
and that is in the Novel of Heraclius, made in the beginning
of the seventh century, where determining the number of
ecclesiastical officers that were to be allowed in the great
Church of Constantinople, he says there should be two syncelli,
twelve chancellors’, ten defensors, twelve referendaries, forty
notaries, and twelve sceuophylaces, whereof four to be presby-
ters, six deacons, and two readers. It is not very easy to
determine what the office of these chancellors was at that
time; but it is very evident, however, from this that they
were not the same with the defensors. They who are
acquainted with the civil law, know that the Cancellarii in the
civil courts were not judges, but officers attending the judge
in an inferior station: which appears evidently from a title in
both the Theodosian and Justinian code’, ‘ De Adsessoribus, et
Domesticis, et Cancellariis Judicum.’ Hottoman and Accur-
sius take them for Actuaries or Notaries; but Gothofred, in
his learned notes” upon the Theodosian Code, proves at large
out of Cassiodore and Agathias, that they were the Custodes
Secretarii, the guards of the judge’s consistory ; and called
Cancellarii because they stood ad Cancellos, at the rails or
barriers which separated the Secretum from the rest of the
court. So that their office then was not to sit as judges or
assessors, but only to attend the judges, and keep peace and
good order under him. And if this was the condition of the
Cancellarii in the state, it is probable they had some such office
in the Church in the time of Heraclius, who first mentions
them; but what that office was, I am not able to determine
any further, save only that it was not the same with that of
the defensors of the Church.
z Heracl. Novell. ii. ap. Leunclav. Jur. Gr. Rom. tom. i. p. 789. Todo pév
Oeogirkic cuyKédXove cic dbo Tov apOpoy TEporavTac, KayKehapioug OF sig 1,
ixdixoue dé sic U, pepepevdapiove Oé ic 43’, vorapiovg Oe Etc pb’, oxevoptAakag
di, moecButépouc piv O', dtaxdvouc 62 s’, Avayvworag Ct Ovo.
a Cod. Theod. lib. i. tit. xii. De adsessoribus, domesticis, et cancellariis.——
Cod. Justin. lib. i. tit. li. De adsessoribus, et domesticis, et cancellariis judicum.
b Gothofred. Comment. in Cod. Th. lib. i. tit. xii. de Adsessor. leg. iii. pp. 70,
71, 72, 73.
4.10 THE ANTIQUITIES OF THE Boox III.
Sect. VII.— Whether the Defensors’ office was the same with
that of our modern Chancellors.
It may be asked, then, whether the office of our modern
chancellors has any relation or resemblance to that of defen-
sors in the ancient Church? There are some learned men who
make them altogether the same. Bishop Beveridge derives the
authority of them both from the same fountain: for he says°
the defensors heard and determined causes in the bishop’s
name ; and those not only that related to the poor, who sought
the patronage of the Church, but also when presbyters and
deacons had any controversy with any other, whether of the
clergy or laity, they might bring their action before the
mowtékoikoc or defensor. Whence he concludes, that chan-
cellors of later ages are the very same ecclesiastical officials as
the defensors of the primitive Church. It were to be wished
that that learned person had given us ancient records for that
power which he ascribes to the old defensors: for then they
would have looked more like chancellors under another name:
but indeed the authorities he alleges are all modern, such as
Papias’s Glossary and Balsamon’s Meditata, and the catalogues
of officials in the Church of Constantinople, which were written
several ages after the first institution of defensors, and in times
when the Protecdicus among the Greeks was become an officer
of great authority and power. So that though the power of
chancellors might be much the same as that of the xé:cor among
the modern Greeks ; yet that it was altogether the same with
the ancient defensors, seems not hitherto to be solidly proved ;
since the business of the ancient defensors was not to do the
office of judges, but of advocates at law, to defend the rights
of the poor, and the liberties .of the Church, against all
ageressors and invaders. But if any can show from ancient
records, that the defensors had a large power, he will very
much oblige the world with such a discovery: in the mean
time, the reader will pardon me for not ascribing to them
greater powers than I had authority to do. The matter is
curious, and may exercise the pens of learned men, and be the
subject of further disquisition and inquiry.
© Bevereg. Not. in can. xxiii. Concil. Chalced. pp. 122, 123.
6
Cu. XII. § 1. CHRISTIAN CHURCH. All
CHAPTER XII.
OF THE CCONOMI.
Secr. 1.—The Geonomi instituted in the fourth century. The
reasons of their institution.
In the writings of the fourth and fifth centuries, we frequently
meet with an officer in the Church, styled by the Greeks
oixovdpoc*, and by the Latins CEconomus”, or Preepositus
Domus, as it is in St. Austin®. His office was to manage the
revenues of the whole diocese under the inspection of the
bishop. For anciently, as I have showed elsewhere“, the
whole revenue of the Church was entrusted in the hands of
the bishop, to be divided among the clergy and poor of the
Church by his direction and appointment: and in managing
this affair, he commonly made use of his archdeacon, as a
proper assistant to ease himself of the great burden and
incumbrance of it. But upon the general conversion of
heathens, and the consequent augmentation of every diocese
and Church revenues, both the bishep and his archdeacon had
business enough of another nature to take up the greatest part
of their time: and then it was found necessary to institute
officers on purpose, and set them over this affair, under the
a Concil. Chaleed. ¢. ii. (Labbe, vol. iv. Cone. p. 755.) El rig éioxoroc. .
mooddXouro eri Yonpacwy, i) oikovdpov, H Exducov, K. T. X.— Can. xxv. (p.
768.) Tov pév row mpdcodoyv rig xnoevobone éxkAnoiag sway gvrarrecOar
rapa Tw oixovdmp Tij¢ ékkAnoiac.—Can. xxvi. (p. 768.) ’Ezrewdy O& ey row
éxkAnolac, we reonynOnper, Oixa oikovdpwy ot érioKkomTro Ta éxKkANoLaoTIKa
xewiZovor mpaypara, K. T. X.
b Liberat. Breviar. xvi. (Labbe, vol. v. Cone. p. 765. C.) Cum quibus erat
Joannes ex ceconomo presbyter factus Tabennesiotis, etc... Factusque est iterum
ceconomus, habens causas omnium ecclesiarum.
e Possid. Vit. Augustin. c. xxiv. See note (i) p. 413.
ce Lib. ii. ¢. iv. § vi.
412 THE ANTIQUITIES OF THE Boox III.
name of (Economi, or stewards of the Church. Morinus 4
thinks they were instituted to avoid suspicion; and in some
Churches, there is no question but it was so: for in the
remaining fragments of the Council of Tyre, an. 448, which
are inserted into the acts of the Council of Chalcedon®, we find
that Ibas, bishop of Edessa, being accused by some of his
clergy for embezzling the revenues of the Church, is obliged to
promise, that for the future the revenues should be managed
by CGiconomi, or stewards, chosen out of the clergy, after the
manner of the great Church of Antioch. And it is not im-
probable but the like accusation’s being brought against Dios-
corus, bishop of Alexandria, in the Council of Chalcedon, was
the reason that moved that council to make a general decree
in this matter ; ‘ that forasmuch as they were informed that in
some Churches the bishops alone administered the ecclesiastical
revenues without any stewards, they now ordained that every
Church having a bishop should also have a steward of her own
clergy’, to manage the revenues of the Church by the direction
of the bishop: that so there might be witnesses of the right
administration of them; and by that means neither the Church’s
goods be embezzled, nor any scandal or reproach brought upon
the priesthood.” But then I cannot think this was the case of
all Churches. For these canons were made plainly against
such bishops as managed the revenues of the Church, aydo-
4 Morin. de Ordinat. Eccles. part. iii. exercit. xvi. ¢. v. n. iii, Cum bona
tam immobilia quam quotidianee fidelium oblationes ad omnem clerum pertine-
rent, nec esset. designata aliqua pars, quee hujus vel illius esset clerici, his bonis
curandis, administrandis, et distribuendis deputatus erat e clero aliquis, quem
ceconomum canones appellant, ne si episcopus ea solus administrasset, exce-
pisset, distribuisset, suspectus aliquando fieret rei communis male administratz,
surrepte, sibi vindicatze, atque eo nomine apud clerum et laicos male audiret.
© Cone. Chaleed. act. ix. (vol. iv. p. 631. A 3.) “Edoée rq abr@ OeogikeoTarw
éxtoxonw “IBa, 2& otksiag yyopne éxayyeiiacOar, bre On Tov Aotwov KaTa
TUTOY TOY éy TH peyioTy THY ’AvTioxéwy éExxAyoia StoKeiraL Ta TOdypaTa
dvd oikovopwy é« Tov KAjpov meoBaddopévwy bd Tie adrod OsoceBEiac.
f Concil. Chaleed. ¢. xxvi. (p. 768.) ’Ezretd:) év rrow éxkAnoiare, oe mEpt-
nxnOnpev, Cixa oikovduwy ot érioxomor Ta éxkAnovacTiKa yewpiZovor mpay-
para’ tote maoay éxxAynoiay éxiockovoy txovoay, kai oikovdmoy exew ee TOU
idtov KAIpOV, olkovopotvTa Ta éxkAyciacTiKa KaTa yvwpny Tov idiov ém-
okOTou WoTE [) auadpTupoy eva THY oikovopiay tHe éKkkAynoiac, Kai éK
ToUTOU Ta THC EKKANTiag oKopTizecPar mEdypaTa, Kai NoWopiay TH ieowovry
mooorpiPecba.
Cu. XII. § 2. CHRISTIAN CHURCH. 413
rupot, as the canon words it, without either archdeacon or
(£conomus to attest the fidelity of their management: but in
such Churches where bishops took the assistance of their arch-
deacon, this could not be the reason for setting up the office
of the Giconomus, because suspicion of mismanagement was
provided against as well by the testimony of an archdeacon as
any other officer that could be appointed. And therefore I
have assigned a more general, and, as I take it, a truer reason,
for the institution of this office in the Church.
Sect. I1.—Always to be chosen out of the Clergy.
And that which further confirms my opinion is, that the
(E:conomi, as well as the archdeacons, were always to be chosen
out of the clergy. For so those canons of the Councils of
Tyre and Chalcedon already cited, plainly direct. And for
any thing that appears to the contrary, this was the constant
practice of the Church. We find in the acts of the Council
of Ephesus, which are inserted also into the Council of Chal-
cedon, one Charisius styled both Presbyter and Giconomus of
the Church of Philadelphia. And Liberatus® speaks of one
John, who was CZconomus of Alexandria, and Presbyter of
Tabennesus, a region belonging to Alexandria. Possidius tells
us, in the life of St. Austin’, that he always made one of his
clergy the Przepositus Domus, as he calls him, whose office
was to take care of the Church revenues, and give an account
of what he received and expended, when it was demanded of
him. And to the same purpose Socrates* says of Theophilus,
bishop of Alexandria, that having advanced two monks to the
honour of the clergy, he made them the Cconomi of the
8 Concil. Ephesin. act. i. in Conc. Chalced. (vol. iv. p. 292. B.) Sanctissimo
et universali concilio, Deo amabili, congregato in Ephesina civitate metropoli, a
Charisio presbytero et ceconomo Philadelphicze.
h Liberat. Breviar. ec. xvi. vide not. antec. (b) p. 411.
i Possid. Vit. Aug. c. xxiv. (Bened. 1700. vol. x. append. p. 183. E 11.)
Domus ecclesize curam, omnemque substantiam ad vices valentioribus clericis
delegabat et credebat. Numquam clavem, numquam annulum in manu habens ;
sed ab eisdem domus przepositis cuncta et accepta et erogata notabantur.
k Soerat. lib. vi. e. vii. (Vales. 1700. p. 254. A 8.) Avo 2& abrGyv wapeKadece
cuvetvat adT@, Kai poduc piv Exeicevy WE twiaxorrog O& buwe Kai TOOTNVayKa-
cEv, Kai TH THY KANOKKOY ALi TYyshoac, THY OiKkovopiay THe éKKANoIag adbroic
EVEXELDLOEV.
414: THE ANTIQUITIES OF THE Book III.
Church. So that it was both the rule and practice of the
Church to take the Ciconomi out of some of the clergy, and
we never meet with any instance or order to the contrary.
Which argues plainly, that the true reason for devolving this
office upon them, which formerly belonged to the archdeacons,
was no other than that, because of a multiplicity of business,
the archdeacons now could not so well attend it.
Sect. II].—Their office to take care of the Revenues of the
Church, especially in the vacancy of the bishopric.
What the office itself was, appears from what has already
been said: to which I shall only add one thing; that by the
authority of the Council of Chalcedon’, the Giconomus was to
continue in his office during the vacancy of the bishopric, and
to look after the income of the Church, that it might be pre-
served safe for the succeeding bishop: which canon some not
improbably think was designed to prevent delays in filling up
vacant sees; that no metropolitan, or interventor, under whose
care the vacant Church was, might lie under any temptation
to defer the election of a new bishop, in hopes of enriching
himself from the revenues of the Church; but whether this
was the reason or not, it certainly argues that these men were
generally persons of extraordinary credit and worth, since the
Church could securely repose so great a confidence in them.
Sect. [V.—The consent of the Clergy required in the choice
of them.
And indeed all imaginable care was taken in their election,
that they should be persons of such a character. To which
purpose some canons required, that they should be chosen by
all the clergy; as particularly Theophilus, bishop of Alexan-
dria™, in his canonical epistle, gives a direction in that case.
Which provision was but reasonable: for since all the clergy
had a common concern in the revenues of the Church, which
were their livelihood and subsistence, it was fit the G2iconomus,
1 Concil. Chaleed. ec. xxv. See note (a) p. 411.
m Theophil. can. ix. ap. Bevereg. Pandect. tom. ii. p. 173. “Qore yvopy
A £ ‘ , ~ ik ’
mwavTog leparelov otkovdpmov amodeyOjvat Erepov, éo @ ovvTiMerrar Kai 6
bd , sf. 5A X ‘ 4 ~ ? , ? , > ,
emtokoTmrog Amo\Awy, rpog TO Ta THe exkAnoiac sic Oéov AvadioxecOat.
Cu. XIII. $1. CHRISTIAN CHURCH. ALS
to whose care the revenues were committed, should be chosen
by common consent, that he might be a person without ex-
ception, and no one have reason to complain that he was
injured or defrauded of his dividend or portion.
CHAPTER XIII.
A BRIEF ACCOUNT OF SOME OTHER INFERIOR OFFICERS IN
THE CHURCH.
Srcr. I—Of the wapapovapin, or Mansionari.
Brs1ne the officers already mentioned, there were, in the fourth
and fifth century, some few others, whose names are not very
commonly met with; and therefore I shall but just hint the
signification of them, and not spend my time in any curious
inquiries about their offices and employments. The same
canon? of the Council of Chalcedon, which speaks of the
(Economus and Defensor, mentions also another officer belong-
ing to the Church, who is styled rapapovagroc in the language
of that council. But the translators and critics are not agreed
upon the meaning of the word. The ancient translation of
Dionysius Exiguus renders it Mansionarius, and explains that,
in a marginal reading, by Ostiarius, or door-keeper of the
church. And indeed this was the office of the Mansionarius in
the Roman Church about the time when Dionysius Exiguus
lived: for Gregory the Great not long after, in one of his
dialogues”, speaking of Abundius Mansionarius, gives him also
the title of Custos Ecclesize; and in another dialogue he makes
it the office of the Mansionarius* to light the lamps or candles
a Concil. Chaleed. ¢. ii. Ei rig éioxomoc .. mpoBadAoiro eri xonpacw 7}
oixovépoy, } ekducov, mpoopovdpioy (so Labbe reads, vol. iv. p. 755. C 2.),
kK. 7. A.
b Gregor. M. Dial. lib. iii. ¢. xxv. (Paris. 1705. vol. ii. p. 333.) Inscriptio
capitis sic habet: De Acontio [Abundio] mansionario ecclesiz beati Petri.
Ipsum caput ita ineipit: Alius illic non ante longa tempora, sicut nostri
seniores referunt, custos ecclesiz Acontius [Abundius] dictus est, magnie
humilitatis atque gravitatis vir, etc.
¢ Ibid. Dial. lib. i. e. v. Constantius mansionarius quadam die, dum in eadem
416 THE ANTIQUITIES OF THE Boox III.
of the church. Yet notwithstanding this, the best learned
of the modern critics give another sense of the Greek name
mapauovagioc. Justellus* explains it by ‘ villicus,’ a bailiff or
steward of the lands. Bishop Beveridge® styles him Rerum
Keclesiasticarum Administrator, which isthesame. And their
opinion is confirmed by Gothofred, Cujacius, Suicerus, Vossius,
and many others, whose judgment in the case may be sufficient
to decide the controversy, till the reader sees better reason
otherwise to determine him.
Sect. I].—Of the Custodes Ecclesiarum and Custodes Locorum
Sanctorum. And how those differed from each other.
The civil law takes notice of another sort of officers, who are
called Custodes Eeclesiarum, and Custodes Locorum Sane-
torum: which though some writers confound together, yet
Gothofred makes a distinction between them. The Custodes
Keclesiarum were either the same with the Ostiarii, or order
of door-keepers; or else with those called Seniores Ecclesia,
which, as I have showed in another place *, were much of the
same nature with our churchwardens and vestrymen. But the
Custodes Locorum Sanctorum were the keepers of these par-
ticular places in Palestine, which, if Gothofred judge right,
had more peculiarly the title of Loca Sancta, holy places,
because they were a sort of memorials of our Saviour; such
as Bethlehem, the place of his nativity, and Mount Golgotha,
the place of his crucifixion ; and his grave or monument, which
was the place of his resurrection; and Mount Olivet, the place
of his ascension. These places were frequently visited by
Christians in those ages, as appears from Eusebius, Gregory
Nyssen, St. Jerome, and several others, whom the reader that
is curious in this matter, may find quoted by Gothofred‘, who
ecclesia oleum deesset, et unde lampades accenderet omnino non haberet, omnes
lampades ecclesize implevit aqua, ete.
4 Justel. Bibliothee. Jur. Can. tom. i. p. 91. Paramonarii sunt villici sive
actores possessionum.
© Bevereg. Not. in Cone. Chalced. ¢. ii. p. 109. Tapapovdotog omni procul
dubio aliquem rerum ecclesiasticarum administratorem significat.
ee Lib. ii. c. xix. § xix.
f Gothofr. Not. in Codic. Theod. lib. xvi. tit. ii, leg. xvi. (Lugdun. 1665.
vol. vi.) Loca sancta hie sunt, que in Palestina inter alia sub comite
Cu. XIII. § 3. CHRISTIAN CHURCH. 417
maintains, that upon that very account those places had a sort
of guardians or keepers assigned them, under the title of Cus-
todes Locorum Sanctorum. But however this matter be, it
is certain they had such an employment in the Church, as in
the eye of the law was reputed a religious service; and accord-
ingly they were entitled to the same privilege® as the eccle-
siastics had, to be exempt from personal tribute in regard to
this their employment: as appears from a law of Theodosius
the Great, by whom this immunity was granted them.
Sect. I1].—Of the Sceuophylaces, or Cermeliarche.
Next to these, for the similitude of the name and office, I
mention the Sceuophylaces, or, as they were otherwise called,
keyinrdiwv pvAaxeg, keepers of the KehAca, that is, the sacred
vessels, utensils, and such precious things as were laid up in
the sacred repository of the Church. This was commonly some
presbyter: for Theodorus Lector® says Macedonius was both
presbyter and sceuophylax of the Church of Constantinople :—
and Sozomen: before him, speaking of the famous Theodore,
presbyter of Antioch, who suffered martyrdom in the days of
Julian, styles him pvAaxa tov keundAiwy, keeper of the sacred
utensils; and says he was put to death because he would not
deliver up what he had under his custody, to the persecutors.
It will not be improper to give this officer also the name of
Chartophylax and Custos Archivorum, because the rolls and
archives are reckoned part of the sacred repository of the
orientis, cui hzee lex ideo inscribitur, atque Hierosolymis nominatim sita erant.
Nempe loca sancta, quee Hierosolymis erant, et in vicinis Paleestinze partibus,
hoe szeculo adiri jam certatim solita, quibus hzee ad pietatem irritamenta visa,
pedérat Tpdc apETIY Seu yvpvaciat 7pde YeoceBecay, et abducendam mentem
ab humanis rebus, et cogitationes suas ad Deum transferendas, ete.
& Cod. Theod. lib. xvi. tit. ii. de Epise. leg. xxvi. (vol. vi. p. 59.) Universos
quos constiterit custodes ecclesiarum esse, vel sanctorum locorum, ac religiosis
obsequiis deservire, nullius adtentationis molestiam sustinere decernimus. Quis
enim eos capite censos patiatur esse devinetos, quos necessario intelligit supra
memorato obsequio mancipatos ?
h Theod. Leet. lib. ii. (p. 559. C 10. Amstel. 1695.) TpoyepiZerat 6 Baoirevde
gic éxioxomTov Maxedovidy riva, Tig éxkAnoiacg ToEsBUTEpoY Kai oKEevopvrAaka.
i Sozom. lib. v. ec. viii. (Vales. 1700. p. 491. D4.) Mévov Oewdopoy roy
mpeaBuTEpor, 1) VTOXWpPioa Tico woAEwC’ Sy we Pidaka THY KEyLnriwy, THY
ToUTwWY yvao KaTapnvicoa SuvapEevoy, cv\AABwr, deve YRicaro.
VOL. I. : Ee
418 THE ANTIQUITIES OF THE Boox III.
Church. Whence Suicerus* observes, that in Photius the
names Sceuophylax and Chartophylax are given to the same
person. But I must note that the modern Greeks have a little
changed this office, and added powers to it which did not
belong to it in the primitive Church. For now, as Balsamon'
informs us, the Chartophylax acts as the patriarch’s substitute,
excommunicating, censuring, and licensing the ordinations of
presbyters and deacons; and sits as supreme ecclesiastical
judge under the patriarch in many other cases relating to the
Church; which are things we do not find belonging to the
office of a Sceuophylax, in the primitive ages.
Sect. [V.—Of the Hermeneute, or Interpreters.
Epiphanius takes notice of another sort of officers in the
Church, to whom he gives the name of épunvevtai™, imter-
preters, and says their office was to render one language into
another, as there was occasion, both in reading the Seriptures
and in the homilies that were made to the people. That there
was such an office in the Church, appears further from the
Passion of Procopius the martyr, published by Valesius", where
it is said that Procopius had three offices in the Church of
Scythopolis; he was reader, exorcist, and interpreter of the
Syriac tongue. I conceive the office was chiefly in such
Churches where the people spake different languages; as in
the Churches of Palestine, where probably some spake Syriac,
and others Greek; and in the Churches of Afric, where some
k Suicer. Thes. tom. ii. p. 972. ZKkevodtrAag~ dictus, qui sacra ecclesiz vasa
custodiebat. .. Dicebatur interdum et yapropvAag. Unde iste Eulampius, ad
quem Photius scripsit, alibi vocatur yaprogtAaé.
1 Balsam. not. ad ec. ix. Concil. Niceen. II. p. 299. “Iduciéic apwpic@noay rep
oEKOET TOU XapTOPvAaKEiov Ta émioKoTTIKa Jikata’ Kai O KaTa Katpode Yap-
TopvrAag évepyet Oucaip Tov Kara Kaipodg aywrdrov marpiapyov mavTa Ta
ToUTw avykovTa we éitoKiry .. apopizer yao, OvopPovrar Wuyucad opadpara,
Ouvakdvoug Kai lepeic EmiTpéTEr YeipoToveicOa, TA Ta&Y LEepoTEXEOTL@Y TLTTAaKLa:
éxTiOerat, Kai ddA TOLaUTa Tiva.
m Epiphan. Exposit. Fid. n. xxi. (Colon, 1682. p. 1104. C.) “Eounvevrai
yrAwoonc sig yMéooav, n tv Taig advayvwceov, H év Taig wpocomd{tate.
n Acta Procop. ap. Vales. not. in Euseb. de Martyr. Paleestin. ¢. i. (p. 154.
B5.) Ibi ecclesiz tria ministeria preebebat : unum in legendi officio, alterum
in Syri interpretatione sermonis, et tertium adversus dzemones manus imposi-
tione consummans.
Cu. XIIT. § 5. CHRISTIAN CHURCH. 419
spake Latin, and others Punic. In such Churches there was
occasion for an interpreter, that those who understood not the
language in which the Scriptures were read or the homilies
preached, might receive edification by having them immediately
rendered into a tongue which they did understand. So far
was the primitive Church from encouraging ignorance, by
locking up the Seriptures in an unknown tongue, that she not
only translated them into all languages, but also appointed a
standing office of interpreters, who were vivd voce to make men
understand what was read, and not suffer them to be barbarians
in the service of God; which is a tyranny that was unknown
to former ages.
Sect. V.—Of the Notarii.
Another office, that must not wholly be passed over whilst
we are upon this head, is that of the Notarii, or Exceptores,
as the Latins called them; who are the same that the Greeks
call d€vyodpor and rayvypador, from their writing short-hand
by characters; which was necessary in the service they were
chiefly employed in. For the first use of them was to take
in writing the whole process of the heathen judges against the
Christian martyrs, and minutely to describe the several cirecum-
stances of their examination and passion; what questions were
put to them; what answers they made; and whatever passed
during the time of their trial and suffering. Whence such
descriptions were called ‘ Gesta Martyrum,’ the acts and monu-
ments of the martyrs: which were the original accounts which
every Church preserved of her own martyrs. The first institu-
tion of these Notarii into a standing office at Rome, Bishop
Pearson® and some other learned persons think, was under
Fabian in the time of the Decian persecution. For in one of
the most ancient catalogues? of the bishops of Rome, Fabian
® Pearson. de Success. Epise. Rom. Dissert. i. ¢. iv. n. iii. Fell. Not. in
Cyprian. Ep. xii. (Oxon. 1682. p. 27.) Hoe fere tempore, sub initiis Decii,
Fabianus Romze septem instituisse dicitur subdiaconos, qui septem notariis
imminerent, et gesta martyrum in integro colligerent.
P Catalog. Rom. Pontif. in Fabian. Hie fecit sex vel septem subdiaconos, qui
septem notariis imminerent, et gesta martyrum fideliter colligerent.
£Ee2
420 THE ANTIQUITIES OF THE Book III.
is said to have appointed seven sub-deacons to inspect the
seven notaries, and see that they faithfully collected the Acts of
the martyrs. But though it was no standing office before, yet
the thing itself was always done by some persons fitly qualified
for the work ; as appears from the ancient Acts of Ignatius and
Polycarp, and several others, which were written before Fabian
is said to have instituted public and standing notaries at Rome.
In after-ages, these notaries were also employed in writing the
Acts of the councils, and taking speeches and disputations, and
whatever else passed in synod. Thus Eusebius‘ notes that
Malchion’s dispute with Paulus Samosatensis in the Council of
Antioch was recorded as it was spoken, by the notaries who
took it from their mouths: and Socrates says the same’ of
the disputation between Basilius Ancyranus and Photinus in
the Council of Sirmium. We read also of a sort of notaries
in councils, whose office was to recite all instruments, alle-
gations, petitions, or whatever else of the like nature was to
be offered or read in council. And these were commonly
deacons, and sometimes a presbyter was the chief of them,
and thereupon styled Primicerius Notariorum; as in the Acts
of the general Councils of Ephesus and Chalcedon’ there is
frequent mention of Aétius, deacon and notary, and Peter,
presbyter of Alexandria and chief of the notaries, Primicerius
Notariorum. There were also notaries that were employed to
take the discourses of famous and eloquent preachers from
their mouths: by which means, Socrates observes’, many of
4 Euseb. lib. vii. c. xxix. Ovroc émionpeiovpévwy Taxvypagwy, Sntnow
mode abrov évornodpevog iy Kai cic Csdipo Pepopévny ioper, povog ioxuce THY
a wv covbivovy dvra kai aratndOv pwpdoa Tov avOpwrov. (227. D 9.)
r Socrat. lib. ii. ec. xxx. (Vales. 1700. p. 104. C 3.) "E@’ Ov avtuaréoryn Tp
Buwtev@ Bacirewoc 6 rhe tv “Ayxbog Tore TP0EGTwWE EKKANOLaLC, dEvypapwy TE
Tac gwvdc ad’rov yoapovTwr.
S Cone. Ephes. act. i. in actione i. Conc. Chalced. vol. iv. p. 206. D. ’Aértog
Ouakovocg Kai votdo.og eizev.—lhbid. p. 291. D. Petrus presbyter Alexandriz et
primicerius notariorum dixit.
t Socrat. lib. vi. c. iv. (p. 248. D 10.) ‘Ovrotor dé eiouy ot, re ExdoBévTEC Tag’
avrov Adyot, Kai ot NéyovTog adTov Urs THY dEvypaduy EKxdnPOEYTEC, OWE TE
AapTpoi, Kai TO émaywydy ExovTec, Ti Osi voy Eye, 2EOY Totg BovAopévotc
avrove avadéyeoOat, kK. 7. X.—It. lib. vii. c. ii. Ob ppv TovovTar Hoay ot oyot,
O¢ Kai Tapa THY axpoaTtdyv orovdasecOar, } ypady mapadidoo8a. (Soerat. vii.
e, ii. p. 277.)
Cu. XIII. § 6. CHRISTIAN CHURCH. 42]
St. Chrysostom’s sermons were preserved, and some of Atticus
his successor. Bishops also had their private vroypa¢etc,
which some call notaries: but Valesius" reckons them in the
quality of readers. Whatever they were, Athanasius served
in this office, as‘troypapede, under Alexander, and Proclus
under Atticus, as Socrates informs us’.
Secr. VI.—Of the Apocrisaru, or Responsales.
The curious reader, perhaps, will find several other of these
lesser offices, which he will think might come into this cata-
logue: but that I may not seem too minute in small matters,
I will only add one office more, which is that of the Apocrisarit
or Responsales. These were a sort of residents in the imperial
city, in the name of foreign Churches and bishops, whose office
was to negociate as proctors at the emperor’s court, in all
ecclesiastical causes wherein their principals might be con-
cerned. The institution of their office seems to have been in
the time of Constantine, or not long after, when the emperors
being become Christians, foreign Churches had more occasion
to promote their suits at the imperial court than formerly.
However, we find it established by law in the time of Justinian :
for in one of his Novels* it is ordered, that forasmuch as no
bishop was to be long absent from his Church without special
command from the emperor; if therefore any one had occa-
sion to negotiate any ecclesiastical cause at court, he should
prefer his petition either by the Apocrisarius of his Church,
whose business was to act in behalf of the Church, and prose-
cute her affairs ; or else by the Giconomus, or some other of
u Vales, Not. in Soerat. lib. v. ¢. xxii. (p. 56. A 13.) In actione prima synodi
Ephesinee, Epaphroditus dicitur Lector et Notarius Hellanici, episcopi Rhodi-
orum. Ex quibus patet, idem fere officium fuisse Notarii, quod Lectoris, ut
scilicet psalmos, aut alios sacrze scripture libros, vel in ecclesia vel coram
episcopo legeret.
Vv Sozom. lib. ii. ec. xvii. (1700. Vales. p. 381. A 5.) MerodmorXd, dpodiarov
kai Umoyopapia Tov ’AOavaowoy tixev.—-Socrat. lib. vii. ¢. xli. (p. 313. B 5.)
Ta woddka raphy rp imiokdrw ’Arruw, bToyoagerce abrod THY NOywy yEVO-
PEvoC.
x Justin. Novell. vi.c. ii. (Amstel. 1663. p. 10.) Aid radra OeoriZoper, si
moTé TiC ekkKANoLaoTiKS Evexey TooPdoewe EuTécor ypEia, Ta’THY 7H Oia THY
Ta Todypara mpaTrovTwy THY aywrTarwy éEkkrnowy, odg aToKOLOLApLOUE
Kahovouy, k. T. X.,
4292 THE ANTIQUITIES OF THE Boox IIl.
his clergy sent on purpose to signify his request. It does not
indeed appear from that law, that these Apocrisarii were of the
clergy, but from other writers we may easily collect it: for
Liberatus says, Anatolius, a deacon of Alexandria, was Apo-
crisarius or resident for Dioscorus his bishop, at Constantinople ;
by which means he gained a favourable opportunity of being
chosen bishop of Constantinople upon the death of Flavian.
And Evagrius? observes the same of Eutychius, that from
being Apocrisarius to the bishop of Amasia, he was immediately
advanced to be bishop of the royal city after Mennas. Which
seems plainly to imply that he was one of the clergy before,
since it does not appear that he was promoted per saltum.
I must further observe, that, in imitation of these Apocrisarii
in the Church, almost every monastery had their Apocrisarii
likewise, whose business was not to reside in the royal city, as
the former did, but to act as proctors for their monastery, or
any member of it, when they had occasion to give any appear-
ance at law before the bishop, under whose jurisdiction they
were. ‘This is clear from another of Justinian’s Novels?, which
requires the Ascetics in such cases to answer by their Apo-
crisaril or Responsales. And these were sometimes also of
the clergy, as appears from the Acts of the fifth general coun-
cil, where one Theodosius” styles himself presbyter and apoeri-
sarius of the monastery of Mount Sinai. The Latin translator
ealls him Ambasiator, which is not so very proper, yet it in
some measure expresses the thing: for, as Suicerus ob-
Y Liberat. Breviar. ¢. xii. (vol. v. Cone. p. 759. A 2.) Ordinatus est pro eo
(Flaviano) Anatolius diaconus, qui fuit Constantinopoli apocrisarius Dioscori.
% Evagr. lib. iv. ¢. xxxviii. (Vales. 1695. p. 413. A.) Edriyuc rapwy rijy
Oeiay eg akoov tEnoxynpévog ypagny, toéte ZovTog Myva, ob: ray dtagavov
wv Taic yap amoxpicece Tob "Apaceiag émtoxdrov OinkovEiro.. OmEep Kat
‘Tovoriuavicg tyvwkwc, é¢ thy tij¢ Bacievotone abriyv aveBiBace Qodvor
mapautixa Mnva reXeuTHoayroc.
4 Justin. Novell. Ixxix. ¢. i. (p. 1.) OeowiZoper, et ric olavowy zyou Sikny
moog Tivag Twov sbdaBecTdrwy doKyTOY, THY Leownévwy wapbivwr, 7
yuvakdy tv povacrnotoic bL\wWe o'cwy, TH OeodirsoTdTw TdEwE EKdoTHC éTt-
oKdTw Tpocvar roy O& wipe, Kai pera TaoNC ceuvdryrog TE Kai Eboyn-
poobync Ta TEL THE TOY To0GWTWY Tapovolag diaTdrrewy, eire Oéor Ord TOY
Yyoupevwy, cite Od rwY aToKorovapiwy, ire Ov Eréowy TLVOY maoayivecOat.
» Concil. V. General. act. i. in Libello Monachor. Syrize Secundee. (Labbe,
vol. v. p. 116. A 7.) Ozwvaig thiw Oeod mpecBirepoc kai dmoKpowdpiog Tod
aylov bpove Leva.
Cu. XIII. § 6. CHRISTIAN CHURCH. 423
serves °, in process of time the emperors also gave the name
of Apocrisarii to their own ambassadors, and it became the
common title of every legate whatsoever. Which I the rather
note, that the reader may distinguish these things, and not
confound the civil and ecclesiastical sense of the name Apo-
crisarius together. And thus much of the inferior orders and
offices of the clergy, in the primitive Church.
© Suicer. Thes. tom. i. p. 456. Successu temporis quemvis legatum dzrokgi-
o.dovov vocabant.—Nicetas in Manuele Comneno, lib. vi. Tlinvag dzoxpuota-
piove mpog Baoiéa wadwy epi sionyng diadéyerat. Isidorus Pelusiota,
epist. exlii, (Paris. 1638. p. 453.) lib. iv. Tay ruysiay Kédevow rod sdceBodc
kat Geompo0BAnTov yoy psyadov Baciéwe, wowToy pév Oud Tov PBacidtKod
avoxpiotapiou pabdrTec.
BOOK IV.
OF THE ELECTIONS AND ORDINATIONS OF THE CLERGY,
AND THE PARTICULAR QUALIFICATIONS OF SUCH AS
WERE TO BE ORDAINED.
CHAPTER I.
OF THE SEVERAL WAYS OF DESIGNING PERSONS TO THE
MINISTRY IN THE APOSTOLICAL AND PRIMITIVE AGES
OF THE CHURCH.
Sect. I.—VFour several ways of designing persons for the
Ministry. Of the first way, by casting lots.
Havine thus far given an account of all the orders of the
clergy in the primitive Church, both superior and inferior,
together with the several offices and functions that were
annexed to them, I now proceed to consider the rules and
methods that were observed in setting apart fit persons for the
ministry, especially for the three superior orders, which were
always of principal concern. And here, in the first place, it
will be proper to observe, that in the apostolical and following
ages there were four several ways of designing persons for the
ministry, or discovering who were most fit to be ordained ; the
first of which was by casting lots; the second, by making
choice of the first-fruits of the Gentile converts ; the third, by
particular direction and inspiration of the Holy Ghost; and
the last, in the common and ordinary way of examination and
election. The first method was observed in the designation of
Matthias to be an apostle, as we read Acts i. 23. 26, where it
Cu. I. § 1. THE ANTIQUITIES, &e. 425
is said that the disciples themselves first appointed two, Joseph
called Barsabas, and Matthias ; and then praying to God, that
he would show whether of those two He had chosen, they gave
forth their lots, and the lot fell upon Matthias. St. Chry-
sostom says *, they used this method, because as yet the Holy
Ghost was not descended on them, and they had not at this
time the power of choosing by inspiration ; and therefore they
committed the business to prayer, and left the determination
to God. The author of the Ecclesiastical Hierarchy, under the
name of Dionysius, fancies that God answered their prayer
by some visible token: but if so, this had not been choosing
by lot, as the Scripture says it was, but a quite different
method of election. However, interpreters generally agree,
that there was something extraordinary in it: Dr. Lightfoot *
thinks Matthias had no other ordination to his apostleship ;
for the apostles did not give him any ordination by imposition
of hands after this, as they did to presbyters afterwards : and
that, if true, was extraordinary indeed. Others reckon the
extraordinariness of it to consist in the singular way of electing
and designing him to that office by lot: for they say %, all
ecclesiastical history scarce affords such another instance: and
I confess there are not very many; but some few there are,
which show that that method of electing was not altogether
so singular as is commonly imagined : for in Spain it was once
the common practice, as may be concluded from a canon of
a Chrysostom. Homil. v. in 1 Tim. (Benedict. vol. xi. p. 574. B 9.) “Evet
ovde of ardoroXot Iverparocg peretxoyv, bre Tov Mardiay sZedksEavro* adn
evyg Td Toaypa exirpeParrec, tycatéhe~ay abrov TH arooTdhwy apiOpy.
b Dionys. Eccles. Hier. ¢. v. p. 367. Aoxet poor ra Aoyta Kdijoov dvopacat
Oeapxucdy Te OWpoV, dTodHAO’Y ExEivy TH tepanxtKP Kopp TOV umd THC PEiag
txdoyie avadedevrypévoy. (line 4 from top.)
© Lightfoot in Act. i. 21. (p. 758. n. iii. edit. Franeq. 1699.) Apostolis non
licuit se invicem ordinare per impositionem manuum, pro more initiandi pres-
byteros ; quin id eis sorte obtinere necesse fuit, utpote qui gradus apostolicos
immediata quasi Christi manuductione adierint.
d Dodw. Dissert. i. in Cyprian. § xvii. p. 4. Hujus sortium, in sacrorum
ministrorum electione, usus post tempora apostolorum vel nulla exstant omnino,
vel quam paucissima, vestigia. ... Meminerunt et alii episeoporum manifestis-
simis Dei suffragiis constitutorum, Gregorii Thaumaturgi et Alexandri carbo-
narii Gregorius Nyssenus, Alexandri Hierosolymitani, Eusebius, et Fabiani
Romani. | De sortitione tamen altissimum ubique silentium, ete.
4.96 THE ANTIQUITIES OF THE Boox IV. .
the Council of Barcelona’, an. 599, which orders, that when a
vacant bishopric is to be filled, two or three shall be elected
by the consent of the clergy and people, who shall present
them to the metropolitan and his fellow bishops ; and they,
having first fasted, shall cast lots, leaving the determination to
Christ the Lord: then he on whom the lot shall fall, shall be
consummated by the blessing of consecration. There is nothing
different in this from the first example, save only that in this
there is express mention of a consecration afterward, which is
not in the history of Matthias: and yet perhaps there might
be a consecration in his case too, though not expressly men-
tioned: but I leave this to further inquiry.
Sect. I].—The second way, by making Choice of the first-fruits
of the Gentile Converts.
The second way of designation was by making choice of
the first-fruits of the Gentile converts to be ordained to the
ministry. or these expressing a greater zeal than others,
by their readiness and forwardness to embrace the Gospel,
were generally pitched upon by the apostles, as best qualified
for propagating the Christian religion in the world. Clemens
Romanus, in his Epistle to the Corinthians‘, says, the apostles
in all countries and cities where they preached, ordained their
first converts bishops and deacons, for the conversion of others;
and that they had the direction of the Spirit for doing this.
© Cone. Barcinon. c. iii. (Labbe, vol. v. p. 1605.) Hoe innovandum eustodien-
dumque in omnibus sancta statuit synodus, ut secundum priseorum canonum
constituta vel synodalium epistolas praesulum preemonentes, nulli deinceps
laicorum liceat ad ecclesiasticos ordines, preetermisso canonum przefixo tempore,
aut per sacra regalia, aut per consensionem cleri, vel plebis, vel per electionem
assensionemque pontificum, ad summum sacerdotium adspirare ac provehi :
sed cum per canonum conscripta tempora ecclesiasticos per ordinem, speciali
opere desudando, probate vitee adminiculo comitante, conscenderit gradus, ad
summum sacerdotium, si dignitati vita responderit, auctore domino provehatur.
Ita tamen, ut duobus aut tribus, quos ante consensus cleri et plebis elegerit,
metropolitani judicio ejusque coepiscopis preesentatis, quem sors, przeeunte
episcoporum jejunio, Christo Domino terminante, monstrayverit, benedictio con-
secrationis adecumulet.
f Clem. Rom. Ep. i. ad Cor. n. xlii. (Coteler. Antverp. 1698. p. 170.) Kara
Xwpacg Kat TOEIC KNOVGTOYTEC, KAPioTAaVOY Tac amapxac avTay, doKipacayTec
TP Ivevpart, tig éxvokdrove Kai dvakdvoue Ty peAdOvTwY TLOTEbELY.
Cu. I. § 3. CHRISTIAN CHURCH, 4.27
And hence the author that personates the same Clemens, in
his pretended epistle to James, bishop of Jerusalem, giving
him an account of the reasons that moved St. Peter to ordain
him, says*, it was because he was chief of the first-fruits
of his conyerts among the Gentiles. Some compare this to
the right of primogeniture among the ancient patriarchs,
which entitled the first-born to the priesthood: and I will not
deny but there might be something of allusion in it: but
then the parallel will not hold throughout ; for in the latter case
it was not any natural right, but personal merit attending
their primogeniture, that entitled the first converts to the
Christian priesthood.
Secr. L1I1.—The third way, by particular direction of the Holy
Ghost.
Which will appear further by considering that many of them
were ordained by the particular direction of the Holy Ghost.
For so the words SoxpaZovrec tH Lvebmart, in Clemens
Romanus, may be understood, to signify the Spirit’s pointing
out the particular persons whom he would have to be ordained;
which I observed to be the third way of designation of persons
to the ministry, very usual in those primitive times of the
Church. Thus Timothy was chosen and ordained, according
to the prophecies that went before of him, 1 Tim. 1. 18.
Whence his ordination is also called the gift that was given
him by prophecy, 1 Tim. iv. 14. In regard to which the
ancient interpreters, Chrysostom" and Theodoret, say. he had
not any human vocation, but was chosen by divine revelation,
and ordained by the direction of the Spirit. Clemens Alexan-
8 Pseudo-Clem. Ep. ad Jacob. ap. Coteler. tom. i. p. 606. n. iii, 2b ydo ov
Emod TOY owlopévwy 2Ovey Et KpeirTwY ATapXn.
h Chrysostom. in 1 Tim. i. 18. (Bened. vol. xi. p. 574 D.) Ti tori, amd
xpopyreiac ; and Mvetparog ayiov' moogyrsia yap tor, od TO Ta péddovTa
Myew, GAA cai rd Ta wapdyTa* imei Kai 6 Saoddr Kata Toopyreiay sdeixOn
év Toi¢g oKEvEL KOUTTOpMEVOG’ 6 yap OEdg Tog Oikaiote aToKadimrTE’ TOOPHTEA
Wy Kal Td Nystv" ahopicaré pot Tov TadAov Kai roy BapvaBar ovTwe Kai
6 Tipddeog yen. Theodoret. (Schulze, Hale, vol. iii. p. 645.) Ov yao
avOowmivyc, oni, rerbyncac KAncEwc’ AANA Kara Oeiay amoKadyfy TV
xeiporoviay eeu" eixdg O& ob povoy adbrov 28 amoxadipews wooBANO}vat
dudoKadov? Gd\Ad Kai KaTad TowdTéy Twa TedroY Kai Tie 2 apxhe KANoEwS
amrohavoat.
