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 SV 761 .A6 H3 1844 
 
 The Definitions of faith 
 
-OCv 
 
 n "|V>-C>£-v,^w- 
 
^ 
 
THE 
 
 d:efiiitiois of faith, 
 
 AND 
 
 CANONS OF DISCIPLINE 
 
 or THE 
 
 SIX (ECUMENICAL COUNCILS, 
 
 WITH 
 
 THE REMAINING CANONS OF THE CODE OF THE 
 UNIVERSAL CHURCH. 
 
 TRANSLATED, WITH NOTEa 
 
 TOGETHER WITH 
 
 THE APOSTOLICAL CANONS. 
 
 REV. WILLIAM ANDREW HAMMOND, M.A., 
 
 OF CHRIST CHURCH, OXFORD. 
 
 FIRST AMERICAN EDITION. 
 To which are added 
 
 THE CONSTITUTIONS AND CANONS ECCLESIASTICAL OF THE CHURCH 
 
 OF ENGLAND, AND OF THE PROTESTANT EPISCOPAL 
 
 CHURCH IN THE UNITED STATES OF AMERICA. 
 
 NEW YORK : 
 
 JAMES A. SPARKS, 109 NASSAU STREET. 
 
 1844. 
 
S. W. BENEDICT & CO., PRINT. 3, 
 198 Fulton Street. 
 
CONTENTS 
 
 PAGE 
 
 Preface, 5 
 
 The Council of Nice. Introduction, 19 
 
 Synodal Epistle, 20 
 
 Creed, 29 
 
 Canons, . 32 
 
 1 . Constantinople. Introduction, 57 
 
 Creed, 58 
 
 Canons, 63 
 
 Ephesus. Introduction, 75 
 
 Canons, 81 
 
 Chalcedon. Introduction, 92 
 
 Definition of Faith, 94 
 
 Canons, 105 
 
 2. Constantinople. Introduction, 127 
 
 Definition of Faith, 129 
 
 3. Constantinople. Introduction, 139 
 
 Definition of Faith, 142 
 
 Ancyra. Canons 150 
 
 Neocaesarea. Canons, 158 
 
 Gangra. Canons, 162 
 
 Antioch. Canons, 1 66 
 
 Laodicea. Canons, 1 78 
 
 Apostolical Canons, 188 
 
 Index, 205 
 
IV CONTENTS. 
 
 PAGE 
 
 Constitutions and Canons of the Church of England, 215 
 
 Of the Church of England, .......,,. 218 
 
 Of Divine Service and Administration of the Sacra- 
 ments, 221 
 
 Ministers, their Ordination, Function, and Charge,.. 230 
 
 Schoolmasters, .... . — , , . . 249 
 
 Things appertaining to Churches, 251 
 
 ChuTch-wardens or Quest-men. and Sidemen or As- 
 sistants, , 254 
 
 Parish-clerks, 255 
 
 Ecclesiastical Courts belonging to the Bishop's Juris- 
 diction, , ib. 
 
 Ecclesiastical Courts belonging to the jurisdiction of Bishops 
 
 and Archdeacons, and the Proceedings in them,. 263 
 
 Judges Ecclesiastical and their Surrogates, .... 270 
 
 Proctors, , 271 
 
 Ptegistrars, 274 
 
 Apparitors, , 276 
 
 Authority of Synods, , 277 
 
 Constitution of the Protestant Episcopal Church in the United 
 
 States, 283 
 
 Canons for the Government of the Protestant Episcopal 
 
 Church in the United States, passed in 1832, 289 
 
 Canons of 1835, 313 
 
 Canons of 1838, 315 
 
 Canons of 1841, 322 
 
 Course of Ecclesiastical Studies, 334 
 
 Library for a Parish Minister, 338 
 
 Articles of Religion, 342 
 
 Table of Contents, 353 
 
m 
 
 The place for the Faithful and Costanders. 
 
 The place for the Kneelers. 
 
 The place for Catechumens. 
 
 5 5 
 
 Energumens, and Hearers. 
 
 4 
 
 The place for the Mourners, or those 
 exposed to the Weather. 
 
 1 
 
 i 
 
 i 
 
 I 
 
1. The entrance into the Area before the Church. 
 
 2. The Area with the Porticos round it. 
 
 3. The Cantharus or Phiala, a fountain of water. 
 
 4. The Great Gates. 
 
 5. TheNarthex. 
 
 6. The Beautiful or Royal Gates. 
 
 7. The Naos or Nave. 
 
 8. The Ambo. 
 
 9. The Holy Gates. 
 
 10. The Cancelli. 
 
 11. The Bema. 
 
 12. The Altar or Holy Table. 
 
 13. The Bishop's Throne. 
 
 14. The seats of the Presbyters. 
 
 15. The Prothesis. 
 
 16. The Vestry. 
 
 N. B. — The Baptistery was at jfirst a detached building. 
 
PREFACE. 
 
 At a time like the present, when a regard for Church 
 principles is happily reviving amongst us, and leading 
 many of the Laity as well as the Clergy to interest them- 
 selves in the study of Christian antiquities, it seems desi- 
 rable to present to English readers the most important 
 documents of the Ancient Church in their own language, 
 and with such annotations as may be necessary for the 
 understanding of the various matters contained in them. 
 
 The first place amongst these documents, both as re- 
 gards interest and importance, is justly to be assigned to 
 those which are contained in the present collection, and 
 which come to us with the authority of the Universal 
 Church, whilst it was still outwardly one and undivided. 
 These documents are naturally to be divided into two 
 classes ; the Definitions or Decrees respecting the faith 
 established by the Oecumenical Councils, and the Can- 
 ons of ecclesiastical discipline enacted or confirmed by 
 them. 
 
 1 
 
b PREFACE. 
 
 As regards the former class of documents, they are to 
 be considered as the authoritative teaching of the Church 
 upon the subjects to which they relate, and as such they 
 have a well-founded claim to being received by all her 
 members. Without jfretending to carry the exemption 
 of General Councils from possible error further than the 
 Church of England carries it in the twenty-first Article, 
 still no unreasonable or reflecting man can hesitate to 
 acknowledge, that at least considerable authority is to be 
 ascribed to such assemblies of the Church. It is indeed 
 hardly conceivable that a truly General Council, assem-^ 
 bled lawfully, and deliberating freely, and the decisions 
 of which have been received and ratified by the consent 
 of the whole Church, should err in matters of faith. 
 The number of Councils, however, which come up to the 
 above description is very small, in fact there are not 
 more than six which can be accounted truly (Ecumenical, 
 viz. those of Nice, A. D. 325; Constantinople, 381; 
 Ephesus, 431 ; Chalcedon, 451 ; and the second and 
 third of Constantinople, 553 and 680. Some theologians 
 are disposed to acknowledge only the four first of these 
 as distinctly (Ecumenical, considering the fifth and sixth 
 as supplemental to the third and fourth ; but in the more 
 common enumeration all the six are accounted distinct 
 and (Ecumenical. 
 
 The Definitions of Faith published by these Councils 
 have been always received by the Church as unques- 
 tionably true and authoritative, and any deviation from 
 them has been condemned as heretical. To many per- 
 sons, however, at the present day, when we are apt to 
 
PREFACE. 7 
 
 attach too little importance even to great differences in 
 the faith, some of these Definitions, relating as they do 
 especially to the mysterious doctrines of the Trinity and 
 the Incarnation of our Lord, may appear too labored 
 and subtile, and above the comprehension of common 
 minds, and therefore they may be disposed to disregard 
 them as unnecessary, or perhaps even to condemn them 
 as presumptuous. But it ought to be remembered, that 
 these labored explanations were not voluntary on the part 
 of the Church, but were forced from her by the perverse 
 ingenuity of heretics. The most ancient Creeds were 
 short and simple ; and the enlarging of them is often 
 spoken of in the decrees of the Councils, not as desira- 
 ble in itself, but as rendered necessary by the attempts 
 of heretics to introduce their pernicious novelties, which, 
 though destructive of the true doctrine, were often so 
 disguised as to deceive simple and unsuspecting souls. 
 The Church therefore, to meet this evil, was compelled 
 to enlarge her Creeds, and to render her definitions more 
 precise and full ; and having fearful examples of the 
 danger of any concession on these subjects (as in the 
 conduct of the Arians at Ariminum), she was obliged to 
 attach great importance to what to careless observers 
 might appear minute and almost imperceptible shades of 
 difference. A very little acquaintance with the ancient 
 heresies, which for the first six hundred years after Christ 
 related chiefly to the ever-blessed Trinity, and to the 
 Nature and Person of our Lord, will show, that there is 
 hardly any, perhaps not one, expression in the longest of 
 the Definitions of the djcumenical Councils, which was 
 
8 PREFACE. 
 
 not directed against some particular heretical opinion, 
 and the omission of which would not have been made 
 use of by heretics to further their pernicious designs. 
 
 We are not at the present day much disturbed by the 
 controversies which agitated the early Church, but this 
 is not a proof that the heresies w^hich occasioned those 
 controversies do not still exist, for indeed it would per- 
 haps be nearer the truth to say, that they prevail even 
 to a greater extent at the present day than they did in 
 the Ancient Church. They are not, it is true, so openly 
 proclaimed, but there are numbers of persons who do 
 not doubt their own orthodoxy from never having had 
 occasion to test it, who, if they were to examine their 
 opinions seriously and rigidly, would find that they were 
 unconsciously verging towards some ancient form of 
 heresy, and especially upon those fundamental and sacred 
 doctrines of the Gospel wliich form the subject-matter 
 of the Definitions of the General Councils, the ever- 
 blessed Trinity, and the Person of our Lord. It would 
 be easy indeed to produce instances from writers of con- 
 siderable reputation, in which they have unintentionally 
 used expressions and made statements upon these sub- 
 jects which would have drawn upon them the censures of 
 the Ancient Church. The fact is, not that persons have 
 become more orthodox, but more indifierent to strict 
 orthodoxy. This is the natural and fatal consequence 
 of the prevalence of what are called liberal opinions, 
 which in matters of religion is too commonly another 
 name for indifference, and often for scepticism and actual 
 infidelity. It is also a natural consequence of that much 
 
PREFACE. 9 
 
 vaunted principle of private judgment, according to which 
 it is the right and duty of all persons to exercise their 
 own private judgment, independently of the authoritative 
 teaching of the Church, in the study of the Scriptures, 
 and to form from them their own opinions, even upon 
 the highest and deepest mysteries of the Gospel. It is 
 clear that if we claim this right for ourselves, we cannot 
 consistently deny it to others ; if we refuse to be accoun- 
 table to any persons upon earth for our own creed, we 
 cannot consistently find fault with the creed of others, 
 however erroneous it may be. But further, if the prin- 
 ciple be indeed true, that every man is authorized to 
 form his own faith for himself upon his own view of 
 the Scriptures, it follows that no heresy is sinful. The 
 Socinian who concludes from them that our Lord is a 
 mere man, and denies the Atonement, is as good a 
 believer as the maintainer of our Lord's Divinity, and 
 of our redemption through His blood. Nay we must go 
 yet further, and acknowledge, that the man who in reading 
 the Bible comes to the conclusion that it is a mere human 
 fable and not the word of God, is no more to be con- 
 demned by those who receive it, than they are to be con- 
 demned by him who rejects it. It is impossible by any 
 fair reasoning to stop short of this conclusion, however 
 strongly we may deny it ; and a serious and humble- 
 minded Christian may therefore well shrink from main- 
 taining, and still more from claiming to himself as a 
 privilege, a principle which thus confounds all distinc- 
 tions between truth and falsehood. It ought also to 
 make us somewhat diffident in asserting this right of 
 1* 
 
10 PREFACE. 
 
 private judgment, and independence upon authority, to 
 know that it was the very principle which was acted 
 upon by the ancient heretics, and which led them into 
 their most pernicious errors. It may further dispose us 
 to receive with readiness the exact definitions of the 
 Catholic Church, to reflect, that if every man is at liberty 
 to form and promulgate his own deductions from Scrip- 
 ture, whilst there will be some who from indolence, or a 
 consciousness of their own incapacity, will content them- 
 selves with having no settled or decided opinions, there 
 will be others who, with perhaps equal ignorance but 
 more presumption, will form and proclaim theirs, and 
 these when erroneous must be exposed and refuted, or 
 the truth of God be allowed to be turned into a lie : but 
 this can only be done by such labored and exact defini- 
 tions of the true faith as those which were established 
 by the Church in her General Councils. It may be 
 hoped, however, that men will gradually become more 
 alive to the feeling, that as the truth can only be one, so 
 one faith only can be the true faith ; and should those 
 heresies which agitated the Ancient Church again come 
 forth openly, as they very probably Avill, and assault the 
 faith, or should we ever be indiv^idually assailed by any 
 supporters of them, we shall then better appreciate the 
 excellence of these Creeds and Definitions, and our deep 
 obligations to the framers of them. They have been 
 the means under God, of preserving the fundamental 
 verities of the Christian faith firm and entire in all parts 
 of the Catholic Church, even amidst the numerous errors 
 which have infected various portions of it, and the ur- 
 
PREFACE. 11 
 
 happy divisions which have rent it asunder ; and the dis- 
 regard or rejection of them by the various bodies which 
 have separated from the Church, has too often led to the 
 disregard or rejection of the truths themselves which are 
 embodied in them. The humble-minded Christian will 
 therefore be disposed to submit himself unhesitatingly to 
 the authoritative teaching of the Catholic Church, on the 
 points upon which she has deliberated and delivered her 
 decided sentence. On other points also which do not 
 come within these definitions he will be led to distrust 
 his own judgment, and to inquire what has been the 
 sense of the ancient Catholic Fathers, and the decision 
 of his own Church respecting them. He will feel it his 
 greatest comfort in those hours of darkness, and in those 
 painful doubts and difficulties which every devout Chris- 
 tian believer more or less experiences, that he is not left 
 to his own weak judgment, but can throw himself for sup- 
 port and rest upon the authority of the Church : feeling 
 assured that if he should be led into error by so doing, 
 God, who loves the humble, will never condemn him 
 for his humility and self-distrust ; whilst, on the other 
 hand, if despising the Church of God, and trusting to his 
 own powers, he should err from the faith himself, or be 
 the means of perverting others, he would be most justly 
 liable to punishment for his pride and self-sufficiency. 
 But this is a subject not to be entered upon fully in this 
 place ; I have only thus shortly touched upon it, in order 
 to obviate an objection which is sometimes made, and 
 which may dispose some persons to regard the various 
 Treatises and Definitions contained in this work with less 
 
12 PREFACE. 
 
 deference than that which they have always received 
 from the Catholic Church. 
 
 As regards the other class of documents inserted in 
 this collection, the Canons of ecclesiastical discipline 
 which were enacted or confirmed by the CEcumenical 
 Councils, it is to be observed, that although they are not 
 of equal authority, nor even, when received, of equally 
 permanent and unalterable obligation as the decrees of 
 faith, so that particular Churches may, when it seems 
 expedient to do so, alter or omit any of them, and intro- 
 duce others ; yet, generally considered, they are entitled 
 to great deference on the part of all Christians ; and many 
 of them have, in point of fact, been always maintained 
 and acted upon as the standing rules of the Church. 
 
 But independently of the authority which is to be as- 
 signed to these Canons, they are highly interesting and 
 important in themselves, as illustrating the state and prac- 
 tice of the Catholic Church before the commencement 
 of those divisions which have reduced it to its present 
 wretched state of disunion. In this respect indeed the 
 Canons of all the early Councils are deserving of notice, 
 and may justly be considered amongst the most valuable 
 and important remains of Cliristian antiquity. To our- 
 selves, and particularly at the present time, when we are 
 becoming more sensible of the defects of our present 
 system of Church discipline, they are especially interest- 
 ing, and deserving our serious attention. There is, per- 
 haps, no particular in which the contrast between our- 
 selves and the Ancient Church is more remarkable and 
 sad than in this of discipline, and especially penitential 
 
PREFACE. 13 
 
 discipline, and our Church acknowledges her deficiency 
 in this respect in her most solemn penitential service 
 every year. But although we have thus gone on, year 
 after year, ever since the Reformation, declaring before 
 God that the restoring of this godly discipline is much to 
 be wished, yet so far from any attempts being made to 
 restore it, what little remains had been preserved to us 
 have gradually become obsolete, or have been taken 
 away, or the attempt to exercise them been rendered 
 punishable as a civil offence. This is now the sorest 
 evil and the most pressing want of our Church ; and till 
 the evil is in some degree remedied, and the want sup- 
 plied, all our other plans and exertions for the improve- 
 ment of the Clergy and the people will, if not quite inef- 
 fectual, at any rate be thwarted and impeded. It would 
 not indeed be possible, nor perhaps desirable, to restore 
 this discipline in the austere form in which it appears in 
 the ancient Canons, but at any rate it might be carried 
 at once as far as the Church in her Rubrics and Canons 
 directs it to be carried ; and as we became accustomed to 
 that easy yoke, we might go on to give further effect to 
 her wishes as they are expressed in the Commination 
 Service. Without wishing to revive a single penal sta- 
 tute against those who separate themselves from the 
 Church, or who are excommunicated by her, we are 
 surely justified in asking that degree of authority which 
 is allowed to every body of dissenters, viz., to be per- 
 mitted to enforce the laws of our Church which we are 
 obliged to receive and even to promise to observe, as 
 regards those persons who claim the privilege of com- 
 
14 PREFACE. 
 
 munion with her. It is surely hard that we should be 
 compelled, by civil penalties, to admit notorious offend- 
 ers to the Holy Communion, to pronounce the Church's 
 blessing upon the marriage of those who refuse to com- 
 municate with her, to bury with the Church's rites those 
 who by separating from her during their life are, accord- 
 ing to her Canons, virtually excommunicated, or those 
 who have laid violent hands upon themselves, or those 
 who having received schismatical baptism have never 
 afterwards been reconciled to the Church ; and to do 
 other such like acts. 
 
 But whilst reason and justice require that we should 
 be allowed to exercise at least this measure of discipline, 
 there can be no doubt but a yet stricter discipline, such 
 as our Church " much wishes for," and somewhat more 
 akin to that of the Ancient Church, would be a great 
 blessing to us, both as a Church and as individuals. As 
 a Church, we should regain that which our own Church 
 (Second Part of the Homily on Whitsuntide) acknow- 
 ledges to be one of the three notes or marks by which 
 the true Church of Christ is always to be known, and 
 wanting which we have almost lost the appearance, and 
 in a great degree, it is to be feared, endangered our pri- 
 vileges as a branch of the Holy Catholic Church. As 
 individuals, we should become more alive to the truth 
 which seems now so generally lost sight of, that we are 
 not unconnected beings, but members of one great and 
 living and holy Body, in and through which we are to 
 seek and obtain the blessing of God. And besides all 
 the other advantages to religion and morality which 
 
Would result from the restoration of discipline, it would 
 especially tend to correct that most dangerous error 
 which the perversion of the doctrine of Justification by 
 Faith has rendered so prevalent, of supposing that re- 
 pentance is to be an easy and painless work, that the sins 
 of baptized Christians are to be remitted as readily and 
 immediately as those of persons who have never been 
 enlightened and regenerated by the Holy Spirit. At any 
 rate, we might hope to see and hear no more of those 
 awful profanations of the Gospel, by which penitents still 
 reeking from a course of sin, instead of passing through 
 " the several degrees of penance," are exalted at once 
 into the place and privileges of the " faithful " and " per- 
 fect ;" and even Venture to speak with contempt of 
 others who still feel the memory of their former sins a 
 sore burden, and who go mourning all their life, not in 
 despair or doubt of God's mercy, but from a recollection 
 of their own vile ingratitude, and abuse of the grace 
 which was given them. 
 
 There are some persons, however, who are disposed 
 to deprecate all attempts at restoring the ancient disci- 
 pline of the Church, from a fear that it would have the 
 effect of increasing the number of dissenters, or of driving 
 men altogether from the profession of religion. But as 
 regards the first of these objections, our own sense must 
 tell us, that a convert would be received by any class of 
 dissenters with very different feelings if he were cast out 
 of the Church for his offences, from those with which 
 he is hailed now when he himself casts off the Church ; 
 and as regards the other objection, it is best answered by 
 
16 PREFACE. 
 
 the plain historical fact, that the blessing of Church com- 
 munion was never so highly valued, and so earnestly 
 sought, as when the Canons of the Church were most 
 rigorously enforced, when the necessary condition of re- 
 taining that communion was a strictness of life which we 
 do not now pretend to, and when the means of regaining 
 it, if lost, was a course of penitential discipline maintain- 
 ed for five, or ten, or twenty, or more years, with a seve- 
 rity such as we should be unable to bear. But this again 
 is a subject of far too great importance, and requiring too 
 much consideration, to be discussed in this Preface. I 
 shall not therefore attempt to enter any further upon it. 
 It only then remains for me now to mention, for the 
 information of any persons who may wish to compare 
 any passages in this work with the original documents, 
 that the translation of the Canons is made fi'om the copy 
 printed by Bishop Beveridge, in his Synodicon, or Col- 
 lection of Canons received in the Greek Church. A 
 translation of the Canons contained in the present work, 
 with an abridgment of others, was published by Johnson 
 in the early part of the last century, in the second volume 
 of the Clergyman's Vade Mecum ; but although I have 
 availed myself of his translation in correcting my own, 
 yet as the design of his work did not lead him to include 
 the other documents contained in this publication, I pre- 
 ferred making a fresh translation of the Canons also to 
 reprinting his. The other documents are translated from 
 the originals, which are to be found in any of the Collec- 
 tions of Councils, The edition which I have used is that 
 of Binius, Cologne, 1618 : which, although it has been 
 
PREFACE. 17 
 
 generally superseded as a book of reference by the later 
 editions of the Councils, is, I believe, equally correct in 
 the text of the documents, and has the advantage of be- 
 ing the edition generally referred to by our old divines. 
 The notes which I have added are mostly selected and 
 abridged from Avell-known authors ; almost all those upon 
 the Canons, when not otherwise specified, are taken from 
 the Annotations of Bishop Beveridge, in the work men- 
 tioned above ; indeed the reader may conclude this to be 
 the case when there are no particular names or authori- 
 ties referred to. These notes are placed at the end of 
 the several documents, as interfering less with the text 
 in that position. 
 
 I have added the Collection of Canons commonly call- 
 ed Apostolical ; because, although of uncertain origin 
 and date, they are certainly of very great antiquity, and 
 appear to be recognized and referred to by the early 
 Councils, very many of whose Canons seem clearly to 
 have been copied from them, or framed upon them. 
 
THE COUNCIL OF NICE. 
 
 The first (Ecumenical Council was assembled by Con- 
 stantine, at Nice, or Nicsea, in Bithynia, A. D. 325, for 
 the purpose of terminating the dissensions which had 
 been excited in the Church by Arius and his followers. 
 It consisted of 318 Bishops ; and the Presbyters Vitus 
 and Vincentius attended it as representatives of Sylves- 
 ter, Bishop of Rome. The Presidents of the Council 
 were Alexander, Bishop of Alexandria, Eustathius of 
 Antioch, and Hosius of Corduba. 
 
 Arius was permitted to state his opinions before the 
 Council, which condemned them as heretical ; and drew 
 up the Nicene Creed, as a summary of the true doctrine 
 upon the points in controversy. 
 
 The Council next considered the case of Meletius and 
 his followers, and passed a decree for their readmission 
 into the Catholic Church upon certain conditions, which 
 are stated in the Synodal Epistle. 
 
 The Council also settled the dispute respecting the 
 proper time of the observance of Easter, which some of 
 the Eastern Churches continued to keep at the same 
 time as the Jews did their Passover: and they also 
 made other rules for various matters of ecclesiastical dis- 
 cipline. 
 
20 THE COUNCIL OF NICE. 
 
 The decrees of this Council were published in a Syn- 
 odal Epistle, addressed to the Church of Alexandria, and 
 to the beloved brethren in Egypt, Libya, and Pentapo- 
 lis ; and Constantine himself addressed letters to the 
 Church of Alexandria, and to all Churches, exhorting 
 them to receive the decrees of the Council, and impos- 
 ing civil penalties upon the supporters of Arius. 
 
 The authentic remains of this Council are, the Syn- 
 odal Epistle, the Creed, and tv^^enty Canons. Palmer, 
 Treatise on the Church, vol. ii., p. 173. 
 
 THE SYNODAL EPISTLE. 
 
 To the holy and great, by the grace of God, the 
 Church of Alexandria, and to the beloved brethren who 
 are in Egypt, and Libya, and Pentapolis, the Bishops 
 assembled at Nicsea, and composing the great and holy 
 Synod ; Health in the Lord. 
 
 Forasmuch as this great and holy Synod has been as- 
 sembled at Nicsea, the grace of God, and our most reli- 
 gious sovereign Constantine ( 1 ) bringing us together from 
 different provinces and cities, it has appeared necessary 
 that letters should be sent to you from the whole holy 
 Synod, that you might know what things have been de- 
 bated and inquired into, and also what has been decreed 
 and estabhshed. 
 
 First then, the matters relating to the impiety and 
 transgression of Arius (2) and his followers have been 
 inquired into by all in the presence of our most religious 
 sovereign Constantine ; and it has been unanimously de- 
 creed, that his impious opinion should be anathematized, 
 as well as the blasphemous words which he used, blas- 
 pheming the Son of God, saying that he had his origin 
 
THE COUNCIL OP NICE. 21 
 
 from things which did not exist, and that he had no ex- 
 istence before he was begotten, and that there was a 
 time when he did not exist, and that the Son of God is 
 capable by his free will of vice and virtue, and is created 
 and made. All these tenets the holy Synod has anathe- 
 matized, not enduring so much as to listen to such impi- 
 ous sentiments, and such madness and blasphemous say- 
 ings. As regards, however, the charges against him, and 
 what has been the result of them, if you have not al- 
 ready fully heard, you shall have a particular account, 
 that we may not appear to press hardly upon a man who 
 has only received a suitable recompense for his sins. 
 His impiety, however, has prevailed so far as to ruin also 
 Theonas of Marmorica, and Secundus of Ptolemais, for 
 they have received the same sentence. 
 
 The grace of God having thus delivered Egypt from 
 this evil doctrine, and impiety, and blasphemy, and from 
 the persons who have dared to make disorder and divi- 
 sion amongst a people heretofore at peace, the matters 
 relating to the insolence of Meletius (3) and of those 
 who have been ordained by him, remained to be settled ; 
 and we now inform you, beloved brethren, of what has 
 been decreed respecting him by the Synod. The holy 
 Synod then, being disposed to deal gently with Meletius 
 (for according to strict justice he was deserving of no 
 indulgence), has decreed, that he shall remain in his own 
 city, and shall have no authority either to select persons 
 for any ecclesiastical office, or to ordain any one, nor 
 shall appear in any place or city for such a purpose, but 
 shall only enjoy his bare title of honor. That, however, 
 those who have been appointed by him shall, after hav- 
 ing been confirmed by a more holy ordination, be admit- 
 ted to communion upon these terms ; viz. that they shall 
 have both the dignity and the right of ofliciating, but 
 
22 THE COUNCIL OF NICE. 
 
 shall be altogether inferior to those ministers who are 
 enrolled in any parish (4) or Church, and who have been 
 ordained by our most honorable colleague Alexander. 
 That accordingly they shall have no authority to choose 
 such persons as please them, or to suggest their names, or 
 to do anything at all, without the consent of the Bishops 
 of the Catholic and Apostolic Church who are under 
 Alexander ; but that the authority to select and nominate 
 persons who are worthy of the Ministry, and in short to 
 do all things agreeable to the ecclesiastical laws and cus- 
 toms, shall belong to those Ministers who by the grace 
 of God and through your prayers have been discovered 
 in no schism, but have continued without spot in the Ca- 
 tholic and Apostolic Church. If, however, it should hap- 
 pen that any of the Ministers v/ho already belong to the 
 Church should die, then those who have been lately re- 
 ceived into it shall succeed to the dignity of the deceas- 
 ed, provided they appear v/orthy, and the people choose 
 them, and the Bishop of the Catholic Church of Alexan- 
 dria agrees to and confirms the nomination. Thus much 
 has been conceded to the followers of Meletius ; but as 
 regards Meletius himself, this license has not been ex- 
 tended to him, on account of his former disorderly con- 
 duct, and his rash and headstrong disposition ; but it has 
 been decreed that he shall have no power or authority at 
 all, he being a man who is capable of committing again 
 the same disorders. 
 
 These are the particulars which relate especially to 
 Egypt, and to the most holy Church of Alexandria ; but 
 if any other matters have been established by canon or 
 decree, in the presence of our most honorable Lord, 
 and colleague, and brother Alexander, he will when he 
 comes detail them more accurately to you, he having 
 been both Lord, and partaker of those things which have 
 been transacted. 
 
THE COUNCIL OF NICE. 28 
 
 We, however, declare to you the glad tidings of our 
 agreement respecting our most holy feast of Easter (5) ; 
 that by your prayers, this particular also has been right- 
 ly settled, so that all the brethren of the East, who for- 
 merly kept the feast with the Jews, and did not agree 
 with the Romans, and with you, and with all those who 
 have from the beginning kept it with us, shall from hence- 
 forth keep it with us. 
 
 Rejoicing therefore for these reformations, and for the 
 common peace and agreement, and for the cutting off of 
 every heresy, receive ye with greater honor, and more 
 abundant love, our colleague, and your Bishop, Alexan- 
 der, who gladdened us by his presence, and who has un- 
 dergone so much labor at such an advanced age for the 
 purpose of settling your affairs in peace. Pray also for 
 all of us, that the things which have been decreed may 
 prosper, and be rendered firm by the Almighty God, and 
 our Lord Jesus Christ, having been done as we believe 
 according to the good pleasure of God the Father, in 
 the Holy Ghost, to whom be glory for ever and ever. 
 Amen. 
 
 NOTES. 
 
 1 . Our most religious Sovereign."] The writers of the Romish 
 Communion pretend, that it was by the authority of Sylvester, 
 Bishop of Rome, that Constantine assembled this Council, and 
 that Hosius, Bishop of Corduba, and the Roman Presbyters Vitus 
 and Vincentius, presided in it as representatives of the Bishop of 
 Rome. There is nothing, however, in any of the records of the 
 Coimcil, or in any of the ecclesiastical historians, to countenance 
 the assertion, that Hosius was in any way a representative of the 
 Bishop of Rome ; or that the Presbyters Vitus and Vincentius, 
 who w^ere his representatives, acted in any w^ay as Presidents of 
 the Council. It is moreover evident, as Bishop Andrews (in liiy. 
 
S4 THE COUNCIL OF NICE. 
 
 Sermon on Numbers x. 1,2, " Of the right and power of calling 
 assemblies*') and many others of our Divines have observed, that 
 not only this, but all the CEcumenical Councils were assembled 
 by the authority of the Emperor for the tim.e being, the Popes in 
 no instance doing more than exerting themselves to persuade the 
 Emperors to issue their summons for that purpose. This is 
 clearly to be seen in the Acts of the various Councils ; and as 
 regards particularly that of Chalcedon, it may be remarked, that 
 Leo failed in his attempt to induce Theodosius to assemble the 
 Council, though he prevailed upon Marcian the successor of The- 
 odosius to do so. 
 
 2. Arius.} " Arius was a Presbyter of the Church of Alexan- 
 dria, and a man of a subtle turn, and remarkable for his eloquence. 
 He maintained various erroneous opinions in religion ; but that 
 for which he is most notorious was the assertion of the inferiority 
 of the Son, in nature as well as dignity to the Father, and the de- 
 nial of his divinity." These opinions spread rapidly throughout 
 Egypt and the neighboring provinces, and found many supporters ; 
 in consequence of which Alexander, the Bishop of Alexandria, 
 summoned two Councils at Alexandria, A. D. 315 and 319, in 
 which the tenets of Arius were condemned, and he himself ex- 
 communicated. Arius upon this retired to Palestine, where he 
 found many abettors, and amongst them Eusebius, Bishop of Nico- 
 media, a man of great influence and authority in the Church. 
 The troubles and commotions consequent upon these events in- 
 creased so much, and caused such great confusion in the Church, 
 that Constantine at length assembled the Council of Nice to put 
 an end to the controversy. Arius, being condemned by this 
 Council, was banished to Illyricum; but some years afterwards 
 one of his followers found means to persuade Constantine that his 
 condemnation was unjust ; in consequence of which the Empe- 
 ror recalled him from banishment, A. D. 330, repealed the laws 
 which had been enacted against him, and permitted his chief pro- 
 tector Eusebius, Bishop of Nicomedia, and his faction, to vex and 
 oppress the maintainers of the Nicene Council in various ways. 
 Athanasius, who had succeeded Alexander in the See of Alexandria, 
 was one of those who suffered most from these vexations. Hav- 
 ing resolutely refused to restore Arius to his former rank and 
 office m the Church of Alexandria, he vrau deposed by the Coun- 
 
THE COUNCIL OF NICE. 25 
 
 cil of Tyre, A. D. 335, and banished into Gaul. The people of 
 Alexandria, however, could not be prevailed upon to receive Arius, 
 upon which the Emperor invited him to Constantinople, A. D. 
 336, and ordered Alexander, Bishop of that citj% to receive him to 
 communion. Before, however, this order could be put into exe- 
 cution, Arius died at Constantinople, and Constantine survived 
 him but a short time." Mosheim, Cent. iv. p. 2. c. 5. 
 
 3. Meleiius.'] " Meletius was Bishop of Lycopolis in Egypt^ 
 He was accused and convicted of having offered incense to idols, 
 and was in consequence deposed by Peter, Bishop of Alexandria, 
 whose jurisdiction extended throughout all Egypt. Meletius up- 
 on this became the head of a schism in the Church, by assuming 
 to himself the power of ordination, which was vested in the Bishop 
 of Alexandria, and exercised by him in all the Egyptian Churches, 
 Epiphanius, Haer. 68, attributes the dissensions between Meletius 
 and Peter to another cause. He says, that the rigorous proceed- 
 ings of Peter against Meletius were occasioned by the latter's re- 
 fusing to readmit into the Church those w^ho had fallen from the 
 faith during Dioclesian's prosecution, before their penitential trial 
 was entirely finished. The former opinion, however, is support- 
 ed by the superior authority of Socrates and Theodoret. The 
 confusion which Meletius introduced into the Church by his ille- 
 gal ordinations was rectified by the Council of Nice, as appears by 
 the Sixth Canon, in which it was ordained that the ancient privi- 
 lege of the Church of Alexandria should be preserved, and the 
 general authority of the Metropolitans over the Bishops of their 
 several provinces was declared and confirmed." Mosheim, ib. 
 note by Dr. MacJaine. 
 
 » 4. In any parish.'] It may help to the understanding of vari- 
 ous passages in the Canons, and other decrees in this collection, 
 to give a summary account of the manner in which the ancient 
 Church was divided, and of the different names given to these 
 divisions, as well as of the ecclesiastical governors of them. 
 ~ It seems clear, that the Church followed the civil divisions of 
 the empire, both in its original constitution, and in the changes 
 which were afterwards introduced. First there was ordinarily 
 placed a Bishop in every city of the empire, the limits of whose 
 jurisdiction were the city itself and the neighboring districts. 
 
26 THE COUNCIL OF NICE. 
 
 with the country-towns and villages, which were subject to the 
 civil jurisdiction of the city. This district, which we now call 
 by the name diocese, was usually called in the primitive Church 
 by that of parish, napoiKia, and was imder the ecclesiastical juris- 
 diction of one Bishop, with his Presbyters and Deacons under 
 him. 
 
 The next ecclesiastical division was that of provinces, eTrapxtai, 
 which were coextensive with the civil provinces, comprising all 
 the cities which were comprised within the civil division. As the 
 officers of the different cities within the civil province were subject 
 to one chief Magistrate, who resided in the metropolis, or chief 
 city of the province, so all the Bishops of the province were sub- 
 ject to the Bishop of that same city, who was therefore called the 
 Metropolitan or Primate. The only exception to this rule was in 
 some of the African provinces, where the Primacy was not fixed, 
 as in other places, to the civil metropolis, but was assigned to the 
 oldest Bishop of the province, who succeeded to this dignity by 
 virtue of his seniority, whatever place he lived in. The Bishop 
 of Carthage, however, was a fixed and standing Metropolitan for 
 the province of Africa properly so called. 
 
 The principal offices of Metropolitans were, 1 . To regulate the 
 elections of the Provincial Bishops, and to ordain them, or at all 
 events to authorize their ordination, and this authority was pre- 
 served to Metropolitans even when Patriarchs were set over 
 them, by whom they themselves were to be ordained. 2. To 
 preside over their Provincial Bishops, and if any controversy arose 
 amongst them, to interpose their authority to end and decide it. 
 3. To call provincial Synods, which all the Bishops of the pro- 
 vince were bound to attend. 4. To publish such imperial laws 
 and canons as were made either by Emperors or Councils for the 
 common good of the Church. 5. To give commendatory letters 
 to such of the Bishops of their provinces as had occasion to tra- 
 vel, without which they were forbidden by several Canons to do 
 so. 6. To take care of all vacant sees within their provinces ; 
 to administer the affairs of the Church during the vacancy ; to 
 secure the revenues of the Bishopric, and to procure the speedy 
 election of a new Bishop. 
 
 Besides the division into provinces, the empire was afterwards 
 
THE COUNCIL OF NICE. 27 
 
 divided into dioceses, each of which comprised many provinces. 
 This division began only about the time of Constantine, whereas 
 that of provinces was much older, if not coeval with the first es- 
 tablishment of the Christian Church. The Church adopted this 
 division also ; and as the State had an Exarch or Vicar in the cap- 
 ital city of each civil diocese, so the Church in process of time 
 came to have her Exarchs or Patriarchs, in many if not in all the 
 capital cities of the empire. These Patriarchs were at first called 
 Archbishops, which title had therefore originally a much more 
 extensive signification than it has at present, when it is generally 
 taken for the Metropolitan of a single province. There are vari- 
 ous questions respecting the rise and progress of Patriarchal pow- 
 er, which it is unnecessary to enter into here, but which are fully 
 considered by Bingham and Beveridge. The principal privileges 
 of Patriarchs were, 1. To ordain all the Metropolitans of the dio- 
 cese (who before the institution of Patriarchs were ordained by 
 the Synod of the province), and to receive their own ordination 
 from a Diocesan Synod. 2. To call Diocesan Synods, and to 
 preside in them. 3 To receive appeals from Metropolitans, and 
 from Metropolitan Synods. 4. To censure jMetropolitans, and also 
 their Suffragans when Metropolitans were remiss in censuring 
 them. The Patriarch of Alexandria had from very early times 
 some peculiar privileges within his diocese, but all Patriarchs 
 were originally co-ordinate, as well as independent of each other 
 as regards actual power, though some had a precedence of honor, 
 as those of Rome, Constantinople, Alexandria, Antioch, and Je- 
 rusalem, who had by the Canons precedence of all others. For 
 a more full account of the matters contained in this note, see 
 Bingham, b. viii. c. 16 and 17. and b, ix. and Beveridge's An- 
 notations upon the 6th Canon of the Council of Nice ; and also 
 his treatise upon Metropolitans in the Codex Canonum Eccl. 
 Prim, vindicatus. | 
 
 5. Easter.] The controversy respecting the proper time of cele- 
 brating the Easter festival was of very early origin in the Church. 
 The generahty of the Asiatic Churches kept the festival as the 
 Jews did their Passover, on the 14th day of the first moon in the 
 new year, whatever day of the week that happened to be. The 
 Western Churches generally deferred it to the first Sunday after 
 
28 THE COUNCIL OF NICE. 
 
 the first full moon. The former alleged the authority of St. 
 Philip and St. John for their practice, the latter that of St. Peter 
 and St. Paul, and of a revelation made by an Angel to Hermas, 
 brother of Pius L, Bishop of Rome. Polycarp, Bishop of Smyr- 
 na, came to Rome about the middle of the second century, to con- 
 fer with Anicetus, Bishop of Rome, upon the subject ; but they 
 could not come to any agreement as to the proper day. They 
 agreed, however, in this, that the peace and communion of the 
 Church were not to be broken on account of the difference. Some 
 years after, Victor, Bishop of Rome, being unable to persuade the 
 Asiatics to adopt the Western custom, excommunicated the Asi- 
 atic Churches, and sent circular letters to all the Churches which 
 agreed with him respecting Easter, that they should hold no com- 
 munion with the Asiatics. This proceeding of Victor's was, how- 
 ever, condemned by all the wise and sober men of his own party, 
 several of whom wrote sharply to him upon the subject, and par- 
 ticularly Irenseus, who wrote to him in the name of the Churches 
 of Gaul. The dispute still prevailed till the time of Constantine, 
 who, wishing to terminate it, sent, in the first instance, Hosius, 
 Bishop of Corduba in Spain, into the East, to endeavor to bring 
 those Churches which still retained the Asiatic custom to an 
 agreement with the rest of the Church. The mission, however, 
 proving fruitless, the subject was submitted to the decision of the 
 Council of Nice, which decreed, that from thenceforth all Churches 
 should keep the feast on the same day, i. e. the first Sunday after 
 the full moon ; which happens upon, or next after, the vernal 
 equinox, i. e. the 21st day of March. The great reverence which 
 was paid to the decrees of this Council produced a more general 
 agreement, which was further enforced by the decrees of other 
 Councils, and thenceforth those persons who kept the feast ac- 
 cording to the old Asiatic practice were accounted heretics, and 
 subjected to ecclesiastical punishment. Bingham, b. xx. c. 5. 
 
THE COUNCIL OF NICE. 29 
 
 THE NICENE CREED. (1.) 
 
 We believe m one God, the Father Ahnighty, Maker 
 of all things, both visible and invisible. And in one Lord 
 Jesus Christ, the Son of God, begotten of the Father, 
 the only begotten, that is of the substaiice of the Father, 
 God of God, Light of light, very God of very God, be- 
 gotten not made, consubstantial with the Father, by whom 
 all things were made, both those in heaven and those in 
 earth: who for us men, and for our salvation, came down, 
 and was incarnate, made man, suffered, and rose again the 
 third day, ascended into the heavens, and will come to 
 judge the living and the dead. And in the Holy Ghost. 
 But those who say, that there was once a time when he 
 was not, and that he was not before he was begotten, 
 and that he was made out of things which did not exist, 
 or who say, that he is of another substance or essence 
 (2), or that the Son of God is created, capable of change, 
 or alteration, the Catholic Church anathematizes. 
 
 NOTES. 
 
 "^1. This Creed is found in Greek, 1. In the Epistle of Eusebius 
 to the Caesareans, of which Epistle we have four copies preserved 
 in the works of Theodoret, Socrates, Athanasius, and Gelasius 
 of Cyzicum. 2. hi the Epistle of Athanasius to Jovian. 3. In 
 the 125th Epistle of Basil the Great. 4. In Socrates, Hist. Eccl. 
 lib. i. c. 8. 5. In the Epistle of Cyril of Alexandria to Anasta- 
 sius. G. In the Codex Canonum Ecclesige Africans ; though 
 probably, in this instance, it is a retranslation from the Latin 
 version. 7. In the Acts of the Council of Ephesus. 8. In Ge- 
 lasius Cyzicenus, lib. ii. c. 26. 9. In the Confession of Faith 
 presented by Eutyches to the Council of Chalcedon, which is to 
 be found amongst the Acts of that Council. 10. In the Exposi- 
 
oO THE COUNCIL OF NICE. 
 
 tion of the Creed by Theodotus of Ancyra. 11. In the Acts of 
 the Council of Chalcedon, in which it occurs twice. XThese co- 
 pies have been collated by Walchius, and the various readings 
 enumerated ; but vrith. the exception of those which occur in the 
 second form, in the Acts of the Council of Chalcedon, in which 
 several of the additions of the Constantinopolitan Creed are in- 
 troduced, there is not one of any consequence, or which in the 
 least affects the sense. 
 
 Walchius also gives copies of the principal early Latin ver« 
 sions, which only vary in some of the Latin synonyms, by which 
 they render some of the words of the Greek original. In most 
 of them the Greek w^ord Homoousion is retained w4th a transla- 
 tion of it added, of which there occur four forms in the different 
 versions. Unius substantise cum Patre, ejusdem cum Patre sub» 
 stantiiB, ejusdem cum Patris substantia, and, consubstantialem 
 Patri. Walchius, Bibhoth. Symbol, vetus, p. 75. 
 
 2. Substance or essence.'] vTrcaraaews i) ovaias. The word vtto' 
 araaig Tsliere used as synonymous with ovaia, essence, or, as it is 
 commonly translated, substance ; in other places it is used as 
 synonymous with rrpdc-wTroi-, person ; and much confusion and 
 many disputes have at times been occasioned by this indiscrimi- 
 nate use of the word. It may, therefore, be as well to give some 
 account of the three words here, as it will prevent the necessity 
 of frequent repetitions in the notes upon the other documents. 
 
 1 . There is no difficulty about the word ovaia^ which, when 
 applied to the Deity, always signifies the one divine essence or 
 substance w^hich is common to the Father, the Son, and the Holy. 
 Ghost, and which is also expressed by the synonymous word 
 (^tJfftj, nature. Thus Leontius, quoted by Suicer, " It should be 
 known, that essence and nature, ovaia kuI (jivais, are the same thing 
 with the Fathers. The Arians, therefore, objected equally to 
 both terms; as, in the account of the Arian Synod of Sirmium, 
 A. D, 351, it is said, that it put forth an impious definition of 
 faith, forbidding to speak of nature or substance in God. In like 
 manner both oiaia and tpvaig are used in the plural with respect to 
 Christ, to express the divine and human substances or natures 
 which are in him united in one person. Thus Athanasius, as 
 quoted by Suicer, " Christ had the two substances and natures, 
 
THE COUNCIL OF NICE. 31 
 
 ovfftas Ka\ <pv<7£ii, wllhout change or mixture, the Godhead and the 
 Manhood; to be acknowledged in one person, i^Traorrao-ei, perfect 
 God and perfect man." 
 
 2. There is not much more difficulty respecting the word 
 Trpoawnov, person, which when applied to the Godhead, expresses 
 the distinction between the Father, the Son, and the Holy- 
 Ghost, by which the one is not either of the others. There -were 
 therefore held to be three Persons in the Godhead, so that the 
 Godhead might be properly called tri-personal, TpnrpoaM-os. 
 The Sabellians, however, though in the catholic sense of 
 the word they acknowledged only one/Person in the Godhead, 
 slilJ, for the purpose of deception, would also use the w^ord 
 Tpi7rp6<7UTros, and profess to acknowledge that God was one tri- 
 personal substance, ^ia vnoaraats Tpnrpoffuiros, but then the sense 
 which they attached to the word person was that of appear- 
 ance or manifestation, so that by the expression jxia iiroaraats 
 TpiirpocuTos, they in reality meant only one personal substance 
 under three manifestations. The Sabellian use of the word, 
 however, is not common enough to cause any confusion. 
 
 3. We come now to the word {nrod-adis, hypostasis, respecting 
 the meaning and use of which there have been various dif- 
 ferences and disputes. In the Nicene Creed, as we have seen, 
 it is used as synonymous with oida, and other instances of this 
 meaning are quoted by Suicer. In this sense of course there 
 is only one hypostasis in the Godhead. But the word is 
 more commonly used as synonymous with -poawirov. Thus 
 Theodoret as quoted by Suicer, " As the name man is the 
 common name of that nature, so we have taken the words 
 divine substance, eeiav owiav, to signify the Holy Trinity : but 
 the word hypostasis is indicative of some person, npotxai^Tov tivos 
 Sri\oiTiKfjv, as either of the Father, or of the Son, or of the Holy 
 Ghost. For we following the definitions of the Fathers say, 
 that the words inSaTaffis, rrpdaumv, and iM(or»7s (that is, property 
 or propriety), signify the same thing." Many others of the 
 Greek Fathers used the word in the same sense, and objected to 
 the expression one hypostasis, wliich they thought savored of 
 Sabellianism. The Latins however translated the word {■TrJo-rao-if, 
 substantia, which was the same word by which they rendered 
 
32 THE COUNCIL O'F NICE. * 
 
 ovcria, and therefore as they abhorred the expression, tres sub- 
 stantisB, they ol.jacted also to that of rpeTs iwocraaeti, which they 
 thought savored of Arianism, and were for keeping entirely to 
 that of rpia TrpoVcjTra, tres persons, three persons. The disputes 
 occasioned by this double sense of the word ran so high, and 
 caused so much confusion in the Church, that the question was 
 solemnly submitted to the decision of a Council, held at Alex- 
 andria, A. D. 362, at which Athanasius was present, and which 
 was attended by many Bishops from Italy, Arabia, Egypt, and 
 Libya. The decision of the Synod was, that the whole conten- 
 tion was a mere/ logomachy, and that the two parties should 
 recognize each other as orthodox. According to this decision, 
 both the expressions, of one hypostasis, and three hypostases, 
 are equally correct, the word being understood in the former 
 case as synonymous with substance, and in the latter with 
 person. The Latins afterwards invented the words subsistentia, 
 and suppositum, as renderings of vTrSaraais. As the word occurs 
 frequently in some of the other documents contained in this 
 work, though always in the sense of person, it may be as well 
 to mention here, that whenever it does occur it is translated 
 subsistence, and the word person confined to irpoawiTov. The 
 matter of this note is taken from Suicer's Thesaurus Ecclesi- 
 asticus, upon the words oiaia, TrpSauirov, and vnoaraais, and from 
 Waterland's second Defence, vol. iii. of Bp. Van Milderfs 
 edition, p. 200 and 414. 
 
 CANONS OF THE COUNCIL OF NICE. 
 
 I. If any one has been obliged to undergo a surgical 
 operation from disease, or has been castrated by barbari- 
 ans, let him continue in the Clergy. But if any one in 
 good health has so mutilated himself, it is rio;ht that if he 
 be enrolled amongst the Clergy he should cease from his 
 ministrations ; and that from henceforth no such person 
 should be promoted. As however it is plain that this is 
 said with reference to those who dare to mutilate them- 
 
THE COUNCIL OF NICE. 33 
 
 selves, therefore if any persons have been so mutilated 
 by barbarians, or by their own masters, and in other re- 
 spects are fomid worthy, the Canon allows them to be 
 admitted to the Clerical office. See Apost. Can. 21, 
 22, 23. 
 
 II. Since many things have been done by men cither 
 from necessity, or some other pressing cause, contrary to 
 the Canons of the Church, as that persons who have 
 lately come over to the faith from a heathen life, and 
 have been taught for a short time, have been presently 
 brought to the spiritual laver, and at the same time that 
 they have been baptized, have been promoted to the 
 Episcopate, or Presbytery ; it appears right to determine, 
 that nothing of the sort shall be done for the future ; for 
 some time is necessary for the state of a Catechumen ( 1 ) , 
 and a fuller probation after Baptism ; for the Apostolic 
 decree is clear, which says, " Not a novice, lest being 
 lifted up with pride he fall into a snare, and the condem- 
 nation of the devil." But if in process of time any natu- 
 ral fault should be discovered about the person, let him 
 be deposed from the Clergy. Whosoever shall act con- 
 trary to these rules will endanger his own orders, as 
 boldly opposing the great Synod. Apost. Can. SO. 
 
 III. The great Synod altogether forbids any Bishop, 
 Presbyter, or Deacon, or any one of the Clergy, to have 
 a woman dwelling with him (1) excepting a mother, or 
 sister, or aunt, or such persons only as are above all sus- 
 picion. 
 
 IV. It is most proper that a Bishop should be con- 
 stituted by all the Bishops of the Province (1) ; but if this 
 be difficult on account of some urgent necessity, or the 
 length of the way, that at all events three (2) should meet 
 together at the same place, those who are absent also 
 giving their suffirages, and their consent in writing, and 
 
 3* 
 
S4 THE COUNCIL OF NICE. 
 
 then the ordination be performed. The confirming how- 
 ever of what is done in each Province, belongs to the 
 Metropolitan of it. Apost. Can. 1. 35. 
 
 V, Concerning those, whether of the Clergy or Laity, 
 who have been excommunicated by the Bishops in the 
 different Provinces, let the sentence of the Canon pre- 
 vail, which pronounces, that those persons who have 
 been cast out by one Bishop are not to be received again 
 into communion by any others. Inquiry should however 
 be made whether they have been excommunicated 
 through the peevishness or contentiousness, or other such 
 like bitterness, of the Bishop. And in order that this 
 inquiry may be conveniently made, it is decreed to be 
 proper, that Synods should be assembled twice every 
 year in every Province, that all the Bishops of the Pro- 
 vince being assembled together, such questions may be 
 examined into, that so those who have confessedly offend- 
 ed against the Bishop may ajDpear to be with reason ex- 
 communicated by all the Bishops, until it shall seem fit 
 to their general assembly to pronounce a more lenient 
 sentence upon them. And of these Synods (1), one is 
 to be held before Lent (2), that all bitterness being re- 
 moved, a pure gift may be offered to God. The other 
 in the season of Autumn. Apost. Can. 12, 13. 38. 
 
 VL Let the ancient customs be maintained (1), which 
 are in Egypt and Libya, and Pentapolis, according to 
 which the Bishop of Alexandria has authority over all 
 those places. For this is also customary to the Bishop 
 of Rome (2). In like manner in Antioch, and in the 
 other Provinces, the privileges are to be preserved to the 
 Churches. But this is clearly to be understood, that if 
 any one be made a Bishop without the consent of the 
 Metropolitan, the great Synod declares that he shall not 
 be a Bishop. If however two or three Bishops shall 
 
THE COUNCIL OF NICE. 35 
 
 Brom private contention oppose the common choice of all 
 the others, it being a reasonable one, and made accord- 
 ing to the Ecclesiastical Canons, let the choice of the 
 majority hold good. 
 
 VII. Since a custom and ancient tradition has pre- 
 vailed, that the Bishop of JElia (1) should be honored, 
 let him have the second place of honor (2), saving to 
 the Metropolis (3) the authority which is due to it. 
 
 VIII. Concerning those who have formerly called 
 themselves Cathari ( 1 ) , but who come over to the Catho- 
 lic and Apostolic Church, the holy Synod has decreed, 
 that they having received imposition of hands, shall so 
 remain in the Clergy. It is right, however, that they 
 should in the first instance make profession in writing 
 that they will agree to and follow the decrees of the 
 Catholic Church ; in particular that they will communi- 
 cate with those persons who have been twice married, 
 and with those who, having lapsed in persecution, have 
 had a certain period of penitence assigned to them, and a 
 time for reconciliation fixed ; and, generall}^, that they 
 will follov/ in all things the decrees of the Catholic 
 Church. Wherever therefore, whether in villages or 
 cities, all who have been ordained are found to be of this 
 party only, let them continue in the Clergy in the same 
 rank in which they are found. But if any of these come 
 to a place where there is already a Bishop or Presbyter 
 of the Catholic Church, it is clear that the Bishop of the 
 Church is to have the Episcopal dignity, and he who had 
 the name of a Bishop amongst those who are called 
 Cathari, shall have the rank of a Presbyter, unless it 
 shall sepm fit to the Bishop to allow him to partake of 
 the honor of the name. If the Bishop is not pleased to do 
 so, he shall assign him the place of a Chorepiscopus (2) 
 or Presbyter, that he may indeed altogether appear to be 
 
36 THE COUNCIL OF NICE, 
 
 in the Clergy, but that there may not be tv/o Bishops in 
 the city (3). 
 
 IX. If any Presbyters have been promoted without 
 inquiry, or if upon examination they have confessed their 
 sins (1), and notv/ithstanding their having confessed, any 
 man has in opposition to the Canon laid hands upon 
 them, the Canon does not admit persons so ordained. 
 For the Church defends that which cannot be found fault 
 with. 
 
 X. If any who have lapsed have been ordained in 
 ignorance, or even if those who ordained them were 
 aware of the fact, this does not prejudice the ecclesiasti- 
 cal Canon ; for upon the circumstance being made known, 
 they are deposed. Apost. Can. 62. 
 
 XL Concerning those who have fallen away without 
 necessity, or without the spoiling of their goods, or with- 
 out being in danger, or any other such reason, as hap- 
 pened under the tyranny of Licinius (1), the Synod has 
 decreed, that although they are undeserving of any kind- 
 ness, they shall nevertheless be dealt with mercifully. 
 As many therefore as shall truly repent, shall continue 
 three years amongst the hearers (2) as believers, and 
 seven amongst the prostrators, and for two years they 
 shall communicate with the people in prayer without the 
 offering. 
 
 XII. Those who have been called by grace (1), and 
 have at first displayed their ardor, and laid aside their 
 girdles, but afterwards have run like dogs to their own 
 vomit (insomuch that some have spent money, and by 
 means of gifts have acquired againtheirmihtary station), 
 must continue amongst the prostrators for ten years, after 
 having been for three years amongst the hearers. In all 
 such cases, however, it is proper to examine into the 
 purpose and appearance of their repentance j for as many 
 
THE COUNCIL OF NICE. 37 
 
 as manifest their conversion in df.edj and not in appear- 
 ance only, by their fear, and tears, and patience, and 
 good works, these having completed the prescribed time 
 as hearers, may properly communicate in the prayers, 
 and the Bishop may be allowed to determine yet more 
 favorably respecting them. But those who hear their 
 sentence with indifference, and think the form of enter- 
 ing into the Church sufficient for their conversion, must 
 . complete the whole time. 
 
 XIII. Concerning those who are likely to die (1), the 
 old and Canonical law is still to be observed, that if any 
 one is about to die, he must not be deprived of the per- 
 fect and most necessary provision for his journey. If 
 however after having been given over, and having again 
 received the Communion, he is again restored to health, 
 let him continue amongst those who communicate in 
 prayers only (2). But generally, and as regards every 
 one who is likely to die, and who desires to partake of 
 the Eucharist, the Bishop, after examination, shall impart 
 to him of the offering. 
 
 XIV. Concerning those who are Catechumens (1), 
 and who have lapsed, the holy and great Synod has 
 decreed, that they shall be only three years amongst 
 the Hearers, and after that shall pray with the Catechu- 
 mens. 
 
 XV. On account of the great disturbance and disputes 
 which have occurred, it seems right that the custom 
 which has been admitted in some places contrary to the 
 Canon, should by all means be done away, and that no 
 Bishop, Presbyter, or Deacon, should remove from one 
 city to another (1). But if any person after the decision 
 of the holy and great Synod, shall attempt any such 
 thing, or allow himself in such a practice, that which he 
 has attempted shall be made utterly void, and he shall 
 
38 THE COUNCIL OF NICE. 
 
 be restored to the Church in which he was ordained 
 Bishop or Presbyter. Apost. Can. 14. 
 
 XVI. If any persons, rashly and inconsiderately, not 
 having the fear of God before their eyes, nor regarding 
 the Canons of the Church, whether they be Presbyters 
 or Deacons, or any others who are enrolled in the list of 
 the Clergy, shall remove from their own Church, they 
 ought by no means to be received into any other, but 
 they must be constrained to return to their own parish (1), 
 or if they continue they must be without communion (2). 
 And if any Bishop shall dare to usurp what belongs to 
 another, and to ordain in his Church any such person 
 without the consent of the proper Bishop from whom 
 he has seceded, let the Ordination be void. Apost. Can. 
 15, 16. 
 
 XVII. Since many persons of the Ecclesiastical order, 
 being led away by covetousness, and a desire of filthy 
 lucre, have forgotten the Holy Scripture, which says, 
 " he gave not his money to usury,'' and in lending re- 
 quire the hundredth part (1), the holy and great Synod 
 considers it right, that if any one after this decision shall 
 be found receiving money for what he has advanced, or 
 going about the business in any other way, as by requir- 
 ing the whole and a half (2), or vising any other device 
 for filthy lucre's sake, he should be deposed from the 
 Clergy, and struck out of the list. Apost. Can. 44. 
 
 XVIII. It has come to the knowledge of the holy 
 Synod, that in certain places, and cities, the Deacons (2) 
 give the Eucharist to the Presbyters, whereas neither 
 Canon nor custom allows that they who have no authority 
 to offer, should give the body of Christ to those who 
 do offer. It has also been made known, that now some 
 of the Deacons receive the Eucharist even before the 
 Bishops. I^et all such practices be done away, and let 
 
THE COUNCIL OF NICE. 39 
 
 the Deacons keep within their proper bounds, knowing 
 that they are the Ministers of the Bishop, and inferior to 
 the Presbyters. Let them therefore receive the Eucha- 
 rist according to their order, after the Presbyters, either 
 the Bishop or Presbyter administering it to them. Fur- 
 ther, the Deacons are not to be allowed to sit amongst 
 the Presbyters (2), for this is done contrary to the Canon 
 and due order. But if any one after this decision will 
 not obey, let him be put out of the Diaconate. 
 
 XIX. Concerning the Paulianists (1) who have come 
 over to the Catholic Church, the decision is, that they 
 must by all means be baptized again. But if any of 
 them have in time past been enrolled amongst the 
 Clergy (2), if they appear to be blameless and without 
 reproach, after they have been rebaptized, let them be 
 ordained by the Bishop of the Catholic Church. If, 
 however, upon examination they are found to be not 
 qualified, they must be deposed. In like manner as re- 
 gards the Deaconesses (3), and, in short, any who have 
 been enrolled amongst the Clergy, the same form is to be 
 observed. And we have mentioned particularly those 
 Deaconesses who are enrolled as far as the dress, since 
 they have not any imposition of hands, they are alto- 
 gether to be reckoned amongst the laity. 
 
 XX. Since there are some persons who kneel on the 
 Lord's day (1), ap<l in the days of the Pentecost; in 
 order that all things may be observed in like manner in 
 every parish, the holy Synod has decreed that all should 
 at those times offer up their prayers to God standing. 
 
 K T i: S U 1' O >J THE C A N Is S . 
 
 II. 1. The date of a Catechumen.] There was no certain 
 general rule upon this point, but the practice varied accordine; to 
 
40 THE COUNCIL OF NICE, 
 
 the difference of times and places, or the readiness and proficiency 
 of the Catechumens themselves. The Council of Eliberis, A. D, 
 305, appointed two years' trial for new converts. The Apostoli- 
 cal Constitutions lengthen the term to three years, but with this 
 limitation, that if men were very diligent and zealous, they might 
 be admitted sooner. Bingham, b. x. c. 1, s. 5. 
 
 III. 1. Dwelling with him, TweicaKTov.'] The Syneisactae, or 
 Agapetse, as Jerome and Epiphanius also call them, \vere females, 
 generally some of the virgins of the Church, whom some of the 
 Clergy lodged and entertained in their houses, professing to love 
 them only as sisters with a chaste love. This practice however 
 necessarily occasioned great scandal, and therefore was severely 
 reprobated by the early fathers, and forbidden by many Councils, 
 Bingham, b. vi. c. 2, s. 1.3. 
 
 IV. 1. By all the Biskops.'\ The general practice of the 
 Church as mentioned by Cyprian and others was, that all the 
 Bishops of the province who could attend, should be present at 
 the Ordination of a Bishop. The present Canon however 
 relates not so much to the Ordination, as to the selection and 
 appointment of the person to be ordained Bishop. It seems to 
 have been particularly directed against Meletius, and intended 
 to establish the rights of Metropolitans and provincial Bishops, 
 which he had invaded by presuming to ordain Bishops without 
 the authority of his Metropolitan, or the consent of his fellow 
 Bishops m the province of Egypt. 
 
 2. At all events three."] The Apostolical Canons and Con- 
 stitutions allow of the Ordination of a Bishop by two or three 
 Bishops, but this practice was forbidden by many of the early 
 Councils, which required at least three. Bingham. 
 
 V. 1. Of these Synods. See A post. Can. 37.] This Canon, 
 as Beveridge observes, limits appeals from the sentence of a 
 Bishop to the general assembly of the Bishops of the province. 
 This was indeed the practice of the Church before this Council, 
 as appears from Cyprian's Letter to Cornelius, Bishop of Rome. 
 The Bishops of Africa therefore in their synodal Letter to 
 Celestine, Bishop of Rome, asserted their rights in this particular 
 in the strongest manner, and alleged this Canon of the Council 
 
THE COUNCIL OF NICE. 41 
 
 of Nice as conclusive upon the subject ; a fuller account of this 
 matter will be given in the concluding note upon these Canon?. 
 
 2, Before Lent.'] The observance of a fast before Easter is 
 certainly of very great antiquity, though it seems doubtful 
 whether it can, strictly speaking, be accounted an apostolical 
 tradition. It seems also to have been variously observed in 
 different parts of the Church for several ages, and it cannot be 
 ascertained when and where it was first extended to forty days, 
 and received the name of recraapaicoffTri, or Quadragesima. Some 
 writers, indeed, and amongst them Daille and Bishop Taylor, 
 imagine that it was probably at first only a fast of forty hours, 
 that is, of the Friday and Saturday before Easter Sunday ; the 
 time during which Christ the Bridegroom was taken away from 
 His disciples between His passion and His resurrection, and 
 that it grew by degrees from forty hours to forty days, retaining 
 the name of the Quadrageslnml fast under all its changes ; but 
 this opinion is shown by Beveridge to be utterly unfounded. 
 The only authority indeed to which its advocates pretend, is a 
 passage of Irenceus quoted by Eusebius, newly and wrongly 
 pointed and translated ; and which, rightly translated, mentions 
 forty days, and not hours. On the other hand, Beveridge seems 
 to carr}" the present form of Lent, that is, of forty fasting days 
 exclusive of the Sundays, too high, for it is certain from a quo- 
 tation which he gives from Theophilus Alexandrinus, that in his 
 time, about A. D. 400, the forty days included the Sundays, 
 from the first day of the fast to Easter-eve. The subject, how- 
 ever, is too long to admit of being discussed in a note. Bingham 
 considers the various particulars respecting it with his usual 
 clearness and impartiality ; and to him, and the authors quoted 
 by him, and especially to Bishops Taylor and Beveridge, the 
 reader is referred for fuller information. Bingham, b. xxi. c. 1 ; 
 Bishop Taylor, Rule of Conscience, b. iii. c. iv. rule 13; and 
 Beveridge's Essay de Jejunio Quadragesimali Codex Can. Eccl. 
 Primitiv. vindicatus, 1. iii. 
 
 VL 1. Let Uie ancient customs be maintained.'^ The object 
 
 and intention of this Canon seems clearly to have been, not to 
 
 introduce any new powers or regulations into the Church, but to 
 
 confirm and establish ancient customs already existing. This 
 
 4 
 
42 THE COUNCIL OF NICE. 
 
 indeed is evident from the very first words of it : " Let the an- 
 cient customs be maintained." It appears to have been made 
 with particular reference to the case of the Church of Alexandria, 
 which had been troubled by the irregular proceedings of MiJe- 
 tius, and to confirm the ancient privileges of the Bishops of that 
 see which he had invaded. The latter part of it, however, ap- 
 plies to all Metropolitans, and confirms all their ancient privileges ; 
 one of which, viz. the ratifying of all matters relating to the 
 ordination of the Bishops of their respective provinces, had been 
 particularly noticed and confirmed by the fourth Canon. The 
 paraphrase or interpretation of Aristenus gives the clear sense of 
 the first part of the Canon, which is somewhat obscurely ex- 
 pressed. " Let the Bishop of Alexandria have the authority 
 over Egypt, Libya, and Pentapolis ; and the Bishop of Rome 
 over those places which belong to Rome ; and the Bishop of 
 Antioch and the others over those which belong to them respec- 
 tively." It may be proper to mention that the legates of Leo the 
 Bishop of Rome, at the Council of Chalcedon, in attempting to 
 prevent the ratification of the twenty-eighth Canon of that Coun- 
 cil, asserted that it was contrary to this Canon of the Council of 
 Nice, which they quoted as beginning thus : " The Church of 
 Rome has always had the primacy, therefore also Egypt has it, 
 so that the Bishop of Alexandria has authority over all ; for this 
 also has been customary to the Bishop of Rome." Aetms, 
 the Archdeacon of Constantinople, however, in replying to them, 
 quoted the Canon as it is usually read, and as it indeed appears in 
 all the Greek copies, and in all the versions, with the exception 
 of an old Latin one, in which the title and the beginning of it are 
 as follows : " Of the primacy of the Roman Church, or of the 
 Bishops of other cities. It is of ancient custom that the Bishop 
 of Rome should have the primacy, that he should govern the 
 suburbicarian district (suburbicaria loca), and all the province 
 by his own care. But as regards the parts of Egypt, that the Bish- 
 op of Alexandria should have the care of all of them," &c. Beve- 
 ridge supposes this ancient version to have been used at Rome, at 
 the time of the Council of Chalcedon, and that the Roman legates 
 perverted it to their purpose. Certain it is that there are no other 
 traces of the reading which they proposed. See note on the 
 twent)"-eighth Canon of the Council of Chalcedon. 
 
THE COUNCIL OF NICE. 43 
 
 2, This is customary to the Bishop of Ro7ne.] It is clear 
 from this expression, that the privileges of jurisdiction proper to 
 the Bishop of Rome, which are recognized by the Nicene 
 Council, are no more than those of any other Metropohtan. 
 The extent of this jurisdiction is stated, in the old Latin version 
 quoted in the preceding note, to be " the suburbicarian districts, 
 and all the province." It is probable that at the time of the 
 Nicene Council these terms were of the same extent, and that 
 the province of Rome contained only the suburbicarian districts, 
 The utmost extent, however, that can be assigned to the word 
 " province," cannot make it reach beyond the limits of the 
 different provinces, which are stated to be subject to the most 
 glorious Eparch of Rome, in the ancient account of the cities of 
 the different provinces, which is printed by Beveridge, amongst 
 his Annotations on the Canons of the Council in TruUo, from 
 the Ms. in the Bodleian Library. According to this account, the 
 different provinces under the jurisdiction of Rome are as follows : 
 *' The province under the most glorious Eparch of Rome, or of 
 Italy. 1. The province of Rome called Urbicaria; 2. the pro- 
 vince of Campania ; 3. the island of Sicily ; 4. the province of 
 Calabria ; 5. the province called Annonaria ; 6. the province of 
 ^mia, or ^miha." 
 
 VII. 1. JElia.] After the destruction of Jerusalem by 
 Tilus, a new city was built by ^lius Hadrianus, on or im- 
 mediately adjoining the site of it, which he called after his own 
 name ^Elia, or ^lia Capitolina, from the temple of Jupiter 
 Capitolinus erected in it. 
 
 2. The second place of honor.'] rfiv dKoXovOtav rrji n^rn, i. e. 
 an honorary precedence over the other Bishops of the province, 
 but unaccompanied with any authority over them ; similar to 
 that which the Bishop of London enjoys in the province of 
 Canterbury. 
 
 3. The metropolis.'] The metropolis of the province in which 
 Jerusalem was situated, was at that time Caesarea. Afterwards, 
 when the Bishop of Jerusalem was constituted a patriarch, the 
 limits of his jurisdiction were the three Palestines. 
 
 VIII. 1. Cathuri.] These were the Novatians, a sect so called 
 from Novatian, a presbyter of the Church of Rome, who having 
 
44 THE COUNCIL OF NICE. 
 
 adopted very severe notions respecting those who had lapsed in 
 persecution, and also respecting other offenders, and having in 
 vain opposed the ordination of Cornelius, who was elected 
 Bishop of Rome, A. D. 250, separated from the Church, and 
 brought to Rome three Bishops from the further part of Italy, 
 Avhom he compelled by force to ordain him Bishop, He then 
 erected a new society, and ordained Bishops and Presbyters in 
 it. There was no difference in point of doctrine between the 
 Novatians and Catholics : what particularly distinguished this 
 eect was their refusing to readmit to communion those w^ho after 
 baptism had fallen into grievous sins ; and to communicate with 
 those who had married twice ; and other such-like severities of 
 discipline. They pretended to an extraordinary degree of 
 purity, and therefore called themselves Cathari, or the pure ; 
 and obliged such as came over to them from the general body 
 of Christians, to be rebaptized on entering into their society. 
 One of the chief partizans of Novatian was Novatus, a Car- 
 thaginian presbyter, who passed over to Rome from Carthage 
 to avoid the excommunication of Cyprian his Bishop. Mo- 
 sheim., b. i. p. 2. c. v. s. 17. Bingham's Scholas. Hist, of Lay 
 Baptism, part ii. c. ii. s. 2. 
 
 2. A Chorepiscopus.'] The Chorepiscopi, or country Bishops, 
 Avere generally assistants to the city Bishops, appointed by them 
 in the country where their dioceses were too large for their con- 
 stant personal superintendence. There are some differences 
 amongst the learned as to the extent of their authority and 
 power: some supposing them to have been mere Presbyters; 
 others, that some of them were Presbyters, and some Bishops ; 
 but the true opinion seems to be, that they were all Bishops, 
 though subordinate and subject to the city Bishops, and with 
 limited powers. Their office was to preside over the country 
 clergy, and to inquire into their behavior, and make report 
 thereof to the city Bishop ; as also to provide fit persons for the 
 inferior ministries in the Church. They had certain privileges 
 conferred upon them, which are enumerated by Bingham as 
 follows : 1. They might ordain the inferior orders of the clergy, 
 as readers, subdeacons, and exorcists, for the country churches ; 
 2. They might confirm in country churches; 3. They might grant 
 
THE COUNCIL OF NICE. 45 
 
 letters dimissory to the country- clergy, who wished to remove 
 from one diocese to another; 4. They might officiate in the city 
 church in the presence of the city Bishop, and city Presbyters ; 
 5. They had the privilege of sitting and voting in Councils or 
 Synods. It is however to be observed, that the privileges of 
 Chorepiscopi varied in different places ; and according to the 
 Council of Antioch, Can. x. one Bishop only was required to 
 ordain a Chorepiscopus, whilst three were required to ordain a 
 city Bishop. The office did not continue many centuries in the 
 Church. Bingham, b. ii. c. xiv. 
 
 3. Two Bishops in the city.'] The rule of one Bishop only in 
 «, city was of universal observance in the Church from the very 
 beginning. Ignatius, and all the writers after him who have 
 spoken of Bishops, always speak of a single Bishop in every 
 Church. All attempts to ordain a second were condemned and 
 resisted. Thus, when the Emperor Constantius desired the 
 Roman people to let Liberius and Felix sit as copartners, and 
 govern the Church in common, they unanimously rejected the 
 proposition, crying out, "One God, one Christ, one Bishop." 
 This rule however did not apply to the case of coadjutors, when 
 the Bishop, from_ old age or infirmity, was unable to perform the 
 duties of his office. 
 
 There are also two other cases mentioned by Bingham, in 
 ■which, according to the opinion of some persons, two Bishops 
 were occasionally allowed in one city. The first of these indeed 
 is supposed even by its supporters to have prevailed on'y during 
 the time of the Apostles, and in some few places, in which, from 
 there being many Jewish and Gentile converts, two Bishops they 
 think were allowed ; one for the Jews and the other for the Gen- 
 tiles. This opinion, however, is not supported by any good au- 
 thority, and the very few instances which are adduced in favor of 
 it are utterly inconclusive. It seems indeed hardly credible that 
 the Apostles should have sanctioned a practice, which would 
 naturally have impeded if not prevented that amalgamation of 
 Jew and Gentile in one body, which it was their great object to 
 effect. 
 
 The other case mentioned by Bingham, is that of two Bishops 
 being sometimes allowed by way of compromise, in order to end 
 4* 
 
46 THE COUNCIL OF NICE. 
 
 a dispute, or cure an inveterate schism. There is no evidence, 
 however, of such a compromise having ever been sanctioned by 
 the Church. The offer made by Meletius, Bishop of Antioch, 
 to Paulinus, of sharing the episcopal authority between them, 
 and the survivor's succeeding to the whole, was only the offer of 
 an individual Bishop, and did not take effect. The similar offer 
 made by the orthodox Bishops of Africa to the Donatists, M'hich 
 Is the only other instance mentioned, is equally inconclusive; 
 indeed, the alternative which these Bishops added proves that 
 they felt their offer to be contrary to the rules of the Church, 
 " But forasmuch as this method might not be acceptable to all 
 Christian people, ^vho would be much better pleased to see only 
 a single Bishop in every Church, and perhaps would not endure 
 the partnership of two, which was an unusual thing," they there- 
 fore proposed in this case, that both the Bishops should freely 
 lesign, and suffer a single Bishop to be chosen by such Bishops as 
 were singly possessed of other churches. Bingham, b. ii. c. xiii. 
 and Bevcridge in Can. 
 
 IX. 1. Their sins.'] This seems mo-re particularly to mean such 
 offences or practices as incapacitated a man, according to the 
 rules of the Church, for ordination. See Apost. Can. xvii. xviii. 
 xix. xxii. which appear to be the Canons here referred to. 
 
 XL 1, Licinius.'] Licinius, who, after the defeat and death of 
 Maxentius, A. D. 312, and of Maximin, A. D. 313, shared the 
 empire with Constantine, was at first favorably disposed towards 
 the Christians, and, in conjunction with Constantine, issued a 
 decree, A. D. 312, granting to them full power to live according 
 to their own laws and institutions ; \vhich power was specified 
 still more clearly in another edict, drawn up at Milan in the foi- 
 lowing year. The joy of the Christians at these favorable events 
 M^as, however, soon interrupted by the war which broke out be- 
 tween Licinius and Constantine. Licinius being defeated, A. D. 
 314, made a treaty with Constantine, which he observed for some 
 years, but then broke out in another war. In order to engage 
 the friends of the old superstition on his side, he cruelly perse- 
 cuted the Christians. This persecution commenced about A. D. 
 320, and la.sted till the final overthrow of Licinius, A. D. 324, the 
 year before the assembling of the Council of Nice. 
 
THE COUNCIL OF NICE. 47 
 
 2. The hearers.} The three classes of penitents mentioned in 
 this Canon were those who, according to the penitential discipline 
 of the primitive Church, were permitted to enter into the body of 
 the Church, and to join in certain parts of the service. There 
 was also another class, not mentioned in the present Canon, who 
 were called GVYKXaiovTes, flentes, or weepers, and who were not 
 allowed that privilege, but stood or lay without the gates of the 
 church, sometimes covered with sackcloth and ashes, begging the 
 prayers of the faithful as they passed in. This class is called in 
 some of the other Canons xsiy^o^o^ei/oi, hybernantes, on account 
 of their being thus obliged to remain without the church, exposed 
 to the weather. It may help to the better understanding of this 
 and the other Canons which notice the different orders of peni- 
 tents, to give a short account of the usual form and arrangement 
 of the ancient Churches, as well as of the different orders of 
 penitents themselves. 
 
 Before the church, there was commonly either an open area 
 surrounded with porticos, calUed licaavhov , or atrium, with a pool 
 of water, called cantharus or phiala, in the centre, or sometimes 
 only an open portico, or nponvXaio,^. This was the place in which 
 the first and lowest order of penitents, the weepers, stood ex- 
 posed to the weather. 
 
 The church itself usually consisted of three divisions within, 
 besides these exterior courts and porch. The first part after 
 passing through " the great gates," or doors of the building, was 
 called the Narthex in Greek, and Ferula in Latin, and was a nar- 
 row vestibule extending the whole width of the church. In this 
 part to which Jews and Gentiles, and in most places even heretics 
 and schismatics were admitted, stood the Catechumens, and the 
 Energumens, or those afflicted with evil spirits, and the second 
 class of penitents (the first mentioned in the Canon) who w^ere 
 called the aKpocojicvoi, audientes, or hearers. These were allowed 
 to hear the Scriptures read, and the Sermon preached, but were 
 obliged to depart before the Common Prayers began, with the 
 Catechumens, and the others who wxnt by the general name of 
 hearers only. 
 
 The second division, or main body of the church, was called 
 the Naos or Nave. This was separated from the Narthex by 
 
4S THE COUNCIL OF NICE. 
 
 rails of wood, with gates in the centre, which were called " the 
 beautiful or royal gates." In the middle of the Nave, but rather 
 towards the lower or entrance part of it, stood the Ambo, or read- 
 ing desk, the place for the readers and singers, to which they 
 went up by steps, whence the name, Ambo. Before coming to 
 the Ambo, in the lowest part of the Nave and just after passing 
 the royal gates, was the place for the third order of penitents, 
 called in Greek yowKyivovrss, or won-tn-roj/rcf, and in Latin Genu- 
 flectentes or Prostrati, i. e. kneelers or prostrators, because they 
 were allowed to remain and join in certain prayers particularly 
 made for them, whilst they were kneeling, or prostrate on the 
 ground. In the other parts of the Nave stood the believers or 
 faithful, i. e. those persons who were in full communion with 
 the Church, the men and women generally on opposite sides, 
 though in some places the men were below, and the women in 
 galleries above. Amongst these were the fourth class of peni- 
 tents, who were called avvcarCires, consistentes, i. e. co-standers, 
 because they were allowed to stand with the faithful, and to re- 
 main and hear the prayers of the Church, after the Catechumens 
 and the other penitents were dismissed, and to be present whilst 
 the faithful oiFered and communicated, though they might not 
 themselves make their offerings, nor partake of the Holy Com- 
 munion. This class of penitents are frequently mentioned in the 
 Canons, as communicating in prayers, or without the oblation ; 
 and it was the last grade to be passed through previous to the 
 being admitted again to full communion. 
 
 At the upper end of the body of the Church, and divided from 
 it by rails which were called Cancelli, was that part which we 
 nov/ call the Chancel. This was anciently called by several 
 names, as Bema or tribunal, from its being raised above the body 
 of the Church, and Sacrarium or sanctuary. It was also called 
 Apsis and Concha Bematis, from its semicircular end. In this 
 part stood the Altar, or holy Table, (which names were indif- 
 ferently used in the primitive Church,) behind which, and against 
 the wall of the Chancel, was the Bishop's throne, with the seats 
 of the Presbyters on each side of it. On one side of the Chancel 
 was the repository for the sacred utensils and vestments, called 
 the Diaconicum, and answering to our Vestry ; and on the other 
 
THE COUNCIL OF NICE. 49 
 
 the Prothesis, a side4able, or place, where the bread and wine 
 were deposited before they were offered on the Altar. The gates 
 in the Chancel rail were called the holy gates, and none but the 
 higher orders of the Clergy, i. e. Bishops, Priests, and Deacons, 
 were allowed to enter within them. The Emperor indeed was 
 permitted to do so for the purpose of making his oflering at the 
 Altar, but then he was obliged to retire immediately, and to re- 
 ceive the Communion without. For a full account of the various 
 particulars mentioned in this note, both as regards the ancient 
 Churches, and the course of penitential discipline, see Beveridge 
 on the Canon, and Bingham, b. viii. c. 3. and b. xviii. 
 
