Observations on the first and second of the canons, commonly ascribed to the holy apostles wherein an account of the primitive constitution and government of churches, is contained : drawn from ancient and acknowledged writings.
Burnet, Gilbert, 1643-1715.
1673
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Observations on the first and second of the canons, commonly ascribed to the holy apostles wherein an account of the primitive constitution and government of churches, is contained : drawn from ancient and acknowledged writings.
Burnet, Gilbert, 1643-1715.
[2], 126 p.
Printed by Robert Sanders ...,
Glasgow :
1673.
Attributed to Gilbert Burnet by Wing and NUC pre-1956 imprints.
Contains errors in pagination.
Reproduction of original in the Union Theological Seminary Library, New York.
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eng
Episcopacy.
Church polity -- History -- Early church, ca. 30-600.
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OBSERVATIONS
ON
THE
FIRST
and
SECOND
OF
THE
CANONS
,
Commonly
ascribed
to
the
Holy
Apostles
.
WHEREIN
An
Account
of
the
Primitive
Constitution
and
Government
of
Churches
,
is
contained
.
Drawn
from
ancient
and
acknowledged
Writings
.
GLASGOW
,
By
Robert
Sanders
,
Printer
to
the
City
and
University
,
1673.
The
FIRST
CANON
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
Bishop
shall
be
ordained
by
two
or
three
Bishops
.
A
BISHOP
.
THIS
word
is
sometime
taken
for
a
Spy
,
so
Estathius
ad
Homeri
K.
sometime
for
a
Defender
;
so
Hector
was
called
Bishop
of
Troy
by
Homer
,
Iliad
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
was
among
the
Athenians
a
publick
Office
so
called
:
and
in
this
sense
,
it
was
also
used
among
the
Romans
;
so
Cicero
ad
Atticum
,
Lib.
7.
Epist.
11.
tells
,
That
Pompey
would
had
him
to
be
,
quem
tota
compania
&
maritima
ora
habeant
Episcopum
,
ad
quem
delectus
&
summa
negotii
referatur
,
ff
.
de
mun
.
&
hon
.
leg
.
ult
.
parag
.
item
Episcopi
sunt
,
qui
praesunt
pani
&
caeteris
rebus
vaenalibus
.
This
term
is
sometime
in
the
Old
Testament
.
And
Clemens
Romanus
Epist.
ad
Rom.
proves
Bishop
and
Deacon
to
be
no
new
terms
,
from
Isai.
60.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
But
in
our
Edition
,
we
find
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
where
,
on
the
way
,
mark
how
different
the
present
Edition
of
the
Septuagint
is
,
from
that
which
Clemens
made
use
of
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
also
Psalm
109.8
.
Among
the
Iews
,
he
who
was
the
chief
of
the
Synagogue
,
was
called
Chazan
hakeneseth
,
the
Bishop
of
the
Congregation
;
and
Sheliach
tsibbor
,
the
Angel
of
the
Church
.
And
the
Christian
Church
being
modelled
as
near
the
form
of
the
Synagogue
as
could
be
,
as
they
retained
many
of
the
Rites
,
so
the
form
of
their
Government
was
continued
,
and
the
names
remained
the
same
.
But
more
of
this
afterward
.
Clemens
Romanus
in
his
Epistle
,
speaks
only
of
Bishops
and
Deacons
.
Polycarp
again
in
his
Epistle
,
speaks
only
of
Presbyters
and
Deacons
;
where
some
object
that
it
would
seem
,
that
both
in
the
Church
of
Corinth
,
to
which
Clement
wrote
,
and
in
that
of
Philippi
,
to
which
Polycarp
wrote
,
there
were
but
two
Orders
of
Churchmen
,
whom
the
one
calls
Bishops
,
the
other
Presbyters
.
But
if
Polycarp's
Epistle
be
genuine
,
then
these
of
Ignatius
,
which
he
there
mentions
,
must
be
so
too
,
and
in
them
the
matter
is
past
Controversie
.
Epiphanius
lib.
3.
baer
.
75.
tells
,
that
at
first
there
were
only
Bishops
and
Deacons
,
which
he
saith
he
had
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
that
ubi
Episcopi
erant
jam
constituti
,
scripsit
Episcopis
&
Diaconis
.
Non
enim
omnia
statim
potuerunt
Apostoli
constituere
.
Presbyteris
enim
opus
est
&
Diaconis
,
per
hos
enim
duos
Ecclesiastica
compleri
possunt
;
ubi
vero
non
inventus
est
quis
dignus
Episcopatu
,
permansit
locus
sine
Episcopo
.
Ubi
autem
opus
fuit
,
&
erant
digni
Episcopatu
,
constituti
sunt
Episcopi
;
cum
autem
multitudo
non
esset
,
non
inventi
sunt
inter
ipsos
,
qui
Presbyteri
constituerentur
,
&
contenti
erant
solo
Episcopo
in
loco
constituto
.
Verum
sine
Diacono
impossibile
est
esse
Episcopum
.
So
it
seems
,
that
from
these
profound
Histories
which
he
had
read
,
it
appeared
,
that
in
some
Villages
there
were
only
Presbyters
and
no
Bishops
,
because
in
those
places
none
were
found
worthy
of
it
.
But
certainly
these
places
were
obliged
to
depend
upon
some
place
where
there
was
a
Bishop
constitute
:
For
if
none
were
worthy
to
be
Bishops
,
much
less
were
they
worthy
to
constitute
a
Church
within
themselves
,
and
independent
.
It
also
appears
,
that
in
some
places
at
first
,
they
had
no
Presbyters
:
And
indeed
where
the
number
of
Christians
was
so
small
(
as
no
doubt
it
was
in
many
places
at
first
)
a
Bishop
alone
might
well
have
served
a
whole
City
:
But
where
the
Christians
were
more
numerous
,
there
were
need
of
more
hands
,
to
assist
the
Bishop
in
his
work
.
As
for
that
of
Polycarp's
naming
no
Bishop
,
but
only
Presbyters
and
Deacons
,
perhaps
he
wrote
in
the
vacancy
of
the
See
:
so
we
find
many
Letters
of
Cyprian's
ad
Clerum
Romanum
,
when
there
was
no
Bishop
.
Besides
,
it
is
known
that
at
first
the
names
of
Bishop
and
Presbyter
were
used
promiscuously
.
Presbyters
were
so
called
,
not
from
their
age
,
as
they
were
men
,
but
from
the
age
of
their
Christianity
:
For
a
Neophite
was
not
to
be
ordained
,
and
the
Presbyters
did
jointly
with
the
Bishop
,
both
rule
and
feed
the
flock
.
But
some
do
stretch
this
too
far
,
as
if
always
the
eldest
Presbyter
had
been
chosen
Bishop
.
The
Commentaries
upon
the
Epistles
,
commonly
called
Ambrose's
,
but
truly
Hilary
,
the
Deacons
(
of
which
I
shall
say
nothing
,
it
being
now
agreed
among
the
Criticks
,
that
they
are
his
)
upon
the
4th
of
the
Eph.
After
he
hath
at
length
shewn
the
difference
which
was
betwixt
the
Churches
in
the
Apostles
times
,
when
they
were
not
fully
constitute
,
and
the
ages
that
succeeded
,
he
tells
how
at
first
all
in
the
Clergy
baptized
and
preached
,
and
that
on
any
day
,
or
where
they
had
opportunity
.
But
afterwards
Deacons
were
restrained
in
this
,
and
things
were
astricted
to
certain
times
and
places
.
Hinc
est
ergo
(
saith
he
)
unde
nunc
neque
Diaconi
in
populo
praedicant
,
nec
Clerici
,
nec
Laici
baptizant
.
—
Ideo
,
non
per
omnia
conveniunt
scripta
Apostolica
ordinationi
,
quae
nunc
in
Ecclesiâ
est
,
quia
haec
inter
ipsa
primordia
sunt
scripta
.
Nam
&
Timotheum
à
se
creatum
Presbyterum
,
Episcopum
nominat
,
quia
primi
Presbyteri
,
Episcopi
appellabantur
,
ut
recedente
eo
,
sequens
ei
succederet
.
Denique
apud
AEgyptum
Presbyteri
consignant
,
si
praesens
non
sit
Episcopus
:
sed
quia
coeperunt
praesentes
Episcopi
indigni
inveniri
,
ad
primatus
tenendos
immutata
est
ratio
,
prospiciente
Concilio
,
ut
non
ordo
,
sed
meritum
crearet
Episcopum
.
Multorum
Sacerdotum
judicio
constitutum
,
ne
indignus
temere
usurparet
,
&
esset
multis
scandalo
.
And
like
to
this
is
,
what
he
saith
on
1
Tim.
3.
from
which
words
,
it
would
appear
,
that
he
thought
the
Elder
Presbyter
,
without
any
Election
or
Ordination
,
succeeded
unto
the
Chair
of
the
deceased
Bishop
.
But
this
is
directly
contrary
even
to
what
Ierome
himself
saith
:
neither
do
we
find
any
such
constitution
as
that
he
mentions
,
either
in
the
Acts
of
the
Council
of
Nice
,
or
of
any
other
.
It
is
true
,
Clemens
Romanus
saith
,
That
the
Apostles
ordained
their
first
fruits
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
the
Bishops
and
Deacons
of
them
who
should
afterward
believe
:
but
he
adds
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
trying
them
by
the
Spirit
(
that
of
discerning
spirits
being
among
their
extraordinary
gifts
)
and
though
they
ordained
no
Neophyte
,
yet
there
is
no
reason
to
believe
,
that
either
they
made
the
eldest
Christians
,
Presbyters
,
or
the
eldest
Presbyters
,
Bishops
.
The
choice
of
Matthias
,
and
of
the
seven
Deacons
,
shews
that
it
went
not
simply
by
age
.
St.
Iames
the
younger
was
Bishop
of
Ierusalem
,
and
Timothy
was
but
young
,
when
ordained
.
Yet
the
difference
of
Bishop
and
Presbyter
seems
not
to
have
been
unknown
to
Clemens
,
as
appears
from
these
savings
of
his
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
praepositis
vestris
subditi
&
seniores
inter
vos
debito
honore
prosequentes
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Qui
nobis
praesunt
revereamur
,
seniores
inter
nos
honoremus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Which
by
the
words
that
follow
,
must
certainly
relate
to
some
Ecclesiastical
constitution
among
themselves
,
to
which
he
accommodates
the
terms
of
the
Temple
Hierarchy
.
All
which
I
propose
without
any
peremptory
decision
in
this
matter
,
submitting
it
to
the
judgment
of
the
impartial
Reader
;
For
I
know
there
are
exceptions
against
these
words
,
yet
they
do
clearly
imply
a
difference
and
subordination
betwixt
the
Presbyters
,
and
their
Presidents
:
and
what
he
saith
of
the
ranks
of
the
High
Priest
,
the
Priests
,
the
Levites
,
and
the
Laicks
,
hath
certainly
a
relation
to
the
Orders
of
the
Church
.
The
next
opinion
about
the
Origine
of
Episcopacy
,
is
that
of
Ierome
,
and
he
hath
given
it
very
fully
,
both
in
his
Epistle
to
Evagrius
,
and
on
the
Epist.
to
Titus
,
cap.
1.
He
holds
,
that
all
things
at
first
were
governed
in
the
Church
,
communi
Presbyterorum
consilio
,
and
that
the
Bishops
were
above
the
Presbyters
,
non
ex
dispositione
dominicâ
,
sed
ex
Ecclesiae
consuetudine
;
And
by
divers
arguments
from
Scripture
,
he
proves
,
that
Bishop
and
Presbyter
are
one
and
the
same
,
Acts
20.
they
who
v.
17.
are
called
Presbyters
,
are
v.
28.
called
Bishops
.
Titus
1.5
.
he
left
him
to
ordain
Elders
,
and
v.
7.
it
is
added
,
For
a
Bishop
,
&c.
Whence
he
infers
,
that
Bishop
and
Presbyter
are
one
and
the
same
.
As
also
Phil.
1.
the
Apostle
writes
only
to
Bishops
and
Deacons
.
And
1
Tim.
3.
he
gives
the
Rules
only
to
Bishops
and
Deacons
.
S.
Peter
also
called
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
S.
Iohn
designs
himself
the
Elder
.
But
he
adds
,
after
there
arose
Schisms
,
and
one
said
,
I
am
of
Paul
,
&c.
Toto
orbe
decretum
est
,
ut
unus
caeteris
super
imponeretur
ad
quem
omnis
Ecclesiae
cura
pertineret
,
&
Schismatum
semina
tollerentur
—
ut
Schismatum
plantaria
evellerentur
ad
unum
,
omnis
sollicitudo
est
delata
.
And
ad
Evagrium
,
he
tells
how
Alexandriae
à
Marco
Evangelist
â
usque
ad
Heraclam
&
Dionysium
,
Presbyteri
semper
unum
ex
se
electum
,
in
excelsiori
gradu
collocatum
Episcopum
nominabant
.
—
Quid
enim
excepta
ordinatione
facit
Episcopus
,
quod
Presbyter
non
facit
.
—
Et
,
ut
sciamus
traditiones
Apostolicas
sumptas
de
Veteri
Testamento
;
quod
Aaron
,
&
filii
ejus
,
atque
Levitae
,
fuerunt
in
Templo
,
hoc
sibi
&
Episcopi
,
&
Presbyteri
,
&
Diaconi
vendicent
in
Ecclesia
.
And
from
these
words
we
may
observe
,
that
he
accounted
the
difference
of
Bishop
and
Presbyter
,
an
Apostolical
tradition
,
which
came
in
place
of
the
difference
that
was
betwixt
Aaron
and
his
Sons
:
as
also
,
that
this
began
from
the
time
of
the
Apostles
,
and
of
Mark
the
Evangelist
:
That
it
was
done
to
evite
Schism
,
and
that
it
was
appointed
through
the
whole
World
:
as
also
,
that
the
whole
care
and
chief
Power
was
in
the
hands
of
the
Bishop
,
of
which
he
saith
further
,
Dial
adv
.
Luciferianos
.
Ecclesiae
salus
in
summi
Sacerdotis
dignitate
pendet
,
cui
si
non
exors
quaedam
,
&
ab
omnibus
eminens
detur
potestas
,
tot
in
Ecclesiâ
efficientur
Schismata
,
quot
Sacerdotes
.
It
may
seem
likewise
probable
,
from
him
,
that
Presbyters
choosed
their
Bishop
out
of
their
own
number
,
and
that
in
Alexandria
they
made
him
Bishop
without
any
new
Ordination
.
And
of
this
Eutychius
Patriarcha
Alex.
who
was
not
very
long
after
Ierome
,
speaks
more
plainly
,
for
he
in
his
Origines
Ecclesiae
Alexandrinae
,
published
by
Selden
,
pag.
29.30
.
tells
,
that
there
were
twelve
Presbyters
constitute
by
S.
Mark
,
and
when
the
See
was
vacant
,
they
did
chuse
one
of
their
number
to
succeed
,
and
to
be
their
Head
,
and
the
rest
laid
their
hands
upon
him
,
and
bless'd
him
:
yet
this
cannot
hold
true
,
as
shall
afterwards
appear
.
But
all
Ignatius
his
Epistles
,
are
full
of
the
subordination
of
Presbyters
to
Bishops
,
not
without
very
hyperbolical
magnifications
of
the
Bishops
Office.
It
is
true
,
in
the
vulgar
Editions
these
expressions
are
much
more
frequent
;
but
in
the
Medicean
Codex
(
published
by
Vossius
,
which
agrees
not
only
with
the
old
Latin
one
published
by
Usher
,
but
also
with
the
citations
of
Theodoret
,
and
Athanasius
,
and
other
ancient
Writers
which
they
have
taken
out
of
them
)
there
is
a
great
deal
of
the
subordination
of
Presbyters
to
Bishops
.
Ep.
ad
Tral
.
he
saith
,
Necessarium
est
,
quemadmodum
facitis
sine
Episcopo
nibil
operari
.
—
Omnes
revereantur
Episcopum
ut
Iesum
Christum
existentem
filium
Patris
,
Presbyteros
autem
,
ut
concilium
Dei
,
&
conjunctionem
Apostolorum
.
To
the
Ephes.
he
bids
them
be
subject
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
concludes
that
they
should
obey
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
his
Epist.
to
the
Magnesians
,
he
saith
,
Quantum
Episcopum
quidem
vocant
,
sine
ipso
autem
omnia
operantur
:
wherefore
he
adviseth
them
,
ut
omnia
operentur
praesidente
Episcopo
in
loco
Dei
,
&
Presbyteris
in
loco
confessionis
Apostolorum
.
And
there
he
speaks
of
the
age
of
Damas
their
Bishop
,
who
was
but
a
young
man
,
which
he
calls
according
to
the
vulgar
Edition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
in
the
Medicean
Codex
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
which
some
will
infer
,
that
Episcopacy
was
then
newly
invented
,
but
suppose
that
were
the
true
reading
,
which
some
question
,
who
in
this
prefer
the
vulgar
reading
,
it
is
clear
from
the
whole
Epistle
that
he
is
speaking
of
the
Bishops
age
,
and
not
of
Episcopacy
.
And
from
2
Tim.
2.22
.
we
see
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
properly
youthful
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
that
which
is
new
.
And
what
tho
Ignatius
,
who
lived
so
near
the
Apostles
time
,
did
call
Episcopacy
a
new
Order
?
Many
other
places
to
the
same
purpose
of
the
difference
among
these
Offices
occur
through
all
his
Epistles
,
neither
is
there
any
room
for
debate
:
but
if
these
Epistles
be
his
,
the
difference
of
Bishop
and
Presbyter
hath
begun
in
the
Apostolical
times
.
But
that
debate
would
prove
too
long
a
digression
here
;
therefore
I
refer
the
Reader
,
if
he
desire
a
full
discussion
of
that
question
to
the
incomparably
learned
and
exact
defence
of
them
,
lately
published
by
Doctor
Pearson
,
whose
harvest
is
so
full
,
that
he
hath
not
so
much
as
left
work
for
a
gleaner
.
That
of
the
Angel
in
the
Revelation
,
is
brought
by
many
,
and
that
not
without
ground
,
to
prove
that
there
was
some
singular
person
in
these
Churches
to
whom
each
Epistle
was
directed
,
and
we
have
a
great
deal
of
reason
to
believe
that
Polycarp
was
then
Bishop
of
the
Church
of
Smyrna
.
Iren.
lib.
3.
cap.
3.
and
apud
Euseb.
lib.
4.
cap.
13.
tells
that
Polycarp
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
Irenaeus
tells
how
he
was
Polycarp
his
hearer
and
disciple
,
and
had
conversed
with
him
in
his
youth
,
and
had
often
heard
him
teach
.
And
as
it
were
great
uncharitableness
to
suspect
the
truth
of
his
narration
in
a
matter
of
fact
,
so
we
cannot
think
he
could
have
been
mistaken
in
a
matter
of
that
importance
.
But
whatever
jealousie
may
fix
upon
Irenaeus
,
there
is
no
shadow
of
ground
,
for
suspecting
either
the
veracity
,
or
good
information
of
the
Church
of
Smyrna
,
who
(
giving
an
account
of
his
Martyrdom
in
an
Epistle
inserted
by
Euseb.
in
his
History
,
lib.
4.
cap.
14.
)
call
him
Bishop
of
the
Catholick
Church
of
Smyrna
.
All
that
can
be
alledged
against
this
,
is
,
that
in
their
stile
Bishop
and
Presbyter
were
one
and
the
same
thing
.
But
the
contrary
of
this
is
clear
from
Iranaeus
,
who
speaks
always
of
Bishops
as
distinct
from
Presbyters
:
and
tho
he
sometimes
call
Bishops
Presbyters
,
yet
he
never
calls
Presbyters
,
Bishops
;
which
is
also
the
stile
of
these
few
Writers
of
that
age
,
who
sometimes
call
Bishops
,
Presbyters
.
Eusebius
tells
from
the
testimony
of
the
Church
of
Lions
,
how
he
was
first
a
Presbyter
in
Lions
under
Pothinus
:
after
whose
Martyrdom
he
succeeded
him
in
the
Chair
,
and
died
Bishop
there
.
And
if
we
will
hear
himself
,
lib.
3.
cap.
3.
when
he
is
reckoning
up
the
tradition
of
the
Faith
from
the
Apostles
,
he
deduceth
it
by
all
the
Bishops
who
did
sit
in
Rome
from
the
Apostolick
times
:
whence
two
things
will
follow
;
one
,
that
he
judged
there
had
been
still
Bishops
in
that
Church
.
The
other
,
that
he
looked
on
the
Bishop
,
as
the
chief
depositary
of
the
faith
.
Further
,
Euseb.
lib.
5.
cap.
24.
sets
down
his
Epistle
to
Victor
Bishop
of
Rome
,
wherein
he
chides
him
for
excommunicating
the
Eastern
Bishops
;
and
there
he
lays
the
whole
blame
upon
Victor
,
without
sharing
it
among
the
Presbyters
,
and
also
commends
the
former
Bishops
of
Rome
for
their
greater
gentleness
;
whereby
it
plainly
appears
,
that
he
judged
that
the
power
of
discipline
lay
chiefly
in
the
Bishops
hands
.
Polycrates
also
(
apud
Euseb.
lib.
5.
hist.
cap.
23.
)
vindicates
the
practice
of
their
Church
about
the
day
of
Easter
,
not
only
from
the
example
of
the
Apostles
among
them
,
but
of
the
seven
Bishops
who
preceded
him
in
his
See.
From
which
we
may
not
only
infer
,
that
there
was
but
one
Bishop
in
a
City
,
from
the
days
of
the
Apostles
;
but
that
his
authority
was
great
,
since
what
they
did
,
passed
for
a
precedent
to
their
Successors
.
And
indeed
the
difference
of
Bishop
and
Presbyter
,
is
so
evpress
in
Irenaeus
,
that
the
most
learned
assertors
of
parity
,
confess
the
change
was
begun
before
his
time
,
which
was
in
the
end
of
the
second
Century
.
Now
how
this
change
could
have
been
introduced
,
when
there
was
neither
Council
,
nor
secular
Prince
to
establish
it
,
when
Churchmen
were
so
pure
(
Polycarp
an
Apostolical
Man
,
having
died
but
about
thirty
years
before
;
besides
many
other
Apostolical
men
who
had
long
survived
)
when
the
Church
was
in
the
fire
of
persecution
,
and
so
less
dross
could
be
among
them
;
when
there
was
no
secular
interest
to
bait
them
to
it
:
for
on
the
contrary
this
subjected
them
to
the
first
fury
of
the
persecution
,
seems
strange
.
And
it
is
not
easie
to
be
imagined
,
or
believed
,
how
this
could
have
been
so
suddenly
received
through
all
the
Churches
,
both
Eastern
and
Western
,
and
that
there
was
none
to
witness
against
it
;
and
that
neither
the
sincerity
of
some
Presbyters
,
nor
the
pride
of
others
,
should
have
moved
them
to
appear
for
their
priviledges
against
this
Usurpation
:
And
how
neither
Heretick
,
nor
Schismatick
,
save
one
,
and
that
about
two
hundred
years
after
,
should
have
charged
the
Church
with
this
:
on
the
contrary
,
all
of
them
having
their
own
Bishops
;
and
how
this
Government
continued
in
so
peaceable
possession
through
the
succession
of
so
many
ages
,
till
of
late
,
that
even
fundamentals
are
brought
under
debate
;
if
this
Superiority
were
either
so
criminal
,
as
some
hold
it
to
be
,
or
had
not
been
introduced
at
least
by
some
Apostolical
men
,
if
not
by
the
Apostles
themselves
,
will
not
be
easily
cleared
.
In
the
next
Century
we
have
Tertullian
speaking
clearly
of
the
difference
of
Bishops
,
Presbyters
and
Deacons
,
lib.
de
bapt
.
Dandi
quidem
jus
habet
summus
Sacerdos
,
qui
&
Episcopus
,
dehinc
Presbyteri
&
Diaconi
,
non
tamen
sine
Episcopi
authoritate
,
propter
Ecclesiae
bonum
.
Idem
de
praescript
.
advers
.
haer
.
cap.
32.
Caeterum
si
quae
(
praescriptiones
)
se
audent
inserere
aetati
Apostolicae
,
ut
ita
videantur
ab
Apostolis
traditae
.
—
Edant
ergo
origines
Ecclesiarum
suarum
,
evolvant
ordinem
Episcoporum
suorum
,
ita
per
successiones
ab
initio
decurrentem
,
ut
primus
ille
Episcopus
,
aliquem
ex
Apostolis
,
vel
Apostolicis
viris
,
qui
tamen
cum
Apostolis
perseverarent
,
habuerit
authorem
&
antecessorem
;
hoc
enim
modo
Ecclesiae
Apostolicae
census
suos
deferunt
,
sicut
Smyrneorum
Ecclesia
habens
Polycarpum
,
à
Ioanne
collocatum
refert
:
sicut
Romanorum
à
Petro
Clementem
ordinatum
edit
.
Proinde
utique
&
caeterae
exhibent
,
quos
ab
Apostolis
in
Episcopatu
constitutos
Apostolici
seminis
traduces
habeant
;
confingant
tale
aliquid
baeretici
.
He
also
lib.
4.
cont
.
Marcionem
,
cap.
5.
saith
,
Ordo
tamen
Episcoporum
ad
originem
recensus
,
in
Joannem
stabit
authorem
.
By
which
we
see
that
he
both
judged
Bishops
to
be
of
an
Apostolical
origene
,
and
that
he
counted
them
different
from
Presbyters
.
A
little
after
him
was
Clemens
Alex.
who
6.
Strom.
p.
667.
speaking
of
the
Constitution
of
the
Christian
Churches
,
saith
,
there
were
among
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
he
thinks
was
taken
from
the
Angelick
glory
,
and
from
their
Oeconomy
and
administration
.
We
shall
also
find
through
all
Cyprian
his
Epistles
this
disparity
so
clear
,
that
it
cannot
be
denied
,
that
yet
we
find
him
as
condescending
as
any
.
Epist.
6.
writing
to
his
Clergy
:
he
saith
,
Solus
rescribere
nihil
potui
,
quando
à
primordio
Episcopatus
mei
statuerim
nihil
sine
consilio
vestro
,
&
sine
consensu
plebis
meae
,
pivata
gerere
sententia
.
But
even
this
looks
like
a
yielding
to
a
diminution
of
that
plenitude
of
power
to
which
he
might
have
pretended
,
Epist.
65.
writing
to
,
Rogatian
,
who
had
advised
with
him
concerning
a
Deacon
that
had
carried
insolently
toward
him
,
he
writes
:
Pro
Episcopatûs
vigore
,
&
Cathedrae
authoritate
,
haberes
potestatem
,
qua
posses
de
illo
statim
vindicari
.