428 THE ANTIQUITIES OF THE Boox IV.
drinus, in his famous homily entitled ‘ Quis Dives Salvetur,’
observes the same of the clergy of the Asiatic Churches, whom
St. John ordained after his return from the isle of Patmos:
he says, they were such as were signified or pointed out! to
him by the Spirit. I know, indeed, Combefis* puts a different
sense upon these words, and says, the designation here spoken
of, means not any new or distinct revelation, but I know not
what divine predestination of the persons; or else their ordi-
nation itself, which was the seal or consignation of the Spirit ;
and that there is no authority for the common sense which
interpreters put upon this passage. But as he owns his
notion to be singular, and contrary to the sense of all other
learned men; so it is evidently against matter of fact and
ancient history, which affords several other instances of the
like designations in the following ages. I will give an instance
or two out of many. LEHusebius! says, Alexander, bishop of
Jerusalem, was chosen kata amoxaAviyiv, by revelation, and
an oracular voice, which signified to some ascetics of the
Church, that they should go forth out of the gates of the city,
and there meet him whom God had appointed to be their
bishop ; which was this Alexander, a stranger from Cappa-
docia, coming upon other business to Jerusalem. He was,
indeed, bishop of another place before ; but his translation to
the see of Jerusalem was wholly by divine direction, which is
the thing I allege it for. We have another such instance
i Clem. Alex. ap. Euseb. lib, iii. ¢. xxiii. (p. 73. D 10.) KAnow Eva yé riva
Knowowy THY UTO TOd IlvEevparoe Cnmawopévwr.
k Combefis. not. in loc. p. 192. (p. 120, edit. Ittigian.) Quos Spiritus desig-
nasset divina potius preedestinatione, quam nova aliqua et distincta revelatione,
quam nec Clemens significavit, nec ulla probat auctoritas, quicquid interpretes,
a quibus non discedit Valesius, levius certe suppleant et detorqueant, ete.
1 Euseb. lib. vi. c. xi. (1695. Vales. p. 172.) Myxé@’ otoure évroc AEToup-
yely Ord Auapov yijpac, Tov eipnuévoy ’ANEEavdpoy éickoToy étépag brdo-
XOVTA TapoLKiac, oikovoplia Oeod eri THY dpa TH Napkicow NeTrovpyiay éxahe,
Kata avokahutwy vixtwp adt@ Ov dpdpatoc gaveicay’ rabry 0 oby woreEp
kara Tt Oeorportoy ix Tic TOY Karmadonéy yijc, tvOa Th Tewrov émioKxoric
nEiwro, THY TopEiay evi Ta ‘Iepood\upa eby fe Kai THY ToTwY toTopiag EvEKEY
TETONMEVOY, pioppovécrara ot THOE VokaBovTEc AdEApot oOdKET’ oiKade
auTp Tadwwooteiy émitpeTovel, KaQ’ éréoayv amoKkddupy Kai abroic viKTwp
dpOEicay, pave dwrny cagectdrny Toic padioTa a’TwY OTOVdaioLe YOnTATAY"
éOnrov yap Tpoed\Odvrag t~w TUOY, Tov kK Oeod ToowpLopéVOY adTuic ézi-
oKxoTroy uToble~acbat,
Cu. L. $3. CHRISTIAN CHURCH. 429
in the election of Alexander, named Carbonarius, bishop of
Comana, mentioned by Gregory Nyssen in the Life of Gregory
Thaumaturgus. This Alexander was a Gentile philosopher
and very learned man, who, upon his conversion to Christianity,
that he might avoid observation, and follow his philosophical
studies with the greater privacy, in his great humility betook
himself to the trade of a collier, whence he had the name of
Carbonarius. Now it happened upon the vacancy of the
bishopric of Comana, that the citizens sent to Gregory Thau-
maturgus, to desire him to come and ordain them a bishop ;
but they not agreeing in their choice, one by way of jest and
ridicule proposed Alexander the collier: who being discovered,
by special revelation™, to Gregory Thaumaturgus, to be a man
of extraordinary virtues and worth, who had submitted to that
contemptible calling only to avoid being taken notice of; and
being found, upon a due inquiry, to be the man he was repre-
sented to be,—he was thereupon unanimously chosen by all the
Church to be their bishop, and immediately ordained by St.
Gregory. Cyprian often speaks of this divine designation in
the case of Celerinus", and Aurelius®, when they were but to
be ordained readers: and he says also, he had a divine direc-
tion? to translate Numidicus from another Church to the
Church of Carthage. And Sozomen tells us4, from Apolli-
m Nyssen. tom. ili. p. 561, 562.
n Cyprian. Ep. xxxiv. al. xxxix. ad Cler. Carthagin. (Oxon. 1682. p. 76.)
Referimus ad vos Celerinum, fratrem nostrum, virtutibus pariter et moribus glo-
riosum, clero nostro non humana suffragatione, sed divina dignatione conjunctum.
Qui quum consentire dubitaret, ecclesize ipsius admonitu et hortatu in visione
per noctem compulsus est, ne negaret nobis suadentibus, cui plus licuit, quee et
coégit ; quia nec fas fuerat nec decebat sine honore ecclesiastico esse, quem sic
Dominus honoravit ccelestis glorize dignitate.
o Id. Ep. xxxiii. al. xxxviii. (p. 74.) In ordinationibus clericis, fratres
carissimi, solemus vos ante consulere, et mores ac merita singulorum communi
consilio ponderare : sed exspectanda non sunt testimonia humana, cum prvece-
dunt divina suffragia ; Aurelius frater noster, illustris adolescens, a Domino jam
probatus et in Deo suo carus, ete.
p Id. Ep. xxxy. al. xl. (p. 78.) Admonitos nos et instructos sciatis digna-
tione divina, ut Numidicus presbyter adscribatur presbyterorum Carthagi-
niensium numero, et nobiscum sedeat in clero, luce clarissima confessionis
illustris, et virtutis ac fidei honore sublimis ; ete.
4 Sozom. lib. ii. ¢. xvii. (Vales, 1700. p. 379. C 4.) ’ANEEavdpoc ’AXeZavdpeiac
4.30 THE ANTIQUITIES OF THE Beox IV.
narius, that Alexander, bishop of Alexandria, appointed Atha-
nasius his successor by divine command. For some time
before his death it was signified to him by divine revelation,
that no one should succeed him but Athanasius; and therefore
when he lay upon his death-bed, he called Athanasius by name,
who was then absent and fled, for fear of being made bishop ;
and another of the same name, who was present, answering to
the call, he said nothing to him, but called Athanasius again :
which he did several times, whereby it was at last understood
that he meant the Athanasius that was fled ; to whom, though
absent, he then prophetically said, ‘“‘ Thinkest thou that thou
art escaped, Athanasius? No: thou art not escaped.” It
were easy to add many other instances of the like nature ; but
these are sufficient to show against Combefis, that in those
early ages, men were sometimes designed to the ministry by
particular divine revelation and prophecy, or else the ancients
themselves were wonderfully deceived. Whilst I am upon
this head, I must suggest two things further: first, that a
dove’s alighting upon the head of any man at an election was
usually taken for a divine omen; and commonly the person who
had that sign, was looked upon as pointed out by the Spirit,
and adccrdingly chosen before all others, as having a sort of
emblem of the Holy Ghost. Eusebius observes", it was this
that turned the election upon Fabian, bishop of Rome, and
gave him the preference before all others, though he was a
stranger. No one, at first, thought of choosing him: but a
dove being observed. by the people to settle upon his head,
they took it for an emblem of the Holy Ghost, which hereto-
fore descended upon our Saviour in the form of a dove; and
thereupon, with one consent, as if they had been moved them-
selves by the Holy Ghost, they cried out d&ov, he was worthy ;
which was the word then used to signify their consent; and
émiokoroc, diddoxov abrod kartdurey ’AOavaowy, Osiare rooordéecw, we
yyovpat, éxi abroy ayaywy tiv Whdov.
* Euseb. lib. vi. c. xxix. (Vales. 1695. p. 186.C 10.) ‘0 @aBiavic rapwy, ob6-
evoc piv avOoerwy sic Oidvoray ye buwe & ody dOpdwe éx peTedoou TEpLoTEpaY
KaTranTaoay émixabecOijvar TH abrov Kepary pynpovedrovor, pipnka evdeucve-
PEVHY THC ETL TOY Swroa Tov ayiov Mvedparog ty cide TepoTrEepac Kabddov"
Hi get Se \ U X AA Rog, Be BN & , U t ,
ep Tov TavTa aby Wore Vp Evoc vedparoc Osiov KivnOéEvra opdoe, mpo-
Cu. I. § 3. CHRISTIAN CHURCH. 431
so without more ado they took him and set him upon the
bishop’s throne. The election of Severus, bishop of Ravenna,
and that of Evortius, bishop of Orleans, was determined the
same way, as Blondel* has observed out of their lives in
Oupia mdoy cai pd Wvyy akov im Bojoar Kai apeddyToc et Tov Opovov
The émickorhc AaBovrac avroy éwOsivac.
S Blondel. Apol. 426. Surius, Vit. Sanctor. Febr. i. (Colon. 1581. vol. 1.
p- 809.) (p. 25, edit. Colon. 1618.) Accidit, ut Ravennze episcopus ex hac vita
mivraret, et ecclesia illa pastore orbaretur. Conveniunt igitur frequentes epi-
scopiet ex propinquis et remotis locis, ut tant civitati pontificem solito more
preeficerent atque consecrarent. ° Illis vero congregatis, Severus domi laborans,
uxori dicit, ‘Vadam ocyus, et videbo quis sit futurus antistes noster.’? Cui uxor,
* Sede heic,’ inquit, ‘ et tuum negotium age. Nam si velis vacare otio, non erit
in rem nostram, Sive vero tu illic adsis, sive domo resideas, te pontificem non ~
creabunt.’ Ille porro, ‘ Liceat mihi,’ ait, ‘cum bona pace tua illue ire.’ Respon-
dit conjunx, ‘Fac ut lubet ; nam sine dubio, simulatque fueris ingressus, epi-
scopus ordinaberis.’ Dixit hoc illa salse et irridicule : sed vir Dei illico abiit ;
et veniens in ecclesiam, ubi erat populus cum sacerdotibus congregatus, quod
esset vili et deformi opertus habitu, post templi ostium latitabat. Precibus vero
pro more absolutis, ecce columba nive candidior e coelo descendens, ejus capiti
insidet. Id ille conspicatus, columbam a se abigit : at illa per aera circumvoli-
tans, tertio rediit super caput ejus, tamquam: in columba diceret Spiritus
Sanctus, ‘ Ad quem respiciam, nisi ad pauperculum et contritum spiritu, et tre-
mentem sermones meos?’ Ea autem res stuporem attulit omnibus, qui ibi tum
aderant e clero et populo, et in commune laudes gratesque egerunt Deo, bono-
rum omnium largitori. Mox igitur productus est e suo latibulo vir sanctus, et
vel invitus raptus ad sedem pontificiam, unctusque oleo exsultationis et unguento
sacri chrismatis, ut fieri solet ad eam dignitatem vocatis. — Sur. ibid. Sept. vii.
vol. v. p. 123. Ubi eo (ad ecelesiam S. Stephani Aurelize) ventum est, Evortius
tamquam ignotus stat juxta ostiarium. Paullo post jubent episcopi obserari
fores ; et ipsi, humi prostrati, cum multo gemitu et lacrimis rogant Deum, ut
indicet quem velit ordinari episcopum. Conjungebat vero etiam suos gemitus
populus universus, jurgiorum finem petens a Domino, et exspectans quid dicturi
essent episcopi. Illis ergo sic orantibus et plangentibus, columba, divinitus
missa, per fenestram mirabili splendore radiat: atque in ecclesiam involans,
cum claro strepitu totam fere edem pervagatur, tamquam investigans quippiam.
Cernens autem beatum Evortium januze inheerentem, in ejus capite residet. Ile
vero manibus eam abigit. Eo signo valde permotus populus, tanto instantius
orabat Dominum, ut illum Spiritum mitteret, qui in columba in Christum bapti-
zatum descendit. Columba autem, ut se suo functam ministerio ostenderet, per
ostium, quo ingressa erat, rursus avolavit. Tum vero perstrepens populus,
leetitice effertur : episcopi vero et ordines omnes accurate perquirunt, quisnam
ille sit, in cujus capite columba sederit. Ibi rursus queedam exstitit et sermo-
num et hominum discrepantia, aliis dicentibus, ostiarium esse : aliis vere non
ostiarium, sed ejus similem quemdam. Iterum ergo ad preces redeunt sacer-
dotes, rogantque Dominum, ut jubeat redire denuo columbam. Non sprevit
Led
4.32 THE ANTIQUITIES OF THE Boox IV.
Surius ; and the inquisitive reader may furnish himself with
other instances from his own observation. The other thing I
would suggest is, that sometimes an accidental circumstance
was so providentially disposed, as to be taken for an indication
of the divine will, and approbation of an election. Sulpicius
Severus makes this observation particularly upon a cireum-
stance that happened in the election of St. Martin, bishop of
Tours. Some of the provincial bishops, who were met at the
place, for very unjust reasons, opposed his election ; and more
especially one, whose name was Defensor, was a violent stickler
against him. Now it happened, that the reader who was to
have read that. day, not being able to get in due time to his
place by reason of the press and crowding of the people, and
the rest being in a little confusion upon that account, one of
those that stood by, taking up a book, read the first verse that
he lighted upon, which happened to be those words of the eighth
Psalny, ‘“‘ Out of the mouth of babes and sucklings thou hast
perfected praise, because of thine enemies, that thou mightest
destroy the enemy and defensor.” For so it seems the vulgar
Gallican translation then read it, ‘‘ Ut destruas inimicum et
defensorem.” These words were no sooner read, but the
people gave a shout, and the adverse party were confounded :
Deus illorum preces: columba redit, per omnem fere ecclesiam circumvolitat,
et tandem in caput beati Evortii advolat. Llle rei novitate perterritus rursus
eam repellit, eaque repulsa exit e templo. Exoritur populi strepitus ; jubent
episcopi hominem, in quo tantum miraculum visum esset, ad se accedere ; rogant
ab eo, quibus ex locis eo venerit, aut quo proficisci velit. Respondet ille, quem-
admodum jam ante responderat ostiario. Illi igitur se exauditos a Domino sen-
tientes, gratias ei agunt, quod ex ea urbe ad ipsos pastorem miserit, ex qua
priscis temporibus religionis propagandze causa piissimos preedicatores misisset.
Deinde preecipiunt beatissimo Evortio, ut cum ipsis ad orationem se submittat,
et in altare caput immittat: orantque Dominum, ut tertio miraculo ostendere
velit, num ille sit, quem elegit ad ecclesiam illam tuendam ac fovendam. Non-
dum finierant preces, et ecce columba, plausu ingenti alas concutiens, ad locum
in quo prius vir Dei steterat, se confert ; et eum non inveniens, tamquam in-
quirens ubi sit, coram omnibus circumvolitat. Erant tum ibi non pauci episcopi,
qui dicerent acciri debere etiam eos, quorum electio ecclesiam illam vulnerasset,
ut viderent, num illis preesentibus ad Evortium columba se reciperet. Acciti
sunt igitur, et cum starent cum Evortio inter episcopos, columba cireumvolitans
sensim ferebatur in sublime, tandemque se submittens, in unius Evortii capite
requievit. Tum omnes acclamarunt, dignum illum esse sacerdotio, quippe quem
ipse Dominus eligeret, etc. (Venet. 1581. vol. v. p. 35.) x
Ca. I. § 4. CHRISTIAN CHURCH. 433
and so, says our author‘, ‘It was generally believed that this
psalm was read by divine appointment, that Defensor the
bishop might hear his own work condemned, whilst the praises
of God were perfected in St. Martin, “ out of the mouth of
babes and sucklings,” and the enemy was at once both dis-
covered and destroyed.” By what has been said, the reader
now will be able to judge of the meaning of the ancients, when
they speak of particular divine designations of persons to the
ministry of the Church.
Secr. 1V.—The fourth way, by common Suffrage and Election.
The fourth and last way of designation was by the ordinary
course of suffrage and election of the Church: the method of
which, in general, was so accurate and highly approved, that
one of the Roman emperors, though an heathen, thought fit
to give a great character and encomium of it, and propose it
to himself as an example proper to be imitated in the desig-
nation and choice of civil officers for the service of the empire.
For so Lampridius" represents the practice of Alexander
Severus: whenever he was about to constitute any governors
of provinces, or receivers of the public revenues, he first pro-
posed their names, desiring the people to make evidence against
them, if any one could prove them guilty of any crime; but if
they accused them falsely, it should be at the peril of their
own lives ; saying it was unreasonable, that when the Christians
and Jews did this in propounding those whom they ordained
their priests and ministers, the same should not be done in the
appointment of governors of provinces, in whose hands the
lives and fortunes of men were entrusted. This argues, that
t Sulpic. Sever. Vit. Martin. c. vii. p. 225. (c. ix. p. 314, edit. Lips. 1703.)
Habitum est, divino nutu hune psalmum lectum fuisse, ut testimonium operis sui
Defensor audiret, quia ex ore infantium atque lactentium in Martino Domini
laude perfecta, et ostensus pariter et destructus est inimicus.
u Lamprid. Vit. Alex. Sever. ec. xlv. (edit. Paris. 1620. p. 130.) Ubi aliquos
voluisset vel rectores provinciis dare, vel preepositos facere, vel procuratores, id
est, rationales, ordinare, nomina eorum proponebat, hortans populum, ut si
quis quid haberet criminis, probaret manifestis rebus ; si non probasset, subiret
poenam capitis: dicebatque grave esse, quum id Christiani et Judzei facerent
in preedicandis sacerdotibus, qui ordinandi sunt, non fieri in provinciarum
rectoribus, quibus et fortunze hominum committerentur et capita.
VoL. I. F f
434 THE ANTIQUITIES OF THE Boox LY.
all imaginable care was taken in the election of Christian
ministers, since their practice in this respect has such ample
testimony from the heathens. And, indeed, all modern writers
agree upon the matter in general, that anciently elections were
made with a great deal of caution and exactness: but as to the
particular methods that were used, men are strangely divided
in their accounts of them; by which means there is no one
subject has been rendered more intricate and perplexed than
this of elections, which has even frightened some from attempt-
ing to give an account of it. But I must not wholly disappoint
my readers through such fears: and therefore I shall briefly
acquaint them with the different sentiments of modern authors
who have handled this subject ; and then clear what I take to
be the true state of the case, from evident proofs of ancient
history, which shall be the business of the next chapter.
CHAPTER II.
A MORE PARTICULAR ACCOUNT OF THE ANCIENT METHOD
AND MANNER OF ELECTIONS OF THE CLERGY.
Secr. I.—The different opinions of learned men concerning the
People’s power anciently in Elections.
THE grand question in this affair, upon which learned men are
so much divided, is concerning the persons who had a right to
vote in the elections of the clergy. Some think the people
were never allowed any other power, save only to give their
testimonials to the party elected, or to make objections, if they
had any just and reasonable exceptions against him. So
Habertus*, and Sixtus Senensis?, and Bellarmin*®. Others say,
a Habert. Archierat. p. 436. Plena illa et absoluta per populum electio,
numquam ecclesiz preesertim Greece placuit, bene quidem consensus plebis et
approbatio, vel etiam postulatio, sed electio neutiquam.
> Sixt. Senens. Biblioth. lib. v. adnot. exviii. Si recte utriusque doctoris
(Origenis et Cypriani) verba expendantur, neuter eorum jus eligendi episcopum
populo attribuit ; sed hoe tantum fuisse indicant a rectoribus ecclesize plebi con-
cessum, ut ipsi, populo presente, sub oculis omnium deligerentur, ut digni atque
On. 8t:'§ 1. CHRISTIAN CHURCH. 4:35
the people were absolute and proper electors; and that from
apostolical right, which they always enjoyed for a succession
of many ages. This opinion is advanced, and with great show
of learning asserted, by Blondel? against Sancta Clara and the
rest of the other-opinion. De Marca® takes a middle way
between those two extremes: he says, the people had as much
power anciently as any of the clergy below bishops; that is,
their consent was required, in the promotion of a bishop, as
well as their testimony: yet he will not allow this to be called
electing ; for the designation, election, or judgment, he says,
still belonged only to the metropolitan, together with the synod
of provincial bishops. And though we read sometimes of their
giving their vote or suffrage, yet that, he says, is only to be
understood of suffrage of consent, not the suffrage of election.
But Mr. Mason, in answer to Pamelius, who had advanced
something of this notion before De Marca, rejects this as a
deluding distinction, and asserts that the people had properly
a voice or suffrage of election, and he f quotes Bishop Andrewes?
for the same opinion: yet he does not carry the point so high,
idonei publico judicio comprobarentur, ne ulla post ordinationem retractandi
occasio remaneret: unde et Lampridius, scriptor a nostra religione alienus, in
Vita Alexandri Aug. refert consuevisse prius nomina eorum, qui ecclesize preefi-
ciendi erant, proponi palam, ut si quid contra eum populus haberet, id in medium
proferret, etc.
¢ Bellarm. de Clericis, lib. i. ec. vii. Jus eligendi sacrum pontificem czte-
rosque ecclesise pastores et ministros, non convenit populo jure divino. Sed si
quid aliquando in hac re populus potuit, id totum habuit ex conniventia vel
concessione pontificum, ete.
d Blondel. Apol. p. 379, ete.
e Marea, de Concord. lib. viii. ¢. ii. n. ii. (Bamberg. 1788. vol. ili. p. 421.) Si
negotium istud referatur ad primam originem, morumque vetustze ecclesize et
antiquorum canonum ratio habeatur, constans est illa sententia, quze solum tes-
timonium et consensum designandi episcopi clero et populo tribuit ; ipsam vero
designationem sive electionem et judicium metropolitano una cum synodo provin-
cialium episcoporum. In quo testimonio dando non reperio discrimen aliquod
constitutum a veteribus inter clerum civitatis et populum. AZ quo enim jure
hae in parte utebantur, et utriusque consensus ad suscipiendum episcopum
exspectandus erat. Tota quippe, ut jam dixi, auctoritas erat penes episcopos, et
preecipue penes metropolitanum, qui rebus gestis 7d kipoc adhibebat, ut loquitur
synodus Niczena. (Venet. 1770. p. 358.)
f Mason’s Consecrat. of Bishops, lib. iv. ¢. iv. pp. 159, 160.
s Andrewes Resp. ad Apol. Bell. c. xiii. p. 313. Preesentia plebis apud Cypri-
anum ineludit testimonium de vita, nee excludit suffragium de persona,
Ff2
436 THE ANTIQUITIES OF THE Book LV.
as to maintain with Blondel that it was of unalterable right,
but left by God as a thing indifferent, to be ordered by the
discretion of the Church, so all things be done honestly and
in order. And this seems to have been the opinion of Spala-
tensis", Richerius‘, Justellus*, Suicerus, and some other learned
men of both Churches. Others there are who distinguish
between the times preceding the Council of Nice, and those
that followed after: for they think whatever power was allowed
the people in the three first ages, was taken away by that
h Spalat. de Rep. Eccles. lib. iii. ¢. ili, n. xiii, Quoniam qui excludunt
plebem nostri ab electionibus episcoporum, plebis partes non alias ponunt anti-
quitus, nisi ut testimonium reddat de vita et moribus promovendi: ut errare se
cognoscant, si non sint satis tot testimonia jam adlata, in quibus multo plus
tribuitur plebi quam tale testimonium ; legant Acta concilii Chalcedonensis . . .
legant etiam Alcuinum, (de Divin. Offic. c. xxxvi.) ubi sie scribit ; ‘Quum epis:
copus civitatis fuerit defunctus, eligitur alius a clero seu populo,’ ete.
i Richer. Histor. Concil. lib. i. ¢. xii. n. xviii. p, 389, edit. 1683. (pp. 383, 384,
edit. 1680.) Canon. xxii. (Concil. 1V. Constantinop.) sic habet : ‘ Promotiones
atque consecrationes,’ etc. .. Huic canoni concordat xii. ; ad cujus intelligentiam
cardinalis Cusanus, (lib. ii. de Concordantia, ¢. xxxii.) demonstrans invitis dari
non posse episcopum : quam in rem laudat can. de Neptis xxxi. queest. ii. quo
docetur, sicut in matrimonio carnali, sic in ecclesia, unum corpus spirituale
constitui debere ex episcopo et plebe, ac proinde consensum necessarium videri :
quoniam non dubium, inquit, inter episcopum et ecclesiam matrimonium esse,
iii. queest. i. can. ‘Audivimus.’ Et propterea i. queest. i. can. Ordinationes,’ dici
ordinationes, quze non fiunt communi consensu cleri et populi secundum cano-
nicas sanctiones, et ab iis, ad quos consecratio pertinet, non comprobari et
falsas judicari ; quoniam qui taliter ordinantur, non per ostium, id est, per
Christum intrant, sed, ut ipsa veritas testatur, fures sunt et latrones. Et ratio
hujus est, quoniam consensus de essentia matrimonii est. Diversitas enim
ordinum preepositorum et subjectorum pro conservatione reipublicze ordinata
est ; ut dum reverentiam exhibent minores potioribus, et potiores minoribus
dilectionem, vera concordia ex diversitate contexeretur, ut recte officiorum
gereretur administratio ; ut Ixxxix. Dist. ean. ‘ Ad hoe,’ et Distinet. xlv. can.
‘Licet.’? Igitur ex concordantia subsistit ecclesia. Quare invitis preeses non
recte preeponitur, de quo pulere Distinct. xev. can. ‘ Esto.’ Sed oportet, quod
ille qui preeest, ab omnibus quibus preeest, constituatur, tacite vel expresse :
sin autem aliter preesumtum fuerit, viribus carere dubium non est, quia irritum
est: Distinct. Ixvi. ean. ‘ Archiepiscopus :’ qui dicit alibi, oportet ut ille, qui
omnibus przeesse debet, ab omnibus eligatur, ete.
k Justel. not. in can. vi. Concil. Chalced. (tom. i. p. 92. B.) Is fuit vetus
mos ecclesize in episcopis ordinandis, ut rogarentur suffragia non modo cleri,
sed etiam populi, atque ut omnium, de eo qui ordinandus erat, judicia scisci-
tarentur, illius nomen ecclesiz publice proponebatur, facta omnibus potestate
quidquid vellent eis objiciendi, ete.
Cu. IT. § 1. CHRISTIAN CHURCH. AT
council, and the Councils of Antioch and Laodicea that followed
not long after. So Schelstrate*, in his dissertations upon the
Council of Antioch, where he quotes Christianus Lupus and
Sirmond for the same opinion. But this is exploded as a
groundless fiction, not only by Spalatensis™ and Bishop
Pearson”, but also by Richerius°, Cabassutius ?, Valesius 4,
Petavius', De Marca’, and other learned persons of the Roman
1 Schelstrat. not. in can. xix. Concil. Antioch. (p. 599.) Canon innovat
quartum Niczenum, et eadem statuit cum duodecimo Laodiceno: id quod statuit,
ubique observatum fuit a tempore Niczeni concilii, a quo omnes fatentur plebis
suffragia non amplius fuisse in usu.
m Spalat. de Rep. Eccles. lib. iii. ¢. iii. n. xii. Post concilium Niczenum, in
electionibus eumdem prorsus veterem morem perpetuo ecclesiam ad nostra pene
tempora servasse, ut a clero et populo fieret, ex patribus et rebus gestis ; ex
conciliis et juribus ; ex Rom. pont. attestationibus et decretis jam sumo pro-
bandum, ete.
n Pearson. Vindic. Ignat. part i. ¢. xi. p. 324, tot.
© Richer. Histor. Concil. tom. i. ¢. ii. n. vii. (p. 20, lin, ult. edit. Colon. 1680.)
Notandum contra Valesium (tertia parte libri de Suprema Potestate Papze, queest.
sexta cirea medium, ubi canonem quartum Niceeum explicat,) patres Niceenos
non abstulisse populo jus eligendorum episcoporum, sed tantum przecepisse
electionem populi et cleri a metropolitano confirmari, et ab episcopis provincize
fieri oportere. Nam dehine semper populus in sua possessione eligendi pastores
continuavit, idque hac synodali epistola clare ostenditur, ubi nominatim habetur
episcopum Alexandrize debere populi electionem confirmare.
P Cabassut. Notit. Concil. ¢. xvii. ad can. iv. Niteen. (p. 83, Lugdun. 1670.
8vo. p. 50, edit. Venet. 1703. 8vo.) Nullatenus heic audiendus Theodorus Bal-
samon scribens in hune can. iv. episcopos olim quidem fuisse ab universa plebe
electos. Quia tamen in hisce popularibus comitiis multa jactabantur indecora
in eos, quorum proponebatur electio, fuisse isto Niceeno canone consuetudinem
illam abrogatam, statutumque ut soli episcopi eligerent. Sed errat Balsamon,
cum nullum hic appareat abrogationis vestigium ; et constet peraeque post
Niczenum concilium ut prius admissa in episcopis eligendis populorum suffragia :
sic tamen ut moderationi et regimini subessent episcoporum. Quemadmodum
in Atheniensium olim republica, zpdedpor popularibus suffragiis preeerant, ut
docet Julius Pollux, lib. viii. (Venet. 1772. p. 74.)
qd Vales. not. in Euseb. lib. vi.c. xliii. (Vales. 1695. p.121. A 6.) Presbyteri olim
ab episcopo ordinari non poterant sine consensu cleri et populi. Ac de populi
quidem suffragio in electione presbyterorum, testantur patres concilii Niczent
in epistola synodica ad episcopos Aigypti. (D 1.) Denique adeo necessarium fuit
plebis suffragium in electione presbyterorum, ut seepenumero in ecclesia plebs
tumultuosis vociferationibus presbyterum aliquem fieri postularet et cogeret, etc.
r Petay. not. in Synes. p. 56. Quo in canone (Niczeno IV.) de episcopi ecre-
atione ipsa, sive electione, agitur ; quee ita populi suffragiis permitti solebat, ut
iis moderandis ac gubernandis adessent, immo przeessent episcopi. Nee audi-
endus Balsamo, qui ad hune canonem observat, ‘ Olim quidem episcopos a populo
438 THE ANTIQUITIES OF THE Boox IV.
communion, who think the Fathers of the Nicene Council
made no alteration in this matter, but left all things as they
found them. Some, again, distinguish between the election
of bishops and the other clergy, and say, the people’s consent
was only required in the election of bishops, but not in the
promotion of the inferior clergy. So Cabassutius *, and Bishop
Beveridge", who reckons this so clear a point that there is no
consuevisse deligi; sed quod in suffragiis ferendis, de eorum vita queedam inter-
dum minus decora et honesta jactarentur, morem illum hoe canone abrogatum
fuisse ; ac deinceps statutum, ut ab episcopis ea fieret electio.? Quo nihil dici
potest absurdius. Non enim popularia suffragia Niczenus iste canon sustulit,
sed his, uti dixi, moderandis ; vel cum illis etiam episcoporum auctoritatem
jussit adhiberi. Quemadmodum Athenis popularibus concionibus aderant
modedoot, ut docet Julius Pollux lib. viii. et Harpocratio. Quin etiam multo post
Niczenum concilium tempore perseveravit in ecclesia, ut a populo crearentur
episcopi ; idque et pontificum Romanorum et conciliorum decreta sanxerunt.
s Marea, de Concord. lib. viii. ¢. iii. n. iv. (Bamberg. iii. 425.) (Venet. p. 360.)
Ex quibus canonibus (can. Nic. IV. Antioch. XIX. Laodicen. XIII.) aperte
conficitur, episcoporum promotionem judicio synodi plenissime permissam, Et
ne consultatio, quze cum clero et plebe habenda est, auctoritate canonis fulta,
contumaces redderet civium animos episcoporum judicio, ejus mentio omissa est
in canonibus ; relicta interim consuetudine jam recepta de tractatu electionis
habendo cum clero et plebe civitatis. Jus itaque episcoporum canone firmatum
est. Quod pertinet ad populum, consuetudini relictum est.
t Cabassut. Notit. Concil. e. xxxv. p. 196. (p. 136, 137, edit. Venet. 1703.)
Probatum invictis testimoniis fuit superius ad Niczenum canonem quartum, ad
episcoporum electionem admissa olim fuisse plebis suffragia. Secus tamen
fieri solitum fuit cirea minorum sacerdotum et inferiorum ecclesize ministrorum
electionem, ut ex isto canone decimo tertio perspicuum sit. Populi quidem
testimonium de vita et moribus ordinandi requirebatur. Juxta illud 1 Tim. iii.
oportet illum et testimonium habere bonum ab iis, qui foris sunt. Quin immo
nonnumquam populus ipse aliquem proponebat, et postulabat ordinari : testatur
enim Paulinus (ep. xlv.) se Barcilone in Hispania fuisse ab episcopo Lampio
initiatum clero, et sacratum ad illius populi postulationem. Item refert Aug.
(Ep. cexxv.) fuisse Pimanum ab Hipponensi populo instanter postulatum, ut ad
clerum promoveretur. Insuper (ne quid hue pertinens omittatur) Actuum
Apost. i, non soli apostoli, sed tota ecclesia Matthiam elegit, et Joseph Barsa-
bam, ut ex eis unus adsumeretur. Et Act. vi. credentium convocata multitudo
septem diaconos elegit. Verum ad illud primum caput testatur Chrysostomus,
Petrum potuisse quidem per se ipsum merito eligere, sed maluisse per modes-
tiam et prudentiam universe ecclesiz gratificari. Postulationis autem, que
fiebant episcopis a populo, nihil habuisse przeter supplicationes: neque jus
ullum, aut obligationem induxisse, certum est. (+)
u Bevereg. not. in can. vi. Concil. Chaleed. ad vocab. éwuxnpvrroiro : non
quidem inficias eam, quin éicnovtrw seepius, palam et per preeconem aliquid
denuntiare et preedicare significet, neque etiam me latet, suffragia olim cleri
Cu. II. § 1. CHRISTIAN CHURCH. 4.39
dispute to be made of it. Yet Valesius disputes it, and
asserts the contrary ‘, that anciently presbyters were not to be
ordained by the bishop without the consent of the clergy and -
people. Bishop Stillingfleet, who is one of the last that has
considered this matter, gives us his sense in these following
observations: first, that the main ground of the people’s
interest* was founded upon the Apostle’s Canon, that ‘a bishop
must be blameless and of good report :’ and therefore he says’,
the people’s share and concern in elections, even in Cyprian’s
time, was not to give their votes, but only their testimony
concerning the good or ill behaviour of the person. Secondly,
that yet upon this the people assumed the power of elections,
and thereby caused great disturbances and disorders in the
Church. Thirdly, that to prevent these, many bishops were
appointed without their choice, and canons made for the better
regulating of them. Fourthly, that when there were Christian
magistrates, they did interpose as they thought fit, notwith-
standing the popular claim, in a matter of so great consequence
to the peace of Church and state. Fifthly, that upon the
alteration of the government of Christendom, the interest of
the people was secured by their consent in parliaments ; and
that by such consent, the nomination of bishops was reserved
to princes,—and the patronage of livings, to particular persons.
In this great variety of judgments and opinions of learned
men, it will be no crime to dissent from any of them: and
therefore I shall take the liberty to review their opinions, and
express impartially what I take to be agreeable or disagree-
ble, in any of them, to ancient history, and the rules and
practice of the Church.
populique publice rogata esse, priusquam episcopus ordinaretur: sed qua tamen
ratione Christophorus Justellus hane vocem eo sensu heic usurpari adserverit,
non video. Etiamsi enim episcoporum nomina publice proposita fuerint, prius-
quam antiquitus ordinarentur ; idem tamen in presbyterorum, aliorumque infe-
riorum clericorum ordinationibus numquam obtinuisse, notius est, quam ut
probatione indigeat, ete.
Vv Vales. in Euseb. lib. vi. ¢. xliii. vide not. (q) supra p. 437.
x Stillingfl. Unreason. of Separat. part ili, n. xxv. p. 312, 313. § 25. n. I,
2, 3, 4, 5.
y Ibid. p. 316, 317.
440 THE ANTIQUITIES OF THE Boox IV.
Sect. I1.—The Power of the People equal to that of the inferior
Cleray in the Election of a Bishop.
And here, first of all, it will be proper to observe, that there
was no-one universal unalterable rule observed in all times and
places about this matter, but the practice varied according to
the different exigencies and circumstances of the Church; as
will evidently appear in the sequel of this history. In the mean
time I conceive the observation made by De Marca thus far to
be very true, that whatever power the inferior clergy enjoyed
in the election of their bishop, the same was generally allowed
to the people, or whole body of the Church, under the regu-
lation and conduct of the metropolitan and synod of provincial
bishops: for their power, whatever it was, is spoken of in the
very same terms, and expressed in the same words. Some
call it consent, others suffrage or vote, others election or
choice; but all agree in this, that it was equally the consent,
suffrage, vote, election, and choice, both of clergy and people.
Thus Cyprian observes” of Cornelius, that he was made bishop
by the testimony of the clergy and suffrage of the people.
Where it is evident the words ‘testimony’ and ‘ suffrage’ are
equally ascribed both to clergy and people. Socrates?, speaking
of the election of Chrysostom, says he was chosen by the
common vote of all, both clergy and people. And Theodoret
describes the election of HKustathius, bishop of Antioch, after
the same manner, when he tells us” he was compelled to take
the bishopric by the common vote of the bishops and clergy
and all the people. Siricius® styles this the election of the
z Cypr. Epist. lii. al. lv. (Oxon. 1682. p. 104.) (p. 68, edit. Paris. 1666.)
Factus est Cornelius episcopus de Dei et Christi ejus judicio, de clericorum
pene omnium testimonio, de plebis quze tune adfuit suffragio, et de sacerdotum
antiquorum et bonorum virorum collegio.
a Socrat. lib. vi. ¢. il. (Vales. 1700. p. 246. B.) "Odtyou dtadpacavroc xodvov,
Wnpicpare koiw@ Omov TavTwy, KANooUY TE ype Kai Aaov, 6 Baoirede adTov
"Apkadtog peraréprrerat.
b Theod. lib. i. c. vii. (Vales. 1695. p. 25. B 4.) ‘O péyac Evorawoc, 6 rij¢
"AyTuxXewy ékkdnolag THY mpoEedpiav haywy'.. TovTOY O& AKovTa, Tolmaivey
avr’ éxeivov THY ékkAXynolay ixeivny WHdp KoLYyY KaTHVayKaGaY, aoxXLEpEIC TE
kai lepeic Kai drag O ewe O PirdSyproTog.
e Siric. Ep. i. ad Himerium Tarracon. c. x. (Labbe, vol. ii. p. 1021.)
Cu. II. § 3. CHRISTIAN CHURCH. 441
clergy and people; and Ceelestinus*, the consent and desire of
the clergy and people ; and Leo®, both the consent, and elec-
tion, and suffrage or votes of the people ; who adds also, that
in case the parties were divided in their votes, then the decision
should be referred to the judgment of the metropolitan, who
should choose him who had most votes and greatest merit to
recommend him. From all which, and many other passages
that might be alleged to the same purpose, it is very evident
that the power of the clergy and people was equal in this
matter ; and that nothing was challenged by the one that was
not allowed to the other also.
Secr. II].—This Power not barely Testimonial, but Judicial
and Elective.
And hence it appears further, that this conjunctive power of
clergy and people was not barely testimonial, but, as Bishop
Andrewes and Mr. Mason assert, a judicial and effective power,
by way of proper suffrage and election: and that as well in
the time of Cyprian as afterwards ; for Cyprian speaks both
of testimony and suffrage belonging to both clergy and people;
and says further‘, that ‘that is a just and legitimate ordination
which is examined by the suffrage and judgment of all, both
clergy and people:” so that they were then present at the choice
of their bishop, not merely to give testimony concerning his
life, but, as Bishop Andrewes words it, ‘ to give their vote and
suffrage in reference to his person.’ Which observation will
Presbyteri-um(o0) vel episcopat-wm(ui), si eum cleri ac plebis evocaverit electio,
non immerito sortietur [societur ].
d Czelestin. Ep. ii. ¢. v. (Labbe, vol. ii. Cone. p. 1621.) Nullus invitis detur
episcopus : Cleri, plebis, et ordinis consensus ad desiderium requiratur.
€ Leo M., Ep. Ixxxiv. ad Anastas. ¢. v. (Labbe, vol. iii. Cone. p. 1385.) Cum
de summi sacerdotis electione tractabitur, ille omnibus preeponatur, quem cleri
plebisque consensus concorditer postularit : ita ut si in aliam forte personam
partium se vota diviserint, metropolitani judicio is alteri preeferatur, qui majori-
bus et studiis juvatur et meritis : etc.
f Cyprian, Ep. Ixviii. al. Ixvii. ad Fratr. Hispan. (Oxon. 1682. p. 172.) (p. 113,
ed. Paris. 1666.) Coram omni synagoga jubet Deus constitui sacerdotem, id
est, instruit et ostendit ordinationes sacerdotales non nisi sub populi adsistentis
conscientia fieri oportere, ut plebe presente vel detegantur malorum crimina,
vel bonorum merita predicentur, et sit ordinatio justa et legitima, quae omnium
suffragio et judicio fuerit examinata.
442 THE ANTIQUITIES OF THE Book IV.
be further evidenced and confirmed by proceeding with the
account of several rules and customs generally observed in
these elections.
Sect. 1V.—Lvidences of this Power from some ancient rules
and customs of the Church: as first, that no bishop was to be
obtruded on an orthodox people without their consent.
One of these was, that no bishop was to be obtruded on any
orthodox people against their consent. I say, an orthodox
people; for, im case the majority of them were heretics or
schismatics, the practice was different, as will be showed
hereafter: but where they were all Catholics, and could agree
upon a Catholic and deserving bishop, they were usually gra-
tified in their choice, and no person was to be put upon them
against their inclination. Sometimes the bishops in synod
proposed a person, and the people accepted him: sometimes,
again, the people proposed and the bishops consented; and
where they were unanimous in a worthy choice, we scarce ever
find they were rejected. If they were divided, it was the
metropolitan’s care’ to unite and fix them in their choice, but
not to obtrude upon them an unchosen person. This we learn
from one of Leo’s epistles*, where he gives us at once both the
Church’s rule and practice, and the reasons of it. ‘In the
choice of a bishop,” says he, ‘“ let him be preferred whom the
clergy and people do unanimously agree upon and require : if
they be divided in their choice, then let the metropolitan give
preference to him who has most votes and most merit: always
provided that no one be ordained against the will and desire of
the people, lest they contemn or hate their bishop, and be-
come irreligious or disrespectful, when they cannot have him
whom they desired.” The transgression of this rule was ob-
jected as a great crime to Hilarius Arelatensis by the Emperor
Valentinian the Third", that he ordained bishops in several
places against the will and consent of the people ; whom when
8 Leo, Ep. lxxxiv. ¢. v. conf. not, anteced. (e).
h Novell. xxiv. ad cale. Cod. Theod. (Lugdun. 1665. vol. vi. p. 12.) Inde-
center alios, invitis et repugnantibus civibus, ordinavit. Qui quidem quoniam
non facile ab his qui non elegerant, recipiebantur, manum sibi contrahebat
armatam .. et ad sedem quietis, pacem preedicaturus per bella ducebat.
7
Cu. IL. § 5. CHRISTIAN CHURCH. 443
they would not admit of, because they had not chosen them,
he used armed force to settle them in their sees, introducing
the preachers of peace by the violence of war. Leo objects!
the same thing to him, saying, that he ought to have pro-
ceeded by another rule, and ‘ first to have required the votes
of the citizens, the testimonies of the people, the will of the
gentry, and the election of the clergy: for he that was to
preside over all, was to be chosen by all.’ This evidently shows
that the suffrage of the people was then something more than
barely testimonial.
Sect. V.—Secondly, this further confirmed from examples of
the Bishop complying with the voice of the People against their
own inclination.
Secondly, another argument is, that in many cases the voices
of the people prevailed against the bishops themselves, when
they happened to be divided in their first proposals. Thus
it happened in the famous election of St. Martin, bishop of
Tours, which has been mentioned in the last chapter, Sect. 3.
The people were unanimously for him ; Defensor, with a great
party of bishops, at first were against him: but the voice of
the people prevailed,, and the bishops complied and ordained
him. Philostorgius gives us such another instance. Demophilus,
bishop of Constantinople, with some other bishops suspected of
Arianism, meeting at Cyzicum to ordain a bishop there, the
people first made a protestation against them, that unless
they would anathematize publicly Aétius and Eunomius both
in word and writing, they should ordain no bishop there: and
when they had complied to this, they still insisted on their
privilege that no one should be ordained but one* of their
own choosing. Which was one who, as soon as he was or-
dained, preached the Catholic doctrine of the éuootctov, that
the Son was of the same substance with the Father. Ancient
i Leo, Ep. lxxxix. ad Epise. Vien. (Labbe, vol. iii. p. 1398. C 10.) Expectarentur
certe vota civium, testimonia populorum ; quzereretur honoratorum arbitrium,
electio clericorum .. Qui preefuturus est omnibus, ab omnibus eligatur.
k Philostorg. lib. ix. ¢. xiii. (Vales. 1700. p. 520. A 2.) Ody Erepoy riva
ravTny eMeiv avacyopevor, AX’ dy abroy ai Wi}por mpootrarrov.
