Library of The Theological Seminary 
 
 PRINCETON : NEW JERSEY 
 
 C= p- 
 
 
 
 BR 1720 .H8 B86 1852 v.3 
 
 Bunsen, Christian Karl 
 Josias, 1791-1860. 
 Hippolytus and his age; or 
 
 j a 
 
Digitized by the Internet Archive 
 in 2008 with funding from 
 Microsoft Corporation 
 
 https://archive.org/details/hippolytushisageO3buns 
 

 

 
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HIPPOLYTUS AND HIS AGE; 
 
 THE DOCTRINE AND PRACTICE OF THE 
 CHURCH OF ROME 
 
 UNDER COMMODUS AND ALEXANDER SEVERUS : 
 AND 
 
 ANCIENT AND MODERN CHRISTIANITY AND DIVINITY 
 COMPARED. 
 
 BY CHRISTIAN CHARLES JOSIAS BUNSEN, 
 D.C.L. 
 
 IN FOUR VOLUMES. 
 
 VOLE. TH 
 
 The Life of the Ancient Church, in Cyucation, Baptism, 
 and Garship, in Gabernment and 
 Social Relations. 
 
 LONDON : 
 LONGMAN, BROWN, GREEN, AND LONGMANS. 
 1852. 
 
LONDON : 
 
 SPOTTISWOODES and SHaw, 
 New-Street-Square. 
 
TO 
 
 Che fPMemorp 
 
 OF 
 
 THOMAS ARNOLD, 
 
PPP PPP P PLL LPLI IIL 
 
 DU HAST MIT UNS GEKAMPFET DES GLAUBENS HEILGEN KAMPF, 
 FUR ALLE TIEF EMPFUNDEN DER BITTREN LEIDEN KRAMPF: 
 DU SAHST DER MENSCHHEIT NAHEN GERICHT UND BLUTGEN STREIT, 
 
 KLAR STAND VOR DEINEM AUGE DER JAMMER DIESER ZEIT. 
 
 DA TRAF DICH JENES SEHNEN DAS STILLT DER ERDE SCHMERZ, 
 ES LOSTE SICH IN LIEBE DAS MILDE STREITERHERZ, 
 BEGRUSSTEST HELD ALS BOTEN GESANDT VON VATERHAND, 
 
 DEN ENGEL DER DICH FUHRTE INS EWGE HEIMATHLAND. 
 
 VERSTUMMT IST NUN AM GRABE DES ZORNS UND HASSES WUTH, 
 EIN LEUCHTTHURM RAGST DU STRAHLEND AUS NACHTGER STURMES FLUTH, 
 ES SPROSSET HEILGER SAMEN IN MANCHER JUNGEN BRUST, 
 
 EIN VOLK VOLL EDLEN STOLZES BLICKT AUF ZU DIR MIT LUST. 
 
 DU SELBST BIST WEGGERUCKET AUS DER VERWIRRUNG NOTH, 
 DAS SCHWERSTE SEELENLEIDEN HAT DIR ERSPART DER TOD: 
 ES LIEGT VOR DIR ENTHULLET DAS RATHSEL DIESER WELT, 
 
 SCHAUST NUN WAS DU GEGLAUBET VON GOTTES LICHT ERHELLT. 
 
 WIR ABER WOLLEN KAMPFEN. WIE DU ES VORGETHAN, 
 IN HOFFNUNG UND IN LIEBE MIT GLAUBEN ANGETHAN, 
 DIE EWIGKEIT VOR AUGEN, WAHRHAFTIGKEIT IM SINN, 
 
 UND GEBEN FUR DIE WAHRHEIT DAS LEBEN WILLIG HIN. 
 
 PLLA ILI LLL LDL LLLP SPSL" 
 
INTRODUCTION, 
 
 THE two preceding Volumes exhibit the critical part 
 of my task: the first philologically, the second phi- 
 losophically and historically. As to the reconstruc- 
 tive portion, I promised in the Preface two things. 
 First, some contributions towards the restoration of 
 an authentic picture of the age of Hippolytus; that 
 is to say, of the community-life of the ancient Church, 
 in education and in worship, in government and in 
 social relations. Secondly, an image of the theology 
 of the present time reflected in the mind of Hippoly- 
 tus, as the representative of the learning and divinity 
 of the Church from the end of the second till towards 
 the middle of the third century. 
 
 I have endeavoured to redeem this pledge in the 
 two concluding Volumes. 
 
 I present therefore in the Third a picture and 
 its interpretation. The First Part exhibits the docu- 
 ments of early Christianity, in which the common 
 consciousness and the Christian life of that age are 
 authentically recorded. They are the picture: their 
 
 interpretation and application are attempted in the 
 A 3 
 
vi INTRODUCTION. 
 
 Second Part. This Second Part brings, first of all, 
 to that end, the picture itself before our eyes, in an 
 explanatory form. It, secondly, reflects in that pic- 
 ture the present time, connected with it through the 
 history of fifteen centuries. Lastly, it endeavours to 
 deduce from it a practical application for the reform 
 of our present state. Of the subjects which come 
 thus under our consideration, there is one which 
 unites both the elements, the community-life and 
 theology, the Liturgies of the ancient Church. Their 
 texts are at present in such confusion, that the details 
 cannot be rendered intelligible without a critical di- 
 gest of such of them as can be traced back to the 
 second or third century. On the other hand, they 
 cannot be critically restored without a clear view of 
 the general framework which our Text-Book exhibits. 
 I have, therefore, excluded from the general Text- 
 Books of ancient Christianity all liturgical formularies 
 beyond the general framework common to all ancient 
 Churches. But I have presented, as the concluding 
 point of my researches, a comparative view of the 
 Liturgies of the second and third, with those of the 
 fourth, fifth, and sixth centuries, both of the Eastern 
 and of the Western Churches. It is only in this 
 connexion that we can show how far the age of 
 Hippolytus had already complete liturgical formula- 
 ries, and that we can understand their spirit and their 
 relation to the rituals of the Post-Nicene Church. 
 The collection and interpretation of the Liturgies 
 
INTRODUCTION. vil 
 
 of the ancient Church constitute the Second Part of 
 the Fourth Volume, which opens with the Apology 
 of Hippolytus. This Apology is intended to show, 
 in the form of fiction, what a picture the divinity of 
 our own age would reflect, as seen through the eyes 
 of Hippolytus, were he brought face to face with it. 
 The object of the First Part of the Third Volume 
 is to restore the authentic’ texts of the ‘‘Church- and 
 House-Book of the early Christians” and of the “* Law- 
 Book of the Ante-Nicene Church.” The first we ex- 
 hibit rescued by the researches in the Second Volume 
 from the rubbish in which it was enveloped for centu- 
 ries, and disencumbered of the fraud and misunder- 
 standing by which it was defaced. The second, the 
 Law-Book, we have been enabled to present in its 
 more original text, under the guidance of the Coptic 
 Collection. They are both mere single leaves res- 
 cued from the flood of time, the legacies of seven 
 generations, who wrote, with their own blood, the 
 annals of the life of their hidden community, so im- 
 portant to universal history. In spite of the fictitious 
 form which disguises their real contents, they exhibit 
 . the venerable picture of that primitive age in a 
 recognisable and intelligible shape. They are essen- 
 tially a childlike appendix to the New Testament, 
 and at the same time an independent test of its 
 truth, as being the fulfilment of what the Gospel 
 promises. For here we find, on the one hand, a 
 
 continuation of the Ordinances of the Apostles, as 
 A 4 
 
vill INTRODUCTION. 
 
 given in their canonical Epistles; on the other, 
 the advice which the three great Apostles and the 
 brother of our Lord had communicated in their 
 canonical writings, applied, in the Apostolic spirit, 
 to the wants of the Church, and of the human race 
 renovated in that Church. These little insignifi- 
 cant books, then, as a whole, represent nothing less 
 than the framework of the new world, which was 
 to arise out of the spirit, life, and death of Christ, 
 and out of the exhortations of his Apostles, that is 
 to say, the world-renewing Christian Society, or the 
 Universal Church. The revelation given to us by 
 Christ has no other historical basis than in what 
 the Bible records. The actual historical proof, how- 
 ever, of the truth of the Biblical revelation, lies 
 only in the Church. The Church, again, is in an 
 eminent sense that primitive congregation, whose 
 quiet and exalted working in the first seven genera- 
 tions these leaves authenticate. 
 
 The Church- and House-Book of the ancient 
 Church, more especially, is a book recording that 
 Christian wisdom and piety inspired by the Holy 
 Ghost. It is a book composed by believing souls 
 whose names are known to God, and sealed with the 
 blood of the confessors of the faith. It exhibits a 
 testimony of faith in the moral government of the 
 world, practically tried ; a testimony to the freedom of 
 mind and to the indestructibility of the dignity of man, 
 against the tyranny of a Nero and the administration 
 
INTRODUCTION. iX 
 
 of justice of a Trajan; a light in the midst of the 
 darkness of despairing infidelity, and of a comfort- 
 less philosophy among the educated classes. There 
 is nothing which makes this document more vene- 
 rable than its divine simplicity and childlikeness. 
 Let no one open its leaves who does not know how 
 to value this simplicity. To him who will not read 
 them, as the Bible must be read, with pure and 
 respectful feelings, they will only give offence and 
 be injurious; he will only wrong, without in the 
 least understanding them. 
 
 It is difficult to say whether the ordinances of the 
 early Christian age, which were attributed to the 
 Apostles, are more important for what they establish, 
 or for their abstaining from laying down rules and 
 formularies upon other points. The ordinances them- 
 selves are of great consequence, not merely to those 
 Churches which derive their doctrine and constitution 
 from the Apostolic Church, but likewise to those 
 which feel a vocation to frame, with Christian free- 
 dom, their own institutions directly from the Sa- 
 cred Records. Those ordinances show to the old 
 Churches, that their forms do not (as they assume) 
 harmonize with the spirit and letter of that age; to the 
 Reformed Churches, that their articles and practices 
 cannot be established on the letter of the Bible alone, 
 but that, if these practices are based upon any truly 
 ancient authority, they rest upon traditional primitive 
 customs. or much which they have defended for 
 
 AS 
 
x INTRODUCTION. 
 
 three centuries, as Biblical, is neither Biblical nor 
 Apostolical, except so far as the Christian freedom 
 which they have exercised is truly evangelical. To 
 Romanists, therefore, and Protestants, these records 
 preach temper and moderation ; and, to those among 
 them who are willing to listen to their voice, they 
 proclaim reason and freedom. 
 
 They are, however, not less important for what, out 
 of faith in the operation of the Spirit in the Church, 
 they leave to the evangelical liberty, either of the spe- 
 cial congregation or of the individual. They prove, 
 therefore, directly and indirectly, that, without this 
 emancipation from the letter, the restored Church, 
 which is that of the Future, can no more exist, than 
 it can without the spirit of that grand Christian 
 view which is reflected in these ordinances. 
 
 That no Church, no Christian society, corresponds 
 exactly with this picture of Apostolic reality, would, 
 as a general remark, prove nothing. For no age, 
 however primitive, not even that of the Apostles 
 themselves (the first century, or the first two genera- 
 tions), is in its phenomena, its institutions, and its 
 forms, perfect, or suitable for all times. That 
 a form should express the wants and suit the 
 condition of its times is essential to its perfection; 
 but this condition changes, and no age is with- 
 out its faults. What I mean here to say is this: 
 that no historical Church of the present day can be 
 compared with that Apostolic age, without manifold 
 
INTRODUCTION. Xl 
 
 misconceptions of later times becoming lamentably 
 apparent in that light of truth and of substantial 
 reality. Between us and those Fathers, empty 
 phantoms have started up, darkening that primi- 
 tive age: and, wherever these dark phantoms are 
 received as lights, they will obscure the light of pri- 
 mitive antiquity, and falsify the life of our own time. 
 A severe trial, therefore, awaits any one who looks 
 primitive Christianity in the face. 
 
 The first effect is to engender perplexity, wavering, 
 and doubt. Men of less serious minds, or persons 
 brought up in slavery, and not feeling the need of 
 freedom, may be led by it to unbelief, whether in 
 the form of total abandonment of Christianity as the 
 religion of the future, or in the form of a refuge in 
 an external infallibility which puts an end not only 
 to all thought, but also to all real belief. This is the 
 state of men’s minds in the higher classes of society 
 in Romanic countries; and threatens to become their 
 state in the Established Church of half Germanic, 
 half Celto-Romanic England. 
 
 And yet, what clear-headed and honest inquirer, 
 to whom Christianity is a life, and its renovation the 
 condition on which all the hopes for the future of the 
 European world are based, has not felt, in our trying 
 and almost Apocalyptic times, the want of entering 
 into communion of life with the spirit of primitive 
 Christianity? Who is there so infatuated by the 
 
 canonized forms of his own Church, as not to wish 
 A 6 
 
Xi INTRODUCTION. 
 
 to behold, in all its reality, her supposed model? 
 Or what reflecting Bible Christian is there, whose 
 belief in the letter is so firm, that he can venture 
 to remain indifferent to hearing how those Aposto- 
 lical men understood that letter, and how they en- 
 deavyoured to realize that message of salvation in 
 doctrine and in worship, in faith and in life? You 
 take your stand upon the Church; here is its com- 
 mencement. You take your stand upon the Bible; 
 here is its first Apostolical realization. What is 
 required of you is, not to substitute scholarship and 
 research for simple Christian faith, much less to set 
 up the idol of philosophy in the shrine of religion. 
 You have no longer to deal with the abstract philo- 
 sophy and barren research of the eighteenth century ; 
 you live in the nineteenth, one of historical philoso- 
 phy and of reconstruction. The work to which we are 
 called is, unweariedly and humbly to sweep the porch 
 of the Temple; to clear the floor; not to riot as destruc- 
 tives in the darkened chambers, but to bestir ourselves 
 to restore and to allow the light of Heaven to pene- 
 trate within them. It is the rubbish of false learning 
 and conventional scholasticism which separates us 
 from the Sanctuary, and it is high time to sweep it 
 away, as the signs of the latter days have appeared, 
 in which infidel superstition intends to usurp the 
 altar, and wilful falsehood the throne of truth. 
 Assuming, now, the result of such a conscientious 
 examination of facts and documents to be what I 
 
INTRODUCTION. Xill 
 
 have arrived at in these and in the two preceding 
 Volumes (and Iam firmly convinced, no thinker and 
 investigator can arrive, upon the whole, at avery dif- 
 ferent conclusion), the question arises: What is to be 
 done? Shall we build ourselves a new house out of 
 some blocks of the Apostolic age, upon the ruins of 
 the one in which we were born and live? Or shall 
 we, in the despair of unbelief, and in the weakness 
 of materialism (which is real ungodliness), refuse all 
 research and all investigation into our Church life 
 and common constitution, in whatsoever shape; and 
 above all, shall we refuse to lay a finger on the 
 _ plague-spots, because we might make the evil worse ? 
 Is this not saying, in other words, that Christianity 
 is not true? Or, since the ecclesiastical foundations 
 are everywhere gone or giving way, shall we try to 
 strengthen them by outward forms, or, if need be, 
 support them by force, because the forms of religion 
 are so closely connected with state arrangements and 
 outward customs, and even, perhaps, with influence 
 and power, with interest and wealth? Or shall we 
 rake up all the arts of sophistry and false learning, 
 straining at gnats and swallowing camels, in order to 
 persuade people that all is right, although the form 
 satisfies the conscience no longer, and leaves the 
 mind empty ? 
 
 Humanly speaking, the possibility of a peaceable 
 and really reconstructive European solution of this 
 question, at the present moment, depends on Germany 
 
XiV INTRODUCTION. 
 
 and England, and, beyond the Atlantic, on the giant 
 scion of England, which practically developes, more 
 and more, in an original manner peculiar to itself, the 
 germs of the Protestant life received from the mo- 
 ther country, and attaches itself intellectually more 
 strongly and inwardly to Germany. And here we 
 must not conceal from ourselves a circumstance de- 
 serving of great consideration in reference to England 
 and Germany. As the German of the last hun- 
 dred years has far too little inclination for reality 
 and life, so the Englishman of the same period has 
 too little propensity towards research and know- 
 ledge. In the one case, the idea has great difficulty 
 in becoming reality ; in the other, the form is slow to 
 become a conscious idea. This is a sad, but incon- 
 trovertible fact, which I feel myself compelled by 
 internal conviction to state. It is a matter import- 
 ant for the history of the world, and threatens to 
 become fatal; for no real restoration can take place 
 without the union of those two elements. But there 
 is still time to do this. All, indeed, that is required 
 at this instant, in order to avert destruction, is 
 merely to open the way to a union of the leading 
 minds in the two equally noble branches of the 
 Teutonic race, so that each may furnish the other, 
 in harmony with the feelings of the people and 
 the times, with the element in which it is defi- 
 cient; and, by combining Idea with Reality, and 
 Reality with Idea, may rescue and invigorate the 
 
INTRODUCTION. XV 
 
 whole. In Germany, the tendency towards the Real 
 is, indeed, increasing, inasmuch as excessive indul- 
 gence in the Ideal has produced only fancifulness 
 and debility, and has resulted in tearing the na- 
 tion to pieces. In England, on the other hand, the 
 want of research and thought, and the desire for in- 
 tellectual freedom, make themselves felt more and 
 more, and not the least so, indeed, in those who have 
 passed through the school of medieval forms and the 
 enchanted garden of Romanism. The Germans feel 
 that infidelity and slavery follow in the wake of the 
 idolization of science; the English, that the Christian 
 life is not assured without knowledge and inward 
 conviction, and that the Jesuits lurk behind the 
 superstitious attachment to the middle ages. Gene- 
 rally, however, a vast movement, both spiritual and 
 political, yea social, is agitating men’s minds, and 
 the nations are convinced that they cannot be free 
 without the Gospel, and that they will neither be 
 able to obtain or retain the Gospel without political 
 liberty. 
 
 While, then, we exclude from our counsels all 
 such suggestions of despair, as being equally un- 
 worthy of a man and of a Christian, we establish 
 two safe principles. The first is, that, in all congre- 
 gational and ecclesiastical institutions, Christian free- 
 dom, within limits conformable to Scripture, con- 
 stitutes the first requisite for a vital restoration. 
 The second fundamental principle is, that every 
 
xvl INTRODUCTION. 
 
 Church must hold fast what she already possesses, 
 in so far as it presents itself to her conscious- 
 ness as true and efficacious. In virtue of the first 
 condition, she will combine Reason and Scripture 
 in due proportions: by virtue of the second, she 
 will distinguish between Spirit and Letter, be- 
 tween Idea and Form. No external clerical forms 
 and medieval reflexes of bygone social and intel- 
 lectual conditions can save us, nor can sectarian 
 schisms and isolation from national life. Neither 
 can learned speculations, and still less the incompara- 
 bly more arrogant dreams of the unlearned. Scien- 
 tific consciousness must dive into real life, and re- 
 fresh itself in the feelings of the people, and that 
 no one will be able to do without having made him- 
 self thoroughly conversant with the sufferings and 
 the sorrows of the lowest classes of society. For 
 out of the feeling of these sufferings and sorrows, 
 as being to a great degree the most extensive and 
 most deep-seated product of evil, that is, of selfish- 
 ness, arose, eighteen hundred years ago, the divine 
 birth of Christianity. The new birth, however, 
 requires new pangs of labour, and not only on the 
 part of individuals, but of the whole nation, in so 
 far as she bears within her the germs of future life, 
 and possesses the strength to bring forth. Every 
 nation must set about the work herself, not indeed 
 as her own especial exclusive concern, but as the 
 interest of all mankind. Every people has the vo- 
 
INTRODUCTION. XVll 
 
 cation to coin for itself the divine form of Humanity, 
 in the Church as well as in the State; its life de- 
 pends upon this being done, not its reputation merely ; 
 it is the condition of existence, not merely of pro- 
 sperity. 
 
 Is it not time, in truth, to withdraw the veil 
 from our misery ? to point to the clouds which rise 
 from all quarters, to the noxious vapours which have 
 already well nigh suffocated us? to tear off the 
 mask from hypocrisy, and destroy that sham which 
 is undermining all real ground beneath our feet? to 
 point out the dangers which surround, nay, threaten 
 already to engulf us? Is the state of things sa- 
 tisfactory in a Christian sense, where so much that 
 is unchristian predominates, and where Christianity 
 has scarcely begun here and there to penetrate the 
 surface of the common life? Shall we be satisfied 
 with the increased outward respect paid to Chris- 
 tianity and the Church? Shall we take it as a 
 sign of renewed life, that the names of God and 
 Christ have become the fashion, and are used as a 
 party badge? Can a society be said to be in a 
 healthy condition, in which material and selfish in- 
 terests in individuals, as well as in the masses, gain 
 every day more and more the upperhand? in which 
 so many thinking and educated men are attached 
 to Christianity only by outward forms, maintained 
 either by despotic power, or by a not less despotic, 
 half superstitious, half hypocritical custom? When 
 
XVlil INTRODUCTION. 
 
 s0 many churches are empty and satisfy but few, 
 or display more and more outward ceremonials and 
 vicarious rites? When a godless schism has sprung 
 up between spirit and. form, or has even been 
 preached up as a means of rescue? When gross 
 ignorance or confused knowledge, cold indifference 
 or the fanaticism of superstition, prevails as to the un- 
 derstanding of Holy Scripture, as to the history, nay, 
 the fundamental ideas, of Christianity ? When force 
 invokes religion in order to command, and dema- 
 gogues appeal to the religious element in order to 
 destroy ? When, after all their severe chastisements 
 and bloody lessons, most statesmen base their wisdom 
 only on the contempt of mankind; and when the pro- 
 phets of the people preach a liberty, the basis of 
 which is selfishness, the object libertinism, and the 
 wages are vice? And this in an age the events of 
 which show more and more fatal symptoms, and 
 in which a cry of ardent longing pervades the people, 
 reechoed by a thousand voices ! 
 
 Let us gaze, then, with the earnestness which this 
 view of the state of the world demands, on the mirror 
 which the Church- and House-Book of the Apostolic 
 age holds up to us. 
 
 This mirror shows us, in the Second Part of the pre- 
 sent Volume, four pictures. We see in it the Christian 
 school and the Christian congregation, Christian wor- 
 ship and Christian life; four simple childlike pic- 
 tures, which nevertheless represent the foreshadowing 
 
INTRODUCTION. X1x 
 
 and model of almost everything great, noble, and 
 hallowing, which has sprung up, in renewed youth 
 and beauty, out of the tomb of the old world and 
 renovated the face of the earth. 
 
 There is but one element wanting to make this 
 picture complete; the Christian knowledge and philo- 
 sophy possessed by the ancient Church. The Apology 
 of Hippolytus is principally designed to fill up this 
 gap: it has been clothed in the garb of fiction, as 
 being the most suitable, for reasons already given 
 in the Preface to the First Volume. 
 
 By the side of that domestic and congregational 
 life of the ancient Christians, which from the very 
 foundation of social life prepares the new world, a 
 deep mental development, the prefiguration of a 
 new philosophy, pervades the primitive Church, 
 without a representation of which the picture of that 
 age not only remains incomplete, but in its most 
 essential portions unintelligible. 
 
 The original impulse of this mental development lies 
 in the life and declarations of Christ in regard to Him- 
 self and His relation with the Father and the Bre- 
 thren, and in the doctrine of such a communion of the 
 children of God as must convert the dominion of self- 
 ishness, of self-will, and of tyranny, into a kingdom 
 of God, into a kingdom of love and truth, of inward 
 law and intellectual freedom. Father, Son, Spirit, 
 and God, Man, Mankind, these are the centres of 
 a system of speculation intimately connected with a 
 
XX INTRODUCTION. 
 
 deep ethic earnestness, and with a world-renewing 
 instinct of association. The germ of the historical 
 development of this Divine doctrine and this Divine 
 life bursts forth with vital power in the Apostolic 
 writings and histories, and unfolds itself in forms 
 aspiring to universality in the Greek and Roman 
 world; inasmuch as it endeavours to combine the 
 wisdom and learning of that world with the sacred 
 records and the life of the Christians. 
 
 Such was the commencement of that great spiritual 
 drama, the elements, complications, and solutions of 
 which I have attempted to exhibit, partly philoso- 
 phically, partly historically, in the Second Volume 
 of this work. By the side of a depth of speculative 
 thought striving after truth and knowledge, stood a 
 moral power of mind which was maintained through 
 life and in death; a seriousness of character which 
 was rooted in the feeling of the horror of sin on 
 the one hand, and in the belief in salvation and the 
 Divine providential order of an eternal fatherly Love 
 on the other. This combination forms the main 
 strength of ancient Christianity, and constitutes the 
 highest historical significance of its philosophic deve- 
 lopment of Thought. Its weak side is the unsuc- 
 cessful attempt to unite the philosophical and _histo- 
 rical elements, the Idea and the Fact. But in the 
 midst of the tragic complication which necessarily 
 ensues from this antagonism, two saving elements ma- 
 nifest themselves: the Christian Truth which forms 
 
INTRODUCTION. XX1 
 
 the basis of the system, and the Truthfulness which 
 is reflected in the life of the Church, as it appears in 
 the Church- and House-Book. Scripture and practi- 
 cal Church life regulate and support the scientific 
 consciousness of Apostolic Christianity; and, by both, 
 what is obscure in speculation is cleared up, and 
 what is imperfect in knowledge supplied. Even the 
 unhistorical, half-rabbinical, half-neoplatonic system 
 of interpretation (or rather misinterpretation) is so 
 far corrected by these two elements, that, in the main 
 points, the original truth is not lost, but only ob- 
 scured and distorted. 
 
 Shortly after the time of Hippolytus that specu- 
 lative tone of thought forced itself from the school 
 into the congregation. With the introduction of 
 Christianity into the Roman empire as a State- 
 religion, the metaphysical formulas of the majority 
 of the bishops took the place of the very inmost 
 consciousness and life of Christendom, and claimed 
 submission as the symbols and conditions of union 
 with Christ and his Church. When thus the supe- 
 rior clergy had obtained spiritual supremacy in the 
 world, two fresh races of men appeared on the stage 
 of the Roman world. The Germanic race embraced 
 Christianity under the form of the Roman Church 
 as State-religion: and later, the Slavonic tribes, 
 after they had been impregnated with Germanic 
 life, adopted Christianity under the Byzantine form 
 of worship. While these are, even at the present 
 
xxl INTRODUCTION. 
 
 moment, still in the background of national develop- 
 ment, the Germanic nations, as Romanic and as pure 
 Germanic, for a thousand years have borne the torch 
 of the spirit; the former rather systematizing what 
 had been delivered to them, the latter rather breaking 
 through conventionality in order to penetrate to the 
 free light of the independent spirit. Three centuries 
 before the Romanic nations were driven to shake off 
 by revolution an intolerable yoke of double tyranny, - 
 the Germanic strove by ecclesiastical reforms to re- 
 store the equilibrium between theology and life, not 
 breaking with the past, but making its idea fructify 
 the present, and securing thus a future truly imbued 
 with Gospel principles. Whatever of real political 
 liberty and of hope exists in the world is the fruit 
 of that reform. 
 
 In the meantime, the contrasts which have been 
 exhibited are so vast, that at the first glance Hip- 
 polytus and his contemporaries might seem to us 
 unintelligible, and in some points ridiculous; and we 
 certainly, with our state of things, should appear to 
 them incomprehensible, and with our conventionalism 
 very absurd, could they express an opinion upon us. 
 
 To bring out the internal connexion between the 
 Christian views and theological ideas of the ancient 
 Church, as contrasted with our own times and our 
 state, is the design of that fiction with which the 
 Fourth Volume opens. The “ Reliquie Liturgice” 
 and their Introduction complete the picture of the 
 
INTRODUCTION. XxX 
 
 age, and of its connexion as well as contrast with the 
 post-Nicene period. 
 
 May the contributions here offered to the appre- 
 ciation of a personal character which demands ve- 
 neration, and of an age sinking indeed, but noble 
 in its aspirations, and of high historical import, not 
 be considered useless, nor at the same time fail in 
 furnishing a mite of consolation and instruction for 
 the sufferings of the present day, and a ray of light 
 for the hopes of the future ! 
 
 As to the special philosophical and historical results 
 obtained by the researches of these reconstructive 
 Volumes, I shall endeavour to point them out for the 
 general reader in the following concluding words. 
 
 I have made, in the Text-Book itself and the 
 Notes to it, for the first time, a complete collection 
 of all that is genuine in the so-called Apostolical 
 Ordinances, and, besides, of all the creeds, general 
 liturgical forms, psalms, and hymns of the first three 
 centuries (omitting only the canticles which occur 
 in the canonical writings of the New Testament), 
 and have submitted them to critical analysis and his- 
 torical explanation. In like manner I have, for the 
 first time, elucidated, with some success, the origin, 
 and shown the gradual extension and interpolation, 
 of the records of the earliest ecclesiastical law, called 
 
XXIV INTRODUCTION. 
 
 the Apostolic Canon. Whatever is excluded from 
 this collection is not genuine. Every Christian 
 reader is now enabled to judge for himself of the 
 value of certain opinions respecting the ancient 
 Church: the critical scholar will find the original 
 texts exhibited more correctly than in the works of 
 Usher, Cotelerius, and others. 
 
 As to the Liturgies in the Fourth Volume, I have 
 given and restored all which remains to us of genu- 
 ine sacramental texts of the Eastern and Western 
 Churches, from the second to the sixth century. I 
 have, in particular, exhibited, restored, and explained 
 the really ancient elements in the Liturgies of the 
 Churches of Antioch, Alexandria, and Constanti- 
 nople, or in those of St. James, St. Mark, Cyril, 
 Basil, and Chrysostom. I have endeavoured to re- 
 construct the ancient Gallican Liturgy, and have 
 shown the Canon of the Roman Mass to be a patch- 
 work, the original elements of which may be restored 
 by a critical process. 
 
 As to modern times, I have given, in the Second 
 Part of the Third Volume, a documentary view of 
 the history and idea of the Christian sacrifice and 
 Eucharistic service, according to the different epochs 
 of the Liturgy of the Episcopal Churches of Eng- 
 land, Scotland, and the United States. 
 
 Both Volumes are thus destined to make the pic- 
 ture of the ancient Church available to ourselves, and 
 to hold it up as a mirror to our own age. For this 
 
INTRODUCTION. XXV 
 
 purpose I have therefore exposed the contrast which 
 the Medieval, and in part the Protestant, Churches 
 exhibit to that of the Apostolic age, and I have 
 appealed to the Sacred Records as the Code, and 
 to Christian conscience as to the judge. I have also 
 reverently intimated on what basis a national and 
 catholic restoration might be founded, and an or- 
 ganic development be prepared, of those elements of 
 Christian constitution and worship and of the whole 
 Christian life which the primitive Church exhibits 
 to us. 
 
 There is no one of the practical questions of the 
 day, either as regards the Church or our social rela- 
 tions, so far as they are influenced by Christianity, 
 that I have not taken into consideration, and dis- 
 cussed in a spirit of moderation, but with uncompro- 
 mising honesty and unreserved frankness. 
 
 On all these points I am prepared for miscon- 
 structions, contradictions, and attacks, from oppo- 
 site quarters. Any author who in our times treats 
 theological and ecclesiastical subjects frankly, and 
 therefore with reference to the problems of the age, 
 must expect to be ignored, and, if that cannot 
 be done, abused and reviled. I shall, however, 
 only notice such opponents as will discuss a sa- 
 cred subject with an impartial love of truth, and 
 who show themselves men of independent thought 
 and of critical research. I shall quietly leave the 
 others to their prejudices, and by silence reply to 
 
 VOL. III. a 
 
XXVl INTRODUCTION. 
 
 such as enter into a philosophical discussion with the 
 old cry, “Great is Diana of the Ephesians!” It is im- 
 possible, in our times, to have an independent opinion 
 on those subjects, without critical study and calm de- 
 liberate consideration ; and yet everybody thinks him- 
 self entitled to pronounce judgment upon them. But 
 the time will come when they will be again made the 
 objects of universal interest and popular research. All 
 tends to that, in Germany from the philosophical, in 
 England from the practical, point of view; and, in 
 both, from a feeling of a great inward and outward ne- 
 cessity. Then it will be seen whether or not the way 
 that I have indicated is the right one. Personally, it is 
 perfectly indifferent to me whether I live to see this or 
 not. I have neither written for my own personal 
 sratification, nor for any party, either here or in 
 Germany, nor for any fashion of the day. I have 
 meditated and inquired from an earnest desire to dis- 
 cover truth, and to meet the wants of a confused 
 and eventful age, which yearns after light and in- 
 formation; and I have said nothing which I have 
 not thoroughly examined and tested for at least 
 twenty-five years. Thus, while I shall not be scared 
 by any dictatorial assertions, neither will any cor- 
 rection come unwelcome to me. Of the truth of the 
 fundamental views which I have expressed, both here 
 and throughout the work, and of the soundness of 
 their philosophical and historical groundwork, I have 
 as little doubt as I have of my own existence. 
 
INTRODUCTION. XXVl 
 
 This applies, in particular, to my conviction that 
 the question at this moment is not how to carry out, 
 but how to prepare, a second, grand, reconstructive 
 Reformation. The porch of the Temple must first be 
 more thoroughly cleansed than it was in the sixteenth, 
 and, above all, restored more honestly than it was in 
 the seventeenth, century; and, lastly, the work must 
 be handled more practically than has yet been done by 
 the critical German school of this age. In the mean- 
 time, let every one cleanse his own heart and house as 
 well as he can. When the feeling of the misery which 
 is coming, and a real faith in the saving truth which is 
 in Christ, shall have thoroughly penetrated the nations, 
 then will the Spirit of God assuredly come upon 
 them with might, either for the reformation or the 
 annihilation of the existing Churches. Whether this 
 crisis will end in the renewal or in the destruction of 
 the present nations and states, will depend upon the 
 position they take in face of the demands of the 
 Gospel, and the wants of the times. For every nation 
 and age has its time and its day of visitation, after 
 which its fate is sealed. This great movement, 
 however, will assuredly not lead to the destruction 
 of Christianity, but to its establishment on a firmer 
 basis; not to the lowering of the person of Jesus of 
 Nazareth, but to his greater glorification: and God’s 
 kingdom of Truth and Liberty on earth will advance 
 as triumphantly over the perishing, as over the reno- 
 vated kingdoms and states of the present world. 
 
 a 2 
 
XXVlll INTRODUCTION. 
 
 My belief in this future rests upon the following 
 convictions, which have been considerably strength- 
 ened by, and seem to me naturally to flow from, the 
 criticism of the work of Hippolytus and of his age; 
 and which I consider as the final result of the com- 
 parison between ancient and modern Christianity and 
 divinity founded upon that criticism. 
 
 Christianity is true, because free; and it is free 
 and freeing, because true. Christianity is philoso- 
 phically and historically true; and it could not be 
 true, except by being so both by its thought and by 
 its history. It is true, by the inexhaustible truth of 
 the eternal thought which it manifests, and by the 
 equally inexhaustible truth of the divine individual- 
 ity upon which it rests, Jesus of Nazareth. It is 
 true, by the genuineness and historical truth of the 
 apostolic and evangelic accounts which we possess of 
 this exalted individuality, and by the harmony of 
 these records with the living tradition which accom- 
 panies it. This tradition is the Church, and the 
 Church is christianized humanity ; christianized by 
 the Spirit of Christ, and by the Scripture which 
 that Spirit produced. 
 
 The great proof of the divine nature and truth of 
 Christianity is, its power of regenerating the world. 
 
 This regenerating power has shown itself twice, 
 in an unparalleled world-renovating change produced 
 by the spirit of Christianity: in the moral and in- 
 tellectual revival of the ancient world, after the 
 
INTRODUCTION. XX1X 
 
 downfal of the universal empire of Rome in the fifth 
 Christian century; and by the moral, intellectual, 
 and political revival of the modern world, after the 
 downfal of the omnipotence of papal Rome in the 
 sixteenth. 
 
 Whatever there exists of great, of hopeful, of 
 redeeming, in the present state of the human race is 
 the effect of Christ and Christianity. This is the 
 true, progressive, and comforting fulfilment of all 
 prophecies of Christ himself, and of His Apostles; 
 and of all those prophetic words and deeds of the 
 ancient world (principally, not exclusively, of the 
 Jewish) which speak of a reign of truth and justice 
 upon this earth. 
 
 The nations of Christendom, whether of the Greek 
 and Roman, or of the national, that is to say, Pro- 
 testant, communions, may live, and ought to live, by 
 the side of each other in charity and peace: but they 
 ean only do so by virtue of the great principle of 
 the Reformation of the sixteenth century, and of 
 the free political constitutions it has produced and is 
 producing. For that great principle is the moral 
 self-responsibility of each individual, founded upon 
 personal faith in Christ and in his Spirit, reflected as 
 both are by the conscience of the human breast, and 
 by the reason of the human mind. This faith pro- 
 duces necessarily self-responsibility; self-responsibi- 
 lity produces, and virtually is, self-covernment: self- 
 
 government renders possible, and works, political 
 a3 
 
XXX INTRODUCTION. 
 
 liberty ; and this political liberty is the only safe- 
 guard, as much as it is itself the fruit, of religious 
 liberty. Both liberties together render material 
 toleration possible without indifference, and prepare 
 the age in which divine charity is to rule paramount 
 over the world. Whoever idolizes the letter of 
 Byzantine Christianity, and the system of medieval 
 Divinity, breaks with the Church of the Apostles; 
 he forfeits the Spirit of Christ, and falls out of that 
 very communion with the ancient believers which he 
 pretends to cherish. Whoever will attempt, whether 
 out of fanaticism, or (which is more likely to be the 
 case, and more condemnable) for political ends, to 
 replace those systems upon the throne of the world, 
 breaks with the present and with the future: and 
 whoever seeks for the conservative element in the 
 restoration of sacerdotal dominion over the con- 
 science, and of priest-rule over national government, 
 prepares not only great political revolutions, but also 
 the entire downfal of the hierarchy itself. Those who 
 have sown superstition have reaped, and are reaping, 
 unbelief; as those who have sown despotism have 
 reaped, and are reaping, anarchy. But those who 
 will do so now, or in any time to come, will bring 
 upon themselves, and, as far as in them lies, upon the 
 world, a much greater convulsion and destruction 
 than ever were witnessed since the downfal of the 
 Roman empire. 
 
INTRODUCTION. XXX1 
 
 I have to add a word respecting the English style 
 of the Text-Books of the ancient Church. I have 
 adhered throughout to the translations of Whiston 
 and Tattam, except where the text rendered correc- 
 tion indispensable, and furnished the materials for 
 making it. But, as I have already remarked in the 
 Second Volume, the Coptic text is in many places 
 so unintelligible, that nobody, without fresh critical 
 study, can possibly make a thoroughly satisfactory 
 translation of it. I have accordingly left Tattam’s 
 version, on the whole, as it was; although its defects 
 have not escaped my notice. Let any one who is 
 not satisfied with it give us a better text. Some 
 obscure passages I have been enabled to explain in 
 the Appendix to the Text-Book, by means of a 
 Greek text recently discovered. 
 
 The Second Part of the Third Volume, or the in- 
 terpretation of the Text-Books, with the exception 
 of the Notes, was originally written in German. It 
 has been put into English by my valued friend Mr. 
 Coitrell, the translator of the First Volume of my 
 “EKeypt;” but, in finally revising it, I have here 
 and there made such additions and alterations as 
 I thought would render my ideas more, intelligible 
 to the English reader. 
 
 London, April 22. 1852. 
 
 a4 
 
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 ete " its ha iY yeas 
 
 . 
 
 ‘a 4a enn, | lage shalt 
 
 
 
ANALYTICAL TABLE 
 
 OF THE 
 
 CONTENTS OF THE THIRD VOLUME. 
 
 Page 
 INTRODUCTION - - - = v 
 
 FIRST PART. 
 THE TEXT-BOOKS OF THE ANCIENT CHURCH. 
 Tur Cuurcu- anp Hovsr-Boox oF THE ANCIENT CHRISTIANS. 
 
 First Book: The Reception, the Instruction, the Pledge, 
 and the Admission of the Catechumens: or the 
 Christian Instruction and the Baptism of the early 
 
 Church ~ - Z = c E 3 
 Appendix: 
 I. Different Forms of the Creed : 
 1. According to the Church of Rome —  - 25 
 2. According to the Seventh Book of the Gace 
 Constitutions (doubtful) = ° - 26 
 
 II. An Ordinance that the Baptized is to say aloud 
 the Lord’s Prayer, as Priest before the People 28 
 III. The Order of Baptism in the Church of Jeru- 
 salem = - - - - mid 
 
 Second Book: The Constitution of the early Church : 
 A. The First Set of Ordinances of the Church of 
 
 Alexandria respecting the Clergy - - 35 
 B. The Second Set ° - -— - 42 
 C. The Third Set - > - - - 49 
 
 a5 
 
XXXiV ANALYTICAL TABLE OF CONTENTS. 
 