(
and
about
the
end
)
Haec
sunt
enim
initia
baereticorum
,
&
ortus
atque
conatus
Schismaticorum
male
cogitantium
,
ut
sibi
placeant
,
ut
praepositum
superbo
tumore
contemnant
,
sic
de
Ecclesiâ
receditur
,
sic
altare
profanum
foris
collocatur
,
sic
contra
pacem
CHRISTI
,
&
ordinationem
,
atque
unitatem
DEI
rebellatur
.
Likewise
we
find
Epist.
31.
written
to
Cyprian
,
by
the
Clerus
Romanus
,
the
Seat
being
then
vacant
,
what
sense
they
had
of
the
Bishop's
power
,
when
they
say
:
Post
excessum
nobilissimae
memoriae
Fabiani
,
nondum
est
Episcopus
propter
rerum
&
temporum
difficultates
constitutus
,
qui
omnia
ist
a
moderatur
,
&
eorum
qui
lapsi
sunt
possit
cum
authoritate
&
consilio
habere
rationem
.
And
if
in
any
case
we
receive
a
testimony
,
it
should
be
from
the
mouth
of
those
who
can
only
pretend
to
be
injured
.
My
next
witness
shall
be
Dionysius
of
Alexandria
,
whose
same
and
authority
was
inferiour
to
none
of
the
age
he
lived
in
.
I
do
not
bring
his
words
to
prove
there
were
Bishops
in
the
Church
in
his
time
,
since
that
is
denied
by
none
:
But
to
prove
how
full
and
absolute
the
authority
of
the
Bishops
was
then
,
and
that
the
Presbyters
were
simply
determined
by
their
commands
.
Great
care
was
used
to
keep
the
Christian
Assemblies
pure
;
and
therefore
such
as
fell
in
scandalous
sins
,
chiefly
these
who
apostatised
in
the
persecution
,
were
not
admitted
to
the
Communion
of
the
faithful
,
but
after
a
long
and
heavy
penitence
:
And
a
question
rising
,
What
should
be
done
with
those
who
died
before
they
finished
their
penitence
:
he
in
his
Letter
to
Fabius
Bishop
of
Rome
,
telling
that
signal
story
of
Serapion
,
shews
that
in
his
Diocese
the
Presbyters
sent
the
Eucharist
to
the
sick
who
desired
it
,
though
they
died
before
they
had
compleated
their
penitence
:
and
he
adds
how
this
was
by
his
authority
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Where
from
the
stile
of
●
Command
given
by
him
,
which
was
the
rule
of
his
Presbyters
,
and
the
rest
of
that
Epistle
,
it
is
as
clear
as
any
matter
of
fact
can
be
,
that
the
authority
of
Bishops
over
their
Presbyters
was
then
full
,
absolute
,
and
undisputed
.
If
we
will
believe
Eusebius
,
who
certainly
hath
been
a
diligent
and
great
Collector
,
as
any
of
all
the
Ancients
,
the
whole
Tract
,
both
of
his
History
and
Chronology
,
runs
fully
in
this
strain
;
and
he
gives
us
the
Catalogues
of
the
Bishops
of
the
Patriarchal
Sees
,
from
the
days
of
the
Apostles
to
his
own
time
.
And
tho
it
is
not
to
be
denied
that
he
hath
been
too
credulous
in
some
instances
;
yet
it
is
hard
to
think
he
could
have
been
mistaken
in
such
a
Tract
of
so
many
particulars
.
And
we
see
from
the
sixth
Canon
of
the
Council
of
Nice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
the
power
of
Metropolitans
over
Bishops
,
was
then
accounted
by
that
Council
an
ancient
Custom
;
neither
was
there
ever
any
opposition
made
to
this
before
Aërius
,
who
upon
that
account
is
reckoned
an
Heretick
by
Epiph.
lib.
3.
haer
.
75.
and
also
by
Augustin
ad
Quod
vult
Deum
,
haer
.
53.
Epiphanius
adds
,
that
he
was
an
Arrian
,
and
gives
the
account
of
his
Opinion
in
this
matter
,
thus
:
Aërius
being
a
Presbyter
in
Sebastia
,
was
offended
when
Eustathius
was
preferred
before
him
to
that
Bishoprick
:
and
tho
Eustathius
took
all
ways
to
gain
him
,
and
committed
the
Xenodochium
that
was
there
to
his
inspection
,
yet
AErius
too
deeply
irritated
at
the
preference
,
said
:
Quid
est
Episcopus
ad
Presbyterum
;
nihil
differt
hic
ab
illo
,
unus
enim
est
honor
,
unus
ordo
,
&
una
dignitas
.
Imponit
munus
Episcopus
,
ita
etiam
Presbyter
;
lavacrum
dat
Episcopus
,
similiter
&
Presbyter
.
Dispensationem
cultûs
divini
facit
Episcopus
,
facit
&
Presbyter
similiter
;
sedet
Episcopus
in
throno
,
sedet
etiam
Presbyter
.
By
which
he
deceived
many
,
and
had
divers
followers
:
but
it
seems
they
have
died
with
their
Author
,
for
we
hear
no
more
of
them
.
Medina
in
the
Council
of
Trent
,
numbred
with
AErius
,
Jerome
,
Ambrose
,
Augustine
,
Chrysostom
,
Theodoret
,
Primasius
,
and
Sedulius
,
as
if
they
had
been
of
the
same
mind
,
wherein
he
certainly
spoke
rashly
,
and
was
either
ignorant
or
indeliberate
.
We
have
already
considered
both
Jerome
and
Ambrose
,
or
rather
Hilary
the
Deacon
,
their
opinions
in
this
matter
.
All
that
is
gathered
from
Augustine
,
is
,
Ep.
ad
Hieronymum
,
where
he
saith
:
Quanquam
secundum
honorem
vocabulorum
,
quae
jam
usus
obtinuit
,
Episcopatus
Presbyterio
major
fit
,
multis
tamen
in
rebus
Augustino
Hieronymus
major
est
.
Whence
some
would
infer
that
the
difference
of
these
was
only
in
words
,
and
brought
in
but
by
custom
:
But
how
thin
and
weak
this
is
,
it
being
but
a
smooth
Complement
,
will
appear
to
all
,
especially
if
they
set
it
in
the
balance
with
the
great
evidence
that
stands
upon
the
other
side
.
Chrysostom
.
hom
.
II.
on
I
Tim.
when
he
is
giving
the
reason
,
why
the
Apostle
passeth
from
Bishops
to
Deacons
,
without
giving
rules
to
Presbyters
,
saith
,
the
reason
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
a
little
after
,
he
taxeth
what
that
little
betwixt
them
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
this
is
far
from
saying
that
they
were
all
one
;
and
that
there
ought
to
be
no
difference
betwixt
them
.
Chrysost.
also
in
his
first
Homily
on
the
Phil.
I.
cap.
on
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
,
Quid
hoc
rei
est
?
An
unius
Civitatis
plures
erunt
Episcopi
?
nullo
modo
.
Verum
sic
Presbyteros
vocavit
,
tunc
enim
nomina
invicem
communicabant
,
&
Diaconus
dicebatur
Episcopus
.
And
there
he
shews
that
Bishop
and
Presbyter
were
taken
promiscuously
;
for
which
he
cites
that
of
Timothy's
being
ordained
by
the
Imposition
of
the
hands
of
the
Presbytery
,
which
he
saith
is
to
be
understood
of
Bishops
.
Quia
Presbyteri
Episcopum
non
ordinassent
.
(
And
a
little
after
)
Etiam
Presbyteri
olim
appellabantur
Episcopi
,
&
Diaconi
Christi
,
&
Episcopi
Christi
,
unde
nunc
etiam
multi
Presbyteri
&
Diaconi
scribuntur
Episcopi
.
But
he
adds
,
that
in
process
of
time
,
each
had
their
proper
names
appropriated
to
them
.
OEcumeneus
and
Theophylact
,
in
this
,
and
all
other
things
,
follow
Chrysostom
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
also
Primasius
,
who
on
I
Tim.
3.
gives
the
reason
,
why
the
Presbyters
are
not
named
.
Eos
in
Episcoporum
ordine
comprehendit
,
quia
secundus
,
imo
pene
unus
est
gradus
.
Sedulius
Scotus
on
the
I.
of
Titus
,
saith
verbatim
,
that
which
Jerome
hath
on
the
same
place
,
and
so
it
is
to
be
considered
as
all
one
with
him
on
the
matter
.
But
Theodoret's
opinion
is
a
little
more
perplext
,
who
on
I
Tim.
tells
,
that
the
same
persons
were
called
sometimes
Presbyters
,
sometimes
Bishops
:
but
these
who
are
now
called
Bishops
,
were
then
called
Apostles
,
and
that
in
the
progress
of
time
they
left
the
name
of
Apostles
,
and
the
name
of
Bishops
was
appropriated
to
them
who
were
first
called
Apostles
.
Thus
he
.
These
words
it
seems
dropped
from
him
without
consideration
,
for
there
is
no
shadow
of
ground
to
believe
it
was
so
;
otherwise
how
came
it
,
that
the
Apostle
gave
no
rules
for
them
,
under
that
name
.
But
these
words
are
sufficiently
tossed
by
Petavius
and
Wallo
Messalinus
.
And
thus
far
we
have
an
ingenuous
account
of
the
various
Sentiments
of
the
Fathers
,
about
the
disparity
of
Bishops
and
Presbyters
.
The
next
thing
in
this
Canon
to
be
consider'd
is
,
what
is
meant
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
unquestionable
,
that
by
this
is
understood
Ordination
by
Imposition
of
hands
,
for
all
the
Ancients
use
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
promiscuously
:
But
Criticks
judge
that
by
the
former
we
are
to
understand
all
that
pertained
to
the
Ordination
,
and
the
whole
Office
of
it
,
and
that
the
latter
is
to
be
restrained
to
that
particular
rite
of
Imposition
of
hands
given
in
the
Ordination
.
Nor
do
I
remember
of
any
place
,
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
stands
for
the
Election
of
Churchmen
,
except
in
the
fifth
Canon
of
Laodicea
,
which
discharges
it
to
be
in
the
presence
of
the
hearers
:
and
if
we
compare
that
with
the
13th
Canon
of
the
same
Council
,
which
discharges
the
popular
elections
,
we
shall
see
the
reason
why
they
likewise
forbid
the
elections
to
be
in
the
peoples
hearing
,
which
was
for
avoiding
tumults
.
Balsamon
on
this
Canon
refutes
their
mistake
,
who
understood
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
founded
their
gloss
on
that
Canon
of
Laodicea
,
(
which
Zonaras
and
Aristenus
doth
)
Quae
enim
fit
in
Ecclesia
ordinatio
per
preces
mysticas
peragitur
,
etiamsi
fiat
coram
multis
.
And
he
proves
his
gloss
from
the
4.
Canon
of
Nice
,
which
appoints
the
elections
of
the
Bishops
to
be
by
the
whole
Bishops
of
the
Province
,
or
by
three
at
least
.
Therefore
this
Canon
cannot
be
meant
of
the
elections
of
Bishops
,
since
two
suffice
by
this
rule
for
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
by
the
recurring
of
this
same
word
in
the
next
Canon
,
he
confirms
his
assertion
,
since
Presbyters
and
Deacons
were
not
(
according
to
him
)
elected
by
Suffrages
.
Whence
we
see
,
how
groundless
a
nicety
theirs
is
,
who
would
distinguish
them
,
as
if
the
former
had
been
the
election
,
the
latter
the
ordination
.
It
is
true
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
in
the
Greek
Authors
almost
constantly
taken
for
the
election
of
Magistrates
,
which
was
ordinarily
done
in
Greece
by
the
extention
or
elevation
of
the
hand
;
so
Budaeus
upon
the
word
,
and
Cicero
pro
Flacco
speaks
of
their
psephismata
porrigenda
manu
,
profundendoque
clamore
concitata
.
But
that
distinction
is
not
observed
in
sacred
Writings
,
in
which
these
minute
critical
Modes
of
speaking
are
not
attended
to
,
and
since
,
before
they
were
to
lay
on
hands
,
they
were
to
stretch
forth
their
hands
on
the
head
of
the
person
,
this
word
is
not
improperly
used
for
that
action
:
and
therefore
,
Acts
14.
23.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
of
Paul
and
Barnabas
their
ordaining
of
Elders
,
where
it
is
clear
,
it
cannot
be
meant
of
the
election
by
the
people
,
but
of
their
Ordination
of
Pastors
.
This
word
in
Scripture
is
also
used
for
an
appointment
,
or
election
,
Acts
10.
41.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
taken
for
GOD's
election
;
and
2
Cor.
8.19
.
it
is
applied
to
these
who
were
chosen
to
carry
a
Message
.
As
for
the
Ordination
of
Churchmen
,
it
is
nothing
else
but
a
solemn
Ceremony
of
blessing
them
,
by
laying
on
of
hands
.
We
find
of
old
,
that
all
who
were
called
out
for
any
Divine
Service
,
were
solemnly
separated
for
it
,
so
were
both
Kings
,
Priests
,
and
Prophets
.
And
the
Law
of
Nature
saith
,
that
to
all
Functions
for
which
a
great
veneration
is
due
,
there
should
be
a
solemn
Inauguration
.
The
laying
of
the
hand
upon
the
head
,
was
the
rite
of
Benediction
,
Gen.
48.
14.
Jacob
blessing
Joseph's
Children
doth
it
with
that
Ceremony
:
In
like
manner
,
Deut.
34.
19.
did
Moses
bless
Joshuah
.
We
see
also
by
the
sinners
laying
on
their
hands
on
the
head
of
the
Sacrifice
,
that
is
was
a
Ceremony
used
in
the
devoting
of
things
to
GOD
,
whence
might
rise
that
phrase
among
the
Latins
caput
devovere
.
And
upon
these
accounts
,
this
was
appropriated
to
the
Ordination
of
Churchmen
,
who
are
to
be
both
blessed
,
and
devoted
to
GOD.
We
find
this
ceremony
also
used
in
the
New
Testament
on
many
and
different
occasions
;
sometimes
when
they
healed
diseases
,
Mark
16.
8.
They
shall
lay
their
hand
on
the
sick
,
and
they
shall
recover
.
And
our
LORD
usually
touched
the
sick
with
his
hand
.
Acts
28.
8.
S.
Paul
lays
his
hands
on
Publius
.
Likewise
,
when
they
conferred
the
holy
Ghost
on
any
who
were
baptized
,
they
used
this
ceremony
,
so
Acts
8.17
.
and
19.
6.
And
farther
,
when
they
appointed
any
for
the
Ministery
of
the
Gospel
,
they
separated
and
blessed
them
,
by
the
laying
on
of
hands
;
so
1
Tim.
4.15
.
and
5.22
.
and
2
Tim.
1.6
.
Deacons
were
also
ordained
by
this
ceremony
,
Acts
6.
6.
As
also
when
they
sent
any
on
a
particular
mission
,
though
already
sanctified
for
the
work
of
the
Gospel
,
they
laid
hands
on
them
:
so
Acts
13.
3.
Paul
and
Barnabas
were
ordained
for
the
Ministery
of
the
Gentiles
.
From
all
which
it
is
clear
that
they
used
imposition
of
hands
,
as
the
constant
ceremony
of
Benediction
,
and
as
a
concomitant
of
it
,
and
not
as
a
ceremony
of
it self
significant
and
sacramental
.
Among
the
Ancients
,
Imposition
of
hands
was
used
not
only
in
Confirmation
,
which
is
undoubted
,
and
is
by
many
founded
on
that
of
Hebrews
6.2
.
where
laying
on
of
hands
being
joined
with
Baptism
,
and
reckoned
among
foundations
,
seems
to
be
common
to
all
Christians
.
But
they
also
used
it
in
the
receiving
of
penitents
:
so
19th
Canon
of
Laodicea
.
As
for
the
form
of
ordaining
Bishops
,
we
see
here
it
was
to
be
done
by
Bishops
,
which
is
agreed
to
by
all
,
only
Eutychius
seems
to
say
,
that
in
Alexandria
Presbyters
ordained
the
Bishop
.
But
as
for
the
number
of
the
Bishops
who
were
to
ordain
,
this
seems
to
be
later
,
and
more
sutable
to
the
state
of
the
Churches
after
they
were
constituted
,
than
while
they
were
under
persecution
.
The
number
of
three
was
appointed
,
Conc.
Arel
.
1.
Can.
21.
Nic.
Can.
4.
Arel
.
2.
Can.
5.
Carth.
2.
Can.
12.
And
see
more
of
this
Gratian
dist
.
64.
This
seems
to
have
been
founded
on
Timothy's
Ordination
,
which
is
said
to
have
been
done
by
the
Presbytery
,
which
Chrysostom
understands
of
a
Company
of
Bishops
.
But
it
is
not
probable
,
that
in
the
time
of
persecution
,
when
Bishops
neither
durst
leave
their
own
flocks
,
nor
meet
in
any
number
,
this
was
then
observed
;
and
divers
accounts
are
given
of
Ordinations
,
where
we
hear
only
of
one
Bishop
ordaining
.
Gregory
Thaumaturg
was
ordained
by
Fidimus
Bishop
of
Amasia
,
who
went
to
the
Wilderness
to
seek
him
.
And
there
are
many
instances
among
the
Lives
of
the
Solitaries
,
of
such
as
were
brought
to
a
Bishop
,
and
ordained
by
him
,
without
any
other
assisting
him
.
So
Synesius
Epist.
67.
tells
how
Siderius
was
ordained
a
Bishop
,
only
by
Philo
Bishop
of
Cyrene
;
and
tho
he
call
that
a
Transgression
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
confesseth
it
was
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
since
he
was
neither
ordained
in
Alexandria
,
nor
by
three
Bishops
;
yet
he
justifies
it
from
the
necessity
of
the
times
wherein
such
freedom
of
Assemblies
was
not
safe
.
And
Gregory
the
Great
allowed
Augustine
to
ordain
alone
in
England
;
who
upon
that
did
ordain
some
Bishops
alone
,
as
Beda
relates
.
Dionysius
the
Areopagite
cap.
5.
de
Eccles.
hierar
.
giving
the
account
of
the
Ordination
of
Bishops
,
represents
it
as
done
by
one
person
.
Anno
555
after
Vigilius
Bishop
of
Rome
his
death
,
Pelagius
who
got
himself
made
his
Successor
,
being
suspected
of
accession
to
his
death
,
could
only
get
two
Bishops
,
to
wit
,
Joannes
Perusinus
,
and
Bonus
Ferentinus
,
who
with
Andreas
Presbyter
of
Ostia
,
laid
hands
on
him
.
And
here
is
a
Presbyter
laying
hands
on
a
Bishop
.
The
Church
of
Rome
,
at
this
day
,
ordinarily
dispenseth
with
this
,
so
that
one
Bishop
and
two
Abbots
do
often
ordain
Bishops
.
The
Areopagite
loc
.
cit
.
gives
the
account
of
the
Bishops
Ordination
,
whom
he
always
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thus
:
He
who
was
to
be
ordained
,
was
brought
to
another
Bishop
,
and
kneeling
before
the
Altar
,
the
Gospels
were
laid
on
his
head
,
and
the
Bishops
hand
,
and
so
he
was
consecrated
with
a
holy
Prayer
,
and
then
marked
with
the
sign
of
the
cross
;
and
last
of
all
,
saluted
by
the
Bishop
,
and
whole
holy
Order
.
His
Theory
on
this
is
:
Their
coming
to
the
Altar
,
shews
the
subjecting
of
their
whole
life
to
GOD.
Laying
on
of
hands
,
is
as
a
Father's
blessing
of
his
Child
.
The
sign
of
the
cross
signifies
,
that
they
are
to
follow
CHRIST
,
even
to
the
cross
.
Their
salutation
signifies
their
union
one
with
another
:
and
the
Gospel
is
laid
on
the
Bishops
head
,
because
he
being
the
head
of
the
Hierarchy
,
is
to
illuminate
the
rest
.
With
this
agrees
the
fourth
Council
of
Carthage
,
where
the
rules
are
at
length
set
down
for
the
tryals
and
qualifications
of
Bishops
:
and
Canon
first
,
at
the
end
,
we
have
,
Cum
in
bis
omnibus
,
examinatus
,
fuerit
inventus
plene
instructus
,
tunc
cum
consensu
Clericorum
&
laicorum
,
&
conventu
totius
provinciae
Episcoporum
,
maximeque
Metropolitani
vel
authoritate
vel
praesentiâ
,
ordinetur
Episcopus
.
And
Canon
second
:
Episcopus
quum
ordinatur
,
duo
Episcopiponant
&
teneant
Evangeliorum
codicem
super
caput
&
cervicem
(
aliter
verticem
)
ejus
,
&
uno
super
eum
fundente
benedictionem
,
reliqui
omnes
Episcopi
,
qui
adsunt
,
manibus
suis
caput
ejus
tangant
.
And
of
this
see
Gratian
dist
.
23.
&
77.
where
we
find
a
Bishop
was
to
be
five
years
a
Lector
or
Exorcist
,
fourteen
years
an
Acoluth
or
Subdeacon
,
and
five
years
a
Deacon
,
ere
he
be
a
Presbyter
,
and
then
he
may
hope
for
the
highest
degree
.
But
in
another
Chapter
it
is
said
,
he
must
be
ten
years
a
Presbyter
,
ere
he
can
be
a
Bishop
.
And
in
another
Chapter
,
none
could
be
a
Deacon
under
twenty
five
years
of
age
.
But
by
the
Civil
Law
,
the
age
both
of
Bishop
and
Presbyter
is
the
same
;
to
wit
,
thirty
five
.
These
previous
degrees
were
introduced
,
and
the
years
of
tryal
in
them
were
appointed
,
that
all
might
be
prepared
and
rightly
formed
before
they
were
admitted
to
the
government
of
the
Church
.
Among
other
ceremonies
in
the
ordination
of
Bishops
,
in
some
places
they
were
anointed
with
the
Chrisma
.
Nazianz
.
Orat.
20.
tells
,
that
his
father
had
so
anointed
Basile
:
and
Orat.
5.
tells
,
that
himself
was
so
ordained
:
but
it
seems
that
that
was
a
custom
peculiar
to
that
Country
,
since
we
meet
not
with
it
so
early
elsewhere
.
As
for
the
elections
of
Bishops
,
we
have
seen
from
Ierome
and
Eutychius
,
how
the
Presbyters
did
choose
the
Bishop
.
But
in
Africk
,
the
Synod
with
the
Clergy
,
and
the
people
did
it
;
of
which
we
have
a
full
account
from
Cyprian
,
epist.
68.
De
traditione
divinâ
&
Apostolicâ
observatione
tenendum
est
,
&
observandum
quod
apud
nos
quoque
,
&
fere
per
Provincias
universas
tenetur
,
ut
ad
ordinationes
rite
celebrandas
,
ad
cam
plebem
cui
praepositus
ordinatur
,
Episcopi
ejusdem
Provinciae
proximi
quique
conveniant
,
&
Episcopus
delegatur
plebe
praesente
,
quae
singulorum
vitam
plenissime
novit
,
&
uniuscujusque
actum
de
ejus
conversatione
perspexerit
.
And
a
little
before
,
he
saith
,
Plebs
ipsa
maxime
habet
potestatem
vel
elegendi
dignos
Sacerdotes
,
vel
indignos
recusandi
.
And
from
that
of
Numb
.
10.
where
Moses
stript
Aaron
,
and
clothed
Eleazer
before
all
the
Congregation
,
he
proves
that
it
was
of
divine
Authority
,
that
the
sacerdotal
ordinations
should
not
be
,
nisi
sub
populi
assistentis
conscientiâ
,
ut
plebe
praesente
,
vel
detegantur
malorum
crimina
,
vel
bonorum
merita
praedicentur
,
&
sit
ordinatio
justa
&
legitima
,
quae
omnium
judicio
&
suffragio
erit
examinata
.
And
this
course
,
he
saith
,
held
in
the
ordination
both
of
Bishops
,
Priests
and
Deacons
.
And
Epist.
33.
he
excuseth
himself
,
that
he
had
ordained
one
a
Lector
without
the
consent
of
his
people
,
though
he
had
been
a
Confessor
in
the
persecution
.
the
Epistle
is
directed
to
the
Presbyters
,
Deacons
,
and
the
whole
people
,
and
begins
:
In
ordinationibus
Clericis
solemus
vos
ante
consulere
,
&
mores
ac
merita
singulorum
communi
consilio
ponderare
.
All
that
we
meet
with
concerning
this
in
Scripture
,
is
the
chusing
of
the
Deacons
by
the
people
,
Acts
6.
for
that
of
Acts
14.23
.
is
clearly
misapplied
.
1
Tim.
3.
a
Deacon
should
be
first
approved
,
and
Titus
1.6
.
a
Bishop
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
thereby
it
appears
,
that
certainly
some
enquiry
was
to
be
made
into
his
Conversation
,
which
at
least
must
have
been
a
Promulgation
before-hand
.
So
we
find
Conc.
Chalc.
can
.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
Lampridius
in
the
life
of
Alexander
Severus
tells
,
that
he
used
such
a
course
before
he
made
any
Governor
of
a
Province
.
Dicebatque
grave
esse
non
fieri
in
Provinciarum
rectoribus
,
cum
id
Christiani
&
fudaei
facerent
in
praedicandis
Sacerdotibus
,
qui
ordinandi
sunt
.
But
there
were
frequent
disorders
in
these
elections
,
which
occasioned
the
13.
Canon
of
the
Council
of
Laodicea
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
by
the
Canon
goeth
before
that
,
the
election
of
Bishops
is
committed
to
the
Bishops
of
the
Province
,
which
was
also
established
by
the
Council
of
Nice
,
fourth
and
sixth
Canon
.
Likewise
Justinian
,
Nov.
123.
cap.
1.
excludes
the
people
from
the
election
of
the
Bishop
,
but
leaves
it
to
the
Clergy
,
and
the
primores
Civitatis
,
to
name
a
list
of
three
,
out
of
which
the
Metropolitan
was
to
choose
one
.
The
Bishops
were
to
be
ordained
in
the
presence
of
the
People
,
where
every
one
might
propose
his
exceptions
,
why
he
might
not
be
ordained
,
which
were
to
be
examined
before
they
proceeded
to
the
Ordination
.
So
Conc.
Antioch
.
Canon
19.
and
Carthag
.
Canon
49.
and
Iustinian
tit
.
1.
Nov.
Const.
1
,
2.17
.
according
to
Photius
in
Nomocan
,
tit
.
1.
cap.
8.
Yet
these
popular
elections
were
not
wholly
taken
away
,
and
at
least
the
peoples
consent
was
asked
:
but
there
were
great
disorders
in
these
elections
.
Nazianz.
Orat.
14.
at
his
Father's
Funeral
instanceth
them
in
two
cases
at
Cesarea
,
where
his
Father
was
present
;
in
which
there
were
factions
at
the
election
of
the
Bishop
:
In
one
of
them
it
was
that
Basil
was
chosen
.