444. THE ANTIQUITIES OF THE Boox IV.
history will furnish the reader with many other instances of
the like nature.
Secr. VI.—Thirdly, from the Manner of the Peoples Voting
at Elections.
Thirdly, another evidence of the people’s power in elections
is the manner of their voting, or the way of giving their assent
or dissent to the ordination of any person: which was three-
fold: for either, first, they were unanimous in their vote for
or against a man, and then their way was to express their mind
by a general acclamation, crying out with one voice, ”A&voe, or
"Avagioc, Dignus, or Indignus, as the word then was, he is
worthy, or unworthy. Instances of which form the reader
may find in St. Ambrose!, St. Austin™, Eusebius", Philostor-
gius°®, Photius’, the author? of the Constitutions, and several
others. Or else, secondly, they were divided in their choice ;
and then they expressed their dissent in particular accusations
of the parties proposed, and sidings, and sometimes outrageous
tumults. St. Chrysostom?’ reflects upon this way in his Books
of the Priesthood, when he tells us, that in those popular
1 Ambros. de Dignit. Sacerd. ¢. v. In ordinationibus eorum clamant et dicunt,
Dignus es, et justus es.
m Aug. Ep. ex. (Bened. 1700. vol. ii. p. 601. A.) ‘ Dignus et justus est,’
dictum est vicies.
n Euseb. lib. vi. ¢. xxix. (Vales. 1695. p. 186. D.) ’Eq’ @ roy wavra Nady
women UP Evo wvEdparog OEiov KivNOEVvTA pdce, TOOOYpia acy Kai pid
boyy “Afvoy émiBojoat.
© Philostorg. lib. ix. c. x. (Vales. 1700. p. 519.) TLoAXoi rod mapdyroc
OxAov, év TH Anpogirov Kabipvae, avTi Tov "A~we aveBowy TO ’Avdévoc.
P Phot. Cod. ecelvi. p. 1414. ‘O Aade pid gwry obty abrp Baorki ézi wreiove
woac Boa 76” A£toe.
4 Constit. Apost. lib. viii. c. iv. (Labbe, vol. i. p. 459. A.) .. && roirov waduy
TvbicOwoay, si dEtdg toTLy AANODHE THE etTovpyiac .. Kai cuYOEMEVWY abTaY
é« TolTov dévoy sivat, aTatTEiGQwouy ot TayTEec oiYOnpA, K. T. X.
* Chrysostom. de Sacerdot. lib. iii. ec. xv. (Benedict. 1718. vol. i. p. 392. E 3.)
(Paris, 1614, p. 47. A 6.) BotddAg oor cai Erepoy émei~w Tadrne Tipe payne
eidoc, pupiuy éurerrAnopévoy Kivddywy 3 (Ot On Kai OvacvPor sic rae Snporersic
éopTac, év aig padiota Tey ékkAynotacTKaY apye@y Tag alpécec rovetcPae
vopoc Kai Tooavrag OWEr KaTHnyopiatc Toy tepéa BaddopEvoy, doov THY apxXo-
pévwy TO TAHOE éoTt. TavTEC yap ot Sobvat KipLoL THY TYyLY, Elc TOAAA TOTE
oxilovrat Hépn’ Kai ovTE 7edC adANAovC, ovTE Td a’ToY TOY NaxdyTAa THY
EMLOKOT IY, TO TOY ToEGBUTEPwWY GUVEdpLOY OpoyywHoVvoUY tOoL TLC av" ANN
éxaoroc Kal’ EavToy EGTHKAaGLY, 6 piv TOvTOY, O Oé éKkEivoY aipovperoc.
Cu. Il. § 6. CHRISTIAN CHURCH. 4A5
solemnities, which were then customarily held for the choice
of ecclesiastical rulers, one might see a bishop exposed to as
many accusations as there were heads among the people. And
the account that is given not only by Ammianus Marcellinus’,
but by Socrates‘, and the other historians, of the tumult raised
at Rome in the election of Damasus, shows that the people
were indulged in something more than barely giving testimony,
else they had hardly run into so great a heat and ungovernable
tumult. There was also a third way of expressing their con-
sent, which was by subscribing the decree of election for
greater security, that no party might pretend afterward that
they had not given assent to it: thus it was in the election of
Meietius, bishop of Antioch, who was chosen by common con-
sent both of Catholics and Arians, each party presuming him
to be of their own opinion. ‘The election-paper was subscribed
by all, Theodoret" says, and put into the hands of Eusebius
Samosatensis, which Constantius, when Meletius proved a
Catholic, demanded, to have had it destroyed, but with all his
menaces he could not extort it from him. St. Austin gives
the like account” of the election of Eradius, his successor at
Hippo, which for some reasons he got done in his own life-
time. He first ordered the notaries of the Church to take the
acclamations of the people in writing, and then required all
that could write, to subscribe the instrument themselves. And
this was the common way whenever the metropolitan could not
be present at the election: then the decree of the whole
Church was drawn up in writing, and carried to him for his
consent and approbation. The remains of which custom may
Ss Ammian. lib. xxvii. c. iii. (Bipont. p. 392.) Damasus et Ursinus supra
humanum modum ad rapiendam episcopatus sedem ardentes, scissis studiis
asperrime conflictabantur, ad usque mortis vulnerumque discrimina adju-
mentis utriusque progressis: que nec corrigere sufficiens Juventius nec mol-
lire, coactus vi magna secessit in suburbanum. Et in concertatione supe-
raverat Damasus, parte quze ei favebat instante. ete.
t Socrat. lib. iv. ¢. xxix. tot.
u Theodor. lib, ii. ¢. xxxi. et xxxii.
v August. Ep. ex. (Bened. 1700. vol. ii. p. 600. F 10.) A notariis ecclesize, sicut
cernitis, excipiuntur queze dicimus, excipiuntur que dicitis, et meus sermo et
vestrze acclamationes in terram non cadunt..Hoc ad ultimum rogo, ut Gestis
istis dignemini subscribere, qui potestis. (601. E 6.)
446 THE ANTIQUITIES OF THE Boox IV.
still be seen in the ancient Ordo Romanus*, where there is a
form of a decree which the clergy and people were to sign upon
their choice of a bishop, and present it to the metropolitan
and synod, in order to his consecration. In which case, if the
metropolitan found him, upon examination, to be a person
every way qualified, as they represented him, he then confirmed
and ratified their choice, and so proceeded immediately to his
ordination. All which argues that the people had something
of a decisive power in elections, and that their suffrage was not
merely testimonial.
Sect. VII.—fourthly, from the Use and Office of Interventors.
Fourthly, this is further evident from the use and office of
interventors in the Latin Church, whose business was to pro-
mote and procure a speedy election of a new bishop in any
vacant see, as I have had occasion to show* in another place.
For in the Roman and African Churches, upon the vacancy of
a bishopric, it was usual for the metropolitan to grant a com-
mission to some of his provincial bishops to go to the vacant
Church, and dispose the clergy and people to be unanimous in
the choice of a new bishop; and when they were agreed, they
petitioned the metropolitan by the interventor to confirm their
choice, and with a synod of provincial bishops to come and
ordain him whom they had elected; or else they drew up an
instrument in writing, subscribed both by the interventor and
themselves, and presented the new elect bishop to the metro-
politan, who ordained him in his own Church. This was the
practice of the Roman province in the time of Symmachus and
Gregory the Great, as appears from their epistles, which give
directions to the interventors, or visitors, as they call them,
concerning their behaviour in the present case. ‘‘ Let no one,”
says Symmachus’, “draw up an instrument of election without
x Ordo Rom. (Bibliothee. Patr. tom. x. p. 104.) Decretum, quod clerus et
populus firmare (al. formare) debet de electo episcopo .. ut omnium nostrorum
vota in hane electionem convenire noscatis, huic decreto canonico promtissima
voluntate singuli manibus propriis roborantes subseripsimus.
xx Lib. il. ec. xv. vol. i. p. 192, 193.
y Symmach. Ep. v. e. vi. (Labbe, vol. iv. p. 1296.) Decretum sine visitatoris
Cu. II. § 8. CHRISTIAN CHURCH. 44:7
the presence of the visitor, by whose testimony the agreement
of the clergy and people may be declared.” And Gregory,
writing to Barbarus, bishop of Beneventum, and visitor of the
Church of Palermo, bids him endeavour to make the clergy and
people unanimous, in their presentation of a worthy person to
be their bishop, who could not be rejected by the canons? ; and
then drawing up their petition in form of a decree signed with
all their hands, and the letters testimonial of the visitor, they
should send him to Rome for consecration. Nothing can be
plainer than that here the clergy and people made the choice
of their bishop with the assistance of a visitor or interventor,
and then presented him to the metropolitan ; who, if he had no
canonical exception against him, confirmed their choice, and
proceeded to his ordination.
Sect. VIIl.—Fifthly, from the Custom of the People’s taking
persons, and having them ordained by force.
Fifthly, as a further evidence of this power and privilege
indulged to the people, it may be observed likewise, that it
was customary in those days for the people in many places to
lay violent hands upon persons, and bring them by force to the
bishop to be ordained. Thus Possidius? tells us, it was in the
ordination of St. Austin, the people seized him and brought
him to the bishop, requiring with one voice that he would
ordain him presbyter, whilst he, in the mean time, wept abun-
dantly for the force that was put upon him. Paulinus” says the
preesentia nemo conficiat, cujus testimonio clericorum ac civium possit unani-
mitas declarari.
z Gregor. lib. xi. ep. xvi. (Labbe, vol. v. p. 1521. A 6.) Dilectio tua ad preedictam
ecclesiam (Panormitanam) ire properabit, et adsiduis adhortationibus clerum ple-
bemque ejusmodi ecclesize admonere festinet ; ut remoto studio, uno eodemque
consensu talem sibi preeficiendum expetant sacerdotem, et qui tanto ministerio
dignus valeat reperiri, et a venerandis canonibus nullatenus respuatur. Qui
dum fuerit postulatus, cum sclemnitate decreti omnium subscriptionibus robo-
rati, et dilectionis tuee testimonio litterarum ad nos sacrandus occurrat.
a Possid. Vit. Augustin. ¢. iv. (Bened. 1700. vol. x. append. p. 175. A 4.)
Eum tenuerunt, et, ut in talibus consuetum est, episcopo ordinandum intule-
runt, omnibus id uno consensu et desiderio fieri perficique petentibus, magnoque
studio et clamore flagitantibus, ubertim eo flente.
b Paulin, Ep. xxxv. inter Epistol, August. (vol. ii. p. 27. A.) A Lampio apud
448 THE ANTIQUITIES OF THE Book IV.
same of himself, that he was ordained presbyter by force and
the irresistible violence of an inflamed and zealous people. And
there are many other instances of the like nature.
Sect. IX.—Sizthly, from the title of Fathers, which some
bishops, upon this account, by way of compliment, gave to their
people.
Sixthly, I observe but one thing more relating to this
matter, which was the compliment that some bishops passed
upon their people upon this account, styling them Fathers, in
regard to the share and influence they had in their designation
and election. St. Ambrose himself, speaking to his people,
addresses himself to them in this style: ‘“‘ Ye are® my fathers
who chose me to be bishop: ye, I say, are both my children
and fathers; children in particular, fathers all together.” In
which words he plainly refers to that providential consent of
the people of Milan, who when they were divided before into
several factions, as soon as Ambrose was named, all unani-
mously conspired together in his election. These are some of
those collateral evidences that may be brought to prove, that
anciently the clergy and people joined in a common vote in the
election of their bishop; and that their suffrage was some-
thing more than testimonial, especially in the fourth and fifth
ages, in the Latin Church, where, as De Marca owns, the
people’s request was chiefly considered.
Sect. X.—What Power the People had in the designation of
Presbyters.
Nor was this privilege only indulged them in the election of
their bishop, but sometimes in the designation of presbyters
also. For St. Austin and Paulinus were but to be ordained
presbyters, when that forcible constraint, just now spoken of,
was laid upon them by the people. Besides, St. Jerome‘ says
Barcilonem in Hispania, per vim inflammatze subito plebis, sacratus sim. Vide
Paulin. Ep. vi. ad Sever. p. 101.
¢ Ambros. Comment. in Lue. lib. viii. e. xvii. Vos mihi estis parentes, qui
sacerdotium detulistis: vos, inquam, filii vel parentes, filii singuli, universi
parentes.
a Hieron. Ep. iv. ad Rustic. (Vallars. Venet. vol. i. p. 944. D 8.) Cum te vel
Cu. Il. § Ul. CHRISTIAN CHURCH. 449
expressly, that presbyters and the other clergy were as much
chosen by the people, as the bishops were. And Possidius®
notes this to have been both the custom of the Church, and St.
Austin’s practice in the ordinations of priests and clerks, to
have regard to the majority or general consent of Christian
people. And Siriciusf who speaks the sense and practice of
the Roman Church, says, that when a deacon was to be
ordained either presbyter or bishop, he was first to be chosen
both by the clergy and people. And therefore I cannot so
readily subscribe to the assertion of those learned men, who
say that bishops before their ordination were propounded to
the people, but not presbyters or any other of the inferior
clergy.
Sect. XI.— Whether the Council of Nice made any alteration
an these matters.
As to those who assert that the people were anciently in-
dulged in these matters before the Council of Nice, but that
their power was abridged by a new decree of that council, they
are evidently under a mistake: for it is certain, the Nicene
fathers made no alteration in this affair, but left the whole
matter as they found it. For though in one of their canons
it is said, that the presence, or at least the consent, of all the
provincial bishops, and the confirmation or ratification of the
metropolitan, shall be necessary to the election and ordination
of a bishop; yet that is not said to exclude any ancient privi-
lege that the people enjoyed, but only to establish the rights
of metropolitans and provincial bishops; which Meletius, the
populus vel pontifex civitatis in clerum elegerit, agito quee clerici sunt.—Id. in
Ezech. lib. x. ¢. xxiii. Speculator ecclesiz vel episcopus vel presbyter, qui a
populo electus est. F
€ Possid. Vit. Aug. c. xxi.
f Siric. Ep. i. ad Himar. Tarracon. c. x. (Labbe, vol. ii. p. 1021. D.) Exinde
jam accessu temporum, presbyterium vel episcopatum, si eum cleri ac plebis
evocarit electio, non immerito sortietur.
8 Concil. Niczen. c. iv. (Labbe, vol, ii, p. 29.) ’Ezioxowoy mpoojke padtora
péy UO TavTwy Toy év TH éwapyia KaBioracHar* ci OE OvoyEpéc Ein Td TOLOUTO,
} Ow Kareréiyovoay avayKny, i) Ova pikocg odov, && amavrog rpEig xi TO
avré cuvayopévouc, cup ngdwrv ywoptvwry Kai TOY aTéyTWY, Kai CuYTOEMEVOY
Gud yoappatwr, Tore THY XE—poToViay ToLEiaAaL rd O& KUPOE THY yVOpPEYwX
bido00at Kal’ Exaorny Erapyiay TH pNTPOTONITy.
Vor. 1. Gs
450 THE ANTIQUITIES OF THE Boox IV.
schismatical Egyptian bishop, had particularly invaded, by pre-
suming to ordain bishops without the authority of his metro-
politan, or consent of his fellow-bishops, in the provinces of
Egypt. That nothing else was designed by that canon, is
evident from this ; that the same council, in the synodical epistle
written to the Church of Alexandria, expressly mentions the
choice of the people, and requires it as a condition of a
canonical election: for, speaking of such Meletian bishops as
would return to the unity of the Catholic Church, it says, that
when any Catholic bishop died, Meletian bishops might sueceed
in their room, provided they were worthy, and that the people
chose them", and the bishop of Alexandria ratified and con-
firmed their choice. Our learned bishop Pearson has rightly
observedi, that Athanasius himself was thus chosen after the
Nicene council was ended ; which is a certain argument that
the people’s right was not abrogated in that council. The
Eusebian party made it an objection against him, that he
had not the choice of the people: but the bishops of Egypt
assembled in synod, in their synodical epistle, do with great
earnestness maintain the contrary ; asserting, that the whole
multitude of the people of the Catholic Church *, as if they had
been all united in one soul and body, cried out, requiring Atha-
nasius to be ordained bishop. Whence Gregory Nazianzen !
also says of him, that he was brought to the throne of St.
Mark, Widw tov Aaov wavroc, by the suffrage of all the people.
It were easy to add many other instances and proofs of the
h Cone. Nie. Ep. Synod. apud Theodor. lib. i. ¢. ix. (p. 31. C.) et Socrat.
lib. i. c. ix. (p. 24. C11.) Ei 6& teva ore cupBain avaratcacOa rev iv TH
éxkAnoia, THVUKadTA cvvavaBaivey Ei¢ THY TYLnY TOU TETEEUTHKOTOC, TOUE
dott mpoodnpbévrag, povor ei dEvor patvowvTo, Kai 6 Kade aipoiro, ovverundi-
Zovtog abr@ Kai émiopoayiZovtog Tov Tijg 'AdsEavdpsiag éxuckoTrov.
i Pearson. Vindic. Ignat. part. i. n. xi. (Colon. tom. ii. p. 324.)
k Epist. Synod. Concil. Alex. ap. Athan. Apol. ii. (Colon. 1686. B 11.) tom. ii.
p- 726, edit. Paris. 1627. (tom. i. p. 129, edit. Paris. 1698.) “Ort way 7d 7AN Poe,
kal mae 6 Aade Tie KaDoALKHES ExkANoiac, WaTED EK pac PUXI}C Kai CWmaTog CUY-
ehnduOorec, aveBdwy, ExpaZov, airodyrec’APavacvoy éxioKxorov TH éKkAHoig.
1 Nazianz. Orat. xxi. (Paris. Colon. 1690. tom. i. p. 377. B11.) Ovtrw pév
ody Kai dia Tadra, Widow Tov Aaov wayToc, ob KaTa TOY VoTEpOY YiKHOAaYTA
movnpoyv TuToY, ovdE ghoviKHe TE Kai TUpavYLKHE, AAN AmooTOAKHE TE Kai
mvevpatikOc, tri Tov Madoxou Opdvoy avayerat, ovx HATTOY THE svoEBEiac F
The mooedpiag Oiadoyoc.
Cx. IT. § 12. CHRISTIAN CHURCH. 451
like nature to the time of the Council of Chalcedon, when the
people of Alexandria still enjoyed their ancient privilege; as
appears from several passages in Liberatus, who says of Pro-
terius and some other of their bishops, that they were chosen
by the nobles, and‘the decree™ and voice of all the people. But
I shall say no more upon this head, but only allege two canons
of the fourth Council of Carthage, which comprise the whole
practice of the Church in relation to this matter; the one
decreeing ", that the ordination of a bishop should always be
by the consent of four parties, the clergy, the laity, the pro-
vincial bishops, and the metropolitan, whose presence or
authority was principally necessary in all such cases. The
other canon® orders that no bishop shall ordain any clergymen
without consulting with his clergy, and asking the consent,
approbation, and testimony of his people. This seems to have
been the most common and ordinary practice of the Church.
Sect. XI1.—Some Exceptions to the general Rule. First, in
case the greatest part of the Church were Heretics or Schis-
matics.
But then, as all general rules have their exceptions, so it
cannot be denied but that this rule varied sometimes, or at
least had its limitations and restrictions: and I shall not do
justice to the reader, nor the subject neither, unless I mention
those also. Here, therefore, we are to observe in the first
place, that this rule did not hold when the greatest part of
any Church were turned heretics or schismatics: for in that
case, had elections been made by the general suffrage of the
people, none but heretical or schismatical bishops must have
m Liberat. Breviar. ec. xiv. (Labbe, vol. v. p. 763.) Collecti sunt nobiles
civitatis, ut eum, qui esset vita et sermone pontificatu dignus, eligerent. .
novissime in Proterium universorum sententia declinavit,—Id. ¢. xv. Seripsit
imperator Leo duci Alexandriz Stile, ut pelleret quidem ab episcopatu modis
omnibus Timotheum, inthronizaret autem alium decreto populi, qui synodum
vindicaret.
n Concil. Carthag. IV. ¢. i. (Labbe, vol. ii. p. 1199.) Cum consensu clerico-
rum et laicorum, et conventu totius provincize episcoporum, maximeque metro-
politani vel auctoritate vel praesentia ordinetur episcopus.
© Thid. ¢. xxii. p. 1201. Ut episcopus, sine consilio clericorum suorum, clericos
non ordinet ; ita ut civium [adsensum et] conniventiam et testimonium quzerat.
cg2
452 THE ANTIQUITIES OF THE Boox IV.
been ordained. And therefore, in the time of the great pre-
valency of Arianism, and the long schism of the Donatists, the
Church did not tie herself always to act precisely by this
rule. We find it objected by the Donatists in the Collation of
Carthage, that the Catholics made bishops in many places
where they had no people; that is, no Catholic people, for
they were all Donatists; consequently those bishops were or-
dained not only without, but against the consent of the people.
And this I take to be the case of those bishops mentioned
in the seventeenth and eighteenth canons of the Council of
Antioch ??; one of which says, that ‘if any bishop is ordained
to preside over a people, and does not take upon him his office,
and go to the Church to which he is ordained, he shall be ex-
communicated till he complies, or a provincial synod determines
otherwise about him :’ and the other says, ‘if such a bishop
absents from his diocese, not by his own default, but dia rv
tov Aaov mapairynaw, because the people refuse to receive him,
in that case he shall be honoured as a bishop, though not
admitted to his own Church.’ ‘These canons were made at a
time, when the Arian faction had raised great commotions in
the Church, which probably made some bishops unwilling to go
to their Churches, and others could not be admitted, because
the faction strongly prevailed against them: and in both of
them it is supposed the ordinations were made without asking
the people’s consent; of which practice we have frequent
instances in ecclesiastical history, in cases of the same nature.
P Collat. Carth. ¢. elxxxii. (Labbe, vol. ii. Concil. p. 1399.) Petilianus epis-
copus dixit (Alypio episcopo ecclesize catholicze): Sie etiam tu multos habes per
omnes agros dispersos : immo crebros ubi habes, sane et sine populis habes.
PP Cone. Antioch. ce. xvii. (Labbe, vol. ii. Cone. p. 569.) . Ei rig émrioxozoc
, 2 , \ we \ , nw 4 a
xewooVeciay émioxdrov AaBwy, Kai dprobEic rocecTavat Naov, pH KaTadéouTO
THY AETOVPyiay, wNOE TEMOLTO ATLEVAL Ec THY éyyEpLDOEioay ab’Ty EKKAnoiay,
ToUTOY éivar AKoLYWYHTOY, EoT ay avayKacbsic Katadé—oLTO, 7 Opicot Te TEI
avrov 4 TEAKia GbYOd0g THY KaTA THY imapyiay imLOKOTWY.
4 Ibid. ¢. xviii. (p. 569.) Et rig éioxomog yetporovnbeic tig mapotkiay, |
ry > Ud , a > a4) ? x A e ~ Lge ” > = rs) ay
pn amedOy ic iv éxetporovnOn, ob mapa THY é~avTOU airiay, GAN Hroe dua
THY TOU haod TapairHoty, h Ov ETépay airiay odK EE adTOU yevouéyny, ToUTOY
METEXELY THC TLC Kai THC AEtTOUpyiac, K. T. X.
Cu. Il. § 13. CHRISTIAN CHURCH. 4.53
Secr. XIII.—Secondly, in Case of ordaining Bishops to far-
distant Places, or barbarous Nations.
Secondly, another exception to the rule was, when bishops
were to be ordained for very distant countries or barbarous
nations. When ‘Athanasius ordained Frumentius bishop of
the Indies at Alexandria, as the historians® report, no one
can imagine that he had the formal consent, though he might
have the presumptive approbation, of all his people. As neither
can we suppose the bishop of Tomi, in Scythia, to be chosen
by his people, when he was the only bishop" in all that region,
and commonly ordained at Constantinople, as by the twenty-
eighth canon of the Council of Chalcedon™ the bishops of
barbarous nations were appointed to be. ,
qq Ruffin. lib. i. c. ix. Frumentius Alexandriam pergit, dicens, eequum non
esse opus occultare dominicum. Igitur rem omnem, ut gesta est, exponit epi-
scopo, et monet, ut provideat virum aliquem dignum, quem congregatis jam
plurimis Christianis et ecclesiis constructis in barbarico solo episcopum mittat.
Tum vero Athanasius (nam is nuper sacerdotium susceperat) attentius et pro-
pensius Frumentii dicta gestaque considerans, in concilio sacerdotum ait, Et
quem alium inveniemus virum talem, in quo sit Spiritus Dei in ipso, sicut in te,
qui heee ita possit implere ” Et tradito ei sacerdotio, redire eum cum Domini
gratia, unde venerat, jubet. Socrat. lib. i. c. xix. (Vales. 1700. p. 43. B 3.)
’"APavdotoc .. abrov ®povpéytiov thy imicKxoriy avadetacbat TAPETKEVACEY,
cixoy pur) Execy abrod émirndedrepoy" yiverat Ox rovTo" Kai Ppovpévri¢g aétw-
Oeic ripe émucxorijc, avOic imi THY “Ivddy Tapayiverar xwoay, K. T. Xr.
Theodoret. lib. i. c. xxiii. (Vales. 1695. p. 54. C 10.) Bpovpévriog thy ’AdeEav-
Spov catahaBwy modrw, Toy Tig éxcAnoiag édidake modedpov, &¢ “Ivdoi Niav
moQove. 70 voepdy siodé~acOar pic. “APavdovog O& THYKAUTA THE éxkAnoiacg
éxeivne Karsixe Tove olakacg’ b¢ THY OmynpaTwY éEKkEivwr akovoac, Kai Tic
cov, ton, Gpevov Kai THY THg ayvoiag axAny amookebacet TOU EAvoUC, Kat
tod Oeiov Knovyparog avtoic amotio THY atykny’ TavTa eiTwv, Kal THC
dpxlepatuKcie abrp xapiroc peradode, sig riy Tod EOvoug eéreupe yewoyiar.
r Sozom. lib. viii. c. xix. (Vales. 1700. p. 595, at bottom.) ZxtsOar moddai
moEle OVTEC, Eva TavTEc éTioKoTTOY EXoUOLY.
tr Concil. Chaleed. ¢. xxviii. (Labbe, vol. iv. p. 770. B 7.) “Qore rove rie
Ilovricijc, Kai rig "Aovavijc, Kai Tie Opgeucyje dvoinoewe pnt pomoXtrac
povouc, Ere dé Kai rode év totic BapBaptkoig émvoKxomovg TwY Tr poELoNnpEvwY
diowkhoewy xEwworovetcOar axd Tod mpoELPNPEVOY HywTaToU Opovov THE KaTa
Kwvoraytwovrodu aywrarne éxcdyoiac.
4.54 THE ANTIQUITIES OF THE Boox IV.
Sect. XIV.—Thirdly, in case an Interventor or any other
Bishop intruded himself into any see without the Consent of a
Provincial Synod.
Thirdly, in case an interventor, or visitor, who was sent to
procure a speedy election in any vacant see, got himself settled
in the see, by the interest which he had gained in the people
during his administration ; yet he was not allowed to continue
in the possession of that see, though he had made never so
strong a party among the people, or had the consent of them
all. As appears from a canon of the fifth Council of Carthage ®
which is also inserted in the code of the African Church. The
case was the same with any vacant bishops, éaioxowo. oxo-
AaZovtec, as the canons call them, who were ordained to such
places as would not receive them: if any of them intruded
themselves into any vacant Church without the consent of the
metropolitan and a provincial synod, they were to be rejected,
though all the people were unanimous in choosing them, as the
Council of Antioch had decreed in express terms * against such
invaders: ‘ If, say they, ‘a vacant bishop transfers himself into
a vacant Church, and seizes the throne by stealth, without the
authority of a full synod of the province, he shall be discarded,
though all the people upon whom he thrust himself, should
agree in the choice of him. The same council has another
canon" which prohibits any bishop to remove from one diocese
to another, either of his own accord, or by the compulsion of
the people. Which plainly implies, that in all such cases no
regard was had to the choice of the people, when they pre-
tended to act without the concurrence of a provincial synod.
S Concil. Carth. V. ¢. viii. (Labbe, vol. ii. p. 1216.) Constitutum est, ut nulli
intercessori licitum sit cathedram, cui intercessor datus est, quibuslibet populo-
rum studiis vel seditionibus retinere, sed dare operam, ut intra annum eisdem
episcopum provideat. Quod si neglexerit, anno exemto, interventor alius tri-
buatur.—Vide Cod. Can. Eccles. Afric. ¢. Ixxiv. ibid. p. 1093.
' Cone. Antioch. ¢. xvi. (Labbe, vol. ii. p. 568.) Et tice éaioxorocg cxoddfwy
emt oxodaCovoay ékkAyoiay éavTdy éemippibac, ipapTacu Toy Opdvov diya
cuvddov Tédslac, TOUTOY a7TOBANHTOY eivat, Kai El TaE 6 adc, bY bPadoTaceEY,
EXoTO avroy.
" Ibid. ¢. xxi. (p. 571.) “Evicxotov awd wapouciag érépag tig érépay pi)
peCioracba, pyre avOawpirwe éxippintovtTa éavToy, pyTe avd Kawy éxBraZo-
HEvOY, PHTE UTC ExLOKdTWY AvayKaZomEVoY.
Cu. Il. $15. CHRISTIAN CHURCH. 4:55
Sect. XV.—Fourthly, in case of Factions and Divisions among
the People.
Fourthly, when the people were divided in their choice, and
could not unanimously agree upon any one; then, to prevent
further disputes, and the mischievous consequences of faction
and division, it was usual for the metropolitan and the synod
to choose an indifferent person, whom no party had named,
and prefer him before all the competitors of the people. And
this was usually done with good success: for the people com-
monly were ashamed of their own choice, and universally
acquiesced in this. Sidonius Apollinaris gives us a famous
instance in the ordination of John, bishop of Chalons: a trium-
virate of competitors, whose characters were not extraordinary,
had by different interests drawn the people into three very
ereat factions ; to remedy which, the metropolitan, privately
consulting with his fellow-bishops, but taking none of the
people into council, ordained this John, to the surprise of them
all: but, as our author’ observes, it was managed with that
prudence, that though the advice of the people was not taken,
yet the holy man was ordained, to the astonishment of the
factious, and confusion of the wicked ; with the general accla-
mations of the good, and the contradictions and oppositions of
none. And this was a common method in case of incurable
divisions among the people.
Vv Sidon. Apoll. lib. iv. ep. xxv. (Bibl. V. P. 1774. vol. x. p. 503 B.) Post-
quam junior episcopus Paulus discesserat decesseratque, exceperunt pontificale
concilium varize voluntates oppidanorum, nec non et illa, quae bonum publicum
semper evertunt, studia privata, quee quidam triumviratus accenderat competi-
torum: quorum hie antiquam natalium preerogativam reliqua destitutus morum
dote ructabat: hic per fragores parasiticos, culinarum suffragio comparatos,
Apicianis plausibus ingerebatur ; hic apice votivo si potiretur, tacita pactione
promiserat, ecclesiastica plausoribus suis preedz preedia fore. Quod ubi vide-
runt sanctus Patiens et sanctus Euphronius, qui rigorem firmitatemque sententize
sanioris, preeter odium gratiamque, primi tenebant, consilio cum coépiscopis prius
clam communicato, quam palam prodito, strepituque despecto turbze furentis,
jactis repente manibus arreptum, nihilque tum minus, quam quee agebantur,
optantem suspicantemque, sanctum Joannem, virum honestate, humanitate,
mansuetudine insignem... stupentibus factiosis, erubescentibus malis, accla-
mantibus bonis, reclamantibus nullis, collegam sibi consecravere.
4-56 THE ANTIQUITIES OF THE Boox IV.
Sect. XVI.—Sijthly, the Emperors sometimes interposed their
Authority to prevent tumults in the like cases.
Fifthly, sometimes the emperors interposed their authority,
and themselves nominated the person whom they would have
to be ordained bishop, when they found by experience what
dangerous tumults these popular elections raised among the
people. Thus it was in the case of Nectarius, bishop of Con-
stantinople, who was nominated by Theodosius only. For the
people were not so much as consulted in the matter; but the
emperor ordered the bishops to give him in a catalogue of fit
persons, reserving the power of election entirely to himself.
Nay, when some of the bishops objected against Nectarius,
that he was but a catechumen and unbaptized, the emperor
notwithstanding persisted in his choice, and the bishops com-
plied, and immediately baptized and ordained him, as Sozomen*
informs us. Socrates takes notice of the same prerogative
made use of by Theodosius Junior upon the like occasion, who
nominated Nestorius to the see of Constantinople, dia rove
kevooTovoaorac, by reason of factious and vain-glorious persons
in the Church’. And for the like reason, the same author
tells us, upon another vacancy, to prevent tumults in the
election, he gave his mandate to the bishop to enthrone Proclus
in the Church. De Marca? will furnish the reader with other
x Sozom. lib. vii. c. viii. tot.
Y Socrat. lib. vii. c. xxix. (Vales. 1700. p. 302.) Mera rv redeuriy
Luowwviov eoxet Toig Kparovor, pyndéva piv Ora Tove KevoorovdacTag ek Tijc
éxcAyotag tig THY éETLoKoTIY TpoXEiZecOar KaiToL TOAAGY pév TOY BiluTOY,
ToAKWY Oe TOY TIpdKAoy xEtporoyNOAvar omevddvTwy* émnrvda O& éK THE
"Avtioxetac Kadeiv tBobdovTo.... ToIuHvou ody OtadpapdvToc, dyeTar zk THC
"Avtioxeiac 6 Neordotoc.
% Id. lib. vii. ¢. xl. (p. 312.) ‘O Baorsde Oeoddctoc copGc Tov moayparoc
mpoevonsev’ twa yao pay wadty epi émioyic éxioxdrov Cyrnote y, Kai
Tapaxny Ty éxxdyoia KivHoy, wry peAAHoac, adr’ Erte Keévov Tov cwparoe
Maiimavov, Toic Tapovow éxtoKxdrotc évOpovica Tov Ilodk\ov éwéTpeWev.
a Marca, de Concord. lib. viii. c. ix. n. xviii. (Bamberg. 1788, vol. iii. p. 459.)
(Venet. 1700. p. 369.) Quandoque contentionum subortarum oceasione reges,
necessario veluti remedio, ad ecclesize quietem electione sua palatina utebantur.
Quod probatur diserte ex auctore antiquo vitz sancti Leodegarii. ‘ Incubuit,?
inquit, ‘ causa necessitatis, ut in Augustodunensi urbe Leodegarium ordinare
deberent episcopum. Siquidem nuper inter duos contentio de eodem episcopatu
exorta fuerat, et usque ad sanguinis effusionem certatum. Cumque unus ibidem
Cu. II. § 18. CHRISTIAN CHURCH. 457
instances, and ecclesiastical history with more to the same
purpose.
Sect. XVII.—Sizthly, the People sometimes restrained to the
Choice of One out of Three, which were nominated by the
Bishops. .
Sometimes, again, we find the people and clergy were con-
fined in their choice to take one out of three, that were first
nominated by the bishops in council. Thus it was in France
in the time of the second Council of Arles, an. 452, when that
council made an order about elections to this purpose: that
in the ordination of a bishop” this rule should be observed ;
the bishops shall nominate three, out of which the clergy and
people shall have power to choose one.—Other laws* appointed
the clergy and people to nominate three, and the metropolitan
and provincial bishops to cast lots which of the three should
be ordained; which was the rule of the Spanish Church in the
time of the Council of Barcelona, an. 599.
Sect. X VIII. — Lastly, by Justinian’s Laws the Elections were
confirmed to the Optimates, and the inferior people wholly
excluded.
Lastly, we find also in Justinian’s laws, that a considerable
alteration was made in this affair, wherever those laws took
place. For thereby the inferior sort of the common people
were wholly cut off from having any concern in these elections,
occubuisset in morte, et alter pro perpetrato scelere datus fuisset in exilii tru-
sionem, tune Bathildis regina, quee cum Clothario filio Francorum regebat pala-
tium, divino, ut credimus, inspirato consilio; ad memoratam urbem hune direxit
virum, ut ibidem esset episcopus.’ Cirea idem tempus, id est, anno 664, opti-
mates et rectores palatii consilium dederunt Childerico regi, ut Landebertum
preeficeret ecclesize Trajectensi: ‘cui regis imperio plebs omnis consensit,’ inquit
auctor vite, ete. :
b Concil. Arelat. II. ¢. liv. (Labbe, vol. iv. Cone. p. 1017.) Placuit in ordi-
natione episcopi hune ordinem custodiri, ut primo loco venalitate, vel ambitione
submota, tres ab episcopis nominentur, de quibus clerici vel cives erga unum
habeant eligendi potestatem.
¢ Concil. Barcinon. ec. iii. (Labbe, vol. v. p. 1605.)....ad summum sacer-
dotium..provehatur : ita tamen, ut duobus aut tribus, quos ante consensus cleri
et plebis elegerit, metropolitani judicio ejusque coépiscopis preesentatis, quem
sors, preeeunte episcoporum jejunio, Christo Domino terminante, monstraverit,
benedictio consecrationis accumulet.
458 THE ANTIQUITIES OF THE Boon IV.
which were now confined to the clergy, and the Optimates, or
persons of better rank and quality in every Church. For so
by two of his Novels? it is expressly provided, that when a
bishop is to be ordained for any city, the clergy and chief men
of the city shall meet, and nominate three persons, drawing up
an instrument, and inserting therein upon their oath, that
they chose them neither for any gift, nor promise, nor friend-
ship, nor any other cause, but because they know them to be
of the true Catholic faith, and of honest life, and good learning,
&e. That out of these three, one that is best qualified may
be chosen by the discretion and judgment of the ordainer. De
Marca thinks the Council of Laodicea long before made a
canon to the same purpose, forbidding the elections of the
clergy to be committed rote dyAore, Vili Plebeculee, as De
Marea renders it®, that is, to the common and inferior sort of
people. But it is not certain, the canon intended the prohi-
bition in that sense: or if it did it was of no force; for the
people continued their ancient practice for some ages after that
council. However, upon the whole matter, it appears that this
power of the people did never so universally obtain, but that it
d Justin. Novell. exxiii. c. i. et Novell. exxxvii. ¢. ii. (Amstel. 1667. p. 168.)
Oeomilouer, Oodkig av xpEia yévnra exioxoToy ye—potoyvyOHvar, Tove KANOL-
Kov¢ Kat Todc mpwWTouE Tijc WoArAEwWC, HC pédrEL EriokoTrog yELpoToVEtcOa, Ext
Toot TooCWTOLG WHpiopata Toeiv, KWdiyvy ToY iiwy PuXdY, Kai ExacTov
auToy opviva Kata THY Osiwy oylwy, Kai tyypadgey tv adbroic, NeyovTac ev
abroic Totc Wygispacwy, Ort ove Oia Tiva Sdowy, ovre Oia bTdoyxEOLV, H didiay,
H Ov GdXXAnv olavdnrore airiay, ANN Eiddrec abrode rig dpOHE Kai KaBoduKHe
TlOTEWC Kai cEuvowd eivat Biov, Kai yodupara eidéva, TobTOVE éwEEEaYTO’.. iva
&K TOV THLOY TpocwWTWY, UTép WY Ta ToLadTAa WHhispara yéyoveEY, 6 BEXTinY
XELQOTOVNOH TH ETtoy] Kai TH KpipaTe TOV xYELMOTOVOUYTOE. Cod. Justin.
lib. i. tit. iii. de Episcop. leg. xlii. (Amstel. 1663. p.16.) Ava rot wapdvrog vopou
OeorriZoper, OoaKig ay ty oiadnrore TOA LepaTiKdy Opdvoy cxordcar ovpBaiy,
Ungicpa yivecQat mapa Téy oikotyTwy THy abtiy OA emi TeLGt Tote emi
6909 more, Kai Biov cemvdrnTt, Kai Toic Gog ayaboic pEpapTvonpéevote,
WoTE EK TOUTWY TOY éxiTNOELOTEpOY Eig THY ExtoKOTY TpoYELpi~ecBa.
© Concil. Laodic. ¢. xiii. (Labbe, vol. i. p. 1497.) My rotc dyNove ézerpé-
wey Tag ékNoyacg Toriobar THyv perdovtTwy KabioracOa ic teparetor.
Mare. de Concord. lib. viii. ¢. vi. n. viii. (Bamberg. 1788. p. 441.) (Venet.
1770. p. 363.) Quare canonis istius (Laodiceni decimi tertii) decretum sequu-
tus Justinianus suis legibus diserte clerum et primates populi solos ad electiones
episcoporum admisit, neglectis turbis: quarum adsensus non erat negligen-
dus, sed inter suffragia legitima non censebatur. Sie enim accipienda sunt
verba canonis, ut plebis interventio prohibeatur, non autem, ut sola ejus vio-
lentia arceatur.
Cu. II. § 19. CHRISTIAN CHURCH. 4.59
was limited in several cases by certain restrictions, and varied
according to the different state of times and nations.
Sect. XI1X.—How and when Princes and Patrons came to
have the chief Power of Elections.
At last, upon the breaking of the Roman empire, the Gothic
kings in France and Spain were generally complimented with
a share in these elections ; and their consent was as necessary
as any other to the ordination of bishops within their do-
minions. By which means their power quickly increased into
a prerogative of nominating solely, and all others had little
else to do but to accept their nominations. Which the reader
that is curious in this matter, may find discoursed at large by
De Marca £, in his account of the change that was made in the
French and Spanish Churches in after-ages, which it is none
of my business here further to pursue. As to the power of
nomination in inferior patrons, it is generally agreed by learned
men £, that it came in upon the division of dioceses into distinct
f Marca, de Concord. lib. viii. ¢. ix. et x.
& Stillingfl. Unreas. of Separat. p. 326, 327. As to the inferior right of
patronage, it is justly thought to bear equal date with the first settlements
of Christianity in peace and quietness. For when it began to spread into
remoter villages and places distant from the cathedral churches, where the
bishop resided with his presbyters, as in college together, a necessity was
soon apprehended of having presbyters fixed among them. For the Council
of Neoczesarea mentions the éxcyworor zpecBbTepor, the country presbyters,
e. 13, whom the Greek canonists interpret to be such as then were fixed in
country cures; and this council was held ten years before the Council of Nice.
In the time of the first Council of Orange, a.p. 441, express mention is made
of the right of patronage reserved to the first founders of churches, ¢. 10, viz.
if a bishop built a church on his own land in another bishop’s diocese, yet the
right of presenting the clerk was reserved to him. And this was confirmed by
the second Council of Arles, c. 36, a.p. 452. By the constitution of the Em-
peror Zeno, a.p. 479, the rights of patronage are established upon the agree-—
ments at first made in the endowments of churches. This constitution was
confirmed by Justinian, a.p. 541; and he allows the nomination and presen-
tation of a fit clerk: and the same were settled in the Western Church,
as appears by the ninth Council of Toledo, about A. D. 650: and many canons
were made in several Councils about regulating the rights of patronage, and
the endowments of churches; till at last it obtained, by general consent, that
the patron might transmit the right of presentation to his heirs, and the bishops
were to approve of the persons presented, and to give institution to the bene-
fice. The barons of England, in the cpistle to Gregory IX., plead that their
7
460 THE ANTIQUITIES OF THE Boox IV.
parishes, and the founding of churches in country places. For
to give greater encouragement to such pious and useful works,
the founder of any church, who settled an endowment upon
it, was allowed to retain the right of presentation to himself,
to nominate a fit clerk to the bishop for his approbation. That
which led the way to this practice, was a decree of the first
Council of Orange, an. 441, wherein this power and privilege
was first granted to bishops, that if any bishop was disposed to
found a church in the territory of another bishop, the bishop
of the diocese where the church was built, should consecrate
it; reserving to the founder" the right of nominating such
clerks as he should desire to have in his own church, whom
the bishop of the diocese should ordain at his request; or if
they were already ordained, he should allow them to continue
without any molestation. And this canon is repeated in the
second Council of Arles‘, in the editions of Sirmond and
Labbe, though it be wanting in some others. After this, by
the laws of Justinian, all founders of churches, and their heirs,
are allowed to nominate their own clerks, upon the right of
patronage, to those churches. If any man builds an oratory,
says one of his Novels *, and either he or his heirs are minded
to have clerks ordained thereto ; if they allow maintenance to
ancestors had the right of patronage from the first planting of Christianity here.
For those upon whose lands the churches were built, and at whose cost charges
were endowed, thought they had great reason to reserve the nomination of the
clerks to themselves. And this, Joh. Sarisburiensis saith, was received by a
general custom of this whole kingdom. So that the right of patronage was at
first built upon a very reasonable consideration; and hath been ever since
received by as universal a consent as any law or custom among us, ete.
h Concil. Arausic. I, ¢. x. (Labbe, vol. iii. p. 1449.) Si quis episeoporum in
alius cujusdam episcopi territorio ecclesiam <edificare disponit ...episcopus, in
cujus territorio ecclesia adsurgat, eam quidem consecret, reservata tamen eedi-
ficatori episcopo hac gratia, ut quos desideret clericos in re sua videre, ipsos
ordinet is, cujus territorium sit; vel si ordinati jam sint, ipsos habere acqui-
escat.
i Cone. Arelat. II. can. xxxvi. (vol. iv. p. 1015.)
k Justin. Novell. xxiii. ¢. xviii. (p. 172.) Et rec eberqpioy oixoy Kkatackevacer,
Kai BovdrnGein ev air@ krypikode ooBadAEcOan, f abTo¢ 7) ot TOUTOU KANOOVOpoL"
ei Tac Oaravac avroi Toic KAnpLKOic YooHYyHoovGL, Kai aéiove dvopacovel, TodC
dvopmacbEvrec YEt—poTrovetcOar’ ei OE TOG Tap ab’Toy éEmireEyivTaC, WE avatiouc
KwAvoovowr ot Oeior Kavdveg yEe—poroynOHVaL, THYIKavTA 6 THY TOTwY OEdraToc
EWlOKOTOL, OVE AY VYouioot KadXiovac, TpOBAAANECOa doovTiZETw.