 Page 
 Appendix: 
 
 A. The Requisites and Duties of a Bishop, ac- 
 cording to the Third Book of the Greek Con- 
 stitutions - : - . - 56 
 
 B. On the Marriage of the Clergy - - - 58 
 
 Third Book: The Order and Formularies of the Service, 
 or the Christian Sacrifice and Worship of the Ancient 
 Church : 
 
 A. The Liturgy, or the General Order of the Service - 61 
 B. The recorded early Hymns and Forms of Thanks- 
 giving : 
 
 I. The Morning Hymn, or Hymn of Thanksgiving : 
 
 1. According to the Codex Alexandrinus - 65 
 2. The same reduced to its primitive Form - 66 
 II. The Morning Verse between Psalm Verses ne le 
 
 III. The Evening Psalm, composed of Psalm Verses 67 
 
 IV. The Evening Hymn of the Greek Christians - 68 
 
 V. The Evening Hymn of the Apostolic Constitu- 
 tions - : - : - 68 
 
 Appendix from the Seventh Book of the Greek Con- 
 stitutions : Liturgical formularies : 
 
 I. A Form of Thanksgiving before the Communion- 69 
 II. A Form of Thanksgiving after the Communion - 70 
 
 Fourth Book: Rules of general Conduct for all Members 
 of the Congregation ; or the Congregational, Social, 
 and Domestic Life of the early Christians : 
 First Chapter: Regulations of Christian Life respect- 
 ing the Worship and Service (from the Seventh Book 
 of the Greek Constitutions) - - > 9 
 Second Chapter: Rules of Christian Conduct in the 
 
 Love Feasts and other social Meetings, and in Do- 
 mestic Life - - . : = a9 
 
 Appendix (from the Sixth Book of the Greek Con- 
 stitutions) : on Conjugal Life and on Impurities - 96 
 
ANALYTICAL TABLE OF CONTENTS. xxxv 
 
 Page 
 
 Tue Law-Boox or THE ANTE-NICENE CHURCH. 
 Critical Table of the Canons of both Collections - 99 
 The Ecclesiastical Canons of the Apostles ° - 105 
 
 
 
 ~~ 
 
 Notes To THE CHuURCH- AND Hovsst-Book oF THE ANCIENT 
 CHRISTIANS. 
 
 To the First Book : 
 Introductory Note on the critical Works respecting the 
 
 Ordinances of Baptism - - - - 124 
 
 Note A. On Chrysostom’s Record of the ancient Order 
 of Baptism in the Church of Antioch = = - 124 
 
 Nore B. On the Creed of the Apostles : 
 
 Introduction - - - - 125 
 I. The Creed of the Ciutat of Rome - - 129 
 II. The Creed of the Church of Alexandria - 130 
 
 III. The Apostles’ Creed, according to the Seventh 
 Book of the Greek Constitutions . - 132 
 
 To the Third Book : 
 
 Norte C. The original Text of the Psalms and Hymns 
 of the Apostolical Church : 
 
 Critical Introduction - - * ~ 189 
 @. The Greek Text according to the Codex Alexan- 
 
 drinus - * - 139 
 
 Iv) Lhe nen Hymn of the MS. - - 140 
 
 2. The same nestoued = - - 142 
 
 Il. The Morning Psalm Verses - - - 143 
 
 III. The Evening Psalm Verses - - - 143 
 
 3%. The Candle-Hymn of the Greek Christians - 144 
 €. The Evening Hymn of the Apostolic Constitu- 
 tions - - - - - - 144 
 
 Nores TO THE EccLESIASTICAL CANONS OF THE APOSTLES. 
 
 Nore D. The original Greek and Latin Text of the two 
 Collections - - : - - 145 
 
XXXV1 ANALYTICAL TABLE OF CONTENTS. 
 
 Appendix: On the Apostolical Canons in the 
 Codex Barberinus and the Petersburg MS., and 
 on the Discoveries and Researches of Bickell 
 and Zenker = - 
 
 The Greek Text of the First Book of the Coptic 
 Canons 7 - ° - - 
 
 SECOND PART. 
 
 THE INTERPRETATION AND APPLICATION. 
 
 BOOK I. 
 
 Page 
 
 Tuer CuristiANn ScHooL AND THE BApTisMAL PLEDGE. 
 
 I. The Picture. 
 
 Introductory Remarks: Baptism a Pledge - 
 I. The previous Examination - - - ‘ 
 II. The Christian Instruction” - - - i 
 
 III. The Examination - - - 
 IV. The Baptismal Pledge, and the immediate ee 
 tion for it - - ° ° > 
 V. The Admission ° : 
 Concluding Remarks: Origin a Higtavy of PadoeRay- 
 tism, and of the Scholastic Doctrine of Baptismal 
 Regeneration ; Origen, Tertullian, and Cyprian = - 
 
 191 
 
 Il. The Churches of the present Day reflected in this Picture. 
 
 The Demonism and Formalism of the ancient World, 
 and the Sentimentalism and Amorphism of our Age 
 The Reality of the Apostolic Age and the Conventionality 
 of the later Church “ - z . 
 The Eastern Church - - - = 
 The Latin Church - - ‘ : 
 
 The Reformers and the Reformed Chasie - =” 
 
 199 
 
 201 
 203 
 204 
 205 
 
ANALYTICAL TABLE OF CONTENTS. XXXvVli 
 
 III. The Moral Application to the Church of the Future. 
 Outlines of the Principles of the Reform of Baptism 
 
 Proposals for a practical Reform 
 The Confirmation of the German Church 
 
 
 
 BOOK II. 
 
 Page 
 
 211 
 213 
 215 
 
 THe CownstTITUTION AND GOVERNMENT OF THE CHRISTIAN 
 
 CHURCH. 
 
 I. The Picture. 
 
 Christianity origimally a free and a secret Society, like 
 that of the Jews in Egypt - 
 
 Christianity a destructive and a regenerating Element 
 Every Town Congregation a Church and a Bishopric 
 
 The Bishop and the Body of Elders: Origin of Episco- 
 
 pate - - 
 
 The Town and its Villages, or the first collective Congre- 
 
 gation - - 
 
 The Metropolis and smaller Towns around it, second 
 
 Formations - - 
 
 The principal Town and the Province or Provinces con- 
 
 nected with it - 
 
 The organic Life of the Congregation stops short at the 
 first Formation: the larger Unions are merely cle- 
 
 rical, and why : 
 
 The Relation of the ancient Church to the State 
 
 No “ Character indelebilis ” of Clergy, and no Celibacy - 
 
 The Diaconate: Deacons and Deaconesses 
 The Alms, and the Tithes and First-Fruits 
 
 Il. The Reflex. 
 
 ‘The Greek and the Roman Churches, each a Corporation 
 
 of governing Clergy 
 The Difference between them 
 
 233 
 234 
 
XXXVlll ANALYTICAL TABLE OF CONTENTS. 
 
 The Principle of National Liberty and Independence 
 claimed by the Reformers - - - - 
 The constitutional Formations in the Protestant Churches 
 of the Continent - - - - - 
 The English Church and the Dissenters . - 
 The Scotch Church - - - - - 
 
 The American Formula of the Independence of the 
 Church and the State, and the History of this Re- 
 lation - - - : : - 
 
 Supremacy a spiritual Dictatorship for National Indepen- 
 dence in Church Affairs - - : - 
 
 General Formula of the Result : - - 
 
 _ III. The Practical Application. 
 
 The Principle of the renewed Episcopate with Synods: 
 Idea of the Union - - - - . 
 The Catholic Element, or the Principles of Universality - 
 The Cooperation for Missionary Purposes - - 
 Untenable Notions of the later Canon Law respecting 
 Ordination and Consecration . - - - 
 
 wren 
 
 BOOK III, 
 
 244 
 245 
 
 Tur CuristTiAN SACRIFICE AND THE LirurGy AND ORDER 
 
 or SERVICE. 
 
 I. The Picture. 
 
 The organic Nature and peapeeeone of the Service - 
 
 The Christian Hymns - - 
 
 The Offering of the Gifts, or the Symbetieal Sunol - 
 
 The real, the spiritual Sacrifice, and its double liturgical 
 Expression - - - - - 
 
 The present Form of the Lord’s Prayer is the ancient 
 Prayer of Consecration, or the Prayer over Givers 
 and Gifts” - - - - - 
 
 253 
 258 
 258 
 
 261 
 
 264 
 
ANALYTICAL TABLE OF CONTENTS. XXXIX 
 
 Invocation and Lord’s Prayer always said, and before the 
 Communion ° - ° - > 
 The Element of Thanksgiving and that of Invocation, as 
 the Object of the free Prayer of Consecration - 
 The Eucharistic Prayer included a Commemoration of the 
 Dead, of which the principal Element was that of 
 Thanks - - - ~ ° - 
 
 Il. The Reflex. 
 
 I. The Reflex of the Worship of the Eastern Church in 
 the Mirror of the Apostolic Age - - - 
 
 The Traces of the Development of the Eucharistic 
 Church Prayers out of the Lord’s Prayer and the 
 
 free Prayer of Consecration - - . 
 II. The Reflex of the Communion Service of the Gauls 
 of Spain, of Milan, and of Africa - - - 
 III. The Reflex of the Communion Service of the Church 
 of Rome - - - - - - 
 
 IV. The general Character of the Communion Services of 
 the present Byzantine and Roman Churches - - 
 
 V. The Service of the Reformed Churches - - 
 Recapitulation of the Reflex of the Byzantine and Roman 
 
 Eucharistic Service - - - - 
 The Reflex of the Reform of the Service in the Church of 
 England in general - - - - 
 
 1. The First Communion Book of Edward the Sixth - 
 2. The Second Book of Edward the Sixth - - 
 3. Laud’s Communion Service for Scotland - - 
 4, The present established Communion Service of the 
 
 Church of England (1559, 1604, 1662) - - 
 5. The present Communion Service of the Episcopal 
 Church of Scotland - - - - 
 6. The Liturgy, and, in particular, the Communion 
 Service, of the Episcopal Church of the United 
 States |- . - - - 
 
 Page 
 
 267 
 
 272 
 
 273 
 
 276 
 
 278 
 
 279 
 283 
 
 283 
 285 
 296 
 303 
 305 
 
 310 
 
 313 
 
 319 
 
xl ANALYTICAL TABLE OF CONTENTS, 
 
 5 Page 
 
 Summary of the Results of the Protestant Measures for 
 
 amending the Liturgy, and restoring the Christian 
 Sacrifice - - - - - - 322 
 
 Il. The Practical Application. 
 
 The Fallacy and Danger of the Attempt to transfer Forms 
 
 of the Greek and Latin Church authoritatively to our 
 
 own Use, exemplified by the Collects, the Prophetic 
 Lessons, and the Ecclesiastical Year - -. 331 
 Principles for right Use of ancient Elements — - - 336 
 
 The Psalmody, and the distinguishing Excellences of the 
 English Liturgy - - - - - 337 
 
 The Excellence of the German Church as to Hymns and 
 Hymnody - ° - - - 339 
 The Principles of Sacred and Guinier Music - - 340 
 The Principles of Church Architecture - - - 341 
 
 The leading Principle: the Restoration of the Scriptural 
 Self-sacrifice * - - - - 343 
 
 IV. The Picture and Import of the other Ceremonies of the 
 Ancient Church. 
 
 Marriage and Burial Service - . - - 344 
 
 BOOK IV. 
 
 Tue Rures or CuristrAn Lire 1n THE CONGREGATIONAL, 
 SocraL, AND Domestic Retartions. 
 
 The Congregational Life - - - - 347 
 The Origin of Fast-Days - ” - - 348 
 The Observation of Sabbath and Sunday . - 349 
 The Love-Feasts - . - . - 350 
 The Sign of the Cross - - - - - 351 
 
 The Abstinence from Sacrificial Meats and from Fornica- 
 tion - - - = - - - 352 
 
ANALYTICAL TABLE OF CONTENTS. 
 
 The Relation between Master and Servant, and the Im- 
 
 port of Apostolic Reform - - - : 
 Marriage and Divorce - - - - - 
 The See Woman - - 
 The Principle of Moral Hdanoncranes the ieee Test of 
 Apostolic Christianity - - - - 
 Conclusion: Final Formula for the Development ° 
 
 The Law-Book of the Ante- Nicene Church. 
 
 The original Shape of the First Collection, and its 
 gradual Enlargement - - - . 
 
 The Second Collection - 
 
 The general Results, and the wanae of Old a New 
 Canon Law - - - - - 
 
 Nores To THE INTERPRETATION AND APPLICATION. 
 
 Notre A. The three Passages of Origen respecting Bap- 
 
 tism ~ - - = 2 
 
 Note B. Liturgical Formularies of the German Lutheran 
 Churches for Confirmation : 
 
 I. A collective Formulary, compiled from the ancient 
 
 Agendas, principally from that of Austria, of 1571 - 
 
 II. The Order of Confirmation, as agreed upon for the 
 
 German Congregation at Jerusalem - : 
 
 Nore C. The History of the 20th of the Thirty-Nine 
 
 Articles - - ~ : = z 
 
 Nott D. Works on the English Church, and on modern 
 
 Liturgies in general, referred to - - - 
 
 xh 
 
 Page 
 
 354 
 356 
 358 
 
 358 
 360 
 
 362 
 363 
 
 364 
 
 368 
 
 369 
 378 
 381 
 
 383 
 
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PALES: 
 
 CHURCH- AND HOUSE-BOOK 
 
 OF THE 
 
 ANCIENT CHRISTIANS, 
 AND 
 
 LAW-BOOK 
 
 OF 
 
 THE ANTE-NICENE CHURCH. 
 
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THE 
 
 Church: and bouse-Wook 
 
 OF THE 
 
 Anrtent Christtans. 
 
 ookoryo Yo 
 THE TEXT IN FOUR BOOKS. 
 
 Rorkoofcoyo 
 
 THE FIRST BOOK. 
 
 Ordinances respecting the Reception, the Instruction, the Pledge, and 
 the Admission of the Catechumens: or, the Instruction and 
 Baptism of the Ancient Church. 
 
 THE SECOND BOOK. 
 Ordinances respecting the Offices of the Congregation: or, the Govern- 
 
 ment and Constitutions of the Ancient Church. 
 
 THE THIRD BOOK. 
 
 The Order and Formularies of the Service: or, the Christian Sacrifice 
 and Worship, and the Liturgy of the Ancient Church. 
 
 THE FOURTH BOOK. 
 
 Rules of general Christian Conduct for all Members of the Congrega- 
 tion: or, the domestic, congregational, and social Life of 
 the early Christians. 
 
 VOL. III. B 
 
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 ait 
 
 
 
FIRST BOOK. 
 
 DQ 
 
 THE RECEPTION, THE INSTRUCTION, THE. 
 PLEDGE, AND THE ADMISSION 
 
 Che Caterhumens: 
 
 OR, 
 
 THE CHRISTIAN INSTRUCTION AND THE BAPTISM OF 
 THE EARLY CHURCH. 
 
 COV MS 
 
 THIS BOOK CONTAINETH: 
 
 I. How they who require to be instructed are to be 
 
 examined before they are admitted. 
 
 IJ. How they who are admitted are instructed. 
 
 III. The Moral Catechism, or the Doctrine of the Two 
 Ways. 
 
 IV. How, after a Year’s Instruction, the Catechumens 
 undergo an Examination, and their Conduct is 
 investigated before they are admitted to hear the 
 
 Gospel. 
 V. How they are dismissed with a Blessing, after the 
 Sermon. VI. 
 
 B 2 
 
 
 
XIV. 
 
 Il. 
 
 . The ancient Prayer for the Catechumens of the 
 
 Church of Antioch, as recorded by St. Chry- 
 
 sostom. 
 
 . That a Catechumen, who suffereth Death for his 
 
 Faith, hath received the Baptism in his Blood. 
 
 . How, after the Course of Instruction hath termi- 
 
 nated, the Catechumens, who are to be admitted, 
 are separated and sealed, for being baptized on 
 Faster. 
 
 . How the Water is to be prepared, and the general 
 
 Order of Baptism. 
 
 . How the Oil for the Anointing is prepared. 
 . How they are to renounce Satan, and be anointed, 
 
 and then say the Creed. 
 
 . How they are anointed by the Presbyter, and 
 
 clothed and conducted into the Church. 
 
 . How the Bishop and the Elders bless and anoint 
 
 their Heads with the Chrisma; and how the Bap- 
 tized give the Peace. 
 
 How they receive the Eucharist and the Milk and 
 Honey. 
 
 APPENDIX. 
 
 . Different forms of the Apostolic Creed : 
 
 1. According to the Church of Rome; 
 2. According to the Seventh Book of the Greek 
 Constitutions. 
 
 . Ordinance that the Baptized is to pray the Lord’s 
 
 Prayer, as Priest, before the People. 
 The Order of Baptism in the Church of Jerusalem, 
 as recorded by Cyrillus. 
 
 
 

 
 Hook ft. 
 
 I. How they who require to be instructed are to be 
 
 examined before they are admitted. 
 
 ae 
 
 
 
 
 
 
 ZN HOSE that first come to the Mystery 
 \\G? of Godliness, let them be brought to 
 \ the Bishop, or to the Presbyters, [by 
 
 
 
 the Deacons, | and let them be examined 
 as to the causes wherefore they come to the Word of 
 the Lord: and let those who bring them exactly 
 inquire about their Character, and give them their 
 Testimony. Let their manners, and their life, be 
 inquired into; and whether they be Slaves or Free- 
 men: and if any one be a Slave, let him be asked 
 who is his master. If he be Slave to one of the 
 Believers, let his master be asked if he can give him a 
 good character. If he cannot, let him be rejected 
 until he show himself to be worthy to his master: 
 but if he does give him a good character, let him be 
 admitted. But if he be Slave to an Heathen, let 
 him be taught to please his master, that the Word be 
 not blasphemed. If then he have a wife, or a Woman 
 
 
 
 B 3 
 
6 The Church- and House-Book. | 
 
 hath a husband, let. them be taught to be content 
 with each other, and to live soberly ; but if they be 
 unmarried, let them learn not to commit fornication, 
 but to enter into lawful marriage; but if his Master 
 be one of the faithful, and knows that he is guilty of 
 fornication, and yet does not give him a wife, or to 
 the Woman an husband, let him be separated. 
 
 But if any one hath a Demon, let him indeed be 
 taught Godliness, but not received into communion 
 before he be cleansed: yet if death be near, let him 
 be received. 
 
 If any one be a Maintainer of Harlots, let him 
 either leave off to prostitute women, or else let him 
 be rejected. 
 
 If a Whore come, let her leave off whoredom, or 
 else let her be rejected. 
 
 If a Maker of Idols come, let him either leave off 
 his employment, or let him be rejected. 
 
 If one belonging to the Theatre come, whether it be 
 man or woman, or a charioteer, or a fighter in single 
 combat, or a racer, or an exhibitor of a show of gla- 
 diators, or an Olympic gamester, or one that plays on 
 the flute or on the lute at these games, or a dancing- 
 master, or a keeper of a public house, either let them 
 leave off their employments, or let them be rejected. 
 
 If a Soldier come, let him be taught to do no 
 
 injustice, to accuse no man falsely, and to be content 
 
 
 

 
 Book I. Of the Catechumens. 7 
 
 
 
 with his allotted stipend; if he submit to these rules 
 let him be received, but if he refuse them, let him be 
 rejected. 
 
 He that is guilty of Sins not to be named, a 
 sodomite, an effeminate person, a magician, an en- 
 chanter, an astrologer, a diviner, an user of magic 
 verses, a jugeler, a mountebank, one that makes 
 amulets, a charmer, a soothsayer, a fortune-teller, an 
 observer of palmistry, he that when he meets you 
 observes defects in the eyes, or feet of the birds, or 
 cats, or noises, or symbolical sounds; let these he 
 proved for some time, for this sort of wickedness is 
 hard to be washed away; and if they leave off those 
 practices, let them be received, but if they will not 
 agree to that, let them be rejected. 
 
 Let a Concubine, who is servant to an unbeliever, 
 and confines herself to her master alone, be received ; 
 but if she be incontinent with others, let her be 
 rejected. 
 
 If one of the Believers hath a Concubine, if she bea 
 bond-servant, let him leave off that way, and contract 
 a legal matrimony; if she be a free woman, let him 
 marry her ina lawful manner; if he doth not, let him 
 be rejected; if she liveth with a believing Servant, let 
 her leave off, or be rejected. 
 
 He that followeth the Gentile Customs, or Jewish 
 Fables, either let him reform, or let him be rejected. 
 
 
 
 B4 
 
 | 
 | 
 | 
 
| 8 The Church- and House-Book. 
 
 If any one followeth the Sports of the Theatre, their 
 
 
 
 huntings, or horse-races, or combats, either let him 
 leave them off, or let him be rejected. (Greek Con- 
 stitut. book vi11. Compare Copt. Can. book i11. 
 can. 4.) 
 
 If we have omitted anything, the circumstances 
 will teach you, for we have all the Spirit of God. 
 (Copt. Can. conclusion of can. 41.) 
 
 II. How they who are admitted are instructed. 
 
 H E who is to be catechized, let him be catechized 
 - Three Years: but if any one be diligent, and 
 has a good will to his business, let him be admitted ; 
 for it is not the Length of Time, but the Course of 
 Life that is judged. (Greek Const. book vir. ; Copt. 
 Can. 11. 42.) 
 He that teacheth, although he be one of the Laity, 
 yet if he be skilful in the Word, and grave in his 
 manners, let him teach; for, they shall be all taught 
 
 of God. (Greek Const. book vI1II. ) 
 

 
 Book I. Of the Catechumens. 9 
 
 
 
 
 
 III. The Moral Catechism, or the Doctrine of the 
 Two Ways. 
 
 | eae are two ways, one is the Way of Life, and 
 
 the other is the Way of Death: and there is much 
 difference in these two ways. But the Way of Life is, 
 Thou shalt love the Lord thy God with all thy 
 heart, who created thee, and thou shalt glorify Him 
 who redeemed thee from death; for this is the first 
 Commandment. 
 
 But the second is, Thou shalt love thy neighbour 
 as thyself. On these two Commandments hang the 
 Law and the Prophets. 
 
 Every thing that thou wouldest not should be done 
 to thee, that do not thou also to another; that is, 
 what thou hatest do not to another. 
 
 Thou shalt not kill; thou shalt not commit adul- 
 tery; thou shalt not commit fornication; thou shalt 
 not pollute a youth; thou shalt not steal; thou shalt 
 not be a sorcerer; thou shalt not use divination ; 
 thou shalt not cause a woman to miscarry, neither if 
 she has brought forth a child shalt thou kill it ; thou 
 shalt not covet any thing that is thy neighbour's; 
 thou shalt not bear false witness; thou shalt not 
 speak evil of any one, neither shalt thou think evil ; 
 thou shalt not be double-minded, neither shalt thou 
 be double-tongued, for a double tongue is a snare of 
 
 A 
 B 5 
 

 
 10 The Church- and House-Book. 
 
 death; thy speech shall not be vain, neither tending 
 toa lie; thou shalt not be covetous, neither rapacious, 
 nor an hypocrite, nor of an evil heart, nor proud; thou 
 shalt not speak an evil word against thy neighbour ; 
 thou shalt not hate any man, but thou shalt reprove 
 some, and shalt have mercy upon others; thou shalt 
 pray for some, and shalt love others as thy own 
 soul. 
 
 My Son, flee from all Evil, and hate all Evil. Be 
 not angry, because Anger leads to Murder, for Anger 
 is an evil Demon. Be not emulous, neither be con- 
 tentious, nor quarrelsome, for Envy proceeds from 
 these. 
 
 My Son, be not of unlawful Desires, because Desire 
 leadeth to Fornication, drawing men to it involun- 
 tarily ; for Lustis a Demon. For if the evil Spirit of 
 Anger is united with that of Lust, they destroy those 
 who shall receive them. And the Way of the evil 
 Spirit is the Sin of the Soul. For when he spyeth a 
 little way, quietly entering in he will make the way 
 broad; and he will take with him all other evil Spirits ; 
 he will go to that Soul and will not leave the man to 
 meditate at all, lest he should see the truth. Leta 
 
 testraint be put upon your Anger, and curb it with 
 not a little care, that you may cast it behind you, lest 
 it should precipitate you into some evil deed. For 
 Wrath and evil Desire, if they be suffered always to 
 

 
 Book I. Of the Catechumens. 11 
 
 
 
 remain, are Demons. And when they have Dominion 
 over a man they change him in Soul, that he may be 
 prepared for a great deed: and when they have led 
 him into unrighteous acts, they deride him, and will 
 rejoice in the destruction of that man. 
 
 My Son, be not the Utterer of an evil Expression, 
 nor of Obscenity, neither be thou haughty, for of these 
 things come Adulteries. 
 
 My Son, be not a Diviner, for Divination leadeth to 
 Idolatry; neither be thou an Enchanter, nor an Astro- 
 loger, nor a Magician, nor an Idolater; neither teach 
 them nor hear them; for from these things proceedeth 
 Idolatry. 
 
 My Son, be not a Liar, because a Falsehood leadeth 
 to Blasphemy. Neither be thou a Lover of Silver nor 
 a Lover of Vainglory, for from these Thefts arise. 
 
 My Son, be not a Murmurer, because Repining 
 leadeth a man to Blasphemy. Be thou not harsh, nor 
 a thinker of evil, for of all these things Contentions 
 are begotten. But be thou meek, for the Meek shall 
 inherit the earth. And be thou also merciful, peace- 
 able, compassionate, cleansed in thy heart from all 
 evil. Be thou sincere, gentle, good; trembling at 
 
 the words of God, which thou hast heard, and do 
 thou keep them. Do not exalt thyself, neither shalt 
 thou give thy heart to pride, but thou shalt increase 
 more and more with the just and humble. Every 
 
 
 
12 The Church- and House-Book. 
 
 
 
 Evil which cometh upon thee receive as Good, know- 
 ing that nothing shall come upon thee but from 
 God. 
 
 My Son, he who declareth to thee the Word of God, 
 and hath been the cause of life to thee, and hath 
 given to thee the holy Seal which is in the Lord, 
 thou shalt love him as the apple of thine eyes, and 
 remember him by night and day: thou shalt honour 
 him as of the Lord: for in that place in which the 
 word of power is, there is the Lord; and thou shalt 
 seek his face daily, him, and those who remain of 
 the Saints, that thou mayest rest thee on their words: 
 for he who is united to the Saints shall be holy. 
 
 Thou shalt honour him according to thy power, 
 by the Sweat of thy Brow, and by the Labour of thy 
 Hands: for if the Lord hath made thee meet that he 
 might impart to thee spiritual food, and spiritual 
 drink, and eternal life, by him ; it becometh thee also 
 the more, that thou shouldest impart to him the food 
 which perisheth and is temporal ; for the Labourer is 
 worthy of his Hire. For it is written: Thou shalt 
 not muzzle the ox that treadeth out the corn; neither 
 doth any one plant a vineyard and not eat of the 
 fruit thereof. 
 
 Thou shalt not cause Schisms: thou shalt reconcile 
 in peace those who contend with one another. Judge 
 in Righteousness without acceptation of Persons. Re- 
 
 
 

 
 Book I. Of the Catechumens. 13 
 
 prove him who hath sinned, for his Sin. Suffer not 
 Wealth to prevail before God, neither justify the 
 Unworthy, for beauty profiteth not; but righteous 
 judgment before all. Doubt not in thy Prayer, 
 thinking whether what thou hast asked of Him will 
 be or not. Let it not, indeed, be, that when thou 
 receivest thou stretchest out thine hand, but when 
 thou shouldest give thou drawest thy hand to thee. 
 But if thou hast at hand, thou shalt give for the 
 Redemption of thy Sins. Thou shalt not doubt, thou 
 shalt give; neither when thou hast given shalt thou 
 murmur, knowing there is a reward of God. Thou 
 shalt not turn away from the Needy, but shalt com- 
 municate with the Needy in all things: thou shalt 
 not say, these things are mine alone. If ye commu- 
 nicate with one another in those things which are 
 incorruptible, how much rather should ye not do it 
 in those things which are corruptible ? 
 
 I beseech you, my Brethren, while you have time, 
 and he who asketh remains with you, if youare able 
 to do good to them, do not fail in any thing to any 
 one, which you have the power to do. 
 
 For the Day of the Lord draweth nigh, in which 
 every thing that is seen shall be dissolved, and the 
 Wicked shall be destroyed with it; for the Lord 
 cometh, and his reward is with him. 
 
 Be ye Lawgivers to your own selves; be ye 
 
 
 
14 The Church- and House-Book. 
 
 Teachers to yourselves alone, as God hath taught 
 you. Thou shalt keep those things which thou hast 
 received; thou shalt not take from them, neither 
 shalt thou add to them. (Introduction to the Coptic 
 
 Canons, book 1.) 
 
 IV. How, after the first Course of Instruction, the 
 Catechumens undergo an Examination, and 
 their Conduct ts investigated before they are ad- 
 mitted to hear the Gospel, and how long their 
 
 Instruction is to last. 
 
 HEN they have chosen those appointed to 
 receive Baptism, let their Life be inquired into, 
 whether they have lived in Chastity during the time 
 of being Catechumens: whether they have honoured 
 the Widows; whether they have visited the Sick; 
 whether they have fulfilled every good work. And 
 if those who have introduced them have witnessed 
 to them that they have done thus, let them hear the 
 Gospel. Let the Catechumens be Three Years hear- 
 ing the Word; but if one hath been diligent and per- 
 severeth well in the work, the Time shall not decide, 
 but the Application alone shall entirely decide it. 
 (Copt. Can. b. 11. 45%. 42.) 
 
Book I. Of the Catechumens. 1 
 
 V. How they are dismissed with a Blessing, after the 
 
 Sermon. 
 
 HEN the Teacher hath ended the Sermon, let 
 
 the Catechumens pray by themselves apart, 
 and the faithful apart. And let the Women stand 
 praying in a place in the Church, apart by them- 
 selves, whether the faithful women or the women 
 Catechumens. And when they conclude praying, 
 let them not give the Salutation (Peace) before they 
 are pure. 
 
 Let the Believers salute one another, the men with 
 the men alone, and the women with the women. 
 But let not a man salute a woman. And let all the 
 Women not cover their heads with a costly Veil, but 
 with a fine cloth of cotton alone, for this is their 
 veil. 
 
 When the Teacher after the Prayer shall lay his 
 hands upon the Catechumens, let him pray, dismiss- 
 ing them; whether he be an Kcclesiastic or a Layman 
 who delivereth it, let him do so. (Copt. Can. b. 11. 
 43, 44.) 
 
 «(> 
 +©o5): 
 sor 
 
16 The Church- and House- Book. 
 
 
 
 VI. The ancient Prayers of the Church of Antioch 
 for the Catechumens, as recorded by St. Chry- 
 
 sostom. 
 
 ( The Catechumens pray silently, the Congregation standeth.) 
 
 ET us pray earnestly for the Catechumens, that 
 the all-loving and all-merciful God may hear 
 their Prayer: that He may open the ears of their 
 hearts, in order that they may perceive what no eye 
 hath seen, no ear hath heard, and what is not come 
 into the heart of any one (1 Cor. ii. 9.): that He 
 may teach them the word of truth, and that He may 
 sow in their hearts the seed of the fear of God: that 
 He may strengthen the faith in their hearts: that 
 He may reveal to them the Gospel of righteousness : 
 that He may give them a godlike mind, pure 
 thoughts, and a virtuous life, always to think what 
 is of God, to meditate what is of God, to care for 
 what is of God. 
 
 Let us pray still more earnestly for them: that 
 He may preserve them from every evil and wicked 
 deed, from every devilish sin, and from every deceit of 
 the enemy: that He may make them worthy, at due 
 time, of the laver of regeneration and of the forgive- 
 ness of sins: that He may bless their going in and 
 their going out, their whole life, their houses, and 
 

 
 Book I. Of the Catechumens. 17 
 
 their families: that He may increase and bless their 
 children, that He may bring them to the right age, 
 and make them wise: that He may thus direct all 
 which they propose to do, as may be most expedient 
 for them. 
 
 The Deacon to the Catechumens : 
 
 Rise ! 
 
 Address to the standing Catechumens : 
 
 Pray for the Angel of Peace, ye Catechumens, that 
 what you propose may be fulfilled in peace. 
 
 Pray that this day and all the days of your life 
 may be peaceful, and that your end may be Chris- 
 tian. 
 
 Recommend yourselves to the living God and to 
 His Christ. 
 
 Bend your heads. 
 
 ( They receive the blessing: the whole congregation saying : Amen.) 
 
 (St. Chrysost. 2d Homily on the Second 
 Epistle to the Corinthians. ) 
 
 VIL. That a Catechumen who suffereth Death for the 
 Faith, hath received Baptism in his Blood. 
 
 i a Catechumen has been apprehended for the 
 Name of the Lord, let him not hesitate to give the 
 Testimony ; for if they have taken him by violence 
 
 
 

 
 18 The Church- and House-Book. 
 
 
 
 that they may kill him, he will be justified and re- 
 ceive the Forgiveness of his Sins; for he will have 
 received Baptism in his own Blood. (Copt. Can. 
 b. 11. 44.) 
 
 oY 
 
 VIII. How after the Course of Instruction has ter- 
 minated, those Catechumens who are to be 
 admitted are separated and sealed for being 
 
 baptized at Easter. 
 i ND when they shall be separated, let them lay 
 
 hands upon them on that day, exorcising them. 
 
 And when the day approacheth on which they 
 shall be baptized, let the Bishop exorcise each one of 
 them, that he may know that they are pure. But 
 if any one is not good, or is not clean, let them put 
 him apart, that he may. not hear the Word with the 
 Believers; for it is not possible that a stranger can 
 ever be concealed. Let them teach those appointed 
 for Baptism that they should wash and be made 
 free; that they should be made so on the fifth 
 Sabbath (viz. on the Saturday in the fifth week of 
 Lent, the Saturday before Palm Sunday). 
 
 Let them, who are to receive Baptism, fast on the 
 Preparation of the Sabbath (Friday). But on the Sab- 
 bath, when those who shall receive have been gathered 
 together in one place, by the advice of the Bishop, 
 
 
 
Book I. Of the Catechumens. 19 
 
 let them all be commanded to pray and to kneel ; 
 and when he hath laid his hand upon them, let him 
 exorcise every strange Spirit to flee from them, and 
 not to return into them from that time. And when 
 he hath finished exorcising, let him breathe on them ; 
 and when he hath sealed their foreheads, and their 
 ears, and the opening of their mouths, let him raise 
 them up; and let them watch all the night, reading 
 to them, and exhorting them. And let those who 
 shall receive Baptism not take any thing but that 
 alone, which each one shall bring in for the Thanks- 
 giving; for it is becoming him who is worthy, that 
 he should bring in his Offering immediately. (Copt. 
 Can. b. 11. 45°.) 
 
 IX. How the Water is to be prepared, and the general 
 Order of Baptism. 
 
 ND at the time of the Crowing of the Cock let 
 them first pray over the Water. Let the Water 
 
 be drawn into the font, or flow into it. And let 
 it be thus, if they have no scarcity. But if there be 
 a scarcity, let them pour the Water which shall be 
 found into the font; and let them undress them- 
 selves, and the Young shall be first baptized. And 
 after the adult Men have been baptized, at the last 
 
 
 
20 The Church- and House- Book. 
 
 the Women, having loosed all their hair, and having 
 laid aside their ornaments of gold and silver which 
 were on them. Let not any one take a strange 
 garment with him into the Water. (Copt. Can. b. 11. 
 46.) 
 
 X. How the Oil for the Anointing is prepared. 
 
 ND at the time which is appointed for the Bap- 
 tism let the Bishop give thanks over the Oil, 
 which, putting into a vessel, he shall call the Oil of 
 Thanksgiving. Again, he shall take other Oil, and 
 exorcising over it, he shall call it the Oil of Exorcism. 
 And a Deacon shall bear the Oil of Exorcism, and 
 stand on the left hand of the Presbyter. Another 
 Deacon shall take the Oil of Thanksgiving, and stand 
 on the right hand of the Presbyter. (Copt. Can. 
 b. 11. 46.) 
 
 XI. How they are to renounce Satan and be anointed : 
 and then say the Creed. 
 
 — D when the Presbyter has taken hold of each 
 
 one of those who are about to receive Baptism, 
 let him command him to renounce, saying: “ I will 
 renounce thee, Satan, and all thy service, and all thy 
 

 
 Book I. Of the Catechumens. 21 
 
 works.” And when he has renounced all these, let 
 him anoint him with the Oil of Exorcism, saying: 
 ‘¢ Let every Spirit depart from thee.” And let the 
 Bishop or the Presbyter receive him thus undressed, 
 to place him in the Water of Baptism. Also let the 
 Deacon go with him into the Water, and let him say 
 to him, helping him that he may say: “TI believe in 
 the only true God, the Father Almighty, and in His 
 only begotten Son Jesus Christ, our Lord and Sa- 
 viour, and in the Holy Spirit, the quickener.” 
 
 And let him who receiveth Baptism repeat after all 
 these: “I believe thus.” And he who bestoweth it 
 shall lay his hand upon the head of him who receiveth, 
 dipping him Three Times, confessing these things 
 each time. And afterwards let him say again: “ Dost 
 thou believe in our Lord Jesus Christ, the only Son 
 of Ged the Father; that he became man in a won- 
 derful manner for us, in an incomprehensible unity, 
 by his Holy Spirit, of Mary the Holy Virgin, with- 
 out the seed of man, and that he was crucified for us 
 under Pontius Pilate, and died of his own will once 
 for our Redemption, and rose on the third day, loos- 
 ing the bands of Death; that he ascended up into 
 Heaven, and sate on the right hand of his good 
 Father on high, and that he cometh again to judge 
 the Living and the Dead at the appearing of Him and 
 his kingdom? And dost thou believe in the Holy 
 
 
 

 
 2 The Church- and House-Book. 
 
 bo 
 
 good Spirit, and quickener, who wholly purifieth in 
 he 
 
 the Holy Church?” Let him again say: “I be- 
 lieve.” (Copt. Can. b. 11. 46.) 
 
 Non 
 
 XII. How they are anointed by the Presbyter, and 
 clothed and conducted into the Church. 
 
 «ae let them go up out of the Water, and the 
 
 Presbyter shall anoint him with the Oil of 
 Thanksgiving: saying, “I anoint thee with holy 
 anointing oil, in the name of Jesus Christ.” Thus 
 he shall anoint every one of the rest, and clothe 
 them as the rest, and they shall enter into the 
 Church. (Copt. Can. b. 11. 46.) 
 
 XIII]. How the Bishop and the Elders bless and 
 anoint the Heads of the Catechumens with 
 the Chrism ; and how the Baptized give the 
 
 Peace. 
 
 if E:T the Bishop lay his hand upon them with 
 4 affection, saying: * Lord God, as thou hast made 
 these worthy to receive the forgiveness of their sins 
 in the world to come, make them worthy to be filled 
 with thy Holy Spirit, and send upon them thy grace, 
 
 
 

 
 Book I. Of the Catechumens. 23 
 
 that they may serve thee according to thy will, for 
 Thine is the glory, thou who art the Father and the 
 Son and the Holy Spirit, in the Holy Church, now 
 and always, and for ever and ever.” And he shall 
 pour of the Oil of Thanksgiving in his hand, and 
 put his hand upon the head of each, saying: “I 
 anoint thee with the holy anointing oil, from God the 
 Father Almighty, and Jesus Christ, and the Holy 
 Spirit.” And he shall seal upon his forehead, salut- 
 ing him. And he shall say: “The Lord be with 
 thee.” He, who hath been sealed, shall answer : 
 ‘And with thy spirit.” Each one (of the Pres- 
 byters) doing thus with the remaining. And let all 
 the People pray together. And all those who receive 
 Baptism shall be praying; let them say Peace with 
 their mouths. (Copt. Can. b. 11. 46.) 
 