Ammian
Mercellin
tells
what
tumults
were
at
Rome
in
the
elections
of
their
Bishops
,
of
whom
he
saith
,
Supra
modum
humanum
ad
rapiendam
sedem
Episcopalem
ardebant
:
So
that
at
the
election
of
Damasus
the
faction
betwixt
his
electors
,
and
those
that
were
for
Urcisinus
,
brake
out
into
such
a
tumult
,
that
there
were
in
Basilicâ
Sicinini
,
ubi
ritus
Christiani
est
Conventiculum
,
centum
triginta
septem
peremptorum
cadavera
reperta
,
lib.
27.
And
he
adds
,
It
was
no
wonder
they
struggled
so
about
it
,
because
id
adepti
futuri
sunt
ita
securi
,
ut
ditentur
oblationibus
matronarum
,
procedantque
vehiculis
insidentes
,
circumspecte
vestiti
,
epulas
curantes
profusas
,
adeo
ut
eorum
convivia
Regales
superent
mensas
,
qui
esse
poterant
beati
revera
,
si
urbis
magnitudine
despecta
quam
vitiis
opponunt
,
ad
imitationem
quorandam
provincialium
Antistitum
viverent
,
quos
tenuitas
edendi
potandique
parcissimè
,
vilit
as
etiam
indumentorum
&
supercilia
humum
spectantia
perpetuo
Numini
,
verisque
ejus
cultoribus
,
ut
puros
commendant
&
verecundos
.
Because
of
those
disorders
in
elections
,
it
was
that
Nazianz.
Orat.
19.
wished
,
that
the
elections
were
only
or
chiefly
in
their
hands
who
served
at
their
Altar
.
Sic
enim
nunquam
Ecclesiis
male
esset
.
Therefore
he
desires
they
should
no
more
be
committed
iis
qui
opibus
ac
potentiâ
pollent
aut
plebis
impetui
ac
temeritati
,
atque
etiam
plebeiorum
vilissimo
aut
contemptissimo
cuique
,
as
had
been
before
.
Adding
,
that
the
disorders
which
were
in
such
elections
,
made
him
loath
his
life
,
and
long
to
be
in
a
Wilderness
.
One
effect
of
these
confused
elections
was
,
that
some
who
were
not
Presbyters
,
nay
not
so
much
as
Christians
,
were
chosen
Bishops
:
for
Orat.
20.
on
Basil
,
when
he
tells
how
Basil
was
first
ordained
a
Presbyter
,
he
regrates
that
many
Bishops
oft-times
leaped
into
the
Chair
without
any
preceding
degree
,
which
was
contrary
to
Nature
and
Reason
,
since
among
Saylors
none
is
made
at
first
a
Pilot
:
nor
is
there
any
at
first
made
a
General
among
Soldiers
.
Nunc
autem
periculum
est
,
ne
ordo
omnium
sanctissimus
,
omnium
maximè
sit
ridiculus
:
non
enim
virtute
magis
,
quam
maleficio
,
&
scelere
Sacerdotium
paratur
,
nec
digniorum
,
sed
potentiorum
throni
sunt
.
Adding
,
that
none
is
called
a
Physician
,
before
he
understand
diseases
,
nor
a
Painter
before
he
can
mix
colors
.
Antistes
contra
facile
invenitur
,
non
elaboratus
,
sed
recens
.
—
Uno
die
sancto
fingimus
,
eosque
sapientes
&
eruditos
esse
jubemus
,
qui
nihil
didicerunt
:
nec
ad
Sacerdotium
quicquam
prius
contulerunt
quam
velle
.
And
Orat.
19.
he
tells
how
in
Cesarea
at
an
election
of
a
Bishop
,
his
Father
and
other
Bishops
being
present
,
there
arose
a
great
sedition
about
it
,
which
could
not
be
easily
composed
,
partly
thorow
the
peoples
fervor
about
the
Faith
,
partly
thorow
the
eminence
of
the
Chair
,
which
made
the
contentions
greater
.
But
at
length
the
whole
people
with
one
consent
made
choice
of
a
person
of
great
quality
,
but
not
yet
baptized
,
to
be
their
Bishop
:
from
which
he
was
very
averse
,
but
they
took
him
by
force
,
and
by
the
assistance
of
some
Soldiers
then
in
the
City
,
haled
him
to
the
Church
,
and
desired
the
Bishops
,
not
without
threats
,
to
ordain
him
:
whereupon
they
overawed
by
fear
and
force
,
first
purified
him
,
and
then
set
him
upon
the
Throne
;
but
more
with
their
hands
than
with
their
heart
.
Chrysost
.
also
lib.
3.
de
Sacerdotio
,
cap
,
15.
shews
the
evil
of
these
popular
elections
,
and
that
in
them
they
looked
more
to
riches
and
honor
,
than
to
true
worth
.
But
where
the
Synodical
elections
were
set
up
,
the
People
were
not
wholly
excluded
from
their
interest
in
the
choice
,
as
we
see
particularly
in
the
Churches
of
Milan
and
Hippo.
Neither
were
these
Synodical
elections
so
regular
as
Nazianzen
hoped
,
which
appears
from
two
famous
Instances
of
Nectarius
and
Ambrosius
.
Nectarius
came
to
the
Council
of
Constantinople
in
the
company
of
Diodorus
Bishop
of
Tarsus
:
and
then
it
was
,
that
upon
some
differences
(
as
you
shall
see
afterwards
)
Nazianzen
retired
from
Constantinople
.
And
Nectarius
thinking
to
go
home
to
his
Country
,
came
to
his
Bishop
Diodorus
to
ask
his
blessing
,
and
receive
his
commands
.
But
at
that
time
all
Diodorus
thoughts
were
,
how
a
fit
Person
might
be
found
for
Constantinople
,
and
looking
on
Nectarius
,
considering
his
Gravity
,
his
gray
Hairs
,
and
sweet
Temper
,
he
thought
(
it
seems
by
a
Divine
Inspiration
)
what
if
he
were
made
Bishop
.
And
thereupon
pretending
another
errand
,
he
took
him
to
the
Bishop
of
Antioch
,
and
whispering
him
in
the
Ear
,
bid
him
consider
how
fit
a
Person
Nectarius
might
prove
for
the
Bishoprick
of
Constantinople
.
Meletius
laughed
in
his
heart
at
Diodorus
his
simplicity
,
who
should
think
of
Nectarius
,
when
so
many
famous
Men
had
been
named
for
that
See
by
their
Bishops
.
After
that
,
Theodosius
the
Emperor
commanded
the
Synod
to
give
him
in
writing
a
list
of
such
persons
as
were
judged
fit
for
that
Chair
,
which
being
laid
upon
Miletus
to
draw
,
he
to
gratifie
Diodorus
,
puts
Nectarius
among
them
.
The
Emperor
at
first
reading
began
to
think
of
Nectarius
:
but
at
second
reading
,
positively
concluded
that
he
must
be
the
Bishop
.
The
Synod
was
amazed
,
and
began
to
enquire
about
him
,
and
found
that
he
was
but
a
Catechumen
,
whereupon
they
desired
the
Emperour
to
change
his
mind
;
but
he
continuing
resolute
,
the
Synod
yielded
:
and
after
they
had
baptized
him
,
they
ordained
him
Bishop
.
And
by
this
we
see
that
the
Synod
made
the
list
,
but
the
Emperour
named
the
person
.
Near
of
kin
to
this
is
the
story
of
Ambrose
.
After
Auxentius
the
Bishop
of
Milan
his
death
,
Valentinian
the
Emperor
called
a
Council
of
Bishops
,
and
appointed
them
to
chuse
some
holy
and
fit
person
to
be
Bishop
there
,
Cujus
authoritati
&
nos
subjiciamur
,
cujusque
reprehensiones
ferre
non
dubitemus
.
Etenim
ut
Imperatores
nos
simus
,
&
rerum
potiamur
,
homines
tamen
esse
nos
,
&
humanis
lapsibus
obnoxios
fatendum
nobis
est
.
But
the
Synod
referred
the
Election
back
to
him
,
that
he
might
name
the
person
,
yet
he
refused
it
,
and
told
them
,
it
was
their
business
,
adding
,
Ego
vero
,
id
&
viribus
meis
majus
&
ab
officio
meo
alienum
judico
.
But
as
they
went
to
consult
about
this
,
the
people
of
Milan
did
all
run
together
to
the
Church
to
chuse
their
Bishops
,
some
of
them
were
Arrians
,
and
others
Orthodox
,
and
each
party
was
contending
to
have
the
Bishop
chosen
of
their
own
side
.
At
that
time
Ambrose
a
Noble
Roman
of
the
Consular
Order
,
was
Prefect
there
,
to
whom
Valentinian
,
when
he
sent
him
to
that
charge
;
said
,
Vade
,
age
non
ut
Iudex
,
sed
ut
Episcopus
.
He
fearing
that
the
concourse
of
the
people
might
end
in
a
Tumult
,
came
among
them
to
prevent
that
,
and
with
great
sweetness
exhorted
them
to
calmness
and
unity
;
whereupon
they
much
taken
with
his
Speech
,
cryed
out
with
one
accord
;
Let
Ambrose
be
Bishop
.
But
he
resisted
this
as
much
as
he
could
,
and
did
chide
them
for
their
indeliberate
choice
of
a
secular
person
,
who
was
a
stranger
to
Ecclesiastical
affairs
,
and
not
so
much
as
initiated
into
the
faith
,
for
he
was
not
then
baptized
.
Yet
the
Synod
approving
of
their
Election
,
he
was
first
baptized
,
and
then
ordained
Bishop
.
But
Paulinus
adds
,
that
after
his
Baptism
,
he
past
in
order
through
all
the
Ecclesiastical
degrees
,
and
on
the
eighth
day
was
ordained
Bishop
there
.
Thus
went
the
Synodical
Elections
:
but
it
was
a
great
while
before
that
,
even
in
the
Elections
of
the
Bishops
of
Rome
,
the
people
were
wholly
barred
from
their
priviledges
.
And
of
all
this
see
at
large
Antonius
de
Dominis
,
lib.
3.
de
Repub.
Eccles.
cap.
3.
Metropolitans
were
chosen
by
the
Patriarchs
,
and
the
Patriarchs
by
the
Emperours
:
but
in
some
cases
,
the
Emperours
took
the
Elections
simply
to
themselves
;
at
other
times
,
they
reserved
only
the
ratification
of
them
to
themselves
:
and
so
for
a
great
while
,
the
Elections
of
the
Bishops
of
Rome
were
to
be
ratified
,
either
by
the
Emperors
of
the
East
,
or
by
their
Exarchs
at
Ravenna
.
And
after
that
Charles
the
Great
assumed
the
Empire
of
the
West
,
it
was
decreed
in
a
Synod
at
Rome
,
that
the
Election
of
the
Roman
Bishop
belonged
to
him
:
and
accordingly
he
was
in
possession
of
it
,
though
his
Successors
did
simply
slip
from
it
.
Now
the
Elections
are
in
the
hands
of
the
Canons
and
Prebends
,
which
is
an
art
to
make
the
Election
go
what
way
the
Superior
will.
But
the
Chapters
chusing
the
Bishop
,
was
not
known
to
the
Ancients
,
it
belonging
to
the
whole
College
of
the
Presbyters
without
distinction
.
And
all
who
desire
the
restitution
of
Church
discipline
,
think
,
that
the
erecting
of
Provincial
Synods
,
and
giving
the
power
of
electing
Bishops
to
them
,
is
both
the
best
method
,
and
most
agreeable
to
all
Antiquity
.
A
See
was
not
to
lie
vacant
over
three
months
,
nor
the
ordination
of
a
Bishop
delayed
,
except
upon
an
inexcusable
necessity
,
otherwise
the
Metropolitan
was
liable
to
Censure
,
Conc.
Chalc.
Can.
25.
and
in
the
Council
of
Sardice
,
Can.
10.
Osius
proposed
,
that
none
should
be
Bishop
till
he
had
passed
through
all
the
inferior
degrees
,
and
had
finished
the
Ministery
of
a
Lector
,
Deacon
,
and
Presbyter
;
and
to
this
all
the
Bishops
there
present
gave
their
consent
:
but
by
the
instances
already
marked
,
we
see
that
this
order
was
not
universally
observed
.
Nov.
123.
it
is
decreed
,
that
a
Bishop
be
at
least
three
months
among
the
Clergy
,
before
he
be
ordained
,
that
he
may
be
instructed
in
the
Ecclesiastical
Ministery
and
service
.
Another
Custom
there
had
been
of
Bishops
ordaining
Successors
for
themselves
:
so
Euseb.
lib.
7.
cap.
26.
or
according
to
the
Greek
division
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
tells
how
Theotecnus
Bishop
of
Cesarea
,
ordained
Anatolius
to
be
his
Successor
,
and
that
for
some
time
they
were
both
Bishops
together
.
In
other
places
they
did
not
ordain
,
but
only
design
their
Successors
.
Yet
Augustin
was
ordained
Bishop
of
Hippo
by
his
Predecessor
Valerius
;
but
he
apologizes
for
this
,
Epist.
110.
and
saith
,
that
he
did
not
know
that
it
was
contrary
to
the
Council
of
Nice
,
which
decreed
that
there
should
be
but
one
Bishop
at
once
in
a
City
.
And
from
that
Epistle
we
see
it
was
ordinary
for
Bishops
to
design
their
Successors
,
which
was
done
to
prevent
the
tumults
were
usually
in
Elections
.
And
Augustin
tells
us
of
a
disorder
which
had
been
in
a
neighbor
Town
,
because
the
Bishop
,
though
he
had
designed
his
Successor
,
yet
had
not
published
it
.
Therefore
he
to
evite
that
hazard
,
designed
Eradius
to
be
his
Successor
,
to
which
all
the
people
assented
.
Yet
lest
this
might
have
opened
a
door
for
Bishops
to
have
transmitted
their
Sees
to
their
kindred
or
Friends
,
it
was
decreed
in
the
Council
of
Antioch
,
Can.
23.
that
any
such
designation
of
Successors
made
by
Bishops
,
should
be
declared
null
,
and
that
the
Election
of
the
Bishop
should
be
in
the
hands
of
the
Bishops
of
that
Synod
where
the
See
lay
.
There
might
be
but
one
Bishop
in
a
City
for
Unities
sake
,
yet
sometimes
there
were
Coadjutors
:
so
Nazianzen
was
Coadjutor
to
his
Father
.
And
Augustin
in
his
second
Conference
with
the
Donatists
,
offered
that
if
the
Donatists
overcame
,
then
they
should
yield
their
Bishopricks
to
them
;
but
if
the
Donatists
were
overcome
by
them
,
and
so
should
return
to
the
community
of
the
Church
,
they
should
admit
them
to
be
conjunct
Bishops
with
them
.
So
was
the
Schism
in
Antioch
betwixt
the
Meletianists
and
the
Paulianists
setled
,
that
both
should
be
Bishops
together
,
and
all
should
obey
him
that
survived
;
to
this
they
all
agreed
,
confirming
it
by
Oath
.
Yet
Flavianus
,
one
of
Miletus
his
disciples
,
after
his
death
,
got
himself
chosen
Bishop
,
but
was
in
that
condemned
by
all
.
It
is
true
,
that
the
Novatians
in
divers
Sees
had
distinct
Bishops
,
but
these
were
Schismaticks
.
Yet
in
the
beginning
of
Christianity
,
it
would
appear
that
there
were
more
Bishops
in
one
place
:
for
Tertullian
and
Epiphanius
assert
,
that
Clemens
was
ordained
Bishop
of
Rome
by
S.
Peter
.
And
yet
all
reckon
Linus
to
have
succeeded
him
.
So
also
Evodius
is
generally
reckoned
to
be
the
first
Bishop
of
Antioch
;
thus
Eusebius
,
Origen
and
Ierome
.
Yet
Chrysostom
and
Theodoret
say
,
that
Ignatius
was
ordained
there
by
S.
Peter
.
If
there
be
any
authority
in
Clemens
his
Constitutions
,
they
offer
a
clear
account
of
this
,
that
Evodius
was
appointed
Bishop
of
the
Circumcision
,
and
Ignatius
Bishop
of
the
Uncircumcision
;
and
that
after
Evodius's
death
,
both
Churches
grew
in
one
.
The
same
also
is
applied
to
the
difference
about
Linus
,
and
Clemens
by
others
,
as
if
Linus
had
been
Bishop
of
the
Circumcision
,
and
Clemens
of
the
Uncircumcision
;
and
that
after
Cletus's
death
they
all
grew
in
one
,
and
submitted
to
Clemens
.
However
,
it
is
clear
that
in
every
Church
there
was
but
one
Bishop
:
and
accordingly
was
decreed
,
Conc.
Nic.
Can.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
By
which
stile
we
see
they
guarded
against
the
disorder
of
two
Bishops
in
a
City
,
as
a
thing
undoubtedly
irregular
,
which
hath
been
accounted
so
before
that
time
:
so
that
this
of
one
Bishop
in
a
City
,
is
not
to
be
accounted
an
act
of
that
Council
;
but
a
reference
to
some
former
act
,
or
at
least
an
universally
received
practice
.
Yet
the
first
succession
of
the
Bishops
of
Rome
,
tho
always
perplexed
,
is
much
more
so
,
from
the
most
learned
Vossius
(
his
Observations
in
his
Letter
to
Rivet
,
subjoined
to
Doctor
Pearson's
Vindiciae
of
Ignatius
his
Epistles
:
)
who
from
all
the
Manuscripts
of
Damasus
his
lives
of
the
Popes
,
informs
us
,
that
S.
Peter
did
ordain
both
Linus
and
Cletus
Bishops
of
Rome
:
and
after
some
enquiry
into
the
matter
,
he
concludes
,
that
at
first
there
were
three
Bishops
in
Rome
at
once
,
Linus
,
Cletus
,
Anencletus
.
In
the
next
Succession
,
he
places
Cletus
,
Anencletus
and
Clemens
;
but
Anencletus
surviving
both
the
other
,
sate
alone
at
Rome
:
after
whom
there
was
but
one
Bishop
there
.
Yet
I
know
not
if
Damasus
ought
to
have
such
authority
,
that
upon
his
testimony
we
are
bound
to
believe
a
thing
so
different
from
the
accounts
given
by
elder
and
more
unquestioned
Writers
.
All
ambitus
was
condemned
in
Bishops
;
but
it
seems
that
in
Nazianzen's
time
it
was
too
common
:
For
he
in
his
Apologetick
regrates
how
some
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tanquam
non
virtutis
exemplum
,
sed
victûs
parandi
occasionem
&
subsidium
hunc
ordinem
esse
judicantes
:
ac
non
munus
referendis
rationibus
obnoxium
,
sed
imperium
ab
omni
censurâ
immune
.
And
a
little
after
:
Prius
fere
quam
primam
comam
abjecetimus
,
puerilique
more
balbutire
desierimus
.
—
Si
duo
aut
tria
pia
verba
didicerimus
,
eaque
non
ex
lectione
,
sed
ex
sola
auditione
bausta
,
an
t
Davidi
paulum
operae
dederimus
,
aut
pallium
scite
contraxerimus
,
aut
zonâ
tenus
philosophati
fuerimus
,
pietatis
quandam
speciem
nobis
illinentes
,
ô
praefecturam
!
ô
elatum
animum
!
Justinian
.
Const.
Nov.
137.
cap.
1.
complains
,
that
absque
examinatione
,
atque
honestatis
vitae
testimonio
ordinantur
Episcopi
,
Presbyteri
,
&
Diaconi
,
&c.
And
there
divers
places
out
of
Nazianzen's
Apologetick
are
cited
,
to
shew
that
Ordination
should
be
gone
about
cum
omni
diligentiâ
atque
rigore
,
Cad
.
de
Epis.
&
Cler.
leg
.
31.
Tantum
ab
ambitu
debet
esse
sepositus
,
ut
quaeratur
cogendus
,
rogatus
recedat
,
invitatus
effugiat
,
sola
sibi
suffragetur
necessitas
excusandi
.
Profecto
enim
est
.
indignus
Sacerdotio
,
nisi
fuerit
invitatus
,
invitus
.
Chrysostom
in
his
third
Book
de
Sacerdotio
,
cap.
10.
among
the
qualifications
of
a
Bishop
,
reckons
for
a
chief
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nam
si
ad
eum
principatum
adipiscendum
vehementi
animi
affectu
rapietur
,
eo
adepto
impotentiorem
sane
suae
ambitionis
flammam
incendet
:
ac
vi
tandem
captus
,
ut
sibi
adeptum
honorem
stabiliat
,
nulli
non
peccato
serviet
:
seu
adulandum
,
seu
servile
quidpiam
atque
indignum
sustinendum
,
seu
res
magno
pecuniae
sumptu
tentanda
:
nam
quod
nonnulli
caedibus
Ecclesias
compleverint
,
contaminarintque
tum
ejus
honoris
gratiâ
depugnantes
,
civitates
aliquot
funditus
everterunt
dicere
hic
praetermitto
,
ne
quibusdam
videar
ea
in
medium
afferre
quae
fide
majora
sunt
.
And
to
preoccupy
the
objection
from
1
Tim.
1.3
.
he
adds
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
among
other
advantages
of
one
who
wants
this
too
forward
desire
,
he
reckons
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
with
a
great
deal
of
ingenuity
,
he
confesseth
how
strong
that
unlawful
desire
was
in
himself
,
which
frighted
him
from
entering
in
holy
Orders
.
How
far
Nazianzen
was
from
all
ambitus
,
the
whole
tract
of
his
life
doth
fully
discover
.
He
was
no
sooner
ordained
a
Presbyter
,
than
he
with
his
friend
Basile
,
at
that
time
likewise
ordained
,
fled
to
Pontus
,
where
they
lived
a
great
while
,
purifying
their
souls
in
the
exercise
of
prayer
and
mortification
.
After
which
they
returned
home
.
Nazianzen
out
of
compassion
to
his
Father
who
pressed
his
return
,
and
Basile
out
of
zeal
to
Religion
,
and
the
Church
then
out
of
zeal
to
Religion
,
and
the
Church
then
over-run
with
Arrians
;
S.
Basile
by
the
means
of
old
Nazianzen
,
was
chosen
and
ordained
Biship
of
Cesarea
,
and
he
ordained
Nazianzen
Bishop
of
Sasime
:
but
he
,
what
through
his
love
of
retirement
,
what
because
Sasime
being
a
stage
of
the
Waggoners
,
was
full
of
stirs
and
disorders
,
immediately
left
that
place
,
in
which
he
was
set
against
his
heart
.
And
some
say
that
he
never
ordained
any
in
it
,
nor
consecrated
the
Eucharist
while
he
was
there
:
neither
could
ever
his
Father
obtain
of
him
to
return
to
it
.
And
when
his
Father
dealt
earnestly
with
him
,
not
without
threatning
of
imprecations
,
that
he
would
accept
the
charge
of
Nazianzen
in
his
old
age
,
he
with
great
aversion
yielded
to
his
entreaty
,
declaring
he
would
stay
no
longer
there
than
his
Father
lived
.
During
which
time
,
he
managed
that
See
with
a
great
deal
of
success
and
applause
:
but
after
his
Father
died
,
which
was
in
the
hundred
year
of
his
age
,
he
continued
a
little
longer
there
,
till
his
Mother
who
survived
her
Husband
sometime
,
died
also
.
And
then
he
retired
to
a
House
of
holy
Virgins
in
Seleucia
,
that
in
his
absence
they
might
chuse
another
Bishop
;
but
returning
thither
a
little
after
,
he
found
they
had
chosen
none
;
yet
he
continued
stiff
as
an
Oak
,
and
neither
prayers
nor
tears
could
prevail
with
him
.
Afterward
Constantinople
was
in
great
disorder
through
the
Heresies
of
was
in
great
disorder
through
the
Heresies
of
Apollinaris
and
Macedonius
lately
sprung
up
,
beside
the
Arrian
,
which
was
there
before
:
and
he
being
inwardly
called
of
God
to
go
thither
,
and
prompted
by
his
Friend
Basile
,
and
invited
by
many
Bishops
,
and
honourable
Citizens
,
went
and
laboured
among
them
:
not
behaving
himself
as
their
Bishop
,
but
as
a
temporary
Overseer
.
And
though
all
the
Churches
were
then
possess'd
by
the
Hereticks
,
none
remaining
for
the
Orthodox
,
save
only
Anastasia
;
yet
through
his
labours
the
face
of
affairs
was
quickly
altered
in
Constantinople
.
When
Theodosius
came
to
Constantinople
,
he
possessed
him
of
the
great
Church
:
and
all
the
people
desired
that
he
might
be
enthroned
,
the
Emperour
concurring
with
them
in
that
:
but
he
declined
it
:
And
though
the
Emperour
took
great
pleasure
in
him
,
yet
he
went
seldom
to
the
Palace
.
Then
was
the
second
General
Council
called
to
Constantinople
,
and
he
was
by
the
authority
of
Miletus
Bishop
of
Antioch
(
of
whom
we
made
mention
before
)
confirmed
in
the
Bishoprick
of
Constantinople
by
the
Council
.
But
after
this
,
there
arose
some
contention
by
Timotheus
Bishop
of
Alexandria
,
who
came
later
to
the
Council
,
and
alledged
upon
the
prerogative
of
his
See
,
that
that
matter
should
not
have
been
decided
without
him
.
Upon
this
,
hot
and
sharp
contentions
arose
among
the
Bishops
,
not
so
much
out
of
any
displeasure
they
had
at
Nazianzen
,
as
out
of
their
mutual
jealousies
,
though
he
that
writes
his
life
,
faith
,
that
this
was
occasioned
by
Miletus
his
death
.
But
therein
he
was
mistaken
;
for
Miletus
out-lived
not
only
this
action
,
and
gave
the
lift
to
Theodosius
of
those
who
were
designed
to
succeed
him
(
Sozom.
lib.
7.
cap.
8.
)
but
he
also
out-lived
the
Council
,
and
subscribed
its
acts
,
and
died
a
little
after
that
in
Constantinople
.
Upon
this
contention
,
Nazianzen
finding
many
of
those
who
had
before
established
him
,
beginning
to
resile
,
told
them
how
at
first
he
had
refused
that
Government
,
tho
the
Church
there
had
been
by
his
labours
and
pains
setled
,
and
enlarged
;
but
for
that
he
expected
his
reward
from
GOD
:
yet
it
seemed
strange
to
him
,
that
after
he
had
been
forced
to
accept
of
it
,
out
of
his
love
to
the
Flock
,
and
pressed
to
it
with
their
united
suffrages
,
they
should
now
think
of
undoing
what
themselves
had
done
.
This
he
said
,
not
that
he
desired
Riches
,
or
the
nobleness
of
that
Seat
,
and
to
be
called
Bishop
of
the
Imperial
City
:
But
he
confessed
,
the
loss
of
his
Children
could
not
but
affect
him
:
besides
,
he
feared
they
might
seem
to
proceed
out
of
envy
or
lenitv
.