 XII. 1. Those who have been called.'] This Canon apparently 
 relates to those of the military order, who had lapsed in the per- 
 secution of Licinius spoken of in the preceding Canon. Licinius, 
 as Eusebius relates, issued an edict, that all of the military order 
 should be deprived of their offices and rank, who w^ould not sacri- 
 fice to the heathen gods. Many Christians rather than do this, 
 *' laid aside their girdles," i. e. gave up their station in the army, 
 and retired from the military life ; but after^vards some of them, 
 as appears from the Canon, sought again their former employ, 
 ments, and so denied their Christian profession, and apostatized 
 from Christ. They were, therefore, subjected to a longer pen- 
 ance than the persons mentioned in the preceding Canon. 
 
 XIII. 1. Concerning those.'] This Canon seems to have been 
 introduced with particular reference to the persons mentioned in 
 the two preceding Canons, and to whom very long terms of pe- 
 nitence had been assigned. It was, however, the general prac- 
 tice of the Church, not to deny to any penitents, who were in im- 
 minent danger of death, the participation of the Eucharist, Avhich 
 was in such cases termed, as in this Canon, i<p66iov, viaticum, i. e. 
 the preparation or provision for their journey to the other world. 
 In some places indeed, and particularly in the Spanish Churches, 
 certain very great offenders were excluded from this token of re- 
 concihation ; but not even the Novatian heretics denied that even 
 the greatest sinners would have their sins forgiven by God, if 
 their repentance was sincere, although they would not give them 
 the Eucharist as a token of their reconciliation in this life. 
 
 2. In prayers onli/.] According to this Cnnon, a penitent who 
 
50 THE COUNCIL OF NICE. 
 
 had received the Eucharist, in the expectation of death, was, if 
 he recovered, to be reduced to the fourth class of penitents, the 
 co-standers, for the remainder of the time which had been as- 
 signed for his penance. According to other Canons, such persons 
 were to be reduced to the class of prostrators, or to that class in 
 M-hich they had been when they received the Eucharist, and to go 
 regularly through their penance. See Bingham, b. xviii. c. 4. s. 3- 
 
 XIV. 1. The Catechumens.'] The Catechumens, as Bingham 
 shows, were divided into four classes. 1. Those who were under 
 under private instruction only, and not yet publicly received 
 as Catechumens in the Church. 2. The Hearers, who were per- 
 mitted to hear the Scriptures read, and the Sermon preached, but 
 not to remain for any of the prayers, not even for those wijich 
 related to the other classes of Catechumens. 3. The Kneelers, 
 who vamained during the prayers for the Catechumens, which im- 
 mediately followed the Bishop's Sermon, together with those for 
 the Energumens and Penitents. Together with these prayers, 
 they received the imposition of hands, kneeling. 4. The Com- 
 petentes, or Electi, called in Greek, /Sairn^o^Evoi, or (puni^oiievoi, 
 who were the immediate candidates for Baptism, and had received 
 the Bishop's examination and approval, whence their names. 
 The second and third of these classes are those mentioned in this 
 Canon. Bingham, b. x. c. 2. 
 
 XV. 1. To another.'] This was the general rule of the an- 
 cient Church, though it might be departed from on some particular 
 occasions, when the good of the Church, or some other weighty 
 cause, seemed to require it. See Beveridge on the Can. and on 
 Apost. Can. 14. 
 
 XVI. 1. Parish.] i. e. Diocese, as we now call it. See note 
 4. on the Synodical Epistle. 
 
 2. Without communion.] This expression, when appHed to 
 the Clergy as in this Canon, is not to be understood as forbidding 
 the Eucharist to be given to them, but as prohibiting their per- 
 forming any part of their ecclesiastical functions, and rendering 
 them incapable of receiving any ecclesiastical office from the 
 Bishop of the city to which they had removed. Zonaras, and 
 from him Beveridge, say, that there were two sorts of excom- 
 mimication ; the one from receiving the Eucharist, which applied 
 
THE COUNCIL OF NICE. 51 
 
 to laj^men ; the other from performing any ecclesiastical offices, 
 which was proper to the Clergy. See Apost. Can. 15, and 25, 
 Before a Clergyman was subjected to the former of these, he was 
 deposed from his rank, and reduced to that of a layman. 
 
 XVII. 1. The hundredth part.'] lKaro(TTds. This was the 
 common rate of usury amongst the ancients, according to which 
 a sum equal to the hundredth part of the principal was to be paid 
 monthly, which is equivalent to twelve per cent, per annum. 
 
 2. The whole and a half.} hi^ioXiov^. The Greek Scholiasts 
 upon this Canon explain this expression as meaning the half of 
 Ihe usual interest, that is, six per cent. ; but Beveridge shows 
 from various authors, that the real meaning of the word is the 
 whole and a half, and that the expression refers to a sort of usury 
 which was most commonly exacted when the thing lent was in 
 kind, as corn or wine, the return for which was the whole amoimt 
 lent, and one half in addition. 
 
 XVIII. 1. Deacons.'] Although the Deacons were always 
 reckoned amongst the superior orders of the Clergy, and even at 
 times spoken of as having a share in the Priesthood, yet they 
 were always considered inferior to Presbyters, and not allowed to 
 perform the more solemn parts of divine service. The fourth 
 Council of Carthage says expressly, that Deacons are not ordained 
 to the Priesthood, but only to the Ministry. They were, there- 
 fore, never allowed to offer the bread and wine on the Altar, or 
 to consecrate them, but only to receive the people's offerings, and 
 present them to the Priest, who presented them to God at the Altar, 
 after which the Deacon repeated publicly the names of the offerers. 
 The Deacons also, when the Bishop or Presbyter had offered and 
 consecrated the bread and wine, assisted him in the distribution of 
 them to the people present, and carried them to those who were 
 sick at their own houses. For a full account of all the duties of 
 Deacons, see Bingham, b. ii. c. 20. 
 
 2. Sit amo7igst the Presbyters.] This relates particularly to 
 sitting amongst the Presbyters, in the Bema or Chancel, during 
 divine service. 
 
 XIX. 1. The Paulianists.] The Paulianists derived their name 
 from Paulus Samosatensis, who was elected Bishop of Antioch, 
 A. D. 2G0. He maintained, amongst other errors, that our Lord 
 
52 THE COUNCIL OF NICE. 
 
 was a mere man, and had not come down from heaven. He was 
 condemned and deposed by a Council at Antioch, A. D. 272, 
 The Canon requires the Paulianists to be rebaptized, because in 
 baptizing they did not use the only lawful form, according to our 
 Saviour's command, " In the name of the Father, the Son, and 
 the Holy Ghost." This, indeed, was a general rule in the ancient 
 Church applicable to all heretics, that those who did not use that 
 form should be baptized on their admission into the Church, but 
 that those who did use it should be admitted by imposition of 
 hands without any fresh baptism. 
 
 2. Deaconesses.'] The office of Deaconess was of prmiitive, 
 and apparently of apostolical, institution. St. Paul gives the 
 name to Phcebe, a servant, as we translate it, of the Church of 
 Cenchrea, Rom. xvi. 1. The original word is SiiKovos, Deaconess, 
 answering to the Latm word Ministra, by which name, Pliny 
 says, the female servants of the Church were called. Plin. Ep- 
 lib. X. ep. 97. A full account of all the particulars of their office, 
 and of the manner of their ordination, is given by Bingham, b. ii. 
 c. 22. The general rule was, that they were chosen from amongst 
 the widows or virgins of the Church, and that they were not to 
 be ordained till sixty years old, though some Canons allowed it 
 at fifty, and even forty. Their ordination was performed by im- 
 position of hands ; but it was not such an ordination as conferred 
 an authority to discharge any priestly office. The offices which 
 they had to perform were these : 1. To assist at the baptism of 
 women. 2. To be a sort of private Catechists to the female Ca- 
 techumens. 3. To visit and attend women w^ho were sick or in 
 distress. 4. To minister to Martyrs and Confessors in prison. 
 5. To attend the women's gate in the Church. 6. To preside over 
 the widows. The office was not abolished throughout the Church 
 at once, but in different places at different times. It continued in 
 the Greek Church longer than in the Latin, and in some parts of 
 the Latin longer than in others. There are, indeed, early Coun- 
 cils in some, both of the Eastern and Western Churches, forbid- 
 ding any more to be ordained; but they existed at Constantinople 
 as late as the twelfth century, and were not quite extinct in all 
 the Western Churches before the tenth or eleventh. There is 
 some difficulty in imderstanding the part of this Canon relating 
 
THE COUNCIL OF NICE. 53 
 
 to them, but it appears from it that there were two orders ; those 
 who were Deaconesses by ordination, and those who were only 
 so in dress, ev tw (r;n^r7/iari. Zonaras explains these latter words, 
 by a reference to the virgins of the Church, from amongst whom 
 the Deaconesses were sometimes chosen and ordained when not 
 less than forty years old. They, however, he says, received a 
 certain dress from the Bishop, when twenty-five years old, with- 
 out any imposition of hands. Although, therefore, they were 
 Deaconesses in dress, they were still onlj' of the laity. This ex- 
 planation, if well-grounded, gives an intelligible sense to the 
 Canon. 
 
 XX. 1. Kneel] Although kneeling was the common posture 
 for prayer in the primitive Church, yet the custom had prevailed, 
 even from the earliest times, of standing at prayer on the Lord's- 
 day, and during the fifty days between Easter and Pentecost. 
 Tertullian, in a passage in his treatise De Corona Militis, which 
 is often quoted, mentions it amongst other observances, which, 
 though not expressly commanded in Scripture, yet were univer- 
 sally practised upon the authority of tradition. •' We consider it 
 unlawful," he says, " to fast, or to pray kneeling, upon the Lord's- 
 day ; we enjoy the same liberty from Easter-day to that of Pen- 
 tecost." De Cor. Mil. s. 3. 4. Many other of the Fathers notice 
 the same practice, the reason of which, as given by Augustin and 
 others, was to commemorate the resurrection of our Lord, and to 
 signify the rest and joy of our own resurrection, which that of 
 our Lord assured. This Canon, as Beveridge observes, is a proof 
 of the importance formerly attached to an uniformity of sacred 
 rites throughout the Church, which made the Nicene Fathers thus 
 sanction and enforce by their authority, a practice which in itself 
 is indifferent, and not commanded directly or indirectly in Scrip- 
 ture, and assign this as their reason for doing so ; " In order that 
 all things may be observed in like manner in every parish," or 
 diocese. 
 
 These twenty are all the genuine Canons of the Council of 
 Nice. A second volume containing eighty-four Canons is in- 
 deed added in an Arabic collection by Joseph Egyptius, but 
 Beveridge shows that it is utterly destitute of any pretensions to 
 being genuine. 
 
54 THE COUNCIL OF NICE. 
 
 An attempt was also made in the beginning of the fifth cen- 
 tury by Zosimus, the then bishop of Rome, to pass off the Canons 
 of the Council of Sardica as Canons of the Council of Nice ; and 
 as Romish writers in later days have alleged those Canons as 
 establishing the Pope's claim to the right of receiving appeals, 
 and have pretended that they are to be considered as at least an 
 appendix to those of Nice, it maybe asw^ell to give some account 
 of them, and of the attempt alluded to above ; the history of 
 which establishes beyond doubt the fact of the genuine Canons 
 of Nice being only twenty in number, and at the same time 
 shows the very high degree of reverence which those Canons 
 received in the Church. 
 
 " Athanasius, Bishop of Alexandria, and several others, being 
 deposed by the Arian party, w^hich prevailed in the East through 
 the countenance which the Emperor Constantius gave to their 
 cause, took refuge at Rome. Julius, Bishop of that city, heard 
 their cause in a Synod assembled for that purpose, A. D. 340, 
 and decided in favor of them, that they ought to be restored to 
 their sees ; and wrote to the Eastern Bishops, requiring them to 
 restore them accordingly. When this was refused, Constans, 
 Emperor of the West, espoused their cause, and threatened Con- 
 stantius Avith a war in case he did not oblige the Bishops to recall 
 their sentence, and permit Athanasius and his associates to return 
 to their bishoprics. Hereupon, by the joint consent of both Em- 
 perors, a Synod was appointed to meet at Sardica in Illyricum, 
 to give a final decision to this dispute. The Eastern Bishops, to 
 the number of seventy-six, came to Sardica ; but the great ma- 
 jority of them being Arians, refused to assemble with the West- 
 ern, who were orthodox, and went and formed an assembly of 
 their own, at Philippopolis in Thrace. The Western, with 
 Athanasius and the other refugees, held a Synod at Sardica, 
 A. D. 347, where they absolved Athanasius and the other ortho- 
 dox Bishops from the sentence of deposition, and for their further 
 security made the Canons in question. This Council was 
 intended to be a general one, being called by the Emperors both 
 of the East and the West, and designed to consist of the Bishops 
 of both parts ; but in the event, by the secession of the Eastern 
 Bishops, it came to pass that it was really a Western Synod 
 
THE COUNCIL OF NICE. 55 
 
 only ; and therefore its Canons were never received into the code 
 of the universal Church." Johnson's Clergyman's Vade Mecum, 
 vol. ii. p. 157. 
 
 Amongst other things enacted by these Canons, it was pro- 
 vided, that in the event of any Bishop considering himself 
 aggrieved by the sentence of the Bishops of his province, he 
 might apply to the Bishop of Rome, who would write to the 
 Bishops in the neighborhood of the province of the aggrieved 
 Bishop, to rehear the cause ; and should also, if it seemed desi- 
 rable to do so, send some Presbyters of his own Church, to 
 assist at the rehearing. These privileges indeed were not allowed 
 to the Bishop of Rome by the Sardican Fathers as a matter of 
 right, but of favor ; as appears from the words of Hosius, Bishop 
 of Corduba, in proposing the Canon to the Synod. " Hosius, 
 Bishop, said ; If any Bishop thinks that his cause has been mis- 
 judged, in order that it may be judged again, if it seems right to 
 your love, let us honor the memory of the Apostle Peter, and 
 let those who have judged the cause write to Julius, Bishop of 
 Rome, in order that a new trial may, if proper, be had." And 
 at the end of the Canons relating to the subject it is added, "The 
 Bishops answered, We approve of what has been said." It is 
 probable, indeed, as Richerius in his History of Councils ob- 
 serves, that these Canons were only provisional, and intended 
 for the security of the Eastern orthodox Bishops against the 
 Allans, and that the privilege conferred upon the Bishop of 
 Rome in them, was not meant to be given to the see of Rome, 
 but only to the then Bishop Julius, who is expressly mentioned 
 in them ; and consequently that they were only designed for the 
 case then before the Council, 
 
 An attempt, however, was made at the beginning of the fifth 
 century, by Zosimus, Bishop of Rome, to establish his authority 
 in the African Churches, by means of these Canons, on the fol- 
 lowing occasion. Apiarius, a Presbyter of the Church of Sicca 
 in Africa, having been deposed by his Bishop for gross immoral- 
 ities, fled to Rome, A. D. 415, and was received to communion 
 by Zosimus. Zosimus further sent legates into Afiica, to the 
 Bishops there, desiring that Apiarius's cause should be heard over 
 again ; asserting that the Bishops of Rome had the privilege of 
 
56 THE COUJSCIL OF NICE. 
 
 requiring sucli rehearings conferred upon them by the Canons of 
 Nice. The African Bishops, to the number of two hundred and 
 seventeen, being assembled in Synod at Carthage, received these 
 legates, who declared the cause of their coming, and, in proof of 
 the authority claimed by the Pope, quoted the Sardican Canons, 
 which they alleged as genuine Canons of the Council of Nice. 
 The African Bishops said in their answers, that they acknow- 
 ledged the authority of the Nicene Canons, and were ready to 
 abide implicitly by them ; but that as regarded those which the 
 legates alleged, they w^ere not to be found in the copies of the 
 Nicene Canons, which were brought to Africa by Caecilian, 
 Bishop of Carthage, who was present at the Council of Nice, 
 nor in any other copies that they had ever seen. That, how- 
 ever, they would send to the Bishops of Constantinople, Antioch, 
 and Alexandria, who must have the genuine Canons, and, if it 
 should appear that the alleged Canons were genuine, they would 
 submit to them. They sent accordingly, and received answers 
 from Atticus, Bishop of Constantinople, and Cyril of Alexandria, 
 with copies of the genuine Canons. By these ansM^ers it was 
 indisputably proved, that the twenty Canons alone were genuine, 
 and that no others had ever been known or heard of. The mat- 
 ter, however, w^as not finally settled for several years, in the 
 course of which Zosimus and his successor Boniface died ; and 
 it was closed by a letter from the African Bisiiops to Celestine, 
 then Bishop of Rome, in which they assert the independence of 
 their own, and all other Churches, and deny the pretended right 
 of. hearing appeals claimed by the Bishop of Rome ; and further 
 exhort him not to do or attempt anything contrary to the Canons 
 of the Church, either by receiving into communion persons who 
 had been excommunicated by their own Bishops, or by inter- 
 fering in any way with the privileges of other Churches. For 
 a full account of the particulars contained in this note, see the 
 account of the Synod of Sardica, and of those of Carthage, in 
 the collections of Councils. The Canons of Sardica are trans- 
 Jaled by Johnson, and inserted in the Clergyman's Vade Mecum. 
 
COUNCIL OF CONSTANTINOPLE. 
 
 The second (Ecumenical Council was assembled at 
 Constantinople, A. D. 381, by the Emperor Theodosius 
 the Elder, to appease the troubles of the East, occasion- 
 ed by the various heresies of the Arians, and those of the 
 Macedonians, and others. It was attended by 150 orien- 
 tal Bishops, and Timothy of Alexandria and other persons 
 successively presided in it. 
 
 The Council solemnly confirmed the Nicene Creed, 
 but made some additions to the statements respecting the 
 Incarnation of our Lord, and the Divinity of the Holy 
 Ghost. It omitted the anathema at the end of the Creed, 
 but added the Articles respecting the Church, &c. 
 Further, it anathematized various heresies, and made 
 some rules of discipline. The Synod addressed a letter 
 to the Emperor Theodosius, informing him of their de- 
 crees, and requesting him to authorize the publication 
 of them, which he did, by an edict commanding all 
 Churches to be delivered to Bishops who held the or- 
 thodox doctrines of the Trinity. The Creed as enlarged 
 by this Council has now universally superseded the 
 original form of the Nicene Creed, but inasmuch as it 
 professed to be and is substantially the same, not in- 
 troducing any new doctrine, but only defining more 
 clearly some articles of doctrine against new heresies, 
 and adding those articles respecting the Church, which 
 were probably omitted in the Nicene Creed only because 
 5* 
 
5S THE COUNCIL OF 
 
 the particular object of that Creed was to counteract tl;e 
 Arian heresies respecting the Divinity of our Lord, the 
 enlarged form still commonly retains the name of the 
 ISicene Creed. 
 
 The authentic records of this Council are, the Synodal 
 Epistle to the Emperor, the Creed, and the Seven Canons. 
 Palmer's Treatise on the Church, vol. ii. p. 197. 
 
 THE CONSTANTINOPOLITAN CREED. 
 
 We believe in one God, the Father Almighty ; Maker 
 of heaven and earth, and of all things visible and in- 
 visible. And in one Lord Jesus Christ, the only begotten 
 vSon of God, begotten of the Father before all v^^orlds, 
 Light of light, very God of very God, begotten not made, 
 consubstantial with the Father, by whom all things 
 were made. Who for us men, and for our salvation, 
 came down from heaven, and was incarnate of the Holy 
 Ghost and the Virgin Mary, and made man, and crucified 
 for us under Pontius Pilate, and suffered, and was buried ; 
 and rose again on the third day, according to the Scrip- 
 tures ; and ascended into heaven, and is seated on the 
 right hand of the Father ; and will come again with glory 
 to judge the living and dead; of whose kingdom there 
 shall be no end. And in the Holy Ghost, the Lord, the 
 Giver of life, who proceedeth from the Father, who with 
 the Father and the Son is together worshipped and to- 
 gether glorified, who spake by the Prophets. In one, 
 holy. Catholic, and Apostolic Church. We acknowledge 
 one Baptism for the remission of sins, we look for the 
 resurrection of the dead, and the life of the world to com-j. 
 Amen. 
 
 Walchius notices only three ancient Greek copies of 
 
CONSTANTINOPLE. 59 
 
 this Creed. The first in the Acts of the Council of 
 Constantinople, and the other two in the Acts of the 
 Council of Chalcedon. He gives several old Latin ver- 
 sions of it; 1. From monuments of the old Roman Church, 
 viz. the Code of the Canons of the Roman Church, the 
 Sacramentary of Gelasius, the version of Dionysius 
 Exiguus, and the interpretation of Isidore Mercator. 
 There are various readings of no material consequence 
 in these different renderings, but in none of them, nor in 
 any of the Greek copies, do the words expressing the 
 procession of the Spirit from the Son as well as the 
 Father occur. 2. A Latin version from the Acts of the 
 third Council of Toledo, A. D. 589, in which the words 
 " Filioquc'' do occur, and 3. and 4. the Latin versions in 
 the Acts of the Council of Chalcedon, in which they do 
 not. 
 
 The question respecting the insertion of the words 
 " and from the Son" into the Creed is involved in much 
 obscurity ; indeed there is no satisfactory evidence as to 
 when, or by whom, the addition was first made. As 
 regards the doctrine itself, it is to be observed, that many 
 of the Latin Fathers, as early as the beginning of the fifth 
 century, assert in express terms that the Holy Spirit 
 proceeds from the Son as well as the Father (see quota- 
 tions to this effect from Hilary, Ambrose, Paulinus, 
 Augustin, Fulgentius, Prudentius, Leo, and Vigilius, in 
 Pearson on the eighth Article of the Creed, and others from 
 Augustin particularly, in Forbes' Instruct. Theolog. 1. i. c. 
 6.) None of the Greek Fathers, however, allowed in ex- 
 press terms that the Spirit proceeded (imrogeveoOai) 
 from the Son, though, as Pearson and others show, the 
 expressions which they did use, of the Spirit's receiving 
 of the Son, and being sent by the Son, wore tantamount 
 to what the Latins meant by proceeding from Him. The 
 
60 THE COUNCIL OF 
 
 Greeks however preferred, in the use of the particular 
 word, proceeding, to confine it, as the Scriptures do, to 
 the Father. 
 
 As regards the admission of the words into the Creed 
 itself, it is hardly necessary to state, that they are not to 
 be found in an}^ of the Greek copies of the Creed as it 
 was recited in many of the Councils in which the Greeks 
 took a part. It is true, indeed, that in the Council of 
 Florence, A. D. 1439, the Romans produced a very old 
 Latin MS. as they asserted, of the Acts of the second 
 Council of Nice, called the seventh General, in which 
 the additional words were to be found ; but this was 
 probably a forgery, as in the original Acts of the Council 
 in Greek, the words do not occur. It is now, however, 
 generally acknowledged, that the addition was first made 
 by the Latins, and the earliest instance of it that has 
 been produced is that in the Acts of the third Council of 
 Toledo, A. D. 589, mentioned above. This Council 
 was held for the purpose of reconciling the Arian Goths 
 to the Catholic Church, and was attended by the Bishops 
 of the whole of Spain and France ; and in the copy of 
 the Creed inserted in the Acts of that Council, as it ap- 
 pears in most of the MSS. the additional words are 
 found. It is right however to observe, that they are not 
 found in all the copies, and Bellarmine himself (t. i. c. 
 21.) says expressly, that in this Council the Creed is read 
 without the addition, and that the eighth Council of 
 Toledo (to be mentioned below), is the first instance in 
 which it occurs. On the other hand it is to be observed, 
 that both in the speech of KingReccaredus to the Council, 
 and in the Confession of Faith made by the Bishops and 
 Presbyters of the Goths, the Holy Spirit is said to pro- 
 ceed from the Father and the Son, without any intima- 
 tion of this beino; different from the Creed, which if the 
 
CONSTANTINOPLE. 8f 
 
 Creed had been produced in the same Courrcil without 
 the additional words could hardly have been avoided. 
 Tlie fourth Council of Toledo, A. D. 633, does not con- 
 tain a copy of the Creed, but in the first chapter is a 
 profession of faith by the Council, which, from the 
 similarity of the expressions, Waterland, and other 
 authors before him, suppose to be taken from the 
 Athanasian Creed, which Creed Waterland considers to 
 have been composed by Hilary of Aries, about A. D. 430, 
 and which is now generally allowed to have been com- 
 posed in France, and before the date of this Council. 
 Other Councils of Toledo which do not contain the Nicene 
 Creed itself, begin w^ith a similar confession of faith, in 
 which the procession from the Son as well as the Father 
 occurs ; as the sixth. A, D. 638, and the eleventh, A. D. 
 675. In the eighth Council of Toledo, A. D. 653, the 
 Nicene Creed is inserted, as being that treatise of the 
 true faith which was used at Baptism, and was recited 
 in the sacred solemnities of the Mass ; (the expressions 
 are, unde sacrse sumpsimus nativitatis exordium — sicut 
 denique in sacris missarum solemnitatibus concordi voce 
 profitemur ;) and in this copy the words, and from the 
 Son, certainly do occur. They occur also in the copy 
 of the Creed in the Council of Merida, A. D. 666, in the 
 third Council of Braga, A. D. 675, as also in the twelfth, 
 thirteenth, fifteenth, and seventeenth of Toledo, A. D. 
 681, 683, 688, and 694. In the Synodal letter of an 
 English Council, A. D. 679, which is preserved by Bedc, 
 and inserted in the Collection of Councils, the Spirit is 
 said to proceed in an unspeakable manner from the Father 
 and the Son. In the copy of the Creed, as inserted in 
 the Acts of the Council of Friuli, A. D. 791, the addition 
 occurs ; and Paulinus, Bishop of Aquileia, who presided 
 in the Council, in his address to the Bishops, after say- 
 
62 THE COUNCIL OF 
 
 ing, that the Nicene Creed in the Articles respecting 
 the Holy Ghost only said, " And in the Holy Ghost," 
 and that the Constantinopolitan Fathers professed to hold 
 inviolate the Nicene faith, adds, " Nevertheless they 
 filled up by way of explanation their meaning, and con- 
 fess that they believe in the Holy Ghost, the Lord, and 
 Giver of life, proceeding from the Father, to be worship- 
 ped and glorified with the Father and the Son, for these 
 and the following words are not to be found in the Nicene 
 Creed. Moreover afterwards on account of these heretics 
 who murmur that the Holy Spirit is of the Father alone, 
 and proceeds from the Father only, it was added, who 
 proceeds from the Father and the Son. And yet these 
 holy Fathers are not to be blamed as if they added any- 
 thing to the Nicene Creed, &c." There is only one 
 other Latin Council, held during the above period, in 
 which there is a copy of the Creed, and that is a Council 
 at Rome under Martin LA. D. 642 ; in this the words, 
 " from the Son," do not occur. 
 
 In the year 809, a Council was held at Aix la Chapelle, 
 under Charlemagne, and deputies were sent to Leo HL 
 Bishop of Rome, to obtain his sanction to the practice 
 which had prevailed for some time in the Galilean 
 Churches, of singing or reciting the Creed in the time of 
 divine service, with the addition of the words, " and 
 from the Son," which had not then been made at Rome. 
 The account of the conference of the Deputies with Leo 
 is inserted in the collection of Councils. (Concil. Aquis- 
 granense, A. D. 809. J The Pope allowed the singing 
 or reciting the Creed, but would not sanction the addition, 
 '^ from the Son," notwithstanding all the arguments of 
 the Deputies. On the contrary, he caused two copies 
 of the Creed, without these words, one in Greek and one 
 in Latin, engraven on two silver tablets, to be hung up 
 
CONSTANTINOPLE, 63 
 
 in the Basilica of St. Peter, at Rome, as authentic 
 memorials of the true reading. Leo's successors, how- 
 ever, were not equally firm in resisting the addition, for not 
 long after this time, and probably, as Pearson states, by 
 Nicholas I. who was Bishop from 858 to 867, the words 
 were admitted into the Creed, and the addition was 
 made a principal pretext for the unhappy schism which 
 took place shortly afterwards between the East and the 
 West. 
 
 From the above statement it seems tolerably certain 
 that the addition to the Creed was first made in the 
 Spanish or Gallican Churches, probably the former ; and 
 if Waterland's opinion respecting the origin and early 
 reception of the Athanasian Creed in the Churches of 
 Gaul and Spain be correct, it may not be an improbable 
 conjecture, that the words having been at the first in- 
 serted in that Creed by the composer of it, they were 
 subsequently admitted also by the Bishops of Gaul and 
 Spain, which latter were particularly engaged in contests 
 with the Arians, into that of Nice. See Walchius, p. 93. 
 The Acts of the different Councils in any of the collec- 
 tions. Pearson on the Creed, Article viii. And Water- 
 land on the Athanasian Creed. 
 
 SYNODAL EPISTLE, WITH THE CANONS ANNEXED. 
 
 To the most religious and pious Emperor Theodosius, 
 the holy Synod of Bishops assembled from different pro- 
 vinces in Constantinople. 
 
 We begin our letter to your Piety with thanksgiving 
 to God, who has established the dominion of your Piety, 
 for the common peace of the Churches, and the confirm- 
 ation of the sound faith. And having thus rendered to 
 God the thanksgiving which is due to Him, we proceed 
 
64 THE COUNCIL OF 
 
 to relate to your Piety the things which have been ilone 
 in the holy Synod. Having then assembled at Constan- 
 tinople, according to the letter of your Piety, we, in the 
 first place, renewed our mutual regard for each other, 
 and then pronounced some short definitions, ratifying the 
 faith of the Nicene Fathers, and anathematizing the here- 
 tics which have sprung up contrary to it. In addition 
 to this w^e have established certain Canons for the right 
 ordering of the Churches ; all of which we have sub- 
 joined to this our letter. We pray, therefore, your 
 Clemency, that the decree may be confirmed by the let- 
 ter of your Piety, that, as you have honored the Church 
 by the letters calling us together, so also you may ratify 
 the conclusion of what has been decreed. But the Lord 
 establish your dominion in peace and righteousness, and 
 prolong it from generation to generation, and add unto 
 the earthly power the enjoym.ent also of the heavenly 
 kingdom. May God grant unto the world according to 
 the vows of the Saints, that you may prosper and excel 
 in all good things, as being indeed a most religious and 
 most pious Sovereign. 
 
 Canon I. The Bishops who, by the grace of God, 
 assembled in Constantinople, from different provinces, in 
 pursuance of the summons of the most religious Emperor 
 Theodosius, have decreed as follows. That the faith of 
 the 31S Fathers who assembled at Niciea, in Bithynia, 
 is not to be made void, but shall continue established ; 
 and that every heresy shall be anathematized, and espe- 
 cially that of the Eunomians or Eudoxians, and that of 
 the Semiarians or Pneumatomachi, and that of the Sa- 
 bellians, and that of the Marcellians, and that of the Pho- 
 tinians, and that of the Apollinarians (1). 
 
 II. The Bishops (1) must not go beyond their Dio- 
 ceses, and enter upon Churches without their borders, 
 
 ^ 
 
CONSTANTINOPLE. 65 
 
 nor bring confusion into their Churches ; but, according 
 to the Canons, the Bishop of Alexandria must have the 
 sole administration of the affairs of Egypt, and the Bishops 
 of the East must administer the East only, the privileges 
 which were assigned to the Church of Antioch by the 
 Canons made at Nice being preserved ; and the Bishops 
 of the Asian Diocese must administer the affairs of the 
 Asian only ; and those of the Pontic Diocese, the affairs 
 of the Pontic only ; and those of Thrace, the affairs of 
 Thrace only. Moreover, Bishops may not, without be- 
 ing called, go beyond the bounds of their Diocese for the 
 purpose of ordaining, or any other Ecclesiastical function. 
 The above-written Canon respecting the Dioceses being 
 observed, it is plain that the Synod of each Province 
 must administer the affairs of the Province, according to 
 what was decreed at Nice. But the Churches of God 
 which are amongst the Barbarians must be administered 
 according to the customs of the Fathers which have 
 prevailed. 
 
 III. The Bishop of Constantinople shall have the Pri- 
 macy of honor (1) after the Bishop of Rome, because 
 that Constantinople is new Rome. 
 
 IV. With respect to Maximus the Cynic (1) and the 
 disorder which took place in Constantinople on his ac- 
 count, it is decreed, that Maximus neither was nor is a 
 Bishop, and that those who have been ordained by him 
 are not in any rank whatever of the Clergy ; and all 
 things which have been done, either about him or by him, 
 are made void. 
 
 V. As regards the book of the Western Bishops (1), 
 we have also received those in Antioch who confess the 
 one Divinity of the Father, and Son, and Holy Ghost. 
 
 VI. Since some persons, from a wish to confound and 
 overthrow the good order of the Church, do contentiously 
 
 6 
 
66 THE COUNCIL OF 
 
 and falsely frame charges against orthodox Bishops who 
 have the administration of the Chm-ches, attempting no- 
 thing else but to stain the reputation of the Priests, and 
 excite tumults amongst a peaceable people ; on this ac- 
 count the Holy Synod of Bishops assembled at Constan- 
 tinople (1) has determined not to admit accusers without 
 inquiry ; and neither to allow all persons to make accu- 
 sation against the rulers of the Church, nor to exclude 
 all from doing so. If then any person brings against a 
 Bishop any private charge, i. e. relating to his own af- 
 fairs, as that he has been defrauded, or suffered any 
 other thing contrary to justice from him, in such accu- 
 sations neither the person of the accuser nor his religion 
 is to be inquired into ; for it is by all means necessary 
 that the conscience of the Bishop should be clear, and 
 that he who complains of heing injured should obtain his 
 rights, of whatever religion he may be. But if the accu- 
 sation brought against the Bishop be ecclesiastical, then 
 it is necessary that the persons of the accusers should 
 be examined ; that, in the first place, heretics (2) may 
 not be allowed to make charges concerning ecclesiastical 
 matters against orthodox Bishops. And we include un- 
 der the name of heretics, those who have been formerly 
 cast off by the Church, and those who have since been 
 anathematized by us ; and in addition to these, those 
 also, who do indeed pretend to confess the sound faith, 
 but have separated themselves, and formed congrega- 
 tions in opposition to our Canonical Bishops (3). More- 
 over also, if there are any that have been condemned, 
 and cast out of the Church, or excommunicated for any 
 faults, whether they are of the Clergy or Laity, such 
 persons may not accuse a Bishop before they have first 
 cleared themselves of their own offences. In like man- 
 ner also, those who are under a prior accusation must 
 
CONSTANTINOPLE. 67 
 
 not be admitted as accusers of a Bishop, or any other of 
 the Clergy, before they have proved themselves innocent 
 of the charges which have been brought against them. 
 If, however, any persons, being neither heretics, nor ex- 
 communicate, nor condemned, nor under accusation for 
 any faults, shall say that they have certain ecclesiastical 
 accusations against the Bishop, the Holy Synod orders 
 them, first to advance their charges before all the Bishops 
 of the Province, and to prove before them the accu- 
 sations which they bring against the Bishop. But if it 
 should happen that the Bishops of the Province are un- 
 able to set to rights the matters charged against the 
 Bishop, then they must have recourse to the greater 
 Synod of the Bishops of the Diocese called together for 
 this purpose. They must not, however, advance the 
 charges before they have agreed in writing to submit to 
 an equal penalty, if, upon examination of the matter, 
 they should be convicted of bringing false charges against 
 the Bishops whom they accuse. But if any one, disre- 
 garding what has been decreed with respect to the be- 
 fore specified matters, shall dare either to address the 
 Emperor, or the secular judicatures, or to trouble an 
 (Ecumenical Synod, dishonoring all the Bishops of the 
 Diocese, such a person is not by any means to be admit- 
 ted to make accusations, as insulting the Canons and de- 
 stroying the good order of the Church. 
 
 VII. As regards those heretics (1) who come over to 
 the orthodox faith, and the part of those who are saved, 
 v/e receive them accordino- to the followino- order and 
 custom. We receive the Arians, and Macedonians, and 
 Sabbatians, and Novatians, who call themselves Cathari 
 and Aristeri, and the Quartodecimans or Tetradites, and 
 the Appollinarians, upon their giving in a written renun- 
 ciation of their errors, and anathematizing every heresy, 
 
68 . THE COUNCIL OF 
 
 which does not agree in opinion with the Holy Catholic 
 and Apostolic Church of God : and having first sealed 
 them, or anointed them with the holy ointment, upon the 
 forehead, and eyes, and nostrils, and ears, we say, The 
 seal of the gift of the Holy Spirit. But the Eunomians 
 who baptize with one immersion, and the Montanists 
 who are here called Phrygians, and the Sabellians, who 
 teach the identity of the Father and the Son, and do 
 besides many other pernicious things ; and the followers 
 of all the other heresies (for there are many in these 
 parts, especially those who come from the country of 
 the Galatians), all of these, if they wish to be joined to 
 the orthodox faith, we receive as heathens, and on the 
 first day we make them Christians (2) ; on the second, 
 Catechumens ; then on the third we exorcise them with 
 blowing three times in their faces and ears ; and then 
 we instruct them, and oblige them to remain some time 
 in the church and hear the Scriptures, and then we bap- 
 tize them. 
 
 NOTES UPON THE CANONS. 
 
 I. 1. Every heresy.'] In the edition of the Canons of this 
 Council, as contained in the collection of Councils, the two first 
 heresies anathematized are, " that of the Eunomeans or Ano- 
 mseans, and Arians or Eudoxians." The tenets of the different 
 heretics mentioned in this Canon are as follows: 
 
 The Eunomians were so called from Eunomius, a disciple of 
 Aetius (from whom this sect were also sometimes called Aetians), 
 and Bishop of Cyzicus, the Metropolis of the Province of Helles- 
 pont. The tenets of Eunomius were those of the more rigid Arians. 
 He taught that the Son was of a different substance from the 
 Father (whence the name of Anomgeans or dissimilar), that the 
 Son was created by the Father, and the Holy Ghost by the Son ; 
 and that the Holy Ghost is destitute of all divinity, or creative 
 power. 
 
CONSTANTINOPLE. 69 
 
 The Eudoxians derived their name from Eudoxius, who was 
 Bishop first of Germanicia in the Province of Euphrates, after- 
 wards of Antioch, and lastly of Constantinople. Their tenets 
 were in all respects the same as those of the Eunomians. 
 
 The Semi-arians or Pneumatomachi. The Semi-arians were 
 properly those who neither agreed with the Catholics in holding 
 that the Son is of the same substance (buoovaiov) with the Father, 
 nor with the rigid Arians in asserting that he is altogether dis- 
 similar {dvoixoiov), but maintained that he is, although a creature, 
 yet of a different nature from all other creatures, and in a pecu- 
 liar manner hke to the Father (bixoioiciov), but that the Holy 
 Ghost is in all respects a creature, and different from the Father 
 and the Son. On this account they are classed with the Pneu- 
 matomachi in the Canon. The Pneumatomachi, properly so 
 called, were orthodox in their opinions respecting the Father and 
 the Son, and held that they were of one and the same substance, 
 but they would not acknowledge this of the Holy Ghost, whom 
 they asserted to be a mere creature, Augustin, Haer. 52, says, 
 that some persons called them Semi-arians on this account, as 
 agreeing partly with the orthodox, and partly with the Arians. 
 The founder of this sect was Macedonius, Bishop of Constanti- 
 nople, from whom they were commonly called IVIacedonians. It 
 was chiefly against these heretics that the Council of Constanti- 
 nople was assembled by Theodosius, and two of the principal 
 leaders of the sect, Eleusius Bishop of Cyzicus, and Marcian of 
 Lampsacus, w^ere present at it. 
 
 The Sabellians, from Sabellius, a native of Lybia, held that 
 the Son and the Holy Ghost are not only the same God w^ith the 
 Father, but the same Person ; so that the Godhead is not only 
 one in substance, but one in Person, and Father, Son and Holy 
 Ghost, only three appellations of the same person, who appeared 
 or manifested himself at different times as Father, Son, and Holy 
 Ghost, and who is therefore sometimes called the Father, some- 
 times the Son, and sometimes the Holy Ghost. They are there- 
 fore called by the Latin Fathers, Patripassians, since it neces- 
 sarily follows from their doctrines that the Father was incarnate, 
 and suffered on the Cross. 
 
 The MarcelJians, so called from IVIarcelius, Bishop of Ancyra, 
 6* 
 
70 THE COUNCIL OF 
 
 in Galatia, who lived about or shortly after the time of the Coun- 
 cil of Nice. He asserted that at the end of the world Christ 
 would give up his kingdom and his subsistence, so that he would 
 'neither reign nor subsist for ever, but be dissolved at the last 
 into the Father. He founded his opinion upon 1 Cor. xv. 24-28. 
 It was apparently to meet this heresy that the Constantinopoli- 
 tan Fathers made that addition to the Nicene Creed, " of whose 
 kingdom there shall be no end," as it was to meet the Macedo- 
 nian heresy that they added the articles relating to the Holy 
 Ghost. 
 
 The Photinians, from Photinus, a disciple of Marcellus, and 
 afterwards Bishop of Sirmium. He maintained the absolute 
 unity of the Godhead, denying any Trinity of Persons, or the 
 Personality of the Word, or the Holy Ghost. He asserted that 
 Christ was a mere man, and that he had the beginnmg of his 
 existence from the Virgin Mary, 
 
 The Apollinarians, or Apollinaristans. Apollinarius was a 
 native of Laodicea, and taught that our Lord took our body with- 
 out a rational or intellectual soul ; and that his divine nature 
 supplied the place of the soul, or at any rate of the intellectual 
 faculty. 
 
 n. 1. The Bishops must not go."] The occasion of making this 
 Canon was, that Meletius, an Eastern Bishop, had before the 
 time of this Council, in conjunction with some others, ordained 
 Gregory of Nazianzum, Bishop of Constantinople. And some 
 time afterwards, Peter, Bishop of Alexandria, had sent some 
 Bishops from Egypt who had ordained Maximus the Cynic, 
 Bishop of the same see : to prevent such disorderly practices for 
 the future, this Canon was made. It is observable that no men- 
 tion is made in it of any particular powers being given to the 
 Bishop of Constantinople, which city was in the Thracian Dio- 
 cese. Indeed the only two Bishops expressly mentioned in the 
 Canon to whom any particular authority is allowed in their re- 
 spective Dioceses, are those of Alexandria and Antioch. For an 
 account of the different Dioceses, mentioned in this Canon, and 
 of the Provinces contained in them, see Bingham, b. ix. c. i. s. 5. 
 
 III. 1. Primacy of honor.] It is clear, from no mention being 
 made in the preceding Canon, of any particular powers being 
 
CONSTANTINOPLE. 71 
 
 given to the Bishop of Constantinople in the Diocese of Thrace, 
 that the Primacy conferred by this Canon was only honorary ; it 
 is indeed expressly stated to be the Primacy of honor (ra npsaPeia 
 rr]i riixrjg)^ not the Primacy of authority, nor even the Primacy 
 generally. The expression therefore is merely equivalent to that 
 which is used respecting the Bishop of iElia or Jerusalem, 
 in the 7th Nicene Canon, to whom an honorary precedence 
 (dKoXovOia rfjf n//;}?) was given, which however did not interfere 
 with the authority of his proper Metropolitan. It is true that 
 afterwards the Bishops of Constantinople did by custom obtain a 
 ' patriarchal power not only over the Thracian Diocese, but over 
 the Pontic and Asian also, which power was confirmed to them 
 by the Council of Chalcedon, as " a custom which had long pre- 
 vailed," and expressly distinguished from the Primacy which was 
 conferred by this Canon. This honorary Primacy, by virtue of 
 which the Bishop of Constantinople had the precedence of all the 
 Bishops of the Church after the Bishop of Rome, is expressly 
 stated to be given to him because Constantinople is new Rome, 
 thus showing the nature and origin of the Primacy of Rome 
 itself. This indeed is stated distinctly by the Emperor Justinian, 
 Novell. 131. c. 2. " We decree, according to the decision of the 
 Canons, that the most holy (Archbishop) of the elder Rome, 
 should be altogether first of all the Priests, and that the most 
 holy Archbishop of Constantinople, which is new Rome, should 
 have the second rank after the most holy Apostolic throne of the 
 elder Rome, and should be honored before all others." 
 
 IV. 1. Maximus the Cynic.] This Maximus was an Egyptian 
 by birth, and a Cynic philosopher. He was converted to the 
 faith by Gregory Nazianzen, and baptized and ordained by him. 
 Afterwards being led by ambition to desire the Bishopric of Con- 
 stantinople, he suborned certain Egyptian Bishops, and brought 
 them to Constantinople to elect and ordain him Bishop. Before, 
 however, the ordination was completed, they were driven out of 
 the Church by the people, and retired into a private house, where 
 they performed the ordination. This whole transaction, how- 
 ever, was so completely at variance with all the laws and cus- 
 toms of the Church, that the Synod would not recognize it in any 
 wav, and therefore did not decree that Majumus should be de« 
 
72 THE COUNCIL OF 
 
 posed, but that all ecclesiastical acts done towards him, or by 
 him, were utterly void and of none effect. 
 
 V. 1. Tlie Western Bishops.} There are considerable doubts 
 as to whether this and the two follow^ing Canons w^ere made in 
 the (Ecumenical Council of Constantinople, or were added after- 
 wards, and perhaps by a Council which was assembled the fol- 
 lowing year at the same place. They are not found in the old 
 Latin version, nor in that of Dionysius Exiguus, nor in the Arabic 
 version of Josephus Egyptus; and Socrates, Sozomen, and The- 
 odoret, who have given a particular account of what was trans- 
 acted at the CEcumenical Council, notice only the matters contained 
 in the four preceding Canons, without any reference to w^hat is 
 contained in this and the two following ones. Beveridge there- 
 fore considers it probable that they were added afterwards. As 
 regards the object of this 5th Canon, none of the explanations 
 given of it (supposing it to be genuine), are at all satisfactory ; 
 but supposing it to have been added afterwards, the explanation 
 which Beveridge gives of it seems to be probable. When the 
 Bishops were assembled at Constantinople the second time, they 
 received a letter from ceitain Western Bishops, who were assem- 
 bled in Synod at Rome, \mdev Damasus, inviting them to meet at 
 Eome. The Eastern Bishops, however, unwilling to take so- 
 long a journey, w-rote to the Bishops at Rome a synodal letter, 
 which is to be found in Theodoret, Hist. Eccl., to explain the 
 reason of their not coming, and to declare their faith in the one 
 Divinity of the Father, the Son, and the Holy Ghost. And these 
 their sentiments respecting the Trinity were, they say, more fully 
 explained in the General Council of the preceding year, and still 
 more particularly in a book or writing composed by a certain Synod 
 held at Antioch, about that time. The present Canon therefore 
 seems to be an epitome in matters of faith of this Synodal letter. 
 According to this interpetation, the book of the Western Bishops 
 means the letter which the Western Bishops sent to the Bishops 
 of Constantinople inviting them to Rome, which invitation they 
 declined, but returned a full exposition of their faith, to which 
 they could have added nothing had they gone to Rome. 
 
 VL 1. Assembled at Constannnople.} From this expression it 
 appears that this Canon was made at a Synod held at Constan- 
 tinople, though probably not the CEcumenical one. 
 
CONSTANTINOPLE. 73 
 
 .2 Heretics.'] The Canon includes under this title three classes 
 of persons, who are distinguished in other ecclesiastical writings, 
 heretics, schismatics, and maintainers of conventicles. Heretics, 
 properly so called, were those who maintained doctrines and 
 opinions contrary to the orthodox faith. Schismatics were those 
 who separated from the Church on matters of discipline, and 
 questions of doctrine, which were capable of being reconciled with 
 the orthodox faith. Maintainers of conventicles were those who 
 either amongst the Clergy or the Laity withdrew from their own 
 Churches, and established private meetings. 
 
 3. Canonical Bishops.'] Baveridge shows satisfactorily that the 
 word Canonical {KavaviKoXi) is probably a corrupt reading, inas- 
 much as that title, though proper to all the other Clergy, was 
 never given to Bishops, and that we ought to read Knvc^vLKolig, the 
 Bishops in communion with us, a phrase which is often used 
 with reference to orthodox Bishops. 
 
 VIL \. As regards.] There can be little doubt that this Canon 
 is not genuine. It appears to have been taken from a certain 
 letter which was written from Constantinople to Martyrus, who 
 was Bishop of Antioch, from A. D. 455 to 463, in which the 
 writer gives an account of the manner and custom of receiving 
 heretics in almost piecisely the same words as those of this Canon. 
 It seems very improbable that if this Canon had been made by the 
 (Ecumenical Council, the writer of that letter would have omitted 
 all allusion to the Canon, and only stated that such was the 
 " manner and custom." This letter, however, reduced to the 
 form of a Canon by the omission of the beginning and ending of 
 it, appears to have been added to the genuine Canons some time 
 between the years 560 and 860, for it is not noticed by John of 
 Antioch who wrote the former year, but is noticed by Photius 
 who flourished about the latter It is inserted almost word for 
 word in the 95th Canon of the Council in Trullo A. D. 692, but 
 no notice is there taken of its having been established by 
 any preceding Council. Most of the heresies mentioned in it 
 have been noticed already ; those which have not are the 
 following. 
 
 Sabbatians. Sabbatius was a Presbyter who adopted the 
 sentiments of Novatius, but as it is clear from the histories of 
 Socrates and Sozoraen, that he did not do so till at least eight 
 
74 THE COUNCIL OF CONSTANTINOPLE. 
 
 years after the celebration of this Council, it is of course equally 
 clear that this Canon could not have been framed by this 
 Council. 
 
 Aristeri. This is probably a false reading for Aristi, i. e. the 
 best. In the letter above mentioned the expression is Cathari 
 and Catheroteri, i. e. the pure, and the more pure. 
 
 The Quartodecimans, or Tetradites, were those persons who 
 persisted in observing the Easter festival with the Jews, on the 
 fourteenth day of the first month, whatever day of the week it 
 happened to be. 
 
 Montanists. One of the older sects, so called from Montanus, 
 who embraced Christianity in the second century. He professed 
 to be inspired in a peculiar way by the Holy Ghost, and to pro- 
 phesy. He was supported in his errors by two women, Pris- 
 cilla and Maximilla, who also pretended to prophesy. His 
 heresy infected many persons, amongst others Tertullian, but 
 being condemned by the Church, his followers formed a sect 
 remarkable for extreme austerity. But although they asserted 
 that the Holy Ghost had inspired Montanus to introduce a sys- 
 tem of greater perfection than the Church had before known, 
 and condemned those who would not join them as carnal, they 
 did not at first mnovate in any of the Articles of the Creed. 
 This sect lasted a long time, and spread much in Phrygia and 
 the neighboring districts, whence they were called Phr3'ges and 
 Cataphryges, and latterly adopted the errors of Sabellius respect- 
 ing the Trinity. 
 
 2. Make titem Chridkms.'] According to the language of the 
 ancient Church, the name Christian was never allowed to any 
 heretics, but they were always spoken of as heathen. It was, 
 however, in a certain sense, applied to Catechumens, who 
 although not perfect CJiristians before baptism, were still consi- 
 dered as belonging to the Church, and therefore Christians of an 
 inferior and imperfect sort. The meaning of the expression in 
 the Canon seems therefore to be, tliat the heretics who before 
 their conversion were accounted and called heathens, were upon 
 their conversion first acknowledged as Christians, in the lower 
 sense of the word, next they were formally admitted amongst 
 the Catechumens, and .so on till they were baptized. See Bing- 
 ham, b. i. ch. 3. 
 
THE COUNCIL OF EPHESUS. 
 
 The Council of Ephesus was assembled by the Em- 
 peror Theodosius the younger, A. D. 431, to settle the 
 contentions which had been raised in the Church by the 
 doctrines of Nestorius, Bishop of Constantinople. The 
 beginning of these contentions was owing to the conduct 
 of Anastasius, a Presbyter, and friend of Nestorius, 
 w^hom Nestorius had brought with him from Antioch. 
 He, whilst teaching publicly in the Church of Constanti- 
 nople, and in the presence of Nestorius, affirmed that 
 the Blessed Virgin Mary ought not to be called Theo- 
 tocos (1), which title had been long given her in the 
 Church, as expressing the true divinity of the incarnate 
 Son, who was brought forth by her. Anastasius, how- 
 ever, denied that this title should be given to her, using 
 these words, " Let no man call Mary Theotocos, for 
 Mary was a mere woman, and it is impossible that God 
 should be brought forth of a woman." The Clergy and 
 the people present immediately exclaimed at these 
 words ; but Nestorius supported his Presbyter, and ap- 
 proved his words ; and a certain Bishop, named Doro- 
 theus, pronounced an anathema upon all who should assert 
 the contrary, saying, " If any one calls Mary Theotocos, 
 let him be anathema." These assertions produced 
 
76 THE COUNCIL OF EPHESUS. 
 
 great indignation throughout the Church, but Nestorius 
 maintained his opinions, and affirmed that the Blessed 
 Virgin could not properly be called Theotocos, but Chris- 
 totocos, and he charged his opponents with gross errors, 
 and heretical doctrines His most active opponents 
 were Cyril of Alexandria, and Celestine of Rcme, both 
 of v/hom condemned him in provincial Councils, A. D. 
 430 : but the tumults still continuing, Theodosius di- 
 rected the assembling of a General Council at Ephesus, 
 A. D. 431. In this Council Cyril presided, and Nes- 
 torius was summoned to attend, and explain his opinions ; 
 but although he came to Ephesus, he under various pre- 
 tences refused to appear before the Council, and there- 
 fore the assembled Bishops, after sending some of their 
 number three times to his house, according to the form 
 prescribed in the Canons of the Church (Apost. Can. 74), 
 to require his attendance, proceeded in his absence to 
 examine his opinions, which they condemned as hereti- 
 cal, and therefore deposed him from his Bishopric. 
 The w^iole account of these proceedings, and the pas- 
 sages from the works of Nestorius which were produced 
 and considered, are to be found at length in the Acts of 
 the Council, which contain much interesting matter, not 
 only relating to the Council itself, but also to the schis- 
 matical Council which was assembled in opposition to 
 it by John of Antioch, who for a time supported Nesto- 
 rius, believing him to be orthodox, but afterwards agreed 
 to the decisions of the Qilcumenical Council. 
 
 The peculiar tenets of Nestorius, and the manner in 
 which they differed from the orthodox faith, are fully 
 discussed in the various writings and addresses which 
 are contained in the Acts of the Council ; a short but 
 clear statement of them is given by Hooker, b. v. c. 52. 
 where after noticing the errors of the Arians and the 
 
THE COUNCIL OF EPHESUS. 77 
 
 Apollinarians, and their condemnation by the two first 
 Councils, he proceeds, " Thus in Christ the verity of 
 God and the complete substance of man were with full 
 agreement established throughout the world, till such 
 time as the heresy of Nestorius broached itself, dividing 
 Christ into two persons, the Son of God and the son of 
 man ; the one a Person begotten of God before all 
 worlds, the other also a person born of the Virgin Mary, 
 and in sfjecial favor chosen to be made entire to the Son 
 of God above all men, so that whosoever will honor 
 God, must together honor Christ, with whose Person 
 God hath vouchsafed to join himself in so high a degree 
 of gracious respect and favor. But that the self-same 
 Person, which verily is man, should properly be God 
 also, and that, by reason not of two Persons linked in 
 amity, but of two natures human and divine, conjoined 
 in one and the same person, the God of glory may be 
 said as well to have suffered death as to have raised the 
 dead from their graves : the Son of man as well to have 
 made £s to have redeemed the world, Nestorius would 
 in no case admit." The necessary consequence of these 
 opinions was, that God the word and Christ being thus, 
 according to Nestorius, two distinct Persons, the Virgin 
 Mary could only properly be called Christotocos, the 
 bringer forth of Christ, and not Theotocos, the bringer 
 forth of God. 
 
 The Synod, however, in condemning the doctrines of 
 Nestorius, did not promulgate any new creed or confes- 
 sion of faith, but only confirmed that which was made 
 at Nice, and forbade the making of any other. And as 
 the Synodal letters to the Emperor and the Church of 
 Constantinople contain little more than a summary ac- 
 count of the proceedings of the Council, similar to that 
 which has been already given, it is not necessary to 
 7 
 
 •i: 
 
78 THE COUNCIL OF EPHESUS. 
 
 translate them. Other matters discussed at this Council 
 will be noticed in the notes to the 7th and 8th Canons. 
 In addition to these, it may be as well to notice Jiere 
 three other decrees which occur in the Acts of the Coun- 
 cil. Part ii. Act 7. 
 
 The first is addressed to the holy Synod in Pamphylia, 
 and relates to Eustathius, who had been elected Metro- 
 politan of that Province, but who being an old man, and 
 finding himself, as he stated, unequal to some unex- 
 pected difficulties of his situation, had abdicated his 
 authority, in consequence of which the Synod of Pam- 
 phylia had elected Theodorus as his successor ; Eusta- 
 thius afterwards appeared before the Ephesian Synod, 
 and earnestly requested, not that he should be restored 
 to his office, but that he might retain the Episcopal 
 title and rank ; and the Synod, in consideration of his 
 age and grief, recommended the Synod of Pamphylia to 
 allow him this honorary privilege, without however any 
 power of ordaining, or even of officiating in the Church, 
 except by the permission of Theodorus. 
 
 The second decree relates to certain heretics in Pam- 
 phylia, who were of the sect of the Messalians, who 
 were also called Euchitce, and Enthusiastse. The tenets 
 of these heretics are thus stated by Mosheim. " These 
 fanatics, who lived after the Monkish fashion, and with- 
 drew from all commerce and society with their fellow- 
 creatures, seem to have derived their name (of Euchitje) 
 from their habit of continual prayer. They imagined 
 that the mind of every man was inhabited by an evil 
 demon, whom it was impossible to expel by any other 
 means than by constant prayer and singing of hymns : 
 and that when this malignant spirit was cast out, the 
 pure mind returned to God, and was again united to the 
 Divine essence from which it had been separated. To 
 
THE COUNCIL OF EPHESUS. 79 
 
 this leading tenet they added many other enormous 
 opinions, which have a manifest resemblance of the 
 Manichsean doctrine, and are evidently drawn from the 
 same sources from whence the Manicheeans derived their 
 errors, the oriental philosophy." Mosh. cent. iv. The 
 Ephesine Fathers decreed, that all those who were 
 infected wdth this heresy in the Province of Pamphyha 
 and Lycaonia should be assembled together, and if they 
 would anathematize their errors, they should, if Clergy- 
 men, be allowed to remain in the Clergy, and if Lay- 
 men, be received to communion ; but if they refused to 
 do so, they should, if Clergymen, be deposed and ex- 
 communicated, and if Laymen, anathematized. The 
 Synod also condemned a particular book of these heretics, 
 called Asceticon. 
 
 The third decree relates to certain Bishops of the Pro- 
 vince of Europe, which was the part of the Thracian 
 Diocese in which Constantinople was situated. These 
 Bishops represented to the Council that they had en- 
 joyed of old time certain privileges, which they feared 
 might be wrested from them now that Fritilas, the 
 Bishop of Heraclea, was condemned by the Council as a 
 Nestorian. The Synod therefore decreed that these 
 privileges should be preserved to them inviolate. 
 
 1. Theotocos.l The word Theotocos, which properly signifies 
 the bringer forth of God, was originally introduced, not as a 
 title of honor to the Blessed Virgin, but in order to assert the 
 true and proper divinity of our Lord Jesus Christ, and that funda- 
 mental doctrine of our faith, that " undoubtedly even the nature 
 of God itself in the only person of the Son is incarnate, and hath 
 
80 THE COUNCIL OF EPHESUS. 
 
 taken to itself flesh." (Hooher.) In the words oi Basil of Se- 
 leuria, " the Virgin having brought forth GoJ incarnate, is named 
 
 Th^OtOCOS." Otih TUpKudivra TCKov-ru QejiOKOi i.vcu'.CcTiii. It is nc^ 
 
 known who first introduced the term, but it is to be mat with in 
 many of the most eminent Fathers '. f the Church, who lived 
 before the time of the Council of Ephesus, as Aihanasius, Basil, 
 Gregory Nazianzen, Gregory Nyssene, Eusebius, Alexander of 
 Alexandria, Dionysius of Alexandria, Chrysostom, and others, 
 whose words are quoted by Beveridge and by Suicer, in v. Oeo- 
 t6kos. Indeed it appears that Nestorius or Anastasius were the 
 first persons who expressly denied that the Virgin might properly 
 be called Theotocos, because they could not reconcile this title 
 with their particular opinions respecting our Lord's incarnation. 
 The Council of Ephesus, however, having solemnly approved 
 of the word, it was from that time constantly used not only by 
 Greek but also by Latin writers. In later times, indeed, the 
 word Deipara was mtroduced as a translation of Theotocos, but 
 it was not used by the earlier Latin writers, such compounds not 
 ! eing agreeable to the idiom of their language. They therefore 
 retained the Greek word Theotocos, as they did the other famous 
 Greek compound Homoousios ; or if they wished to explain the 
 term, they used the word Genitrix, which properly signifies the 
 bringer forth, and not Mater in doing so. Thus Peter the Dea- 
 con, " We believe rightly and according to the truth, that the 
 Blessed Virgin is Theotocos, i. e. the bringer forth of God. (Dei 
 genitricem.)" And Leo I. Bishop of Rome, " We anathematize 
 Nestorius, who believed the Blessed Virgin Mary to be the 
 bringer forth (genitricem) not of God, but only of man," Ephraim 
 of Theopolis translating these words of Leo into Greek, uses the 
 word lifiTTip to express the Latin genitrix, and therefore says in 
 another part of his works, that Leo was the first person who 
 called the Holy Theotocos, Mother of God, Mfirrjp Oeoi, which 
 none of the Fathers before him had done in express words. 
 From this it appears, as Beveridge observes, that the Greeks first 
 called the Blessed Virgin Theotocos ; the Latins afterwards inter- 
 preted that phrase by the Latin Genitrix Dei ; the Greeks then 
 rendered the expression Genitrix Dei by Mfirrip Qcov, which being 
 retranslated into Latin became Mater Dei , the Mother of God. To 
 
THE COUNCIL OF EPHESUS. 81 
 
 this I would add. that the expression, Mother of God, having 
 thus originated in a mistranslation of the original word, and hav- 
 ing, as we know, been in after ages perverted from its primary 
 intention of an assertion of our Lord's divinity, and used to exalt 
 the privileges of the Blessed Virgin beyond those bounds within 
 which (blessed and highly to be honored as she is) they ought to be 
 coniined ; and being on this account likely to give offence, and lead 
 to error, it seems desirable that it should be avoided, and that either 
 the original word Theotocos should be retained, or some such ren- 
 dering as that of, The bringer-forth of God, be adopted in its 
 stead. Vid. Suicer in voce Qsotokos, and Pearson on the third 
 Article of the Creed. 
 
 THE CANONS OF THE COUNCIL OF EPHESUS. 
 2'he Introduction from the Acts of the Council. 
 
 The Canons of the 200 holy and blessed Fathers, who 
 assembled at Ephesus. 
 
 The holy and (Ecumenical Synod which was assem- 
 bled at Ephesus by the decree of our most religious Sov- 
 ereign, to the Bishops, Presbyters, and Deacons, and all 
 the people, in every Province, 
 
 When we were assembled in the Metropolis of Ephesus, 
 according to the religious decrees of the Emperors, cer- 
 tain persons, a little more than thirty in number, sepa- 
 rated from us, having for the leader of their schism, 
 John, Bishop of Antioch, whose names are as follows. 
 First, the said John, Bishop of Antioch in Syria, John, 
 Bishop of Damascus, Alexander of Apamsea, Alexander 
 of Hierapolis, Himerius of Nicomedia, Fritilas of He- 
 raclea, Helladius of Tarsus, Maximin of Anazarbus, 
 Dorotheus of Marcianopolis, Paul of Emissa, Poly- 
 chronius of Heracleopolis, Eutherius of the Tyanen- 
 sians, Meletius of Neocsesarea, Theodoret of Cyrus, 
 7* 
 
82 THE COUNCIL OF EPHESUS. 
 
 Apringius of Chalcedon (al. Chalcis), Macarius of 
 Laodicsea Magna, Zosys of Esbuns, Sallustius of 
 Corycus in Cilicia, Hesychius of Castabala in Cilicia, 
 Valentinus of Mutoblaca, Eustathius of Parnassus, 
 Philip of Theodosiopolis, Daniel, and Decianus, and 
 Julian, and Cyril, and Olympius, and Diogenes, and 
 Palladius, Theophanes of Philadelphia, Tatian of Au- 
 gusta, Aurelius of Irenopolis, Musseus of Aradus, Hel- 
 ladius of Ptolemais. These having no privilege of eccle- 
 siastical communion, nor any priestly authority where- 
 with to injure or bensfit any one, inasmuch as some of 
 th?m ere already deposed, c.m] all shov, cd n'<:st clearly 
 f>iii. V e f voral 1; '.o ^Ift s'X li- mis of Xcsioriis 
 
 ^ ' ^ :i: di'i in our 
 
 f .. - he common 
 
 V • ?a VT-' m c,i, , .-.uihucal coiftmu- 
 , .. _ .,. .L Tx^-..-- ' ■ -~\ and all thoir 
 
 priestly power taken away fi^... - . -■/ which they 
 might have injured or benefited any one. 
 
 Canon I. But forasmuch as it is needful that those 
 who failed to attend the holy Synod, for some cause, 
 ecclesiastical or bodily, should not be ignorant of the 
 things which were established in it, we make known to 
 your Holiness and Love, that if any Metropolitan of a 
 Province, having separated from the holy and Ecu- 
 menical Synod, has joined himself to the schismatical 
 assembly (1), or shall hereafter so join himself; or has 
 adopted or shall adopt the sentiments of Celestius f2), 
 he may by no means do anything contrary to the Bishops 
 of the Province, being now, and from henceforth, entirely 
 cast off from all ecclesiastical communion by the Synod, 
 and being deprived of all his powers of office : and he 
 shall be altogether subject to the Bishops of the Province, 
 
THE COUNCIL OF EPHESUS. 83 
 
 and to the neighboring Metropolitans, who hold ortho- 
 dox sentiments, and be degraded from his episcopal rank. 
 
 II. If any of the provincial Bishops failed to attend the 
 holy Synod, and have joined the schismatical assembly, 
 or attempted to join it, or if any having subscribed to the 
 deposition of Nestorius, have gone off to the schismatical 
 assembly, such persons, according to the decree of the 
 holy Synod, are to be entirely removed from the Priest- 
 hood, and to be put down from their rank. 
 
 III. If however any c'l ihe C'srgy in aiiy oily or rh.ce 
 which is under Kr^^toriiis or his arriierenis, r.are oeen 
 hindered in tlir'ir sacred functions on account of tiieir 
 1 \J4'ht opinion' we hr.ve thought it just that they should 
 obtain j»gain '.r proper rank. But, generally, we 
 o-.''Ier uir Cl./*r^y whoagr >■ ii opinion with the orthodox 
 ar.^- ical S^' nod, not to submit in any way to 
 iiu>- ■ who. either have joined the separation., or 
 shall do so. 
 
 IV. But if any of the Clergy shall fall off, and dare, 
 either privately or publicly, to assent to the opinions of 
 Nestorius or Celestius, it has been decided as right by the 
 holy Synod, that they should be deposed. 
 
 V. But if any have been condemned for their wrong 
 practices by the holy Synod, or by their own Bishops, 
 and Nestorius and those of his party have attempted, or 
 may attempt uncanonically, and according to his way 
 of doing all things indifferently, to restore them either to 
 communion, or to their rank, the Synod has decided it to 
 be right that they should derive no benefit, but should 
 continue not the less deposed from their order. 
 
 VI. In like manner if any persons desire to disturb in 
 any way whatever the things which have been done res- 
 pecting any matter in the holy Synod of Ephesus, the 
 holy Synod has determined, that, if they are Bishops or 
 
84 THE COUNCIL OF EPHESUS. 
 
 Clergymen, they shall forfeit their rank, but if they are 
 laymen, they shall be excluded from communion. 
 
 VII. These things having been read, the holy Synod has 
 determined that no person shall be allowed to bring for- 
 ward, or to write, or to compose any other Creed besides 
 that which was settled by the holy Fathers who were 
 assembled in the city of Nicsea, with the Holy Ghost. 
 But those who shall dare to compose any other Creed, or 
 to exhibit or produce any such to those who wish to turn 
 to the acknowledgment of the truth, whether from Hea- 
 thenism, or Judaism, or any heresy whatever, if they are 
 Bishops or Clergymen, they shall be deposed, the Bishops 
 from their episcopal office, and the Clergymen from the 
 Clergy ; but if they are of the laity, they shall be anathe- 
 matized. In like manner, if any, whether Bishops or 
 Clergymen, shall be discovered either holding or teach- 
 ing the things contained in the exposition which was ex- 
 hibited by the Presbyter Charisius (1) concerning the 
 incarnation of the only-begotten Son of God, or the impi- 
 ous and profane doctrines of Nestorius, which have been 
 put down, they shall be subjected to the sentence of this 
 holy and (Ecumenical Synod ; so that if it be a Bishop 
 who does so, he shall be removed from his Bishopric, 
 and be deposed ; and in like manner if a Clergyman, he 
 shall forfeit his clerical rank ; but if he be a layman, he 
 shall be anathematized, as has before been said. 
 
 VIII. The most beloved of God, and our fellow Bishop 
 Rheginus (1), and Zeno and Euagrius, the most religious 
 Bishops of the Province of Cyprus, who were with him, 
 have declared unto us an innovation which has been in- 
 troduced contrary to the laws of the Church, and the 
 Canons of the holy Fathers, and which affects the liberty 
 of all. Wherefore since evils which affect the com- 
 
THE COUNCIL OF EPHESUS. 85 
 
 munity require more atlcntioii, inasmuch as tney caiT.o 
 greater hurt ; and especially since the Cishop of Antioch 
 has rot so mu. ) :- followed an a:-cient ci^stom, in per- 
 forming ordinal... ...s in Cyprus, as those most religious 
 
 persons who have come to the holy Synod have inlormed 
 us, by writing and by word of mouth, we declare, that 
 they who preside over the holy Churches which are in 
 Cyprus, shall preserve without gainsaying or opposition 
 their right of performing by themselves the ordinations of 
 the most religious Bishops, according to the Canons of 
 the holy Fathers, and the ancient custom. The same 
 rule shall be observed in all the other Dioceses, and in 
 fhe Provinces everywhere, so that none of the most re- 
 ligious Bishops shall invade any other Province, which 
 has not heretofore from the beginning been under the 
 hand of himself or his predecessors. But if any one has 
 so invaded a Province, and brought it by force under 
 himself, he shall restore it, that the Canons of the Fathers 
 may not be transgressed, nor the pride of secular do- 
 minion be privily introduced under the appearance of a 
 sacred office, nor we lose by little, the freedom which our 
 Lord Jesus Christ, the deliverer of all men, has give us 
 by his own blood. The holy and (Ecumenical Synod 
 has therefore decreed, that the rights which have here- 
 tofore and from the beginning belonged to each Province, 
 shall be preserved to it pure and without restraint, ac- 
 cording to the custom which has prevailed of old. Each 
 Metropolitan having permission to take a copy of the 
 things now transacted for his own security. But if any 
 one shall introduce any regulation contrary to what has 
 been now defined, the whole holy and (Ecumenical Synod 
 has decreed that it shall be of no effect. 
 
86 THE COUNCIL OF EPHESUS. 
 
 NOTES, 
 
 Beveridge, in his annotations upon the first Canon of this 
 Council, observes, that none of these Canons appear in the Latin 
 Editions of Canons, of Dionysius Exiguus, Isidore Mercator, and 
 others, nor in the Arabic collection of Josephus Egyptius, and, 
 therefore, they are not inserted in the Latin Code of Canons of 
 the Roman Church. And indeed (as he goes on to say) no one 
 can look at them, and not immediately perceive that they vrere 
 not put forth separately as the Canons of other Councils are, but 
 were annexed to some other document. This is clear from the 
 particle " But" with which they commence ; and from the subse- 
 quent passage, " we make known unto your Hohness and Love," 
 it seems clear that they originally formed part of an Epistle. 
 This was certainly the case with the first six Canons which are 
 contained in the Synodal Epistle given above, in their usual order, 
 and in the same words, and to which Epistle it is added, " and all 
 the Bishops present subscribed." Those six Canons relate entirely 
 to Celestius and Nestorius, and their followers. The seventh and 
 eighth Canons were originally decrees of the Council, and after- 
 wards added in the form of Canons. 
 
 Canon L 1, The schismatical assembly.'] This schismatical 
 assembly consisted of the Bishops mentioned in the Synodal let- 
 ter, under John of Antioch, who having, under various pretences, 
 delayed coming to Ephesus till after the meeting of the Council, 
 and the deposition of Nestorius, professed great indignation at the 
 matter having been settled in his absence, and with the other 
 Bishops formed this schismaticalCouncil, in which he deposed Cyril 
 of Alexandria, and Memnon of Ephesus, and excommunicated all 
 the other Bishops, who took part in the Council. 
 
 2, Celestius.] Celestius was a disciple of Pelagius, and held 
 the same opinions with his master, and, therefore, the sect of 
 Pelagians were also called Celestians. The common opinion of 
 both was, that the sin of Adam only injured himself and not the 
 human race ; and that infants when they are bom are in the same 
 state in which Adam was before he sinned. Some of the Bishops 
 who joined with John of Antioch in his schism, were, as it ap- 
 
THE COUNCIL OF EPHESUS. 87 
 
 pears, followers of Celestius ; and, therefore, this Council, although 
 originally assembled only against Nestorius, joined the Celestians 
 with the Nestorians in their sentence of condemnation, noticing 
 the Celestians by themselves in the present Canon, and in con- 
 junction with the Nestorians in the fourth. 
 
 VII. 1. The Presbyter Charisius.'\ This Canon as well as the 
 next are not found in the Synodal Epistle which contains the six 
 former, but are decrees of the Council which were made respecting 
 other matters which came before it. As regards the present Canon, 
 it was occasioned by an application made to the Council by Cha- 
 risius, who was a Presbyter and QEconomus of the Church of 
 Philadelphia. He informed the Fathers who were assembled in 
 Council, by a writing which he exhibited to them, that a certain 
 James who had come from Constantinople, and had been recom- 
 mended as orthodox to the Bishops of Lydia, by Anastasius and 
 Photius, two Nestorian Presbyters, had, in despite of the Creed of 
 the Nicene Council, composed another profession of faith, and 
 had persuaded some of the more simple of the Clergy to sub- 
 scribe to it ; and had proceeded so far as to require of those per- 
 sons who were converted from heresy to the Catholic Church, 
 that they should, before they were admitted, subscribe this Creed, 
 which had been introduced by him, and which was filled with 
 heretical, i. e., Nestorian opinions. The Fathers who were as- 
 sembled in Council, having heard the charge of Charisius, and 
 read the new Creed, immediately made the present decree, which 
 afterwards came to be reckoned amongst the Canons of the Coun- 
 cil. From this account appears what is meant by the words at 
 the beginning of the Canon, " these things having been read," 
 that is, the writing of Charisius, and the new Nestorian Creed, 
 upon hearing which the Fathers made this decree. The full 
 account of this transaction is to be found in the 6th Action of the 
 2d part of the Acts of this Council, in any of the collections of 
 Councils, The Nestorian Creed which is referred to in it is very 
 artfully composed, and calculated to deceive persons not thoroughly 
 alive to the niceties of expression which render an exposition of 
 the doctrine of the Incarnation orthodox or heretical. It begins 
 with great apparent deference to the ancient faith, and gives rather 
 an amplified form of the Catholic doctrine respecting the Trinity, 
 
88 THE COUNCIL OF EPHESUS. 
 
 thus preparing the way for a more lengthened statement of the 
 doctrines respecting the Incarnation of the Word, in which the 
 Nestorian hypothesis of two Persons is stealthily introduced, so 
 that the heresy might escape discovery at first. Afterwards, how- 
 ever, it is stated more openly, by way of recapitulation, as follows : 
 " We, therefore, say that there is one Son and Lord Jesus Christ, 
 by whom all things were made : considering primarily God the 
 Word, the Son of God and Lord according to substance : and fur- 
 ther considering with him that which was assumed, Jesus of 
 Nazareth, whom God anointed with the Spirit and power, as par- 
 taking of the Sonship and dominion by the connection with God 
 the Word, &c." In the Acts of the 5th and 6th General Councils 
 this Creed is ascribed to Theodorus of Mopsuestia, and was recited 
 amongst other extracts from his works which were read to the 
 former of these Councils, and upon which the sentence of con- 
 demnation pronounced against him was founded. 
 
 VIIL 1. Rheginus.'] This Canon, like the preceding one, was 
 in the first instance passed in the form of a decree, but afterwards 
 numbered amongst the Canons. The occasion of it was this. 
 Rheginus, Bishop of Constantia, the Metropohs of Cyprus, and 
 Zeno, Bishop of Curium, and Euagrius, Bishop of Soli, in the 
 same island, presented a memorial to the Council, in which they 
 complained of the attempts which had been made by the Bishop 
 of Antioch, to usurp authority over the Bishops of Cyprus, " con- 
 trary to the Apostolical Canons (Can. Apost. 35.) and the deci- 
 .sions of the most holy Synod of Nice." They further stated, that 
 Dionysius, the imperial governor of Antioch, had, at the sug- 
 gestion of the Bishop of that city, written to the commander of the 
 troops at Cypms, as well as to the Clergy of Constantia, requiring 
 the former to prevent the ordination of a Bishop of Constantia, in 
 the room of Troilus, who had lately died, till the question as to 
 the right of ordination had been settled by the Council at Ephesus, 
 and cautioning the latter not to receive any person as their Bishop 
 who should in the mean time be ordained by any one. The 
 Bishops produced these letters before the Council, and prayed that 
 the privileges which they had always enjoyed, even from the 
 times of the Apostles, might be preserved, and that the Council 
 would pronounce a sentence in their favor which might prevent 
 
THE COUNCIL OF EPHESUS. 89 
 
 their being again invaded. The Council had the letters read be- 
 fore them ; and having, by the examination of the Bishops, ascer- 
 tained that there was no instance to be produced, from the times 
 of the Apostles, of the Bishop of Antioch ordaining the Metro- 
 politan of Constantia, or any other Bishop in Cyprus, and that 
 Troilus, the late Metropolitan, and his predecessors, Sabinus and 
 Epiphanius, had been ordained by the Bishops of their Province, 
 they passed this decree in favor of the Province of Cyprus, and 
 extended it to all similar xases which might occur in other Pro- 
 vinces and Dioces^. The authority, therefore, which the Bishops 
 of Rome, in aftef ages, claimed and usurped over the British and 
 other Western Churches, is clearly contrary to this Canon, as well 
 as to those of the Council of Nice. The account of this trans- 
 action is contained at length in the Acts of the Council, Part ii. 
 Act. 7. 
 
 In addition to the Decrees and Canons enacted by the Ephesine 
 Fathers themselves, the twelve Anathemas which Cyril, Bishop 
 of Alexandria, pronounced against Nestorius, were considered and 
 adopted by them, and inserted amongst the Acts of the Council, 
 as authorized declarations of the true doctrine respecting the In- 
 carnation of our Lord. They are to be found in the 3d part of 
 the Council, with the explanation of Cyril, and the objections 
 made against them by the Eastern Bishops, and Cyril's further 
 defence of them. They are frequently referred to in subsequent 
 Councils. I have, therefore, added a translation of them. 
 
 1. If any one does not confess Emmanuel to be true God, and 
 that, therefore, the holy Virgin was the briiiger forth of God, inas- 
 much as she brought forth, according to the flesh, the Word of 
 God who was made flesh ; Let him be anathema. 
 
 2. If any one does not confess that the Word of God the 
 Father w^as personally united to the flesh, and is one Christ 
 with his own flesh, the same both God and man ; Let him 
 be, &c. 
 
 3. If any one divides the Persons of the one Christ after the 
 union, and connects them with a bare connection of dignity, or 
 authority, or power, and not rather with that of an union of the 
 natures ; Let him be, &c. 
 
 4. If any one attributes the expressions which occur in the 
 
 8 
 
90 THE COUNCIL OF EPHESUS. 
 
 writings of the Evangelists and Apostles, or those which have 
 been used by the saints concerning Christ, or by Him concerning 
 Himself, to two persons or subsistences, and applies some to the 
 man considered as properly distinct from the Word of God, and 
 others (as suitable only to the Deity) to the Word of God the 
 Father alone ; Let him be, &c. 
 
 5. If any one dares to say that Christ is only a man bearing 
 God, and not rather of a truth God, as one Son by nature, since 
 the Word was made flesh, and partook in like manner wdth us of 
 flesh and blood ; Let him be, &c. 
 
 6. If any one dares to say that the Word of God the Father 
 is the God or Lord of Christ, and does not confess the same 
 [Person] to be God and man, the Word being made flesh accord- 
 ing to the Scriptures ; Let him be, &c. 
 
 7. If any one says that Christ as a man was energized by the 
 Word of God, and that the power of the Only-begotten was attach- 
 ed to him, as to another than [the Only begotten] himself; Let 
 him be, &c. 
 
 8. If any one dares to say, that the man who was assumed is 
 to be worshipped tvith the Word of God, or glorified with him, 
 or called God with him, as one person in another (for this the 
 particle with constantly used in this manner necessarily im- 
 plies), and does not rather honor with one worship the Em- 
 manuel and address to him one doxology, since the Word was 
 made flesh ; Let him be, &c. 
 
 9. If any one says that the one Lord Jesus Christ was glorified 
 by the Spirit, as using a power different from his own, and re- 
 ceived from him the power of working against unclean spirits, 
 and of fulfilling the signs of divinity towards men ; and does not 
 rather say, that it was his own Spirit by which he wrought these 
 signs of divinity ; Let him be, &c. 
 
 10. The holy Scripture says, that "Christ was the High 
 Priest and Apostle of our profession, and that he offered himself 
 for us to God the Father, for a sweet smelling savor." If any 
 one therefore says, that our High Priest and Apostle was not the 
 Word of God himself (for he was made flesh and man such as we 
 are), but as it were another man, properly of himself born of 
 
THE COUNCIL OF EPHESUS. 91 
 
 a woman : or if any one says that he offered an offering for him- 
 self, and not rather for us only, for he who knew no sin needed 
 not an offering ; Let him be, &c. 
 
 IL If anyone does not confess that the flesh of the Lord 
 is quickening, and belonging to the Word himself of God the 
 Father, but says that it is as of some other person connected 
 with the Word, by way of dignity, and having only the di- 
 vine indwelling, and not, as we have said, the proper flesh 
 of the Word who is able to quicken all things; Let him 
 be, &c. 
 
 12. If any one does not confess that the Word of God suffer- 
 ed in the flesh, and tasted death in the flesh, and was the first-be- 
 gotten from the dead, as he is both life, and God who quickeneth ; 
 Let him be, &c. 
 