 XIV. How they receive the Eucharist and the Milk 
 and Honey. 
 
 ET the Deacons bring the Eucharist to the 
 Bishop, and he shall give thanks over the Bread, 
 because of the similitude of the Flesh of Christ, and 
 over the Cup of Wine, because it is the Blood of 
 Christ, which was poured out for every one who 
 believeth on him; and Milk and Honey mixed, for 
 

 
 24 The Church- and House-Book. 
 
 fulfilling the Promises to the Fathers, because he 
 hath said: “I will give you a land flowing with milk 
 and honey.” This is the Flesh of Christ, which was 
 given for us, that those who believe on him should be 
 nourished by it as Infants; that Bitterness of Heart 
 may be dissipated by the Sweetness of the Word. 
 All these things the Bishop shall discourse to those 
 who shall receive Baptism. 
 
 And when the Bishop hath divided the Bread, let 
 him give a portion to each of them, saying: “ This is 
 the Bread of heaven, the Body of Christ Jesus.” Let 
 him who receiveth it answer: “ Amen.” 
 
 And if there are not more Presbyters there, let the 
 Deacons take the Cup, and they shall stand in order, 
 that they may give them the blood of Christ Jesus 
 our Lord, and the Milk, and the Honey. Let him 
 who giveth the Cup say: “ This is the Blood of Christ 
 Jesus our Lord;” and he who receiveth it again 
 shall answer: ‘ Amen.” 
 
 And when these things have been done, let every 
 one hasten to do all good things, and to please God, 
 and to take care to live in integrity, being diligent in 
 
 the Church, doing those things which they have been 
 taught, proceeding in the service of God. (Copt. Can. 
 b. 11. 46.) 
 
 
 

 
 Book I. Of the Catechumens. 25 
 
 
 
 APPENDIX. 
 
 if 
 Different Forms of the Creed, 
 
 
 
 1. 
 According to the Church of Rome. 
 
 I BELIEVE in God the Father Almighty : 
 And in Jesus Christ his only Son our Lord: 
 
 Who was by the Holy Ghost born of the 
 Virgin Mary, 
 
 Suffered under Pontius Pilate, 
 
 Was crucified and buried, 
 
 The third day he rose again from the Dead, 
 
 He ascended into Heaven, sitteth at the right 
 hand of God the Father, 
 
 From thence he shall come to judge the Quick 
 and the Dead. 
 
 I believe in the Holy Ghost: 
 
 The holy Church: 
 
 The Forgiveness of Sins: 
 
 The Resurrection of the Body. Amen. 
 
 VOL. III. C 
 

 
 26 The Church- and House-Book. 
 
 According to the Seventh Book of the Greek Con- 
 stitutions (doubtful). 
 
 BELIEVE in one, uncreated, the only true, 
 Almighty God the Father of Christ : 
 Creator and Maker of all things: 
 And in the Lord Jesus Christ, 
 his only-begotten Son 
 the First-born of the whole Creation 
 [not created | 
 who before the Ages was begotten 
 by the good will of the Father 
 by whom all things are made in Heaven 
 and on Earth, visible and invisible: 
 who in the last Days descended from 
 Heaven and took Flesh, 
 and was born of the holy Virgin Mary: 
 and conversed holily according to the Laws of 
 his God and Father, 
 and was crucified under Pontius Pilate, 
 and died for us, 
 and after he had suffered rose the third Day 
 from the Dead, 
 
 
 

 
 Book I. Of the Catechumens. 27 
 
 
 
 ascended into Heaven, 
 and sitteth at the right hand of the Father, 
 and again is to come with Glory 
 in the Consummation of Time 
 to judge the Quick and the Dead 
 of whose Kingdom there will be no end: 
 And in the Holy Ghost, the Comforter, 
 who wrought in all the holy Men from the 
 beginning of the World, 
 and afterwards was sent to the Apostles 
 by the Father, according to the promise 
 of our Lord Jesus Christ, 
 and after the Apostles to all Believers: 
 And in the holy Catholic Church, 
 in the Resurrection of the Flesh, 
 in the Remission of the Sins, 
 in the Kingdom of Heaven, 
 and in the Life of the World to come. 
 
The Church- and House-Book. 
 
 Le 
 
 An Ordinance that the Baptized is to say aloud the 
 Lord’s Prayer, as Priest, before the People. 
 
 has him pray as a Son to the Father, and say, 
 as if speaking in the name of all the Christian 
 Congregation present : 
 Our Father which art in Heaven: hallowed be thy 
 Name: thy Kingdom come: thy Will be done in 
 
 Earth as it is done in Heaven: give us this Day 
 our daily Bread: and forgive us our Debts, as 
 we forgive our Debtors: and lead us not into 
 Temptation, but deliver us from Evil: for thine 
 is the Kingdom and the Power and the Glory 
 now and for ever. Amen. 
 
 (Greek Const. book 111. 17.) 
 
 
 

 
 Book I. Of the Catechumens. 29 
 
 EEE: 
 
 The Order of Baptism in the Church of Jerusalem, 
 as recorded by Cyril, in his Sermons to the newly 
 Baptized (Catecheses Mystag. I. 111.), preached in 
 the Church of the Holy Sepulchre, about 350 or 
 360. 
 
 vee went first into the Porch (the Baptistery), 
 
 and, being placed towards the West, you heard 
 the Command, to stretch out your hands, and to re- 
 nounce Satan, as if he was present .... and to say: 
 I renounce Satan....and all his Works.... and 
 all his Pomp, and all his Service. 
 
 After this thou wast turned towards the East, and 
 wast ordered to say: I believe in the Father, and in 
 the Son, and in the Holy Ghost, and in a Baptism 
 of repentance. 
 
 All this was done in the Porch. But when you 
 were entered into the inner house, you took off your 
 garment: and thus you were anointed with the Holy 
 Oil from the top of the Head to the sole of the Feet. 
 ... Then you were conducted to the Font of the 
 Holy Baptism, and every one of you was asked: 
 
 c3 
 
30 The Church- and House-Book. 
 
 whether he believed in the name of the Father and 
 the Son and the Holy Ghost? And you made the 
 wholesome Confession of Faith, and were three times 
 immersed into the Water... . 
 
 SY eh si es Pst SRS 
 
SECOND BOOK. 
 
 PIII 
 
 Che Constitution of the carly Church. 
 
 5S 
 Y\ a 
 
 THIS BOOK CONTAINETH: 
 
 A. The First Set of Ordinances of the Church of Alex- 
 
 
 
 andria respecting the Clergy. — Coptic Collection, 
 first book ; and Ethiopic Collection. 
 
 How a Bishop is to be elected, and what are his 
 Requisites. 
 
 . That the Bishop is to ordain two, or rather three, 
 
 Presbyters. 
 
 . How the Readers are to be proved, and what are 
 
 their Requisites. 
 
 . How the Deacons are to be proved, and what are 
 
 their Requisites. 
 Additional Ordinances respecting the Deacons. 
 
 . How three Widows are to be appointed, and what 
 
 are their duties. 
 
 . For what purpose Deaconesses are to be appointed. 
 
 B. The 
 

 
 CEAWSNSS 
 
 B. The Second Set of Ordinances of the Church of Alex- 
 
 dria respecting the Clergy.— Coptic Collection, 
 second book. 
 
 . How a Bishop is to be elected and ordained, and 
 
 how he is to say the Thanksgiving. 
 
 . The same, according to the Ethiopic Collection. 
 . How a Presbyter is to be ordained, according to 
 
 the Ethiopic Collection. 
 
 . The same, according to the Coptic Collection. 
 - How a Deacon is to be appointed, and what is his 
 
 Office. 
 
 - In what a Presbyter differeth from an Elder. 
 . That a Confessor needeth no Ordination to become 
 
 Deacon or Presbyter. 
 
 . How a Reader is to be appointed. 
 
 . How Widows are to be appointed. 
 
 . How Virgins are to be appointed. 
 
 . What is to be done with him who hath the Gifts 
 
 of Healing. 
 
 C. The Third Set of Ordinances of the Church of Alezx- 
 
 IIL. 
 
 andria respecting the Clergy. — Coptic Collection, 
 fourth book. 
 
 - How a Bishop is to be elected, proved, and or- 
 
 dained. 
 
 . How the Bishop is to ordain a Presbyter or 
 
 Deacon. 
 How he is to appoint [Subdeacons and] Readers 
 and Deaconesses. 
 

 
 IV. That a Confessor needeth no Ordination, unless 
 made a Bishop. 
 V. Against arrogant and presumptuous Confessors. 
 VI. Virgins not to be ordained. 
 VII. Precautions in the Appointment of Widows. 
 VIII. Precautions as to persons who have the Gift of 
 Healing the Possessed. 
 IX. Additional Ordinance as to the case of a Bishop 
 having been ordained by one Bishop only. 
 X. General Definitions of the peculiar Right and Power 
 of the different Members of the Clergy. 
 
 APPENDIX. 
 
 A. The Requisites and Duties of a Bishop according to 
 the Third Book of the Greek Apostolical Consti- 
 tutions. 
 
 B. On Marriage of Clergy. 
 

 

 
 Book Lk. 
 i 
 
 A. 
 
 THE FIRST SET 
 OF 
 ; Ordinances of the Church of Alexandria respecting 
 the Clergy. 
 
 (Coptie Collection, first book; Ethiopie Collection.) 
 
 PIS SII 
 
 I. How a Bishop is to be elected and what are his 
 Requisites. 
 
 
 
 
 
 
 SS) Ys, F there should be a Place having a few 
 SEO faithful Men in it, before the multitude 
 
 Gs increase, who shall be able to make 
 <2 a Dedication to pious Uses for the 
 Bishop, to the extent of Twelve Men, let them write 
 to the Churches round about the place, in which 
 the multitude of the Believers (assemble and) are 
 
 established. 
 
 
 

 
 36 The Church- and House-Book. 
 
 That Three chosen Men in that Place may come, 
 that they may examine with diligence him who has 
 been thought worthy of this Degree, whether he have 
 a good Reputation among the People, as being guilt- 
 less, without anger, a lover of the poor, prudent, 
 wise, not given to wine, not a fornicator, not covet- 
 ous, not a contemner, not partial, and the like of 
 these things. 
 
 If he have not a Wife it is a good thing; but if he 
 have married a Wife, having Children, let him abide 
 with her, continuing steadfast in every doctrine, able 
 to explain the Scriptures well; but if he be ignorant 
 of Literature, let him be meek; let him abound in 
 Love towards every Man, lest they should accuse the 
 Bishop in any affair, and he should be at all culpable. 
 (Copt. Coll. book 1. can. 16.) 
 
 Il. That the Bishop is to ordain Two, or rather Three, 
 Presbyters. 
 
 1 a the Bishop whom they shall appoint hath at- 
 
 tended to the Knowledge and Patience of the 
 Love of God with those with him, let him ordain Two 
 Presbyters when he hath examined them, or rather 
 Three. 
 
 It behoveth the Presbyters that they should live 
 

 
 Book Il. The Constitution of the early Church. 37 
 
 
 
 in the World, after the manner of old Men, removing 
 far off, that they should not touch a woman, being 
 charitable, lovers of the brethren; that they should 
 not accept persons, being partakers of the holy mys- 
 teries with the Bishop, assisting in all things, col- 
 lecting the multitude together, that they may love 
 their Shepherd. And the Presbyters on the Right 
 Hand have the care of those who labour at the Altar, 
 that they should honour those who are worthy of all 
 honour, and rebuke those who merit their rebuke. 
 The Presbyters on the Left Hand shall have the care 
 of the People, that they may be upright, that no one 
 may be disturbed. And they shall instruct them 
 that they should be in all subjection. But when 
 they have instructed one, answering contumaciously, 
 those within the Altar should be of one heart, and 
 one mind, that they may receive the reward of that 
 honour according to its desert. And all the rest 
 shall fear lest they should deviate, and one of them 
 should become changed like one wasting away, and 
 all should be brought into captivity. (Copt. Can. 
 Rist.) 
 

 
 38 The Church- and House-Book. 
 
 Ill. How the Reader is to be proved, and what are 
 his Requisites. 
 
 *HE Reader shall be appointed after he hath been 
 fully proved; bridling his tongue, not a drunk- 
 ard, not a derider in his speech, but decorous in his 
 appearance ; obedient, being the first to congregate 
 on the Lord’s Day; a Servant knowing what is meet 
 for him, that he may fulfil the Work of publishing 
 the Gospel. For he who filleth the Ears of others 
 with his Doctrines, it becometh him the more that he 
 
 should be a faithful Workman before God. (Copt. 
 Can. 19.) 
 
 LV. How the Deacons are to be proved, and what 
 are their Requisites. 
 
 ET the Deacons be appointed by Three testifying 
 
 to their Life. For it is written: ‘* By the mouth 
 
 of two or three witnesses shall every word be esta- 
 blished.” Let them be proved in every Service, all 
 the People bearing witness to them, that they have 
 resided with one wife, have brought up their children 
 well, being humble, prudent, meek, sober, quiet ; 
 not vehement, nor murmurers; not double-tongued, 
 nor wrathful, for wrath destroyeth the wise; nor 
 
 et CCC CLL LLL CO | 
 
Book Il. The Constitution of the early Church. 39 
 
 hypocrites. They shall not afflict the Poor, neither 
 shall they accept the persons of the Rich; they shall 
 not be drinkers of much wine, being ready to act in 
 every good service in secret. Cheerful in their 
 habitations, constraining the Brethren who have, 
 that they should open their hand to give. And they 
 also being givers, the goods being in common, that 
 the People may honour them with all honour, and 
 all fear, beseeching with great earnestness those who 
 walk in dissimulation. And some they should teach, 
 and some they should rebuke, but the rest they 
 should prohibit. But let those who despise, and the 
 contumacious, be cast out, knowing that all Men 
 who are vehement or slanderers fight against Christ. 
 
 (Copt. Can. 20.) 
 
 1. 
 cor 
 
 IV. Additional Ordinance respecting the Deacons. 
 
 ET the Deacons be doers of good Works, draw- 
 ing near by day and night in every place. They 
 must not exalt themselves above the Poor, neither 
 must they accept the persons of the Rich. They shall 
 know the Afflicted, that they may give to him out of 
 their store of Provisions ; constraining those who are 
 able for good works to gather them in, attending to 
 the words of our Master: “I was an hungered, and 
 
 
 

 
 40 The Church- and House-Book. 
 
 ye gave me meat.” For those who have ministered 
 without Sin, gain for themselves much Confidence. 
 
 (Copt. Can. 22.) 
 
 V. How three Widows are to be appointed, and what 
 are their Duties. 
 
 ET three Widows be appointed; two that they 
 
 may give their whole attention to prayer for 
 every one who is in temptations, and that they may 
 render thanks to Him whom they follow. But the 
 other one should be left constantly with the women 
 who are tried in sickness, ministering well ; watching 
 and telling to the Presbyter the things which take 
 place. Not a lover of filthy lucre; not given to 
 drink: that she may be able to watch, that she may 
 minister in the night. And if another desireth to 
 help to do good works, let her do so according to 
 the pleasure of her heart; for these are the good 
 things which the Lord first commanded. (Copt. 
 Can. 21.) 
 

 
 Book Il. Zhe Constitution of the early Church. 41 
 
 
 
 VI. For what Purpose Deaconesses are to be 
 appointed, 
 
 Geet gave no place for the Women, that they 
 
 might help at the Altar. Martha said of Mary: 
 “See how she laughs.” Mary said: “I laughed 
 not; but he said to us, teaching, that the weak 
 shall be liberated by the strong.” 
 
 Some say, it becometh the Women to pray stand- 
 ing, and that they should not cast themselves down 
 upon the Earth. 
 
 Women are not to be appointed for a Service, 
 besides this Service only, that they assist the Indi- 
 gent. (Copt. Can. 26—28.) 
 
42 The Church- and House- Book. 
 
 B. 
 
 THE SECOND SET 
 OF 
 
 Ordinances of the Church of Alexandria respecting 
 the Cleran. 
 
 (Coptic Collection, second book.) 
 
 aaa aa ead 
 
 I. How a Bishop is to be elected and ordained, and 
 how he is to say the Thanksgiving. 
 
 BISHOP shall be ordained who hath been 
 chosen by all the People and is blameless. 
 When the name of this one hath been named and they 
 have agreed, all the People shall assemble together, 
 and the Presbyters and Deacons, on the Lord’s Day, 
 
 o; and the Presbyters stand- 
 
 all the Bishops consentin 
 ing quietly, and they all being silent together, they 
 shall pray in their heart that the Holy Spirit may 
 descend upon him. And he who is worthy out of 
 the Bishops, every one standing, putteth his hand 
 upon him whom they have made a Bishop, praying 
 over him. And when he is made a Bishop, let all 
 
 give the Salutation of Peace to him, saluting him with 
 
Book II. The Constitution of the early Church. 48 
 
 
 
 the mouth. And let the Deacons present the Holy 
 Communion to him. And he, when he hath put his 
 hand upon the Eucharist with the Presbyters, let 
 him say the Thanksgiving: “ The Lord be with you 
 all.” Let all the People say : “ And with thy spirit.” 
 He shall say: “ Lift up your hearts.” The People 
 shall say: «‘ We have them to the Lord.” He shall 
 say again: “ Let us give thanks to the Lord.” All 
 the People shall say: “ (It is) worthy and just.” And 
 let him pray thus, saying the (Prayers) following 
 these, according to the custom of the Holy Com- 
 munion. (Copt. Coll. book 1. can. 31.) 
 
 I*. The same, according to the Ethiopic Collection. 
 ie Bishop shall be chosen by all the People. 
 
 He must be without blame, as it is written in 
 the Apostle (Epistle to Timothy). In the week in 
 which he is to be ordained, if all the People say of 
 him, “ We choose him,” he is not to be molested. 
 And they shall pray over him, and say: “O God, 
 show Thy love to this man whom Thou hast prepared 
 for us.” And they shall choose one of the Bishops 
 and one of the Presbyters; and they shall lay their 
 hands upon his head and pray. (ithiopic Coll. 
 can. 2.) 
 
 D3. 
 Tor 
 
 
 
The Church- and House-Book. 
 
 
 
 Il*. How a Presbyter is to be ordained, according to 
 that same Ethiopie Collection. 
 
 \ ] HEN a Presbyter is to be ordained, there shall 
 
 be done to him in every respect as is done to 
 a Bishop, except placing him on the Cathedra, and 
 they shall pray over him all the Prayers of the 
 Bishop, except the name of the Bishop only; and the 
 Presbyter shall equal the Bishop in every thing 
 except the name of the Cathedra and of Ordination. 
 For he hath not given to him the power of Ordination. 
 (The same, can. 4.) 
 
 II. The same, according to the Coptic Collection. 
 
 ere when the Bishop shall ordain a Presbyter, 
 he shall put his hands upon his head, and all the 
 Presbyters shall touch him. And let him pray over 
 him, according to the form which we have spoken of 
 concerning the Bishops. (Copt. Can. 32.) 
 
 
 

 
 Book II. The Constitution of the early Church. 465 
 
 III. How a Deacon is to be appointed, and what is 
 his Office. 
 
 aS D the Bishop shall appoint a Deacon who hath 
 been chosen: the Bishop alone shall lay his 
 hands on him: because he shall not be ordained for 
 the Priesthood but for the service of the Bishop, 
 that he may do those things which he shall command 
 him. Neither shall he be appointed, that he may be 
 of the Council of all the Clergy, but that he may 
 take care of the Sick, and he shall make them known 
 to the Bishop. Neither shall he be appointed that 
 he may receive the Spirit of Greatness which the 
 Presbyters shall receive, but that he may be worthy 
 that the Bishop may believe him in those things 
 which it behoveth him. On this account the Bishop 
 alone shall ordain the Deacon. (Copt. Can. 33?.) 
 
 ‘Sor 
 
 IV. In what a Bishop differs from an Elder. 
 Bu the Bishop shall ordain the Presbyter. He 
 
 shall lay the hand on him, because that same 
 Spirit cometh upon him: for the Presbyter receiveth 
 it only, he hath not power to give it to the Clergy ; 
 therefore he will not be able to appoint the Clergy. 
 
 VOL. II, iar ee Mt | 
 

 
 46 The Church- and House-Book. 
 
 
 
 The Presbyter is only sealing (is only able to bap- 
 tize and give the Spirit to the Baptized in anointing 
 him), the Bishop shall ordain him. (Copt. Can. 33°.) 
 
 V. That a Confessor needeth no Ordination to become 
 Deacon or Presbyter. 
 
 UT if the Confessor hath been in Bonds for the 
 name of the Lord, they shall not lay hands 
 
 on him for the service (of Deacons), or for the office 
 of Presbyter, for he hath the honour of Eldership by 
 his Confession. But if they will appoint him for a 
 Bishop, they shall lay hands on him. But if he isa 
 Confessor, he shall not have been taken in before 
 the Authorities ; neither shall he have been punished 
 with Bonds; neither shall he have been cast into 
 Prison ; neither shall he have been condemned in any 
 Injustice. But according to the Word, because he 
 hath been reviled alone for the name of our Lord, 
 and hath been punished with Punishment in a House, 
 and hath confessed, he is worthy of every Sacerdotal 
 Office from them, they shall lay hands on him, and 
 every one shall pray according to his ability. But if 
 he is able to pray suitably, and the Prayer acceptable, 
 itis good. But if, when he again prayeth, he sendeth 
 
 SS 
 

 
 Book II. The Constitution of the early Church. 47 
 
 
 
 forth a Prayer in (a certain) measure, no one forbid- 
 ding him, let him only pray entirely in a right Faith. 
 (Copt. Can. 34.) 
 
 46) 
 
 ~ 
 0. 
 
 VI. How a Reader is to be appointed. 
 
 HE Reader shall be appointed. The Bishop shall 
 
 ceive him the Book of the Apostles, and shall 
 
 pray over him, but he shall not lay his hand upon 
 him. (Copt. Can. 35.) 
 
 VII. How Widows are to be appointed. 
 
 Bee when a Widow is appointed, she shall not 
 
 be ordained, but she shall be chosen by Name; 
 and if her Husband hath been dead for a long time, 
 let her be appointed. But if she hath not delayed 
 from the Death of her Husband, believe her not. 
 But if she hath become old, let her be proved for a 
 time; for often even the Passion long surviveth, and 
 will have place in them. 
 "Let a Widow be appointed by Word only. She 
 shall be united with the rest. They shall not lay 
 hands on her, because she shall not put on the 
 Eucharist, neither shall she perform Public Service. 
 
a 
 
 48 The Church- and House-Book. 
 
 
 
 But Imposition of Hands shall be with the Clergy 
 for the Ministry. But the Widow is appointed for 
 Prayer, and that is of all. (Copt. Can. 37.) 
 
 ae 
 eS: 
 
 VIII. How Virgins are to be appointed. 
 
 HERE shall be no Imposition of Hands ona Vir- 
 gin; for it is her Choice alone that maketh her 
 a Virgin. (Copt. Can. 38.) 
 
 Nols 
 
 Ge . 
 ‘SS 
 
 IX. What is to be done with him who hath the Gifts 
 of Healing. 
 
 F one shall say, “I have received the Gifts of 
 
 Healing by a revelation,” they shall not lay hands 
 
 on him; for the thing itself will be manifest if he 
 speak truth. (Copt. Can. 39.) 
 
 
 

 
 Book Il The Constitution of the early Church. 49 
 
 
 
 C. 
 
 THE THIRD SET 
 OF 
 
 Ordinances of the Church of Alexandria respecting 
 the Clergy. 
 
 (Coptic Collection, fourth book. ) 
 
 I. How a Bishop is to be elected, proved, and or- 
 dained. 
 
 T is necessary that a Bishop should be ordained; 
 first being chosen, being a holy Person, approved 
 
 in all things, chosen by all the People; and when 
 he hath been named and approved, let all the People, 
 and the Presbyters, and the honoured Bishops assem- 
 ble together on the Lord’s Day, and let the principal 
 among them ask the Presbyters and all the People: 
 “Is this the Man whom ye desire for a Ruler?” 
 And if they shall say, “ Yes, this is he in truth,” let 
 him ask them again: “ Do ye all bear witness to him, 
 that he is worthy of this great, honourable, and holy 
 Authority ? and whether he hath been pure in the 
 piety which he hath towards God? And whether 
 he observeth justice towards allmen? And whether 
 
 
 
 VOL. III. D 
 

 
 50 The Church- and House-Book. 
 
 
 
 he governeth his own house well? And whether his 
 whole life hath been blameless, and he hath not 
 been apprehended in any thing, neither those of his 
 house ?” 
 
 And if they all together have witnessed that he is 
 such an one according to the truth, and not accord- 
 ing to favour, God the Father, and his only-begotten 
 son Jesus Christ our Lord, and the Holy Spirit 
 being judge that these things are so; let them be 
 asked the third time, if he be worthy of this great 
 Service, of this Sacrifice, “ That out of the mouth of 
 two or three witnesses every word may be esta- 
 blished: ” and if they shall say the third time that 
 he is worthy, let their Votes be received from them 
 all; and when they have given these cheerfully, let 
 them be silent and quiet. And one of the principal 
 Bishops shall take with him two other Bishops, all 
 the Bishops standing near the Altar, praying in 
 silence with the Presbyters; all the Deacons also 
 holding the holy Gospels spread open upon the head 
 of him who is to be ordained, the Bishop praying to 
 God over him. And when he hath finished praying 
 over him, let one of the Bishops place the Oblation 
 upon the hands of him who is ordained, and let the 
 
 Bishops place him upon the Throne which becometh 
 him. (Copt. Can. 65.) 
 
 
 

 
 Book Il. The Constitution of the early Church. 51 
 
 
 
 Il. How the Bishop is to ordain a Presbyter or 
 Deacon. 
 
 Vy HEN thou, O Bishop, ordainest a Presbyter, 
 
 lay thy hand upon his head, all the Presbyters 
 standing, and the Deacons praying, ordaining him. 
 Thou shalt also ordain the Deacon according to this 
 
 first Ordination. (Copt. Can. 67%.) 
 
 : oF 
 
 Ili. How he is to appoint Subdeacons, and Readers, 
 
 and Deaconesses. 
 
 ND concerning the Subdeacons, and Readers, 
 and Deaconesses, it is not necessary to ordain 
 them. (Can. 67°.) 
 
 non 
 EoD: 
 wr 
 
 IV. That a Confessor needeth no Ordination, unless 
 made a Bishop. 
 
 Qe en not the Confessor, for this thing is of 
 
 his Choice and Patience; for he is worthy of a 
 ereat honour, as he who hath confessed the name of 
 God and his Son, before Kings and Nations. But if 
 there shall be occasion that he should be made a 
 Bishop, or a Presbyter, or a Deacon, let him be or- 
 
 dained. (Can. 68°.) 
 
 
 

 
 
 
 V. Against arrogant and presumptuous Confessors. 
 
 F a Confessor who hath not been ordained hath 
 seized for himself the Dignity, on account of the 
 Confession, Jet him be anathematized; for he is not 
 one since he hath denied the Command of Christ, and 
 «hath become worse than an Infidel.” (Can. 68°.) 
 
 52 The Church- and House-Book. 
 | 
 | VI. Virgins not to be ordained. 
 
 i ET not a Virgin be ordained, for we have no 
 44 Command from the Lord. For this struggle is 
 her choice, and is not for the reproach of Marriage, 
 but for the leisure of serving God. (Can. 69.) 
 
 VII. Precautions in the Appointment of Widows. 
 
 / WIDOT shall not be ordained; but if it is a 
 - great distance of time since her Husband died, 
 and she has lived prudently, and they have not found 
 any fault against her, and she has taken care of those 
 of her house well, as Judith and Anna, women of 
 purity, let her be appointed to the order of Widows. 
 
 Sut if she hath not waited from the Death of her 
 Husband believe her not, but let her be proved by the 
 
 time. For the evil Passion remaineth in old Persons, 
 
 
 

 
 Book Il. The Constitution of the early Church. 53 
 
 
 
 with those who will permit it a place in themselves, 
 if it be not restrained witha sharp Bridle. (Can. 70.) 
 
 a6). 
 »>G@oop 
 BiG) 
 
 VIIL. Precautions as to Persons who have the Gift of 
 healing the Possessed. 
 
 XORCISTS shall not be ordained, for the 
 design is of the choice of the will, and of the 
 grace of God, and Christ Jesus. When the Holy 
 Spirit is manifested in the man he will receive the 
 Gift of Healing ; it is made manifest by the revelation 
 of God, by the grace of God which is in him, giving 
 light to all men. But if there be a necessity that he 
 should be a Bishop, or Presbyter, or Deacon, let him 
 
 be ordained. (Can. 71.) 
 
 IX. Additional Ordinance as to the case of a Bishop 
 having been ordained by one Bishop only. 
 
 T is necessary that a Bishop should be ordained 
 by three, or two, Bishops ; but if one Bishop hath 
 ordained him let him be anathematized. But if a 
 necessity hath happened to any one that he should 
 be ordained by one only, because they are not able to 
 gather together on account of the Persecution which 
 
 
 
 ee 
 
 D 3 
 
54 The Church- and House-Book. 
 
 
 
 is without, or on account of any other such like 
 cause, let the Permission from many other holy 
 Bishops be received for doing this, which is requisite 
 
 for him. (Can. 72.) 
 
 X. General Definitions of the peculiar Right and Power 
 of the different Members of the Clergy. 
 
 HE Bishop blesseth, but is not blessed. He or- 
 
 daineth, layeth on hands upon men, putteth on the 
 Oblation, receiveth the Blessing from the Bishops, 
 but not from the Presbyters. ‘The Bishop anathe- 
 matizeth (excludeth) every Clergyman who deserveth 
 to be anathematized (excluded); but to another Bi- 
 shop he is without power to do this alone. 
 
 A Presbyter also blesseth and receiveth the Blessing 
 from his fellow-Presbyter and from the Bishop; 
 and he likewise giveth it to his fellow-Presbyter. 
 He layeth his hands on men, but he doth not ordain, 
 neither doth he anathematize. He putteth out those 
 who are under him; and if there are any deserving 
 of Punishment, let him give it them. 
 
 A Deacon doth not bless, neither doth he give the 
 Blessing, but he receiveth it from the Bishop and the 
 Presbyter. He doth not baptize, neither doth he put 
 on the Eucharist. But when the Bishop and the 
 
 a ee 
 

 
 Book Il. The Constitution of the early Church. 55 
 
 
 
 Presbyter have set on the Eucharist, the Deacon 
 giveth the Cup, not as a Priest, but as one who minis- 
 tereth to the Priests. There is no power in any 
 other of the Clergy to do the work of a Deacon. 
 
 And a Deaconess doth not bless, neither doth she 
 do any of those things which the Presbyters and the 
 Deacons do, but she keepeth the Doors only, and 
 ministereth to the Presbyters at the time of the Bap- 
 tism of Women, because this is becoming. | 
 
 A Deacon can put out the Subdeacon, and the 
 Readers, and the Singer, and the Deaconesses, if 
 occasion leads him, no Presbyter indeed being there. 
 A Subdeacon has no power to put out a Reader, 
 or a Singer, or a Deaconess, or a Lay Person, for he 
 is a Minister to the Deacons. (Can. 73.) 
 
 
 
 . sicincireernthiemererenis SEL EE 
 
 Gr re RO RNR SOE TR ey Tee Te Ete 
 

 
 56 The Church- and House-Book. 
 
 
 
 APPENDICG 
 
 A. 
 
 The Requisites and Duties of a Bishop, according to the 
 Third Book of the Greek Apostolical Constitutions. 
 
 PASTOR who is to be ordained a Bishop in any 
 l Parish must be unblamable, unreprovable, free from 
 all kinds of wickedness common among men, not under 
 fifty years of age.... But if in a small Parish one 
 advanced in years is not to be found, let some younger 
 Person who hatha good report among his Neighbours, and 
 is esteemed by them worthy of the office of a Bishop,. . . 
 after Examination and a general good Report be ordained 
 in peace... 
 
 Let not a Bishop be given to filthy lucre, especially 
 before the Gentiles, rather suffering than offering injuries, 
 not covetous nor rapacious, no purloiner, no admirer nor 
 hater of the poor, no evil-speaker nor false witness, not 
 given to anger, no brawler, not entangled with the affairs 
 of this life, not a surety for any one, nor an accuser in 
 suits about money, not ambitious, not double-minded nor 
 double-tongued, not ready to hearken to calumny or evil- 
 speaking, not a dissembler, not addicted to the heathen 
 
 ee eer 
 

 
 Book Il. The Constitution of the early Church. 5'7 
 
 
 
 
 
 
 
 festivals, not given to vain deceits, not eager after worldly 
 things nor a lover of money. For all these things are 
 opposed to God, and pleasing to Demons... . 
 
 Rebuke, O Bishop, those that sin, admonish those that 
 are not converted, exhort those that stand to persevere 
 in their goodness; receive the Penitent, for the Lord God 
 hath promised with an oath to grant remission to the 
 Penitent for what things they have done amiss. . . . Con- 
 demn the guilty Person with authority, afterwards try to 
 bring him home with mercy and compassion and readiness 
 to receive him, promising him salvation, if he will change 
 his course of life... 
 
 Do not admit less Evidence to convict any one than that 
 of Three Witnesses, and those of known and established 
 reputations. 
 
 Let the Bishop use those Tithes and First-fruits which 
 are given according to the command of God, as a man of 
 God; as also, let him dispense in a right manner the 
 free-will Offerings, which are brought in on account of 
 the Poor, the Orphans, the Widows, the Afflicted and 
 Strangers in distress, as having that God for the ex- 
 aminer of his accounts, who hath committed the disposi- - 
 tion to him. Distribute to all those in want with Right- 
 eousness ; and yourselves use the things which belong to 
 the Lord, but do not abuse them ; eating of them, but not 
 eating them all up by yourselves ; communicate with those 
 that are in want, and thereby show yourselves unblamable 
 before God. (Third Book, ch. 20. extract.) 
 
 & 
 
 
 

 
 a 
 
 58 The Church- and House-Boohk. 
 
 
 
 B. 
 On the Marriage of the Clergy. 
 
 BISHOP, a Presbyter, and a Deacon, when they 
 L\ are constituted, must be but once married, whether 
 their Wives be alive, or whether they be dead; and it is 
 not lawful for them, if they are unmarried when they are 
 ordained, to be married afterwards ; or if they be then mar- 
 ried, to marry a second time, but to be content with that 
 Wife which they had when they came to Ordination. We 
 also appoint that the Ministers and Singers and Readers 
 and Porters shall be only once married. But if they 
 entered into the Clergy before they were married, we 
 permit them to marry, if they have an inclination thereto, 
 lest they sin and incur Punishment. But we do not per- 
 mit any one of the Clergy to take to wife either an Whore 
 or a Servant or a Widow, or one that is divorced, as also 
 the Law says. Let the Deaconess be a pure Virgin, or at 
 least a Widow who hath been but once married, faithful 
 and well esteemed. (vi. 17.) 
 
THIRD BOOK. 
 
 Che Order and sFormularies of the Service: 
 OR, 
 
 THE CHRISTIAN SACRIFICE AND WORSHIP OF 
 THE ANCIENT CHURCH. 
 
 CEANSS 
 
 THIS BOOK CONTAINETH: 
 
 A. The Liturgy, or the General Order of the Service. 
 First Part: Preparatory Service (Service of the 
 Catechumens). 
 Second Part: Service of the Believers, or Service 
 of Thanksgiving (Eucharist). 
 
 B. Some recorded early Forms of Thanksgiving. 
 I. The Hymn of Thanksgiving, or the Morning 
 Hymn of the early Church. 
 1. According to the Alexandrian Manuscript of 
 the Bible. Also called Hymnus Angelicus. 
 2. The same reduced to its primitive Form. 
 
 II. The Morning Psalm (Ps. lxiii.), or the Morning 
 Verse between Psalm Verses. 
 
 III. The 
 
 
 

 
 CRY WSN 
 
 III. The Evening Psalm (Ps. xli.), or the Song of 
 Simeon, or the Christian Psalm composed of 
 
 Psalm Verses. 
 IV. The Evening Hymn of the Greek Christians. 
 V. The Evening Hymn of the Apostolic Constitutions. 
 
 APPENDIX. 
 I. A Form of Prayer of Thanksgiving before the Com- 
 
 munion. 
 II. A Form of Thanksgiving after the Communion. 
 

 
 Book LLL. 
 
 A. 
 The Hiturap, or the General Drder of the Serbice. 
 
 Pwr 
 
 FIRST PART. 
 
 PREPARATORY SERVICE, or SERVICE OF THE CATECHUMENS. 
 
 Accessible also to the Hearers, who are learning the Word, but 
 have not yet taken the sacred Pledge, and therefore do not 
 belong to the Communion of the Believers. 
 
 A Psalm of the Old (or New ?) Testament sung in the antipho- 
 nic Manner of the Hebrew poetry, according to Hemistichs. 
 
 Or also an Act of Humiliation and Confession. 
 The Doxology, or the Praise, at the end of a Psalm : 
 Glory be to the Father, and to the Son, and to the 
 Holy Ghost, for ever and ever. Amen. 
 Or, 
 Glory be to the Father, and to the Son, with the 
 Holy Ghost, for ever and ever. Amen. 
 
 
 

 
 62 The Church- and House-Book. 
 
 
 
 Or, 
 
 Glory be to the Father in (or through) the Son, 
 and through the Holy Ghost, for ever and ever. 
 Amen. 
 
 A Canticle of the Old Testament. 
 
 Or a Christian Hymn or Sacred Song. 
 Lesson from the Old Testament. 
 Lesson from the New Testament. 
 
 Homily, or Explanation of Scripture, especially of the Gospel, 
 and Exhortations to Christian Faith and Life. 
 
 Dismissal of the Catechumens or Hearers, with Blessing. 
 
 SECOND PART. 
 
 The Service or THE BELIEVERS, or SERVICE OF THANKSGIVING 
 ( Eucharist). 
 
 The Oblation, or Placing of Bread and Wine (and First-fruits) 
 on the Communion Table. 
 
 Generally a Word of Admonition premised, as : 
 
 No Profane! 
 Wisdom ! 
 
 The mutual Salutation of Bishop (or Presbyters) and People : 
 
 The Lord be with you: 
 And with thy Spirit. 
 
 
 

 
 Book III A. The Liturgy. 63 
 
 The Preface, or Introduction to the Thanksgiving for the Gifts 
 of God and for Christ’s Redemption: 
 
 Lift up your Hearts: 
 We lift them up unto the Lord. 
 Let us give thanks unto the Lord: 
 It is meet and right so to do. 
 The Prayer of Thanksgiving : either only 
 The Lord’s Prayer, 
 to which, for that purpose, the following Doxology or con- 
 cluding Praise was added, with the usual Response: 
 For Thine is the Kingdom, and the Power, and the 
 Glory, for ever and ever. 
 [Or, 
 For Thine is the Power for ever and ever. | 
 Amen. 
 Or, besides, a free Prayer of the Bishop or Elder, praising 
 
 God’s Benefits from the Creation of the World, and asking 
 his Blessing for the Communicants. 
 
 (The Words of the Institution formed no necessary part 
 of this Prayer of Consecration, but may have been histori- 
 cally recited.) 
 
 The Communion of all the Believers present, taken both in the 
 Bread and in the Cup. 
 
 Antiphonic Verses used before the Communion, according to the Custom 
 of the Church. 
 The Cherubic Hymn, or Trisagion, from Isaiah: 
 Holy, holy, holy, is the Lord the God of Sabaoth. 
 
 Heaven and Earth are full of Thy Glory. 
 
 
 

 
 64 The Church- and House- Book. 
 
 
 
 After this Verse, or perhaps originally instead of it, was sung : 
 
 The Hymn of Thanksgiving, or the Morning Hymn. 
 (See the text at the head of the Hymns.) 
 
 Other Antiphonic Verses used before the Communion: 
 Hosanna to the Son of David: 
 Blessed be he who cometh in the Name of the Lord. 
 Or, 
 God is the Lord: 
 Who was made manifest to us in the Flesh. 
 
 Or, Exhortations and Admonitions to the Congregation : 
 He who is holy, let him draw near: 
 If he is not, let him become so through Penitence. 
 Or, 
 This is Maranatha ! (the Lord cometh !) 
 
 After the Communion. 
 Prayer of Thanksgiving, for the Benefit and Grace received 
 (sometimes the Lord’s Prayer with Doxology used at this 
 place). 
 
 The Dismissal of the Congregation with the Blessing. 
 
 CAND 
 

 
 
 
 Book III. B. Karly Hymns. 65 
 
 B. 
 
 The recorded carly WFpmns and fforms of Chanks- 
 qgibing. 
 