However
,
if
they
desired
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
—
Mihi
quidem
solitudo
&
olim
chara
fuit
&
nunc
eft
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Whereupon
he
went
out
,
and
retired
from
the
house
wherein
he
dwelt
,
to
one
more
secret
.
But
many
of
the
people
flocked
about
him
,
and
with
tears
besought
him
to
have
compassion
on
them
:
yet
he
finding
the
dissention
about
him
growing
hotter
among
the
Bishops
,
went
again
to
the
Council
,
and
charged
them
by
the
holy
Trinity
,
that
they
would
compose
their
differences
peaceably
,
adding
:
But
if
I
seem
the
occasion
of
any
dissention
among
you
,
I
am
not
more
worthy
than
the
Prophet
Jonas
:
throw
me
in
the
sea
,
and
these
raging
billows
shall
quickly
be
calmed
,
since
I
shall
choose
any
thing
you
please
,
so
if
I
be
innocent
,
for
drawing
you
to
agreement
on
my
account
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
After
which
he
went
to
the
Emperor
,
and
with
great
earnestness
begged
his
permission
to
retire
:
which
having
obtained
,
he
called
the
Clergy
and
people
together
,
and
with
many
tears
took
leave
of
them
,
charging
them
to
continue
stedfast
in
the
faith
.
This
being
done
,
he
retired
to
Arianze
,
a
Village
of
Cappadocia
,
which
belonged
to
him
by
inheritance
,
and
continued
in
his
retirement
,
giving
himself
to
his
Poetry
,
till
he
died
in
an
old
age
.
That
which
next
occurs
to
be
considered
is
,
in
what
places
Bishopricks
were
founded
,
and
Bishops
setled
.
We
find
in
all
Cities
where
the
Gospel
was
planted
,
and
Churches
constituted
,
that
Bishops
were
also
ordained
.
Among
the
Jews
,
where
ever
there
were
an
hundred
and
twenty
of
them
together
,
there
did
they
erect
a
Synagogue
.
Compare
with
this
Acts
I.
15.
where
the
number
of
those
that
constituted
the
first
Christian
Church
,
is
the
same
.
So
it
is
like
where
ever
there
was
a
competent
number
of
Christians
together
,
that
a
Church
was
there
setled
.
Yet
in
some
Villages
there
were
Churches
and
Bishops
;
so
there
was
a
Bishop
in
Bethany
:
And
S.
Paul
tells
of
the
Church
of
Cenchrea
,
which
was
the
port
of
Corinth
.
It
is
true
,
some
think
that
the
Church
of
Corinth
met
there
.
So
these
of
Philippi
went
out
of
the
City
by
a
River
side
to
prayer
,
Acts
16.13
.
But
we
find
Acts
18.
that
there
was
a
Synagogue
in
Corinth
,
and
that
S.
Paul
stayed
in
the
House
of
Justus
,
near
the
Synagogue
:
and
therefore
there
is
no
reason
to
think
that
the
Christians
should
have
had
their
meeting
without
the
City
,
since
there
was
no
persecution
then
stirring
:
and
neither
in
the
Acts
,
nor
in
any
of
the
Epistles
,
is
there
mention
made
of
their
going
out
to
Cenchrea
.
Therefore
it
is
probable
that
the
Church
of
Cenchrea
was
distinct
from
Corinth
:
and
since
they
had
Phebe
for
their
Deaconness
,
it
is
not
to
be
doubted
but
they
had
both
Bishops
and
Deacons
.
From
the
several
Cities
the
Gospel
was
dilated
and
propagated
to
the
places
round
about
.
But
in
some
Countries
we
find
the
Bishopricks
very
thick
set
.
They
were
pretty
throng
in
Africk
,
for
at
a
Conference
which
Augustine
and
the
Bishops
of
that
Province
had
with
the
Donarists
,
there
were
of
Bishops
two
hundred
eighty
six
present
,
and
one
hundred
and
twenty
absent
,
and
sixty
Sees
were
then
vacant
,
which
make
in
all
four
hundred
sixty
and
six
:
There
were
also
two
hundred
seventy
nine
of
the
Donarists
Bishops
.
Sozom.
lib.
7.
hist.
cap.
19.
speaking
how
differently
constituted
some
Churches
were
,
he
tells
how
in
Scythia
,
though
there
were
many
Cities
,
yet
there
was
but
one
Bishop
.
But
in
other
Nations
there
were
Bishops
even
in
their
Villages
,
as
he
knew
to
be
among
the
Arabians
and
Cyprians
.
Theodoret
tells
,
that
there
were
eight
hundred
Parishes
within
his
Diocese
,
Epist.
113.
But
it
is
to
be
observed
,
that
in
those
places
where
the
Gospel
was
latest
of
planting
,
the
Bishopricks
are
fewer
,
and
consequently
larger
.
It
is
reported
that
in
the
vast
tract
of
the
Abyssin
Churches
,
there
is
one
only
Bishop
at
Abuna
.
Balsamon
on
the
57.
Canon
of
Laodicea
tells
,
that
at
that
time
in
some
Churches
of
the
East
,
it
was
neither
safe
nor
expedient
for
them
to
have
Bishops
:
and
they
were
supplied
by
Visiters
,
sent
them
from
other
Bishops
,
so
that
they
had
no
Bishops
of
their
own
:
which
was
occasioned
both
by
their
poverty
,
and
the
smalness
of
their
number
,
yet
they
were
under
the
care
and
charge
of
other
Bishops
.
Some
Churches
lay
long
vacant
and
without
Bishops
.
In
Carthage
,
when
Hunnerick
invaded
them
,
they
wanted
a
Bishop
twenty
four
years
:
and
he
offering
them
one
,
providing
the
Arrians
might
have
the
free
exercise
of
their
Religion
among
them
,
they
answered
,
that
upon
these
terms
Ecclesia
non
delectatur
Episcopum
habere
,
so
Victor
lib.
2.
pers
.
V
and.
When
Miletus
was
driven
out
of
Antioch
,
for
ten
years
together
Diodorus
and
Flavian
two
Presbyters
ruled
that
Church
,
Theodor.
lib.
4.
hist.
cap.
23.
Some
places
are
alledged
to
have
had
the
Gospel
long
before
there
were
Bishops
among
them
,
and
particularly
Scotland
,
for
Major
lib.
2.
cap.
2.
faith
,
per
Sacerdotes
&
Monachos
,
sine
Episcopis
Scoti
in
fide
eruditi
erant
.
The
time
of
our
conversion
to
the
faith
is
reckoned
to
have
been
An.
263.
And
Palladius
reckoned
the
first
Bishop
came
not
for
an
hundred
and
seventy
years
after
that
in
the
year
430.
Fordown
in
his
Chronicle
,
lib.
3.
cap.
8.
faith
,
Ante
Palladii
adventum
habebant
Scoti
fidei
Doctores
,
&
Sacramentorum
administratores
,
Presbyteros
solum
,
vel
Monachos
ritum
sequentes
Ecclesiae
primitivae
.
These
were
called
Culdes
,
though
in
some
Bulls
they
be
Celli
Dei.
Boethius
thinks
it
is
Culdei
,
quasi
cultores
Dei
:
but
others
judg
that
it
is
from
the
Cells
wherein
they
lived
,
which
were
held
in
great
esteem
,
and
after
their
death
were
turned
into
Churches
:
and
from
thence
they
think
the
name
Kil
is
to
this
day
so
much
used
,
as
Kilpatrick
,
Kilmarnock
,
Kilbride
,
&c.
Of
these
Boethius
saith
,
That
by
common
suffrage
,
they
made
choice
of
one
of
their
number
to
be
chief
over
them
,
who
was
called
Episcopus
Scotorum
:
so
lib.
6.
fol.
92.
This
is
contradicted
by
Buchanan
lib.
5.
who
faith
,
That
before
Palladius
his
coming
,
Ecclesiae
absque
Episcopis
per
Monachos
regebantur
,
minori
quidem
cum
fastu
,
&
externâ
pompâ
,
sed
majore
simplicitate
&
sanctimoniâ
.
But
all
our
old
Manuscripts
being
gone
,
it
will
not
be
easie
to
come
to
a
decision
about
this
matter
.
The
Gothick
Churches
are
said
to
have
been
planted
and
constituted
before
Ulphilas
their
first
Bishop
came
unto
them
for
seventy
years
together
.
In
the
beginning
the
Bishop's
whole
charge
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
by
the
strain
of
Ignatius
his
Epistles
,
especially
that
to
Smyrna
,
it
would
appear
,
that
there
was
but
one
Church
,
at
least
but
one
place
,
where
there
was
one
Altar
and
Communion
in
each
of
these
Parishes
:
for
he
saith
,
There
was
one
Bishop
,
one
Church
,
and
one
Altar
.
And
Cyprian
phraseth
the
erecting
of
a
Schism
,
by
the
erecting
of
an
Altar
against
an
Altar
:
which
seems
to
import
,
that
there
was
but
one
Altar
in
the
Bishops
Parish
.
While
the
number
of
the
Christians
was
but
small
,
they
might
well
have
all
met
together
in
one
place
;
but
as
they
increased
,
and
the
persecutions
grew
upon
them
,
they
must
have
had
several
meeting
places
,
and
consequently
several
persons
to
preside
and
officiate
in
these
meetings
.
But
Damasus
and
Platina
reckon
,
that
Evaristus
who
was
Bishop
of
Rome
about
the
106
year
,
was
the
first
,
qui
titulos
in
urbe
Româ
Presbyteris
divisit
:
so
that
before
his
time
,
the
Presbyters
have
all
officiated
here
or
there
indefinitely
according
to
the
Bishop's
appointment
.
And
Evaristus
seems
to
have
given
them
assignments
to
particular
places
.
As
for
the
meaning
of
the
word
Tituli
,
it
is
to
be
considered
that
the
Christians
met
about
the
places
where
the
Martyrs
were
buried
,
and
so
their
meeting
places
were
called
Memoriae
Martyrum
.
Now
upon
Burials
some
title
or
inscription
being
usually
made
,
it
followed
that
the
place
of
the
burial
or
Gravestone
was
called
Titulus
among
the
Latins
:
so
Gen.
35.20
.
Jacob's
erecting
a
Pillar
upon
Rachels
Grave
,
is
rendred
by
the
vulgar
Latin
,
erexit
titulum
super
sepulchrum
:
and
Gen.
28.18
of
Jacob's
stone
at
Bethel
,
it
is
said
,
erexit
in
titulum
,
and
2
Sam.
18.
Absalom
his
Pillar
is
called
Titulus
:
Hence
it
is
that
Evaristus
his
dividing
of
the
titles
is
to
be
understood
of
his
giving
particular
assignments
of
several
Churches
to
Presbyters
.
The
next
thing
to
be
examined
is
,
what
were
the
actions
appropriated
to
Bishops
.
If
we
believe
Ierome
,
the
Bishop
did
nothing
which
Presbyters
might
not
do
,
except
Ordination
:
By
which
we
see
,
that
he
judged
Ordination
could
not
be
done
without
the
Bishop
.
Athanasius
in
his
second
Apology
inserts
among
other
papers
,
an
Epistle
of
the
Synod
of
Alexandria
,
mentioning
that
Ischyras
his
Ordination
by
Coluthus
being
questioned
and
examined
,
and
it
being
found
that
Coluthus
had
never
been
ordained
a
Bishop
,
but
that
he
had
falsly
pretended
to
that
Title
and
Character
,
all
the
Ordinations
made
by
him
were
annulled
:
and
Ischyras
with
such
others
who
were
so
ordained
,
were
declared
Laicks
.
Which
is
an
undeniable
instance
,
that
at
that
time
,
it
was
the
general
sense
of
the
Church
,
that
none
but
a
Bishop
might
ordain
.
Neither
in
any
Author
do
we
meet
with
an
instance
of
any
that
were
ordained
by
Presbyters
,
save
one
,
that
Cassian
,
who
was
about
the
500.
year
,
Collat.
4.
cap.
1.
gives
of
one
Paphnutius
a
Presbyter
in
the
Desert
of
Scetis
,
who
delighting
in
the
Vertues
of
one
Daniel
,
ut
quem
vitae
meritis
&
gratiâ
sibi
parem
noverat
,
coaequare
sibi
etiam
Sacerdotii
ordine
festinaret
.
—
Eum
Presbyterii
honori
provexit
.
But
what
a
few
devout
solitaries
might
do
in
a
desert
and
undiscerned
corner
,
will
be
no
precedent
for
a
constituted
Church
:
else
we
may
allow
of
Baptism
with
sand
,
for
that
was
once
done
in
a
Desert
.
But
Socrates
had
another
Opinion
of
this
,
who
lib.
1.
cap.
27.
tells
,
that
Ischyras
did
a
thin
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
in
the
third
Council
of
Toledo
,
set
down
by
Gratian
,
dist
.
23.
cap.
14.
this
Canon
was
made
.
Quorundam
Clericorum
dum
unus
ad
Presbyterium
duo
ad
Levitarum
ministerium
sacrarentur
,
Episcopus
oculorum
dolore
detentus
,
fertur
manum
suam
super
eos
tantum
imposuisse
,
&
Presbyter
quidam
illis
contra
Ecclesiasticum
ordinem
benedictionem
dedisse
,
sed
quia
jam
ille
examini
divino
relictus
,
humano
judicio
accusari
non
potest
,
ii
qui
supersunt
gradum
Sacerdotii
vel
Levitici
ordinis
quem
perverse
adepti
sunt
,
amittant
.
By
which
we
see
how
far
they
were
from
allowing
of
any
Ordination
,
wherein
a
Bishop
had
not
intervened
.
It
is
further
clear
,
that
the
Bishop
was
looked
upon
as
the
Pastor
of
the
Flock
,
who
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
Presbyters
or
Deacons
could
finish
nothing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
he
was
to
give
an
account
of
the
Souls
of
the
people
:
and
indeed
in
these
days
a
Bishoprick
was
onus
more
than
honos
.
The
common
treasury
of
the
Church
was
also
committed
to
his
care
,
so
infra
Can.
4.
And
as
the
Offerings
of
the
faithful
were
laid
down
at
the
Apostles
feet
,
Acts
4.3.4
.
so
were
the
collectae
,
and
the
other
goods
of
the
Church
laid
in
their
hands
.
For
all
the
goods
os
the
Church
and
collectae
,
were
at
first
deposited
in
the
Bishop's
hand
,
and
distributed
by
him
,
tho
afterwards
there
was
an
OEconomus
appointed
for
that
work
.
Ignatius
Epist.
ad
Magnes
.
tells
,
that
they
were
to
do
nothing
without
their
Bishop
.
And
ad
Smyrn
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
5.
Canon
of
Laodicea
,
they
might
no
nothing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
.
Can.
19.
Arel
.
1.
As
for
Baptism
,
Tertull
,
de
bapt
.
saith
,
Dandi
quidem
jus
habet
summus
Sacerdos
,
qui
&
Episcopus
,
dehinc
Presbyteri
&
Diaconi
,
non
quidem
sine
Episcopi
authoritate
,
propter
Ecclesiae
bonum
,
quo
salvo
salva
pax
est
,
alioquin
laicis
etiam
jus
est
.
Firmilian
ad
Cyprianum
,
which
is
reckoned
the
75.
among
Cyprian
his
Epistles
,
faith
,
Majores
natu
(
and
by
what
is
a
little
after
,
where
he
calls
these
Bishops
,
it
is
clear
he
means
not
of
Presbyters
)
in
Ecclesiâ
praesidebant
,
&
baptizandi
,
&
manum
imponendi
,
&
ordinandi
,
potestatem
possidebant
.
Pacian
.
serm
.
de
Bapt.
Lavacro
peccata
purgantur
,
Chrismate
spiritus
super
funditur
,
utraque
,
purgantur
,
Chrismate
spiritus
super
funditur
,
utraque
,
vero
ist
a
manu
&
ore
Antistitis
impetramus
.
And
even
Ierome
himself
contra
Luciferianos
,
saith
,
Sine
Chrismate
&
Episcopi
jussione
,
neque
Presbyter
,
neque
Diaconus
jus
habent
baptizandi
.
By
all
which
we
see
,
that
Baptism
was
chiefly
the
Bishop's
work
,
and
that
the
Presbyters
did
not
baptize
without
his
order
.
As
for
the
Eucharist
,
Ignatius
ad
Smyrnenses
,
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
a
little
after
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iustin
in
his
second
Apol.
giving
the
account
of
their
Eucharist
and
whole
service
,
reckons
all
to
have
been
managed
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
Tert.
de
cor
.
mil.
Non
de
aliorum
quam
praesidentium
manibus
sumimus
.
But
all
this
is
very
unjustly
applied
by
such
as
would
pretend
to
the
whole
Ecclesiastical
Authority
;
but
would
exempt
themselves
from
the
great
labor
of
it
.
For
it
is
clear
,
that
according
to
the
primitive
constitution
,
the
Bishop
was
the
immediate
Pastor
of
the
flock
,
and
the
Presbyters
were
assumed
by
him
in
partem
sollicitudinis
:
the
greatest
of
the
load
still
lying
on
his
own
shoulders
,
and
this
might
have
been
some
way
managed
by
him
,
where
the
Dioceses
were
smaller
.
But
the
enlarging
of
the
Dioceses
hath
wholly
altered
the
figure
of
Primitive
Episcopacy
.
All
that
the
Bishop
can
now
do
being
to
try
entrants
well
,
and
oversee
these
that
are
in
charge
;
which
ought
not
to
be
performed
either
by
these
overly
visitations
in
Synods
,
or
by
a
pompous
procession
through
the
Diocese
,
but
by
a
strict
and
severe
Examen
both
of
their
lives
and
labors
,
performed
in
such
visitations
,
as
are
sutable
to
the
simplicity
and
humility
of
the
Gospel
.
As
for
Preaching
,
it
was
ordinary
at
first
,
even
for
persons
not
ordained
to
preach
,
not
to
mention
that
of
the
Corinthians
,
where
every
one
brought
his
Psalm
,
his
interpretation
,
or
his
doctrine
to
the
Meeting
,
which
may
be
called
Extraordinary
;
under
which
notion
,
most
reject
everything
in
Scripture
that
doth
not
please
them
.
But
this
continued
longer
in
the
Church
.
Euseb.
lib.
6.
hist.
cap.
20.
tells
,
that
Origen
before
he
had
gotten
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
mark
how
this
word
stands
here
for
the
order
and
degree
of
Presbyterat
)
was
invited
earnestly
by
the
Bishops
not
only
to
dispute
,
but
also
to
expound
the
Scriptures
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
In
the
publick
assembly
of
the
Church
.
For
the
vindication
whereof
Alexander
Bishop
of
Ierusalem
,
and
Theoctistus
Bishop
of
Cesarea
,
wrote
to
Demetrius
Bishop
of
Alexandria
thus
:
Quod
autem
in
literis
adjunxeris
nunquam
antea
auditum
,
neque
jam
usurpatum
,
ut
Laici
praesentibus
Episcopis
disputarent
,
scripturásve
exponerent
in
eo
mihi
,
nescio
quo
modo
,
videris
falsa
dixisse
:
Nam
ubi
idonei
&
habiles
reperiuntur
,
qui
fratribus
in
verbo
DEI
adjumento
sint
,
à
sanctis
Episcopis
rogantur
,
ut
populum
DEI
instituant
in
verbo
,
sicut
Larandis
Euelpis
à
Neone
,
Iconii
Paulinus
à
Celso
,
&
apud
Synadas
Theodorus
ab
Attico
,
qui
omnes
beati
ac
pii
fratres
crant
:
ac
verisimile
est
,
quamvis
nobis
obscurum
&
minime
cognitum
sit
,
illud
idem
in
aliis
locis
fieri
.
Tert.
in
his
Apologetick
cap.
39.
tells
,
that
Post
aquam
manualem
&
lumina
,
quisquis
ut
de
Scripturis
sanctis
,
vel
de
proprio
ingenio
potest
provocatur
in
medium
DEO
hymnum
canere
.
And
of
this
remember
what
was
before
cited
from
Hilary
the
Deacon
on
the
4th
of
the
Ephesians
.
Sozom.
lib
7.
cap.
19.
saith
,
that
at
Rome
neither
the
Bishop
,
nor
any
other
taught
in
the
Church
:
but
that
in
Alexandria
the
Bishop
alone
taught
,
that
not
being
allowed
to
any
Presbyter
,
after
Arrius
broached
his
Heresie
.
It
remains
only
to
be
enquired
who
was
the
proper
Minister
of
Confirmation
.
But
because
this
whole
matter
of
Confirmation
comes
not
in
so
properly
upon
any
of
the
other
Canons
,
I
shall
therefore
examine
all
that
relates
to
it
here
,
and
shall
consider
upon
what
grounds
it
was
used
,
how
early
it
was
practiced
,
with
what
Rites
it
was
administred
,
who
was
the
proper
Minister
of
it
,
and
for
what
end
it
was
introduced
,
and
continued
in
the
Church
.
From
Acts
8.15
.
and
19.6
.
all
the
Fathers
have
pleaded
for
this
Rite
:
for
there
we
have
the
laying
on
of
hands
practiced
,
as
a
Rite
clearly
distinct
from
Baptism
:
and
tho
we
find
the
holy
Ghost
conferred
by
that
imposition
of
hands
,
thence
it
will
not
follow
that
that
action
was
extraordinary
,
and
so
to
have
expired
with
the
Apostles
:
For
we
find
extraordinary
effects
following
upon
their
ordinary
actions
,
such
as
Ordination
,
Excommunication
,
&
c.
And
yet
none
will
plead
that
these
actions
are
now
to
be
disused
,
because
they
are
no
more
attended
with
such
effects
.
But
Heb.
6.2
.
speaks
most
plainly
for
this
,
where
among
the
foundations
of
Religion
,
the
laying
on
of
hands
is
joined
with
Baptisms
:
and
this
seemed
so
clear
to
Calvin
commenting
on
that
place
,
that
he
judges
this
to
have
been
a
Rite
derived
from
the
Apostles
.
The
constant
Ceremony
of
it
was
that
which
is
often
mentioned
in
Scripture
,
Imposition
of
hands
.
But
besides
this
,
they
began
very
early
to
use
a
Chrisma
of
consecrated
Oil
,
with
which
they
anointed
them
in
the
brow
.
This
it
seems
hath
been
taken
from
the
mention
that
we
find
made
of
anointing
,
2
Cor.
1.21
.
where
some
think
the
whole
Rites
of
Confirmation
are
set
down
in
these
words
:
Now
he
which
stablisheth
us
with
you
in
CHRIST
,
and
hath
anointed
us
,
is
GOD
,
who
hath
also
sealed
us
,
and
given
us
the
earnest
of
the
Spirit
in
our
hearts
.
And
1
Ioh.
2.27
.
we
are
told
of
an
unction
from
above
,
and
a
holy
anointing
.
But
that
in
these
words
no
material
anointing
,
but
the
extraordinary
conferring
of
the
holy
Ghost
is
meant
,
seems
clear
from
the
Text
:
and
so
Christ
is
said
to
be
anointed
with
the
Oil
of
joy
above
his
fellows
,
tho
we
hear
nothing
of
a
material
anointing
.
It
is
true
,
James
5.14
.
there
is
clear
mention
made
of
an
anointing
with
Oil
,
in
which
certainly
there
is
no
Metaphor
,
but
that
relates
nothing
to
our
purpose
.
However
,
it
is
like
from
these
places
it
was
that
the
Ancients
used
the
Chrisma
,
for
we
find
that
this
was
very
early
practised
in
the
Church
.
Theophilus
Alexandrinus
,
who
flourished
about
the
year
170.
lib.
1.
ad
Antolycum
,
saith
,
we
are
for
this
reason
called
Christians
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Et
quis
mortalium
est
,
qui
vel
ingreditur
in
hanc
vitam
,
vel
certat
in
arenâ
&
non
oleo
inungitur
.
Iren.
lib.
1.
cap.
18.
tells
,
That
Valentinus
used
both
Confirmation
and
anointing
in
the
receiving
of
his
Disciples
,
and
tells
,
that
he
used
a
mixture
of
Water
and
Oil
with
Opobalsamum
.
And
this
seems
to
imply
that
to
have
been
the
practice
of
the
Church
;
for
he
tells
,
that
Valentinus
had
adapted
and
transformed
the
Rites
of
the
Church
into
his
Character
.
Tert.
de
bapt
.
cap.
7.
makes
mention
of
the
Unctio
benedicta
,
qua
egressi
de
lavacro
perunguntur
.
And
cap.
8.
dehinc
manus
imponitur
per
benedictionem
advocans
&
invitans
Spiritum
Sanctum
,
Idem
de
refur
.
carnis
,
cap.
8.
saith
,
Caro
abluitur
—
caro
ungitur
—
caro
signatur
,
caro
manus
impositione
adumbratur
,
ut
&
anima
spiritu
illuminetur
.
And
lib.
de
praescript
.
cap.
36.
Aquâ
signat
,
Spiritu
sancto
vestit
,
Eucharistiâ
pascit
.
Yet
Tert.
de
Cor.
Mil.
cap.
3.
when
he
recounts
these
Ceremonies
which
he
judged
to
have
been
of
Apostolical
tradition
,
doth
not
reckon
this
for
one
.
Cyprian
Epist.
73.
ad
Iubaianum
,
speaking
of
S.
Peter
and
S.
Iohn
their
laying
on
of
hands
at
Samaria
,
shews
it
was
no
new
Baptism
:
Sed
tantummodo
quod
deerat
id
à
Petro
&
Ioanne
factum
esse
,
ut
oratione
pro
iis
habitâ
,
ac
manu
impositâ
,
invocaretur
&
infunderetur
super
eos
Spiritus
sanctus
:
quod
nunc
quoque
apud
nos
geritur
,
ut
qui
in
Ecclesiâ
baptizantur
praepositis
Ecclesiae
offerantur
,
&
per
nostram
orationem
&
manus
impositionem
Spiritum
sanctum
consequantur
,
&
signaculo
divino
consummentur
.
And
Epist.
70.
after
he
hath
spoken
of
Baptism
,
he
adds
,
Ungi
quoque
necesse
est
cum
qui
baptizatus
sit
,
ut
accepto
Chrismate
id
est
unctione
esse
unctus
Dei
,
&
habere
in
se
gratiam
Christs
possit
.
And
he
tell
,
That
both
the
Eucharist
&
oleum
unde
unguntur
babtizati
,
in
altari
sanctificatur
.
Cyril
of
Ierusalem
his
third
Mistagogical
Catechism
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wherein
he
describes
the
anointing
we
have
from
GOD
;
and
the
consecrated
Oil
,
which
was
the
rite
expressive
of
the
former
,
comparing
it
to
the
Dove
that
descended
from
Christ
,
and
was
his
spiritual
Anointing
.
Which
is
also
done
by
Optatus
,
lib.
4.
cont
.
Paramenianum
,
and
the
Areopagite
de
Eccles.
hier
.
cap.