THE COUNCIL OF CHALCEDON. 
 
 The fourth (Ecumenical Council of 630 Bishops was 
 assembled by the Emperor Marcian, A. D. 451, to settle 
 the tumults that had been occasioned by the Eutychian 
 doctines. Eutyches was Archimandrite, or Abbot of a 
 Monastery at Constantinople, who in opposing the error 
 of Nestorius, as to the two Persons in Christ, fell into an 
 opposite one, and taught that in Christ, after the incar- 
 nation, there was but one nature, the human and the 
 divine natures being so united and coalescing in one, that 
 the human was absorbed into the divine. He was con- 
 demned for these opinions by a Council at Constantinople, 
 assembled by Flavianus, Bishop of that city, A. D. 448, 
 but having appealed to a General Council, the Emperor 
 Theodosius assembled one at Ephesus, A. D. 449, at the 
 head of which he placed Dioscorus, Bishop of Alex- 
 andria. This Synod, which in consequence of the vio- 
 lence and injustice of its proceedings is commonly called 
 the Latrocinium, or assembly of robbers, acquitted 
 Eutyches, and not only condemned Flavian, but ordered 
 him to be scourged in a most cruel manner, and banished 
 him to Epipas, a city of Lydia, where he soon after died 
 in consequence of the injuries which he had sustained. 
 Before his death, however, he had appealed to Leo, 
 
THE COUNCIL OF CHALCEDON. 93 
 
 Bishop of Rome, who espoused his cause, and endeavored 
 to prevail upon Theodosius to assemble another General 
 Council. This Theodosius refused to do ; but after his 
 death his successor Marcian consented to Leo's request, 
 and called the Synod of Chalcedon, A. D. 451. This 
 Synod was at first summoned to meet at Nice ; but 
 afterw^ards it was removed to Chalcedon, as the Emperor, 
 who wished to assist in person, was unwilling, on account 
 of the irruption of Huns into Illyricum, to go far from 
 Constantinople. In this Council the Legates of the 
 Bishop of Rome presided, at the Emperor's desire. The 
 decrees of the previous Synod of Ephesus were an- 
 nulled ; Eutyches and Dioscorus were condemned as 
 heretics ; and a confession or definition of faith was 
 published, in which the doctrines and creeds of the three 
 (Ecumenical Councils of Nice, Constantinople, and 
 Ephesus, were confirmed, and the orthodox doctrine of 
 the Incarnation clearly defined. The Acts of this 
 Council, which are very voluminous, still exist. They 
 contain an account of the proceedings which took place 
 in the Synod of Constantinople under Flavian, and in the 
 Synod of Ephesus under Dioscorus, which came under 
 the review of this Council, and are incorporated amongst 
 its Acts. They contain also the Epistles of the Bishops 
 of the different provinces of the Empire, which were 
 obtained by the Emperor Leo seven years after this 
 Council, and which unanimously approved the doctrine 
 of this, and of the three preceding QEcumenical Councils. 
 
94 THE COUNCIL OF CHALCEDON. 
 
 THE DEFINITION OF FAITH. 
 Agreed upon at the Council of Chalcedon. Act. 5. 
 
 The holy, great, and Ecumenical Synod, assembled 
 by the grace of God, and according to the ordinance of 
 our most religious and Christian Sovereigns, Marcian, 
 and Valentinus, in Chalcedon, the Metropolis of the 
 Bithynians, in the Church of the holy and victorious 
 Martyr, Euphemia, has defined as follows. 
 
 Our Lord and Saviour Jesus Christ, in confirming the 
 knowledge of the faith to his disciples, said. My peace I 
 leave with you, my peace I give unto you ; to the end 
 that no one should speak differently from another in the 
 doctrines of religion, but should set forth in like manner, 
 to all, the preaching of the truth. Since, however, the 
 evil one does not cease from endeavoring to sow his tares 
 amongst the seeds of godliness, and is continually invent- 
 ing something new against the truth, therefore the Lord, 
 as he is wont, in his good providence for the human race, 
 has raised up our religious and most zealously faithful 
 Sovereign, and has called together unto him the chief of 
 the priesthood from every quarter, that by the power of 
 the grace of Christ, the Lord of us all, they may remove 
 every plague of falsehood from the sheep of Christ, and 
 fatten them with the fruits of truth. This accordingly 
 we have done, having by our common decree driven 
 away the erroneous doctrines, and having renewed the 
 unerring faith of our Fathers, by publishing to all the 
 Creed of the 318; and adding to them as of the same 
 family, the Fathers who have received the same form of 
 rehgion, and particularly those 150, who assembled in the 
 great city of Constantinople, and ratified the same faith. 
 
THE COUNCIL OF CHALCEDON. 95 
 
 We therefore preserving the order, and all the forms con- 
 cerning the faith of the holy Synod, which formerly took 
 place in Ephesus, of which Celestine of Rome, and Cyril 
 of Alexandria of holy memory, were the leaders, declare, 
 that the exposition of the right of blameless faith by the 
 31S holy and blessed Fathers who were assembled at 
 Nice, in the times of the then Sovereign Constantine of 
 pious memory, should have the first place, and that those 
 things also should be maintained which were defined by 
 the 150 holy Fathers of Constantinople, for the taking 
 away of the heresies which had then sprung up, and the 
 confirmation of the same our Catholic and Apostolic 
 Faith. 
 
 The Creed of the 318 Fathers of Nice. 
 
 We believe, &c. 
 
 Also the Creed of the 150 holy Fathers who were 
 assembled at Constantinople. 
 
 We believe, &c. 
 
 This wise and saving Creed of the Divine grace would 
 be sufficient for the full acknowledgment and confirma- 
 tion of the true religion ; for it teaches completely the 
 perfect doctrine concerning the Father, the Son, and the 
 Holy Spirit, and fully explains the Incarnation of the 
 Lord to those who receive it faithfully. But forasmuch 
 as they who endeavored to make void the preaching of 
 the truth, have by their particular heresies given rise to 
 vain babblings, some daring to corrupt the mystery of the 
 Lord's Incarnation for us, and refusing to the Virgin the 
 appellation of Theotocos, others bringing in a confusion 
 and mixture, and absurdly imagining the nature of the 
 flesh and of the Godhead to be one, and teaching the 
 monstrous doctrine that the divine nature of the Only- 
 begotten was by commixture capable of suffering, there- 
 fore the present holy, great, and (Ecumenical Synod, 
 
96 THE COUNCIL OF CHALCEDON. 
 
 wishing to shut out all devices against the truth, and to 
 teach the doctrine which has been unalterably held from 
 the beginning, has in the first place decreed, that the faith 
 of the 318 holy Fathers should remain free from assault. 
 Further on account of those who in later times have con- 
 tended against the Holy Spirit, it confirms the doctrine 
 concerning the substance of the Spirit, which was de- 
 livered by the 150 holy Fathers who were assembled in 
 the royal city, which they published, not as adding any- 
 thing that was wanting to the things which they had be- 
 fore received, but declaring by written testimonies their 
 sentiments concerning the Holy Spirit, against those who 
 endeavored to destroy his dominion. And further on 
 account of those who endeavor to corrupt the mystery 
 of the Incarnation, and who impudently utter their vain 
 conceits, that He Avho was born of the holy Virgin Mary, 
 was a mere man, it has received the Synodal letters of 
 Cyril of blessed memory. Pastor of the Church of Alex- 
 andria, to Nestorius, and those of the East, being suitable 
 for the refutation of the frenzied imaginations of Nesto- 
 rius, and for the instruction of those who with godly zeal 
 desire to understand the saving faith. And in addition to 
 these it has properly added for the confirmation of the 
 orthodox doctrines, the letter of the President of great 
 Rome, the most holy and blessed Archbishop Leo, which 
 was written to the holy Archbishop Flavian, for the re- 
 moval of the evil opinions of Eutyches, as being agreea- 
 ble to the confession of the great Peter, and being, as it 
 were, a common pillar against those who are of wrong 
 opinions ; for it is directed against those who attempt to 
 rend the mystery of the Incarnation into a duad of Sons : 
 and it repels from the sacred congregation those who 
 dare to say that the divinity of the Only-begotten is capa- 
 ble of suffering ; and it is opposed to those who imagine 
 
THE COUNCIL OF CHALCEDON. 97 
 
 a mixture of confusion of the two natures of Christ ; and 
 it drives away those who fancy that the form of a servant, 
 which was taken by Him of us, is of an heavenly or any 
 other substance ; and it condemns those who speak of 
 two natures of the Lord before the union, and feign one 
 after the union. 
 
 We then following the holy Fathers, all with one con- 
 sent, teach men to confess, one and the same Son, our 
 Lord Jesus Christ: the same perfect in Godhead and 
 also perfect in manhood ; truly God, and truly man of a 
 reasonable soul and body ; consubstantial with the Father 
 according to the Godhead, and consubstantial with us 
 according to the manhood ; in all things like unto us 
 without sin ; begotten before all ages of the Father ac- 
 cording to the Godhead, and in these latter days, for us 
 and for our salvation, born of the Virgin Mary, the 
 bringer forth of God, according to the Manhood ; to be 
 acknowledged one and the same, Christ, Son, Lord, 
 Only-begotten, of two natures, inconfusedly, unchangea- 
 bly, indivisibly, inseparably, the distinction of natures be- 
 ing by no means taken away by the union, but rather the 
 propriety of each nature being preserved, and concurring 
 in one Person and one subsistence, not parted or divided 
 into two persons, but one and the same Son, and only- 
 begotten, God the Word, the Lord Jesus Christ, as the 
 Prophets from the beginning have declared concerning 
 Him, and the Lord Jesus Christ himself has taught us, 
 and the Creed of the holy Fathers has delivered to us. 
 
 These things then being expressed by us with the 
 utmost accuracy and attention, the holy and CEcumenical 
 Synod has decreed that it shall not be lawful for any one 
 to bring forward, or to write, or compose, or devise, or 
 to teach men any other Creed. But those who dare to 
 compose any other Creed, or to bring forward, or teach, 
 
98 THE COUNCIL OF CHALCEDON. 
 
 or deliver any other Creed to those who are desirous of 
 turning to the acknowledgment of the truth from Heathen- 
 ism or Judaism, or any heresy whatsoever, if they are 
 Bishops or of the Clergy they shall be deposed, the 
 Bishops from the Episcopate, and the Clergymen from 
 the Clergy ; but if they are monks or laymen, they shall 
 be anathematized. 
 
 The letters of Cyril and Leo referred to and approved 
 in this definition, are of considerable length, and are to 
 be found in all the collections of Councils, amongst the 
 Acts of this Council. As however from their adoption 
 by the Council they are to be considered as authoritative 
 expositions of the Catholic doctrine, I have added a 
 translation of the more important portions of them. 
 
 Extracts from the Encyclical Letter of Leo to Flavian. 
 Cone. Chalc. Act. 2. 
 
 S. 3. The property therefore of each nature being 
 preserved, and concurring in one person, humility waS 
 assumed by majesty, weakness by power, mortality by 
 eternity; and in order to discharge the debt of our 
 condition, the nature which is incapable of violation 
 was united to the nature which is capable of suffering ; 
 that (as was requisite to our recovery) the one and same 
 Mediator of God and man, the man Christ Jesus, might 
 be capable of dying by the one, and incapable of dying 
 by the other. True God therefore was born in the en- 
 tire and perfect nature of true man, complete in his own 
 properties, complete also in ours. But we call those 
 thino-s ours, which the Creator made in us at the 
 beginning, and which he took upon himself to repair ; 
 for those things which the deceiver brought in, and 
 which man being deceived admitted, had no trace in 
 
THE COUNCIL OF CHALCEDON. 99 
 
 our Saviour ; neither did he, because he took upon 
 himself the communion of our infirmities, become 
 therefore a partake r'bf our sins. He took upon him the 
 form of a servant without the stain of sin, raising what 
 was human, not lessening what was divine ; for that 
 emptying of hi«iself whereby he who was invisible gave 
 himself to be visible, and the Creator and Lord of all 
 things chose to become a mortal man, was the inclination 
 of compassion not the failing of power. Therefore he 
 who being in the form of God made even man, the same in 
 the form of a servant was rriade man. Each nature conse- 
 quently preserves its own propriety without any defect, and 
 as the form of God does not take away the form of a serv- 
 ant, so the form of a servant does not lessen the form of God. 
 S. 4. The Son of God therefore enters into this lower 
 world, coming down from his heavenly seat, and not 
 departing from his Father's glory, being brought forth in 
 a new manner, and by a new birth. In a new manner, 
 inasmuch as he who is invisible in his own properties, 
 became visible in ours : he who is incomprehensible 
 became comprehended : he who abides before all time 
 began to be in time : the Lord of the universe took upon 
 him the form of a servant, shading the immensity of his 
 majesty : God who is incapable of suffering did not dis- 
 dain to become man capable of suffering, and the immor- 
 tal to submit to the laws of death. Being brought forth 
 moreover by a new birth, because undefiled virginity, 
 which knew not lust, furnished the matter of his flesh. 
 From the mother of the Lord therefore was taken nature, 
 not sin : and although the birth of our Lord Jesus Christ 
 produced from the Virgin's womb was miraculous, the 
 nature is not dissimilar to ours, for he who is true God, 
 the same is true man : and in the unity there is no false- 
 hood, whilst together there are the humility of man and 
 
100 THE COUNCIL OF CHALCEDON. 
 
 the loftiness of the Deity ; for as the Godhead is not 
 changed by compassion, so the manhood is not consumed 
 by dignity. Each form therefore .performed what was 
 proper to itself, in communion with the other, the Word 
 working that which was proper to the Word, and the 
 flesh working that which was proper to the flesh. The 
 one of these glitters with miracles, the other succumbs 
 to injuries. And as the Word did not recede from the 
 equality of the Father's glory so the flesh did not quit 
 the nature of our race. For, as is to be often repeated, 
 the one and same is truly the Son of God, and truly the 
 Son of man. God, inasmuch as " In the beginning was 
 the Word, and the Word was with God, and the Word 
 was God ;" Man, inasmuch as " The Word was made 
 flesh and dwelt among us." God, inasmuch as "all 
 things were made by him, and without him was not any- 
 thing made;" Man, inasmuch as "he was made of a 
 woman, made under the law." The birth of the flesh 
 is the manifestation of the human nature ; the bringing 
 forth of a Virgin is the evidence of the Divine power. 
 The infancy of the little child is shown by the humble- 
 ness of the cradle ; the greatness of the Most High is 
 declared by the voice of Angels. He whom the impious 
 Herod seeks to kill is like the beginnings of man ; but he 
 whom the Magi rejoice suppliantly to adore is Lord of 
 all. Moreover, when he came to the baptism of his 
 forerunner John, that it might not be concealed that the 
 Divinity was covered by a veil of flesh, the voice of the 
 Father thundering from heaven said, " This is my beloved 
 Son, in whom I am well pleased." So also, to him whom 
 as man the craft of the devil tempts, to him as God the 
 services of Angels minister. To hunger, to thirst, to be 
 weary, to sleep, is plainly human ; but to feed five 
 thousand men with five loaves ; to give unto the Samari- 
 
THE COUNCIL OF CHALCEDON. 101 
 
 tan woman the living water of which whosoever drinketh 
 shall never thirst ; to walk upon the surface of the sea 
 his feet not sinking into it, and to allay the swelling of 
 the waves by rebuking the tempest, is without doubt 
 divine. So also (not to mention other particulars) it is 
 not of the same nature to be moved by compassion to 
 weep for a dead friend, and to raise him to life again by 
 the command of his word although he had been buried 
 four days : or to hang upon the cross, and to make all 
 the elements tremble, the day being changed to night: 
 or to be pierced with nails, and to open the gates of 
 Paradise to the faith of the robber. Neither is it of the 
 same nature to say, " I and the Father are one ;" and 
 "The Father is greater than I." For although in our 
 Lord Jesus Christ there is one Person of God and man, 
 there is one source from which is the reproach, and 
 another from which is the common glory : for from us 
 he has the Manhood, which is less than the Father ; and 
 from the Father he has the Godhead, which is equal 
 with the Father. 
 
 On account of this unity of person to be understood 
 in each nature, the Son of Man is said to have come 
 down from heaven, since the Son of God assumed flesh 
 of that Virgin of whom he was born ; and again, the Son 
 of God is said to be crucified and buried, since he suffered 
 these things, not in the divinity by which as the only- 
 begotten he is coeternal and consubstantial with the 
 Father, but in the weakness of human nature. Where- 
 fore we all acknowledge in the creed, that the only-be- 
 gotten Son of God was crucified and buried, according 
 to that saying of the Apostle, " If they had known him, 
 they would not have crucified the Lord of glory." 
 
102 THE COUNCIL OF CHALCEDON. 
 
 Extract of a Letter of Cyril of Alexandria to Nestorius. 
 Cone. Chal. Act. 1. 
 
 The holy and great Synod therefore says, 
 
 that the only-begotten Son, born according to nature of 
 God the Father, very God of very God, Light of light, 
 by whom the Father made all things, came down, and 
 was incarnate, and made man ; suffered, and rose again 
 the third day, and ascended into heaven. These words 
 and these decrees we ought to follow, considering what 
 is meant by the word of God being incarnate and made 
 man. For we do not say that the nature of the Word 
 was changed and became flesh, or that it was converted 
 into a whole man consisting of soul and body ; but rather 
 that the Word having personally united (1) to himself 
 flesh animated by a rational soul, did in an ineffable and 
 inconceivable manner become man, and was called the 
 Son of Man, not merely as willing or being pleased to be 
 so called, neither on account of taking to himself a person 
 only, but because the two natures being brought together 
 in a true union, there is one Christ and one Son of both ; 
 for the difference of the natures is not taken away by the 
 union, but rather the divinity and the humanity perfect 
 for us the one Lord Jesus Christ by their ineffable and 
 inexpressible union. So then he who had an existence 
 before all ages and was born of the Father, is said to 
 have been born according to the flesh of a woman, not as 
 though his divine nature received its beginning of exist- 
 ence in the holy Virgin, for it needed not any second 
 generation after that of the Father (for it would be ab- 
 surd and foolish to say that he who existed before all 
 ages coeternal with the Father needed any second be- 
 ginning of existence), but since, for us and for our salva- 
 
THE COUNCIL OF CHALCEDON. 103 
 
 tion, he personally united to himself an human body, and 
 came forth of a woman, he is in this way said to be born 
 after the flesh ; for he was not first born a common man 
 of the holy Virgin, and then the Word came down and 
 entered into him, but the union being made in the womb 
 itself, he is said to endure a birth after the flesh, ascribing 
 to himself the birth of his own flesh. On this account 
 we say that he suffered and rose again ; not as if God 
 the Word suffered in his own nature stripes, or the pierc- 
 ing of the nails, or any other wounds, for the Divine 
 nature is incapable of suffering, inasmuch as it is incor- 
 poreal : but since that which had become his own body 
 suffered in this way, he is also said to suffer for us ; for 
 he who is in himself incapable of suffering was in a 
 suffering body. In the same manner also we conceive 
 respecting his dying : for the Word of God is by nature 
 immortal and incorruptible, and life and life-giving ; since, 
 however, his own body did, as Paul says, by the grace 
 of God taste death for every man, he himself is said to 
 have suffered death for us, not as if he had any experi- 
 ence of death in his own nature (for it would be mad- 
 ness to say or think this), but because, as I have just 
 said, his flesh tasted death. In like manner his flesh 
 being raised again, it is spoken of as his resurrection, not 
 as if he had fallen into corruption (God forbid), but be- 
 cause his own body was raised again. We, therefore, 
 confess one Christ and Lord, not as worshipping a man 
 with the Word (lest this should pass for a mere fancy on 
 account of our using the exception with), but worship- 
 ping him as one and the same, forasmuch as the body of 
 the Word is not separated from the Word himself with 
 which he sits with the Father, not as if two sons were 
 sitting with him, but one by the union with the flesh. If, 
 however, we reject the personal union (1) as impossible 
 
104 THE COUNCIL OF CHALCEDON. 
 
 or unbecoming, we fall into the error of speaking of two 
 sons, for it will be necessary to distinguish, and to say, 
 that he who was properly man was honored with the 
 appellation of Son, and that he who is properly the Word 
 of God, has by nature both the name and the reality of 
 Sonship. We must not, therefore, divide the one Lord 
 Jesus Christ into two Sons. Neither will it at all avail 
 to a sound faith to hold as some do an union of persons ; 
 for the Scripture has not said that the Word united to 
 himself the person of man, but that he was made flesh. 
 This expression, however, " the Word was made flesh," 
 can mean nothing else but that he partook of flesh and 
 blood in like manner to us ; he made our body his own, 
 and came forth man from a woman, not casting off" his 
 existence as God, or his generation of God the Father, 
 but even in taking to himself flesh remaining what he 
 was. This the declaration of the correct faith proclaims 
 everywhere. This was the sentiment of the holy 
 Fathers ; therefore they ventured to call the holy Virgin, 
 the bringer-forth of God, not as if the nature of the Word 
 or his divinity had its beginning from the holy Virgin, 
 but because of her was born that holy body with a 
 rational soul, to which the Word being personally united 
 is said to be born according to the flesh. These things, 
 therefore, I now write unto you for the love of Christ, 
 beseeching you as a brother, and testifying to you before 
 Christ and the elect angels, that you would both think 
 and teach these things with us, that the peace of the 
 Churches may be preserved, and the bond of concord and 
 love continue unbroken amongst the Priests of God. 
 
THE COUNCIL OF CHALCEDON. 105 
 
 (1.) Personally united.'] Gr. hypostatically, tvcoaai /cafi' wd- 
 craaiv. Personal union. Gr. evwffig Kad' vnoaraaiv. By the phrase 
 personal or hj-postatical union is meant the union which took 
 place in the blessed Virgin's womb of the two natures of our 
 Lord Jesus Christ, the Godhead and the Manhood, without the 
 destruction, change, or confusion of the properties of either. It 
 is, therefore, equally opposed to the two opposite errors of Nes- 
 torius and Eutyches, the former of whom divided our Lord into 
 two persons, the latter confounded the properties of his two na- 
 tures. V. Suicer in v. 'ivcoffn. 
 
 CANONS OF CHALCEDON. 
 
 Canon I. We have thouglit it right that the Canons 
 which have been issued by the holy Fathers in each 
 Synod (1) up to the present time, should continue in 
 force. 
 
 II. If any Bishop shall perform an ordination for 
 money, and put to sale the grace which cannot be sold, 
 and ordain for money a Bishop, or Chorepiscopus, or 
 Presbyter, or Deacon, or any other person who is reck- 
 oned amongst the Clergy ; or shall promote for money a 
 Steward, or Defender, or Bailiff (1), or any one who is 
 on the roll of the Church, for filthy lucre's sake, let him 
 who has attempted this thing forfeit his own degree, and 
 let him who has been ordained, benefit nothing by the 
 ordination or promotion which he has trafficked for, but 
 let him be deprived of the dignity or charge which he 
 obtained for money. And if any person shall appear to 
 have been a mediator in such filthy and unlawful trans- 
 actions, let him also, if he be a Clergyman, be deposed 
 9* 
 
106 THE COUNCIL OF CHALCEDON. 
 
 from his rank, or if he be a layman or monk let him be 
 anathematized. (Apost. Can. 30.) 
 
 III. It has come to the knowledge of the holy Sy- 
 nod (1), that some of those who have been admitted into 
 the Clergy, do for filthy lucre's sake become hirers of 
 other men's possessions, and undertake the work of 
 worldly business, neglecting the services of God, and 
 entering into the houses of secular persons, and under- 
 taking the management of their affairs through covetous- 
 ness. The great and holy Synod has therefore deter- 
 mined, that no one for the future, whether Bishop, 
 Clerk, or Monk, shall either hire possessions or under- 
 take matters of business, or intrude himself into w^orldly 
 ministrations, unless he be called by the laws to the 
 guardianship of minors, which he cannot excuse himself 
 from, or the Bishop shall commit to him the charge of 
 ecclesiastical business, or of orphans or widows who are 
 not provided for, and of persons who particularly need 
 the help of the Church, for the fear of God. But if any 
 one for the future shall attempt to transgress what has 
 been determined, let him be subjected to ecclesiastical 
 punishments. 
 
 IV. Those who truly and sincerely enter upon the 
 monastic life (1) are to be counted worthy of suitable 
 honor. But since some availing themselves of the pre- 
 text of Monasticism, trouble both ecclesiastical and civil 
 affairs, going about in various ways in the cities, and 
 endeavoring also to establish monasteries for themselves, 
 it is decreed, that no one shall anywhere build or esta- 
 blish a monastery or an oratory (2), contrary to the will 
 of the Bishop of the city. And that the Monks in every 
 city or place shall be subject to the Bishop and shall 
 embrace quiet, and attend only to fasting and prayer, 
 continuing in the places in which they have been settled, 
 
THE COUNCIL OF CHALCEDON. lO*!? 
 
 Sind shall neither busy themselves in ecclesiastical or 
 secular matters, nor take part in them, leaving their ovrn 
 monasteries, unless indeed they are permitted to do so 
 for any necessary purpose by the Bishop of the city. 
 And that no servant shall be received into the monaste- 
 ries contrary to the will of his own master, for the pur- 
 pose of becoming a Monk. But if any person transgress 
 this our decision, we have decreed that he shall be ex- 
 communicated, that the name of God may not be blas- 
 phemed. But the Bishop of the city must have the 
 needful care of the monasteries. 
 
 V. Concerning the Bishops or Clergy who pass from 
 city to city, it is decreed that the Canons which have 
 been established by the holy Fathers respecting them 
 shall continue in force. (Apost. Can. 14 Nic. 15.) 
 
 VI. No man is to be ordained without a charge 
 (^dcTtoUlvfiivMg), neither Presbyter, nor Deacon, nor indeed 
 any one who is in the ecclesiastical order ; but whoever 
 is ordained must be appointed particularly to some 
 charge in a church of a city, or in the country, or in a 
 martyry (1) or monastery. But as regards those who are 
 ordained without any charge, the holy Synod has deter- 
 mined, that such an ordination is to be held void, and 
 cannot have any effect anywhere, to the reproach of the 
 ordainer. 
 
 VIL We have determined that those persons who 
 have been once enrolled amongst the Clergy, or who 
 have become Monks, must not enter upon a military 
 charge, or any worldly office, and that those who dare to 
 do so, and do not repent so as to return to that state 
 which they first chose for the sake of God, shall be 
 anathematized. (Apost. Can. 7. 81. 83.) 
 
 VIII. Let the clergy of the poor-houses, monasteries, 
 and martyries, continue under the authority of the 
 
108 THE COUNCIL OF CHALCEDON. 
 
 Bishops in each city, according to the tradition of the 
 holy Fathers ; and let them not arrogantly withdraw 
 themselves from the rule of their own Bishop. But 
 those who dare to overturn this constitution, if they be 
 of the Clergy, let them undergo the canonical punish- 
 ments, or if they be monks or laymen, let them be 
 excommunicated. 
 
 IX. If any Clergyman has a suit against another Cler- 
 gyman, let him not leave his own Bishop, nor have re- 
 course to the secular courts of justice, but let him first 
 try the question before his own Bishop, or, with the con- 
 sent of the Bishop himself, before those persons whom 
 both parties shall choose to have the hearing of the 
 cause. And if any person shall act contrary to these 
 decrees, let him undergo the canonical punishments. 
 But if a clergyman has any matter either against his own 
 or any other Bishop, let him be judged by the Synod of 
 the Province. But if any Bishop or Clergyman has a 
 controversy against the Bishop of the Province himself 
 [i. e. the Metropolitan,] let him have recourse to the 
 Exarch of the Diocese (1), or to the throne of the impe- 
 rial city of Constantinople, and plead his cause before 
 him. 
 
 X. No clergyman may be on the list of the Church of 
 two cities at the same time, of that in which he was first 
 ordained, and another to which he has removed as being 
 greater, from a desire of empty honor, but those persons 
 who act thus must be restored to the Church in which 
 they were first ordained, and there only perform divine 
 service. But if any one has been translated from one 
 Church to another, he must not take any part in the 
 affairs of his first Church, or of the martyries, or poor- 
 houses, or receptacles for strangers belonging to it. And 
 the holy Synod has determined, that every one, who 
 
THE COUNCIL OF CHALCEDON, 109 
 
 after the decision of this great and CKcumenical Synod, 
 shall do any of these things which have been forbidden, 
 shall be deposed from his station. (Apost. Can. 15, 16. 
 Nic. 15, 16.) 
 
 XI. We have determined that all the poor, and those 
 who need help, shall after examination travel with only 
 pacifical letters (1) from the Churches, and not with 
 commendatory letters ; because it is right that commen- 
 datory letters should be given to those persons only who 
 are liable to suspicion. 
 
 XII. It has come to our knowledge that some persons 
 contrary to the laws of the Church, having had recourse 
 to the secular powers, have by means of pragmatic 
 orders (1) divided one Province into two, so that there 
 are thus two Metropolitans in one Province. The holy 
 Synod has therefore determined that no Bishop shall for 
 the future dare to do any such thing, and that he who 
 shall attempt such a thing shall be deposed from his 
 own rank. Such cities however as have been already 
 honored with the name of Metropolis by royal letters, 
 and the Bishop who has the charge of the Church of 
 such a city, shall enjoy the honorary title only, the pro- 
 per rights being preserved to that which is in truth the 
 Metropolis. 
 
 XIII. Foreign Clergymen, and those who are unknown 
 in another city, without commendatory letters from their 
 own Bishop, are by no means to be allowed to perform 
 divine service. 
 
 XIV. Since in some Provinces it is allowed to the 
 Readers and Singers (1) to marry, the holy Synod has 
 determined, that it shall not be lawful for any of them to 
 marry a woman of heterodox opinions. But those who 
 have already had children from such a marriage, if their 
 cliildrea have been previously baptized amongst heretics, 
 
110 THE COUNCIL OF CHALCEDON. 
 
 must bring them over to the communion of the Catholic 
 Church. If however they have not been baptized, they 
 may not baptize them amongst heretics, nor join them in 
 marriage to an heretic, or Jew, or Heathen, unless the 
 person who is married to the orthodox person shall pro- 
 mise to come over to the orthodox faith. But if any one 
 transgresses this decision of the holy Synod, let him 
 undergo canonical punishment. (Apost. Can. 26.) 
 
 XV. A woman must not be ordained a Deaconess 
 under forty years of age, and that after a strict examina- 
 tion. But if after she has received ordination, and con- 
 tinued some time in her ministering, she shall give her- 
 self in marriage, despising the grace of God, let her be 
 anathematized, together with him who is joined to her. 
 
 XVI. A virgin (1) who has dedicated herself to the 
 Lord God, and in like manner Monks, are not permitted 
 to contract matrimony. But if they are found to have 
 cone this, let them be excommunicated. We have 
 determined, however, that the Bishop of the place should 
 have the power of dealing leniently with them. 
 
 XVII. The rural and country parishes in every Pro- 
 vince must continue without disturbance under the 
 Bishops who have had possession of them, particularly 
 if they have had them under their management for the 
 space of thirty years without dispute. If however there 
 has been or shall be any dispute respecting them within 
 the thirty years, it is allowed to those who say that they 
 are injured to move the question respecting these things 
 before the Synod of the Province. But if any one is 
 •wronged by his Metropolitan, he is to be judged by the 
 Exarch of the Diocese, or by the Throne of Constantino- 
 ple, as has before been said. If however any city has 
 been newly erected (1) by royal authority, or shall here- 
 
THE COUNCIL OF CHALCEDON. Ill 
 
 after be erected, let the order of the ecclesiastical par- 
 ishes follow the political and public forms. 
 
 XVIII. The crime of conspiracy or banding together 
 is utterly forbidden, even by the civil laws, much more 
 then ought such a thing to be forbidden in the Church of 
 God. If therefore any of the Clergy or Monks should be 
 discovered either conspiring or banding together, or form- 
 ing any evil designs against the Bishops, or their fellow 
 Clergy, let them be altogether deposed from their proper 
 rank. 
 
 XIX. It has come to our hearing that the Synods of 
 the Bishops which are prescribed by the Canons in the 
 Provinces, do not take place ; and that from this cause 
 many of the things which are required for the right set- 
 tlement of ecclesiastical matters are neglected. The 
 holy Synod has therefore determined according to the 
 Canons of the holy Fathers, that the Bishops in every 
 Province shall meet together twice in every year, at the 
 place which the Bishop of the Metropolis shall approve, 
 and settle whatever matters may have arisen. And that 
 the Bishops who do not come to the meeting, residing in 
 their own cities, and being in good health, and being 
 free from all unavoidable and necessary business, shall 
 be reproved in a brotherly manner. (Apost. Can. 33. 
 Nic. 5. Ant. 20.) 
 
 XX. The Clergy who minister in any Church, as we 
 have already determined, are not to be allowed to be 
 appointed to the Church of another city, but are to be 
 contented with that in which they have been first counted 
 worthy to minister, excepting those who, having been 
 obliged to leave their own country by some necessity, 
 have passed over to another Church. But if any Bishop, 
 after this decision, shall receive a Clergyman belonging 
 to another Bishop, it is decreed, that both the received 
 
112 THE COUNCIL OF CHALCEDON. 
 
 and the receiver shall be excommunicated, until sucis 
 time as the Clergyman who has gone over shall return 
 to his own Church. 
 
 XXI. Any Clergymen or Laymen who bring charges 
 against any Bishops or Clergymen, are not to be received 
 indiscriminately, and without examination, to make their 
 accusation, but their character must first be inquired into. 
 
 XXII. The Clergy may not, after the death of their 
 Bishop, seize upon the goods belonging to him, as has 
 also been forbidden by former Canons (1), but those 
 who do so will endanger their own rank, 
 
 XXIII. It has come to the hearing of the holy Synod, 
 that certain Clergymen and Monks who have not re- 
 ceived any charge from their own Bishop, and even at 
 times some who have been excommunicated by him, 
 betake themselves to the imperial city of Constantinople, 
 and remain there a long time causing tumults, and 
 troubling the settlement of the Church, and subverting 
 other men's houses. The holy Synod has therefore de- 
 termined, that such persons shall in the first instance be 
 admonished by the Defender of the most holy Church of 
 Constantinople, to depart out of the imperial city ; but 
 if they shall impudently continue in the same practices, 
 they are to be cast out against their wills by the said De- 
 fender, and to return to their own places. 
 
 XXIV. The monasteries which have been once con- 
 secrated with the sanction of the Bishop, are to remain 
 monasteries for ever, and the things which belong to 
 them are to be preserved, and they are no more to be- 
 come secular dwelling-places. But those who suffer 
 this to be done shall undergo the Canonical punishments. 
 
 XXV. Since some Metropolitans, as we have been 
 informed, neglect the flocks committed to them, and put 
 ofT the ordinations of Bishops, the holy Synod has de- 
 
THE COUNCIL OF CHALCEDON. 113 
 
 creed that the ordination of Bishops shall take place 
 within three months, unless some unavoidable necessity 
 shall oblige the period of delay to be prolonged. But if 
 he [i e. the Metropolitan] shall not do this, he shall un- 
 dergo ecclesiastical punishment. In the mean time the 
 revenues of the widowed Church shall be kept safely by 
 the Steward of the same Church. 
 
 XXVI. Since in some Churches, as we have been in- 
 formed, the Bishops manage the affairs of the Church 
 without Stewards, it is decreed, that any Church having 
 a Bishop, shall also have a Steward out of its own Clergy, 
 who may manage the affairs of the Church with the 
 sanction of his own Bishop, to the end that the adminis- 
 tration of the Church may not be without witnesses, and 
 so the goods belonging to it be wasted, and reproach be 
 brought upon the Priesthood. But if the Bishop do not 
 do this, he shall undergo the sentence of the divine 
 Canons. 
 
 XXVII. With respect to those persons who carry off 
 women under the pretence of marriage, or who assist or 
 take part with those who do carry them off, the holy 
 Synod has decreed, that if they be Clergymen, they shall 
 be deposed from their rank, and if they be Laymen, they 
 shall be anathematized. 
 
 XXVIII. We, following in all things the decisions of 
 the holy Fathers (1), and acknowledging the Canon of 
 the 150 most religious Bishops which has just been read, 
 do also determine and decree the same things respecting 
 the privileges of the most holy city of Constantinople, 
 New Rome. For the Fathers properly gave the Prima- 
 cy to the Throne of the elder Rome, because that was the 
 imperial city. And the 150 most religious Bishops, 
 being moved with the same intention, gave equal privile- 
 ges to the most holy throne of New Rome, judging with 
 
 10 
 
114 THE COUNCIL OF CHALCEDON. 
 
 reason that the city which was honored with the sove- 
 reignty and senate, and which enjoyed equal privileges 
 with the elder royal Rome, should also be magnified like 
 her in ecclesiastical matters, being the second after her. 
 And [we also decree], that the Metropolitans only of 
 the Pontic, and Asian, and Thracian Dioceses, and more- 
 over the Bishops of the aforesaid Dioceses who are 
 amongst the Barbarians, shall be ordained by the above- 
 mentioned most holy Throne of the most holy Church of 
 Constantinople ; each Metropolitan of the aforesaid Dio- 
 ceses ordaining the Bishops of the Province, as has been 
 declared by the divine Canons ; but the Metropolitans 
 themselves of the said Dioceses shall, as has been said, 
 be ordained by the Bishop of Constantinople, the proper 
 elections being made according to custom, and reported 
 to him. 
 
 XXIX. To reduce (1) a Bishop to the rank of a Pres- 
 byter is sacrilege : for if there be any just cause for re- 
 moving any person from the oihce of Bishop, they ought 
 not to have even the place of a Presbyter : but if they 
 have been without any crime removed from their proper 
 rank, they shall return to the dignity of the Episcopate. 
 Anatolius, the most religious Arclibishop of Constantino- 
 ple, said. They who are reported to have been degraded 
 from the Episcopal dignity to the rank of a Presbyter, if 
 they are indeed punished for any reasonable causes, are 
 not properly worthy to have even the honor of a Pres- 
 byter, but if they have been forced down into a lower 
 degree without any reasonable cause, they ought with 
 justice, if they appear upright, to receive again the dignity 
 and sacerdotal authority of the Episcopate. 
 
 XXX. Since the most religious Bishops of Egypt (1) 
 have put off for the present subscribing the Epistle of the 
 most holy Archbishop Leo, not as contending against the 
 
THE COUNCIL OF CHALCEDON. 115 
 
 Catholic faith, but saying that it is the custom of the 
 Egyptian Diocese to do nothing of the sort without the 
 sanction and order of the Archbishop, and therefore re- 
 questing that they may be allowed to defer their sub- 
 scription till the ordination of the future Archbishop of 
 the great city of Alexandria, it has appeared to us rea- 
 sonable and humane that this concession should be made 
 to them, upon their remaining in their proper habit in 
 the imperial city, until the Archbishop of the great city 
 of Alexandria shall be ordained. Wherefore they thus 
 remaining in their proper habit, shall either give sure- 
 ties, if this be possible to them, or shall be trusted upon 
 their oaths. 
 
 NOTES UPON THE CANONS OF CHALCEDON. 
 
 I. 1. In each Synod.] Before the time of this Council, the. 
 Canons which had been enacted by the General Council of Nice, 
 and the five local Councils of Ancyra, Neocaesarea, Gangra, An- 
 tioch and Laodicisa, had been collected into one Code, which is 
 several times quoted in the Acts of this Council, from which it 
 would appear that the Canons contained in it were recognized 
 and received as the common laws of the Church. As however 
 the greater part of these Canons were enacted only by Provincial 
 Councils, some of which were attended by very few Bishops, 
 the Chalcedonian Fathers seem to have thought it right to con- 
 firm them by this decree, thus giving them the same authority as 
 they would have had if they had been enacted in the first instance 
 by an (Ecumenical Council. 
 
 II. 1. Steward, ^-c] For an account of these officers, see the 
 note upon the 14th Canon of this Council. 
 
 III. 1. The hoi ij Synod.] This and the following Canon, as 
 also the 20th, were enacted at the suggestion of the Emperor 
 Marcian, who was desirous that the abuses mentioned in them 
 should be corrected, but cojisidered that as the persons to be 
 
116 THE COUNCIL OF CHALCEDON. 
 
 affected by them were of the Clergy, it was more proper that the 
 laws should be passed by the Synod in the form of Canons, 
 rather than by the civil powers. See the speech of the Emperor 
 to the Council, Act. vi. and the three chapters which the Secre- 
 tary Beronicianus, at his command, afterwards read to the as- 
 sembled Bishops, and which form the subjects of these Canons, 
 although the Council in framing them made some additions and 
 exceptions to the suggestions of the Emperor. 
 
 IV. 1. The Monastic life.'] For a full account of the Ancient 
 Monks, see Bingham, book vii. He shows, that although there 
 were, even from the beginning, persons called ascetics in the 
 Church, who exercised themselves in acts of peculiar strictness 
 and mortification, yet that the monastic life and system was not 
 known till towards the 4th century, and that it probably had its 
 origin in Egypt, after the Grecian persecution, and about the time 
 of Constantine. The first Monks were solitaries, but Pachomius 
 in the time of Constantine procured the building of some Mo- 
 nasteries in Egypt, from whence the custom of living as regulars, 
 in societies, was gradually followed in diflferent parts of the 
 •world in succeeding ages. The practice spread rapidly through- 
 out the East, but there were no Monasteries in Rome or Italy, till 
 Athanasius came there, A. D. 340, who first introduced them in 
 those parts, after which they gradually spread throughout the 
 West. The Monks at first were all Laymen, and are so classed 
 in the Canons of the early Councils. No solemn vow or pro- 
 fession either of celibacy or poverty was required of them. The 
 Fathers or Abbots of the Monasteries were however generally 
 Presbyters, and often called to Councils, and allowed to sit and 
 vote there in quality of Presbyters. Thus in the Council of 
 Constantinople, A. D. 448, which condemned Eutyches, 23 
 Archimandrites subscribed with 30 Bishops. They were how- 
 ever always subject to the authority of the Bishop of the city 
 where the IMonastery was established. In process of time some 
 members of these bodies were ordained Presbyters or Deacons, 
 to serve in their own Monasteries, but they were not allowed to 
 encroach upon the duties or rights of the secular Clergy. 
 
 2. Oratory.'] All Churches were frequently called Oratories 
 or houses of prayer, but in this and other Canons, the name 
 
THE COUNCIL OF CHALCEDON. 117 
 
 Oratory seems to be restrained to private Chapels or places of 
 worship set up for convenience in private families, still depending 
 upon the parochial Churches, and differing from them in this, 
 that they were only places of prayer, but not for celebrating the 
 Communion : or if that was at any time allowed there to private 
 families, yet at least upon the great and solemn festivals they 
 were to resort for Communion to the Parish Churches. Bing- 
 ham, b. viii. c. 1 . s. 4. 
 
 VI. 1. a Martijry.'] This was the name given to a Church 
 built over the grave of a Martyr, or which was called by his 
 name to preserve his memory. Thus the Church in M^hich this 
 Council Vv^as held is called the Martyry of the holy and victorious 
 Martyr Euphemia. Eusebius observes of Constantine, that he 
 adorned his new city of Constantinople with many Oratories, and 
 ample Martyries, by which he at once did honor to the memory 
 of the Martyrs, and as it were consecrated his city to the God of 
 the Martyrs. The Latins, instead of the word Martyrium, com- 
 monly called those Churches ISIemoris Martyrum. Bingham, 
 b. viii. c. 1. s. 8. 
 
 IX. The Exarch of the Diocese.'] That is, the Patriarch. 
 See note 4, to the Synodal Epistle of the Comicil of Nice. 
 
 This Canon, which limits the appeal of a Bishop or Clergy- 
 man against the Metropolitan of a Province to the Patriarch of 
 the Diocese, or to the Bishop of Constantinople, has much 
 troubled the advocates of the Papal supremacy, and the various 
 interpretations which they have had recourse to in order to evade 
 the plain meaning of it, show how subversive it is of the preten- 
 sions of the Bishop of Rome. See Beveridge on the Canon. 
 
 XI. 1. Pad fical letters.] According to the rules and practice 
 of the Ancient Church, no Christian could travel without taking 
 letters of credence with him from his own Bishop, if he meant to 
 communicate with the Church in a foreign country. These 
 letters were of several kinds, according to the different occasions 
 or quality of the persons who carried them. They are generally 
 reduced to three kinds — Commendatory, Communicatory, and 
 Dimissory. The first were such as were granted only to persons 
 of quahty, or to persons whose reputation had been called in 
 question, or to the Clergy who had occasion to travel into foreign 
 10* 
 
118 THE COUNCIL OF CHALCEDON, 
 
 countries. The second sort were granted to all who were in the 
 peace and communion of the Church, whence they were also 
 called Pacifical, and Ecclesiastical, and sometimes Canonical. 
 The third eort were given only to the Clergy, w^hen they were 
 removing from one Church to settle in another, and they were to 
 testify that the bearers had their Bishop's leave to depart, whence 
 they were called Dimissory, and sometimes also Pacifical. All 
 these went under the general name of Formed letters, because they 
 were written in a particular form, with some peculiar marks and 
 characters which served as special signatures to distinguish them 
 from counterfeits. Respecting all of them it is to be observed, 
 that it was the Bishop's prerogative to grant them, and no other 
 person might presume to do so, at least without his authority and 
 permission. Bingham, book ii. c. 4. s. 5. 
 
 XII. 1. Pragmatic orders.'] This was the name given by the 
 Greeks to the imperial rescripts, or orders relating to public 
 matters. 
 
 The occasion for enacting this Canon arose out of certain 
 transactions which are mentioned in the Acts of the Council. In 
 the fourth Action is the account of the controversy between 
 Photius Bishop of Tyre, and Eustathius Bishop of Berytus. 
 Tyre was the Metropolis of Phognicia, and as such had Berytus 
 with the other cities of the Province subject to it. Eustathius, 
 the Bishop of Beiytus, had hovrever prevailed upon the Emperor 
 Theodosius to divide the Province of Phoenicia into two parts, 
 and to leave the one subject to Tyre, but to constitute Berytus 
 the Metropolis of the other, with all the rights and privileges of a 
 Metropohtan See. This division of the Province was sanctioned 
 by a Council at Constantinople, and Photius himself was com- 
 pelled to subscribe the decree. When, however, the Council of 
 Chalcedon was assembled, he prayed the Emperor Marcian to 
 send a Pragmatic order to the Council for the purpose of restoring 
 to him his rights as Metropohtan. Marcian however notified to 
 the Bishops, that he did not approve such matters being settled by 
 Pragmatic orders, but according to the laws of the Church. In 
 consequence of this, the imperial judges who were present, and 
 took part in the dehberations of the Council, desired that the 
 Canons which related to this matter might be read ; and the fouim 
 
THE COUNCIL OF CHALCEDON. 119 
 
 Nicene Canon was read accordingly. They then decided that 
 Photias had properly the Metropohtical authority over the whole 
 Province, and that Eustathius had no greater privileges than any 
 other Bishop ; and the Council ratified this decision by the pre- 
 sent Canon. A similar controversy was discussed in this same 
 Council between Eunomius Bishop of Nicomedia, anciently the 
 Metropolis of the whole of Bithynia, and Anastasius Bishop of 
 Nice, who claimed the dignity of a Metropolis for his own see 
 by virtue of a rescript of the Emperors Valentinian and Valens. 
 The Council decided that Nicomedia should retain all the rights 
 and privileges due to it as the Metropolis, and that the Bishop of 
 Nice should have only the honorary title of Metropolitan, without 
 any authority. 
 
 XIV. 1. Readers and Singers.} These were two of the infe- 
 rior orders of the Church, respecting the rise, and number, and 
 the precise offices of which there are some diiferences of opinion 
 amongst the learned. The following account of them is taken 
 from Bingham, book iii. The Council of Trent, and the general- 
 ity of Roman writers, assert, that they are precisely five in num- 
 ber, and all of Apostolical institution ; Subdeacons, Acolythists, 
 Exorcists, Readers, and Doorkeepers ; but Bingham shows, that 
 they are only of ecclesiastical, and not of apostolical institution, 
 and that the number is not certainly determined in the records of 
 the primitive Church, some accounts mentioning more than five, 
 and others not so many. It appears therefore, that there was no 
 settled rule in the Church, but that different Churches instituted 
 them for themselves at such times, and in such numbers as they 
 found necessary or desirable. Respecting all of them it may be 
 observed, that although they Avere in a certain sense reckoned 
 amongst the Clergy, being enrolled in the Canon or list of the 
 Church, so that they might not forsake the senice of the Church, 
 and return to a secular life, yet they were not ordained by impo- 
 sition of hands, like the three superior orders, nor admitted to any 
 share or degree in the Christian Priesthood, but only to attend 
 the Minister in divine service, and perform other lower and ordi- 
 nary offices in the Church. The names and offices of them were 
 as follows : 
 
 Subdeacons. The earliest notices of this Minister occur in the 
 
120 THE COUNCIL OF CHALCEDON. 
 
 Epistles of Cyprian and Cornelius about the middle of the 3d 
 century. Their office was to prepare the sacred vessels and uten- 
 sils of the Altar, and deliver them to the Deacon in time of divine 
 service, but they were not allowed to minister as Deacons at the 
 Altar, nor so much as to come within the rails of it to set a paten 
 or cup, or the oblations of the people upon it. They were often 
 sent by the Bishops with their letters to foreign Churches. 
 
 Acolythists. This order (as distinct from Subdeacons, who 
 were probably sometimes so called in the Greek Church) was 
 peculiar to the Latin Church. Their office was to light the can- 
 dles of the Church, and to attend the Minister with wine for the 
 Eucharist. 
 
 Exorcists. During the three first centuries the Bishops and 
 Presbyters were the usual Exorcists of the Church, but towards 
 the end of the third century, they were accounted a distinct order, 
 though one of the inferior. Their office was to lay hands upon 
 the Energumens, or persons possessed with evil spirits, and to 
 repeat over them the prescribed form of words. 
 
 Readers. Tertullian and Cyprian mention Readers as one of 
 the orders of the Church in their time. Their office was to read 
 the Scriptures to the people from the Ambo or Pulpitum, i. e. the 
 reading desk, which stood in the middle of the church. 
 
 Doorkeepers. This order is not mentioned before the third or 
 fourth century. Their office was to open and shut the doors of 
 the church, and to give notice of the times of prayer and church 
 assemblies. 
 
 Singers. These are first mentioned about the beginning of the 
 fourth century, in the Council of Laodicea. Their office was to 
 regulate the Psalmody of the Church, and to take part in it them- 
 selves. Their station in the church was in the Ambo or reading 
 desk. 
 
 CopiatcB or Fossarii. Their office was to take care of funerals, 
 and to see that all persons had a decent burial. Especially they 
 were obliged to perform this office for the poor, without exacting 
 anything of their relations on that account. 
 
 Parabolani. These are reckoned by some amongst the inferior 
 orders of the Clergy. Their office was to attend upon the sick, 
 
THE COUNCIL OF CHALCEDON. 12 i 
 
 and minister to them, whence their name, from the danger attend- 
 ing their office in infectious disorders. 
 
 Catechists. These were not any particular order, but persons 
 who were appointed particularly to instruct the Catechumens in 
 the first principles of religion, and to prepare them for Baptism. 
 They were sometimes chosen from the inferior orders, sometimes 
 were Priests or Deacons, and sometimes the Bishop himself per- 
 formed the office. 
 
 Besides these various orders which were reckoned amongst the 
 Clergy, there were several officers belonging to the Church, whom 
 it may be as well to mention here, and who were sometimes Cler- 
 gymen and sometimes Laymen. 
 
 (Economus. Steward. This officer was always chosen out 
 of the Clergy, and his office was to manage the revenues of the 
 Church, under the Bishop : and during a vacancy of the see, to 
 look after and take care of the income of the Church, that it might 
 be preserved safe for the succeeding Bishop. 
 
 Defensor, was an officer of the Church, sometmies a Clergy- 
 man, but not always, whose office it was to act as an advocate at 
 law, to defend the rights of the poor, and the liberties of the 
 Church against all aggressors and invaders. 
 
 Faramonarius, Villicus, or Bailiff. It is not certain what the 
 particular business of this officer was, but the more probable opi- 
 nion seems to be, that he was a bailiff or steward of the lands of 
 the Church. 
 
 The Sceuophy laces, or keepers of the sacred utensils, were usu- 
 ally Priests. 
 
 The Interpreters, w^hose office was to render one language into 
 another as there was occasion, both in reading the Scriptures, and 
 in the Homilies which were made to the people. 
 
 The Notaries, were a sort of Secretaries and short hand writers, 
 who took account of the processes against the Martyrs, and after- 
 wards assisted at Councils, writing the Acts, and recording the 
 speeches and disputations, and reading the petitions and other docu- 
 ments produced before the Council. 
 
 The Apocrisarii, were a sort of Proctors for Bishops, who 
 resided at the imperial City, and managed in the imperial courts 
 
122 THE COUNCIL OF CHALCEDON 
 
 the causes in which their principals might happen to be en- 
 gaged. 
 
 XVI. 1. A Virgin.} Tinrs were two kinds of sacred Virgins 
 in the ancient Church ; the lir^i;, although they devoted themselves 
 to God, and to the service of the Church, and were therefore en- 
 rolled in the Canon, or list of the Church (whence they were 
 called Ecclesiastical and sometimes Canonical Virgins), still lived* 
 in their fathers' houses, and were supported by them. The other 
 sort, who had their origin after the establishment of Monasteries, 
 lived in communities, and were supported by their own labor, 
 and were called Monastics. All these Virgins made a solemn 
 profession of virginity, but were not bound by any positive vow. 
 They do not appear to have been subjected in early times to any 
 direct ecclesiastical censure if they abandoned their profession 
 and married ; but the laws of the Church gradually increased in 
 strictness, and according to some Canons, they were subjected to 
 the same term of penance as Digamists. Their marriages, how- 
 ever, were not considered null. Bmgham, b. vii. c. 4. 
 
 XVII. 1. Neivly erected.} It being the ordinary rule in the an- 
 cient Church, that there should be a Bishop in every city, whose 
 Parish or Diocese, comprised the city itself, and those villages 
 and districts which were under the civil jurisdiction of the city, 
 the meaning of this part of the canon seems to be, that if any new 
 city were erected, or any place raised to the dignity of a city by 
 imperial authority, it ought also to have its Bishop, the limits of 
 whose jurisdiction should be coextensive with those of the city, 
 the decree of the former part of the Canon with respect to ordi- 
 nary cases notwithstanding. 
 
 XXII, 1. By former Canons.} The common reading here is 
 Tois TrapaXaiiPavovai, the scusc of which is uot clcar ; Beveridge there- 
 fore adopts the reading of some Mss. ro7s ndXai KavSffiv, which 
 gives a good sense, referring to such Canons as the 40th Apos- 
 tolical. 
 
 XXVIII. The holy Fathers.} Before the passing of this Canon, 
 as Beveridge observes, the Bishop of Constantinople, although he 
 had an honorary precedence granted to him on account of the 
 dignity of the city, and had also occasionally exercised an author- 
 ity in the ordination of the Metropolitans in certain Dioceses, 
 
THE COUNCIL OF CHALCEDON. 123 
 
 had never been canonically raised to the rank of Patriarch, or 
 had any particular Diocese under him. By this Canon however 
 he was raised to that rank, and his patriarchal power was extend- 
 ed over the three Dioceses of Pontus, Asia, and Thrace. This 
 Canon is not found in the collection of John of Antioch, nor in 
 the Arabic paraphrase, nor in the Latin version of Dionysius Ex- 
 iguus. It exists however in all the other Greek collections, and 
 in the old Latin version before that of Dionysius, but it there oc- 
 curs among the Canons of Constantinople. There cannot how- 
 ever be any doubts of its authenticity, for the passing of it was 
 strongly but unsuccessfully opposed at the time by the Legates of 
 the Bishop of Rome, and occasioned many remonstrances after- 
 wards, on the part of Leo the then Bishop of that See. The ac- 
 count of what took place at the passing of the Canon is given at 
 length among the Acts of the Council, in the 16th Action: and as 
 the matter is of some importance in its bearing upon the question 
 of the Papal suprem.acy, an abridged account of it may not be 
 uninteresting. 
 
 Upon the meeting of the Council (on the day when the dis- 
 cussion took place), Paschasinus and Lucentius, the Roman 
 Legates, addressed themselves to the imperial Judges, and com- 
 plained, that on the preceding day, after they, as well as the 
 Judges, had left the meeting, certain things had been brought for- 
 ward and decreed, contrary to the Canons of the Church, and 
 they requested the Judges to institute an inquiry respecting them. 
 Upon this Aetius, Archdeacon of the Church of Constantinople, 
 said, that it was the common practice in Synods, after settling 
 the more important and necessary matters relating to the Faith, 
 to make also such regulations in other matters as were necessary. 
 That on this occasion the Church of Constantinople had had cer- 
 tain matters to transact, and that they had requested the Roman 
 Bishops to take part in their proceedings, but that those Bishops 
 had refused to do so, alleging that they had no authority for this 
 purpose from the Bishop of Rome. That they had then referred 
 the matters to the imperial Judges, who had desired them to pro- 
 ceed with their business, and they had accordingly done so 
 fairly, openly, and canonically. The Judges desired the account 
 of the proceedings to be read ; and Beronicianus, Secretary of 
 
124 THE COUNCIL OF CHALCEDON. 
 
 the Consistory, read this 28th Canon, with the subscriptions of 
 all the Bishops who attended the Council annexed to it. Lucen- 
 tius then asserted, that the Bishops had been forced to subscribe 
 against their inclinations ; but all the Bishops cried out imme- 
 diately that no one was forced. Lucentius then objected further, 
 that this Canon was contrary to that of the Nicene Council, and 
 founded only upon the decisions of the Constantinopolitan 
 Fathers, which had been passed only eighty years before, and 
 which were not reckoned amongst the Synodical Canons. 
 Aetius, the Archdeacon of Constantinople, then asked the Le- 
 gates whether they had received any instructions relating to this 
 matter from the Bishop of Rome ; and the Presbyter Boniface, 
 who was joined with Lucentius and Paschasinus in their mis- 
 sion, said, that amongst other things they were charged by the 
 Pope, not to suffer the decision of the holy Fathers to be in any 
 way infringed, but to maintain his dignity ; and, " if any per- 
 sons, presuming upon the splendor of their cities, should make 
 any attempt at usurpation, to resist them with proper firmness." 
 The Judges upon this desired both parties to read the Canons of 
 Nice : and the Roman Legates then read the 6th Canon, begin- 
 ning it with these words, " That the Church of Rome has always 
 had the Primacy." Constantine, Secretary of the Consistory, 
 then read the same Canon from a copy furnished by Aetius, as 
 it is read in the genuine Canons. (See the note upon the 6th 
 Canon of Nice.) He then proceeded to read from the Synodical 
 book of the Council of Constantinople, the three first Canons of 
 that Council. The Judges then asked the Bishops of the Asian 
 and Pontic Dioceses, whether they had been in any way com- 
 pelled to subscribe the Canon in question ; and they all declared 
 that they had signed it voluntarily, and without any compulsion. 
 Upon this the Judges gave their decision to the following effect : 
 " That the Primacy and the chief honor should by all means be 
 preserved, according to the Canons, to the Archbishop of Old 
 Rome, and that the Archbishop of the imperial city of Constan- 
 tinople, New Rome, should enjoy the same privilege of honor. 
 That he should also have power of his own authority to ordain 
 the Metropolitans in the Asian, Pontic, and Thracian Dioceses, 
 who should be elected by the Clergy, and proprietors and most 
 
THE COUNCIL OF CHALCEDON. 125 
 
 illustrious persons of each Metropolis, and by all the Bishops of 
 the Province, or the greater part of them ; and that he should 
 have the option of bringing the persons so elected to Constan- 
 tinople, and ordaining them there, or of allowing them to 
 obtain the decree confirming their election to the Bishopric in 
 the Provinces. That, however, as regarded the Bishops of the 
 different Provinces, they should be elected (or ordained x^'f""""- 
 vciaOai), by all the Bishops of the Province, or the greater part of 
 them, the Metropolitan having the right of confirmation accord- 
 ing to the Canon of the Fathers, the Archbishop of Constantino- 
 ple taking no part in such ordinations." This the Judges said 
 was their decision upon the subject, but they desired that the 
 holy and Ecumenical Synod would deign to inform them what 
 was their decision. Upon this all the Bishops cried out at once, 
 that they approved and ratified this decision : but Lucentius en- 
 tered his protest against all that had been done in his absence, 
 which he said he would report to the Bishop of Rome, who was 
 chiet Bishop of the whole Church, that he might declare his 
 sentiments respecting the WTong done to his own See, and the 
 subversion of the Canons. 
 
 This was the termination of the Council ; but Leo afterwards 
 w-rote various letters to the Emperors, to the Bishop of Constan- 
 tinople, and others, in which, whilst he expressed his complete 
 approval of the proceedings of the Council in matters of faith, he 
 strongly condemned this Canon, which he declared was contrary 
 to the Nicene Canons, and a most unjust usurpation on the part 
 of the Bishop of Constantinople of the privileges of other Bishops, 
 and particularly of those of the Bishops of Alexandria and An- 
 tioch, who were next in rank to the Bishop of Rome. He went 
 so far, in one of his letters to the Empress Pulcheria, as to say, 
 that " by the authority of the Apostle Peter, he annulled all that 
 was contrary to the Nicene Canons ;" but it is worthy of remark 
 how in all his letters, though he is disposed to magnify his own 
 authority, the whole burthen of his charge against the Bishop 
 of Constantinople is, that the privileges which he claimed were 
 contrary to the Nicene Canons, and an invasion of the indepen- 
 dency and rights of other Churches. 
 
 XXIX. To reduce.} This Canon was more properly a decree 
 11 
 
126 THE COUNCIL OF CHALCEDON. 
 
 of the Synod, arising out of the dispute between Photius, Bishop 
 of Tyre, and Eustathius, Bishop of Berytus, an account of 
 which is given in the note upon the 12th Canon. Eustathius 
 had degraded the Bishops of the cities (six in number) over 
 which he had usurped the authority, and who had been ordained 
 by Photius, to the rank of Presbyters. The imperial Judges 
 having been informed of this, committed the settlement of the 
 matter to the Council, to whom alone it properly belonged ; upon 
 which the Roman Legates pronounced the sentence contained in 
 the first part of the Canon, and Anatolius repeated it as it appears 
 in the Canon, and all the Bishops confirmed it by acclamation. 
 A full account of this matter is given at the end of the 4th Ac- 
 tion of the Council. 
 
 XXX. Bishops of Egypt.} This Canon also was a decree of 
 the Synod, the account of the making of which is given at length 
 in the 4th Action. Dioscorus, Bishop of Alexandria, having 
 been deposed by the Synod as a follower of Eutyches, the Egyp- 
 tian Bishops, when called upon to subscribe the letter of Leo, 
 which contained a condemnation of the errors of Eutyches, and 
 had been received and adopted by the Synod, requested to be 
 allowed to defer subscribing to it, till a new Bishop of Alexan- 
 dria was consecrated, alleging as their reason, that according to 
 the Nicene Canons the Bishops of Egypt might do nothing with- 
 out the consent of the Metropolitan of Alexandria. The Synod 
 considered this a pretence of the Eg»yptian Bishops to avoid sub- 
 scribing to the condemnation of Eutyches, and therefore pressed 
 the subscription : but upon the earnest and continued supplica- 
 tions of the Bishops, who declared that if they subscribed before 
 the appointment of their Metropolitan, they should be murdered 
 on their return to Egypt, and therefore prayed permission to re- 
 main at Constantinople till a new Bishop of Alexandria was 
 appointed, the Synod allowed the matter to be so settled, and 
 made the decree which is contained in this Canon. 
 
THE SECOND 
 
 COUNCIL OF CONSTANTINOPLE, 
 
 COMMONLY CALLED 
 
 THE FIFTH (ECUMENICAL. 
 
 The fifth (Ecumenical Council was summoned by the 
 Emperor Justinian, A. D. 553, to settle the controversy 
 respecting the three Chapters, as they are called, or cer- 
 tain writings of Theodorus Bishop of Mopsuestia, Theo- 
 doret Bishop of Cyrus, and Ibas Bishop of Edessa, which 
 supported the Nestorian heresy. The Synod consisted 
 of 165 Bishops, amongst whom were Eutychius Patri- 
 arch of Constantinople, Apollinaris of Alexandria, Dcm- 
 ninus of Antioch, and Stephanus, Georgius, and Damia- 
 nus, who attended as proxies of Eustochius Patriarch of 
 Jerusalem. Vigilius Bishop of Rome happened to be at 
 Constantinople at the time, but though he fully concurred 
 in all that was done in the Council, he declined being 
 present at it, alleging that his predecessors had always 
 abstained from personally attending the General Coun- 
 cils. He however took an active part in procuring the 
 recognition of the Council by those of the Western Bish- 
 ops, who at first were disposed to reject it. This Synod 
 received and confirmed the decrees of the four first Gen- 
 eral Councils, and condemned the person and writings of 
 Theodorus of Mopsuestia, the writings of Theodoret 
 against the twelve Chapters (or Anathemas) of Cyril of 
 
128 THE SECOND COUNCIL 
 
 Alexandria, and against the Council of Ephesus, and in 
 defence of Theodorus and Nestorius ; and also the letter 
 which was said to have been written by Ibas to a Per- 
 sian heretic, of the name of Maris. The Synod added 
 fourteen anathemas against these and other Nestorian 
 errors. This Council was generally received through- 
 out the East, but some Bishops of the West at first re- 
 jected it, under the persuasion that the condemnation of 
 the writings of Theodoret and Ibas was contrary to the 
 Council of Chalcedon, in which those Prelates had been 
 received as orthodox, upon their giving a full explana- 
 tion of their sentiments, and expressly anathematizing 
 Nestorius and Eutyches. The greater part of these 
 Bishops however soon concurred with the rest of the 
 Church in receiving this Council. 
 
 This Council also (as appears from the 11th Anathe- 
 ma, and the declarations in the 6th Council, and in the 
 2d of Nice) condemned certain opinions of Origen, but 
 the parts of the Acts relating to this matter do not exist ; 
 indeed the whole of the original Greek of these Acts is 
 lost, and what remains of them is only in a Latin trans- 
 lation, with the exception of a few fragments, and a long 
 tract or Epistle of the Emperor Justinian to Menas the 
 Patriarch of Constantinople, against the errors of Origen, 
 and a confession of faith of the same Emperor, both of 
 which are printed in the Collections of Councils at the 
 end of the Acts of this Council. Palmer's Treatise on 
 the Church, vol. ii. p. 186. See also the preface to the 
 Acts in the Collection of Councils ; and for the particu- 
 lars relating to Theodoret and Ibas, see the Acts of the 
 Council of Chalcedon, Act. viii. andx. 
 
OF CONSTANTINOPLE. 129 
 
 THE SENTENCE OR DEFINITION OF THE SECOND 
 COUNCIL OF CONSTANTINOPLE. 
 
 The preliminary part of this sentence is of considerable 
 length, recapitulating the proceedings of the Council in 
 the examination of the writings of Theodorus, Theodo- 
 ret, and Ibas, and the grounds upon which the Synod 
 rested their condemnation of the person of Theodorus, 
 after his death, as well as of his writings, and their 
 anathemas against the alleged writings of Theodoret and 
 Ibas, which writings indeed the Council of Chalcedon 
 had previously condemned, although they absolved The- 
 odoret and Ibas themselves, upon their recanting their 
 errors and anathematizing Nestorius. As however this 
 part of the sentence is of little interest, it is not neces- 
 sary to give it at length ; the important part proceeds as 
 follows. 
 
 Having thus detailed all that has been done by us, we 
 again confess that we receive the four holy Synods, that 
 is, the Nicene, the Constantinopolitan, the first of Ephe- 
 sus, and that of Chalcedon, and we have approved, and 
 do approve all that they defined respecting the one faith. 
 And we account those who do not receive these things 
 aliens from the Catholic Church. Moreover we con- 
 demn and anathematize, together with all the other here- 
 tics who have been condemned and anathematized by 
 the before-mentioned four holy Synods, and by the holy 
 Catholic and Apostolic Church, Theodorus, who was 
 Bishop of Mopsuestia, and his impious writings, and also 
 those things which Thtiodoret impiously wrote against 
 the right faith, and against the twelve Chapters of the 
 holy Cyril, and against the first Synod of Ephesus, and 
 also those which he wrote in defence of Theodorus and 
 IV 
 
l30 THfi SECOND COUNCIL 
 
 Nestorius. In addition to these, we also anathematize 
 the impious Epistle which Ibas is said to have written 
 to Maris, the Persian, which denies that God the Word 
 was incarnate of the holy bringer-forth of God, and ever- 
 Virgin Mary, and accuses Cyril of holy memory, who 
 taught the truth, as an heretic, and of the same senti- 
 ments with Apollinarius, and blames the first Synod of 
 Ephesus as deposing Nestorius without examination 
 and inquiry, and calls the twelve chapters bf the holy 
 Cyril impious, and contrary to the right faith, and de- 
 fends Theodorus and Theodoret, and their impious opi- 
 nions and writings. We therefore anathematize the three 
 before-mentioned Chapters, that is, the impious Theo* 
 dorus of Mopsuestia, with his execrable writings, and 
 those things which Theodoret impiously wrote, and the 
 impious letter which is said to be of Ibas, and their de- 
 fenders, and those who have written or do write in de- 
 fence of them, or who dare to say that they are correct^ 
 and who have defended or attempt to defend their im- 
 piety with the names of the holy Fathers, or of the holy 
 Council of Chalcedon. 
 
 These things therefore being settled with all accuracy, 
 we, bearing in remembrance the promises made respect- 
 ing the holy Church, and who it v/as that said that the 
 gates of hell should not prevail against it, that is, the 
 deadly tongues of heretics ; remembering also what was 
 prophesied respecting it by Hosea, saying, " I will be- 
 troth thee unto me in faithfulness, and thou shalt know 
 the Lord," (Hos. ii. 20.) and numbering together with 
 the Devil, the father of lies, the unbridled tongues of 
 heretics, and their most impious writings, will say to 
 them, " Behold, all ye kindle a fire, and cause the flame 
 of the fire to grow strong, ye shall Walk in the light of 
 your fire, and the flame which ye kindle." (Is. 1. 11.) 
 
OF CONSTANTINOPLE. 131 
 
 But we, having a commandment to exhort the people 
 with right doctrine, and to speak to the heart of Jerusa- 
 lem, that is, the Church of God, do rightly make haste 
 to sow in righteousness, and to reap the fruit of life ; and 
 kindling for ourselves the light of knowledge from the 
 holy Scriptures, and the doctrine of the Fathers, we have 
 considered it necessary to comprehend in certain Chap° 
 ters, both the declaration of the truth, and the condemna- 
 tion of Heretics, and of their wickedness. 
 
 1. If any one does not confess that one nature and 
 substance, and one virtue and power of Father, Son, and 
 Holy Ghost, a consubstantial Trinity, one Godhead in 
 three Subsistences or Persons, is to be worshipped, let 
 him be anathema. For there is one God and Father, of 
 whom are all things, and one Lord Jesus Christ, by 
 whom are all things, and one Holy Spirit, in whom are 
 all things. 
 
 2. If any one does not confess that there are two native 
 ties of God the Word, the one before the worlds of the 
 Father, from eternity, and incorporeal, and the other, in 
 these latter days, of the very same [Word] who de- 
 scended from heaven, and being incarnate, of the holy 
 and glorious bringer-forth of God, and ever- Virgin Mary, 
 was born of her ; Let him be, &c. 
 
 3. If any one says, that God the Word who wrought 
 miracles is a different Person from Christ who suffered, 
 or that God the Word was with Christ when born of a 
 Woman, or was in him as one person in another ; and 
 does not confess the one and same Jesus Christ our 
 Lord, the Word of God incarnate and made man, and 
 that the miracles which he wrought, and the sufferings 
 which he voluntarily endured in the flesh, were of the 
 very same Person ; Let him be, &c. 
 
 4. If any one says, that the union of God the Word 
 
132 THE SECOND COUNCIL 
 
 with man was made according to grace, or operation, or 
 dignity, or equality of honor, or authority, or relation, 
 or affection, or power, or according to his good pleasure, 
 as if man pleased God the Word, in that he thought well 
 of him, as Theodorus in his madness says ; or according 
 to the homonymy by which the Nestorians calling God 
 the Word Son and Christ, and naming the man separate- 
 ly Christ and Son, and evidently teaching two Persons, 
 do merely in name, and honor, and dignity, and wor- 
 ship, pretend to acknowledge one Person, and one Son, 
 and one Christ, but do not confess the unity of God the 
 Word with the flesh animated by a reasonable and in- 
 tellectual soul, made according to composition or sub- 
 sistence, as the holy Fathers have taught, and therefore 
 one compound Subsistence of Him who is our Lord Jesus 
 Christ, one of the Holy Trinity ; Let him be, &c. For 
 since unity may be understood in various manners, they 
 who follow the impiety of ApoUinarius and Eutyches 
 studying the destruction of those things [i. e. the distinct 
 natures] which concur, speak of an union by confusion ; 
 and the followers of Theodorus and Nestorius delight- 
 ing in the division [of persons] introduce an union of 
 affection ; but the holy Church of God rejecting the faith- 
 lessness of both, confesses the union of God the Word 
 M'ith the flesh, according to composition, which is the 
 same as according to subsistence ; for the union by com- 
 position in the mystery of Christ preserves at the same 
 time without confusion the things [i. e. the natures] 
 which come together, and does not admit of division [of 
 Persons] . 
 
 5. If any one so understands the one Subsistence of 
 our Lord Jesus Christ, as if it admitted of the significa- 
 tion of more Subsistences than one, and by these means 
 endeavors to introduce in the mystery of Christ two 
 
OF CONSTANTINOPLE. 133 
 
 Subsistences or two Persons, and in thus introducing two 
 Persons says that there is one Person according to dignity, 
 honor, and worship (as Theodorus and Ncstorius have 
 madly written, and calumniated the holy Synod of Chal- 
 cedon, as if it used the word one Subsistence, according 
 to this impious sense of it) , but does not confess that the 
 Word of God is united to the flesh in Subsistence, and 
 that on account of this his one Subsistence or one Person, 
 the Holy Council of Chalcedon acknowledged the one 
 Subsistence of our Lord Jesus Christ ; Let him be, &c. 
 For the holy Trinity did not receive any addition of 
 Person or Subsistence from the incarnation of one of the 
 Holy Trinity, even God the Word. 
 
 6. If any one says that the holy, and glorious, ever- 
 Virgin Mary, is improperly and not truly the bringer-forth 
 of God, or that she is so only by way of reference, as if a 
 mere man was born to her, and not God the Word, in- 
 carnate, and born of her (the birth of the Man being, 
 as they say, referred to God the Word, because He was 
 with the Man at his birth) ; and calumniates the holy 
 Synod of Chalcedon, as if it called the Virgin the 
 bringer-forth of God according to that impious sense 
 which the execrable Theodorus invented ; and whoso 
 calls her the bringer-forth of Man, or Christotocos, that is, 
 the bringer-forth of Christ, as if Christ were not God, 
 and does not confess her to be properly and truly the 
 bringer-forth of God (forasmuch as he who before all 
 M^orlds was born of the Father, God the Word, was in 
 these last days incarnate and born of her, and the holy 
 Synod of Chalcedon did thus piously confess her to be 
 the bringer-forth of God) ; Let him be, &c. 
 
 7. If any one using the expression of two natures, does 
 not confess that our one Lord Jesus Christ, is to be ac- 
 knowledged in the Godhead and Manhood, so as to 
 
134 THE SECOND COUNCIL 
 
 signify by this expression the difFe^nce of the natures of 
 which the ineffable union was made without confusion, 
 neither God the Word beino; chano;ed into the nature of 
 flesh, nor the flesh into the nature of the Word (for each 
 remains that which it is by nature even after the union 
 in subsistence), but understands this expression in the 
 mystery of Christ of a division of parts : or if in confess- 
 ing more natures than one in the same our Lord Jesus 
 Christ, God the Word incarnate, he does not understand 
 only that the distinction of the [natures] of which he is 
 composed is not destroyed by the union (for He is one of 
 both and each is of one), but uses the word number in 
 this sense as if each nature had its own separate Subsis- 
 tence ; Let him be, &c. 
 
 8. If any one confessing that out of the two natures of 
 the Godhead and Manhood an unity was formed, or say- 
 ing that the one nature of God the Word was incarnate, 
 does not understand these things as the holy Fathers 
 taught, viz. that out of the divine and human natures, 
 the union being made in subsistence, one Christ was 
 formed, but endeavors by such words to introduce one 
 nature or substance of the Deity and the flesh of Christ ; 
 Let him be anathema. For we in saying that the only- 
 begotten, God the Word, was united to the flesh in 
 subsistence, do not say that any confusion of the natures 
 took place, but rather we understand that each remain- 
 ing that which it is, God the Word is united to the flesh, 
 on which account there is one Christ, God and Man, the 
 same consubstantial with the Father according to the 
 Godhead, and consubstantial with us according to the 
 Manhood. For the Church of God rejects and anathe- 
 matizes equally those who divide in parts and cut up the 
 mystery of the divine incarnation of Christ, and those 
 who confound it. 
 
OF CONSTANTINOPLE. 136 
 
 9. If any one says that Christ should be worshipped 
 in two natures, by which assertion they introduce two 
 adorations, [one] separately to God the Word, and 
 [another] separately to the man ; or if any one to the 
 destruction or confusion of the Godhead and Manliood, 
 introduces one nature or substance of those things which 
 have come together, and worships Christ in this manner, 
 but does not worship with one act of adoration, God the 
 Word incarnate with his proper flesh, as it has been de- 
 livered from the beginning to the Church of God ; Let 
 him be, &c. 
 
 10. If any one does not confess our Lord Jesus Christ 
 who was crucified in the flesh, to be true God, and the 
 Lord of glory, and one of the Holy Trinity ; Let him 
 be, &c. 
 
 11. If any one does not anathematize Arius, Eunomius, 
 Macedonius, Apollinarius, Nestorius, Eutyches, Origen, 
 together with their impious writings, and all other heretics 
 who have been condemned and anathematized by the 
 four before-mentioned holy Councils, and those also who 
 have thought or do think like the before-mentioned 
 heretics, and have continued or do continue in their 
 wickedness to their death ; Let them be, &c. 
 
 12. If any one defends the impious Theodorus of 
 Mopsuestia, who said, that God the Word was one 
 Person, and Christ another, who suffered inconvenience 
 from the passions of the soul, and the desires of the flesh, 
 and was gradually drawn ofl' from evil, and so rendered 
 better by the progress of works, and made spotless in 
 his conversation ; and that he was baptized as a mere 
 man, in the name of the Father, and the Son, and the 
 Holy Ghost, and by baptism received the grace of the 
 Holy Spirit, and obtained the Sonship, and like an 
 image of the Emperor is to be worshipped in the Per- 
 
136 THE SECOND COUNCIL 
 
 son of God the Word, and after the resurrection was 
 made immutable in his thoughts, and altogether im- 
 peccable. And again the same impious Theodorus said, 
 that the union of God the Word with Christ was such as 
 the Apostle spoke of respecting husband and wife, " and 
 they two shall be one flesh." And over and above other 
 innumerable blasphemies, he dared to say, that when the 
 Lord after his resurrection breathed upon the disciples, 
 and said, " Receive ye the Holy Ghost," he did not give 
 them the Holy Ghost, but only breathed upon them 
 figuratively. Moreover he says, that the confession 
 which Thomas made when he touched the hands and 
 side of our Lord after his resurrection, saying, " My 
 God and my Lord," was not spoken by Thomas of 
 Christ (for Theodorus does not acknowledge Christ to 
 be^God), but that Thomas being bewildered by the 
 miracle of the resurrection glorified God who had 
 raised up Christ. And what is worse, in the inter- 
 pretation which he wrote of the Acts of the Apostles, 
 Theodorus likened Christ to Plato, and Manichseus, 
 and Epicurus, and Marcion, saying, that as each of 
 them from the doctrine which he invented caused his 
 disciples to be called Platonists, and Manichaians, and 
 Epicureans, and Marcionites, in like manner when Christ 
 had invented a doctrine, his disciples Vv^ere called Chris- 
 tians after him. If any one therefore defends the before- 
 mentioned impious Theodorus, and his impious writings, 
 in which he poured forth the above-mentioned and 
 numberless other blasphemies against the great God 
 and Saviour Jesus Christ, and does not anathematize 
 him and his impious writings ; and all who support and 
 defend him, and say that he was an orthodox expounder, 
 and who have written in his defence, and have been of 
 the same sentiments with him, or who may write in 
 
OF CONSTANTINOPLE. 187 
 
 defence of him or his impious writings, and those who 
 are of the same sentiments with him, or who at any time 
 have been, and have continued or do continue in the 
 same impiety to their death ; Let such persons be, &c. 
 
 13. If any one defends the impious writings of Theo- 
 doret, which he pubhshed against the right faith, and 
 against the first holy Synod of Ephesus, and the holy 
 Cyril and his twelve Chapters, and all that he wrote in 
 favor of the impious Theodorus and Nestorius, defending 
 them and their impiety, and on this account calling the 
 doctors of the Church impious, who confess the union in 
 subsistence of God the Word with the flesh, and does 
 not anathematize their writings and those who have been 
 of the same sentiments or are so, and also all those who 
 have written against the right faith, and the holy Cyi'il, 
 and his twelve Chapters, and who have continued in 
 their impiety unto their death ; Let them be, &c. 
 
 14. If any one defends the Epistle which Ibas is said 
 to have written to Maris the Persian Heretic, which de- 
 nies that God the Word was incarnate and made man of 
 the holy bringer-forth of God, the ever-Virgin Mary, 
 but says that a mere man was born of her, whom he calls 
 a Temple, so that God the Word is one Person, and the 
 man another ; and accuses the holy Cyril, who preached 
 the right faith, of being an Heretic, and writing like the 
 impious Apollinarius ; and blames the first holy Synod 
 of Ephesus for condemning Nestorius without examina- 
 tion or inquiry : and the same impious Epistle calls the 
 twelve Chapters of the holy Cyril impious, and contrary 
 to the right faith, and defends Theodorus and Nestorius, 
 and their impious doctrines and writirgs. If any one, 
 therefore, defends the said impious Epistle, and does not 
 anathematize it and its defenders, and those who say 
 that it is sound, or any part of it, and those who have 
 12 
 
138 SECOND COUNCIL OF CONSTANTINOPLE. 
 
 written or do write in defence of it, or of the impiety 
 which is contained in it, and presume to defend it, ot 
 the impiety which is inserted in it, by the name of the 
 holy Fathers, or of the holy Council of Chalcedon, and 
 continue in this conduct to their death ; Let them be, 
 &c. 
 