 PLDI PIO 
 
 I. The Hymn of Thanksgiving, or the Morning Hymn of the early 
 Church. 
 
 1. According to the Alexandrian Manuscript of the Bible: also 
 called Hymnus Angelicus. 
 
 LORY be to God on high, and on Earth Peace, 
 
 good Will among Men. We praise Thee, we 
 bless Thee, we worship Thee: we give Thanks to 
 Thee for Thy great Glory ; O Lord, heavenly King, 
 God the Father Almighty! O Lord, the only-be- 
 gotten Son Jesus Christ; and the Holy Ghost, O 
 Lord God! O Lamb of God! Son of the Father, 
 that takest away the Sins of the World, have mercy 
 upon us. Thou that takest away the Sins of the 
 World, have Mercy upon us, receive our Prayer. 
 Thou that sittest at the right hand of God the 
 Father, have Mercy upon us. For Thou only art 
 holy: Thou only the Lord, Jesus Christ, to the 
 Glory of God the Father. Amen. 
 
 
 

 
 66 The Church- and House-Book. 
 
 
 
 2. The same reduced to its primitive Form. 
 
 e LORY be to God on high: 
 FI And on Earth Peace, good Will among Men. 
 [Or, perhaps more primitively : 
 
 And on Earth Peace among the Men of good Will. | 
 
 We praise Thee, we bless Thee, we worship Thee, 
 We give Thanks to Thee for Thy great Glory. 
 
 O Lord heavenly King, God the Father Almighty : 
 Lord God! 
 
 O Lord, the only-begotten Son: 
 Jesus Christ! 
 That takest away the Sins of the World: 
 Have Mercy upon us. 
 Thou that takest away the Sins of the World: 
 Have Mercy upon us, receive our Prayer. 
 Thou that sittest at the right hand of God the 
 Father: 
 Have Mercy upon us. 
 
 For thou only art holy: 
 Thou only art the Lord, Jesus Christ: 
 To the Glory of God the Father. Amen. 
 
 ep 
 

 
 Book II. B. Early Hymns. 67 
 
 II. The Morning Psalm (Ps. \xiii.), or the following Morning Verse 
 between Psalm Verses : 
 
 | Sibsreaas day will I bless Thee : 
 
 And I will bless Thy Name for ever and ever. 
 Vouchsafe, O Lord, to keep us this Day without Sin. 
 Blessed art Thou, O Lord God of our Fathers : 
 
 And Thy Name be praised and glorified for ever 
 and ever. Amen. 
 
 Ill. Zhe Evening Psalm (Ps. xli.), or the Song of Simeon, or the 
 
 JSollowing Psalm composed of Psalm Verses : 
 
 LESSED art thou, O Lord, teach me Thy 
 
 Statutes. 
 Lord, Thou hast been our Dwelling-place in all 
 Generations. 
 I said, Lord, be merciful unto me: 
 Heal my Soul, for I have sinned against Thee. 
 Lord, I flee unto Thee to hide me. . 
 Teach me to do Thy Will: 
 For Thou art my God. 
 For with Thee is the Fountain of Life: 
 In Thy Light shall we see Light. 
 O continue thy Loving-kindness unto them that 
 know Thee. 
 
 
 
 VOL, II. *py 10 
 

 
 68 The Church- and House-Boohk. 
 
 
 
 IV. The Evening Hymn of the Greek Christians. 
 
 ERENE Light of holy Glory, 
 
 Of the Father everlasting, Jesus Christ! 
 Having come to the Setting of the Sun, 
 And seeing the Evening Light, 
 
 We praise the Father and the Son 
 And the Holy Spirit of God. 
 
 It behoveth to praise Thee 
 
 At all Times with holy Songs, 
 
 Son of God who hast given Life, 
 Therefore the World glorifieth Thee. 
 
 “2 
 
 G 
 
 V. The Evening Hymn of the Apostolic Constitutions. 
 
 RAISE, O ye Servants, the Lord : 
 Praise the Name of the Lord. 
 
 We praise Thee, we sing unto Thee, we bless Thee : 
 On account of Thy great Glory. 
 O Lord the King, Father of Christ : 
 Of the spotless Lamb, which taketh away the Sins of 
 the World. 
 It behoveth to praise Thee : 
 It behoveth to sing unto Thee. 
 It behoveth to glorify Thee, God and Father : 
 Through the Son, in the Holy Ghost, for ever and 
 ever. Amen. 
 
 ae 
 1. 
 
 ur 
 
 
 

 
 Book IL. Liturgical Formularies. 69 
 
 ‘oder 
 
 
 
 APPENDIX 
 
 FROM 
 
 THE SEVENTH BOOK OF THE GREEK CONSTI- 
 TUTIONS. 
 
 Liturgical fformularies. 
 
 ~ Wry ~ 
 
 I. A Form of Prayer of Thanksgiving before the Com- 
 
 munion. 
 
 \ FE thank Thee, our Father, for that Life which 
 | Thou hast made known to us by Jesus thy Son, by 
 whom Thou madest all things, and takest care of the whole 
 World; whom Thou hast sent to become Man for our Salva- 
 tion; whom Thou hast permitted to suffer and to die; whom 
 Thou hast raised up, and been pleased to glorify, and hast 
 set down on Thy right hand: by whom Thou hast pro- 
 mised us the Resurrection of the Dead. Do Thou, O Lord 
 Almighty, Everlasting God, so gather together Thy 
 Church from the ends of the Earth into Thy Kingdom, as 
 this (Corn) was once scattered, and is now become one 
 Loaf. We also, our Father, thank Thee for the precious 
 Blood of Jesus Christ, which was shed for us, and for 
 His precious Body, whereof we celebrate this Representa- 
 tion, as Himself appointed us, to shew forth his Death. 
 For, through Him, Glory is to be given to Thee for ever. 
 Amen. 
 
 & 
 
ee 
 TO The Church- and House-Book. 
 
 
 
 Il. A Form of Thanksgiving after the Communion. 
 
 TE thank Thee, O God and Father of Jesus our 
 W's Saviour, for Thy Holy Name, which Thou hast 
 made to inhabit among us; and that Knowledge, Faith, 
 Love, and Immortality, which Thou hast given us through 
 Thy Son Jesus. Thou, O Almighty Lord, the God of 
 the Universe, hast created the World, and the things that 
 are therein by Him; and hast planted a Law in our 
 Souls, and beforehand didst prepare things for the con- 
 venience of -Men. O God of our holy and blameless 
 Fathers, Abraham and Isaac and Jacob, Thy faithful 
 Servants ; Thou, O God, who art powerful, faithful, and 
 true, and without Deceit in Thy Promises; who didst 
 send upon Earth Jesus Thy Christ to converse with Men, 
 as a Man, when he was God, the Word, and Man, to take 
 away error by the roots; do Thou, even now, through 
 Him, be mindful of this Thy Holy Church, which Thou 
 hast purchased with the precious Blood of Thy Christ, 
 and deliver it from all Evil, and perfect it in Thy Love 
 and Thy Truth, and gather us all together into Thy 
 Kingdom which Thou hast prepared. Amen. 
 
POUR 2 i BOOK. 
 
 ules of General Conduct 
 
 FOR 
 
 ALL MEMBERS OF THE CONGREGATION : 
 
 OR, 
 
 THE CONGREGATIONAL, SOCIAL, AND DOMESTIC LIFE 
 OF THE EARLY CHRISTIANS. 
 
 CESS 
 
 THIS BOOK CONTAINETH: 
 
 First Cuaprer: Regulation of Christian Life respect- 
 ing the Worship and Service. — From the Seventh 
 Book of the Greek Constitutions. 
 
 I. That the Christians are to fast in the Holy Week, 
 but keep the other Sabbaths as Festivals. 
 II. On the Celebration of the Lord’s Day. 
 Ili. That the Believers alone are to partake of the 
 Eucharist. 
 IV. How far Presbyters coming from other Churches 
 are to be allowed to say the Thanksgiving. 
 SECOND 
 
 4 
 ee a nc 2 RNA SVE ENE TS REE ES EE A ES SET TN A TS TS SR A TT 
 

 
 Seconp Cuarter: Rules of Christian Conduct in the 
 Love-Feasts and other social Meetings, and in 
 
 domestic Life. 
 
 :. 
 
 ii: 
 
 III. 
 
 ry, 
 
 That the Bishop is always to be ready to take 
 Bread and Wine in the Church with any one of 
 the Faithful who wishes it. 
 
 How the Christians are to behave in their Love- 
 Feasts. 
 
 How one of the Widows may take part in a Love- 
 Feast. 
 
 How the Christian is to begin his Day-work by 
 Prayer, and by hearing the Word of God, and 
 take the Communion, if there is a Place of 
 Christian Meeting. 
 
 . The same Ordinance amplified. 
 . That every Believer is to take the Communion at 
 
 the Dawn of Day, and how. 
 
 . How the Christian is to edify himself in his own 
 
 House. 
 
 . At what Hours and with what Meditations the 
 
 Christian is to pray, Morning, Forenoon, Noon, 
 Afternoon, Evening, and Middle of the Night. 
 
 . What is the Meaning of the Christian signing him- 
 
 self with the Sign of the Cross. 
 
 . Injunetion on the Praying of the Lord’s Prayer. 
 
 (From the Greek Constitutions. ) 
 
 . On private and public Devotion. (From the Fifth 
 
 300k of the Coptic Canons.) 
 
 XII. On what Days Christians are to celebrate the 
 
 Commemoration of the Dead. 
 
 
 
 
 

 
 AMEND 
 
 XI. How Presbyters and Deacons are to behave at the 
 Funeral Meals. 
 XIV. How Cemeteries and Burials are to be arranged. 
 XV. That Christians ought to abstain from eating sacri- 
 ficial Meat. 
 XVI. How many Days the Servants are to work. 
 
 APPENDIX. 
 
 On Conjugal Life and on Impurities.’ 
 
 
 
 VOL. III. E 
 

 

 
 Book LW. 
 
 BIRSLT CHAPTER. 
 
 REGULATION OF CHRISTIAN LIFE RESPECTING THE 
 WORSHIP AND SERVICE. 
 
 (From the Seventh Book of the Greek Constitutions.) 
 
 LLLLLII IDI 
 
 I. That the Christians are to fast in the Holy Week, 
 but keep the Sabbath as a Festival, except Easter- 
 
 Eve. 
 
 SA not your Fasts be with the Hypo- 
 crites; for they fast on the second 
 and fifth days of the (Holy) week, 
 But do you either fast the entire Five 
 Days (Monday to Friday in the Holy Week), or on 
 the Fourth Day of the Week, and on the Day of 
 the Preparation (Wednesday and Friday of the 
 Holy Week). Because on the fourth day the Con- 
 demnation went out against the Lord, Judas then 
 promising to betray him for money; and you must 
 
 
 
 E 2 
 
nn nna 
 
 76 The Church- and House-Book. 
 
 fast on the Day of the Preparation, because on that 
 day the Lord suffered the death of the Cross, under 
 Pontius Pilate. But keep the Sabbath and the 
 Lord’s Day Festival; because the former is the me- 
 morial of the Creation, and the latter of the Resurrec- 
 tion. But there is one only Sabbath to be observed 
 by you in the whole year, which is that of our 
 Lord’s Burial, on which men ought to keep a Fast, 
 but not a Festival. For inasmuch as the Creator 
 was then under the earth, the sorrow for him is 
 more forcible than the joy for the Creation: for the 
 Creator is more honourable by nature and dignity 
 than his own Creatures. (VII. 23.) 
 
 40 
 @29). 
 =O 
 
 Il. On the Celebration of the Lord’s Day. 
 
 ( N the Day of the Resurrection of the Lord, that 
 is the Lord’s Day, assemble yourselves together, 
 without fail, giving thanks to God and praising him 
 for those mercies He has bestowed upon you, through 
 Christ; and for that He has delivered you from igno- 
 rance, error, and bondage; that your Sacrifice may be 
 unspotted, and acceptable to God, who has said con- 
 cerning his Universal Church: “ Jn every place shall 
 Incense and a pure Sacrifice be offered unto me; for I 
 am a great King, saith the Lord Almighty, and my 
 name is wonderful among the Heathen.” (vit. 30.) 
 
 
 

 
 Book IV. Rules of General Conduct. C1 
 
 
 
 Ill. That the Faithful alone are to partake of the 
 
 Eucharist. 
 
 ET no one eat of these things that is not 
 
 initiated; but those only who have been bap- 
 tized into the death of the Lord. But if any one 
 that is not initiated conceal himself and partake of 
 the same, “* He eateth eternal Damnation ;” because 
 being not of the faith of Christ he has partaken of 
 such things as it is not lawful for him to partake of, 
 to his own punishment. But if any one is a Par- 
 taker through Ignorance, instruct him quickly, and 
 initiate him, that he may not go out and despise 
 you. (VII. 25.) 
 
 IV. How far Presbyters coming from other Churches 
 are to be allowed to say the Thanksgiving. 
 
 HOSOEVER being a Presbyter cometh to 
 
 you and giveth thanks in a Christian manner, 
 receive him as a Disciple of Christ. But if he preach 
 another Doctrine, different from that which Christ 
 has delivered to you, such an one you must not 
 permit to give thanks; for such an one rather 
 affronteth God than glorifieth him. But whosoever 
 cometh to you, let him be first examined, and then 
 
 
 
 E 3 
 

 
 78 The Church- and House-Book. 
 
 received, for ye have Understanding, and are able to 
 know the right hand from the left, and to distinguish 
 false Teachers from true Teachers. But when a 
 Teacher cometh to you, supply him with what he 
 wanteth in all readiness. And even when a false 
 Teacher cometh, you shall give him for his necessity, 
 but shall not receive his error. Nor indeed may ye 
 pray together with him, lest ye be polluted as well 
 as he. Every true Prophet or Teacher that cometh 
 
 to you is worthy of his maintenance, as being a 
 Labourer in the Word of Righteousness. (V1. 28.) 
 
 
 
 
 
Book IV. Rules of General Conduct. 79 
 
 
 
 SECOND CHAPTER. 
 
 RULES OF CHRISTIAN CONDUCT IN THE LOVE-FEASTS AND 
 OTHER SOCIAL MEETINGS, AND IN DOMESTIC LIFE. 
 
 SDSS DAM 
 
 I. That the Bishop is always to be ready to take Bread 
 and Wine in the Church with any one Believer 
 who wisheth it. 
 
 ET Widows and Virgins fast often, and let them 
 pray in the Church; likewise the Presbyters 
 and the Laity, let them fast when they will. But 
 the Bishop is not able to fast except on the day that 
 all the People fast. For it may be that some one 
 may wish to take something in the Church, and it is 
 not possible for him to deny. And if he break the 
 Bread at all, he will taste the Bread, and eat it, and 
 the rest of the Believers with him. Let them receive 
 from the hand of the Bishop a portion of the same 
 Bread, before each one shall divide the Bread which 
 is for him; for this is a Blessing and is not a Thanks- 
 giving, like the body of the Lord. (Copt. Coll. 
 book 11. can. 47.) 
 

 
 
 
 sO The Church- and House- Book. 
 
 
 
 Il. How Christians are to behave in their Love-Feasts. 
 
 a7 becometh every one before he drink to take 
 
 the Cup and give thanks over it, that he may 
 drink and eat with purity. And thus let them give 
 to the Catechumens of the Bread of Exorcism, and a 
 Cup. (Can. 48.) 
 
 And let those who eat remember him who has 
 called him, as often as they eat. For on this account 
 he constrained them that they should come in under 
 his roof. (Can. 49.) 
 
 And when ye eat and drink in tranquillity, drink 
 not that ye may be drunken, that men may deride 
 you, and he who has called you is sorrowful for 
 your Dissoluteness. But that he shail pray the Saints 
 (Believers) to go in to him; for he has said, “ Ye 
 are the Salt of the Earth.” 
 
 If they have given to you all the Portions together, 
 thou shalt come bearing thy Part alone. And when 
 you have been called to eat, you shall eat only what 
 sufficeth you, for as to what remaineth, he who has 
 called you shall do with it what he pleaseth, so that 
 it remaineth for the Believers, and he will rejoice in 
 your entering.n to him. 
 
 And those who have been called shall surely eat, 
 but let them eat in peace, and not contentiously. 
 And if the Bishop should command any one to seek 
 
Book IV. Rules of General Conduct. 81 
 
 
 
 for a word, let him answer him. And if the Bishop 
 has spoken, let every one be silent with attention, 
 until he interrogateth him again. And if a Bishop 
 be not there, but the Believers alone are at the Supper, 
 let them receive the Blessing from the Presbyter, if 
 he be there, but if he be not there, let them receive 
 it from a Deacon. Likewise that the Catechumen 
 receive the Bread of Exorcism. The Laity being by 
 themselves without a Clergyman, let them eat with 
 moderation, but the Layman cannot give the Blessing. 
 (Can. 50.) 
 
 And let each one eat with Thanksgiving, in the 
 name of God, for this is proper for the Servant of 
 God, that we all should be watchful, and the Gen- 
 tiles will emulate us. (Can. 51.) 
 
 III. How one of the Widows may take part in a 
 Love-Feast. 
 
 die any one desireth for a time to call the Widows, 
 
 let him feed every one who is become old, and 
 send them away before the Evening cometh. And if 
 it be not possible for the Clergyman to whom they 
 have ministered to come, let him give them Wine and 
 something to eat, and they shall eat in their own 
 House, as they will. (Can. 52.) 
 
 gE 5 
 
 
 

 
 $2 The Church- and House- Book. 
 
 LV. How the Christian is to begin his Day-work by 
 Prayer and by hearing the Word of God and 
 taking the Communion, if there is a Place of 
 Christian Meeting. 
 
 ET all Believers when they shall wake up, be- 
 fore they put their hand to any Work, pray to 
 the Lord, and thus let them approach their Work. 
 And when there shall be a Word of Instruction let 
 them prefer it greatly to go to hear the Word of God 
 for the edification of their Souls. And let them 
 hasten that they may go into the Church, the place 
 in which the Spirit quickeneth. (Coptic Coll. book 
 I. can. 57.) 
 
 V. The same Ordinance amplified. 
 
 ND all Believers, men and women, when they 
 have risen in the morning from sleep, before 
 they touch any Work, let them wash their hands, and 
 they shall pray to God, and thus let them proceed to 
 their Work. 
 
 And when it cometh to pass that there shall be an 
 Exhortation of the Word of God, let every one choose 
 for himself to go to that place, reckoning this in his 
 heart, that he has heard God speaking in the Exhor- 
 
 
 

 
 Book IV. ules of General Conduct. 83 
 
 
 
 tation, for praying in the Church will prevail. For 
 when the Darkness of the day is passed by, let the 
 timid reckon that it is a great Sin if he go not to the 
 place in which they exhort; and especially he who is 
 able to read. Or when the Teacher cometh, let not 
 any one of you be last in the Church, the place in 
 which they instruct. ‘Then it shall be given to him 
 who speaketh that he shall declare things useful to 
 every one, and thou shalt hear the things thou think- 
 est not, and thou shalt profit by those things which 
 the Holy Spirit shall give to thee by the Exhortation ; 
 and thus thy Faith shall be established by those things 
 which thou hast heard. And they shall speak to 
 thee again in that place of those things which it be- 
 cometh thee to do in thy house. Therefore let every 
 one hasten to go into the Church, the place where 
 the Holy Spirit stirs up. (Can. 62%.) 
 
 20)» 
 Goo): 
 sor 
 
 VI. That every faithful Person is to take the Com- 
 munion at the Dawn of Day, and how. 
 
 A D let every Believer hasten to partake of the 
 “ucharist before he tasteth of any other thing. 
 
 Let every one take care by investigation that no 
 Unbeliever eateth of the Eucharist; nor a mouse, nor 
 other creature; or that any other thing indeed has 
 
 E 6 
 
nnn Eee 
 
 S4 The Church- and House-Book. 
 
 
 
 fallen into it which has strayed. This is the Body of 
 Christ which all Believers partake of, and it is not 
 becoming to despise it. 
 
 For if thou hast blessed the Cup in the name of 
 God, and hast partaken of it, like as of the Blood of 
 Christ, keep thyself with the greatest care : spill not of 
 it, lest a strange Spirit should lick it up, that God may 
 not be angry with thee as one who has despised it, 
 and thou shalt be guilty of the Blood of Christ by thy 
 contempt of the price by which thou wast purchased. 
 
 Let the Deacons and the Presbyters assemble 
 daily in the place in which the Bishops shall command 
 them; and the Deacons shall not be negligent in 
 assembling to see to all things, unless Sickness hin- 
 der them. When they have collected all, let them 
 make the distribution to those in the Church. And 
 thus when they have prayed let each one proceed to 
 the employment appointed him. (Coptic Collection, 
 book 11. can. 57 — 60.) 
 
 Nor 
 @,0.0)+ 
 Hoje 
 
 VII. How the Christian is to edify himself in his own 
 Flouse. 
 
 \ ILEN there is a day in which there is no Ex- 
 hortation, let every one being in his House take 
 
 a holy Book, reading in it sufficiently what appeareth 
 to him useful. (Can. 62.) 
 
 
 

 
 Book IV. Rules of General Conduct. 85 
 
 
 
 VIII. At what Hours and with what Meditations the 
 Christian is to pray, Morning, Forenoon, 
 Noon, Afternoon, Evening, and Middle of 
 the Night. 
 
 ND if thou art if thy House, pray at the Third 
 Hour, blessing God. But if thou art in another 
 place having opportunity at that time, pray in thy 
 heart to God; for in that hour they saw Christ 
 nailed to the Wood. Therefore, also, in the old Law 
 it is commanded that they should put on the Shew- 
 bread continually, the Type of the Body and Blood of 
 Christ. Healso is the Bread which came down from 
 Heaven. 
 
 Pray again likewise at the Sixth Hour; for when 
 they crucified Christ on the Wood of the Cross that 
 Day was divided, and there was great Darkness. 
 Wherefore let them pray at that time with a fervent 
 Prayer, availing themselves of the voice of Him who 
 prayed (at that hour) causing all Creation to be dark, 
 by reason of the unbelief of the Jews. 
 
 Let them pray again a great Prayer and a great 
 Praise at the Ninth Hour; for thou shalt be enlight- 
 ened like the Souls of the righteous who blessed the 
 Lord God of truth. He who remembered the Saints, 
 sent to them his Son, who is his Word, who enlight- 
 ened them. For in that hour the Side of Christ was 
 

 
 86 The Church- and House- Book. 
 
 pierced with a Spear, and Blood and Water came out; 
 and afterwards it was light the remaining part of the 
 Day until the evening. Therefore thou also, if thou 
 hast gone to thy rest, thou art to remember another 
 Day, and realize the type of the Resurrection. 
 
 Pray again before thou restest thyself upon the 
 Bed of thy repose. 
 
 And if thou hast risen at Midnight upon thy Bed, 
 wash thy hands and pray; but thou shalt wash thy 
 hands in pure water. And if thou hast a Wife pray 
 together with one another. But if she has not yet 
 believed, thou shalt withdraw thyself into a place and 
 shalt pray alone, and return again to thy place. But 
 thou who art bound in Marriage refrain not from 
 Prayer, for thou art not defiled. For those who are 
 washed, have no need to wash again, for they are pu- 
 rified and are clean. And if thou breathest in thy 
 hand, sealing thyself with the Vapour which shall 
 come out of thy Mouth, thou shalt be all clean, to 
 thy foot, for this is the Gift of the Holy Spirit. And 
 the Drops of Water are the baptismal Drops coming 
 up from the fountain, that is, the heart of the Be- 
 liever, purifying him who believeth. 
 
 There is a necessity again that Prayers should be 
 made at that hour: for the Elders, they who delivered 
 this work to us, likewise taught us thus to purify our- 
 selves; for in that hour all Creation is silent, praising 
 
 
 

 
 Book IV. Rules of General Conduct. 87 
 
 
 
 
 
 God. The stars and the trees and the waters are as 
 all the host of Angels who stand around, serving with 
 the Souls of the Just, praising God Almighty at that 
 time. Therefore it becometh Believers to pray at 
 that hour. The Lord again has spoken after this 
 manner, witnessing to this, saying: “ In the middle of 
 the night behold there was a ery, Behold the bridegroom 
 
 cometh, come ye out to meet him.” 
 
 And he interpreted 
 the Word again, saying: “ Watch therefore, because ye 
 know not the day neither the hour when the Son of Man 
 cometh.” Likewise if thou shalt rise at the time of 
 the Cock-crowing, pray, because the Children of Israel 
 denied Christ at that hour. This we have known 
 who believe on him by Faith, looking for the hope 
 of the Day of Light for ever, which shall enlighten 
 us for ever in the Resurrection of the Dead. 
 
 And all ye Believers, if ye fulfil these things, and 
 remember that ye teach one another, and instruct the 
 Catechumens to perform them, nothing shall try you, 
 and ye shall not mourn for ever. (Can. 62°) 
 
 IX. What is the Meaning of the Christian signing 
 himself with the Sign of the Cross. 
 EMEMBER Christ continually, and receive this 
 
 name at all times, sealing thy Forehead in fear, 
 for this is the Sign which is known and manifest, and 
 
EEE 
 
 88 The Church- and House- Book. 
 
 
 
 by this the Devil is ruined. If thou hast done it in 
 Faith thou art not only known before men, but thou 
 hast the knowledge that it is a Sign. For the Adver- 
 sary the Devil looks to the power of the heart only ; 
 and if he seeth the inner Man that is rational, sealed 
 within and without with the Seal of the Word of God, 
 he fleeth immediately, fleeing from him through the 
 Holy Spirit which is in the Man, who has granted 
 him a place in himself. This also Moses the Prophet 
 first taught us by the Passover. For he commanded 
 that they should sprinkle the Blood of the Lamb 
 which had been killed, upon the Lintel and the two 
 Door-posts, showing to us the Faith which is now in 
 us, which was given to us by the perfect Lamb. If 
 we have sealed ourselves with this on our Foreheads, 
 with our hands, we shall be delivered from those who 
 wish to destroy us. 
 
 And if ye receive these things with Thanksgiving 
 and a right Faith, ye shall be sanctified, and received 
 into eternal Life. (Can. 624.) 
 
 ~ 
 
 X. Injunction on the Praying of the Lord’s Prayer.— 
 From the Greek Constitutions. 
 
 ] l 7 TIEN ye pray, be not ye as the Hypocrites, but 
 
 as the Lord has appointed us in the Gospel, so 
 
 
 

 
 Book IV. Rules of General Conduct. 89 
 
 
 
 pray ye: Our Father which art in heaven; hallowed 
 be thy Name; thy Kingdom come ; thy Will be done as 
 in heaven, so on earth; give us this Day our daily 
 Bread; and forgive us our Debts, as we forgive our 
 Debtors ; and lead us not into Temptation, but deliver us 
 from Evil; for thine is the Kingdom for ever. Amen. 
 Pray thus thrice in a day, preparing yourselves 
 beforehand, that ye may be worthy of the adoption 
 of the Father; lest when ye call him Father un- 
 worthily, ye be reproached by him, as Israel his first- 
 born Son was once told: Jf I be a Father, where is 
 my Glory ? and if I be a Lord, where is my Fear ? 
 For the Glory of Fathers is the Holiness of their 
 Children; and the Honour of Masters is the Fear 
 of their Servants, as the contrary is dishonour and 
 confusion: for, saith he, Through you my name is 
 blasphemed among the Gentiles. (VII. 24.) 
 
 AoE 
 ‘Goo: 
 Wo}r 
 
 XI. On Private and Public Devotion.x—From the 
 Fifth Book of the Coptic Canons. 
 
 ra HEN you rise in the Morning, pray. Pray 
 again at the Third Hour, and the Sixth, and the 
 Ninth, and in the Evening, and at the time of Cock- 
 
 crowing. And at the time of the Light appear- 
 ing, because the Lord has enlightened us: he has 
 
 
 

 
 90 The Church- and House-Book. 
 
 
 
 caused the night to pass by, and has brought to us 
 also the light of day. And at the Third Hour, because 
 Pilate gave sentence on the Lord at that hour. And 
 at the Sixth, because they crucified Christ at that 
 hour, and when they pierced his side Blood and Water 
 came out. And again at the Ninth, because when 
 they crucified the Lord, all the earth trembled and 
 was troubled at the audacity of the ungodly Jews; 
 for nature could not bear seeing its Lord mocked. 
 And in the Evening, you shall give thanks, because 
 he has given you the night for rest from the labours 
 of the day. And at the time of Cock-crowing you 
 shall pray, because it announceth to you in that hour 
 the approach of day, that you may proceed to the 
 works of the light to perform them. 
 
 If it be not possible to go into the Church on 
 account of the Unbelievers, thou, O Bishop, shalt 
 make the Assembly in thy House, that the Servants of 
 God may not assemble together with the Ungodly. 
 For it is not the place that sanctifieth the man, 
 but the man that sanctifieth the place. Ifthe Un- 
 godly take possession of the place, flee from it, 
 because they have polluted it. For as holy men 
 sanctify a place, thus again it is that they who are 
 not holy pollute it. 
 
 If it has been impossible to assemble together 
 either in the House or in the Chureh, let every one 
 
 SS 
 
Book IV. Rules of General Conduct. 91 
 
 
 
 sing by himself; let him read, let him pray; or the 
 Congregation not being there, two or three together. 
 For he saith: “ Where two or three are gathered 
 together in my name, [am with them in their midst.” 
 
 Let not a Believer pray in the houses of the Cate- 
 chumens, for it is not just that he who partaketh of 
 the Mystery should touch those who partake not. 
 Neither let him who serveth God pray in the house 
 with an Heretic: “ Mor what fellowship has Light 
 with Darkness, or what part has Christ with Satan?” 
 
 Ifa believing Man or Woman have dwelt with a 
 Slave, let them separate, or let them be cast out of 
 the Church. (75°) 
 
 nate 
 
 Soe 
 XII. On what Days Christians are to celebrate the 
 Commemoration of the Dead. 
 
 |e them keep the Third Day for those who have 
 
 gone to sleep, with Psalms and Prayers, on ac- 
 
 count of him who arose from the Dead after three 
 days. 
 
 And let them celebrate their Seventh Day making 
 remembrance of the living, and those who have slept. 
 
 And let them again celebrate their Month from 
 the pattern of the Ancients; for thus did the People 
 mourn for Moses. 
 
 And let them observe the Completion of their Year 
 
 
 

 
 92 The Church- and House- Book. 
 
 
 
 for a Sign of their Remembrance, giving to the Poor 
 out of the Goods of him who has died, making a 
 remembrance of him. 
 
 And we say these things concerning the Servants 
 of God only. But concerning the Ungodly, if thou 
 civest every thing which is in the world for them to 
 the Poor, thou wilt profit them nothing. For those 
 to whom God has been an Enemy in this world, he 
 will not cease being an Enemy to after they have 
 departed out of this world, for there is no Injustice 
 in him: “ The righteous Lord has loved righteous- 
 ness.” And again, “ Behold the man and his work.” 
 
 (Can. 76%.) 
 
 XIIL. How Preshyters and Deacons are to behave at 
 the Funeral Meals. 
 
 UT if they call you in those days; eat with 
 order and the fear of God, as those who are able 
 
 to intercede for those who have departed out of this 
 world ; for ye are Presbyters and Deacons of Christ. 
 You ought therefore to be sober continually, among 
 yourselves alone, and with others, that you may be 
 able to “ warn the unruly ;” for the Scripture saith, 
 “The great are wrathful: let them not drink wine, 
 lest when they drink they should forget wisdom, and 
 
 ee 
 

 
 Book IV. Rules of General Conduct. 
 
 
 
 
 
 be unable to judge with equity.” And therefore after 
 God Almighty and his beloved Son Jesus Christ, 
 and the Holy Spirit, are not the Bishops and the 
 Presbyters the chief persons in the Church ? 
 
 But we say these things, not forbidding them that 
 they should not drink at all, for it is not possible 
 that we can despise what God has made for the 
 Cheerfulness of Men; but we command that they 
 should not drink to excess. or the Scripture saith 
 not, “ Drink not wine at all;” but what doth it say ? 
 It saith: “ Drink not wine to excess :” and again, 
 ** Thorns spring up in the hands of the Drunkard.” 
 And we say not this of the Clergy alone, but of the 
 Lay Christians also, upon whom the name of Christ 
 Jesus our Lord hath been called. For these are 
 the things which have been said concerning them: 
 *“ Who has woe? and who has trouble? and who has 
 judgments ? and who has evil communications ? and 
 who has beatings without cause? or who has his eyes 
 marked? Do not those who tarry long at the wine, 
 and who seek where are the wine taverns?” (Copt. 
 
 Can. book v. can. 76°.) 
 
ee ee ne 
 94 The Church- and House-Book. 
 
 
 
 XIV. How Cemeteries and Burials are to -be 
 
 arranged. 
 
 ET them not burthen a man to bury men in 
 the Cemeteries, for it is the work of all the 
 Poor. But let them give Wages to the Workman 
 who diggeth, and a Gift to the Keepers, and to those 
 in that place who have had the care of it. Let the 
 Bishop support them, that no one may press upon 
 them among those who go to those places. (Book 11. 
 can. 61.) 
 
 XY. That Christians ought to abstain from eating 
 sacrificial Meat. 
 
 UT do ye abstain from things offered to Idols ; 
 
 for they offer them in honour of Demons, that is, 
 
 to the dishonour of the One God, that ye may not 
 
 become partners with Demons. (Greek Const. book 
 vir. ch. 21, ) 
 
 XVI. How many Days the Servants are to work. 
 
 ET the Servants work Five Days, but the 
 Sabbath and the Lord’s Day let them have 
 leisure for the Church, that they may be taught 
 
 
 

 
 
 
 Book IV. Rules of General Conduct. 95 
 
 
 
 Piety in the service of God. On the Sabbath the 
 Lord rested from all the work of Creation which he 
 had finished: the Lord’s Day is (a day of rest) on 
 account of the Resurrection of the Lord. 
 
 And let them not work in the Week of the great 
 Passover, and that which follows it, which is the 
 Feast: the one in which they crucified the Lord, and 
 the other in which he rose from the Dead. For it is 
 necessary that they should know by the Teaching who 
 died and rose again. (Can. 75°.) 
 
a ae el 
 
 96 The Church- and House-Book. 
 
 
 
 APPENDIX. 
 
 On Conjugal Life and on Impurities. 
 
 HUSBAND, therefore, and a Wife, when they live to- 
 
 gether in lawful Marriage, and rise from one another, 
 may pray without observing any rite ; and without washing 
 they are clean. But whosoever corrupteth and defileth 
 another man’s Wife, or is defiled with an Harlot; when he 
 ariseth up from her, though he should wash himself in the 
 entire ocean and all the rivers, cannot be clean. Do not 
 therefore keep any such Observances about legal and 
 natural Purgations, as thinking you are defiled by them. 
 Neither do you seek after Jewish separations, or per- 
 petual washings, or purifications upon the touch of a 
 dead body. But without such Observances assemble in 
 the Cemeteries, reading the holy Books, and singing for 
 the Martyrs which are fallen asleep, and for all the Saints 
 from the beginning of the world, and for your Brethren 
 that are asleep in the Lord, and offer the acceptable 
 Eucharist, the representation of the royal body of Christ, 
 both in your Churches and in the Cemeteries ; and in the 
 Funerals of the Departed accompany them with singing 
 if they were faithful in Christ. (Greck Constitutions, 
 book v1. ch. 29°—802.) , 
 
 
 

 
 THE 
 
 Law-WwBook of the Ante-sPicene 
 Church. 
 
 CEANSD 
 
 THIS BOOK CONTAINETH 
 
 Che Ecclesiastical Canons of the Aposties, 
 
 Gg\ae 
 
 VOL, III. F 
 

 
THE FIRST COLLECTION, 
 OR THE 
 
 Apostolical Canons received by the Roman 
 Church, 
 
 CONTAINETH 
 
 THE FOLLOWING CANONS OR REGULATIONS. 
 (Can. 1—50.) 
 
 DODO 
 
 I. Touching Ordinations. 
 
 How a Bishop is to be ordained” = - - 
 How a Presbyter and Deacon are to be ordained - 2 
 
 II. Touching the Oblation and the Communion. 
 How the Oblation for the Sacrifice igto be made 3, 4 
 
 What of First-fruits cometh to the Clergy - eee 
 [ That a Clergyman must not cast off his Wife under 
 pretence of Piety - - - = 6] 
 [ That he must not meddle with worldly Cares =: 
 That the Passover must not be celebrated with the 
 Jews - - - - - eit 
 That the Clergyman must communicate after the 
 Oblation - - - - ~nho 
 That the Believers must stay for the Communion - 10 
 
 That a Believer must not pray with an excommuni- 
 cated - - - - Se ope a ad (62- 
 
 
 

 
 CELE 
 
 Ill. Youching Acts which cause Suspension or 
 Deprivation of Clergy. 
 
 Can. 
 That a suspended Clergyman must not be received ; 
 elsewhere - = = = - 13 
 That a Bishop ought not to leave his Parish =. 14 
 That no Clergyman is to do so without consent of his 
 Bishop - = - » - 15, 16 
 That a Clergyman cannot be twice married, or have 
 a Concubine, or a divorced or an improper Person, 
 or Sister-in-law, or first Cousin - = 2 17,1359 
 That he must not be a Surety - - - 20 
 That he must not be Eunuch by Self-mutilation [ for 
 which even a Layman is excluded | 21—23. [24] 
 That he is to be deposed, if committing Fornication, 
 Perjury, or Stealing - . - 25, 26 
 [That only Readers and Singers may marry after 
 Ordination - - - - - 27] 
 
 Also (he is to be deprived) if striking the Offender - 28 
 Also if he performeth his Ministration after being 
 
 deprived - - - eae 
 Also if he obtaineth his Office by nianey - - 30 
 Also if by worldly Power - - - <3 00 
 Also the Clergyman who sets up an altar against 
 
 his Bishop - - - - 32 
 A suspended Clergyman is not to be received by 
 
 another Bishop - - - - - 33 
 
 No Clergyman who is a stranger to be received with- 
 out Letters Commendatory - - - 34 
 
 
 

 
 CELNSND 
 
 IV. Touching the Rights and Duties of Bishops. 
 
 The Bishops to do nothing without him who is the ie 
 first among their Nation, but look only after their 
 own Towns and Villages; nor is he to act without 
 them - - - - - - 35 
 
 A Bishop who ordaineth out of his Town and the 
 Villages belonging to it is to be deposed - - 36 
 
 Also he who doth not take care of his Flock =n 
 
 A Synod of Bishops to be held twice a year - 38 
 
 The Bishop is to have the Administration of the Sub- 
 stance of the Church, but is not to appropriate any- 
 thing to himself, except for his mere maintenance, 
 nor to his Relations : - - 39—41 
 
 V. Touching other Causes of Suspension or De- 
 privation of Clergy. 
 
 (a) Dice or Drinking [also for Laity] - 42, 43 
 
 Usury - - - - - 44 
 
 (6) Praying with Heretics, or allowing a Heretic to 
 
 do a part of the Service - - - 45 
 (c) Recognition of heretical Baptism . - 46 
 Appendix. 
 
 Or rebaptizing one who is well baptized = - - 47 
 
 | A Layman who sendeth away his Wife and marrieth 
 another, or marrieth a divorced Woman, to be 
 suspended - - - - - 48] 
 
 Or not baptizing into the Father, the Son, and the 
 Holy Ghost - - - - - 49 
 
 Or only by one Immersion - . - 50 
 
 
 
 F 3 
 

 
 CR NENO 
 
 THE SECOND COLLECTION 
 CONTAINETH THE FOLLOWING REGULATIONS. 
 