4.
where
he
at
length
describes
the
rites
used
in
the
consecrating
of
the
Chrisma
.
Yet
this
Chrisma
was
not
so
peculiar
to
Confirmation
,
but
that
it
was
also
used
upon
other
occasions
.
Nazianzen
tells
(
as
is
above
cited
)
that
such
as
were
ordained
,
were
also
anointed
.
It
was
also
used
in
Baptism
,
so
both
Tertullian
,
Cyprian
,
and
Ierome
,
and
the
48.
Canon
of
the
Council
of
Laodicea
decrees
,
that
the
Illuminati
post
baptisma
should
be
anointed
with
this
unguentum
coeleste
.
But
by
the
I.
Can.
of
the
Council
of
Orange
,
it
was
decreed
,
That
he
who
was
not
anointed
at
Baptism
,
should
receive
the
Chrisma
at
his
Confirmation
:
by
which
it
seems
they
did
not
repeat
the
ceremony
of
Anointing
,
to
such
as
had
received
it
at
Baptism
.
Likewise
these
who
returned
from
Heresie
,
by
the
7.
Can.
of
the
second
General
Council
were
to
be
anointed
&
fronte
,
&
oculis
,
&
naribus
,
&
ore
,
&
auribus
,
&
signantes
eos
dicimus
donum
Spiritus
sancti
.
And
like
unto
this
is
the
7.
Can.
of
Laodicea
.
And
Author
Resp.
ad
Orthod
.
that
goeth
under
Iustin's
name
,
ad
quoest
.
14.
Cum
hoereticus
ad
veram
fidèm
accedit
,
corrigitur
lapsus
falsae
opinionis
,
sententiae
,
mutatione
:
baptismi
,
sancti
Chrismatis
unctione
;
ordinationis
,
manum
impositione
:
nihilque
quod
prius
erat
,
indissolutum
manet
.
Now
by
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
he
mentions
,
is
not
meant
a
new
Ordination
,
which
was
not
given
to
these
that
returned
from
Heresie
.
For
as
appears
by
the
Council
of
Nice
,
the
Orders
which
they
got
among
the
Hereticks
were
held
valid
,
and
not
to
be
renewed
:
but
this
is
meant
of
the
Ceremony
ordinarily
given
in
the
absolution
and
receiving
of
Penitents
.
August
.
cont
.
Donatist
.
lib.
5.
cap.
23.
confesseth
,
that
the
Baptism
of
Hereticks
was
valid
,
but
denies
that
they
conferred
the
holy
Ghost
,
and
therefore
imposition
of
hands
was
given
to
those
who
returned
from
Heresie
.
Besides
this
Chrisma
,
they
used
also
in
Confirmation
the
sign
of
the
Cross
,
of
which
that
phrase
of
Tertullian
is
to
be
understood
caro
signatur
.
And
Aug.
in
Psal.
.
141.
speaking
of
the
Sacraments
,
saith
,
Quaedam
sicut
nostri
ore
accipimus
,
quaedam
per
totum
corpus
.
And
a
little
after
,
tegat
frontem
crux
Domini
,
which
words
are
to
be
understood
of
the
Eucharist
,
Baptism
and
Confirmation
.
He
calls
this
also
Sacramentum
Chrismatis
,
lib.
2.
cont
.
Petilianum
,
cap.
104.
applying
to
it
that
of
the
Ointment
on
Aaron's
beard
,
Psalm
133.
But
elsewhere
he
calls
that
Bread
which
was
blest
,
not
with
the
Eucharistical
and
Sacramental
benediction
,
but
with
that
lower
degree
,
called
Eulogy
,
which
might
be
given
to
the
Catechumens
,
Sacramentum
Catechumenorum
;
using
this
term
largely
,
as
he
saith
Epist.
ad
Marcellinum
.
Signum
cum
ad
rem
sacram
applicatur
,
Sacramentum
appellatur
.
Of
this
sign
of
the
Cross
,
is
likewise
to
be
understood
that
of
the
Signaculum
Dominicum
,
mentioned
by
Cyprian
,
Ep.
73.
The
next
thing
to
be
enquired
after
is
,
who
was
the
Minister
of
Confirmation
?
In
the
Western
Church
the
Bishop
did
only
administer
it
.
So
Ierome
adv
.
Luciferianos
,
brings
in
the
Luciferian
in
the
Dialogue
.
An
nescis
Ecclesiarum
hunc
morem
esse
,
ut
baptizatis
postea
manus
imponantur
,
&
ita
invocetur
Spiritus
sanctus
?
Exigis
ubi
scriptum
est
?
In
Actibus
Apostolorum
.
Etiamsi
Scripturae
authoritas
non
subesset
,
totius
orbis
hanc
in
partem
consensus
,
instar
praecepti
obtineret
.
Then
he
makes
the
Orthodox
to
answer
:
Non
equidem
abnuo
hanc
esse
Ecclesiarum
consuetudinem
,
ut
ad
eos
qui
longe
in
minoribus
urbibus
per
Presbyteros
&
Diaconos
baptizati
sunt
,
Episcopus
ad
invocationem
Sancti
Spiritus
excurrat
.
And
asking
why
the
holy
Ghost
was
not
given
,
but
by
the
Bishop
?
He
answers
,
That
was
potius
ad
honorem
Sacordotii
,
quam
ad
legis
necessitatem
.
Aug.
de
Trin.
lib.
15.
cap.
16.
speaking
of
the
Apostles
conferring
of
the
holy
Ghost
,
saith
,
Orabant
,
ut
veniret
Spiritus
sanctus
in
eos
quibus
manum
imponebant
,
non
enim
ipsi
cum
dabant
,
quem
morem
in
suis
praepositis
etiam
nunc
servat
Ecclesia
.
But
in
the
Greek
Church
,
Presbyters
might
confirm
:
so
the
above
cited
Hilary
on
the
4
of
the
Ephes.
Denique
apud
AEgyptum
Presbyteri
consignant
,
ubi
praesens
non
sit
Episcopus
:
and
lib.
quaest
.
in
Vet.
&
Nov.
Test.
called
Augustin's
,
but
believed
to
be
the
same
Hilary's
,
quaest
.
101.
faith
,
In
Alexandriâ
,
&
per
totam
AEgyptum
si
desit
Episcopus
consecrat
Presbyter
.
By
the
comparing
of
which
places
,
it
appears
,
that
it
is
the
same
thing
which
is
exprest
by
these
various
names
of
Consecration
and
Consignation
:
but
what
is
meant
by
it
,
is
not
agreed
to
.
It
is
absurd
to
think
that
Ordination
can
be
meant
by
it
.
For
that
decision
of
the
case
of
Ischyras
shews
that
in
Alexandria
they
were
far
from
allowing
Presbyters
to
ordain
without
a
Bishop
.
Some
think
that
because
Consecration
is
more
usually
applied
to
the
blessing
of
the
Eucharist
;
therefore
both
it
and
Consignation
,
is
so
to
be
understood
here
.
And
whereas
it
is
objected
that
in
the
cited
places
some
custom
peculiar
to
Alexandria
seems
to
be
mentioned
;
but
it
was
universally
allowed
in
the
Bishop's
absence
for
the
Presbyter
to
consecrate
the
Eucharist
:
therefore
some
other
thing
must
be
there
meant
.
It
is
answered
to
this
,
that
in
other
places
Presbyters
might
not
consecrate
sine
Episcopi
jussione
;
according
to
what
was
cited
out
of
Ignatius
;
and
that
the
custom
in
Alexandria
hath
been
,
that
the
Presbyters
without
any
such
express
Mandate
,
might
have
consecrated
in
the
Bishop's
absence
.
But
the
general
practice
of
the
Greek
Church
inclines
me
to
think
,
that
Confirmation
is
meant
by
the
cited
places
,
which
was
usually
phrased
by
Consignation
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
only
the
consecrating
af
the
Chrisma
and
Oil
,
was
peculiar
to
the
Bishop
,
as
his
work
;
so
that
the
Greeks
seem
to
have
made
a
difference
betwixt
the
hallowing
and
applying
of
the
Chrisma
.
The
first
could
only
be
done
by
the
Bishop
,
but
the
second
was
not
denied
to
the
Presbyters
.
Even
as
in
the
Eucharist
none
might
consecrate
but
Presbyters
,
,
yet
Laicks
of
both
Sexes
,
in
case
of
necessity
,
might
have
carried
and
given
it
to
the
absents
.
Of
Confirmation
administred
by
Presbyters
,
some
instances
do
meet
us
in
the
Latin
Church
.
The
first
Canon
of
the
Council
of
Orange
,
permits
the
use
of
the
Chrisma
to
the
Priests
,
who
are
appointed
to
carry
some
of
it
always
about
with
them
.
Conc.
Epaunense
,
cap.
16.
permits
the
Presbyters
to
give
the
Chrisma
to
such
Hereticks
as
were
converted
on
their
death
beds
.
And
the
second
Canon
of
the
Council
of
Orange
is
:
Haereticos
in
mortis
discrimine
positos
,
si
Catholici
esse
desiderant
,
si
Episcopus
desit
,
à
Presbyteris
cum
Chrismate
&
benedictione
consignari
placuit
.
And
the
Council
of
Toledo
permits
a
Presbyter
to
do
it
in
the
Bishops
absence
,
or
in
his
presence
,
if
commanded
by
him
.
But
both
East
and
West
,
it
was
agreed
,
that
the
Chrisma
could
not
be
sanctified
by
Presbyters
.
Conc.
Romanum
sub
Sylv.
cap.
5.
decreed
it
.
But
as
that
Council
is
much
suspected
,
so
the
reason
there
given
is
a
very
poor
one
.
Quia
Christus
dicitur
à
Chrismate
.
But
Canon
sixth
,
Cod.
Afric
.
is
more
authentick
,
ut
Chrisma
à
Presbyteris
non
fiat
.
And
Synod
Tolet.
Can.
20.
Quamvis
pene
ubique
custodiatur
ut
absque
Episcopo
nemo
Chrisma
conficiat
,
tamen
quia
in
aliquibus
locis
vel
Provinciis
dicuntur
Presbyteri
Chrisma
consicere
,
placuit
ex
hoc
die
nullum
alium
nisi
Episcopum
hoc
facere
.
And
the
Areopagite
,
as
he
at
length
describes
it
,
and
descants
upon
it
,
so
he
appropriates
it
to
the
Bishop
.
Gregory
the
Great
,
lib.
3.
Epist.
9.
writing
to
Ianuarius
Bishop
of
Caralis
in
Sardinia
,
discharges
Presbyters
to
anoint
with
the
Chrisma
on
the
brow
,
appointing
that
to
be
reserved
to
the
Bishop
:
for
Sardinia
,
and
the
other
Isles
,
had
observed
the
customs
of
the
Greek
Church
:
but
Gregory
Epist.
26.
writing
to
that
same
person
,
tells
,
that
he
heard
how
some
were
scandalized
,
because
he
had
discharged
Presbyters
the
use
of
the
Chrisma
,
which
he
therefore
takes
off
in
these
words
:
Et
nos
quidem
secundum
usum
veterem
Ecclesiae
nostrae
fecimus
,
sed
si
omnino
hac
de
re
aliqui
contristantur
,
ubi
Episcopi
desunt
,
ut
Presbyteri
etiam
in
frontibus
baptizatos
Chrismate
tangere
debeant
concedimus
.
But
200
years
afterwards
,
Nicolaus
first
Bishop
of
Rome
,
observed
not
that
moderation
.
For
the
Bulgarians
who
were
converted
by
the
Greeks
,
receiving
the
Chrisma
from
the
Presbyters
according
to
the
custom
of
that
Church
;
Nicolaus
sent
Bishops
to
them
,
and
appointed
such
as
had
been
confirmed
by
Presbyters
to
be
confirmed
again
by
Bishops
.
But
upon
this
,
Photius
,
who
was
then
Patriarch
of
Constantinople
,
called
a
Synod
,
it
which
it
was
decreed
,
that
the
Chrisma
being
hallowed
by
a
Bishop
,
might
be
administred
by
Presbyters
.
And
Photius
in
his
Epistle
contends
,
that
a
Presbyter
might
,
unguento
signare
,
sanctificare
,
consummatos
angere
,
&
expiatorium
donum
baptizato
consummare
,
as
well
as
he
might
either
baptize
or
offer
at
the
Altar
.
But
Nicolaus
impudently
denied
,
that
this
had
ever
been
permitted
,
and
upon
this
account
it
is
,
that
many
of
the
Latins
have
charged
the
Greek
Church
,
as
if
there
were
no
Confirmation
used
among
them
.
But
this
challenge
is
denied
and
rejected
by
the
Greeks
.
And
so
much
of
the
Minister
of
Confirmation
.
It
is
in
the
last
place
to
be
considered
,
what
value
was
set
upon
this
action
,
and
for
what
ends
it
was
practised
in
the
Church
.
We
have
already
heard
Augustin
call
it
a
Sacrament
.
It
is
likewise
so
termed
by
Cyprian
Epist.
72.
and
in
the
Records
of
the
Council
held
by
him
for
the
rebaptizing
of
Hereticks
.
But
as
was
marked
before
,
they
took
that
term
largely
for
an
holy
rite
or
symbolical
action
:
Whereas
a
Sacrament
strictly
taken
is
a
holy
rite
instituted
by
Christ
for
a
federal
stipulation
,
by
which
the
promises
of
the
Gospel
are
sealed
,
and
grace
conveyed
to
the
worthy
receivers
.
Now
in
this
sense
it
is
visible
,
that
Confirmation
is
no
Sacrament
:
it
neither
being
instituted
by
Christ
,
nor
having
any
grace
appended
to
it
.
Neither
is
it
so
totally
distinct
from
Baptism
,
being
but
a
renovation
of
the
baptismal
Vow
,
joined
with
Prayer
,
and
a
solemn
benediction
.
Some
have
thought
,
that
Confirmation
was
only
used
by
the
Ancients
,
as
an
appendix
,
or
a
consummatory
rite
of
Baptism
,
which
mistake
is
founded
upon
this
,
that
some
of
the
riper
age
being
baptized
,
got
this
imposition
of
hands
after
Baptism
.
For
the
clearing
of
which
some
things
must
be
considered
:
First
,
The
Ancients
used
an
imposition
of
hands
before
Baptism
,
to
such
as
were
admitted
to
be
Catechumens
,
who
were
in
the
Christian
Church
,
like
the
Proselytes
of
the
gates
among
the
Iews
:
for
they
having
renounced
Idolatry
,
were
admitted
to
some
parts
of
the
Christian
worship
,
and
instructed
in
the
faith
for
some
time
,
before
they
could
commence
Christians
.
And
an
imposition
of
hands
was
used
,
when
any
were
admitted
to
this
Order
:
so
it
is
express
in
the
39.
Canon
of
Elib
.
and
in
the
Greek
Euchology
there
is
a
prayer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Where
it
is
said
,
Inflat
signat
&
manum
imponit
.
And
in
the
Liturgy
called
S.
Marks
,
Quotquot
ad
Baptismum
dispositi
estis
accedite
,
ac
manus
impositionem
&
benedictionem
accipite
,
dem
manum
imponit
Sacerdos
.
And
Euseb.
de
vitae
Const.
lib.
4.
faith
of
Constantine
;
Confessione
factâ
precum
particeps
factus
est
per
impositionem
manuum
.
The
Areopagite
makes
mention
also
of
this
as
done
twice
before
Baptism
;
and
Aug.
de
mer.
&
remis
.
pec
.
lib.
2.
cap.
26.
Catechumenum
secundum
quendam
modum
suum
per
signum
&
orationem
manuum
impositionis
puto
sanctificari
.
And
Cyprian
ad
Steph.
makes
Baptism
a
superaddition
to
that
imposition
of
hands
:
which
he
draws
from
the
example
of
Cornelius
,
upon
whom
the
Spirit
falling
first
,
he
was
afterward
baptized
.
It
is
true
,
he
is
there
speaking
of
such
as
turned
from
Heresie
,
who
he
judged
should
be
rebaptized
,
after
an
imposition
of
hands
first
given
them
.
But
as
the
39.
Canon
of
Elib
.
speaks
of
an
imposition
of
hands
given
before
Baptism
,
so
the
7.
Canon
of
that
same
Council
,
mentions
another
given
after
it
.
Si
quis
Diaconus
regens
plebem
sine
Episcopo
,
vel
Presbyteris
,
aliquos
baptizaverit
,
eos
per
benedictionem
perficere
debebit
.
And
by
the
33.
Canon
of
that
Council
,
any
Laick
that
was
baptized
,
and
was
no
Bigamus
,
might
baptize
a
Catechumen
if
sick
.
Ita
ut
si
supervixerit
,
ad
Episcopum
cum
perducat
,
ut
per
manus
impositionem
perficere
(
or
as
others
read
it
perfici
)
possit
.
If
the
first
be
the
reading
,
it
will
relate
to
Confirmation
;
if
the
second
,
it
will
relate
to
the
compleating
of
the
Baptism
.
The
48.
Canon
of
Laodicea
is
,
Illuminatos
post
baptisma
unguento
caelesti
liniendos
esse
.
To
infer
from
that
,
that
Confirmation
was
immediately
to
follow
upon
Baptism
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
not
imply
that
it
was
to
be
done
immediately
after
,
but
only
that
Baptism
was
to
go
before
it
:
and
we
find
that
same
phrase
in
the
Canons
immediately
preceding
this
,
applied
to
such
as
had
been
of
a
great
while
baptized
.
But
tho
such
as
were
of
riper
years
had
been
confirmed
immediately
after
they
received
Baptism
,
it
will
no
more
prove
that
Confirmation
was
an
appendix
of
Baptism
,
than
that
the
Eucharist
was
so
likewise
,
which
was
also
given
to
them
at
the
same
time
.
So
the
Areopagite
tells
,
how
such
as
were
baptized
,
were
carried
by
the
Priest
to
the
Bishop
.
Ille
vero
unguento
consecrato
virum
ungens
sacrosanctae
.
Eucharistiae
participem
esse
pronunciat
.
And
tho
even
Children
were
confirmed
immediately
after
Baptism
,
that
doth
not
prove
the
one
but
a
rite
of
the
other
:
for
we
find
that
not
only
in
the
African
Churches
,
but
also
in
the
Roman
Church
,
the
custom
of
giving
Children
the
Eucharist
immediately
after
Baptism
,
continued
long
:
for
the
Ordo
Romanus
,
held
by
some
a
work
of
the
eleventh
Century
,
appoints
,
that
Children
be
permitted
to
eat
nothing
after
they
are
baptized
,
till
they
received
the
Eucharist
.
That
same
practice
is
also
mentioned
by
Hugo
the
S.
Victore
,
lib.
1.
cap.
20.
in
the
twelfth
Century
.
And
all
the
Greek
Writers
assert
the
necessity
of
Childrens
receiving
the
Eucharist
,
and
yet
none
asserted
the
Eucharist
to
be
but
a
rite
of
Baptism
.
Cornelius
tells
of
Novatian
(
apud
Eusebium
,
lib.
6.
hist.
cap.
35.
)
how
he
was
baptized
Clinicus
,
and
being
recovered
nec
reliquorum
particeps
factus
,
quae
secundum
Canones
Ecclesiae
obtinere
debuerat
,
nec
ab
Episcopo
obsignatus
est
.
(
It
is
true
,
it
is
in
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
if
it
were
explicative
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
the
former
words
he
said
he
wanted
;
whence
some
infer
,
that
Confirmation
was
but
one
of
the
Baptismal
rites
.
But
it
is
clear
that
the
true
reading
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
Nicephorus
hath
read
it
)
quo
non
impetrato
,
quomodo
Spiritum
sanctum
obtinuisse
putandus
est
.
Yet
from
the
Story
it
appears
that
Confirmation
was
judged
only
necessary
ad
bone
esse
,
and
not
to
the
esse
of
a
Christian
;
since
notwithstanding
the
want
of
this
,
Fabian
Bishop
of
Rome
ordained
Novatian
a
Presbyter
.
The
Greek
Euchology
shews
,
that
such
as
were
baptized
,
were
after
their
baptism
anointed
,
and
so
to
be
confirmed
:
and
it
subjoyning
that
the
Eucharist
was
to
be
given
to
them
,
proves
no
more
the
one
to
be
a
rite
of
Baptism
than
the
other
.
The
whole
current
of
the
Fathers
runs
,
that
in
Confirmation
the
holy
Ghost
was
conferred
.
August
.
de
Bapt.
cont
.
Donatistas
,
lib.
3.
cap.
16.
Spiritus
sanctus
in
solâ
Catholicâ
,
per
manus
impositionem
dari
dicitur
,
which
he
derives
from
the
Apostles
,
tho
these
extraordinary
effects
of
speaking
of
Tongues
,
or
the
like
,
did
not
follow
upon
it
:
Sed
invisibiliter
&
latenter
per
vinculum
pacis
,
est
eorum
cordibus
charitas
divina
inspirata
.
And
concludes
,
Quid
enim
est
aliud
nisi
oratio
super
hominem
.
And
certainly
,
were
Confirmation
restored
according
to
the
Apostolical
practice
,
and
managed
with
a
primitive
sincerity
,
nothing
should
give
more
probable
hopes
of
a
recovery
of
the
Christian
Church
,
out
of
the
darkness
and
deadness
in
which
it
hath
continued
so
long
.
It
might
quicken
persons
more
seriously
to
consider
to
what
they
were
engaged
in
Baptism
,
when
they
were
put
to
so
solemn
a
renovation
of
it
.
But
the
more
denuded
it
were
of
all
unnecessary
rites
,
such
as
Oil
,
and
the
like
,
it
might
be
more
sutable
to
the
Evangelical
Spirit
.
And
we
see
likewise
from
Antiquity
,
that
there
is
no
reason
for
appropriating
this
action
wholly
,
or
only
to
the
Bishop
.
It
should
not
be
gone
about
till
the
person
were
ripe
in
years
,
and
not
only
able
by
rote
to
recite
a
Catechism
,
but
of
a
fitness
to
receive
the
Eucharist
immediately
after
.
But
I
shall
conclude
this
whole
matter
with
Calvin's
words
,
lib.
4.
Instit.
cap.
19.
sect
.
4.
&
sequentibus
:
where
after
he
hath
laid
out
the
primitive
practice
of
Confirmation
,
he
subjoins
:
Haec
disciplina
,
si
bodie
valeret
,
profecto
parentum
quorundam
ignavia
acueretur
,
qui
liberorum
institutionem
,
quasi
rem
nihil
ad
se
pertinentem
,
negligunt
;
quam
tum
sine
publico
dedecore
omittere
non
possent
.
Major
esset
in
populo
Christiano
fidei
consensus
,
nec
tanta
multorum
inscitia
,
&
ruditas
,
non
adeo
temere
quidam
novis
,
&
peregrinis
dogmatibus
,
abriparentur
;
omnibus
denique
esset
quaedam
velut
methodus
doctrinae
Christianae
.
A
SUPPLEMENT
ABOUT
THE
RURAL
BISHOPS
,
CALLED
CHOREPISCOPI
.
IT
hath
been
already
marked
,
that
the
extent
of
the
Dioceses
was
not
all
of
one
proportion
:
and
generally
the
Villages
which
lay
adjacent
to
Cities
,
having
received
the
Gospel
at
first
from
them
,
continued
in
subjection
to
the
City
,
as
to
their
Mother
Church
:
whereby
the
Bishops
Parish
was
not
limited
to
the
City
,
but
did
also
include
the
adjacent
Villages
.
The
inscription
of
Clemens
his
Epistles
insinuates
this
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
By
which
we
see
,
that
the
Churches
of
Rome
and
Corinth
were
made
up
not
onely
of
such
as
inhabited
the
Towns
,
but
also
of
such
as
dwelt
about
them
:
and
this
is
yet
clearer
from
Ignatius
his
inscription
of
his
Epistle
to
the
Romans
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Neither
did
they
judg
it
fit
to
ordain
Bishops
in
smaller
or
lesser
Cities
,
as
appears
by
the
Council
of
Sardis
,
Can.
6.
where
it
is
decreed
,
that
a
Bishop
should
not
be
ordained
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Adding
,
that
it
was
not
necessary
that
Bishops
should
be
ordained
there
,
lest
the
name
and
dignity
of
a
Bishop
should
be
vilipended
.
But
before
this
,
it
was
decreed
in
the
Council
of
Laodicea
,
Can.
57.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
for
so
reads
the
Manuscript
of
Oxford
,
Dionysius
Exiguus
,
Isidore
Mercator
,
Hervetus
,
and
Iustellus
;
and
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vel
,
as
Binius
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
who
were
to
do
nothing
without
the
knowledg
of
the
Bishop
of
the
City
,
whom
the
learned
Beverigius
observes
(
on
this
Canon
)
to
have
been
distinct
from
the
Rural
Bishops
;
which
he
makes
out
both
from
the
Civil
Law
,
and
a
place
of
Gennadius
,
where
the
Orders
of
Churchmen
being
reckoned
,
these
circular
Visitors
are
set
in
a
middle
rank
betwixt
the
Rural
Bishops
and
Presbyters
.
Frequent
mention
is
also
made
of
these
Visitors
in
the
Acts
of
the
Council
at
Chalcedon
.
This
course
therefore
they
took
for
these
Villages
to
send
Presbyters
from
the
City
,
who
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
because
the
Bishop
could
not
immediately
over-see
them
himself
,
he
did
therefore
substitute
a
Vicar
and
Delegate
who
was
generally
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
first
time
that
we
meet
with
any
of
these
,
is
in
the
beginning
of
the
fourth
Century
,
in
the
Councils
of
Ancyra
,
Neocesarea
,
and
Antiochia
.
These
differed
from
Presbyters
,
in
that
they
got
an
Ordination
distinct
from
theirs
,
called
by
the
Council
of
Antioch
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
also
might
have
ordained
Subdeacons
,
Lectors
,
and
Exorcists
,
and
given
them
commendatory
Letters
.
But
they
differed
from
Bishops
in
these
things
:
First
,
that
they
were
ordained
but
by
one
Bishop
,
as
appears
by
the
tenth
Canon
of
the
Council
of
Antioch
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
therefore
it
is
true
that
Balsamon
calls
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
we
have
already
seen
,
that
a
Bishop
must
be
ordained
by
two
Bishops
at
least
.
Next
,
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
were
ordained
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Zonaras
.
And
therefore
in
their
subscriptions
of
the
Councils
,
they
only
design
themselves
Chorepiscopi
,
without
mentioning
the
place
where
they
served
,
as
the
Bishops
do
.
Now
Bishops
could
not
be
ordained
but
with
a
Title
to
a
particular
charge
and
See.
Thirdly
,
their
power
was
limited
,
and
in
many
things
inferior
to
the
power
of
Bishops
.
So
Pope
Leo
the
first
,
in
his
88.
Epist.