 We, then, having thus rightly confessed those things 
 which have been delivered to us, as well by the holy 
 vScriptures as by the doctrine of the holy Fathers, and 
 the definitions of the one and same faith of the before- 
 mentioned four holy Councils, and having pronounced 
 a condemnation against the Heretics and their impiety, 
 and also against those who have defended or do defend 
 the three impious Chapters, and have persisted or do 
 persist in their error ; if any person shall attempt to 
 deliver, or teach, or write, contrary to this, which we 
 have piously settled, if he be a Bishop, or any of the 
 Clergy, he shall be deprived of his Episcopate or Cler- 
 gy, as doing things alien to Priests and the ecclesiastical 
 oHice ; but if he be a Monk or Layman, he shall be 
 anathematized. 
 
THE THIRD 
 
 COUNCIL OF CONSTANTINOPLE, 
 
 OR, 
 
 THE SIXTH (ECUMENICAL. 
 
 The sixth (Ecumenical Council of 170 Bishops, was 
 assembled by the Emperor Constantine Pogonatus, A. D. 
 6S0, to terminate the divisions in the Church, which 
 had been caused by the heresy of the Monothelites, 
 who held, that in our Lord Jesus Christ, after the union 
 of the divine and human natures, there was but one y>'ill 
 and one operation. This opinion was clearly a subtle 
 form of the Eutychian heresy, and inconsistent with the 
 true doctrine of the coexistence of the divine and human 
 natures perfect and distinct in the Person of our Lord 
 Jesus Christ. The originator of this error was Theodo- 
 rus Bishop of Pharan, by whom it w^as communicated to 
 Sergius Bishop of Constantinople, and Cyrus Bishop of 
 Phasis. At the persuasion of these men the Emperor 
 Heraclius issued an edict in favor of the doctrine, and 
 Sergius, by an artful letter which he addressed to Hono- 
 rius Bishop of Rome, led him also to give his counte- 
 nance to it. The heresy spread widely through the East, 
 and caused much trouble to the Church for some time. 
 It was supported by Constantine who succeeded Hera- 
 clius, and by Constans who succeeded Constantine in 
 the empire ; and by Pyrrhus, and after him by Paulus, 
 Bishops of Constantinople. It was condemned in a 
 
140 THE THIRD COUNCIL 
 
 Lateral! Council, A. D. 642, under Martin I., who was 
 seized in consequence, by Constans, and exiled to the 
 Chersonese, where La died. The troubles still continu- 
 ing, Constantino Pogonatus, the successor of Constans, 
 summoned this (Ecumenical Synod at Constantinople, 
 which was attended (amongst other Bishops) by George 
 Archbishop or Patriarch of Constantinople, and Mace- 
 rius of Antioch ; and by Peter a Presbyter of Alexandria, 
 and George a Presbyter of Jerusalem, on the part of 
 those Sees ; and by George and Theodore, Presbyters, 
 John a Deacon, and Constantine a Subdeacon, on the 
 part of Agatho Archbishop of Rome : and also by John 
 Bishop of Portus, Abundantius of Paternum, and John 
 of Rhegium, as representatives of 125 Bishops who had 
 attended a Council at Rome, under Agatho, in the be- 
 ginning of the same year, and upon the same subject. 
 The Synod of Constantinople, having fully examined 
 the controversy, published a definition of faith, in which 
 they received the five preceding (Ecumenical Councils, 
 and the Creeds of Nice and Constantinople, and con- 
 demned the authors and supporters of the Monothelite 
 heresy. The decrees of this Council were universally 
 approved and received by the Catholic Church. The 
 Acts of the Council remain, but some of the Roman 
 writers, in their anxiety to free Honorius from the charge 
 of heresy, assert (but without any apparent reason), 
 that they have been corrupted in parts, and particularly 
 in those relating to that Pope. See Palmer, Hist, of 
 Ch. vol. ii. p. 187, and the authorities there referred to. 
 And also the notes of Binius upon the life of Honorius, 
 and his preface to the Council. 
 
 Neither this nor the preceding Council enacted any 
 new Canons of discipline, but a Council was afterwards 
 convened for this purpose at Constantinople, according 
 
OF CONSTANTINOPLE. 141 
 
 to some authors A.D. 692, and according to others A.D. 
 707. This Council is therefore sometimes called the 
 Quinisextine, as supplemental to the fifth and sixth, but 
 more commonly the Council in Trullo, from the hall in 
 the imperial palace in which the Bishops assembled. It 
 enacted 102 Canons : but these are not to be considered 
 as sanctioned by the authority of the whole Church, 
 never having been formally received by the Western 
 Churches. The first of these Canons acknowledges and 
 confirms all the decrees respecting faith of the six pre- 
 ceding Councils, and anathematizes all persons who do 
 not receive and hold them, or who teach anything con- 
 trary to them. The second Canon gives a list of all the 
 Canons of discipline which the Council received and 
 confirmed, and acknowledged as the standing rules of 
 the Church. These are as follows. The 85 Canons 
 which have been delivered in the name of the holy and 
 glorious Apostles. The Canons of Nice, Ancyra, Neo- 
 csesarea, Gangra, Antioch, Laodicea, Constantinople, 
 Ephesus, and Chalcedon ; and in addition to these, the 
 Canons of Sardica, and Carthage ; and those enacted at 
 Constantinople under Nectarius and Theophilus ; the 
 Canons of Dionysius Archbishop of Alexandria ; of Basil 
 Archbishop of Ceesarea in Cappadocia; of Gregory 
 Bishop of Nyssa ; of Gregory the divine ; of Amphilo- 
 chius of Iconium ; of Timothy, Theophilus, and Cyril 
 Archbishops of Alexandria ; and Gennadius Patriarch 
 of Constantinople ; and lastly a Canon of Cyprian. This 
 last is a decision of Cyprian and other African Bishops 
 contained in an Epistle from Cyprian to Januarius, and 
 other Bishops of Numidia, respecting the baptism of 
 heretics. Cyp. Ep. 70. It is to the same effect as the 
 47th Apostolical Canon. 
 12* 
 
142 THE THIRD COUNCIL 
 
 THE DEFINITION OF FAITH OF THE THIRD COUNCIL OF 
 CONSTANTINOPLE. ACT. XVIII. 
 
 The holy, great, and (Ecumenical Synod which has 
 been assembled by the grace of God, and the religious 
 decree of the most religious and faithful and mighty 
 Sovereign Constantine, in this protected of God and 
 royal city of Constantinople, New Rome, in the Hall 
 of the imperial Palace, called Trullus, has decreed as 
 follows. 
 
 The only-begotten Son, and Word of God the Father, 
 who was made man in all things like unto us without 
 sin, Christ our true God, has declared expressly in the 
 Avords of the Gospel, " I am the light of the world ; he 
 that followeth me shall not walk in darkness, but shall 
 have the light of life." And again, " My peace I leave 
 with you, my peace I give unto you." Our most gentle 
 Sovereign, the champion of orthodoxy, and opponent of 
 evil doctrine, being reverentially led by this divinely 
 uttered doctrine of peace, and having convened this our 
 holy and (Ecumenical assembly, has united the judg- 
 ment of the whole Church. Wherefore this our holy 
 and (Ecumenical Synod having driven away the impious 
 error which had prevailed for a certain time until now, 
 and following closely the straight path of the holy and 
 approved Fathers, has piously given its full assent to 
 the five holy and (Ecumenical Synods (that is to say, 
 to that of the 318 holy Fathers who assembled in Nice 
 against the raging Arius ; and the next in Constantino- 
 ple of the 150 inspired men against Macedonius the ad- 
 versary of the Spirit, and the impious Apollinarius ; and 
 also the first in Ephesus of 200 venerable men convened 
 against Nestorius the Judaizer ; and that in Chalcedon 
 
OF CONSTANTINOPLE. 143 
 
 of 630 inspired Fathers against Eutyches and Dioscorus 
 hated of God ; and in addition to these, to the last, that 
 is the 5th holy Synod assembled in this place, 
 against Theodoras of Mopsuestia, Origen, Didymus, and 
 Euagrius, and the writings of Theodoret against the 
 twelve Chapters of the celebrated Cyril, and the Epistle 
 which was said to be written by Ibas to Maris the Per- 
 sian), renewing in all things the ancient decrees of reli- 
 gion, and chasing away the jmpious doctrines of irre- 
 ligion. And this holy and (Ecumenical Synod has by 
 the inspiration of God set its seal to the Creed which 
 was put forth by the 318 Fathers, and again religiously 
 confirmed by the 150, which also the other holy Synods 
 cordially received and ratified for the taking away of 
 every soul-destroying heresy. 
 
 The Nicene Creed of the 318 holy Fathers. 
 
 We believe, &c. 
 
 The Creed of the 150 holy Fathers assembled at Con- 
 stantinople. 
 
 We believe, &c. 
 
 The holy and (Ecumenical Synod further says, this 
 pious and orthodox Creed of the Divine grace would be 
 sufficient for the full knowledge and confirmation of the 
 orthodox faith. But as the author of evil, who, in the 
 beginning, availed himself of the aid of the serpent, and 
 by it brought the poison of death upon the human race, 
 has not desisted, but in like manner now, having found 
 suitable instruments for working out his will (we mean 
 Theodorus, who was Bishop of Pharan, Sergius, Pyr- 
 rhus, Paul and Peter, who were presidents of this royal 
 city, and moreover, Honorius who was Pope of the elder 
 Kome, Cyrus Bishop of Alexandria, Macarius who was 
 lately President of Anlioch, and Stephen his disciple), 
 has actively employed them in raising up for the whole 
 
144 THE THIRD COUNCIL 
 
 Church the stumbling-blocks of one will and one opera- 
 tion in the two natures of Christ our true God, one of 
 the Holy Trinity ; thus disseminating, in novel terms, 
 amongst the orthodox people, an heresy similar to the 
 mad and wicked doctrine of the impious Apollinarius, 
 Severus, and Themistius, and endeavoring craftily to 
 destroy the perfection of the incarnation of the same our 
 Lord Jesus Christ, our God, by blasphemously repre- 
 senting his flesh endowed with a rational soul as devoid 
 of will or operation. Christ, therefore, our God, has 
 raised up our faithful Sovereign, a new David, having 
 found him a man after his own heart, who, as it is writ- 
 ten, has not suffered his eyes to sleep nor his eyelids to 
 slumber, until he has found a perfect declaration of ortho- 
 doxy by this our collected of God, and holy Synod ; for, 
 according to the sentence spoken of God, " Where two 
 or three are gathered together in my name, there am I 
 in the midst of them." Which present holy and (Ecu- 
 menical Synod faithfully receiving and embracing with 
 open hands the report which was made by the most holy 
 and blessed Pope of old Rome, Agatho, unto our most 
 religious and faithful Sovereign Constantino, and which 
 rejected by name those who preached and taught (as 
 aforesaid) one will and one operation in the incarnate 
 dispensation of Christ our true God ) and in like manner 
 receiving another synodical report of the 125 God-lovino- 
 Bishops to his Godly-wise serenity, as both agreeing 
 with the holy Synod of Chalcedon, and the book of Leo, 
 the most holy and blessed Pope of the said oU Rome, 
 which was sent to the holy Flavian, and which the said 
 Synod called a pillar of orthodoxy ; and also following 
 the Synodical letters which were written by the blessed 
 Cyril against the impieties of Nestorius, and to the Bish- 
 ops of the East ; and the five holy Synods, and the holy 
 
OF CONSTANTINOPLE. 145 
 
 and approved Fathers, and defining agreeably thereto ; 
 confesses our Lord Jesus Clirist, our true God, one of 
 the holy consubstantial and life-giving Trinity, perfect 
 in Godhead, and also perfect in Manhood, the same truly 
 God, and truly man of a reasonable soul and flesh; con- 
 substantial with the Father according to the Godhead, 
 and consubstantial with us according to the Manhood ; 
 in all things like unto us without sin ; who was begotten 
 of the Father before the worlds according to the God- 
 head, but in these last days for us and for our salvation 
 [born] according to the Manhood of the Holy Ghost and 
 the Virgin Mary, properly and truly the bringer-forth of 
 God ; to be acknowledged one and the same Christ, Son, 
 Lord, only-begotten, in two natures, without confusion, 
 change, separation, or division, the distinction of the na- 
 tures being by no means taken away by the union, but 
 rather the propriety of each nature being preserved and 
 concurring in one Person, and one Subsistence, not be- 
 ing parted or divided into two Persons, but one and the 
 same, the only-begotten Son of God, the Word, the Lord 
 Jesus Christ, as the Prophets of old, and Jesus Christ 
 himself, has taught us, and the Creed of the holy Fathers 
 has delivered to us. And in like manner we declare that 
 there are in Him two natural wills and two natural opera- 
 tions, without separation, change, division, or confusion, 
 according to the doctrine of the holy fathers ; and that 
 the two natural wills are not opposed to each other (God 
 forbid), as the impious heretics have asserted, but his 
 human will follows and does not oppose, or contend 
 against, but rather is in subjection to his Divine and Al- 
 mighty will. For it was necessary that the will of the 
 flesh should be moved, but that it should be subjected 
 to the Divine will, according to the most wise Athana- 
 sius ; for as his flesh is called and is the flesh of God the 
 
146 THE THIRD COUNCIL 
 
 Word, so also the natural will of his flesh is called and 
 is belonging to God, as he himself says, " I came down 
 from heaven, not that I might do mine own will, but the 
 will of the Father who sent me," calling the will of his 
 flesh his own will, inasmuch as his flesh was his own. 
 For in the same manner as his most holy and spotless 
 flesh with a rational soul was not destroyed by being dei- 
 fied, but continued in the same state and sense, so also 
 his human will being deified was not destroyed, but is 
 the rather preserved, as Gregory the divine says, for his 
 will considered as in the Saviour is not contrary to God, 
 being wholly deified. We also confess two natural opera- 
 tions without separation, change, division, or confusion, 
 in the same our Lord Jesus Christ our true God, that is, 
 the divine operation and the human operation, according 
 to the divine preacher Leo, who says most plainly, for 
 each form by its communion with the other works that 
 which it had of its own, the Word working that which 
 belongs to the Word, and the body performing those 
 things which belong to the body : for we must not allow 
 one natural operation of God and a creature, that we may 
 not exalt that which is created into the Divine Substance, 
 nor lower the excellence of the Divine nature into a 
 rank suited to creatures. For we acknowledge the mira- 
 cles and sufferings of one and the same Person according 
 to the difference of the natures from which they proceed , 
 and in which they have their existence, as the admirable 
 Cyril says. Preserving then alwa3's the inconfusedness 
 and inseparability, we declare the whole matter in a few 
 words. We believe that one of the Holy Trinity, and 
 after his incarnation our Lord Jesus Christ, is our true 
 God ; and we say that his two natures shone forth in his 
 one Subsistence, in which throughout the whole of his 
 incarnate conversation, he showed forth, not phantasti« 
 
OF CONSTANTINOPLE. 147 
 
 cally but truly, both the miracles and the sufferings, the 
 distinction of natures being recognized in one and the 
 same Subsistence, in that each nature with the commu- 
 nion of the other willed and wrought that which was 
 proper to itself, on which account we confess two natu- 
 ral wills and operations mutually concurring to the sal- 
 vation of the human race. 
 
 These things then being defined by us with the utmost 
 accuracy and care, we decree that it shall not be lawful 
 for any one to bring forward or write or compose any be- 
 lief, or to understand or teach otherwise. And they 
 who shall dare to compose any other belief, or to bring 
 forward or teach or deliver another Creed to those who 
 wish to turn to the acknowledging of the truth from 
 Heathenism or Judaism, or any heresy, or to introduce 
 any novelty of expression, or newly-invented phrases, 
 to the subversion of those things which we have now 
 defined, if they are Bishops or of the Clergy, they shall 
 be deposed from their order; if Monks or Laymen, 
 anathematized. 
 
THE CANONS 
 
 OF THE PROVINCIAL COUNCILS 
 
 RECEIVED IJNTO 
 
 THE CODE OF THE UTs-IVERSAL CHURCH. 
 
 The Canons of the five Provincial Synods which 
 follow (as is stated in the note on the first Canon of the 
 Council of Chalcedon), had been collected into one Code 
 previously to the holding of that Council by which they 
 were received and contirmedj and so stamped with the 
 authority of the Universal Church. According to 
 Justellus who published the Code of the Universal Church 
 in 1610, this collection w^as first made in the reign of 
 Theodosius the Great, soon after the first Council of 
 Constantinople, by one Stephen Bishop of Ephesus, 
 whose name Justellus had seen prefixed to this Code in 
 the Palatine Library, and contained at first only the 
 Nicene, Ancyran, Neocsesarean, Gangren, Antiochian, 
 Laodicean, and Constantinopolitan Canons ; those of 
 Ephesus and Chalcedon w^ere afterwards added. See 
 Justell. pref. to Can. of Nice. 
 
 That this collection was made and received by the 
 Church previous to the Council of Chalcedon is evident 
 from the manner in which several of the Canons are 
 quoted in that Council. Thus in the 4th Action, in the 
 matter of Carosus and Dorotheus, who had acknowledged 
 Dioscorus as Bishop, though he had been deposed from 
 
CANONS OF THE PROVINCIAL COUNCILS. 149 
 
 his Bishopric, " the holy Synod said, let the holy Canons 
 oif the Fathers be read, and inserted in the records ; and 
 Aetius the Archdeacon taking the book read the 83d 
 Canon, If any Bishops, &c. And again the 84th Canon, 
 concerning those who separate themselves, If any Pres* 
 byter, &c." These Canons are the 4th and 5th of An* 
 tioch. Again, in the 11th Action in the matter of Bas- 
 sianus and Stephanus who disputed about the Bishopric 
 of Ephesus, both requested the Canons to be read, " And 
 the Judges said, Let the Canons be read. And Leon- 
 tius Bishop of Magnesia read the 95th Canon, If any 
 Bishop, &c., and again out of the same book the 96th 
 Canon, If any Bishop," &c. These Canons are the 16th 
 and 17th of Antioch. Now if we add together the differ- 
 ent Canons in the Code of the Universal Church in the 
 order in which they follow in the enumeration of them 
 by the Council of Trullo, and in other documents, we 
 find that the 4th and 5th of Antioch, are the 83d and 
 84th of the whole Code, and the 16th and 17th of An* 
 tioch, the 95th and 96th. Nice 20, Ancyra 25, Neo* 
 csesarea 14, Gangra 20; all which make 79. Next 
 come those of Antioch, the 4th and 5th of which there- 
 fore will be respectively the 83d and 84th, and the 16th 
 and 17th the 95th and 96th. 
 
 13 
 
THE CANONS OF ANCYRA. 
 
 The Synod of Ancyra in Galatia was assembled A. C 
 315, ten years before that of ISice. It consisted only of 
 eighteen Bishops, v/ho met to determine the cases of 
 those who had lapsed in the time of the persecution 
 under Maximin, and who desired to return to the Com- 
 munion of the Church. 
 
 Canon I. Respecting the Presbyters who have sacri- 
 ficed, and then again entered into the conflict, not deceit- 
 fully but truly, neither having before prepared and 
 aiTanged the matter, and persuaded others to make it ap- 
 pear that they were exposed to tortures which in fact 
 were applied only in seeming and pretence, it is decreed, 
 that such persons may partake of the honor of their chair, 
 but shall not be allowed to offer or preach ( 1 ) , or take 
 any part in the performance of the divine offices. 
 
 II. In like manner as regards the Deacons who have 
 sacrificed, and then again entered into the conflict, [it is 
 decreed] that they shall indeed have their other honors, 
 but shall desist from all their sacerdotal service, both 
 from the bringing in the bread or cup, and making the 
 proclamations. If however any of the Bishops should 
 perceive in them trouble of mind and meek humiliation, 
 and should wish to grant them any greater privileges. 
 
THE CANONS OF ANCYRA. 151 
 
 or on the other hand should see reason to take away 
 anything from them, they are to have authority to do so. 
 III. As regards those who have fled, and have been 
 taken, or who have been betrayed by their servants, oi 
 by some other means have been spoiled of their goods, 
 or have endured tortures, or been cast into prison, still 
 exclaiming that they were Christians ; and have been 
 harassed by tfieir persecutors forcibly putting something 
 into their hands, or who have been compelled to receive 
 food, professing all the while that they were Christians, 
 and constantly manifesting grief for what had happened 
 to them, in their habit and appearance and humble way 
 of living, such persons as being without sin in this respect, 
 are not to be repelled from Communion: but if they 
 have been repelled by any one out of excessiv^e strict- 
 ness, or from ignorance of some things, let them be im- 
 mediately received. And this decree applies equally to 
 the Clergy and the Laity. Furthermore it has been 
 considered whether Laymen who have fallen under such 
 a necessity may be promoted to the Clergy ; and it has 
 been decreed, that such persons having in no respect 
 sinned, may, if their previous course of life is found to be 
 correct, be ordained. 
 
 IV. As regards those who have indeed been forced to 
 sacrifice, but who afterwards have eaten before the idols, 
 and who being led away have returned with a cheerful 
 appearance, and have put on a richer garment, and par- 
 taken without distinction of the .supper which was pre- 
 pared, it is decreed that they be hearers (1) for a year, 
 and prostrators for three years, and communicants in 
 prayers for two years, and then be admitted to full Com- 
 munion (2). 
 
 V. Such persons however as have come with a 
 mourning dress, and falling down have eaten, but weep- 
 
152 THE CANONS OF ANCYRA. 
 
 ing throughout the whole entertainment, after they have 
 fulfilled a period of three years as prostrators, are to be 
 received without offering. But if they have not eaten, 
 let them, after having been prostrators two years, com- 
 municate without offering in the third, so as to be receiv- 
 ed to full Communion in the fourth year. The Bishops, 
 however, are to have the power, upon considering the 
 manner of their conversation, either to deal more lenient- 
 ly with them, or to lengthen their time of probation. 
 But in particular let their previous as well as subsequent 
 life be inquired into, and let favor be meted to them ac- 
 cordingly. 
 
 VI. With respect to those who have yielded upon the 
 threat only of punishment, and spoiling of their goods, or 
 of banishment, and have sacrificed, and up to the present 
 time have not repented or been converted, but have come 
 now on the occasion of the holding of this Synod, and 
 taken thought of conversion, it has been decreed, that 
 such persons should be received as hearers to the great 
 day (1), and after the great day should be prostrators 
 for three years, and for two other years should com- 
 municate without offering, and then come to the Com- 
 munion, so as to complete the whole period of six years. 
 But if any persons have been admitted to penitence be- 
 fore the holding of this Synod, the six years shall be 
 reckoned from the time of their admission. If, however, 
 any danger or expectation of death should occur from 
 disease or any other cause, they are to be received, but 
 under limitation. 
 
 VII. With respect to those who have taken part in 
 any heathen feast in any place belonging to the heathen, 
 but bringing with them, and eating their own provisions, 
 it is decreed, that they shall be received after having 
 been prostrators for two years, but whether or not with 
 
THE CANONS OF ANCYRA. 153 
 
 the oblation, each Bishop is to determine after inquiring 
 into the rest of their life. 
 
 VIII. Those, however, who have sacrificed a second or 
 third time, even under violence, must continue prostra- 
 tors four years, and communicate two years without the 
 oblation, and in the seventh be received to full Commu- 
 nion, 
 
 IX. But those who have not only fallen away them- 
 selves, but have risen against their brethren, and forced 
 them, or have been the cause of their being forced, must 
 occupy the place of hearers for three years, and for a 
 further six years that of prostrators, and for one year 
 communicate without the oblation, and having thus ful- 
 filled the space often years, they are then to be admitted 
 to the Communion. The rest of their life, however, 
 during this time must be inquired into. 
 
 X. Those who have been made Deacons, if at the 
 time of their being made they have testified and said, 
 that they must needs marry, because they are unable 
 " to abide so," (1 Cor. vii. 8.) may, if they should after- 
 wards marry, continue in their Ministry, because this 
 was allowed by the Bishop. But if any have kept silence 
 respecting this, and have undertaken at their ordination 
 " to abide so," and should afterwards marry, they must 
 desist from the Ministry. 
 
 XI. As regards maidens who have been betrothed and 
 who have afterv/ards been carried off by force, it is de- 
 creed, that they shall be restored to those to whom they 
 were before betrothed, even if they should have suffered 
 violence from those who carried them off. 
 
 XII. Those who before Baptism have sacrificed, and 
 afterwards have been baptized, may be promoted to the 
 Clergy, as having been washed from [their sins] . 
 
 XIII. The Chorepiscopi (1) are not to be allowed to 
 
 13* 
 
154 THE CANONS OF ANCYRA. 
 
 ordain Presbyters or Deacons, nor the Presbyters of a 
 City, without the permission of the Bishop in writing, in 
 another Parish. 
 
 XIV. It is decreed that those of the clergy, being 
 Presbyters or Deacons, who abstain from flesh, should 
 taste it, and then, if they will, abstain from it. But if they 
 do not choose to do so, and will not even eat the vege- 
 tables which have been served with flesh, and refuse to 
 obey the Canon, they are to be deprived of their order. 
 (See Apost. Can. 51.) 
 
 XV. With respect to those things belonging to the 
 Church which the Presbyters may have sold whilst there 
 was no Bishop, it is decreed, that the property of the 
 Church is to be reclaimed. The Bishop, however, is to 
 decide whether it is desirable to receive the price or not, 
 since it may often happen, that the price paid for the 
 thing sold will bring a greater revenue than the things 
 themselves. 
 
 XVI. Concerning those who are or have been guilty 
 of bestial lusts, if they have sinned before the age of 
 twenty, let them, after being prostrators for fifteen years, 
 be admitted to Communion as far as the prayers, and 
 having completed five years in this Communion, let them 
 then partake of the oblation. But let their manner of 
 life during the time of their being prostrators be inquired 
 into. And so let them be gently dealt with. If, how- 
 ever, any have frequently sinned, let them have a long 
 prostration. But if any having exceeded the before- 
 mentioned age, and having wives, have fallen into this 
 sin, let them be prostrators for twenty-five years, and 
 then partake of the Communion as far as the prayers, 
 then having completed five years in the Communion of 
 prayers, let them partake of the oblation. But if any 
 having wives, and having exceeded the age of fifty years 
 
THE CANONS OP ANCYRA. 155 
 
 hare sinned, let them be admitted to the Communion 
 only at their departure from life. 
 
 XVII. Concerning those who have been guilty of 
 bestial lust, and lepers, or have infected others with the 
 leprosy, the holy Synod orders, that they shall pray 
 amongst those penitents who stand exposed to the 
 weather. 
 
 XVIII. If any having been appointed Bishops, and 
 not having been received by the Parish to which they 
 were named, wish to invade other Parishes, and to do 
 -violence to those who are appointed in them, and stir up 
 seditions against them, they are to be excommunicated. 
 If, however, they wish to sit in the Presbytery where they 
 were formerly Presbyters, they are not to be deprived of 
 that honor ; but if they stir up seditions against the 
 Bishops who sit there, the honor of the Presbytery is 
 to be taken away from them, and they are to be ex- 
 pelled. 
 
 XIX. Whatever persons make profession of virginity, 
 and make void their profession, are to fulfil the term of 
 digamists (1). But we prohibit virgins from living with 
 men as brothers. 
 
 XX. If any man's wife commit adultery, or any man 
 commit adultery, they are to be admitted to Communion 
 in seven years, after passing through the several degrees 
 of penance. 
 
 XXI. With respect to those women who commit for- 
 nication, and destroy that which they have conceived, 
 and who employ themselves in making drugs for procur- 
 ing abortion, it was formerly decided, that such persons 
 should be prohibited from communicating until the time 
 of their death. We agree to the propriety of this deci- 
 sion ; but being disposed to adopt a more lenient reso- 
 lution, we decree, that they shall complete a period of 
 
156 THE CANONS OF ANCYRA. 
 
 ten years of penitence through the established degrees. 
 (See Can. 9.) 
 
 XXII. With respect to cases of involuntary homicide, 
 a former decree orders that the penitent shall be ad- 
 mitted to Communion in seven years, passing through 
 the established degrees : but this second that he shall 
 complete a period of five years. 
 
 XXIII. In cases of wilful homicide, the penitent must 
 continue amongst the prostrators, and be admitted to 
 Communion at the close of life. 
 
 XXIV. They who use soothsaying, and follow the 
 customs of the Gentiles, and bring persons into their 
 houses for the framing of charms, or for lustrations, are 
 to be subjected to the Canon of five years of penance, ac- 
 cording to the established degrees, i. e. three years of 
 prostration, and two of prayers without the oblation. 
 
 XXV. A certain man who had betrothed a virgin 
 corrupted her sister, who conceived a child. After this 
 he married his betrothed, but the one who had been 
 corrupted hung herself. They who were privy to this 
 transaction were commanded to be received amongst the 
 co-standers in ten years, passing through the established 
 degrees. 
 
 NOTES. 
 
 ' Canon 1. 1. Offer or preach.] The distinction between the 
 officers of Presbyter and Deacon is clearly marked in this and the 
 following Canon by the different words applied to them. The 
 Presbyter was ordained Trpoffcpepeiv kuI djuXelv, to offer and preach, 
 that is, to consecrate the elements in the Eucharist, and to preach 
 to the people. The Deacon was only dva(pspeiv Kai Kripvaativ, that 
 is, to bring the bread and wine to the Presbyter, and to make cer- 
 tain proclamations respecting prayers, in various parts of the 
 Liturgy. This was their ordinary office, and though Deacons 
 were sometimes permitted to preachy they were never allowed to 
 consecrate the elements. (See Bingham, b. ii. c. xx. s. 5, 8, 11.) 
 
THE CANONS OF ANCYRA, 157 
 
 IV. 1. Hearers.] For the account of the various orders and 
 degrees of penitents in this and the following Canons, see the 
 note on the 8th Nicene Canon. 
 
 2. Communion.} to HXeiov, the perfection. This name is very 
 frequently given to the Holy Eucharist in the ancient Canons, as 
 being " that sacred mystery which unites us to Christ, and gives 
 us the most consummate perfection that we are capable of in this 
 world.'' (Bingham.) 
 
 VI. 1. The great day.} That is, Easter day. The great reve- 
 rence which the Primitive Church, from the very earliest ages, 
 felt for the holy festival of Easter, is manifested by the applica- 
 tion of the epithet Great, to everything connected with it. The 
 preceding Friday, i. e. Good Friday, was called the Great Prepa- 
 ration, napaaKtvri, the Saturday, the Great Sabbath, and the whole 
 week, the Great Week. 
 
 XIII. 1. Chorepiscopi.} This Canon in its present form, as it 
 exists in all the Greek copies, is utterly unintelligible, and the 
 Greek commentators do not give us any assistance, excepting that 
 John of Antioch reads in each Parish, instead of another. The 
 old Latin interpreters, however, furnish us with what appears 
 certainly to have been the true reading. " The Chorepiscopi are 
 not to be allowed to ordain Presbyters or Deacons, nor the Pres- 
 byters of a City to do anything without the permission of the 
 Bishop in writing'in each Parish." This is the interpretation of 
 Isidore IMercator, of Hadrian I. in the Epitome of Councils which 
 he sent to Charlemagne, and also of Fulgentius Ferrandus, Dea- 
 con of Carthage, (v. Bev. in Can.) 
 
 XIX. 1. Digamists.} According to some of the Ancient 
 Canons, Digamists were to be suspended from Communion for 
 one or two years, though Beveridge and others doubt whether 
 the rule was not meant to apply to such marriages only as were 
 contracted before a former one was dissolved. Bingham thinks 
 that it was intended to discountenance marrying after an unlawful 
 divorce. It is clear from Tertullian's arguments in his treatise de 
 Monogamia, that the Primitive Church did not censure second 
 marriages when the first was cancelled by death. (See Bingham, 
 b. XV. c. iv. s, 18. 1 
 
THE CANONS OF NEOC^SAREA. 
 
 The Synod of NeocaBsarea in Pontus was held in the 
 same year with that of Ancyra, or the following one, and 
 therefore, also before that of Nice. It was attended by 
 about the same number of Bishops as that of Ancyra, and 
 several of the same Bishops, 
 
 Canon I. If a Presbyter marry, let him be removed 
 from his order ; but if he commit fornication or adultry, 
 let him be altogether cast out, and be brought to 
 penance. 
 
 II. If a woman marry two brothers, let her be cast out 
 even unto death, if she will not be persuaded to dissolve 
 the marriage : but for lenity's sake she shall be admitted 
 to repentance at the time of death, if she says that in 
 the event of her recovery she will dissolve the marriage. 
 If, however, a woman or her husband die in such a 
 marriage, penance is not to be easil}^ allowed to the 
 survivor. 
 
 III. With respect to those who fall into many mar- 
 riages, the prescribed time is well known, but their re- 
 pentance and faith may shorten the term. 
 
 IV. If any man lusting after a woman purposes to lie 
 with her, but his intention does not come into act, it is 
 manifest that he has been saved by grace. 
 
THE CANONS OF NEOC^SAREA. 159 
 
 V. If a Catechumen has entered into the church and 
 stood in the station of Catechumens, and yet be guilty of 
 sin ; if he be a kneeler, let him become an hearer upon 
 desisting from his sin ; but if he continue to sin when an 
 hearer, let him be cast out. (See note on Nic. Can. xiv.) 
 
 VI. With respect to a woman who may be with child, 
 it is decreed, that she is to be baptized whenever she will : 
 for the woman has not any communion with the child in 
 this matter, because each person's particular purpose is 
 shown by his own profession. 
 
 VII. A Presbyter must not be a guest at the wedding 
 of a person who is marrying a second time ; for whereas 
 the digamist needs to undergo penance, what a Presbyter 
 must he be who sanctions the marriage by his presence 
 at the feast ? 
 
 VIII. If the wife of any one has been clearly convicted 
 of adultery whilst he was a Layman, a man so circum- 
 stanced cannot be admitted to the Ministry. But if she 
 has committed adultery after his ordination, he ought to 
 put her away. If, however, he continues to live with 
 her, he cannot retain the ministry which had been com- 
 mitted to him. 
 
 IX. If a Presbyter who had formerly sinned with his 
 body should be promoted, and should confess that he 
 sinned before ordination, let him not make the offering. 
 Let him, however, continue in the rest of his offices on 
 account of his diligence in other respects. For many 
 have asserted that ordination remits sins. But if he does 
 not confess, and cannot be convicted clearly, he is to act 
 upon his own responsibility. 
 
 X. In like manner a Deacon, if he has fallen into the 
 same sin, may retain the rank of Minister. 
 
 XI. Let not a man be ordained Presbyter under thirty 
 years of age, notwithstanding he may be in every respect 
 
160 THE CANONS OF NEOC^SAREA. 
 
 worthy, but let him be reserved. For the Lord Jesus 
 Christ was baptized, and began to teach in his thirteenth 
 year. 
 
 XII. If any man has been baptized (1) in sickness, he 
 must not be promoted to be a Presbyter, for his faith was 
 not of his own free choice, but of necessity. Unless per- 
 haps an exception is made on account of his subsequent 
 diligence and faith, or on account of a scarcity of men. 
 
 XIII. Country Presbyters may not offer in the Church 
 of the City, the Bishop or Presbyters of the City being 
 present, nor give the bread or cup with prayer. If, 
 however, these should happen to be absent, and he [a 
 Country Presbyter] be called alone to the prayer, he may 
 give it. 
 
 XIV. The Chorepiscopi are after the pattern of the 
 Seventy ; but as partners in the Liturgy, on account of 
 their diligence towards the poor, they are honored so as 
 to offer. 
 
 XV. The Deacons ought to be seven according to the 
 Canon, even if the City be very great. This is proved 
 by the Book of the Acts. 
 
 N T E S. 
 
 Canon XII. 1. Baptized.] Literally, enlightened, which was 
 a common term in the Primitive Church for Baptism. In sickness. 
 It being undoubtedly believed that Baptism was a complete cleans- 
 ing from all previous sin, many persons were disposed to delay 
 their Baptism till the approach of death ; a practice which was 
 severely censured and discouraged by the Primitive Church. They 
 did not, indeed, at all deny the efficacy of such Baptism (which 
 was called Clinic Baptism, i. e. Baptism in bed), but considered 
 those who adopted it highly blameable, and, therefore, subjected 
 them to such disqualifications as that in this Canon. Tliat this 
 was an old rule of the Church appears from the account which 
 
THE CANONS OF NEOC^SAREA. 161 
 
 Cornelius gives of the ordination of Novatian more than fifty 
 years before the celebration of this Council, to which ordination 
 the whole of the Clergy and many of the people objected as un- 
 lawful, because he had received Clinic Baptism. 
 
 Canons XIII. and XIV. These two Canons are commonly 
 joined together, making the whole number of the Canons of this 
 Council fourteen only. 
 
 14 
 
THE CANONS OF GANGRA. 
 
 The Synod of Gangra in Paplilagonia was held after 
 that of Nice, but before that of Antioch, i. e. between 
 A. D. 325, and 341, but the exact year is not known. 
 It was assembled for the purpose of condemning the 
 tenets of a certain Eustathius, respecting whose person 
 nothing is known for certain, but whose tenets are sum- 
 marily stated in a Synodical Epistle, which was address- 
 ed by the Bishops who attended the Council to their 
 fellow-Bishops in Armenia, and signed by fifteen Bishops, 
 and are particular!}^ condemned in the Canons. 
 
 Canon I. If any one condemns marriage, or abhors and 
 condemns a woman who sleeps vvith her husband, and is 
 faithful and pious, as not being able to enter into the 
 kingdom ; Let him be Anathema. 
 
 II. If any one condemns him who with piety and faith 
 eats flesh without the blood, and not having been offered 
 to idols or strangled, as having no hopes on account of 
 his eating ; Let him be, &c. 
 
 III. If any one teaches that a servant may under pre- 
 tence of godliness despise his master, and withdraw from 
 his service, and not that he should serve his master with 
 good will and all honor ; Let him be, &c. 
 
 IV. If any one asserts concerning a married Presbyter, 
 
THE CANONS OF GANGRA. 163 
 
 that it is not lawful to partake of the oblation when he 
 performs the divine service ; Let him be, &c. 
 
 V. If any one teaches that the house of God, and the 
 assemblies held therein, are to be despised; Let him 
 be, &c. 
 
 VL If any one holds a private meeting out of the 
 Church, and despising the Church performs ecclesiastical 
 offices without the concurrence of the Presbyter and the 
 consent of the Bishop ; Let him be, &c. 
 
 VII. If any one will take of the fruits offered to the 
 Church, or give them out of the Church, contrary to the 
 will of the Bishop, or of him who has the charge of such 
 things, and will not act in accordance to their wishes ; 
 Let him be, &c. 
 
 VIII. If any one gives or receives the fruits besides 
 the Bishop, or him who has been appointed to dispense 
 the benefactions ; let both the giver and the receiver be 
 Anathema. 
 
 IX. If any one preserves his virginity or contains* 
 abstaining from marriage as abominating it, and not on 
 account of the excellence and holiness of virginity itself ; 
 Let him be, &c. 
 
 X. If any one of those who preserve their virginity for 
 the Lord's sake, insults those that are married ; Let him 
 be, &c. 
 
 XI. If any one despises those who make love-feasts 
 out of faith, and call together the brethren in honor of 
 the Lord, and will not partake of the invitations because 
 he despises that which is done ; Let him be, &c. 
 
 XII. If any one under a pretence of asceticism uses a 
 cloak, and as if he thus acquired righteousness condemns 
 those who with piety wear the berus (1), and use other 
 common and accustomed clothing ; Let him be, &c. 
 
 XIII. If any woman under pretence of asceticism 
 
164 THE CANONS OF GANGRA. 
 
 changes her clothing, and instead of the customary 
 women's clothing, puts on that of a man ; Let her 
 be, &c. 
 
 XIV. If any woman leaves her husband, and will 
 separate from him as abhorring marriage ; Let her be, &c. 
 
 XV. If any one leaves his own children, and does not 
 train them, as far as he can, to becoming piety, but 
 under pretence of asceticism neglects them ; Let him 
 be, &c. 
 
 XVI. If any children, particularly of believers, with- 
 draw from their parents under pretence of religion, and 
 do not render the suitable honor to their parents, making 
 it appear as if they honored religion before them ; Let 
 them be, &c. 
 
 XVII. If any woman under pretence of godliness cuts 
 off her hair which God has given her for a memorial of 
 subjection, as she thus dissolves the precept of subjection ; 
 Let her be, &c. 
 
 XVIII. If any one out of a pretence of asceticism fasts 
 upon the Lord's day ; Let him be, &c. 
 
 XIX. If any of the ascetics, without bodily necessity, 
 behaves himself insolently, and breaks the fasts which 
 have been commonly delivered and observed by the 
 Church, having perfect use of his reason ; Let him 
 be, &c. 
 
 XX. If any one from a proud disposition blames and 
 abhors the assemblies [in honor] of the Martyrs, or the 
 divine services which are therein performed, or the com- 
 memorations of them ; Let him be, &c. 
 
 We however write these things, not as cutting off 
 those in the Church of God, who wish to lead an ascetic 
 life, according to the Scriptures, but those who take up 
 the pretence of such exercise out of pride, exalting them- 
 
THE CANONS OF OANGRA. 165 
 
 selves above others who Hve in a more simple manner, 
 and introducing novelties contrary to the Scriptures, and 
 the Ecclesiastical Canons. We do indeed admire virginity 
 coupled with humility, and allow of continence with 
 godliness, and gravity. We also admit of a retreat from 
 worldly business with humility ; but at the same time 
 we reverence the holy connection of marriage, and do not 
 set at naught wealth with righteousness and beneficence. 
 We praise simplicity and frugality in clothing without 
 any over-curious regard for the body, and have an aver- 
 sion for dissolute and luxurious excess in dress. We 
 reverence the house of God, and embrace the assemblies 
 which take place in them as holy and profitable, not as 
 confining godliness within the houses, but honoring every 
 place which is built in the name of God, and approving 
 of the assembling in the Church itself for the common 
 benefit ; and we praise the exceeding benefactions of the 
 brethren as being made according to the traditions through 
 the Church to the poor ; and to speak summarily, we 
 desire that all things that have been delivered by the 
 holy Scriptures, and by the Apostolical traditions, should 
 be done in the Church. 
 
 NOTE. 
 
 Canon XII. I. Cloak, -epi0j\aijv. Berus, /J/^poj.] It is not by 
 any means clear what was the difference between these two gar- 
 ments, nor .is it material to enter into a discussion upon the 
 subject. The object of the Canon is plain and reasonable. 
 
 M 
 
THE CANONS OF ANTIOCR 
 
 The Synod of Antioch in Syria was held A. D. 34i, 
 on the occasion of the dedication of the famous Church 
 at Antioch which was begun by Constantine the Great, 
 and completed by Constanlius, and which was called the 
 Golden Church. From this circumstance the Council is 
 often called the Council of Antioch in Enceeniis. It was 
 attended by 90 or 97 Bishops, most of whom w^ere Arians 
 or suspected of Arianism. ^hey did not however at- 
 tempt to bring forward their heretical opinions ; on the 
 contrary they artfully concealed them, their principal 
 object at the time being to prevent the restoration of 
 Athanasius to the See of Alexandria, and the confirma- 
 tion of Paul iti the See of Constantinople. In order the 
 more effectually to disguise their object so as to elude 
 the opposition of the Catholics, they in their first Canon 
 professed great reverence for the Nicene Council, and 
 renewed the decree of that Council respecting the cele- 
 bration of Easter, which had been also previously de- 
 fined in the 7th Apostolical Canon. They then proceed- 
 ed to establish other Canons, framed in almost the very 
 words, and in the same order as they occur in the Apos- 
 tolical Canons, so as to appear to be establishing no new 
 laws, but merely republishing and confirming the old 
 laws of the Church. After the 10th Canon, however, 
 
THE CANONS OF ANTlOCtt. 16? 
 
 they introduced the 11th and 12th, which were intended 
 to apply to the case of Athanasius, who having been de- 
 posed by the Synod of Tyre, had been restored to his 
 See by the authority of the Emperor Constantine only. 
 The same object appears also in the 14th and 15th 
 Canons. In like manner the 16th and 17th Canons were 
 introduced with a view to the case of Paul of Constan- 
 tinople, who had been elected to that See in opposition 
 to the wishes of the Arians, and without the consent, as 
 they affirmed, of Theodore of Heraclea, the Metropolitan 
 of Thrace. To carry on the deceit, the Council then 
 added the remaining Canons from the Apostolical Canons. 
 Notwithstanding, however, the apparently bad intentions 
 of the Antiochian Synod, the Canons which were enact- 
 ed or sanctioned by it were unobjectionable, or rather 
 excellent in themselves ; and having been received into 
 the Code of the Universal Church, and so confirmed by 
 the Council of Chalcedon, they have equal authority 
 with the rest of that Code. 
 
 On comparing the Canons published at Antioch with 
 the corresponding ones in the Apostolical Canons, it 
 cannot be doubted that the latter are the original. This 
 is evident, 1. From the more simple form of the Apostoli- 
 cal Canons, which in most instances are amplified, and 
 rendered more clear in those of Antioch. 2» From the 
 circumstance of the frequent reference made in the 
 Antiochian Canons to other Canons as well known and 
 established, which in no instance is done in the Apos- 
 tolical. 3. From a particular comparison of the 9th 
 Canon of Antioch with the 34th Apostolical ; and the 
 24th and 25th of Antioch with the 40th and 41st 
 Apostolical. In the 34th Apostolical, the Chief Bishop 
 is simply called the first Bishop ; in the 9th of Antioch 
 he is styled the Metropolitan. This term, however, was 
 
168 THt: CANONS OF ANTIOCU. 
 
 not introduced till the beginning of the fourth century, 
 but when introduced it universally prevailed. This not 
 only proves that the Apostolical Canons are older than 
 those of Antioch, but also that they were collected pre- 
 viously to the close of the third century. It is observable 
 also that the expression in them, " the Bishops of each 
 nation," is altered in those of Antioch into " Bishops of 
 each Province." Again, in the 41st Apostolical there 
 is only mention of the goods of the Church, hut in the 
 Antiochian of rents and farms, which shows that the 
 former Canon was made before the time of Constantine, 
 when the Church generally was not endowed with any 
 houses or lands, which it was at the time of the Council 
 of Antioch. It is observable also as a proof of the high 
 estimation in which the Apostolical Canons were held, 
 that the Council of Antioch in its 20th Canon respecting 
 the annual Synods, adopts the rule of these Canons as to 
 the time for the first of the Synods, in preference to that 
 of Nice. It is probable from this, as Beveridge observes, 
 that the Apostolical Canons were the rules of the Church 
 in the parts of Antioch, and that therefore the Antiochian 
 Fathers thought proper to retain them in this instance as 
 the ancient customs. See Bev. Cod. Can. Eccl. prim, 
 vind. cap. 4. 
 
 Canon I. Let all who dare to set aside the decree of 
 the holy and great Synod which was assembled at Nice, 
 in the presence of the pious and most religious Sovereign 
 Constantine, respecting the holy and salutary feast of 
 Easter, be excommunicated, and cast out of the Church, 
 if they continue to persist in their opposition to what has 
 been rightly decreed. This indeed is said more particu- 
 larly with respect to the Laity ; but if any of those who 
 preside in the Church, whether a Bishop, Presbyter, or 
 
THE CANONS OF ANTIOCH. 169 
 
 Deacon, shall dare, after this decision, to follow his own 
 fancies, to the subversion of the people and the troubling 
 of the Churches, and to keep the feast with the Jews, 
 the holy Synod decrees that he shall henceforth be an 
 alien from the Church, as being not only guilty of sin 
 himself, but the cause of destruction and subversion to 
 many ; and it not only removes such persons themselves 
 from the divine service, but also all those who shall dare 
 to communicate with them after their deprivation. And 
 it further decrees, that those who are thus deposed shall 
 be deprived of the outward honor of which the holy or- 
 der, and the priesthood of God partakes. Apost. Can. 7. 
 
 II. Let all those who come into the Church and hear 
 the holy Scriptures, but do not communicate in prayer 
 with the people, or, in a disorderly manner, turn away 
 from the holy receiving of the Eucharist, be cast out of 
 the Church, until having confessed and shown fruits of 
 repentance, and having earnestly requested it, they may 
 obtain pardon. Further, it is unlawful to communicate 
 with those who are excommunicated, or to enter into 
 their houses, and pray with those who do not pray with 
 the Church, or to receive in any Church those who 
 do not join the assemblies in another. But if it shall 
 appear that any of the Bishops, or Presbyters, or Dea- 
 cons, or any one on the list of the Church, communicates 
 with excommunicated persons, let him also be excom- 
 municated, as confounding the rule of the Church. 
 Apost. Can. 8, 9, 10, 11, 12, 13. 
 
 III. If any Presbyter, or Deacon, or any other who 
 does at all belong to the Priesthood, shall leave his own 
 Parish and go to another, and at last removing entirely 
 from his own, continues for a long time in another Parish, 
 let him no longer take part in the divine service, parti- 
 cularly if his own Bishop calls and exhorts him to return 
 
170 THE CANONS OF ANTIOCH. 
 
 to his own Parish, and he v/ill not obey. If, however, 
 he i^ersists in his disorderly practice, let him be entirely 
 deposed from the service, and be allowed no place for 
 returning. But if another Bishop receives a man who 
 has been deposed on this account, let him also be deposed 
 by the common Synod, as one who breaks the laws of 
 the Church. Apost. Can. 15, 16. 
 
 IV. If any Bishop being deposed by a Synod, or a 
 Presbyter, or Deacon by his own Bishop, shall dare to 
 perform any part of the divine service, whether a bishop 
 according to former custom, or a Presbyter, or Deacon, 
 he shall be no longer allowed to do so, nor shall he have 
 any hope of restoration or defence in another Synod. 
 Moreover, all those who communicate with him shall be 
 cast out of the Church ; and particularly if after having 
 been acquainted with the sentence passed against those 
 who have been before mentioned, they dare to commu- 
 nicate with them. Apost. Can. 28. 
 
 V. If any Presbyter or Deacon, despising his own 
 Bishop, has separated himself from the Church, and col- 
 lected a private congregation, and erected an altar, and 
 when his bishop has summoned him refuses to obey, and 
 will not attend nor submit upon a first and second sum- 
 mons, let him be utterly deprived, and have no further 
 remedy, nor be 'capable of regaining his rank. But if 
 he persists in troubling and disturbing the Church, let 
 him be corrected as a seditious person by the secular 
 power. Apost. Can. 31. 
 
 VI. If any one has been excommunicated by his own 
 Bishop, let him not be received by any other (unless 
 indeed he should be previously received by his own 
 Bishop) until a Synod has met, and he having come be- 
 fore it and made his defence, and satisfied the Synod, 
 has received a different sentence : and let this decision 
 
THE CANONS OF ANTIOCH. 171 
 
 hold good with respect to Laymen, and Presbyters, and 
 Deacons, and all who are reckoned amongst the Clergy. 
 Apost. Can. 12. 32. 
 
 VII. Let no strangers be received without pacifical 
 letters. Ap. Can. 33. 
 
 Vin. Let not the Presbyters who are in country 
 
 places give canonical letters, or at any rate let them 
 
 only send letters to the neighboring Bishops. The 
 
 . Chorepiscopi however who are of good reputation, may 
 
 give pacifical letters. 
 
 IX. It behooves the Bishops in every Province to own 
 him who presides over the Metropolis, and who is to 
 take care of the whole Province : because all who have 
 business come together from every side to the Metropo- 
 lis. Wherefore also it has been decreed, that he should 
 have a precedence of rank, and that the other Bishops 
 should do nothing of consequence without him, accord- 
 ing to the ancient Canon which we have received from 
 our Fathers ; or at any rate only those things which be- 
 long to each particular Parish, and the districts which 
 are under it. For each Bishop is to have authority 
 over his own Parish, and to administer it with that piety 
 which concerns every one, and to make provision for all 
 the district which is under his City, to ordain Presbyters 
 and Deacons, and to determine everything with judg- 
 ment, but let him attempt to do nothing further without 
 the Bishop of the Metropolis ; and let him not do any- 
 thing without the consent of the others, Ap. Can. 34. 
 
 X. The holy Synod decrees, that those who are in 
 villages or rural districts, or those who are called Cho- 
 repiscopi, although they may have received the ordina- 
 tion of a Bishop, should have their own limits, and ad- 
 minister the Churches which are subjected to them, and 
 be content with the care and manao;emcnt of those ; and 
 
172 THE CANONS OF ANTIOCH. 
 
 they may ordain Readers, and Subdeacons, and Exor- 
 cists. They must however be satisfied with promoting 
 such officers, and not dare to ordain either a Presbyter 
 or Deacon, without the Bishop of the City to which 
 they and their district are subject. But if any one dares 
 to go beyond what is defined, he shall be deprived cf 
 the rank which he holds. And the Chorepiscopus is 
 to be made by the Bishop of the City to which he is 
 subject. 
 
 XI. If any Bishop, or Presbyter, or any one^onthe 
 list [of the Clergy] presumes to go to the Emperor, 
 without the consent in writing of the Bishops of the 
 Province, and especially of the Metropolitan, he shall 
 be deposed and cast out not only from communion, but 
 also from the rank which he holds, as daring to trouble 
 the ears of our most religious Sovereign contrary to the 
 laws of the Church. If, however, any absolute necessity 
 obhges him to go to the Emperor, he must do this with 
 the advice and consent of the Metropolitan and other 
 Bishops of the Province, and be furnished with letters 
 from them on his setting forth. 
 
 XII. If any Presbyter or Deacon having been deposed 
 by his own Bishop, or any Bishop by a Synod, shall dare 
 to trouble the ears of the Emperor, whereas he ought to 
 have recourse to a greater Synod of Bishops, and to refer 
 to these Bishops what he considers to be right, and abide 
 by their examination and decision ; if then despising these 
 he shall trouble the Emperor, he is not to be entitled to 
 one pardon, nor be allowed another hearing, nor have 
 hope of any future restoration. 
 
 XIII. Let no Bishop dare to pass from one Province 
 to another, and ordain any persons in the Churches to 
 the dignity of officiating, not even if he bring others with 
 him, unless he has come upon a written invitation from 
 
THE CANONS OF ANTIOCH. 173 
 
 the Metropolitan, and the other Bishops of the country 
 into which he is come. If, however, no one inviting 
 him, he shall proceed disorderly to the ordination of any 
 persons, and to the regulation of ecclesiastical matters 
 which do not belong to him, the things which are done 
 by him shall be annulled, and he himself suffer the 
 punishment proper for his insubordination and unreason- 
 able attempts, being deposed forthwith by the holy 
 Synod. Ap. Can. 35. 
 
 XIV. If any Bishop be tried upon any accusations, and 
 it should happen that the Bishops differ respecting him, 
 some pronouncing him upon his trial innocent and some 
 guilty, the holy Synod decrees, that for the settling of all 
 disputes, the Bishop of the Metropolis shall call in some 
 of the neighboring Province to join in the judgment and 
 terminate the dispute, and confirm what is resolved upon 
 with those of the Province. 
 
 XV. If any Bishop, having been charged with any ac- 
 cusations, is judged by all the Bishops of the Province, 
 and they shall all pronounce an unanimous sentence 
 against him, he is not to be judged by any others, but the 
 unanimous sentence of the Bishops of the Province shall 
 remain firm. 
 
 XVI. If any Bishop without a See throw himself upon 
 a vacant Church, and usurp the throne without a full 
 Synod, he shall be cast out, even although the whole 
 people whom he has usurped should choose him ; and 
 that Synod is to be accounted a full one at which the 
 Metropolitan is present. 
 
 XVII. If any Bishop having received the ordination 
 of a Bishop, and being appointed to preside over a people, 
 will not accept of the office, nor be persuaded to go to 
 the Church committed to him, let him be excommuni- 
 cated, until he is either constrained to accept it, or a full 
 
 15 
 
174 THE CANONS OF ANTIOCH. 
 
 Synod of the Bishops of the Province come to some de- 
 termination respecting him. Ap. Can. 37. 
 
 XVIII. If any Bishop being ordained to a Parish does 
 not go to it, not from any fault of his own, but either on 
 account of the refusal of the people, or any other cause 
 not proceeding from himself, he shall partake of the 
 honor and office [of a Bishop] , provided he does not dis- 
 turb the affairs of the Church in which he joins the as- 
 sembly. And he is to wait for what the full Synod of 
 the Province shall determine when it judges tlie case. 
 
 XIX. A Bishop is not to be ordained without a Synod, 
 and the presence of the Metropolitan of the Province. 
 And when he is present it is altogether better that all the 
 fellow-liturgists in the Province should meet together 
 with him. The Metropolitan should, therefore, convoke 
 them by letter ; and if all can meet it is better, but if this 
 is difficult, it is altogether necessary that the greater part 
 of them should be present, or give their consent in writing, 
 so that the appointment may be made with the presence 
 or consent of the greater part. But if things be done 
 contrary to the established rules, the ordination shall be 
 null. If, however, the appointment be made ac- 
 cording to the established Canon, and some out of private 
 contentiousness oppose it, the votes of the majority shall 
 hold good. Ap. Can. 1. Nic. 4. 6. 
 
 XX. For the occasions of the Church, and for the 
 settlement of controversies, it is decreed, that it is right 
 that Synods of the Bishops should take place in every 
 Province twice in the year, the one after the third week 
 of the festival of Easter, so that the Synod may be com- 
 pleted in the fourth week of the Pentecost, and the 
 second Synod to take place on the Ides of October, 
 which is the 10th of the month Hyperberetseus. To 
 these Synods the Bishop of the Metropolis is to summon 
 
THE CANONS OF ANTIOCH. 175 
 
 the other Bishops of the Province ; and Presbyters and 
 Deacons, and all who think that they have been in any 
 way aggrieved, may come and obtain the judgment of the 
 Synod. But no persons may gather Synods of themselves, 
 without those who have the charge of the Metropolitan 
 Sees. Ap. Can. 37. Nic. 5. 
 
 XXI. A Bishop must not be translated from one Parish 
 to another, neither throwing himself into it of his own 
 accord, nor being forced by the people, nor constrained 
 by the Bishops, but must remain in the Church to which 
 he was originally called, and not be translated from it, 
 according to the decree which has been formerly made 
 upon this subject. Ap. Can. 14. Nic. 15. 
 
 XXII. A Bishop must not enter into another city 
 which is not subject to him, nor into a district which 
 does not belong to him, to ordain any one ; nor appoint 
 a Presbyter or Deacon in places subject to another 
 Bishop, unless with the consent of the proper Bishop of 
 the district. But if any one dares to do this, the ordina- 
 tion shall be null, and he himself be punished by the 
 Synod. Ap. Can. 35. 
 
 XXIII. A Bishop is not to be allowed to appoint 
 another in his stead even at the close of life. If, how- 
 ever, any such thing be done, the appointment shall be 
 null, and the law of the Church shall be preserved which 
 says, that a Bishop shall not be made without a Synod, 
 and the decision of the Bishops, who after the decease of 
 the former Bishop have the power of promoting a de- 
 serving man. Ap. Can. 76. 
 
 XXIV. It is right that what belongs to the Church 
 should be preserved to the Church with all possible 
 care, and good conscience, and fidelity towards God, 
 the Inspector and Judge of all. It is fit also that these 
 things should be administered by the judgment and 
 
176 THE CANONS OF ANTIOCH. 
 
 authority of the Bishop, who is entrusted with all the 
 people, and with the souls of the congregation. And the 
 things belonging: to the Church should be clearly distin- 
 guished and Wfcii known to the Presbyters and Deacons, 
 so that they may know for certainty what is the property 
 of the Church, and have nothing concealed from them ; 
 that if it shall happen that the Bishop departs this life, 
 the things which belong to the Church being clearly 
 known, neither may they be embezzled or losl^ iipr the 
 private property of the Bishop be troubled under a 
 pretence of its belonging to the Church. For it is just 
 and pleasing before God and man, that the private pro- 
 perty of the Bishop should be left to whom he will, 
 and that of the Church preserved to it, so that neither 
 may the Church suffer loss, nor the Bishop's goods be 
 confiscated under pretence of the Church, nor those 
 persons who belong to him be brought into suits, on ac- 
 count of which he may after his death be evil spoken of. 
 Ap. Can. 40. 
 
 XXV. The Bishop ought to have power over the 
 possessions of the Church, so as to dispense them to all 
 those who are in want, with all piety and fear of God. 
 And if need be, he is himself to partake of what he re- 
 quires for his own necessary uses, and for those of the 
 brethren to whom he has to show hospitality, that they 
 may not be under straits in any respect, according to the 
 divine Apostle, who says, " having food and raiment, let 
 us be therewith content." If, however, he will not be 
 content with such things, but perverts the Church reve- 
 nues to his own family uses, and does not manage the 
 rents of the Church, or the fruits of its lands, with the 
 consent of the Presbyters and Deacons, but commits au- 
 thority to his own domestics, or kindred, or brothers, or 
 sons, so that the accounts of the Church may be clandes- 
 
THE CANONS OF ANTIOCH. 177 
 
 tinely injured by such persons, he himself shall be ac- 
 countable to the Synod of the Province. And if in any 
 other way the Bishop or the Presbyters who are with 
 him are accused of perverting to their own use the things 
 which belong to the Church (whether from farms or 
 any other ecclesiastical source), so that the poor are 
 afflicted, and an accusation and blame be attached to the 
 account, and to those who administer it, let these persons 
 also be subject to correction, the holy Synod determining 
 what is proper. Ap. Can.41. 
 
 1')' 
 
THE CANONS OF LAODICEA. 
 
 This Synod was held at Laodicea in the region of 
 Phrygia Pacatiana, and was attended by many Bishops 
 of the neighboring Provinces. The year in which it 
 was held is not known, but from the Canons being placed 
 in the Code after those of Antioch, it is most probable 
 that it was after that Synod ; and Beveridge adduces 
 some probable reasons for supposing that it was in or 
 about A. D. 365. Baronius and others suppose that 
 it was prior to that of Nice, but there is no authority for 
 this opinion ; indeed it is contradicted by the circumstance 
 of the Photinians being mentioned in the 7th Canon, 
 who were not known till some years after the Council 
 of Nice. 
 
 Canon I. It is right accordino; to the ecclesiastical 
 Canon that those who have been freely and lawfully 
 joined in second marriages, and not clandestinely, hav- 
 ing passed a short time, and given themselves to prayers 
 and fasting, should by indulgence be allowed the Com- 
 munion. 
 
 II. Those who have offended in divers particulars, 
 and who continue instant in prayer with confession and 
 repentance, and are perfectly converted from their wick- 
 edness, shall have a certain time of penance assigned to 
 
THE CANONS OF LAODICEA. 179 
 
 them according to the quality of the offence, and then 
 by the mercy and goodness of God be brought to Com- 
 munion. 
 
 III. A man who has lately been baptized ought not 
 to be promoted to the Sacerdotal order. Ap. Can. 80. 
 Nic. 2. 
 
 IV. Those who belong to the Sacerdotal order ought 
 not to lend, and receive usury, and what is called the 
 HemiolijB. Ap. Can. 44. Nic. 17. 
 
 V. Elections [or ordinations] are not to be made in 
 the presence of the Hearers. 
 
 VI. Heretics are not to be allowed to enter into the 
 house of God, whilst they continue in their heresy. 
 
 VII. Those who have been converted from the heresy 
 of the Novatians, the Photinians, or the Quartodecimans, 
 whether they were ranked as Catechumens or as Believers 
 amongst them, are not to be received before they anathe- 
 matize every heresy, and particularly the one in which 
 they were implicated ; and those who were called Be- 
 lievers amongst them, having learned the Creeds, and 
 having been anointed with the holy chrism, shall so par- 
 take of the holy mysteries. 
 
 VIII. Persons who are converted from the heresy of 
 those who are called Phrygians, even if they were of the 
 reputed Clergy amongst them, or even called Chiefs, 
 must be instructed with all care, and be baptized by the 
 Bishops and Presbyters of the Church. 
 
 IX. The members of the Church are not to be per- 
 mitted to go into the Ciemeteries, or the so-called 
 Martyries of any heretics for the purpose of prayer or 
 worship ; and they who do so, if they be Believers, are 
 to be excommunicated for a time ; but upon their re- 
 pentance and confession of their faults they are to be re- 
 ceived again. 
 
180 THE CANONS OF LAODICEA. 
 
 X. The members of the Church must not connect 
 their children in marriage indiscriminately with heretics. 
 
 XI. Presbyteresses [ngea^vT^dsg^ as they are called, 
 or female Presidents, are not to be appointed in the 
 Church. 
 
 XII. Bishops are to be appointed to the ecclesiastical 
 government by the judgment of the Metropolitans, and 
 neighboring Bishops, having been long tried in relation 
 to the faith, and in the dispensation of the correct word. 
 
 XIII. The multitude are not to make elections of those 
 who are to be appointed to the Sacerdotal order. 
 
 XIV. The holy things are not to be sent into other 
 parishes at the feast of Easter by way of Eulogiae(l). 
 
 XV. No persons but the Canonical singers who go up 
 into the ambo and sing from a book should sing in the 
 Church. 
 
 XVI. The Gospels are to be read on the Sabbath with 
 the other Scriptures. 
 
 XVII. The Psalms are not to be joined together in 
 the assemblies, but a lesson is to be read between each 
 Psalm. 
 
 XVIII. The same office of prayers should be alwaj^s 
 used both at Nones and Vespers (1). 
 
 XIX. After the sermons of the Bishops, the prayer for 
 the Catechumens is to be made first by itself, and after 
 the Catechumens are gone out, the prayer for the Peni- 
 tents ; and w^hen these have passed under the hand [of 
 the Bishop] and have retired, then the prayers of the 
 faithful are to be made in three parts, the first with silence, 
 and the second and third to be completed with acclama- 
 tion ; then the [Kiss of] Peace is to be given ; and after 
 the Presbyters have given the Peace to the Bishop, the 
 Laity are then to give the Peace, and so the holy obla- 
 tion is to be completed. And those only who belong to 
 
THE CANONS OF LAODICEA. 181 
 
 the Priesthood are to be allowed to enter into the Altar 
 and communicate [^). 
 
 XX. A Deacon must not seat himself in the presence 
 of a Presbyter, but sit down at the bidding of the Pres- 
 byter ; and the Deacons are to have the like respect paid 
 to them by the Minister [i. e. the Subdeaconjand all the 
 Clerks. 
 
 XXI. The Ministers must not have any place in the 
 Deacons' apartment, nor touch the sacred vessels. 
 
 XXII. A Minister must not w^ear an orarium (1), nor 
 leave the doors. 
 
 XXIII. The Readers and Singers must not wear an 
 orarium, and so read and sing. 
 
 XXIV. No one who belongs to the Priesthood from a 
 Presbyter to a Deacon, and so downwards in the ecclesi- 
 astical order to Ministers, or Readers, or Singers, or 
 Exorcists, or Door-keepers, or of the order of Ascetics, 
 may go into a tavern. 
 
 XXV. A Minister must not give the bread, nor bless 
 the Cup. 
 
 XXVI. Those who have not been appointed by 
 Bishops may not exorcise, neither in the Church, nor in 
 private houses. 
 
 XXVII. No persons, whether they belong to the Priest- 
 hood, or Clergy, or Laity, if they are invited to a love 
 feast, may take awaj' their portions, because by this 
 means reproach is cast upon the priestly order. 
 
 XXVIII. It is not permitted to make love feasts, as 
 they are called, in the Lord's houses or in churches, or 
 to eat or spread couches in the house of God. 
 
 XXIX. Christians must not judaize and rest on the 
 Sabbath day, but work upon that day, and honor the 
 Lord's day, and, if they can, rest upon it as Christians; 
 
182 THE CANONS OF LAODICEA. 
 
 but if they are discovered judaizing, let them be anathema 
 from Christ. 
 
 XXX. None of the Priesthood, or Clergy, or Ascetics 
 may wash in a bath with women, nor indeed any Chris- 
 tian, or Layman, for this is especially condemned amongst 
 the heathen. 
 
 XXXI. It is notright to make marriages, or to give sons 
 or daughters to every heretic, but rather to accept of 
 them if they promise to become Christians. 
 
 XXXII. The eulogise of heretics are not to be receiv- 
 ed, for they are rather alogise [nonsensical things] than 
 eulogise [blessings]. 
 
 XXXIII. It is not right to pray with an heretic or 
 schismatic. 
 
 XXXIV. No Christian may leave the Martyrs of 
 Christ and go to false Martyrs, that is, to those of 
 heretics, and those who have been reputed to have been 
 heretics. For these are aliens from God. Let those 
 therefore who go after them be Anathema. 
 
 XXXV. Christians must not leave the Church of God, 
 and go and invocate Angels, or make assemblies, which 
 things are forbidden. If then any one is discovered 
 giving himself to this hidden idolatry, let him be Ana- 
 thema, for he has forsaken our Lord Jesus Christ, the 
 Son of God, and gone over to idolatry. 
 
 XXXVI. None of the Priesthood or Clergy may be 
 magicians or enchanters, or mathematics, or astrologers, 
 or make what are called phylacteries, which are in fact 
 bonds for their own souls. And we command that they 
 who wear such things be cast out of the Church. 
 
 XXXVII. It is not allowed to receive the portions of 
 feasts which are sent by Jews or Heretics, or to feast 
 with them. 
 
THE CANONS OF LAODICEA. 183 
 
 XXXVIII. It is not allowed to receive unleavened 
 bread from the Jews, or to partake of their impiety. 
 
 XXXIX. It is not allowed to feast with Heathen, or 
 to partake of their ungodliness. 
 
 XL. Bishops who are summoned to a Synod must not 
 disregard the summons, but go and teach or be taught 
 for the reformation of the Church, and others. Ifhow^ 
 ever such a person should be guilty of contempt, he v^ill 
 condemn himself ; unless indeed he fails to come from 
 bodily infirmity. 
 
 XLI. None of the Priesthood or Clergy may travel 
 without the orders of the Bishop. 
 
 XLII. None of the Priesthood or Clergy may travel 
 without Canonical letters. 
 
 XLIII. The ministers may not, even for a short time, 
 leave the doors, and attend to the prayer. 
 
 XLIV. Women must not enter into the Altar. 
 
 XLV. Persons are not to be received in order to 
 illumination [baptism] after the second week in Lent(l). 
 
 XLVI. Those who are to be enlightened must learn 
 the Creed, and on the fifth day of the week repeat it to 
 the Bishop or Presbyters. 
 
 XLVII. Those who have received baptism in sick- 
 ness and then have recovered must learn the Creed, and 
 be made to know that they have been vouchsafed the 
 Divine grace. 
 
 XLVIII. Those who are enlightened must after bap- 
 tism be anointed with the heavenly chrism, and partake 
 of the kingdom of God. 
 
 XLIX. There must not be any oblation of bread 
 during Lent, excepting on the Sabbath and Lord's day 
 only (1). 
 
 L. The fast is not to be broken on the fifth day of 
 the last week in Lent, and the whole Lent thus dishonor- 
 
184 THE CANONS OF LAODICEA. 
 
 ed, but the whole Lent must be fasted by eating only dry 
 meats. 
 
 LI. The nativities of Martyrs are not to be kept in 
 Lent, but remembrances of the holy Martyrs are to be 
 made on the Sabbaths and Lord's days. 
 
 LIL Marriages or birthdays are not to be celebrated 
 in Lent. 
 
 Lin. Christians when they go to a wedding must not 
 join in dancing, but modestly sup and dine as becomes 
 Christians. 
 
 LIV. Those of the Priesthood or Clergy must not 
 witness the shows at weddings, but before the Players 
 enter they must rise up and depart. 
 
 LV. None of the Priesthood or Clergy may club to- 
 gether for drinking parties, nor indeed the Laity. 
 
 LVI. The Presbyters must not enter into the sanc- 
 tuary and sit down before the Bishop enters, but go in 
 after the Bishop ; unless indeed the Bishop be ill or 
 absent. 
 
 ^ LVII. Bishops must not be appointed in villages and 
 country districts, but visitors ; those who have been 
 heretofore appointed must do nothing without the con- 
 sent of the Bishop of the City. In like manner also the 
 Presbyters must do nothing without the consent of the 
 Bishop. 
 
 LVIII. The oblation must not be made by Bishops or 
 Presbyters in private houses. 
 
 LIX. Private Psalms must not be read in the Church, 
 nor any books not on the Canon, but only the canonical 
 books of the Old and New Testaments. 
 
 LX. These are the books which are to be read of the 
 Old Testament. Genesis, Exodus, that is the going out 
 of Egypt, Leviticus, Numbers, Deuteronomy, Jesus the 
 son of Naue, Judges, Ruth, Esther, the 1st, 2d, 3d, and 
 
THE CANONS OF LAODICEA. 185 
 
 4th of Kings, the 1st and 2d of the Parahpomena, the 
 1st and 2d of Ezra [i. e. Ezra and Nehemiah], the 
 book of 150 Pslams, The Proverbs of Solomon, Eccle- 
 siastes, the Song of Songs, Job, the Book of the 12 
 Prophets, Isaiah, Jeremiah, and Baruch, the Lamenta- 
 tions and Epistles, Ezekiel, Daniel. And these of the 
 New Testament ; The four Gospels according to Matthew, 
 Mark, Luke, and John, the Acts of the Apostles, the 
 seven Catholic Epistles, that is, one of James, two of 
 Peter, three of John, and one of Jude ; the fourteen 
 Epistles of Paul, one to the Romans, two to the Corin- 
 thians, one to the Galatians, one to the Ephesians, one 
 to the Philippians, one to the Colossians, two to the 
 Thessalonians, one to the Hebrews, tvfo to Timothy, 
 one to Titus, and one to Philemon. 
 
 NOTES. 
 
 Canon XIV, 1. EuIogi(jB.'\ A practice appears to have pre- 
 vailed in the Primitive Church, of Bishops occasionally sending 
 part of the consecrated elements of the Eucharist to the Bishops 
 of foreign and far distant Churches, for the purpose of testifying 
 their communion with them, as Irenaeus, in his Epistle to Victor, 
 Bishop of Rome (ap. Euseb. Hist. lib. v. c. 24.), mentions. Va- 
 lesius and others observe the same in the acts of Lucian the Mar- 
 tyr, and in the Epistle of Paulinus to Severus, This was chiefly, 
 if not solely, done at the Paschal festival, in token of their unitv, 
 love, and charity. The Council of Laodicea, however, for some 
 inconveniences attending the practice, absolutely forbade it in this 
 Canon, yet the custom continued in some places for several ages 
 after. When this custom was left off, another was introduced in 
 some places, of sending portions of bread which had been blessed 
 with a different form from that of the Eucharist, and which were 
 called Eulogiae, consecrated bread, and by the modern Greeks, 
 vicarious gifts, dvTiSiona. It is, perhaps, to such gifts that the 
 16 ' 
 
186 THE CANONS OF LAODICEA. 
 
 Council alludes in the 32d and 37th Canons, where it forbids 
 them to be received from heretics. Bingham, b. xv. c. 4. s. 8. 
 
 XVIII. 1. Nones and Vesjjers.'^ These were two of the canon- 
 ical hours of prayer, as they are called, in the Ancient Church, 
 respecting the introduction and observance of which in the public 
 service of the Church, as well as in the private devotions of indi- 
 viduals, and of the various monastic bodies, there are considerable 
 diversities of opinion amongst the learned. Those who wish for 
 information upon the subject may consult Bingham, b. xiii. c. 9. 
 6. 8., and Palmer's Origines Liturgicse, vol, i. p. 201, with the 
 authorities referred to in both places. 
 
 XIX. For a full account and explanation of all the particulars 
 in this Canon, see Bingham, b. xv. 
 
 XXII. 1. Orarium.'] The orarium was a scarf or tippet, to be 
 worn upon the shoulders, and might be used by Bishops, Presby- 
 ters, and Deacons, but not by Subdeacons, or any of the inferior 
 Orders. The third Council of Braga orders Priests to wear the 
 orarium on both shoulders when they ministered at the Altar. 
 Deacons wore it on the left shoulder only. The word orarium 
 has had various derivations assigned to it, but the most probable 
 one is from os, oris, the face, and it originally signified a hand- 
 kerchief to wipe the face, in W'hich sense it is sometimes used by 
 Ambrose and Augustin, as well as by some of the old Roman 
 authors. It is frequently mentioned as a peculiar ornament of the 
 Clergy, but the exact form of it is not known. See Bev. in Can. 
 and Bingham, b. xiii. c. 8. s. 7. By the word Minister in this 
 and other Canons is to be understood a Subdeacon ; in the Greek 
 
 it is virrjpiTrjs. 
 
 XLV. 1. Lent.'] The ordinary tin:es for public baptism in the 
 Ancient Church were Easter and Pentecost, or rather the whole 
 space of time from Easter to Pentecost inclusive. This Canon, 
 therefore, requires candidates for Baptism to give in their names 
 at the latest in the second week of Lent, that there might be time 
 for the necessary instmction and preparation. 
 
 XLIX. 1. Lord's day only.] It is not meant by this Canon 
 that there should be no Communion during Lent excepting on the 
 Sabbath and Lord's day, but only that there should be no conse- 
 cration of the elements on the other day, on which the com- 
 
THE CANONS OF LAODICEA. 187 
 
 municants were to partake of the remains of what had been con- 
 secrated on the preceding Saturday or Sunday. This was, there- 
 fore, commonly called, as by the Council of Trullo, Can. 52, 
 ** The Liturgy of the pre-sanctified gifts." See Bingham, b. xy. 
 c. 4. s. 12 
 
THE APOSTOLICAL CANONS. 
 
 The collection of Canons commonly called Apostolical 
 is certainly of very great antiquity, though there have 
 been various differences of opinion amongst the learned 
 respecting the date of the collection, the authors of it, 
 and the authority of the Canons contained in it. As re- 
 gards the date, Turrianus and others would have it that 
 the Canons are the genuine enactments of the Apostles. 
 Daille and others, on the other hand, maintain, that they 
 are the composition of some impostor towards the end of 
 the fifth century. Beveridge, however, in the preface to 
 his annotations upon them in his Synodicon, and more 
 fully in the vindication of his opinion (in his Codex 
 Canon. Eccl. Prim, vindicatus et illustratus), shows 
 clearly that both these opinions are equally untenable, 
 and that in all probability they are a collection of Canons 
 enacted in different Synods about the close of the second 
 century, and early part of the third ; that the collection 
 was made soon after that time in its present form, though 
 since interpolated in parts, but that it cannot be ascer- 
 tained by whom they were collected. This opinion is 
 now generally acquiesced in by the learned. With re- 
 spect to the authority of the different Canons, some per- 
 sons are disposed to consider the first fifty as of more 
 
THE APOSTOLICAL CANONS. r 189 
 
 authority than the remainder, and Beveridge himself does 
 not seem to be decidedly against this opinion. There 
 does not however seem to be any sufficient foundation 
 for it. It appears to have originated in the ciicumstance 
 of the first fifty only having been translated into Latin 
 by Dionysius Exiguus, and inserted in his collection of 
 Canons about A. D. 500, which collection was used in 
 the Latin Church. The whole eighty-five exist in the 
 contemporary collection of John of Antioch, and were 
 acknowledged and approved as ancient and authoritative 
 by Justinian, who began to reign A. D. 526 ; and they 
 are received and commented upon by all the Greek 
 writers and commentators without any distinction. There 
 is no apparent break or dissimilarity of style between the 
 two portions ; but what is the most conclusive proof of 
 their unity is, that the references to the Canons both by 
 Fathers and Councils, are made as distinctly and unhesi- 
 tatingly to the Canons in the latter part of the collection 
 as in the former. Neither does there appear to be any 
 reason for suspecting that the collection or edition of 
 Canons, as we have it, was made by Arians or other 
 heretics. On the contrary, the circumstance of the 
 Arians, in the Council of Antioch, having formed their 
 own Canons upon these, and under cover of them made 
 their attack upon Athanasius and Paul, is a strong argu- 
 ment of their previous reputation and authority in the 
 Church. 
 
 Those who wish to examine the subject more fully 
 will do well to read Beveridge's vindication of them, 
 mentioned above. There is a short but clear summary 
 of the argument in favor of their antiquity, with some 
 excellent remarks upon the illustrations which they con- 
 tain of the principles and practices of the Primitive 
 Church, in Mr. Newman's Church of the Fathers, chap- 
 16* 
 
190 THE APOSTOLICAL CAKONS. 
 
 ters 16 and 17. It may be as well to add, that the 85, 
 as published by Cotelerius in his Patres Apostolici, are 
 reduced to 76 in number, some being added together in 
 his edition. There is however no difference in the con- 
 tents of the Canons themselves. 
 
 Canon L Let a Bishop be ordained by two or three 
 Bishops. 
 
 II. Let a Presbyter, Deacon, and the rest of the 
 Clergy, be ordained by one Bishop. 
 
 III. If any Bishop or Presbyter offer any other things 
 at the Altar, besides that which the Lord ordained for 
 the sacrifice, as honey, or milk, or strong made drink 
 instead of wine, or birds, or any living things, or vegeta- 
 bles, besides that which is ordained, let him be deposed. 
 Excepting only new ears of corn, and grapes at the suit- 
 able season. Neither is it allowed to bring anything 
 else to the Altar at the time of the holy oblation, ex-^ 
 cepting oil for the lamps, and incense. 
 
 IV. Let all other fruits be sent home as first-fruits for 
 the Bishops and Presbyters, but not offered at the Altar. 
 But the Bishops and Presbyters should of course give a 
 share of these things to the Deacons, and the rest of the 
 Clergy. 
 
 V. Let not a Bishop, Presbyter, or Deacon, put away 
 his wife under pretence of religion ; but if he put her 
 away, let him be excommunicated ; and if he persist, let 
 him be deposed. 
 
 VI. Let not a Bishop, Presbyter, or Deacon, under- 
 take worldly business ; otherwise let liim be deposed. 
 
 VIL If any Bishop, Presbyter, or Deacon, shall cele- 
 brate the holy day of Easter before the vernal equinox, 
 with the Jews, let him be deposed. 
 
 Vlll. If ^ny Bishop, Presbyter, or Deacon, or any 
 
tHE APOSTOLICAL CANONS. 191 
 
 one on the sacerdotal list, when the offering is made, 
 does not partake of it, let him declare the cause ; and 
 if it be a reasonable one, let him be excused ; but if he 
 does not declare it let him be excommunicated, as being 
 a cause of offence to the people, and occasioning a sus- 
 picion against the offerer, as if he had not made the 
 offering properly. 
 