Ca. II. § 19. CHRISTIAN CHURCH. 461
them, and they be worthy persons ; such as they nominate,
shall be ordained. And the bishop has no power to ordain any
other, unless the persons so nominated be unqualified by the
canons. Another Novel! allows the bishop liberty to examine
them, and judge of their qualifications ; but if he finds them
worthy, he is obliged to ordain them, having, in that case, no
power to refuse them. They who would see more of this
matter, may consult our learned Bishop Stillingfleet, who gives
an account ™ of the progress of it in future ages; which being
foreign to my subject, I return to the business of elections in
the ancient Church, and proceed to give an account of the
several qualifications that were necessarily required in persons
to be elected and ordained to any office or dignity in the
church.
1 Novell. lvii. ce. ii. (Amstel. 1663. p. 91.) AvopiZoper, wore et TIC oiKodo-
pijoac tkcAnoiay, i} Kai Gove xoonyay roi¢g tv abr® Aerovpyovoar ourHjoecc,
Bobdotro rivae KAnotKode éyealorgy airy, py Elva abT@ wappynoiay pydepiav
odc Bodderae Kar’ eovciay moocdyey TY of Deopirj{a, Ep’ PTE KEtpoTovEiv
abrove akpirwe Kai avekerdorwo ada moocayopévoug adbrove éeralecOar
apd Tig oe aywovrnc, yyopy Te TY oH Kai Tob Tov LepariKdY Opdvoy
ixirpomevovToc, dei ToUToUg OéXEOae THY XELpoTOViaY, olTe0 Gy TH TE oy
pakagiornre Kai Toig per’ adTny émirnoecor OdLauey KaYeoravat Kai THE TOV
Oeov AEtToupyiag aévor.
m Stillingfl. Unreasonableness of Separation, part iii. p. 327. See preceding
note (g) p. 459.
462 THE ANTIQUITIES OF THE Boox IV.
CHAPTER III.
OF THE EXAMINATION AND QUALIFICATIONS OF PERSONS
TO BE ORDAINED TO ANY OFFICE OF THE CLERGY IN
AND, FIRST, OF THEIR FAITH
THE PRIMITIVE CHURCH.
AND MORALS.
Sect. ]1—TZhree Inquiries made about Persons to be ordained ;
respecting, first, their Faith ; secondly, their Morals; thirdly,
their outward Quality and Condition.
Brrore any person could regularly be elected or ordained to
any clerical office in the Church, the electors and ordainers
were obliged to make several inquiries concerning him, which
I think may be reduced to these three heads: the examination
of his faith, his morals, and his outward state and condition
in the world. The two first of these they were most strict in
canvassing and examining, because they were more essential
and necessary to the ministry: but the third they did not omit,
because the peculiar state of those times did more especially
require it. or then men were tied by the laws of the empire
to bear the offices of the state, according to their quality and
substance ; and those offices were commonly inconsistent with
the offices of the Church : which made it necessary to inquire,
before men were ordained, whether they were under any obli-
gation to the state, or obnoxious to any distinct power, for
fear the Church should seem to encroach upon other men’s
rights, or bring trouble upon herself, by having her clergy
recalled to a secular life again.
Sect. I1—The Rule and Method of examining their Faith and
Learning.
The trial of their faith and orthodoxy, under which I also
comprehend their learning, was made three ways: partly by
Cu. III. § 2. CHRISTIAN CHURCH. 463
obliging the electors to give in their public testimony of them;
partly by obliging the persons elected to answer to certain
interrogatories, or questions of doctrine, that were put to
them ; and partly by making them subscribe a body of articles,
or confession of faith, at the time of their ordination. By a
law of Justinian’s?, the electors themselves were to declare
upon oath, in the instrument or decree of election, if it were a
bishop that was chosen, that they knew him to be a man of
the true Catholic faith, and of good life and conversation, We.
And by the same law, the bishop to be ordained was required
to give in a libel or form of confession of his faith, subscribed
with his own hand; and to repeat the form of prayer used at
the oblation of the holy Eucharist, and at baptism, with the
other prayers of the Church. Which was an intimation that
he allowed and approved the Liturgy, or public service of the
Church. The fourth Council of Carthage prescribes a par-
ticular form of examination by way of interrogatories to the
bishop who was to be ordained, which is too long to be here
inserted; but it consists chiefly of such questions as relate to
the articles of the Creed, and doctrines levelled against the
most noted heresies», that either then were, or lately had been,
predominant in the Church. Orders also are there given to
examine, whether the candidate be well instructed in the law
of God, and able to expound the sense of Scripture, and be
thoroughly exercised in the doctrines of the Church. By which
we may judge what due precaution was then taken to admit
none but persons rightly qualified, as to their faith, to the
chief administrations of the Church.
a Justin. Novell. exxxvii. c. ii. (vide supra, ec. ii. § xviii. not. (d) p. 458.) ——
Ibid. (p. 196.) ’AmaureicOar dé mpdrepoy roy péeddovTa xeporovetcOat mapa
Tou xEwworovodyToc NiPEehdov pel’ Hroypagiig idiac, TEPLEXOVTA TA TEDL THC
6pOijc abrov TicTEewc? amayyéANELY o& rovroy Kai Tv Oiay woocKopiony, THY
xi ry ayia cowwvig ywopevny, kai THY emi TH ayiy Parrispare evxnV, Kal
Tac AoLTaC TOOTEVXAC.
b Cone. Carth. IV. ¢. i. (Labbe, vol. ii. p. 1198.) Qui episcopus ordinandus
est, antea examinetur, si natura sit prudens, si docibilis, si moribus temperatus,
si vita castus, si sobrius, si semper suis negotiis cavens [vacans], si humilis, si
affabilis, si misericors, si litteratus, si in lege Domini instructus, si in seriptu-
rarum sensibus cautus, si in dogmatibus ecclesiasticis exercitatus. etc.
464: THE ANTIQUITIES OF THE Book IV.
Secr. II1.—The irregular Ordination of Synesius considered.
Upon which consideration, it has seemed very difficult to
some learned men, to account for the practice and conduct of
Theophilus of Alexandria, in ordaining Synesius, at the same
time that he professed he could not yet believe the doctrine of
the resurrection, and some other articles of the Christian faith.
Baronius‘, and Habertus*, and our learned Bishop Taylor ®
reckon he only dissembled, and used this stratagem to avoid
being ordained. But had this been the case, it had still been
a just canonical exception against him: for the canons forbid
the ordination of any one, who accuses himself as guilty of any
heinous crime, whether his accusation be true or false: for he
proves himself guilty either by confessing a truth, or at least
by telling a lie about it. But, indeed, the case of Synesius
was no feigned case, for he spake the real sense of his soul;
as appears not only from what the historian*® says of it, but
from the account which he himself gives in one of his epistles®
© Baron. an. eceex. tom. v. p. 315, edit. 1610. (p. 318, edit. Antw. 1658.)
Errore maxime labuntur, qui putant hee serio fuisse a Synesio inculeata, ete.
a Habert. Archierat. p. 500. Ad hoe etiam meo judicio non nihil facit illa
quamvis simulata Synesii, cum ad Cyrenensem episcopatum posceretur, contes-
tatio, qua minabatur, se palam facturum, quid in mente haberet de animze ante
corpus exsistentia, ete.
€ Taylor, Duct. Dubit. book iii. ¢. ii.
f Cone. Valent. ¢. iv. (Labbe, vol. ii. p. 905.) Quicunque se sub ordinatione
vel diaconatus vel presbyterii vel episcopatus, mortali crimine dixerint esse
pollutos, a supradictis ordinationibus submovendos, reos scilicet vel veri confes-
sione, vel mendacio falsitatis.
& Evagr. lib. i. c. xv. (Vales. p. 273.) Otroc piv Suvéctog Hv piv Ta GdAa
wavra Aoy.og” Piocopiay 6 odTOCG é¢ TO aKodTaroy énoKnoEY, we Kai mapa
Xpiotiavey OavpacOjvar, tHy pr) TpooTabcia 7 avrivabsia KOLVOYTWY Ta
dpwpeva’ reiBover 0 ody abrov Tij¢ cwrnoiwdove Tartyyeveciac akwOHVaL, Kai
Tov Cuyoy Tig tepwovrng i7EhOciv, odTW TOY N6yoY Tg advacTacEwE Tapa-
Cexdpevor, odd& OokdZev 2édovTa: eLOvBdrwWe ew pada oroxacdpeEvor, WE Taic
addate Tavdpog apsraic Petar Kai ravra, ripe Osiac xapirog pndév éreuTréc
EXELY AVEXOMEIC’ Kal odK eWebornoay Tijc tX7idoc. K. T. X.
h Synes. Ep. ev. p. 397, edit. Par. 1605. 8vo. (p. 249. B. edit. Par. 1630. fol.)
Oicba O Ort TorAda Pirocogia Totg OpvAdrovpéVOLE TobTOLG avTivaTarrEeTaL
Odypaci* apéher thy Wuxiy ob« akwow Trott owparoe borepoyevy vopizerr®
TOV KOsLOY ov How Kai 7’ GANa péon CvYdLAPOEipEecOat” THY KaOwpLdnpeYny
avacracw lepoy Teka aroppynroy Hynuar, Kai zoddod Ow rate Tov TAYHPovC
Urorknpecty bporoyHoat...Kaobpevoc 6 sic tepwobvyny, obk au mp0C-
roviabar Ooypara’ rabra Osdy, radra avOpwrove papTipopat.
Cu. III. § 3. CHRISTIAN CHURCH. "AGS
to his brother Euoptius: ‘‘ You know,” says he, “‘ that philo-
sophy teaches the contrary to many of those generally received
doctrines. Therefore I cannot persuade myself, that the soul is
postnate to the body: I cannot say that the world and all its
parts shall be dissolved: I look upon the resurrection to be
ieodv Te Kat amdppnrov, a sort of mystical and ineffable thing,
and am far from assenting to the vulgar opinions about it :
and now being called to the priesthood, I would not dissemble
these things, but testify them both before God and man.” This
asseveration seems too solemn and serious to be the speech of
one who was only acting a part, and dissembling his opinion ;
and therefore it is more probable that he was in earnest, as
Lucas Holstenius: more fully shows in a peculiar dissertation
upon this subject against Baronius. Valesius, to vindicate
Theophilus, says *, Synesius altered his opinions before he was
ordained :—but that is more than can be proved. The best
account of the thing is that which is given by Holstenius, that
it was the man’s admirable virtues, and excellent qualifications
in other respects, and a great want of fit men in those difficult
times, that encouraged Theophilus to ordain him, in hopes that
God would enlighten his mind, and not suffer so excellent a
person long to labour under such errors in religion. But the
fairest colours that can be put upon it, will hardly justify a fact
so contrary to the rules of the Church. The instance was
singular, and never made a precedent, or drawn into imitation ;
the general practice of the Church being, as has been showed,
i Holsten. Dissert. tert. de Synesio ap. Vales. not. in Theodor. p. 203. B. Ipsa
Synesii verba adeo quidem perspicua sunt, adeo certa et manifesta, ut qua
ratione in dubium vocari possint, plane non videam. Contestationes vero adeo
sanctis ac religiosis verbis sunt conceptee, ut qui iis ludere, aut eludere alios
voluerit, eum et conscientiam fidemque profligasse, et veritatem, Deumque
veritatis preesidem ludibrio habuisse jure merito credas. etc.
k Vales. Not. in Evagr. p. 120. lib. i. c. xv. (p. 61. B 7.) Baronius cuncta illa
non serio dici censet, sed ficte atque simulate, ut episcopatus onus declinaret.
Verum hane Baronii sententiam merito improbavit Petavius. Multo enim
verisimilius esse dicit, Synesium hee ad fratrem suum scripsisse, sicut tunc
sentiebat. Postea vero a Theophilo aut aliis sacerdotibus edoctum, antequam
episcopus fieret, veram de resurrectione sententiam amplexum esse. Petay.
Vit. Synes. p. 4. Multo verisimilius est, hoc illum initio ita, ut in animo habebat,
adseverasse ; ‘ ac paullo post ab Theophilo, aliisve doctis viris persuasum veritati
cessisse, antequam episcopus fieret.’
VOL. I. Hh
466 THE ANTIQUITIES OF THE Boox IV.
to examine men’s orthodoxy, and require their assent and sub-
scriptions to the rule of faith before their ordination.
Sect. IV.—A strict Inquiry made into the Morals of such as
were to be ordained.
Their next inquiry was into the morals of the person to be
ordained. And here the examination was very strict and
accurate: for then the custom was generally to ordain such
only as were known to all the people, and of whose life and
character they were satisfied,. and could bear testimony to
them. ‘The bishops and presbyters who preside over us,
says Tertullian’, ‘are advanced to that honour only by public
testimony.’ ‘ The law is,’ says Cyprian™, ‘to choose bishops in
the presence of the people, who have a perfect knowledge of
every man’s life, and are acquainted with the tenour of their
actions by their conversation.”
Sect. V.—For which reason no Stranger to be ordained in a
foreign Church.
Upon which account the laws forbade the ordination of
strangers in any Church, to which they did not belong. Optatus
makes it an objection against the Donatists, that in the Roman
see they never had a bishop who was a citizen of Rome; but
still their succession in that city" was supplied by Africans
and strangers. Whereas, on the contrary, he challenges °
them to show, whenever the Church at any time brought a
Frenchman or a Spaniard into Afric, and ordained a stranger
to a people that knew nothing of him. In the civil law, we
1 Tertull. Apol. e.xxxix. (Paris. 1664. p. 31. B 1.) Preesident apud nos probati
quique seniores, honorem istum non pretio, sed testimonio adepti.
m Cyprian. Ep. Ixviii. al. lxvii. (Oxon. 1682. p. 172.) (p. 114, edit. Paris.
1666.) Episcopus deligatur plebe preesente, quze singulorum vitam plenissime
novit, et unius cujusque actum de ejus conversatione perspexit.
» Optat. lib. ii. p. 48, edit. Paris. 1631. fol. (p. 38, edit. Paris. 1679.) (An-
tverp. 1702. p. 33.) Quid est hoc, quod pars vestra in urbe Roma episcopum
civem habere non potuit? Quidest, quod toti Afri et peregrini in illa civitate
sibi successisse noseuntur ?
° Ibid. p. 51. (p. 43.) Numquid nos aliquem adduximus Hispanum et Gallum?
aut nos ordinavimus ignorantibus peregrinum! (Antverp. 1702. p. 37.)
ee a CHRISTIAN CHURCH. 4G7
have a constitution of Honorius the emperor? to this purpose :
that no clerks should be ordained out of any other possession
or village, but only that where their Church was. Or if any
thinks that decree was made rather for reasons of state, he
may read the same in the canons of the Church ; as in the
Council of Eliberis, which decrees 4 that no stranger, baptized
in a foreign country, should be ordained out of the province
where he was baptized, because his life and conversation could
not be known. And this rule was generally observed, except
in some extraordinary cases, when either public fame had made
4 man eminent and noted over all the world; or there were
some particular reasons for going against the rule: of which I
have given an account in another place %.
Sect. VI.—Wor any one who had done public Penance in the
Church.
The strictness of this examination, as to men’s morals, will
appear further from this, that the commission of any scandalous
crime, for which a man was obliged to do penance in the
Church, did for ever after, according to the rules and discipline
of those times, render that person irregular and ineapable of
holy orders. For though they granted pardon and absolution,
and lay-communion, to all offenders that submitted to the dis-
cipline of public penance; yet they thought it not proper to
admit such to clerical dignities, but excluded them from the
orders and promotions of the Church. At least it was thus
in most of the Western Churches, in the fourth and fifth
centuries, as appears from the Latin writers of those ages.
The Epistles of Siricius and Innocent show it to have been
the practice of the Roman Church in their time. For Siricius*
P Cod. Theod. lib. xvi. tit. ii. de Episcop. leg. xxxiii, (Lugdun. 1665. vol. vi.
p. 70.) Clerici non ex alia possessione, vel vico, sed ex eo, ubi ecclesiam esse
constiterit, ordinentur.
4 Concil. Iliber. e. xxiv. (tom. i. p. 973.) Ommes qui peregre fuerint bapti-
zati, eo quod eorum minime sit cognita vita, placuit, ad clerum non esse pro-
movendos in alienis provinciis.
gq Vide lib. ii. ¢. x. § iil.
r Siric. Ep. i. ad Himer. Tarracon. ec. xiv. (Labbe, vol. ii. p. 1022.) Post
peenitudinem ac reconciliationem, nulli umquam laico liceat honorem clericatus
adipisci: quia quamvis sint omnium peccatorum contagione mundati, nulla
Hh 2
468 THE ANTIQUITIES OF THE ; Boox IV.
says, no layman, after public penance and reconciliation, was
to be admitted to the honour of the clergy: because, though
they were cleansed from the contagion of all their sins, yet
they ought not to touch the instruments of the sanctuary, who
themselves before had been the instruments and vessels of sin.
The letters of Innocent* are to the same purpose. And so
for the French Churches, we have the testimony of Gennadius *,
and the second Council of Arles", and Agde’; and for the
Spanish Churches, a canon of the first Council of Toledo®, which
allows not penitents to be ordained, except in case of necessity,
and then only to the offices of the inferior orders, door-keepers
and readers. The practice of the African Churches is evident
from the fourth Council of Carthage, which decreesY that no
penitent should be ordained, though he was a good man at
the present. And if any such was ordained by the bishop’s
ignorance, not knowing his character, he should be deposed,
because he did not declare that he had been a penitent at the
time of his ordination. By this we may understand what Op-
tatus means, when, speaking of the Donatists, who made some
of the Catholic children do public penance in the Church, he
tamen debent geréndorum sacramentorum instrumenta suscipere, qui dudum
fuerint vasa vitiorum.
S Innoec. Ep. xxii. ¢. iii. (ibid. p. 1274.) Ubi pcenitentize remedium necessa-
rium est, illic ordinationis honorem locum habere non posse decernimus.
* Gennad. de Eccles. Dogmatic. e¢. Ixxii. (apud Augustin. tom. iii. edit. Frob.
fol. p. 146.) Monitum duarum post baptismum matronarum clericum non ordi-
nandum....neque eum, qui publica poenitentia mortalia crimina deflet.
« Concil. Arelat. II. ¢. xxv. (Labbe, vol. iv. p. 1014.) Hi qui post sanctam
religionis professionem apostatant et ad seeculum redeunt et postmodum poeni-
tentize remedia non requirunt, sine poenitentia communionem penitus non acci-
piant, quos etiam jubemus ad clericatus officium non admitti.
v Concil. Agath. e. xciii. (ibid. p. 1390.) De pcenitentibus id placuit observare,
quod sancti patres nostri synodali sententia censuerunt, ut nullus de his clericus
ordinetur, ete.
* Concil. Tolet. I. ¢. ii. (Labbe, vol. ii. p. 1223.) Placuit de poenitente ut non
admittatur ad clerum, nisi tantum si necessitas aut usus exegerit, et tunc inter
ostiarios deputetur vel inter lectores.
y Concil. Carth. IV. ¢. Ixviii. (Labbe, vol. ii. p. 1205.) Ex peenitentibus
(quamvis sit bonus) clericus non ordinetur. Si per ignorantiam episcopi factum
fuerit, deponatur a clero, quia se ordinationis tempore non prodidit fuisse poeni-
tentem. Si autem sciens episcopus ordinaverit talem, etiam ab episcopatus sui
ordinandi duntaxat potestate privetur.
Cu. HI. § 6. CHRISTIAN CHURCH. 469
says, ‘they thereby gave them a wound, which was intended”
to cut them off from the benefit of ordination ;’ plainly referring
to this rule in the Church, that he who had done public penance,
was thereby made incapable of ordination. Which seems also
to be St. Austin’s meaning, when, speaking of a Christian
astrologer, who had done penance for his fault, he says, ‘ his
conversion perhaps? might make some think he intended to
get an office among the clergy of the Church: but no, says
he, he is a penitent ; he seeks nothing more but only a pardon
and absolution ;> meaning that a person in his circumstances
could not pretend to sue for orders by the rules and canons of
the Church. But we are to note, that this is always to be
understood of public penance, not of private : for the Council
of Gerona or Gerunda, in Catalonia, expressly makes this dis-
tinction » between public penance in the Church and private
penance in time of sickness; making the one to incapacitate
men from taking orders, but not the other. And in all other
canons, where this distinction is not expressed, it is always to
be understood: for it was only that penance which left some
public mark of disgrace upon men, which unqualified them for
the orders of the Church. But this rule might be dispensed
z Optat. lib. ii. p. 59. (p. 55, edit. 1679.) (Antverp. 1702. p. 46.) Invenistis
pueros ; de peenitentia sauciastis, ne aliqui ordinari potuissent.
a Augustin. append. Enarrat. Psalm. lxi. Posset videri, quia sic conversus
est, clericatum queerere in ecclesia. Poenitens est: non queerit nisi solam
misericordiam.—Vide August. Epist. 1. ad Boniface. p. 87. (p. 232, edit. Altdorf.
1668. 4to.) (Bened. 1700. vol. ii. p. 502. E 6.) Si ergo, inquiunt, oportet ut nos
extra ecclesiam et adversus ecclesiam fuisse poeniteat, ut salvi esse possimus ;
quomodo post istam pcenitentiam apud vos clerici, vel etiam episcopi permane-
mus? Hoe non fieret, quoniam revera (quod fatendum est) fieri non deberet.
(45) Ut enim constitueretur in ecclesia, ne quisquam post alicujus criminis
penitentiam clericatum accipiat, vel ad clericatum redeat, vel in clericatu
maneat ; non desperatione indulgentize, sed rigore factum est discipline ... .
Sed ne forsitan etiam detectis [de czeteris] criminibus, spe honoris ecclesiastici,
animus intumescens superbe ageret pcenitentiam, severissime placuit, ut post
actam de crimine damnabili poenitentiam, nemo sit clericus, ut desperatione
temporalis altitudinis medicina major et verior esset humilitatis.
b Concil. Gerundens. an. 517. ¢. ix. (Labbe, vol. iv. p. 1569.) Qui segritu-
dinis languore depressus, poenitentise benedictionem (quam viaticum deputamus)
per communionem acceperit ; et postmodum reconvalescens caput poenitentice
in ecclesia publice non subdiderit, si prohibitis vitiis non detinetur obnoxius,
admittatur ad clerum. )
470 THE ANTIQUITIES OF THE Boox IV,
with in extraordinary cases, and there are some learned men
who think it was not so generally insisted on in the three first
ages of the Church.
Secr. VIIL—No Murderer to be ordained, nor Adulterer, nor
one that had lapsed in time of Persecution.
As to particular crimes, there were a great many that un-
qualified men, whether they had done public penance for them
or not; such as the three great crimes of murder, adultery,
and lapsing in time of persecution. The Council of Toledo *¢
sets murder in the front of those sins which exclude men from
holy orders. ‘The crime of fornication and adultery is noted
upon the same account by those called the Apostolical Canons 4,
the Council of Neo-Czesarea®, the Council of Nice’, Eliberis 2,
and several others. Nay, the Council of Neo-Czesarea goes a
little further, and decrees *, that if any man’s wife committed
adultery whilst he was a layman, he should not be admitted
to any ecclesiastical function; or if she committed adultery
when he was in office, he must give her a bill of divorce and
© Concil. Tolet. I. can. ii. (Labbe, vol. ii. p. 1223.) Poenitente vero dicimus de
eo qui post baptismum, aut pro homicidio, aut pro diversis criminibus, gravissi-
misque peceatis publicam pcenitentiam gerens, sub cilicio (al. concilio) divino
fuerit reconciliatus altario.
4 Can. Apost. ¢. 1x. (Labbe, vol. i. p. 40.) Et rig carnyopia yévnrae kara ~
TLOTOU TopVElaC, H porxyésiac, 7 AAAnc TIvdg amNyopEvpEYNC Toad~EwWC, Kai
éheyxOein, cic KAHpoy pH ayécOw.
© Concil. Neo-Cves. c. ix. (Labbe, vol. i. p. 1481.) MpoecGurepoc, tav rponpag-
THKWE GHmaTL TpoayOy Kai SuodoyHnoy, OTL HuapTEe mod The XE~poToviac, py
TPOTHEDETW, EVV EY TOIC NoLTOIC, Oia THY GAANV OTOVONHY. kK. T. r. Can. x.
‘Opoiwe 6 dvakovog, tay tv TY abry@ apapThwate TepiTécy, THY TOU baNoETOU
Tak éxeTw.
f Concil. Niczen, c. ii. (Labbe, vol. ii. p. 29. C 2.) Ei zpoidvroe rod xpdvov
Puxtkdy Te apaornpa sipe0y TEpi TO TEdowTOY, Kai eAéyyouTo UTD dbo H TOY
paoTuowY TETAavaOw 6 ToLOUTOE Tov KANOOUL.
§ Cone. Illiber. ¢. xxx. (Labbe, vol. i. p. 974.) Subdiaconos eos ordinari non
debere, qui in adolescentia sua fuerint meechati ; eo quod postmodum, per sub-
reptionem, ad altiorem gradum promoveantur : vel si qui sunt in preeteritum
ordinati, amoveantur.
h Cone. Neo-Cves. ¢. viii. (Labbe, vol. i. p. 1481.) Turi revoe poryeveioa
AaiKov Ovroc, tay éeyxO7 Havepwe, 6 rowdToe sic bmnpeciay éOeiv od dbva-
"Ea a: agnais ‘ \ , ~ ? , > ~ > U =
Tal. dy 0& Kal PETA THY YXELpOTOVIaY poLyEVvOY, Odeiier AToAVCAaL adTHY
Mee ' 4 ~ , , ~ , ~ ,
tay 6@ ovly, ob Stvarat éxeaOa Tic éyxeiptobeiong abr@ uUmnpeciac.
Cu, III. °§ 7. CHRISTIAN CHURCH. AIT]
put her away ; otherwise be degraded from his office. As to
the crime of lapsing and sacrificing in time of persecution,
Origen‘ assures us, it was the custom of the Church in his
time to exclude such as were guilty of it from all ecclesiastical
power and government. And Athanasius* says the same,
that they were allowed the privilege of repentance, but not to
have any place among the clergy. Or if any were ignorantly
ordained, they were to be deposed as soon as they were dis-
covered, by a rule of the great Council of Nice’. Which was
no new rule, but the ancient rule of the whole Catholic Church:
for Cyprian™ says, it was agreed upon at Rome and in Afric,
and by the bishops of the whole world, that such men might
be admitted to repentance; but should be kept back from the
ordinations of the clergy, and the honour of the priesthood.
Upon this account the Arians themselves, though they were
not much given to act by rules, sometimes thought fit to deny
men ordination; as Athanasius" and Socrates° say they did
i Origen. contr. Cels. lib. iii. (Cambr. 1677. p. 142, 10 from bottom.) Ota 0’
éoriv abroic dywyn Kai TEpi apapravovTwy, Kai padiora THY dKodacTavor-
TwY, ode ArEAAUYOVEL TOU KOLVOU ot KaTa TOY Kédoov TapamAnouoe ToC tv Tai¢
dyopaic ra éxippnrorara émdevupévote ; Kai 70 pév THY IIvOayopsiwy cesvor
OwWackadtoy KEvoTagia THY aAToOTaYTWY TIE opwY PHocodiac KaTecKevace,
oyiZopevoy vexpodce avrovte yeyovéivar' ovrou O& WE amoAWAOTag Kal TEOVN-
kérac TH Osq@ Tove Um aoedyEiac H TLVOg aTéroU vEViKnMEVOUE, WE VEKPOdE
mevOovor' Kai we ix vexody avacrayTac, tay aéiddoyov évdeiEwyrat peTaBorHy,
xodvp mrsiov. THY Kar’ apxdc sicayopivwy boTepdyv ToTE TpoGiEvTaL éi¢
ovdepiay apxiy Kai mpootaciay THg AEyopévng éxKAnoiag TOV OL0U KaTa-
héyovreg Tove POdcavTac, peTa TO TOOTEANAVOEVAL TH NOyy, ExTaLKEvat.
k Athan. Ep. ad Rufinian. (Bened. Paris. 1698. vol. i. p. 963 at bottom.)
"Howey omen Oe Kai TavTaxov, Wore Toc piv KaTATETTWKOCL Kal TPOLCTAM
pévore THE doEBeiac, ovyywwoKew piv peTavoovar, py OLddvate Oé abroig TOTOY
KANO.
1 Concil. Nie. c. x. (Labbe, vol. ii. p. 33.) “Ooo rpoexeipicOnoayv tay rapa-
TENTWKOTWY KaTa dyvoiay, i) Kai TOOELOOTWY THY TEOXELPLOAMEYWY, TOVTO OD
mpoxpiver TP Kavovi T~ ExKANolacTiKw’ yvwolEVTEC yao KaBaipovYTaL
m Cyprian. Ep. lxviii. al. lxvii. (Oxon. 1682. p. 174.) Ejusmodi homines ad
peenitentiam quidem agendam posse admitti; ab ordinatione autem cleri atque
sacerdotali honore prohiberi.
n Athan. de Synod. Arim. et Seleuc. (Colon. 1686. tom. i. p. 887. C 6.)
’"Aorépwg O& Tic awd Kammadoxiac, TodvKépadog sog.oTic, tig @Y TOY TeEpl
EiaéBiov, ézevdy Oioag év TH TooTipw Owypy, TP KaTa TOY waTTOV Kwr-
oTavTiov, odK HObVvaTO Tapa a’Tay Eig KAHpOY TeCAaXOHVaL, K. T. X.
© Soerat. lib. i. ¢. xxxvi. (Vales. Amstel. 1700. p. 59, at bottom.) LuyqAv oé
4.72 THE ANTIQUITIES OF THE Boox IV.
by Asterius the Sophist ; whom they would not ordain, because
he had sacrificed in time of persecution. But they were far
from being constant to this rule; for if Philostorgius? says
true, the leading bishops of the Arian party, Eusebius of
Nicomedia, Maris of Chalcedon, Theognis of Nice, Leontius of
Antioch, Antonius of Tarsus, Menophantus of Ephesus, Nu-
menius, Hudoxius, Alexander, and Asterius of Cappadocia, all
sacrificed in the Diocletian persecution. But then it must be
owned, that some of these were ordained bishops in the Church
before the Arian heresy began to appear: whence we must
conclude, that either the bishops who ordained them, knew
nothing of their lapsing, or else that the Church herself some-
times granted dispensations in this case also. Baronius? and
some others lay it to the charge of Eusebius the historian, that
he sacrificed in time of persecution: Petavius', and Huetius §,
and Mr. Pagi', bring the same charge against Origen out of
c ?
0 'Aoréouug ouvexGe Kai Toic émitKdTolc, Toic paduoTa THY ’Aosavay ddéav
fen aOsrovor Kai Or) Kai tig Tac ovvddove arhvra, brodivat pate TOEWE
émiskoT ny TooAvpoipevoc adr’ tsowobyne piv HoToxnoe, Oud Td éwireOuKEevat
Kara TOV Owypov.
P Philostorg. lib.*ii. ¢. xiv. (Vales. Amstel. p. 475.)
4 Baron. ad an. ecexxxv. n. viii. (Luce, 1739. vol. iv. p. 257.) Pota-
mon invectus est voce magna contra Eusebium, et dixit: Tu sedes, Eusebi, et
Athanasius innocens stans a te judicatur? quis tulerit talia! Die mihi tu:
nonne mecum fuisti in carcere tempore persecutionis? Et ego quidem oculum
amisi pro veritate: tu vero nihil mutilatum in corpore habere videris, neque
testimonium propter confessionem tribuisti, sed stetisti vivens, nulla parte
detruncata. Quomodo discessisti e carcere ? nisi quod promisisti iis, qui neces-
sitatem nobis persecutionis intulerunt, id quod nefarium est, te facturum esse,
aut sane fecisti ?
“ r Petav. Animadvers. in Epiphan. Heeres. Ixiv. n. ii. p. 259. Verisimile est
Origenem, cum in Decii persecutione adfecta jam eetate lapsus esset, in Palzes-
tinam recessisse, ac Tyri mortuum esse.
S Huet. Origenian. lib. i. ¢. iv. pp. 21, 22, 23.
t Pagi, Critic. in Baron. an. ecli. n. vi. (Luce, vol. ii. p. 603.) Negat
Baronius, Origenem in hae Decii persecutione lapsum, ejusque sententiam
Valesius in notis Eusebianis sequutus est. Preeferenda tamen sententia Petavii
‘in Animadversionibus ad Epiphanium Heeres. xiv. n. ii. et ad librum ejusdem
de Ponderibus et Mensuris ¢. xviii., atque Huetii lib. i. Origenianorum ec. iv.,
sancto Epiphanio id adserenti fidem adhibendam censentium. Heee Epiphanii
verba: ‘ob eximiam sanctitatem et eruditionem summam in invidiam est
adductus,’ ete. Que verba licet ab aliquo Origeniani nominis hoste in Epi-
phanii textum intrusa dicat Baronius, tamen vel ipsa styli similitudo, ut inquit
Petavius, satis Epiphanio adjudicat. Facti illius etiam meminerunt Nemesius
Cu. ITI. § 7. CHRISTIAN CHURCH. 473
Epiphanius, the first reporter of the story: whilst Valesius "
and Du Pin ¥ undertake to vindicate the reputation of Origen
from so foul an aspersion ; and Hanckius * and Dr. Cave ¥ do
the same for Eusebius. I will not interpose in these contro-
versies; but only observe, that if the accusations brought against
those two persons were true, the consequence must be, either
that persons who had lapsed might be ordained, or at least
continue in their orders undeposed, when the Church saw fit
to dispense with her ordinary rule; which probably was not so
(cap. xx.) Leontius Byzantius, et Justinianus imperator adversus Origenis
errores, qui a synodo quinta probatus est. Et profecto incredibile videtur,
hune imperatorem in encyclica epistola ad universos episcopos destinata, quze
in Concilii quinti Acta refertur, vel qui nomine ejus eamdem scripsit, mendacium
re nulla postulante confictum, patribus in os objecisse viris non illiteratis, et
rei inauditee novitatem procul dubio miraturis, ejusque falsitatem facile per-
specturis.
u Vales. Not. in Euseb. lib. vi. c. xxxix. (p. 116, A13.) De Aithiope adversus
Origenem subornato, et de abnegata fide, nihil heic dicit Eusebius: sed et Baro-
nius cuncta hzee fabulosa esse merito censuit. Nemesius tamen, in libro de
Natura Hominis, ¢. xxx., narrationem illam Epiphanii confirmat.
v Du Pin, Bibliothéque, tom. i. p. 444, edit. Anglic. Lond. 1692. fol. (tom. i.
p. 225, edit. Latin. Colon. 1692. 4to.) Saint Epiphane l’accuse de s’estre
approché des autels, et d’avoir fait semblant d’offrir de l’encens aux Dieux ;
mais cette histoire, et presque tout ce que Saint Epiphane rapport d’Origénes,
est fabuleux, et fait a plaisir par quelque ennemi d’Origénes, qui a trompé Saint
Epiphane homme assez erédule. (Paris. 1693. vol. i. p. 146.)
x Hanckius, de Seriptor. Byzantin. part. i. ¢. i. n.clviii. Crimen illud, quod ab
inimicis Eusebio per altercationes objectum quidem, cujus autem convictus non
fuit, in dubium merito venit. Quin, cum credibile non sit, Eusebio si gentilium
diis sacrificasset, per istius rei conscios Ceesariensem: episcopatum postea vel
collatum vel permissum fuisse ; potius vero simile, quoniam Eusebius ex carcere
salvyus emissus erat, alios ea gratia non dimissos, suspicionis materiam conse-
quutos, illum non sine culpa, vel sacrificantis, vel sacrificaturi, custodia digres-
sum: cum tamen ex eo potuerit alio modo liberari.
y Cave, Histor. Litter. (vol.i. p. 128, edit. Londin.) (p. 112, edit. Genev. 1710.
fol.) Postea nata adversariis ejus calumniandi materia, ipsum nempe carceri
inclusum idolis immolasse. Objecerunt id ei anno 335. Synodo Tyrie inter alios
preesidenti confessores AZgyptii, et in his preecipue Potamo episcopus Heraclien-
sis. Verum si accusasse sufficiat, quis erit innocens? odio et livore ducti tela
in illum undique arripiebant : neque ullum hac in re testem proferunt, preter
levem quemdam rumusculum, seu rumoris potius suspicionem, quod nec ipse
diffitetur Potamo, nulla ‘lia ex causa ortum, quam quod Eusebius ex carcere
salvus et illeesus evaserat. Quid? quod si immolasset, ex rigida istius temporis
disciplina, omni clericali gradu excidisset, certe ad superiorem ordinem neuti-
quam promovendus.
4:7 4: THE ANTIQUITIES OF THE Boox IV.
strict, but that it might admit of some relaxation, when pro-
per occasions and cases extraordinary seemed to require it.
Sect. VIII.—WNo Usurer, or Seditious Person.
Another crime which unqualified men for orders in those
times, was sedition or rebellion: for he that stood convicted
of treasonable practices was never to be ordained. This
appears from the fourth Council of Carthage *, which joins the
seditious and usurers together, and excludes them both from
ordination. As to the crime of usury, I shall not here
stand to explain the nature of it, which will be done in a
more convenient place; but only observe, that this crime,
in the sense in which the ancients condemned it, was of such
an odious and scandalous nature as to debar men that had |
been guilty of it, from the honour and privilege of ordination.
Whence Gennadius, speaking of the practice of the Latin
Church, and the qualifications required in persons to be
ordained, says, they must not be men convicted of taking
usury*. In the Greek Church, at least in the province of
Cappadocia, the rule seems not to have been altogether so
strict : for St. Basil’s canons” do not absolutely exclude such
from the ministry, but allow them to be ordained, provided
they first gave away to the poor what they had gained by
usury, and promised not to exercise it for the future.
Sect. IX.—WNo one who had voluntarily Dismembered his own
Body.
Another crime which made a man irregular, and debarred
him from the privilege of ordination, was the disfiguring or
dismembering of his own body. If any man, indeed, happened
2 Cone. Carth. IV. ec. lxvii. (Labbe, vol. ii. p. 1205.) Seditionarios numquam
ordinandos clericos, sicut nec usurarios, nee injuriarum suarum ultores.
2Z See lib. vi. c¢. ii. § vi. vol. ii. p. 114.
@ Gennad. de Eccles. Dogmat. Ixxiii. Neque illum, qui usuras accepisse con-
vincitur.
> Basil. c. xiv. ap. Bevereg. Pandect. tom. ii. p. 71. (Labbe, vol. ii. p. 1729.)
‘O réxoveg Aap Bavwry, tay KaradcEnra Td AOtKoV Képdo0g eig TTWXOVE avadGoat,
Kai Tov NoLTOU, TOU VOOnMaTOg THE PidoypHnpaTiac amadAayjvar SEkToc zoTw
ei¢ LeQwoUYHY.
Cu. IIL. § 9. CHRISTIAN CHURCH. 415
to be born an eunuch, there was no law against his ordination :
for Eusebius © says, Dorotheus, presbyter of Antioch, was an
eunuch from his mother’s womb; and Socrates? and Sozomen
say of Tigris, presbyter of Constantinople, that he was made
an eunuch by a barbarian master. Or if a man had suffered
the loss of any member by the cruelty of the persecutors ; as
many confessors, in the Diocletian persecution, had their right
eyes bored out, and their left legs enfeebled; in that case
there was no prohibition of their ordination, except they were _
utterly incapacitated from doing the office of ministers, by
being made blind, or deaf, or dumb ; for so those called the
Apostolical Canons® determined: “A man that hath lost his
eye, or is maimed in his leg, may be ordained bishop, if he be
otherwise worthy ; for it is not any imperfection of body that
defiles a man, but the pollution of his soul. Yet if a man
is deaf or blind, he shall not be made bishop ; not because he
is polluted, but because he will not be able to perform the
duties of his function.” The Council of Nice adds a third ease,
in which it was lawful to ordain dismembered persons ; which
was, when, in case of a mortal distemper, the physicians
thought it necessary to cut off one limb of the body to save
the whole. All these were excepted cases, and the prohibition
of the canons did not extend to them: but the crime was
when any one ‘ dismembered himself in health,’ as the Nicene
canon! words it; such an one was not to be ordained ; or if
c Euseb. lib. vii. c. xxxii. (p. 232. B11. edit. Vales.) Txv pvow edvovxog,
otrw TepuKuc t adbrijc yevécewe.
d Soerat. lib. vi. c. xv. (Vales. 1700. p. 264. A 4.) "ExéAevoy dé mapetvar dpa
abr@ Separiwva, cai Tiypw eivovyov mpeoBirepor, kai Tavdov avayvworny.
Sozomen. lib. viii. c. xxiv. (Vales. 1700. p. 640. D 7.) "Ev rp rére kay
kai Tiyptog mpeoBirepoc Tic toOiTog yupvwHeic, Kai Kata vwtou pacriywOsic,
médac Kai xsipac Sedepévog Starabeic, tehvOn Ta apPpa: ‘éyévero O& ovTOg
BapBapog Td yévoc, obK ex yeverijc evvodxoc™ év oikig O& TLvOE THY év Ovvapec
ra moara Sovrsboac, cai éravebcic Tapa TOU KEKTNpEVOL, METETXEV éhevOepiac.
e Can. Apost. ¢. Ixxvi. Ixxvii. (Labbe, vol. i. p. 41.) Et rec avarnooc
i) Tov d6pOarpoy, 7) 7d oKédog TWETANYpEVOC, AELoc 6& gor, érioKxorrog ywvEoOw"
ob yap WBN cupdrwy adroy puaiver, adddrAa Puxij¢ podvopoc. Kwodc 62 ov
cai Tugrdc, pr) yevicOw emioxorroc’ ody we BEBappevoc, aN’ iva ph Ta
ixkAyovaoriKa TapemTrodifotro.
f Concil. Niczen. ¢. i. (Labbe, vol. i. p. 28.) Ei reg tv véoy urd tarpov
iyepoupyOn, 7 07d BapBdpwy terpHOn, ovToc peveTw tv TY KAnpp" et O& TLE
iytaivwy éavrov eéreue, TovTov Kai ev Tp KANOY iEcraZopevoy memavobar
A76 THE ANTIQUITIES OF THE Boox IV.
he was ordained when he committed the fact, he was to be
deposed. The Apostolical Canons® give this reason for it,
‘* Because such an one is, in effect, a self-murderer, and an
enemy of the workmanship of God.” Nor was it any excuse ©
in this case, that a man made himself an eunuch out of a
pretended piety, or to avoid fornication. For such were liable
to the penalty of the canon as well as any others; which is
noted by Gennadius " and the Council of Arles‘. And, indeed,
the first reason of making the canon was to prevent that mis-
taken notion of piety, which had once possessed Origen *, who
taking those words of our Saviour, ‘“ There are some that
make themselves eunuchs for the kingdom of heaven’s sake,”
in a wrong sense, fulfilled them literally upon himself. And
the Valesian heretics carried the matter a little further,
asserting, that men ought to serve God after that manner ;
and therefore they both made themselves eunuchs, and all that
mpoonker Kai te Tov dedpo pyndéva rHy Towttrwv xpijvar mpodyeoOar' WaomeEp
dé rovro mpddnrov, bre mepi TOY émiTNOEvdyTWY Td Toaypa, Kai TOAMWYTWY
EavTove éxrépvely, cipnra’ ovTwe ki TLveg UT BapBapwy F OearroTHy ebvovyi-
aOnoay, evpioxowwro O& addAwE dévot, rode Towdbroue Eig KAAOOY Toociera 6
KAVOV.
& Can. Apost. ¢. xxi. (Labbe, vol. i. p. 29.) ‘O dkpwrnpidoag éavrov, pr)
yvécOw Kryoucdg” abropovevTic ydp tori éavrod Kai THE Tov Oecd Onptovp-
yiac éxOPo0c.
h Gennad. de Eccles. Dogm. e. xxii. Neque eum (ordinandum) qui semet-
ipsum quolibet corporis sui membro, indignatione aliqua vel justo injustove
timore superatus, truncaverit.
i Cone. Arelat. II. ¢. vii. (Labbe, vol. iv. p. 1012.) Hos, qui se carnali vitio
repugnare nescientes abscidunt, ad clerum pervenire non posse.