Quamvis
,
cum
Episcopis
plurima
illis
ministeriorum
communis
sit
dispensatio
,
quaedam
tamen
Ecclesiasticis
regulis
sibi
prohibita
norint
,
sicut
Presbyterorum
&
Diaconorum
consecratio
.
They
might
in
general
do
nothing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
both
the
Council
of
Ancyra
:
,
Canon
13.
And
that
of
Antioch
,
Canon
10.
discharge
them
the
ordaining
of
Presbyters
or
Deacons
.
The
words
of
the
Council
of
Antioch
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
words
clearly
import
,
that
the
Bishop
must
have
intervened
in
the
Ordination
,
and
so
are
wrong
rendered
by
an
old
Latin
Edition
,
praeter
conscientiam
Episcopi
.
As
if
they
had
heen
only
limited
not
to
ordain
unless
the
Bishop
gave
warrant
.
And
thus
these
Bishops
of
the
Villages
and
lesser
Cities
were
reduced
from
the
degree
of
Bishops
,
to
an
inferiour
and
limited
Office
,
and
were
undoubtedly
of
the
Episcopal
Order
,
tho
their
authority
was
much
abridged
.
In
the
Council
of
Neocesarea
their
relation
to
the
Bishop
,
is
compared
to
that
of
the
seventy
Disciples
to
the
Apostles
,
and
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
that
which
is
there
marked
as
their
chief
work
,
is
their
care
of
the
poor
.
But
by
the
Canon
of
Antioch
,
they
might
have
ordained
Lectors
,
Sub-Deacons
,
and
Exorcists
.
And
yet
Basil
in
his
181.
Epist.
saith
,
That
they
might
not
have
ordained
,
even
these
inferiour
ranks
,
without
having
first
advertised
the
Bishop
,
and
sent
their
testimonies
,
and
the
suffrages
of
their
Election
to
him
:
which
is
observed
by
Aristenus
in
his
Gloss
on
the
13.
Canon
of
Ancyra
:
and
by
Mattheus
Blastares
in
his
Syntagma
,
cap.
31.
But
Damasus
,
who
was
about
the
year
370.
writes
his
whole
fourth
Epistle
against
them
,
telling
that
he
found
it
decreed
by
his
Predecessors
,
that
they
should
be
abolished
,
Prohibititam
ab
,
hac
sacrâ
sede
,
quam
à
totius
orbis
Episcopis
.
—
Nam
(
ut
nobis
relatum
est
)
quidam
Episcoporum
,
propter
suam
quietem
,
eis
plebes
suas
committere
non
formidant
.
And
falls
severely
on
these
Bishops
,
and
compares
them
to
Mercenaries
and
Whores
,
that
give
out
their
Children
to
others
to
suckle
.
He
proves
they
were
not
Bishops
,
because
not
ordained
by
three
Bishops
,
and
descants
upon
the
Canons
of
Neocesarea
and
Antioch
,
which
seem
to
import
,
as
if
they
had
the
Ordination
of
Bishops
;
adding
,
Cesset
ergo
,
cesset
tot
vicibus
damnata
praesumptio
.
And
yet
Pope
Leo
(
as
we
have
already
cited
)
who
was
Bishop
of
Rome
about
70.
years
after
him
,
makes
mention
of
them
.
And
notwithstanding
all
he
saith
against
them
,
of
their
being
condemned
,
it
doth
not
appear
when
or
where
it
was
so
done
.
Express
mention
is
made
of
them
in
the
Council
of
Nice
,
Canon
8.
as
of
a
rank
distinct
from
Presbyters
.
It
being
there
provided
,
that
such
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
returned
to
the
unity
of
the
Church
,
should
continue
in
that
same
Order
of
the
Clergy
,
wherein
they
were
before
,
only
such
of
them
as
were
Bishops
might
not
continue
Bishops
of
a
City
,
where
there
was
already
a
Bishop
placed
:
because
there
could
not
be
two
Bishops
in
one
City
:
but
if
it
pleased
the
Bishop
,
they
might
either
retain
the
bare
name
of
a
Bishop
,
or
be
made
Chorepiscopi
,
or
continue
among
the
Presbyters
.
Mention
also
is
made
of
them
in
the
2.
Canon
of
the
general
Council
of
Chalcedon
,
which
shews
,
that
at
that
time
they
were
not
wholly
taken
away
:
but
the
latest
accounts
we
have
of
them
is
in
France
,
where
it
seems
they
continued
longest
.
Conc.
Paris
.
An.
829.
they
are
cap.
27.
compared
to
the
70
Disciples
,
according
to
that
of
Neocesarea
,
and
Bishops
are
appointed
to
see
that
they
did
nothing
beyond
what
was
permitted
to
them
by
the
Canons
.
The
like
is
decreed
Conc.
Meldensi
,
An.
845.
cap.
44.
And
it
is
expressed
there
,
that
they
might
neither
give
the
holy
Chrisma
,
nor
the
holy
Ghost
,
nor
confer
any
Order
above
that
of
a
Subdeacon
,
nor
consecrate
Churches
.
Conc.
Metensi
,
Anno
888.
cap.
5.
It
was
decreed
,
That
Churches
consecrated
by
them
were
to
be
again
consecrated
by
a
Bishop
,
and
any
thing
they
did
which
was
proper
to
a
Bishop
was
declared
null
,
and
they
are
reckoned
all
one
with
Presbyters
;
and
here
we
lose
sight
of
them
,
hearing
no
more
of
them
:
for
as
they
arose
insensibly
,
so
they
vanished
in
the
like
fashion
.
So
much
of
them
and
upon
the
first
Canon
.
The
SECOND
CANON
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
Presbyter
shall
be
ordained
by
one
Bishop
,
so
likewise
a
Deacon
,
and
the
rest
of
the
Clergy
.
WE
find
most
of
the
Fathers
,
even
Ierome
himself
,
drawing
the
subordination
among
Churchmen
from
what
was
under
the
Law
;
and
therefore
Deacons
were
ordinarily
called
Levites
.
But
there
is
more
ground
to
think
,
it
was
immediately
taken
from
the
form
of
the
Synagogue
,
tho
that
constitution
might
have
had
its
rise
from
the
model
of
the
Temple-service
.
I
shall
not
here
engage
in
a
large
Examen
of
the
first
Origine
and
rise
of
the
Synagogues
,
or
of
the
worship
performed
in
them
,
or
debate
whether
they
began
before
the
Captivity
,
in
it
,
or
after
it
.
Nor
what
ground
there
may
be
from
the
word
Synagogue
used
Psalm
74.8
.
to
assert
their
early
date
.
But
certain
it
is
,
that
the
Temple
worship
was
merely
typical
,
in
which
the
whole
people
were
to
assist
,
but
as
a
few
returns
of
the
year
.
And
beside
this
,
the
Law
of
Nature
dictates
,
that
GOD
is
to
be
frequently
and
solemnly
worshipped
by
such
as
acknowledge
his
great
Name
,
which
will
plead
for
an
early
rise
to
these
Assemblies
.
But
be
in
that
what
may
be
,
two
things
are
certain
.
The
one
is
,
that
Synagogues
were
constitute
in
our
Saviour's
time
,
and
that
there
were
Rulers
,
and
chief
Rulers
in
these
Synagogues
,
that
in
them
Prayers
were
said
,
the
Law
was
read
,
expounded
,
and
exhortations
made
upon
it
,
and
Discipline
was
used
,
and
such
as
were
faulty
were
cast
out
of
these
Synagogues
.
All
this
is
evident
from
the
New
Testament
:
and
much
more
than
this
can
be
gathered
out
of
Iewish
writings
.
Now
our
Saviour's
going
into
these
Synagogues
,
reading
the
Law
,
and
preaching
in
them
,
doth
abundantly
evince
,
that
this
constitution
was
not
unlawful
.
Another
thing
is
as
clear
from
the
Old
Testament
,
that
there
was
neither
written
command
,
nor
warrant
for
such
Assemblies
;
and
the
contrary
of
this
none
can
undertake
to
make
out
.
From
which
positions
,
both
of
them
equally
clear
and
certain
,
a
great
step
might
be
made
for
the
calming
and
composing
of
debates
about
Government
,
were
heats
and
prejudices
out
of
the
way
.
It
being
apparent
,
that
there
was
an
entire
frame
of
Church
Government
,
and
worship
among
the
Iews
,
which
was
not
unlawful
,
though
not
of
divine
Institution
.
In
the
Synagogues
there
was
(
as
is
marked
before
)
first
,
one
that
was
called
the
Bishop
of
the
Congregation
.
Next
,
the
three
Orderers
,
and
Judges
of
every
thing
about
the
Synagogue
,
who
were
called
Tsekenim
,
and
by
the
Greeks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
ordered
and
determined
every
thing
that
concerned
the
Synagogues
,
or
the
persons
in
it
.
Next
them
,
were
the
three
Parnassin
or
Deacons
,
whose
charge
was
to
gather
the
collections
of
the
Rich
,
and
to
distribute
them
to
the
poor
:
And
these
were
called
Septem
viri
boni
Civitatis
.
The
term
Elder
,
was
generally
given
to
all
their
Judges
:
but
chiefly
to
these
of
the
great
Sanhedrin
,
so
we
have
it
,
Matth.
16.21
.
Mark
8.31
.
14.43
.
and
15.1
.
And
Acts
23.14
.
And
for
a
fuller
satisfaction
to
this
,
I
must
refer
you
to
such
as
have
given
an
account
of
the
Synagogue
out
of
the
Iewish
Writers
.
Next
,
a
great
deal
might
be
said
,
to
prove
that
the
Apostles
in
their
first
constitutions
,
took
things
as
they
had
them
modelled
to
their
hand
in
the
Synagogue
:
and
this
they
did
,
both
because
it
was
not
their
design
to
innovate
,
except
where
the
nature
of
the
Gospel
Dispensation
obliged
them
to
it
.
As
also
,
because
they
took
all
means
possible
to
gain
the
Jews
,
who
we
find
were
zealous
adherers
to
the
traditions
of
their
Fathers
,
and
not
easily
weaned
from
these
precepts
of
Moses
,
which
by
Christ's
Death
were
evacuated
:
And
if
the
Apostles
went
so
great
a
length
in
complying
with
them
in
greater
matters
,
as
Circumcision
,
and
other
legal
observances
,
(
which
appears
from
the
Acts
and
Epistles
)
we
have
good
grounds
to
suppose
,
that
they
would
have
yielded
to
them
in
what
was
more
innocent
and
less
important
.
Besides
,
there
appears
both
in
our
Lord
himself
,
and
in
his
Apostles
,
a
great
inclination
to
symbolize
with
them
,
as
far
as
was
possible
.
Now
the
nature
of
the
Christian
Worship
shews
evidently
,
that
it
came
in
the
room
of
the
Synagogue
,
which
was
moral
,
and
not
of
the
Temple-Worship
,
which
was
typical
and
ceremonial
.
Likewise
,
this
parity
of
Customs
betwixt
the
Iews
and
Christians
,
was
such
,
that
it
made
them
be
taken
by
the
Romans
,
and
other
more
overly
observers
,
for
one
sect
of
Religion
:
and
finally
,
any
that
will
impartially
read
the
New
Testament
,
will
find
,
that
when
the
forms
of
Government
,
or
Worship
are
treated
of
,
it
is
not
done
with
such
architectonical
exactness
,
as
was
necessary
,
if
a
new
thing
had
been
instituted
,
which
we
find
practiced
by
Moses
.
But
the
Apostles
rather
speak
,
as
these
who
give
rules
for
the
ordering
,
and
directing
of
what
was
already
in
being
.
From
all
which
it
seems
well
grounded
and
rational
to
assume
,
that
the
first
constitution
of
the
Christian
Churches
,
was
taken
from
the
model
of
the
Synagogue
,
in
which
these
Elders
were
separated
,
for
the
discharge
of
their
imployments
,
by
an
imposition
of
hands
,
as
all
Iewish
Writers
do
clearly
witness
.
So
the
Presbyters
of
the
Christian
Church
were
ordained
by
an
Imposition
of
hands
.
Their
power
was
not
only
to
preach
,
which
(
as
I
shewed
already
)
was
common
to
others
,
but
also
to
administer
Sacraments
;
so
that
it
is
true
which
Ierome
saith
,
Communi
consilio
Presbyterorum
res
gerebantur
.
We
have
already
considered
,
how
necessary
it
was
judged
,
that
no
Ordination
of
Presbyters
might
be
gone
about
without
the
presence
and
concurrence
of
the
Bishop
,
as
the
principal
Person
,
which
was
judged
necessary
(
as
I
suppose
)
more
upon
the
account
of
Unity
and
Order
,
than
from
the
nature
of
the
thing
in
its
self
:
for
taking
things
in
themselves
,
it
will
follow
,
that
whatever
power
one
hath
,
he
may
transmit
to
another
;
and
therefore
there
seems
to
be
small
reason
,
why
one
who
hath
the
power
of
preaching
the
Gospel
,
and
administring
Sacraments
,
may
not
also
transmit
the
same
to
others
:
and
it
seems
unreasonable
so
to
appropriate
this
to
a
Bishop
,
as
to
annul
these
Ordinations
which
were
managed
by
Presbyters
,
where
Bishops
could
not
be
had
.
Maimonides
saith
,
Every
one
regularly
ordained
,
hath
power
to
ordain
his
Disciples
also
.
There
remains
nothing
to
be
cleared
about
this
from
Antiquity
,
save
the
13
Canon
of
the
Council
of
Ancyra
,
which
runs
thus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
others
read
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Others
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
the
difficulty
raised
about
this
Canon
is
this
,
that
if
the
reading
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
it
will
follow
,
that
the
Presbyters
of
the
City
might
have
ordained
without
the
Bishops
presence
,
if
they
had
his
warrant
in
writing
.
Yea
,
they
also
infer
,
that
it
is
probable
that
before
that
,
they
ordained
even
without
the
Bishops
warrant
,
to
which
they
were
limited
by
this
Canon
:
and
upon
this
Wallo
Messalinus
triumphs
not
a
little
.
But
Blondel
chused
rather
to
read
the
Canon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
as
if
the
meaning
of
it
were
,
that
the
Chorepiscopi
could
not
have
ordained
either
Presbyters
or
Deacons
;
nor
the
Presbyters
of
the
City
without
the
Bishops
Warrant
in
writing
;
which
will
infer
,
that
they
might
have
done
it
being
so
warranted
.
It
is
true
,
Binnius
hath
read
it
so
;
so
also
hath
Gentianus
Hervetus
,
as
appears
by
his
Latin
version
of
this
Council
.
The
Arabick
Manuscript
also
favors
this
.
And
it
is
directly
asserted
by
Zonaras
on
this
Canon
,
and
Aristenus
.
But
it
is
contradicted
by
the
whole
tract
of
Antiquity
,
whom
we
find
all
concurring
in
this
,
that
the
Chorepiscopi
might
neither
ordain
Presbyters
,
nor
Deacons
without
a
Bishop
,
as
was
cleared
in
its
due
place
.
Fut
for
that
of
Wallo
Messalinus
,
it
will
appear
to
be
ill
grounded
:
For
first
,
it
is
certain
that
the
Chorepiscopi
were
a
dignity
above
Presbyters
.
It
will
be
therefore
unreasonable
to
think
that
Presbyters
could
do
that
which
was
unlawful
to
the
other
.
Besides
,
how
bad
an
Inference
is
it
from
one
Canon
of
a
Provincial
Council
,
of
which
there
are
such
various
readings
,
to
argue
for
a
thing
which
is
not
only
without
any
other
ground
,
but
also
contrary
to
the
whole
Current
of
Antiquity
?
And
it
was
but
few
years
after
this
,
that
in
Alexandria
the
Ordinations
given
by
Colutbus
,
who
was
but
a
Presbyter
,
and
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
were
annulled
.
Now
Ancyra
being
in
Asia
the
lesser
,
and
divers
Bishops
out
of
Syria
being
there
,
in
particular
the
Bishops
of
Antioch
and
Cesarea
,
who
subscribed
first
;
how
came
it
that
there
was
no
notice
of
this
had
at
Alexandria
,
to
have
prevented
their
severe
Sentence
in
the
Case
of
Colutbus
?
But
to
consider
the
readings
of
the
Canon
,
Binius
reads
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
Iustellus
:
it
is
true
,
he
hath
on
the
margin
(
aliter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Hervetus
hath
translated
it
,
in
alienâ
Parochia
.
Now
if
this
be
the
true
reading
,
the
meaning
of
it
will
run
thus
.
Whereas
by
a
great
many
other
Canons
,
Presbyters
were
so
tied
to
their
Bishop
,
that
no
Bishop
was
to
receive
the
Presbyter
of
another
Bishop
,
without
his
Bishops
Warrant
and
Licence
,
and
his
literae
pacificae
,
and
dimissoriae
.
So
here
the
Presbyters
of
the
City
are
discharged
to
go
and
assist
at
Ordinations
,
in
other
Parishes
,
without
a
written
Licence
from
their
own
Bishop
.
But
as
this
Canon
is
read
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
by
some
,
so
they
seem
to
have
added
to
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
so
that
the
meaning
of
it
is
,
that
the
Presbyters
of
the
City
might
do
nothing
without
the
Bishop's
Warrant
and
Licence
in
writing
:
Thus
have
both
Isidorus
Mercator
,
and
Dionysius
Exiguns
read
it
,
as
appears
by
their
Latin
versions
which
are
,
Sed
nec
Presbyteris
civitatis
(
licet
)
sine
Episcopi
praecepto
,
aliquid
amplius
imperare
,
vel
sine
authoritate
literarum
ejus
'
in
unaquaque
Parochiâ
aliquid
agere
.
And
this
is
according
to
Binius's
Edition
of
them
.
But
in
another
Edition
of
Dionysius
Exiguus
by
Iustellus
,
he
seems
to
have
read
it
simply
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
any
supplement
.
Another
old
Latin
Edition
published
by
Iustellus
hath
,
Sed
neque
Presbyteris
civitatis
licere
,
sine
jussione
Episcopi
,
sed
cum
ejusdem
literis
eundi
ad
singulas
Parochias
.
Ioannes
Antiochen
in
his
Collectio
Canonum
,
reads
it
simply
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ferrandus
in
his
Breviatio
Canonum
,
Canon
92.
cites
this
part
of
the
Canon
thus
:
Ut
Presbyteri
civitatis
,
sine
jussu
Episcopi
,
nihil
jubeant
,
nec
in
unaguaque
Paroeciâ
aliquid
agant
.
Alexius
Aristinus
in
his
Synopsis
,
hath
the
first
part
of
the
Canon
,
but
wants
the
second
part
.
(
And
in
his
Gloss
agrees
with
Zonaras
,
as
was
before
observed
.
)
And
so
doth
Simeon
Logotheta
,
in
his
Epitome
Canonum
.
And
by
this
diversity
of
reading
,
it
will
appear
how
little
ground
there
is
for
founding
any
thing
upon
this
Canon
alone
,
especially
when
that
alledged
from
it
,
is
contradicted
by
undeniable
Evidences
.
But
as
Presbyters
might
not
ordain
without
Bishops
,
so
neither
could
Bishops
ordain
without
the
advice
,
consent
,
and
concurrence
of
their
Presbyters
Conc.
Carth.
4.
Canon
22.
Ut
Episcopus
,
sine
concilio
Clericorum
suorum
,
Clericos
non
ordinet
,
ita
ut
cirvium
testimonium
&
co●●iventiam
quaerat
.
And
it
was
laid
to
Chrysostone's
charge
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
in
the
Roman
Council
held
by
Sylvester
(
if
credit
be
due
to
the
Registers
of
that
Council
,
which
are
indeed
justly
questionable
)
it
was
decreed
,
cap.
11.
that
one
was
to
be
ordained
a
Presbyter
,
cum
omnes
Presbyteri
declararent
&
firmarent
,
&
sic
ad
ordinem
Presbyterii
accederet
.
And
none
was
to
be
made
a
Bishop
,
nisi
omnis
Clerus
expeteret
uno
voto
perenni
.
It
is
likewise
certain
,
that
all
things
were
done
by
the
joint
advice
of
Bishop
and
Presbyters
.
Neither
were
these
wretched
contests
,
of
the
limits
of
Power
,
much
thought
on
,
or
tossed
among
them
.
The
Bishops
pretending
to
no
more
,
than
Presbyters
were
willing
to
yield
to
them
;
and
Presbyters
claiming
no
more
than
Bishops
were
ready
to
allow
them
.
Their
contentions
lay
chiefly
with
these
that
were
without
;
those
intestine
Fewds
and
Broils
being
reserved
for
our
unhappy
days
.
But
as
we
find
Cyprian
amply
declaring
,
how
he
resolved
to
do
nothing
without
the
consent
of
his
Clergy
,
and
People
:
so
in
the
African
,
Churches
,
that
course
continued
longest
in
vigor
.
Divers
instances
whereof
appear
in
the
4.
Council
of
Carthage
;
one
I
have
already
cited
,
to
which
I
shall
add
three
more
,
Can.
23.
Episcopus
nullius
causans
audiat
,
absque
praesentiâ
Clericorum
suorum
,
alioquin
irrita
erit
sententia
Episcopi
,
nisi
Clericorum
praesentiâ
confirmetur
.
Can.
34.
Episcopus
in
quolibet
loco
sedens
,
stare
Presbyterum
non
patiatur
.
And
Can.
35.
Episcopus
in
Ecclesiâ
,
&
in
consessu
Presbyterorum
,
sublimior
sedeat
;
intra
domum
vero
,
collegam
Prebyterorum
sese
esse
cognoscat
.
There
were
two
ranks
of
Presbyters
,
as
clearly
appears
from
the
13.
Canon
of
Neocesareo
,
to
wit
,
the
Presbyters
of
the
City
,
and
the
Presbyters
of
the
Country
.
The
former
were
the
more
eminent
,
in
so
far
that
the
latter
might
not
consecrate
the
Eucharist
within
the
Church
of
the
City
in
their
presence
,
which
appears
from
the
cited
Canon
.
Over
the
Presbyters
of
the
Country
were
the
Chorepiscopi
,
of
whom
already
;
but
the
Presbyters
of
the
City
being
next
at
hand
,
were
the
Bishops
Counsel
,
and
advisers
in
all
matters
.
The
Bishop
and
they
had
the
oversight
of
the
Souls
within
the
City
.
They
were
also
to
be
maintained
out
of
the
Treasury
of
the
Church
,
and
were
called
Canonici
or
Praebendarii
.
The
reason
why
they
were
called
Canonici
,
was
either
,
because
of
their
regular
observing
of
the
course
of
Worship
,
and
hours
of
Prayer
:
or
because
of
the
distributions
that
were
made
among
them
,
according
to
the
Canon
or
Rule
,
and
from
the
share
that
was
assigned
to
them
,
called
Praebenda
,
they
got
the
name
Praebendarii
.
This
Consessus
or
Collegium
Presbyterorum
,
was
afterwards
designed
by
the
barbarous
word
Capitulum
.
The
chief
over
them
,
or
the
Vice
praeses
next
to
the
Bishop
was
called
Archipresbyter
,
or
Decanus
,
Idem
quod
decurio
,
qui
decem
militibus
praeerat
:
And
insensibly
the
whole
Ecclesiastical
Jurisdiction
crept
into
their
hands
.
The
Presbyters
of
the
Country
either
neglecting
it
,
or
being
neglected
in
it
.
But
without
the
Capitulum
,
nothing
that
the
Bishop
did
was
valid
.
However
,
when
the
first
servor
and
vigor
of
Church
Discipline
slacken'd
:
avarice
and
ambition
creeping
in
apace
into
the
Hearts
of
Churchmen
,
these
Chanoins
or
Praebends
not
contented
with
their
allowances
out
of
the
Church
of
the
City
,
which
were
too
small
for
their
growing
desires
,
got
Churches
in
the
Country
annexed
to
them
:
and
for
most
part
serv'd
them
by
Substitutes
,
except
at
the
return
of
some
solemn
Festivities
:
and
by
this
means
it
was
,
that
Church
Discipline
fell
totally
into
the
Bishops
hands
;
and
the
ancient
model
being
laid
aside
,
new
Courts
which
were
unknown
to
Antiquity
,
were
set
up
.
As
these
of
the
Arch-deacons
,
Chancellors
,
Officials
,
Surrogates
,
&c.
However
the
Praebends
,
though
they
had
deserted
their
Interest
in
Church-Discipline
,
yet
two
things
they
stuck
to
,
because
of
the
advantage
and
power
that
followed
them
.
The
one
was
the
capitular
Elections
of
the
Bishop
,
and
the
other
was
the
meddling
with
,
and
disposing
of
the
Church
Revenues
,
and
Treasure
.
But
it
was
a
gross
Contradiction
to
the
ends
of
Government
,
that
the
Bishop
alone
might
manage
the
Spiritual
part
of
his
Charge
,
but
must
be
limited
to
the
advice
of
his
Presbyters
for
the
governing
of
the
Temporality
.
Yet
this
was
a
farther
proof
of
that
saying
,
Religio
peperit
divitias
,
&
filia
devoravit
matrem
.
And
thus
far
we
have
seen
what
Interest
Presbyters
had
within
their
own
Parish
,
(
mark
that
at
first
the
Bishops
Precinct
was
called
Parish
,
and
not
Diocese
)
neither
was
the
meeting
of
the
Bishop
with
his
Presbyters
called
a
Synod
:
by
which
we
see
how
weak
that
Allegiance
is
,
that
there
were
no
Diocesan
Bishops
in
the
first
Centuries
,
it
being
merely
a
playing
with
the
word
Diocess
.
But
let
us
next
consider
what
Interest
Presbyters
had
in
Provincial
or
National
Councils
.
If
that
of
the
Acts
15.
was
a
Synod
,
in
it
we
have
Presbyter
subscribing
with
the
Apostles
.
Brethren
are
also
there
added
,
not
as
if
there
had
been
any
Laicks
elected
out
of
the
Laity
,
such
as
these
are
who
are
now
vulgarly
called
Lay-Elders
,
but
some
more
eminent
Christians
,
whom
as
the
Apostles
call'd
then
,
so
the
Bishops
continued
afterward
to
consult
and
advise
with
in
Ecclesiastick
matters
.
But
that
Presbyters
sate
in
Provincial
Synods
in
the
first
and
purest
Ages
,
is
undeniably
clear
.
When
Victor
held
the
Council
at
Rome
about
the
day
of
Easter
,
Damasus
tells
that
it
was
collatione
facta
cum
Presbyteris
&
Diaconibus
.
Likewise
in
the
Council
that
Cyprian
held
,
about
the
rebaptizing
of
Hereticks
,
there
were
present
,
Episcopi
plurimi
ex
provinciâ
Africanâ
,
Numidiâ
,
Mauritaniâ
,
cum
Presbyteris
&
Diaconibus
,
praesente
etiam
plebis
maximâ
parte
.