 IX. All the faithful who come in and hear the Scrips 
 tures, but do not stay for the prayers and the holy Com- 
 munion, are to be excommunicated, as causing disorder 
 in the Church. 
 
 Xi If any one shall pray, even in a private housCj 
 with an excommunicated person, let him also be excom- 
 municated. 
 
 XL If any of the Clergy join in prayer with a deposed 
 Clergyman, let him also be deposed. 
 
 XII. and XIII. If any one of the Clergy or Laity who 
 is excommunicated, or not to be received, shall go away^ 
 and be received in another city without commendatory 
 letters, let both the receiver and the received be excom-^ 
 municated. But if he be excommunicated already, let 
 the time of his excommunication be lengthened. 
 
 XIV. A Bishop is not to be allowed to leave his own 
 Parish, and pass over into another, although he may be 
 pressed by many to do so, unless there be some proper 
 cause constraining him, as if he can confer some greater 
 benefit upon the persons of that place in the word of 
 godliness. And this must be done not of his own ac- 
 cord, but by the judgment of many Bishops, and at their 
 earnest exhortation. 
 
 XV. If any Presbyter, or Deacon, or any other of the 
 list of the Clergy, shall leave his own Parish, and go into 
 another, and having entirely forsaken his own, shall 
 make his abode in the. other Parish without the permis- 
 
192 THE APOSTOLICAL CANONS. 
 
 sion of his own Bishop, we ordain, that he shall no lon- 
 ger perform divine service ; more especially if his own 
 Bishop having exhorted him to return, he has refused to 
 do so, and persists in his disorderly conduct. But let 
 him communicate there as a Layman. 
 
 XVI. If however the Bishop, with whom any such 
 persons are staying, shall disregard the command that 
 they are to cease from performing divine offices, and 
 shall receive them as Clergymen, let him be excommu- 
 nicated, as a teacher of disorder. 
 
 XVII. He who has been twice married after Baptism, 
 or who has had a concubine, cannot become a Bishop, 
 Presbyter, or Deacon, or any other of the Sacerdotal list. 
 
 XVIII. He who has married a widow, or a divorced 
 woman, or an harlot, or a servant maid, or an actress, 
 cannot be a Bishop, Presbyter, or Deacon, or any other 
 of the Sacerdotal list. 
 
 XIX. He who has married two sisters, or a niece, 
 cannot become a Clergyman. 
 
 XX. If a Clergyman becomes surety for any one, let 
 him be deposed. 
 
 XXI. An eunuch, if he has been made so by the 
 violence of men, or in times of persecution, or if he has 
 been born so, if in other respects he is worthy, may be 
 made a Bishop. 
 
 XXII. He who has mutilated himself, cannot become 
 a Clergyman, for he is a self-murderer, and an enemy to 
 the workmanship of God. 
 
 XXIII. If any man being a Clergyman shall mutilate 
 himself, let him be deposed, for he is a self-murderer. 
 
 XXIV. If a Layman mutilate himself, let him be ex- 
 communicated for three years, as practising against his 
 own life. 
 
 XXV. If a Bishop, Presbyter, or Deacon be found 
 
THE APOSTOLICAL CANONS. 193 
 
 guilty of fornication, perjury, or theft, let him be deposed, 
 but let him not be excommunicated ; for the Scripture 
 says, " thou shalt not punish a man twice for the same 
 offence." (Nahum i. 9. LXX version.) In like man- 
 ner with respect to the other Clergy. 
 
 XXVI. Of those who have been admitted to the 
 Clergy unmarried, we ordain, that the Readers and Sing- 
 ers only may, if they will, marry. 
 
 XXVII. If a Bishop, Presbyter, or Deacon shall strike 
 any of the faithful who have sinned, or of the unbelievers 
 who have done wrong, with the intention of frightening 
 them, we command that he be deposed. For our Lord 
 has by no means taught us to do so, but, on the con- 
 trary, when He was smitten He smote not again, when 
 He was reviled He reviled not again, when He suffered 
 He threatened not. 
 
 XXVIII. If any Bishop, Presbyter, or Deacon, having 
 been justly deposed upon open accusations, shall dare to 
 meddle with any of the divine offices which had been 
 entrusted to him, let him be altogether cut off from the 
 Church. 
 
 XXIX. If any Bishop, Presbyter, or Deacon, shall 
 obtain possession of that dignity by money, let both him 
 and the person who ordained him be deposed, and also 
 altogether cut off from all communion, as Simon Magus 
 was by me Peter. 
 
 XXX. If any Bishop obtain possession of a Church by 
 the aid of the temporal powers, let him be deposed and 
 excommunicated, and all who communicate with him. 
 
 XXXI. If any Presbyter, despising his own Bishop, 
 shall collect a separate congregation, and erect another 
 Altar, not having any grounds for condemning the Bishop 
 with regard to religion or justice, let him be deposed for 
 his ambition ; for he is a tyrant : in like manner also the 
 
194 THE APOSTOLICAL CANONS. 
 
 rest of the Clergy, and as many as join him : and le*. 
 Laymen be excommunicated. Let this, however, be 
 done after a first, second, and third admonition from the 
 Bishop. 
 
 XXXn. If any Presbyter or Deacon has been excom- 
 municated by a Bishop, he may not be received into 
 communion again by any other than by him who excom- 
 municated him, unless it happen that the Bishop who 
 excommunicated him be dead. 
 
 XXXIII. No foreign Bishop, Presbyter, or Deacon, 
 may be received without commendatory letters ; and 
 when they are produced let the persons be examined ; 
 and if they be preachers of godliness, let them be re- 
 ceived. Otherwise, although you supply them with 
 what they need, j^ou must not receive them into com- 
 munion, for many things are done surreptitiously. 
 
 XXXIV. The Bishops of every nation must acknow- 
 ledge him who is first among them, and account him as 
 their head, and do nothing of consequence without his 
 consent ; but each may do those things only which con- 
 cern his own Parish, and the country places which be- 
 long to it. But neither let him [who is the first] do 
 anything without the consent of all ; for so there wull be 
 unanimity, and God will be glorified through the Lord 
 Jesus Christ, and the Father through the Lord by the 
 Holy Spirit, even the Father, the Son, and the Holy 
 Spirit. 
 
 XXXV. Let not a bishop dare to ordain beyond his 
 own limits, in cities and places not subject to him. But 
 if he be convicted of doing so, without the consent of 
 those persons who have authority over such cities and 
 places, let him be deposed, and those also whom he has 
 ordained. 
 
 XXXVI. If any person, having been ordained Bishop, 
 
THE APOSTOLICAL CANONS. 195 
 
 does not undertake the ministry, and the care of the 
 people committed to him, let him be excommunicated 
 until he does undertake it. In like manner a Presbyter 
 or Deacon. But if he has gone and has not been re- 
 ceived, not of his own will but from the perverseness of 
 the people, let him continue Bishop ; and let the Clergy 
 of the city be excommunicated, because they have not 
 corrected the disobedient people. 
 
 XXXVII. Let there be a meeting of the Bishops twice 
 a year, and let them examine amongst themselves the 
 decrees concerning religion, and settle the ecclesiastical 
 controversies which may have occurred. One meeting 
 to be held in the fourth week of the Pentecost [i. e. the 
 fourth week after Easter] , and the other on the 12th day 
 of the month Hyperberetseus [i. e. October]. 
 
 XXXVIII. Let the Bishop have the care of all the 
 goods of the Church, and let him administer them as 
 under the inspection of God. But he must not alienate 
 any of them, or give the things which belong to God to 
 his own relations. If they be poor, let him relieve them 
 as poor ; but let him not, under that pretence, sell the 
 goods of the Church. 
 
 XXXIX. Let not the Presbyters or Deacons do any- 
 thing without the sanction of the Bishop : for he it is 
 v/ho is entrusted with the people of the Lord, and of 
 whom will be required the account of their souls. 
 
 XL. Let the private goods of the Bishop, if he have 
 any such, and those of the Lord, be clearly distinguished, 
 that the Bishop may have the power of leaving his own 
 goods, when he dies, to whom he will, and how he will, 
 and that the Bishop's own property may not be lost 
 under pretence of its being the property of the Church : 
 for it may be that he has a wife, or children, or relations, 
 or servants ; and it is just before God and man, that nei- 
 
196 THE APOSTOLICAL CANONS. 
 
 ther should the Church sujQfer any loss through ignorance 
 of the Bishop's own property, nor the Bishop or his rela- 
 tions be injured under pretext of the Church : nor 
 that those who belong to him should be involved in con- 
 tests, and cast reproaches upon his death. 
 
 XLL We ordain that the Bishop have authority over 
 the goods of the Church : for if he is to be entrusted 
 with the precious souls of men, much more are temporal 
 possessions to be entrusted to him. He is therefore to 
 administer them all of his own authority, and supply 
 those who need, through the Presbyters and Deacons, 
 in the fear of God, and with all reverence. He may 
 also, if need be, take what is required for his own ne- 
 cessary wants, and for the brethren to whom he has to 
 show hospitality, so that he may not be in any want. 
 For the law of God has ordained, that they who wait at 
 the Altar should be nourished of the Altar. Neither 
 does any soldier bear arms against an enemy at his own 
 cost. 
 
 XLIL If a Bishop, or Presbyter, or Deacon, is ad- 
 dicted to dice or drinking, let him either give it over, or 
 be deposed. 
 
 XLIII. If a Subdeacon, Reader, or Singer, commits 
 the same things, let him either give over, or be excom- 
 municated. So also Laymen. 
 
 XLIV. Let a Bishop, Presbyter, or Deacon, who takes 
 usury from those who borrow of him, give up doing so, 
 or be deposed. 
 
 XLV. Let a Bishop, Presbyter, or Deacon, who has 
 only prayed with heretics, be excommunicated : but if 
 he has permitted them to perform any clerical office, let 
 him be deposed. 
 
 XLVI. We ordain that a Bishop, or Presbyter, who 
 has admitted the baptism or sacrifice of heretics, be de- 
 
THE APOSTOLICAL CANONS. 197 
 
 posed. For what concord hath Christ with Belial, or 
 what part hath a believer with an infidel ? 
 
 XLVIL Let a Bishop or Presbyter who shall baptize 
 again one who has rightly received baptism, or who shall 
 not baptize one who has been polluted by the ungodly, 
 be deposed, as despising the cross and death of the Lord, 
 and not making a distinction between the true Priests 
 and the false. 
 
 XLVIIL If any Layman put away his wife and marry 
 another, or one who has been divorced by another man, 
 let him be excommunicated. 
 
 XLIX. If fany Bishop or Presbyter, contrary to the 
 ordinance of the Lord, does not baptize into the Father, 
 the Son, and the Holy Ghost, but into three unorigin- 
 ated beings, or three sons, or three comforters, let him 
 be deposed. 
 
 L. If any Bishop or Presbyter does not perform the 
 one initiation with three immersions, but with giving one 
 immersion only, into the death of the Lord, let him be 
 deposed. For the Lord said not, Baptize into my death, 
 but, " Go, make disciples of all nations, baptizing them 
 in the name of the Father, and of the Son, and of the 
 Holy Ghost." 
 
 LI. If any Bishop, Presbyter, or Deacon, or any one 
 of the Sacerdotal list, abstains from marriage, or flesh, 
 or wine, not by way of religious restraint, but as abhor- 
 ring them, forgetting that God made all things very good, 
 and that He made man male and female, and blasphem- 
 ing the work of creation, let him be corrected, or else 
 be deposed, and cast out of the Church. In like manner 
 a Layman. 
 
 LII. If any Bishop, Presbyter, or Deacon, does not 
 receive him who turns away from his sin, but rejects 
 him, let him be deposed ; for he grieveth Christ who 
 17 
 
198 THE APOSTOLICAL CANONS. 
 
 said, " There is joy in heaven over one sinner that rc;- 
 penteth." 
 
 LIIL If any Bishop, Presbyter, or Deacon, does not 
 on festival days partake of flesh and wine, from an ab- 
 horrence of them, and not out of rehgious restraint, let 
 him be deposed, as being seared in his own conscience, 
 and being the cause of offence to many. 
 
 LIV. If any of the Clergy be found eating in a tavern, 
 let him be excommunicated, unless he has been con- 
 strained by necessity, on a journey, to lodge in an inn. 
 
 LV. If any of the Clergy insult the Bishop, let him be 
 deposed : for " thou shalt not speak evil of the ruler of 
 thy people." 
 
 LVI. If any of the Clergy insult a Presbyter, or Dea- 
 con, let him be excommunicated. 
 
 LVI I. If any of the Clergy mock the lame, or the 
 deaf, or the blind, or him who is infirm in his legs, let 
 him be excommunicated. In like manner any of the 
 Laity. 
 
 LVIII. If any Bishop, or Presbyter, neglects the 
 Clergy or the people, and does not instruct them in the 
 way of godliness, let him be excommunicated, and if he 
 persists in his negligence and idleness, let him be de- 
 posed. 
 
 LIX. If any Bishop, Presbyter, or Deacon, when any 
 of the Clergy is in want, does not supply him with what 
 he needs, let him be excommunicated ; but if he per- 
 sists, let him be deposed, as one v/ho has killed his bro- 
 ther. 
 
 LX. If any one reads publicly in the Church the 
 books of impious men, bearing false inscriptions, as if 
 they were holy Scripture, to the destruction of the 
 Clergy and people, let him be deposed. 
 
 LXI. If any accusation be brought against a believer 
 
THE APOSTOLICAL CANONS. 199 
 
 of fornication, or adultery, or- any forbidden action, 
 and he be convicted, let him not be promoted to the 
 Clergy. 
 
 LXII. If any of the Clergy, through fear of men, whe- 
 ther Jew, Heathen, or Heretic, shall deny the name of 
 Christ, let him be cast out. If he deny the name of a 
 Clergyman, let him be deposed. If he repent, let him 
 be received as a Layman. 
 
 LXIII. If any Bishop, Presbyter, or Deacon, or any 
 one of the Sacerdotal order, shall eat flesh with the 
 blood of the life thereof, or anything killed by beasts, or 
 that dies of itself, let him be deposed. For the law 
 has forbidden this. If he be a Layman, Let him be ex- 
 communicated. 
 
 LXIV. If any Clergyman shall enter into a synagogue 
 of Jews or Heretics to pray, let him be deposed. If a 
 Layman do so, let him be excommunicated. 
 
 LXV. If any Clergyman shall strike any one in a con- 
 test, and kill him with one blow, let him be deposed for 
 his violence. If a Layman do so, let him be excommu- 
 nicated. 
 
 LXVI. If any of the Clergy be found fasting on the 
 Lord's day, or any Saturday, excepting the one [i. e. 
 Easter-eve] , let him be deposed. If a Layman, let him 
 be excommunicated. 
 
 LXVII. If any one shall force and keep a virgin not 
 espoused, let him be excommunicated. And he may 
 not take any other, but must retain her whom he has 
 chosen, though she be a poor person. 
 
 LXVIII. If any Bishop, Presbyter, or Deacon, shall 
 receive from any one a second ordination, let both the 
 ordained and the ordainer be deposed ; unless indeed it 
 be proved that he had his ordination from heretics ; for 
 
200 THE APOSTOLICAL CANONS. 
 
 those who have been baptized or ordained by such per- 
 sons cannot be either of the faithful or of the Clergy. 
 
 LXIX. If any Bishop, Presbyter, or Deacon, or Reader, 
 or Singer, does not fast the holy Quadragesimal fast of 
 Easter, or the fourth day, or the day of Preparation 
 [i. e. Wednesday or Friday], let him be deposed, unless 
 he be hindered by some bodily infirmity. If he be a 
 Layman, let him be excommunicated. 
 
 LXX. If any Bishop, Presbyter, or Deacon, or any 
 one of the list of Clergy, keeps fast or festival with the 
 Jews, or receives from them any of the gifts of their feasts, 
 as unleavened bread, or any such things, let him be de- 
 posed. If he be a Layman, let him be excommuni- 
 cated. 
 
 LXXI. If any Christian brings oil into a temple of the 
 heathen or into a synagogue of the Jews at their feasts, 
 or lights lamps, let him be excommunicated. 
 
 LXX II. If any Clergyman or Layman takes away wax 
 or oil from the holy Church, let him be excommuni- 
 cated. 
 
 LXXIII. Let no one convert to his own use any ves- 
 sel of gold or silver, or any veil which has been sancti- 
 fied, for it is contrary to law ; and if any one be de- 
 tected doing so, let him be excommunicated. 
 
 LXXIV. If any Bishop has been accused of anything 
 by men worthy of credit, he must be summoned by the 
 Bishops ; and if he appears, and confesses, or is convicted, 
 a suitable punishment must be inflicted upon him. But 
 if when he is summoned he does not attend, let him be 
 summoned a second time, two Bishops being sent to 
 him, for that purpose. If even then he will not attend, 
 let him be summoned a third time, two Bishops being 
 again sent to him. But if even then he shall disregard 
 
THE APOSTOLICAL CANONS. 201 
 
 the summons and not come, let the Synod pronounce 
 such sentence against him as appears right, that he may 
 not seem to profit by avoiding judgment. 
 
 LXXV. An heretic is not to be received as witness 
 against a Bishop, neither only one believer ; for, " in the 
 mouth of two or three witnesses, every word shall be 
 established." 
 
 LXXVL A Bishop must not out of favor to a brother 
 or a son, or any other relation, ordain whom he will to 
 the Episcopal dignity ; for it is not right to make heirs 
 of the Bishopric, giving the things of God to human 
 affections. Neither is it fitting to subject the Church of 
 God to heirs. But if any one shall do so let the ordina- 
 tion be void, and the ordainer himself be punished with 
 excommunication. 
 
 LXXVII. If any one be deprived of an eye, or lame 
 of a leg, but in other respects be worthy of a Bishopric, 
 he may be ordained, for the effect of the body does not 
 defile a man, but the pollution of the soul. 
 
 LXXVIII. But if a man be deaf or blind, he may not 
 be made a bishop, not indeed as if he were thus defiled, 
 but that the afiairs of the Church may not be hin- 
 dered. 
 
 LXXIX. If any one has a devil, let him not be made 
 a Clergyman, neither let him pray with the faithful ; but 
 if he be freed, let him be received into Communion, and 
 if he is worthy he may be ordained. 
 
 LXXX. It is not allowed that a man who has come 
 over from an heathen life, and been baptized, or who 
 has been converted from an evil course of hving, should 
 be immediately made a Bishop, for it is not right that he 
 who has not been tried himself should be a teacher of 
 others. Unless indeed this be done upon a special 
 manifestation of Divine grace in his favor. 
 
 17» 
 
202 THE APOSTOLICAL CANONS. 
 
 LXXXL We have said that a Bishop or Presbyter 
 must not give himself to the management of public 
 affairs, but devote himself to ecclesiastical business. Let 
 him then be persuaded to do so, or let him be deposed, 
 for no man can serve two masters, according to the Lord's 
 declaration. 
 
 LXXXIL We do not allow any servants to be pro- 
 moted to the Clergy without the consent of their masters, 
 to the troubling of their houses. But if any servant 
 should appear worthy of the honor, as our Onesimus ap- 
 peared, and his masters agree and liberate him, and send 
 him out of their house, he may be ordained. 
 
 LXXIIL If a Bishop, Presbyter, or Deacon, shall 
 serve in the army, and wish to retain both the Roman 
 magistracy, and the Priestly office, let him be deposed ; 
 for the things of Ccesar belong to Csesar, and those of 
 God to God. 
 
 LXXXIV. Whosoever shall insult the King or a 
 ruler, contrary to what is right, let him suffer punish- 
 ment. If he be a Clergyman, let him be deposed ; if a 
 Layman, excommunicated. 
 
 LXXXV. Let the following books be counted vene- 
 rable and sacred by all of us, both Clergy and Laity. 
 Of the Old Testament, five books of Moses, Genesis, 
 Exodus, Leviticus, Numbers, Deuteronomy ; of Joshua 
 the Son of Nun, one ; of the Judges, one ; of Ruth, one ; 
 of the Kings, four ; of the Chronicles, two ; of Ezra, 
 two ; of Esther, one ; of the Maccabees, three ; of Job, 
 one ; of the Psalter, one ; of Solomon, three, viz. Pro- 
 verbs, Ecclesiastes, and the Song of Songs ; of the Pro- 
 phets, twelve ; of Isaiah, one ; of Jeremiah, one ; of 
 Ezekiel, one ; of Daniel, one. But besides these Ca- 
 nonical books, you are recommended to teach your 
 young persons the Wisdom of the very learned Sirach. 
 
THE APOSTOLICAL CANONS. 203 
 
 Our own books, that is, those of the New Testament, 
 are : the four Gospels of Matthew, Mark, Luke, and 
 John ; fourteen Epistles of Paul ; two Epistles of Peter ; 
 three of John ; one of James ; and one of Jude. Two 
 Epistles of Clemens, and the Constitutions of me Cle- 
 mens, addressed to you Bishops in eight books, which 
 are not to be published to all on account of the mystical 
 things in them. And the Acts of us the Apostles. 
 
INDEX. 
 
 In this Index N. means the Council of Nice. 1, 2, 3, C. first, 
 second, or third of Constantinople. E. Ephesus. Ch. Chalce- 
 don. An. Ancyra. Neo. Neocaesarea. G. Gangra. Ant. Anti- 
 och. La. Laodicea. Ap. Apostolic Canons, n. note. The 
 number refers to the different Canons, or to the Notes. 
 
 A. 
 
 Acolythists, Ch. 14. n. 
 
 iElia or Jerusalem, privileges given to, N. 7. 
 
 Africa, Bishops of, their dispute with the Popes about appeals, 
 
 N 20. n. 
 Alexandria, privileges of Bishop, N. 6. 
 Anastasius, impugner of the title Theotocos, E. introd. 
 Ancient customs confirmed, N. 6. 1 C. 2. 
 Angels not to be invoked, La. 35. 
 Antioch, privileges of Bishop, N. 6. not to meddle with 
 
 Cyprus, E. 8. n. 
 Apocrisarii, Ch. 14. n. 
 Appeals to provincial Synods, N. 5. Ap. 30. to a greater Synod, 
 
 Ant. 12. to Diocesan Synods, 1 C. 6. Ch. 17. to the Civil 
 
 Powers, or a General Council forbidden, 1 C. 6. Ant. 12. 
 Archbishop, the original title of Patriarchs, N. Syn. Ep. n. 4. 
 Alius, N. Syn. Ep. and n. 2. 
 
206 INDEX. 
 
 Arians how admitted into the Church, 1 C. 7. 
 
 Asian Diocese, Ch. 18. 
 
 Autumn, time for one of the annual Synods, N. 5. 
 
 B. 
 
 BaiHtF or Paramonarius, Ch. 14. n. 
 
 Baptism of converted heretics, 1. C. 7. to be performed with 
 three immersions, Ap. 50. in the name of Father, Son, and 
 Holy Ghost, Ap. 49. Candidates for, to give in their names 
 in Lent,La. 45. Called enlightening, Neo. 12. La. 3. 4. 5. 
 46. Clinical incapacities for Orders, Neo 12. 
 
 Berus, a sort of dress, G. 12. 
 
 Bishop by whom to be ordained, N. 4. and n. Ant. 19. 23. Ap. 
 
 1. no new convert, N. 2. Ap. 80. only one in a City, N. 8. 
 subject to a Synod, N. 5. how to be proceeded against when 
 accused, 1 C. 6. Ap, 74. by what evidence to be convicted, 
 Ch. 21. Ap. 75. by whom to be censured. Ant. 13. Ap. 74. 
 by whom to be deposed. Ant. 4. 12. 14. Ap. 74. not to be 
 degraded to the rank of Presbyter, Ch. 25. and n. not to or- 
 dain a successor, Ant. 23. Ap. 76. not to reject his wife, Ap. 
 6. forbidden secular employment, Ch. 3. Ap. 7. 83. not to 
 be translated, N. 15. Ant. 21. Ap. 14. not to sell Orders, Ch. 
 
 2, Ap. 30. not to ordain the Clergy of other Bishops, N. 16. 
 Ap. 36. might shorten penance, N. 12. An. 2. 5. 7. his 
 personal property preserved to him, Ant. 24. Ap. 40. without 
 a See, Ant. 16. 18. An. 18. Ap. 36. 
 
 Bishopric to be filled in three months, Ch. 25. 
 
 Blood, or things strangled, or sacrificed to idols, not to be eaten, 
 
 G. 2. Ap. 63. 
 Book of the Western Bishops, 1 C. 5. n. 
 
 C. 
 
 Canon of the Old and New Testament, La. 59. Ap. 85. 
 Canon, or list of the Clergy, N. 16, 17. Ch. 2. Ant. 1. 2. 11. 
 Catechist, Ch. 14. n. 
 
INDEX. 207 
 
 Catechumens, orders of, N. 2. n. 14. n. lapsing become hearers, 
 N. 14. Neo. 5. 
 
 Cathari, or Novatians, N. 8. n. 
 
 Celestius, E. 1. n. 
 
 Chapters, the three condemned, 2 C. introd. 
 
 Charisius, E. 7. n. 
 
 Chorepiscopus, account of the office, N. 8. n. 
 
 Chrism, 1 C. 7. La. 7,48. 
 
 Christians, converted heretics so called before Baptism, 1 C. 7. n. 
 
 Cnurch, ancient divisions of, N. Syn. Ep, n. 4. 
 
 Churches, ancient form of described, N. 11. n. 
 
 Clergy, not to take civil offices, Ch. 7. not to travel without 
 letters, Ch. 13. not to go to other Churches, N. 16. not to 
 have women living with them, N. 3. deposed, not to be evi- 
 dence against a Bishop, 1 C, 6. the inferior orders of, Ch. 
 14. n. 
 
 Code of Canons of the universal Church, Ch. 1. n. 
 
 Communion, at point of death allowed to all, N. 13. 
 
 Constantinople, privileges of Bishop, 1 C. 3. Ch. 9. 17. 28. 
 
 Costanders, N. 11. and n. 
 
 Councils, TruUan or Quini-sextine, 3 C. introd. 
 
 Creed, Nicene. — Constantinople, addition of the words, " and the 
 Son," 1 C. Creed, n. — Nestorian, of Theodore of Mopsuestia, 
 E.7. n. 
 
 Cyprus, not subject to any Patriarch, E. 8. 
 
 Cyril of Alexandria, his twelve anathemas against Nestorius, 
 E. end ; his letter to Nestorius, Ch. Def. of Faith. 
 
 D. 
 
 Deacons, their office, N. 18. n, not to sit with Bishops, amongst 
 the Presbyters, nor to give them the Eucharist, N. 18. La. 20. 
 seven in a City, Neo. 14. 
 
 Deaconesses, their office, N. 19. n. 
 
 Defensors, Ch. 2. 14. n. 
 
 Digamists, An. 19. Neo. 3. 7. La. 1. 
 
 Dioceses, the same as Patriarchates, N. Svn. Ep. n. 4. 1 C. 2. 
 Ch. 9. 28. 
 
208 INDEX. 
 
 Dioscoms, Bishop of Alexandria, Ch, introd. 
 Door-keepers, Ch. 14. n. 
 
 Easter, day of keeping, N. Syn. Ep. and n. 5. 
 
 Egypt, Bishops of, subject to the Bishop of Alexandria. N. 6. 
 do nothing without his consent, Ch. 30. 
 
 Ephesus, the Latrocinium of, Ch. introd. 
 
 Eucharist, to be received by all who come to church, Ant. 2. 
 Ap. 9. 10. not to be celebrated in private houses, La. 58. 
 called the Viaticum, N. 13. 
 
 Eudoxians, 1 C. 1. n. 
 
 Eulogies, La. 32. 
 
 Eunomians, 1 C. 1 n. 
 
 Eunomius of Nieomedia, his case, Ch. 12. n. 
 
 Eunuch, voluntary, not to be ordained, N. 1. involuntary, may 
 be, ib. Ap. 21. 22. 
 
 Eustathius, of Berjius, his case, Ch. 12. n. of Pamphylia, his 
 case, E. introd. Another, his tenets condemned by the Coun- 
 cil of Ancyra, An. introd. 
 
 Eutyches, Ch. introd. 
 
 Exarch of a diocese, Ch. 9. 17. 
 
 Excommunication, clerical and lay, difference of, N. 16. n. 
 
 Exorcism, of converted heretics, 1 C. 7. 
 
 Exorcists, Ch. 14. n. 
 
 Fasting on the Sabbaths and Lord's days forbidden, G. 18. Ap. 
 
 64. in Lent, La. 50. Ap. 69. on Wednesdays and Fridays, 
 
 Ap. 69. 
 Foreigners, not to be received without letters. Ant. 7. Ap. 13. 26. 
 
 Goods of the Church, to be under the charge and disposal of the 
 Bishop, Ch. 22. Ap. 41. if sold during a vacancy may be 
 resumed, An. 15. 
 
INDEX. 209 
 
 H. 
 
 Hearers, N. 11. 4, 
 
 Heretics, how to be received into the Church, N. 8. 1 C. 7. La. 
 
 7. 8. who are so accounted, 1 C. 6. n. 2. 
 Honorius, Bishop of Rome, condemned as a Monothelite, 3 C. 
 
 introd. 
 Hypostasis, account of the word, N. Creed, n. 
 
 Jerusalem, or ^Elia, privileges of, N. 7. and n. 
 
 Jews, communion with forbidden, La. 29. 37. 38. Ap. 70. 
 
 Incarnation of our Lord, the true doctrine of, explained, Ch. 2. 
 
 and 3 C. def. of faith. 
 Interpreters, Ch, 14. n, 
 John of Antioch, E. Syn. Ep. and n. 
 
 K. 
 
 Krieelers, N. 11. n. 
 
 Kneeling, on the Lord's day and during Pentecost forbidden, 
 
 N. 20. 
 
 Lapsed, how treated, N. 10. 11. An. 1 to 7. 
 
 Lent, Synods to be held before, N. 5. and n. observance of. La. 
 
 45. 49 to 52. 
 Leo I. Bishop of Rome, Ch. introd. Encyclical Letter to Flavian, 
 
 Bishop of Constantinople, Ch. def. of faith. 
 Leo III. refuses to allow the addition of the words, " and the 
 
 Son," to the Creed, 1 C. Creed, n. 
 Leo, Emperor, Ch. introd. 
 Letters Pacifical, commendatory, dimissory, &c. account of 
 
 Ch. 11. n. 
 Licinius, N. 11. n. 12. n. 
 Lord's day. La. 29. 49. 51. 
 IS 
 
210 INDEX. 
 
 M. 
 
 Macedonians or Pneumatomachi, 1 C. 1. n, 
 
 Marcellians, ib. 
 
 Marriage in Lent forbidden, La. 52. 
 
 Martyries, Ch. IL n. 
 
 Melelius and Meletians, N. Syn. Ep. and n. 3. 
 
 Messalian heretics or Euchitce, E. introd. 
 
 Metropolis newly erected to be but nominal, Cli. 12. 
 
 Metropolitans, rights and privileges of, N. Syn. Ep. n. 4. N. 4. 
 
 6. n. Ch. 19. 25. Ant. 11. 12. 14. 19. 20. La. 12. 
 Monasteries not to be founded without the consent of the Bishop, 
 
 Ch. 4. not to be alienated, Ch. 24. 
 Monks, account of, Ch. 4. n. 
 Monothelites, the heresy of, condemned, 3 C. 
 Montanists, 1 C. 7. n. 
 
 N. 
 
 Nestorius, E. introd. 
 
 Nicomedia the Metropolis of Bithynia, Ch. 12. n. 
 
 Notarius, Ch. 14. n. 
 
 Novatian, N. 8. n. 
 
 0. 
 
 (Economus, Ch. 14. n. 2. 25. 26. 
 
 Orarium, a Clerical vestment, La. 22. 23. 
 
 Oratory, Ch. 4. n. 
 
 Orders, not to be conferred without a title, Ch. 6. 
 
 Parabolani, Ch. 14. n. 
 
 Parish, the ancient name for what is now called a Diocese, 
 
 N. Syn. Ep. n. 4. 16. 20. Ant. 3. 9. Ap. 14. 15. 35. 
 Patriarchs, N. Syn. Ep. n. 4. 
 Paulianists, N. 19. n. 
 
INDEX. 211 
 
 Peace, kiss of, La. 19. 
 
 Penitents, account of the (liflferent orders of, N. 11. n. 
 
 Pentecost, N. 20. 
 
 Perfection, the Eucharist so called, Anc. 4.5. 9. 20. 22. 
 
 Photinians, 1 C. 1. n. La. 7. 
 
 Photius, Bishop of Tyre, Ch. 12. n. 
 
 Phrygians, 1 C. 7. La. 7. 
 
 Pluralities forbidden, Ch. 10. 
 
 Pontic Diocese, 1 C. 2. Ch. 28. 
 
 Pragmatic orders, Ch. 12. n. 
 
 Presbyters, novices not to be ordained, N. 2. La. 3. Translations 
 
 of forbidden, N. 15. not to be received in foreign Churches, 
 
 N. 16. 
 Presbytides or Priestesses forbidden, La. 1 1 . 
 Prostrators, N. 11. n. 
 Province, N. Syn. Ep. N. 4. 
 
 Q. 
 
 Quartodecimani, 1 C. 7. La. 7. Ap. 8. 
 
 Readers, Ch. 14. n. • 
 Rheginus, his case considered, E. 8. n. 
 
 Rome, Bishop of, his privileges and extent of jurisdiction, N. 6. n. 
 Ch. 28. n. 
 
 S. 
 
 Sabbatians, 1 C. 7. 
 
 Sabelhans, 1 C. 1. n. 
 
 Sardica, Canons of, account of, N. 20. n. 
 
 Semiarians, 1 C. 1. n. 
 
 Singers, Ch. 14. n. 
 
 Stewards, ib. 
 
 Subdeacons, ib. 
 
 Syneisactae forbidden, N. 3. n. 
 
 Synods, to be held twice a year, N. 5. Ch. 19. Ant. 20. Ap 3«. 
 
212 INDEX. 
 
 Thracian Diocese, Ch. 28. Bishops care of, E, introd. 
 Theotocos, accoiuit of tliis title, E. introd, n. 
 Translation of Bishops and Clergymen forbidden, N. 15, 16. 
 Ch. 5. Ant. 21. Ap. 14. 
 
 U. 
 
 Usury forbidden to Clergymen, N. 17. La. 4. Ap. 44. of the 100th 
 
 part, N. 17. n. of the whole and a half, ib. 
 Virgins of the Church, account of, Ch. 16. n. 
 
 W. 
 
 Wednesday and Friday Fasts, Ap. 69. 
 
 Z. 
 
 Zosimus, Bishop of Rome, his attempt upon the liberties of the 
 African Church, N. 20. n. 
 
CONSTITUTIONS 
 
 CANONS ECCLESIASTKllL 
 
 OF THE 
 
 CHURCH OF ENGLAND. 
 
 18* 
 
THE CHURCH OF ENGLAND. 
 
 CONSTITUTIONS and CANONS Ecclesiastical, treat- 
 ed upon by the Bishop of London, president of the 
 Convocation for the Province of Canterbury, and the 
 rest of the Bishops and Clergy of the said Province : 
 and agreed upon with the King's Majesty's License, 
 in their Synod begun at London, Anno Domini 1603, 
 and in the Year of the reign of our Sovereign Lord 
 JAMES, by the Grace of God, King of England, 
 France, and Ireland, the First, and of Scotland, the 
 Thirty-seventh : and now published for the due obser- 
 vation of them, by his Majesty's authority under the 
 Great Seal of England. 
 
 James, by the grace of God, king of England, Scotland, 
 France, and Ireland, defender of the faith, &c., to all to 
 whom these presents shall come, greeting : Whereas our 
 bishops, deans of our cathedral churches, archdeacons, 
 chapters, and colleges, and the other clergy of every 
 diocese within the province of Canterbury, being sum- 
 moned and called by virtue of our writ directed to the 
 most reverend father in God, John, late archbishop of 
 Canterbury, and bearing date the one and thirtieth day of 
 January, in the first year of our reign of England, France, 
 and Ireland, and of Scotland the thirty-seventh, to have 
 appeared before him in our cathedral church of St. Paul 
 in London the twentieth day of March then next ensuing, 
 
216 THE CHURCH OF ENGLAND. 
 
 or elsewhere, as he should have thought it most con- 
 venient, to treat, consent, and conclude upon certain 
 difficult and urgent affairs mentioned in the said writ : 
 did thereupon, at the time appointed, and within the 
 cathedral church of St. Paul aforesaid, assemble them- 
 selves, and appear in convocation for that purpose, ac- 
 cording to our said writ, before the right reverend father 
 in God, Richard bishop of London, duly (upon a second 
 writ of ours, dated the 9th day of March aforesaid) 
 authorized, appointed, and constituted, by reason of the 
 said archbishop of Canterbury his death, president of the 
 said convocation, to execute those things, which, by 
 virtue of our first writ, did appertain to him the said 
 archbishop to have excuted it, if he had lived : We, for 
 divers urgent and weighty causes and considerations as 
 thereunto especially moving, of our especial grace, cer- 
 tain knowledge, and mere motion, did, by virtue of our 
 prerogative royal, and supreme authority in causes eccle- 
 siastical, give and grant by our several letters patent 
 under our great seal of England, the one dated the twelfth 
 day of April last past, and the other the twenty-fifth day 
 of June then next following, full, free, and lawful hberty, 
 license, power, and authority unto the said bishop of 
 London, president of the said convocation, and to the 
 other bishops, deans, archdeacons, chapters, and colleges, 
 and the rest of the clergy before mentioned, of the said 
 province, that they, from time to time, during our first 
 parliament now prorogued, might confer, treat, debate, 
 consider, consult, and agree of and upon such canons, 
 orders, ordinances, and constitutions, as they should think 
 necessary, fit, and convenient, for the honor and service 
 of Almighty God, the good and quiet of the church, and 
 the better government thereof, to be from time to time 
 observed, performed, fulfilled, and kept, as well by the 
 
THE CHURCH OF ENGLAND. 217 
 
 archbishops of Canterbury, the bishops, and their suc- 
 cessors, and the rest of the whole clergy of the said pro- 
 vince of Canterbury, in their several callings, offices, 
 functions, ministries, degrees, and administrations ; as 
 also by all and every dean of the arches, and other judge 
 of the said archbishop's courts, guardians of spiritualities, 
 chancellors, deans and chapters, archdeacons, commissa- 
 ries, officials, registrars, and all and every other ecclesi- 
 astical officers, and their inferior ministers, whatsoever, 
 of the same province of Canterbury, in their and every of 
 their distinct courts, and in the order and manner of their 
 and every of their proceedings ; and by all other persons 
 within this realm, as far as lawfully, being members of 
 the church, it may concern them, as in our said letters 
 patent amongst other clauses more at large doth appear. 
 Forasmuch as the bishop of London, president of the said 
 convocation, and others, the said bishops, deans, archdea- 
 cons, chapters, and colleges, with the rest of the clergy, 
 having met together, at the time and place before men- 
 tioned, and then and there, by virtue of our said author- 
 ity granted unto them, treated of, concluded, and agreed 
 upon certain Canons, Orders, Ordinances, and Constitu- 
 tions, to the end and purpose by us limited and prescribed 
 unto them ; and have thereupon offered and presented 
 the same unto us, most humbly desiring us to give our 
 royal assent unto their said Canons, Orders, Ordinances, 
 and Constitutions, according to the form of a certain 
 statute or act of parliament, made in that behalf in the 
 twenty-fifth year of the reign of King Henry the Eighth, 
 and by our said prerogative royal and supreme authority 
 in causes ecclesiastical, to ratify by our letters patent 
 under our great seal of England, and to confirm the same, 
 the title and tenor of them being word for word as 
 ensueth : 
 
218 THE CHURCH OF ENGLAND, 
 
 OF THE CHURCH OF ENGLAND. 
 
 I. The King'^s Supremacy over the Church of England, in 
 Causes Ecclesiastical^ to he mairdained. 
 
 As our duty to the king's most excellent majesty require th, we 
 first decree and ordain, Tiiat the archbishop of Canterbury (from 
 time to time), all bishops of this province, all deans, archdeacons, 
 parsons, vicars, and all other ecclesiastical persons, shall faith- 
 fully keep and obsgrve, and (as much as in them lieth) shall 
 cause to be observed and kept by others, all and singular laws 
 and statutes, made for restoring to the crown of this kingdom the 
 ancient jurisdiction over the state ecclesiastical, and abolishing 
 of all foreign power repugnant to the same. Furthermore, all 
 ecclesiastical persons having cure of souls, and all other preach- 
 ers, and readers of divine lectures, shall, to the uttermost of their 
 Wit, knowledge, and learning, purely and sincerely, without any 
 color or dissimulation, teach, manifest, open, and declare, four 
 times every year at the least, in their sermons and other colla- 
 tions and lectures, that all usurped and foreign power (forasmuch 
 as the same hath no establishment nor ground by the law of 
 God) is for most just causes taken aAvay and abolished: and that 
 therefore no manner of obedience, or subjection, within his ma- 
 jesty's realms and dominions, is due unto any such foreign power, 
 but that the king's power, within his realms of England, Scot- 
 land, and Ireland, and all other his dominions and countries, is 
 the highest power under God ; to whom all men, as well inhabit- 
 ants, as born within the same, do by God's laws owe most loy- 
 alty and obedience, afore and above all other powers and poten- 
 tates in the earth. 
 
 II. Impugners of the King^s Supremacy censured. 
 
 Whosoever shall hereafter affirm. That the King's majesty 
 hath not the same authority in causes ecclesiastical, that the godly 
 kings had amongst the Jews and Christian emperors of the primi- 
 tive church ; or impeach any part of his regal supremacy in the 
 said causes restored to the crown, and by the laws of this realm 
 therein established ; let him be excommunicated ipso facta, and 
 not restored, but only by the archbishop, after his repentance, and 
 public revocation of those his wicked errors. 
 
THE CHUKCli OF ENGLAND. 219 
 
 IIL The Church of England a true and Apostolical 
 Church. 
 
 Whosoever shall hereafter affirm , That the Church of Eng- 
 land, by law established under the king's majesty, is not a true 
 and apostolic chui-ch, teaching and maintaining the doctrine of 
 the apostles ; lot him be excommunicated iyso fado, and not re- 
 stored, but only by the archbishop, after his repentance, and pub- 
 lic revocation of this his wicked error. 
 
 IV. Impiigners of the Public Worship of God^ established 
 
 in the Church of England^ censured. 
 
 Whosoever shall hereafter affirm, That the form of God's 
 worship in the Church of England, established by law, and con- 
 tained in the Book of Common Prayer and Administration of Sa- 
 craments, is a corrupt, superstitious, or unlawful worship of God, 
 or containeth anything in it that is repugnant to the scriptures ; 
 let him be excommunicated ipso facto, and not restored, but by 
 the bishop of the place, or archbishop, after his repentance, and 
 public revocation of such his wicked en-ors. 
 
 V. Impugners of the Articles of Religion^ as established 
 
 in the Church of England^ censured^ 
 
 Whosoever shall hereafter affirm, That any of the nine and 
 thirty Articles agreed upon by the archbishops and bishops of 
 both provinces, and the whole clergy, in the convocation holden 
 at London, in the year of our Lord God one thousand five hun- 
 dred sixty-two, for avoiding diversities of opmions, and for the 
 establishing consent touching true religion, are in any part super- 
 stitious or erroneous, or such as he may not with a good con- 
 science subvscribe unto ; let him be excommunicated ipso facto, 
 and not restored, but only by the archbishop, after his repentance, 
 and public revocation of such his wicked errors. 
 
 VI. Impugners of the Riles and Ceremonies^ established 
 
 In the Church of England^ censured. 
 
 Whosoever shall hereafter affirm. That the rites and ceremo- 
 nies of the Church of England, by law estabhshed, are wicked, 
 anti-christian, or superstitious, or such as, being commanded by 
 
220 THE CHURCH OF ENGLAND. 
 
 lawful authority, men who are zealously and godly affected, may 
 not with any good conscience approve them, use them, or, a9 
 occasion requireth, subscribe unto them ; let him be excommuni- 
 cated ipso facto, and not restored till he repent, and publicly re- 
 voke such his wicked errors. 
 
 VII. Impugners of the Government of the Church of Eng^ 
 
 land by Archbishops^ Bishops ^ 6fc., censured. 
 
 Whosoever shall hereafter affirm, That the government of the 
 Church of England, under his majesty by archbishops, bishops* 
 deans, archdeacons, and the rest that bear office in the same, is 
 anti-christian, and repugnant to the word of God ; let him be ex- 
 communicated ipso facto, and so continue until he repent, and 
 publicly revoke such his wicked errors. 
 
 VIII. Impugners of the form of Consecrating and Ordering 
 Archbishops.) Bishops j 8^c..,in the Church of England^ 
 censured. 
 
 Whosoever shall hereafter affirm or teach. That the form and 
 manner of making and consecrating bishops, priests, and deacons, 
 containeth anything in it that is repugnant to the word of God, or 
 that they who are made bishops, priests, or deacons, in that form, 
 are not lawfully made, nor ought to be accounted, either by them- 
 selves or others, to be truly either bishops, priests, or deacons, 
 until they have some other calling to those divine offices; let 
 him be excommunicated ipso facto, not to be restored until he re- 
 pent, and pubhcly revoke such his wicked errors. 
 
 IX. Authors of Schism in the Church of England, ceu" 
 
 sured. 
 
 " Whosoever shall hereafter separate themselves from the com- 
 munion of saints, as it is approved by the apostles' rules, in the 
 Church of England, and combine themselves together in a new 
 brotherhood, accounting the Christians, who are conformable to 
 the doctrine, government, rites and ceremonies of the Church of 
 England, to be profane, and unmeet to join with in Christian 
 profession ; let them be excommunicated ipso facto, and not re- 
 stored but by the archbishop, after their repentance, and public 
 revocation of such their wicked errors. 
 
THE CHURCH OF ENGLAND, 221 
 
 X. Mttintainers of Schismatics in tht Church of England 
 censured. 
 
 Whosoever shall hereafter affirm, That such ministers as refuse 
 to subscribe to the form and manner of God's \\'orship in the 
 Church of England, prescribed in the Communion Book, and 
 their adherents, may truly take unto them the name of another 
 church not established by law, and dare presume to publish it. 
 That this their pretended church hath of long time groaned under 
 the burden of certain grievances imposed upon it, and upon the 
 members thereof before mentioned, by the Church of England, 
 and the orders and constitutions therein by law established; let 
 them be excommunicated, and not restored until they repent, and 
 publicly revoke such their wicked errors, 
 
 XL Maintainers of Conventicles censured. 
 
 Whosoever shall hereafter affirm or maintain. That there are 
 within this realm other meetings, assemblies, or congregations of 
 the king's born subjects, than such as by the laws of this land 
 are held and allowed, which may rightly challenge to themselves 
 the name of true and lawful churches ; let him be excommuni- 
 cated, and not restored, but by the archbishop, after his repent- 
 ance, and public revocation of such his wicked errors. 
 
 XII. Maintainers of Constitulions made in Conventicles 
 censured. 
 
 Whosoever shall hereafter affirm. That it is lawful for any 
 sort of ministers and lay-persons, or of either of them, to join 
 together, and make rules, orders, or constitutions in causes eccle- 
 siastical, w^ithout the king's authority, and shall submit them- 
 selves to be ruled and governed by them ; let them be excommu- 
 nicated ipso facto, and not be restored until they repent, and pub- 
 licly revoke those their wicked and anabaptistical errors. 
 
 OF DIVINE SERVICE, AND ADMINISTRATION OF THE 
 
 SACRAMENTS. 
 
 XIII. Due Celebration of Sundays and Holy-days. 
 
 All manner of persons within the Church of England shall 
 19 
 
222 THE CHURCH OF ENGLAND. 
 
 from henceforth celebrate and keep the Lord's day, commonly 
 called Sunday, and other holy-days, according to God's holy will 
 and pleasure, and the orders of the Church of England prescribed 
 in that behalf ; that is, in hearing the word of God read and 
 taught ; in private and public prayers ; in acknowledging their 
 offences to God, and amendment of the same ; in reconciling 
 themselves charitably to their neighbors, where displeasure hath 
 been ; in oftentimes receiving the communion of the body and 
 blood of Christ; in visiting of the poor and sick ; using all godly 
 and sober conversation. 
 
 XIV. The jyrescript form cf Divine Service to be used on 
 
 Su7idays and Holy-days. 
 The common prayer shall be said or sung distinctly and reve- 
 rently upon such days as are appointed to be kept holy by the 
 Book of Common Prayer, and their eves, and at convenient and 
 usual times of those days, and in such place of every church as 
 the bishop of the diocese, or ecclesiastical ordinary of the place, 
 shall think meet for the largeness or straitness of the same, so as 
 the people may be most edihed. All ministers likewise shall ob- 
 serve the orders, rites, and ceremonies prescribed in the Book of 
 Common Prayer, as well in reading the holy Scriptures, and say- 
 ing of prayers, as in administration of the sacraments, without 
 either diminishing in regard of preaching, or in any other respect, 
 or adding anything in the matter or form thereof. 
 
 XV. The Litany to be read on Wednesdays and Fridays. 
 
 The Litany shall be said or sung when, and as it is set down 
 in the Book of Common Prayer, by the parsons, vicars, minis- 
 ters, or curates, in all cathedral, collegiate, parish churches, and 
 chapels, in some convenient place, according to the discretion of 
 the bishop of the diocese, or ecclesiastical ordinaiy of the place. 
 And that we may speak more particularly, upon Wednesdays 
 and Fridays weekly, though they be not holy-days, the minister, 
 at the accustomed hours of service, shall resort to the church or 
 chapel, and warning being given to the people by tolling of a bell, 
 shall say the litany prescribed in the Book of Common Prayer ; 
 w^hereunto we w'ish every householder dwelling within half a 
 mile of the church to come, or send one at the least of his house- 
 hold, fit to join with the minister in prayers, 
 
 XVL Colleges to use the presaipt form of Divine Service. 
 In the w^hole divine service, and administration of the holy 
 
THE CHURCH OF ENGLAND. 223 
 
 communion, in all colleges and halls in both universities, the 
 order, form, and ceremonies shall be duly observed, as they are 
 set down and prescribed in the Book of Common Prayer, without 
 any omission or alteration. 
 
 XVII. Students in Colleges to ivear Sur2)liccs in time of 
 
 Dimnc Service. 
 
 All masters and fellows of colleges or halls, and all the scholars 
 and students in either of the universities, shall, in their churches 
 and chapels, upon all Sundays, holy-days, and their exQs, at the 
 time of divine service, wear surplices, according to the order of 
 the Church of England : and such as are graduates shall agreea- 
 bly wear with their surplices, such hoods as do severally apper- 
 tain unto their degrees. 
 
 XVIII. A reverence and attention to be used within the 
 
 Church in time of Divine Service. 
 
 In the time of divine service, and of every part thereof, all due 
 reverence is to be used ; for it is according to the apostle's rule, 
 Let all things be done decently and according to order ; answer- 
 ably to which decency and order, we judge these our directions 
 following : No man shall cover his head in the church or chapel 
 in the time of divine service, except he have some infirmity ; in 
 which case let him wear a nightcap or c-oif. All manner of per- 
 sons then present shall reverently kneel upon their knees, when 
 the general Confession, Litany, and other prayers are read ; and 
 shall stand up at the saying of the Belief, according lo the rules 
 in that behalf prescribed in the Book of Common Prayer : and 
 likewise when in time of divine service the Lord Jesus .shall be 
 mentioned, due and lowly reverence shall be done by all persons 
 present, as it hath been accustomed ; testifying by these outward 
 ceremonies and gestures, their inward humility. Christian reso- 
 lution, and due acknow^ledgment that the Lord Jesus Christ, the 
 true eternal Son of God, is the only Saviour of the world, in 
 whom alone all the mercies, graces, and promises of God to 
 mankind, for this life, and the life to come, are fully and wholly 
 comprise:]. None, either man, woman, or child, of what calling 
 soever, shall be otherwise at such times busied in the church, 
 than in quiet attendance to hear, mark, and understand that which 
 is read, preached, or ministered ; saying in their due places audi- 
 bly with the minister, the Confession, the Lord's Prayer, and the 
 Creed ; and making such other answers to the public prayers, as 
 are appointed in the Book of Common Pmyer : neither shall 
 
224 THE CHURCH OF ENGLAND. 
 
 they disturb the service or sermon, by walking or talking, or any 
 other way ; nor depart out of the church during the time of ser- 
 vice or sermon, without some urgent or reasonable cause. 
 
 XIX. Loiterers not to he suffered near the Church in time 
 of Divine Service, 
 
 The church-wardens or questmen, and their assistants, shall 
 not suffer any idle persons to abide either in the church-yard, or 
 church-porch, during the time of divine service, or preaching; 
 but shall cause them either to come in, or to depart. 
 
 XX. Bread and Wine to be p-ovided against every 
 Communion. 
 
 The church-wardens of every parish, against the time of every 
 communion, shall at the charge of the parish, with the advice 
 and direction of the minister, provide a sufficient quantity of fine 
 white bread, and of good and wholesome \vine, for the jiumber 
 of communicants that shall from time to time receive there : 
 which wine we require to be brought to the commimion-table in 
 a clean and sweet standing pot or stoop of pewter, if not of purei 
 metal. 
 
 XXI. The Communion to be thrice a Year received. 
 
 In every parish-church or chapel, where sacraments are to be 
 administered within this realm, the holy communion shall be 
 administered by the parson, vicar, or minister, so often, and at 
 Buch times, as every parishioner may communicate at the least 
 thrice in the year (whereof the feast of Easter to be one), ac- 
 cording as they are appointed by the Book of Common Prayer. 
 Provided, That every minister, as oft as he administereth the 
 communion, shall first receive that sacrament himself. Further- 
 more, no bread or wine newly brought shall be used ; but first 
 the words of institution shall be rehearsed, when the said bread 
 and wine be present upon the communion-table. Likewise the 
 minister shall deliver both the bread and the wine to every com- 
 municant severally. 
 
 XXII. Warning to be given beforehand for the Communion. 
 
 Whereas every lay person is bound to receive the holy com- 
 munion thrice every year, and many notwithstanding do not 
 receive that sacrament once in a year, we do require every min- 
 ister to give warning to his parishioners publicly in the church at 
 
THE CHURCH CF ENGLAND. 225 
 
 morning prayer, the Sunday before every time of his administer- 
 ing that holy sacrament, for their better preparation of themselves ; 
 which said warning we enjoin the said parishioners to accept 
 and obey, under the penalty and danger of the law. 
 
 XXIII. Students in Colleges to receive the Communion 
 
 four times a Year. 
 
 In all colleges and halls within both the universities, the 
 masters and fellows, such especially as have any pupils, shall be 
 careful that all their said pupils, and the rest that remain amongst 
 them, be well brought up, and thoroughly instructed in points of 
 religion, and that they do diligently frequent public service and 
 sermons, and receive the holy communion ; which we ordain to 
 be administered in all such colleges and halls the first or second 
 Sunday of every month, requiring all the said masters, fellows, 
 and scholars, and all the rest of the students, officers, and all 
 other the servants there, so to be ordered, that every one of them 
 shall commmiicate four times in the year at the least, kneeling 
 reverently and decently upon their knees, according to the order 
 of the Communion-book prescribed in that behalf. 
 
 XXIV. Copes to bs worn in Cathedral Churches by those 
 
 that administer the Communion. 
 
 In all cathedral aad collegiate churches, the holy communion 
 shall be administered upon principal feast-days, sometimes by the 
 bishop, if he be present, and sometimes by the dean, and at 
 some times by a canon or prebendary, the principal minister using 
 a decent cope, and being assisted with the gospeller and epistler 
 agreeablv, accorthng to the advertisements published anno 7 
 Eliz. The said communion to be administered at such times, 
 and with such limitation, as is specified in the Book of Common 
 Prayer. Provided, That no such limitation by any construction 
 shall be allowed of, but tliat all deans, wardens, masters, or 
 heads of cathedral and collegiate churches, prebendaries, canons, 
 vicars, petty canons, singing men, and all others of the founda- 
 tion, shall receive the communion four times yearly at the least. 
 
 XXV. Surplices and Hoods to be worn in Cathedral 
 
 Churches, when there is no Communion. 
 
 In the time of divine service and prayers, in all cathedral and 
 colleo-iate churches, when there is no communion, it shall be 
 sufficient to wear surplices ; saving that all deans, masters, and 
 heads of collegiate chrirches, canons, and prebendaries, being 
 
S26 THE CHURCH OF Et^GLAtiD^ 
 
 graduates, shall daily, at the times both of prayer and preachiiig, 
 '^eai' with their surplices such hoods as are agreeable to theif 
 
 XXVI. Notorious Offenders not to be admitted to the 
 Communion. 
 
 No minister shall in any wise admit to the receiving of the 
 holy communion, any of his cure or flock, which be openly 
 known to live in sin notorious, without repentance ; nor any who 
 have maliciously and openly contended with their neighborSj 
 until they shall be reconciled ; nor any church-wardens or side- 
 men, who havmg taken their oaths to present to their ordinaries 
 all such public offences as they are particularly charged to in- 
 quire of in their several parishes, shall (notwithstanding their 
 said oaths, and that their faithful discharging of them is the 
 chief means whereby public sins and offences may be reformed 
 and punished) wittingly and willingly, desperately and irreli- 
 giously, incur the horrible crime of perjury, either in neglecting or 
 in refusing to present such of the said enorrnities and public 
 offences, as they know themselves to be committed in their said 
 parishes, or are notoriously offensive to the congregation there ; 
 although they be urged by some of their neighbors, or by their 
 minister, or by their ordinary himself, to discharge their con- 
 sciences by presenting of them, and not to incur so desperately 
 the said horrible sin of perjury, 
 
 XXVII. Schismatics not to be admitted to the Communion^ 
 
 No mmister, when he celebrateth the communion, shall wit^ 
 tingly administer the same to any but to such as kneel, unde? 
 pain of suspension, nor under the like pain to any that refuse to 
 be present at public prayers, according to the orders of the 
 Church of England ; nor to any that aJe common and notorious 
 depravers of the Book of Common Prayer and Administration 
 of the Sacraments, and of the orders, rites, and ceremonies 
 therein prescribed, or of anything that is contained in any of the 
 articles agreed \ipon in the convocation, one thousand five hun- 
 dred sixty and two, or of anything contained in the look of 
 ordering the priests and bishops; or to any that have spoken 
 against and depraved his majesty's sovereign authority in 
 causes ecclesiastical; except every such person shall first ac- 
 knowledge to the minister, before the church-wardens, his re- 
 pentance for the same, and promise by word (if he cannot write) 
 that he will do so no more ; and except (if he can write) he shall 
 
THE CHURCH OP ENGLAJ^D. 22''? 
 
 iirst do the same under his hand-writing, to be delivered to tho 
 minister, and by him sent to the bishop of the diocese, or ordi- 
 nary of the place. Provided, That every minister so repelling 
 any, as is specified either in this or in the next precedent Consti- 
 tution, shall, upon complaint j or being required by the ordinary) 
 signify the cause thereof unto himj and therein obey his order 
 and direction. 
 
 XXVIII. Strangers not to be admitted to the Communion^ 
 
 The church-wardens or quest-men, and their assistants, shall 
 Jnark, as well as the minister, whether all and every of the 
 parishioners come so often every year to the holy communion j 
 as the laws and our Constitutions do require ; and whether any 
 strangers come often and commonly from other parishes to their 
 church ; and shall show their minister of them, lest perhaps they 
 be admitted to the Lord's table amongst others, which they shall 
 forbid ; and remit such home to their own parish-churches and 
 ministers, there to receive the communion with the rest of their 
 own neighbors. 
 
 XXIX. Fathers net to be Godfathers in Baptism, and 
 
 Children not Communicants. . 
 
 No parent shall be urged to be present, nor be admitted to 
 answer as godfather for his own child ; nor any godfather or 
 godmother shall be suffered to make any other answer or speech j 
 than by the Book of Commxon Prayer is prescribed in that behalf : 
 neither shall any person be admitted godfather or godmother to 
 any child at christening or confirmation, before the said person 
 so undertaking hath received the holy communion. 
 
 XXX. The laicfal use of the Cross in Baptism^ explained. 
 
 We are sorry that his majesty's most princely caie and pains 
 taken in the conference at Hampton-Court, amongst many other 
 points, touching this one of the cross in baptism, hath taken no 
 better effect w^ithmany, but that still the use of it in baptism is so 
 greatly struck at and impugned. For the further declaration 
 therefore of the true use of this ceremony, and for the removing 
 of all such scruple, as might any ways trouble the consciences 
 of them who are indeed rightly religious, following Ihc royal 
 steps of our most worthy king, because he therein followeth the 
 rules of the scriptures, and the practice of the primitive Church ; 
 we do commend to all the true members of the Church of England 
 these our directions and observations ensuing. 
 
228 THE CHURCH OF ENGLAND. 
 
 First, it is to be observed, that although the Jews and Eth- 
 nicks derided both the apostles and the rest of the Christians, for 
 pleaching and believing in him who w^as crucified upon the cross ; 
 yet all, both apostles and Christians, were so far from being 
 discouraged from their profession by the ignominy of the cross, 
 as they rather rejoiced and triumphed in it. Yea, the Holy Ghost 
 by the mouths of the apostles did honor the name of the cross 
 (being hateful among the Jews) so far, that under it he compre- 
 hended not only Christ crucified, but the force, effects, and merits 
 of his death and passion, with all the comforts, fruits, and 
 promises, which we receive or expect thereby. 
 
 Secondly, the honor and dignity of the name of the cross begat 
 a reverent estimation even in the apostles' times (for aught that 
 is known to the contrary') of the sign of the cross, which the 
 Christians shortly after used in all their actions ; thereby making 
 an outward show and profession, even to the astonishment of 
 the Jews, that they were not ashamed to acknowledge him for 
 their Lord and Saviour, who died for them upon the cross. And 
 this sign they did not only use themselves with a kind of glory, 
 when they met with any Jews, but signed therewith their child- 
 ren when they were christened, to dedicate them by that badge 
 to his service, whose benefits bestowed upon them in baptism 
 the name of the cross did represent. And this use of the sign of 
 the cross in baptism was held in the primitive Church, as well 
 by the Greeks as the Latins, with one consent and great applause. 
 At what time, if any had opposed themselves against it, they 
 would certainly have been censured as enemies of the name of 
 the cross, and consequently of Christ's merits, the sign whereof 
 they could no better endure. This continual and general use of 
 the sign of the cross is evident by many testimonies of the ancient 
 fathers. 
 
 Thirdly, it must be confessed, that in process of time the 
 sign of the cross was greatly abused in the Church of Rome, 
 especially after that corruption of popery had once possessed 
 it. But the abuse of a thing doth not take away the lawful 
 use of it. Nay, so far was it from the purpose of the Church of 
 England to forsake and reject the Churches of Italy, France, 
 Spain, Germany, or any such like Churches, in all things which 
 they held and practised, that, as the Apology of the Church of 
 England confesssth, it doth with reverence retain those ceremo- 
 nies, which do neither endamage the Church of God, nor offend 
 the minds of sober men ; and only departed from them in those par- 
 ticular points, wherein they were fallen both from themselves in 
 their ancient integrity, and from the Apostolical Churches, which 
 were their first founders. In which respect, amongst some other 
 very ancient ceremonies, the sign of the cross in baptism hath 
 
THE CHURCH OF ENGLAND. 229 
 
 been retained in this Church, both by the judgment and practice 
 of those reverend fathers and great divines in the days of King 
 Edward the Sixth, of whom some constantly suffered for the 
 profession of the truth ; and others being exiled in the time of 
 Queen Mary, did after their return, in the beginning of the reign 
 of our late dread sovereign, continually defend and use the same. 
 This resolution and practice of our Church hath been allowed 
 and approved by the censure upon the Communion-book in 
 Kjng Edward the Sixth his days, and by the Harmony of Con- 
 fessions of later years : because indeed the use of this sign in 
 baptism was ever accompanied here with sufficient cautions and 
 • exceptions against all popish superstition and error, as in the 
 like cases are either fit or convenient. 
 
 First, the Church of England, since the abolishing of popery, 
 hath ever held and taught, and so doth hold and teach still, that 
 the sign of the cross used in baptism is no part of the substance 
 of that sacrament : for when the minister, dipping the infant in 
 water, or laying water upon the face of it (as the manner also 
 is), hath pronounced these words, " I baptize thee in the name 
 of the Father, and of the Son, and of the Holy Ghost," the infant 
 is fully and perfectly baptized. So as the sign of the cross 
 being afterwards used, doth neither add anything to tlie virtue 
 and perfection of baptism, nor, being omitted, doth detract any- 
 thing from the effect and substance of it. 
 
 Secondly, it is apparent in the Communion-book, that the 
 infant baptized is, by virtue of baptism, before it be signed with 
 the sign of the cross, received into the congregation of Christ's 
 flock, as a perfect member thereof, and not by any power as- 
 cribed unto the sign of the cross. So that for the very remem- 
 brance of the cross, which is very precious to all them that 
 rightly believe in Jesus Christ, and in the other respects men- 
 tioned, the Church of England hath retained still the sign of it 
 in baptism : following therein the primitive and apostolical 
 Churches ; and accounting it a lawful outward ceremony and 
 honorable badge, whereby the infant is dedicated to the service 
 of him that died upon the cross, as by the words used in the 
 Book of Common Prayer it may appear. 
 
 Lastly, the use of the sign of the cross in baptism, being thus 
 purged from all popish superstition and error, and reduced in the 
 Church of England to the primary institution of it, upon those 
 true rules of doctrine concerning things indifferent, which arc 
 consonant to the word of God, and the judgment of all the an- 
 cient fathers, we hold it the part of every private man, both 
 minister and other, reverently to retain the true use of it pre- 
 scribed by public authority ; considering that things of them- 
 
230 THE CHURCH OF ENGLAND. 
 
 selves indifferent do in some sort alter their natures, when they 
 are either commanded or forbidden by a lawful magistrate ; and 
 may not be omitted at every man's pleasure, contrary to the law, 
 when they be commanded, nor used when they are prohibited. 
 
 MINISTERS, THEIR ORDINATION, FUNCTION, AND 
 CHARGE. 
 
 XXXI. Four solemn Times appointed for the making of 
 
 Ministers. 
 
 Forasmuch as the ancient fathers of the Church, led by ex- 
 ample of the apostles, appointed prayers and fasts to be used at 
 the solemn ordering of ministers ; and to that purpose allotted 
 certain times, in which only sacred orders might be given or con- 
 ferred : we, following their holy and religious example, do con- 
 stitute and decree, that no deacons or ministers be made and 
 ordained, but only upon the Sundays immediately following 
 Jejunia quatuor temporum, commonly called " Ember weeks," 
 appointed in ancient time for prayer and fasting (purposely for 
 this cause at their first institution), and so continued at this day 
 in the Church of England ; and that this be done in the cathe- 
 dral or parish-church where the bishop resideth, and in the time 
 of divine service, in the presence not only of the archdeacon, but 
 of the dean and two prebendaries at the least, or (if they shall 
 happen by any lawful cause to be let or hindered) in the pre- 
 sence of four other grave persons, being masters of arts at the 
 least, and allowed for public preachers. 
 
 XXXII. None to be made Deacon and Minister both in 
 
 one day. 
 
 The office of deacon being a step or degree to the ministry, 
 according to the judgment of the ancient fathers, and the prac- 
 tice of the primitive church ; we do ordain and appoint, that 
 hereafter no bishop shall make any person, of what qualities or 
 gilts soever, a deacon and a minister both together upon one day ; 
 but that the order in that behalf prescribed in the book of making 
 and consecrating bishops, priests, and deacons, be strictly ob- 
 served. Not that always every deacon should be kept from the 
 ministry for a whole year, when the bishop shall find good cause 
 
THE CHURCH OF ENGLAND. 231 
 
 to the contrary : but that there being now four times appointed 
 in every year for the orJination of deacons and ministers, there 
 may ever be some time of trial of their behavior in the ofilce of 
 deacon, before they be admitted to the order of priesthood. 
 
 XXXIII. The Titles of such as ore to be made Ministers. 
 
 It hath been long since provided by many decrees of the ancient 
 fathers, that none should be admitted either deacon or priest, 
 who had not fast some certain place vrhere he might use his 
 function. According to which examples we do ordain, that 
 henceforth no person shall be admitted into sacred orders, ex- 
 cept he shall at that time exhibit to the bishop, of whom he 
 desireth imposition of hands, a presentation of himself to some 
 ecclesiastical preferment then void in that diocese ; or shall bring 
 to the said bishop a true and undoubted certificate, that either he 
 is provided of some church within the said diocese, where he 
 may attend the cure of souls, or of some minister's place vacant, 
 either in the cathedral church of that diocese, or in some other 
 collegiate church therein also situate, where he may execute his 
 ministry ; or that he is a fellow, or in right as a fellow, or to be 
 a conduct or chaplain in some college in Cambridge or Oxford ; 
 or except he be a master of arts of five 3'ears' standing, that liveth 
 of his own charge in either of the universities ; or except by the 
 bishop himself, that doth ordain him minister, he be shortly after 
 to be admitted either to some benefice or curateship then void. 
 And if any bishop shall admit any person into the ministry, that 
 hath none of these titles as is aforesaid, then he shall keep and 
 maintain him v/ith all things necessary, till he do prefer him to 
 some ecclesiastical living. And if the said bisho]) shall refuse 
 so to do, he shall be suspended by the archbishop, being assisted 
 with another bishop, from giving of orders by the space of a 
 year. 
 
 XXXIV. The Quality of such as are to be made Ministers. 
 
 No bishop shall henceforth admit any person into sacred 
 orders, which is not of his own diocese, except he be either of 
 one of the universities of this realm, or except he shall bring let- 
 ters dimissory (so termed) from the bishop of whose diocese he 
 is ; and desiring to be a deacon, is three and twenty years old ; 
 and to be a priest, four and twenty years complete ; and hath 
 taken some degree of school in either of the said universities ; or 
 at the least, except he be able to yield an account of his faith in 
 Latin, according to the articles of religion approved in the synod 
 
232 THE CHURCH OF ENGLAND. 
 
 of the bishops and clergy of this realm, one thousand five hun- 
 dred sixty and two, and to confirm the same by sufficient testi- 
 monies out of the holy scriptures ; and except moreover he shall 
 then exhibit letters testimonial of his good life and conversation, 
 under the seal of some college of Cambridge or Oxford, where 
 before he remained, or of three or four grave ministers, together 
 with the subscription and testimony of other credible persons, 
 who have known his life and behavior by the space of thiee 
 years next before. 
 
 XXXV. The Examinai'wn of such as are to he made 
 
 Ministers. 
 
 The bishop, before he admit any person to holy orders, shall 
 diligently examine him in the presence of those ministers that 
 shall assist him at the imposition of hands : and if the said bishop 
 have any lawful impediment, he shall cause the said ministers 
 carefully to examine every such person so to be ordered. Pro- 
 vided, that they who shall assist the bishop in examining and 
 laying on of hands, shall be of his cathedral church, if they may 
 conveniently be had, or other efficient preachers of the same 
 diocese, to tlie number of three at the least ; and if any bishop 
 or suifragan shall admit any to sacred orders who is not so qua- 
 lified and examined, as before we have ordained, the archbishop 
 of his province, having notice thereof, and being assisted therein 
 by one bishop, shall suspend the said bishop or suffragan so 
 offending, from making either deacons or priests for the space of 
 two years. 
 
 XXXVI. Suhscription required of such as are to he made 
 
 Ministers. 
 
 No person shall hereafter be received into the ministry, nor 
 either by institution or collation admitted to any ecclesiastical 
 living, nor suffered to preach, to catechize, or to be a lecturer or 
 reader of divinity in either university, or in any cathedral or col- 
 legiate church, city, or market-town, parish-church, chapel, or in 
 any other place within this realm, except he be licensed either by 
 the archbishop, or by the bishop of the diocese, where he is to 
 be placed, under their hands and seals, or by one of the two uni- 
 versities under their seal likewise ; and except he shall first sub- 
 scribe to these three articles following, in such manner and sort 
 as we have here appointed. 
 
 I. That the king's majesty, under God, is the only supreme 
 governor of this realm, and of all other his highnesses dominions 
 
 f 
 
THE CHUKCH Ob ENGLAND. 238 
 
 and countriesj as well in all spiritual and ecclesiastical thi ngs or 
 causes, as temporal ; and that no foreign prince, person, prelate, 
 state, or potentate, hath, or ought to have, any jurisdiction, 
 power, superiority, pre-eminence, or authority, ecclesiastical or 
 spiritual, within his majesty's said realms, dominions, and coun- 
 tries. 
 
 II. That the Book of Common Prayer, and of ordering of 
 bishops, priests, and deacons, containeth in it nothing contrary 
 to the word of God, and that it may lawfully so be used ; and 
 that he himself will use the form in the said book prescribed, in 
 public prayer, and administration of the sacraments, and none 
 other. 
 
 III. That he alloweth the Book of Articles of Religion agreed 
 upon by the archbishops and bishops of both provinces, and the 
 whole Clergy, in the convocation holden at London in the year of 
 our Lord God one thousand five hundred sixty and two ; and 
 that he acknowledgetli all and every the articles therein con- 
 tained, being in number nine and thirty, besides the ratificationj 
 to be agreeable to the word of God. 
 
 To these three articles whosoever will subscribe, he shall, for 
 the avoiding of all ambiguities, subscribe in this order and form o^ 
 words, setting down both his Christian and surname, viz. 
 " I N. N. do wilhngly and ex animo subscribe to these three 
 articles, above mentioned, and to all things that are contained in 
 them." And if any bishop shall ordain, admit, or license any, 
 as is aforesaid, except he first have subscribed in manner and 
 form as here we have appointed, he shall be suspended from 
 giving of orders and licenses to preach, for the space of twelve 
 months. But if either of the universities shall olfend therein, we 
 leave them to the danger of the law, and his majesty's censure. 
 
 XXXVII. Subscription before the Diocesan, 
 
 None licensed, as is aforesaid, to preach, read, lecture, or cate- 
 chize, coming to reside in any diocese, shall be permitted there to 
 preach, read, lecture, catechize, or minister the sacraments, or to 
 execute any other ecclesiastical function, by what authority 
 soever he be thereunto admitted, unless he first consent and sub- 
 scribe to the three articles before mentioned, in the presence of 
 the bishop of the diocese, wherein he is to preach, read, lecture, 
 catechize, or administer the sacraments, as aforesaid, 
 
 XXXVIII. Revoliers after subscription censured. 
 
 If any minister, after he hath once subscribed to the said three ar- 
 ticles, shall omit to use the form of prayer, or any of the orders or 
 20 
 
S34 THE CHUUCH OF ENGLAND. 
 
 ceremonies prescribed in the Communion Book, let him be sus- 
 pended ; and if after a month he do not reform and submit him- 
 self, let him be excommunicated ; and then if he shall not sub- 
 mit himself within the space of another month, let him be de- 
 posed from the ministry. 
 
 XXXIX. Cautions for Institution of Ministers into 
 Benefices. 
 
 No Bishop shall institute any to a Benefice, who hath been 
 ordained by any other Bishop, except he first show unto him his 
 letters of orders, and bring him a sufficient testimony of his for- 
 mer good life and behavior, if the Bishop shall require it ; and 
 lastly, shall appear, upon due examination, to be worthy of his 
 ministry. 
 
 XL. An Oath against Simony at Institution into 
 
 Benefices. 
 
 To avoid the detestable sin of simony, because buying and 
 selling of spiritual and ecclesiastical functions, offices, promo- 
 tions, dignities, and livings, is execrable before God ; therefore 
 the Archbishop, and all and every Bishop or Bishops, or any 
 other person or persons having authority to admit, institute, collate, 
 install, or to confirm the election of any Archbishop, Bishop, or 
 other person or persons, to any spiritual or ecclesiastical function, 
 dignity, promotion, title, office, jurisdiction, place, or benefice 
 with cure or without cure, or to any ecclesiastical living what- 
 soever, shall, before every such admission, institution, collation, 
 installation, or confirmation of election, respectively minister to 
 every person hereafter to be admitted, instituted, collated, in- 
 stalled, or confirmed in or to any archbishopric, bishopric, or 
 other spiritual or ecclesiastical function, dignity, promotion, title, 
 office, jurisdiction, place, or benefice with cure or without cure, 
 or in or to any ecclesiastical living whatsoever, this oath, in 
 manner and form following, the same to be taken by every one 
 whom it concerneth in his own person, and not by a proctor : — 
 I N. N. do swear, That I have made no simoniacal payment, con- 
 tract, or promise, directly or indirectly, by myself, or by any 
 other, to my knowledge, or with my consent, to any person or 
 persons whatsoever, for or concerning the procuring and obtain- 
 ing of this ecclesiastical dignity, place, preferment, cffi,ce, or living 
 (respectively and particularly naming the same whereunto he is 
 to be admitted, instituted, collated, installed, or confirmed), 7wr 
 li'ill at any time hereafter perform or satisfy any such kind of 
 
THE CHURCH OF ENGLAND. 235 
 
 payment, contract, or promise made by any other without my 
 knoivledge or consent: So help me God, through Jesus Christ. 
 
 XLI. Licenses for Plurality of Benefices limited, and 
 Residence enjoined. 
 
 No license or dispensation for the keeping of more benefices 
 with cure than one, shall be granted to any but such only as 
 shall be thought very well worthy for his learning, and very well 
 able and sufficient to discharge his duty ; that is, who shall have 
 taken the degree of a master of arts at the least in one of the 
 universities of this realm, and be a public and sufficient preacher 
 licensed. Provided always, that he be by a good and sufficient 
 caution bound to make his personal residence in each his said 
 benefices for some reasonable time in every year ; and that the 
 said benefices be not more than thirty miles distant asunder ; and 
 lastly, that he have under him in the benefice, where he doth 
 not reside, a preacher lawfully allowed, that is able sufficiently to 
 teach and instruct the people. 
 
 XLII. Residence of Deans in their Churches. 
 
 Every dean, master, or warden, or chief governor of any 
 cathedral or collegiate church, shall be resident in his said cathe- 
 dral or collegiate church fourscore and ten days conjunctim or 
 divisim in every year at the least and then shall continue there 
 in preaching the word of God, and keeping good hospitality, 
 except he shall be otherwise let with weighty and urgent causes, 
 to be approved by the Bishop of the diocese, or in any other 
 lawful sort dispensed with. And when he is present, he, with 
 the rest of the canons or prebendaries resident, shall take special 
 care that the statutes and laudable customs of their church (not 
 being contrary to the word of God, or prerogative royal), the 
 statutes of this reahn being in force concerning ecclesiastical 
 order, and all other constitutions now set forth and confirmed by 
 his majesty's authority, and such as shall be lawfully enjoined 
 by the bishop of the diocese in his visitation, according to the 
 statutes and customs of the same church, or the ecclesiastical 
 laws of this realm, be diligently ol)served ; and that the petty 
 canons, vicars choral, and other ministers of their church, be 
 urged to the study of the holy scriptiu-es ; and every one of them 
 to have the New Testament not only in English, but also in 
 Latin. 
 
236 THE CHURCH OF ENGLAND. 
 
 XLIIL Deans and Prebendaries to preach during their 
 Residence. 
 
 The dean, master, warden, or chief governor, prebendaries, and 
 canons in every cathedral and collegiate church, shall not only 
 preach there in their own persons so often as they are bound by 
 law, statute, ordinance, or custom, but shall likewise preach in 
 other churches of the same diocese where they are resident, and 
 especially in those places whence they or their church receive 
 any yearly rents or profits. And in case they themselves be sick, 
 or laAvfully absent, they shall substitute such licensed preachers 
 to supply their turns, as by the bishop of the diocese shall be 
 thought meet to preach in cathedral churches. And if any other- 
 wise neglect or omit to supply his course, as is aforesaid, the 
 offender shall be punished by the bishop, or by him or them to 
 whom the jurisdiction of that church appertaineth, according to 
 the quality of the offence. 
 
 XLIV. Prebendaries to be resident upon their Benefices. 
 
 No prebendaries nor canons in cathedral or collegiate churches 
 having one or more benefices with cure (and not being residen- 
 tiaries in the same cathedral or collegiate churches), shall, under 
 color of their said prebends, absent themselves from their benefices 
 with cure above the space of one month in the year, unless it be 
 for some urgent cause, and certain time to be allowed by the bishop 
 of the diocese. And such of the said canons and prebendaries, as 
 by the ordmances of the cathedral or collegiate churches do stand 
 bound to be resident in the same, shall so among themselves sort 
 and proportion the times of the year, concerning residency to be 
 kept in the said churches, as that some of them always shall be 
 personally resident there ; and that all those who be, or shall be 
 residentiaries in any cathedral or collegiate church, shall, after the 
 days of their residency appointed by their local statutes or cus- 
 toms expired, presently repair to their benefices, or some one of 
 them, or to some other charge where the law requireth their pre- 
 sence, there to discharge their duties according to the laws in 
 that case provided. And the bishop of the diocese shall see the 
 same to be duly performed and put in execution. 
 
 XLV. Beneficed Preachers, being resident upon their Liv- 
 ings, to preach every Sunday. 
 Every beneticed man allowed to be a preacher, and residing 
 on his benefice, having no lawful impediment, shall, in his own 
 
THE CHUECH OF ENGLAND. 237 
 
 cure, or in some other church or chapel, where he may conve- 
 niently, near adjoining (where no preacher is), preach one ser- 
 mon every Sunday of the year; wherein he shall soberly and 
 sincerely divide the word of truth, to the glory of God, and to the 
 best edification of the people. 
 
 XLVI. Beneficed Me7i, not Preachers, to procure monthly 
 Sermons. 
 
 Every beneficed man, not allowed to be a preacher, shall pro- 
 cure sermons to be preached in his cure once in every month at 
 the least, by preachers lawfully licensed, if his living, in the judg- 
 ment of the ordinary, will be able to bear it. And upon every 
 Sunday, when there shall not be a sermon preached in his cure, 
 he or his curate shall read some one of the homilies prescribed, 
 or to be prescribed by authority, to the intents aforesaid. 
 
 XL VII. Absence of beneficed Men to be supplied by Cu- 
 ■ rates that are allowed Preachers. 
 
 Every beneficed man, licensed by the laws of this realm, upon 
 urgent occasions of other service not to reside upon his benefice, 
 shall cause his cure to be supplied by a curate that is a sufficient 
 and licensed preacher, if the worth of the benefice will bear it. 
 But whosoever hath two benefices shall maintain a preacher 
 licensed in the benefice where he doth not reside, except he preach 
 himself at both of them usually. 
 
 XL VIII. None to be Curates but aUov:ed by the Bishop. 
 