K Euseb, lib. vi. ¢. viii. (Amstel. 1695. p. 169.) "Ev robérw O& rie Katnyn-
oewg tri ric AdeEavdpeiag robpyoy étredovyri, TP 'Qoryéver paypa re dia-
mémpakrat, ppevoe piv atEdove kai veaviKic’ TioTEWE ye pa)Y dpod Kai owdpo-
cuvng péytoroy Osiypa mepiixov' rd yap siciv ebvovyxor otiriveg ebvobyioay
éavrovde Oud tiv Baoiteiay rHv obpavdy, amdovorEpoy Kai veavRWwTEpoY Kai
éxkhaBorv, duov piv LwThpioyv gwrjy aromAnpovy oidpevog’ dsuov O& Kai did 7d
véov THY iALKiay dvTa, py avdpdot povoy, kai yuvaki Ot ra Oia mpocopur«kLy®
wo dy Taoay Ty Tapa Tog anidToLG aisxpac diaBorAHg brbvoLay AroKXEicELE,
THY TWTHOLOVY Hwviy Epyoug émurerXéoar WpyNON. Epiphan, Heeres. Ixiv.
n. iil, (Colon. 1682. vol. i. p. 527. A 2.) bai dé kai rotrov roy ’Qoryévny irve-
vonkévat EavT@ Kara Td cwpariov" ot piv AEyouvst vedpoy amorerunkévan Od Td
py nova oxreicOa, pndé tv Taig Kivhoeor raicg owparicaic préyecOai Te Kai
TupBoreiabar’ adXot dé Oxi Pnoty, aAAG érEvdnoé TL pPadppakoy émOEivar Toic
poptotc, Kai amoénoavar,
Cu. III. § 9. CHRISTIAN CHURCH. 477
came over to them, as St. Austin! informs us. It was to
correct and discountenance these erroneous opinions and
practices, that the Church at first made this rule ; which was
so nicely observed, that we scarce mect with two instances to
the contrary in after-ages. Leontius made himself an eunuch,
to avoid suspicion in his converse with the virgin Eustolium ;
but he was deposed from the office of presbyter for the fact :
and it gave occasion to the Council of Nice to renew the ancient
canon against such practices ; so that when the Arians after-
ward ordained him bishop of Antioch, the historians ™ tell us,
the Catholics generally declaimed against his ordination as un-
canonical. The only instance that looks like a dispensation with
this rule, is what we have in Baronius, concerning Timotheus,
bishop of Alexandria, his ordaining Ammon, the Egyptian
monk, who, to avoid being ordained, had cut off his own right
ear to make himself irregular; notwithstanding which, Ba-
ronius " says, ‘ Timotheus ordained him, and justified what he
did with this expression, that this law, indeed, was observed
by the Jews ; but for his own part, if they brought to him a
man without a nose that was but of good morals, he would
ordain him bishop.” But there is some reason to question the
truth of this narration ; for not only Palladius, whom Baronius
cites, but Socrates ° and Sozomen, in telling the story, seem
1 August. de Heres. ¢. xxxvii. Valesii et se ipsos castrant, et hospites suos,
hoe modo existimantes Deo se debere servire.
m Soerat. lib. ii. ¢. xxvi. (Vales. 1700. p. 97.) ... Aedvrio¢ 6 Tij¢ ty Ave
ruoxeia exkAynolag Tore MpoeoTHKwE’ JoTLC Iva TpEGBUTEPOG HY, apnoeOn
ripe akiag, bre yuvaikl cvvduppepebwy Edorodip bvopa, Kai Tiv cig abryny
aicypay imovoray étmixpipar orovddoac, Tév yevntikmy ikérepev éauroy,
kai rod otrod wappnottorepoy TH yuvatki ouvdiHyev, WE py EXWY ov a éic¢
abriy duBaddero" yvwpy db Kai orovdy Tov Baorswg Kwyorayrtiou rig év
’"Avrioxeia ExxAnoiag mpoeBAHnOn éioKxorog pera Urépavoy, v¢ TlAakerov ote-
Theodoret. lib. ii. ¢. xxiv. (Vales. p. 106.) ’Ev ’Avrioxeia
pera Xrépavov, d¢ PAadKAdoY dSiade~dpevog THv txkAnoractiKdy endraOy
dékro mpdrepoy.
ovANywyv, Atdvriog THY Tooedpiay eé~aTo, Tapa Todo év Nikaig yoagpevtag
bpove TavTnyv aBwy* ixropiag yap hv, abroupyd¢ yevomevog Tg TOApNE.
n Baron. an. eeclxxxv. n. xxx. p. 523. (Lucee, vol. v. p. 593.) A Judeis
lex ista servatur. Ego, si dederitis mihi aliquem etiam naribus truncum, sed
moribus probum, non eum dubitabo episcopum facere,
© Soerat. lib. iv. c. xxiii. Sozom. lib. i. ¢. xiv. Pallad. Histor, Lausiae. ¢. xii.
478 THE ANTIQUITIES OF THE Book IV.
rather to intimate that he was not ordained. However, sup-
posing it to be true, it is a singular instance, and we shall hardly
find such another in all the history of the Church. Which
shows how cautious the ancients were in observing this rule,
that they might not bring any disrepute or scandal upon the
Church.
Sect. X.—Men only accountable for Crimes committed after
Baptism, as to what concerned Ordination.
But in all these and the like cases, there is one thing parti-
cularly to be observed, that the crimes which made men
irregular, were generally understood to be such only as were
committed after baptism. for all crimes, committed before
baptism, were supposed to be so purged away in the waters of
baptism, as that a perfect amnesty passed upon them, and men
notwithstanding them were capable of ordination. So that not
only the crimes which men committed whilst they were heathens,
but such as they fell into when they were catechumens, were
overlooked in this inquiry, when their morals came to be
examined for ordination. This is evident not only from the
known case of St. Austin, whose faults were never objected to
him at his ordination, because they were only such as preceded
his baptism; but also from the rule made in the Council of
Ancyra, in the case of such as lapsed into idolatry, whilst they
were only catechumens. Tor the canon? says, ‘* That such as
sacrificed before baptism, and were afterwards baptized, might
be promoted to ecclesiastical dignities, as persons that were
cleansed from all crimes by the sanctification of baptism.” It
is true, only that one crime of sacrificing is here specified ; but,
by parity of reason, the rule must be understood to extend to
all other cases of the like nature: and so the practice of the
Church has commonly determined it.
P Cone. Ancyr. c. xii. (Labbe, vol. i. p. 1460.) Tove azpd rot Barrisparoc
TeOuKorac, Kai peta Tavita Banriobévtac, Mokev sig Takty mooayecOa, we
aToNoveapévouve.
Cu. IT]. § 11. CHRISTIAN CHURCH. 479
Sect. X1.—Except any great Irregularity happened in their
Baptism itself. As in the case of Clinic Baptism.
Yet here again we must observe, that if any great irregu-
larity happened in men’s baptism itself, such crimes were
always objected against them, to debar them from ordination.
Thus it was frequently with those who were baptized only with
clinic baptism, in time of sickness or urgent necessity, when ~
they had carelessly deferred their baptism to such a critical
moment, and might have had it sooner, had it not been their
own defauit. This delaying of baptism was always esteemed
a very great crime, and worthy of some ecclesiastical censure.
And therefore the Church, among other methods which she
took to discountenance the practice of it, thought fit to punish
persons who had been guilty of it, and had put themselves upon
the fatal necessity of a clinic baptism, by denying them ordi-
nation. We have a canon in the Council of Neo-Cesarea4
to this purpose: ‘“‘ If any man is baptized only in time of sick-
ness, he shall not be ordained a presbyter; because his faith
was not voluntary, but, as it were, of constraint; except his
subsequent faith and diligence recommend him, or else the
scarcity of men make it necessary to ordain him.” And that
this was an old rule of the Church, appears from the account
which Cornelius? gives of the ordination of Novatian to be
presbyter. He says, “ The clergy and many of the people
objected against it, alleging, that it was not lawful to ordain
one who had been baptized upon his bed in time of sickness ;
and that the bishop was forced to intercede with them, to give
way to his ordination, as a matter of grace and favour.”
Which shows, that the ordination of such was contrary to the
common rule and practice of the Church.
a Cone. Neo-Ceesar. ¢. xii. (Labbe, vol. i. p. 1483.) “Edy voo@y ric gwricOy,
tig MpecBUTEpoy ayEecOar od Oivarat odK EK TPOAIpéGEWC yap 1) TioTLC abTod,
aXN’ && avayene’ ei po) Taya Ova Thy pera Tadta abrov orovd)y Kai riot,
) Od ody avOourwy.
¥ See Euseb. lib. vi. ¢. xliii. (p. 199. C 8. Amstelod.) “O¢ dtaxwrudpevoc
umd TavTog TOV KAHpOV, AAAA Kai aikwy TOAAGY" izrei pur) ROY Hy Toy emi
krivng Ou vooov mepixv0iv7a, WomeED Kai ovTOC, tig KAHOOY Tiva yevécOaL,
nEiwoe ovyxwonOnvar abr@ TovToY povoy xEoToYAcar.
7
480 THE ANTIQUITIES OF THE Boox IV.
Secr. XI].—And Ileretical Baptism.
In like manner, they who were baptized by heretics, were
not ordinarily allowed clerical promotion, when they returned
to the bosom of the Catholic Church. The Council of Eh-
beris is very peremptory® in its decree, “‘ That whatever
heresy they came from, they should not be ordained; or if
any such were already ordained, they should be undoubtedly
degraded.” Pope Innocent testifies for the same practice
in the Roman Church, saying, “ It is the custom of our
Church to grant only lay communion to those that return
from heretics, by whom they were baptized, and not to admit
any of them to the very lowest order of the clergy.” But it
must be confessed, that the Council of Nice dispensed with
the Novatians" in this respect, allowing their clergy, though
both baptized and ordained among them, to be received with
imposition of hands, and retain their orders in the Church.
And the African fathers granted the same indulgence to the
Donatists, to encourage them to return to the unity of the
Catholic Church. For in the Council of Carthage, an. 397,
which is inserted into the African Code ¥, a proposal was made,
that such as had been baptized among the Donatists in their
infancy, by their parents’ fault, without their own knowledge
and consent, should, upon their return to the Church, be allowed
the privilege of ordination: and in the next council * the pro-
s Concil. Illiber. can. li. (Labbe, vol. i. p. 976.) Ex omni heeresi fidelis si
venerit, minime est ad clerum promovendus: vel si qui sunt in preeteritum
ordinati, sine dubio deponantur.
t Innocent. Ep. xxii. n. iv. (Labbe, vol. ii. p. 1274. B 14.) Nostrze lex
ecclesize est, venientibus ab heereticis, qui tamen illic baptizati sint, per manus
impositionem laicam tantum tribuere communionem, nec ex his aliquem in
clericatus honorem vel exiguum subrogare.
u Cone. Nic. ¢. viii. (Labbe, vol. ii. p. 32.) Tlept ray dvopatovrwy pév
éavrodc Kaapove Tore, TpocEpXopévwn Ot TH KaDouKy éxxyoig, Coke TY ayia
kai peyady ouvddyp ore xepoOeroupévouc adbrove, mévery oUTwe év TH KrIjOw.
Vv Cod. Can. Afric. ¢. xviii. al. xlvii. (Labbe, vol. ii. p. 1071.) "Hoecey, tva
iowrnowpey Tove adergodc Kai ovrispsic yuay Tiptkioy Kai DiyumAucvavoy wepi
povey Tov ynTiwy THY Tapa Toi¢ AovarioTaic BarriZopévwy, unmtwe ToUTO,
Sep oiksia Tpobice ovK érroinoay, TY THY yoviwy TAaYY tpmodiog avroicg
mod TO pr) Tpokdrrey sig Vrovpyiay Tod ayiov Ovovacrypiov, dray meee
THY Tov GEov éxkAnolay owrnowde mpoVéicEL éExLtoTpEWwoL.
x Ibid. ¢. lviii. al. lvii. (p. 1084.) "Ezrevd2) tv 7H dvwrépg cvvddp oprobév
pépvynrar dpa époi dpetépa dpopuxia, Wore Todg Tapa Tog Aovatioraic
Cu. LIL. § 13. CHRISTIAN CHURCH. 48]
posal was accepted, and a decree passed accordingly in favour
of them. By which we may understand, that this was a
piece of discipline that might be insisted on or waved, according
as Church-governors in prudence thought most for the benefit
and advantage of the Church. But in case the persons so
returning had been baptized by such heretics whose baptism
was null, and to be reiterated in the Church, as the baptism
of the Paulianists or Samosatenian heretics was ; 1n that case
it was determined by the great Council of Nice, that such
persons, when they were rebaptized, might be ordained’. For
baptism, as has been noted before, set men clear of all crimes :
and their former baptism being null, that was reckoned their
only baptism which they received at their return to the Catho-
lic Church ; and no crimes, committed before that, were then
to prejudice their ordination in the Church.
Secr. XIII.—WNo Man to be ordained, who had not made all
his Family Catholic Christians.
I cannot here omit to mention another qualification required
of persons to be ordained, because it was of great use and
service in the Church; which was, that none should be
admitted, at least to the superior degrees of bishops, presbyters,
or deacons, before they had made all the members of their
family Catholic Christians. This is a rule we find in the third
Council of Carthage 7, which was equally designed to promote
puxoode BarriZopévove, wndérw Svvapévove yiwwoKkey Tig TAAYNS avTOY TOY
OrAcOpov, pera TO sic KEtpay oytopod GexTiKY TapayevécOaL, EmtyywoOEiong
Tig AXnOeiac, THY Gavr6rnTa Exeivwy BOeduTTOMEVOUE TOdc THY KaDOALKHY TOU
Ozov éxxAnoiay, THY ava TavTa Tov Kéopoy SiaKexupévny, Tager apxaia dua
Tig émécewe Tite xEpdce avadexOHvat, robe TovobTovg zk TOU Tig TAaYNE
dvoparog pi) dgeirery EuTrodiZecOar sig Taéiy KANOWoEWC, OTdTAaY THY adnOLYHY
écxAnoiav Wiav éavT@y éhoyicavTo ty TicTE TOTEDXOpmEVol, Kai tv adTH TY
XpioT@ TioTEvoavTec, THe Tpiadocg Ta ayidopara UTEdeEarToO.
y Coneil. Nie. ¢. xix. (Labbe, vol. ii. p. 37.) Tepi Tlav\tavcdytwr, eira
TpospuyovTwy TH KaPoiKy ékxANaig, Opoc éexréMetTat avaBarrizecPar avTod¢
sEavavtocg ei o& tiveg tv TY TapEANAVOdTL Xpdvy év TH Kypw eEnracOnoay,
ei pév dpeumro. kal avevirnnrot pavetev, avaBarrisbéivreg yeiporovicOwoay
vd Tod THe KaBoALKHEe ExkAnoiag ETLOKOTOV.
% Concil. Carth. III. ean. xviii. (Labbe, vol. ii. p. 1170.) Ut episcopi, pres-
byteri, et diaeoni non ordinentur, priusquam omnes, qui sunt in domo eorum,
Christianos eatholicos fecerint.
VOR. I. ey
482 THE ANTIQUITIES OF THE Boox IV.
the conversion of Pagans, Jews, Heretics, and Schismatics,
who are all opposed to Catholic Christians. And it was a very
proper rule in that case, since nothing could be more disad-
vantageous or dishonourable to religion, than to have any coun-
tenance or secret encouragement given to its opposers by those
who were designed to serve at the altar. Besides that, this
was but a proper way of making reprisals upon the heathen
religion ; for Julian had made a like decree for his Pagan
priests in opposition to the Christians, charging Arsacius, high-
priest of Galatia, that he should admit none* to the priest’s
office who tolerated either servants, or children, or wives that
were Galilzans, and did not come, with their whole family and
retinue, to the worship of the gods in the idol-temples. It
had been a great omission and oversight in the governors of
the Christian Church, had they not been as careful to secure
the interest of the true religion in the families of their ministers,
as that Pagan prince was to secure a false religion among
his idol-priests. And therefore had there been nothing more
than emulation in the case, yet that had been a sufficient
reason to have laid this injunction upon all the candidates of
the Christian priesthood.
Secr. XIV.— What Methods were anciently taken to prevent
Simoniacal Promotions.
There is but one qualification more I shall mention under
this head, which was, that men should come honestly and
legally to their preferment, and use no indirect or sinister arts
to procure themselves an ordination. Merit, and not bribery,
was to be their advocate, and the only thing to be considered
in all elections. In the three first ages, whilst the preferments
were small, and the persecutions great, there was no great
danger of ambitious spirits, nor any great occasion to make
laws against Simoniacal promotions. For then martyrdom
was as it were a thing annexed to a bishopric; and the first
a Julian. Ep. ad Arsac. ap. Sozomen. lib. v. ¢. xvi. (Vales. Amstel. 1700.
p. 503. C.) Tic tepartxijc Netroupyiag ardornooy, si po) TWpocépxovTar pera
yuvaikoy cai raidwy Kai OepardvTwy Toig Devic, adda avéXoLTO TOY OIKETOY,
}) vigwy, } Tov Vadivraiwy yaperov, aoeBobvrwv pév eig rode Geode, aeorynra
O& OcooEBEiacg TpOTiMWYTWY.
Cu. IIL. § 14. CHRISTIAN CHURCH. 4.83
persons that were commonly aimed and struck at, were the
rulers and governors of the Church. But in after-ages am-
bition and bribery crept in among other vices ; and then severe
laws were made, both in Church and state, to check and prevent
them. Sulpicius Severus takes notice of this difference betwixt
the ages of persecution, and those that followed, when he says ®,
that “ In the former, men strove who should run fastest to those
glorious combats, and more greedily sought for martyrdom by
honourable deaths, than, in after-times, by wicked ambition
they sought for the bishoprics of the Church.” ‘This implies,
that in the age when Sulpicius lived, in the fifth century,
some irregular arts were used by particular men to advance
themselves to the preferments of the Church. To correct
whose ambition and ill designs the Church inflicted very severe
censures upon all such as were found guilty of simony, or as
some then® called it, yooreuropsiay, the selling of Christ.
The Council of Chalcedon decreed 4, that ‘if any bishop gave
ordination, or an ecclesiastical office or preferment of any kind,
‘for money, he himself should lose his office, and the party so
preferred be deposed.” And the reader may find several other
constitutions of the same import in those called the Apostolical
Canons °, the Council of Constantinople‘ under Gennadius, an.
b Sever. Histor. lib. ii. p. 99, edit. Amstelod. 1656. 8vo. (lib. li. ¢. Xxxiil.
p- 248, edit. Lips. 1703.) Certatim gloriosa in certamina ruebatur ; multoque
avidius tum martyria gloriosis mortibus querebantur, quam nune episcopatus
pravis ambitionibus appetuntur.
¢ Epist. Alexandri Alexandrini, ap. Theodoret. lib. i. c. iv. (p. 9. B 5.) Ot
O& Tiyv ékeivou yoroTEepopeiay OewpovvTec, ovK Ere THe EKKANTiag UToXEIpLOL
peévely éxapréonoay.
d Concil. Chaleed. ¢. ii. (Labbe, vol. iv. p. 755.) Et ruc éwioxomog emi xpn-
place YElpoToviay Toinoatro, Kai Eig TOdoLY KaTayayy Ti YONMaclY ErickOTOY,
7) XwpEeTioxoToy, % TOETBUTEQOY, 7 OtaKovoy, 7 ErEpdy Tiva THY tv TY KAHOW
KarapOpoupéivwy, mooBadXotTo éwi Yonpacw i oikdvopoy, ExdtKoyv, 7)
Tpocpovapov, 7 OAwE Tivad TOU Kavdvoc, Ov aicxpoKépdELaY oikKEiav’ O TOUTO
Emixeronoac, theyxOeic, wepi Toy oikeioy KivduvEevéTw Balpdy’ Kai 0 YEtpoTOVOt-
pevoc pnoty tx rig Kar’ éptropiay woeeicOw xEtporoviag i) mpoPoArAC, aAN’
torw ahd6rpwoc Tie dziac, 7 TOU dpovTiopaTog, ovTEP Emi XPHpacwy ETUXEV" EL
Of Tig Kai peoiTedwy pavein Toic obTwe aioxpoic Kai aDEpirorg AHppacty, Kai
obroc, ei pév KAnOLKOE Ein, TOU OiKEio” ikmiTTETW BaDpod ef OE Naikdc, 7) pova-
Lov, avabepariZecOw.
€ Canon. Apost. ce. xxix. (Labbe, vol. i. p. 32.) Et rig érioxomog KooptKoic
2
484 THE ANTIQUITIES OF THE Boox IV.
459, the second Council of Orleans?, Bracara®, and many others.
The imperial laws also were very properly contrived to prevent
this abuse. For by one of Justinian’s laws’ it was enacted,
that whenever a bishop was to be chosen, the electors them-
selves should take an oath, and insert it into the election-
paper, that they did not choose him for any gift, or promise,
or friendship, or any other cause; but only because they knew
him to be a man of the true Catholic faith, and an unblameable
life and good learning. And in another of his laws, where
this same injunction is repeated, it is further provided, that
the party elected shall also, at the time of his ordination, take
an oath upon the holy Gospels, that he neither gave * nor
promised, by himself or other, nor hereafter will give to his
ordainer, or to his electors, or any other person, any thing to
dipxover xpnoapevoc, Ov abrmv éyKparne yévnrat ExxAgotag, KalapeicOw, Kai
agpopiZicOw, kal ot KovwyovyTEc abT@ TaYTEC.
f Cone. CP. Epist. Synod. (Labbe, vol. iv. p. 1026.) ‘O deomdrng npmy Kat
@zd¢ Kai Lwrio "Inootc Xorordg tyyxewpioag roig aytowc avrov pabnraic Tov
ebayytdlov 7o Knpvypa Kai diacKkadovg robrovge ava Tacay THY oikovpevyy
dvOpdroie tEarooreitac, wapeKxedevoaro SuappHdny, ijy eikngact map abrovd
dwoedy, Tabrne Kai abrovs Toig avOpwrorg peTadiCdvat OwpEedy, 7) KTWPEVOUC
brio abrijc xadkdy, t) dpyupov, } xpvody, 7} Tiva meptovoiay, GrAwe ortwe
dducy Hy yewOn..tabrny rhv evrodr}y, od povoy éxivorc, aNAG Kai Hpiy Ov
txeivwy éVvEeTetnaTo, K. T. X. *
g Cone. Aurel. II. e¢. iii. (ibid. p. 1780.) Ne quis episcopus de quibuslibet
causis, vel episcoporum ordinationibus, ceeterorumque clericorum, aliquid pree-
sumat accipere: quia sacerdotem nefas est cupiditatis venalitate corrumpi.—
Ibid. can. iv. Si quis sacerdotium per pecuniee nundinum exsecrabili ambitione
queesierit, abjiciatur ut reprobus: quia apostolica sententia donum Dei esse
preecipit pecunice trutina minime comparandum.
h Cone. Bracar. III. ¢. iii. (Labbe, vol. v. p. 897.) Placuit, ut de ordinationi-
bus clericorum episcopi munera nulla suscipiant, sed, sicut seriptum est, quod
gratis donante Deo accipiunt, gratis dent. Et non aliquo pretio gratia Dei et
impositio manuum venumdetur.
i Justin. Novell. exxiii. ¢. i. vide supra lib. iv. ec. ii. § 18. not. (d) pag. 458.
k Novell. exxxvii. c. ii. (Amstel. 1663. p. 196.) “Opkoyv 62 oméxew kat
abrov Toy xEporovobpevoy Kata THY Osiwy yoagwy, we ovre Ov éavTod obrE OV
irépov mpoowrou dédwKé TL i) UméoXETO, OTE peTa TadTa Owoe, | adbTY TH
yet—poTrovoovTe avroy, h Toic Ta Wygiopara sic adToy Tonsapevotc, } éTEpw THY
ravtwy tit, iwip Tipe sic abrov yrvopévne yetpoToviac. El tig b& mapa THY
pvnpoverOeicay Tapagvdakyiy émioxomoc xeporovnOy, Kehevopey Kai adrov
mao. TpdToe THe émioKomAc éKPadrAecPar, Kat TOY mapa TavTa ToApnoavra
YELpOTOVHTAL.
Gu. IV. § 1. CHRISTIAN CHURCH. 485
procure him an ordination. And for any bishop to ordain
another without observing the rule prescribed, is deposition by
the same law, both for himself and the other whom he ordained.
These were some of those ancient rules to be observed in the
examination of men’s lives and morals, before they were con-
secrated to the sacred function, or admitted to serve in any of
the chief offices of the Church.
CHAPTER IV.
OF THE QUALIFICATIONS OF PERSONS TO BE ORDAINED,
RESPECTING THEIR OUTWARD STATE AND CONDITION IN
THE WORLD.
Srecr. 1.—WNo Soldier to be ordained.
A ruirp inquiry was made into men’s outward state and con-
dition in the world: for there were some callings and states of
life which debarred men from the privilege of ordination ; not
because they were esteemed absolutely sinful vocations, but
because the duties attending them were commonly incompatible
and inconsistent with the offices of the clergy. Of this nature
were all those callings which come under the general name of
‘Militia Romana,’ which we cannot so properly English, ‘the
military life, as ‘the service of the empire :’ for it includes
several offices as well civil as military ; the Romans, as Gotho-
fred and other learned* persons have observed, calling all
a Gothofred. Comm. in Cod. Theod. lib. xii. tit. i. de Decurion. leg. 1xiti.
(Lugdun. 1665. vol. iv. p. 414.) Militize appellatione hoe zvo omne officium
et obsequium publicum dictum est. Vales. Not. in Sozom. lib. v. ¢. iv. p. 103.
Triplex fuit militia apud Romanos. Prima et honoratissima est Palatina :
eorum scilicet qui in palatio militabant. Secunda fuit castrensis sive armata.
Tertia fuit cohortalis ; eorum scilicet qui in officio preefectorum et preesidum
militabant. Pagi, Critic. in Baron. an. ecclxxv. n. xii. (Lucie, 1739. vol. v.
p. 428.) (Antverp. 1727. vol. i. p. 542.) Observat Gothofredus, hoe evo
militize et militandi, orpareiac Kai orpatevecOa, voce designari queecumque
officia muniaque publica: unde militia non tantum armata, sed etiam togata
palatina, officialium advocatorum militia, Xecrovpyia, tandem omne publicum
ministerium, atque adeo municipalia quoque seu curialia officia muniaque pro
patria.
486. THE ANTIQUITIES OF THE Boox IV.
inferior officers by the name of ‘ Militia... So there were three
sorts of it, ‘ Militia Palatina,’ ‘ Militia Castrensis or Armata,’
and ‘ Militia Preesidialis or Cohortalis :’ the first including the
officers of the emperor’s palace ; the second, the armed soldiery
of the camp; and the third, the apparitors and officials of
judges and governors of provinces; all which were so tied to
their service, that they could not forsake their station: and
for that reason the laws of the state forbade any of*them to
be entertained as ecclesiastics, or ordained among the clergy.
Honorius ® the emperor particularly made a law to this purpose,
that no one who was originally tied to the military life, as some
were even by birth, should, either before or after they were
entered upon that life, take upon them any clerical office, or
think to excuse themselves from their service under the notion
of becoming ecclesiastical persons. The canons of the Church
seem to have carried the matter a little further: for they
forbade the ordination of any who had been soldiers after
baptism, because they might perhaps have imbrued their
hands in blood. This appears from the letters of Innocent L.,
who blames the Spanish Churches ° for admitting such persons
into orders, alleging the canons of the Church against it.
The first Council of Toledo forbids any such to be ordained
deacons, “‘though they had never been concerned in shedding of
blood ; because ¢ though they had not actually shed blood, yet
by entering upon the military life they had obliged themselves,
if occasion had so required, to have done it.” Which seems to
> Cod. Theod. lib. vii. tit. xx. de Veteranis, leg. xii. (Lugdun. 1665. vol. ii.
p. 434.) Quoniam plurimos vel ante militiam, vel post inchoatam vel per-
actam, latere objectu piz religionis agnovimus, dum se quidem vocabulo cleri-
corum et infaustis defunctorum obsequiis occupatos, non tam observatione cultus,
quam otii et socordiz amore defendunt, nulli omnino tali excusari objectione
permittimus.
© Innocent. Ep. xxiii. ¢. iv. (Labbe, vol. ii. p. 1281. D4.) Quantos ex aliqua
militia [adscitos ad sacerdotium esse comperimus,] qui quum potestatibus obedi-
rent, severa necessario preecepta sunt exsequuti ?—(1282 B.) Ne quispiam qui
post baptismum militaverit, ad ordinem debeat clericatus admittii—Ep. ii. ad
Victricium Rothomag. ¢. ii. p. 1250. Si quis post remissionem peccatorum, cin-
gulum militize seecularis habuerit, ad clericatum omnino admitti non debet.
4 Concil. Tolet. I. ¢. viii. (Labbe, vol. ii. p. 1224.) Si quis post baptismum
militaverit, chlamydem sumserit, aut cingulum ; etiamsi graviora non admiserit,
si ad clerum admissus fuerit, diaconii non accipiat dignitatem.
Cu. IV. § 2. CHRISTIAN CHURCH. 487
import, that soldiers might be allowed in the inferior services,
but were not to be admitted to the sacred and superior orders
of the Church.
Sect. I].—WNor any Slave or Freed Man without the Consent
of the Patron.
Another state of life, which debarred men from the privilege
of ordination, was that of slaves or vassals in the Roman
empire ; who, being originally tied by birth or purchase to
their patrons’ or masters’ service, could not legally be ordained,
because the service of the Church was incompatible with their
other duties; and no man was to be defrauded of his right
under pretence of an ordination. In this case, therefore, the
patron was always to be consulted before the servant was
ordained. Thus in one of those called the Apostolical Canons °,
we find a decree, that no servants should be admitted among
the clergy without the consent of their masters, to the griev-
ance of the owners, and subversion of their families. But if a
servant be found worthy of an ecclesiastical promotion, as
Onesimus was, and his master gave his consent, and grant
him his freedom, and let him go forth from his house, he may
be ordained. The Council of Toledo‘ has a canon to the same
purpose. And the Council of Eliberis® goes a little further,
and says, “‘ though a secular master,” that is, an heathen, as
Albaspinzeus interprets it, ‘‘ had made his servant a freeman,
he should not be ordained.” ‘The reason of which is conceived
to be, that such masters gave them only a conditional freedom,
and still retained a right to exact certain services and manual
labours of them, which would not consist with the service of
© Can. Apost. Ixxxi. (Labbe, vol. i. p. 43.) Olkérag eig KAoov mpoyxerpi-
CeoOa Gvev Tic Téy SeomoTHy yywunc, avarpomny Td ToLwdTo épyaZecOar’ Ei
d& more Kai dic gavein 6 oixérng mpdg yEtpoToviay Babpod, oiog Kai 6
npéETepoc Ovnomog épavn, Kai cvyxwonoovory ot deomdrat, Kai éhevOepwoovor,
Kai Tov oiKov tauTay éaTrooredovat, yivécOw.
f Concil. Tolet. I. ¢. x, (Labbe, vol. ii. p. 1225.) Clericos, si qui obli-
gati sunt, vel pro sequatione, vel genere alicujus domus non ordinandos, nisi
probatze vitze fuerint, et patronorum consensus accesserit.
& Concil. Illiber. c. 1xxx. (Labbe, vol. i. p. 979.) Prohibendum est, ut liberti,
quorum patroni in szeculo fuerint, ad clerum [non] promoveantur.
488 THE ANTIQUITIES OF THE Boox IV.
the Church. The imperial laws also» made provision in this
case, that no persons under such obligations should be admitted
to any office of the clergy; or if they were admitted, merely
to evade their obligations, their masters should have power to
recal them to their service, unless they were bishops or pres-
byters, or had continued thirty years in some other office of
the Church. By which it appears, that the ordination of such
persons was prohibited only upon a civil account ; not because
that state of life was sinful, or that it was any undervaluing or
disgrace to the function to have such persons ordained, but
because the duties of the civil and ecclesiastical state would
not well consist together.
Secr. Il].— Nor any Member of a Civil Company or Society of
Tradesmen who were tied to the Service of the Commonwealth.
For the same reason the laws forbade the ordination of any
persons who were incorporated into any society for the service
of the commonwealth, unless they had first obtained the leave
of the society, and prince, under whom they served. This is
the meaning of that law‘ of Justinian, which forbids any of
those called ra€e@rar, or ‘ Cohortales,’ that is, the officers or
apparitors of judges, to be ordained, unless they had first spent
fifteen years in a monastic life. And the first Council of
Orleans * requires expressly either the command of the prince,
or the consent of the judge, before any such secular officer be
ordained. By the laws of Theodosius Junior! and Valen-
h Valent. iii. Novell. xii, ad caleem Cod. Theod. (Lugdun. 1665. vol. vi.
p- 26.) Nullus originarius, inquilinus, servus, vel colonus, ad clericale munus
accedat ... ut vinculum debitz conditionis evadat. (p. 27.) Originarii sane vel
servi, qui jugum natalium declinantes, ad ecclesiasticum se ordinem transtule-
runt, exceptis episcopis et presbyteris, ad dominorum jura recedant, si non in
eodem officio annum tricesimum compleverunt.
i Justin. Novell. exxiii. c. xv. (Amstel. 1663. p.171.) ’AdAd pndé Bovdev-
Tac 7) Ta€ewracg KAyotKode yivecOar. . TARY Ei 4, WE EiKOC, PovaytKoY Bior Tic
é€ avr@y ovkc Eharroy Cecarévre éviavT@y Cunvuse.
K Concil. Aurelian. I. ¢. iv. (Labbe, vol. iv. p. 1405.) De ordinationi-
bus clericorum id observandum esse decrevimus, ut nullus seecularium ad
clericatus officium przesumatur, nisi aut cum regis jussione aut cum judicis
voluntate.
1 Theod. Novell. xxvi. de corporatis urbis Rome ; ad caleem Cod. Theod.
(Lugdun. 1665. vol. vi. p. 13.) Illustris magnificentia tua pragmatici nostri
Cu. IV. § 4. CHRISTIAN CHURCH. 489
tinian III.™, all corporation-men are forbidden to be ordained;
and if any such were ordained among the inferior clergy, they
were to be reclaimed by their respective companies: if among
the superior, bishops, presbyters, or deacons, they must provide
a proper substitute, qualified with their estate, to serve in the
company from whence they were taken. The reader that is
curious in this matter may find several other laws in the Theo-
dosian Code™ made by the elder Valentinian and Theodosius
the Great, with respect to particular civil societies so incor-
porated for the use of the public; no member of which might
be ordained, but either they must quit their estates, or be
liable to be recalled to the service which they had unwarrant-
ably forsaken.
Secr. 1V.—WNor any of the Curiales, or Decuriones, of the
Roman Government.
For reasons of the same nature, the canons were precise in
forbidding the ordination of any of those who are commonly
known by the name of ‘Curiales, or ‘ Decuriones,’ in the
ftenore comperto sciat, corporatum urbis Rome, qui non expleto ordine
coepti officii, priusquam ad primum iter favos ad locum emeritus pervenerit, ad
militize cujuslibet cingulum se credidit transferendum, corporibus cui nomen
suum ante dicaverat, oportere revocari: sive etiam in clericorum numero
reperitur, usque ad diaconis locum similis przecepti conditio teneatur, ete.
m Valent. Novell. xii. ibid. (Lugdun. 1665. vol. vi. p. 27.) Ii qui diaconi
ordinati sunt, suffectos pro se dare debebunt. Si non habent, unde sibi hac
ratione prospiciant, ipsi ad nexum proprium reducantur. Ceeteris inferioris
gradus ad competentia ministeria retrahendis : exceptis episcopis atque presby-
teris : servatis tamen, quze de patrimonio talium personarum legum przeceden-
tium statuta sanxerunt .. Ita ut hujus conditionis diaconus domino pro se vica-
rium reddat, omni pariter peculio restituto.
n Cod. Theod. lib. xiv. tit. iv. de Suariis, leg. viii. (Lugdun. 1665. vol. v.
p- 178.) Eos qui ad clericatus se privilegia contulerunt, aut agnoscere oportet
propriam functionem, aut ei corpori, quod declinant, proprii patrimonii facere
cessionem.—Ibid. lib. xiv. tit. iii. de Pistoribus, leg. xi. (Lugdun. 1665. vol. v.
p. 159.) Hae sanctione generaliter edicimus, nulli omnino ad ecclesias, ob
declinanda pistrina, licentiam pandi: quod si quis ingressus fuerit, amputato
privilegio Christianitatis, sciat se omni tempore ad consortium pistorum et
posse et debere revocari.—lIt. lib. viii. tit. v. de Cursu Publico, leg. xlvi.
(Lugdun. 1665. vol. ii. p. 553.) In his, qui non terrena sed ceelestia privilegia
queesiverunt, hoe custodiendum esse sancimus, ut si quemquam ex hujusmodi
genere hominum jam tenet religio sacrosancta, ejusque operam non potest
accipere mancipatus, facultates memorati cursus publicus consequatur.
490 THE ANTIQUITIES OF THE Book IV.
Roman government; that is, such as were members of the
Curia, the court, or common-council of every city. These were
men who, by virtue of their estates, who tied to bear the
offices of their country : so that out of their body were chosen
all civil officers, the magistrates of every city, the collectors of
the public revenue, the overseers of all public works, the pon-
tifices or flamens who exhibited the public games and shows to
the people, with abundance of others, whose offices are specified
by Gothofred °, to the number of twenty-two, which I need not
here recite. These were always men of estates, whose sub-
stance amounted to the value of three hundred solids; which
is the sum that is specified by Theodosius Junior ?, as qualifying
a man to be a member of the Curia: and both they and their
estates were so tied to civil offices, that no member of that
body was to be admitted into any ecclesiastical office, till he
had first discharged all the offices of his country, or else pro-
vided a proper substitute, one of his relations qualified with
© Gothofred. Paratitlon. Cod. Theod. lib. xii. tit. i. de Decurionibus (tom. iv.
p. 339.) Inter alia (curialium) munera, heee erant. 1. Curze publicze iis com-
mittebantur. 2. Ad prosequutiones destinabantur. 3. Pecuniarum civitatis
publicarum administratio eis committebatur. 4. Exactio item annonarum.
5. Adscriptio. 6. Susceptores in aliis provinciis creabantur, compulsores.
7. Susceptores suo periculo nominabant. 8. Judicum preecepta exsequebantur.
9. Gesta municipalia coram his fiebant. 10. Mansiones, horrea, pagi his com-
mittebantur. 11. Przepositi mansionum, horreorum pagis creabantur. 12. Pro-
curatores metallorum ex his fiebant. 13. Descriptionibus, contributionibus
facultates eorum subjectz erant. 14. Calefaciendis thermis apud Antiochiam
aliquid preestabant. 15. Adde et alia munera, veluti legationis, ete. 16. Ut
postliminio reversi suis sedibus redderentur, auxilium suum deferre debebant.
17. Palatiorum a transeuntium injuriis et a senio vindicandorum cura ad eos
quoque pertinebat, operum publicorum curam gessere, et reipublicze pecunie.
18. Pericula ordinis complurima erant ; aurum coronarium ab his prezestabatur.
19. Cursus publici mancipatus ad hos aliquando pertinuit, aliquando non. 20. Non
sufficientibus his qui ad cursus clavularis procurationem eligendi erant, curiales
ad hoc munus vocati. 21. Providebant, quo pacto pastui militarium animalium
sine leesione provincialium consuleretur. 22. Curialium munera inferiora fuere
prototypize et exactiones : scribze et logographi curiarum munera.
P Theod. Novell. xxxviii., ad caleem Cod. Theod. (vol. vi. p. 17.) Iam
quoque partem dispositio nostra non preeterit, ut quisquis civis vel incola dein-
ceps in nullo obnoxius (cujus tamen substantia trecentorum solidorum non
exsuperet quantitatem) fuerit repertus, habeat adipiscendi clericatus liberam
facultatem. Kum vero, cujus patrimonium majore quam definivimus zestima-
tione censebitur, liceat curize secundum vetera statuta sociari.
‘s
Cu. IV. § 4. CHRISTIAN CHURCH. 49]
his estate, to bear offices in his room: otherwise the person
so ordained was liable by the laws of the empire (of which I
give a more particular account hereafter ?? in the next book)
to be called back by the Curia from an ecclesiastical to a
secular life again. Which was such an inconvenience to the
Church, that she herself made laws to prohibit the ordination
of any of these ‘ Curiales,’ to avoid the trouble and molestation
which was commonly the consequent of their ordination. St.
Ambrose ‘ assures us, that sometimes presbyters and deacons,
who were thus ordained out of the ‘ Curiales,’ were fetched
back to serve in Curial offices, after they had been thirty years
and more in the service of the Church. And therefore, to
prevent this calamity, the Council of Illyricum, mentioned by
Theodoret*, made a decree, that presbyters and deacons should
always be chosen out of the inferior clergy, and not out of these
‘Curiales,’ or any other officers of the civil government.
Innocent, bishop of Rome, frequently refers to this rule of the
Church® in his Epistles, where he gives two reasons against
their ordination: ‘“ First, that they were often recalled by the
Curia to serve in civil offices, which brought some tribulation
upon the Church. Secondly, because many of them had served
in the office of Flamens' after baptism, and were crowned as
the heathen high-priests were used to be, while they exhibited
the public games and shows to the people.” Which. though
it was indulged by the civil law in Christian magistrates, yet
PP See Book v. chap. iii. § xv. vol. ii. p. 53.
a Ambros. Ep. xxix. Per triginta et innumeros annos presbyteri quidam
gradu functi, vel ministri ecclesize retrahuntur a munere sacro, et curze depu-
tantur.
tr Ap. Theodoret. lib. iv. (Labbe, vol. ii. p. 831. C 13.) ‘Opoiwe mpsoBurépove
kal dvaxdvoug, 2& avrov tepatikod Tayparoc.. Kai py awd Tov BovdeuTypiov
Kai oTPAaTIWTIKi}C apX7)¢. ,
S Innocent. Ep. iv. ¢. iii. (Labbe, vol. ii. p. 1261.) De curialibus manifesta
ratio est, quoniam etsi inveniantur hujusmodi viri, qui debeant clerici fieri,
tamen quoniam szepius ad curiam repetuntur, cayendum ab his est, propter
tribulationem, quze szepe de his ecclesize provenit.
t Innocent. Ep. xxiii. ¢. vi. (ibid. p. 1282. B 5.) Neque de curialibus aliquem
venire ad ecclesiasticum ordinem posse, qui post baptismum vel coronati fuerint,
vel sacerdotium sustinuerint, et editiones publicas celebraverint. Nam et hoc
de curialibus est cavendum, ne iidem qui ex curialibus fuerint, aliquando a suis
euriis, quod frequenter videmus accidere, reposcantur.
492 THE ANTIQUITIES OF THE Book LY.
the Church reckoned it a crime, for which men were sometimes
obliged to do public penance, as appears from the canons" of
the Council of Eliberis; and consequently such a crime as
made men irregular and incapable of ordination. So that,
upon both accounts, these ‘ Curiales” were to be excluded from
the orders of the Church. And though this rule, by the im-
portunity of men, was sometimes transgressed, yet the laws
both of Church and state always stood in force against such
ordinations: and sometimes the ordainers themselves were
punished with ecclesiastical censures. Of which there is a
famous instance related by Sozomen’, who says the Council
of Constantinople, an. 360, deposed Neonas from his bishopric
for ordaining some of these ‘Curiales’ bishops. Sozomen,
indeed, calls them woA:revduevor; but that is but another name
for Curiales, whom the Greeks otherwise term [ovAcurat,
‘Counsellors ;’ and the Latins, ‘ Municipes,’ ‘ Burghers or cor-
poration-men ;’ and ‘ Minor Senatus*,’ the little senate of every
city, in opposition to the great senate of Constantinople and
Rome. ‘These persons, whatever denomination they went
by, were so entirely devoted to the service of the common-
wealth, that till they had some way or other discharged that
duty, they might not (as appears) be admitted to serve in any
office of the Church.
Sect. V.—Nor any Proctor or Guardian, till his Office expired.
Indeed it was a general rule in this matter, as we learn from
one of the Councils’ of Carthage, that no one was to be
ordained who was bound to any secular service. And for that
reason it was decreed by the same council, at least for the
u Concil. Illib. ¢. iii. (Labbe, vol. i. p. 971.) Flamines, qui non immolaverint,
sed munus tantum dederint ; eo quod se a funestis abstinuerunt sacrificiis,
placuit, in fine eis preestari communionem ; acta tamen legitima poenitentia.
Vv Sozom. lib. iv. ce. xxiv. (Vales. Amstel. 1700. p. 473. C 2.) Néwva dé (Kad-
aipodar) we aréipoug Tivac Lepy yoagwy Kai Oeopev ExkAyoiag, ATEPIOKETT WES
woXtrevopeévoue bvrac, émiokdTove KaTaoTHsayTa.
x Majorian. Novell. i. ad caleem Cod. Theod. (Lugdun. vol. vi. p. 32.) Curi-
ales servos esse reipublice ac viscera civitatum nullus ignorat, quorum coetum
recte appellavit antiquitas minorem senatum.
y Cone. Carth. I. c. ix. (Labbe, vol. ii. p. 1825.) Recte statutum est, ut
obnoxii alienis negotiis non ordinentur.