 LLLP 
 
 I. Touching Causes of Suspension or Deprivation of 
 the Clergy. 
 
 Can. 
 Abstaining from Flesh and Wine, as forbidden - dl 
 Not receiving the Penitent > - - 52 
 Not partaking of Flesh and Wine on Festival Days - 53 
 Eating in a Tavern - : - - d4 
 Abusing the Bishop, or Presbyter, or Deacon - 55, 56 
 Mocking at a Deaf, or Blind, or Lame - = om 
 A Bishop or Presbyter not taking care of his Clergy 
 or People - - - - - 58 
 Or not supplying the Necessity of one of the Clergy 
 who isin want - - ~ - - 3d9 
 Or causing Apocryphal Books to be read in the 
 Church - - - - - 60 
 Former Conviction of Fornication or ofaCrime - 61 
 Denying the Name of Christ or of Clergymen - 62 
 Eating Flesh with the Blood or Carcass [also Laity] 63 
 Fasting on the Lord’s Day or on the Sabbath - 64 
 Praying with Jews or Heretics —- - einGe 
 Striking or killing one in a Quarrel - - 66 
 Offering Violence to a Virgin not betrothed to him, 
 or sending away his Wife - - a SBT 
 
 Receiving a second Ordination - ° - 68 
 
 
 
CRAAB SS 
 
 
 
 Not keeping the Fast of the Forty Days, or on 
 Wednesdays and Fridays - - - 69 
 Keeping Fasts or Festivals with the Jews - =-070 
 Doing Service in a Heathen Temple or in a Syna- 
 gogue - - - - - ea 
 Taking away from the Church Honey or Oil - 72 
 Using Church Plate or Linen for himself - - 73 
 A Bishop not appearing before his brother Bishops 
 if accused, on the strength of at least two good 
 Witnesses, and thrice summoned - - 44, 75 
 Il. What Persons cannot be ordained. 
 A. Bishop’s Son or Relation, by himself —- - 76 
 Deaf or Blind, but not One-eyed or Lame - Cigets 
 Possessed with a Demon, until they are cleansed - 79 
 One recently baptized or converted from the Gentiles 80 
 [A Bishop who it hath been said meddleth with 
 public Administration is to be deprived - ~ 81] 
 Servants (Slaves) not to be ordained without their 
 Master’s consent, and without receiving their 
 freedom - ° ° - - - 82 
 [A Bishop or Presbyter going into the Army - 83 
 Any one abusing the King or the Governor - - 84] 
 [The Canonical Books of the Old and New Testa- 
 ment, including the Apostolical Constitutions - 85] 
 
 pent ee - 
 aR SSC 2Oe 
 On) << FQS ‘ 
 Se 38 Soe 
 oF yO 
 

 

 
 Che Ceclestasttcal Canons of the 
 Apostices. 
 
 (ET a Bishop be ordained by Two or 
 A Three Bishops. 
 
 2 2. A Presbyter by One Bishop, as 
 B also a Deacon and the rest of the 
 
 
 
 3. If any Bishop or Presbyter, otherwise than our 
 Lord has ordained concerning the Sacrifice, offer 
 other things at the Altar of God, as Honey, Milk, or 
 strong Drink instead of Wine, any Confects, or Birds 
 or Beasts, or Pulse, otherwise than is ordained, let 
 him be deprived. 
 
 4, At their Season it is not lawful to offer at the 
 Altar any thing besides new Ears and fresh Grapes, 
 and Oil for the Holy Lamp, and Incense, at the 
 Time when the Holy Oblation is celebrated. 
 
 5. But let all other Fruits be sent to the House of 
 the Bishop, as First-fruits for him and for the Pres- 
 byters, but not for the Altar. Now it is plain, that 
 
 F 5 
 
106 Law-Book of the Ante-Nicene Church. 
 
 the Bishop and Presbyters are to divide them to the 
 Deacons and to the rest of the Clergy. 
 
 6. Let not a Bishop, a Priest, or a Deacon, cast off 
 his own Wife under pretence of Piety; but if he 
 do cast her off, let him be suspended. If he go on 
 in it let him be deprived. 
 
 7. Let not a Bishop, or Priest, or Deacon, under- 
 take the Cares of this World; but if he do let him 
 be deprived. 
 
 8. If any Bishop, or Presbyter, or Deacon, shall 
 celebrate the Holy Day of the Passover before the 
 Vernal Equinox with the Jews, let him be deprived. 
 
 9. If any Bishop, or Presbyter, or Deacon, or any 
 one of the List of the Priesthood, when the Oblation 
 is over, doth not communicate, let him give his 
 reason; and if it be just, let him be forgiven; but if 
 he doth not do it, let him be suspended, as becoming 
 the Cause of Damage to the People, and occasioning 
 a Suspicion against him that offered, as of one that 
 did not rightly offer. 
 
 10. All those of the Believers that enter into the 
 Holy Church of God and hear the sacred Scriptures, 
 but do not stay during Prayer and the Holy Com- 
 munion, must be suspended, as causing Disorder in. 
 the Church, 
 
 11. If any one, even in the House, prayeth with a 
 Person excommunicate, let him also be suspended. 
 
 
 

 
 The Ecclesiastical Canons of the Apostles. 107 
 SE ig ss i 
 
 12. If any Clergyman prayeth with one deprived 
 as with a Clergyman, let himself also be deprived. 
 
 13. If any Clergyman or Layman, who is sus- 
 pended, or ought not to be received, goeth away, 
 and is received in another City without Commen- 
 datory Letters, let both those who received him and 
 him that was received be suspended. But if he be 
 already suspended, let his Suspension be lengthened, 
 as lying to and deceiving the Church of God. 
 
 14, A Bishop ought not to leave his own Parish and 
 go to another, although the Multitude should force 
 him, unless some rational cause compelleth him, being 
 able, perhaps, to confer more gain to those who live 
 there, and performing something useful in the cause 
 of Religion. But this he shall not try by himself; 
 but after the Judgment of many Bishops, and after 
 pressing Supplication. 
 
 15. If any Presbyter or Deacon, or any one of the 
 List of the Clergy, leaveth his own Parish and goeth 
 to another, and entirely removing himself continueth 
 in that other Parish, without the Consent of his own 
 Bishop, him we command no longer to go on in his 
 Ministry, especially in case his Bishop calleth upon 
 him to return, and he doth not obey, but continueth 
 in his Disorder. However, let him communicate 
 there as a Layman. 
 
 16. But if the Bishop, with whom they are, de- 
 
 
 

 
 108 Law-Book of the Ante-Nicene Church. 
 
 
 
 spiseth the Deprivation decreed against them, and 
 receiveth them as Clergymen, let him be suspended, 
 as a Teacher of Disorder. 
 
 17. He who has been twice married after his 
 Baptism, or has had a Concubine, cannot be made a 
 Bishop or Presbyter or Deacon, or, indeed, any one 
 of the Sacerdotal List. 
 
 18. He who has married a divorced Woman, or 
 an Harlot, or a Slave, or one belonging to the 
 Theatre, cannot be a Bishop, or a Priest, or a 
 Deacon, or, indeed, any one of the Sacerdotal 
 List. 
 
 19. He who has married two Sisters, or his 
 Brother’s Daughter, cannot be a Clergyman. 
 
 20. Let a Clergyman, who becometh a Surety, be 
 deprived. 
 
 21. An Eunuch, if he be such by the Injury of 
 Men, or his Testicles were taken away in the Perse- 
 eution, or he was born such and yet is worthy of 
 the Episcopate, let him be made a Bishop. 
 
 22. He who has disabled himself, let him not be 
 made a Clergyman; for he is a Self-murderer and an 
 Enemy to the Creation of God. 
 
 23. If any one who is of the Clergy disable 
 himself, let him be deprived, for he is a Murderer of 
 himself. 
 
 24. A Layman who disableth himself, let him be 
 
 
 

 
 The Ecclesiastical Canons of the Apostles. 109 
 
 
 
 separated for Three Years, for he layeth a Snare for 
 his own Life. 
 
 25. A Bishop, or Presbyter, or Deacon, who is 
 taken in Fornication, or Perjury, or Stealing, let him 
 be deprived; but not suspended, for the Scripture 
 sayeth, “ Zhou shalt not avenge twice for the same 
 Crime by Affliction.” 
 
 26. In like manner also as to the rest of the 
 Clergy. 
 
 27. Of those who come into the Clergy unmarried, 
 we permit only the Readers and Singers, if they 
 have a mind, to marry afterwards. 
 
 28. We command, that a Bishop, or Presbyter, or 
 Deacon, who striketh the Believers that offend, or the 
 Unbelievers who do wickedly, and thinketh to terrify 
 them by such Means, be deprived ; for our Lord hath 
 nowhere taught us such Things. On the contrary, 
 When himself was stricken, he did not strike again, 
 when he was reviled he reviled not again, when he 
 suffered he threatened not. 
 
 29. If any Bishop, or Presbyter, or Deacon, who 
 is deprived justly for manifest Crimes, doth venture 
 to meddle with that Ministration which was once 
 intrusted to him, let the same Person be entirely cut 
 off from the Church. 
 
 30. If any Bishop obtaineth that Dignity by 
 Money, or even a Presbyter or Deacon, let him and 
 
 
 
110 Law-Book of the Ante-Nicene Church. 
 
 he that ordained him be deprived, and let him be 
 entirely cut off from Communion, as Simon Magus 
 
 was by Peter. 
 
 31. If any Bishop maketh use of the Rulers 
 of this World, and by their Means obtaineth to 
 be a Bishop of a Church, let him be deprived 
 and suspended, and all that communicate with 
 him. 
 
 32. If any Presbyter despiseth his own Bishop, 
 and assembleth separately and fixeth another Altar, 
 when he has nothing to condemn in his Bishop, 
 either as to Piety or Righteousness, let him be 
 deprived as an ambitious Person, for he is a Tyrant; 
 and the rest of the Clergy, whoever join themselves 
 to him. And let the Laity be suspended. But let 
 these things be done after one, and a second, or even 
 a third Admonition from the Bishop. 
 
 33. If any Presbyter or Deacon be put under 
 Suspension by his Bishop, it is not lawful for any 
 other to receive him, but him only who put him 
 under Suspension; unless it happeneth that he who 
 put him under Suspension die. 
 
 34. Do not ye receive any Stranger, whether 
 Bishop or Presbyter or Deacon, without Letters 
 Commendatory, and when such are offered let them 
 be examined; and if they be Preachers of Piety let 
 them be received; but if not, supply their Wants, 
 
 
 

 
 The Ecclesiastical Canons of the Apostles. rte 
 
 
 
 but do not receive them to Communion; for many 
 Things are done surreptitiously. 
 
 35. The Bishops of every Nation ought to know 
 who is the First among them, and him they ought 
 to esteem as their Head, and not to do any great 
 Thing without his Consent, but every one to manage 
 only the affairs that belong to his own Parish, and 
 the Country places and Villages subject to it. But 
 let him not either do any Thing without the Consent 
 of all; for it is by this means there will be Una- 
 nimity, and God will be glorified by Christ in the 
 Holy Spirit. 
 
 36. A Bishop must not venture to ordain out of 
 his own Bounds, for Cities or Country places (Vil- 
 lages) that are not subject to him. But if he be 
 convicted of having done so without the Consent of 
 such as governed those Cities or Country places, let 
 him be deprived, both he and those whom he hath 
 ordained. 
 
 37. If any Bishop that is ordained doth not under- 
 take his Office, nor take Care of the People com- 
 mitted to him, let him be suspended, until he do 
 undertake ; and in the like manner a Presbyter or a 
 Deacon. But if he goeth and is not received, not 
 because of the Want of his own Consent, but because 
 of the ill Temper of the People, let him continue 
 Bishop; but let the Clergy of that City be sus- 
 
 
 

 
 112 Law-Book of the Ante-Nicene Church. 
 
 pended, because they have not taught that disobedient 
 People better. 
 
 38. Let a Synod of Bishops be held twice in the 
 Year, and let them ask one another the Doctrines of 
 Piety, and let them determine the ecclesiastical Dis- 
 putes that happen. Once in the fourth Week of 
 Pentecost, and again on the twelfth of the Month 
 Hyperberetzus, that is, according to the Romans, on 
 the fourth before the Ides of October. 
 
 39. Let the Bishop have the Care of the Eccle- 
 siastical Revenues, and administer them as in the Pre- 
 sence of God. But it is not lawful for him to ap- 
 propriate any part of them to himself, or to give the 
 Things of God to his own Kindred; if they be poor 
 let him support them as Poor; but let him not under 
 such Pretences alienate the Revenues of the Church. 
 
 40. Let not the Presbyters and Deacons do any 
 Thing without the Consent of the Bishop; for it is 
 he who is intrusted with the People of the Lord, 
 and will be required to give an account of their 
 Souls. Let the proper Goods of the Bishop, if he 
 has any, and those belonging to the Lord, be openly 
 distinguished, that he may have Power when he 
 dieth to leave his own Goods as he pleaseth, that 
 under pretence of the Ecclesiastical Revenues the 
 
 sishop’s own may not come short, who sometimes 
 has a Wife and Children, or Kinsfolk, or Servants. 
 
 
 
 
 

 
 The Ecclesiastical Canons of the Apostles. 113 
 
 
 
 For this is just before God and Men, that neither 
 the Church suffer any loss by the not knowing which 
 Revenues are the Bishop’s own, nor his Kindred 
 under Pretence of the Church be undone, or his 
 Relations fall into Law Suits, and so his Death be 
 liable to Reproach. 
 
 41. We command that the Bishop have Power 
 over the Goods of the Church; for if he be intrusted 
 with the precious Souls of Men, much more ought 
 he to administer the Property, that they all be dis- 
 tributed to those in want, according to his Authority, 
 by the Presbyters and Deacons, and be used for 
 their Support, with the Fear of God, and with all 
 Reverence; he is also to partake of those Things he 
 wanteth, if he doth want them, for his necessary Oc- 
 casions and those of the Brethren who live with him 
 as Guests, that they may not by any means be in 
 Straits. For the Law of God appointed, that those 
 who waited at the Altar should be maintained by the 
 Altar, since not so much as a Soldier doth at any 
 time bear Arms against the Enemies at his own 
 Charges. 
 
 42. A Bishop, or Presbyter, or Deacon, who in- 
 dulgeth himself in Dice or Drinking, either let 
 him leave off those Practices, or let him be de- 
 prived. 
 
 43. If a Subdeacon, a Reader, or a Singer, doth 
 
 
 
qq ————E—E——Eee——— 
 
 114 Law-Book of the Ante- Nicene Church. 
 
 
 
 the like, either let him leave off or let him be sus- 
 pended ; and so for one of the Laity. 
 
 44, A Bishop, or Presbyter, or Deacon, who re- 
 quireth Usury of those he lendeth to, either let him 
 leave off to do so, or let him be deprived. 
 
 45. A Bishop, or Presbyter, or Deacon, who 
 only prayeth with Heretics, let him be suspended ; 
 but if he also induceth them to perform any 
 Part of the Office of a Clergyman, let him be de- 
 prived. 
 
 46. We command that a Bishop, or Presbyter, or 
 Deacon, who receiveth (as valid) the Baptism or the 
 Sacrifice of Heretics, be deprived: For what Agree- 
 ment ts there between Christ and Belial, or what Part 
 has a Believer with an Infidel ? 
 
 47. Ifa Bishop or Presbyter rebaptizeth him who 
 has had true Baptism, or doth not baptize him 
 who is polluted by the Ungodly, let him be deprived 
 as deriding the Cross and the Death of Christ, and 
 not distinguishing between real Priests and counter- 
 feit ones. 
 
 48. If a Layman divorceth his own Wife and 
 taketh another, or one divorced by another, let him 
 be suspended. 
 
 49. If any Bishop or Presbyter doth not baptize 
 according to the Lord’s Constitution, into the Father, 
 the Son, and the Holy Ghost, but into three Beings 
 
 
 

 
 
 
 The Ecclesiastical Canons of the Apostles. 115 
 
 without beginning, or into three Sons, or three Com- 
 forters, let him be deprived. 
 
 50. If any Bishop or Presbyter doth not perform 
 the Three Immersions of the one Admission, but One 
 Immersion which is given into the Death of Christ, 
 let him be deprived; for the Lord did not say, Bap- 
 tize into my Death, but, “ Go ye and make Disciples of 
 all Nations, baptizing them into the Name of the Fa- 
 ther, and of the Son, and of the Holy Ghost.” Do ye 
 therefore, O Bishops, baptize thrice into the one 
 Father and Son and Holy Ghost, according to the 
 Will of Christ and our Constitution by the Spirit. 
 
 51. If any Bishop, or Presbyter, or Deacon, or indeed 
 any one of the Sacerdotal Order, abstaineth from Flesh 
 and Wine, not for his own exercise, but out of Hatred of 
 the things, forgetting that All things were very good, and 
 that God made man, male and female, and blasphemously 
 abuseth the Creation, either let him reform or let him be 
 deprived, and be cast out of the Church; and the same 
 for one of the Laity. 
 
 52. If any Bishop or Presbyter doth not receive him 
 that returneth from his Sin, but rejecteth him, let him be 
 deprived, because he grieveth Christ, who sayeth, “ There 
 is joy in Heaven over one Sinner that repenteth.” 
 
 53. If any Bishop, or Presbyter, or Deacon doth not 
 on Festival Days partake of Flesh or Wine, let him be 
 

 
 116 Law-Book of the Ante-Nicene Church. 
 
 
 
 deprived, as having a seared Conscience, and becoming a 
 Cause of Scandal to many. 
 
 54. If any one of the Clergy be taken eating in a 
 Tavern, let him be suspended, excepting when he is forced 
 to bait at an Inn upon the Road. 
 
 55. If any one of the Clergy abuseth the Bishop unjustly, 
 let him be deprived; for sayeth the Scripture: “ Tho 
 shalt not speak Evil of the Ruler of thy People.” 
 
 56. If any one of the Clergy abuseth a Presbyter or a 
 Deacon, let him be separated. 
 
 57. If any one of the Clergy mocketh at a Deaf or Blind 
 Man, or at one lame of his Feet, let him be suspended ; 
 and the like for the Laity. 
 
 58. A Bishop or Presbyter, who taketh no Care of the 
 Clergy or People, and doth not instruct them in Piety, 
 let him be separated ; and if he continue in his Negli- 
 gence, let him be deprived. 
 
 59. If any Bishop or Presbyter, when any one of the 
 Clergy is in want, doth not supply his Necessity, let him 
 be suspended; and if he continue in it, let him be de- 
 prived as having killed his Brother. 
 
 60. If any one causeth publicly to be read in the 
 Church the spurious Books of the Ungodly, as if they 
 were holy, to the Destruction of the People and of the 
 Clergy, let him be deprived. 
 
 61. If there be an Accusation against a Christian for 
 Fornication or Adultery, or any other forbidden Action, 
 and he be convicted, let him not be promoted into the 
 Clergy. 
 
 62. If any one of the Clergy, for Fear of Men, as of a 
 Jew, or a Gentile, or an Heretic, shall deny the Name of 
 Christ, let him be suspended; but if he deny the Name 
 
 
 
LLL aL ne ans sseeicisa ii 
 
 The Ecclesiastical Canons of the Apostles. 117 
 
 
 
 of a Clergyman, let him be deprived; but when he re- 
 penteth, let him be received as one of the Laity. 
 
 63. If any Bishop, or Presbyter, or Deacon, or indeed 
 any one of the Sacerdotal Order, eateth Flesh with the 
 Blood of its Life, or that which is torn by Beasts, or 
 which died of itself, let him be deprived; for this the 
 Law itself has forbidden ; but if he be one of the Laity, 
 let him be suspended. 
 
 64. If any one of the Clergy be found to fast on the 
 Lord’s Day, or on the Sabbath Day, excepting one only, 
 let him be deprived ; but if he be one of the Laity, let 
 him be suspended. 
 
 65. If any one either of the Clergy or Laity entereth 
 into a Synagogue of the Jews or Heretics to pray, let 
 him be deprived or suspended. 
 
 66. If any of the Clergy striketh one in a Quarrel, and 
 killeth him by that one Stroke, let him be deprived on 
 account of his Rashness; but if he be one of the Laity, 
 let him be suspended. 
 
 67. If any one has offered Violence to a Virgin not 
 betrothed, and keepeth her, let him be suspended ; but it is 
 not lawful for him to take another to Wife, but he must 
 retain her whom he has chosen, although she be poor. 
 
 68. If any Bishop, or Presbyter, or Deacon receiveth a 
 second Ordination from any one, let him be deprived and 
 he who ordained him, unless he can show that his former 
 Ordination was from the Heretics; for those that are 
 either baptized or ordained by such as these can be 
 neither Christians nor Clergymen. 
 
 69. If any Bishop, or Presbyter, or Deacon, or Reader, 
 or Singer doth not fast the Fast of Forty Days, or the 
 Fourth Day of the Week, and the Day of the Preparation, 
 
 
 
ep ae ee eee 
 118 Law-Book of the Ante-Nicene Church. 
 
 
 
 let him be deprived, except he be hindered by weakness of 
 Body ; but if he be one of the Laity, let him be suspended. 
 
 70. If any Bishop, or any other of the Clergy, fasteth 
 with the Jews, or keepeth the Festivals with them, or ac- 
 cepteth of the Presents from their Festivals, as unleavened 
 Bread, or any such Thing, let him be deprived; but if 
 he be one of the Laity, let him be suspended. 
 
 71. If any Christian carrieth Oil into a Heathen 
 Temple or into a Synagogue of the Jews, or lighteth up 
 Lamps in their Festivals, let him be suspended. 
 
 72. If any one, either of the Clergy or Laity, taketh 
 away from the Holy Church Honey or Oil, let him be 
 suspended, and let him add the fifth Part to that which 
 he took away. 
 
 73. A Vessel of Silver or Gold, or Linen, which is 
 sanctified, let no one appropriate it to his own Use, for it 
 is unjust ; but if any one be caught, let him be punished 
 with Suspension. 
 
 74. If a Bishop be accused of any Crime by credible 
 and faithful Persons, it is necessary that he be cited by 
 the Bishops; and if he cometh and maketh his Apology, 
 and yet is convicted, let his Punishment be determined ; 
 but if, when he is cited, he doth not obey, let him be 
 cited a second Time by two Bishops sent to him; but if 
 even then he despiseth them, and will not come, let the 
 Synod pass what Sentence they please against him ; that 
 he may not appear to gain advantage by avoiding their 
 Judgment. 
 
 75. Do not ye receive an Heretic in a Testimony 
 against a Bishop, nor a Christian if he be single, for the 
 Law sayeth: “In the mouth of two or three Witnesses, 
 every Word shall be established.” 
 
 
 

 
 The Ecclesiastical Canons of the Apostles. 119 
 
 
 
 76. A Bishop must not gratify his Brother, or his Son, 
 or any other Kinsman, with the Episcopal Dignity, or 
 ordain whom he pleaseth; for it is not just to make Heirs 
 to Episcopacy, and to gratify human Affections in divine 
 Matters; for we must not put the Church of God under 
 the Laws of Inheritance. But if any one shall do so, let 
 his Ordination be invalid, and let him be punished with 
 Suspension. 
 
 77. If any one be maimed in an Eye, or lame of his 
 Leg, but is worthy of Episcopal Dignity, let him be made 
 a Bishop; for it is not a Blemish of the Body that can 
 defile him, but the Pollution of the Soul. 
 
 78. But if he be deaf and blind, let him not be made a 
 Bishop, not as being a defiled Person, but that the Eccle- 
 siastical Affairs may not be hindered. 
 
 79. If any one hath a Demon, let him not be made one 
 of the Clergy; nay, let him not pray with the Believers ; 
 but when he is cleansed, let him be received, and, if he 
 be worthy, let him be ordained. 
 
 80. It is not right to ordain him Bishop immediately, 
 who is just come in from the Gentiles and baptized or from 
 a wicked Conversation; for it is unjust that he who hath 
 not yet afforded any Trial of himself should be a Teacher 
 of others, unless it anywhere happeneth by divine Grace. 
 
 81. We have said, that a Bishop ought not to let him- 
 self into public Administrations, but to attend on all 
 Opportunities upon the necessary Affairs of the Church. 
 Hither, therefore, let him agree not to do so, or let him 
 be deprived. For, Vo one can serve two Masters, accord- 
 ing to the Lord’s Admonition. 
 
 82. We do not permit Servants to be ordained into the 
 Clergy without their Master’s Consent, for this would 
 
 
 

 
 120 Law-Book of the Ante-Nicene Church. 
 
 
 
 grieve those that owned them. For such a Practice 
 would occasion the Subversion of Families. But if at 
 any Time a Servant appeareth worthy to be ordained 
 into an high Office, such as our Onestmus appeared to be, 
 and if his Master alloweth of it, and giveth him his Free- 
 dom, and dismisseth him from his House, let him be 
 ordained. 
 
 83. Let a Bishop, or Presbyter, or Deacon, who goeth 
 to the Army, and desireth to retain both the Roman 
 Government and the Sacerdotal Administration, be de- 
 prived, for: The Things of Cesar belong to Cesar, 
 and the Things of God to God. 
 
 84. Whosoever shall abuse the King or the Governor 
 unjustly, let him suffer Punishment; and if he be a 
 Clergyman, let him be deprived; but if he be a Layman, 
 let him be suspended. 
 
 85. Let the following Books be esteemed venerable 
 and holy, by you, both of the Clergy and Laity. Of the 
 Old Covenant: the five Books of Moses, Genesis, Exodus, 
 Leviticus, Numbers and Deuteronomy, one of Joshua the 
 Son of Nun, one of the Judges, one of Ruth, four of the 
 Kings, two of the Chronicles, two of Ezra, one of Esther, 
 [one of Judith, ] three of the Maccabees, one of Job, one 
 hundred and fifty Psalms, three Books of Solomon, Pro- 
 verbs, Ecclesiastes, and the Song of Songs, sixteen Pro- 
 phets. And besides these, take care that your young 
 Persons learn the Wisdom of the very learned Sirach 
 But our sacred Books, that is, those of the new Covenant, 
 are these : the four Gospels of Matthew, Mark, Luke and 
 John, the fourteen Epistles of Paul, two Epistles of 
 Peter, three of John, one of James, one of Jude; two 
 Epistles of Clement, and the Constitutions dedicated to 
 
 OC 
 

 
 The Ecclesiastical Canons of the Apostles. 121 
 
 
 
 you the Bishops, by me Clement, in eight Books, which 
 it is not fit to publish before all, because of the Mysteries 
 contained in them, and the Acts of us the Apostles. 
 
 Let these Canonical Rules be established by us for you, 
 O ye Bishops, and if you continue to observe them, ye 
 shall be saved, and shall have Peace; but if you be dis- 
 obedient, you shall be punished, and have everlasting 
 War one with another, and undergo a Penalty suitable to 
 your Disobedience. 
 
 Now God, who alone is unbegotten, and the Maker of 
 the whole World, unite you all through his Peace in the 
 Holy Spirit, perfect you unto every good Work, im- 
 movable, unblamable, and unreprovable, and vouchsafe 
 to you Eternal Life with us through the Mediation of his 
 beloved Son, Jesus Christ, our God and Saviour; with 
 whom Glory be to Thee, the God over all, and the Father, 
 in the Holy Spirit, the Comforter, now and always, and 
 for ever and ever. Amen. 
 
 The End of the Constitutions of the Holy Apostles 
 by Clement, which are the Catholic 
 Doctrine. 
 
 J 
 meee 
 
 
 
 VOL. III. G 
 

 
 
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 7 i mt my ; Ly iat i" 
 Bn 
 a 
 
 
 
NOTES 
 
 TO 
 
 THE CHURCH- AND HOUSE-BOOK OF THE 
 ANTE-NICENE CHURCH. 
 
 TO THE FIRST BOOK. 
 
 eee 
 
 INTRODUCTORY NOTE ON THE CRITICAL WORKS RESPECT- 
 ING THE ORDINANCES OF BAPTISM. 
 
 On this whole subject the seventh volume of Augusti’s 
 Denkwiirdigkeiten (1825) deserves to be consulted. On 
 the particular subject itself we have remarkable Mono- 
 graphs by two truly learned and critical divines of the 
 German Roman-Catholic School : 
 
 Dr. Fr. Brenner, Geschichtliche Darstellung der Ver- 
 richtung der Taufe, von Christus bis auf unsere Zeiten. 
 1818. 
 
 Dr. J. B. Hirscher, Ueber das Verhiltniss der Evan- 
 geliums zu der theologischen Scholastik der neuesten 
 Zeit im katholischen Deutschland. 1823. 
 
 Besides a very learned exposition by a Lutheran divine : 
 
 Hofling, Das Sacrament der Taufe. Erl. 1846. 
 
 The works of Brenner and Hirscher deserve particular 
 
 credit for the frankness and intrepidity of their researches. 
 G 2 
 
124 NOTES TO CHURCH- AND HOUSE-BOOK. 
 
 But also the book of Drey, on the Apostolical Constitu- 
 tions and Canons, frequently quoted in our Second 
 Volume, claims respect, not only for its true learning, 
 but also for the evident sincerity of the author. Thus 
 where he mentions the Ordinance that the baptized 
 is to pray the Lord’s Prayer before the whole Con- 
 gregation, he observes that this is an acknowledgment of 
 the general priesthood of every Christian, the Catechumen 
 acting as priest in that significant ceremony. This is in 
 the spirit of the words of St. Jerome, in his “ Dialogue 
 against Lucifer” (ch. 2.): ‘ Sacerdotium laici, id est ba- 
 ptisma.”’ 
 
 Note A. 
 
 ON CHRYSOSTOMUS’ RECORD OF THE ANCIENT ORDER OF 
 BAPTISM IN THE CHURCH OF ANTIOCH. 
 
 NEANDER, in his Johannes Chrysostomus, has proved 
 (p. 180., compare notes p. 331—388.) that Chrysostomus 
 wrote these sermons when he was Presbyter of the 
 Church of Antioch. His record is therefore a document 
 of the formularies of that Church; and whoever reads it 
 will feel that he speaks on them as of a traditional text, 
 not the produce of his generation. 
 
 The corresponding prayer in the eighth book of the 
 (creek Constitutions (Augusti, Denkw. vii. p.138—141.) is 
 evidently nothing but an enlarged and detailed remodelling 
 of that ancient formulary. It is followed there by a formu- 
 lary for the prayer which the Bishop pronounces when 
 he is going to give the blessing to the Catechumens. 
 
B. CREED OF THE APOSTLES. 125 
 
 Note B. 
 ON THE CREED OF THE APOSTLES. 
 
 Introduction. 
 
 Wuar is called the Creed of the Apostles, or the Apos- 
 tolic Creed, is a formula grown out of the baptismal 
 instruction given by Christ to the Apostles, according to 
 the conclusion of our Gospel of St. Matthew: 
 
 “ Go ye and teach all nations, baptizing (immersing) 
 them in the name of the Father, and of the Son, 
 and of the Holy Ghost.” 
 
 We find this evangelic form of the confession of the 
 Father, and the Son, and the Spirit, almost in its primi- 
 tive simplicity, recorded by the baptismal order of the 
 Church of Alexandria, as we shall still more clearly 
 prove by the criticism of its text. We meet in the 
 Church of Rome with an amplification, which is already 
 nearer our present Creed. The Greek text of the Apos- 
 tolic Constitutions gives us an overcharged amplification 
 of the same form. But, whatever the extent of ampli- 
 fication was, this pledge of faith never was intended, in 
 the ante-Nicene Church, to express the philosophical con- 
 sciousness of the Church as discussed in the Schools. The 
 Creed of the Apostles was gradually made an epitome of 
 the leading facts related in the Gospel as to the Father, 
 Son, and Spirit. The second article thus exhibits in 
 short phrases what is related in the Gospels as to the life 
 of Jesus; and the Coptic ritual shows that this amplifica- 
 tion existed first as a separate supplement, to be recited 
 after the general pledge. ‘The consciousness of the con- 
 nection of the belief in the Church and her destiny, with 
 
 G 3 
 
126 NOTES TO CHURCH- AND HOUSE-BOOK. 
 
 the confession of the Spirit, formed gradually the third 
 article. 
 
 The epitome can claim no value but faithfulness, and 
 no authority but that of its source. 
 
 Still the point round which these epitomized elements 
 have crystallized is that which constitutes the whole 
 doctrinal consciousness of the ancient Church: the belief 
 in the Father, the Son, and the Spirit. 
 
 This is, in the mind of the Primitive Church, the only 
 real doctrinal point respecting which the historical records 
 of Christianity are in the highest sense authoritative. The 
 rest is considered by that Church as disciplinary, subject 
 to the development of the Spirit in the congregation: 
 so in Baptism itself, so in Communion, so in all which 
 belongs to ethical philosophy, and to combination of 
 Christian ideas with history and science. 
 
 The most remarkable and important character of the 
 Apostles’ Creed is consequently this, that it means and 
 intends to be nothing but an epitome of the New Testa- 
 ment based upon the belief in that divine threefoldness. 
 This is what characterizes Christianity in the history of 
 the religions of the world. Philosophical formularies may 
 take that form of a confession of belief, of a Creed: but 
 they stand upon their own ground, and belong to the 
 Schools, not to the general consciousness of the Church; 
 nothing is farther from the spirit and intentions of the 
 ancient Church, than to make such school-formularies 
 pledges of the communion with Christ. 
 
 The false, uncritical, unhistorical, and in great part 
 dishonest, patchwork of the seventeenth century, has 
 brought forward as ante-Nicene Creeds many formularies, 
 which either are not ante-Nicene at all, or are philosophi- 
 cal and doctrinal formulas, not historical and baptismal 
 (catechetic) epitomes. It is our duty to eliminate both. 
 We must not, with Bull, Pearson, and Bingham, admit 
 
B. CREED OF THE APOSTLES. 127 
 
 among ante-Nicene Church Creeds, and as Creed of the 
 Alexandrian Church, that formulary which Arius and his 
 friend presented to Constantine, and which Socrates has 
 preserved. It is evidently the doctrinal formulary of that 
 learned party. Nor can we admit the formulary of Gre- 
 gory the Thaumaturg, which we know only through post- 
 Nicene writers, and which is a doctrinal fiction, a meta- 
 physical formulary which he received (says Gregory of 
 Nyssa) in a vision, and not at all an ecclesiastical confes- 
 sion. Nor must we quote that of Lucian the Confessor, 
 which, if genuine, is, again, nothing but the speculation 
 of one of the theological schools, and, besides, is only 
 known through Hilarius, and bears the stamp of interpo- 
 lation on its face. Nor can we allow, on the authority of 
 Cassianus, and against all internal evidence, a similar 
 formulary to be the Creed of the Church of Antioch; we 
 do not know, even, that it represents the theological for- 
 mula of some of its divines. Least of all can an honest 
 criticism admit as Creeds of the ancient Church those 
 formularies which are found in the so-called Liturgies of 
 St. James, and St. Peter, and St. Mark; all forged works, 
 posterior, like the Liturgy forced into the eighth book of 
 the Constitutions, to the Council of Ephesus. It would 
 be useless to say a word on this subject after the re- 
 searches of Neander, Rothe, Hagenbach, and many other 
 German critics. 
 
 But if we must sweep these fictions or speculations out 
 of the sanctuary of the Church of the second and third 
 centuries, we are enabled, on the other hand, to give some 
 real Church Creeds of the ante-Nicene age, which have 
 since come to light, and we shall, perhaps, be enabled by 
 them better to recognize the stages through which our 
 Creeds have passed. 
 
 All the historical Creeds, called Apostolic, necessarily 
 
 had the tendency of becoming gradually more extended, 
 a4 
 
128 NOTES TO CHURCH- AND HOUSE-BOOK. 
 
 together with the consciousness of the Church respecting 
 her faith, in consequence of certain heretical intrusions 
 into the doctrine respecting Father, Son, and Spirit. 
 
 These additions are interpolations as to the form, but 
 must rather be considered as intrusions than as falsifica- 
 tions. Some were, as it appears, originally intended 
 merely as illustrations by juxta-position. But in all cases 
 it is interesting to know, or to find out, what the original 
 form of a given Church Creed was. It takes off the 
 doctrinal sharpness of some doubtful points, and reduces 
 all these formularies to their real value, as baptismal epi- 
 tomes of the evangelical accounts, grouped round the 
 confession of Father, Son, and Spirit, prescribed by the 
 Gospel of St. Matthew for baptism. It also shows which 
 is the right interpretation of the single articles. Whoever 
 sees this truth can but lament the blindness which makes 
 out of such Creeds a new revelation, or imposes their 
 literal expression upon the Christian conscience as a rule 
 of faith, collateral with, or even superior to, the true 
 Apostolic tradition contained in the New Testament. 
 
 All that has been said about the mystery respecting 
 the Creed of the Apostles as a secret formula, and there- 
 fore learned by heart, not read out of book, is sheer 
 nonsense. What could there be of secret doctrine or 
 mystery to be veiled in an epitome of the words of 
 Scripture? The Creed was not given to the Catechumens 
 in writing, that they might learn it by heart, as one of 
 the Fathers Says expressly. This Creed was said, not 
 Sung: very naturally; so was the Scripture of which it 
 was an epitome. Still, at a later period, the schoolmen 
 
 found mysterious reasons also for that : theological fiction 
 that too! 
 
B. I. CREED OF THE CHURCH OF ROME. 129 
 
 I. The Creed of the Church of Rome. 
 
 We know the primitive form of this Creed by various 
 undoubted documents which the reader will find discussed 
 in Usserius De Symbolis: in particular by an Anglo-Saxon 
 Psalterium of the year 703. St. Augustin explains this 
 text in his treatise De Fide et Symbolo; we read the same 
 text in Greek in Epiphanius (Her. 72.), as inserted by 
 one of the opponents of Arius, Marcellus, bishop of Ancyra, 
 into his formulary. 
 
 The two articles, 
 
 ‘‘ he descended into hell,” 
 and 
 “ the Communion of Saints,” 
 
 are, indeed, not found in any genuine form of Confession 
 of our age. ‘The first was inserted as explanation of the 
 preceding “he was buried,” the other as explanation of 
 the “holy Church,” as being the congregation of the 
 Believers, united amongst each other by Christ. 
 
 The following text exhibits the difference between the 
 primitive form as given in our Text-Book, which most 
 likely was fixed in the earlier part or the middle of the 
 second century, and originally Greek, and the later formu- 
 lary of the Latin Church as the Reformed Churches re- 
 ceived it. The additions are put between brackets. 
 
 I believe in God the Father Almighty : 
 [ Maker of Heaven and Earth : | 
 And in Jesus Christ his only Son our Lord: 
 Who was [conceived] by the Holy Ghost, born of the 
 Virgin Mary, 
 Suffered under Pontius Pilate, 
 Was crucified [dead] and buried, 
 [ He descended into Hell, | 
 The third day he rose again from the dead, 
 
 G5 
 
130 NOTES TO CHURCH- AND HOUSE-BOOK. 
 
 He ascended into Heaven, sitteth at the right hand of 
 [ God] the Father [ Almighty], 
 
 From thence he shall come to judge the quick and the 
 dead. 
 
 I believe in the Holy Ghost: 
 The Holy [ Catholic] Church: 
 
 [ The Communion of Saints :] 
 The forgiveness of sins: 
 The resurrection of the body : 
 
 [ And the life everlasting. | 
 Amen. 
 
 Il. The Creed of the Church of Alexandria. 
 
 Tuts is only known to us by the Coptic Constitutions 
 of the Apostles, edited 1848. Its form there is the fol- 
 lowing : 
 
 I believe in the only true God, the Father Almighty : 
 And in his only-begotten Son, Jesus Christ our Lord 
 and Saviour: 
 And in the Holy Spirit, the Giver of life : 
 the Trinity of the same Substance : 
 One Sovereignty, One Kingdom, One Faith, One 
 Baptism : 
 in the holy Catholic Apostolic Church : 
 in the life everlasting. 
 Amen. 
 
 Every body sees that the “ Tpiae dpooveoc” is an intru- 
 sion. But so is also the following line, which is a confused 
 and abstract imitation of the grand words of St. Paul 
 (Eph. iv. 5.): “One Lord, one faith, one baptism, one 
 God and Father of all, who is above all, and through all, 
 
B. II. CREED OF CHURCH OF ALEXANDRIA. 13] 
 
 and in all.” The natural construction of the whole 
 article reappears only in the next lines: 
 
 in the holy Catholic Apostolic Church, 
 in the life everlasting. 
 
 These two were therefore the first additions, and the two 
 intermediate lines later intrusions. Still the first of 
 those two concluding lines is in its present form not pri- 
 mitive, and the second is not found in the genuine forms 
 of the Apostolic Creeds of our age. ‘The necessary con- 
 sequence, therefore, is, that the whole latter part is not 
 primitive. 
 
 The subjoined texts show the gradual progress of 
 extension, as the present text exhibits the final interpola- 
 tion. 
 
 1. The Primitive Form. 
 
 I believe in the only true God, the Father Almighty : 
 
 And in his only-begotten Son Jesus Christ, our Lord 
 and Saviour: 
 
 And in the Holy Spirit, the Giver of life. 
 
 2. The First Addition. 
 
 I believe in the only true God, the Father Almighty : 
 And in his only-begotten Son Jesus Christ, our Lord 
 and Saviour: 
 And in the Holy Spirit, the Giver of life, 
 in the Holy Church, 
 in the Life everlasting. 
 