 No curate or minister shall be permitted to serve in any place, 
 without examination and admission of the bishop of the diocese, 
 or ordinary of the place, having episcopal jurisdiction, in writing 
 under his hand and seal, having respect to the greatness of the 
 cure and meetness of the party. And the said curates and minis- 
 ters, if they remove from one diocese to anotiier, shall not be by 
 any means admitted to serve without testimony of the bishop of 
 the diocese, or ordinary of the place, as aforesaid, whence they 
 came, in writing, of their honesty, ability, and conformity to the 
 ecclesiastical laws of the Church of England. Nor shall any 
 serve more than one church or chapel upon one day, except that 
 chapel be a member of the parish church, or united thereunto ; 
 and unless the said church or chapel, where such a minister shall 
 serve in two places, be not able, in the judgment of the bishop or 
 ordinary, as aforesaid, to maintahi a curate. 
 20* 
 
238 THE CHURCH OF ENGLAND. 
 
 XLIX. Ministers J not allowed Preachers .^ may not expound. 
 
 No person whatsoever not examined and approved by the 
 bishop of the diocese, or not hcensed, as is aforesaid, for a suffi- 
 cient or convenient preacher, shall take upon him to expound in 
 his own cure, or elsewhere, any scripture or matter of doctrine ; 
 but shall only study to read plainly and aptly (without glossing 
 or adding) the homihes already set forth, or hereafter to be pub- 
 lished by lawful authority', for the confirmation of the true faith, 
 and for the good instruction and edification of the people. 
 
 L. Strangers not admitted to preach without showing their 
 License. 
 
 Neither the minister, church-wardens, nor any other officers 
 of the church, shall suffer any man to preach within their churches 
 or chapels, but such as, by showing their license to preach, shall 
 appear unto them to be sufficiently authorized thereunto, as ia 
 
 aforesaid. 
 
 LI. Strangers not admitted to preach in Cathedral 
 Churches loithout sufficient authority. 
 
 The deans, presidents, and residentiaries of any cathedral or 
 collegiate church, shall suffer no stranger to preach unto the peo- 
 ple in their churches, except they be allowed by the archbi&hop 
 of the province, or by the bishop of the same diocese, or by either 
 of the universities. And if any, in his sermon, shall publish any 
 doctrine, either strange, or disagreeing from the word of God, or 
 from any of the Articles of Religion agreed upon in the Convo- 
 cation-house, anno 1562, or from the Book of Common Piayer; 
 the dean or the residents shall, by their letters subscribed with 
 some of their hands that heard him, so soon as may be, give no- 
 tice of the same to the bishop of the' diocese, that he may deter- 
 mine the matter, and take such order therein, as he shall think 
 convenient. 
 
 LII. The names of strange Preachers to he noted in a 
 Book. 
 
 Tliat the bishop may understand (if occasion so require) what 
 sermons are made in every church of his diocese, and who pre- 
 sume to preach without license, the church-wardens and side- 
 men shall see that the names of all preachers, which come to 
 their church from any other place be noted in a book, which they 
 
THE CHURCH OF ENGLAND. 239 
 
 shall have ready for that purpose ; vvherein every preacher shall 
 subscribe his name, the day when he preached, and the name of 
 the bishop of whom he had license to preach. 
 
 LIII. No public Opposition between P reachers* 
 
 If any preacher shall, in the pulpit particularly, or namely of 
 purpose, impugn or confute any doctrine delivered by any other 
 preacher in the same church, or in any church near adjoining, 
 before he hath acquainted the bishop of the diocese therewith, 
 and received order from him what to do in that case, because, 
 upon such public dissenting and contradicting there may grow 
 much offence and disquietness unto the people ; the church-war- 
 dens, or party grieved, shall forthwith signify the same to the 
 said bishop, and not suffer the said preacher any more to occupy 
 that place which he hath once abused, except he faithfully pro- 
 mise to forbear all such matter of contention in the church, until 
 the bishop hath taken further order therein ; who shall, with all 
 convenient speed, so proceed therein, that public satisfaction may 
 be made in tlie congregation where the offence was given. Pro- 
 vided, that if either of the parties offending do appeal, he shall 
 not be suffered to preach pendente lite. 
 
 LIV. The Licenses of Preachers refusing Conformity to be 
 void. 
 
 If any man licensed heretofore to preach, by any archbishop, 
 ishop, or by either of the universities, shall at any time from 
 henceforth refuse to conform himself to the laws, ordinances, 
 and rites ecclesiastical, established in the Church of England, he 
 shall be admonished by the bishop of the diocese, or ordinary of 
 the place, to submit himself to the use and due exercise of the 
 same. And if, after such admonition, he do not conform him- 
 self within the space of one month, we determine and decree, 
 That the license of every such preacher shall thereupon be utterly 
 void, and of none effect. 
 
 LV. The Form of a Prayer to be used by all Preachers 
 before their Sermons. 
 
 Before all sermons, lectures, and homilies, the preachers and 
 ministers shall move the people to join with them in prayer in 
 this form, or to this effect, as briefly as conveniently they may : 
 Ye shall pray for Christ's holy catholic Church, that is, for the 
 whole congregation of Christian people dispersed throughout the 
 w^hole w^orld, and especially for the Churches of England, Scot- 
 
240 THE CHURCH OF ENGLAND. 
 
 land, and Ireland : and herein I require you most especially to 
 pray for the king's most excellent majesty, our sovereign lord 
 James, king of England, Scotland, France, and Ireland, defender 
 of the faith, and supreme governor in these his realms, and all 
 other his dominions and countries, over all persons, in all causes, 
 as well ecclesiastical as temporal : ye shall also pray for our 
 gracious queen Anne, the noble pnnce Henry, and the rest of 
 the king and queen's royal issue : ye shall also pray for the 
 ministers of God's holy word and sacraments, as well arch- 
 bishops and bishops, as other pastors and curates : ye shall also 
 pray for the king's most honorable council, and lor all the no- 
 bility and magistrates of this realm ; that all and ever of these, 
 in their several callings, may serve truly and painfully to the 
 glory of God, and the edifying and well governing of his people, 
 remembering the account that they must make : also ye shall 
 pray for the whole commons of this realm, that they may live in 
 the true faith and fear of God, in humble obedience to the king, 
 and brotherly charity one to another. Finally, let us praise God 
 for all those which are departed out of this life in the faith of 
 Christ, and pray unto God, that we may have grace to direct our 
 lives after their good example ; that, this life ended, we may be 
 made partakers with them of the glorious resurrection in the life 
 everlasting ; always concluding with the Lord's Prayer. 
 
 LVL Preachers and Lecturers to read Divine Service, and 
 administer the Sacraments twice a year at the least. 
 
 Every minister, being possessed of a benefice that hath cure 
 and charge of souls, although he chiefly attend to preaching, and 
 hath a curate under him to execute the other duties which are to 
 be performed for him in the church, and likewise eveiy other 
 stipendiary preacher that readetli any lecture, or catechizeth, or 
 preacheth in any church or chapel, shall twice at the least every 
 year read himself the divine service upon two several Sundays 
 publicly, and at the usual times, both in the forenoon and after- 
 noon, in the church which he so possesseth, or where he readeth, 
 catechizeth, or preacheth, as is aforesaid; and shall likewise as 
 often in every year administer the sacraments of baptism, if there 
 be any to be baptized, and of the Lord's supper, in such manner 
 and form, and w^th the observation of all such rites and ceremo- 
 nies as are prescribed by the Book of Common Prayer in that 
 behalf ; which if he do "not accordingly perform, then shall he 
 that is possessed of a benefice (as before) be suspended ; and he 
 that is but a reader, preacher, or catechizer, be removed from his 
 place by the bishop of the diocese,until he or they shall submit them- 
 
THE CHURCH OF ENGLAND. 241 
 
 selves to perform all the said duties, in such manner and sort as 
 before is prescribed. 
 
 LVII. The Sacraments not to be refused at the Hands of 
 unpreaching Ministers. 
 
 Whereas divers persons, seduced by false teachers, do refuse 
 to have their children baptized by a minister that is no preacher, 
 and to receive the holy communion at his hands in the same re- 
 spect, as though the virtue of those sacraments did depend upon 
 his ability to preach ; forasmuch as the doctrine both of baptism 
 and of the Lord's supper is so sufficiently set down in the Book 
 of Common Prayer to be used at the administration of the said 
 sacraments, as nothing can be added unto it that is material and 
 necessary ; we do require and charge every such person, seduced 
 as aforesaid, to reform that their wilfulness, and to submit him- 
 self to the order of the Church in that behalf ; both the said 
 sacraments being equally effectual, whether they be ministered 
 by a minister that is no preacher, or by one that is a preacher. 
 And if any hereafter shall offend herein, or leave their own 
 parish-churches in that respect, and communicate, or cause their 
 children to be baptized, in other parishes abroad, and will not be 
 moved thereby to reform that their error and unlawful course ; 
 let them be presented to the ordinary of the place by the minis- 
 ter, church-wardens, and side-men, or quest-men of the parishes 
 where they dwell, and there receive such punishment by eccle- 
 siastical censures, as such obstinacy doth worthily deserve ; that 
 is, let them (persisting in their wilfulness) be suspended, and 
 then, after a month's further obstinacy, excommunicated. And 
 likewise if any parson, vicar, or curate, shall, after the pubhsh- 
 ing hereof, either receive to the communion any such persons 
 which are not of his own church and parish, or shall baptize 
 any of their children, thereby strengthening them in their said 
 errors ; let him be suspended, and not released thereof, until he 
 do faithfully promise that he will not afterwards offend therein. 
 
 LVIII. Ministers reading Divine Service^ and administer- 
 ing the Sacraments, to wear Surplices^ and Graduates 
 therewithal Hoods. 
 
 Every minister saying the public prayers, or ministering the 
 sacraments, or other rites of the church, shall wear a decent and 
 comely surplice with sleeves, to be provided at the charge of the 
 parish. And if any question arise touching the matter, decency, 
 or comeliness tliereof, the same shall be decided by the discretion 
 
242 THE CHURCH OF ENGLAND. 
 
 of the ordinary. Furthermore, such ministers as are graduate 
 shall wear upon their surplices, at such times, such hoods as by 
 the order of the universities are agreeable to their degrees, which 
 no mijiister shall wear (being no graduate) undei- pain of suspen- 
 sion. Notwithstanding it shall be lawful for such ministers as 
 are not graduates to wear upon their surplices, instead of hoods 
 some decent tippet of black, so it be not silk. 
 
 LIX. Ministers to catechize every Sunday. 
 
 Every parson, vicar, or curate, upon every Sunday and hohday, 
 before evening prayer, shall, for half an hour or more, examine 
 and instruct the youth and ignorant persons of his parish, in 
 the Ten Commandments, the Articles of the Behef, and in the 
 Lord's Prayer; and shall diligently hear, instruct, and teach 
 them the Catechism set forth in the Book of Common Prayer. 
 And all fathers, mothers, masters, and mistresses, shall cause 
 their children, servants, and apprentices, which have not learned 
 the Catechism to come to the Church at the time appointed, 
 obediently to hear, and to be ordered by the minister, until they 
 have learned the same. And if any minister neglect his duty 
 herein, let him be sharply reproved upon the first complaint, 
 and true notice thereof given to the bishop or ordinary of the 
 place. If, after submitting himself, he shall wilHngly offend 
 therein again, let him be suspended ; if so the third time, there 
 being little hope that he will be therein reformed, then excom- 
 municated, and so remaui until he will be reformed. And 
 likewise if any of the said fathers, mothers, masters, or mis- 
 tresses, children, servants, or apprentices, shall neglect their 
 duties, as the one sort in not causing them to come, and the 
 other in refusing to learn, as aforesaid, let them be suspended by 
 their ordinaries (if they be not children), and if they so persist 
 by the space of a month, then let them be excommunicated. 
 
 LX Confirmation to be performed once in three Years. 
 
 Forasmuch as it hath been a solemn, ancient, and laudable 
 custom in the Church of God, continued from the apostles' times, 
 that all bishops should lay their hands upon children baptized 
 and instructed in the Catechism of Christian Rehgion, praying 
 over them and blessing them, w^hich we commonly call Confir- 
 mation ; and that this holy action hath been accustomed in the 
 Church, in former ages, to be performed in the bishop's visitation 
 every third year; we will and appoint. That every bishop or his 
 suffragan, in his accustomed visitation, do, in his own person, 
 carefully observe the said custom. And if in tliat year, by reason 
 
THE CHURCH OF Ex^GLAND. 248 
 
 of some infirmity, he be not able personally to visit, then he shall 
 not omit the execution of that duty of confirmation the next year 
 after, as he may conveniently, 
 
 LXI. Ministers to prepare Children for Confirmation. 
 Every minister that hath cure and charge of souls, for the 
 better accompKshing of the orders prescribed in the Book of 
 Common Prayer concerning confirmation, shall take especial care 
 that none shall be presented to the bi&hop for him to lay his 
 hands upon, but such as can render an account of their faith, 
 according to' the Catechism in the said book contained. And 
 w^hen the bishop shall assign any time for the performance of that 
 part of his duty, every such minister shall use his best endeavor 
 to prepare and make ahle, and likewise to procure as many as he 
 can to be then brought, and by the bishop to be confirmed. 
 
 LXII. Ministers not to marry any persons without Banns, 
 or License. 
 
 No minister, upon pain of suspension per triennium ipso facto, 
 shall celebrate matrimony between any persons, without a faculty 
 or hcense granted by some of the persons in these our Constitu- 
 tions expressed, except the banns of m.atrimony have been first 
 published three several Sundays, or holy-days, in the time of 
 divine service, in the parish-churches and chapels where the said 
 parties dwell, according to the Book of Common Prayer. Neither 
 shall any minister, upon the like pain, under any pretence 
 v/hatsoever, join any persons so licensed, in marriage, at any 
 unseasonable times, but only between the hours of eight and 
 twelve in the forenoon ; nor in any private place, but either in the 
 said churches or chapels w^iere one of them dwelleth, and like- 
 wise in time of divine service ; nor when banns are thrice asked, 
 and no license in that respect necessary, before the parents or 
 governors of the parties to be married, being under the age of 
 twenty and one years, shall either personally, or by sufficient 
 testimony, signify tahim their consents given to the said marriages. 
 
 LXIII. Ministers of exempt Churches not to marry without 
 Banns J or License. 
 
 Every minister who shall hereafter celebrate marriage between 
 any persons, contrary to our said Constitutions, or any part of 
 them, under color of any peculiar liberty or privilege claimed to 
 appertain to certain churches and chapels, shall be suspended per 
 triennium, by the ordinary of the place where the olience shall 
 
^44 THE CHURCH OF ENGLAND. 
 
 be committed. And if any such minister shall afterwards remove 
 from the place "where he hath committed that fault, before he be 
 suspended, as is aforesaid, then shall the bishop of the diocese, 
 or ordinary of the place where he remaineth, upon certificate 
 under the hand and seal of the other ordinary, from whose 
 jurisdiction he removed, execute that censure upon him. 
 
 LXIV. Ministers solemnly to bid Holy-days. 
 
 Every parson, vicar, or curate, shall, in his several charge, 
 declare to the people, every Sunday, at the time appointed in the 
 Communion-book, whether there be any holy-days or fasting- days 
 the week following. And if any do hereafter wittingly offend 
 herein, and being once admonished hereof by his ordinary, shall 
 again omit that duty, let him be censured according to law, until 
 he submit himself to the due performance of it. 
 
 LXV. Ministers solemnly to denounce Recusants and 
 
 Exconmiunicaies. 
 
 All ordinaries shall, in their several jurisdictions, carefully 
 see and give order, that as well those who for obstinate refusing 
 to frequent divine service established by public authority within 
 this realm of England, as those also (especially of the better sort 
 and condition) who for notorious contumacy, or other notable 
 crimes, stand lawfully excommunicate (unless within three 
 months immediately after the said sentence of excommunication 
 pronounced against them, they reform themselves, and obtain the 
 benefit of absolution), be every six months ensuing, as well in 
 the parish-church, as in the cathedral church of the diocese in 
 which they remain, by the minister openly in time of divine ser- 
 vice, upon some Sunday, denounced and declared excommunicate, 
 that others may be thereby both admonished to refrain their com- 
 pany and society, and excited the rather to procure out a writ De 
 excomtnunicato capiendo, thereby to bring and reduce them into 
 due order and obedience. Likewise the registrar of every eccle- 
 siastical court shall j'early between Michaelmas and Christmas 
 duly certify the archbishop of the province of all and singular 
 the premises aforesaid. 
 
 LXVl. Ministers to confer with Recusants. 
 
 Every minister being a preacher, and having any popish 
 recusant or recusants in his parish, and thought fit by the 
 bishop of the diocese, shall labor diligently with them from 
 time to time, thereby to reclaim them from their errors. And 
 
THE CHURCH OF ENGLAND. 245 
 
 if he be no preacher, or not such a preacher, then he shall 
 procure, if he can possibly, some that are preachers so 
 qualified, to take pains with them for that purpose. If he can 
 procure none, then he shall inform the bishop of the diocese 
 thereof, who shall not only appoint some neighbor preacher or 
 preachers adjoining to take that labor upon them, but himself also 
 as his important atfairs will permit him, shall use his best endeavor, 
 by instruction, persuasion, and all good means he can devise, to 
 reclaim both them and all other within his diocese so affected. 
 
 LXVII. Ministers to visit the Sick. 
 
 When any person is dangerously sick in any parish, the min- 
 ister, or curate, having knowledge thereof, shall resort unto him 
 or her (if the disease be not known, or probably suspected, to be 
 infectious), to instruct and comfort them in their distress, ac- 
 cording to the order of the Communion-book, if he be no preach' 
 er ; or if he be a preacher, then as he shall think most needful 
 and convenient. And when any is passing out of this life, a bell 
 shall be tolled, and the minister shall not then slack to do his 
 last duty. And after the party's death, if it so fall out, there 
 shall be nmg no more than one short peal, and one other before 
 the burial and one other after the burial. 
 
 LXVIII. Ministers not to refuse to christen or bury. 
 
 No minister shall refuse or delay to christen any child according 
 to the form of the Book of Common Prayer, that is brought to 
 the church to him upon Sundays or holy-days to be christened, 
 or to bury any corpse that is brought to the church or church- 
 yard, convenient warning being given him thereof before, in such 
 manner and form as is prescribed in the said Book of Common 
 Prayer. And if he shall refuse to christen the one, or bury the 
 other (except the party deceased were denounced excommuni- 
 cated majori excornmunicatione, for some grievous and notorious 
 crime, and no man able to testify of his repentance), he shall be 
 suspended by the bishop of the diocese from his ministry by the 
 space of three months. 
 
 LXIX. Ministers not to defer christening^ if the child be 
 in danger. 
 
 If any minister, being duly, without any manner of collusion, 
 
 informed of the weakness and danger of death of any infant un- 
 
 baptized in his parish, and thereupon desired to go up or come 
 
 to the place where the said infant remaineth, to baptize the same, 
 
 21 
 
246 THE CHURCH OF ENGLAND. 
 
 shall either wilfully refuse so to do, or of purpose, or of gross 
 negligence, shall so defer the time, as, when he might con- 
 veniently have resorted to the place, and have baptized the said 
 infant, it dieth, through such his default, unbaptized : the said 
 minister shall be suspended for three months ; and before his 
 restitution shall acknowledge his fault, and promise before his 
 ortlinary, that he will not wittingly incur the like again. Pro - 
 vided, that v.'here there is a curate, or a substitute, this constitu- 
 tion shall not extend to the parson or vicar himself, but to the 
 curate or substitute present. 
 
 LXX. Ministers to keep a Register of Christenings ^ 
 Weddings^ and Burials. 
 
 In every parish-church and chapel within this realm, shall be 
 provided one parchment book at the charge of the parish, where- 
 in shall be written the day and year of every christening, wed- 
 ding, and burial, w^hich have been in that parish since the time 
 that the law was first made in that behalf, so far as the ancient 
 books thereof can be procured, but especially since the beginning 
 of the reign of the late queen. And for the safe keeping of the 
 said book, the church-wardens, at the charge of the parish, shall 
 provide one sure cofter, witli three locks and keys : whereof the 
 one to rem.ain with the minister, and the other two with the 
 church-wardens, severally ; so that neither the minister without 
 the two church- wardens, nor the church-wardens without the 
 minister, shall at any time take that book out of the said coffer. 
 And henceforth upon every Sabbath-day, immediately after mor- 
 ning or evening-prayer, the minister and church-wardens shall 
 take the said parchment book out of the said coffer, and the 
 minister, in the presence of the church-wardens, shall write 
 and record in the said book the names of all persons chris- 
 tened, together with the names and surnames of their parents, 
 and also the names of all persons married and buried in that 
 parish in the week before, and the day and year of every such 
 christening, marriage, and burial ; and, that done, they shall lay 
 up that book in the coffer, as before, and the minister and church- 
 wardens unto every page of that book, when it shall be filled 
 with such inscriptions, shall subscribe their names. And the 
 church-wardens shall once every year, within one month after 
 the five-and-twentieth day of March, transmit unto the bishop 
 of the diocese, or his chancellor, a true copy of the names of all 
 persons christened, married or buried in their parish in the year 
 before, ended the said five-and-twentieth day of March, and the 
 certain days and montlis in which every such christening, mar- 
 
THE CHURCH OF ENGLAND. 247 
 
 Tiage, and burial was had, to be subscribed with the hands of the 
 said minister and church-wardens, to the end the same may 
 faithfully be preserved in the registry of the said bishop ; which 
 certificate shall be received without fee. And if the minister or 
 church- wardens shall be negligent in performance of anything 
 herein contained, it shall be lawful for the bishop, or his chan- 
 cellor, to convent them, and proceed against every of them as 
 contemners of this our constitution. 
 
 LXXI. Ministers not to preachy or administer the Commu- 
 nion^ in private Houses. 
 No minister shall preach, or administer the holy communion, 
 in any private house, except it be in times of necessity, when any 
 being so impotent as he cannot go to the church, or very danger- 
 ously sick, are desirous to be partakers of the holy sacrament, 
 upon pain of suspension for the first offence, and excommunication 
 for the second. Provided, that houses are here reputed for 
 private houses, wherein are no chapels dedicated and allowed by 
 the ecclesiasrical laws of this realm. And provided also, under 
 the pains before expressed, that no chaplains do preach or 
 administer the communion in any other places but in the chapels 
 of the said houses ; and that also they do the same very seldom 
 upon Sundays and holy-days ; so that both the lords and masters 
 of the said houses, and their families, shall at other times resort 
 to their own parish- churches, and there receive the holy commu- 
 nion at least once every year. 
 
 LXXII. Ministers not to appoint public or private Fasts 
 or Prophecies, or to exorcise, but by authority. 
 No minister or ministers shall, without the license and direction 
 of the bishop of the diocese first obtained and had under his hand 
 and seal, appoint or keep any solemn fasts, either publicly or m 
 any private houses, other than such as by law are, or by public 
 authority shall be appointed, nor shall be wittingly present at any 
 of them, under pain of suspension for the first fault, of excom- 
 munication for the second, and of deposition from the ministry 
 for the third. Neither shall any minister not licensed, as is 
 aforesaid, presume to appoint or hold any meetings for sermons, 
 commonly termed by some prophecies or exercises, in market- 
 towns, or other places, under the said pains: nor, without such 
 license to attempt, upon any pretence whatsoever, either of pos- 
 session or obsession, by fasting and prayer, to cast out any devil 
 or devils, under pain of the imputation of imposture or cosenage, 
 and deposition from the ministry. 
 
248 THE CHURCH OF ENGLAND. 
 
 LXXIII. Ministers not to hold private Conventicles. 
 
 Forasmuch as all conventicles, and secret meetings of priests 
 and ministers, have been ever justly accounted very hurtful 
 to the state of the church wherein they live, we do now ordain 
 and constitute, That no priests, or ministers of the word of God, 
 or any other persons, shall meet together in any private house, 
 or elsewhere, to consult upon any matter or course to be taken 
 by them, or upon their motion or direction by any other, which 
 may in any way tend to the impeaching or depraving of the 
 doctrine of the Church of England, or of the Book of Common 
 Prayer, or of any part of the government and discipline now 
 established in the Church of England, under pain of excommu- 
 nication, ijxso facto. 
 
 LXXIV. Decency in Apparel enjoined to Ministers. 
 
 The true, ancient, and flourishing Churches of Christ, being 
 ever desirous that their prelacy and clergy might be had as well 
 in outward reverence, as otherwise regarded for the worthiness of 
 their ministry, did think it fit, by a prescript form of decent and 
 comely apparel, to have them known to the people, and thereby 
 to receive the honor and estimation due to the special messengers 
 and ministers of Almighty God ; we, therefore, following their 
 grave judgment, and the ancient custom of the Church of Eng- 
 land, and hoping that, in time, new-fangleness of apparel in 
 some factious persons will die of itself, do constitute and appoint, 
 That the archbishops and bishops shall not intermit to use the 
 accustomed apparel of their degrees. Likewise all deans, mas- 
 ters of colleges, archdeacons, and prebendaries, in cathedral and 
 collegiate churches (being priests or deacons), doctors in divinity, 
 law, and physic, bachelors in divinity, masters of arts, and bache- 
 lors of law, having any ecclesiastical living, shall usually wear 
 gowns with standing collars, and sleeves strait at the hands, or 
 wide sleeves, as is used in the universities, with hoods or tippets 
 of silk or sarcenet, and square caps. And that all other minis- 
 ters admitted or to be admitted into that fimction, shall also 
 usually wear the like apparel as is aforesaid, except tippets only. 
 We do further in like manner ordain. That all the said ecclesias- 
 tical persons above mentioned shall usually wear in their journeys 
 cloaks with sleeves, commonly called priests' cloaks, without 
 guards, welts, long buttons, or cuts. And no ecclesiastical person 
 shall wear any coif or wrought nightcap, but only plain night- 
 caps of black silk, satin, or velvet. In all which particulars 
 concerning the apparel here prescribed, our meaning is not to 
 
THE CHURCH OF ENGLAND. 249 
 
 attribute any holiness or special worthiness to the said garments, 
 but for decency, gravity, and order, as is before specified. In 
 private houses, and in their studies, the said persons ecclesiastical 
 may use any comely and scholar-like apparel, provided that it be 
 not cut or pinkt ; and that in public they go not in their doublet 
 and hose, without coats or cassocks ; and that they wear not any 
 light-colored stockings. Likewise poor beneficed men and curates 
 (not being able to provide themselves long gowns), may go in 
 short gowns of the fashion aforesaid. 
 
 LXXV Sober conversation required in Ministers. 
 
 No ecclesiastical person shall, at any time, other than for their 
 honest necessities, resort to any taverns or ale-houses, neither 
 shall they board or lodge in any such places. Furthermore, they 
 shall not give themselves to any base or servile labor, or to 
 drinking or riot, spending their time idly by day or by night, 
 playing at dice, cards, or tables, or any other unlawful games : 
 but at all times convenient they shall hear or read somewhat of 
 the holy scriptures, or shall occupy themselves with some other 
 honest study or exercise, always doing the things vdiich shall 
 appertain to honesty, and endeavoring to profit the Church of 
 God ; having always in mind, that they ought to excel all others 
 in p urity of life, and should be examples to the people to live 
 well and Christianly, under pain of ecclesiastical censures, to be 
 inflicted with severity, according to the qualities of their offences. 
 
 LXXVI Ministers at no time to forsake their Calling. 
 
 No man being admitted a deacon or minister shall from thence- 
 forth voluntarily relinquish the same, nor afterward use himself 
 in the course of his life as a layman, upon pain of excommuni- 
 cation. And the names of all such men, so forsaking their call- 
 ing, the church-wardens of the parish where they dwell shall 
 present to the bishop of the diocese, or to the ordinary of the 
 place, having episcopal jurisdiction. 
 
 SCHOOLMASTERS. 
 
 LXXVIL None to teach School without License. 
 
 No man shall teach either in public school, or private house, 
 but such as shall be allowed by the bishop of the diocese, or 
 ordinary of the place, under his hand and seal, being found meet 
 21* 
 
250 THE CHURCH OF ENGLAND. 
 
 as well for his learning and dexterity in teaching, as for sober 
 and honest conversation, and also for right understanding of 
 God's true religion ; and also except he shall first subscribe to 
 the first and third articles aforementioned simply, and to the two 
 first clauses of the second article. 
 
 LXXVIII. Curates desirous to teach to he licensed 
 before others. 
 
 In what parish-church or chapel soever there is a curate, 
 which is a master of arts, or bachelor of arts, or is otherwise 
 well able to teach youth, and will willingly so do, for the better 
 increase of his living, and training up of children in principles of 
 true religion ; we will and ordain, That a license to teach youth of 
 the parish where he serveth be granted to none by the ordinary 
 of that place, but only to the said curate. Provided always, that 
 this constitution shall not extend to any parish or chapel in 
 country towns, where there is a public school founded already ; 
 in which case we think it not meet to allow any to teach gram- 
 mar, but only him that is allowed for the said public school. 
 
 LXXIX. j?%e Duty of Schoolmasters. 
 
 All schoolmasters shall teach in English or Latin, as the 
 children are able to bear, the larger or shorter Catechism hereto- 
 fore by public authority set forth. And as often as any sermon 
 shall be upon holy and festival days within the parish where 
 they teach, they shall bring their scholars to the church where 
 such sermon shall be made, and there see them quietly and 
 soberly behave themselves ; and shall examine them at times 
 convenient, after their return, what they have borne aw^ay of 
 such sermon. Upon other days, and at other times, they shall 
 train them up with such sentences of holy scripture, as shall be 
 most expedient to induce them to all godliness ; and they shall 
 teach the grammar set forth by king Henry the Eighth, and 
 continued in the times of king Edward the Sixth, and Queen 
 Elizabeth of noble memory, and none other. And if any school- 
 master, being licensed, and having subscribed as aforesaid, shall 
 offend in any of the premises, or either speak, write, or teach 
 against anything whereunto he hath formerly subscribed (if 
 upon admonition by the ordinary he do not amend and reform 
 himself), let him be suspended from teaching school any longer. 
 
THE CHURCH OF ENGLAND. 251 
 
 TIHNGS APPERTAINING TO CHURCHES. 
 
 LXXX. The great Bible ^ and Book of Common Prayer^ 
 te bi had in every Church. 
 
 The church- wardens or quest- men of every church and chapel 
 shall, at the charge of the parish, provide the Book of Common 
 Prayer, lately explained in some few points of his majesty's 
 authority, according to the laws of his highness's prerogative in 
 that behalf, and that with all convenient speed, but at the further- 
 est within two months after the publishing of these our Consti- 
 tutions. And if any parishes be yet unfurnished of the Bible of 
 the largest volume, or of the books of Homilies allowed by 
 authority, the said church-wardens shall within convenient time 
 provide the same at the like charge of the parish. 
 
 LXXXI. A Font of Stone for Baptism in every Church, 
 
 According to a former Constitution, too much neglected in 
 many places, we appoint, that there shall be a font of stone in 
 every church and chapel where baptism is to be ministered ; the 
 same to be set in the ancient usual places : in which only font 
 the minister shall baptize publicly. 
 
 LXXXII A djcent Communion-table in every Church. 
 
 Whereas we have no doubt, but that in all churches within 
 the realm of England, convenient and decent tables are provided 
 and placed for the celebration of the holy communion, w^e ap- 
 point, that the same tables shall from time to time be kept and 
 repaired in sufficient and seemly manner, and covered, in time of 
 divine service, with a carpet of silk or other decent stuff, thought 
 meet by the ordinary of the place, if any question be made of it, 
 and M^ith a fair linen cloth at the time of the ministration, as be- 
 cometh that table, and so stand, saving when the said holy com- 
 munion is to be administered : at which time the same shall be 
 placed in so good sort within the Church or chancel, as thereby 
 the minister may be more conveniently heard of the communicants 
 in his prayer and ministration, and the communicants also more 
 conveniently, and in more number, may communicate with the 
 said minister ; and that the Ten Commandments be set up on the 
 east end of every church and chapel, where the people may best 
 see and read the same, and other chosen sentences written upon 
 the walls of the said churches and chapels, in places convenient ; 
 and likewise that a convenient seat be made for the minister to 
 
252 THE CHURCH OF ENGLAND. 
 
 read service in. All these to be done at the charge of the 
 parish. 
 
 LXXXIII. A Pulpit to be provided in every Church. 
 
 The church-wardens or quest-men, at the common charge of 
 the parishioners in every church, shall provide a comely and 
 decent pulpit to be set in a convenient place within the same, by 
 the direction of the ordinary of the place, if any question do 
 arise, and to be there seemly kept for the preaching of God's 
 word. 
 
 LXXXIV. A Chest for Alms in every Church. 
 
 The church-wardens shall provide and have, w^ithin three 
 months after the publishing of these Constitutions, a strong chest, 
 with a hole in the upper part thereof, to be provided at the charge 
 of the parish (if there be none such already provided), having 
 three keys ; of which one shall remain in the custody of the 
 parson, vicar, or curate, and the other two in the custody of the 
 church-wardens for the time being : which chest they shall set 
 and fasten in the most convenient place, to the intent the parish- 
 ioners may put into it their alms for their poor neighbors. And 
 the parson, vicar, or curate, shall diligently, from time to time, 
 and especially when men make their testaments, call upon, ex- 
 hort, and move their neighbors to confer and give, as they may 
 well spare, to the said chest; declaring unto them, that whereas 
 heretofore they have been diligent to bestow much substance other- 
 wise than God commanded, upon superstitious uses, now they 
 ought at this time to be much more ready to help the poor and 
 needy, knowing that to relieve the poor is a sacrifice w^hich 
 pleaseth God ; and that also whatsoever is given for their com 
 fort is given to Christ himself, and is so accepted of him, that he 
 will mercifully reward the same. The which alms and devo- 
 tion of the people, the keepers of the keys shall yearly, quarterly, 
 or oftener (as need requireth), take out of the chest, and distri- 
 bute the same in the presence of most of the parish, or six of the 
 chief of them, to be ti'uly and faithfully delivered to their most 
 poor and needy neighbors. 
 
 LXXXV. Churches to be kept in sufficient Reparations. 
 
 The Church- wardens or quest-men shall take care and provide 
 that the churches be well and sufficiently repaired, and so from 
 time to time kept and maintained, that the wmdows be well 
 glazed, and that the floors be kept paved, plain, and even, and 
 
THE CHURCH OF ENGLAND. 253 
 
 all things there in such an orderly and decent sort, without dust 
 or anything that may be either noisome or unseemly, as best 
 becometh the house of God, and i^ prescribed in an homily to 
 that effect. The like care they shall take, that the church-yards 
 be well and sufficiently repaired, fenced, and mcdntained with 
 walls, rails, or pales, as have been in each place accustomed, at 
 their charges unto whom by law the same appertaineth : but 
 especially they shall see that in every meeting of the congrega- 
 tion peace be well kept ; and that all persons excommunicated, _ 
 and so denounced, be kept out of the church. 
 
 LXXXVI. Churches to he surveyed^ and the Decays certi- 
 fied to the high Commissioners, 
 
 Every dean, dean and chapter, archdeacon, and others which 
 have authority lo hold ecclesiastical visitations by composition, 
 law, or prescription, shall survey the churches of his or their 
 jurisdiction once in every three years in his own person, or 
 cause the same to be done ; and shall from time to time within 
 the said three years certify the high commissioners for causes 
 ecclesiastical, every year, of such defects in any the said churches, 
 as he or they do find to remain unrepaired, and the names and 
 surnames of the parties faulty therein. Upon which certificate, 
 we desire that the said high commissioners will ex officio mero 
 send for such parties, and compel them to obey the just and law- 
 ful decrees of such ecclesiastical ordinaries, making such cer- 
 tificates. 
 
 L XXXVII. A Terrier of Glebe-lands, and other Posses- 
 sions belonging to Churches. 
 
 We ordain, that the archbishops, and all bishops within their 
 several dioceses, shall procure (as much as in them lieth) that a 
 true note and terrier of all the glebes, lands, meadows, gardens, 
 orchards, houses, stocks, implements, tenements, and por- 
 tions of tithes lying out of their parishes (which belong to any 
 parsonage, or vicarage, or rural prebend), be taken by the view 
 of honest men in every parish, by the appointment of the 
 bishop (whereof the minister to be one), and be laid up in the 
 bishop's registry, there to be for a perpetual memory thereof. 
 
 LXXXVIII. Churches not to be Profaned, 
 
 The church-wardens or quest-men, and their assistants, shall 
 6uf!er no plays, feasts, banquets, suppers, church-ales, drinkings, 
 temporal courts, or leets, lay-juries, musters, or any profane 
 
254 THE CHURCH OF ENGLAND. 
 
 usage, to be kept in the church, chapel, or church-yard, neither 
 the bells to be rung superstitiously upon holy-days or eves 
 abrogated by the Book of Common Prayer, nor at any other 
 times, without good cause to be allowed by the minister of the 
 place, and by themselves. 
 
 CHURCH- WARDENS OR QUEST-MEN, AND SIDE- 
 MEN OR ASSISTANTS. 
 
 LXXXIX. The Choice of Church-wardens ^ and their 
 Account. 
 
 All church-wardens or quest-men in every parish shall l)e 
 chosen by the joint consent of the minister and the parishioners, 
 if it may be : but if they cannot agree upon such a choice, then 
 the minister shall choose one, and the pai-ishioners another : and 
 without such a joint or several choice none shall take upon 
 them to be church-wardens : neither shall they continue any 
 longer than one year in that office, except perhaps they be chosen 
 again in like manner. And all church-wardens at the end of 
 their year, or within a month after at the most, shall before the 
 minister and the parishioners give up a just account of such 
 money as they have received, and also what particularly they 
 have bestowed in reparations, and otherwise, for the use of the 
 church. And last of all, going out of their office, they shall 
 truly deliver up to the parishioners whatsoever money or other 
 things of right belonging to the church or parish, which remain- 
 eth in their hands, that it may be delivered over by them to the 
 next church-wardens by bill indented. 
 
 XC. The Choice of Side-men^ and their joint Office with 
 Church-wardens. 
 
 The church- wardens or quest-men of every parish, and two 
 or three or more discreet persons in every parish, to be chosen 
 for side-men or assistants by the minister and parishioners, if 
 they can agree (otherwise to be appointed by the ordinary of the 
 diocese), shall diligently see that all the parishioners duly resort 
 to their church upon all Sundays and holy-days, and there con- 
 tinue the whole time of divine service ; and none to walk or to 
 stand idle or talking in the church, or in the church -yard, or the 
 church-porch during that time. And all such as shall be found 
 slack or negligent in resorting to the church (having no great or 
 
THE CHURCH OF ENGLAND. 255 
 
 \3ygent cause of absence) they shall earnestly call upon them, 
 and after due raonition (if they amend not) they shall present 
 them to the ordinary of the place. The choice of which persons, 
 viz. church-wardens or quest-men. side-men or assistants, shall 
 be yearly made in Easter- week. 
 
 PARISH-CLERKS. 
 
 XCL P wish-Clerks to be chosen by the minister. 
 
 No parish-clerk upon any vacation shall be chosen, withiii 
 the city of London, or elsewhere within the province of Canter- 
 bury, but by the parson or vicar ; or, where there is no parson 
 or vicar, by the minister of that place for the time being ; which 
 choice shall be signified by the said minister, vicar, or parson, to 
 the parishioners the next Sunday following, in the time of divine 
 service. And the said clerk shall be of twenty years of age at 
 the least, and known to the said parson, vicar, or minister, to be 
 of honest conversation, and sufficient for his reading, writing, 
 and also for his competent skill in singing, if it may be. And 
 the said clerks so chosen shall have and receive their ancient 
 wages, without fraud or diminution, either at the hands of the 
 church- wardens, at such times as hath been accustomed, or by 
 their own collection, according to the most ancient custom of 
 every parish. 
 
 ECCLESIASTICAL COURTS BELONGING TO THE ARCH- 
 BISHOP'S JURISDICTION. 
 
 XCII. None to be cited into divers Courts for Probate of 
 the same Will. 
 Forasmuch as many heretofore have been by apparitors both 
 of inferior courts, and of the courts of the archbishop's preroga- 
 tive, much distracted, and diversely called and summoned for 
 probate of wills, or to take administrations of the goods of per- 
 sons dying intestate, and are thereby vexed and grieved with 
 many causeless and unnecessary troubles, molestations, and ex- 
 penses ; we constitute and appoint. That all chancellors, com- 
 missaries, or officials, or any other exercising ecclesiastical juris- 
 diction whatsoever, shall at the first charge with an oath all 
 
256 THE CHURCH OF ENGLAND. 
 
 persons called or voluntarily appearing before them for the pro* 
 hate of any will, or the administration of any goods, whether 
 they know, or (moved by any special inducement) do firmly 
 believe, that the party deceased, whose testament or goods depend 
 now in question, had at the time of his or her death any goods 
 or good debts in any other diocese or dioceses, or peculiar juris- 
 diction within that province, than in that wherein the said party 
 died, amounting to the value of five pounds. And if the said 
 person cited, or voluntarily appearing before him, shall upon his 
 oath affirm, tliat he knoweth, or (as aforesaid) hrmJy believeth, 
 that the said party deceased had goods or good debts in any other 
 diocese or dioceses, or pecuhar jurisdiction within the said pro- 
 vince, to the value aforesaid, and particularly specify and declare 
 the same ; then shall he presently dismiss him, not presuming to 
 intermeddle with, the probate of the said will, or to grant admin- 
 istration of the goods of the party so dying intestate ; neither 
 shall he require or exact any other charges of the said parties, 
 more than such only as are due for the citation, and other process 
 had and used against the said parties upon their further contu- 
 macy ; but shall openly and plainly declare and profess, that the 
 said cause belongetli to the prerogative of the archbishop of that 
 province ; willing and admonishing the party to prove the said 
 will, or require administration of the said goods in the court of 
 the said prerogative, and to exhibit before him the said judge ther 
 probate or administration under the seal of the prerogative, with- 
 in forty da5^s next following. And if any chancellor, com- 
 missary, official, or other exercising ecclesiastical jurisdiction 
 whatsoever, or any their registrar, shall offend herein, let him 
 be ipso facto suspended from the execution of his office, not to 
 be absolved or released, until he have restored to the party all 
 expenses by him laid out contrary to the tenor of the premises ; 
 and every such probate of any testament, or administration of 
 goods so granted, shall be held void and frustrate to all effects of 
 the law whatsoever. 
 
 Furthermore, we charge and enjoin. That the registrar of every 
 inferior judge do, without all difficulty or delay, certify and in- 
 form the apparitor of the prerogative court, repairing unto him 
 once a month, and no oftener, what executors or administrators 
 have been by his said judge, for the incompetency of his own 
 jurisdiction, dismissed to the said prerogative court within the 
 month next before, under pain of a month's suspension from the 
 exercise of his office for eveiy default therein. Provided, that 
 this canon, or anything therein contained, be not prejudicial to 
 any composition between the archbishop and any bishop or 
 other ordinary, nor to any inferior judge that sliall grant any pro- 
 
THE CHURCH OF ENGLAND. 257 
 
 .bate of testament, or administration of goods, to any party that 
 shall voluntarily desire it, both out of the said inferior court, and 
 also out of the prerogative. Provided likewise, that if any man 
 die in itinere, the goods that he hath about him at that present 
 shall not cause his testament or administration to be liable unto 
 the prerogative court. 
 
 XCIII. The Rate of Bona notabilia liable to the Prerogative 
 Court. 
 Furthermore, we decree and ordain. That no judge of the arch- 
 bishop's prerogative shall henceforward cite, or cause to be cited, 
 ex officio, any person whatsoever to any of the aforesaid intents, 
 unless he have knowledge that the party deceased was at the 
 time of his death possessed of goods and chattels in some other 
 diocese or dioceses, or peculiar jurisdiction w^ithin that province, 
 than in that wherein he died, amounting to the value of five 
 pounds at the least ; decreeing and declaring, that whoso hath 
 not goods in divers dioceses to the said sum or value shall not 
 be accounted to have Bona notabilia. Always provided. That 
 this clause, here and in the former Constitution mentioned, shall 
 not prejudice those dioceses, where by composition or custom 
 Bona notahilia arc rated at a greater sum. And if any judge of 
 the prerogative court, or any his suirogate, or his registrar or ap- 
 paritor, shall cite, or cause any person to be cited into his court 
 contrary to the tenor of the premises, he shall restore to the 
 party so cited all his costs and charges, and the acts and pro- 
 ceedings in that behalf shall be held void and frustrate. Which 
 expenses, if the said judge, or registrar, or apparitor, shall refuse 
 accordingly to pay, he shall be suspended from the exercise of 
 his office, until he yield to the performance thereof. 
 
 XCIV. None to be cited in the Arches or Audience, but 
 Dwellers within the Archbishop'^s Diocese, or Feciiliars. 
 No dean of the arches, nor official of the archbishop's consis- 
 tory, nor any judge of tlis audience, shall henceforward in his 
 own name, or in the name of the archbishop, either ex officio, or 
 at the instance of any jiarty, originally cite, summon, or any way 
 compel, or procure to be cited, summoned, or compelled, any 
 person which dwelleth not within the particular diocese or pecu- 
 liar of the said archbishop, to appear before him or any of them, 
 for any cause or matter whatsoever belonging to ecclesiastical 
 cognizance, without the license of the diocesan first had and ob- 
 tained in that behalf, other than in such particular cases only as 
 are expressly excepted and reserved in and bj;- a statute anno 23 
 H. VIII. cap. 9. And if any of the said judges shall offend 
 22 
 
258 THE CHURCH OF ENGLAND. 
 
 herein, he shall for every such offence be suspended from the 
 exercise of his office for the space of three whole months. 
 
 XCV. The Restraint of Double Quarrels. 
 
 Albeit by former constitutions of the Church of England, every 
 bishop hath had two months space to inquire and inform him- 
 self of the sufficiency and qualities of every minister, after he hath 
 been presented unto him to be instituted into any benefice ; yet, 
 for the avoiding, of some inconveniences, w^e do now abridge and 
 reduce the said two months unto eight and twenty days only. In 
 respect of which abridgment M^e do ordain and appoint, that no 
 double quarrel shall hereafter be granted out of any of the arch- 
 bishop's courts at the suit of any minister whosoever, except he 
 shall first take his personal oath, that the said eight and twenty 
 days at the least are expired, after he first tendered his presenta- 
 tion to the bishop, and that he refused to grant him institution 
 thereupon ; or shall enter bonds with sufficient sureties to prove 
 the same to be true ; under pain of suspension of the granter 
 thereof from the execution of his office for half a year toties 
 quoties (to be denounced by the said archbishop), and nullity of 
 the double quarrel aforesaid, so unduly procured to all intents and 
 purposes whatsoever. Always provided, that within the said eight 
 and twenty days the bishop shall not institute any other to the 
 prejudice of the said party before presented sub pccna niillitatis. 
 
 XCVI. Inhibitions not to be granted without the subscrip- 
 tion of an Advocate. 
 That the Jurisdictions of bishops may be preserved (as near as 
 may be) entire and free from prejudice, and that for the behoof 
 of the subjects of this land better provision be made, that hence- 
 forward they be not grieved with frivolous and wrongful suits 
 and molestations ; it is ordained and provided, That no inhibition 
 shall be granted out of any court belonging to the archbishop of 
 Canterbury, at the instance of any party, unless it be subscribed 
 by an advocate practising in the said court : which the said ad- 
 vocate shall do freely, not taking any fee for the same, except 
 the party prosecuting the suit do voluntarily bestow some gratui- 
 ty upon him for his cormsel and advice in the said cause. The 
 like course shall be used in granting forth any inhibition, at the 
 instance of any party, by the bishop or his chancellor, against 
 the archdeacon, or any other person exercising ecclesiastical ju- 
 risdiction : and if in the court of consistoiy of any bishop there 
 be no advocate at all, then shall the subscription of a proctor 
 practising in the same court be held sufficient. 
 
THE CHURCH OF ENGLAND. 259 
 
 XCVII. Inhibitions not to be granted until the Appeal be 
 exhibited to the Judge. 
 
 It is further ordered and decreed, that henceforth no inhibi- 
 tion be granted by occasion of any interlocutory decree, or in any 
 cause of correction whatsoever, except under the form aforesaid : 
 and moreover, that before the going out of any such inhibition, 
 the appeal itself, or a copy thereof (avouched by oath to be just 
 and true), be exhibited to the judge, or his lawful surrogate, 
 whereby he may be fully informed both in the quality of the 
 crime, and of the cause of the grievance, before the granting forth 
 of the said inhibition. And every appellant, or his lawful proc- 
 tor, shall, before the obtaining of any such inhibition, show and 
 exhibit to the judge or his surrogate, in writing, a true copy of 
 those acts wherewith he complaineth himself to be aggrieved, and 
 from which he appealeth ; or shall take a corporal oath, that he 
 hath performed his diligence and true endeavor for the obtaining 
 of the same, and could not obtain it at the hands of the registrar 
 in the country, or his deputy, tendering him his fee. And if any 
 judge or registrar shall either procure or permit any inhibition to 
 be sealed, so as is said, contrary to the form and limitation above 
 specified, let him be suspended from the execution of his office 
 for the space of three months : if any proctor, or other person 
 whatsoever by his appointment, shall offend in any of the premi- 
 ses, either by making or sending out any inhibition, contrary to 
 the tenor of the said premises, let him be removed from the exer- 
 cise of his office for the space of a whole year, without hope of 
 release or restoring, 
 
 XCVIII. Inhibitions not to be granted to factious AppeU 
 lantSj unless they first subscribe. 
 
 Forasmuch as they who break the laws cannot in any reason 
 claim any benefit or protection by the same ; we decree and ap- 
 point, That after any judge ecclesiastical hath proceeded judicial- 
 ally against obstinate and factious persons, and contemners of 
 ceremonies, for not observing the rites and orders of the Church 
 of England, or for contempt of public prayer, no judge, ad quern, 
 shall admit or allow any his, or their appeals, unless he having 
 first seen the original appeal, the party appellant do first person- 
 ally promise and avow, that he will faithfully keep and observe 
 all the rites and ceremonies of the Church of England, as also the 
 prescript form of common prayer ; and do likewise subscribe to 
 the three articles formerly by us specified and declared. 
 
260 THE CHURCH OF ENGLAND, 
 
 XCIX. None to marry vnlhln the degrees prohibited. 
 
 No person shall marry -within the degrees prohibited by the 
 laws of God, and expressed in a table set forth by authority in 
 the year of our Lord God 1563. And all marriages so made and 
 contracted shall be adjudged incestuous and unlawful, and conse- 
 quently shall be dissolved as void from the beginning, and the 
 parties so married shall by course of law be separated. And the 
 aforesaid table shall be in every church publicly set up and fixed 
 at the charge of the parish. 
 
 C. None to marry under Ticenty-one years, icithout their 
 Parents'' consent. 
 
 No children under the age of one and twenty years complete 
 shall contract themselves, or marry, without the consent of their 
 parents, or of their guardians and governors, if their parents be 
 deceased, 
 
 CI. By whom Licenses to marry without Banns shall be 
 granted, and to ivhat sort of persons. 
 
 No faculty or license shall be henceforth granted for solemni- 
 zation of matrimony betwixt any parties, without thrice open 
 publication of the banns, according to the Book of Common 
 Prayer, by any person exercising any ecclesiastical jurisdiction, 
 or claiming any privileges in the right of their churches ; but the 
 same shall be granted only by such as have episcopal authority, 
 or the commissary for faculties, vicars general of the archbishops^ 
 and bishops, sale plena ; or sede vacante, the guardian of the 
 spiritualities, or ordinaries exercising of right episcopal jurisdic- 
 tion in their several jurisdictions respectively, and unto such per- 
 sons only as be of good state and quality, and that upon good 
 caution and security taken. 
 
 CII. Security to be taken at the granting of such Licenses^ 
 and under ivhat condition. 
 
 The security mentioned shall contam these conditions : First, 
 That, at the time of the granting every such license, tliere is not 
 any impediment of precontract, consanguinity, affinity, or other 
 lawful cause to hinder the said marriage. Secondly, That there 
 is not any controversy or suit depending in any court before any 
 ecclesiastical judge, touching any contract or marriage of either of 
 the said parties with an)'' other. Thirdly, That they have obtain- 
 
THE CHURCH OF ENGLAND. 261 
 
 ed thereunto the express consent of their parents (if they be 
 living), or otherwise of their guardians or governors. Lastly, 
 That they shall celebrate the said matrimony publicly in the 
 parish-church or chapel where one of them dwelleth, and in no 
 other place, and that between the hours of eight and twelve in 
 the forenoon. 
 
 CIIL Oaths to he taken for the Conditions^ 
 
 For the avoiding of all fraud and collusion in the obtaining of 
 such licenses and dispensations, we further constitute and appoint, 
 That before any license for the celebration of matrimony without 
 pubhcation of banns be had or granted, it shall appear to the 
 judge, by the oaths of two sufficient witnesses, one of them to be 
 known either to the judge himself, or to some other person of 
 good reputation then present, and known likewise to the said 
 judge, that the express consent of the parents, or parent, if one 
 be dead, or guardians or guardian of the parties, is thereunto had 
 and obtained. And furthermore, That one of the parties person- 
 ally swear, that he believeth there is no let or impediment of pre- 
 contract, kindred, or alliance, or of any other lawful cause what- 
 soever, nor any suit commenced in any ecclesiastical court, to bar 
 or hinder the proceeding of the said matrimon)^ according to the 
 tenure of the foresaid license. 
 
 CIV. An Exception for those that are in Widowhood, 
 
 If both the parties which are to marry being in widowhood do 
 seek a faculty for the forbearing of banns, then the clauses before 
 mentioned, requiring the parents' consents, may be omitted ; but 
 the parishes where they dwell, both shall be expressed in the li- 
 cense, as also the parish named where the marriage shall be cele- 
 brated. And if any commissary for faculties, vicars general, or 
 other the said ordinaries, shall offend in the premises, or any part 
 thereof, he shall, for every time so offending, be suspended from 
 the execution of his ofRce for the space of six months ; and eve- 
 ry such license or dispensation shall be held void to all effects 
 and purposes, as if there had never been any such granted ; and 
 the parties marrying by virtue thereof shall be subject to the pun- 
 ishments which are appointed for clandestine marriages. 
 
 CV. iVb Sentence for Divorce to be given upon the sole 
 Confession of the Parties. 
 
 Forasmuch as matrimonial causes have been always reckoned 
 and reputed among the weightiest, and therefore require the 
 22* 
 
262 THE CHURCH OF ENGLAND, 
 
 greater caution, when they come to be handled and debated in 
 judgment, especially in causes wherein matrimony, having been 
 in the church duly solemnized, is required, upon any suggestion 
 or pretext whatsoever, to be dissolved or annulled : we do straitly 
 charge and enjoin, That in all proceedings to divorce, and nulli- 
 ties of matrimony, good circumspection and advice be used, and 
 that the truth may (as far as possible) be sifted out by the depo- 
 sition of witnesses, and other lawful proofs and evictions; and 
 that credit be not given to the sole confession of the parties them- 
 selves, howsoever taken upon oath, either within or without the 
 court, 
 
 CVI. JSfo Sentence for Divorce to be given but in open 
 Courts 
 
 No sentence shall be given either for separation a thoro et mensa 
 or for annulling of pretended matrimony, but in open court, and 
 in the seat of justice ; and that with the knowledge and consent 
 either of the archbishop within his province, or of the bishop 
 within his diocese, or of the dean of the arches, the judge of the 
 audience of Canterbury, or of the vicars general, or other prin- 
 cipal officials, or, sede vacante, of the guardians of the spirituali- 
 ties, or other ordinaries to whom of right it appertaineth, in their 
 several jurisdictions and courts, and concerning them only that are 
 then dwelling under their jurisdictions. 
 
 CVII. In all sentences for Divorce ^ Bond to be taken for 
 not marrying during each olher''s Life. 
 In all sentences pronounced only for divorce and separation 
 a thoro et mensa, there shall be a caution and restraint inserted in 
 the act of the said sentence. That the parties so separated shall 
 live chastely and continently ; neither shall they, during each 
 other's hfe, contract matrimony with any other person. And, for 
 the better observation of this last clause, the said sentence of 
 divorce shall not be pronounced, until the party or parties requir- 
 ing the same have given good and sufficient caution and security 
 into the court, that they will not any way break or transgress the 
 said restraint or prohibition. 
 
 CVIII. The Penalty for Judges offending in the premises. 
 
 And if any judge, giving sentence of divorce or separation, 
 shall not fully keep and observe the premises, he shall be, by the 
 archbishop of the province, or by the bishop of the diocese, 
 Fuspended from the exercise of his office for the space of a whole 
 
THE CHURCH OF ENGLAND. 263 
 
 year ; and the sentence of separation, so given contrary to the 
 form aforesaid, shall be held void to all intents and purposes of 
 the law, as if it had not at all been given or pronounced. 
 
 ECCLESIASTICAL COURTS BELONGING TO THE JU- 
 RISDICTION OF BISHOPS AND ARCHDEACONS, AND 
 THE PROCEEDINGS IN THEIM. 
 
 CIX. Notorious Crimes and Scandals to be certified into 
 Ecclesiastical Courts by Presentment. 
 
 If any offend their brethren, either by adulter}^ whoredom, 
 incest, or drunkenness, or by swearing, ribaldry, usury, and any 
 other uncleanness and wickedness of life, the church-wardens, 
 or quest-men, and side-men, in their next presentments to their 
 ordinaries, shall faithfully present all and every of the said 
 offenders, to the intent that they, and every of them, may be 
 punished by the severity of the laws, according to their deserts ; 
 and such notorious offenders shall not be admitted to the holy 
 communion, till they be reformed. 
 
 ex. Schismatics to be presented. 
 
 If the church-wardens, or quest-men, or assistants, do or shall 
 know any man within their parish, or elsewhere, that is a hin- 
 derer of the word of God to be read or sincerely preached, or of 
 the execution of these our Constitutions, or a fautor of any 
 usurped or foreign power, by the laws of this realm justly 
 rejected and taken away, or a defender of Popish and erroneous 
 doctrine, they shall detect and present the same to the bishop of 
 the diocese, or ordinary of the place, to be censured and punished 
 according to such ecclesiastical laws as are prescribed in that 
 behalf. 
 
 CXI. Disturbers of Divine Service to be presented. 
 
 In all visitations of bishops and archdeacons, the church- 
 wardens, or quest-men, and side men, shall truly and personally 
 present the names of all those which behave themselves rudely 
 and disorderly in the church, or which by untimely ringing of 
 bells, by walking, talking, or othernoise, shall hinder the minister 
 or preacher. 
 
264 THE CHURCH OF ENGLAND. 
 
 CXII. Non- Communicants at Easter to he presented. 
 
 The minister, church -wardens, quest-men, and assistants of 
 every parish-church and chapel, shall yearly, within forty days 
 after Easter, exhibit to the bishop or his chancellor the names and 
 surnames of all the parishioners, as well men as women, which, 
 being of the age of sixteen years, received not the communion at 
 Easter before. 
 
 CXIII. Ministers may present. 
 
 Because it often cometh to pass, that the church-wardens, side* 
 men, quest-men, and such other persons of the laity as are to 
 take care for the suppressing of sin and wickedness in their 
 several parishes, as much as in them lieth, by admonition, repre- 
 hension, and denunciation to their ordinaries, do forbear to dis- 
 charge their duties therein, either through fear of their superiors, 
 or through negligence, more than were fit, the licentiousness of 
 these times considered, we ordain. That hereafter every parson 
 and vicar, or, in the lawful absence of any parson or vicar, then 
 their curates and substitutes, may join in every presentment with 
 the said church-wardens, side-men, and the rest abovementioned, 
 at the times hereafter limited, if they, the said church-wardens 
 and the rest, will present such enormities as are apparent in the 
 parish ; or if they will not, then every such parson and vicar, or, 
 in their absence, as aforesaid, their curates, may themselves 
 present to their ordinaries at such times, and when else they think 
 it meet, all such crimes as they have in charge, or otherwise, as 
 by them (being the persons that should have the chief care for 
 the suppressing of sin and impiety in their parishes), shall be 
 thought to require due reformation. Provided always. That if 
 any man confess his secret and hidden sins to the minister, for 
 the unburdening of his conscience, and to receive spiritual conso- 
 lation and ease of mind from him, we do not anyway bind the 
 said minister by this our Constitution, but do straitly charge and 
 admonish him that he do not at any time reveal and make known 
 to any person whatsoever, any crime or offence so committed to 
 his trust and secrecy (except they be such crimes as, by the laws 
 of this realm, his own life may be called into question for con- 
 cealing the same), under pain of irregularity. 
 
 CXIV. Ministers shall present recusants. 
 
 Every parson, vicar, or curate, shall carefully inform them- 
 selves, every year hereafter, how many popish recusants, men, 
 
THE CHURCH OF ENC4LAND. 265 
 
 women, and children, above the age of thirteen years, and how 
 many being popishly given (who, though they come to the 
 church, yet do refuse to receive the communion), are inhabitants, 
 or make their abode, either as sojourners or common guests, in 
 any of their several parishes ; and shall set down their true names 
 in writing (if they can learn them), or otherwise such names as 
 for the time they carry, distinguishing the absolute recusants from 
 half recusants; and the same, so far as they know or believe, so 
 distinguished and set down under their hands, shall ti'uly present 
 to their ordinaries, before the feast of the Nativity next ensuing, 
 under pain of suspension, to be inflicted upon them by their said 
 ordinaries ; and so every year hereafter, upon the like pain, before 
 the feast of St. John i3aptist. Also we ordain. That all such 
 ordinaries, chancellors, commissaries, archdeacons, officials, and 
 all other ecclesiastical officers to whom the said presentments 
 shall be exhibited, shall likewise, within one month after the 
 receipt of the same, under pain of suspension by the bishop from 
 the execution of their office for the space of half a year, as often 
 as they shall offend therein, deliver them, or cause them to be 
 delivered, to the bishop, respectively ; who shall also exhibit them 
 to the archbishop within six weeks, and the archbishop to his 
 majesty, within other six weeks after he hath received the said 
 presentments. 
 
 CXV. Ministers and Churchwardens not to be sued for 
 presenting. 
 
 Whereas, for the reformation of criminous persons and disor- 
 ders in every parish, the church-wardens, quest-men, side-men, 
 and such other church officers are sworn, and the minister charged 
 to present as well the crimes and disorders committed by the said 
 criminous persons, as also the common fame which is spread 
 abroad of them, whereby they are often maligned, and sometimes 
 troubled by the said delinquents, or their friends ; we do admon- 
 ish and exhort all judges, both ecclesiastical and temporal, as they 
 regard and reverence the fearful judgment-seat of the highest 
 Judge, that they admit not in any of their courts any complaint, 
 plea, suit, or suits, against any such church- wardens, quest-men, 
 side-men, or other church officers, for making any such present- 
 ments, nor against any minister for any presei' nent that he shall 
 make ; all the said presentments tending to the ; .'Straint of shame- 
 less impiety, and considering that the rules both of charity and 
 government do presume, that they did nothing therein of malice, 
 but for the discharge of their consciences. 
 
266 THE CHURCH OF ENGLAND. 
 
 CXVI Churchwardens not hound to present qftener than 
 twice a Year. 
 
 No church- wardens, quest-men, or side-men of any parish 
 shall be enforced to exhibit their presentments to any having 
 ecclesiastical jurisdiction, above once in every year, where it 
 hath been no oftener used, nor above twice in any diocese what- 
 soever, except it be at the bishop's visitation. For the which 
 presentments of every parish church or chapel, the registrar of 
 any court, where they are to be exhibited, shall not receive in 
 one year above fourpence, under pain, for every offence therein, 
 of suspension from the execution of his office for the space of a 
 month, toties quoties. Provided always. That, as good occasion 
 shall require, it shall be lawful for every minister, church-war- 
 dens, and side-men to present offenders as oft as they shall think 
 meet; and likewise for any godly disposed person, or for any 
 ecclesiastical judge, upon knowledge, or notice given unto him 
 or them of any enormous crime withm his jurisdiction, to move 
 the minister, church-wardens, or side-men, as they tender the 
 glory of God and reformation of sin, to present the same, if they 
 shall find sufficient cause to induce them thereunto, that it may 
 be in due time punished and reformed. Provided, That for these 
 voluntary presentments there be no fee required or taken of them, 
 under the pain aforesaid. 
 
 CXVII. Churchwardens not to he troubled for not present- 
 ing oftener than twice a Year. 
 
 No church- wardens, quest-men, or side-men, shall be called 
 or cited, but only at the said time or times before limited, to ap- 
 pear before any ecclesiastical judge whosoever, for refusing at 
 other times to present any faults committed in their parishes, and 
 punishable by ecclesiastical laws. Neither shall they, nor any 
 of them, after their presentments exhibited at any of those times, 
 be any further troubled for the same, except upon manifest and 
 evident proof it may appear, that they did then willingly and 
 wittingly omit to present some such public crime or crimes as 
 they knew to be committed, or could not be ignorant that there 
 was then a public fame of them ; or unless there be very just 
 cause to call them for the explanation of their former present- 
 ments. In which case of wilful omission, their ordinaries shall 
 proceed against them in such sort, as in causes of wilful perjury 
 in a court ecclesiastical it is already by law provided. 
 
THE CHURCH OF ENGLAND. 267 
 
 CXVIII. The old Churchivardens to make their JPresent- 
 ments before the new be sworn. 
 
 The office of all church-wardens and side-men shall be reputed 
 ever hereafter to continue until the new church-wardens that 
 shall succeed them be sworn, which shall be the first week after 
 Easter, or some week following, according to the direction of the 
 ordinary. Which time so appointed shall always be one of the 
 two times in every year, when the minister, and church-wardens, 
 and side-men of every parish shall exhibit to their several ordi- 
 naries the presentments of such enormities as have happened in 
 their parishes since their last presentments. And this duty they 
 shall perform before the newly chosen church-w^ardens and side- 
 men be sworn, and shall not be suffered to pass over the said pre- 
 sentments to those that are newly come into office, and are by in- 
 tendment ignorant of such crimes ; up.der pain of those censures 
 which are appointed for the reformation of such dalHers and dis- 
 pensers with their own consciences and oaths. 
 
 CXIX. Convenient time to be assigned for framing Pre- 
 sentments. 
 
 For the avoiding of such inconveniences as heretofore have 
 happened by the hasty making of bills of presentments upon the 
 days of the visitations and synods, it is ordered. That always 
 hereafter every chancellor, archdeacon, commissary, and official, 
 and every other person having ecclesiastical jurisdiction, at the 
 ordinary time when the church-wardens are sworn ; and the 
 archbishops and bishops, when he or they do summon their visit- 
 ation, shall deliver, or cause to be delivered to the church-war- 
 dens, quest- men, and side -men of every parish, or to some of 
 them, such books of articles as they, or any of them, shall re- 
 quire, for the year following, the said church-wardens, quest- 
 men, and side-men, to ground their presentments upon, at such 
 times as they are to exhibit them. In which book shall be con- 
 tained the form of the oath, which must be taken immediately 
 before every such presentment ; to the intent that, having before- 
 hand time sufficient, not only to peruse and consider what their 
 said oath shall be, but the articles also whereupon they are to 
 ground their presentments, they may frame them at home both 
 advisedly and truly, to the discharge of their own consciences, 
 after they are sworn, as becometh honest and godly men. 
 
268 THE CHURCH OF ENGLAND. 
 
 CXX. None to he cited into Ecclesiastical Courts by 
 Process of Quorum JN^omina. 
 
 No bishop, chancellor, archdeacon, official, or other ecclesias- 
 tical judge, shall suffer any general processes of quorum nomina 
 to be sent out of his court ; except the names of all such as 
 thereby are to be cited shall be first expressly entered by the 
 hand of the registrar, or his deputy, under the said process, and 
 the said processes and names be first subscribed by the judge, or 
 his deputy, and his seal thereto affixed. 
 
 CXXI. None to be cited into several Courts for one Crime. 
 
 In places where the bishop and archdeacon do by prescription 
 or composition visit at several times in one and the same year, 
 lest for one and the selfsame fault any of his majesty's subjects 
 should be challenged and molested in divers ecclesiastical courts ; 
 we order and appoint, That every archdeacon, or his official, 
 within one month after the visitation ended that year, and the 
 presentments received, shall certify under his hand and seal to 
 the bishop, or his chancellor, the names and crimes of all such 
 as are detected and presented in his said visitation, to the end the 
 chancellor shall thenceforth forbear to convent any person for 
 any crime or cause so detected or presented to the archdeacon. 
 And the chancellor within the like time after the bishop's visita- 
 tion ended, and presentments received, shall under his hand and 
 seal signify to the archdeacon, or his official, the names and 
 crimes of all such persons which shall be detected or presented 
 unto him in that visitation, to the same intent as is aforesaid. 
 And if these officers shall not certify each other, as is here pre- 
 scribed, or after such certificate shall intermeddle with the crimes 
 or persons detected and presented in each other's visitation ; then 
 every of them so offending shall be suspended from all exercise 
 of his jurisdiction by the bishop of the diocese, until he shall re- 
 pay the costs and expenses which the parties grieved have been 
 at by that vexation. 
 
 CXXI I. No Sentence of Deprivation or Deposition to be 
 pronounced against a Minister^ but by the Bishop. 
 
 When any minister is complained of in any ecclesiastical court 
 belonging to any bishop of his province, for any crime, the chan- 
 cellor, commissary, official, or any otlier having ecclesiastical 
 jurisdiction, to whom it shall appertain, shall expedite the cause 
 
THE CHURCH OF ENGLAND, 269 
 
 by processes and other proceedings against him : and upon contu- 
 macy, for not appearing, shall first suspend him; and afterward, 
 his contumacy continuing, excommunicate him. But if he ap- 
 pear, and submit himself to the course of law, then the matter 
 being ready for sentence, and the merits of his offence exacting 
 by law either deprivation from his living, or deposition from the 
 ministry, no such sentence shall be pronounced by any person 
 whosoever, but only by the bishop, with the assistance of his 
 chancellor, the dean (if they may conveniently be had), and 
 some of the prebendaries, if the court be kept near the cathedral 
 church, or of the archdeacon, if he may be had conveniently, 
 and two other at the least grave ministers and preachers, to be 
 called by the bishop, when the court is kept in other places. 
 
 CXXIII. No Act to he sped but in open Court. 
 
 No chancellor, commissary, archdeacon, official, or any otlier 
 person using ecclesiastical jurisdiction whosoever, shall speed 
 any judicial act, either of contentious or voluntary jurisdiction, 
 except he have the ordinary registrar of that court, or his lawful 
 deputy: or if he or they will not, or cannot, be present., then 
 such persons as by law are allowed in that behalf to write or 
 speed the same, under pain of suspension ipso facto. 
 
 CXXIV. No Court to have more than one Seal. 
 No chancellor, commissary, archdeacon, official, or any other 
 exercising ecclesiastical jurisdiction, shall without the bishop's 
 consent have any more seals than one, for the sealing of all 
 matters incident to tiis office ; which seal shall always be kept 
 either by himself, or by his lawful substitute exercising juris- 
 diction for him, and remaining within the jurisdiction of the said 
 judge, or in the city or principal town of the county. This seal 
 shall contain the title of that jurisdiction, which' every of the 
 said judges or their deputies do execute. 
 
 CXXV. Convenient Places to be chosen for the keeping 
 of Courts. 
 
 All chancellors, commissaries, archdeacons, officials, and all 
 other exercising ecclesiastical jurisdiction, shall nppoint such 
 meet places for the keeping of their courts, by the assignment or 
 approbation of the bishop of the diocese, as shall be convenient 
 for entertainment of those that are to make their appearance 
 there, and most indifferent for their travel. And likewise they 
 23 
 
270 THE CHURCH OF ENGLAND. 
 
 shall keep and end their courts in such convenient time, as every 
 man may return homewards in as due season as may be. 
 
 CXXVI. Peculiar and inferior Courts to exhibit the origi- 
 nal Copies of Wills into the Bishop''s Registry. 
 
 Whereas deans, archdeacons, prebendaries, parsons, vicars, 
 and others, exercising ecclesiastical jurisdiction, claim liberty to 
 prove the last wills and testaments of persons deceased within 
 their several jurisdictions, having no known or certain registrars, 
 nor public place to keep their records in ; by reason whereof 
 many wills, rights, and legacies, upon the death or change of 
 such persons, and their private notaries, miscarry and cannot be 
 found, to the great prejudice of his majesty's subjects; we there- 
 fore order and enjoin. That all such possessors and exercisers of 
 peculiar jurisdiction shall once in every year exhibit into the 
 public registry of the bishop of the diocese, or of the dean and 
 chapter, under whose jurisdiction the said pecuhars are, every 
 original testament of every person in that time deceased, and by 
 them proved in their several pecuhar jurisdictions, or a true copy 
 of every such testament, examined, subscribed, and sealed by the 
 peculiar judge and his notary. Otherwise if any of them fail so 
 to do, the bishop of the diocese, or dean and chapter, unto whom 
 the said jurisdictions do respectively belong, shall suspend the 
 said parties, and every of them, from the exercise of all such 
 peculiar jurisdiction, until they have performed this our Constitu- 
 tion. 
 
 JUDGES ECCLESIASTICAL, AND THEIR SURROGATES. 
 
 CXXVII. The Quality and Oath of Judges 
 
 No man shall hereafter be admitted a chancellor, commissary, 
 or official, to exercise any ecclesiastical jurisdiction, except he be 
 of the full age of six and twenty years at the least, and one that 
 is learned in the civil and ecclesiastical laws, and is at the least 
 a master of arts, or bachelor of law, and is reasonably well 
 practised in the course thereof, as likewise well affected, and 
 zealously bent to religion, touching whose life and manners no 
 evil example is had ; and except, before he enter into or execute 
 any such office, he shall take the oath of the king's supremacy 
 
THE CHURCH OF ENGLAND. 271 
 
 in the presence of the bishop, or in the open court, and shall sub- 
 scribe to the Articles of Religion agreed upon in the convocation 
 in the year one thousand five hundred sixty and two, and shall 
 also swear that he will, to the uttermost of his understandings 
 deal uprightly and justly in his office, without respect or favor of 
 reward; the said oaths and subscription to be recorded by a regis- 
 trar then present. And likewise all chancellors, commissaries, 
 officials, registrars, and all other that do now possess or execute 
 any places of ecclesiastical jurisdiction, or service, shall bef ore- 
 Christmas next, in the presence of the archbishop, or bishop, or 
 in open court, under whom or where they exercise their offices,, 
 take the same oaths, and subscribe, as before is said ; or, upon 
 refusal so to do, shall be suspended from the execution of their 
 offices, until they shall take the said oaths, and subscribe as 
 aforesaid. 
 
 CXXVIII. The Quality of Surrogates. 
 
 No chancellor, commissary, archdeacon, official, or any other 
 person using ecclesiastical jurisdiction, shall at any time substi- 
 tute in their absence any to keep any court for them, except he 
 be either a grave minister and a graduate, or a licensed public 
 preacher, and a beneficed man near the place where the courts 
 are kept, or a bachelor of law, or a master of arts at least, who 
 hath some skill in the civil and ecclesiastical law, and is a favor- 
 er of true religion, and a man of modest and honest conversa- 
 tion ; under pain of suspension, for every time that they offend 
 therein, from the execution of their offices, for the space of three 
 months, toties quoties : and he likewise that is deputed, not 
 quaUfied as is before expressed, and yet shall presume to be a 
 substitute to any judge, and shall keep any court, as is aforesaid^ 
 shall undergo the same censure in manner and form as is before 
 expressed. 
 
 PROCTORS. 
 
 CXXIX. Proctors not to retain Causes without the lawful 
 Assignment of the Parties. 
 
 None shall procure in any cause whatsoever, unless he be 
 thereunto constituted and appointed by the party himself, either 
 before the judge, and by act in court, or unless, in the beginning 
 of the suit, he be by a true and sufficient proxy thereunto war- 
 
272 THE CHURCH OF ENGLAND. * 
 
 ranted and enabled. We call that proxy sufficient, which is 
 strengthened and confirmed by some aiithentical seal, the party's 
 approbation, or a,t least his ratification therewithal concurring. 
 All which proxies shall be forthwith by the said proctors exhibit- 
 ed into the court, and be safely kept and preserved by the 
 registrar in the public registry of the said court. And if any 
 registrar or proctor shall offend herein, he shall be secluded from 
 the exercise of his office for the space of two months, without 
 hope of release or restoring. 
 
 CXXX. Proctors not to retain Causes without the Counsel 
 of an Advocate . 
 
 For lessening and abridging the multitude of suits and conten- 
 tions, as also for preventing the complaints of suitors in courts 
 ecclesiastical, who many times are overthrown by the oversight 
 and negligence, or by the ignorance and insufficiency of proctors ; 
 and likewise for the furtherance and increase of learning, and 
 the advancement of civil and canon law, following the laudable 
 customs heretofore observed in the courts pertaining to the arch- 
 bishop of Canterbury ; we will and ordain, that no proctor exer- 
 cising in any of them shall entertain any cause whatsoever, and 
 keep and retain the same for two court- days without the counsel 
 and advice of an advocate, under pain of a year's suspension from 
 his practice ; neither shall the judge have power to release or 
 mitigate the said penalty, without express mandate and authority 
 from the archbishop aforesaid. 
 
 CXXXI. Proctors not to conclude in any Case without 
 the knowledge of an Advocate. 
 
 No judge in any of the said courts of the archbishop shall 
 admit any libel or any other matter, without the advice of an 
 advocate admitted to practice in the same court, or without his 
 subscription ; neither shall any proctor conclude any cause de- 
 pending without the knowledge of the advocate retained and feed 
 in the cause : which if any proctor shall do, or procure to be done, 
 or shall by any color whatsoever defraud the advocate of his duty 
 or fee, or shall be negligent in repairing to the advocate, and re- 
 quiring his advice what course is to be taken in the cause, he 
 shall be suspended from all practice for the space of six months, 
 without hope of being thereunto restored before the said term be 
 fully complete. 
 
THE CHURCH OF ENGLAND. 273 
 
 CXXXII. Proctors prohibited the Oath., In animam 
 domini sui. 
 Forasmuch as in the probate of testaments and suits for ad- 
 ministration of the goods of persons dying intestate, the oath 
 usually taken by proctors of courts, In animam conslituentis, is 
 found to be inconvenient ; we do therefore decree and ordain, 
 That every executor, or suitor for administration, shall personally 
 repair to the judge in that behalf, or his surrogate, and in his own 
 person (and not by proctor J take the oath accustomed in these 
 cases. But if by reason of sickness or age, or any other just let 
 or impediment, he be not able to make his personal appearance 
 before the judge, it shall be lawful for the judge (there being faith 
 first made by a credible person of the truth of his said hindrance or 
 impediment) to grant a commission to some grave ecclesiastical per- 
 son, abiding near the party aforesaid, whereby he shall give power 
 and authority to the said ecclesiastical person, in his stead, to 
 minister the accustomed oath above mentioned to the executor, or 
 suitor for such administration, requiring the said substitute, that by 
 a faithful and trusty messenger he certify the said judge truly and 
 faithfully what he hath done therein. Lastly, we ordain and ap- 
 point. That no judge or registrar shall in any wise receive for the 
 writing, drawing or sealing of any such commission, above the 
 sum of six shilhngs and eight pence ; whereof one moiety to be 
 for the judge, and another for the registrar of the said court. 
 
 CXXXIIL Proctors not to he clamorons in Court. 
 Forasmuch as it is found by experience, that the loud and 
 confused cries and clamors of proctors in the courts of the arch- 
 bishop are not only troublesome and offensive to the judges and 
 advocates, but also give occasion to the standers by, of contempt 
 and calumny toward the court itself ; that more respect may be 
 had to the dignity of the judge than heretofore, and that causes 
 may more easily and commodiously be handled and despatched, 
 we charge and enjoin , That all proctors in tlie said courts do es- 
 pecially intend, that the acts be faithfully entered and set down 
 by the redstrar, according to the advice and direction of the ad- 
 vocate ; that the said proctors refrain loud speech and babbling, 
 and behave themselves quietly and modestly : and that, when 
 either of the judges or advocates, or any of them, shall happen to 
 speak, they presently be silent, upon pain of silencing for two 
 whole terms then immediately following every such offence of 
 theirs. And if any of them shall the second time offend herein, 
 and after due monition shall not reform himself, let him be for 
 ever removed from his practice. 
 23* 
 
r274 THE CHURCH OF ENGLAND. 
 
 REGISTRARS. 
 
 CXXXIV. Abuses to he reformed in Registrars. 
 
 If any registrar, or his deputy or substitute whatsoever, shall 
 receive any certificate without the knowledge and consent of the 
 judge of the court, or willingly omit to cause any person cited to 
 appear upon any court-day, to be called; or unduly put ofl'and 
 defer the examination of witnesses to be examined by a day set 
 and assigned by the judge ; or do not obey and observe the judi- 
 cial and lawful monition of the said judge : or omit to write or 
 cause to be written, such citations and decrees as are to be put 
 in execution, and set forth before the next court day ; or shall not 
 cause all testaments exhibited into his otfice to be registered with- 
 in a convenient time ; or shall set down or enact, as decreed by 
 the judge, anything false, or conceited by himself, and not so 
 ordered or decreed by the judge ; or, in the transmission of pro- 
 cesses to the judge ad qucm, shall aid or insert any falsehood or 
 untruth, or omit anything therein, either by cunning or gross 
 negligence ; or in causes of instance, or promoted of office, shall 
 receive any reward in favor of either party ; or be of counsel 
 directly or indirectly with either of the parties in suit; or in the 
 execution of their office shall do ought else maliciously or fraudu- 
 lently, Avhereby the said ecclesiastical judge or his proceedings, 
 may be slandered or defamed ; we will and ordain. That the said 
 registrar, or his deputy or substitute, offending in all or any of 
 the premises, shall by the bishop of the diocese be suspended 
 from the exercise of his office for the space of one, two, or three 
 months, or more, according to the quality of his offence ; and 
 that the said bishop shall assign some other public notary to exe- 
 cute and discharge all things pertaining to his office, during the 
 time of his said suspension. 
 