Cm. TY.'§ 6. CHRISTIAN CHURCH. 493
Churches of Afric, that no agent or factor in other men’s
business, nor any guardian of orphans, should be ordained,
till his office and administration was perfectly expired ; because
the ordination of such? would otherwise turn to the reproach
and defamation of the Church. But (if I mistake not) this
prohibition did not extend to the inferior orders, but only to
those whose office was to serve at the altar.
Srecr. VI1.—Pleaders at Law denied Ordination in the Roman
Church.
In some Churches, there seems also to have been an abso-
lute prohibition and rule against ordaining advocates or pleaders
at law, not only whilst they continued in their profession, but
for ever after. This seems to have been the custom of the
Roman and Spanish Churches: for Innocent, bishop of Rome,
in a letter to the Council of Toledo, complains of an abuse
then crept into the Spanish Church, which was, “ That many
who were exercised in pleading at the bar, were called to the
priesthood.” To correct which abuse, as he deemed it, he
proposed this rule to them to be observed, that no one who
had pleaded causes after baptism? should be admitted to any
order of the clergy. What particular reasons the Church of
Rome might then have for this prohibition, I cannot say ; but
it does not appear, that this was the general rule of the whole
Catholic Church. For the Council of Sardica® allows a lawyer
z Ibid. e. viii. (p. 1825.) Magnus episcopus Aptungensis dixit: Quid dilec-
tioni vestree videtur, procuratores et actores, tutores etiam seu curatores pupil-
lorum, si debeant ordinari? Gratus episcopus dixit: Si post deposita universa, et
reddita ratiocinia, actus vitze ipsorum fuerint comprobati in omnibus, debent et
cum laude, cleri, si postulati fuerint, honore munerari. Si enim ante libertatem
negotiorum vel officiorum ab aliquo sine consideratione fuerint ordinati, ecclesia
infamatur. Universi dixerunt: Recte omnia statuit sanctitas tua: ideoque tua,
nostra est quoque sententia.
a Tnnocent. Ep. xxiii. c.iv. D. (Labbe, vol. ii. p. 1281.) Quantos ex his, qui
post acceptam baptismi gratiam in forensi exercitatione versati sunt, et obtinendi
pertinaciam susceperunt, adscitos ad sacerdotium esse comperimus.
b Ibid. ¢, vi. p. 1282. B. Ne quispiam ad ordinem debeat clericatus admitti,
qui causas post acceptum baptismum egerit.
© Cone. Sardic. ¢. x. (Labbe, vol. ii. p. 636.) “Oovog érrioxorog eire’ Kai TovTo
dvaykaioy civat vopiZw, iva pera mwaong axpiBeiag Kai Ermpedeiag é£eraZotro,
Gore tdv Tic wrovawc, TXOAaOTLKOG awd THE ayopag akwoitro érrioxoToc
4.94. THE ANTIQUITIES OF THE Boox IV.
even to be ordained bishop, if he first went regularly through
the offices of reader, deacon, and presbyter. Which shows
that the custom, as to this particular, was not one and the
same in all Churches.
Sect. VII.—Also Energumens, Actors, Stage-players, &c., in
all Churches.
The reader may find several other cautions given by Gen-
nadius * against ordaining any who had been actors or stage-
players, or energumens, during the time of their being possessed,
or such as had married concubines, that is, wives without for-
mality of law, or that had married harlots, or wives divorced
from a former husband. But I need not insist upon these,
since the very naming them shows all such persons to have
been in such a state of life, as might reasonably be accounted
a just impediment of ordination. It will be more material to
inquire, what the ancients meant by Digamy, which after the
Apostle they always reckoned an objection against a man’s
ordination? And whether any vow of perpetual celibacy was
exacted of the ancient clergy, when they were admitted to the
orders of the Church? Which, because they are questions
that come properly under this head, it will not be amiss to
resolve them distinctly, but briefly, in the following chapter. .
yivecOar, 9) TodTEpoY KaBioracPa, Edy py Kai AvayvworTov, Kat CLaKovou,
Kai moecBuréipov Urnoeciay éixredéoy’ iva KaW’ exaoroyv Babpor, éavrep aévoc
vopoOein, cic THY aWida Tic éxioKoT iG KaTa TpokOTHY CLtaBHvar OvyynOsin.
4d Gennad: de Eccles. Dogmat. ec. lxxii. (ap. Augustin. tom. ili. p. 146, edit.
Basil. 1528.)
Cu. V. § 2. CHRISTIAN CHURCH. A95
CHAPTER V.
OF THE STATE OF DIGAMY AND CELIBACY IN PARTICULAR:
AND OF THE LAWS OF THE CHURCH ABOUT THESE, IN
REFERENCE TO THE ANCIENT CLERGY.
Sect. I.—Wo Digamist to be Ordained, by the Rule of the
Apostle.
As to what concerns Digamy, it was a primitive apostolical
rule, “That a bishop or a deacon should be one who was the
husband of one wife only :” on which rule all the laws against
Digamy in the primitive Church were founded. But then we
are to observe, that the ancients were not exactly agreed about
the sense of that apostolical rule ; and that occasioned different
notions and different practices among them in reference to the
ordination of Digamists.
Secr. 11.—Three different Opinions among the Ancients about
Digamy: First, that all Persons were to be refused Orders us
Digamists, who were twice Married after Baptism.
One very common and prevailing notion was, that all persons
were to be refused orders, as Digamists, who were twice
married after baptism, though legally and successively to two
wives one after another. For though they did not condemn
second marriages as sinful and unlawful, with the Novatians
and Montanists; yet upon presumption that the Apostle had
forbidden persons twice married to be ordained bishops, they
repelled such from the superior orders of the Church. That
this was the practice of some Churches in the time of Origen,
may appear from what he says in his comments upon St. Luke,
that not only fornication *, but marriages, excluded men from
@ Orig. Hom. xvii. in Luc. p. 228, edit. Basil. 1571. (p. 145. D. edit. Paris.
1604.) Ab ecelesiasticis dignitatibus non solum fornicatio sed et nuptice repel-
4.96 THE ANTIQUITIES OF THE Book IV.
the dignities of the Church: for no Digamist could be either
bishop, or presbyter, or deacon, or deaconess in the Church.
Tertullian, when he became a Montanist, laid hold of this argu-
ment, and urged it to decry second marriages in all persons ;
pleading » that a layman could not in decency desire license of
the ecclesiastics to be married a second time, seeing the
ecclesiastics themselves, bishops, presbyters, and deacons, were
but once married. Which he repeats frequently ° in several
parts of his writings. And it cannot be denied, but that many
other ancient writers, St. Ambrose‘, St. Jerome*®, Gennadius‘,
lunt: neque enim episcopus, nec presbyter, nec diaconus, nee vidua, possunt
esse digami.
b Tertull. de Monogam. c. xi. (Paris. 1664. p. 531. C 5.) Qualis es id matri-
monium postulans, quod eis a quibus postulas, non licet habere ; ab episcopo
monogamo, a presbyteris et diaconis ejusdem sacramenti, etc.
¢ Tertull. de Poenit. c. ix. De Exhortat. Castit. ¢. vii. (p. 521, last line.) In
veteri lege animadverto castratam licentiam seepius nubendi.. Apud nos plenius
atque instructius preescribitur, unius matrimonii esse oportere qui alleguntur in
ordinem sacerdotalem. Usque adeo quosdam memini digamos loco dejectos.—
Id. ad Uxor. lib. i. ¢. vii.
d Ambros. de Offic. lib. i. c. 1. (Paris. 1836. vol. iii. p. 176.) De castimonia
quid loquar, quando una tantum, nec repetita permittitur copula? Et in ipso
ergo conjugio lex est, non iterare conjugium, nec secundz conjugis sortiri con-
junctionem. Quod plerisque mirum videtur, cur etiam ante baptismum iterati
conjugii ad electionem muneris et ordinationis preerogativam impedimenta
generentur; cum etiam delicta obesse non soleant, si lavacri remissa fuerint
sacramento. Sed intelligere debemus, quia baptismo culpa dimitti potest, lex
aboleri non potest. In conjugio non culpa, sed lex est. Quod culpe est igitur,
in baptismate relaxatur: quod legis est, in conjugio non solvitur.
e Hieron. Ep. ii.ad Nepotian. (Venet. Vallars. vol. i. p. 269.) (vol. i. p. 11. h.
edit. Francof.) Preedicator continentize, nuptias ne conciliet. Qui apostolum
legit dicentem, ‘ Superest, ut qui habent uxores, sic sint, quasi non habeant ;’
cur virginem cogit ut nubat? Qui de monogamia sacerdos est, quare viduam
hortatur, ut digama sit ?—Ep. xi. ad Ageruch. (Vallars. vol. i. p. 904.) Con-
sidera, quod vidua non eligatur, nisi unius viri uxor: et nos putamus sacerdotum
hoe tantum esse privilegium, ut non admittatur ad altare, nisi qui unam habuerit
uxorem. Non solum enim ab officio sacerdotii digamus excluditur, sed et ab
eleemosyna ecclesize, dum indigna putatur stipe, quee ad secunda conjugia devo-
luta est. Quamquam lege sacerdotali teneatur, et laicus, qui talem przebere se
debet, ut possit eligi in sacerdotium. Non enim eligitur, si digamus fuerit.
Porro eliguntur ex laicis sacerdotes. Ergo, et laicus tenetur mandato, per quod
ad sacerdotium pervenitur.—Id. Epist. Ixxxiii. (tom. ii. p. 215. b. edit. cit.)
In utraque epistola (Timothei et Titi) sive episcopi, sive presbyteri.. jubentur
monogami in clerum eligi.
f Gennad. de Eccles. Dogmat. c. Ixxii. (ap. August. tom, iii. p. 146, edit.
Cu. V. § 3. CHRISTIAN CHURCH. 497
Epiphanius 8, and the Councils of Agde" and Carthage’, put
the same sense upon the words of the Apostle. Only Epipha-
nius puts a distinction between the superior and inferior orders,
making the rule in this sense obligatory to the former, but not
to the latter.
Sect. IT].—2. Others eatended the Rule to all Persons twice
married, whether before or after baptism.
Some there are, again, who gave the rule a stricter expo-
sition, making it a prohibition not only of ordaining persons
twice married after baptism, but also such as were twice married
before it, or once before and once after ; as many Gentiles and
catechumens happened to be in those times, when baptism was
administered to adult persons. St. Ambrose* was of opinion,
that even these were to be excluded from ordination ; and so
it was decreed by Innocent, bishop of Rome!, and the Council
Basil. 1528. p. 207, edit. 1569.) Maritum duarum post baptismum matronarum
clericum non ordinandum.
g Epiph. Exposit. Fid. n. xxi. (Colon. 1682. vol. i. p. 1104. A 4.) Aevrepdya-
pov ovK éEsore OéyecOa év airy (éeeAyoia) ic LeQwobyny, KaYTE eyKoaTEVO-
pevoc ein xijpoc,* amapyie rakewe émioxdrrov, Kai rpsoBvTipov, Kai Ovakovon,
Kai Vrodvakovou' pEeTa TabTHnY Tiy leowovyny otTOY avayvworwy Taypa
OAwY TOY TaypaTwy, TouTécTL Tapivwy, Kai povaloyTwY, Kai éyKoaTEVOMEVWY,
Kal YNPEVCAYTWY, Kai TOY ETL EV CELY Yap.
h Concil. Agath. ¢. i. (Labbe, vol. iv. p. 1383.) Placuit de bigamis aut inter-
nuptarum maritis, quamquam aliud patrum statuta decreverint, ut qui hue
usque ordinati sunt, habita miseratione, presbyterii vel diaconatus nomen tantum
obtineant ; officium vero presbyteri consecrandi, et ministrandi hujusmodi dia-
cones non preesumant.
i Concil. Carth. IV. ¢. Ixix. (Labbe, vol. ii. p. 1205.) Simili sententize sub-
jacebit episcopus, si sciens ordinaverit clericum eum, qui viduam aut repudiatam
uxorem habuit, aut secundam.
k Ambros. Ep. Ixxxii. ad Vercellenses. (Paris. 1836. vol. iv. p. 381.)
(tom, v. p. 121. C. edit. Colon. 1616.) Plerique ita argumentantur, unius uxoris
virum dici post baptismum habitz ; eo quod baptismo vitium sit ablutum, quo
efferebatur impedimentum. Et vitia quidem atque peccata diluuntur omnia ;
ut si quis contaminaverit suum corpus cum plurimis, quas nulla conjugii lege
sociaverit, remittantur ei omnia: sed conjugia non resolvuntur, si quis iterave-
rit ; culpa enim lavacro, non lex solvitur: nulla enim culpa conjugii, sed lex
est. ... Ideo et apostolus legem posuit, dicens : ‘Si quis sine crimine est, unius
uxoris vir. Ergo qui sine crimine est, wnius uxoris vir, tenetur ad legem sacer-
dotii suscipiendi: qui autem iteraverit conjugium, culpam quidem non habet
coinquinati, sed preerogativa exuitur sacerdotis.
1 Innocent. Ep. ii. c. vi. (Labbe, vol. ii. p. 1251.) Ne ab aliquibus existime-
VOL. TI. K k
498 THE ANTIQUITIES OF THE Boox IV.
of Valencia™, in France. But this opinion was generally
rejected by others, as farthest from the sense of the Apostle.
Secr. 1V.—3. The most probable opinion of those who thought
the Apostle by Digamists meant Polygamists, and such as
married after Divorce.
The most probable opinion is, that of those ancient writers,
who interpret the Apostle’s rule as a prohibition of ordaining
Polygamists, or such as had married many wives at the same
time ; and such as had causelessly put away their wives, and
married others after divorcing of the former; which were then
very common practices both among Jews and Gentiles, but
scandalous in themselves, and such as the Apostle would have
to be accounted just impediments of ordination. This is the
sense which Chrysostom” and Theodoret ° propose and defend,
tur, ante baptismum si forte quis accepit uxorem, et ea de szeculo recedente
alteram duxerit, in baptismo esse dimissum, satis errat a regula: quia in bap-
tismo peccata remittuntur, non acceptarum uxorum numerus aboletur.—Id.
Epist. xxiii. c. vi. (p. 1278.) Nee illud debere admitti, quod aliquanti pro defen-
sione pravi erroris opponunt, et adserunt, quod ante baptismum waxor accepta
non debeat imputari, quia in baptismo omnia dimittuntur ; non intelligentes hujus-
modi, quod sola in baptismo peccata dimittuntur, nec uxorum numerus aboletur.
{N. B. The words in italics do not oceur in Labbe.]
m Coneil. Valent. c. i. (Labbe, vol. ii. p. 905.) Sedit, neminem post hane
synodum, qua ejusmodi illicitis vel sero succurritur, de digamis, aut internup-
tarum maritis, ordinari clericum posse. Nee requirendum, utrumne initiati
sacramentis divinis, anne gentiles, hac se infelicis sortis necessitate macularint,
cum divini precepti casta sit forma.
n Chrysostom. Hom. x. in 1 Tim. iii. 2. (Bened. vol. xi. p. 598, at bottom.)
..puae yuvaikdoe avdoa’ ov vopoberGy rovTd gyno, we pH sivar cov avev
Tovrou yivecOat, adda THY apETpiay Kwhbwy" Exedy ETL THY ‘lovdaiwy zEHv
kai devrépouc dprreiv yaporc, Kai dbo éxey Kara Tabroy yuvaikag’ Tipog yap Oo
yapoc ruvic 62, iva prac yuvatkdc avnp Y, Paci Tovro eiojoOa.—ld. Hom. ii. in
Tit. i. 6. (Bened. vol. xi. 738. A 3.) Extoropizer rove aipertxode Tobe Tov yapov
6taBdddXovrac, CeKvde, bri 7b Teaypa ovK éoTLY Evayéc, GAN ovTw TimtoY, WE
per’ abrov Ovvacbat Kai imi Tov &ywy avaBaivey Opdvoy. tv rair@ OF Kai
rovc aoedyeic KoNaLwy, Kai obK ageic pera OevTépoU yauou THY aoxny EyxELpI-
Zeca ravrnyv' 6 yao mode Tiy awehMovcay pndepiay pvdradéag etvoiay, THE
iv ovroe yévowro meocrarne Kadoc ; Tiva dé od« Ay Vroorain KaTnyopiay ;
iore yao dimavrec, tore OTe Ei pu) KEKWAUTAL Tapa THY Vopwy TO CEvTEpOLE
dpureiv yapotc, aN’ bpwe mwoddac Exe TO TPaypa KaTnyopiac’ obdEeLiay ody
mapéyerv haBiyy Toig apxYopévorc Tov dpyovra BobXrETat.
© Theod. in 1 Tim. iii. 2. (Schulze, Hale, vol. iii. p. 653.) Hadar siwOecar
kai “EXAnvec Kai Iovdaior, kai dbo Kai roci Kai TrEioor yuvarki voup yapou
kara ravroy cuvoeiy® tivic 6: Kai viv, Kairot THY Baciukdy vouwy dvo
Cx. V. $4. CHRISTIAN CHURCH. 499
as most agreeable to the mind of the Apostle. And it is
certain that second marriages, in any other sense, were not
always an insuperable objection against men’s ordination in the
Christian Church. For Tertullian owns?, that there were
bishops among the Catholics who had been twice married ;
though in his style that was an affront to the Apostle. And
it appears from the letters of Siricius 4 and Innocent", that the
bishops of Spain and Greece made no scruple to ordain such
generally among the clergy ; for they take upon them to reprove
them for it. Theodoret, agreeably to his own notion, ordained
one Irenzeus bishop who was twice married: and when some
objected against the legality of the ordination upon that
account, he defended it by the common practice of other
Churches. “ Herein,” says he’, ‘‘ I followed the example of my
predecessors. Alexander, bishop of the apostolical see of
Antioch, with Acacius of Bercea, ordained Diogenes a Diga-
mist ; and Praylius ordained Domninus of Cesarea, a Digamist
likewise. Proclus, bishop of Constantinople, received and
kara rabrov a&yecOar kwvdvTwv yuvaikac, Kai TadKaktot piyyuyTal, Kai ETai-
pace: Epacay roivuy, Tov Osioy améaToovy sionKéivat, TOY pig povy yuvaLKi
TUVOLKOVYTA GwHPOVWC, TIE ETLOKOTUKNS déioy civa yetporoviac’ ov yao TOY
Sebrepov, paciv, 2éBare yapov, Oye ToAdKic TOUTO yevécOat KEAEVTAC.
P Tertull. de Monogam. e. xii. (Paris. 1664. p. 533. B 8.) Quod enim et
digami president apud vos, insultantes utique apostolo, etc.
4 Siric. Epist. i. ad Himer. Tarrae. ec. viii. (Labbe, vol. ii. p. 1021.) Apostolus
‘unius uxoris virum’ tam sacerdotem, quam diaconum fieri debere mandavit.
Que omnia ita a vestrarum regionum despiciuntur episcopis, quasi in contrarium
magis fuerint constituta.
r Innocent. Ep. xxii. ad Epise. Maced. ec. i. (ibid. p. 1272.) Eos qui viduas
accepisse suggeruntur uxores, non solum clericos effectos agnovi, verum etiam
usque ad infulas summi sacerdotii pervenisse : quod contra legis esse preecepta,
nullus ignorat.
8 Theodor. Epist. ex. ad Domninum. (Schulze, Hale, vol. iv. p. 1180.) Eig 76
rije Ovyapiac, Toig 70d uoY HKorovOjoapEr’ Kai yao O TIC Pakapiag Kat ooiag
prnpne AdéZavdpoc, 6 roy amocrodiuKdy TovToy diakoopnoag Opdvoy, ody TY
pakapwrdry 'AKaxip Tie Bepoiac trioxdmy, Toy Tij¢ pakapiac pynpne Avcoyevny
’yewpordynsay diyapoy bvra* woabrwg dé Kai 6 pakapiog Tpaidtog Aopytvoy
roy Kavoapelag Siyapoy bvra* éOe Toivuy jKodovOncaper, Kai avdpaow é7rlon-
pow, kal tri yvmoe Kai Bip TohkvOpvAAHToLG’ OANA dé Kai Gra ToLara OeCe-
Saypévoc 6 rig paxapiac pvypne Tpdwdoc, 0 THe Kwvoraytiwovmodroy éri-
oxoroc, kai abréc Tiyy xetporoviay 2ekaro, Kai Eypaper travdy Kai Oavpatwr.
woabrwg d& Kai ot rpwrebovrec THE Tlovrinne Sroiknoewg Peopiréorarot ExioKo-
rot, Kai ot Tadaorivo: ravrec, Kai ovdepia apprBoria wepi rovTou yeyevynTat
gk?
500 THE ANTIQUITIES OF THE Boox IV.
approved the ordination of many such; and so do the bishops
of Pontus and Palestine, among whom no controversy is made
about it.” From hence it appears, that the practice of the
Church varied in this matter; and that therefore Bellarmin
and other Romanists very much abuse their readers, when
they pretend that the ordination of Digamists, meaning persons
twice lawfully married, is both against the rule of the Apostle,
and the universal consent and practice of the Church.
Sect. V.—No Vow of Celibacy required of the Clergy as a
Condition of their Ordination for the Three first Ages.
They still more abuse their readers, in pretending that a
vow of perpetual celibacy, or abstinence from conjugal society,
was required of the clergy, as a condition of their ordination,
even from the apostolical ages. For the contrary is very
evident from innumerable examples of bishops and presbyters,
who lived in a state of matrimony without any prejudice to
their ordination or function. It is generally agreed by ancient
writers, that most of the Apostles were married. Some say,
all of them, except‘ St. Paul and St. John: others say, St.
Paul was married also, because he writes to his ‘ yoke-fellow,’
whom they interpret his wife, Phil. iv. 3. This was the opinion
of Clemens Alexandrinus ", wherein he seems to be followed by
Eusebius ¥, and Origen *, and the author of the interpolated
t Ambros. ad Hilar. in 2 Cor. xi. Omnes apostoli, excepto Joanne et Paulo,
uxores habuerunt.—Epiphan. Heres. Ixxviii. n. x. (Colon. 1682. vol. i.
p. 1042. C10.) Ei joav réxva ry Magia, cai ci bwHoxev avTy avijp, rive hoy
rapecicov Tv Mapiay rp "lwdvyy, cai rov “Iwdvyny ry Mapig ; tive O& TH
Adyw Mero padAdov od wapadidwar ; rine dé TH AOyp AvOpig, MarOaiy TE, Kat
Baporopaip ; adda Ofdov bre “Iwdvyy ova riv wapVeviay.—Coteler. cites
Eusebius, Basil, and some others, for the same opinion.—Not. in Ignat. Ep. ad
Philadelph. Interpolat. n. iv. vide seq. not. (a).
u Clem. Alex. Stromat. iii. p. 448, edit. Paris. 1641. (pag. 535, 18. Oxon.
1715.) Kai bye atd\oc ok dxvet Ev tive éxiotohg THY abrod mpocayopeve
obluyov, iy ob reptenopiZer, Ora TO Tc UTNoEGIag EvoTanéc.
v Euseb. lib. iii. c. xxx. ubi hzee Clementis verba recitantur. (Vales. 1695.
p. 82.)
x Origen. Com. in Roman. i. p. 459, edit. Basil. (p. 296. L. edit. Paris. 1604.)
Paulus ergo (sicut quidam tradunt) cum uxore vocatus est: de qua dicit ad
Philippenses scribens, ‘ Rogo te etiam, germana compar, adjuva illas, que cum
ipsa sunt.’
Cu. V. § 5. CHRISTIAN CHURCH. 501
epistleY to the Church of Philadelphia, under the name of
Ignatius; whom some modern Romanists, mistaking him for
the true Ignatius, have most disingenuously mangled, by erasing
the name of Paul out of the text; which foul dealing Bishop
Usher? has exposed, and Cotelerius? does in effect confess it,
when he owns that the author himself wrote it, and that he
therein followed the authority of Clemens, Origen, and Kuse-
bius. But passing by this about St. Paul, (which is a matter
of dispute among learned men, the major part inclining to think
that he always lived a single life,) it cannot be denied that
others of the Apostles were married; and in the next ages
after them we have accounts of married bishops, presbyters,
and deacons, without any reproof or mark of dishonour set
upon them. As to instance in a few: Valens, presbyter of
Philippi, mentioned by Polycarp®; Cheeremon, bishop of
Nilus, an exceeding old man, who fled with his wife to Mount
Arabion in time of persecution, where they both perished
together, as Eusebius informs us®. Novatus was a married
presbyter of Carthage, as we learn from Cyprian’s Epistles *.
Cyprian himself was also a married man, as Mr. Pagi® con-
y Pseudo-Ignat. Ep. ad Philad. n. iv. (Coteler. Antverp. 1698. vol. ii. p. 80.)
‘Q¢ TWérpov, cai Madvdov, cai tov G\d\wv arocrddwy THY yapotg TPOCoMLAN-
OaVTWY.
2 Usser. Dissert. in Ignat. ¢. xvii. tot. (apud Coteler. tom. ii. p. 226, 227,
228.)
@ Coteler. Not. in loc. (tom. ii. Patr. Apostolic. p. 80. n. 43.) Amplectitur
Ignatiaster opinionem Clementis Alexandrini orpwyarétwy iii. p. 448. et aliorum
quorumdam, ortam ex prayo intellectu Paulinorum textuum Philipp. iv. 3. et
1 Cor. v. 9; quam refert etiam, nec refellit Eusebius Histor, lib. iii. ¢. xxx.; ut
modeste fit a Nicephoro, ec. xliv. lib. ii.: queeque per Origenem, initio explana-
tionum in epistolam ad Romanos, simpliciter cum opposita sententia proponitur,
b Polycarp. Ep. ad Philipp. n. ix. (apud Coteler. tom. ii. p. 189.) Valde con-
tristor pro eo (Valente) et pro conjuge ejus,
¢ Euseb. lib. vi. ¢. xlii. (Vales. 1695. p. 197. B 3.) Xatonpwv HY vTEpyNPwE
rij¢ Neitov Kadovpévng étxioxorog médewe’ ovTog sig TO’ ApaBuovy bpog dua TY
cup Bip éavTod puywr, ob éxavehnrvOer.
a Cyprian. Ep. xlix. al. lii. ad Corn, (Oxon. p. 97.) Uterus uxoris (Novati)
calee percussus, et abortione properante in parricidium partus expressus, Et
damnare nune audet sacrificantium manus; cum sit ipse nocentior pedibus,
quibus filius qui nascebatur, occisus est.
e Bingham has mistaken Pagi, who says, “ Baronius male deduxit Cyprianum
uxorem habuisse.” (Antverp. 1727. vol. i. p. 231.)
502 THE ANTIQUITIES OF THE Book IV.
fesses. And so was Cecilius‘, the presbyter that converted
him. As also Numidicus, another presbyter of Carthage, of
whom Cyprian £ tells us this remarkable story: that in the
Decian persecution he saw his own wife, with many other
martyrs, burnt by his side; whilst he himself, lying half-burnt,
and covered with stones, and left for dead, was found expiring
by his own daughter, who drew him out of the rubbish, and
brought him to life again. Eusebius assures us h that Phileas,
bishop of Thmuis, and Philoromus, had both wife and children:
for they were urged with that argument by the heathen magis-
trate to deny their religion in the Diocletian persecution ; but
they generously contemned his argument, and gave preference
to the laws of Christ. Epiphanius‘ says, Marcion the heretic
was the son of a bishop, and that he was excommunicated by his
own father for his lewdness. Domuzus also, bishop of Antioch *,
f Pontius, Vit. Cyprian. (Oxon. 1682. p. 3.) Erat sane illi etiam de nobis
contubernium viri justi et laudabilis memorize Cecilii, et zetate tune et honore
presbyteri, qui eum ad agnitionem veram divinitatis a seeculari errore correx-
erat. Hunc toto honore atque omni observantia diligebat, obsequenti veneratione
suspiciens, non jam ut amicum anime cozqualem, sed tamquam nove vite
parentem. Denique, ille demulsus ejus obsequiis, in tantum dilectionis immensze
merito provocatus est; ut de seeculo excedens, arcessitione jam proxima com-
mendaret illi conjugem ac liberos suos, et quem fecerat de sectze communione
participem, postmodum faceret pietatis heredem.
& Cypr. Epist. xxxv. al. xl. (Oxon. 1682. p. 78.) Numidicus presbyter ..
uxorem adhzerentem lateri suo, concrematam simul cum ceteris, (vel conser-
vatam magis dixerim) letus adspexit. Ipse semiustulatus et lapidibus obrutus,
et pro mortuo derelictus, dum postmodum filia sollicita pietatis obsequio cadaver
patris inquireret, semianimis inventus, et extractus, et refocillatus est.
h Euseb. lib. viii. ¢. ix. (Vales. 1695. p. 246. D.) Otocg Suirdpwpog iy...
bidéac Te Tic OprvirGy éxkAyoiag éioxoTog..ot OE pupiwy ow TpdE aiparTo¢
re kai Tov dAAwy gitwy avTiBoobvTwY, ETL PHY TOY ew akiag apxXoYTwY,
moog O& Kai abTov TOV ducaorot wapakadovytog, we adv abtay oikroy afore
gedwre maidwy Kai yuvalKGy Tounoo.ro' ovdap@c To0c THY TOCOUTwWY éxi TO
prriolwioa pév éXoOat, KaTapporicar 6 Toy TEpi Opodoyiag Kai aApvncEwS TOU
Swrynoog nuov Veopor onnxonoar.
i Epiphan. Heer. xlii. n. i. (Colon. 1682. vol. i. p. 302. C 3.) Tijy p8opay
amepyacapevoc, sEeovTar THC ékkAnoiac VTO row idiov TaTpdc’ Hy yap avTov oO
marnp Ov smepBodryy edaBsiag rHv Ovagav@y, Kai opddpa tHe adnOsiag
Ereopivwr, Cvarpétwy tv TH Tijg emcoxomHe Aécroupyi¢.
k Euseb. lib. vii. c. xxx. (Vales. p. 230. D 1.) “Hyayeado@npev ayriracoope-
vov abrov TH Oe Kal py eixovra exxnovEavrTEc, ETEpOV avr avrou ry KaBoduKky
ixkAnoig kaTaoTioa tmiskoroy Oeov mpovoig we mweTEiopeBa, TOY TOU paka-
Cu. V. § 6. CHRISTIAN CHURCH. 503
is said to be son to Demetrian, who was bishop of the same
place before him. It were easy to add abundance more such
instances ; but these are sufficient to show, that men of all
states were admitted to be bishops and presbyters, in the
primitive ages of the Church.
Sect. VI1.—The Vanity of the contrary Pretences.
The most learned advocates of the Roman communion have
never found any other reply to all this, save only a groundless
pretence of their own imagination, that all married persons,
when they came to be ordained, promised to live separate from
their wives by consent, which answered the vow of celibacy in
other persons. This is all that Pagi! or Schelstrate ™ have to
say in the case, after all the writers that have gone before
them: which is said not only without proof, but against the
clearest evidences of ancient history, which manifestly prove
the contrary. For Novatus, presbyter of Carthage, whose
case Pagi had under consideration, was certainly allowed to
cohabit with his wife after ordination: as appears from the
charge that Cyprian brings against him, that he had struck
and abused his wife", and thereby caused her to miscarry ; for
which crime he had certainly been thrust out not only from
the presbytery, but the Church also, had not the persecution,
coming on so suddenly, prevented his trial and condemnation.
Cyprian does not accuse him for cohabiting with his wife, or
begetting children after ordination; but for murdering his
children which he had begotten; which was indeed a crime
that made him liable both to deposition and excommunication :
ptov Anpnrpravod Kai émipavec ToocTaYTOE TPO TOTO THE avTI}E TaporKiag
vidv Adpvoy dract Tole mpéTOVELY EtLOKOTW KadOiC KEKOOUNMEVOY.
1 Pagi, Critic. in Baron. an. cexlviii. n. vi. (Luce, vol. ii. p. 566.) (Antverp.
1727. vol. i. p. 232.) Heee similiave exempla aliud non probant, quam ex
matrimonio junctis ad sacerdotium fuisse promotos, quos postea matrimonio
usos ostendere debuisset Pearsonius, ut ejus argumentum vim haberet.
m Schelstrat. Eccles. Afric. dissert. iii. c. iv. (p. 157, edit. Paris. 1579.) Hos
omnes nihil aliud voluisse, quam ex matrimonio junctis ad sacerdotium fuisse
promotos, recte adnotat Pamelius addens, nullibi seriptum reperiri, hos postea
matrimonio usos : quod omnis antiquitas semper tradiderat, continentize legem
sacris illis ordinibus esse adnexam, unde et canon, ‘ Pudicitize custodes etiam ab
uxoribus se abstineant.’
n Cypr. Epist. xlix, al. lii. ad Cornel. See note (d) pag. 501.
504: THE ANTIQUITIES OF THE Book IV.
but the other was no crime at all by any law then in force in
the African or in the universal Church. There seems, indeed,
in some places to have been a little tendency towards intro-
ducing such a law by one or two zealous spirits; but the
motion was no sooner made, but it was quashed immediately
by the prudence and authority of wiser men. Thus Eusebius
observes, that Pinytus, bishop of Gnossus, in Crete, was for
laying the law of celibacy upon his brethren ; but Dionysius,
bishop of Corinth, wrote to him, that he should consider the
weakness of men, and not impose°® that heavy burden upon.
them. And thus matters continued for three centuries, without
any law that we read of requiring celibacy of the clergy at the
time of their ordination.
Sect. VII.—The Clergy left to their liberty by the Nicene
Council.
In the Council of Nice, an. 325, the motion was again
renewed, that a law might pass to oblige the clergy to abstain
from all conjugal society with their wives, which they had
married before their ordination. But the proposal was no
sooner made, but Paphnutius, a famous Egyptian bishop, and
one himself never married, vigorously declaimed against it,
saying, so heavy a burden was not to be laid upon the clergy ;
that the marriage-bed was honourable ; and that they should
not, by too great severity, bring detriment on the Church: for
all men could not bear so severe an exercise, and the chastity
of the wives so separated would be endangered also. Conjugal
society, he said, was chastity : and it was enough that such of
the clergy as were not married before their ordination, should
continue unmarried, according to the ancient tradition of the
Church ; but it was not proper to separate any one from his
wife, which he had married whilst he was a layman. This
said, the whole council agreed to stifle the motion that had
been made, and left every man to his liberty as before. So
© Dionys. Ep,ad Pinytum, ap. Euseb. lib. iv. ¢, xxiii. (Vales. 1695. p. 117. B.)
Tavraie G\An éyKareiieKTar Tedg Kywooiove émioroXs, tv y Tlivuroy ric
mapotkiac étiokoTmoy Tapakanei, py Bapd gopriov émavayKec TO TEpi ayvEiag
Toic adedpoic emiTBévar, Thc O& THY TOANWY KaTaCTOYaZEDPa aoPEVEac.
Cu. V. §.8. CHRISTIAN CHURCH. 505
Socrates? and Sozomen tell the story. To which all that
Valesius4 after Bellarmin has to say, is, that he suspects the
truth of the thing, and desires leave to dissent from his histo-
rians. Which is but a poor evasion, in the judgment of Du Pin
himself, who thus" reflects upon them for it: ‘“‘ Some question
the truth of this story,” says he ; ‘ but I believe they do it for
fear the story might prejudice the present discipline, rather
than from any solid proof they have for it. But they should
consider, that this canon is purely a matter of discipline, and
that the discipline of the Church may change according to the
times ; and that it is not necessary, for the defence of it, to
prove that it was always uniform in all places.” So that in the
judgment of that learned Romanist, there is no question to be
made, but that the Council of Nice decreed in favour of the
married clergy, as the historians relate it did; and that then
the practice was different from that of the present Church of
Rome, which others are so unwilling to have the world believe.
Sect. VIII.—And other Councils of that Age.
It is as evident from other councils of the same age, that the
married clergy were allowed to continue in the service of the
Church, and no vow of abstinence required of them at their
ordination. Socrates observes, that the Council of Gangra
anathematized Eustathius the heretic, because he taught men
to separate from such presbyters as retained their wives which
they married while they were laymen, saying, their communion
and oblations were abominable. The decree is still extant
P Socrat. lib. i. ce. xi. Sozom. lib. i, ¢. xxiii.
4 Vales. Not. in Socrat. lib. i. c. xi. (p. 6.) Tota heee narratio de Paphnutio
et de ccelibatu clericorum prorsus suspecta mihi videtur.
r Du Pin, Bibliotheque, (Paris. 1689. vol. ii. part. i. p. 942.) (vol. ii. p. 253,
Lond. 1692.) (p. 555, Colon. 1693.) Quelques-uns doutent de la vérité de cette
histoire. Je crois qu’ils le font plutét dans la crainte qu’ils ont que ce fait ne
donne quelque atteinte a la discipline d’a présent, que parce qu’ils en aient
quelque preuve solide. Mais ces personnes devroient considérer que ce régle-
ment est purement de discipline, et que la discipline de VEglise peut changer
suivant les temps, &c. (Utrecht. 1731. vol. ii. p. 318.)
8 Soerat. lib. ii. ¢. xliii, (Vales. 1700. p. 128. D 4.) IpecBurépou yuvaixa
Exovroc, iy voup aikde OY Hyayero, rv ebNoyiay Kai THY KOLVwriaY, We
picoc éxkdivery ixeAever.
506 THE ANTIQUITIES OF THE Boox IV.
among the canons of that Council‘, and runs in these words :
‘Tf any one separate from a married presbyter, as if it were
unlawful to participate of the eucharist when such an one
ministers, let him be Anathema.” The Council of Ancyra gives
leave to deacons to marry after ordination ; if they protested "
at their ordination that they could not continue im an unmarried
state, they might marry, and yet continue in their office, having
in that case the bishop’s licence and permission to do it. And
though the Council of Neo-Czsarea in one canon forbids ¥
unmarried presbyters to marry after ordination; yet such as
were married before ordination, are allowed by another canon
to continue * without any censure, being only obliged to sepa-
rate from their wives in case of fornication. The Council of
Eliberis ¥, imdeed, and some others in this age, began to be a
little more rigorous toward the married clergy: but it does
not appear that their laws were of any great force: for So-
crates* says, even in his time, in the Eastern Churches, many
t Cone. Gangrens. c. iv. (Labbe, vol. ii. p. 419.) Et ric dvaxpivoiro zapa
woecBuTépov yeyapynKoToc, wo pI) KXOHVvar AELTOVPyHOaYTOC av’TOV TPOTHopac
péradap Pavey, avabewa tor.
u Cone. Ancyran. ¢. x. (Labbe, vol. i. p. 1460.) Acdkovot, door kabiorayrat,
wap avriy THY KaTadoTaow ei guapTipayTo Kai ~~acay xoRVvar yapioat, 17)
OUVVAPEVOL OUTWEO PEVELY, OUTOL META TAVTA YapLNnoarTEC, toTwoay tv TH UANOE-
cig, Old TO éxiTpaTHvat adbrode UO TOU éTLOKOTOV.
Vv Cone. Neo-czes. can. i. (Labbe, vol. i. p. 1480.) TIlpecBirepog tay yhpy,
THe Tazewco adrov peraribecOar.
x Ibid. ¢. viii. Turvy rwog potyevOeica Aaixotd bvroe, idv AeyxOG davepeic,
0 TOLOUTOE Etc UTNVEGIaY EOciy od CivaTau tdy OE Kai PETA Ti}Y YELpoTOViaY
potxevOy, dette: Arrodvoa abryny’ éav dé ov~y, ob dbyaTa ExeoOar THC
éyxerprobeiong ait@ wmnpEciac.
Y Concil. Illiberrit. ¢. xxxiil. (Labbe, vol. i. Cone. p. 974.) Placuit in totum
prohiberi episcopis, presbyteris, et diaconibus, vel omnibus clericis positis in
ministerio, abstinere se a conjugibus suis, et non generare filios : quicumque
vero fecerit, ab honore clericatus exterminetur. Cone. Arelat. Il. c. ii.
(Labbe, vol. iv. p. 1011.) Adsumi aliquem ad sacerdotium non posse in conjugii
vineulo constitutum, nisi fuerit preemissa (al. promissa) conversio.
2 Soerat. lib. v. ¢. xxii. (Vales. 1700. p. 235. C 6.) (p. 287. ec. edit. Amstel.
1596.) “Eyvwy éyw cai trepov @oc év Oecoadia’ yevomevoc KAnptkdg exe, HY
vowm yauyoacg mpiv KAnoLKOc yévnTat, pEeTa TO KANOLKOE yEvéoOar ovyKabEVdn-
Gag avTy, ATOKNpUKTOS yiverau’ THY ty avaToOAy TaVTWY yYwORY aTEXopévwY,
Kai TOY ETLOKOTWY, i Kai BotOLYTO, OY pY avayKY VomoU TOvTO ToLObYTwY
ToAdoi yao adTwy év TH Kalpp Ti émioKOT HC, Kai Taidacg éK THCG vopipye
-YAPMETHC TETMONKaoLY’ aAAG TOU piv év O€ocaria Eovc, apynyoo “HAwdopog,
Cu. V. § 8. CHRISTIAN CHURCH. 507
eminent bishops begat children of their lawful wives; and such
as abstained, did it not by obligation of any law, but their own
voluntary choice. Only in Thessaly, Macedonia, and Hellas,
the clergy were obliged to abstain under pain of ecclesiastical
censure; which, he says, was occasioned by Bishop Heliodore’s
writing his book called his “‘ Ethiopics.” So that as yet there
was no universal decree against married bishops in the Greek
Church, much less against presbyters and deacons. But the
Council of Trullo, an. 692, made a difference between bishops
and presbyters, allowing presbyters, deacons, and all the inferior
orders, to cohabit * with their wives after ordination ; and giving
the Roman Church a smart rebuke for the contrary prohibition :
but yet laying an injunction upon bishops? to live separate from
their wives, and appointing the wives * to betake themselves to
a monastic life, or become deaconesses in the Church. And so
the matter was altered in the Greek Church, as to bishops, but
not any others. In the Latin Church also the alteration was
made, but by slow steps in many places : for in Afric even bishops
themselves cohabited with their wives at the time of the Council
of Trullo, as appears from one of the forementioned canons *
Toixkne rij éxet yevdpevoc’ od héyerar wovNnpaTa épwTiKa BiBria, & véog ov
trate, kai AiGtomika toocnydpevoe’ puddacerat dé TOTO TO EDO ev OEacado-
viky, kai abty Makedovig cai “EAXAOL.
a Concil. Trull. c. xiii. (Labbe, vol. vi. Cone. p. 1147.) “Emedy ey ry
‘Pwpatwr tccrnoia tv Taker Kavdvoc TapadédocOar Oieyvwpev, rods médrovTag
duakdvou i) moscBurépov déovebar yetporoviag KaBopodoyeiv, WE ovKéTL Talc
abray ovvarrovrar yaperaic’ ypeic TP apxaiy eakodovOovyTec Kavdre Tijc
dmooroukijc aorBeiag cal rakewe, Ta THY iepGy avdpGy Kara vopmovg cuYOLKE-
cia kal dd Tod viv epHoOar BovropeOa’ pyOapwe adbray THY Ted yapmeTac
ovvageiay Ovadvovrec, i) amoorEepovvTEeg avTovg TIS mpoc a\Andovg Kara
Kaivov TOY TpooHKovTa OpirtLac, K.T. Xr.
b Ibid. can. xii. (p. 1147.) Kai rodro sig yr@ouw nperépay Oey, we Ev TE
"Adourg kal AiBby Kai éréporg rdoic, ot THv éxeioe Oeog~ieoraToe mpdedport
suvouktiy Taic idiag yaperatc, kai pera Tipy én’ avrotc Tooe\Povoay yxEIpoTo-
viay o¥ mapatrovyra...tdokev dare pndapwe 7d TowvTov amd TOV VUY
yivecOa. Kk. T. X.
¢ [bid. can. xlviii. (p. 1166.) ‘H rod mpdc értoxomijg mpoedpiav avayopévou
yur) KaTd Kowy cvppwviay Tov oiksiov avdpd¢ mpodiacevyxMeioa, pera Tip
ix’ abt Tijg émtoKxoTic XElpoToviay éy povacTnpip eicitw, TOPPw THE TOU émt-
oxérov Karaywyic prodopnpévy, kai THE TOU ErLaKdTOV Toovoiac amohavéTw"
et O& Kai akia havein, Kai Ted TO TIC dvaxoviag avaBiBaoOncera aliwpa,
4 Concil. Trull. ¢. xii. See preceding note (b).
508 THE ANTIQUITIES OF THE Boox IV.
of that council. But it is beyond my design to carry this
inquiry any further; what has been already said being sufficient
to show, that the married clergy were allowed to officiate in
the first and primitive ages ; and that celibacy in those times
was no necessary condition of their ordination, as is falsely
pretended by the polemical writers of the present Church of
Rome.—I have now gone through the several qualifications of
the ancient clergy, concerning which inquiry was made before
their ordination. I come now, in the next place, to consider
the solemnity of the thing itself, together with the laws and
customs which were generally observed at the time of ordi-
nation.
CHAPTER VI.
OF THE ORDINATIONS OF THE PRIMITIVE CLERGY, AND
THE LAWS AND CUSTOMS GENERALLY OBSERVED THEREIN.
Sect. I.—The Canons of the Church to be read to the Clerk,
before the Bishops ordained him.