And
his
contemporary
Firmilian
,
whose
Epistle
is
the
75.
among
Cyprian's
,
tells
us
,
how
there
were
yearly
Synods
of
Bishops
and
Presbyters
,
Quâ
ex
causâ
,
saith
he
,
necessario
apud
nos
sit
,
ut
per
singulos
annos
seniores
&
Presbyteri
,
(
by
which
it
is
clear
,
that
he
can
mean
none
,
but
Presbyters
and
Bishops
)
in
unum
conveniamus
,
ad
disponenda
ea
,
quae
curae
nostrae
commissa
sunt
.
Eusebius
lib.
6.
cap.
35.
tells
,
That
upon
the
account
of
Novatus's
Schism
,
there
was
held
at
Rome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
consisted
of
sixty
Bishops
,
and
many
more
Presbyters
,
and
Deacons
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
likewise
tells
,
lib.
7.
cap.
27.
How
that
upon
Samosatenus's
Heresie
,
there
was
a
great
Synod
held
in
Antioch
:
and
after
he
hath
set
down
the
names
of
some
Bishops
there
present
,
he
adds
,
that
there
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
their
Synodal
Letter
is
written
in
the
name
of
the
Bishops
,
Presbyters
and
Deacons
.
In
the
Council
of
Eliberis
in
Spain
,
there
were
19.
Bishops
,
residentibus
originta
sex
Presbyteris
,
abstantibus
Diaconibus
&
omni
plebe
.
In
the
Provincial
Council
at
Arles
,
which
judged
in
the
matter
of
Donatus's
Schism
,
Constantine
the
Emperor
being
present
,
where
were
about
two
hundred
Bishops
from
divers
Nations
,
from
Italy
,
France
,
Spain
,
Sicily
,
Sardinia
,
Africk
,
Numidia
,
and
Britain
,
the
Canons
of
that
Council
are
subscribed
by
many
Presbyters
and
Deacons
.
And
if
the
Story
of
the
Council
of
Rome
under
Sylvester
be
true
,
it
is
subscribed
by
284.
Bishops
,
45.
Presbyters
,
and
5.
Deacons
.
Now
all
these
being
before
the
Council
of
Nice
,
evince
that
in
the
first
and
best
ages
,
Presbyters
voted
and
judged
in
Provincial
Councils
,
and
if
in
Provincials
,
why
not
in
General
ones
?
The
Council
of
Nice
is
subscribed
by
some
Chorepiscopi
,
and
one
Chorepiscopus
subscribes
in
the
Council
of
Ephesus
,
And
if
Chorepiscopi
be
(
as
it
is
the
opinion
of
some
)
in
their
natural
dignity
only
Presbyters
,
then
we
have
Presbyters
also
subscribing
General
Councils
.
Besides
that
in
the
Council
of
Constantinople
,
and
Ephesus
,
divers
Bishops
subscribed
by
Presbyters
:
from
all
which
it
is
clear
,
that
there
is
no
ground
from
Antiquity
to
exclude
Presbyters
from
a
Suffrage
in
national
and
general
Councils
:
and
it
is
but
a
frivolous
distinction
that
they
may
have
a
consultative
,
tho
not
a
deliberative
Suffrage
,
since
we
see
them
subscribing
both
the
decisions
of
Faith
and
Canons
of
discipline
.
The
next
thing
to
be
examined
,
is
the
qualification
,
election
,
and
ordination
of
Presbyters
.
For
their
qualification
,
great
care
was
used
to
train
them
up
long
in
an
abstracted
and
devote
Life
,
that
so
they
might
be
well
prepared
for
that
holy
Function
.
And
therefore
it
was
,
that
many
of
the
Primitive
Bishops
lived
in
Monasteries
among
them
,
whom
they
were
educating
for
holy
Orders
,
as
appears
from
the
Lives
of
Basil
,
Augustine
,
and
Martin
:
Neither
was
one
to
be
ordained
a
Presbyter
,
but
after
a
long
probation
and
tryal
,
and
all
these
degrees
,
of
which
we
shall
speak
afterward
,
were
so
many
steps
and
preparations
through
which
all
were
to
go
,
before
they
could
be
initiated
.
And
indeed
it
seems
against
reason
,
at
first
step
to
ordain
a
man
Presbyter
,
and
commit
the
care
of
Souls
to
him
,
before
a
long
previous
probation
had
of
him
.
Therefore
the
ancient
Monasteries
,
as
they
were
Sanctuaries
for
such
as
designed
to
leave
the
World
,
and
live
devoutly
,
so
they
were
also
Colleges
for
the
Education
of
Churchmen
.
It
is
true
,
the
years
of
Probation
may
seem
too
too
many
;
but
they
ordinarily
dispensed
in
that
,
as
they
found
Persons
worthy
and
qualified
.
But
none
might
be
Presbyter
before
he
were
thirty
years
of
age
,
according
to
the
Council
of
Neocesarea
,
even
tho
he
were
highly
worthy
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
And
the
reason
given
for
this
,
is
,
because
Christ
was
thirty
years
of
age
before
he
entred
upon
the
discharge
of
his
holy
Function
.
Likewise
a
Clinicus
,
that
is
,
one
baptised
in
sickness
,
by
the
twelfth
Canon
of
Neocesarea
,
could
not
have
been
a
Presbyter
,
because
he
was
not
a
Christian
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
this
was
not
to
be
dispensed
with
,
but
upon
his
following
Faith
and
Diligence
,
or
that
others
could
not
be
had
.
And
in
the
Canon
Law
,
dist
.
77.
cap.
Siquis
,
among
other
prerequisites
for
a
Presbyter
,
one
is
:
Si
poenitentiam
publicam
non
gesserit
,
holding
that
any
gross
scandal
committed
after
Baptism
,
should
be
a
bar
upon
a
Man
from
being
ordained
a
Presbyter
.
As
also
Dist.
56.
cap.
1.
the
Children
of
Presbyters
are
discharged
to
be
ordained
:
Presbyterorum
filios
à
sacris
altaris
ministeriis
removemus
,
nisi
aut
in
Coenobiis
,
aut
in
Canonicis
religiose
probati
fuerint
conversari
.
It
is
like
,
this
was
either
to
discourage
the
marriage
of
Churchmen
,
or
to
obviate
the
scandal
might
have
been
taken
,
if
they
had
been
partial
to
their
own
Children
.
Yet
this
was
neither
old
nor
universal
;
for
Nazianzen
was
both
a
Presbyter
and
a
Bishop
,
though
a
Bishop's
Son.
And
in
the
next
Chapter
of
that
same
Dist.
many
instances
are
alledged
by
Damasus
to
the
contrary
.
Further
,
none
who
had
been
Soldiers
,
and
were
Curiales
,
and
obstricti
curiae
,
could
have
been
ordained
without
a
dimission
,
and
that
they
had
been
fifteen
years
in
a
Monastery
,
and
three
parts
of
four
of
their
Estate
were
adjudged
to
the
fisk
;
so
Dist.
53.
and
Iustinian
123.
Nov.
Now
this
might
be
first
,
left
any
weary
of
the
service
to
which
they
were
obliged
,
should
upon
that
pretence
shake
it
off
,
and
run
from
their
colors
,
or
other
employments
.
But
next
,
that
men
who
had
been
much
involved
in
the
World
,
and
particularly
men
of
bloud
,
might
not
enter
into
holy
Orders
,
without
a
long
precedent
change
of
the
course
of
their
life
;
it
not
being
easie
to
pass
of
a
sudden
from
a
course
of
secularity
,
to
that
sublimity
of
holiness
which
is
necessary
for
such
a
sacred
Function
.
And
finally
,
all
ambitus
was
condemned
in
Presbyters
,
as
well
as
in
Bishops
,
though
we
see
both
from
Chrysostom's
Books
de
Sacerdotio
,
and
Nazianzen's
Apologetick
,
that
there
was
enough
of
it
among
both
kinds
.
Yet
many
there
were
who
resisted
the
Calls
given
them
to
Church-Offices
with
great
earnestness
,
some
flying
from
them
to
the
Wilderness
,
as
from
a
persecution
:
some
cutting
off
their
Noses
,
and
other
members
,
that
they
might
be
thought
unworthy
of
it
;
some
continued
to
the
end
in
their
refusal
:
others
were
not
ordained
without
being
haled
even
by
force
;
many
receiving
this
sacred
imposition
of
hands
with
trembling
and
many
tears
.
And
indeed
were
the
greatness
of
the
charge
more
weighed
,
and
the
secular
advantages
less
looked
at
,
it
is
like
there
might
be
yet
need
of
some
force
to
draw
men
to
accept
of
it
;
whereas
all
are
so
forward
to
rush
toward
it
,
blown
up
with
pride
,
or
provoked
by
covetousness
.
We
saw
already
how
averse
Nazianzen
was
from
entring
in
sacred
Orders
:
but
no
less
memorable
is
the
History
of
Chrysostome
,
who
(
with
his
Friend
Basil
)
having
engaged
in
a
Monastick
life
,
was
struck
with
fear
when
a
rumour
rose
that
they
were
both
to
be
ordained
Presbyters
.
(
And
by
the
way
observe
,
that
he
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
But
Chrysostome
was
silent
,
lest
the
expressing
of
his
aversion
should
have
deterred
Basil
;
and
his
his
silence
was
judged
by
Basil
a
consent
,
and
so
proved
one
of
his
chief
inducements
to
accept
of
Orders
.
But
when
the
day
came
wherein
Chrysostome
knew
that
the
Bishops
designed
to
ordain
them
,
he
withdrew
privately
,
so
that
he
could
not
be
found
:
yet
the
Bishops
upon
another
pretence
,
carried
Basil
to
the
Church
,
and
there
ordained
him
,
much
against
his
mind
.
But
when
he
first
met
with
his
Friend
Chrysostome
,
he
melted
down
in
tears
,
challenging
him
severely
for
his
withdrawing
from
him
;
whereof
Chrysostome
gives
his
Apology
at
large
in
these
six
excellent
Books
of
his
de
Sacerdotio
;
wherein
by
way
of
Dialogue
betwixt
him
and
his
Friend
,
he
layeth
out
the
great
dignity
and
weight
of
that
Charge
,
chiefly
in
the
third
Book
,
where
he
shews
,
That
a
Priest
should
be
like
one
of
the
Angels
of
GOD
,
cap.
4.
And
he
blames
these
Elections
that
were
rashly
made
,
cap.
10.
upon
which
he
charges
most
of
the
disorders
that
were
then
in
the
Church
.
And
cap.
11.
he
confesseth
how
guilty
himself
was
of
that
unlawful
ambitus
for
Church
employment
;
which
being
yet
unmortified
in
him
,
did
frighten
him
from
entring
in
holy
Orders
.
Cap.
14.
he
saith
,
Episcopum
convenit
studio
acri
&
perpetuâ
vitae
continentia
tanquam
adamantinis
armis
obseptum
esse
.
In
the
fourth
Book
he
speaks
of
the
great
caution
was
to
be
used
in
Elections
and
Ordinations
,
complaining
that
in
these
,
Regard
was
rather
had
to
Riches
and
Honor
,
than
true
worth
.
Through
the
fifth
Book
he
shews
the
great
evil
and
hazard
of
popular
applause
,
and
the
sin
of
being
much
pleased
with
it
.
And
lib.
6.
cap.
2.
he
hath
that
excellent
saying
,
That
the
soul
of
the
Priest
should
be
purer
than
the
very
beams
of
the
Sun
themselves
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
cap.
12.
he
accuses
himself
of
his
vain
desires
and
other
faults
,
whence
it
was
that
he
had
so
great
a
horrour
of
attempting
at
that
for
which
he
knew
himself
so
unworthy
:
preoccupying
that
Objection
,
that
a
Man
in
that
is
to
submit
to
the
judgment
of
others
,
by
the
Examples
of
one
who
hath
no
skill
in
Physick
,
and
knowing
himself
ignorant
,
is
not
to
administer
Physick
,
though
all
the
World
should
desire
him
to
undertake
a
Cure
,
declaring
their
Opinion
and
confidence
of
his
skill
:
for
if
upon
another
mans
opinion
of
his
skill
he
should
offer
to
meddle
in
it
,
and
give
Physick
,
he
might
as
well
kill
as
cure
.
So
neither
one
unacquainted
in
military
affairs
,
was
to
undertake
the
leading
of
an
Army
,
knowing
his
own
unfitness
,
though
never
so
much
solicited
to
it
:
whence
he
subsumes
more
strongly
,
that
none
should
undertake
the
leading
of
Souls
,
as
long
as
he
knew
his
own
unfitness
,
were
the
importunities
and
solicitations
of
others
never
so
many
.
And
so
far
of
the
qualifications
of
those
who
were
to
be
ordained
Presbyters
.
Their
Election
hath
been
touched
already
,
for
it
went
the
same
way
with
the
Elections
of
Bishops
,
and
so
was
partly
popular
,
at
least
was
to
be
ratified
by
the
approbation
,
and
consent
of
the
people
.
Possidius
in
vita
Augustini
,
tells
how
he
was
chosen
a
Presbyter
by
the
people
.
We
have
the
Ordination
of
the
Presbyters
set
down
thus
,
Conc.
Carth.
4.
Canon
.
3.
Presbyter
quum
ordinatur
,
Episcopo
eum
benedicente
,
&
manum
super
caput
ejus
tenente
,
etiam
omnes
Presbyteri
,
qui
praesentes
sunt
,
manus
suas
juxta
manum
Episcopi
super
caput
illius
teneant
.
Dionysius
the
Areopagite
in
the
forecited
place
tells
,
That
the
Presbyter
whom
he
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
was
ordained
in
the
same
form
that
a
Bishop
was
ordained
,
save
only
that
the
Gospel
was
not
laid
on
his
head
.
From
which
simplicity
of
the
primitive
forms
,
we
may
see
,
how
far
they
were
from
all
these
superstitious
Fopperies
now
used
in
the
Romish
Church
in
Ordination
.
And
so
much
concerning
Presbyters
.
Deacons
are
next
to
be
treated
of
.
The
Original
of
them
is
by
the
general
current
of
the
Ancients
taken
from
the
Levites
under
the
Temple
,
and
therefore
in
not
a
few
of
the
antient
Councils
,
they
go
under
that
designation
.
But
as
was
formerly
observed
,
it
is
more
probable
,
that
the
Christian
Church
took
its
immediate
Model
from
the
Synagogue
,
tho
that
might
have
been
taken
from
the
Temple
.
Now
in
the
Synagogue
,
as
there
was
a
Bishop
and
Presbyters
,
so
there
were
also
Deacons
called
Parnasin
.
There
were
three
of
them
in
each
Synagogue
,
two
were
to
gather
the
Collections
,
and
all
the
three
together
did
distribute
them
.
The
first
Origine
of
them
in
the
Christian
Church
is
set
down
,
Acts
6.
where
their
primitive
institution
shews
,
that
their
first
design
was
for
looking
to
the
necessities
of
the
poor
,
who
had
been
neglected
in
the
daily
distribution
of
the
Charity
,
and
there
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
true
,
that
term
Luke
4.20
.
is
used
in
another
sense
,
for
there
the
Minister
of
the
Synagogue
,
to
whom
CHRIST
delivered
the
Book
,
could
be
no
other
,
than
their
Chazan
or
Bishop
,
whose
Office
it
was
to
call
out
any
to
read
the
Law
in
the
Synagogue
.
But
since
all
Church-Office
is
for
service
,
and
not
for
domination
,
Christ
himself
not
coming
to
be
ministred
unto
,
but
to
minister
,
it
is
no
wonder
,
if
that
term
should
then
have
been
promiscuously
used
.
We
also
find
S.
Paul
applying
to
himself
(
1
Cor.
4.
a
term
equivalent
to
this
.
)
But
though
the
primitive
institution
of
Deacons
import
only
their
looking
to
the
necessities
of
the
poor
:
yet
from
the
Levites
ministring
to
the
Priest
in
the
Sacrifices
,
it
came
to
be
generally
received
and
used
,
the
Deacons
should
serve
the
Bishops
and
Presbyters
in
the
administration
of
the
Sacraments
.
The
institution
of
them
doth
also
discover
,
that
they
were
persons
to
be
separated
for
that
holy
service
,
and
consecrated
for
it
by
an
imposition
of
hands
;
and
so
were
to
be
no
more
secular
,
but
Ecclesiastical
persons
:
and
the
usual
practice
of
the
Church
was
to
account
that
Office
a
step
,
degree
and
probation
,
in
order
to
ones
being
made
a
Presbyter
.
And
therefore
our
mungrel
Lay-Deacons
differ
vastly
,
both
from
the
first
institution
of
the
Scripture
,
and
current
of
all
Antiquity
.
The
Arcopagite
gives
the
account
of
their
Ordinations
thus
:
That
the
Deacon
being
brought
to
the
Bishop
,
kneeled
down
on
one
knee
,
and
so
received
imposition
of
hands
.
The
fourth
Canon
of
the
fourth
Council
of
Carthage
is
:
Diaconus
quum
ordinatur
,
solus
Episcopus
,
qui
eum
benedicit
,
manum
super
caput
illius
ponat
;
quia
non
ad
Sacerdotium
,
sed
ad
ministerium
consecratur
.
As
for
their
Election
,
at
the
first
institution
they
were
chosen
by
the
whole
Body
of
the
people
,
so
Acts
6.
And
tho
the
people
were
barred
their
suffrage
in
the
choice
of
other
Church
Officers
,
yet
there
might
be
good
reason
why
they
should
still
chuse
the
Deacons
,
their
Office
being
almost
wholly
temporal
,
to
receive
and
distribute
the
peoples
alms
.
But
whatever
right
people
might
pretend
to
in
this
,
it
will
never
be
proved
that
by
divine
Right
,
the
people
should
chuse
those
who
had
the
charge
of
their
souls
.
For
reason
would
infer
,
that
none
could
make
a
choice
,
who
were
not
able
to
give
a
judgment
of
the
qualifications
,
and
worth
of
a
Churchman
,
that
being
peculiar
to
the
Clergy
.
And
hence
it
is
that
more
than
a
consent
cannot
be
justly
pretended
to
by
the
people
.
But
after
all
this
,
if
this
place
prove
anything
,
it
will
prove
in
favor
of
the
whole
body
of
the
people
,
and
not
of
a
few
selected
Lay-Elders
.
All
the
Deacons
were
in
their
degree
and
order
inferiour
to
Presbyters
,
which
will
appear
from
these
Canons
of
the
4.
Council
of
Carthage
,
Canon
37.
The
Deacon
is
declared
to
be
the
Minister
of
the
Presbyter
,
as
well
as
of
the
Bishop
.
Canon
39.
He
might
sit
in
the
presence
of
a
Presbyter
,
if
desired
by
him
.
Canon
40.
In
conventu
Presbyterorum
Diaconus
interrogatus
,
loquatur
;
so
that
he
might
not
speak
,
except
desired
.
It
is
therefore
a
disorder
in
Church-discipline
,
that
the
Archdeacon
should
not
only
be
a
Presbyter
,
but
also
exercise
Jurisdiction
over
Presbyters
.
And
therefore
Petrus
Blesensis
,
Epist.
123.
hath
well
observed
,
how
turbato
ordine
dignitatis
,
Archidiaconi
bodie
Sacerdotibus
praeeminent
,
&
in
eos
vim
ac
potestatem
suae
Jurisdictionis
exercent
.
Jerome
is
the
first
that
makes
mention
of
these
Arch
deacons
,
telling
how
the
Deacons
did
chuse
one
of
their
number
to
be
over
them
,
quem
Archidiaconum
vocabanst
:
and
in
the
same
Epistle
to
Evagrius
,
he
severely
inveighs
against
those
Deacons
,
who
pretend
to
an
equality
with
,
or
preference
over
Presbyters
,
saying
:
Quid
patitur
mensarum
&
viduarum
Minister
,
ut
supra
eos
tumidus
sese
esserat
,
ad
quorum
preces
corpus
sanguisque
Christi
conficitur
.
Because
of
the
first
number
Seven
,
the
custom
was
to
have
but
seven
Deacons
in
a
City
were
it
never
so
great
:
so
it
was
decreed
in
the
Council
of
Neocesarea
14.
Canon
.
Their
Office
was
chiefly
to
look
to
the
poor
,
and
to
serve
in
the
administration
of
the
Sacraments
.
Just
in
Martyr
in
the
end
of
his
second
Apology
tells
,
That
the
Eucharist
was
sent
by
the
Deacons
to
such
as
were
absent
.
Cyprian
lib.
3.
Epist.
15.
reckons
it
as
a
part
of
the
Deacon's
Office
to
wait
upon
the
Martyrs
,
and
Epist.
17.
of
that
same
Book
,
he
tells
,
That
where
there
was
no
Presbyter
,
&
urgere
exitus
coeperit
.
The
Deacon
might
receive
the
Exhomulagesis
of
penitents
,
and
absolve
them
by
imposition
of
bands
.
Optatus
lib.
2.
calls
them
the
Defenders
of
the
holy
Table
;
telling
how
the
Donatists
had
broken
through
the
roof
of
a
Church
,
and
had
killed
and
wounded
some
of
the
Deacons
,
who
preserved
the
holy
Elements
from
their
sacrilegious
attempt
.
The
Deacons
distributed
the
Eucharist
,
and
sometime
they
did
give
it
to
the
Presbyters
,
but
that
was
forbidden
by
the
18.
Can.
of
the
Council
of
Nice
.
Yet
in
the
fourth
Council
of
Carthage
,
Can.
38.
Diaconus
,
praesente
Presbytero
,
Eucharistiam
corporis
Christi
populo
si
necessitas
cogat
,
jussus
eroget
.
Cyril
of
Jerusalem
in
his
17.
Catechism
,
counts
the
Deacon
the
Minister
of
Baptism
,
as
well
as
the
Bishop
or
Presbyter
.
And
certain
it
is
,
that
generally
Baptism
was
administred
by
the
Deacons
,
as
well
as
by
the
Presbyters
.
Some
parts
of
the
publick
Worship
were
also
discharged
by
the
Deacons
.
Chrysostome
hom
.
14.
ad
Rom.
tells
,
that
the
Deacons
offered
prayers
for
the
people
;
and
hom
.
17.
ad
Heb.
he
tells
,
That
the
Deacons
stood
in
a
high
place
at
the
administration
of
the
Eucharist
,
and
calling
with
a
terrible
voice
,
as
Heraulds
,
invited
some
,
and
rejected
others
from
these
holy
mysteries
.
And
thus
far
I
have
given
an
account
of
the
sense
which
the
Ancients
had
of
the
Offices
of
Bishop
,
Presbyter
,
and
Deacon
,
which
three
were
the
only
ones
they
accounted
Sacred
and
Divine
.
And
this
held
good
even
at
the
time
,
that
the
Areopagites's
pretended
Books
were
written
(
I
call
them
pretended
,
because
there
is
none
now
so
simple
as
to
believe
them
his
)
for
he
reckons
the
Ecclesiastical
Hierarchy
to
consist
in
these
three
degrees
.
To
this
account
given
of
Deacons
,
I
shall
add
somewhat
of
Deaconesses
,
of
whom
mention
is
made
,
Rom.
16
1.
where
Phebe
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Deaconess
●f
the
Church
of
Cenchrea
.
They
are
likewise
so
called
in
the
15.
Canon
of
Chalcedon
;
but
more
ordinary
in
ancient
Writings
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
IJerome
on
that
place
to
the
Romans
,
speaking
of
Phebe
,
understands
her
to
have
been
a
Deaconess
:
and
adds
,
Etiam
nunc
in
Orientalibus
Diaconissae
mulieres
in
suo
sexu
ministrare
videntur
,
in
baptismo
,
sive
in
ministerio
verbi
,
quia
privatim
docuisse
foeminas
invenimus
sicut
Priscillam
.
He
likewise
understood
the
Widows
mentioned
,
1
Tim.
5.
to
be
Diaconesses
:
Tales
eligi
voluit
Diaconissas
quae
omnibus
essent
exemplum
vivendi
.
Origen
likewise
takes
it
as
undoubted
,
that
Phebe
had
a
particular
office
in
the
Church
of
Cenchrea
:
and
saith
on
that
place
,
Hic
locus
Apostolica
authoritate
docet
etiam
foeminas
in
ministerio
Ecclesiae
constitui
,
in
quo
officio
positam
Phaeben
apud
Ecclesiam
quae
est
Cenchreis
.
Chrysostome
likewise
understood
it
to
be
an
Office
:
And
saith
on
that
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
any
credit
be
due
to
the
Apostolical
Constitutions
,
they
tell
us
many
things
of
their
Office
,
tho
with
a
great
alloy
of
much
idle
stuff
.
They
tell
,
That
no
Woman
might
come
to
a
Bishop
or
Presbyter
,
except
in
the
company
of
a
Deaconess
,
Lib.
2.
cap.
26.
And
that
they
were
to
go
to
Womens
Houses
to
instruct
them
,
which
had
been
scandalous
for
Churchmen
,
Lib.
3.
cap.
15.
They
did
likewise
receive
them
in
Baptism
,
Cap.
16.
And
kept
the
gates
by
which
Women
entred
into
the
Church
,
Lib.
8.
cap.
28.
So
it
seems
their
Office
was
to
instruct
and
teach
Women
.
And
so
S.
Paul
,
Phil.
4.3
.
speaks
of
Women
who
laboured
with
him
in
the
Gospel
.
And
Rom.
16.
we
find
mention
not
only
of
Priscilla
,
but
of
Tripbona
,
Triphosa
and
Persis
,
who
laboured
in
the
Lord.
And
it
is
like
their
Office
was
also
to
minister
to
the
necessities
of
Churchmen
:
and
therefore
when
S.
Paul
speaks
of
leading
about
a
Sister
and
a
Wife
,
as
well
as
other
Apostles
,
he
may
be
well
understood
to
speak
of
one
of
those
who
might
both
have
supplied
his
wants
,
and
assisted
him
in
the
conversion
of
Women
;
but
for
eviting
scandal
,
they
were
not
to
be
under
sixty
years
of
age
.
Mention
is
made
of
them
by
Pliny
,
lib.
10.
Epist
.
97.
who
writing
to
Trajan
,
of
the
enquiry
he
was
making
of
the
Christians
,
saith
,
Necessarium
credidi
ex
duabus
ancillis
quae
ministrae
dicebantur
quid
effet
veri
&
per
tormenta
quaerere
.
They
were
received
by
an
Ordination
in
Tertullian's
time
:
for
he
speaking
of
them
,
saith
,
(
De
castit
.
cap.
13.
)
Ordinari
in
Ecclesia
solent
.
And
ad
uxorem
,
lib.
1.
cap.
7.
Viduam
allegi
in
ordinationem
nisi
univiram
non
concedit
.
The
19.