 CXXXV. A Certain Rate of Fees due to all Ecclesias- 
 tical Officers. 
 
 No bishop, suffragan, chancellor, commissary, archdeacon, 
 official, nor any other exercising ecclesiastical jurisdiction what- 
 soever, nor any registrar of any ecclesiastical courts, nor any min- 
 ister belonging to any of the said offices or courts, shall hereafter 
 for any cause incident to their several offices, take or receive any 
 other or greater fees than such as were certified to the most rev- 
 erend father in God, John late archbishop of Canterbuiy, in the 
 
THE CHURCH OF ENGLAND. 275 
 
 year of oiir Lord God one thousand five hundred ninety and 
 seven, and were by him ratified and approved ; under pain, that 
 every such judge, oificer, or minister offending herein, shall 
 be suspended from the exercise of their several offices for the 
 space of six months, for every such offence. Always provided, 
 That if any question shall arise concerning the certainty of the 
 said fees, or any of them, then those fees shall be held for lawful 
 which the archbishop of Canterbury for the time being shall un- 
 der his hand approve, except the statutes of this realm before 
 made do in any particular case express some other fees to be 
 due. Provided furthermore, That no fee or money shall be re- 
 ceived either by the archbishop, or any bishop, or suffragan, either 
 directly or indirectly, for admitting of any into sacred orders ; 
 nor that any other person or persons under the said archbishop, 
 bishop or suffragan, shall for parchment, writing, wax, sealing, 
 or any other respect thereunto appertaining, take above ten shil- 
 lings, under such pains as are already by law prescribed. 
 
 CXXXVI. A Table of the Rates and Fees to be setup in 
 Courts and Registries. 
 
 We do likewise constitute and appoint, that the registrars be- 
 longing to every such ecclesiastical judge shall place two tables, 
 containing the several rates and sums of all the said fees : one in 
 the usual place or consistory where the court is kept, and the 
 other in the registry ; and both of them in such sort, as every 
 man, whom it concerneth, may without difficulty come to the 
 view and perusal thereof, and take a copy of them : the same 
 tables to be set up before the feast of the Nativity next ensuing. 
 And if any registrar shall fail to place the said tables according to 
 the tenor hereof, he shall be suspended from the execution of his 
 office, until he cause the same to be accordingly done : and the 
 said tables being once set up, if he shall at any time remove or 
 suffer the same to be removed, hidden, or anyway hindered from 
 sight, contrary to the true meaning of this constitution, he shall 
 for every such offence be suspended from the exercise of his 
 office for the space of six months. 
 
 CXXXVU. The whole Fees for showing Letters of Orders, 
 and other Licenses, due but once in every Bishop's time. 
 
 Forasmuch as the chief and principal cause and use of visita- 
 tion is, that the bishop, archdeacon, or other assigned to visit, 
 may get some good knowledge of the state, sufficiency, and ability 
 of the clergy and other persons whom they are to visit ; we think 
 
276 THE CHURCH OF ENGLAND. 
 
 it convenient that every parson, vicar, curate, schoolmaster, or 
 other person licensed whosoever, do at the bishop's first visitation, 
 or at the next visitation after his admission, show and exhibit unto 
 him his letters of orders, institution, and induction, and all other 
 his dispensations, licenses, or faculties whatsoever, to be by the 
 said bishop either allowed, or (if there be just cause), disallowed 
 and rejected : and being by him approved, to be, as the custom is, 
 signed by the registrar ; and that the whole fees accustomed to be 
 paid in the visitations in respect of the premises, be paid only 
 once in the whole time of every bishop, and aftenvards but half 
 of the said accustomed fees in every other visitation, during the 
 said bishop's continuance. 
 
 APPARITORS, 
 
 CXXXVIII. The JVumher of Apparitors restrained. 
 
 Forasmuch as we are desirous to redress such abuses and 
 aggrievances as are said to grow by somners or apparitors, we 
 think it meet that the multitude of apparitors be (as much as 
 possible) abridged or restrained : wherefore we decree and ordain, 
 That no bishop or archdeacon, or their vicars, or officials, or other 
 inferior ordinaries, shall depute or have more apparitors to serve 
 in their jurisdictions respectively, than either they or their prede- 
 cessors were accustomed to have thirty^ years before the publishing 
 of these our present Constitutions. All which apparitors shall, 
 by themselves, faithfully execute their ofiices ; neither shall they, 
 by any color or pretence whatsoever, cause or suffer their man- 
 dates to be executed by any messengers or substitutes, unless it be 
 upon some good cause, to be first known and approved by the 
 ordinary of the place. Moreover, they shall not take upon them 
 the office of promoters or informers for the court ; neither shall 
 they exact more or greater fees than are in these our Constitutions 
 formerly prescribed. And if either the number of the apparitors 
 deputed shall exceed the aforesaid limitation, or any of the said 
 apparitors shall ofiend in any of the premises, the persons deputing 
 them, if they be bishops, shall, upon admonition of their superior, 
 discharge the persons exceeding the number so limited ; if inferior 
 ordinaries, they shall be suspended from the execution of their 
 office, until they have dismissed the apparitors by them so 
 deputed; and the parties themselves so deputed shall for ever be 
 removed from the otfice of apparitors ; and if, being so removed, 
 tiiey desist not from the exercise of their said offices, let tliem be 
 
THE CHURCH OF ENGLAND. 277 
 
 punished by ecclesiastical censures, as persons contumacious. 
 Provided, That if, upon experience, the number of the said 
 apparitors be too great in any diocese, in the judgment of the 
 archbishop of Canterbury, for the time being, they shall by him 
 be so abridged as he shall think meet and convenient. 
 
 AUTHORITY OF SYNODS, 
 
 CXXXIX. A National Synod the Church Representative, 
 
 Whosoever shall hereafter affirm, That the sacred synod of 
 this nation, in the name of Christ and by the king's authority 
 assembled, is not the true Church of England by representation, 
 let him be excommunicated, and not restored until he repent, and 
 pubhcly revoke that his wicked error. 
 
 CXL. Synods conclude as well the absent as the present. 
 
 Whosoever shall affirm. That no manner of person, either of 
 the clergy or laity, not being themselves particularly assembled in 
 the said sacred synod, are to be subject to the decrees thereof in 
 causes ecclesiastical (made and ratified by the king's majesty's 
 supreme authority), as not having given their voices unto them, 
 let him be excommunicated, and not restored mitil he repent, and 
 publicly revoke that his wicked error. 
 
 CXLI. Depravers of the Synod censured. 
 
 Whosoever shall hereafter affirm. That the sacred synod, 
 assembled as aforesaid, was a company of such persons as did 
 conspire together against godly and religious professors of the 
 gospel ; and that therefore both they and their proceedings in 
 making of canons and constitutions in causes ecclesiastical, by 
 the king's authority, as aforesaid, ought to be despised and con- 
 temned, the same being ratified, confirmed, and enjoined by the 
 said regal power, supremacy, and authority, let them be excom- 
 municated, and not restored until they repent, and publicly revoke 
 that their wicked error. 
 
 We, of our princely inclination and royal care for the mainte- 
 nance of the present estate and government of the Church oi 
 
278 THE CHURCH OF ENGLAND. 
 
 England, by the laws of this our realm now settled and estab- 
 lished, having diligently, with great contentment and comfort, 
 read and considered of all these their said Canons, Orders, Ordi- 
 nances, and Constitutions, agreed upon, as is before expressed ; 
 and finding the same such as we are persuaded will be very pro- 
 fitable, not only to our clergy, but to the whole church of this 
 our kingdom, and to all the true members of it, if they be well 
 observed ; have therefore for us, our heirs, and lawful successors, 
 of our especial grace, certain knowledge, and mere motion, given, 
 and by these presents do give our royal assent, according to the 
 form of the said statute or act of parliament aforescdd, to all and 
 every of the said Canons, Orders, Ordinances, and Constitutions, 
 and to all and everything in them contained, as they are before 
 written. 
 
 And furthermore, we do not only by our said prerogative royal, 
 and supreme authority in causes ecclesiastical, ratify, confirm, and 
 establish, by these our letters patent, the said Canons, Orders, 
 Ordinances, and Constitutions, and all and everything in them 
 contained, as is aforesaid; but do likewise propound, publish, and 
 straightway enjoin and command by our said authority, and by 
 these our letters patent, the same to be diligently observed, 
 executed, and equally kept by all our loving subjects of this our 
 kingdom, both within the provinces of Canterbury and York, in 
 all points wherein they do or may concern every or any of them, 
 according to this our will and pleasure hereby signified and 
 expressed ; and that likewise, for the better observation of them, 
 every minister, by what name or title soever he be called, shall, 
 in the parish-church or chapel where he hath charge, read all the 
 said Canons, Orders, Ordinances, and Constitutions, once every 
 year, upon some Sundays or holy-days, in the afternoon, before 
 divine service ; dividing the same in such sort, as that the one 
 half may be read one day, and the other another day : the book 
 of the said Canons to be provided at the charge of the parish, 
 betwixt this and the feast of the Nativity of our Lord God next, 
 ensuing: straitly charging and commanding all archbishops, 
 bishops, and all other that exercise any ecclesiastical jurisdiction 
 within this realm, every man in his place, to see and procure (so 
 much as in them lieth), all and every of the same Canons, Orderg, 
 
THE CHURCH OF ENGLAND. 279 
 
 Ordinances, and Constitutions, to be in all points duly observed ; 
 not sparing to execute the penalties in them severally mentioned, 
 upon any that shall wittingly or wilfully break or neglect to 
 observe the same, as they tender the honor of God, the peace of 
 the Church, the tranquillity of the kingdom, and their duties and 
 service to us, their king and sovereign. 
 
 In witness, &c. 
 
CANONS 
 
 FOR THE GOVERNMENT OF THE 
 
 PROTESTMT EPISCOPAL UM 
 
 IN THE 
 
 UNITED STATES OF AMERICA: 
 
 BEING THE 
 
 SUBSTANCE OF VARIOUS CANONS ADOPTED IN GENERAL CONVEN- 
 TIONS OF SAID CHURCH (FROM A.D. 1832), AND SET'FORTHj 
 WITH ALTERATIONS AND ADDITIONS, IN GENERAL CON- 
 VENTION, A.D. 1832 : 
 
 THE CANONS PASSED IN GENERAL CONVENTIONS, 
 A.D, 1835, 1838, AND 1841. 
 
 TO WHICH ARE ANNEXED THE 
 
 CONSTITUTION OF THE CHURCH, 
 
 AND THE 
 
 COURSE OF ECCLESIASTICAL STUDIES, 
 
 ESTABLISHED BY THE HOUSE OF BISHOPS, 
 
 IN THE GENERAL CONVENTION OF 1804. 
 
CONSTITUTION 
 
 OF THE 
 
 PROTESTANT EPISCOPAL CHURCH 
 
 IN THE UNITED STATES OF AMERICA. 
 
 Adopted in General Convention, in Philadelphia, October, 1789. 
 
 ARTICLE I. 
 
 There shall be a General Convention of the Protestant Epis- 
 copal Church in the United States of America, on the lirst 
 Wednesday in October, in every third year, from the year of our 
 Lord one thousand eight hundred and forty-one, and in such 
 place as shall be determined by the convention ; and in case 
 there shall be an epidemic disease, or any other good cause to 
 render it necessary to alter the place fixed on for any such meet- 
 ing of the convention, the Presiding Bishop shall have it in his 
 power to appoint another convenient place (as near as may be to 
 the place so fixed on) for the holding of such convention ; and 
 special meetings may be called at other times, in the manner 
 hereafter to be provided for ; and this church, in a majority of 
 the dioceses which shall have adopted this Constitution, shall be 
 represented, before they shall proceed to business ; except that 
 the representation from two dioceses shall be sufficient to ad- 
 journ : and in all business of the convention freedom of debate 
 shall be allowed. 
 
 ARTICLE II. 
 
 The church in each diocese shall be entitled to a representation 
 of both the clergy and the laity, which representation shall con- 
 sist of one or more deputies, not exceeding four of each order, 
 chosen by the convention of the diocese ; and in all questions, 
 when required by the clerical and lay representation from any 
 
284 CONSTITUTION. 
 
 diocese, each order shall have one vote ; and the majority of 
 suffrages by dioceses shall be conclusive in each order, provided 
 such majority comprehend a majority of the dioceses represented 
 in that order. The concurrence of both orders shall be necessary 
 to constitute a vote of the convention. If the convention of any 
 diocese should neglect or decline to appoint clerical deputies, or 
 if they should neglect or decline to appoint lay deputies, or if 
 any of those of either order appointed, should neglect to attend, 
 or be prevented by sickness or any other accident, such diocese 
 shall nevertheless be considered as duly represented by such 
 depTity or deputies as may attend, whether lay or clerical. And 
 if, through the neglect of the convention of any of the churches 
 which shall have adopted, or may hereafter adopt, this Consti- 
 tution, no deputies, either lay or clerical, should attend at any 
 General Convention, the church in such diocese shall neverthe- 
 less be bound by the acts of such convention. 
 
 ARTICLE III. 
 
 The bishops of this church, when there shall be three or more, 
 shall, whenever General Conventions are held, form a separate 
 house, vrith a right to originate and propose acts for the concur- 
 rence of the House of Deputies, composed of clergy and laity ; 
 and when any proposed act shall have passed the House of 
 Deputies, the sam.e shall be transmitted to the House of Bishops, 
 who shall have a negative thereupon ; and all acts of the con- 
 vention shall be authenticated by both houses. And in all cases, 
 the House of Bishops shall signify to the convention their ap- 
 probation or disapprobation (the latter with their reasons in 
 writing) Avithin three days after the proposed act shall have been 
 reported to them for concurrence ; and in failure thereof, it shall 
 have the operation of a law. But until there shall be three or 
 more bishops, as aforesaid, any bishop attending a General Con- 
 vention shall be a member ex officio, and shall vote with the 
 clerical deputies of the diocese to which he belongs ; and a bishop 
 shall then preside. 
 
 ARTICLE IV. 
 
 The bishop or bishops in every diocese shall be chosen agree- 
 ably to such rules as shall be fixed by the convention of that 
 diocese ; and every bishop of this church shall confine the exercise 
 of his episcopal office to his proper diocese, unless requested to 
 ordain or confirm, or perform any other act of the episcopal 
 office by any church destitute of a bishop. 
 
CONSTITUTION. 285 
 
 ARTICLE V. 
 
 A Protestant Episcopal Church in any of the United Stales, or 
 any Territory thereof, not now represented, may, at any time 
 hereafter, be admitted on acceding to this Constitution ; and a new- 
 diocese to be formed from one or more existing dioceses, may be 
 admitted under the following restrictions. 
 
 No new diocese shall be formed or erected within the limits of 
 any other diocese, nor shall any diocese be formed by the junc- 
 tion of two or more dioceses, or parts of dioceses, unless with 
 the consent of the bishop and convention of each of the dioceses 
 concerned, as well as of the General Convention. 
 
 No such new diocese shall be formed, which shall contain 
 less than eight thousand square miles in one body, and thirty 
 presbyters, who have been for at least one year canonically resi- 
 dent within the bounds of such new diocese, regularly settled in 
 a parish or congregation, and qualified to vote for a bishop. 
 Nor shall such new diocese be formed, if thereby any existing 
 diocese shall be so reduced as to contain less than eight thousand 
 square miles, or less than thirty presbyters, who have been 
 residing therein, and settled and qualified as above mentioned. 
 
 In case one diocese sliall be divided into two dioceses, the 
 diocesan of the diocese divided may elect the one to which he 
 will be attached, and shall thereupon become the diocesan thereof. 
 And the assistant bishop, if there be one, may elect the one to 
 which he will be attached ; and if it be not the one elected by 
 the bishop, he shall be the diocesan thereof. 
 
 Whenever the division of the diocese into two dioceses shall 
 be ratified by the General Convention, each of the two dioceses 
 shall be subject to the constitution and canons of the diocese so 
 divided, except as local circumstances may prevent, until the 
 same may be altered in either diocese by the convention thereof. 
 And whenever a diocese shall be formed out of two or more ex- 
 isting dioceses, the new diocese shall be subject to the constitu- 
 tion and canons of that one of the said existing dioceses, to 
 which the greater number of clergymen shall have belonged 
 prior to the erection of such new diocese, until the same may be 
 altered by the convention of the new^ diocese. 
 
 ARTICLE VI. 
 
 The mode of trying bishops shall be provided by the General 
 
 Convention. The court appointed for that purpose, shall be 
 
 composed of bishops only. In every diocese, the mode of trying 
 
 presbyters and deacons may be instituted by the convention of 
 
 24* 
 
286 CONSTITUTION. 
 
 the diocese. None but a bishop shall pronounce sentence of ad- 
 monition, suspension, or degradation from the ministry, on any 
 clergyman, whether bishop, presbyter, or deacon. 
 
 ARTICLE VII. 
 
 No person shall be admitted to holy orders, until he shall have 
 been examined by the bishop, and by two presbyters, and shall 
 have exhibited such testimonials and other requisites as the can- 
 ons, in that case provided, may direct. Nor shall any person 
 be ordained until he shall have subscribed the following declara- 
 tion : 
 
 " I do believe the Holy Scriptures of the Old and New Testa- 
 ment to be the word of God, and to contain all things necessary 
 to salvation ; and 1 do solemnly engage to conform to the doc- 
 trines and worship of the Protestant Episcopal Church in the 
 United States." 
 
 No person ordained by a foreign bishop shall be permitted to 
 officiate as a minister of this church, until he shall have complied 
 with the canon or canons in that case provided, and have also 
 subscribed the aforesaid declaration. 
 
 ARTICLE VIII. 
 
 A book of Common Prayer, administration of the sacraments, 
 and other rites and ceremonies of the church, articles of religion, 
 and a form and manner of making, ordaining and consecrating 
 bishops, priests and deacons, when established by this or a fu- 
 ture General Convention, shall be used in the Protestant Episco- 
 pal Church in those dioceses which shall have adopted this Con- 
 .stitution. No alteration or addition sliall be made in the Book 
 of Common Prayer, or other offices of the church, or the Articles 
 of Religion, unless the same shall be proposed in one General 
 Convention, and by a resolve thereof made known to the con- 
 vention of every diocese, and adopted at the subsequent General 
 Convention. 
 
 ARTICLE IX. 
 
 This Constitution shall be unalterable, unless in General Con- 
 vention, by the church, in a majority of the dioceses which may 
 have adopted the same ; and all alterations shall be first proposed 
 in one General Convention, and made known to the several dio- 
 cesan conventions, before they shall be finally agreed to, or rati- 
 fied in the ensuing General Convention. 
 
 Bone in the General Convention of the bishops, clergy, and 
 fm't'i of the chvrch, the 2d day of October, 1789. 
 
CONSTITUTION. 287 
 
 Note. — When the Constitution was originally adopted, in Au- 
 gust, 1789, the first article provided that the Triennial Convention 
 should be held on the first Tuesday in August. At the adjourn- 
 ed meeting of the convention, held in October of the same year, it 
 was provided that the second Tuesday in September, in every third 
 year, should be the time of meeting. The time was again chang- 
 ed to the third Tuesday in May, by the General Convention of 
 1804. — See Bioren's edition of the journals of the General Con- 
 vention, 1817, pp. 61, 75, and 216. 
 
 The first article was put into its present form at the General 
 Convention of 1841. 
 
 The third article was so altered by the General Convention of 
 1808, as to give the House of Bishops a full veto upon the pro- 
 ceedings of the other house. — See journals of the General Con- 
 vention, pp. 248, 249. 
 
 The second sentence of the eighth article was adopted at the 
 General Convention of 1811. — See journals of General Conven- 
 tion, p. 274. 
 
 The words, " or the Articles of Religion," were added to the 
 eighth article by the General Convention of 1829. 
 
 The fifth article was put into its present form at the General 
 Convention of 1838. 
 
 The sam.e convention adopted the following alterations. — See 
 journal of General Convention of 1838, p. 24. 
 
 Strike out the word " States" wherever it occurs in the first and 
 second articles, except where it follows the word " United," in 
 the first part of the first article, and inHert in lieu of the word 
 " Stales," the word " Dioceses." Strike out the word " State," 
 wherever it occurs in the second, third, and fourth articles, and 
 insert in heu thereof the word " diocese." 
 
 Strike out the words " or district," in the fourth article. 
 
 Strike out the word " state," in the sixth article, and insert the 
 word " diocese." 
 
 Strike out the word " states," in the eighth aiticle, and insert 
 the word " dioceses ;" and in the eighth article strike out the 
 words, " or states," after the words, " every diocese." 
 
 Strike out the word " states," in the ninth article, and insert 
 the word " dioceses." Strike out the word " state," in the ninth 
 article, and insert the word " Diocesan." 
 
 The sixth article was put into its present form at the General 
 Convention of 1841. 
 
CANONS 
 
 FOR THE GOVERNMENT OF 
 
 THE PROTESTANT EPISCOPAL CHURCH 
 
 IN THE 
 
 UNITED STATES OF AMERICA. 
 
 Passed in General Convention in New York, October^ 1832" 
 
 Canon I, Of the Orders of Ministers in this Church. 
 
 [This Canon was adopted in 1789.] 
 
 In this Church there shall always be three orders in the 
 Ministry, viz. ; Bishops, Priests, and Deacons. 
 
 Canon II. Of the Election of Bishops. 
 
 [Repealed by tlie first Canon of 1835.] 
 
 Canon III. Of the Certificates to be produced on the part 
 of the Bishop Elect. 
 
 [Former canons on this subject were the .second of 1789, tlie fourth of 1702, and 
 the third of 1808.] 
 
 Sect. 1. Every bishop elect, before his consecration, shall pro- 
 duce to the house of bishops, from the convention by whom he 
 is elected, evidence of such election, and from the hou.se of cleri- 
 cal and lay deputies in General Convention, evidence of these 
 approbation of his testimonials, and of their assent to his conse- 
 cration, and also certificates respectively, in the following words : 
 such certificates, in both cases, to be signed by a constitutional 
 majonty of the clerical and lay deputies, composing the state 
 convention, or the house of clerical and lay deputies, as the case 
 may be. The same evidence of election by, and the same certi- 
 ficate from the members of, the state convention, shall be pre- 
 
290 CANONS OF 1832. 
 
 sented to the house of clerical and lay deputies in General Con- 
 vention. 
 
 Testimony from the members of the Convention in the Dio- 
 cese from whence the person is recommended for con- 
 secration. 
 
 We whose names are underwritten, fully sensible how impor- 
 tant it is that the sacred office of a bishop should not be un- 
 worthily conferred, and firmly persuaded that it is our duty to 
 bear testimony on this solemn occasion, without partiality or 
 affection, do, in the presence of Almighty God, testify, that 
 A. B. is not, so far as Ave are informed, justly liable to evil re- 
 port, either for error in religion or for viciousness in life ; and 
 that we do not know or believe there is any impediment on 
 account of which he ought not to be consecrated to that holy 
 office. We do moreover jointly and severally declare, that we do 
 in our conscience believe him to be of such sufficiency in good 
 learning, such soundness in the faith, and of such virtuous and 
 pure manners, and godly conversation, that he is apt and meet to 
 * xercise the office of a bishop, to the honor of God and the edi- 
 !•■ ing of his church, and to be a wholesome example to the flock 
 c"f Christ. 
 
 The above certificate shall be presented to the house of clerical 
 and lay deputies in General Convention. 
 
 Testimony from the House of Clerical and Lay Deputies 
 in General Convention. 
 
 We, whose names are underwritten, fully sensible how im- 
 portant it is that the sacred office of a bishop should not be 
 unworthily conferred, and firmly persuaded that it is our duty to 
 bear testimony on this solemn occasion, without partiality or 
 affection, do, in the presence of Almighty God, testify that A. 
 B. is not, so far as we are informed, justly liable to evil report, 
 either for error in religion or for viciousness of life ; and that we 
 do not know or beheve there is any impediment on account of 
 which he ought not to be consecrated to that holy office ; but that 
 he hath, as we believe, led his life for three years last past, 
 piously, soberly, and honestly. 
 
 Sect. 2. If the house of bishops consent to the consecration, 
 the Presiding Bishop, with any two bishops, may proceed to per- 
 form the same, or any three bishops to whom he may communi- 
 cate the testimonials. 
 
CANONS OF 1832. 291 
 
 Canon IV. Of Standing Committees. 
 
 ^Former Canons on this subject were tlie lixth of 1789, the second of 1795, and 
 the fourth and twenty-fourth of 1808. 
 
 Sect. 1 . In every diocese there shall be a standing committee, 
 to be appointed by the convention thereof, whose duties, except 
 80 far as provided for by the canons of the General Convention, 
 may be prescribed by the canons of the respective dioceses. 
 They shall elect from their own body a president and a secretary. 
 They may meet on their own adjournment, from time to time; 
 and the president shall have power to summon special meetings 
 whenever he shall deem it necessary. 
 
 Sect. 2. In eveiy diocese where there is a bishop, the standing 
 committee shall be a council of advice to the bishop. They shall 
 be summoned on the requisition of the bishop, whenever he shall 
 wish for their advice. And they may meet of their own accord, 
 and agreeably to their own rules, when they may be disposed to 
 advise the bishop. 
 
 Sect. 3. Where there is no bishop, the standing committee is 
 the ecclesiastical authority for all purposes declared in these 
 canons. 
 
 Canon V. Of the Consecration of Bishops during the 
 Recess of the General Convention, 
 
 [Former Canons on this subject were the second of 1799, the fifth of 1808, and the 
 sixth of 18-JO.] 
 
 Sect. 1 . If during the recess of the General Convention, the 
 church, in any diocese, shoul be desirous of the consecration of 
 a bishop elect, the standing committee of the church in such 
 diocese may, by their president, or by some person or persons 
 specially appointed, communicate the desire to the standing com- 
 mittees of the churches in the different dioceses, together with 
 copies of the necessary testimonials ; and if the major number 
 of the standing committees shall consent to the proposed conse- 
 cration, the standing committee of the diocese concerned, shall 
 forw^ard the evidence of such consent, together with other testi- 
 monials, to the Presiding Bishop of the house of bishops, or in 
 case of his death, to the bishop who, according to the rules of 
 the house of bishops, is to preside at the next General Conven- 
 tion, who shall communicate the same to all the bishops of this 
 church in the United States ; and if a majority of the bishops 
 consent to the consecration, the Presiding Bishop, or bishop 
 aforesaid, with any two bishops, may proceed to perform the 
 
292 CANONS OF 1832. 
 
 same ; or any three bishops to whom he may communicate (lie 
 testimonials. 
 
 Sect. 2. The evidence of the consent of the different standing 
 committees shall be in the form prescribed for the house of clerical 
 and lay deputies in General Convention ; and without the afore- 
 said requisites, no consecration shall take place during the recess 
 of the General Convention. But in case the election of a bishop 
 shall take place within a year before the meeting of the General 
 Convention, all matters relative to the consecration shall be de- 
 ferred until the said meeting. 
 
 Canon VI. Of Assistant Bishops. 
 
 [The former Canon on this subject was the fifth of 1829.] 
 
 When a bishop of a diocese is unable, by reason of old age, o? 
 other permanent cause of infirmity, to discharge his episcopal du- 
 ties, one assistant bishop may be elected by and for the said dio- 
 cese, who shall in all cases succeed the bishop in case of surviving 
 him. The assistant bishop shall perform such episcopal duties, 
 and exercise such episcopal authority in the diocese, as the bishop 
 shall assign to him ; and in case of the bishop's inabihty to assign 
 such duties declared by the convention of the diocese, the assis- 
 tant bishop shall, during such inability, perform all the duties, 
 and exercise all the authorities which appertain to the office of 
 bishop. No person shall be elected or consecrated a suffragan 
 bishop, nor shall there be more than one assistant bishop in a 
 diocese at the same time. 
 
 Canon VII. Of the performance of Episcopal Duties in 
 vacant Dioceses, 
 
 [Repealed by the Uiird Canon of 1838.] 
 
 Canon VIII. Of the age of those who are to he Ordained 
 or Consecrated. 
 
 [Former Canons on this eubject were the fourlli of 1789, the third of 1795, and 
 the sixth of 1808.] 
 
 Deacons' orders shall not be conferred on any person until he 
 shall be twenty-one years old, nor priests' orders on any one 
 until he shall be twenty-four years old. And no deacon shall be 
 ordained priest, unless he shall have been a deacon one year, ex- 
 cept for reasonable causes it shall otherwise seem good unto the 
 bishop. No man shall be consecrated a bishop of this church, 
 until he shall be thirty years old. 
 
CANONS OF 1832. 293 
 
 Canon IX. Of Candidates for Orders. 
 
 [Repealed by the fourth Canon of 1833.J 
 
 Canon X. Of the Conduct required in Candidates for 
 Orders. 
 
 [The forrp.sr Canop. on the subject was the eighth of 1808.] 
 The bishop, or other ecclesiastical authority who may have 
 the superintendence of candidates for orders, shall take care that 
 they pursue their studies diligently, and under proper direction, 
 and that they do not indulge in any vain or trifling conduct, or in 
 any amusements most liable to be abused to licentiousness, or 
 unfavorable to that seriousness, and to those pious and studious 
 habits, which become those who are preparing for the holy 
 ministry. 
 
 Canon XI. Of Candidates for Orders who are Lay 
 
 Readers. 
 
 [Former Cancns on this subj.'ct were the tenth of 1804, and the nineteenth 
 of IBOd.] 
 
 No candidate for holy orders shall take upon himself to per- 
 form the service of the church, but by a license from the bishop, 
 or, if there be no bishop, the clerical members of the standing 
 committee of the diocese in which such candidate may wish to 
 perform the service. And such candidate shall submit to all the 
 regulations which the bishop or said clerical members may pre- 
 scribe ; he shall not use the absolution or benediction ; he shall 
 not assume the dress appropriate to clergymen ministering in the 
 congregation ; and shall officiate from the desk only ; he shall 
 conform to the directions of the bishop or said clerical members, 
 as to the sermons or homilies to be read ; nor shall any lay 
 reader deliver sermons of his own composition ; nor, except in 
 cases of extraordinary emergency, or very peculiar expediency, 
 perform any part of the service, when a clergyman is present in 
 the congregation. 
 
 Canon XII. Of Candidates who may be refused Orders, 
 
 GFormer Canons on thid subject were the ninth of ISO), and the sixteenth of 1808.] 
 No bishop shall ordain any candidate, until he has inquired of 
 him whether he has ever, directly or indirectly, applied for orders 
 in any other diocese ; and if the bishop has reason to believe, 
 that the candidate has been refused orders in any other diocese, 
 he shall write to the bishop of the diocese, or, if there be no 
 25 
 
294 CANONS OF 1832. 
 
 bishop, to the standing committee, to know whether any just 
 cause exists why the candidate should not be ordained. When 
 any bishop rejects the application of any candidate for orders, he 
 shall immediately give notice to the bishop of every diocese, or, 
 where there is no bishop, to the standing committee. 
 
 Canon XIII. Of the Learning of those who are to he 
 Ordained. 
 
 [Repealed by the fifth Canon of 183S.] 
 
 Canon XIV. Of the Preparatory Exercises of a Candi- 
 date for Deacons^ Orders. 
 
 [Repealed by Canon fifth of 1841.] 
 
 Canon XV. Of the Testimonials to be produced on the 
 'part of those who are to he Ordained. 
 
 [Former Canons on this subject were the sixth of 1789, the fourth of 1792, the 
 second of 1795, and the 12th of 1808.] 
 
 Sect. 1. No person shall be ordained deacon or priest in this 
 church, unless he exhibit to the bishop the following testimonials 
 from the standing committee of the diocese for which he is to be 
 ordained, which recommendation shall be signed by the names of 
 a majority of all the committee, the committee being duly con- 
 vened, and shall be in the following words : 
 
 " We, whose names are hereunder written, testify, that A. B, 
 hath laid before us satisfactory testimonials, that for the space of 
 three years last past, he hath lived piously, soberly, and honest- 
 ly ; and hath not written, taught, or held anything contrary to 
 the doctrine or discipline of the Protestant Episcopal Church ; and 
 moreover, we think him a person worthy to be admitted to the 
 
 sacred order of . In witness whereof, we have hereunto set 
 
 our hands, this day of , in the year of our Lord .** ^ 
 
 Sect. 2. But before a standing committee shall proceed to 
 recommend any candidate, as aforesaid, to the bishop, such can- 
 didate shall produce from the minister and vestry of the parish 
 where he resides, or from the vestry alone, if the parish be 
 vacant, or if the applicant be the minister of the parish, a deacon 
 desirous of priests' orders, or if there be no vestry, from at least 
 twelve respectable persons of the Protestant Episcopal Church, 
 testimonials of his piety, good morals, and orderly conduct, in 
 the following form ; — " ^Nz, whose names are hereunto written, 
 do testify, from evidence satisfactory to us, that A. B., for the 
 space of three years last past, hath lived piously, soberly, and 
 honestly ; and hath not, so far as we know or believe, written. 
 
CANONS OF 1832. 295 
 
 taught, or held anything contrary to the doctrines or discipline of 
 the Protestant Episcopal Church ; and moreover, we think him 
 
 a person worthy to be admitted to the sacred order of . In 
 
 witness whereof, we have hereunto set our hands, this day 
 
 of , in the year of our Lord ." He shall also lay before 
 
 the standing committee testimonials, signed by at least one respect- 
 able presbyter of the Protestant Episcopal Church in the United 
 States, in the following form :— " I do certify that A. B., for the 
 space of three years last past, hath lived piously, soberly, and 
 honestly, and has not, so far as I know or believe, written, 
 taught, or held anything contrary to the doctrine or discipline of 
 the Protestant Episcopal Church ; and moreover, I think him a 
 
 person worthy to be admitted to the sacred order of . This 
 
 testimonial is founded on my personal knowledge of the said 
 A. B. for one year last past, and for the residue of the said time 
 upon evidence that is satisfactory to me. In witness whereof, I 
 
 have hereunto set my hand, this day of , in the year of 
 
 our Lord " 
 
 Sect. 3. But in case a candidate, from some peculiar circum- 
 stances not affecting his pious or moral character, should be 
 unable to procure testimonials from the minister and vestry of 
 the parish where he resides, the standing committee may accept 
 testimonials of the purport above stated, from at least twelve re- 
 spectable members of the Protestant Episcopal Church, and from 
 at least one respectable presbyter of the said church, who has 
 been personally acquainted with the candidate for at least one year. 
 Sect. 4. Every candidate for holy orders, who may be recom- 
 mended by the standing committee of any church destitute of a 
 bishop, if he have resided for the greater part of the three years 
 last past within the diocese of any bishop, shall apply to such 
 bishop for ordination. And such candidate shall produce the 
 usual testimonials, as well from the committee of the diocese in 
 which he has resided, as from the committee of the church in the 
 diocese for which he is to be ordained. 
 
 Sect. 5. In the case of a candidate for priests' orders, who has 
 been ordained a deacon within three years preceding, the testi- 
 monials above prescribed may be so altered as to extend to such 
 portion only of the three years preceding his application for 
 priests' orders, as have elapsed since his ordination as deacon ; 
 and the standing committee shall allow the testimonials so altered 
 the same effect as if in the form prescribed, and shall sign their 
 own testimonial in such altered form, with the same effect as if 
 in the form above prescribed, unless some circumstance shall 
 have occurred that tends to invalidate the force of the evidence on 
 which the candidate was ordained deacon. 
 
296 CANONS OF 1832, 
 
 Canon XVI. Of Candidates coming from places within 
 the United States^ in which the Constitution of this 
 Church has net been acceded to. 
 
 [Former Canons on this subject were the eighth of 1804, and the fourteenth 
 of 1808.J 
 
 It is hereby declared, that the canons of this church which 
 respect candidates for holy orders, shall aflect as well those 
 coming from places in the United States in which the constitution 
 of this church has not been acceded to, as those residing in 
 States or Territories in which it has been adopted ; and in such 
 cases, every candidate shall produce to the bishop to whom he 
 may apply for holy orders, the requisite testimonials, subscribed 
 by the standing committee of the diocese into which he has 
 come. 
 
 Canon XVII. Of Deacons. 
 
 [Tho former Canon on this subject was the thirteenth of 1808.] 
 
 Eveiy deacon shall be subject to the regulations of the bishop, 
 or, if there be no bishop, of the clerical members of the standing 
 committee of the diocese for which he is ordained, unless he 
 receive letters of dismission therefrom to the bishop, or ecclesias- 
 tical authority of some other diocese, and be thereupon received 
 as a clergyman of such other diocese ; and he shall officiate in 
 such places as the bishop or the said clerical members may 
 direct. It is hereby recommended, that at the time a candidate 
 is finally examined for deacons' orders, the bishop shall assign 
 to him in writing, the subjects or studies on which it is expe- 
 dient that he should be particularly examined before being or- 
 dained priest ; and with that view name also some author who has 
 treated of such subjects or studies, from among the works recom- 
 mended by the house of bishops. And the said deacon shall 
 deliver this document to the bishop who examines him for priests* 
 orders. 
 
 Canon XVIII. Of the Preparatory Exercises of a Can- 
 didaiefor Priests'^ Orders. 
 
 [The former Canon on this subject was the oIcTenth of 1F08.] 
 
 A candidate for priests' orders shall, before his ordination, be 
 required to undergo an examination in presence of the bishop, 
 and two or more presbyters, to be named by him, on any leading 
 studies prescribed by the house of bishops. 
 
CANONS OF 1832. ■ 297 
 
 Canon XIX. Of the Titles of those who are to be ordain- 
 ed Priests. 
 
 [Former Canons on this subject were the fifth of 1789, and the thirteenth of 
 1S03.] 
 
 t^No person shall be ordained priest, unless he shall produce to 
 the bishop a saiisfactory certificate from some church, parish, or 
 congregation, that he is engaged with them, and that they will 
 receive him as their minister, or unless he be a missionary under 
 the ecclesiastical authority of the diocese to which he belongs ; 
 or in the employment of some missionary society recognized by 
 the General Convention ; or, unless he be engaged as a profess- 
 or, tutor, or instructor of youth, in some college, academy, or 
 other seminary of learning, duly incorporated. 
 
 Canon XX. Oftlie Times of Ordination. 
 
 [Former Canons on this subject were the eighth of 1789, and the fifteenth of 
 
 1809.] 
 
 Agreeably to the practice of the primitive church, the stated 
 times of ordination shall be on the Sundays following the Em- 
 ber Weeks, viz. : the second Sunday in Lent, the Feast of Trinity, 
 and the Sundays after the Wednesdays following the 14th day 
 of September, and the 13th of December. Occasional ordina- 
 tions may be held at such other times as the bishop shall appoint. 
 
 Canon XXI. Of those who have Officiated as Ministers 
 among other Denominations of Chiistians, and apply 
 for Orders in this Church. 
 
 [Repealed by the third Canon of 1835.] 
 
 Canon XXII. Of Clergymen Ordained for Foreign Parts. 
 
 [The former Canon on this subject was the eighteenth of 1808.] 
 No bishop of this church shall ordain any person to officiate in 
 any congregation or church destitute of a bishop, situated with- 
 out the jurisdiction of these United States until the usual testimo- 
 ny from the standing committee, founded upon sufficient evidence 
 of his soundness in the faith, and of his pious and moral char- 
 acter, has been obtained ; nor until the candidate has been 
 examined on the studies prescribed by the canons of this church. 
 And should any such clergyman so ordained, wish to settle in 
 any congregation of this church, he must obtain a special license 
 there for'from the bishop, and officiate as a probationer for at 
 least one year, 
 
 25* 
 
 t 
 
298 CANONS OF 1832. 
 
 Canon XXIIL Of Clergymen Ordained by Foreign 
 Bishops^ or by Bishops not in Communion with this 
 Ckurchj and desirous of Officiating or settling in this 
 Church, 
 
 [Uepcaled by the sixth Canon of 1841 1 
 
 Canon XXIV. Of Ministers Ce.lebrating Divine Service 
 in a Foreign Language. 
 
 [The forraer Canon on this subject was the sixth of 18^9.7 
 When a clergyman coming from a foreign country, and profess^ 
 ingto be regularly ordained, shall be called to a church of this 
 communion, in which Divine service is celebrated in a foreign 
 language, he may, with the approbation of the bishop of the 
 diocese in which such church is situated, acting with the advice 
 and consent of the standing committee, or with the unanimous 
 approbation of the standing committee, if there be no bishop, and 
 on complying with the other requisitions of the Canons, settle 
 in the said cnurch, as the minister thereof, without having resid- 
 ed one year in the United States, anything in the twenty-third 
 Canon to the contrary notwithstanding. And when a person,- 
 not a citizen of the United States, who has been acknowledged 
 as an ordained minister of any other denomination of Christians^ 
 applies for orders in this church, on the ground of a call to a 
 church in which Divine service is celebrated in a foreign lan- 
 guage, the standing committee of the diocese to which the said 
 church belongs, may, on sufficient evidence of fitiiess according 
 to the canons, and by a unanimous vote at a meeting duly con- 
 vened, recommend him to the bishop for orders, and the bishop 
 may then ordain him, and he may be settled and instituted into 
 the said church, without liis producing a testimonial to his 
 character by a clergyman, from his personal knowledge of him 
 for one year, and without his having been a year resident in this 
 country, anything in any other canon of this church to the con- 
 trary notwithstanding. Provided, That in both of the above 
 cases, the person applying produce a certificate, signed by at least 
 four respectable members of this churcli, that they have satisfac- 
 tory reason to believe the testimonials to his religious, moral, and 
 literary qualifications, to be entit]ed to full credit. 
 
 Canon XXV. Of Episcopal Visitations. 
 
 ormer Canons on this siihipct were tbe ih rd of 17^9, the first of 1795, the 
 fourth of 1801. and the tweniieth of 1808.] 
 
 Sect. 1 . Every bishop in this church shall Tisit the churches 
 
CANONS OF 1832. 299 
 
 within his diocese, for the purpose of examining the state of his 
 church, inspecting the behavior of his clergy, and administer- 
 ing the apostohc rite of confirmation. And it is deemed proper, 
 that such visitations be made once in three years at least, by 
 every bishop, to every church within his diocese, which shall 
 make provision for defraying the necessary expenses of the bishop 
 at such visitation. And it is hereby declared to be the duty of 
 the minister and vestry of every church or congregation to make 
 such provision accordingly. 
 
 Sect. 2. But it is to te understood, that to enable the bishop 
 to make the aforesaid visitations, it shall be the duty of the cler- 
 gy, in such reasonable rotation as may be devised, to officiate for 
 him in any parochial duties which belong to him. 
 
 Sect. 2. It shall be the duty of the bishop to keep a register 
 of his proceedings at every visitation of his diocese. 
 
 Canon XXVI. OJ Hit Duty of Ministers in regard to Epis- 
 copal Visitations. 
 
 [Former Cnnons on tins subject werf tlie eleventh of 1789, and the twenty-first 
 of 1803. 
 
 Sect. 1. It shall be the duty of ministers to prepare young 
 persons and others for the holy ordinance of confirmation. And 
 on notice being received from the bishop, of his intention to visit 
 any church, which notice shall be at least one month before the 
 intended visitation, the minister shall give immediate notice to 
 his parishioners individually, as opportunity may ofler; and also 
 to the congregation on the first occasion of public worship after 
 the receipt of said notice. And he shall be ready to present, for 
 confirmation, such persons as he shall think properly qualified ; 
 and shall deliver to the bishop a list of the names of those con- 
 firmed. 
 
 Sect. 2. And at every visitation it shall be the duty of the 
 minister and of the churchwardens or vestry, to give informa- 
 tion to the bishop of the state of the congregation, under such 
 heads as shall have been committed to them in the notice given 
 as aforesaid. 
 
 Sect. 3. And further, the ministers and churchwardens of 
 such congregations as cannot be conveniently visited in any year, 
 shall bring or send to the bishop, at the stated meeting of the 
 convention of the diocese, information of the state of the congre- 
 gation, under such heads as shall have been committed to them, 
 at least one month before the meeting of the convention. 
 
300 CANONS OF 1882. 
 
 Canon XXVII. Of Episcopal Charges and Pastoral 
 Letters. 
 
 [The former Canon on thia subject was the twenty-third of 180P.] 
 
 It is deemed proper that every bishop of this church shall deliv- 
 er, at least once in three years, a charge to the clergy of his diocese, 
 unless prevented by reasonable cause. And it is also deemed 
 proper, that from time to time he shall address to the people of 
 his diocese. Pastoral Letters on some points of Christian doctrine, 
 worship, or manners. 
 
 Canon XXVIII. Of Parochial Instruction. 
 
 [The former Canon on this subject was the twenty-second of 1S08.] 
 The ministers of this church who have charge of parishes 
 or cures, shall not only be diligent in instructing the children in 
 the catechism, but shall also, l3y stated catechetical lectures and 
 instruction, be diligent in informing the youth and others in the 
 doctrines, constitution, and liturgy of the church. 
 
 Canon XXIX. Of the Duty of Ministers to keep a Register, 
 
 Former Canons en this subject were the fifteenth of 1789, and the fortieth of 
 
 1808.] 
 
 Sect. 1 . Every minister of this church shall keep a register of 
 baptisms, confirmations, communicants, marriages, and funerals, 
 within his cure, agreeably to such rules as may be provided by 
 the convention of the diocese where his cure lies ; and if none 
 such be provided, then in such manner as, in his discretion, he 
 shall think best suited to the uses of such a register. 
 
 And the intention of the register of baptisms is hereby de- 
 clared to be, as for other good uses, so especially for the proving 
 of the right of church membership of those who may have been 
 admitted into this church by the holy ordinance of baptism. 
 
 Sect. 2. And further,every minister of this church shall make 
 out and continue, as far as practicable, a list of all families and 
 adult persons within his cure ; to remain for the use of his suc- 
 cessor, to be continued by him, and by ever^.^ future minister in 
 the same parish. 
 
 Canon XXX. Of the Electio7i and Institution of Ministers 
 into Parishes or Churches. 
 
 [Former Canons on this subject were the seventeenth of 1789, the third of 1799, 
 the first of 1804, the twenty-ninth of 1808, and the second of 1814.] 
 
 Sect. 1 . It is hereby required, that on the election of a minister 
 
CANONS OF 1832. 301 
 
 into any church or parish, the vestry shall deUver, or cause to be 
 delivered to the bishop, or, where there is no bishop, to the 
 standing committee of the diocese, notice of the same, in the fol- 
 lowing form or to this effect : 
 
 " We, the church wardens (or, in case of an assistant minis- 
 ter. We, the rector and church wardens), do certify to the Right 
 Rev. \iiaming the bishop'] or to the Rev. [naming the president 
 of the standing committee'] that [naming the person] has been 
 duly chosen rector [or, assistant minister, as the case may be] of 
 [naming the jmrish, or church, or churches."] 
 
 Which certificate shall be signed with the names of those who 
 certify. 
 
 Sect. 2. And if the bishop or the standing committee be satis- 
 fied that the person so chosen is a qualified minister of this 
 church, the bishop, or the president of the standing committee, 
 shall transmit the said certificate to the secretary of the conven- 
 tion, who shall record it in a book to be kept by him for that 
 purpose. 
 
 Sect. 3. But if the bishop or the standing committee be not sat- 
 isfied as above, he or they shall, at the instance of the parties, 
 proceed to inquire into the sufficiency of the person so chosen, 
 according to such rules as may be made in the respective dioceses, 
 and shall confirm or reject the appointment, as the issue of that 
 inquiry may be. 
 
 Sect. 4. And if the minister be a presbyter, the bishop or presi- 
 dent of the standing committee may, at the instance of the vestry, 
 proceed to have him instituted, according to the office established 
 by this church, if that office be used in the diocese. But if he 
 be a deacon, the act of institution shall not take place till after he 
 shall have received priests' orders. This provision concerning 
 the use of the office of institution, is not to be considered as ap- 
 plying to any congregation destitute of a house of worship. 
 
 Canon XXXI. Of the Officiating of Ministers of this 
 Church in the Churches, or within the Parochial Cures, 
 of other Clergymen. 
 
 [Former Canons on this subject were the sixth of 1792, the fifth and seventh of 
 17U5, the thirty-third of 1803, and the seventh of 18J9.] 
 
 No clergyman belonging to this church shall officiate, either by 
 preaching, reading prayerj^, or otherwise, in t' c parish or within 
 the parochial cure of another clergyman, unk-.-s he have received 
 express permission for that purpose from the minister of the par- 
 ish or cure, or, in his absence, from the church wardens and ves- 
 trymen, or trustees of the congregation. Where pzirish boundaries 
 
802 CANONS OP 1882. 
 
 are not defined by law or otherwise, each city, borough, village, 
 town, or township, in which there is one Protestant Episcopal 
 Church or congregation, or more than one such church or con- 
 gregation, shall be held, for all the purposes of this canon, to be 
 the parish or parishes of the Protestant Episcopal clergyman or 
 clergymen having charge of said church or churches, congrega- 
 tion or congregations. But if any minister of a church shall, 
 from inability or any other cause, neglect to perform the regular 
 services to his congregation, and shall refuse without good cause, 
 his consent to any other minister of this church to officiate within 
 his cure, the church wardens, vestrymen, or trustees of such con- 
 gregation shall, on proof of such neglect and refusal before the 
 bishop of the diocese, or, if there be no bishop, before the stand- 
 ing committee, or before such persons as may be deputed by him 
 or them, or before such persons as may be, by the regulations of 
 this church in any diocese, vested with the power of hearing and 
 deciding on complaints against clergymen, have power to open 
 the doors of their church to any regular minister of the Protes- 
 tant Episcopal Church. And in case of such a vicinity of two 
 or more churches, as that there can be no local boundaries drawn 
 between their respective cures or parishes, it is hereby ordained, 
 that in every such case no minister of this church, other than the 
 parochial clergy of the said cures, shall preach within the com- 
 mon limits of the same, in any other place than in one of the 
 churches thereof, without the consent of the major number of the 
 parochial clergy of the said churches. 
 
 ; Canon XXXII. Of Episcopal Resignations. 
 
 Whereas the resignation of the Episcopal jurisdiction of a 
 diocese is to be discountenanced, but circumstances may some- 
 times create an exigency which would render an adherence to 
 this principle inexpedient ; it is hereby declared that the Episco- 
 pal resignation of a diocese may take place under the following 
 restrictions : that is to say — 
 
 Sect. 1. A bishop desiring to resign, shall declare his desire 
 to do so, with the reasons therefor in writing, and under his 
 hand and seal, to his council of advice, which shall record the 
 said writing, and send a copy of the same forthwith to every 
 clergyman and every parish in the diocese. 
 
 Sect. 2. At the next convention of the said diocese, held not 
 less than three months after the deliveiy of the said writing to 
 the council of advice, the proposed resignation of its bishop shall 
 be considered ; and if two-thirds of the clergy present, entitled to 
 vote in the election of a bishop, and two-thirds of the parishes. 
 
CANONS OF 1832. 303 
 
 in union with the said convention, and entitled to a vote, and at 
 that time represented, each parish having one vote by its dele- 
 gate or delegates, shall consent to the proposed resignation, the 
 subject shall be referred to the General Convention ; but other- 
 vv^ise, the tender of resignation shall be void. 
 
 Sect. 3. The writing aforesaid, and the proceedings of the 
 diocesan convention consenting to the resignation, shall be laid 
 before the house of clerical and lay deputies at the next General 
 Convention, which shall have cognizance of all matters relating 
 to them ; and if a majority of each order of that house, voting by 
 states, shall agree to the measure, the said writings and proceed- 
 ings shall be laid before the house of bishops of that convention ; 
 but otherwise, the said writing, and proceedings shall be void. 
 
 Sect. 4. The said writing and proceedings being laid before 
 the house of bishops, it shall have cognizance of all matters re- 
 lating to them ; and the bishop who proposes to resim, may sit 
 and vote as before in that house ; and if a majority oi the mem- 
 bers present of that house shall agree to the proposed resigna- 
 tion, the Presiding Bishop shall declare that it is confirmed ; and 
 this declaration shall be entered on the journal of the house. 
 But if a majority of the bishops present do not agree to the resig- 
 nation, all the proceedings shall be void. 
 
 Sect. 5. If no meeting of the General Convention is expected 
 to be held within one year of the sitting of the diocesan conven- 
 tion aforesaid, the president of the standing committee of the 
 diosese shall transmit copies of the said writing and proceedings 
 of the diocesan convention to the standing committees of all the 
 dioceses of this church, and if a majority of them consent to the 
 proposed resignation, the said president shall transmit copies of 
 the said writing and proceedings, and of the consent of the ma- 
 jority of the standing committees, to every bishop of this church ; 
 and if a majority of the bishops shall notify the Senior Bishop 
 of their consent to the proposed resignation, he shall declare, 
 under his hand and seal, that the said resignation is confirmed, 
 and shall transmit the said declaration to the president of the 
 standing committee of the diocese concerned. But if a majority 
 of the bishops do not notify the Senior Bishop of their consent 
 to the measure within six months, all the previous proceedings 
 shall be void. 
 
 Sect. 6. A bishop whose resignation of the episcopal juris- 
 diction of a diocese has been thus confirmed, shall perform no 
 episcopal act, except by the request of the bishop of some diocese, 
 or of the convention, or the standing committee of a vacant dio 
 cese. And if the said bishop shall perform any episcopal act 
 contrary to these provisions, or shall in anywise act contrary to 
 
304 CANONS OF 1832, 
 
 his Christian and episcopal character, he shall, on trial and proof 
 of the fact, be degraded from the ministry by any five bishops, or 
 a majority of them, to be appointed by the Senior Bishop of this 
 church, and to be governed by their own rules in the case ; and 
 notice of the same shall be given to all the bishops and standing 
 committees, as in the case of other degraded ministers. 
 
 Sect. 7. No bishop whose resignation of the episcopal juris- 
 diction of a diocese has been confirmed as aforesaid, shall have 
 a seat in the House of Bishops. 
 
 Sect. 8. A bishop who ceases in any way to have the epis- 
 copal charge of a diocese, is still subject, in all matters, to the 
 authority of the General Convention. 
 
 Canon XXXIII. Of the Dissolution of all Pastoral Con- 
 nection between Ministers and their Congregations. 
 
 [Former Canons on this subject were the second of 1S07, and the thirtieth of 1808.] 
 
 Sect. 1. When any minister has been regularly instituted or 
 settled in a parish or church, he shall not be dismissed without 
 the concurrence of the ecclesiastical authority of the diocese ; 
 and in case of his dismission without such concurrence, the 
 vestry or congregation of such parish or church, shall have no 
 right to a representation in the convention of the diocese, until 
 they have made such satisfaction as the convention may require. 
 Nor shall any minister leave his congregation against their will, 
 without the concurrence of the ecclesiastical authority aforesaid ; 
 and if he shall leave them without such concurrence, he shall 
 not be allowed to take a seat in any convention of this church, 
 or be eligible into any church or parish, until he shall have 
 made such satisfaction as the ecclesiastical authority of the dio- 
 cese may require. 
 
 Sect. 2. In case of the regular and canonical dissolution of 
 the connection between a minister and his congregation, the 
 bishop, or, if there be no bishop, the standing committee, shall 
 direct the secretary of the convention to record the same. But if 
 the dissolution of the connection between any minister and his 
 congregation be not regular or canonical, the bishop or standing 
 committee shall lay the same before the convention of the dio- 
 cese, in order that the above mentioned penalties may take 
 effect. 
 
 This canon shall not be obligatory upon those dioceses with 
 whose usages, laws, or charters, it interferes. 
 
CANONS OF 1832. 305 
 
 Canon XXXIV. Of Differences between Ministers and 
 their Congregations. 
 
 [Former Canons on tliis subject were the fourth of 1804, and the thirtysocond 
 of ISOci.] 
 
 In cases of controversy between ministers who now, or may- 
 hereafter, hold the rectorship of churches or parislies, and the 
 vestry or congregation of such churches or parishes, which con- 
 troversies are of such a nature as cannot be settled by themselves, 
 the parties, or either of them, shall make application to the bishop 
 ■of the diocese, or in case there be no bishop, to the convention of 
 the same. And if it appears to the bishop and a majority of the 
 presbyters, convened after a summons of the whole belonging to 
 the diocese, or, if there be no bishop, to the convention or the 
 standing committee of the diocese, if the authority should be 
 committed to them by the convention, that the controversy has 
 proceeded to such lengths as to preclude all hope of its favor- 
 able termination, and that a dissolution of the connection which 
 exists betM-een them is indispensably necessary to restore the 
 peace, and promote the prosperity of the church, the bishop and 
 his said presbyters, or, if there be no bishop, the convention or 
 the standing committee of the diocese, if the authority should be 
 committed to them by the convention, shall recommend to such 
 ministers to relinquish their titles to their rectorship, on such 
 conditions as may appear reasonable and proper to the bishop 
 and his said presbyters, or, if there be no bishop, to the conven- 
 tion, or the standing committee of the diocese, if the authority 
 should be committed to them by the convention. And if such 
 rectors or congregations refuse to comply with such recommend- 
 ation, the bishop and his said presbyters, or, if there be no bishop, 
 the convention, or the standing committee of the diocese, if the 
 authority should be committed to them by the convention, with 
 the aid and consent of a bishop, may, at their discretion, pro- 
 ceed, according to the canons of the church, to suspend the former 
 from the exercise of any ministerial duties M-ithin the diocese, 
 and prohibit the latter from a seat in the convention, until they 
 retract such refusal, and submit to the terms of the recommenda- 
 tion : and any minister so suspended shall not be permitted, 
 during his suspension, to exercise any ministerial duties. This 
 canon shall apply also to the cases of assistant ministers and 
 their congregations. 
 
 26 
 
306 CANONS OF 1832. 
 
 Canon XXXV. Of Ministers reniovhig from one Diocese 
 to another. 
 
 [Repealed by the fourth Canon of 1835.] 
 
 Canon XXXVI. Of the Officiating of Persons not Minis- 
 ters of this Church. 
 
 [Former Canons on this subject were the fifth of 1792, and the thirty-fifth of 1803.] 
 No person shall be permitted to officiate in any congregation 
 of this church, without first producing the evidences of his being 
 a minister thereof to the minister, or, in case of vacancy or 
 absence, to the churchwardens, vestrymen, or trustees of the con- 
 gregation. 
 
 Canon XXX VII. Of Offences for which Ministers shall be 
 Tried and Punished. 
 
 {Former Canons on this subject were the thirteenth of 1789, the first of 1801, the 
 tweaty-sixth of 1808, and the second of 1829.] 
 
 Sect. 1. Ever)'- minister shall be liable to presentment and 
 trial, for any crime or gross immorality, for disorderly conduct, 
 for drunkenness, for profane swearing, for frequenting places 
 most liable to be abused to licentiousness, and for violation of the 
 constitution or canons of this church, or of the diocese to which he 
 belongs ; and, on being found guilty, he shall be admonished, sus- 
 pended, or degraded, according to the canons of the diocese in 
 which the trial takes place, until otherwise provided for by the 
 General Convention. 
 
 Sect. 2. If any minister of this church shall be accused, by 
 public rumor, of discontinuing all exercise of the ministerial 
 office without lawful cause, or of living in the habitual disuse of 
 public worship, or of the holy eucharist, according to the offices 
 of this church, or of being guilty of scandalous, disorderly, or 
 immoral conduct, or of violating the canons, or preaching or 
 inculcating heretical doctrine, it shall be the duty of the bishop, 
 or, if there be no bishop, the clerical members of the standing 
 committee, to see that an inquiry be instituted as to the truth of 
 such public rumor. And in case of the individual being pro- 
 ceeded against and convicted, according to such rules or process 
 as may be provided by the conventions of the respective dioceses, 
 he shall be admonished, suspended, or degraded, as the nature of 
 the case may require, in conformity with their respective consti- 
 tutions and canons. 
 
CANONS OF 1832. 307 
 
 Canon XXXVIII. OJ a Minister declaring thai he vAll 
 no longer be a Minister of this Church. 
 
 [Former Canons on tbis subject were tli'5 second of 1817, the seventh of 1S20, 
 and the third of 1829.] 
 
 If any minister of this church, against whom there is no 
 ecclesiastical proceeding instituted, shall declare to the bishop of 
 the diocese to whom he belongs, or to any ecclesiastical author- 
 ity for the trial of clergymen or, where there is no bishop, to the 
 standing committee, his renunciation of the ministry, and his 
 design not to officiate in future in any of the offices thereof, it 
 shall be the duty of the bishop, or, where there is no bishop, of 
 the standing committee, to record the declaration so made. And 
 it shall be the duty of the bishop to displace him from the min- 
 istry, and to pronounce and record, in the presence of two or 
 three clergymen, that the person so declaring, has been displaced 
 from the ministry in this church. In any diocese in which there 
 is no bishop, the same sentence may be pronounced by the bishop 
 of any other diocese, invited by the standing committee to attend 
 for that purpose. In the case of displacing from the ministry, as 
 above provided for, it shall be the duty of the bishop to give 
 notice thereof to eveiy bishop of this church, and to the standing 
 committee in every diocese wherein there is no bishop. And in 
 the case of a person making the above declaration for causes not 
 aflecting his moral standing, the same shall be declared. 
 
 Canon XXXIX. Of Degradation from the Ministry^ and 
 of Publishing the Sentence thereof 
 
 [Former Canons on this BUbject were the third of 1792, and the twenty-seventh 
 of 1608 ] 
 
 Sect. 1 . When any minister is degraded from the holy ministry, 
 he is degraded therefrom entirely, and not from a higher to a 
 lower order of the same. Deposition, displacing, and all hke 
 expressions, are the same as degradation. No degraded minister 
 shall be restored to the ministry. 
 
 Sect. 2. Whenever a clergyman shall be degraded, the bishop 
 who pronounces sentence shall, without delay, give notice thereof 
 to every minister and vestry in the diocese, and also to all the 
 bishops of this church, and vi^here there is no bishop, to the 
 standing committee. 
 
308 CANONS OF 1832. 
 
 Canon XL. Of a Clergyman in any Diocese chargeable 
 with Misdemeanor in any other. 
 
 [Former Canoaa on this subject were the second of 1792, and the twenty-eighth 
 of 1803.] 
 
 Sect. 1. If a clergyman of the church, in any diocese within 
 this Union, shall, in any other diocese, conduct himself in such 
 a way as is contrary to the rules of this church, and disgraceful 
 to his office, the bishop, or if there be no bishop, the standing 
 committee, shall give notice thereof to the ecclesiastical authority 
 of the diocese to which such offender belongs, exhibiting with the 
 information given, the proof of the charges made against him. 
 
 Sect. 2. If a clergyman shall come temporarily into any 
 diocese, under the imputation of having elsewhere been guilty of 
 any crime or misdemeanor, by violation of the canons, or other- 
 wise; or if any clergyman, while sojourning in any diocese, shall 
 misbehave in any of these respects, the bishop, upon probable 
 cause, may admonish such clergyman, and forbid him to officiate 
 in the said diocese. And if, after the said prohibition, the said 
 clergyman so officiate, the bishop shall give notice to all the 
 clergy and congregations in said diocese, that the officiating of the 
 said clergyman is, under any and all circumstances, prohibited ; 
 and like notice shall be given to the bishop, or if there be no 
 bishop, to the standing committee of the diocese to which the said 
 clergyman belongs. And such prohibition shall continue in force 
 until the bishop of the first-named diocese shall be satisfied of the 
 innocence of the said clergyman, or until he be acquitted on trial. 
 
 Canon XLI. Of the Due Celebration of Sundays. 
 
 [Former Canons on this subject were the fourteenth of 1789, and the thirty-ninth 
 of 1808.] 
 
 All persons within this church shall celebrate and keep the 
 Lord's day, commonly called Sunday, in hearing the word of God 
 read and taught, in private and public prayer, in other exercises 
 of devotion, and in acts of charity, using all godly and sober 
 conversation. 
 
 C Ail ON XLIL Of Crimes and Scandals' to he Censured. 
 
 {Former Canons on this snbiect were the twelfth of 1789, the twenty-fifth of 
 
 1808, and the third of 1817.] 
 
 Sect. 1. If any persons within this church offend their breth- 
 ren by any wickedness of life, such persons shall be repelled from 
 the holy communion, agreeably to the rubric. 
 
CANONS OF 1832. 809 
 
 Sect. 2. There being the provision in the second rubric, before 
 the communion service, requiring that every minister repelling 
 from the communion shall give an account of the same to the 
 ordinary; it is hereby provided, that on the information to the 
 effect stated being laid before the ordinary, that is, the bishop, it 
 shall not be his duty to institute an inquiry, unless there be a 
 complaint made to him in writing by the repelled party. But, on 
 receiving complaint, it shall be the duty of the bishop, unless he 
 think fit to restore him, from the insufficiency of the cause 
 assigned by the minister, to institute an inquiry, as may be directed 
 by the canons of the diocese in which the event has taken place. 
 And the notice given as above by the minister, shall be a sufficient 
 presentation of the party repelled. 
 
 Sect. 3. Tn the case of great heinousness of offence on tlie 
 part of members of this church, they may be proceeded against, 
 to the depriving them of all privileges of church membership, 
 according to such rules or process as may be provided by the 
 General Convention; and until such rules or process shall be 
 provided, by such as may be provided by the different state 
 conventions. 
 
 Canon XLIII. Of a Congregation in any Diocese uniting 
 vnth any other Diocese. 
 
 rFormer Canons on this subject were the eielith of 1795, the thirty-seventh of 
 1708, the first of 1S17, and the second of 1820.] 
 
 Whereas, a question may arise, whether a congregation within 
 the diocese of any bishop, or within any diocese in which there 
 is not yet any bishop settled, may unite themselves with the 
 church in any other diocese, it is hereby determined and declared, 
 that all such unions shall be considered as irregvdar and void ; and 
 that every congregation of this church shall be considered as 
 belonging to the body of the church of the diocese within the 
 limits of which they dwell, or within which there is seated a 
 church to which they belong. And no clergyman having a parish 
 or cure in more than one diocese, shall have a seat in the conven- 
 tion of any diocese other than that in which he resides. 
 
 Canon XLIV. On the Mode of Publishing Aiiihorized 
 Editions of the Standard Bible of this Church. 
 
 [The former Canon on this subject was the second of 1823.] 
 The bishop of this church, in any diocese, or, where there is 
 no bishop, the standing committee, is authorized to appoint, from 
 time to time, some suitable person or persons, to compare and 
 26* 
 
310 CANONS OF 1832. 
 
 correct all new editions of the Bible, by the standard edition 
 agreed upon by the General Convention. And a certificate of 
 their having been so compared and corrected, shall be published 
 with said book. 
 
 Canon XLV. Of the Use of the Book of Common Prayer. 
 
 [Former Canons on this subject were tlie tenth of 1789, and the thirty- fourth 
 
 of 1808.] 
 
 Every minister shall, before all sermons and lectures, and on 
 all other occasions of public worship, use the Book of Common 
 Prayer, as the same is or may be established by the authority of 
 the General Convention of this church. And in performing said 
 service, no other prayer shall be used than those prescribed by 
 tlie said book. 
 
 Canon XLVI. Of the Mode of Publishing Auihorized Edi- 
 tions of the Book of Common Prayer^ &^c. 
 
 [Repealed by the sixth Canon of 1835.] 
 
 Canon XLVII. Of Forms of Prayer or Thanksgiving for 
 extraordinary occasions. 
 
 [Former Canons on this subject were the ninth of 1795, and the thirty-eighth 
 of 1808.] 
 
 The bishop of each diocese may compose forms of prayer or 
 thanksgiving, as the case may require, for extraordinary occa- 
 sions, and transmit them to each clergyman within his diocese, 
 whose duty it shall be to use such forms in his church on such 
 occasions. And the clergy in those states or dioceses, or other 
 places w^ithin the bounds of this church, in which there is no 
 bishop, may use the form of prayer or thanksgiving composed 
 by the bishop of any diocese. The bishop in each diocese may 
 also compose forms of prayer to be used before legislative and 
 other pubhc bodies. 
 
 Canon XLVIII. Of a List of the Ministers of this 
 Church. 
 
 [Former Canons on this subject were the sixteenth of 1789, the first of 1792, and 
 the forty first of 1808.] 
 
 Sect. 1. The secretary of the house of clerical and lay depu- 
 ties shall keep a register of all the clergy of this church, whose 
 names shall be delivered to him in the following manner : that is 
 to say, every bishop of this church, or, where there is no bishop, 
 the standing committee of the diocese shall, at the time of every 
 
CANONS OF 1832. 311 
 
 General Convention, deliver, or cause to be delivered, to the said 
 secretary, a list of the names of all the ministers of this church 
 in their proper diocese,' annexing the names of their respective 
 cures, or of their stations in any colleges or other seminaries of 
 learning ; or, in regard to those who have not any cures or other 
 stations, their places of residence only. And the said list shall, 
 from time to time, be pubhshed on the journals of the General 
 Convention. 
 
 Sect. 2. And further it is recommended to the several bishops 
 of this church, and to the sevei'al standing committees, that, dur- 
 ing the intervals between- the meetings of the General Conven- 
 tion, they ^ake such means of notifying the admission of minis- 
 ters among them as, in their discretion respectively, they shall 
 think effectual to the purpose of preventing ignorant and unwary 
 people from being imposed on, by persons pretending to be au- 
 thorized ministers of this church. 
 
 Canon XLIX. Of the Mode of calling Special Meetings of 
 the General Convention. 
 
 [Former Canons on this subject were the first of 1789, and the forty-second of 
 
 1803.] 
 
 Sect. 1. The right of calling special meetings of the General 
 Convention shall be in the bishops. This right shall be exer- 
 cised by the Presiding Bishop, or, in case of his death, by the 
 bishop who, according to the rules of the house of bishops, is to 
 preside at the next General Convention ; provided that the sum- 
 mons shall be with the consent, or on the requisition of a major- 
 ity of the bishops, expressed to him in such writing. 
 
 Sect. 2, The place of holding any special convention shall be 
 that hxed on by the preceding General Convention for the meeting 
 of the next General Convention-, unless circumstances shall ren- 
 der a meeting at such a place unsafe ; in which case the Presid- 
 ing Bishop may appoint some other place. 
 
 Sect. 3. The deputies elected to the preceding General Con- 
 vention shall be deputies at such special convention ; unless in 
 those cases in which other deputies shall be chosen in the mean- 
 time by any of the diocesan conventions, and then such other 
 deputies shall represent, in the special convention, the church of 
 the diocese in which they have been chosen. 
 
312 CANONS OF 1832. 
 
 Canon L. Of the mode of transmitting Notice of all matters 
 submitted by the General Convention to the consideration 
 of the Diocesan Conventions. 
 
 [Tlie former Canon on this subject was the forty-fourth of 1808.] 
 It shall be the duty of the secretary of the house of clerical 
 and lay deputies, whenever any alteration of the constitution is 
 proposed, or any other subject submitted to the consideration of 
 the several diocesan conventions, to give a particular notice there- 
 of to the ecclesiastical authoiity of this church in every diocese. 
 
 Canon LI. Of the mode of securing an jScciirate View of 
 the State of the Church from time to time, 
 
 [Repealed by the seventh Canon of 1835.] "" "" 
 
 Canon LII. Of the Alms and Contributions at the Holy 
 
 Communion. 
 
 [The former Canon on this subject was the first of 1314.] 
 The alms and contributions at the administration of the holy 
 communion shall be deposited with the minister of the parish, or 
 with such church officer as shall be appointed by him, to be ap- 
 plied by the minister, or under his superintendence, to such pious 
 and charitable uses as shall by him be thought fit. 
 
 Canon LIII. Of the Requisites of a Quorum. 
 
 In all cases in which a canon directs a duty to be performed, 
 or a power to be exercised, b}-- a standing committee, or by the 
 clerical members thereof, or by any other body consisting of 
 several members, a majority of the said members, the whole hav- 
 ing been duly cited to meet, shall be a quorum ; and a majority 
 of the quorum so convened, shall be competent to act, unless the 
 contrary is expressly required by the canon. 
 
 Canon LIV. Of Defraying the Expenses of the General 
 Convention. 
 
 [Repealed by the eighth Canon of 1835.] 
 
 Canon LV. Of the Trustees of the General Theological 
 Seminary. 
 
 It shall be the duty of the secretary of the convention of every 
 diocese, to forward to the house of clerical and lay deputies, at 
 every General Convention, a certificate, stating the exact number 
 
CANONS OF 1835. 313 
 
 of clergymen in the diocese, and the amount of funds paid, or se- 
 cured therein, to the General Theological Seminary, and also the 
 nomination by the diocese of a trustee or trustees for said Semi- 
 nary, and without such certificates the nomination shall not be 
 confirmed. 
 
 Canon LVI. KepeaUmg former Canons. 
 
 All former canons of this Convention net included in these 
 canons, are hereby repealed. 
 
 Done in General Convention, in the city of New York, Octo- 
 ber, 1832. 
 
 By order of the House of Bishops. 
 
 William White, D.D., Presiding Bishop. 
 Attested, Bird Wilson, D.D., Secretary. 
 
 By order of the House of Clerical and Lay Deputies, 
 William E. Wyatt, D.D., President. 
 Attested, Henry Anthon, D.D., Secretary. 
 
 CANONS 
 
 For the Government of the Protestant Episcopal Church 
 in the United States of America. Passed in General 
 Convention, in Philadelphia, August, 1835. 
 
 Canon I. Of the Election of Bishops. 
 
 [Repealed by the second Canon of 1838.] 
 
 Canon II. Of Missionanj Bishops. 
 
 [Repealed by the first Canon of 1838.] 
 
 Canon III. Of those who have Officiated., without Episco' 
 pal Ordination., as Ministers among other Denominations 
 of Christians., and apply for orders in this Church.. 
 
 [Repealed by the seventh Canon of 183S.1 
 
314 CANONS OF 1835. 
 
 Canon IV. OJ Ministers removing from one Diocese to 
 ancther. 
 
 [Repealed by the seventh Canon of 1841.] 
 
 Canon V. Of Amenability and Citations. 
 
 (Former Canons on this subject were the third of 1804, the thirty-first of 1808, 
 the fourth of 1829, and the thirty-fifth of 1832.] 
 
 Sect. 1. Every minister shall be amenable, for offences com- 
 mitted by him, to the bishop, and if there be no bishop, the cleri- 
 cal* members of the standing committee of the diocese of which 
 he is canonicall}^ resident at the time of the charge. 
 
 Sect. 2. Unless a state convention shall otherwise provide, a 
 citation to any minister to appear at a certain time and place for 
 the trial of an offence shall be deemed to be duly served upon 
 him, if a copy thereof is left at his last place of abode within 
 the United States, sixty days before the day of appearance named 
 therein ; and in case such minister has departed from the United 
 States, by also publishing a copy of such citation in some news- 
 paper, printed at the seat of government of the state in which the 
 minister is cited to appear, six months before the said day of ap- 
 pearance. 
 
 Canon VI. Of the Mode of Puhlishing Authorized Edi- 
 tions of the Book of Common Prayer y Sfc. 
 
 [Repealed by the ninth Canon of 1838.] 
 
 Canon VII. Of the Mode of securing an Accurate View 
 of the State of the Church from time to time. 
 
 [Repealed by the eighth Canon of 1841.] 
 
 Canon VIII. Of Defraying the Expenses of the Gene- 
 ral Convention. 
 
 [Repealed by the tenth Canon of 1838.] 
 
 Done in General Convention in the City of Philadelphiay 
 August, 1835. 
 
 By order of the House of Bishops. 
 
 William White, D.D., Presiding Bishop. 
 Attested, Bird Wilson, DD., Secretary. 
 
 By order of the House of Clerical and Lay Deputies. 
 
 William E. Wyatt, D.D., President, 
 Attested, Henry Aktiion, D.D., Secretary. 
 
CANONS OF 1838. 315 
 
 CANONS 
 
 For the Government of the Protestant Episcopal Church 
 in the United States of America. Passed in General 
 Convention in Philadelphia, September, 1838. 
 
 Canon I. OJ the Election of Bishops, 
 
 [Former Canons on this subject were tlie first of 1795, tlie second of 1808, the 
 Arst of 1817, the second of 1829, the second of 1832, and the first of ]835. 
 
 Sect. 1. Any diocese in union with this church, having at the 
 time less than six officiating presbyters residing therein, regularly 
 settled in a parish or church, and qualified to vote for a bishop ; 
 and any diocese at the time of its organization, with a view to 
 ask for admission into union with this church, may, by a vote of 
 the convention thereof, request the General Convention to elect a 
 bishop for the same. And, thereupon, the house of bishops may 
 nominate to the house of clerical and lay deputies, for their con- 
 currence, a suitable person for the office of bishop, who shall, in 
 case of their concurrence, be consecrated as bishop of such dio- 
 cese. The evidence of the concurrence of the clerical and lay 
 deputies, shall be a certificate, to be signed by a constitutional 
 majority of them, agreeably to the form required by the 3d canon 
 of 1832, to be signed by the members of the convention in the 
 diocese whence a person is recommended for consecration. 
 
 Sect. 2. To entitle a diocese to the choice of a bishop by the 
 convention thereof, there must be at the time of such choice, and 
 have been during the year previous, at least six officiating pres- 
 byters therein, regularly settled in a parish or cliurch, and quali- 
 fied to vole for a bishop ; and six or more parishes represented 
 in the convention electing. But two or more adjoining dioceses, 
 not having respectively the requisite nmnber of presbyters, to en- 
 title either to the choice of a bishop, may associate and proceed 
 to the choice of a bishop, to exercise jurisdiction alike in each of 
 the associated dioceses, if there be at the time of such choice, 
 and have been during the year previous, nine or more such pres- 
 byters residing in any part of such associated dioceses qualified 
 as aforesaid ; and the bishop so elected shall exercise episcopal 
 jurisdiction over each of the associated dioceses, until such time as 
 
316 CANONS OF 1838. 
 
 some one of the said dioceses, having six or more presbyters ca- 
 nonically qualified to elect a bishop, shall elect him, and he shall 
 have accepted the office as. its own exclusive diocesan : where- 
 upon, his connection with the other associated diocese, or dioceses, 
 shall cease and determine : provided always, that the dioceses 
 thus associating in the election of a common bishop, and the con- 
 ventions thereof, shall in all other respects remain as before, un- 
 connected and independent of each other; and, provided also, 
 that such association shall be dissolved on the demise of the 
 bishop, if not before. 
 
 Sect. 3. A minister is settled for all purposes here or elsewhere 
 mentioned in these canons, who has been engaged permanently 
 by any parish, according to the rules of said diocese, or for any 
 term not less than one year. 
 
 Sect. 4. The 2d canon of 1832, the special canon of 1832, 
 and the 1st canon of 1835, are hereby repealed. 
 
 Canon II. Of Missionary Bishops, 
 
 [The former Canon on tl'.is subject was the second of 1835.] 
 
 Sect. 1. The house of clerical and lay deputies may, from 
 time to time, on nomination by the house of bishops, elect a suit- 
 able person or persons to be a bishop, or bishops, of this church, 
 to exercise episcopal functions in States or Territories not orga- 
 nized into dioceses. The evidence of such election shall be a 
 certificate, to be subscribed by a constitutional majority of said 
 house of clerical and lay deputies, in the form required by the 
 3d canon of 1832, to be given by the members of diocesan con- 
 ventions on the recommendation of bishops elect for consecration, 
 which certificate shall be produced to the house of bishops ; and 
 if the house of bishops shall consent to the consecration, they 
 may take order for that purpose. 
 
 Sect. 2. The bishop or bishops so elected and consecrated, 
 shall exercise episcopal functions in such States and Territories, 
 in conformity with the constitution and canons of the church, 
 and under such regulations and instructions, not inconsistent 
 therewith, as the house of bishops may prescribe. 
 
 Sect. 3. The jurisdiction of this church, extending in right, 
 though not always in form, to all persons belonging to it within 
 the United States, it is hereby enacted, that each missionary 
 bishop shall have jurisdiction over the clergy in the district as- 
 signed him ; and may, in case a presentment and trial of a cler- 
 gyman become proper, request the action of any presbyters and 
 standing committee, in any diocese sufficiently near, and the 
 presentment and trial shall be according to the constitution and 
 
CANONS OF 1838. 317 
 
 canons of said diocese. And the house of bishops may at any 
 time increase or diminish the number of States or Territories, 
 over which the said bishop or bishops shall exercise episcopal 
 functions. And in case of the death or resignation of a mission- 
 ary bishop, the charge of the vacant missionary episcopate shall 
 devolve on the Senior Bishop of this church, with the power of 
 appointing some other bishop as his substitute in the said charge. 
 
 Sect. 4. The house of clerical and lay deputies may, on nomi- 
 nation by the house of bishops, in like manner, from time to 
 time, elect, and the house of bishops consenting thereto, may, in 
 like manner, take order for the consecration of a suitable person 
 to be a bishop of this church, to exercise episcopal functions in 
 any place or places out of the territory of the United States, 
 which the house of bishops may designate. 
 
 Sect. 5. Any bishop or bishops elected and consecrated under 
 this canon, shall be entitled to a seat in the house of bishops, 
 and shall be eligible to the office of diocesan bishop in any or- 
 ganized diocese within the United States. 
 
 Sect. 6. Every such bishop shall leport to each General Con- 
 vention his proceedings, and the state and condition of the 
 church in said States and Territories, and place or places out of 
 the territory of the United States, and at least once a year make 
 a report to the Board of Missions. 
 
 Sect. 7. The second canon of 1835 is hereby repealed. 
 
 Canon III. Of the Perforviance of Episcopal Duties in 
 Vacant Dioceses. 
 
 [Former Canons on this Bubjectwere llie first of 1795, tlie twentieth of 1808, 
 and tlie sevtntU of l8o2 ] 
 
 Sect. I. Any bishop, assistant bishop, or missionary bishop, 
 may, on the invitation of the convention, or the standing com- 
 mittee of any Diocese where there is no bishop, visit and perform 
 episcopal offices in that diocese, or in any part thereof. And this 
 invitation may be temporary; and it may, at any time, be 
 revoked. 
 
 Sect. 2. A diocese M^ithout a bishop may, by its convention, 
 be placed under the full episcopal charge and authority of the 
 bishop of another diocese, or of a missionary bishop, who shall, 
 by that act, become the bishop also of the said vacant diocese, 
 until a bishop is duly elected and consecrated for the same, or 
 until the said act of its convention be revoked. And in case 
 there shall be an assistant bishop of the diocese under the epis- 
 copal charge of whose bishop the diocese without a bishop shall 
 be placed, the said assistant bishop shall have the like charge 
 27 
 
318 CANONS OF 1838. 
 
 and authority therein as he has in the diocese of which he hae 
 heen chosen assistant bishop. 
 
 Sect. 3. No diocese thus placed under the full charge and 
 authority of the bishop of another diocese, or of a missionary 
 bishop, shall invite a second bishop to perform any episcopal 
 duty, or exercise authority, till its connection with the first bishop 
 has expired, or is revoked. 
 
 Sect. 4. The seventh canon of 1832 is hereby repealed. 
 
 Canon IV. Of Candidates for Orders. 
 
 [Repealed by the ninth Canon of 1841.] 
 
 Canon V. Of the Learning of those who are to be ordained. 
 