WHEN the election of a person, duly qualified according to the
forementioned rules, was made, then it was the bishop’s office,
or the metropolitan’s, if the party elect was himself a bishop,
to ordain him. But before they proceeded to ordination, there
were some other laws and rules to be observed: for, not to
mention here again the oath against Simony, and the subscrip-
tions, which, I have showed before*®, were anciently required
of persons to be ordained; I must not forget to note, that, in
the African Church, a rule was made in the third Council of
Carthage *, and thence transferred into the African Code »,
that before any bishop or other clergyman was ordained, the
e See ch. ili. § ii. p. 462. et § xiv. p. 482.
4 Cone. Carth. III. ¢. iii. (vol. ii. p. 1167.)
b Cod. Afric. can. xviii. (ibid. p. 1057.) "Hoecev, Gore yewporovoupévou
émLoKOTroUv 7 KANOLKOU, TPOTEPOY ATO THY XELOTOVOUYTWY avdTove Ta Oedoypéva
Taig guvddog &ig Tac aKodc adtmy évTiPecOav iva py TowdyTEC KaTa TOV
dowy ouvvoddou perapednOwory.
Cu. VI. § 1. CHRISTIAN CHURCH. 509
ordainers should cause the canons of the Church to be read in
his hearing, that they might not have cause to repent after-
ward, that they had transgressed any of them. This rule was
made at the instance and request of St. Austin, as Possidius°
notes in his life, who says, that because he was ordained bishop
of Hippo while Valerius was alive,—which was contrary to the
rule of the Council of Nice, which he was ignorant of at the
time of his ordination,—he therefore prevailed with the African
fathers to make a decree, that the canons of the Church should
be read at every man’s ordination. This rule implied a tacit
promise, that the party ordained would observe the canons
that were read to him: but, for greater security, it was after-
ward improved into an explicit promise by a law of Justinian %,
which requires every clerk, after the reading of the canons, to
profess, that as far as it was possible for man to do, he would
fulfil what was contained in them. Whence, no doubt, came
those later forms of professing obedience to the canons of the
seven general councils in the Greek Church ; and the oath to
St. Peter, taken by the bishops of Rome in the Latin Church,
that they would observe the decrees of the eight general coun-
cils. The first of which forms may be seen at length in
Habertus*, and the other in Baronius‘, and the book called
Liber Diurnus *, by the reader that is curious to consult them.
¢ Possid. Vit. Aug. ec. viii. (Bened. 1700. vol. x. append. p. 176. E 3.) Quod
in se postea fieri non debuisse, ut vivo suo episcopo ordinaretur, et dixit, et
seripsit, propter concilii universalis vetitum, quod jam ordinatus didicit: nec
quod sibi factum esse doluit, aliis fieri voluit. Unde etiam sategit, ut conciliis
constitueretur episcoporum, ab ordinatoribus deberi ordinandis vel ordinatis
omnia statuta sacerdotum in notitiam esse deferenda.
d Justin. Novell. vi. c. i. n. viii. (Amstel. 1663. p. 12.) Otbrwe adroy diakei-
pevoy, Kat Tod THY éxioKoTHY TapacKEvalopmEevoY TO0CHKOY EoTL TOVE EVayELC
kai wavTaxobev ExxeKpipévovg avaywwoKey Kavovag TPO THC XElpoToviac, ovC
9 600%) Kai apwpnrog ypov téearo Tioric, Kai 1 KaDoALKI TOU BEV Kai arro-
OTONLK?) ToOCGHKaTO TE Kal wapadidwoty ékkAyoia, . . Ei karadéZorro, kai Pyoeev
we Kal’ booyv avOourwp Suvatoy wANPWOE Ta TObTOLG TEPLEXOMEVA, THYLKATTA
vovdereiv abrov, Kai éyey we, ei py) TadTa Pudrda&a, OeovTE aArOTPLOG EoTAL,
Kai éxrectirat THe OoPEione Time.
€ Habert. Archierat. p. 496. Ipdc¢ rodrotg amodsyouat Tag ayiag Kai oikov-
pevikdg éxtad ovvddoue, at tivec iri pudaKky THY cEerToy Ooyparwy cuvvnOpoi-
cOncav, KaQoporoyay tod Ux’ aitéy dSwoiopéivoug crépyey Kai pudarrew
kavovac’ Kai rag ayiag Ovardkec, boat Toig “epoig HUaY TaTpacL KaTa Srapopoug
7
510 THE ANTIQUITIES OF THE Book IV.
Srcr. II. --No Clerk to be ordained awoXsdupévwe.
Secondly, another rule to be observed in this case was, that
every man should be fixed to some Church at his ordination,
and not be left at liberty to minister wherever he would, because
of several inconveniences that attended that practice. This
rule concerned bishops as well as the inferior clergy: for the
‘Nullatenenses’ of later ages, as Panormitan calls Titular and
Utopian bishops, were rarely known in the primitive Church.
For though every bishop was, in some sense, ordained bishop of
the Catholic Church, as I have showed before’; yet for order’s
sake he was always confined to a certain district in the ordi-
nary exercise of his power; and so presbyters and all other
inferior clergy were confined to the diocese of their own bishop,
and ‘might not be ordained, unless they had some place wherein
to exercise their function. This was the ancient custom of
the Church, which the Council of Chalcedon confirmed by a
canon, that no presbyter, or deacon, or any other ecclesiastic,
should be ordained 28 at large, but be assigned either to the city-
Katpove Kai yodvoue éruTwOnoay, naytag ode aTo0déXoVTAL, GUVAaTODEXOMEVOC,
Kai ode aTooTpEpovTat cUVaTOOTPEPOMEVOG. K. T. X.
f Baron. an. decelxix. (Luce, vol. xv. p. 180.) (Antverp. 1603. vol. x.
p- 433.) (p. 421, 422. num. Ixxii. edit. 1618.) Ego N. sanctze Romanve ecclesice
diaconus, vel presbyter, aut episcopus cardinalis electus, ut fiam per Dei
gratiam hujus sanctz apostolicze sedis humilis minister, profiteor ibi, beate
Petre apostolorum princeps, ete... De ceteris ecclesiz dogmatibus sicut in
universalibus Conciliis et Constitutionibus Apostolicorum Pontificum, probatis-
simorumque ecclesize doctorum scriptis sunt commendata, id est, quee ad recti-
tudinem nostree vestreeque orthodoxe fidei a te traditionem recipiunt, conservare,
sanctaque octo universalia Concilia, id est Niceenum, Constantinopolitanum, et
Ephesinum primum, Chalcedonense, Quintum quoque, et Sextum item Constan-
tinopolitana, et Septimum item Niczenum, Octavum quoque Constantinopolitanum
usque ad unum apicem immutilate servare, et pari honore ac veneratione digna
habere, etc.
ff Garneri Liber Diurn. Romanor. Pontific. Paris. 1680. 4to. p. 29. ubi eadem
verba leguntur. [Grischov. ]
g See Book ii. c. v. vol. i. p. 105, seqq.
gg Concil. Chaleed. ¢. vi. (Labbe, vol. iv. p. 758.) Mydeva azroehupévwe
yeooroveicOar pre TeEcBUTEDOY, pHTE CLaKovoY, pyre O\ag Tiva THY év éKKAN-
SlacTiK@ TaypaTe Et py lOiKHE év exkAyoia TOAEWC 7) KOLNC, 7 papTupiy, 7
povacrnoip, 6 xEpoTovotpevoc ExuknodTroiro Tove Ot aoUTWE XELPOTOYOU[E-
vou wpicev 1) ayia cbvodog akupoy ExEy THY ToLaUTHY XELOMECIaY, Kat pyda-
pod SbvacOa évepyety ip’ UBper Tov xEtporovnoavros.
Cu. VI. § 3. CHRISTIAN CHURCH. 511
church, or some church or oratory in the country, or a monas-
tery ; otherwise his ordination to be null and void. This the
Latins called ‘ Ordinatio Localis,’ and the persons so ordained
‘ Locales,’ from their being fixed to a certain place. As in the
Council of Valencia®, in Spain, we find a canon, that obliges
every priest before his ordination to give a promise that he will
be Localis ; to the intent that no one should be permitted to
transgress the rules and discipline of the Church with impunity ;
which they might easily do, if they were allowed to rove about
from one place to another. This, in the style of Leo, bishop of
Rome, is ordination‘, ‘founded upon a place,’ or, as we would
say now, a title; without which, he says, the ordination was
not to be looked upon as authentic.—But it must be observed,
that a title then did not always signify a parochial church, or
distinct cure ; for this was a rule, before dioceses were divided
into parishes: but the confinement laid upon men at their
ordination was, that they should be fixed to their own bishop’s
diocese, and officiate in the place where he appointed them.
Secr. I1].—Lwceptions to this Rule very rare.
There were, indeed, some few exceptions to this rule, but very
rare, and upon extraordinary occasions. Paulinus and St.
Jerome seem to have had the privilege granted them, of being
ordained without affixing to any Church. Paulinus says *
expressly of himself, that he was ordained presbyter at Barce-
lona with this condition, that he should not be confined to that
Church, but remain a priest at large. And St. Jerome gives
the same account ** of his own ordination at Antioch ; that he
h Concil. Valent. ¢. vi. (vol. iv. Cone. p. 1620.) Qui localem se futurum
primitus non spoponderit: ut per hoe nullus a regula vel disciplina ecclesiastica
deviare permittatur impune.
i Leo, Epist. xcii. ad Rustic. ¢. i. (Labbe, vol. iii. Cone. p. 1405.) Vana
habenda est ordinatio, quze nee loco fundata est, nee auctoritate munita.
k Paulin. Ep. vi. ad Sever. p. 101. Ea conditione in Barcinonensi ecclesia
consecrari adductus sum, ut ipsi ecclesize non alligarer; in sacerdotium tantum
Domini, non in locum ecclesiz dedicatus.
kk Hieron. Ep. lxi. ad Pammach. (tom. ii. p. 181, edit. Basil. 1565.) (p. 123,
edit. Francof. 1584.) Sisic presbyterium tribuis, ut monachum non auferas:
tu videris de judicio tuo. Sin autem sub nomine presbyteri tollis mihi, propter
quod seeculum dereliqui : ego habeo, quod semper habui.
512 THE ANTIQUITIES OF THE Book IV.
was consecrated presbyter, with license to continue a monk,
and return to his monastery again. Sozomen! relates the like
of Barses and Eulogius, two monks of Edessa, that they were
both ordained bishops, not of any city, but only honorary
bishops within their own monasteries, out of respect to their
eminent virtues. And it was such a sort of ordination, that
Theodoret™ says, Flavian, bishop of Antioch, gave to Mace-
donius the famous Syrian anchoret, whom he drew from his
cell in the desert, only to ordain him presbyter, and so let him
return to the desert again. ‘These are all the instances of this
kind which I remember, in ancient history. It was not as yet
the custom to ordain bishops ‘ Partibus Infidelium,’ that never
meant to see their bishoprics. Though after-ages despised
this rule, as Zonaras® complains of the Greek Church, and
Habertus° cannot but lament it in the Latin ; yet the ancient
1 Sozom. lib. vi. c. xxxiv. (Vales. Amstel. 1700. p. 561.) Bapone re cai
Ei’dOywoc, ot Kai éxioxoror dpudw vorepov éyevéoOny, ob woAEwWE TLVOG, ara
TYLAC Evecev, AvTapolBi¢ Gore THY avToic TETOALTEVPEVwWY, YELVOTOVHNDEYTES
éy TOI lOloLe povacTnoiote.
m Theod. Hist. Relig. ¢. xiii. (tom. iii. p. 835. d. edit. Paris. 1642.) (Schulze,
Halee, vol. iii. p. 1207.) “Ezesdy) 6 péyac PXaBiavoc THY peyadny Tov Oeod Toimyyv
Tomaiver éraxOn, THY O& Tov avdpdc EualEeY apETHY, (OETO yap, Kai év ToiC
aTavTwy epéoeTo oT6paciy’) yet piv ad’ToY éK THC TOU dpouUg KopUdIC, WE yoagne
kar’ avrov yevopévncg rig 6& puotiKitc tepovpyiac mooKEmévnce, TOOTaYyEL TH
Ovotacrnoip, Kai Toig tepevouy tykaradéye we Oé Tedoc EhaBev 4 ELTOUpYIa;
kai Tig avT@ ToUTO pEuHvuKE, (TapTav yao Hyvds TO yEyovOC,) Ta peV
mowra éowopeiro, Kai Aéyotg EBadrAev Gwavtrac’ vorepoy C& THY BaxTnoiay
AaBwrv, ewe yao ocnoimTopevog Oud TO yioac Babifey, siwkev adbrov re Tov
apxepia, Kai Tobe GdXovC, door Taphoayv. i7EdapBave yao Tijv KElporoviay
Tig Tov dpove adbroy KooVde, Kai Tie ToVovpévnc Orairne awoorepnoey.
adda rére piv adroy podic Tivicg THY cuvynOwy ayavaKrovyYTa KaTéTavoaY.
érrerdy) O& 6 THE EBSopddoe CuvereodvOn KiKXoC, Kai HKE TAAL THE OsoTOTUIC
EopTHC 9) Hpéoa, abOtc abroy 6 péyac ®KaPiavdc pereTiparo, Tig TavynyvpEwc
Kolywyijoar odio. TapakadGy" 6 O& 7pdcG Tode AdikopévouC, OvK aTOXON VpIY,
Eon, Ta HON yeyevnpéva, adAa TadLY pE BodAEcVE TOOBaAETAaL TpEGBUTEPOY ;
TOY O& AEyOvTwY, WE ob Suvarby cin Oic THY adriy éexcTeOEivat YELpoTOViar,
ov elev, 0808 agixeTo, Ewe abrdy 6 yodvoc Kai ot cuvHPEc ToUTO mwoAaKLC
edidagar.
n Zonar. Not. in Concil. Chaleed. ec. vi. “Qoep viv Exacroy THY apxtepewy
THOOE TIC TOEWC éETioKkoTOY 6 yEL_NOTOVHY abroy TOOBANOAYaL héEyEL, OUTWET 6
Tadawy rac xEWoTOVOtMEVOE THA0E THe eKKANoiac Lepede, 7) OtaKoVOG, h KAN-
pukdc aTAGe WrvopaZero, ci Kai Voy ToUTO TaYTH KaTaTEpOdYNTat,
° Habert. Archierat. ad can. vi. Chalced. p. 351. Hane ecclesize legem ae
Cu. VI. § 4. CHRISTIAN CHURCH. 513
Church was more punctual in observing the laws, scarce ever
ordaining either bishop or inferior clerk without fixing them to
a certain diocese, from which, without the consent of their
superiors, they were not to remove to any other.
Secr. 1V.—WNo Bishop to Ordain another Man’s Clerk without
his Consent.
Thirdly, and from hence arose a third rule about ordinations,
that no bishop should ordain or admit into his Church any
clerk belonging to another Church, without the consent of the
bishop to whom he formerly belonged. The councils? are very
peremptory in this decree ; particularly the great Council of
Nice 4, and that of Sardica*, and the second of Arles ’, declare
all such ordinations null and void. The first Council of Car-
thage' extends the prohibition even to laymen belonging to
another diocese: for it decrees, that as no clerk shall be
received by another bishop without the letters dimissory of his
disciplinam antiquam esse, recte in eum canonem Zonaras animadvertit, et Kat
VUY TOUTO TAYTH KaTAaTEpodYATaL, quamMvis, inquit,ea nune plane in-contemtum
abierit, quod nobis perzeque legendum est.
P Cone. Carth. III. ¢. xxi. (Labbe, vol.ii. p. 1170.) Ut clericum alienum, nisi
concedente ejus episcopo, nemo audeat vel retinere vel promovere in ecclesia sibi
eredita.—— Con. Chalced. c. xx. (Labbe, vol. iv. p. 766.) KAnpucode etc éxxAnoiay
TedovvTac, Kabwe On wpicaper, pur) tEeivac cig GANG TWOAEWE TaTTEDOaL ExKAH-
ciav, K. T. X. Cone. Arausian. I. ¢. viii. (Labbe, vol. iii. p. 1449.) Si quis
alibi consistentem clericum ordinandum putaverit, prius definiat, ut cum ipso
habitet. Sic quoque non sine consultatione ejus episcopi, cum quo ante habi-
tavit, eum, gui fortasse non sine causa diu ab alio ordinatus non est, ordinare
przesumat.
4 Cone. Nie. ¢. xvi. (vol. ii. p. 36.) El rokpnoeé tic UpapTacat Tov ty TY
ETépwp OvagipovTa, Kai yelpoTrovijoat év Ty avTou éKKANoia, p2 cvyKaTaTLOeE-
pévov Tov idiov émtoKdrrov, ov avexwonoey 6 iv TH Kavor éEETaZOpevoc, aKupog
EoTw 1) XELpoTovia.
r Cone. Sardic. ¢. xv. (vol. ii. p. 640.) Et rig émioxomrog é& Erépac mapoikiac
BovrnOy adXA6rotov brypETHY, Xwic THE CvyKaTabicEwe Tov tOiov éErLOKdTOD,
sic Tiva BaOpov Karacrica, akvpo¢g Kai aBéBaiocg 7) KaTadoTactg HY ToLA’TH
vopiZoiro.
8 Cone. Arelat. II. ¢. xiii. (vol. iv. p. 1012. E 4.) Quod si, aliquo commo-
rationis tempore, invito episcopo suo, in aliena ecclesia habitans, ab episcopo
loci clericus fuerit ordinatus, hujusmodi ordinatio irrita habeatur.
t Cone. Carth. 1. ¢. v. (vol. ii. p. 1824.) Non debere clericum alienum ab
aliquo suscipi sine litteris episcopi sui, neque apud se detinere : sed nee laicum
usurpare sibi de plebe aliena, ut eum ordinet, sine conscientia ejus episcopi, de
cujus plebe est.
TOL. 1. <.%
514 THE ANTIQUITIES OF THE Boox IV.
own bishop; so neither shall any bishop take a layman out of
another people, and ordain him, without the consent of that
bishop out of whose people he is taken. The reason of which
laws was, that every bishop was supposed to have a peculiar
right in all the clergy and people of his own diocese; and it
was very conducive to the peace and good order of the Church
to have such rules maintained and observed. Only im the
African Church, the bishop of Carthage was allowed a privilege
in this case, as he was exarch or primate of all the African
provinces. For by ancient custom, confirmed by a canon in
the third Council of Carthage ", which is also inserted into the
African Code ¥,—the bishop of Carthage is allowed to take a
clerk out of another Church, and ordain him for the service of
any Church under his jurisdiction. But an exception in his
particular case confirms the rule in all the rest.
Sect. V.—WNo Bishop to Ordain in another Man’s Drocese.
Fourthly, another rule for the preservation of order in this
affair was, that every bishop should confine himself to his own
Church, and not assume to himself the power of ordaining in
the diocese of another man. So the Council of Antioch *, and
those called the Apostolical Canons ¥, determined, that a bishop
should not presume to ordain out of his own bounds, in cities
or countries not subject to him. St. Austin had occasion to
insist upon this rule in the case of Pinianus, when the people
of Hippo required him to ordain him presbyter against his will;
« Cone. Carth. IIT. e¢. xlv. (ibid. p. 1176. A.) Fuit semper heec licentia huic
sedi, unde vellet, et de cujus nomine fuisset conventus, pro desiderio cujusque
ecclesize ordinare episcopum.
Vv Cod. Can. Afric. c.lv. (ibid. p.1078.) Tlepi row ééeivat rp émioxdrw Kao-
xnddvoc, 00ev OédrEL, KANOLKOY YEporovety.—(Thid. p. 1079. B3.) “Asi danpEer
av0evria a’Tyn TH Oodvy, TOUTH tva OOEY ADE (OEE), Kai TEPi OLoOVdNTOTE TO-
ETPATH OVOpaToc KaTa THY ETLOUpiay ExaoTNE EKKANCIaC éyELpOTOVHO ETioKOTOY.
* Cone. Antioch. ¢. xxii. (vol. ii. p. 572.) “Exioxoroy pi) éxiBatvery addorpia
WOEL TH pi) UTOKELMEVY A’TH, HOE XHOG TY adT@ pH OLvapEepodoy Ei YELoO-
Tovig TLVOG, PyNdE KaMLOTGY wpETBUTEMOUC, 7 CtaKdVOUE, ELC TOTOUE ETEDW éErL-
CKOT UTOKEMEVOUE, Ei pI} Apa pETA yYwWpNE TOD viksiov THE xWpac émtoKdzroV"
et O& TOAMHoEEY TiC TOLOdTO, dkUpOY sivar TV xYELpOTOViaY, Kai avTOoY ém-
Tipiac UTO THE OvYddoV TUyXaVEY.
Y Can. Apost. ¢.xxxiv. “Ezioxoroy pi to\pdy tw roy éavTov Vowy xEtporo-
viac TroioBat sic Tag py) WTOKEMEVaG a’T@ TOAELC Kai ywoag. (Labhe, vol. i.
p. 32:)
Cu. VI. $5. CHRISTIAN CHURCH. 51S
and threatened that if he would not, they would have another
bishop to ordain him. St. Austin” told them, that no bishop
could ordain him in his church, without first asking his leave
and permission ; and that having given him a promise, that he
would not ordain him against his will, he could not in honour
consent, that any other bishop should come and ordain him.
Socrates * says, Epiphanius took upon him to ordain a deacon
in the diocese of Chrysostom at Constantinople : but Chryso-
stom told him that he acted contrary to canon, in ordaining
in churches that were not under his jurisdiction. Which
shows, that this was an universal law, prevailing both in the
Eastern and Western Churches. And by the same rule, all
metropolitans, with their provincial bishops, were confined to
their own province, and might not ordain any bishop in another
province, except they were invited by the bishops of that
province to come and give them their assistance. Which
rule was made in the general Council of Constantinople », and
confirmed in the Council of Ephesus’, upon the contro-
versy that arose between the Churches of Cyprus and the
patriarch of Antioch, who laid claim to the power of ordinations
in those Churches ; but was rejected in his claim, because they
were out of his district, and under another jurisdiction. But
it is to be observed, that these rules were only made for ordi-
nary cases, to preserve peace and a good understanding among
the bishops of the Church, whilst every one acted in his proper
sphere, and kept to those bounds and limits which the laws
appointed. For otherwise, as I have showed heretofore,
z Aug. Epist. eexxv. ad Albinam. (Bened. vol. ii. p. 279. A 11.) Dicebam
ego quibus poteram, qui ad nos in absidem honoratiores et graviores adscende-
rant, nec a promissi fide me posse dimoveri, nec ab alio episcopo in ecclesia
mihi tradita, nisi me interrogato ac permittente, posse ordinari.
a Soerat. lib. vi. c. xii. (Vales. 1700. p. 260. C 2.) Tpocoppnoag rp éxi
'lwavynv paprupiy, améye Ot rodTo mrad onpsia THC THEWC, Kat eEehOwy TIC
vewe, ouvakiv re émiredécac, Kal Sudkovoy yeworovncac, adOug cig THY TOKW
ciatoxerat. — Cap. xiv. apd cavévag mparretg Todd, & “Emupavee, Tpwroy
pév xeworoviay ty raig bm’ tue ExeAnoiag Tornodpevoc, kK. T. d. (p. 262. C 1.)
b Cone. Constant. ¢. ii. (Labbe, vol. ii. p. 947. B 3.) “AkAnrovg éxtoxdrouc
brio dwiknow py emiBaivery éxi xeiporoviaic, Tow addatc oikovoplate
EKKANHOLaOTIKalc.
© Cone. Ephes. Act. vii. Decret. de Epise, Cypr. (vol. iii, p. 801.) See Book ii.
c. xvii. § ix. not. (g) vol. i. p. 231,
ce Book ii. c. v. vol. i. p. 105, seqq.
L112
516 THE ANTIQUITIES OF THE Boon IV.
every bishop was a bishop of the whole Catholic Church ; and
in that capacity authorized to ordain, or perform anyother
acts of the episcopal office in any part of the world, upon urgent
necessity and extraordinary occasions. As Athanasius and
Eusebius Samosatensis did, in the times of the great prevalency
of the Arian heresy ; ordaining bishops and presbyters in any
province or diocese (though contrary to the letter of this law),
in order to preserve the Catholic faith, and a succession of
orthodox men in the service of the Church. So that this was
only a rule for common and ordinary cases. And in Cyprus,
Epiphanius ¢ says, they did not insist upon the rule at all one
among another; but any bishop ordained in any other man’s
diocese, as occasion required, without breach of charity ; for
they gave a sort of general leave to one another, as finding it
most expedient for the Church in that province to use such a
liberty among themselves ; though they stiffly maintained their
privilege against the encroachments of all foreign sees, and
more especially that of Antioch.
Sect. VI.—The Original of the Four solemn Times of Ordi-
nation.
The next things to be noted in this affair, are such as con-
cern the time and place of ordination. Concerning the time
there may several inquiries be made: 1. Whether they had
originally any set and constant times of ordination, as the
Church now has four times a year? 2. Whether Sunday was
always the day of ordination? 3. Whether ordinations were
always confined to morning service? As to the first mquiry,
it does not certainly appear, that the Church had any constant
annual times of ordination, before the fourth century. For
Habertus truly observes®, that then it was more usual to ordain
men singly, as the present occasions of every Church required.
Pope Leo’, indeed, derives the ‘ Jejunia quatuor temporum,’ the
d Epiph. Ep. ad Joan. Hierosolym. tom. ii. p. 313. Multi episcopi commu-
nionis nostrze presbyteros in nostra ordinaverunt provincia, ete.
e Habert. Archierat. part. viii. observat. iv. p. 130. Tune singuli, et quidem
rari, non vero tam multi ac hodie, ordinabantur.
f Leo, Serm. ii. de Jejun. Pentecost. (Lugd. 1700. p. 162.) Item serm. ix.
de Jejun. Sept. Mensis, sive de jejunio quatuor temporum, p. 178. It. serm. Vii.
Cu. VI: '§ 6. CHRISTIAN CHURCH. 517
fasts of the four seasons of the year, which are now commonly
called Ember-weeks, from-apostolical tradition. But as Mr.
Pagi® and Quesnel", in their censures of that author, observe,
there is nothing more usual with him than to call every thing
an apostolical law, which he found either in the practice of his
own Church, or’ decreed in the archives of his predecessors
Damasus and Siricius. So that all other authors before Leo
being silent upon this matter, we can lay no great stress upon
his authority for it. Besides, he does not so much as once
intimate, that these fasts were appointed upon the account of
any set and solemn times of ordinations, but upon other more
general reasons. So that it is not certain that the Church
had any fixed times of ordination when Leo wrote, an. 450.
And in the ages before, it is more evident she had not. For
as to bishops, it is certain the Church never confined herself
to any set times for the ordination of them; but as soon as
any bishop was dead, another was chosen and ordained in his
room with all convenient speed; and in some places this was
done within a day or two after his decease, as has been showed
in aformer™ book. As to presbyters and deacons, and others
below them, it is evident also, that for the first three ages they
were ordained at all times, as the occasions of the Church
required. Cyprian ordained Aurelius a Reader upon the first of
December, as Bishop Pearson: computes by the critical rules
of calculation ; and he ordained Saturus a Reader, and Optatus
a Subdeacon, in the month of August *; neither of which were
8 Pagi, Critic. in Baron. an. Ixvii. n. xix. (Luce, 1738. vol. i. p. 650.)
(Antverp. 1727. vol. i. p. 57.) Per canones, inquit Quesnellus, nihil aliud Leo
intelligit, quam regulam ecclesiasticam solo usu et traditione ecclesiastica firma-
tam, quomodo szepe szepius usurpare videtur. . . . Familiare est Leoni, ut cum
de apostolica traditione sermonem habet, de ea loquatur, quam ab Apostolo
Petro ecclesiz Romanz relictam putabat. Ea vero ex B. Petri traditione
descendere existimavit, quee et olim observata, et decretis sancita inveniebat
ecrum ecclesize suze pontificum, quorum monumenta supererant illa zetate.
h See preceding note.
hh Book ii. ¢. xi. § ii. vol. i. p. 151.
1 Pearson. Annal. Cyprian. ann. cel. n. xx. p. 25. (p. 20, edit. Amstel. 1700.)
Mense Decembri ineunte, Cyprianus cum collegis suis, inconsulto eclero suo,
Aurelium Confessorem ordinavit Lectorem, et quidem, ut opinor, ipsis calendis
Decembribus, ete.
k Pearson. ibid. n. xv. Scripsit epistolam xxvii., mense Augusto ineunte, ad
518 THE ANTIQUITIES OF THE Boox IV.
solemn times of ordination. Paulinus, who lived in the fourth
century, was ordained on Christmas-day, as he himself? in-
forms us: yet neither was that one of the four days which
afterwards became the stated times of ordination. The Roman
Pontifical under the name of Damasus, in the life of almost
every bishop, takes notice of the ordinations which they made
in the Roman province, of bishops, presbyters, and deacons,
during their whole life; and always the ordinations are said to
be made in the month of December. Which, if that book
were of any great authority, would prove that there was one
fixed time of ordination at Rome; but not four. But I confess
the credit of that book cannot much be depended upon for the
history of the primitive ages, one way or other; it being of
much later date than the title pretends; and perhaps the
author only spake of ancient things according to the custom
of his own times, when one of these four times might be brought
into use. Which seems to have been before the time of Sim-
plicius, an. 467. For the Pontifical, in his life ™, adds February
to December ; as it does also in the life of Gelasius. And in
one of the decrees of Gelasius", there are no less than five
stated times of ordination appointed, viz., June, September,
December, the beginning of Lent, and the middle of Lent, and
Saturday in the evening, in all these times to be the precise
time of ordination. Amalarius Fortunatus° takes notice of
clerum Romanum. Sceripsit etiam eodem tempore ad Moysen et Maximum
reliquosque Confessores Romee in carcere constitutos epistolam xxviii. . . Ut
autem hee litteree solemniter, juxta morem ecclesize, mitterentur ; Cyprianus
fecit Lectorem Saturum et Hypodiaconum Optatum Confessorem, easque per
eosdem misit ; cujus rei statim elerum suum certiorem facit epistola xxix.
1 Paulin. Ep. vi. ad Sever. p. 101. Die Domini, quod nasci carne dignatus
est, repentina vi multitudinis .. presbyteratu initiatus sum.
m Pontifical. Vit. Gelas. (tom. iv. Cone. p. 1155. A 8.) Hic fecit ordinationes
duas in urbe Roma per menses Februarium et Decembrem, presbyteros triginta
duos, diaconos duos, episcopos per diversa loca numero sexaginta septem.
n Gelas. Ep. ix. ad Episc. Lucanize, ¢. xi. al. xiii. (ibid. p. 1191.) Ordina-
tiones presbyterorum et diaconorum, nisi certis temporibus et diebus, exerceri
non debent, id est, quarti mensis jejunio, septimi, et decimi, sed et etiam qua-
dragesimalis initii, ac mediana quadragesime die, sabbati jejumio cirea ves-
peram noverint celebrandas.
© Amalar. de Offic. Eccles. lib. ii. e. 1. (Bibl. M. Vet. P. vol. xiv. p. 968. C.)
(Bibl. SS. Patr. tom. vi. p. 927, Paris. 1589.) Primi apostolici semper in
Cu. VI. § 6. CHRISTIAN CHURCH. 519
the change that was made in the time of Simplicius, telling us,
that all the bishops of Rome before Sulpicius made their ordi-
nations always in the month of December, and that he was the
first that ordained in February. Which, no doubt, he had
from the fore-mentioned passages of the Pontifical, which, in
some places, speaks of one, and in others, of two solemn times
of ordination, but never of four: which argues, that these four
were not as yet determined, when that book was written; which,
with the interpolations that it has now, was not till after the
time of Justinian, as learned men generally agree. So that I
leave it to further inquiry, whether there were any such fixed
times of ordination in the Church of Rome as these authors
mention, for four or five of the first centuries. In other
Churches, we read of none ; but the instances that have been
produced rather prove the contrary. The inquisitive reader
will be able to furnish himself with many other such instances,
from which it may be concluded, that the times of ordination
were not fixed for four of the first centuries, since no ancient
writer within that space makes any mention of them. And
therefore there is no necessity, with Baronius? and Bellarmin 4,
te make the ‘ Jejunia quatuor temporum’ an apostolical tra-
dition ; but it is sufficient to speak of them as an useful order
of the Church, founded upon ecclesiastical institution, some
ages after. :
Decembrio mense, in quo nativitas Domini nostri Jesu Christi celebratur, con-
secrationes ministrabant usque ad Simplicium, qui fuit a B. Petro quadragesi-
mus nonus. Ipse primus sacravit in Februario.
P Baron. an. lvii. n. ecix. (Luce, vol. i. p. 488.) (Antverp. 1612. vol. i.
p. 516. A 5.) Ipsa quatuor anni temporum jejunia, que in ecclesia servari
solent, ex Apostolica institutione sumsisse principium, sanctus Leo absque ulla
dubitatione confirmat, etc.
4 Bellarm. de Verbo Dei non scripto, lib. iv. ¢. iii. p. 206. (p. 67. H. edit.
Colon, 1615.) Sextum mendacium est: Calixtus jejunia quatuor temporum
instituit : ergo falsum est, quod sint ex apostolica traditione. Mendacium est,
quod Calixtus omnia instituerit quatuor temporum jejunia. Ipse enim (in
epist. i.) dicit, se tantum addidisse unum jejunium ad tria, quee antea erant.
Quo circa quod sanctus Leo (sermon. ii. de jejunio Pentecostes, et sermon. viii.
de jejunio septimi mensis) dicit, illa jejunia esse ex apostolica traditione, non
pugnat cum decreto Calixti.
520 THE ANTIQUITIES OF THE Boox IV.
Sect. VIL.—Ordinations indifferently given on any day of the
week for three Centuries.
The same must be said in answer to the second question,
Whether Sunday was always the day of ordination? It is
evident, that for the three first centuries it was not. For
Mr. Pagi has unanswerably proved? against Papenbroch, from
the most certain rules of chronology, that, before the time of
Constantine, the ordinations of the bishops of Rome themselves
were performed indifferently upon any day of the week; and
that the affixing them to the Lord’s-day and other solemn
festivals was the business of the fourth century. So that when
pope Leo’ says, that such ordinations as were made upon other
days than Sundays, were against the canons and the tradition
of the Fathers, he is to be understood, as before, to mean only
the customs of his own time ; if yet it was the custom when
Leo lived: for there is some reason to doubt of the authority
either of Leo’s epistle, or that of Gelasius, who lived not long
after. For Gelasiust says, the ordinations of presbyters and
deacons were to be made on Saturday in the evening. So that
either one of these epistles is spurious; or else the custom
varied in the same century in the Church of Rome.
« Pagi, Critic. in Baron. an. Ixvii. n. xiv. (Luc, 1738. vol. i. p. 649.)
(Antverp. 1727. vol. i. p. 57. n. 18.) (edit. Paris. 1689.) (n. xviil. edit. Antverp.
1705.) Ante constitutam a Constantino Magno ecclesiz pacem, pontificum
Romanorum ordinationes quocumque die indiscriminatim peractee. Hane
regulam tertio ecclesize seeculo tot exemplis comprobabimus, ut ea in dubium
revocari minime possit. In Martyrologio Hieronymiano, ad diem xxviii.
Decembris, legitur, ‘Rome Felicis et Bonifacii episcopi de ordinatione 3 quee
ultima verba a librario corrupta et posita loco istorum, ‘ Epise. dies ordinationis,’
id est, ‘episcoporum.’? Nam in Martyrologiis aliquando legitur, ‘Ordinatio N.
episcopi,’ vel ‘episcopatus N.,’ vel ‘natale episcopatus N.,’ vel ‘natale cathe-
dre ; id est, S. Petri Antiochize. Quare S. Felix, hujus nominis primus, anno
centesimo sexagesimo nono, die vicesima octava mensis Decembris, quee in
feriam tertiam incidebat, ordinatus est. Mitto alia exempla suis locis addu-
cenda. Post itaque tria priora ecclesize seecula in morem inductum, ut ordina-
tiones tam Romanorum pontificum, quam ezterorum episcoporum, diebus
Dominicis vel festis solemnioribus peragerentur.
s Leo, Epist. Ixxxi. ad Dioscorum, ¢. i. tot. (Labbe, vol. iii. Cone. pp. 1374,
1375.)
t Gelas. Epist. ix. ad Episcop. Lucan. ¢. xi. See note (n) pag. 518.
Cu. VI. § 8 CHRISTIAN CHURCH. 521
Secr. VIII.—The Ceremony usually performed in the time of
the Oblations at Morning-service.
I confess Gelasius is singular in that part of his decree,
which fixes ordinations to evening-service. or though the
ancients were not always precise to a certain day of the year,
or a certain day of the week; yet they more punctually
observed the time of the day, to give ordinations at morning-
service. This was a very ancient rule of the Church, as we
may learn from the objection that was made against Novatian,
that, among his other irregularities, he was ordained at an un-
canonical hour, ga dexary, at ten o'clock, or four in the after-
noon, as Cornelius" in his epistle to Fabian lays the charge
against him. The Council of Laodicea is still more punctual
to the time, that ordinations should not be given, while the
Hearers and CatechumensY were present, but at the time of
the oblation. The reason of which was, that the person
ordained might either consecrate, or at least participate of the
eucharist at the time of his ordination. Whence Theodoret,
speaking of the ordination of Macedonius the Anchoret, says,
it was done*, rij¢ puvotikije tepoupyiac mooKemévnye, in the time
of the mystical, that is, the communion-service. And so Epi-
phanius¥ represents the ordination of Paulinianus, St. Jerome’s
brother, whom he ordained presbyter, whilst he ministered in
the holy sacrifice of the altar. But this is to be understood
chiefly, if not only, of the three superior orders of bishops,
presbyters, and deacons: for as to the rest, it was indifferent
what time they were ordained, so long as it was in the Church
in any part of divine service.
u Ap. Euseb. lib. vi. c¢. xliii. (Vales. 1695. p. 198. C.) Ovd¢g mapayevo-
pévoug are O} avOpwrove amAovoTEpOUG TEDL TAG THY TOoYNPHY pnXaVag TE
kai padwupyiay, ovykdeobevtacg U6 TLvwY bpolwy adrp TEeTaypévwY avOpW-
mw, Wog OeKary peOvoyTac Kai KparTah@ytrac, peta Biag HvayKacey EiKoviKY
Tive Kal paraig xetperOecia éxtoxomny avr Oovvat.
VY Concil. Laodic. ¢. v. (Labbe, vol. i. p. 1497.) Ilepi rod pay div rac yeuwo-
Toviag éri TWapovdid AKpowpévwy yivecOat.
x Theodoret. Histor. Relig. ¢. xiii. See § iii, not. (m) pag. 512.
y Epiphan. Ep. ad Joan. Hierosol. (tom. ii. p. 313. A &.) Cum ministraret in
sanctis sacrificiis, rursus cum ingenti difficultate tento ore ejus ordinavimus
presbyterum et iisdem verbis, quibus antea suaseramus, impulimus, ut sederet
in ordine presbyterii.
522 THE ANTIQUITIES OF THE Boox IV.
Secr. 1X.—The Church the only regular Place of Ordination.
But out of the Church, no ordination could be regularly per-
formed. Though there was this difference between the superior
and inferior orders, that the one were conferred within the
sanctuary, or altar-part, and the other without ; yet they both
agreed in this, that the Church was still the proper place to
give birth to all such orders, as were to be employed in any
ecclesiastical service. And therefore Gregory Nazianzen *
justly upbraids Maximus the cynic, who intruded himself into
his see of Constantinople, that being excluded from the Church,
he was ordained in the house of a minstrel. Which was also
objected to Ursinus, who was a competitor with Damasus for
the see of Rome, that he was not ordained in a Church 4, but
in an obscure corner of the hall called Sicina.
Sect. X.—Ordination received kneeling at the Altar.
As to the ceremonies used in the act of ordination itself,
beside what has been noted before in speaking of each parti-
cular order, it will be proper to observe some things of them
in general. As, first, that the ordinations of bishops, presby-
ters, and deacons, were always received kneeling before the altar.
So the author under the name of Dionysius’ represents the
matter in his Rationale upon the Churches’ service. And
Theodoret mentions it as the customary rite °, when speaking
of the ordination of a bishop, he says, They brought him to
the holy table, and made him kneel on his knees by force.
z Nazianz. Carm. de Vit. (Colon. 1690. tom. ii. p. 15, line 12.)
Eic yap xooadAov AuT poy oiknTNpLov
"Ay OévTec ot cepvoiTe Kai Oe@ Piro,
Aaod 7 éxovreg THY aTOBANTWY TLVaC,
Kvvey rurovet Tov KakuoToy TouLeva
Keipayrec, ob Oncavrec, ob0& ody Bia
Kvwy yao iv mpdOupog sig Ta KpElocova.
a Soerat. lib. iv. c. xxix. (Vales. 1700. p. 202. C 9.) Xetporoveirar ovK év
éxkAnoia, GAN év azroxovgpy Tomy THe BaosKije, Kai Extkaovpevng Deeivyc.
b Dionys. de Hierarch. Eccles. c. vy. contempl. iii. § ii. p. 364. § viii. p. 368,
369. (tom. i. edit. Antverp. 1634.)
© 'Theodoret. lib. iv. c. xv. (Vales. 1695. p. 169. A 2.) Tldvrwy tov ’Avrioxoy
Ungroapéivwr Tod Oeiov diadoxov, kai rapa THY iepdy TeaTECaY ay ayovTwy TE
kai KNivat Bracapévwy Ta yovara kK. T. X.
Cu. VI. § 11. CHRISTIAN CHURCH. 523
Sect. XI.—Given by imposition of Hands and Prayer.
Secondly, The solemnity itself in giving the superior orders
was always performed by imposition of hands and prayer.
Which is evident from St. Jerome, who says, that imposition
of hands was therefore added to complete the ordinations of
the clergy *, lest any one, by a silent and solitary prayer, should
be ordained without his knowledge. Gregory Nyssen® indeed
tells us a very strange story of the ordination of Gregory Thau-
maturgus, how Pheedimus bishop of Amasea ordained him only
by prayer without imposition of hands: for he was absent,
being fled to the wilderness, to avoid ordination: notwith-
standing which Phzedimus consecrated him to the bishopric of
Neo-Czesarea, which he afterwards accepted. But as a learned
man conjectures ‘, it is most likely that he had another ordi-
nation; or if not, this act must pass for a singular instance,
contrary to the common rule and established order of the
Church. The Greeks call this imposition of hands both
Xeporovia and yeoofscia, as may be seen in the canons of
the Council of Nice® and Chalcedon. Yet sometimes those
@ Hieron. lib. xvi. in Tesai. ¢. Iviii. (Vallars. vol. iv. p. 694, at bottom.) (p. 265,
edit. Basil. 1565.) (tom. v. p. 184. G. edit. Francof. 1684.) Xeporovia, id est,
ordinatio clericorum, non solum ad imprecationem vocis, sed ad impositionem
completur manus (ne scilicet vocis imprecatio clandestina clericos ordinet
nescientes.) ete.
e Nyssen. Vit. Greg. Thaum. (tom. iii. p. 544.) ‘O Baidwyoc . . avTi yerpd¢
éraye. TH Tpnyopip Tov Adyor agutpwoat TH Oe TOY CwpaTiKwc ob TapdyTa.
f Cave, Histor. Litterar. (Basil. 1741. vol. i. p. 132.) (vol. i. p. 94, Lond.)
(p. 82, edit. Genev. 1720.) A Phzedimo Amasez antistite Neo-Czesareze epi-
scopus ordinatur, modo plane mirabili et hactenus inaudito. ..Cum enim Grego-
rius in solitudinem secesserat, ne a philosophize studiis distraheretur animus, et
ut Phzedimi consilium evitaret, novas subinde latebras queereret ; Phzedimus
impetu quodam divino provectus, oratione primum ad Deum conversa, deinde
sermone ad Gregorium habito, eum, quasi jam presenti manus imponeret, Deo
et ecclesize isti episcopum consecravit. Quam provinciam, Deo animum ejus
suaviter disponente, Gregorius more consueto, uti credi par est, prius ordinatus,
postea lubens suscepit.
& Cone. Nic. ¢. xix. (Labbe, vol. ii. Cone. p. 37. E 4.) "EuyfoOnper bd? dta-
Kovico@y Tov tv TY Oxhpart teracVeowy, eet pwydé KEtpoOeciay Tivad Eyovow,
Wore t£amayvtToc év Toic Natkote ai’rac tkeraZecOar. Concil. Chaleed. ¢. xv.
(Labbe, vol. iv. p. 763.) Ei d€ ye dekapévn rijy yetpobeciav, cai yodvoy riva
Tapapeivaca Ty NEtToUpyia, EauTHY Ex yapy, UBpicaca THY Tov BEoU yanLY,
) ToLadTH avalEepaTiZicOw pera Tow abry cuvagplErToc.
5A THE ANTIQUITIES OF THE Boox IV.
words are distinguished, as in the author of the Constitutions®,
where he says, mpeo[3irep0¢ xepo0erel, ov XELpoTOVEl, a pres-
byter gives imposition of hands, but does not ordain. Where
it is plain, that imposition of hands means not ordination, but
some other benediction of the Church, wherein imposition of
hands was used, as well as in ordination. Neither does
xewoorovia always signify ordination, in ancient writers ;
though it does most commonly so, as Fronto Duceus' and
other learned persons have showed: but sometimes it de-
notes no more than designation or election, as when Ignatius
uses the phrase, xeporovica DeompecBbrnv*, only to signify
the election or appointment of a messenger to go upon an
errand of the Church. Which I note, to caution the reader
against mistakes committed by some authors, who confound
ordinations with elections, for want of distinguishing the critical
senses of words, as the subject-matter requires.