 3. The Second Addition, placed between the original Text and the 
 Appendiz. 
 I believe in the only true God, the Father Almighty : 
 And in his only-begotten Son Jesus Christ, our Lord 
 and Saviour: 
 And in the Holy Spirit, the Giver of life, 
 G 6 
 
132 NOTES TO CHURCH- AND HOUSE-BOOK. 
 
 One Sovereignty, One Kingdom, One Faith, One 
 Baptism, 
 
 in the Holy Church, 
 
 in the life everlasting. 
 
 LILI LI II ID 
 
 Il]. The Apostles’ Creed according to the Seventh Book 
 of the Apostolic Constitutions. 
 
 Tue authority of the Coptic Baptismal Canons, as being 
 the most authentic text of the most ancient chapter of 
 the Apostolic Ordinances, would suffice to show that this 
 formulary is not a historical, but a scholastic one. The 
 examination of the contents leads to the same conclusion. 
 I have therefore given it merely as an Appendix. But, 
 on the other side, I believe it to be a scholastic formulary 
 of our age. It expresses, on the whole, the learned con- 
 sciousness of the Church about the middle of the third 
 century, and is as little Arian as it is Athanasian. Com- 
 pared with the formularies of Hippolytus and Origen, it 
 shows its character as being decidedly more universal, 
 and less scholastic. After the words, “the first-born of 
 the whole creation,” only some of the manuscripts have 
 the watchword of the school “ not created.” 
 
 alo} 5% . ; 
 see 
 
C. EARLY PSALMS AND HYMNS. 133 
 
 TO THE THIRD BOOK. 
 
 PAO 
 
 Note C. 
 
 THE ORIGINAL TEXT OF THE PSALMS AND HYMNS OF 
 THE APOSTOLICAL CHURCH. 
 
 Critical Introduction. 
 
 Ir has been already observed in the First Volume (pp. 282 
 —285.) that all Christian Church poetry has flowed, as 
 to the form, from one of two great sources of Christian 
 thought: the Hebrew or the Semitic, and the Hellenic 
 and Roman or the Japhetic, elements. The Christians 
 first composed and sang imitations of the Hebrew Psalms, 
 which were either simple centos, strings of Psalm verses, 
 or entirely new compositions conceived in the antiphonic 
 spirit of Hebrew poetry, and therefore without any metre, 
 and meant to be intoned or sung alternately. As to this 
 sort of composition, the Psalmodic verse of the Angels 
 and the three Psalms or Canticles of the New Testament, 
 as preserved by St. Luke’s Gospel, had led the way. We 
 possess still four compositions of this kind, real gems, 
 genuine relics of ancient, congregational, and domestic 
 hymnology. The first three of them have been delivered 
 to us by the Alexandrian MS. of the Bible, as an Ap- 
 pendix to the Psalms of the Old Testament. They form 
 part of the Bible, preceded by the last Psalm of the Old 
 Testament, and followed by the first chapter of Job. 
 
 The first (see A, 1. p. 141.) is preceded by the rubric: 
 "Ypvog éwOcvdc, Morning Hymn, and is written in lyric 
 
134 NOTES TO CHURCH- AND HOUSE-BOOK. 
 
 lines. But there is no trace in it of any metre; and 
 indeed it would be quite inexplicable, if we found in it 
 any but the primitive Hebrew element. For this Mor- 
 ning Hymn of the Primitive Church is evidently alluded 
 to by Pliny, and we find it early used and held in high 
 veneration by the whole Church. It must therefore in 
 its substance be as old as the Johannean writings, if 
 not older. But it is indeed easily reducible to the anti- 
 phonic system of Hebrew poetry. 
 
 The Greek Church has preserved this relic in its 
 Liturgy as the “Ypvoc dyyehuxdc, the Angelic Hymn, 
 which name is derived from the introductory verse of the 
 Song of the Angels at the birth of Christ. (Luk. ii. 14.) 
 About the year 380, Hilarius, it appears, transferred this 
 Hymn, in his liturgical compositions and collections, from 
 the Greek to the Latin Church, according to a text not 
 entirely concordant with that of the Alexandrian Codex. 
 The Roman Church has received the Hymn into the first 
 part of the Communion Service, as a Psalm of Thanks- 
 siving (Doxologia magna or major) after the Absolution ; 
 it appears here already as prose, and with some remark- 
 able variations most likely according to the text of 
 Hilarius. The text of the Apostolic Constitutions (vii. 
 47.) is also printed as prosaic prayer, and with variations 
 betraying the hand of one who wished to make that 
 psalmodic effusion a sheer prose prayer, with some doc- 
 trinal phrases. ‘The juxtaposition of the three texts will 
 best explain the details. 
 
 But that juxtaposition also gives us the clue to the 
 original form of the Hymn. Of the two lines 
 
 Kal &ywov mvEevpa 
 KUpLE O Sede 
 
 the first is wanting, and the second is made to form the 
 
CG. EARLY PSALMS AND HYMNS. 135 
 
 beginning of the Christological part of the Hymn. The 
 Constitutions omit equally the words, “And the Holy 
 Spirit ;” but, as to the words “Lord God,” they give 
 them as the conclusion of the first part of the Hymn 
 which praises the Father. Now this arrangement, if it 
 were not supported by the official Latin text, would prove 
 nothing ; as the original text has evidently been para- 
 phrased, and may have been tampered with in the Con- 
 stitutions. But who can believe that the Roman Church 
 would have omitted something she found in the Greek 
 text which she adopted for her Latin service? Finally, the 
 whole construction of the Hymn shows that those lines 
 interrupt most clumsily the Patrologic and the Christo- 
 logic parts. ‘The intercalation of the words, “and the 
 Holy Spirit,” was made in order to make this ancient docu- 
 ment of Christian piety and devotion express the faith in 
 Father, Son, and Spirit. The Latin text has made this 
 intercalation too, but not here: it is placed at the end. 
 This circumstance makes the one an evidence against the 
 other, and proves that both texts have undergone some 
 change. Now the two invocations of the Spirit being 
 removed, the question arises: What becomes of the words 
 “Lord God?” As the Alexandrian MS. is without inter- 
 punction, or division of strophes, it is impossible to de- 
 cide from it whether, after the invocation of the Spirit 
 had been added, the words kvpre 6 Sede were understood 
 as forming the conclusion of the preceding sentence, or 
 constituting the beginning of the second, the Christo- 
 logical part. The later Church has undoubtedly referred 
 the words to Christ, as heading the invocation of Him. 
 But certainly this in itself points to the post-Nicene 
 period, when such expressions as the ancient Church 
 never dreamt of applying to Christ, were studiously 
 applied (or made to apply) to Him. 
 
136 NOTES TO CHURCH- AND HOUSE-BOOK. 
 
 Now, if the words cupue 6 Sede must have belonged to 
 the first part, it is clear that they were, after the inter- 
 polation of the Spirit, understood as referring to Father, 
 Son, and Spirit; forming a concluding comprehensive 
 invocation of the Deity. But it is also clear that such 
 an interpretation became only possible after the interpo- 
 lation. Before that intercalation, the words must have 
 stood before the words, “ Thou, the only-begotten Son, 
 Jesus Christ,” and have referred to the Father. As soon 
 as we restore them to this their original place, we have 
 a solemn conclusion of the address to the Father, and a 
 natural beginning of the invocation of the Divine Word, 
 Jesus the Christ. Our restored text speaks for itself. 
 The Hymn consists of a double invocation; first of the 
 Father, and then of Jesus the Christ. Now only we can 
 understand Pliny’s words perfectly: ‘they sing, alter- 
 nately between themselves (in alternate choirs), and praise 
 Christ as if he were a God” (tanquam Deum), not “as 
 their God.” 
 
 As to the other variations between the Greek and 
 Latin text, external and internal evidence speaks in 
 favour of the first. Of these variations that in the last 
 words is of some importance: “in the glory of God,” 
 instead of “ for the glory of God.” 
 
 Upon these grounds rests the entire restoration of the 
 primitive text, which we subjoin to that of the MS. 
 
 The second and third Psalmodic Hymns (see @, I. 11. 
 p. 141. 143.) are already in the Alexandrian MS. jumbled 
 into one, which has produced a singular misunderstanding 
 of Usher. He has called the whole “‘’ The Evening Hymn,” 
 evidently as the counterpart of what precedes in the 
 MS. ‘This guess, indeed, is supported by the concluding 
 words; but it is irreconcilable with the second verse: 
 ‘* Vouchsafe, O Lord, to keep us this day without sin.” 
 
Cc. EARLY PSALMS AND HYMNS. 13é 
 
 On the contrary the first three verses, concluding with 
 « Amen,” form another Morning Hymn, perhaps origi- 
 nating in use for private devotion. The composition 
 is very simple: the prayer just quoted is placed be- 
 tween two Psalm verses. The “ Amen” marks the con- 
 clusion. 
 
 The remainder constitutes the Evening Psalm of the 
 ancient Church. This is merely a cento of verses and 
 hemistichs of Psalms, or that sort of composition which 
 has given origin to many of our most ancient and beau- 
 tiful antiphonies. There is a spiritual and intellectual 
 feeling visible in the selection and in the composition. 
 
 Of this Evening Psalm there is no trace in the later 
 liturgies: but the short verse which constitutes what is 
 original in the preceding Morning Psalm, “ Vouchsafe, 
 O Lord, to keep us this day without sin,” has been pre- 
 served to us in the Psalm of Thanksgiving of the Western 
 Church, which we call the Te Deum. 
 
 The Apostolical Constitutions (vu. 48.) give the Song 
 of Simeon as an Evening Hymn. In our MSS. it is 
 printed as second part of a Psalmodic composition which 
 forms the counterpart of the primitive Morning Hymn, 
 or the Greater Doxology, and is an imitation of the same. 
 This composition proves that the words, “We praise 
 thee,” &¢c., were considered as a separate piece. The 
 preceding words of the Angelic song were placed at the 
 head of the later composition, as a sacred text. This 
 arrangement is common both to the Morning and the 
 Evening Psalm of the early Christians. One may conjec- 
 ture that this imitation refers to a still simpler form of 
 that beautiful Morning Thanksgiving, but there is no 
 documentary proof for this. (See @, p. 144.) 
 
 This is all we possess of authentic and genuine of the 
 ante-Nicene psalmody and hymnology of Christendom, as 
 
138 NOTES TO CHURCH- AND HOUSE-BOOK. 
 
 far as it adopted the Hebrew form. These then are the 
 Psalmodie compositions of the ancient Church in the 
 stricter sense. 
 
 But we have at least one composition of Hellenic 
 source: the Ave-Maria Hymn, as we might call it, from 
 the present Italian custom of marking by prayer the 
 complete setting of the sun, or more accurately the 
 moment when the candles are lighted. (See 23, p.144.) It 
 is also called the “ Hymn of the Kindling of the Lamp” 
 (‘Yuvoc rod Xvyvexov). Usher (whose notes on the Alex- 
 andrian MS. we subjoin) has not only proved that 
 Basilius the Great (or whoever may be the author of the 
 remarkable and learned treatise on the Holy Spirit) refers 
 to the “ Thanksgiving of the Lighting of Candles” as “an 
 ancient pious voice of the people,” but he has also happily 
 guessed that the beginning may refer to the custom of the 
 ancient Greeks, who, according to Varro, said when the 
 light was brought in, ¢6¢ dyabov, “the good light ” or “the 
 light is good;” as the Italians say, on the same occasion, 
 “ Felicissima sera.” The Christians of the Greek tongue 
 transferred these words, with a slight variation ; suiting 
 the prayer and its object to the Hymn with which they 
 greeted the Evening Star and the Domestic Lamp, eleva- 
 ting thence their thoughts to the eternal light of the soul. 
 Usher is not right in supposing that the "Eruvy0¢ Wad- 
 oc and the "Yuvoc rov AvxviKov are the same; the first is 
 Davidie, the latter Hellenic ; but they were probably used 
 indifferently. 
 
 LDIF 
 
 Usher’s Notes to the two primitive Christian Psalmodies. 
 
 Ap finem veterum psalteriorum Latinorum cum Apostolico 
 et Athanasiano symbolo etiam hymnus iste habetur adjectus 
 (Adta év ibloras Og, &e.). In antiquissimo Cottoniano, dvemi- 
 
Cc. EARLY PSALMS AND HYMNS. 139 
 
 ypapos est: in /Mthelstaniano proximo, “ hymnus in die Do- 
 minico ad Matutinas,” inscribitur. In Sarisburiensis eccle- 
 siz uno, circa annum DCCCCLXXX. exarato ; orationis pure cum 
 laudatione titulum preefert : in Benedictini apud Cantabrigiensis 
 collegii vetustiore altero (Marini pape et Karlomanni regis 
 temporibus, jussu Achadei comitis, circa annum DCCCLXXxxIV. 
 in Gallia conseripto) hymni angelici, quod initium nempe illius, 
 ex hymno in Domini natalitio, Luc. cap. 2. ver. 13, 14. ab ex- 
 ercitibus ccelestibus decantato, esset desumptum; nam reliqua 
 que ibi sequuntur, ecclesiastici doctores composuerunt ; ut in 
 concilii Toletani iv. capitulo 12. est probe observatum. Vide- 
 turque omnino hymnus iste, tanto consensu tum in orientalibus 
 tum in occidentalibus ecclesiis (uti nos eum hic edidimus) re- 
 ceptus, ex eorum fuisse numero, quorum vetus author qui 
 contra Artemonis heresim scripsit (apud Eusebium, libro 5. 
 Histor. Ecclesiastic. xe. kn’) hisce verbis meminit. ‘Yarwuol 6é 
 Joo. Kal pda adeApav aw apxns bwd mioTay ypadetoa, Tov Adyov Tod 
 cod toy Xpicrdy sjuvodor Yeodoyowyres’ quorum sententiam ita 
 Rufinus reddidit. ‘‘ Sed et psalmi vel cantica ab initio scripta 
 sunt, que a fratribus fidelibus Verbum Dei esse Christum et 
 Deum, tota hymnorum suorum laude concelebrant.” Mpoc- 
 evxns éwOvfs titulum in Constitut. Apostolic. lib. 7. cap. 48. 
 (al. 47.) preefixum habet: “Tfuvov éwOwod, ad finem Psalterii 
 Greci, tum in Benedictino Cantabrigiensium collegio [quod 
 anno Mundi 6663, sive Christi 1158, fuit scriptum]; tum in 
 omnium antiquissimo exemplari Alexandrino, majusculis literis 
 exarato, quod in regis nostri bibliotheca conservatur, ubi 
 orixndoy descriptus ille habetur: hac etiam Oda insuper addita. 
 
 PII 
 
 Usher’s Notes to the"Ypyvoc rod AvyviKov. 
 
 Vespertinus hic hymnus matutino, Benedictino, de quo 
 diximus, codice subjunctus est et in altero psalterio Greco, anno 
 mundi 6844, indictione 4, hoc est ere Christiane 1336, de- 
 scripto, in publica Oxoniensis academiz bibliotheca, “ruvos rod 
 
 ¥ 
 
140 NOTES TO CHURCH- AND HOUSE-BOOK. 
 
 Avyvixod inscribitur ; quod recitari soleret, quum lumen infer- 
 retur. De quo more Socrates libro 5. Histor. Ecclesiastic. 
 Ke. Ke’ * “Ey “EAAdS kal ‘IeporoAdpuos kal OcooaArla Tas tv Tals AUXVA- 
 plas ebyds raparAnolws Tots ev KwvoraytivoundAct Navatiavois mo.obv- 
 ra. In Grecia et Hierosolymis et Thessalia, cum accenduntur 
 lucerne, ejusmodi preces fiunt, quales a Novatianis Constan- 
 tinopoli degentibus aguntur.” Et hunc ipsum hymnum respi- 
 ciens Basilius, in lib. de Spiritu sancto ad Amphilochium, cap. 
 29. “"Edote Tois raTpdow Nua UH OLwry Thy Xdpw Tov éExTmeEpvod dwrds 
 déxerOa, GAA’ evOds pavéevTos ebxapioTety. Kal doris wey 6 marhp Trav 
 pnudrwy ekeivwy THS emiAvxviov edxapiotlas, cimety odK ExouEV. 6 EY 
 Tot Aads apxaiay apino: Thy povny, kal oddev) mHmoTE doeGeiv évoulabn- 
 cay of A€yovtes* Aivoduey matépa, ka vidy, Kal ayy mvedua Ocod. 
 Visum est patribus nostris, vespertini luminis gratiam haud- 
 quaquam silentio arripere, sed mox ut apparuit agere gratias. 
 Quis autem fuerit author iUlorum verborum, que dicuntur in 
 gratiarum actione ad lucernas, dicere non possumus. Populus 
 tamen antiquam profert vocem; neque cuiquam umquam visi 
 sunt impietatem committere, quum dicunt: Laudamus Patrem 
 et Filium et Spiritum sanctum Dei.” Et licet Nicephoro Cal- 
 listi, lib. 18. Histor. Ecclesiast. cap. 51. non facile concesserim, 
 hymnum hunce jam inde ab apostolis per manus Ecclesiz Christi 
 fuisse traditum: esse tamen émAvxmov padudy illum, cujus in 
 Constitut. Apostolic. lib. 8. cap. 35. (al. 41.) facta est mentio, non 
 multum repugnaverim. Ut quemadmodum Greci (apud Var- 
 ronem, de Lingua Latina libro 5.)‘cum lumen adferretur, dicere 
 fuerunt soliti, dds aya6dv: ita et Christiani suum és fAapdy aylas 
 5déms, in laudem illius qui est &ravyacua THs ddés Dei et Patris, 
 canere consueverint. 
 
C. EARLY PSALMS AND HYMNS. 141 
 
 a. 
 
 THE GREEK TEXT OF THE MORNING AND EVENING PSALMS OF 
 THE ANCIENT CHRISTIANS, ACCORDING TO THE ALEXAN- 
 DRIAN CODEX OF THE BIBLE IN THE BRITISH MUSEUM. 
 
 DIL I IOI 
 
 i, FRE MORNING HYMN: 
 “‘ Glory be to Gop on high.” 
 
 1. According to the Alexandrian Manuscript, compared with the 
 Text of the Greek Constitutions and the Official Text of the 
 
 Roman Church. 
 
 Constitut. Apostol. Cod. Alex. Libri rituales Eccl. Occ. 
 (“Tuvos éwOivds.) (St. Hilarius.) 
 Adga ev tpicros Seg | Adta ev iioros Ocg Gloria in excelsis Deo, 
 Kal én ys eiphyn, ev | kad emt yijs eiphyn et in terra pax, 
 avOpmmos evdokla. év dvOpwmos evdorela hominibus bone voluntatis. 
 Aivovuéev oe, buvov- | aivoduey oe Laudamus te, 
 mev oe, evAoyorpmer ce, | EvAOYoULEV oe benedicimus te, 
 SofoAoyovmey, ce, | TpocKkvvovper ce adoramus te, glorificamuste. 
 
 ™pookuvoumevy oe, Sia | EevXapLTTOUMEY goL gratias agimus tibi 
 propter magnam  gloriam 
 
 ToD meydAou ap-| dia THY meyaAny cod ddtav nee 
 
 Xtepéws cé& Thy Gy-| KUpte Baoircd Domine Deus, 
 Ta Sedy, ayévy nT ov | €woupavie rex ceelestis, 
 éva,ampdaitov ud- |Xeds TaTEp MayToKpdTwp | Deus pater omnipotens, 
 voy, Sia thy peyaAny KUpte vie Movoryev?) Domine fili unigenite, 
 gov dédtar. Inoov Xpiore Jesu Christe 
 
 Kipie BactAed émov- kal dyiov mvetua 
 pdvie Set mérep may-|KUpie 6 deds Domine Deus, 
 TéKpatop, Kupte 6 @eds, 6 6 duvos TOU SEov agnus Dei, 
 Tlathp tot Xpia ro, | 4 vids Tov marpds filius patris, 
 Too Gudmov dmvod,|6 alpwy tas auaptias Tod | qui tollis peccata 
 
 ds atpe: thy Guaptiay| Kdopmov mundi, 
 
 tod Kéauov, mpoodéka | €Aénooy Huas miserere nobis, 
 
142 NOTES TO CHURCH- AND HOUSE-BOOK. 
 
 Thy dénow judy, 6 kas 
 Ojuevos em) Tay Xé- 
 povécu. Sri od pd- 
 vos &yios, ov movos KU- 
 pios, "Incods Xpiotds, 
 Tov Se00 waons YEr- 
 ynTIs picews, TOD 
 Bacitéws juav, 5¢ 
 ov col Séta, tlun 
 Kal oé6as. 
 
 6 alpwy Tas auaptias Tov | qui tollis peccata 
 Kbo Lov mundi, 
 eAEnooy Nuas 
 
 F , > « «| Suscipe deprecationem nos- 
 mpocdeka THY Senow Huav 
 
 tram. 
 6 KaOjuevos ev Seki& TOU! Qui sedes ad dexteram pa- 
 TaTtpos tris miserere nobis. 
 éTt ov €7 mdvos GyLos Quoniam tu solus sanctus, 
 av el udvos Kvpios tu solus Dominus, fu solus 
 "Inoovs Xpiorbs altissimus, Jesu Christe. 
 
 Cum Sancto spiritu, 
 In gloria Dei patris. 
 Aun. Amen. 
 
 eis 5éfav Seov matpds. 
 
 PLDT ILYSVIV 
 
 2. The Text restored to its primitive Form. 
 
 Adéa ev tloros Ocg* 
 kal ém yijs eipfvn év avOpmras evdoxlas (or evdoxia). 
 
 Aivovmev oe, evAoyoumev oe, MpoTKUVODMEV Ce * 
 evxXapioTovmEY oor bia THY mEeyaAnY cod Sdéav 
 
 Kipie Baothed eroupavie, Ocds TaThp avToKpaTwp * 
 Kuipie 6 cds. 
 
 Kupte vié wovoyevn * 
 "Inood Xpicré + 
 
 ‘O auvds Tod cov’ 
 6 vibs Tov maTpéds* 
 
 ‘O alpwy Tas awaptias Tov Kéopou * 
 
 €A€noov amas * 
 
 ‘O alpwy Tas Guaptias Tod Kédcpov* 
 
 €A€noov nuas, mpoodétau Thy Séenow hua * 
 ‘O Kabhpevos ev detiG Tod TaTpéds * 
 
 €A€noov Huas* 
 
 “Ort ab ef pdvos dy.os * 
 
 ov el wdvos Kbpios * 
 ‘Ingots Xpiords* 
 cis ddtav Ocod matpds. Aptive 
 
C. EARLY PSALMS AND HYMNS. 143 
 
 ‘Il. THE MORNING VERSE BETWEEN PSALM 
 VERSES. 
 
 From the Alexandrian Manuscript. 
 
 Kal’! exaorny juépay evAoynow ce° 
 MA er A BA 7 > 7A 
 Kal aivecw TO Ovoud cou eis ToY aiava, 
 kal eis TOV al@va TOU aidvos. 
 t , 5 Ves ee aaa 2 , = 5 , 
 Katatiwoov, Kupte, Kai THY Nucpay TavTHVY avauapTHTovs pvAa- 
 xOjvaL juas. 
 EvAoyntds® ef, kupie, 6 Qeds TOY TaTépwy judy ° 
 kal aiveroy Kat Sedokacmevoyv TO dvoud gov els Tovs al@vas. 
 "Aun. 
 
 DPADPRALIADAADADRADLI 
 
 TI. THE EVENING PSALM COMPOSED FROM 
 PSALM VERSES. 
 
 From the Alexandrian Manuscript. 
 
 Evaoyntos ef, ndpie, Sidatdy we Ta Sixaimpata cov. 
 Kupie*, katapuy) eyevnens nuiv ev yeveg Kal yeveg. 
 *"Eyw ® cima, Kupie, EAENTOV ME * 
 flaca Thy Wuxny pov Bri Hmaprov cot. 
 Kupie°, mpds ce katépvyov. 
 Aldakdév we Tov Toeiy TO JEAN Tov * 
 étt ov ef 6 Seds pov. 
 Orr’ mapa cor wnyn wis’ 
 ev pwri cov dpoucba pas. 
 Tlapareivov® TO EAEos cov ToIs yiweoKoOUGIY Ge. 
 
 1 Psalm exlv. 2. 5 Psalm xli. 4. 
 2 Tobit, viii. 5. 6 Psalm exliii. 9, 10. 
 3 Psalm exix. 12. 7 Psalm xxxvi. 9. 
 
 4 Psalm xe. lL. 8 Psalm xxxvi. 10. 
 
144 NOTES TO CHURCH- AND HOUSE-BOOK. 
 
 THE CANDLE HYMN OF THE GREEK CHRISTIANS. 
 
 According to ancient Manuscripts. 
 
 (‘Yuvos Tod Avyvixod.) 
 
 bas tAapty aylas 5dkns 
 dbavarov matpos "Incov Xpioré- 
 €AOdvtes emt Tod HAtov vow, 
 iddvres Pas Earrepwov 
 
 buvotmev matépa Kal vidv 
 
 Kal @y.oyv mvevdua Seov. 
 
 &tios ef év_maot Katpois 
 
 buveicOa pwvais dcias, 
 
 vié Seod, (why 6 b:d0vs* 
 
 5d 6 Kdopos oe Sotace, 
 
 ¢. 
 
 THE EVENING HYMN OF THE APOSTOLIC , 
 CONSTITUTIONS. (vn. 48.) 
 
 Aivetre matSes Kuptov" 
 aivetre Td dvoua Kuplov. 
 
 Aivotméy oe, buvovpuerv oe, evrAoyoomer oe, 
 
 dia Thy meydAny cov Sdtar, 
 Kupte BaciAed, 6 marhp Tov Xpiatov* 
 
 TOV Guauov dmvod, ds alper THY Guaptiay Tod KéopmoU" 
 Sol mpéme: alvos 
 
 ool mpeme tuvos* * 
 Lol ddta mpére: TE Oe@ kal rrarpl, 
 
 51a TOU viov, éy mvevmaTi TO wavayiy eis Tos 
 
 ai@vas Tay aidywy* “Auhy. 
 
 Also the Sone or Smreon (Nunc dimittis). 
 
145 
 
 NOTES 
 
 TO 
 
 THE APOSTOLICAL CANONS. 
 
 Nore. D: 
 
 THE ORIGINAL GREEK AND 
 
 LATIN TEXT OF THE TWO 
 
 COLLECTIONS. 
 
 Kdvovec ékkXnovaoriKol Tor 
 avtoy ayliwy aroorod\wy. 
 7 
 Gls) 
 y) 7 € \ > 7 
 Evioxomoc umo emioKOTwY 
 / / \ ~ A 
 xEporovetcOw dvo i) TpLov 
 lA e \\ £ \ > / 
 mpoeaburepoce wro Ed ETLOKO- 
 A i A e 
 TOV, Kal CLaKovoc, Kat ot dot- 
 mot KAnptKol. 
 
 Ul 
 Bo(2.) 
 ’ \ / 
 Ei ruc érioxorroc, ij tpecbv- 
 ‘ \ 
 TEpoc, Tapa THY vro Kupiov 
 ae \ > \ bond bp 
 duarakiy thy éx) rH Svala, 
 , ef > 
 MPOOEVEYKN ETEPA TLVA ETL TO 
 ~ ra) ~ Q / > o\ rv 
 tov Oeov Suoracrhpror, i} pert, 
 i} yada, 7) avri olvov cikepa, 
 > \ Ea a \ / 
 émirnoeuTa, 7) Opverc, 7 Cwa 
 Twa, 7) OoTpia, Tapa TV 
 MOE. TEE. 
 
 
 
 
 
 (Ex Versione Dionysi ExiGut.) 
 
 POrwnwns 
 
 De ordinatione Episcopi. 
 
 I. Episcopus a duobus aut 
 tribus Episcopis ordinetur. 
 
 De ordinatione Presbyteri et 
 Diaconi et ceterorum. 
 
 II. Presbyter ab uno 
 Episcopo ordinetur, et Dia- 
 coni et reliqui Clerici. 
 
 Nihil aliud in sacrificio, 
 preter quod Dominus 
 statuit, offerendum. 
 
 III. Si quis Episcopus aut 
 Presbyter, preter ordina- 
 tionem Domini, alia quedam 
 in sacrificio offerat super 
 altare: id est, aut mel, aut 
 lac, aut pro vino siceram, 
 aut confecta quedam, aut 
 volatilia, aut animalia aliqua, 
 
 H 
 
146 NOTES TO THE APOSTOLICAL CANONS. 
 
 2 
 
 Saraki, KabapetcOw? TY 
 
 rly vewy 
 
 / 
 
 a 7 ~ 
 Kay TM CEOVTL, 
 xicowy 
 
 = 9° ” = = 
 oTaguArjTC, [2 EGov ETW TPOT 
 
 , \ \ 
 dyecAai Te mpog 70 Suocta- 
 
 4 , , E 
 ji) oraxvac olTov, 3 
 A 
 
 ; A 4 ; »\ 
 oryowv, Kat eXalov ELC THY 
 e , / m \ / 
 fuyiav uxviay, Ka Supiapa 
 
 -~ i po pees g , ’ ~ 
 TH KAI TNC velac avapopac. 
 eS ee ~ ea r) 
 j) ce GAH Tada OTWPa ELC 
 
 xf > \ 
 olkov amoore\NeoOw arapyxn 
 ~ / ‘\ ~ 
 TH émickdT@ Kal TOLG TPE- 
 / ‘ A, 
 s€vrépo.c, Gh pty TO Suora- 
 
 / ~ oe e € > , 
 aripuov, Onov O&, wo O ETt- 
 
 \ e y 
 oxoroc Kal ot mpecburepor 
 , Ss ~ y 
 éxyepiZovor Kat TOLC OLlako- 
 vou, Kat Tote otTote KANpL- 
 
 KOIC. 
 
 vy. (3) 
 
 TD , eed y 
 Eriokoroc, i) rpea€urepoc, 
 
 aut lezumina, contra consti- 
 
 tutionem Domini faciens, 
 
 deponatur. 
 
 Que species ad altare, non 
 ad sacrificium, sed ad 
 benedictionem simplicem, 
 debeant. 
 
 IV. Congruo tempore of- 
 ferri* non liceat aliquid ad 
 altare preter novas spicas 
 et uvas ; et oleum ad lumi- 
 naria et thymiama, id est, 
 incensum, tempore quo san- 
 eta celebratur oblatio. 
 
 (* In editis male: congruo 
 tempore deponatur. iv. Of- 
 ferri, etc.) 
 
 Quod ea que in Ecclesiis 
 offerri non possunt, ad 
 domus sacerdotum a fide- 
 libus deferantur. 
 
 V. Reliqua poma omnia 
 ad domum, primitiz Epis- 
 copo et Presbyteris, dirigan- 
 tur, nec offerantur in altari. 
 Certum est autem, quod 
 Episcopus et Presbyteri di- 
 vidant et Diaconis et re- 
 liquis Clericis. 
 
 Ut Episcopus aut Presbyter 
 uxorem suam, quam debet 
 
 easte regere, non relin- 
 quat. 
 
 VI. Episcopus aut Pre- 
 
D. 
 
 AQ / \ e ~ ~ 
 
 7) CLAKOVO, THY EAUTOU yuvaiKa 
 
 py ExEadréTw, mpopacer ev- 
 / ar \ > ~ 5) 
 
 Aabeiac, éav de éxEad7, apo- 
 
 ORIGINAL GREEK AND LATIN TEXT. 147 
 
 sbyter uxorem  propriam 
 nequaquam sub obtentu re- 
 ligionis abjiciat: si vero re- 
 
 piléoOw? émmévwy de, cabac-|jicerit, excommunicetur ; et 
 
 petaOw. 
 
 dO. (4.) 
 "Exioxoroc, 7) tpecburepoc, 
 i) OvaKovog KoopuKac ppovridac 
 pay avarapbavécbw ci O€ pay 
 ye, Kabarpeicbu. 
 
 &. (0) 
 
 Ei rec éxioxoroc, 7) tpecbu- 
 TEpOL, 7) OLvaKovoc, THY d&yiay 
 TOU TaTKaA ‘pepay TPO Tie 
 éapivig ionpepiac pera ‘lov- 
 
 , 3 / s 
 daliwy émirehéon, KabarpeioOw. 
 
 / 
 Se (6.) 
 Et rig émioxoroc, 3} mpe- 
 , ’\ lA Ce ~ 
 abureEpoc, 7) ductKovoc, 1] EK TOU 
 KATANOYoU TOU lEpaTLKOV, TPOT- 
 ~ , / 
 popac yevopervnc, pa) peTaha- 
 €or, Ty airiay eimarw* Kat 
 éav evoyoc 7, ovyyvopne 
 , A SQN \ / > 
 TUYKavETw’ Ei CE pL AEYN, APO- 
 
 si perseveraverit, dejiciatur. 
 (Cf. Dist. 28. ¢. 14.; Dist. 31. 
 ile GeO) 
 
 Ut Sacerdotes et Ministri 
 altaris secularibus curis 
 abstineant. 
 
 VII. Episcopus aut Pre- 
 sbyter aut Diaconus ne- 
 quaquam seculares curas 
 adsumat: sin aliter, deji- 
 ciatur. 
 
 Quo tempore Pascha cele- 
 bretur. 
 
 VIII. Si quis Episcopus, 
 aut Presbyter, aut Diaconus, 
 sanctam Paschze diem ante 
 vernale equinoctium, cum 
 Judzis, celebraverit, abji- 
 ciatur. 
 
 Quod Ministri altaris, obla- 
 tione celebrata, debeant 
 communicare. 
 
 IX. Si quis Episcopus, 
 aut Presbyter, aut Diaconus, 
 vel quilibet ex sacerdotali 
 catalogo, facta oblatione, 
 non communicaverit ; aut 
 caussam dicat, ut si rationa- 
 bilis fuerit, veniam conse- 
 
 H 2 
 
148 NOTES TO THE APOSTOLICAL CANONS. 
 
 osécOw, we alriog GrAdEnc | quatur ; aut si non dixerit, 
 
 4 - ~ ,\¢ 7 
 yevnbeic To Lag, Kal UTOVOLAY 
 - . ~ , 
 EuToujoac KATA TOU TpOTEVvEY- 
 
 e ~ , 
 KavTOC Wo py) VyLwEo avEvEY- 
 
 KOVTOC. 
 
 g’. (7) 
 , ‘ ’ , 
 Ilavrac Tove elovovTac T= 
 ‘ ‘. , wor 3 
 grove ei¢ THY aylav OEou Ex- 
 
 , \ ~ e ~ 
 KkAnolav, Kal TOY LEPwY ypa- 
 
 communione privetur, tam- 
 quam qui populo caussa le- 
 sionis extiterit, dans suspi- 
 cionem de eo qui sacrificavit, 
 quod recte non obtulerit. 
 
 Quod fideles Laici, ingre- 
 dientes Ecclesiam, com- 
 municare debeant. 
 
 X. Omnes fideles, qui 
 ingrediuntur Ecclesiam et 
 Scripturas audiunt, non au- 
 
 Gy aKovovTac, pu) Tapameé-|tem perseverant in oratione, 
 vovrac Ce TH TpooevxXy Kal TH|Nec sanctam communionem 
 ayia perarnver, w¢ ay ara-|percipiunt, velut inquietu- 
 
 ad > ~ SD , 
 ciay EuTowouvrag TH ExkAnola, 
 agpopifecBat ypn. 
 
 ; 
 Hs C8: ) 
 ’ “\ > 
 El rig akowwvity, Kay ev 
 ’ 4 X\ 
 olkw, ouvevénrat, Kal avroc 
 
 apop.cedOw. 
 
 : ' 
 oy tO.) 
 Ei ree KaOnonuevw KAnpLKOC 
 c KaOnpnpévy KAH 
 wv oc KAypKKO ovvedsnrat, 
 
 ckabawet aw Kat aUTOC. 
 
 dines KEcclesize commoven- 
 tes, convenit communione 
 privari. . 
 
 (Cf. De Consecrat. Dist. 15. 
 c. 62.) 
 
 Quod cum excommunicatis 
 non sit orandum. 
 
 XI. Si quis cum excom- 
 municato, saltem in domo, 
 simul oraverit, iste commu- 
 nione privetur. 
 
 Quod cum damnatis Clericis 
 non sit orandum. 
 
 XII. Si quis cum da- 
 mnato Clerico, veluti cum 
 Clerico, simul oraverit, iste 
 damnetur. 
 
D. 
 2. (102) 
 Ei rec KAnptkoc, 7} Aaikoc, 
 adwpispévoc, irow duKroc™, 
 
 b \ 2 TW / ~ 
 atehOwy év erépa wOdEL, OEXOH 
 avev Ypappatwyv TVOTATLKOY, 
 agupilecOwoav ot dekapevor 
 cat 0 dexOeic. ci d& Apwpiope- 
 voc Ns emirervecOw ato 0 
 2 \ € / \ 
 agpopispoc, we Pevoapévy cai 
 > 7 > / ~ 
 
 amTarhnoayvre exkrnoiav Oeov. 
 
 (* Editur male: &exros.) 
 
 tae (11) 
 
 ’"Eriokoroy py €eival kara- 
 ANelayra Tijv éavTov Tapol- 
 , Re 2 ~~ pa e \ 
 kiay, Erépg éwiTEedgy, KaV UTO 
 / > 7 e b] Ly 
 mELOVwY avayKadnrar’ Et pi 
 Tic evAoyoe airia 1, 1 TOUTO 
 Pralopévn airov Troijoat, wc 
 
 ~ sf / / 
 mrEtbv Te Képdoe duvapévov 
 avrov Toic Exeice Oy EvCE- 
 Eciac oupbadrEo8at’ Kal TQUTO 
 dé, OVK ad’ Eavrov, adAG Kpicet 
 TONNOY ETLOKOT WY, Kal Tapa- 
 
 cAnoee peylorn. 
 
 ORIGINAL GREEK AND LATIN TEXT. 149 
 
 Ut nullus fidelium, preter 
 commendaticias suscipia- 
 tur Epistolas. 
 
 XIII. Si quis Clericus, 
 aut Laicus, a communione 
 suspensus, seu communi- 
 cans, ad aliam properet civi- 
 tatem, et suscipiatur pre- 
 ter commendaticias litteras, 
 et qui susceperunt, et qui 
 susceptus est, communione 
 priventur. Excommunicato 
 vero proteletur ipsa corre- 
 ptio, tamquam qui mentitus 
 sit, et Ecclesiam Dei sedu- 
 xerit. 
 
 Ut ab Episeopis aliena Pa- 
 rochia minime pervadatur. 
 
 XIV. Episcopo non licere 
 alienam Parochiam, propria 
 relicta, pervadere, licet co- 
 gatur a plurimis: nisi forte 
 quis eum rationabilis caussa 
 compellat, tamquam qui pos- 
 sit ibidem constitutis plus 
 lucri conferre, et in caussa 
 religionis aliquid profecto 
 proficere : et hoc non a se- 
 metipso pertentet, sed mul- 
 torum Episcoporum judicio, 
 et maxima _ supplicatione 
 perficiat. 
 
 H 3 
 
150 NOTES TO THE APOSTOLICAL CANONS. 
 
 '. (12.) 
 7 
 El rie mpeoburepoc, 7} Oua- 
 
 » ef ~ , 
 Kovoc, i) OAwe TOV Katahoyou 
 Tov KAnptk@y, arodeibac TV 
 
 ~ s c / 
 EauTou wapoulay, E€i¢ ETEpaY 
 a7éhOn, Kat wavTeh@c peTa- 
 as > ai ry ? aA a l- 
 grace CLarpijn ev aAy Tapo 
 kia Tapa yvopnv Tov idtov 
 ériskoTou* TouToyv Keevoper 
 pnkere Aecroupyeiy, €t pacora 
 mpookadouplévov avroy emay- 
 
 ~ > / bd e 7 
 e\Oeiv ExioxoTOV, OVX UTY- 
 > / ~ > / 
 
 Kovoev, eripevwy TH avratia 
 
 - A 7 ~ 
 we Naikog pév ToL EKEloE KoL- 
 vwveiTo. € O€ 0 EmioKoTro’ 
 
 ae , >» 999 
 
 TAP W TUYKAVOVOLY, TAP OVO- 
 ev ynodpevoc THY KaT avTey 
 ‘ ~ > ‘ / 
 dpicBeioay apyiay, débnrac 
 avrove we kAypiKove, adopt é- 
 
 c0w we CrdacKkadoe araéiac. 
 
 / 
 ty. (138.) 
 O dove yapore oupTAakeic 
 ‘ ‘ .; * 
 META TO ParTiopa, 7) Tada- 
 
 4 , ws 
 Kv KTHTAGpEVOC, Ov dvyarat 
 
 Ut Clerici proprias Eccle- 
 
 sias non relinquant. 
 