 [ForniPr Canons on tins subject were the seventh of 1769, altered in 1792, the 
 fourth of 1795, the fourth of 1799, the second of 1801, the nintli of 1808, and 
 the thirteenth of 1832] 
 
 Sect. 1. No person shall be ordained in this church until he 
 shall have satisfied the bishop and the presbyters by whom he 
 shall be examined, that he is well acquainted with the Holy 
 Scriptures, can read the Old Testament in the Hebrew language, 
 and the New Testament in the original Greek, is adequately 
 acquainted with the Latin tongue, and that he hath a competent 
 knowledge of natural and moral philosophy, and church history, 
 and hath paid attention to composition and pulpit eloquence, as 
 means of giving additional efficacy to his lalors; unless the 
 bishop, with the consent of the standing committee of his 
 diocese, has dispensed with the knowledge of the Latin and 
 Greek languages, and other branches of learning not strictly 
 ecclesiastical, in consideration of such other qualificafions for the 
 gospel ministry as are set forth in the fourth section of Canon 
 VL The dispensation with a knowledge of the Hebrew lan- 
 guage to be regarded as in Canon VL 
 
 Sect. 2. The thirteenth canon of 1832 is hereby repealed. 
 
 Canon VL Candidates for Orders Ineligible to the General 
 Convention. 
 
 No person who is a candidate for holy orders in this church, 
 shall be permitted to accept from any diocesan convention an 
 appointment as a lay deputy to the house of clerical and lay 
 deputies of the General Convention. 
 
CANONS OF 1838. 319 
 
 Canon VII. Concerning Candidates for Orders in this 
 Church, who have been Ministers, Licentiates, or Stu- 
 dents of Theology, among other Religious Denomindtions. 
 
 [Former Canons? on this subject were the sixth of 1804, the seventeenth of 1F0>S, 
 the foiirih and tifih of I8-2(), ihi; first of 1829, the twenty-first and twenty-fourth 
 of 1832, and the tliird of 1835.] 
 
 Sect. 1. All persons seeking admission to the ministry of this 
 church, are to be regarded as candidates for holy orders. 
 
 Sect. 2. When a person who, not having had Episcopal ordi- 
 nation, has been acknowledged as an ordained minister or licen- 
 tiate among any other denomination of Christians, shall desire to 
 be ordained in this church, he shall give notice thereof to the 
 bishop, or if there be no bishop, to the standing committee of the 
 diocese in which he resides; or if he resides in a State or Terri- 
 tory in which there is no organized diocese, to the missionary 
 bishop within whose jurisdiction he resides ; which notice shall 
 be accompanied with a written certificate from at least two pres- 
 byters of this church, stating, that from personal knowledge of 
 the party, or satisfactory evidence laid before them, they believe 
 that his desire to leave the denomination to which he has belonged 
 has not arisen from any circumstance unfavorable to his religious 
 or moral character, or on account of which it may be inexpedient 
 to admit him to the exercise of the ministry in this church : and 
 they may also add what they know, or believe on good authority, 
 of the circumstances leading to the said desire. 
 
 Sect. 3. If the bishop or standing committee shall think proper 
 to proceed, the party applying to be received as a candidate shall 
 produce to the standing committee the same testimonials of literary 
 qualifications as are required of all other candidates ; and also a 
 testimonial from at least twelve members of the denomination 
 from which he came, or twelve members of the Protestant Epis- 
 copal Church, or twelve persons, in part of the denomination 
 from which he came, and in part Episcopalians, satisfactory to 
 the committee, that the applicant has, for three yeari last past, 
 lived piously, soberly, and honestly ; and also, a testimonial from 
 at least two presbyters of this church, that they believe him to be 
 pious, sober, and honest, and sincerely attached to the doctrines, 
 discipline, and worship of the church. The sanding committee 
 being satisfied on these points, may recommend liim to the bishop, 
 to be received as a candidate for orders in this church, or in a 
 vacant diocese the standing committee may so receive him. 
 
 Sect. 4. Candidates admitted as above, may, at the expiration 
 
320 CANONS OF 1838. 
 
 of a period not less than six months, be ordained, on their pass- 
 ing the same examinations as other candidates for deacons' orders ; 
 an-d in the examinations, special regard shall be had to those 
 points in which the denomination whence they come differs from 
 this church, with a view of testing their information and sound- 
 ness in the same ; and also to the ascertaining that they are ade- 
 quately acquainted with the liturgy and offices of this church ; 
 provided, that in their case the testimonials shall be required to 
 cover only the time since their admission as candidates for orders ; 
 and provided, also, that the provisions of the canon concerning 
 candidates for orders, as far as the same relates to the age of the 
 person to whom the dispensation may be granted, and the mode 
 and restrictions in and under which the same may be granted, 
 shall apply to the persons mentioned in this canon. 
 
 Sect. 5. Every candidate for the ministry of any other de- 
 nomination, who applies to be received as a candidate for orders 
 in this church, may be allowed by the bishop, with the consent 
 of the members of the standing committee, the period of time 
 daring which he has been a student of theology, or candidate in 
 such other denomination : provided, the time so allowed does 
 not exceed two years. 
 
 Sect. 6. When any person not a citizen of the United States, 
 T,vho has been acknowledged as an ordained minister among any 
 other denomination of Christians, shall apply for orders in this 
 church, the bishop to whom application is made shall require 
 of him (in addition to the above qualifications) satisfactory evi- 
 dence that he has resided at least one year in the United States 
 previous to his application. 
 
 Sect. 7. The third canon of 1835 is hereby repealed. 
 
 Canon VIII. Of the Organizing of New Dioceses 
 Formed out of Existing Dioceses. 
 
 Sect. 1. Whenever any new diocese shall be formed within 
 the limits of any other diocese, or by the junction of two or more 
 dioceses or parts of dioceses, and the same shall have been rati- 
 fied by the General Convention, the bishop of the diocese with- 
 in the limits of which another is fonned, or in case of the junc- 
 tion of two or more dioceses or parts of dioceses, the bishop of 
 eldest conseciation over the dioceses furnishing portions of such 
 diocese, shall thereupon call the primary convention of the new 
 diocese for the purpose of enabling it to organize, and shall fix 
 the time and place of holding the same, such place being within 
 the territorial limits of the new diocese. 
 
 Sect. 2. In case there should be no bishop who can call 
 
CANONS OF 1838. 321 
 
 such primary convention pursuant to the foregoing provisions, 
 then the duty of calling such convention for the purpose of or- 
 ganizing, and the duty of fixing the time and place of its meeting, 
 shall be vested in the standing committee of the eldest of the dio- 
 ceses, by the junction of which, or parts of which, the new dio- 
 cese may^be formed. And such standing committee shall make 
 such call immediately after the ratification of a division by the 
 General Convention. 
 
 Sect. 3. Whenever one diocese is about to be divided into two 
 dioceses, the convention of the said diocese shall declare which 
 portion thereof is to be the new diocese, and shall make the 
 same known to the General Convention before the ratification of 
 such division, 
 
 Canon IX. Of the Mode of Publishing Authorized Edi- 
 tions of the Book of Common Prayer^ ^c. 
 
 [Former Canons on lliis subject were the Uiird of ISOl, the forty-third of lc08, 
 the Canon of 1821, the forty-sixth of 1832, and the sixth of 1835.] 
 
 Sect. 1. The kehop of this church in any dicase, or, where 
 there is no bishop, the standing committee thereol, shall appoint 
 one or more presbyters of the diocese, who shall compare and 
 correct all new editions of the Common Prayer Book, the arti- 
 cles, offices, and metre psalms and hymns, by some standard 
 book ; and a certificate of said editions having been so compared 
 and corrected, shall be published with the same. And in case 
 any edition shall be published without such correction, it shall 
 be the duty of the bishop, or, where there is no bishop, of the 
 standing committee, to give public notice that such edition is not 
 authorized by the church. 
 
 Sect. 2. EJitions from the stereotype plates of the Prayer 
 Book of the Female Episcopal Prayer Book Society of Phila- 
 delphia, comprising the Common Prayer Book, the articles, offices, 
 psalms in metre selected from the psalms of David, and hymns, 
 are hereby established as the standard : together with the whole 
 Book of Psalms in metre, in the duodecimo edition, published by 
 the New York Protestant Episcopal Press in 1832; with the 
 exceptic!is of errors evidently typographical; the correction of 
 which errors is confided to such person or persons as the bishop 
 or standing committee may appoint for superintending any pub- 
 lication. 
 
 Sect. 3. The sixth canon of 1835 is hereby repealed. 
 27* 
 
322 CANONS OF 1841, 
 
 Canon X. OJ Defrayiny the Expenses of General Con-^ 
 veniions. 
 
 rTIae former Canons on this subject were the fifty -fourth of 1332, and the eighth 
 of 1835.] 
 
 Sect. 1. In order that the contingent expenses of the General 
 Conventions may be defrayed, it shall be the duty of the several 
 Diocesan Conventions to forward to the Treasurer of this Con- 
 vention, at or before any meetings of the General Conventions 
 seventy-five cents for each clergyman within said diocese. 
 Sect. 2. The eighth canon of 1835 is hereby repealed. 
 
 Canon XL Of Repealed Canons. 
 
 Sect. 1. Whenever there shall be a repealing clause in any 
 canon, and the said canon shall be repealed, such repeal shall 
 not be a re-enactment of the canon or canons repealed by the 
 said repeaUng clause. 
 
 Sect. 2. The provisions of this canon shall also apply to can- 
 ons heretofore passed having repeahng clauses. 
 
 Done in General Convention, in the City of Philadeljjhia, Scj)' 
 temher, 1838. 
 By order of the House of Bishops. 
 Alexander V. Griswold, D. D., Presiding Bishops 
 Attested, Bird Wilson, D. D., Secretary. 
 
 By order of the House of Clerical and Lay Deputies. 
 William E. Wyatt, D. D., President. 
 Attested, Henry Anthon, D. D., Secretary. 
 
 CANONS 
 
 For the Government of the Protestant Episcopal Church 
 in the United States of America. Passed in General 
 Convention, in New York, October, 1841. 
 
 Canon I. Of the Treasurer of the Convention. 
 At every triennial meeting of the General Convention, a treas- 
 urer shall be chosen, who shall remain in office until the next 
 
CANONS OF 1841. 323 
 
 slated convention, and until a successor be appointed. It shall be 
 his duty to receive and disburse all moneys collected under the 
 authority of the convention, and of which the collection and 
 distribution shall not other^vise be regulated ; and to invest, from 
 time to time for the benefit of the convention, such surplus funds 
 as he may have on hand. His accounts shall be rendered tri- 
 ennially, to the convention, and shall be examined by a com- 
 mittee acting under its authority. In case of a vacancy in the 
 office of treasurer, it shall be supplied by an appointment to be 
 made by the ecclesiastical authority of the diocese to which he 
 belonged; and the person so appointed, shall continue to act 
 until an appointment is made by the convention. 
 
 Canon II. Of a Clergyman absenting himself from his 
 Diocese. 
 
 When a clergyman has been absent from his diocese during 
 two years, without reasons satisfactory to the bisliop thereof, he 
 shall be required by the bishop to declare in writing the cause* 
 or causes, of his absence ; and if he refuse to give his reasons, or 
 if these are deemed insufficient by the bishop, the bishop mayj 
 with the advice and consent of the clerical members of the stand- 
 ing committee, suspend liim from the ministry ; which suspen» 
 sion shall continue until he shall give in writing sufficient reason 
 for his absence ; or until he shall renew his residence in his dio» 
 cese ; or until he shall renounce the ministry, according to canon 
 .38th of 1832. In the case of such suspension, as above provided 
 for, it shall be the duty of the bishop to give notice thereof to 
 every bishop of this church, and to the standing committee of 
 every diocese wherein there is no bishop. 
 
 Canon III. Of the Election of a Missionary Bishop io 
 the office of Diocesan Bishop. 
 
 Sect. 1. When a diocese entitled, agreeably to the second 
 section of the 1st canon of 1838, to the choice of a bishop, shall 
 elect as its diocesan a Missionary bishop of the church ; if such 
 election have taken place within three months before the meeting 
 of the General Convention, evidence thereof shall be laid before 
 each house of the General Convention, and the concurrence of 
 each house, and its express consent, shall be necessary to the 
 validity of said election, and shall complete the same ; so that 
 he bishop thus elected shall be thereafter the bishop of the dio» 
 cese which has elected him. 
 
 Sect. 2. If the said election have taken place more than 
 three months before the meeting of the General Convention, the 
 
824 CANONS OF 1841. 
 
 above process may be adopted, or the following instead thereof, 
 viz. : The standing committee of the diocese electing, shall give 
 duly certified evidence of the election to ever ■ bishop of this 
 church, and to the standing committee of every diocese. On re- 
 ceiving notice of the concurrence of a majority of the bishops, and 
 a majority of the standing committees^ in the election, and their 
 express consent thereto, the standing committee of the diocese 
 concerned, shall transmit notice thereof to every bishop of this 
 church, and to the standing committee of each vacant diocese, 
 which notice shall state what bishops and what standing com- 
 mittees have consented to the election. And the same committee 
 shall transmit to every congregation in the diocese concerned, to 
 be publicly read therein, a notice of the election to the episcopate 
 thereof of the bishop thus elected ; and also cause public 
 notice thereof to be given in such other way as they may think 
 proper. 
 
 Sect. 3. When, agreeably to the first section of the 1st can- 
 on of 1838, a diocese requests the General Convention to elect a 
 bishop for the same, if the house of bishops should nominate a 
 missionary bishop to the house of clerical and lay deputies, a 
 vote of the said house of deputies concurring in the nomination, 
 shall complete the election of the said missionary bishop to the 
 diocesan charge of the diocese concerned. 
 
 Canon IV. Of the Trial of Bishops, 
 
 Sect. 1. A bishop may be presented to the bishops of this 
 church, by the coni^ention of his diocese, for any crime or immo- 
 rality, for heresy or for violation of the constitution or canons 
 of this church, or of the diocese to which he helongs, provided 
 always, that two-thirds of each order, clergy and liiity, concur in 
 the same. He may also be presented to the bishops, by any 
 three bishops. ^ 
 
 Sect. 2. The presentment shall be addressed to the Presiding 
 Bishop, who shall give notice with all convenient speed to the 
 several bishops then being within the territory of the United 
 States, appointing a time and place for their assembling together ; 
 and any number thereof, being not less than seven, other than the 
 bishop presenting, then and there assembled, shall be a quorum, 
 for the purpose of ordering all matters concerning the said pre- 
 sentment. But if the Presiding Bishop be the subject of the pre- 
 sentment, it shall be addressed to the next bishop in the order of 
 senioritv. 
 
CANONS OP 1841. 325 
 
 Canon V. Of the Preparatory JExercises of a Candidate 
 for Beacons'' Orders. 
 
 [Formar Canons on this subject were the sixth of 1795, and the tenth of 1S08.] 
 
 Sect. 1. There shall be assigned to every candidate for dea- 
 cons' orders, three different examinations, at such times and places 
 as the bishop to whom he applies for orders shall appoint. The 
 examination shall take place in the presence of the bishop and 
 two or more presbyters, on the following studies prescribed by 
 the canons, and by the course of study established by the house 
 of bishops. At the first examination, on the books of Scripture : 
 the candidate being required to give an accoimt of the different 
 books, and to translate from the original Hebrew and Greek, and 
 to explain such passages as may be proposed to him. At the 
 second examination — ^on the evidences of Christianity, and sys- 
 tematic divinity. And at the last examination — on church history, 
 ecclesiastical polity, the book of common prayer, and the consti- 
 tution and canons of the church, and of the diocese for which he 
 is to be ordained. In the choice of books on the above subjects, 
 the candidate is to be guided by the course of study established 
 by the house of bishops. At each of the forementioned examin- 
 ations, he shall produce and read a sermon or discourse, com- 
 posed by himself, on some passage of Scripture previously assign- 
 ed him, which, together with two other sermons or discourses, 
 on some passages of Scripture selected by himself, shall be sub- 
 mitted to the criticisms of the bishop and clergy present. And 
 before his ordination, he shall be required to perform such exer- 
 cises in reading, in the presence of the bishop and clergy, as may 
 enable them to give him such advice and instructions as may aid 
 him in performing the service of the church, and in delivering his 
 sermons, with propriety and devotion. 
 
 Sect. 2. The bishop may appoint some of his presbyters to 
 conduct the above examinations; and a certificate from these 
 presbyters, that the prescribed examinations have been held ac- 
 cordingly, and satisfaction given, shall be required of the candi- 
 date : provided that, in this case, the candidate shall, before his 
 ordination, be examined by the bishop, and two or more presby- 
 ters, on the above-named studies. 
 
 Sect. 3. In a diocese where there is no bishop, the standing 
 committee shall act in his place, in appointing the examining 
 presbyters required by this canon ; and in this case the candidate 
 shall be again examined by the bishop to whom he applies for 
 orders, and two or more presbyters, on the studies prescribed by 
 the canons. 
 
326 CANONS OF 1841. 
 
 Sect. 4. A clergyman who presents a person to the bishop 
 for orders, as specified in the office of ordination, without having 
 good grounds to beUeve that the requisitions of the canons have 
 been comphed with, shall be liable to ecclesiastical censure. 
 
 Sect. 5. The 14th canon of 1832 is hereby repealed. 
 
 Canon VI. OJ Clergymen ordained by Foreign Bishops 
 in Communion with this Churchy and desirous of Offi- 
 ciating or Settling in this Church. 
 
 [Former Canons on this subject were the ninth of 1789, tlie fifth of ISOl, and 
 the thirtysixlhof 1803 ; see uiso the twenty- fourth of the prtsent Canons.] 
 
 Sect. 1. A clergyman coming from a foreign country, and 
 professing to be regularly ordained, shall, before he be permitted 
 to officiate in any parish or congregation, exhibit to the minister, 
 or, if there be no minister, to the vestry thereof, a certificate, 
 signed by the bishop of the diocese, or, if there be no bishop, the 
 standing committee, duly convened, that his letters of orders are 
 authentic, and given by some bishop in communion with this 
 church, and whose authority is acknowledged by this church ; 
 and also that he has exhibited to the bishop or standing commit- 
 ce, satisfactory evidence of his pious and moral character, and 
 h s theological acquirements; and, in any case, before he shall 
 le permitted to settle in any church or parish, or be received into 
 union with any diocese of this church as a minister thereof, he 
 shall produce to the bishop, or, if there be no bishop, the stand- 
 ing committee of such diocri'e a letter of dismission from under 
 the hand and seal of the bishop with whose diocese he has been 
 last connected ; which letter sliall be, in substance, that provided 
 for in section 1st of canon 4th of 1835, and shall be delivered 
 within six months from the date thereof ; and when such clergy- 
 man shall have been so received, he shall be considered as hav- 
 ing passed entirely from the jurisdiction of the bishop from whom 
 the letter of dismission was brought, to the full jurisdiction of 
 the bishop, or other ecclesiastical authority, by whom it shall 
 have been accepted, and become thereby subject to all the canoni- 
 cal provisions of this church ; provided that no such clergyman 
 shall be so received into union with any diocese, until he shall 
 have subscribed, in the presence of the bishop of the diocese in 
 which he applies for reception, and of two or more presbyters,- 
 the Declaration contained in the seventh article of the constitu- 
 tion ; which being done, said bishop, or standing committee, be- 
 ing satisfied of his theological acquirements, may receive him into 
 union with this church, as a minister of the same: provided also, 
 that such minister shall not be entitled to settle in any parish or 
 
CANONS OF 1841. 327 
 
 church, as canonically in charge of the same, until he have re- 
 sided one year in the United States, subsequent to the acceptance 
 of his letter of dismission. 
 
 Sect. 2. And if such foreign clergyman be a deacon, he shall 
 reside in this country at least three years, and obtain, in this 
 country, the requisite testimonials of character, before he be 
 ordained a priest. 
 
 Sect. 3. The 23d canon of 1832 is hereby repealed. 
 
 Canon VII. Of Banisters Removing from one Diocese to 
 another. 
 
 IForiner Canons on iliis subject were tJie tliird of 1804, tlie thirty-first of 1808, 
 the fourth of 1829, the thirty-fifth of 1832, and the fourth of 1835.] 
 
 Sect. 1. No minister removing from one diocese to another, 
 or coming from any State or Territory which may not have 
 acceded to the constitution of this church, shall be received as a 
 stated officiating minister by any parish of this church, until he 
 shall have presented to the vestry thereof a certificate from the 
 ecclesiastical authority of the diocese to which said parish be- 
 longs, approving him as a clergyman in regular standing. And 
 in order to obtain such certificate, every minister desiring to 
 change his canonical residence shall lay before the ecclesiastical 
 authority of the diocese in which he designs to reside, a testi- 
 monial from the ecclesiastical authority of the diocese in which 
 he has last resided, in the following form, viz. : — 
 
 " I hereby certify, that A. B., who has signified to me his 
 
 desire to be transferred to the diocese of , is a presbyter (or 
 
 deacon) of this diocese, in regular standing, and has not, so far 
 as I know or believe, been justly liable to evil report for error 
 in religion, or viciousness of life, during the three years last 
 past." 
 
 When the ecclesiastical authority think proper, further state- 
 ments may be added to the above letter. 
 
 Sect. 2. But in case the minister desiring to be transferred 
 has been subjected to inquiry or presentment on any charge or 
 charges of misconduct, thereby rendering the terms of the afore- 
 said testimonial inadmissible, he may, nevertheless, be transfer- 
 red, if the charges have been withdrawn with the approbation of 
 the ecclesiastical authority, or if he have been acquitted upon 
 trial, or if he have been censured or suspended, and the sentence 
 has had its course, so that he has been restored to the regular dis- 
 charge of his official duties. And in all such cases, the ecclesi- 
 astical authority of the diocese concerned, shall, instead of the 
 foregoing testimonial, certify to a statement of the facts, with as 
 
828 CANONS OF 1841. 
 
 much detail as may be necessary to inform the ecclesiastical au- 
 thority to which he desires to be transferred of the true standing 
 of the party. 
 
 Sect. 3. No clergjTnan, canonically under the jurisdiction of 
 any diocese of this church, shall be considered as having passed 
 from under said jurisdiction, to that of any foreign bishop, or in 
 any way ceased to be amenable to the laws of this church, until 
 he shall have taken from the bishop with whose diocese he was 
 last connected in this church, or from the standing committee of 
 such diocese, if it have no bishop, the letter provided for in the 
 1st section of this canon, and until the same shall have been 
 accepted by some other bishop, either of this or some other 
 church. 
 
 Sect. 4. The ecclesiastical authority, in all cases under this 
 canon, is to be understood to refer to the bishop of the diocese ; 
 or, in case there be no bishop, to the majority of the clerical mem- 
 bers of the standing committee, duly convened. And if the cler- 
 gyman desiring to be received come from a State or Territory not 
 in connection with this church, and having no convention, then 
 the above testimonial or statement shall be signed by at least three 
 presbyters of this church. Nor shall any minister, so removing, 
 be acknowledged by any bishop or convention as a minister of 
 the church to which he removes, until he shall have produced 
 the aforesaid testimonial or statement. 
 
 Sect. 5. The above testimonial, or letter of dismission, shall 
 not affect the canonical residence of the minister receiving it, until 
 he shall be received into some other diocese by the bishop or 
 ecclesiastical authority thereof. 
 
 Sect. 6. Whenever any bishop of this church, or, where 
 there is no bishop, the clerical members of the standing commit- 
 tee, shall give letters of dismission to any clergyman of the dio- 
 cese proposing to remove into another ; the bishop, or, where 
 there is no bishop, the clerical members of the standing commit- 
 tee shall give notice of the same to the bishop or ecclesiastical 
 authority to whom the letters of dismission are directed ; and if 
 the clergyman to whom the letters of dismission are given shall 
 not present them to the bishop or ecclesiastical authority to whom 
 they are directed, within three months after he shall have taken 
 up his abode in the diocese to which he has removed, the letters 
 of dismission shall be null and void. 
 
 Sect. 7. The 4th canon of 1835 is hereby repealed. 
 
CANONS OF 1841. 329 
 
 Canon VIII. Of the Mode of securing an Accurate View 
 of the State of the Church from time to time. 
 
 [Foinier Canons on this subject were the eleventh of 1804, the forty-fifth of 1803, 
 the third of 1814, the first and third of 1820, and the fifty-first of 1832.] 
 
 Sect. 1. As a full and accurate view of the state of the church, 
 from time to time, is highly useful and necessary, it is hereby 
 ordered, that every minister of this church shall present, or cause 
 to be dehvered, on or before the first day of every annual con- 
 vention, to the bishop of the diocese, or, where there is no bishop, 
 to the president of the convention, a statement of the number of 
 baptisms, confirmations, marriages, and funerals, and of the num- 
 ber of communicants in his parish or church, and of all other 
 matters that may throw light on the state of the same. And 
 every other clergyman, not regularly settled in any parish or 
 church, shall also report the occasional services he may have 
 performed ; and if he have performed no such sei-vices, the causes 
 or reasons which have prevented the same. And these reports, 
 or such parts of them as the bishop shall think fit, may be read 
 in convention, and shall be entered on the journals thereof. 
 
 Sect. 2. At every annual diocesan convention, the bishop 
 shall deliver an address, stating the affairs of the diocese since 
 the last meeting of the convention ; the names of the churches 
 which he has visited; the number of persons confirmed; the 
 names of those who have been received as candidates for orders, 
 and of those who have been ordaijied, suspended, or degraded ; 
 the changes by death, removal, or otherwise, which have taken 
 place among the clergy; and, in general, all matters tending to 
 throw light on the affairs of the diocese; which address shall be 
 inserted on the Journals. 
 
 Sect. 3. At every General Convention, the journals of the 
 different diocesan conventions, since the last General Convention, 
 together with such other papers, viz. : Episcopal charges, ad- 
 dresses, and pastoral letters, as may tend to throw light on the 
 state of the church in each diocese, shall be presented to the house 
 of clerical and lay deputies. A committee shall then be appoint- 
 ed to draw up a view of the state of the church, and to make 
 report to the house of clerical and lay deputies ; which report, 
 when agreed to by the said house, shall be sent to the house of 
 bishops, with a request that they will draw up, and cause to be 
 published, a pastoral letter to the members of the church. And 
 it is hereby made the duty of every clergyman having a pastoral 
 charge, when any such letter is published, to read ttie said pas- 
 toral letter to his congregation on some occasion of public 
 worship. 
 
 28 
 
330 CANONS OF 1841. 
 
 Sect. 4. It shall be the duty of the secretary of the conven- 
 tion of every diocese, or of the person or persons with whom the 
 journals or other ecclesiastical papers are lodged, to forward to 
 the house of clerical and lay deputies, at every General Conven- 
 tion, the documents and papers speciliedin this canon. 
 
 Sect. 5. It is recommended that the bishop, the standing 
 committee of the church in every diocese, or if there be no bishop, 
 the standing committee only, prepare a condensed report and a 
 tabular view of the state of the church in their diocese, previous- 
 ly to the meeting of every General Convention, for the purpose 
 of aiding the committee on the state of the church, appointed by 
 the house of clerical and lay deputies, in drafting their report. 
 
 Sect. 6. The 7th canon of 1835 is hereby repealed. 
 
 Canon IX. GJ Candidates for Orders. 
 
 Sect. 1. Every person who desires to become a candidate for 
 orders in this church, shall, in the first instance, give notice of 
 his intention to the bishop of the diocese in which he intends to 
 apply, or, if there be no bishop, to the standing committee ; in 
 which notice he shall declare whether he has ever applied for 
 admission as a candidate in any other diocese. No person who 
 has previously applied for admission as a candidate in any dio- 
 cese and has been refused admission, or, having been admitted 
 has afterwards ceased to be a candidate, shall be admitted as a 
 candidate in any other diocese, until he shall have produced from 
 the bishop, or, if there bene bishop, from the standing committee 
 of the former diocese, a certificate, declaring the cause for which 
 he was refuse dadmission , or for which he ceased to be a candidate. 
 
 Sect. 2. No person shall be considered as a candidate for 
 orders in this church, unless he shall have produced to the 
 bishop to whom he intends to apply for orders, a certificate from 
 the standing committee of the diocese of the said bishop, that 
 from personal knowledge, or from testimonials laid before them, 
 they believe that he is pious, sober, and honest; that he is at- 
 tached to the doctrines, discipline, and worship of the Protestant 
 Episcopal Church, and a communicant of the same; and, in 
 their opinion, possesses such qualifications as will render him 
 apt and meet to exercise the ministry to the glory of God and the 
 edifying of the church. And when the standing committee do 
 not certify as above, from personal knowledge, the testimonials 
 laid before them shall be of the same purport, and as full as the 
 certificate above required, and shall be signed by at least one 
 pre.sbyter and four respectable laymen of the Protestant Episcopal 
 Church. 
 
CANONS OF 1841. 331 
 
 Sect. 3. In addition to the above testimonials, the person 
 wishing to become a candidate must lay before the standing 
 committee a satisfactory diploma, or other satisfactory evidence 
 that he is a graduate of some university or college, or a certifi- 
 cate from two presbyters appointed hy the bishop, or, where 
 there is no bishop, the clerical members of the standing com- 
 mittee, to examine him, of his having satisfactorily sustained an 
 examination in Natural Philosophy, Moral Philosophy, and 
 Rhetoric, and in the Greek Testament, and the Latin tongue. 
 
 Sect. 4. When a person applying to be admitted a candidate, 
 wishes the knov/ledge of the Latin, Greek, and Hebrew lan- 
 guages, and other branches of learning not strictly ecclesiastical, 
 to be dispensed with, the standing committee shall not recom- 
 mend him as a candidate, until he has laid before them a testi- 
 monial, signed by at least two presbyters of this church, stating, 
 that in their opinion, he possesses extraordinary strength of 
 natural understanding, a peculiar aptitude to teach, and a large 
 share of prudence ; and the bishop, with -the consent of the 
 standing committee, shall have granted said dispensation. This 
 dispensation shall not be granted to any person under twenty- 
 seven years of age, nor shall any person be ordained under such 
 dispensation until he shall have attained thirty years of age. 
 And in regard to the knowledge of the Hebrew language, in all 
 cases in these canons the bishop shall have the .sole discretion of 
 dispensation, without reference to the age of the candidate, as 
 mentioned in this section. 
 
 Sect. 5. With this enumeration of qualifications it ought to 
 be made known to the candidate, that the church expects of him, 
 what can never be brought to the test of any outward standard — 
 an inward fear and worship of Almighty God ; a love of reli- 
 gion and a sensibility to its holy influence ; a habit of devout 
 affection ; and, in short, a cultivation of all those graces which 
 are called in scripture the fruits of the Spirit, and by which alone 
 His sacred influences can be better manifested. 
 
 Sect. 6. The requisition of this canon being fulfilled, the 
 bishop may admit the person as a candidate for orders, and shall 
 record the same in a book to be kept for that purpose, and notify 
 the candidate of such record. And in any diocese where there is 
 no bishop, the standing committee may, on the same conditions, 
 admit the person as a candidate, and shall make record and notifi- 
 cation in the same manner. 
 
 Sect. 7. If, after obtaining the canonical testimonials from the 
 standing committee, the person be admitted as a candidate by the 
 bishop, or, if there be no bishop, by the standing committee, he 
 shall remain a candidate for the term of three years before his 
 
332 CANONS OF 1841. 
 
 ordination, unless the bishop, with the consent of the standing 
 committee, shall deem it expedient to ordain the candidate after 
 the expiration of a shorter period, not less than one year. 
 
 Sect. 8. A candidate for orders may, on letters of dismission 
 from the bishop or standing committee of the diocese in which he 
 was admitted a candidate, be transferred to the jurisdiction of any 
 bishop of this church ; and if there be a bishop within the diocese 
 where the candidate resides, he shall apply to no other bishop for 
 ordination without the permission of the former. 
 
 Sect. 9. If any candidate for orders shall not, within three 
 years after his admission, apply to have the first and second ex- 
 aminations held as hereafter prescribed, or if he shall not, within 
 five years from his admission, apply to have his third examina- 
 tion held (unless the bishop, for satisfactory reasons to him as- 
 signed, shall allow him further time), the said person shall, in 
 either case, cease to be a candidate. 
 
 Sect. 10. A person desirous of becoming a candidate for 
 holy orders, shall apply to the bishop, or if there be no bishop to 
 the standing committee of the diocese in which he resides, unless 
 the said bishop or ecclesiastical authority shall give their consent 
 to his application in some other diocese. Candidates shall not 
 change their canonical residence but ioxhondfide causes, requiring 
 the same to be judged of by the bishop, or, if there be no bishop, 
 the standing committee : and they shall not be dismissed from the 
 dioceses in which they were admitted, or to which they have 
 been duly ti'ansferred, for the convenience of attending any 
 theological or other Seminary. 
 
 Sect. 11. The 4th canon of 1838 is hereby repealed. 
 
 Canon X. Of Clergymen ordained by Bishops not in 
 Communion ivith this Churchy and desirous of Officiating 
 or Settling in this Church. 
 
 When a deacon or priest ordained by a bishop not in commu- 
 nion with this church, shall apply to a bishop for admission into 
 the same as a minister thereof, he shall produce a written certi- 
 ficate from at least two presbyters of this church, stating, that 
 from personal knowledge of the party, or satisfactory evidence 
 laid before them, they believe that his desire to leave the commu- 
 nion to which he has belonged, has not arisen from any circum- 
 stance unfavorable to his religious or moral character, or on 
 account of which it may be inexpedient to admit him to the 
 exercise of the ministry in this church ; and shall also, not less 
 than six months after his application, in the presence of the 
 bishop and two or more presbyters, subscribe the declaration 
 
CANONS OF 1841. 333 
 
 contained in the seventh Article of the Constitution ; which being 
 done, the bishop being satisfied of his theological acquirements, 
 may receive him as such. 
 
 Done in General Convention in the City of New York, 
 October, 1841, 
 
 By order of the House of Bishops, 
 Alexander V. Griswold, D.D., Presiding Bishop. 
 Attested, Jonathan M. Wainwright, D. D., Secretary, 
 By order of the House of Clerical and Lay Deputies. 
 
 William E. Wyatt, D. D., President. 
 Attested, William Cooper Mead, D. D., Secretary. 
 
 38^ 
 
COURSE OF ECCLESIASTICAL STUDIES 
 
 Established by the House of Bishops, in the Convention of 
 1S04, in pursuance of a Resolution of the preceding 
 General Convention. 
 
 In attending to this subject, a considerable difficulty occurs^ 
 arising out of the difference of the circumstances of students, in 
 regard not only to intellectual endowments, and preparatory 
 knowledge of languages and science, but to access to authors, and 
 time to be devoted to a preparation for the ministry. For, in 
 accommodating to those whose means are slender, we are in 
 danger of derogating from the importance of religious knowledge ; 
 while, on the other hand, although we should demand all that is 
 desirable, we shall be obliged to content ourselves, in some cases, 
 with what is barely necessary. 
 
 In consideration of the abovT, it vv^ll be expedient to set down 
 such a course of study as is accommodated to a moderate portion 
 of time and means : and afterward to suggest provision, as well 
 for a more limited, as for a more enlarged share of both. 
 
 Let the student be required to begin with some books in proof 
 of the divine auihority of Christianity, such as Grotius on the 
 Truth of the Christian Religion ; Jenkins on the Reasonableness 
 of Christianity; Paley's Evidences; Leslie's Methods with the 
 Jews and Deists; Stillingfleet's Origines Sacrce ; and Butler's 
 Analogi/. To the above should be added some books which give 
 a knowledge of the objections made by deists. For this, Leland's 
 Vieiv may be sufficient ; except that it should be followed by 
 answers to deistical writers since Leland, whose works and the 
 answers to them may be supposed known to the student. It 
 would be best, if circumstances permit, that he should read what 
 the deists themselves have written. 
 
 After the books in proof of revelation, let the student, pre- 
 viously to the reading of any system of divinity, study the 
 Scriptures, with the help of some approved commentators, such 
 as Patrick and Low^h on the Old Testament, and Hammond, or 
 Whitby, or Doddridge, on the New ; being aware, in regard to 
 the last mentioned author, of the points on which he differs from 
 
COURSE OF ECCLESIASTICAL STUDIES. 335 
 
 our church, although it be with moderation and candor. During 
 such, his study of the Scriptures, let him read some work or 
 works which give an account of the design of the different books, 
 and the grounds on which their respective authority is asserted; 
 for instance, Father Simon's Cavcn of Scripture ; Collier's Sacred 
 Interpreter ; Gray's Key to the Old Testament, and Percy's Key to 
 the New. Let the student read the Scriptures over and overj 
 referring to his commentators as need may require, until he can 
 give an account of the design and character of each book, and 
 explain the more difficult passages of it. He is supposed to know 
 enough of profane history, to give an account of that also, when- 
 ever it mixes with the sacred. There are certain important sub- 
 jects which may be profitably attended to, as matters of distinct 
 study, during the course of the general study of Scripture. For 
 instance : the student having proceeded as far as the deluge, may 
 read some author who gives a larger account than the cormneiita-^ 
 tors, of the particulars attached to that crisis ; and also the prin» 
 ciples on which are founded the difierent systems of chronology; 
 all which will be found clearly done in the Universal History. 
 In reading the book of Leviticus, it will be useful to attend to 
 some connected scheme of the sacrifices ; such as is exhibited by 
 Bishop Kidder in his Introduction to the Pentateuch, and by 
 Mr. Joseph Mede in some of his discourses. A more full and 
 interesting interpretation of the prophecies than can be expected 
 from the commentators, will be desirable, and for this purpose let 
 Bishop Newton's loork be taken. Between the study of the Old 
 Testament and that of the i\W, should be read Prideaux's and 
 Shuckford's Connexions. With the New Testament should be 
 taken some book relating to the Harmony of the Gospels, as 
 M'Knight's or Bishop Newcome's. Let the student, before 
 entering on the Gospels, read Dr. Campbell's Introductory Disser- 
 tations. Towards the close of the Gospels, the subject of the 
 Resurrection should be particularly attended to : for which pur> 
 pose, let there be taken either Mr. West on the subject, or Bishop 
 Sherlock's Tried of the Witnesses. 
 
 After the study of the Scriptures, let attention be given to ec^ 
 clesiastical history, so far as to the Council of Nice. This period 
 is distinctly taken, from a desire that the portion of history preced- 
 ing it, as well as the opiniais then entertained, may be learned 
 from original miters, which may be considered as one of the 
 best expedients for the guarding of the student ngainst many 
 errors of modern times. The writers of that interval are not nu- 
 merous or bulky. Eusebius is soon read through ; and so are the 
 Apostolic Fathers. Even the other writers are not voluminous, 
 except Origen, the greater part of whose works may be passed 
 
336 COURSE OF ECCLESIASTICAL STUDIES. 
 
 over. The Apostolic Fathers may be best read in Cotelerius' edi- 
 tion ; but there are translations of most of them, by Archbishop 
 Wake and the Rev. William Reeves. — Cave's Lives of the Apos- 
 tles and Fathers may be profitably read at this period. 
 
 This stage of the student's progress seems the most proper for 
 the study of the two questions, of our Lord's Divinity, and of 
 Episcopacy. The aspect of early works on these subjects, best 
 enables us to ascertain in what shape they appear to the respec- 
 tive writers. And it is difficult to suppose, on the ground of what 
 we know of human nature, that, during the first three centuries, 
 either the character of Christ should have been conceived of as 
 materially difi[erent from what had been the representation of it by 
 \}[iQ first teachers of our religion ; or, that there should have been 
 a material change of Church Government, without opposition to 
 the innovation. For the former question, let the works of Bishop 
 Bull and the Rev. Charles Leslie be taken : to which may well be 
 added, the late controversy between Bishop Horsley and Dr. 
 Priestley ; and for the latter, Mr. Hooker's Ecclesiasticcd Policy, 
 Archbishop Potter on Church Government, and Daubeny's G^dde 
 to the Church. As the Lord Chancellor King published a book 
 on the Discipline of the Primitive Church, in which he has rest- 
 ed Episcopacy on insufficient grounds, unwarily admitted by 
 many on his authority — let the student read his book, and the 
 refutation of it in Mr. Slater's Original Draft of the Primitive 
 Church. 
 
 After this, let the student go on with the History of the Fourth 
 Century, from Mosheim. But it will be of advantage to him to 
 turn to Fleury's History, for the epitomes there given of the writ- 
 ings of the eminent men who abounded in that century and part 
 of the next. Let him then return to Mosheim, and go on with 
 that writer to the Reformation. Here let him pause and study, as 
 the main hinges oi popery, its pretences to supremacy ?in^ infalli- 
 bility, on which there will be found satisfactory matter in Mr. 
 Chillingworth's Religion of Protestants a safe Way to Salvation, 
 and Dr. Barrow's Treatise of the Pope's Supremacy. Here also 
 let there be read Father Paul's History of the Council of Trent. 
 Then let the student resume Mosheim. But it will be best, if, 
 for a more minute knowledge of the History of the Church of 
 England since the Reformation, he take along with him Col- 
 lier's History — a very able work, but in the reading of which some 
 allowance must be made for peculiar prejudices. • On coming, in 
 the reign of Elizabeth, to the questions which arose between the 
 divines of the Established Church and the Presbyterians, then 
 known by the name of Puritans, let recourse be again had to Mr. 
 
COURSE OF ECCLESIASTICAL STUDIES. 337 
 
 Hooker's work, and to the London Cases. Then let Mosheim be 
 proceeded with to the end. 
 
 After these studies, and not before, let Divinity be read in a 
 systematic method. Bishop Pearson's Exposition of the Creed 
 may be considered as a small system, and, on account of the ex- 
 cellence of the work, is recommended ; as also, Bishop Burnet's 
 Exposition of the Thirty-Nine Articles. Then let a larger sys- 
 tem be taken ; suppose Stackhouse's Body of Divinity, with the 
 addition of the following modern works : Elements of Christian 
 Theology, by the present bishop of Lincoln, and The Scholar 
 Armed. That many works of this sort are not mentioned, is be- 
 cause we think their utility is principally confined to arrangement, 
 and suppose that the knowledge they convey, is to be obtained 
 from the Scriptures, and judicious Commentators. 
 
 It seems necessary to this course of study, to recommend the 
 Sermons of some of the distinguished preachers, who have so 
 aboimded in the Church of England for some ages past, and the 
 only matter will be, from among many of great name, to select a 
 convenient number. And for this purpose we refer to the list at 
 the end. 
 
 It seems not unnecessary to require attention to the History of 
 the Common Prayer, the grounds on which the different sercices 
 are constructed, and the meaning of the Rubrics. Perhaps a 
 careful study of Dr. Wheatley, on the Common Prayer, and the 
 late work of Mr. Reeves, will be sufficient. 
 
 Some books should be read on the Duties of the Pastoral Office, 
 such as St. Chrysostom on the Priesthood, Bishop Burnet on the 
 Pastoral Care, and Bishop Wilson's Parochialia. It is, howev- 
 er, to be remembered, that one reason for studying carefully the 
 Book of Common Prayer, and its Rubrics, is, that by the help of 
 these, in connexion with what belongs in Scripture to the Min- 
 isterial character, sufficient information of its duties may be had. 
 
 A knowledge of the Constitution and the Canons should be 
 held absolutely necessary. And it is to be hoped that they will, 
 on this account, be soon published, detached from the Journals. 
 
 To set down what books shall be essential, no Student to be 
 ordained without being fully prepared to answer on them, is 
 more difficult. The lowest requisition is as follows : Paley's 
 Evidences ; Mosheim, with a reference to Mr, Hooker, for the 
 Episcopacy ; Stackhouse's Body of Divinity ; and Mr. Reeves on 
 the Common Prayer ;the Constitution and Canons of the Church; 
 allowing in the Stiuly of the Scriptures, a. latitude of choice among 
 approved Commentators ; it being understood, that if the student 
 cannot, on the grounds contained in some good commentary, give 
 
338 LIBRARY FOR A PARISH MINISTER. 
 
 an account of the different books, and explain such passages, as 
 may be proposed to him, this is of itself a disqualification. 
 
 In the beginning it was intimated, that the course to be re- 
 commended would be disproportionate to the means of some, and 
 fall short of what would be within the compass of others. For 
 the benefit of the latter, we publish the following list of books, 
 on the different branches of ecclesiastical knowledge. 
 
 During the whole course of study, the student will endeavor, 
 by the grace of God, to cultivate his heart by attention to devo- 
 tional and. practical treatises; several of which will be mentioned 
 in the general list that follows. 
 
 LIBRARY FOR A PARISH MINISTER. 
 
 Prefixed to " Elements of Christian Theology ^'''^ published 
 by the Right Rev. the present Bishop of Lincoln. 
 
 " The books mentioned are divided into four classes. 
 
 " The first, containing such as relate to the Exposition of the 
 Old and New Testaments : the second, such as serve to establish 
 the Divine authority of the Scriptures : the third, such as explain 
 the Doctrines and Discipline of the Church, and the Duties of its 
 Ministers : and the fourth, Miscellaneous, including Sermons and 
 Ecclesiastical History." 
 
 CLASS THE FIRST. 
 
 Bible, with marginal references, 8vo. 
 
 Crutwell's Concordance of Parallels, 4to. 
 
 Butterworth's Concordance, 8vo. 
 
 Patrick, Lowth, and Whitby, on the Old and New Testament, 
 
 6 vols. fol. 
 Doddridge's Family Expositor, 6 vols. 8vo. 
 Pool's Synopsis, 5 vols. fol. 
 Collier's Sacred Interpreter, 2 vols. 8vo. 
 Jenning's Jewish Antiquities, 2 vols. 8vo. 
 Lowman's Rationale of the Hebrew Ritual, 8vo. 
 Gray's Key to the Old Testament, 8vo. 
 
LIBRARY FOR A PARISH MINISTER. 339 
 
 Home's Scripture History of the Jews, 2 vols. 8vo. 
 
 Parkhurst's Greek Lexicon, 4to. 
 
 Campbell's Translation of the Gospels, 2 vols. 4to. 
 
 Marsh's Michaelis, 3 vols. 8vo. 
 
 Bowyer's Conjectures on the New Testament, 4to. 
 
 Macknight's Harmony, 4to. 
 
 Macknight on the Epistles, 3 vols. 4to. 
 
 Lowman on the Revelation, 8vo. 
 
 Oliver's Scripture Lexicon, 8vo. 
 
 Macbean's Dictionary of the Bible, 8vo. 
 
 CLASS THE SECOND. 
 
 Stillingfleet's Origines Sacrse, 2 vols. 8vo. 
 
 Clarke's Grotius, 8vo, 
 
 Clarke's Evidences of Natural and Revealed Religion, Svo. 
 
 Lardner's Works, 1 1 vols. Svo. 
 
 Paley's Evidences, 2 vols. 8vo. 
 
 Paley's Horse PaulinaB, 8vo. 
 
 Jenkins, on the Certainty and Reasonableness of Christianity, 
 
 2 vols. 8vo. 
 Leland, on the Certainty and Reasonableness of Christianity, 
 
 2 vols. Svo. 
 Leland's View of Deistical Writers, 2 vols. Svo. 
 Butler's Analogy, Svo. 
 Campbell, on Miracles, 2 vols. Svo, 
 Newton, on the Prophecies, 2 vols. Svo. 
 Rett's History the Interpreter of Prophecy, 3 vols. 12mo. 
 Leland, on the Divine Authority of the Old and New Testament, 
 
 2 vols. Svo. 
 
 CLASS THE THIRD. 
 
 Burnet's History of the Reformation, 3 vols. fol. 
 
 Burnet's Exposition of the Thirty-Nine Articles, Svo. 
 
 Burnet's Pastoral Care, Svo. 
 
 Pearson on the Creed, 2 vols. Svo. 
 
 Nicholls on the Conmion Prayer, Svo. 
 
 Wheatley on the Common Prayer, Svo. 
 
 Shepherd on the Common Prayer, Svo. 
 
 Wilson's Parochialia, 12mo. 
 
 Wall on Infant Baptism, 2 vols. Svo. 
 
 Seeker on the Catechism, 12mo. 
 
 Seeker's Charges, Svo. 
 
340 LIBRARY FOR A PARISH MINISTER. 
 
 The Homilies, by Sir Adam Gordon, 8vo. 
 Daubeny's Guide to the Church. 
 Daubeny's Appendix to ditto, 2 vols. 
 
 CLASS THE FOURTH. 
 
 Cudworth's Intellectual System, 2 vols. 4to. 
 Hooker's Ecclesiastical Polity, 3 vols. 8vo. 
 Bingham's Antiquities, 2 vols. fol. 
 Broughton's Dictionary of all Religions, 2 vols. fol. 
 Shuckford's Connexion, 4 vols. 8vo. 
 Prideaiix's Connexion, 4 vols. Svo. 
 Echard's Ecclesiastical History, 2 vols. Svo. 
 Mosheim's Ecclesiastical History, 6 vols. Svo. 
 Burns' Ecclesiastical Law, 4 vols. Svo. 
 Common-place Book to the Holy Bible, 4to. 
 Barrow's Works, 3 vols, folio. 
 Tillotson's Works, 3 vols, folio. 
 Clarke's Sermons, S vols. Svo. 
 Sherlock's Sermons, 5 vols. Svo, 
 Seeker's Sermons, 9 vols. Svo. 
 Scott's Christian Life, 5 vols. Svo. 
 Whole Duty of Man, 12mo. 
 Scholar Armed, 2 vols. Svo. 
 
 Tracts, by the Society for promoting Christian Knowledge, 12 
 vols. 12mo. 
 
 In addition to the preceding ^ may be recommended the fol 
 lowing List of Sermons^ and Devotional and Practical 
 Books. 
 
 Sermons by Bishop Pearce. 
 
 by Bishop Wilson. 
 
 by Bishop Home. 
 
 by Bishop Porteus. 
 
 by Dr. Jortin. 
 
 by Dr. Brady. 
 
 by the late Right Rev. Bishop Seabury, of this Church. 
 
 by the late Rev. Dr. Smith, of the same. 
 Bifthop Gibson's Tracts. 
 Bishop Home's Commentary on. the Psalms. 
 Rev. Wm. Jones's [of Nayland] Works. 
 
LIBRARY FOR A PARISH MINISTER. 341 
 
 Nelson's Festivals and Fasts of the Church. 
 Nelson's Practice of True Devotion. 
 
 Christian Sacrifice. 
 Bishop Taylor's Rule of Holy Living and Dying. 
 Scougal's Life of God in the Soul of Man, 
 Dr. Sherlock on Death. 
 
 on Judgment. 
 
 on a Future State. 
 
 on Providence. 
 
 By Order of the House of Bishops, 
 
 William White, D. D., Presiding Bishop. 
 
 29 
 
ARTICLES OF RELIGION, 
 
 As established by the Bishops, the Clergy, and Laity of 
 the Protestant Episcopal Church in the United States 
 of America, in Convention, on the 12th day of Sep- 
 tember, in the Year of our Lord, 1801. 
 
 Art. I. Of Faith in the Holy Trinity. 
 
 There is but one living and true God, everlasting, without body, 
 parts, or passions ; of infinite power, wisdom, and goodness ; the 
 Maker and Preserver of all things both visible and invisible. 
 And in unity of this Godhead, there be three persons, of one 
 substance, power, and eternity; the Father, the Son, and the 
 Holy Ghost. 
 
 Art. II. Of the Word, or Son of God, which was made 
 very man. 
 
 The Son, which is the Word of the Father, begotten from 
 everlasting of the Father, the very and eternal God of one sub- 
 stance with the Father, took man's nature in the womb of the 
 blessed Virgin, of her substance : so that two whole and perfect 
 natures, that is to say, the Godhead and manhood, were joined 
 together in one person, never to be divided, whereof is one 
 Christ, very God, and very man ; who truly suffered, was cru- 
 cified, dead, and buried, to reconcile his Father to us, and to be a 
 sacrifice, not only for original guilt, but also for actual sins 
 of men. 
 
 Art. III. Of the going down of Christ into hell. 
 
 As Christ died for us, and was buried : so also is it to be 
 beheved, that he went down into hell. 
 
 Art. IV. Of the Resurrection of Christ. 
 
 Christ did truly rise again from death, and took again his body, 
 with flesh, bones, and all things appertaining to the perfection of 
 
ARTICLES OF RELIGION. 343 
 
 man's nature, wherewith he ascended into Heaven, and there 
 sitteth, until he return to judge all men at the last day. 
 
 Art. V. Of the Holy Ghost. 
 
 The Holy Ghost, proceeding from the Father and the Son, is 
 of one substance, majesty, and glory, with the Father and the 
 Son, very and eternal God. 
 
 Art. VI. Of the sufficiency of the Holy Sciiptures for 
 Salvation. 
 
 Holy Scripture containeth all things necessary to salvation : 
 so that whatsoever is not read therein, nor may be proved thereby, 
 is not to be required of any man, that it should be believed as 
 an article of faith, or be thought requisite or necessary to sal- 
 vation. In the name of the Holy Scripture we do understand 
 those canonical books of the Old and New Testament, of whose 
 authority was never any doubt in the church. 
 
 IT Of the Names and Numbers of the Canonical Books. 
 
 Genesis, Exodus, Leviticus, Numeri, Deuteronomium, Joshua^ 
 Judges, Ruth, The First Book of Samuel, The Second Book of 
 Samuel, The First Book of Kings, The Second Book of Kings, 
 The First Book of Chronicles, The Second Book of Chronicles, 
 The First Book of Esdras, The Second Book of Esdras, The Book 
 of Hester, The Book of Job, Tlie Psalms, The Proverbs, Eccle- 
 siastes or Preacher, Cantica or Songs of Solomon, Four Prophets 
 the greater, Twelve Prophets the less. 
 
 And the other books (as Hierome saith) the church doth read 
 for example of life and instruction of manners : but yet it doth 
 not apply them to establish any doctrine ; such as are these 
 following : 
 
 The Third Book of Esdras, Vie Fourth Book of Esdras, Tlie 
 Book of Tobias, The Book of Judith, The rest of the Book of 
 Hester, Tlie Book of Wisdom, Jesus the Son of Sirach, Baruch 
 the Prophet, Tlie Song of the Tliree Children, The Story of Su- 
 sannah, Of Bell and the Dragon, Tlie Prayer of Manasses, The 
 First Book of Maccabees, The Second Book of Maccabees. 
 
 All the books of the New Testament, as they are commonly 
 received, we do receive and account them canonical. 
 
344 ARTICLES OF RELIGION. 
 
 Art. VII. Oj the Old Testament. 
 
 The Old Testament is not contrary to the New ; for both in 
 the Old and New Testament everlasting life is offered to mankind 
 by Christ, who is the only Mediator between God and man, 
 being both God and man. Wherefore they are not to be heard, 
 which feign that the old fathers did look only for transitory pro- 
 mises. Although the law given from God by Moses, as touching 
 ceremonies and rites, do not bind Christian men, nor the civil 
 precepts thereof ought of necessity to be received in any com- 
 monwealth ; yet notwithstanding, no Christian man whatsoever 
 is free from the obedience of the commandments which are 
 called moral. 
 
 Art. VIII. Of the Creeds. 
 
 The Nicene Creed, and that which is commonly called the 
 Apostles' Creed, ought thoroughly to be received and believed : 
 for they may be proved by most certain warrants of Holy 
 Scripture. 
 
 Art. IX. Of Original or Birth- Sin. 
 
 Original sin standeth not 'in the following of Adam (as the 
 Pelagians do vainly talk) ; but it is the fault and corruption of 
 the nature of every man, that naturally is engendered of the off- 
 spring of Adam, whereby man is very far gone from original 
 righteousness, and is of his own nature incHned to evil, so that 
 the flesh lusteth always contrary to the spirit ; and therefore in 
 every person born into this world, it deserveth God's wrath and 
 damnation. And this infection of nature doth remain, yea, in 
 them that are regenerated ; w^hereby the lust of the flesh, called in 
 Greek (ppovn^a (xapKog, which some do expound the wisdom, some 
 sensuality, some the affection, some the desire of the flesh, is not 
 subject to the law of God. And although there is no condemna- 
 tion for them that believe and are baptized ; yet the Apostle doth 
 confess, that concupiscence and lust hath of itself the nature of sin. 
 
 Art. X. Of Free-mil. 
 
 The condition of man after the fall of Adam is such, that he 
 cannot turn and prepare himself, by his own natural strength and 
 good works, to faith, and calling upon God : wherefore we have 
 no power to do good works pleasant and acceptable to God, with- 
 out the grace of God by Christ preventing us, that we may have 
 a good will, and working with us when we have that good will. 
 
ARTICLES OF RELIGION. 845 
 
 Art. XL Of the Justification of Man. 
 
 We are accounted righteous before God, only for the merit of 
 our Lord and Saviour Jesus Christ by faith ; and not for our own 
 works or deservings. Wherefore, that we are justified by faith 
 only, is a most wholesome doctrine, and very full of comfort, as 
 more largely is expressed in the Homily of Justification. 
 
 Art. XII. Of Good Works. 
 
 Albeit that good works, which are the fruits of faith, and follow 
 after justification, cannot put away our sins, and endure the 
 severity of God's judgment; yet are they pleasing and acceptable 
 to God in Christ, and do spring out necessarily of a tme and lively 
 faith ; insomuch that by them a lively faith may be as evidently 
 known, as a tree discerned by the fruit. 
 
 Art. XIIL Of Works before Justification. 
 
 Works done before the grace of Christ and the inspiration of 
 his spirit, are not pleasant to God, forasmuch as they spring not 
 of faith in Jesus Christ, neither do they make men meet to 
 receive grace, or (as the school -authors say) deserve grace of 
 congruity : yea, rather, for that they are not done as God hath 
 willed and commanded them to be done, we doubt not but they 
 have the nature of sin. 
 
 Art. XIV. Of Works of Supererogation. 
 
 Voluntary works, besides over and above God's command- 
 ments, which they call works of supererogation, cannot be 
 taught without arrogancy and impiety. For by them men do 
 declare, That they do not render unto God as much as they are 
 bound to do, but that they do more for his sake than of bounden 
 duty is required : Whereas Christ saith plainly, When ye have 
 done all that is commanded to you, say, We are unprofitable 
 servants. 
 
 Art. XV. Of Christ alone icilhout Sin. 
 
 Christ in the truth of our nature, was made like unto us in all 
 things, sin only except, from which he was clearly void, both in 
 his flesh, and in his spirit. He came to be a Lamb without spot, 
 who by sacrifice of himself once made, should take away the 
 sins of the world ; and sin (as St. John saith) was not in him. 
 But all we the rest (although baptized and born again in Christ) 
 29* 
 
346 ARTICLES OF RELIGION. 
 
 yet offend in many things ; and if we say we have no sin, we 
 deceive ourselves, and the truth is not in us. 
 
 Art. XVI. Oj Sin after Baptism, 
 
 Not every deadly sin, willingly committed after baptism, is sin 
 against the Holy Ghost, and unpardonable. Wherefore the 
 grant of repentance is not to be denied to such as fall into sin 
 after baptism. After we have received the Holy Ghost, we may 
 depart from grace given, and fall into sin, and by the grace of 
 God (we may) arise again, and amend our lives. And therefore 
 they are to be condemned, which say, they can no more sin as 
 long as they live here, or deny the place of forgiveness to such 
 as truly repent. 
 
 Art. XVII. Of Predestination and Election, 
 
 Predestination to life is the everlasting purpose of God, whereby 
 (before the foundations of the world were laid) he hath con- 
 stantly decreed by his counsel, secret to us, to deliver from 
 curse and damnation, those whom he hath chosen in Christ out 
 of mankind, and to bring them by Christ to everlasting salvation, 
 as vessels made to honor. Wherefore they which be endued 
 with so excellent a benefit of God, be called according to God's 
 purpose by his Spirit M^orking in due season : they through grace 
 obey the calling : they be justified freely : they be made sons 
 of God by adoption : they be made like the image of his only 
 begotten Son Jesus Christ : they walk religiously in good 
 works ; and at length by God's mercy they attain to everlasting 
 felicity. 
 
 As the godly consideration of predestination, and our election 
 in Christ, is full of sweet, pleasant and unspeakable comfort to 
 godly persons, and such as feel in themselves the workings of 
 the spirit of Christ, mortifying the works of the flesh and their 
 earthly members, and drawing up their mind to high and heavenly 
 things, as well because it doth greatly establish and confirm 
 their faith of eternal salvation, to be enjoyed through Christ, as 
 because it doth fervently kindle their love towards God ; so, for 
 curious and carnal persons, lacking the spirit of Christ, to have 
 continually before their eyes the sentence of God's predestina- 
 tion, is a most dangerous downfall, whereby the devil doth 
 thrust them either into desperation, or into wretchlessness of 
 most unclean living, no less perilous than desperation. 
 
 Furthermore, we must receive God's promises in such wise as 
 they be generally set forth to us in holy Scripture : and in our 
 
ARTICLES OF RELIGION. 347 
 
 doings, that will of God is to be followed, which we have 
 expressly declared unto us in the word of God. 
 
 Art. XVIII. Of obtaining eternal Salvation only by the 
 name of Christ. 
 They are also to be had accursed, that presume to say, that 
 every man shall be saved by the law or sect which he prof esse th, 
 so that he be diligent to frame his life according to that law, and 
 the light of nature. For holy scripture doth set out unto us 
 only the name of Jesus Christ, whereby men must be saved. 
 
 Art. XIX. Of the Church^ 
 
 The visible church of Christ is a congregation of faithful menj 
 in the which the pure word of God is preached, and the sacra- 
 ments be duly ministered according to Christ's ordinance, in all 
 those things that of necessity are requisite to the same. 
 
 As the church of Hierusalem, Alexandria, and Antioch, hsye 
 erred, so also the church of Rome hath erred, not only in their 
 living and manner of ceremonies, but also in matters of faith. 
 
 Art. XX. Of the authority of the Church. 
 The church hath power to decree rites or ceremonies, and 
 authority in controversies of faith : and yet it is not lawful for 
 the church to ordain anything that is contrary to God's word 
 written ; neither may it so expound one place of Scripture that it 
 be repugnant to another. Wherefore, although the Church be 
 a witness and a keeper of Holy Writ, yet as it ought not to 
 decree anything against the same, so besides the same ought it 
 not to enforce anything to be believed for necessity of salvation. 
 
 Art. XXI. Of the Authority of General Councils. 
 
 LThe 21st of ilic former articles is omitted.] 
 
 Art. XXII. Of Purgatory. 
 The Romish doctrine concerning purgatory, pardons, worship-' 
 ping, and adoration, as well of images as of relics, and also 
 invocation of saints, is a fond thing, vainly invented, and 
 grounded upon no warranty of Scripture, but rather repugnant to 
 the word of God. 
 
 Art. XXIII. Of Ministering in the Congregation. 
 
 It is not lavv'ful for any man to take upon him the office of 
 public preaching, or ministering the sacraments in the congrega- 
 
348 ARTICLES OF RELIGION. 
 
 tion, before he be lawfully called, and sent to execute the same. 
 And those we ought to judge lawfully called and sent, which be 
 chosen and called to this work by men who have public authority 
 given unto them in the congregation, to call and send minister? 
 into the Lord's vineyard. 
 
 Art. XXIV. Oj speaking in the Congregation in such a 
 tongue as the people understandeth. 
 
 It is a thing plainly repugnant to the word of God, and the 
 custom of the primitive church, to have public prayer in the 
 church, or to ninister the sacraments, in a tongue not under- 
 standed of the people. 
 
 Art. XXV. Of the Sacraments. 
 
 Sacraments ordained of Christ be not only badges or tokens of 
 Christian men's profession, but rather they be certain sure wit* 
 nesses, and eifectual signs of grace, and God's good- will toward 
 us, by the which he doth work invisibly in us, and doth not only 
 quicken, but also strengthen and confirm our faith in him. 
 
 There are two sacraments ordained of Christ our Lord in the 
 gospel, that is to say, baptism and the supper of the Lord. 
 
 Those five commonly called sacraments, that is to say, confirm- 
 ation, penance, orders, matrimony, and extreme unction, are not 
 to be counted for sacraments of the gospel, being such as have 
 grown, partly of the corrupt follow^ing of the Apostles, partly 
 are states of life allowed by the Scriptures ; but yet have not like 
 nature of sacraments with baptism and the Lord's supper, for 
 that they have not any visible sign or ceremony ordained of God. 
 
 The sacraments were not ordained of Christ to be gazed upon, 
 or to be carried about, but that we should duly use them. And 
 in such only as worthily receive the same, they have a whole- 
 some effect or operation ; but they that receive them unworthily 
 purchase to themselves damnation, as St. Paul saith. 
 
 Art. XXVI. Of the unworthiness of ]\{RnisterSj which hin- 
 ders not the effect of the Sacraments. 
 
 Although in the visible church the evil be ever mingled with 
 the good, and sometime the evil have chief authority in the min- 
 istration of the word and sacraments, yet, forasmuch as they do 
 not the same in their own name, but in Christ's, and do minister 
 by his commission and authority, we may use their ministry, both 
 in hearing the word of God, and in receiving the sacraments. 
 Neither is the effect of Christ's ordinance taken away by their 
 
ARTICLES OF RELIGION. 349 
 
 wickedness, nor the grace of God's gifts diminished from such as 
 by faith, and rightly, do receive the sacraments ministered unto 
 them, which be effectual, because of Christ's institution and 
 promise, although they be ministered by evil men. 
 
 Nevertheless, it appertaineth to the discipline of the Church, 
 that inquiry be made of evil ministers, and that they be accused 
 by those that have knowledge of their offences; and, finally, 
 being found guilty by just judgment, be deposed. 
 
 Art. XXVII. Of Baptism. 
 
 Baptism is not only a sign of profession, and mark of differ- 
 ence, whereby Christian men are discerned from others that be 
 not christened ; but it is also a sign of regeneration, or new birth, 
 whereby, as by an instrument, they that receive baptism rightly 
 are grafted into the Church ; the promises of the forgiveness of 
 sin, and of our adoption to be the sons of God by the Holy 
 Ghost, are visibly signed and sealed ; faith is confirmed and grace 
 increased by virtue of prayer unto God. The baptism of young 
 children is, in any wise, to be retained in the church, as most 
 agreeable with the institution of Christ. 
 
 Art. XXVIII. Of the Lord's Supper. 
 
 The supper of the Lord is not only a sign of the love that 
 Christians ought to have among themselves one to another ; but 
 rather it is a- sacrament of our redemption by Christ's death; in- 
 somuch that to such as rightly, worthily, and with faith receive 
 the same, the bread which we break is a partaking of the body 
 of Christ; and likewise the cup of blessing is a partaking of the 
 blood of Christ. 
 
 Transubstantiation (or the change of the substance of bread 
 and wine) in the supper of the Lord, cannot be proved by holy 
 writ ; but it is repugnant to the plain words of Scripture, over- 
 throweth the nature of a sacrament, and hath given occasions to 
 many superstitions. 
 
 The body of Christ is given, taken, and eaten in the supper, 
 only after an heavenly and spiritual manner. And the mean 
 whereby the body of Christ is received and eaten in the supper, 
 is faith. 
 
 The sacrament of the Lord's Supper was not by Christ's ordi- 
 nance reserved, carried about, lifted up, or worshipped. 
 
 Art. XXIX. Of the Wicked^ lohich eat not of the Body 
 of Christ in the Use of the Lord^s Supper. 
 The wicked, and such as be void of a lively faith, although 
 
350 ARTICLES OF RELIGION. 
 
 they do carnally and visibly press with their teeth (as St. Augus- 
 tine saith) the sacrament of the body and blood of Christ ; yet, 
 in no wise, are they partakers of Christ ; but rather to their con- 
 demnation do eat and drink the sign or sacrament of so great a 
 thing. 
 
 Art. XXX. Of both Kinds. 
 The cup of the Lord is not to be denied to the lay-people ; for 
 both the parts of the Lord's sacrament by Christ's ordinance and 
 commandment, ought to be ministered to all Christian men 
 alike. 
 
 Art. XXXI. Of the one Oblation of Christ finished upon 
 the Cross. 
 The offering of Christ once made, is that perfect redemption , 
 propitiation, and satisfaction for all the sins of the whole world, 
 both original and actual ; and there is none other satisfaction for 
 sin, but that alone. Wherefore the sacrifice of masses, in which 
 it was commonly said, that the priest did offer Christ for the quick 
 and the dead, to have remission of pain or guilt, were blasphe- 
 mous fables and dangerous deceits. 
 
 Art. XXXII. Of the Marriage of Priests. 
 
 Bishops, priests, and deacons, are not commanded by God's 
 law, either to vow the estate of single life, or to abstain from 
 marriage ; therefore it is lawful for them, as for all other Chris- 
 tian men, to marry at their own discretion, as they shall judge 
 the same to serve better to godliness. 
 
 Art, XXXIII. Of excommunicate Persons^ how they are 
 to be avoided. 
 That person which by open denunciation of the church is 
 rightly cut off from the unity of the church, and excommunicat- 
 ed, ought to be taken of the whole multitude of the faithful, as 
 an heathen and pubhcan, until he be openly reconciled by penance, 
 and received into the church by a judge that hath authority 
 thereunto. 
 
 Art. XXXIV. Of the Traditions of the Church. 
 
 It is not necessary that traditions and ceremonies be in all 
 places one, or utterly like ; for at all times they have been divers, 
 and may be changed according to the diversity of countries, 
 times, and men's manners, so that nothing be ordained against 
 
ARTICLES OF RELIGION. 351 
 
 God's word. Whosoever, through his private judgment willingly 
 and purposely doth openly break the traditions and ceremonies of 
 the church, which be not repugnant to the word of God, and be 
 ordained and approved by common authority, ought to be rebuked 
 openly (that other may fear to do the like) as he that ofFendeth 
 against the common order of the church, and hurteth the author- 
 ity of the magistrate, and woundeth the consciences of the weak 
 brethren. Every particular or national church hath authority to 
 ordain, change, and abolish ceremonies, or rites of the church, 
 ordained only by man's authority, so that all things be done to 
 edifying. 
 
 Art. XXXV. Of Homilies. 
 The second book of Homilies, the several titles whereof we 
 have joined under this article, doth contain a godly and whole- 
 some doctrine, and necessary for these times, as doth the former 
 book of Homilies, which were set forth in the time of Edward 
 the Sixth, and therefore we judge them to be read m churches by 
 the ministers diligently and distinctly, that they may be imder- 
 standed of the people. 
 
 Of the Names of the Homilies. 
 
 1. Of the right Use of the Church. 
 
 2. Against Peril of Idolatry. 
 
 3. Of repairing and keeping clean of Churches. 
 
 4. Of good Works : first of Fasting. 
 
 5. Against Gluttony and Drunkenness. 
 
 6. Against Excess of Apparel. 
 
 7. Of Prayer. 
 
 8. Of the place and time of Prayer. 
 
 9. That common Prayers and Sacraments ought to be minis- 
 tered in a known Tongue. 
 
 10. Of the reverent estimation of God's Word. 
 
 1 1 . Of Alms-doing. 
 
 12. Of the Nativity of Christ. 
 
 13. Of the Passion of Christ. 
 
 14. Of the Resurrection of Christ. 
 
 15. Of the worthy receiving of the Sacrament of the Body and 
 
 Blood of Christ. 
 
 16. Of the Gifts of the Holy Ghost. 
 
 17. For the Rogation Days. 
 
 18. Of the state of Matrimony. 
 
 19. Of Repentance. 
 
 20. Against Idleness. 
 
352 ARTICLES OF RELIGION. 
 
 21. Against Rebellion, 
 
 [This article is received in this church, so far as it declares the 
 books of Homilies to be an explication of Christian doctrine, 
 and instructive in piety and morals. But all references to the 
 constitution and laws of England are considered as inapplicable 
 to the circumstances of this church, which also suspends the 
 order for the reading of said Homihes in churches until a revision 
 of them may be conveniently made, for the clearing of them, as 
 well from obsolete words and phrases, as from the local refer- 
 ences.] 
 
 Art. XXXVI. Of Consecration of Bishops and Ministers. 
 
 The book of consecration of bishops, and ordering of priests 
 and deacons, as set forth by the General Convention of this church 
 in 1792, doth contain, all things necessary to such consecration 
 and ordering; neither hath it anything that, of itself, is supersti- 
 tious and ungodly : and, therefore, whosoever are consecrated or 
 ordered according to said form, w^e decree all such to be rightly, 
 orderly, and lawfully consecrated and ordered. 
 
 Art. XXXVII. Of the Power of the Civil Magistrates. 
 
 The power of the civil magistrate extendeth to all men, as well 
 clergy as laity, in all things temporal ; but hath no authority in 
 things purely spiritual. And we hold it to be the duty of all men 
 who are professors of the Gospel, to pay respectful obedience to 
 the civil authority, regularly and legitimately constituted. 
 
 Art. XXXVIII. Of Christian Men''s Goods., ichich are not 
 common. 
 
 The riches and goods of Christians are not common, as touch- 
 ing the right, title, and possession of the same, as certain anabap- 
 tists do falsely boast. Notwithstanding, every man ought, of such 
 things ashepossesseth, liberally to give alms to the poor, accord- 
 ing to his ability. 
 
 Art. XXXIX. Of a Christian Man's Oath. 
 
 As we confess that vain and rash swearing is forbidden Chris- 
 tian men by our Lord Jesus Christ, and James his apostle : so we 
 judge that Christian religion doth not prohibit, but that a man 
 may swear when the magistrate requireth, in a cause of faith 
 and charity, so it be done according to the prophet's teaching, in 
 justice, judgment, and truth. 
 
TABLE OF CONTENTS, s 
 
 Of the Canons of the Protestant Episcopal 
 Church of the United States. 
 
 PAGE 
 
 The Constitution of the Protestant Episcopal Church in 
 
 the United States of America, . , . 283 
 
 CANONS OF 1832. 
 
 Canon I. Of the Orders of Ministers in this Church, . 289 
 II. Of the Election of Bishops (repealed by Canon 
 
 I., 1835), ib. 
 
 ni. Of the Certificates to be produced on the part of 
 
 the Bishops Elect, . . . ib. 
 
 IV, Of Standing Committees, . . ,291 
 
 V, Of the Consecration of Bishops during the Re- 
 cess of the General Convention, . . ib. 
 VI. Of Assistant Bishops, , . . . 292 
 VII, Of the Performance of Episcopal Duties in Va- 
 cant Dioceses (repealed by Canon III., 1838), ib. 
 VIII. Of the Age of those who are to be Ordained or 
 
 Consecrated, . , . . ib. 
 
 IX. Of Candidates for Orders (repealed by Canon 
 
 IV., 1838), . . . . .293 
 
 X. Of the Conduct required in Candidates for Orders, ib. 
 
 XI. Of Candidates for Orders who are Lay Readers, ib. 
 
 XII. Of Candidates who may be refused Orders, . ib. 
 
 XIII. Of the Learning of those who are to be Ordained 
 
 (repealed by Canon V., 1838), , . 294 
 
 XIV. Of the Preparatory Exercises of a Candidate for 
 
 Deacons' Orders, (repealed by Canon V., 1841 ), ib. 
 XV. Of the Testimonials to be produced on the part 
 
 of those who are to be Ordained, . . ib. 
 
 XVI. Of Candidates coming from places within the 
 United States in which the Constitution of this 
 Church has not been acceded to, . . 296 
 
 XVII. Of Deacons, . . . . . jb. 
 
 XVIII. Of the Preparatory Exercises of a Candidate for 
 
 Priests' Orders, . . . , ib. 
 
 XIX. Of the Titles of those who are to be Ordained 
 
 Priests, . . . .297 
 
 XX. Of the Times of Ordination, . ib. 
 
 30 
 
354 TABLE OF CONTENTS. 
 
 PAGE 
 
 XXI. Of those who have officiated as Ministers among 
 other Denominations of Christians, and apply 
 for Orders in this Church (repealed by Canon 
 III., 1835), . . . . ib. 
 
 XXII. Of Clergymen Ordained for Foreign Parts, . ib. 
 
 XXIII. Of Clergymen Ordained by Foreign Bishops, or 
 
 by Bishops not in communion with this Church, 
 and desirous of Officiating or Settling in this 
 Church (repealed by Canon VI., 1841), . 298 
 
 XXIV. Of Ministers celebrating Divine Service in a 
 
 Foreign Language, . . . . ib. 
 
 XXV. Of Episcopal Visitations, . . . ib, 
 
 XXVI. Of the Duty of Ministers in regard to Episcopal 
 
 Visitations, . . . . .299 
 
 XXVII. Of Episcopal Charges and Pastoral Letters, . 300 
 
 XXVIII. Of Parochial Instruction, . . . ib. 
 
 XXIX. Of the Duty of Ministers to keep a Register, . ib. 
 
 XXX. Of the Election and Institution of Ministers into 
 
 Parishes or Churches, , . . ib. 
 
 XXXI. Of the Officiating of Ministers of this Church in 
 the Churches, or within the Parochial Cures, 
 of other Clergymen, . . .301 
 
 XXXII. Of Episcopal Resignations, . . .302 
 
 XXXni. Of the Dissolution of all Pastoral Connection 
 
 between Ministers and their Congregations, . 304 
 XXXIV. Of Differences between Ministers and their Con- 
 
 regations, ..... 306 
 XXXV. Of Ministers removing from one Diocese to 
 
 another (repealed by Canon IV., 1835), . 306 
 XXXVI. Of the officiating of Persons not Ministers of 
 
 this Church, . . - . . ib. 
 
 XXXVII. Of Offences for which Ministers shall be Tried 
 
 and Punished, . . . . ib. 
 
 XXXVIII. Of a Minister declaring that he will no longer be 
 
 a Minister of this Church, . . .307 
 
 XXXIX. Of Degradation from the Ministry, and of Pub- 
 lishing the Sentence thereof, . . ibv 
 XL. Of a Clergyman in any Diocese chargeable with 
 
 misdemeanor in any other, . . . 308 
 
 XLI. Of the due Celebration of Sundays, . . ib. 
 
 XLII. Of Crimes and Scandals to be Censured, . ib. 
 
 XLIII. Of a Congregation in any Diocese uniting with 
 
 any other Diocese, .... 309 
 XLIV. Of the Mode of Publishing Authorized Editions 
 
 of the Standard Bible of this Church, . ib. 
 
TABLE OF CONTENTS. 355 
 
 PAGE 
 
 XLV. Of the use of the Book of Common Prayer, .310 
 XLVI. Of the Mode of Publishing Authorized Editions 
 of the Book of Common Prayer, &c. (repealed 
 by Canon VL, 1835), . . . ib. 
 
 XLVII. Of Forms of Prayer or Thanksgiving for Extra- 
 ordinary Occasions, . . . ib. 
 XL VIII. Of a List of the Ministers of this Church, . ib. 
 XLIX. Of the Mode of Calling Special Meetings of the 
 
 General Convention, . . .311 
 
 L. Of the Mode of transmitting Notice of all Mat- 
 ters submitted by the General Convention to 
 the Consideration of the Diocesan Conventions, 312 
 LI. Of the Mode of Securing an Accurate View of 
 the State of the Church, from time to time 
 (repealed by Canon VII., 1835), . . ik 
 
 LII. Of the Alms and Contributions at the Holy 
 
 Communion, . . . . ib. 
 
 LIII. Of the Requisites of a Quorum, . , ib. 
 
 LIV, Of Defraying the Expenses of the General Con- 
 vention (repealed by Canon VIIL, 1835), . ib. 
 LV, Of the Trustees of the General Theological 
 
 Seminary, . . . . . ib. 
 
 LVI. Repealing Former Canons, . . .313 
 
 CANONS OF 1835. 
 
 Canen I. Of the Election of Bishops (repealed by Can- 
 on I. 1838), . . . . . ib. 
 II. Of Missionary Bishops (repealed by Canon I., 
 
 1838), . . . . . ib. 
 
 III. Of those who have officiated without Episcopal 
 
 Ordination, as Ministers among other denomi- 
 nations of Christians, and apply for Orders in 
 this Church (repealed by Canon VII., 1838), ib. 
 
 IV. Of Ministers removing from one Diocese to an- 
 
 other (repealed by Canon VII., 1841), 314 
 
 V. Of Amenability and Citations, . . . ib. 
 
 VI. Of the Mode of Pubhshing Authorized Editions 
 of the Book of Common Prayer, &c. (repealed 
 by Canon IX., 1838), . . . ib. 
 
 VII. Of the Mode of Securing an Accurate View of 
 the State of the Church from time to tune (re- 
 pealed by Canon VIIL, 1841), . . ib. 
 
 VIII. Of defraying the Expenses of the General Con- 
 vention (repealed by Canon X., 1838), , ib. 
 
356 TABLE OF CONTENTS. 
 
 CANONS OF 1838. 
 
 Canon I. Of the Election of Bishops, . . .315 
 
 II. Of Missionary Bishops, . . .316 
 
 III. Of the Performance of Episcopal Duties in Va- 
 
 cant Dioceses, . . . .317 
 
 IV. Of Candidates for Orders (repealed by Canon 
 
 IX., 1841), . . . . .318 
 
 V. Of the Learning of those who are to be Ordained, ib. 
 
 VI. Candidates for Orders Ineligible to the General 
 
 Convention, . . . . . ib. 
 
 VII. Concerning Candidates for Orders in this Church, 
 who have been Ministers, Licentiates, or Stu- 
 dents of Theology among other Religious De- 
 nominations, . . . . .319 
 VIII. Of the Organizing of New Dioceses formed out of 
 
 Existing Dioceses, .... 320 
 
 IX. Of the Mode of Publishing Authorized Editions 
 
 of the Book of Common Prayer, &c., . . 321 
 
 X. Of defraying the Expenses of General Conven- 
 tions, - . , . .322 
 
 XI. Of Repealed Canons, . . . . ib. 
 
 CANONS OF 1841. 
 
 Canon I. Of the Treasurer of the Convention, . . ib. 
 
 II, Of a Clergyman absenting himself from his Dio- 
 cese, ...... 323 
 
 III. Of the Election of a Missionary Bishop to the 
 
 office of Diocesan Bishop, . . . ib. 
 
 IV. Of the Trial of Bishops, . . .324 
 V. Of the Preparatory Exercises of a Cai^didate for 
 
 Deacons' Orders .... 325 
 
 VI. Of Clergymen Ordained by Foreign Bishops in 
 Communion with this Church, and desirous of 
 Officiating or settling in this Church, . . 326 
 
 VII. Of IMinisters Removing from one Diocese to an- 
 
 other, . . . . .327 
 
 VIII. Of the Mode of Securing an Accurate View of 
 
 the State of the Church, from time to time, . 329 
 IX. Of Candidates for Orders, . . .330 
 
 X. Of Clergymen Ordained by Bishops not in Com- 
 munion with this Church, and desirous of 
 Officiating or Settling in this Church, . . 332 
 
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