Sect. XI1.—The Sign of the Cross used in Ordination.
I must further observe, that as the sign of the cross was
used upon many occasions by the primitive Christians, so par-
ticularly in their ordination :—which we learn from Chryso-
stom, who more than once mentions it upon this occasion. ‘“ If,”
says he, ‘“‘we are to be regenerated, the cross is used, viz. in
baptism ; or if we are to be nourished with the mystical food’,
h Constit. Apost. viii. ec. xxviii, TpeoBirepoc yerpoberet, ob xerporovei. (p. 493.)
i Front. Due. not. in Chrysostom. Hom. i. ad Pop. Antiochen. p. 3. C5. Iepi
yétoorovi@y, de ordinationibus. Brixianus interpres verterat, ‘de electionibus :’
atque apud profanos quidem scriptores yémporovia, quee proprie manuum
extensionem sonat, decretum significat, vel suffragiorum lationem, qua in populi
comitiis magistratus deferebantur, et yeporoveiy per suffragia creare ; sed apud
Christianos et sacros auctores peculiariter pro ecclesiasticorum ministrorum
ordinatione sumitur, qui plerique per impositionem manuum accipiebant potes-
tatem. etc.
k Tgnat. Ep. ad Smyrn. n. xi. (Coteler. Antverp. 1698. vol. iii. p. 38.) Ipézee
elc TYLnY O60 yeEpoTovIjcae TY ExKAnCiay buoy OeorpecBdTny, K. T. X.—Id.
Epist. ad Philadelph. n. x. (ibid. p. 85.) Tlpéov éoriv tpivy xeporovioa da-
Kovoy tig TO TpecBEdoar Exet Ocod mpecBetay.—ld. Ep. ad Polyearp. n. vii.
(ibid. p..97.) Ilpézet, cupBotdrAuov ayayeiy Oeomperéoraroy, Kat YElpoToVTaL,
el Tiva ayamyroy Niay ExeTE Kai GoKvoY, d¢ OuvyoErat Yed0popog KadEioOat.
Chrysust. Hom. lv. in Matth. (liv. Field’s edition, Cambridge, 1838. vol. ii.
p. 113.) Kav avayevyn Ova diy, oravpo¢e mapayiverau KaV TVAPHVaL TIyy pvoTL-
Cu, VI. § 13. CHRISTIAN CHURCH. 525
the eucharist, or to receive an ordination, we are signed with
the sign of the cross.” Upon this account, Suicerus™ notes
out of the author under the name of Dionysius, that the
imposition of hands in ordination was called opayic, con-
signation, and oravpoedne oppayic, consignation in form of
a cross", because the sign of the cross was made on the head
of him that was ordained.
Sect. XITI.—But no Unetion, or the ceremony of delivering
Vessels into the Hands of Presbyters and Deacons.
As to the ceremony of unction, I have already had occa-
sion to show its novelty ®" in another place ; together with the
custom of delivering some of the holy vessels into the hands of
the person ordained. Which Habertus says was never used
in giving any of the superior orders, but only the inferior, by
the rule of the fourth Council of Carthage, which makes that the
chief part of their ordination. Though Habertus® and some
KY éxeivny Toog~Hy, KAY yE_oTOYNnOVaL, KAY OTLOvY ETEPOY ToLToM, TaYTAXOD
TO THe viknc piv wapiorarat cipBorov. (Paris. 1636. vol. i. p. 457. A.)
m Suicer. Thesaur. voce oppayic, tom. ii. p. 1199. Manuum impositio, quze
fiebat ad ordinationem, o¢payic consignatio dicebatur, quia tum manum impo-
nerent capiti, signum crucis etiam in capite consecrandi faciebant. Dionysius
Areopagita, cap. v. de Ecclesiast. Hierarchia, p. 314. cravpoedy o¢paytda vocat,
et pag. 312. explicat mysterium sacerdotalis consecrationis: éxaoTw, kK. T. dr.
See following note (n).
1 Dionys. de Hierarch. Eccles. c. v. pp. 312, 314, edit. Paris. 1644. (p. 364,
edit. Antverp. 1634.) ‘“Exaorw airéyv 7 ocravposdijc évonpaiverat rode Tov
rehouvToc Lepapyov opoayic. See also p. 365. § iv.
mn book i. €. xix. § xvii.. vol.'1. .p.. 272.
© Habert. Archieratic. p. 325. Martinus Becanus, iv. parte de Sacram. tract.
de Ordin. qu. iv. conclusione iii.: ‘ Impositio manuum videtur esse materia
essentialis hujus sacramenti, et a Christo instituta : porrectio vero instrumen-
torum videtur esse accidentalis, et ab ecclesia introducta. Concilium enim
Florentinum in instructione Armenorum solum meminit materi accidentalis,
quee ab ecclesia fuit instituta ; non autem substantialis, quam Christus pre-
scripsit, quia hzee ex scripturis et antiquis patribus erat satis cognita, non autem
illa. Addo, si hoe argumentum valeret, posset ita optime retorqueri: Antiqua
concilia non assignat aliam materiam nisi manuum impositionem.’ Contra
quze postrema Becani verba, quia proferri possent canones ordinationum
concilii IV. Carthaginensis, in quibus porrectionis instrumentorum fit aliqua
mentio ; monendus est lector, primo fieri mentionem solius manuum imposi-
tionis in trium ordinum hierarchicarum, episcopi, presbyteri, et diaconi conse-
cratione: porrectionis vero calicis et aliorum instrumentorum in aliorum ordi-
natione. Secundo, canones illos primos non esse concilii Carthaginensis, nec
526 THE ANTIQUITIES OF THE Boox IV.
others question the authority of that very council, and reckon
all its canons spurious. But that only by the way.
Sect. XIV.—Ordinations concluded with the Kiss of Peace.
When the ceremony of consecration was ended, it was usual
for the clergy then present to salute the person newly ordained
with the kiss of peace?. And so being conducted to his proper
station belonging to his office, if he was a bishop or a presbyter,
he made his first sermon to the people. But of this, as it
relates to bishops, I have given an account before; as it
relates to presbyters in the Greek Church, where it was more
usual for presbyters to preach, the reader may find examples
of such sermons among those of Chrysostom’ and Gregory
Nyssen*, which they preached upon the day of their ordi-
nation.
Sect. XV.—The Anniversary Day of a Bishop’s Ordination
kept a Festival.
I cannot omit to mention one thing more, which should have
been mentioned in another place, because it was an honour
peculiarly paid to the order of bishops; which was, that in
many places, the day of their ordination was solemnly kept
among the anniversary festivals of the Church. On these days
they had Church-assemblies, and sermons, and all the other
solemnities of a festival. Which appears from St. Austin’s
sermons, two of which were preached upon the anniversary of
temporis illius ; sed ex libris ritualibus posterioris szeculi illuc transpositos, ut
alibi plenius ostenditur.
P Dionys. Hierarch. Eccles. ¢. v. p. 367. (p. 364. edit. Antverp.) “Exaorw dé
auT@Y 1) GTavpoELOnC Evonpaiverat TEdE TOV TEAOUVYTO? LepapyoU oHpayic, Kai
ka’ Exacroy avappyote teva yiyvEeral, Kai TEAXELWTLKOG GomacpOC, domalopévoU
TavrToc ispaticov TapdvTog avdpdc, Kat TOU TEAécavYTOg lLepapyoU TOY POG TL
Constit. Apost. lib. viii.
ce. v. (Labbe, vol. i. p. 463. A 2.) Mera rv moocevyijy, tic THY ExLoKOTWY ava-
TOV EiPNMEVWY LEPATIKOY TAyYLaTwWY aToTEdECOEYTA.
pepeTw tiv Ovoiav éxi THY yeEtpwy Tov xEporoyNOévTOG’ Kai TH EwOey EvOpoM-
CéoOw sic Tov a’tp Ovadipovta Témov Tapa THY oLTHY émLoKdTWY, TaYTWY
avrov purryodvrwy Tp tv Kupi pudypare.
a4 Chrysostom. Homil. quum presbyter esset designatus, tom. iv. p. 953.
¥ Gregor. Nyssen. Hom. in suam Ordinat, tom. ii. p. 40.
Cu. VI. § 15. CHRISTIAN CHURCH. 527
his own ordination * ; and in another published by Sirmondus ¢,
he also mentions the day under the same title of his own
Anniversary. In a fourth, he speaks also of the Anniversary of
Aurelius", bishop of Carthage, inviting the people to come and
keep the festival in Basilica Fausti, which was a noted Church
in Carthage. Among the homilies also of Leo bishop of Rome,
the three first are upon the anniversary-day of his assumption
to the pontificate. And a late learned critic’ has observed,
that in St. Jerome’s and some other ancient martyrologies
there sometimes occur such festivals, under the titles of ‘ Ordi-
natio Episcopi, et Natale Episcopatus N..,” that is, the ordination
or birth-day of such or such a bishop. Which doubtless at
first were the anniversaries of their ordination; which they
themselves kept in their life-time, and which were continued in
memory of them after death. By which means they came to
be inserted into the martyrologies as standing festivals, denoting
there neither the day of their natural birth, nor their death,
(as some mistake,) but the day of their ordination or advance-
ment to the episcopal throne. But of this more when we come
to speak of the festivals of the Church.
Ss Aug. Homil. xxiv. et xxv. ex Quinquaginta. (tom. x. p. 472, 473, seq. edit.
Basil. 1569.)
* Id. Hom, xxxix. edit. a Sirmond. tom. xiii. p. 841.
u Td. Hom. xxxii. de Verb. Domini: Dies anniversarius ordinationis Domni
[Domini] senis Aurelii crastinus illucescit, rogat et admonet per humilitatem
meam Caritatem vestram, ut ad basilicam Fausti devotissime convenire digne-
mini. (Bened. vol. v. p. 393. B 2.)
VY Pagi, Critic. in Baron. an. Ixvii. n. xiv. (n. xviii, edit. Antverp.) In marty-
rologio Hieronymiano, ete. See note (r) p. 520.
528 THE ANTIQUITIES OF THE Book IV.
CHAPTER VII.
THE CASE OF FORCED ORDINATIONS AND RE-ORDINATIONS
CONSIDERED.
Srcr. 1.—Forced Ordinations very frequent in the Primitive
Church.
For the close of this Book, I shall add something concerning
forced ordinations, and re-ordinations, which were things that
very often happened in the primitive Church. For anciently,
while popular elections were indulged, there was nothing more
common than for the people to take men by force, and have
them ordained even against their wills. For though, as Sul-
picius Severus complains, many men were too ambitious in
courting the preferments of the Church; yet there were some
who ran as eagerly from them as others ran to them; and
nothing but force could bring such men to submit to an ordi-
nation. We have seen an instance or two of this already in
the cases of St. Austin® and Paulinus; and ecclesiastical
history affords us many others: for, not to mention such as
only fled or absconded to avoid ordination, such as Cyprian ?,
and Gregory Thaumaturgus °, and Athanasius °, and Evagrius °,
x See before, chap. ii. § viii. p. 447.
a Pont. Vit. Cyprian. (Oxon. 1682. p. 3.) Judicio Dei et plebis favore, ad
officium sacerdotii et episcopatus gradum adhuc neophytus, et, ut putabatur,
novellus, electus est:.. cum in dilectionem ejus et honorem totus populus
adspirante Domino prosiliret, humiliter ille secessit, antiquioribus cedens, et
indignum se titulo tanti honoris existimans, ete.
b Gregor. Nyssen. Vit. Gregor. Thaumaturg. tom. iii. p. 544. See chap. vi.
§ xi. note (e) p. 523.
¢ Sozom. lib. ii. ¢. xvii. (Vales. Amstel. 1700. p. 379. C6.) Tovye “A@avaovoy
gaciv aroguytiv mepaljva, Kai dxkovta BiacOhvar Todg "AXeZavdpov, TY
imtoxomy vmodecacbat.
4 Soerat. lib. iv. ¢. xxiii. (p. 195. A 11.) ’Ezretdy) 88 yoo borepoy cai Ebaypuog 0rd
Cm. Vins 1. CHRISTIAN CHURCH. 529
and St. Ambrose *, there were some who were plainly ordained
against their wills; as Nepotian, of whom St. Jerome says,
that when his uncle Heliodore ordained him presbyter, he wept
and lamented his condition , and could not forbear expressing
his anger against his ordainer, though that was the only time
ever he had occasion to do it. St. Martin, bishop of Tours,
was so averse from taking the bishopric, that he was forced to
be drawn out of his cell by craft, and carried under a guard to
his ordination, as the sacred historian informs us&. And the
ordination of Macedonius the anchoret, by Flavian bishop of
Antioch, was so much against his will, that they durst not let him
know what they were about, till the ceremony was over ; and
when he came to understand that he was ordained presbyter,
he broke forth into a rage against Flavian and all that were
concerned in the action, as thinking that his ordination would
have obliged him to another sort of life, and deprived him of
his retirement and return to the mountains. So Theodoret,
in his lives of the eastern anchorets", relates the story. And
that this was a very common practice in those times, appears
from what Epiphanius‘ says of the custom in Cyprus, that it
was usual in that province for persons, that fled to avoid ordi-
nation by their own bishop, to be seized by any other bishop,
Ozogirov Tov érioxdrov AdeLavdpeiag mode éEmioxomVv surAANPOEic aéeduyer,
iat. Ne
e Paulin. Vit. Ambros. (Paris. 1836. vol. i. p. iii.) Ille quum videret nihil
intentionem suam posse proficere, fugam paravit: egressusque noctis medio
civitatem, tum Ticinum se pergere putaret, mane ad portam civitatis Medio-
lanensis, quee Romana dicitur, invenitur..... Qui inventus cum custodiretur
a populo, missa relatio est ad clementissimum imperatorem Valentinianum ....
Pendente ratione, iterum fugam paravit, atque in possessione cujusdam Leontii
elarissimi viri aliquamdiu delituit. etc.
f Hieron. Epist. iii. epitaph. Nepotian. (Venet. Vallars, vol. i. p. 337. E 2.)
Presbyter ordinatur. Jesu bone, qui gemitus, qui ejulatus, quee cibi interdictio,
quze fuga oculorum omnium! Tune primum et solum avunculo iratus est.
& Sulpic. Sever. Vit. S. Martin. lib. i. p. 224. (c. ix. p. 312, edit. Lips.)
Dispositis in itinere civium turbis, sub quadam custodia ad civitatem usque
deducitur, ete.
h Theod. Histor. Relig. ¢. xiii. See note (m) p. 512.
i Epiphan. Epist.ad Joan. Hierosol. (Colon. 1682. vol. ii. p. 313. C3.) Multi
episcopi communionis nostre et presbyteros in nostra ordinaverunt provincia,
quos nos comprehendere non poteramus, et miserunt ad nos diaconos et hypo
diaconos, quos suscepimus cum gratia.
VOL. I. Mm
530 THE ANTIQUITIES OF THE Boox IV.
and to be ordained by them, and then be returned te the
bishop from whom they were fled. Which argues, that
forced ordinations in those times were both practised and
allowed.
Secr. II1.—WNo excuse admitted in that Case, except a Man
protested upon Oath that he would not be ordained.
Nor was it any kind of remonstrance or solicitation whatso-
ever, which the party could make, that would prevent his ordi-
nation in such cases, except he chanced to protest solemnly
upon oath against ordination. or in that case he was to be
set at liberty, and not to be ordained against so solemn a
protestation. This is evident from one of the canons of St.
Basil, which says, that they who swear they will not* be
ordained are not to be compelled to forswear themselves by
being ordained. And this, I think, also may be collected from
the account which Epiphanius gives of his own transaction with
Paulinianus, St. Jerome’s brother, upon such an occasion.
Paulinianus, he says, was one of those who fled from their
bishop for fear of ordination ; but providentially comimg!' where
Epiphanius was, he caused him to be seized by his deacons,
not dreaming or suspecting any thing of ordination ; and when
he came to it, he caused them to hold his mouth, for fear he
should have adjured him by the name of Christ to set him free.
Thus he ordained him deacon first, and presbyter some time
after, in the very same manner. Which seems to imply, that
if he had suffered him to have made his protestation in the
name of Christ, he could not have proceeded to his ordination:
but it seems nothing else but such an adjuration was available
to set him free. And that is a further argument that, in those
k Basil. Ep. Canon. ad Amphiloch. ec. x. (Paris. 1638. tom. ii. Cone. p. 1728.)
Oi dpvdbovrec pr) earadéxecOae THY XEtpoToviay, Eopvypevot, 17) avayKalécOw-
cay éTlopKely.
1 Epiph. Epist. ad Joann. Hierosol. (Colon. 1682. vol. ii. p. 312. C 5.) Quum
igitur celebraretur collecta in ecclesia villze, quee est juxta monasterium nostrum,
ignorantem eum, et nullam penitus habentem suspicionem, per multos diaconos
apprehendi jussimus, et teneri os ejus, ne forte liberari se cupiens adju-
raret nos per nomen Christi, et primum diaconum ordinayimus, proponentes
* ei timorem Dei, et compellentes ut ministraret..... Quum ministraret in
sanctis sacrificiis, rursus eum ingenti difficultate tento ore ejus, ordinavimus
presbyterum, &c.
Cu, VII. § 3. CHRISTIAN CHURCH. 531
times, men might be ordained against their wills, and yet their
ordination stand good, and be accounted as valid as any
others.
Secr. I1].—This Practice afterward prohibited by the Imperial
Laws, and Canons of the Church.
But in the next age this practice was prohibited, because of
several inconveniences that were found to attend it. The
emperors Leo and Majorian made a law, with sanctions and
penalties, to prevent it. For they decreed, that no one should
be ordained™ against his will. And whereas some bishops did
impose the burden of orders upon men against their consent,
they granted liberty in that case, either to the party himself,
or any other accuser, to bring an action at law against the
archdeacon, who was liable to be fined ten pounds of gold, to
be paid to the injured party, or to the informers, or to the
states of the city ; the bishop also was to be censured by his
superiors, and the party ordained to be set at liberty, as if he
had never been ordained. Pursuant to this law, John, bishop
of Ravenna, for a transgression of this kind, was threatened to
be deprived of the power of ordination by Simplicius", bishop of
Rome, an. 482. And the third Council of Orleans °, an. 538,
m Leo, Novel. ii. in Append. Cod. Theodos. (Lugdun. 1665. vol. vi. p. 34.)
Ad suscipiendum clericatus officium unicuique nos optionem dedisse, non legem :
quia quamlibet sanctum onus, ut volentibus patimur imponi, ita ab invitis
jubemus arceri. Nonnullorum enim persuasio sacerdotum reluctantibus onus
istud imponit, ut improvidas mentes, violentize intercedentis offensa, ad odium
pie religionis instituat. Eo ergo licentiam hujus przesumtionis excludimus,
ut si quispiam probatus fuerit, vi coactus, sub contumelia publica clericatus
officia suscepisse, spontaneis accusationibus, vel si ipse voluerit adlegare perpessa,
licentiam commodemus apud judices competentes hujusmodi admissa damnare :
ut si inter leges objecta constiterint decem libras auri archidiaconus cogatur
inferre ei, qui pertulerit exsolvendas: dehine si ille desistit, accusatoris censibus
et civitatis ordini profuturas. Illo suze reddito voluntati, qui coactus non potuit
consecrari. Et quiaab ejusmodi ausu nec episcopum a verecundia esse convenit
alienum, ad apostolicze sedis devocetur antistitem. In illa reverendissima sede
notam illicitee preesumtionis incurrat.
n Simplic. Ep. ii. ad Joan. Ravennat. (Labbe, vol. iv. Concil. p. 1069. C 3.)
Denuntiamus, quod si posthac quidquam tale preesumseris, et aliquem seu
episcopum, seu presbyterum, seu diaconum, invitum facere forte credideris,
ordinationes tibi Ravennatis ecclesize vel Aimiliensis noveris auferendas.
° Cone. Aurel. ITT. c. vii. (tom. v. Concil. p. 297. E.) Episcopus, qui invitum
Mm 2
532 THE ANTIQUITIES OF THE Boox IV.
made a decree for the French Churches, that if any bishop
ordained a clerk against his will, he should do penance for the
fact a whole year, and remain suspended from his office till that
term was expired. So great an alteration was there made, in
one age, in the rules and practice of the Church, from what they
had been in the former.
Srcr. 1V.— Yet a Bishop ordained against his Will, had not
the Privilege to relinquish.
But I must note, that after this correction was made, there
was still some difference to be observed between the forced
ordination of a bishop, and that of an inferior clerk, presbyter,
deacon, or any other. For, though the forementioned imperial
law gave liberty to all inferiors so ordained, to relinquish their
office that was forced upon them, if they pleased, and betake
themselves to a secular life again ; yet it peremptorily denied P
this privilege to bishops, decreeing that their ordination should
stand good ; and that no action, brought against their ordainers,
should be of force to evacuate or disannul their consecration.
Which seems to be grounded upon that ancient rule of the
Church, mentioned in the Council of Antioch 4, and confirmed
in the Council of Chalcedon ', that if any bishop was ordained
to a church, to which he refused to go, he should be excom-
municated till he complied, or something were determined in
his case by a provincial synod. Which seems to authorize the
aut reclamantem presumserit ordinare, annuali pcenitentiz subditus missas
facere non preesumat.
P Leo, Novel. ii. ibid. Si qui sane episcopus invitus fuerit ordinatus, hance
consecrationem nulla violari accusatione permittimus. See note (m).
4 Cone. Antioch. e. xvii. (Labbe, vol. ii. p. 569.) Et ric éioxorog yetpoOsciay
ériokd7rov AaBwy, Kai dorobEic mpvecTavar Aaov, pr KaTadsouTO THY AELTOUP-
yiav, pnoé weiMorro amiévar sic THY tyxepLoOioay adT@ éexkAynoiayv, TovTOY
sivat akowwwryroy, gor av avayKacbeic KatadéeotTo, 7 Opicor TL Tei adTOU
4 TédEia GUYOO0E THY KaTa THY éTapyxiay émLoKOT WY.
¥ Concil. Chalced. act. xi. (tom. iv. Concil. p. 691.) Si quis episcopus, accepta
ordinatione et manuum impositione episcopi, et populo preeesse jussus, Munus
non susceperit, nec ut ad sibi concreditam ecclesiam proficiscatur, persuaderi
possit, is sit excommunicatus, donec coactus suscipiat, vel perfecta synodus
episcorum provincialium de ipso aliquid decernat.—N.B. This Latin version
differs in words, not in sense, from Labbe’s edition, vol. iv. p. 692. C 8: the
original Greek is the same as what is quoted, from the Council of Antioch,
in the preceding note (q).
Cu. VII. § 5. CHRISTIAN CHURCH. 533
using a sort of violence in compelling men to undergo the
burden of the episcopal function ; agreeably to that other law
of Leo and Anthemius in the Justinian Code’, which puts
this among other qualifications of a bishop, that he shall be
so far from ambition, as to be one rather that must be sought
for, and compelled to take a bishopric. Such were anciently
the laws of Church and state, relating to forced ordinations.
Secr. V.—Re-ordinations generally condemned.
As to re-ordinations, before we can answer to the question
about them, we must distinguish between the orders that were
given regularly and canonically by persons rightly qualified in
the Church, and such as were given irregularly by persons
unqualified, or by heretics and schismatics out of the Church.
As to such orders as were given regularly in the Church, they
were supposed, like baptism, to impress a sort of indelible
character, so as that there was no necessity upon any occasion
to repeat them: but, on the contrary, it was deemed a criminal
act so to do. The third Council of Carthage, following the
steps of the plenary Council of Capua, or Capsa, decreed, that
it was equally unlawful‘ to re-baptize and re-ordain. And
those called the Apostolical Canons" make it deposition both
for the ordainer and ordained, to give or receive a second ordi-
nation. St. Austin” says, it was not the custom of the Catholic
8 Cod. Justin. lib. i. tit. iii, de Episcop. leg. xxxi. (Amstel. 1663. p. 14.)
Tantum ab ambitu debet esse sepositus, ut queeratur cogendus, rogatus recedat,
invitatus effugiat: sola illi suffragetur necessitas excusandi.
t Concil. Carth. III. ¢. xxxviii. (Labbe, vol. ii. p. 1172. C.) Illud suggerimus,
mandatum nobis, quod etiam in Capuensi [Capsensi] plenaria synodo videtur
statutum : non liceat fieri rebaptizationes et re-ordinationes, vel translationes
episcoporum.
u Can. Apost. Ixvii. (Labbe, vol. i. p. 39.) Et rig éioxoroc, moeoBire-
poc, % Ovakovog Oevtipay xewporoviay ds~erar Tapa Tivoc, KabatpsioOw Kai
avroc, Kai 0 yElpoTOVyoac’ si pHye Goa ovorain, OTL Tapa alpeTiKwY ExEL THY
xélporoviay. Tovc yap rapa rHv rowtiTwy Barriobevrac 7 yEtporovnVErTac,
ovre TLoTOVC, OVTE KANoLKOdE Elva OuYaTéoY.
Vv Aug. cont. Parmen. lib. ii. ¢. xiii. (Bened. 1700. vol. ix. p. 29. C 12.)
(tom. vii. p. 41, edit. Basil. 1569.) Nulla ostenditur causa, cur ille qui ipsum
baptismum amittere non potest, jus dandi possit amittere. Utrumque enim
sacramentum est: et quadam consecratione utrumque homini datur, illud
cum baptizatur, istud cum ordinatur: ideoque in catholica utrumque non
licet iterari.
534 THE ANTIQUITIES OF THE Boox IV.
Church to repeat either orders or baptism: for men did not
lose their orders*, as to the internal character and virtue,
though they were suspended from the execution of their office
for some misdemeanour. Optatus’ testifies the same, telling
us, that Donatus was condemned in the Council of Rome under
Melchiades, for re-ordaining such bishops as had lapsed in time
of persecution; which was contrary to the custom of the
Catholic Church. And others” accuse the Arians upon the
same account, for re-ordaining such of the Catholic clergy as
went over to their party.
Secr. VI.—The Proposal made by Coecilian to the Donatists
examined.
There is indeed a passage in Optatus concerning Cecilian,
bishop of Carthage, which at first view seems to import, as if
Ceecilian had been willing to have submitted to a re-ordination:
for Optatus* says, Cxecilian sent this message to the Donatist
bishops, that if Felix had given him no true ordination, as they
x Id. de Bon. Conjug. c. xxiv. (ibid. vol. vi. p. 247. A 4.) Manet in illis
ordinatis sacramentum ordinationis ; et si aliqua culpa quisquam ab officio
removeatur, sacramento Domini semel imposito non carebit, ete.
Y Optat. lib. i. (Paris. 1702. p. 23.) (p. 27, edit. Paris. 1679.) (p. 44, edit.
Paris. 1631.) In Donatum sunt he sententize late : quod confessus sit rebap-
tizasse, et episcopis lapsis manum imposuisse: quod ab ecclesia alienum est.
Z Vide Vales. not. in Sozom. lib. vi. c. xxvi. (1700. p. 114.) Ariani non solum
rebaptizabant catholicos, sed etiam clericos eorum ad se venientes iterum ordi-
nabant. Cujus rei insigne exemplum habemus in Libello Preeum Marcellini
presbyteri, p. 81, sub finem: ‘ Hic est egregius et sanctissimus ille episcopus,
qui cum fuisset primum a catholicis episcopis ordinatus episcopus, postea ab
impio Georgio in laicorum numerum redactus, nihilominus ab ipso Georgio
episcopus ordinatus est, in vexatione fidelium ;’ et paulo post: ‘ Nisi quia
atrocius gessit Theodorus, cum de episcopo catholico fit laicus, piam damnans
fidem, et subscribens Arianze impietati, ut ab heeretico iterum episcopus ordi-
netur.? Idem quoque testatur Hieronymus in Chronico, de Cyrillo Hierosoly-
mitano loquens. ‘ Cyrillus,’ inquit, ‘cum a Maximo fuisset presbyter ordinatus,
et post mortem ejus ita ei ab Acacio episcopo Czesariensi et czeteris Arianis
episcopatus promitteretur, si ordinationem Maximi repudiasset, diaconus in
ecclesia ministravit.’? In quo Ariani Donatistas videntur imitati, qui utrumque
factitarunt.
a Optat. lib. i. (Paris. 1702. p. 18.) A Ceeciliano mandatum est, ut si Felix
in se, sicut illi arbitrabantur, nihil contulisset, ipsi tamquam adhue diaconum
ordinarent Ceecilianum.
Cu. VII. § 7. CHRISTIAN CHURCH. 535
pretended, they should ordain him again, as if he were still
only a deacon. But St. Austin, who perhaps best understood
Czecilian’s meaning, says” he only spoke this ironically to
deride them; not that he intended to submit to a second ordi-
nation, but because he was certain that Felix and the rest of
his ordainers were no traditors, as they accused them. So that
we have no instance of re-ordaining such as were regularly
ordained in the Catholic Church: it bemg esteemed unlawful,
as Theodoret° words it, to give any man the same ordination
twice. Whence neither in the translation of bishops from one
Church to another do we ever read of a new ordination, but
only of enthronization or instalment, as of a new matriculation
of presbyters and deacons, when they were taken out of one
Church to be settled in another. Cyprian, speaking of his
admission of Numidicus into his own Church from another,
where he was presbyter before, does not say he gave him a new
ordination, but only 4 a name and a seat among the presbyters
of Carthage. And this was the constant practice of the Church
in all such cases, for any thing that appears to the contrary.
Secr. VIL.—Schismatics sometimes re-ordained.
As to such as were ordained out of the Church by schis-
matical or heretical bishops, the case was a little different. For
the Church did not always allow of their ordinations, but some-
times for discipline-sake, and to put a mark of infamy upon
their errors, made them take a new ordination. This was
decreed by the great Council of Nice, in the case of those
bishops and presbyters whom Meletius the schismatic ordained
in Egypt, after he had been deposed by his metropolitan of
b August. Brevic. Collat. die iii. ¢. xvi. (tom. vii. p. 748, edit. Basil. 1569.)
(Bened. 1700. vol. ix. p. 388. D.) Dixerunt etiam scripsisse Optatum, quod
Ceecilianus dixerit, ‘ Si traditores sunt qui me ordinaverunt, ipsi veniant, et
ordinent me.’? Quod quidem si dictum est, ideo dici potuit ad illos deridendos,
quibus hoc mandasse perhibetur, quoniam certus erat ordinatores suos non esse
traditores. Non enim ait, quia traditores sunt ; sed, ‘si traditores sunt,’ ete.
¢ Theod. Histor. Relig. ¢. xiii. See note (m) p. 512.
d Cyprian. Ep. xxxv. al. xl. (Oxon. 1682. p. 78.) Admonitos nos et instructos
seiatis dignatione divina, ut Numidicus presbyter adseribatur presbyterorum
Carthaginiensium numero, et nobiscum sedeat in clero.
536 THE ANTIQUITIES OF THE Book LV,
Alexandria: they were not to be admitted to serve in the
Catholic Church, till they were first authorized by a more
sacred® ordination, as that Council words it in her synodical
epistle, or directions to the Church of Alexandria. In pursu-
ance of this decree, Theodore, bishop of Oxyrinchus, re-ordained
the Meletian presbyters, upon their return to the Church, as
Valesius‘ shows out of Marcellinus and Faustinus’s petition
to the Emperor Theodosius: and other learned men® are of
the same opinion. Yet in some cases, the Church consented
to receive schismatical bishops and presbyters without obliging
them to take a new ordination; as in Afric, St. Austin®
assures us, it was the custom to allow of the ordinations of
e Ep. Synod. ap. Socrat. lib. i. e. ix. (Vales. Amstel. 1700. p. 24. B 7.) Todg
im abrov Karacrabévrac, pvotikwring xeporovia BeBawOivra¢g Kotywyjoat
imi Tovrot io’ re Exe piv advTodve THY TYuy Kai eToupyiay, JevTipovg dé
vat aravroe Tavtwy Tay by ékdory Tapolkia TE Kai éKKAynoia eraCopéevwr,
rav oxd Tov Tysuwrdrov Kai curEToUpyoD Hpav ’AdeEdvdpov mpoKEXELpLope-
vwyv. Vide etiam Theodoret. lib. i. ¢. ix.
f Vales. Not. in Theodor. lib. i. ¢. ix. (p. 11. A5.) Falsum est, quod adserunt
viri doctissimi, ecclesiam illis temporibus non probasse reordinationes episco-
porum et presbyterorum. Certe Marcellinus presbyter in Libello Precum, quem
obtulit Theodosio imperatori, diserte testatur Theodorum catholicum episcopum
urbis Oxyrinchi reordinasse presbyteros partis Meletii. Sic enim scribit p. 83:
‘ Sane hine vult se catholicum videri, quod et ipse quosdam nune presbyteros
seu diaconos Apollonii facit suasu quodam laicos, et eos iterum ordinat, ut vide-
atur turpissimee istius ordinationis vicem referre, quam passus est.’ Theodorus
igitur catholicus cum Meletianos presbyteros iterum ordinavit, in eo sequutus
videtur decretum synodi Niczene.
g Du Pin, Biblioth. Cent. iv. p. 251, Lond. 1692. (tom. ii. p. 557. not. 1. edit.
Paris. 1692.)
h August. contr. Parmen. lib. ii. ¢. xiii, (Bened. 1700. vol, ix. p. 19. D 5.)
(tom. vii. p. 41, edit. Basil. 1569.) Si visum est opus esse ut eadem officia
gererent quee gerebant, non sunt rursum ordinati; sed sicut baptismus in eis, ita
ordinatio mansit integra, ete. Vide contr. Crescon. lib. ii. ¢. xi. (Bened. 1700.
vol.ix. p.282. D9.) (tom. vii. p. 226, cit. edit.) Quamvis cum apud vos ordinantur,
non super eos invocetur nomen Donati sed Dei: tamen ita suscipiuntur, ut
videtur paci et utilitati ecclesize convenire. It. Epist. 1. p. 87. See note (1)
p. 537.——Ep. elxii. p. 279. (p. 767, edit. Altdorf. p. 732, edit. Basil.) (Bened.
1700. vol. ii. p. 72. C 9.) Qualis ipsius beati Melchiadis ultima est prolata sen-
tentia, quam innocens, quam integra, quam provida atque pacifica, qua neque
collegas, in quibus nihil constiterat, de collegio suo ausus est removere, et
Donato solo, quem totius mali principem invenerat, maxime culpato, sanitatis
recuperande optionem liberam ceteris fecit, paratus communicatorias litteras
mittere etiam iis, quos a Majorino ordinatos esse constaret: &c.
Cu.-VIT. § 8. CHRISTIAN CHURCH. 537
the Donatists, and to admit them to officiate in whatever
station they served before their return to the unity of the
Church, without repeating their ordination any more than their
baptism. He repeats this in several parts of his writings: and
that it was so, appears both from the canons of the African’
Councils, and the concessions made* in the Collation of Car-
thage, where the proposal was, that the Donatist bishops
should enjoy their honours and dignities, if they would return
to the unity of the Catholic Church. This had before been
determined in the Roman Council under Melchiades, where
the Donatists had their first hearing: for there, as St. Austin
informs us}, it was also decreed, that only Donatus, the author
of the schism, should be cashiered ; but for all the rest, though
they were ordained out of the Church, they should be received,
upon their repentance, in the very same offices and quality
which they enjoyed before. So that the rigour of Church-
discipline was quickened or abated in this respect, according as
the benefit or necessities of the Church seemed to require.
Secr. VIII.—And Heretics also upon their Return to the Church,
in some places.
And the treatment of persons, ordained by heretics, was much
of the same nature. Some canons require all such, without
exception, to be re-ordained. It was so in the Greek Church,
at the time when those called the Apostolical Canons were
made: for the same canon that condemns re-ordinations in
the Church ™, makes an exception in the case of such, as were
ordained by heretics ; pronouncing their ordination void, and
i Cod. Can. Afric. c. lxviii. (Labbe, vol. ii. p. 1092. A 10.) At adroy rev
AovarisT@y, otriveg Onmore KAnoiKkoi StopMovpérvng Tig Bovdie mpd THY
ckaYoXtkny Evdrnra peredOeiv Ochyootev..... éy Taic idiatc Tysaic adrove
avadexyOjva, KT. X.
k Collat. Carth. die i. ¢. xvi. (Labbe, vol. ii. p. 1852. C 12.) Sie [ecclesize]
nobiseum teneant unitatem, ut non solum viam salutis inveniant, sed nec
honorem episcopatus amittant.
1 Aug. Ep. 1. ad Bonifac. p. 87. (Bened. 1700. vol. ii. p. 503, E 4.) (p. 228,
edit. Basil. 1569.) (p. 233, edit. Altdorf.) Damnato uno quodam Donato, qui
auctor schismatis fuisse manifestatus est, ceeteros correctos, etiamsi extra eccle-
siam ordinati essent, im suis honoribus suscipiendos esse censuerunt.
m Can. Apost. ¢. Ixvii. See note (u) pag. 533.
VOL. ]. Nn
538 THE ANTIQUITIES OF THE Boox IV.
requiring them to be ordained again. And this was generally
the practice of all those Churches in the third century, which
denied the validity of heretical baptism: for by much stronger
reason they denied their ordinations. Therefore Firmilian,
who was of this opinion, tells us also, that the Council of Ico-
nium?, an. 256, decreed, that heretics had no power to minister
either baptism, or confirmation, or ordination; nay, some of
those who allowed the baptism of heretics, yet still contmued
to condemn their ordinations; as Innocent bishop of Rome,
who determines against such as were ordained by the Arians °,
and such other heretics, that they were not to be admitted
with their honours in the Catholic Church, though their bap-
tism might stand good, being administered in the name of
the Father, and of the Son, and of the Holy Ghost. In
another place he says?, it was the ancient rule of the Church
of Rome to cancel and disannul all such ordinations ; though
in some places, he owns, they were allowed: for Anisius bishop
of Thessalonica, with a council of his provincial bishops,
agreed to receive those whom Bonosus, an heretical bishop of
Macedonia, had ordained; that they might not continue to
strengthen his party, and thereby bring no small damage upon
the Church. Liberius not only admitted the Macedonian
bishops to communion, but also allowed them to continue in
their office, upon their subscription to the Nicene Creed, and
n Firmilian. Ep. Ixxv. ap. Cyprian. (Oxon. 1682. p. 221.) (edit. Paris. 1666.
p. 146. it. tom. i. Coneil. p. 754. b.) Heeretico sicut ordinare non licet, nec
manum imponere ; ita nec baptizare.
© Innoc. Ep. xviii. ad Alexandr. ¢. iii. (Labbe, vol. ii. p. 1269.) Arianos
ceeterasque hujusmodi pestes, quia eorum laicos conversos ad Dominum, sub
imagine poenitentize ac Sancti Spiritus sanctificatione per manus impositionem
suscipimus, non videtur clericos eorum cum sacerdotii aut ministerii cujuspiam
suscipi debere dignitate : quoniam quibus solum baptisma ratum esse permitti-
mus, quod utique in nomine Patris, et Filii, et Spiritus Sancti perficitur, nec
Spiritum Sanctum eos habere ex illo baptismate illisque mysteriis arbitramur :
quoniam cum a catholica fide eorum auctores desciscerent, perfectionem Spiritus
quam acceperant, amiserunt.
Pp Id. Ep. xxii. ad Epise. Maced. ¢. v. (ibid. p. 1274. C7.) Anisii quondam
fratris nostri, aliorumque consacerdotum summa deliberatio heee fuit, ut quos
Bonosus ordinaverat, ne cum eodem remanerent, ac fieret non mediocre sean-
dalum [ecclesize], ordinati reciperentur...Jam ergo, quod pro remedio ac neces-
sitate temporis statutum est, constat primitus non fuisse.
Cu. WIT. § 8. CHRISTIAN CHURCH. 539
abjuration of their former heresy; as Socrates4, and Sozomen’,
and St. Basil’, and others testify. In France the custom was,
in the time of Clodoveus, to give a new imposition of hands to
the Arian clergy that returned to the Catholic faith, as appears
from the first Council of Orleans *, which made a decree about
it: but that, perhaps, does not mean a new ordination, but only
such a reconciliatory imposition of hands as was used to be given
to penitents in absolution. But if otherwise, it proves that the
Church had different methods of proceeding in this case, as
she judged it most expedient and beneficial for her service ;
sometimes reversing and disannulling the ordinations of here-
ties for discipline-sake, and to show her resentments of their
errors ; and sometimes allowing them to stand good for her own
sake, to prevent greater scandals, and to encourage the straying
people to return with their leaders to the unity of the Catholic
faith. Upon which account, the general Council of Ephesus"
made an order concerning the Messalian heretics, otherwise
ealled Euchites and Enthusiasts, that if any of their clergy
would return to the Church, and in writing anathematize their
former errors, they should continue in the same station they
4 Socrat. lib. iv. c. xii. p. 180.
¥ Sozom. vi. c. x. (1700. p. 528, at bottom.) “Awoxypdrrovet wacay alpeoww
évavTloupéevny TH lore. THC évy Nucaig cuvddov..wc¢ O& TobTwWY Eyyvagor
omodoyiay abrav thaBe AtBéproc, éExorvwyyoey adroie.
S Basil. Ep. lxxiv. ad Episcopos Occident. (Basil. 1638. tom. iii. p. 125. ce.)
Ovrwe dedabeic ric émiokomijc, dua rd ev MeXirevy mookaOnojoPar, oddv
EAUT@ THC AToKaTAGTdoEWC erEVONGE, THY Ec Bude agéw" Kal Tiva pév ory,
& moortaOn ait@ apd rov pakapwrdrov étmiokdrov AiBEepiov’ Tiva Ot, &
aurog ouvilero, ayvoovpev* mAnv dre émuorodry éxOmioev amroKabioTioay
avroy, iy émdei~ag Ty Kara Tiavg ovvddw, droKkatiorn TH TOT.
t Cone. Aurel. I. ¢. x. (Labbe, vol. iv. p. 1406.) De hereticis clericis, qui ad
fidem catholicam plena fide ac voluntate venerint .. id censuimus observari, ut
si clerici fideliter convertuntur, et fidem catholicam integre confitentur, vel ita
dignam vitam morum et actuum probitate custodiunt, officium, quo eos episcopus
dignos esse censuerit, cum impositee manus benedictione suscipiant.
u Cone. Ephes. Act. vii. Decret. Contra Messalianit. (Labbe, vol. iii. Cone.
p- 809. B12.) Placuit, ut omnes, qui per universam provinciam hzeretici Messa-
liani vel Enthusiastze sunt, vel de ejus heereseos morbo suspecti, sive clerici
sive laici sint, conveniantur: et si quidem anathematizaverint, juxta ea quee in
preedicta synodo seripto pronuntiata sunt, in scriptis; si clerici fuerint, maneant
clerici; si laici, ad communionem admittantur. Quod si renuerint anathe-
matizare, si presbyteri vel diaconi fuerint, vel in alio quopiam gradu ecclesiz,
excidant et a clero, et a gradu, et a communione: laici vero anathematizentur.
540 THE ANTIQUITIES, &e. Boox IV.
were in before; otherwise they should be degraded, and enjoy
neither clerical promotion nor communion in the Church. . The
Council of Nice is thought to have made the like decree in
favour of the Novatian clergy, only giving them a reconciliatory
imposition of hands by way of absolution, not re-ordination.
And there is nothing more certain than that the African
fathers so treated the Donatists; particularly St. Austin in all
his writings pleads as much for the validity of heretical ordina-
tions, as heretical baptism ; and says* further, that when the
Church judged it expedient not to suffer the Donatist bishops
to officiate upon their return to the Church, she did not thereby
intend to deny the reality or validity of their ordination, but
supposed that to remain still perfect and entire in them. And
this is what St. Austin meant by ‘ the sacrament of ordination,’
as he words it, or the indelible character which was thereby
imprinted ; that though a man turned apostate, or was sus-
pended or deprived for any crime, yet if, upon his repentance
and satisfaction, the Church thought fit to admit him to
officiate again, there was no necessity of giving him a new
ordination, no more than a new baptism ; for the character of
both remained entire. This was the doctrine and practice of
the African Church, and most others, in the time of St.
Austin.
v Concil. Niczen. c. viii. (Labbe, vol. ii. p. 32.) Tleot trav dvopatorvrwy piv
éavrove KaOapove more, moocepyopévwy O& TH KaOodiKy éxkAnoia, edoke TH
ayia Kai peyady ovvd0p, wore xeoPeToUpevove abTode, pévety OUTWE iv TH
Khjjow.
x Aug. contr. Parmen. lib. ii. ¢. xiii. (Bened. 1700. vol. ix. p. 29. D 10.) Cum
expedire hoc judicatur ecclesize, ut przepositi eorum venientes ad catholicam
societatem, honores suos ibi non administrent; non eis tamen ipsa ordinationis
sacramenta detrahuntur, sed manent super eos.
END OF THE FIRST VOLUME,
GILBERT & Rivineron, Printers, St. John’s Square, London.
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