 XV. Si quis Presbyter, 
 aut Diaconus, aut quilibet 
 de numero Clericorum, re- 
 linquens propriam Paro- 
 chiam, pergat ad alienam, et 
 omnino demigrans, preter 
 Episcopi sui conscientiam, 
 in aliena Parochia commo- 
 retur: hune ulterius mini- 
 strare non patimur; preci- 
 pue si vocatus ab Episcopo 
 redire contempserit, in sua 
 inquietudine perseverans; 
 verumtamen tamquam La- 
 icus ibi communicet. 
 
 Ut Episcopus, qui Clericos 
 alterius susceperit, com- 
 munione privetur. 
 
 XVI. Episcopus vero, 
 apud quem moratos esse 
 constiterit, si contra eos de- 
 cretam cessationem pro ni- 
 hilo reputans, tamquam Cle- 
 ricos forte susceperit ; velut 
 magister inquietudinis, com- 
 munione privetur. 
 
 Quod bigami non admitian- 
 tur ad Clerum. 
 
 XVII. Si quis post ba- 
 ptisma secundis fuerit nu- 
 ptiis copulatus, aut concu- 
 
D. 
 
 <4 fe 
 clyat érioxoroe, ij mpecbUrEpoc 
 }) Ovakovoc, 7) CAwg TOU KaTa- 
 
 AOyou TOU leparLKov. 
 
 wo. (14.) 
 
 ‘O xnpav Nabwv, i exbe- 
 Ednuerny, 3) Eraipay, 7} OiKETLY, 
 
 npérvny, 3} Eraipay, 3) 
 }) roy él oxnvije, ov Ovvarat 
 civat ériakxoroc, 3) mpecbure- 
 \ Nivek 3\ e/ ~ 
 poc, i) OlaKovoc, 1 Ohwe TOU 
 
 KkatraNoyou Tov LEPUTLKOU. 
 
 ve, (15.) 
 ‘O dbo adedpag adyayopue- 
 
 voc, i) ddeAgud}y, ov OvvaTat|jugium sorores 
 
 elvat KANPLKOC. 
 
 t1. (16.) 
 KXnpicog  eyyvac OLO0ve, 
 
 cabapeiobw. 
 
 ORIGINAL GREEK AND LATIN TEXT. 151 
 
 binam habuerit, non potest 
 esse Episcopus, non Pre- 
 sbyter, aut Diaconus, aut 
 prorsus eX numero eorum 
 qui ministerio sacro de- 
 serviunt. 
 
 (Dist. 33. ¢. 1.) 
 
 Quod is qui viduam, vel 
 ejectam, aut meretricem 
 acceperit, non admittatur 
 ad Clerum. 
 
 XVIII. Si quis viduam, 
 aut ejectam acceperit, aut 
 meretricem, aut ancillam, 
 vel aliquam de his que pu- 
 blicis spectaculis mancipan- 
 tur, non potest esse Episco- 
 pus, aut Presbyter, aut Dia- 
 conus, aut ex eorum numero 
 qui ministerio sacro deser- 
 viunt. 
 
 (Dist, 33. ¢. 15.) 
 
 Qui duas sorores habuerit 
 non admittatur ad Clerum. 
 
 XIX. Qui duas in con- 
 acceperit, 
 vel filiam fratris, Clericus 
 esse non poterit. 
 
 Clericum fidejussorem esse 
 NON posse. 
 
 XX. Clericus fidejussioni- 
 bus inserviens, abjiciatur. 
 
 H 4 
 
152 
 
 / 
 
 if’. (17.) 
 Evvovyxoc, ei pev €& exnpeiac 
 avOpwrwy EyevEeTO TLC; ) ey 
 
 ~ ; , ‘ ’ > -~ 
 Cewypo adnpeOn Ta avcpor, 
 
 ~ tal ” \ ’ A Le a 
 W] OUTWC EDV, KAL EGTLY AGLOC 
 éxtoxorijc, yevéoOw. 6 EavToy 
 \ 
 py 
 
 bd / 
 avropovTnc 
 
 yevecw 
 yap 
 > \ ~ ~ ~ §$ 
 
 EOTLY, KAL TIC TOV OEov Onpt- 
 oupyiag éxOpoc. 
 KOC WY, EauTOY akpwrnpLacet, 
 
 AkKpWTNpLATAC, 
 KAnptkoc* 
 
 el Tug KAnpe- 
 
 , ‘ , ’ 
 kabawpeicOw* hoveve yap eotey 
 favrov. Aaikoc EauTov aKkpw- 
 
 , b , bal , 
 Tnpiacac, apopigécbw Ern Tpia 
 ériGouoc yap ear Tie Eav- 
 rou wife. 
 
 NOTES TO THE APOSTOLICAL CANONS. 
 
 Quod w, qui non sponte 
 eunuchizati sunt, susci- 
 piantur ad Clerum. 
 
 XXI. Eunuchus, si per 
 insidias hominum factus est, 
 vel si in persecutione ejus 
 sunt amputata virilia, vel si 
 ita natus est, et est dignus, 
 
 efficiatur Episcopus. 
 (Dist. 55. c. 8.) 
 
 Ut is qui se eunuchizavit, 
 Clericus non fiat. 
 
 XXII. Si quis abscidit 
 semetipsum, id est, si quis 
 amputavit sibi virilia, non 
 fiat Clericus, quia sui ipsius 
 homicida est, et Dei condi- 
 tionis Inimicus. 
 
 (Dist. 55. ¢. 4.) 
 
 Ut Clericus qui se eunuchi- 
 zavit, abjiciatur a Clero. 
 
 XXIII. Si quis, cum 
 Clericus fuerit, absciderit 
 semetipsum, omnino damne- 
 tur, quia suus est homicida. 
 
 Ut Laicus qui se eunuchiza- 
 vit, tribus annis commu- 
 nione privetur. 
 
 XXIV. Laicus semet- 
 ipsum abscindens annis tri- 
 bus communione privetur, 
 
 quia suz vite insidiator ex- 
 Stitit. 
 
D. 
 
 i. (18.) 
 
 ’Erioxoroc, i) tpeaburepoc, 
 a 7 a“ , \ 2 
 #) Ovdkovoc, 6 mopveiag, 7) ém- 
 opkia, 7) Khorn aXove, Kkabat- 
 petoOw, Kai ju adopilécbw* 
 AEyer yap H ypadi* ovK eExdc- 
 (_. \ SAN \ Sea N > 
 Khoeic Ole éwl TO avro ér- 
 OrXibe’ woavtwe Kal ot Norrol 
 kAnptkol. 
 
 ‘5 (192) 
 
 Tov eic Kdijpov mapedOor- 
 Twv ayapwy, Kedevopey [ov- 
 opévove yapety, avayvworac 
 kal Padrag povove. 
 
 x. (20.) 
 
 "Exioxoroy, i) mpecburepor, 
 
 
 
 ORIGINAL GREEK AND LATIN. TEXT. 153 
 
 Quod Episcopus, aut Pre- 
 sbyter, aut Diaconus, si 
 pro criminibus damnati 
 Suerint, minime commu- 
 nione priventur, 
 
 XXV. Episcopus, aut 
 Presbyter, aut Diaconus, 
 qui in fornicatione aut per- 
 jurio aut furto captus est, 
 deponatur; non tamen com- 
 munione privetur: dicit 
 enim Scriptura: Non vindi- 
 cabit Dominus bis in id 
 ipsum. 
 
 Similiter et reliqui Ministri 
 Ecclesiae. 
 XXVI. Similiter et re- 
 liqui Clerici huic conditioni 
 subjaceant. 
 
 Qui Clerici debeant conju- 
 gibus copulari. 
 
 XXVII. Innuptis autem 
 qui ad Clerum provecti sunt, 
 preecipimus, ut si voluerint, 
 uxores accipiant; sed Le- 
 ctores Cantoresque tantuin- 
 modo, 
 
 Quod Episcopus, Presbyter, 
 et Diaconus fideles pec- 
 cantes verberare non de- 
 beant. 
 
 XXVIII. Episcopun, aut 
 
 i) Ouakovoy, Turrovra miorouvc| Presbyterum, aut Diaconum, 
 
 H 
 
 5 
 
154 NOTES TO THE APOSTOLICAL CANONS. 
 
 cpapravovTac, i amrioroue 
 
 acuhoavrac, Kal Cua TOY ToL- 
 
 ourwy gobeiv e0édovra, Ka-| 
 
 Bawpeicbat mpooraccoper. ov- 
 éapov yap pac oO Kupoc 
 
 ~ O75 £ a . , 9 \ 
 TAVTaA ECLOACE’ TOVUVAVTLOV CF, | 
 
 avrog TuTTOmEvoc, OVK ayYTE- 
 rurre* NowWopovpevoc, ovK ay- 
 rehowoper’ TATKWY, OVK HTrEi- 
 
 Neu. 
 
 ka. (21.) 
 Et rie érioxoroe, i) mpecbou- 
 
 9 7 
 
 ” 
 TEPOC, 1] 
 
 > ld > \ > / 
 Oikaiwe emt eyKAypace pave-| 
 
 poic, ToApioeev epabacba 
 ~ ‘1 9 / ’ ~ 
 Tijc Tore Eyxeprobeione avTw 
 Aerroupylac* ovTog Tavrara- 
 ow exkorréoOw rie exKAn- 
 
 cviac. 
 
 Ei rec Erioxoroc Ova xpnua- 
 
 ~ , / > 
 Twy THe aéiag TauTye EyKpa- 
 
 ‘ , ‘\ , 
 
 THC Yyevnrat, 7 mpeaburepoc, 
 
 . > / / \ 
 
 i) Cvaxovoc, KaBbawpeiobw, Kat 
 , 4 ‘ e 
 
 “UTOC, Kat O xXEOTOVHGAS, 
 4 , , 
 
 Kat exxorréeoOw mrayvrarasct 
 ‘ ; e , t 
 
 THC KoLYwylac, we Lipwy o 
 
 puvyoo Um’ Enou Térpov. 
 
 dvakovoc, Kabaipebece | 
 
 ‘percutientem fideles delin- 
 _quentes, aut infideles inique 
 agentes, et per hujusmodi 
 volentem timeri, dejici ab 
 officio suo praecipimus: quia 
 nusquam nos Dominus do- 
 ‘cuit: e contrario vero ipse 
 cum percuteretur, non re- 
 -percutiebat ; cum maledi- 
 ceretur, non remaledicebat ; 
 cum pateretur, non commi- 
 “nabatur. 
 
 
 
 Quod officium pristinum, 
 damnati pro criminibus 
 usurpare non debeant. 
 XXIX. Si quis Episco- 
 
 pus, aut Presbyter, aut Dia- 
 
 conus, depositus juste super 
 
 ‘certis criminibus, ausus fue- 
 
 rit attrectare ministerium 
 
 dudum sibi commissum, hic 
 ab Ecclesia penitus abscin- 
 datur. 
 
 Quod non debeant officia 
 Eccclesiastica pecuniis ob- 
 tinere. 
 
 XXX. Si quis Episcopus, 
 aut Presbyter, aut Diaconus, 
 per pecunias hance obtinue- 
 ‘rit dignitatem, dejiciatur et 
 ipse, et ordinator ejus, et a 
 communione modis omnibus 
 abscindatur ;  sicut Simon 
 “Magus a Petro. 
 
 
 
 
 
ky. (23.) 
 
 Et rig érioxomoc KoopuKkotc 
 dipxovor xpnodpevoc, Ov avrev 
 éykparne éexkAnolac yévnrat, 
 Kabawpeto0w, kat adoprlécbw, 
 Kal Ol KOLWwYOUYTEC ai’TO TaY- 
 
 TEC. 
 
 KO. (24.) 
 
 Ei ric mpeobirepoc, xara- 
 ppovhaac Tou idiov érickorov, 
 Kwpic ovvayayn, Kat Svoe- 
 aoTHhpioyv =ErEpov THEN, pnoev 
 KATEYVWKWC TOU ETLOKOTOU EV 
 
 > 4 \ / 
 evoebela Kat Ouwavoovyn, Ka= 
 
 JaipeicOw we pitapyoc: Tupar-| 
 
 voc yap éoriv* Kal ot Novrot 
 kAnpikot door ay avT@® Tpoo- 
 Odvrar ot d€ Naikol apopiZe- 
 cOwoay. ratra dé pera pia 
 Kat deurépay 3) Kal rpizny Tov 
 
 eTLOKOTOU TapakAnoL YLvE- 
 bw. 
 
 ke. (25.) 
 s! \ » / 
 Ei ric mpecbbrepoc, i} dvc- 
 , / 
 KOVOC, UTO EmLoKOTOU YyEYNTat 
 H 
 
 ORIGINAL GREEK AND LATIN TEXT, 155 
 
 Ut Ecclesia seculari poten- 
 tia minime pervadatur. 
 
 XXXI- Si quis Episco- 
 pus szecularibus potestatibus 
 usus, Kcclesiam per ipsos 
 obtineat, deponatur, et se- 
 gregentur omnes qui illi 
 communicant. 
 
 (Dist. 63. c. 7.) 
 
 De Presbytero qui contempto 
 Episcopo seorsum  con- 
 ventus congregare tenta- 
 verit. 
 
 XXXII. Si quis Presby- 
 ter, contemnens Episcopum 
 suum, seorsum collegerit, et 
 altare aliud erexerit, nihil 
 habens quo reprehendat 
 Kpiscopum in caussa pieta- 
 tis et justitie, deponatur, 
 quasi principatus amator 
 existens: est enim tyrannus: 
 et czeteri Clerici, quicumque 
 tali consentiunt, deponan- 
 |tur, Laici vero segregentur. 
 | Hee autem post unam et 
 ‘secundam et tertiam Epi- 
 scopi obtestationem  fieri 
 conveniat. 
 
 | Quod Clerici damnati non 
 
 debeant ab aliis recipt. 
 
 XXXII 
 
 sbyter, aut 
 6 
 
 Si quis Pre- 
 Diaconus, ab 
 
 
 
156 NOTES TO THE APOSTOLICAL CANONS, 
 
 > ’ , ~ \ I¢ ~ 
 EV Adoplopuw, TOUTOYV pI EGEL- 
 
 - | ¢ , > ~ 
 vat Tap eErepov cexOijvat, 
 aX 7} Tapa Tov apopicayvros 
 
 \ ‘ 
 aUTOY, El po) GY KaTa ovyKu- 
 
 
 
 , , e > / 
 play reNevTHONn O Aagopioac 
 
 avrov ériaKxoroe. 
 
 ks. (26.) 
 
 Myééva rov Eévwy éerioKo- 
 Tw, i) mpecbutépwr, 7) OvaKo- 
 vwv, avEev CVoTaTLKWY ypap- 
 parwy mposdexecbe. Kal ért- 
 pepopévwry O€ abrwy, avaKpe- 
 vécOwoay* Kal éay pey woe 
 kypuKkec Tie evoebeiac, mpoo- 
 dexésOwoay* ei Ce py ye, TH 
 mpog Tac yxpelac avroic émt- 
 Kopnynoavrec, ei¢ KoLwviay 
 avrove pi) mpoacEesnaGe* roa 
 yap «al xara ovvaprayiy 
 yiveTau 
 
 _— 
 
 i. 
 
 vad 
 »* 
 
 (27.) 
 
 rp \ > e / 
 Touc émtrkdrove EKaoTOU 
 
 eOvoug eidevac xp Tov év 
 ’ ~ ~ ~ 
 aurolg mpwrov, Kat HyetoOa 
 
 auToyv we Kepadiy, Kal pndév 
 
 
 
 Tapoikia emcbadre,, Kai TaIC | 
 
 Episcopo suo segregetur, 
 hune non licere ab alio re- 
 cipi, sed ab ipso qui eum 
 sequestraverit, nisi forsitan 
 obierit Episcopus ipse, qui 
 eum segregasse cognoscitur. 
 
 Ut nullus Episcopus, Pre- 
 sbyter, aut Diaconus, sine 
 commendaticiis suscipia- 
 tur Eypistolis. 
 
 XXXIV. Nullus Episco- 
 porum peregrinorum, aut 
 Presbyterorum, aut Diaco- 
 norum, sine commendaticiis 
 suscipiatur Epistolis: et cum 
 scripta detulerint, discutian- 
 tur attentius, et ita suscipi- 
 antur, si preedicatores pieta- 
 tis existerint; sin minus, et 
 que sunt necessaria submi- 
 nistrentur eis, et ad commu- 
 nionem nullatenus admittan- 
 tur; quia per subreptionem 
 multa proveniunt. 
 
 De primatu Episcoporum. 
 
 XXXV. Episcopos , gen- 
 tium singularum scire con- 
 venit, quis inter eos primus 
 habeatur, quem velut caput 
 existiment, et nihil amplius 
 preter ejus conscientiam 
 gerant, quam illa sola sin- 
 guli, que Parochie proprie, 
 
D. 
 
 \ \ 
 om avriv ywpace. dA punce 
 EKELVOC AVEU Tie TAYTWY YVO- 
 
 / e/ \ 
 ene mouirw Tt. ovTwW yap 
 e / 7 A I 
 Opovora Eorar, Kal dokacOyce- 
 Tat 0 Oedc dua Xprorod év TO 
 e ’ / 
 dyio mvevpare. 
 
 / 
 kn’. (28.) 
 7 ~~ 7 
 ‘Exioxoroyv py toApdy ew 
 T@Y EavTOU Opwy xELpoToViac 
 Trovetofar Eig Tac pu UToKEl- 
 , ~ / 
 pévac avT@ mwodec 7) ywpac. 
 bP ANA! ? , ~ 
 el d& EXeyyxOein TovTO TETOL- 
 NKwo, Tapa TwY KaTEXOYTWY 
 ‘ / > / 9\ \ / 
 Tac TONELC Exeivac 7} Tag Xu- 
 pac yvwuny, cabapeicOw Kat 
 avroc Kal ove ExElporovngeEr. 
 
 KO’. (29.) 
 
 Ei rie xetporovnbeic Exicko- 
 TOC pay KaTadexotro THY Net- 
 / \ \ ‘> ~ 
 Toupyiay Kai THY ppovrioa Tov 
 ~ \ > ~ b ~ 
 Aaov THY EyKXElpLoDEtaay avTo, 
 TOUTOV AdwpLopévov TUyKXa- 
 vel, ewe ay Karadeénrat’ 
 woavtwe Kal mpecburepoc, Kat 
 duakovoc’ ei Ce ameOwy, ju) 
 dex bein, ov mapa THY EavTOU 
 r 9 ‘ \ \ pe 
 yvounyv, addrAq@ Tapa THY Tov 
 
 
 
 ORIGINAL GREEK AND LATIN TEXT. 157 
 
 et villis que sub ea sunt, 
 competunt. Sed nec ille, 
 preter omnium conscien- 
 tiam, faciat aliquid. Sic 
 enim unanimitas erit, et glo- 
 rificabitur Deus per Chri- 
 stum in Spiritu sancto. 
 
 Quod non liceat Episcopum 
 in aliena provincia Cleri- 
 cos ordinare. 
 
 XXXVI. Episcopum non 
 audere extra terminos pro- 
 prios ordinationes facere in 
 civitatibus et villis, que illi 
 nullo jure subjecte sunt. 
 Si vero convictus fuerit hoc 
 fecisse, preter eorum con- 
 scientiam qui civitates ipsas 
 et villas detinent, et ipse 
 deponatur, et qui ab illo 
 sunt ordinati. 
 
 De ordinatis E,piscopis, nec 
 receptis. 
 
 XXXVII. Si quis Epi- 
 scopus non susceperit offi- 
 cium, et curam populi sibi 
 commissam, hic communione 
 privetur, quoadusque con- 
 sentiat, obedientiam commo- 
 dans. Similiter autem et 
 Presbyter, et Diaconus. Si 
 vero perrexerit, nec receptus 
 fuerit, non pro sua sententia, 
 
158 NOTES TO THE APO 
 
 STOLICAL CANONS. 
 
 Aaov poxOnpiav, avroc pev|sed pro malitia populi: ipse 
 
 ” , ‘ . \ ~ 
 
 EoTw érioxoToc’ 0 Oe Kijpoc | 
 ~ vs 
 Tic TodEwe adopilécOw, Ort 
 
 rowovrov Aaov avuToraKrou 
 
 maeural ovK éyévorro. 
 
 N’. (30.) 
 
 ~ ww a a 
 Asvrepov Tov Erove ovvococ 
 
 / ~ ? ’ 
 yivec0w Tov ExtoKoTWY, Kal 
 
 
 
 avakpivétwoay a&dXAfdove Ta 
 Odypara tie evaebeiac, Kal 
 Tac EuTimTOVeac ExkAnovagTt- 
 ‘ > , / 
 Kac avrivoyiac dvadvéeTwour * 
 anak pev, TH Terdprn EbOomAO 
 HEV, TH pTn peace 
 THG TWEVTNKOOTHC* CEvTEpOY CE, 
 Yrepbeperaiov dwdeKarn. 
 
 quidem maneat Episcopus; 
 Clerici vero civitatis com- 
 munione priventur, eo quod 
 eruditores inobedientis po- 
 puli non fuerunt. 
 
 Ut bis in anno Concilia ce- 
 lebrentur. 
 
 XXXVIII. Bis in anno 
 
 Episcoporum Concilia cele- 
 brentur; ut inter se invicem 
 dogmata pietatis explorent, 
 et emergentes Ecclesiasticas 
 contentiones amoveant ; se- 
 mel quidem quarta septima- 
 na Pentecostes, secundo vero 
 duodecima die mensis Hy- 
 
 perberetzi, id est juxta Ro- 
 manos quarto Idus Octobris. 
 
 ‘ 
 Aa’. (31.) 
 
 [avrwy roy éxxkdnovaorikoy 
 Tpayparwv 6 erioKxoroc EXETW 
 tiv dpovriea, Kal CLoKeitw 
 
 ‘ . ~ ad 
 aura we OEov Epopwvroc* ju) 
 Ir ~ > \ > ~ aia a / 
 ECELVGL OE AUTH, OMETEPLC EaDatL 
 ’ ~ 
 
 re €§ uvTwov* i) ovyyéveow 
 oe ' ~ ~ 2s 
 
 (olowe Ta TOV OEov yapilecBac* 
 * >\ , Fz / 
 
 EL OE TEVHTEC WOLY, WO TEVQ OW 
 Ld f e ? \ \ 
 emexopnyeitw* adda pu) Tpo- 
 pacer ToUTOV, Ta Tite EKKAN- 
 
 ; 5 , 
 giag aTeuToNrw. 
 
 
 
 Vv 
 penset ; nec ei liceat ex his 
 aliquid omnino contingere, 
 aut parentibus propriis qu 
 Dei sunt condonare. 
 si pauperes sunt, tamquam 
 pauperibus subministret, nec 
 eorum occasione Ecclesiz 
 negotia depreedetur. 
 
 Ut tantum curam rerum 
 Ecclesiasticarum Episco- 
 _ pus habeat. 
 
 XXXIX. Omnium nego- 
 
 tiorum Ecclesiasticorum cu- 
 ram Episcopus habeat, et ea 
 
 elut Deo contemplante dis- 
 
 Quod 
 
D. 
 
 AE’. (82.) 
 
 Oi mpecbbrepor Kal oi dra- 
 Kovoe divev yvw@pnce Tod ere 
 oxoTouv pdev evireNeirwoay 
 avroc yap gor. 6 memoTeEv- 
 
 / \ A ~ iT f \ 
 peévoc Tov Naov Tov Kupiov, kat 
 
 ORIGINAL GREEK AND LATIN TEXT. 159 
 
 De dignitate Pontificis, et 
 quod rerum suarum ha- 
 beat potestatem. 
 
 XL. Presbyteri et Dia- 
 coni, preter Episcopum, ni- 
 hil agere pertentent : nam 
 Domini populus ipsi com- 
 missus est, et pro anima- 
 
 \ e \ ~ ~ a 
 rov imep Tov WuXwY aUTwOY! bys eorum hic redditurus 
 
 oyor arairnOnodpmevoc. 
 
 / 
 Ay. (33.) 
 
 a \ \ 
 
 Eorw gavepad ra idva rou 
 3 ° 
 ETLOKOTOU TpayyaTa, Elye Kal 
 of 7 \ \ \ 
 Ola EXEL, KAL Havepad TA KU~ 
 
 Sa, IC 2¢ , a ~ 
 praxa* ty eovolay éxn Ta 
 > 4 ~ e > yt 
 idiwy rTedevT@Y O ExloKoToL, 
 
 / oy 
 we Povrnrac kal otc BovdrErat 
 karaneiWat, Kai pu) mpopacer 
 TOV EKKANTLATTEKOY TpAyLa- 
 \ ~ 
 
 rwy odlvaminrey Ta TOU eT 
 
 y 7 by ef ~ \ 
 ox0Tou, €o0 OTE yuvaika Kai 
 
 ~S , \ 
 
 TalOac KEKTHMEVOV, 7) CUYyeE- 
 ~ \ 
 véic, 7) oiKéTac. OiKatoy yap 
 ~ \ ot Nee , 
 rodro rapa Oem kat avOow- 
 Toc, TO py TE THY ExKAnolar 
 \ , 
 
 Cypiay riva UTopévery ayvola 
 
 TOY TOU éEmLTKOTOU TpAypa- 
 
 \ ~ ~ 
 }) TOVE av’rov ovyyeEVEic TpO- 
 A ~ > , Pa) lA 
 pacer THC ExKANoLaAC ONnpmeEvE- 
 “\ \ t] / > 
 cOar* i) Kal cic Tpaypara éEp- 
 , \ | ~ / 
 TinTELY TOVE AUT@ CLadépor- 
 ’ ~~ fey 
 rac’ Kal TOY avTov Savarov 
 
 dvodnia mepibaddEcar. 
 
 
 
 est rationem. Sint autem 
 manifeste res proprize (si 
 tamen habet proprias) et 
 manifestee Dominice, ut po- 
 testatem habeat de propriis 
 moriens LEpiscopus,  sicut 
 voluerit et quibus voluerit 
 derelinquere, nec sub occa- 
 sione Kcclesiasticarum re- 
 rum, quze Episcopi esse pro- 
 bantur intercidant, fortassis 
 enim aut uxorem habet, aut 
 filios, aut propinquos, aut 
 servos. Et justum est hoc 
 apud Deum et homines, ut 
 nec Kcclesia detrimentum 
 patiatur ignoratione rerum 
 pontificis, nec Episcopus vel 
 
 [uh re ror Eero ee propinqui sub obtentu 
 TWY. 1) ci .O7 | . . ° 
 r | Ecclesize proscribantur, et in 
 
 caussas incidant qui ad eum 
 pertinent, morsque ejus in- 
 juriis male fame subjaceat. 
 
160 
 
 rw. (34.) 
 
 IIpooracoopey Tov emloKo- | 
 
 / ~ ~ 
 mov etlovaiay Exel TwY TIC 
 
 , . s ‘ | 
 ExkAngiac Tpayparwy* El yap 
 
 . P = , 
 Tac Tylag TwY avOpurwy 
 Wuxac aire miorevtéoy, TOX- 
 
 ~ as ‘ ~ / 
 
 Ap Gay dé TEPi TWY KXPNLATwWY 
 e a \ 
 évré\\coOat, wore KaTa THV 
 avrov ékovciay mwavra vol- 
 ketoOac Tote deopevore Oia TOV 
 mpeoburépwr kai dvaKkdvwy, Kat 
 éxcyopnyeiabar pera gobo 
 Ocov, kal maone cv\abetac* 
 > 
 / 9 \ \ 3 \ 
 perarapbavery O€ Kal auTov 
 
 ~ i , oi 7 b] 
 TWY CEOVTWY (elye Oé01T0) ELC 
 Tac avayKaiacg avrov yxpEiac 
 al Tov emeevoupe 10EN 
 Kal Tov erieevoupévwv cded- 
 Ov, we KaTa pndéva TpoToY 
 6 yap 
 
 , ~ ~ > 4 \ 
 vopoc TOU Oo OleTAbaro, ToUC 
 
 avrove vorepeiobar* 
 ~ ‘ , 
 
 TY JvoLaoTHply TapapEvorvTac, 
 
 ék TOV Suavaornpiou TpEpedOat* 
 oN \ 
 
 Erelmep OVOE OTpAaTWTNC TOTE 
 
 > >/ ’ , e \ 
 
 idiowe OWwviow O7Xa KaTa To- 
 
 Aepiwy ET LEPETAL. 
 
 Ae’. (35.) 
 "rE ; ‘ » / * 
 imlaKoroc i) mpeaburepoc 3} 
 duaKxovoc KvEoue oxohalwy Kat 
 
 peOasc* 7) ravotabw, 7) Kaba- 
 
 NOTES TO THE APOSTOLICAL CANONS. 
 
 Quod Episcopus, Ecclesia- 
 sticarum rerum pro dis- 
 pensatione pauperum, ha- 
 beat potestatem. 
 
 XLI. Precipimus, ut 
 ‘in potestate sua Episcopus 
 Ecclesiz res habeat. Si 
 enim anime hominum pre- 
 'tiose illi sunt credite, multo 
 magis oportet eum curam 
 pecuniarum gerere, ita ut 
 potestate ejus indigentibus 
 omnia dispensentur per 
 | Presbyteros et Diaconos, et 
 cum timore omnique sollici- 
 tudine ministrentur: ex his 
 autem que indiget (si tamen 
 indiget) ad suas necessitates 
 et ad peregrinorum fratrum 
 usus et ipse percipiat, ut ni- 
 hil eis possit omnino deesse. 
 Lex enim Dei precipi ut 
 qui altari deserviunt, de al- 
 tari pascantur: quia nec 
 miles stipendiis  propriis 
 contra hostes arma sustulit. 
 
 
 
 
 
 
 
 Quod Episcopus, aut Pre- 
 sbyter, aut Diaconus, ale- 
 ator et ebriosus esse non 
 debeat. 
 
 XLII. Episcopus, aut 
 Presbyter, aut Diaconus, 
 ales atque ebrietati deser- 
 
D. 
 
 petcOw* vmodiaKovoc, 7) ava- 
 te at , el 
 yvworne, 7) wWadrrnc, opora 
 ~ 3\ 7, ALS: 
 Towy, i) mavoacbw, i} apop.- 
 , e / A CL / 
 Céc0w. woavTwe Kat Nalkoc. 
 
 As’. (86.) 
 "Exicxoroc i} mpecburepoc 7} 
 Ovakovoe TOKOVEe ATaLTwWY TOVE 
 daverlopévouc, 1) Tavodaby, 7} 
 cabarpeioOw. 
 
 ey! 
 Neva (ots) 
 "Exicxoroc 3) mpeaburepoc Fj 
 duakovocg aipeteKoig auvevéa- 
 / > 4 , 
 pevocg povoy, apopicécbw® ei 
 BYs ~ \ > tA b ~ e 
 € Kal émérpeWev adroic we 
 KAnpekote Evepyjaoal tt, KaOa- 
 peiadw, 
 
 
 
 ORIGINAL GREEK AND LATIN TEXT. 161 
 
 viens, aut desinat aut certe 
 damnetur. 
 (Dist. 35. ¢.1.) 
 
 Similiter Clerict et Laici, 
 st permanserint in alea, 
 communione priventur. 
 
 XLII. Subdiaconus, aut 
 Lector, aut Cantor, similia 
 faciens, aut desinat aut 
 communione privetur. Si- 
 militer etiam Laicus. 
 
 (Dist. 35. c. 1.) 
 
 Quod Episcopus aut Presby- 
 ter aut Diaconus non de- 
 beat usuras accipere. 
 
 XLIV. Episcopus, aut 
 Presbyter, aut Diaconus, 
 usuras a debitoribus exigens, 
 aut desinat aut certe damne- 
 tur. 
 
 (Dist; 47..¢. 1.) 
 
 Quod non debeat Episcopus, 
 aut Presbyter, aut Diaco- 
 nus, cum Hereticis orare. 
 
 XLV. Episcopus, aut 
 Presbyter, aut Diaconus, 
 qui cum Hereticis oraverit 
 tantummodo, communione 
 privetur: si vero tamquam 
 Clericos hortatus eos fuerit 
 agere vel orare, damnetur. 
 
162 NOTES TO THE APOSTOLICAL CANONS. 
 
 / 
 An. (38.) 
 
 ; , a : , 
 
 Exiokxoroyv 7) peaburepoy 
 a os 7 ‘ ~ _¢ , 
 i) OLakovoy aiperuKwy Csbape- 
 
 Ay) ae s\ Q , 2 
 
 vovg ParTiopa 1] Yuolay, Ka- 
 Pawpeicbat rpocraccopev. ric 
 yap cvpowvno. Xpicr@ mpoe 
 Bediap; a Tig pepic mioT@ 
 
 ee / ~ 
 META ATLOTOU; 
 
 U 
 AO. (39.) 
 5 , 
 Exioxoroc i) mpec€vrepoc 
 \ \ ’ U 7 
 Tov Kara adybeav éyorra 
 V7 go NX 7 , 
 parrispa eav avwOev Sarri- 
 a \ 
 oN, 1) TOV pepoXvopévoy Tapa 
 a > ~ x4 ‘ 
 Twv acebor ( 
 ; EaV ju) Barrion, 
 Kafatpeicbw, we yedkoy Tov 
 A \ ~ ‘ 
 oraupov Kat tov tov Kupiov 
 ae ‘ i 
 vavaroy, Kat py dvaxpivwy 
 tepeac Wevdrepewy. 
 
 / 
 pe. (A0.) 
 ci - \ ~ 
 Ei rug Aaixkdoe rTiv Eavrod 
 yuvaica éxbadwy, Erépay a- 
 . vn » 
 Got, i) mapa addov edroXedv- 
 
 pevnv, adoprsécdw. 
 
 
 
 
 
 Quod non debeant Hereti- 
 corum Baptismata com- 
 probari. 
 
 XLVI. Episcopum aut 
 Presbyterum Hereticorum 
 suscipientem Baptisma da- 
 mnari precipimus. Que 
 enim conventio Christi ad 
 Belial? aut que pars fideh 
 cum infidel ? 
 
 Quod Ecclesie Baptismate 
 baptizatus, denuo bapti- 
 zart non debeat; et non 
 ita baptizatus, debeat ba- 
 pltizari. 
 
 XLVII. LEpiscopus aut 
 Presbyter, si eum qui se- 
 cundum veritatem habue- 
 rit Baptisma denuo bapti- 
 zaverit, aut si pollutum ab 
 impiis non baptizaverit, de- 
 ponatur, tamquam deridens 
 crucem et mortem Domini, 
 nec sacerdotes a falsis sacer- 
 dotibus jure discernens. 
 
 (Dist. 32. in ec. 6.) 
 
 Laicum pellentem suam con- 
 jugem communione pri- 
 vandum. 
 
 XLVIII. Si quis Laicus, 
 uxorem propriam _ pellens, 
 alteram vel ab alio dimissam 
 duxerit, communione  pri- 
 vetur. 
 
D. 
 
 pea. (41.) 
 Ei rie éxioxoroc i) mpeabe- 
 
 \ \ ~ y S02 
 TEpoc, Kara THY TOU Kupiov oLa- 
 Tage py Barrion cic TaTEpa 
 Kal vidv Kat dywov mvevpa, 
 ° ‘ b] ~ b] lA \ >. 
 adda €ic TPELCG AVAapYoOUE, 7] ELC 
 TpEtc viove, i} Eic TpELC Tapa- 
 KAyrove, KafapetoOw. 
 
 is 
 pe’. (42.) 
 Ei rie éxioxoros i} mpecbv- 
 TEpOC, py Tpia PamTiopara 
 ~ , ? , 3 \ 
 puac punsewe evireheon, adda 
 “\ Vs \ ’ \ E, 
 Ev PaTTLo"a TO Eic TOY Sava- 
 tov rov Kupiov Oudpevoy, Ka- 
 OaipeicOw. ov ydp eimey 6 
 / 
 Kupwoc, cic tov Savardy pov 
 Barricere’ adda, mopEevbervrec 
 7 » 
 padnrevoare wavra ra Oy, 
 el¢ TO 
 
 dy , ry \ 
 pamrilovrec avrove 
 
 s/ ~ ~ 
 ovoua Tov Tarpdc Kal Tov 
 e , 
 
 aylov mvEvparoc. 
 
 a 
 
 e ~ is 6 
 VILELC OVY, @ ETLOKOTOL, Eic Eva 
 
 | ~ ~ 
 vlov Kal TOU 
 
 TaTEpa Kat vioy Kal &yLoy 
 
 mvevpa, tpiroy Punricare, 
 \ ~ 
 
 Kara 7ijv Tov Kuplov yvwpnr, 
 
 Kal THY HuETEepay ev TvEvpaTL 
 
 a 7 5 
 ovaraéiy. 
 
 
 
 
 
 ORIGINAL GREEK AND LATIN TEXT, 163 
 
 Quod in nomine Trinitatis 
 debeat baptizart. 
 
 XLIX. Si quis Episco- 
 pus, aut Presbyter, juxta 
 preeceptum Domini non ba- 
 ptizaverit in nomine Patris 
 et Filii et Spiritus sancti, 
 sed in tribus sine initio 
 Principiis, aut in tribus 
 Filiis, aut in tribus Para- 
 cletis, abjiciatur. 
 
 Quod non debeat una mer- 
 sio in Baptismate, que in 
 morte Domini, provenire. 
 
 L. Si quis Episcopus, aut 
 Presbyter, non trinam mer- 
 sionem unius mysterii cele- 
 bret, sed semel mergat in 
 Baptismate, quod dari vi- 
 detur in Domini morte, de- 
 ponatur. Non enim dixit 
 nobis Dominus: In morte 
 mea baptizate; sed: Euntes 
 docete omnes gentes, bapti- 
 zantes eos in nomine Patris 
 et Filii et Spiritus Sancti. 
 
 (De Consecrat. Dist. 4. c. 
 79.) 
 
164 NOTES TO THE APOSTOLICAL CANONS. 
 
 yy’. (43.) 
 
 EY tis érickomos 7) mpecSdrepos 
 4 didkovos 4h bAws Tov KaTaddyou 
 Tov fepatikod yauov Kal Kpe@y Kal 
 otvov, od BC koknow, GAAG bia Bde- 
 Auplay améxeTa, emAavOavduevos 
 br. mavTa KaAG Alay, Kal Ore &ppev 
 Kai SjAv émoinoey 6 Ocds Tov ay- 
 Opwrov, AAG PAaconuay dia6ddr- 
 Act THY Snusoupylav, 7) SiopPoicbw, 
 } Ka8aipeicbw, Kal THs ekkAnoias 
 amobarréoOw. aoattws Kal Aaikds. 
 
 pd’. (44.) 
 Ei tis erickoros #) mpecGvrepos 
 > / > c / > 
 Tov emiTpepovTa amd auaptias ov 
 mMpoodexeTal, GAN amobdAAeTa, Ka= 
 BaipeicOw* Ut Ave? Thy Xpioroy, 
 eimdvta* xdpa vyiverar ev odpaye 
 
 em Evi GuapTwA@ meravoovrTt. 
 
 ue’. (45.) 
 Ef tis érickoros } mperébrepos 
 } Siakovos ev tais nuepas Tay Eop- 
 Ta ov weTaAraubaver Kpea@y 7) olvou, 
 KabaipeloOw, ws KEeKavoTnpLacMévos 
 alrios 
 
 Thy idlay ovvelinow, Ka) 
 
 gkavddAov moAAois ywdmevos. 
 
 us’. (46.) 
 EY tis KAnpixds ev kamnreiy pw- 
 paby eablwy, aopitécbw* mapet 
 
 Aliis LI. 
 
 Si quis Episcopus, aut Pre- 
 sbyter, aut Diaconus, aut o- 
 mnino ex numero Clericorum, 
 a nuptiis, et carne, et vino, 
 non propter exercitationem, 
 verum propter detestationem 
 abstinuerit, oblitus quod omnia 
 sunt valde bona, et quod 
 masculum et feminam Deus 
 fecit hominem, sed _ blasphe- 
 mans accusaverit creationem, 
 vel corrigat se, vel deponatur, 
 atque ex Kceclesia ejiciatur. 
 Itidem et Laicus. 
 
 LIL. 
 
 Si quis Episcopus aut Pre- 
 sbyter eum qui se convertit 
 a peccato non receperit, sed 
 ejecerit, deponatur, quia con- 
 tristat Christum, dicentem: 
 Gaudium oritur in ceelo super 
 uno peccatore pcenitentiam 
 agente. 
 