Canon
of
the
Council
of
Nice
,
reckons
the
Deaconesses
among
those
that
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
saith
that
they
had
no
imposition
of
hands
,
so
that
in
all
things
they
were
reckoned
among
the
Laicks
;
but
hints
that
they
had
a
particular
habit
,
calling
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Balsamon's
Gloss
on
this
is
,
that
the
Virgins
who
dedicated
themselves
to
GOD
,
continued
in
a
Laical
habit
till
they
were
forty
years
of
age
;
and
were
then
,
if
found
worthy
,
ordained
Deaconesses
,
by
a
particular
imposition
of
hands
.
To
this
Zonar
as
adds
,
that
the
Virgins
in
the
twenty
fifth
year
of
.
their
age
,
got
a
particular
habit
from
the
Bishop
.
The
74
Canon
of
Nice
,
according
to
the
Arabick
Edition
,
appoints
the
Office
of
a
Deaconess
to
be
only
the
receiving
of
Women
in
Baptism
.
Epiph.
baeres
.
79.
after
he
hath
proved
that
a
Woman
is
not
capable
of
the
publick
service
of
the
Church
,
adds
,
That
the
Order
of
the
Deaconesses
was
instituted
out
of
reverence
to
that
Sex
,
that
when
the
Womans
body
was
naked
in
Baptism
,
they
might
not
be
so
seen
by
the
Priest.
And
with
this
agrees
the
12th
Canon
of
the
fourth
Council
of
Cartbage
:
Vidue
vel
sanctimoniales
quae
ad
ministerium
baptizandarum
mulierum
eliguntur
tam
instructae
sint
ad
officium
,
ut
possint
apto
&
sano
sermone
docere
imperitas
&
rusticus
mulieres
tempore
quo
baptizandae
sint
,
qualiter
baptizatori
interrogatae
respondeant
,
&
qualiter
accepto
baptismate
vivant
.
This
is
also
confirmed
by
the
6.
Chap.
of
the
6.
Novel
,
which
appoints
the
age
both
for
Virgins
and
Widows
to
be
fifty
years
:
Sicque
sacram
promereri
ordinationem
.
And
their
Office
is
denied
to
be
adorandis
ministrare
baptismatibus
,
&
aliis
adesse
secretis
quae
in
venerabilibus
ministeriis
per
eas
rite
aguntur
.
And
the
rest
of
that
Chapter
gives
divers
other
rules
concerning
them
.
The
15.
Canon
of
Chalcedon
,
appoints
a
Deaconess
not
to
be
ordained
till
she
were
forty
years
of
age
(
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Canon
)
and
it
is
appointed
that
it
be
done
after
a
strict
examination
;
but
that
after
she
was
ordained
,
and
continued
some
time
in
the
Ministery
,
if
she
gave
her self
in
Marriage
,
she
(
as
one
that
had
reproached
the
grace
of
GOD
)
was
to
be
anathematized
with
her
Husband
.
Zonaras
reconciles
this
age
with
the
Apostle
,
that
the
Apostle
speaks
of
Widows
,
and
this
Canon
of
Virgins
,
tho
it
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Canon
.
Yet
it
seems
some
of
these
Deaconesses
have
given
scandal
in
the
Church
,
and
perhaps
proved
like
the
Females
among
the
Pharisees
,
whom
the
Rabbins
reckoned
among
these
who
destroyed
the
World
:
And
so
we
find
the
Western
Church
being
scandalized
at
some
miscarriages
in
this
Order
,
they
are
discharged
to
be
ordained
by
the
first
Council
of
Orange
,
Can.
26.
Diaconissae
omnimodo
non
ordinandae
,
si
quae
jam
sunt
benedictioni
quae
populo
impenditur
,
capita
submittunt
.
And
in
the
beginning
of
the
sixth
Century
,
it
seems
they
gave
great
scandal
;
for
Canon
22.
Council
Epaun.
they
are
simply
discharged
:
Viduarum
consecrationem
quas
Diaco●as
vocant
ab
omni
regione
nostra
penitus
abrogamus
,
solam
eis
poenitentia
benedictionem
si
converti
ambiant
imponendo
.
And
Anno
536.
Con.
Aurel.
2.
C●●
.
17.
Benedictio
Diaconatus
,
is
said
to
be
given
to
the
Women
contra
interdicta
Canonum
.
And
the
next
Canon
of
that
Council
is
,
Placuit
etiam
ut
nulli
postmodum
foeminae
Diaconalis
benedictio
pro
conditionis
hujus
fragilitate
credatur
.
Yet
they
are
mentioned
in
the
Council
of
Worms
in
the
year
868.
Canon
73.
where
the
15.
Canon
of
Chalcedon
is
wholly
insert
.
One
scandal
we
find
occasioned
by
these
Deaconesses
,
was
,
that
they
presumed
to
distribute
the
Elements
in
the
Eucharist
;
which
Gelasius
blames
in
his
ninth
Epistle
written
to
the
Bishops
of
Lucani●
,
Quod
foeminae
sacris
altaribus
ministrare
ferantur
.
And
this
it
seems
hath
continued
longer
:
For
we
find
Ratherius
of
Verona
in
the
tenth
Century
,
appoints
in
his
Synodal
Epistle
(
which
in
the
Tomes
of
the
Councils
is
printed
as
a
Sermon
of
Pope
Leo
the
fourths
)
Nulla
foemina
ad
altare
Domini
accedat
.
And
Matthaeus
Blastaris
in
his
Syntagma
,
lit
.
1.
cap.
11.
concludes
it
to
be
unknown
what
the
Office
of
the
Deaconesses
was
.
Some
judged
that
they
ministred
to
Women
,
who
being
in
age
received
Baptism
,
it
being
accounted
a
crime
for
a
Man
to
see
a
Woman
naked
.
Others
thought
that
they
might
enter
to
the
Altar
,
and
exercise
the
Office
of
Deacons
,
who
proved
this
from
many
things
,
particularly
from
some
words
of
Nazianzen's
Oration
at
his
Sisters
Funeral
,
but
that
was
afterwards
forbidden
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
yet
he
doubts
much
the
truth
of
that
,
it
not
agreeing
with
reason
,
that
Women
who
were
not
suffered
publickly
to
teach
,
should
be
admitted
to
the
Office
of
a
Deacon
,
whose
duty
it
was
by
the
ministery
of
the
word
,
to
purifie
these
who
were
to
be
baptized
.
And
after
that
he
gives
an
account
of
the
form
of
their
Ordination
.
Mention
likewise
is
made
of
them
in
the
Council
in
Trullo
,
Canon
14.
A
Deaconess
was
not
to
receive
imposition
of
band
's
,
before
she
was
forty
years
of
age
.
Which
is
more
expressly
appointed
in
the
40.
Canon
,
where
they
decree
,
that
though
the
Apostle
made
the
age
60.
yet
the
Canons
had
allowed
their
Ordination
at
40.
because
they
found
the
Church
was
become
firmer
in
the
grace
of
GOD
,
and
had
advanced
forward
:
and
by
the
48.
Canon
of
that
Council
,
a
Bishop's
Wife
,
when
separated
from
her
Husband
by
consent
,
was
to
live
in
a
Monastery
,
and
if
found
worthy
might
be
made
a
Deaconess
.
Basil
by
his
18.
Canon
allows
Virgins
to
be
received
at
the
sixteenth
or
seventeenth
year
of
their
age
,
but
by
his
24.
he
reckons
it
a
fault
to
receive
a
Widow
into
the
Order
under
60
:
yet
it
seems
that
was
not
peremptorily
observed
.
For
in
his
44
Canon
he
speaks
of
Deaconesses
found
in
Fornication
,
who
might
not
be
allowed
to
communicate
before
seven
years
had
been
past
in
penitence
.
Whence
this
Order
failed
in
the
Greek
Church
,
we
know
not
;
but
Balsamon
on
the
15.
Canon
of
Chalcedon
tells
.
That
in
his
time
Deaconesses
were
no
more
ordained
,
and
his
reason
is
,
because
no
Woman
was
suffered
to
enter
unto
the
Altar
,
though
(
saith
he
)
some
Women
were
abusively
so
called
.
As
for
the
inferiour
degrees
of
Subdeacon
,
Acolyth
,
&c.
as
they
were
only
Iuris
Ecclesiastici
,
so
they
were
not
designed
for
any
sacred
performance
,
nor
had
they
any
holy
Character
upon
them
:
but
were
intended
as
steps
for
those
whom
they
were
training
up
to
sacred
employments
,
and
were
but
like
the
degrees
given
in
Universities
.
No
mention
is
made
of
them
in
the
first
two
Centuries
:
Ignatius
is
express
that
there
is
no
intermedial
step
betwixt
the
Laick
,
and
the
Deacon
,
which
stile
we
also
meet
in
all
the
Fathers
before
Cyprian's
time
.
He
,
Epistle
24.
speaks
of
the
Lectors
and
Subdeacons
,
telling
how
he
had
ordained
Saturus
a
Lector
,
and
Optatus
a
Subdeacon
,
quos
jam
communi
consilio
Clero
proximos
feceramus
.
And
of
the
Lectors
,
he
saith
,
Epist.
34.
Caeterum
Presbyterii
honorem
nos
illis
designasse
sciatis
.
And
by
what
follows
,
it
is
clear
he
means
of
a
share
in
the
maintenance
of
the
Church
.
Epistle
28.
he
speaks
of
the
Subdeacons
and
Acolyths
,
shewing
how
they
likewise
had
a
share
in
the
divisions
of
the
offerings
made
to
the
Church
.
Epistle
33.
he
tells
of
one
Aurelius
,
who
had
been
twice
a
Confessor
in
the
persecution
,
whom
he
had
ordained
a
Lector
,
apologizing
that
he
had
done
it
without
the
consent
of
his
Clergy
and
people
.
In
ordinationibus
solemus
vos
ante
consulere
,
&
voces
ac
merita
communi
consilio
ponderare
;
sed
expectanda
non
sunt
testimonia
humana
,
cum
praecedant
suffragia
divina
.
And
after
he
hath
laid
out
the
merits
of
the
Person
,
he
adds
,
Placuit
tamen
ut
ab
officio
Lectionis
incipiat
,
quia
&
nihil
magis
congruit
voci
quae
Dominum
gloriosâ
praedicatione
confessa
est
,
quam
celebrandis
divinis
lectionibus
personare
.
Of
the
same
strain
is
his
following
Epistle
concerning
Celerinus
,
who
had
refused
to
be
ordained
a
Lector
,
until
he
was
persuaded
to
it
by
a
divine
Revelation
in
the
Night
.
Likewise
in
his
76.
Epistle
,
he
makes
mention
of
Exorcists
:
who
are
also
mentioned
by
Firmilian
in
his
Epistle
,
which
is
reckoned
the
75.
among
Cyprians
.
And
at
the
same
time
Cornelius
,
the
Bishop
of
Rome
,
in
his
Epistle
(
insert
by
Eusebius
,
lib.
6.
cap.
43.
)
wherein
he
gives
account
of
the
Clergy
were
then
at
Rome
;
tells
,
That
there
were
46
Presbyters
,
7
Deacons
,
42
Acolyths
,
50
Exorcists
,
Lectors
,
and
Porters
.
These
inferiour
Orders
we
see
were
then
in
the
Church
.
And
since
we
have
no
earlier
accounts
of
them
,
we
may
conclude
their
rise
to
have
been
about
this
time
.
A
short
account
will
suffice
for
their
several
employments
,
which
will
be
best
gathered
from
the
several
Canons
of
the
4th
Council
of
Carthage
.
Canon
5.
Subdiaconus
quum
ordinatur
,
quia
manus
impositionem
non
accipit
,
patinam
de
Episcopi
manu
accipiat
vacuam
,
&
calicem
vacuum
.
De
manu
vero
Archidiaconi
urceolum
cum
aquâ
,
&
mantile
,
&
manutergium
.
So
his
Office
was
to
look
to
the
Vessels
for
the
Eucharist
,
and
to
serve
the
Deacons
in
that
work
.
Canon
6.
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
Ecclesiae
luminaria
mancipari
,
accipiat
&
urceolum
vacuum
,
ad
suggerendum
vinum
in
Eucharistiam
sanguinis
Christi
.
As
for
these
Cerei
,
they
shall
be
spoken
of
upon
the
next
Canon
.
The
work
of
Acolythus
was
to
light
the
Candles
,
and
provide
the
Wine
:
And
from
the
ratio
nominis
,
we
may
believe
their
Office
was
particularly
to
wait
upon
the
Bishop
,
and
follow
him
.
Canon
8.
Lector
quum
ordinatur
,
faciat
de
illo
verbum
Episcopus
ad
plebem
,
indicans
ejus
fidem
ac
vitam
,
atque
ingenium
.
Posthaec
spectante
plebe
tradat
ei
codicem
,
de
quo
lecturus
est
,
dicens
ad
eum
:
accipe
,
&
esto
lector
verbi
Dei
,
habiturus
,
si
fideliter
&
utiliter
impleveris
officium
,
partem
cum
eis
,
qui
verbum
Dei
ministraverunt
.
And
by
what
hath
been
already
cited
out
of
Cyprian
compared
with
this
,
it
appears
,
that
the
Office
of
the
Lector
was
judged
that
of
the
greatest
importance
of
them
all
.
Canon
9.
Ostiarius
quum
ordinatur
postquam
ab
Archidiacono
instructus
fuerit
,
qualiter
in
domo
Dei
debeat
conversari
,
ad
suggestionem
Archidiaconi
,
tradat
&
Episcopus
claves
Ecclesiae
de
altario
,
dicens
:
sic
age
,
quasi
redditurus
Deo
rationem
pro
bis
rebus
,
quae
his
clavibus
recluduntur
.
Canon
10.
Psalmista
,
id
est
,
Cantor
potest
absque
scientia
Episcopi
,
solâ
jussione
Presbyteri
,
officium
suscipere
cantandi
,
dicente
sibi
Presbytero
;
vide
,
ut
quod
ore
cantas
,
corde
credas
;
&
quod
corde
credis
,
operibus
comprobes
.
Now
the
Psalmistae
were
these
that
were
the
Singers
,
for
it
was
appointed
in
the
Council
of
Laodicea
,
that
none
might
sing
in
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
those
of
the
suggestum
,
or
Pulpit
.
But
because
the
7.
Canon
will
afford
more
matter
of
question
,
I
have
reserved
it
last
.
Exorcista
quum
ordinatur
,
accipiat
de
manu
Episcopi
libellum
,
in
quo
scripti
sunt
Exorcismi
,
dicente
sibi
Episcopo
:
accipe
,
&
commenda
memoriae
,
&
habato
potestatem
imponendi
manum
super
Energumenum
,
sive
baptizatum
,
sive
Catechumenum
.
But
for
examining
this
of
the
Exorcist
,
we
must
run
a
little
back
.
The
Iews
under
the
second
Temple
were
much
addicted
to
Magick
.
In
the
Talmud
it
is
given
as
a
necessary
qualification
of
one
that
might
be
of
the
Sanhedrin
,
that
he
should
be
skilled
in
all
Magick
doctrines
and
charms
.
And
in
the
inner
Court
of
the
Temple
,
called
the
Court
of
Israel
,
there
was
a
Chamber
said
to
have
been
built
by
one
Parva
a
Magician
,
by
the
Art
of
Magick
,
from
whom
it
was
called
Happarva
:
And
much
of
what
they
say
of
the
Bath-col
,
seems
to
hint
that
it
was
an
effect
of
Magick
.
Many
places
are
also
cited
out
of
the
Talmud
,
of
their
Rabbies
killing
one
another
by
that
Art
;
and
so
highly
do
they
extol
it
,
that
many
of
them
thought
that
all
Miracles
were
wrought
by
the
exact
knowledg
of
the
Cabbalistick
Arts
,
and
it
is
well
enough
known
how
that
abounded
among
the
Heathens
.
Ulpian
made
a
Law
against
these
Physicians
who
cured
Diseases
by
Exorcisms
.
We
see
our
LORD
triumphed
over
the
powers
of
darkness
,
who
were
then
raging
through
the
World
:
and
that
the
Oracles
were
silenced
at
this
time
,
is
confessed
by
Heathens
.
Neither
did
this
gift
of
casting
out
Devils
,
conferred
by
our
LORD
on
his
Disciples
,
die
with
them
,
but
remain
some
ages
in
the
Church
.
Tertullian
speaks
of
it
as
a
Gift
communicated
to
all
Christians
.
De
coronâ
mil.
he
tells
,
That
some
Soldiers
did
exorcismis
fugare
spiritus
malignos
:
and
de
Idololatriâ
,
cap.
11.
Quo
ore
Christianus
Thurarius
(
this
is
one
that
offered
incense
to
Idols
)
si
per
templa
transibit
,
fumantes
aras
despuet
,
&
exsufflabit
,
quibus
ipse
prospexit
:
quâ
constantiâ
exorcizabit
alumnos
suos
,
quibus
domum
suam
cellariam
praestat
.
So
that
he
hath
understood
this
Power
of
exorcizing
to
have
been
the
effect
of
every
sincere
Christian's
Prayer
.
Origen
in
his
35.
tract
.
on
Matth.
condemns
the
form
of
doing
it
,
by
adjuring
the
Devils
,
saying
that
CHRIST
hath
given
us
power
to
command
them
.
Est
enim
Iudaicum
adjurare
Daemonia
.
Cyprian
speaks
of
an
Exorcism
ordinarily
preceding
Baptism
;
but
prefers
the
vertue
of
Baptism
to
that
of
Exorcism
,
Epist.
76.
Hodie
etiam
geritur
,
ut
per
Exorcist
as
voce
humanâ
&
potestate
divinâ
flagelletur
,
&
uratur
,
&
torqueatur
Diabolus
;
&
cum
exire
se
&
dimittere
homines
DEI
saepe
dicat
:
in
eo
tamen
quod
dixerit
,
fallat
—
Cum
tamen
ad
aquam
salutarem
,
&c.
And
ad
Demetrianum
,
he
saith
,
O
si
audire
eos
velles
,
&
videre
,
quando
à
nobis
adjurantur
&
turquentur
spiritalibus
flagris
,
&
verborum
tormentis
,
de
obsessis
corporibus
,
ejiciuntur
;
quando
ejulantes
&
gementes
voce
humanâ
,
&
potestate
divinâ
flagella
,
&
verbera
sentientes
,
venturum
judicium
confitentur
.
And
much
of
this
nature
is
to
be
met
with
among
the
primitive
Writers
,
which
shews
that
the
power
of
Exorcising
was
an
Authority
over
Devils
.
Yet
if
this
had
been
a
formal
Office
,
Reason
will
say
it
should
rather
have
been
among
the
highest
than
lowest
Orders
,
the
work
being
so
great
and
miraculous
.
But
from
the
Areopagite
,
and
others
,
we
are
told
,
that
before
Baptism
there
was
used
a
renunciation
of
the
Devil
,
with
a
Prayer
for
casting
him
out
:
And
there
is
some
probability
that
these
called
Exorcists
were
only
Catechists
,
who
had
some
formuls
,
whereby
they
taught
,
such
as
they
instructed
,
to
renounce
the
Devil
:
and
this
with
the
Prayer
that
accompanied
it
,
was
called
an
Exorcism
.
Nazianz.
Orat.
in
Bapt.
Ne
exorcismi
medicinam
asperneris
,
nec
ob
illius
prolixitatem
animo
concidas
,
nam
vel
ut
lapis
quidam
Lydius
est
,
ad
quem
exploratur
,
quam
sincero
quisque
pectore
ad
baptismum
accedat
.
Cyril
of
Ierusalem
,
Praefat.
in
Catech.
Festinent
pedes
tus
ad
catecheses
audiendas
,
exorcismos
studiose
suscipe
,
etiamsi
exorcizatus
&
inspiratus
jam
sis
,
salubris
enim
est
tibi
res
ista
.
The
Council
of
Laodicea
,
Can.
26.
discharged
all
to
exorcize
either
in
Churches
or
Houses
,
except
these
appointed
for
it
by
the
Bishops
.
And
by
the
tenth
Canon
of
Antioch
,
the
Rural
Bishops
are
warranted
to
constitute
Exorcists
,
from
which
we
see
they
could
not
esteem
that
a
wonder-working
Office.
And
Balsamon
in
his
Sholion
,
makes
them
one
with
the
Catechists
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
on
the
Canon
of
Laodicea
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
towards
the
end
of
his
Gloss
on
that
Canon
,
he
saith
,
That
an
Exorcist
though
appointed
by
the
Chorepiscopus
,
and
not
by
the
Bishop
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
Beveregius
cites
Harmenopolus
to
the
same
purpose
on
the
tenth
Canon
of
Antioch
.
From
these
evidences
it
is
most
probable
to
think
,
that
the
Exorcists
at
first
were
nothing
but
Catechists
;
but
afterwards
,
as
all
things
do
in
any
tract
of
time
degenerate
,
they
became
corrupt
,
beyond
perhaps
either
these
of
the
Iews
or
the
Gentiles
;
so
that
the
Books
of
Exorcisms
now
in
the
Roman
Church
,
are
so
full
of
Bombast
terms
,
and
odd
Receipts
,
that
they
are
a
stain
to
the
Christian
Church
.
And
it
is
the
most
preposterous
thing
can
be
imagined
,
that
what
was
given
in
the
New
Testament
for
the
greatest
confirmation
of
the
Christian
faith
,
should
be
made
a
constant
Office
,
and
put
in
so
mean
hands
.
And
to
this
I
need
not
add
the
base
Arts
and
Cheats
discovered
among
that
sort
of
people
.
I
shall
conclude
this
long
tedious
Account
of
the
sense
the
Ancient
Church
had
of
the
several
Officers
in
it
,
with
some
words
of
Tertullian
,
which
I
shall
barely
set
down
,
without
any
descant
on
them
,
tho
they
have
occasioned
much
perplexity
to
divers
good
Antiquaries
.
Tertullian
in
exortatione
ad
uxorem
,
cap.
7.
saith
:
Nonne
&
laici
Sacerdotes
fumus
?
Scriptum
est
regnum
quoque
nos
&
Sacerdotes
DEO
&
Patri
suo
fecit
.
Differentiam
inter
Ordinem
&
plebem
constituit
Ecclesiae
authoritas
,
&
honor
per
Ordinis
consessum
sanctificatus
.
Ideo
ubi
Ecclesiastici
Ordinis
non
est
consessus
,
&
offers
,
&
tingis
&
Sacerdos
es
tibi
solus
,
sed
ubi
tres
sunt
,
Ecclesia
est
,
licet
laici
.
But
others
read
these
words
differently
,
their
Copies
having
them
thus
:
Sanctificatus
à
DEO
.
Ubi
Ecclesiastici
Ordinis
est
consessus
,
&
offert
,
&
tingit
,
Sacerdos
qui
est
ibi
solus
:
sed
ubi
tres
,
Ecclesia
est
,
licet
laici
.
FINIS
.
POLYHISTOR
TO
BASILIUS
.
YOUR
desire
,
and
my
own
promise
,
have
engaged
me
to
send
you
the
enclosed
Papers
:
For
the
trouble
the
reading
them
may
give
you
,
my
Apology
lies
in
my
Obedience
;
and
yet
I
have
contracted
things
as
much
as
I
could
,
and
perhaps
have
exceeded
in
my
abridging
:
For
had
I
let
loose
my
Pen
in
a
descant
on
every
particular
,
these
few
Sheets
had
swelled
to
a
Volume
.
And
my
design
was
not
to
act
the
Critick
,
but
to
be
a
faithful
Historian
.
These
gleanings
were
intended
partly
for
my
own
use
,
and
partly
for
the
direction
of
some
under
my
charge
in
the
study
of
Antiquity
;
and
were
written
some
years
ago
,
when
I
had
no
thoughts
of
making
them
more
publick
,
than
by
giving
a
few
transcripts
of
them
.
But
now
I
leave
the
Midwifry
of
them
to
you
,
that
you
may
either
stifle
this
Embryo
,
or
give
it
a
freer
Air
to
breath
in
.
I
have
here
only
given
you
what
related
to
the
constitution
and
modelling
of
Churches
,
referring
to
my
Observations
on
other
Canons
,
matters
that
come
to
be
treated
more
properly
upon
their
Texts
,
as
of
the
administration
of
all
the
parts
of
the
Pastoral
charge
,
of
all
their
forms
in
Worship
,
and
Church-Discipline
,
of
their
zeal
against
Heresies
and
Schisms
,
together
with
the
methods
used
for
reclaiming
them
;
and
of
the
poverty
,
simplicity
,
abstraction
from
secular
affairs
,
and
sublime
sanctity
of
the
primitive
Bishops
and
Presbyters
.
These
with
many
other
particulars
,
if
well
examined
,
as
they
will
make
the
Work
swell
to
a
huge
bulk
,
so
they
will
bring
pleasure
,
as
well
as
advantage
,
to
such
as
desire
a
better
Acquaintance
with
the
state
of
the
Church
of
GOD
in
her
best
times
;
but
what
through
the
entanglements
of
affairs
,
and
other
avocations
,
what
through
their
want
of
Books
,
are
not
able
to
engage
in
so
laborious
an
enquiry
by
searching
the
Fountains
themselves
.
I
assure
you
,
I
have
not
gone
upon
trust
,
having
taken
my
Observations
from
the
Writings
themselves
,
that
I
have
vouched
for
my
Warrants
.
I
once
intended
to
have
cited
all
the
Testimonies
I
brought
in
English
;
and
so
to
have
avoided
the
pedantry
of
a
Babylonish
Dialect
,
as
the
French
begin
now
to
write
.
But
observing
that
the
foul
play
many
have
committed
,
hath
put
a
jealousie
in
most
Readers
of
these
Citations
,
where
the
Author's
words
are
not
quoted
,
I
chused
rather
to
hazard
on
the
censure
of
being
a
Pedant
,
than
of
an
unfaithful
wrester
in
my
Translations
.
Only
to
save
the
Writer
the
labour
of
writing
much
Greek
,
which
I
found
unacceptable
,
I
do
often
cite
the
Latin
translations
of
the
Greek
Authors
.
I
shall
only
add
,
that
as
I
was
causing
write
out
these
Papers
for
you
,
there
came
to
my
hands
one
of
the
best
Works
this
Age
hath
seen
,
Beveregius
his
Synopsis
Canonum
.
I
quickly
looked
over
these
learned
Volumes
,
that
I
might
give
these
Sheets
such
improvements
as
could
be
borrowed
from
them
,
which
indeed
were
not
inconsiderable
.
I
detain
you
too
long
,
but
shall
importune
you
no
more
.
I
leave
this
to
your
Censure
,
which
I
know
to
be
severely
Critical
in
all
such
matters
.
Your
judgment
being
the
wonder
of
all
who
know
you
,
especially
who
consider
how
little
your
leisure
allows
you
,
to
look
unto
things
so
far
without
the
Orb
you
move
in
:
though
nothing
be
without
the
vast
Circle
of
your
comprehensive
understanding
,
if
you
let
loose
these
Papers
to
a
more
publick
view
,
let
this
Paper
accompany
them
,
which
may
some
way
express
the
zeal
of
your
faithfullest
Servant
,
who
humbly
bids
you
Adieu
.