 LIII. 
 
 Si quis Episcopus, aut Pre- 
 sbyter, aut Diaconus, in diebus 
 festis non sumit carnem aut 
 vinum, [abominans, et non 
 propter exercitationem,] depo- 
 natur, ut qui cauteriatam ha- 
 beat suam conscientiam, mul- 
 tisque sit caussa scandali. 
 
 LI; 
 Si quis Clericus in caupona 
 comedens deprehensus fuerit, 
 
D. 
 
 Tov év mavdoxelw ev 656 SV avaryeny 
 
 KaraAdvew. 
 
 ue’. (47. ) 
 
 Ei tis KAnpixds bEpice: Toy émi- 
 okoTroy ddikws, KabapeicOw. &pxXor- 
 TA YAP, PTI, TOV Aaov ou OvVK Epeis 
 KaKa@s, 
 
 un’. (48.) 
 EY tis kAnpixds b6ploe. mpecSv- 
 Tepov 4 didKovov, aopiferbw. 
 
 uO’. (49.) 
 E% tis KAnpiKds XwAOY, 7) Kwpor 
 } tupardy, }) Tov Tas Bdoets memAn- 
 yuevov, xAeudon, apopitécdw. wo- 
 
 avtws Kal Aaikds. 
 
 v’, (50.) 
 
 "Erickoros 7) mpea6UTeEpos, aue- 
 A@v TOU KAHpov, 7) TOV Aaov, Kal 
 By madevav adtovs Thy evoébeiay, 
 dpopitécOw* emipcvav 5€ TH pa- 
 dunia, KabaipeiaOw. 
 
 va’. (51.) 
 
 Ei tis érickoros }} mpes€dTepos, 
 Twos THY KAnpiKav eévSeovs bvTOS, 
 LH emxopnyy TX SéovTa, apopiCe- 
 gOw" emiuévav St, Kabaipeicbw, as 
 
 povevoas Toy ddeApov avtod. 
 
 v§’. (52.) 
 Ei tis Ta Wevderlypapa THY aoe- 
 
 Ev Bi6Aia, ws ayia, em Tis ek- 
 
 ORIGINAL GREEK AND LATIN TEXT, 
 
 165 
 
 segregetur ; preeterquam cum 
 ex necessitate de via divertat 
 ad hospitium. 
 
 LV. 
 
 Si quis Clericus Episcopum 
 contumelia affecerit injuste, 
 deponatur. Ait enim Scri- 
 ptura: Principi populi tut non 
 maledices. 
 
 LVI. 
 Si quis Clericus contume- 
 lia affecerit Presbyterum vel 
 Diaconum, segregetur. 
 
 LVII. 
 
 Si quis Clericus mutilum, 
 aut surdum seu mutum, aut 
 cecum, aut debilitatum pedi- 
 bus, irriserit, segregetur. Item 
 et Laicus. 
 
 LVIII. 
 
 Episcopus aut Presbyter Cle- 
 rum vel populum negligens, et 
 non docens eos pietatem, segre- 
 getur, si autem in socordia per- 
 severit, deponatur. 
 
 LTX. 
 
 Si quis Episcopus aut Pre- 
 sbyter, cum aliquis Clericorum 
 inopia laborat, ei non suppe- 
 ditet mecessaria, segregetur, 
 quod si perseverit, deponatur, 
 ut qui occiderit fratrem suum. 
 
 LX. 
 Si quis falso inscriptos im- 
 piorum libros, tamquam san- 
 
166 NOTES TO THE APOSTOLICAL CANONS. 
 
 KAnolas Snuocrever, emi Avun tod| ctos, in Ecclesia publicaverit, 
 Aaov Kat ToD KAnpov, KafaipelcOw. ad perniciem populi et Cleri, 
 
 wy’. (53.) 
 
 EY tis Kkatnyopla yevnta Kara 
 
 deponatur. 
 
 LXI. 
 
 | Si contra fidelem aliqua fi- 
 
 mioTov, wopvetas 7) uoixelas, 7) BA- | at accusatio, fornicationis vel 
 
 Ans Tivos amnyopovmerns mpatews, 
 Kal éAeyxO7, eis KATpoy My Tpoa- 
 yér0w. 
 
 vd’. (54.) 
 
 Ei tis KAnpikos 81a pdSov av- 
 Opaémwov, “lovdatov, 7) “EAAnvos, 7) 
 aiperikod apyionta, ei wey TO bvoma 
 Tov Xpictov, apopiCecOw, ei 5 TO 
 bvoua Tov KAnpiKod, KaboupeloOw ° 
 uetavonous dé, ws Aaikds SexOnTw. 
 
 ve’. (55.) 
 EY tis émickoros 7) mpec6UTepos 
 }) Siakovos, 7) GAws TOD KaTaddyou 
 ac ~ / / > y 
 Tov iepatiKod, payn Kpeus ev aluart 
 Wuxijs airod, 7) InpidAwroy 7) Svnot- 
 paiov, Kabapelcdw* TovTo yap Kal 
 - ‘ ‘ <F 
 6 vouos ametrev. tay 5€ Akos 7, 
 
 apopiCerOw. 
 
 us’. (56.) 
 
 EY Tis KAnpikos evpeOn THY Ku- 
 plakyy iuepay 2) To od6Eatov, Ah 
 Tov évos pdvov, vnoreiwy, Kabai- 
 peiaOw* dy BE Aaikds 7, aopi- 
 Cér Ow. 
 
 ‘adulterii, vel alterius cujuspiam 
 
 vetite actionis, et convictus 
 fuerit, non provehatur ad Cle- 
 rum. 
 
 LXIL. 
 
 Si quis Clericus propter me- 
 tum humanum Judei, vel Gen- 
 tilis, vel Heretici, negaverit, 
 sit quidem nomen Christi, se- 
 sregetur, si vero nomen Clerici, 
 deponatur ; si autem peeniten- 
 tiam egerit, ut Laicus reci- 
 piatur. 
 
 LXIII. 
 
 Si quis Episcopus aut Pre- 
 sbyter aut Diaconus, aut omnino 
 ‘ex catalogo Clericorum, man- 
 'ducaverit carnem in sanguine 
 anime ejus, vel captum a 
 bestia, vel morticinum, depo- 
 natur; id enim Lex quoque 
 interdixit. Quod si Laicus sit, 
 segregetur. 
 
 LXIV. vel LXVI. 
 
 Si quis Clericus inventus 
 fuerit, die Dominica jejunans, 
 vel Sabbato, preter unum 
 solum, deponatur; si vero 
 Laicus sit, segregetur. 
 
D. 
 
 ve’. (57.) 
 
 EY tis KAnpikds, 7) Aaikds, elo€A- 
 Bor eis cuvarywyiv “lovdaiwy 7} aipe- 
 TiKaY TporevéiagOat, KaAapEtoOw Kal 
 apopiCec Ow. 
 
 vn’. (58.) 
 , \ 
 EY tis KAnpiKbs ev maxn TiVa 
 Kpovoas, Kal amd Tod évds Kpov- 
 guaros amoktelyn, KabapelcOw, 510 
 \ / > a 3/9 \ “ 
 Thy TpoTéTaLay avTov. éeay 5é Aai- 
 
 Kds H, apopifecOw. 
 
 v6’. (59.) 
 
 EY tis map0évoy duvhotevTov 
 Biacduevos ox, adopifécw* jh 
 eEeiva OE abTa@ Erépay AauGavel, 
 GAN’ exelyny Karéexew, hy Kab yfperi- 
 TUTO, Kav TEVLXpa TUYXAVY. 
 
 é’. (60.) 
 EZ tis éwiockomos 7) ™peoGUTEpos 
 4) Bideovos Sevtépay xeipoToviay 
 ddinta mapa Twos, KabaipelcOw kal 
 ei 2) 
 Selo mapa aipetinay abvtoy exew 
 
 avTos, Kal 6 xXElpoToVyoas * 
 
 ‘ \ 
 Thy xXElpoToviay’ Tovs yap Tapa 
 ~ 2 / 
 TaY ToLoUTwY BamTicbEvTas, 7) XEI- 
 / PY \ eA 
 potovnbevtas, ote miaTOVS, OUTE 
 
 KAnpikous eiva. 
 
 éa’. (61.) 
 EY tis émlaokomos 7) mpeoSvrepos 
 } Sidkovos 1) avayvaaorns h) WaATHS 
 Thy wylay TecoapakooTiV ov vy- 
 
 J~ nn 
 OTEVEL, 7) TETPA GA 1) Tapackenijy, 
 
 
 
 ORIGINAL GREEK AND LATIN TEXT. 167 
 
 LXV. vel LXIV. 
 
 Si quis Clericus aut Laicus 
 ingressus fuerit in Synagogam 
 Judeorum vel Hereticorum, 
 ad orandum, deponatur et se- 
 gregetur. 
 
 LXVI. vel LXV. 
 
 Si quis Clericus aliquem in 
 altercatione pulsaverit, et vel 
 uno ictu occiderit, deponatur 
 propter suam precipitationem. 
 Si vero Laicus fuerit, segre- 
 getur. 
 
 LXVII. 
 
 Si quis virginem non despon- 
 satam vi illata habeat, segre- 
 getur; non liceat autem ei 
 aliam accipere, sed illam re- 
 tineat, quam et elegit, quam- 
 vis sit paupercula. 
 
 LXVIILI. 
 
 Si quis Episcopus, aut Pre- 
 sbyter, aut Diaconus, secundam 
 ordinationem acciperit ab ali- 
 quo, deponatur et ipse, et qui 
 ordinavit ; nisi ostendat se or- 
 dinationem habere ab Here- 
 ticis : qui enim a talibus bapti- 
 zati, vel ordinati fuerunt, neque 
 fideles neque Clerici esse pos- 
 sunt. 
 
 LXIX. 
 
 Si quis Episcopus, aut Pre- 
 sbyter, aut Diaconus, aut Le- 
 ctor aut Cantor, sanctam Qua- 
 dragesimam non jejunat, vel 
 
168 NOTES TO THE APOSTOLICAL CANONS. 
 
 / 
 Kabapelobw* extds ei uh OF acbe- 
 very cwuatikhy eumocifoiro’ éay 
 ) Saas : 
 BE Aaikds 7}, apopiCerOw. 
 
 té. (62.) 
 
 Ei tis émloxoros 7) &AAOS KAN- 
 pikds vnorever peta “lovdalwy, 7) 
 ¢ / ’ - ee he! ‘3 > 
 €optatver wet adrav, 7) SexeTat av- 
 Tov Ta Tis EopTHs Eevia, olov &fuua 
 
 a , eee 
 # Tt TowvTov, KabapelcOw’ et Se 
 
 Aaikds 7, apopiféerbw. 
 
 ty. (63.) 
 Et tis Xpiotiavds EAauov amevey- 
 kot €is iepoy eOvav, 7) Els Tuva'yw- 
 A > , byl > “ c A 
 ynv “lovdaiwy, 7 €v Tats EopTais 
 adtav Adxvous &bn, apopiferOw, 
 
 t5’. (64.) 
 Ei tis KAnpixds 7) Aaikds amd 
 Tis ayias exxAnolas apéAnta Kn- 
 pay i) €Aaov, apopilécbw, Kal Td 
 
 emimeumtov mpooribérw med’ ov 
 cAabey, 
 
 te’. (65.) 
 SKevos apyupov i xXpucod 3) 
 
 d0dvns ayiacbey pndels ert eis oi- 
 Kelay xpiow operepilécbw* mapd- 
 vouov ydap* ei 5€ Tis pwpabeln, em- 
 TidoOw apopieug. 
 
 ts’. (66.) 
 Enlokomoy xarnyopnbévta emi 
 
 Twi tmd dtionicrwy Kal morav 
 
 feriam quartam, vel Parasce- 
 ven, deponatur, preterquam 
 si per imbecillatem corporalem 
 impediatur: sin vero Laicus 
 sit, segregetur. 
 
 LXX. 
 
 Si quis Episcopus aut Cleri- 
 cus jejunat cum Judeis, vel 
 cum eis festos dies agit, vel 
 accipit eorum festi xenia, ex- 
 empli gratia Azyma vel quid 
 hujusmodi, deponatur : quod si 
 Laicus sit, segregetur. 
 
 LXXI. 
 
 Si quis Christianus oleum 
 detulerit ad templum Gen- 
 tilium, vel ad synagogam Ju- 
 deorum, aut in festis eorum 
 lucernas accenderit, segregetur. 
 
 LXXII. 
 
 Si quis Clericus aut Laicus 
 abstulerit ex sancta Ecclesia 
 ceram aut oleum, segregetur, et 
 quintam partem addat una cum 
 eo quod accepit. 
 
 LXXIITI. 
 
 Vas ac instrumentum ex 
 auro vel argento vel linteo, 
 Deo consecratum, nemo am- 
 plius in usum suum convertat ; 
 iniquum enim est. Si quis 
 autem deprehensus fuerit, se- 
 gregatione multetur. 
 
 LXXIV. 
 Episcopum de aliquo ab ho- 
 minibus fide dignis ac fidelibus 
 
D. 
 
 Tpocanwy, KadeioOa avToy davary- 
 Katov bd Tay émicKkoTwY, Koy We 
 amavTioo. Kal amoAoyhnooro €Aey- 
 X9€vTos avTod, épiféoOw Td emiTi- 
 pov? é€ay S€ Kadovmevos wy tra- 
 Kovcol, KaAelcOw Kal Sev’TEpov, Vo 
 emiokdTwv amooTakevTwy mpds av- 
 Tov* éay S€ Kab otw ph trakov- 
 Fol, KaAcioOw Kal TpiTov, 500 ma&Aw 
 emITKOT@Y ATOOTAAEYTWV TpdsS a= 
 Tov* éeay Se Kal oTw KaTappovncas 
 KM) aravtion, 7 ovvodos amopa- 
 véo0w Kat avTod Ta SoKovvTa, bmws 
 
 un dd& KepSaiver puyodiKar. 
 
 w. (67,) 
 
 Eis waptupiay thy Kata émiockd- 
 OU GipeTUKOY Mh MpoTdexXeT0E, GAAG 
 unde moroy eva pdvov* dna yap 6 
 vouos’ emt orduatos Svo kal Tpiov 
 
 LapTupwy oTabijoeTat TAY PTLa. 
 
 én’. (68.) 
 
 “Ort wh xp Tov exloKoToY, TE 
 BEADS 3) TH vid i) Erepw ovyyever 
 xapiCouevoy Td akiwua THs émoKo- 
 ahs xElpotovety ods avtbs BovAeTau, 
 KAnpovduous yap THs emoKomns 
 avtod troetcba ov Sikaov, Ta Tod 
 Ocod xapitducvoy wade avOpwrive * 
 od yap Thy Tod Xpiorod exkAnoiay 
 id KAnpovoulay delrce TiOévar* 
 ei 5€ Tis TOVTO ToLhoal, &Kupos Mev 
 ZoTw 4 xetpotovia, abtos be émiti- 
 udobw a&popicue. 
 
 £0’. (69.) 
 "Edy tis avdmnpos y Tov dpbad- 
 
 VOL. 
 
 ORIGINAL GREEK AND LATIN TEXT, 
 
 
 
 IIf. I 
 
 169 
 
 accusatum, oportet vocari ab 
 Episcopis. Et si quidem occur- 
 rerit ac responderit, cum fue- 
 rit convictus, peena definiatur : 
 sin vero vocatus non paruerit, 
 vocetur iterum, missis ad eum 
 duobus Episcopis; si autem 
 vel sic non paruerit, vocetur 
 etiam tertio, duobus rursum 
 Episcopis ad eum missis, quod 
 sl etiam sic aspernatus non 
 advenerit, Synodus adversus 
 eum pronunciet que videbun- 
 tur, ne judicium detrectans 
 videatur lucrum facere. 
 
 LXXYV. 
 
 Ad testimonium dicendum 
 adversus Episcopum ne reci- 
 piatis Heereticum, sed nec fi- 
 delem unum solum: ait enim 
 Lex: Jn ore duorum aut trium 
 testium stabit omne verbum. 
 
 LXXYV. 
 
 Non oportet Episcopum, fra- 
 tri vel filio vel alteri propinquo 
 dignitatem Episcopatus largi- 
 endo, ordinare quos ipse vult : 
 non enim equum est, ut Epi- 
 scopatus sui heredes faciat, hu- 
 mano affectu largiens que Dei 
 sunt, nam Christi Ecclesiam 
 non debet hereditati subjicere. 
 Si quis autem hoc fecerit, irrita 
 quidem sit ejus ordinatio, ipse 
 vero puniatur segregatione. 
 
 LXXVI. 
 Si quis fuerit oculo lesus 
 
170 
 bby, i TO okéAOS TEeTANYLEVOS, 
 &ivos 5€ eorw emiockomis, yeverdw’ 
 ov yap AEN cHuaros avrdy malve, 
 GAAa Wuxijs moAvocuds’ Kwods Be | 
 dv Kal tuprbs, mi) yivecOw ext | 
 gkoTos* ovVX ws meularuevos, GAN’ 
 
 va wh) Ta exKAnoiacTiKa TapeuTodi- | 
 
 NOTES TO THE APOSTOLICAL CANONS. 
 
 ‘vel crure debilitatus, est autem 
 dignus Episcopatu, Episcopus 
 fiat: non enim vitium corporis 
 eum polluit, sed anime inqui- 
 natio. Qui vero surdus est, 
 
 mutus, aut czcus, ne fiat Epi- 
 
 scopus : non quasi pollutus, sed 
 
 
 
 Cnra. 
 o’. (70.) 
 "Eady tis Saluova &xn, KAnpicds 
 uy yweoOw, GAAa unde Tots TiCTOIS | 
 
 guvevxér0w* Kadapiabels 5€, mpoo- 
 
 2 7 > 
 CexerOw, kal éay 7 Bios, yiwéobw. 
 
 oa. (71.) 
 
 Tov €& eOvay mpocedOdvta, Kal 
 Barrisbevra, 7) ek pavans Biaryw- 
 Yiis, ov Slkadv eos wmapavta mpo- 
 xeiplCerba eis emiskomnv' &Suxov 
 yap Tov yndérw meipay emidertd- 
 hevov, éTéEpwy elvar SiddoKadrov* ef 
 wi) mov Kara Selay xdpw Todro 
 
 / 
 YEVOTO. 
 
 08’, (72.) 
 
 Eimouey ort wh xph émioxoroy 
 Kabeivar éavtdby eis Snuoclas S101- 
 KHoes, GAAd mpomevkaipery ais | 
 exkAnoiactixais xpelas. ?) weber Ow 
 oby TodTO wh Tove, 4) KaPoupetrOw. 
 obdels yap Sivara duel Kuplots Sov- 
 Aevew, Kara Ty KupiaKiy mapa- 
 
 , 
 KeAEVCLY, 
 
 oy’. (73.) 
 
 ff a 
 Oikeras eis KAApov mpoxetpite- | 
 
 ne impediantur Ecclesiastica. 
 
 LXXIX. 
 
 Si quis Demonem habeat, ne 
 fiat Clericus, sed nec una cum 
 fidelibus oret ; cum autem pur- 
 gatus fuerit, recipiatur; et si 
 dignus extiterit, Clericus fiat. 
 
 LXXX. 
 
 Eum qui ex Gentibus accessit 
 et baptizatus fuit, aut ex prava 
 vivendi ratione, non est equum 
 statim ad Episcopatum promo- 
 vere; iniquum enim est, eum 
 qui nondum specimen exhi- 
 
 _buerit, aliorum esse doctorem, 
 
 nisi forte divina gratia hoc 
 fiat. 
 LXXXI. 
 
 Diximus, quod non oportet 
 ut Episcopus se in publicas 
 administrationes demittat, sed 
 Ecclesiasticis usibus vacet. Aut 
 igitur persuadeatur hoc non 
 facere, aut deponatur. Nemo 
 enim potest duobus dominis 
 servire, juxta Dominicam ad- 
 monitionem. 
 
 LXXXII. 
 Servos ad Clerum promoveri 
 
 
 
D. ORIGINAL GREEK AND LATIN TEXT, 
 
 ~ n~ ~ f. 
 cba tivev THS TOY SeoTOTAY YYouNS, 
 > > / a / a 
 OUK emiTpeTOMEY, ETL AUTN TOV 
 
 S \ 
 
 KEKTHMEVwWY * olkwY "yap avaTpoT)y 
 
 a / / 
 
 To TowvTOY KaTepydCeTa. dé 
 f / 
 
 mote Kal wélos paveln olKEeTHS Tpds 
 ~ 2 ? 
 
 xElpotoviay BaOuov, oios Ovyjowos 
 
 6 nuerepos avedpayn, Kal cvyxXwpod- 
 
 ow of SeomdTat, Kal eAevOepodar, Kal 
 
 > 
 el 
 
 ~ rad ? / 
 TOU olkuv éavT@y etamooTeAAoval, | 
 
 ywérbw. 
 
 08’. (74.) 
 
 'Erlokotos 7) mpeaGutepos 7) Sia- 
 Kovos oOTpatela TX0AdCwy Kal Bov- 
 Aduevos Gupdtepa Karéxew, “Pw- 
 Maikyy apxiv Kal tepaticiy diol- 
 
 Know, KaboupeloOw* Ta yap Kai- 
 
 
 
 capos Katcapi, kal Ta Tov Geod Ta 
 
 Gen. 
 
 oe. (75.) 
 
 “Os tis bEpicer Bacihea 7) uip- 
 xovTa, mapa Td Slav, Tiuwwplay 
 TwviTw* Kalei wey KAnpiKos, Ka- 
 OapeloOw* ef SE Aaikds, aopi- 
 Céc0w. 
 
 os. (76.) 
 
 *"Eotw de tuiv maowKAnpicors Kad 
 Aaixots BiGAia oe6domia Kal ayia’ 
 THs pev mwadmas Siabhkns, Mwi- 
 sews TEeVTE, yeveots, Eodos, AewL- 
 Tudv, aplOuol, Kal SevTepoyduioy * 
 "Inoov Tov Navi, €v* THY KpITOY, EV" 
 Tihs ‘Povd, €v* Bacidciwv, Téooapa* 
 TapaAdemomevwv THs BiGAOU THY HueE- 
 pav, dv0* ~Eodpa, dto* “Ea@hp, ev’ 
 lovdel0, Ev" MakxaSalwy, Tpia’ 1v8, | 
 
 
 
 év* waduol, Exatoy mevTyiKovTa 
 
 -— 
 
 Ar 
 
 sine dominorum voluntate non 
 permittimus, cum  molestia 
 eorum qui possident : hoc nam- 
 que domorum eversionem ef- 
 ficit. Si quando autem Servus 
 visus fuerit dignus, quiin gradu 
 Ecclesiastico constituatur, qua- 
 lis Onesimus noster apparuit, et 
 permittunt domini ac libertate 
 donant, eque domo sua emit- 
 tunt, fiat. 
 
 LXXXIII. 
 Episcopus, aut Presbyter, aut 
 Diaconus, militiz vacans, et 
 utrumque retinere volens, Ro- 
 manum magistratum et sacram 
 administrationem, deponatur. 
 Que enim sunt Cesaris, Cesari, 
 
 et que sunt Det, Deo. 
 
 TROY’. 
 Quicunque contumelia affe- 
 cerit Regem vel Magistratum, 
 preeter jus, poeenas luat, et si 
 quidem Clericus est, deponatur ; 
 si vero Laicus, segregetur. 
 
 LXXXYV. 
 
 *Sint autem vobis omnibus 
 Clericis et Laicis libri vene- 
 rabiles et sancti: Veteris qui- 
 dem Testamenti: Moysis quin- 
 que, Genesis, Exodus, Leviticus, 
 Numeri, et Deuteronomium ; 
 Jesu filii Nave unus, Judicum 
 unus, Ituthe unus, Regno- 
 rum quatuor, Paralipomenon 
 libri dierum duo; Esdre duo, 
 Estheree unus, Judithe unus, 
 
 E2 
 
172 NOTES TO THE APOSTOLICAL CANONS. 
 
 Soroudvos Bieta tpla, raportia, | Maccabeorum tres, Jobi unus, 
 
 EKKANTIATTHS, Goua GoudTwy * mpo- 
 gira Sexack* ekwlev Se duty mpoo- 
 aropelcOw pavOdve judy Tovs 
 véous Thy codlay Tov moAvuabods 
 Sipdx* ruérepa Se, Touréort THs 
 Kawhs diadnins, ebayyeAta Téecoapa, 
 Maréalov, Mdpkov, Aouka, Iwavvov * 
 TavAov émoroAal Sexarécoapes * 
 Tlérpov eémoroAal dto0* ‘Iwdvvou 
 rpeis* “lakéGov ula’ “lovda pia 
 KAjuevtos emortodal S00" Kal at 
 Siarayol tuav trois emoKkoras 8 
 éuod KAyjuevtos ev oxTw Bi6Alois 
 mpoorepwynucvan, &s ov Xp) Snuoot- 
 evew em) mdyvTwy, dia Ta EV avTats 
 puotikd’ Kal at mpdters juay Tay 
 amooTbAwy. 
 
 = \ 
 Tavra Se mepl Kkavdvwy Siare- 
 cn ea a a Dd ae 
 TaXOw tulv rap hudv, @ ériokorot. 
 - ? / . a , 
 jueis SE Eupevoytes avTots, cwOn- 
 ‘ ee ¢ = > 
 aceobe, Kal elpnynv egere* arrei- 
 Bodvres Se, KoAacOioer0e, Kal mé- 
 Aeuov pet GAAHAwY aldiov Ekere, 
 / ~ of 
 Slenv THs avnKolas Tiv mpoohKou- 
 sav twvovtes. 6 Oeds Be, 6 udvos, 
 / cel 
 ayevyntos, Kal Twv bAwY ToNThs 
 oe if “ ‘ ~ > > 
 dmavras tuas dia Tips eiphyns ev 
 c 
 mvevpati ayly évéoe* Karaptice 
 > “~ ¥ 
 eis may Epyov ayalby, arpértous, 
 > , 
 aueumrous, aveyKAiTous* Katagti- 
 / ~ b] / ~ \ ta 
 wre TE TIS aiwviov CwHs, civ Hiv, 
 
 bia TIS peoitelas TOU Ayamrnuévov 
 
 
 
 
 
 
 
 Psalmi centum quinquaginta, 
 Salomonis libri tres, Proverbia, 
 Ecclesiastes, Canticum Canti- 
 corum, Prophetz sexdecim : 
 (extra hos vobis insuper com- 
 memoratum sit, ut juvenes 
 vestri discant sapientiam ad- 
 modum eruditi Sirachi:) libri 
 vero nostri, hoc est novi Te- 
 stamenti : Evangelia quatuor, 
 Matthei, Marci, Luce, Johan- 
 nis, Pauli Epistole quatuor- 
 decim, Petri Epistole due, 
 Johannis tres, Jacobi una, 
 Jude una, Clementis Epistole 
 duo: et Constitutiones, vobis 
 Episcopis per me Clementem 
 in octo libris nuncupate, quas 
 non oportet coram omnibus 
 divulgare, ob mystica que in 
 eis sunt, et Acta nostra Apo- 
 stolorum. 
 
 Hee vero de Canonibus vo- 
 bis constituta sint a nobis, o 
 Episcopi. Vos autem, si in eis 
 permanetis, salvi eritis, et habe-. 
 bitis pacem: at si non obtem- 
 peratis, puniemini et inter vos 
 habebitis bellum perpetuum, 
 penam contumacie debitam 
 pendentes. Deus autem, solus 
 
 ‘ingenitus, ac universorum crea- 
 
 tor, vos omnes per pacem in 
 Spiritu Sancto adunabit, con- 
 summabit in omne opus bonum, 
 immutabiles, inculpatos, irre- 
 prehensos ; atque nobiscum 
 
BARBERINI, VIENNA, AND PETERSBURG Mss. 173 
 
 mados av’tod “Inood Xpiorov, Tov 
 cod kal cwrhpos yuav’ mel’ ob 7 
 ddta a’T@, TS em) mdyTwy Oe@ kal 
 TaTpl, ev aylo mvevmatt TH Tapa- 
 KAHT@ vov Te Kal del, Kad Els TOUS 
 
 3a el wy 4 J 
 aidvas Tay aidvwv. dgurv. 
 
 TéAros Siatayav tev aylwy amo- 
 aToAwv bia KAjuertos, 7) Kaborukhs 
 d:backeAlas. 
 
 dignabitur vita eterna, per in- 
 tercessionem dilecti Filii sui 
 Jesu Christi, Dei et Salvatoris 
 nostri; cum quo gloria ipsi 
 super omnia Deo, ac Patri, in 
 sancto Spiritu, Paracleto ; nunc 
 et semper et in secula seecu- 
 lorum. Amen. 
 
 Finis Constitutionum  san- 
 ctorum Apostolorum per Cle- 
 mentem, seu Catholicze Do- 
 
 ctrine. 
 
 APPENDIX. 
 
 ON THE APOSTOLICAL CANONS IN THE CODEX BARBERINUS 
 AND THE PETERSBURG MS.. AND ON THE DISCOVERIES 
 AND RESEARCHES OF BICKELL AND ZENKER. 
 
 Tue celebrated MS. of the Barberini Library at Rome 
 (N. 17.) of the ninth century, written in uncial letters, 
 to which allusion has been often made in this Part, and 
 in the Second Volume, as exhibiting the most authentic 
 text of the Greek Liturgies, contains also a fragment of 
 the Apostolical Canons. It begins with canon 57. of 
 the text of Cotelerius (i ric KAnptkdc 7} Aaikdc), fol. 586., 
 with which a new quaternio opens. That canon is, in the 
 MS., the 62nd; the number is now covered by a piece of 
 parchment; but canon 59. of Cotelerius is numbered 
 
 64., and so on to canon 75. (fol. 541.), which answers 
 is 
 
174 NOTES TO THE APOSTOLICAL CANONS. 
 
 here to canon 80. The 76th canon of Cotelerius (the 
 absurd Catalogue of the Canonical Books) is unknown to 
 that MS., in which the 75th canon is followed by the epi- 
 logue: ravra Kal (instead of o€) wept kavovwy, &c. The 
 various readings of the preserved text are insignificant. 
 The difference in the numbering also is not important. 
 The Arabic and Ethiopic collections number 81. 
 
 Fol. 548—550. give chapter 15. of the vulgar text of 
 the eighth book of the Apostolical Constitutions, under 
 the title, Avarafere ayiwy d7tooTé\wy puvatikic arpetac. 
 Then follow ch. 16—26. (fol. 550—561.) and the title of 
 ch. 27.: Sipwvoe tov Kavavaiov cuaratic td roowy ddeirer 
 xetporoveiaba éxioxoroc (see Vol. II. pp. 296, 297.) As 
 ch. 15. is the end of the Liturgy, it is clear that the MS. 
 had this whole interpolated piece. 5 
 
 I owe this information to my learned friend, Professor 
 Roestell of Marburg, who in the same letter (1st March, 
 1852) has called my attention to Bickell’s Geschichte des 
 Kirchenrechts (I. 1843). Having procured this highly 
 interesting book from Germany, I find (March 19.) that 
 Bickell (pp. 107—132.) has published, from a Vienna MS,, 
 the Greek text of the first book of our Coptic Collection, 
 beginning with the Introduction, the moral precepts of 
 which we have given as the third chapter of the Book of 
 the Catechumens (pp. 9—14.). We find here (p. 10. § 2.) 
 that the concluding words, which I have given with Tat- 
 tam from the Coptic thus, “for envy proceeds from these,” 
 ought to read, ‘‘ for murder proceeds from these.” (édvoc 
 instead of @@dvoc.) On the whole, the two texts are not 
 at all literally identical, but sometimes the one is more 
 explicit, sometimes the other. The Introduction is fol- 
 lowed, as in the Coptic text, by the remarkable chapter 
 on the Ecclesiastical Offices, which constitute in the 
 Text-Book (pp. 35—41.) the first Alexandrian set. We 
 are enabled by the Greek text to render intelligible the 
 
BARBERINI, VIENNA, AND PETERSBURG Mss. 175 
 
 conclusion of the remarkable canon respecting the two 
 classes of Elders, which is so obscure in the Coptic. “ But 
 if one who has been admonished answers contumeliously, 
 the elders of the altar shall make common cause (with 
 those of the left), and in common council judge him as he 
 deserveth, in order that the rest may fear; let them judge 
 without respect of persons, that the evil may not spread 
 like gangrene, and all the people be carried away.” 
 
 Likewise the conclusion of the next canon (1. p. 38.) 
 becomes clearer by the Greek text, which, after the pre- 
 cept that the Reader be the first in the Sunday meetings, 
 runs thus: “ Having a good ear and a good delivery, 
 knowing that he takes the place of an evangelist; for he 
 who filleth the ears of the unlearned shall be considered 
 as acceptable before God.” Finally, the interpretation 
 which I have given of that most obscure passage respect- 
 ing Martha and Mary seems on the whole to be con- 
 firmed by the Greek text, which is the following: Mapa 
 eimev' Aca Mapidp, ore eidey abrijy pediaoav. Mapia 
 eimev’ Ouxére éyéAXaoa’ TmpoéAeye yap Hpi Ore edidaokey, Ore 
 To daOevec Ova TOU icxupov owihicera. I take these to be 
 the words of those two holy women being present at the 
 meeting of the Apostles, as they are regularly supposed 
 to be in the Pistis Sophia. Martha says: “ Jesus did not 
 allow us to stand by your side at the Last Supper, because 
 he saw that Mary smiled.” “ No,” said Mary, “I did not 
 laugh (when the Lord spoke to me, St. Luke, x. 42.; or 
 when I waited at dinner, St. John, xii.), but what I recol- 
 lect the Lord to have said is this: ‘ What is weak will be 
 saved by what is strong.” (The weakness of woman will 
 be saved by the strength of the man, who teaches her.) I 
 believe this tradition is meant to answer the question: 
 Why are the women excluded from the ciaxovia at the 
 communion-table, Martha having waited (dmedve) at 
 that dinner ? 
 
 14 
 
176 NOTES TO THE APOSTOLICAL CANONS. 
 
 Bickell gives also (pp. 1833—137.) a short penitential 
 Order, attributed to the Apostles. It is unnecessary to 
 add, that such penitential Ordinances are posterior to our 
 age. The curious reader will find the result of the most 
 recent German criticism on this subject of the Penitential 
 Books in the erudite and critical work of Dr. Wasser- 
 schleben, Die Bussordnungen der abendlandischen Kirche, 
 only just published. But the greatest treaure is (pp. 
 148—159.) the account of the Syrian MS. in the Na- 
 tional Library at Paris (Cod. Or. St. Germ. No. 38.). 
 This collection, examined by Dr. Zenker, bears the title 
 AvwackaXia réyv arogrdd\wy, and exhibits, in 26 chapters, 
 the original text of those first six books of the Apos- 
 tolical Constitutions. Bickell considers them as ex- 
 tracts; but how then can one explain that on the whole 
 they leave out exactly what I have in the Second Volume 
 (printed last year) shown to be interpolations ? 
 
 Professor Roestell having also mentioned Muralt’s 
 Catalogus Codicum Bibliothece imperialis publice Gre- 
 corum et Latinorum (Petropoli, 1840; fasc. 1.), I have 
 found that MS. xv. (codex membranaceus) contains, first, 
 the books of the Greek Apostolical Constitutions; then 
 the ordinary collection of Apostolical Canons, under the 
 correct title : 
 
 "Opot kavovecol Tov ayiwy aTooTéXwr; 
 and, in the third place, a mutilated collection of the same: 
 "Erepoe kavovec ps’ (fol. 139°.). 
 
 This collection represents, according to Muralt, the 
 same text of the 85 canons, but leaves out 39 of them; of 
 which omission no explanation can be given. 
 
 Of the primitive collection there are wanting : 
 
 Can. 7—11. 13, 14. 18—20. 26, 27. 30, 31. 33, 34. 
 36—43. 
 Of the additional collection : 
 Can. 58—60. 64. 70, 71. 74, 75. 81—83. 85. 
 
Pe Ke Peel: 
 
 THE 
 
 INTERPRETATION AND APPLICATION, 
 

 
THE 
 
 INTERPRETATION AND APPLICATION, 
 
 BOOK I, 
 
 THE CHRISTIAN SCHOOL AND BAPTISMAL VOW. 
 
 THE PICTURE. 
 
 THe Apostolical Church made the School the con- 
 necting link between herself and the world. The 
 object of this education was admission into the free 
 society and brotherhood of the Christian community. 
 The Church adhered rigidly to the principle, as con- 
 stituting the true purport of the baptism ordained 
 by Christ, that no one can be a member of the 
 communion of Saints, but by his own free act and 
 deed, his own solemn yow made in presence of the 
 Church. It was with this understanding that the 
 candidate for baptism was immersed in water, and 
 admitted as a brother, upon his confession of the 
 Father, the Son, and the Holy Ghost. It under- 
 
 stood baptism, therefore, in the exact sense of the 
 I 6 
 
180 INTERPRETATION AND APPLICATION. 
 
 First Epistle of St. Peter (iii. 21.), not as being a 
 mere bodily purification, but as a vow made to God 
 with a good conscience, through faith in Jesus Christ. 
 This vow was preceded by a confession of Christian 
 faith, made in the face of the Church, in which the 
 Catechumen expressed that faith in Christ and in 
 the sufficiency of the salvation offered by Him. It 
 was a vow to live for the time to come to God and 
 for his neighbour, not to the world and for Self; 
 a vow of faith in his becoming a child of God 
 through the communion with his only begotten Son 
 in the Holy Ghost; a vow of the most solemn kind, 
 for life and for death. The keeping of this pledge 
 was the condition of continuance in the Church: 
 its infringement entailed repentance or excommu- 
 nication. All Church discipline was based upon this 
 voluntary pledge, and the responsibility thereby self- 
 imposed. But how could such a vow be received 
 without examination? How could such examination 
 be passed without instruction and observation ? 
 
 As a general rule, the ancient Church fixed three 
 years for this preparation, supposing the candidate, 
 whether heathen or Jew, to be competent to receive 
 it. With Christian children the condition was the 
 same, except that the term of probation was curtailed 
 according to circumstances. Pedobaptism, in the 
 more modern sense, meaning thereby baptism of new- 
 born infants, with the vicarious promises of parents 
 or other sponsors, was utterly unknown to the early 
 
CHRISTIAN SCHOOL. 181 
 
 Church; not only down to the end of the second, 
 but indeed to the middle of the third century. 
 We shall show, in a subsequent page, how, towards 
 the close of the second century, this practice ori- 
 ginated in the baptism of children of a more ad- 
 vanced age. 
 
 Hence we find, in the Christian school of that 
 period, four great acts, three of which were common 
 both to the new converts and to Christian children: 
 previous examination of the Jewish or heathen candi- 
 dates who presented themselves; instruction and 
 examination immediately before immersion and the 
 taking of the vow; and lastly, that ceremony itself. 
 
 I. Previous Examination. 
 
 Upon this point we possess an entire document in its 
 original shape, which we find again, in a precisely 
 similar form, in the Churches of Alexandria and of 
 Antioch, as the expression of a primitive and uni- 
 versal ecclesiastical custom. Every member of the 
 community might present to the Bishop or Presby- 
 ters those who offered themselves for instruction in 
 Christianity, and might give such testimony or 
 guarantee as was required before the examination 
 took place. Almost all the social questions of the 
 day came under discussion during these examina- 
 
182 INTERPRETATION AND APPLICATION. 
 
 tions, and eminently among them the important one 
 of slavery. The resolution at which the Church 
 arrived on this point bears the impress of high 
 moral faith and courage, as well as of Christian 
 wisdom. The slave, even of a heathen, was not 
 admitted unless he promised to deserve his mas- 
 ter’s good-will by honest behaviour, and to aban- 
 don every practice which was incompatible with his 
 Christian vow and confession of faith in the proffered 
 salvation. He was to be taught that it became a 
 Christian to fulfil all righteousness. Moreover, he 
 was to abstain from all sacrificial meat, and not 
 to give himself up to any form of that immorality 
 to which slavery offered a temptation, and which 
 heathenism had almost sanctioned. But even the 
 master of a slave was inadmissible into, or incapable 
 of remaining in, the Communion, unless he gave his 
 slaves, of both sexes, an opportunity of abandoning 
 personal impurity, and of entering into married life. 
 All the moral philosophers and national economists of 
 the day (and the Romans were in this practically and 
 theoretically eminent) must have held this to be a 
 most serious, if not unjustifiable, attack on the rights 
 of property, ever the most sacred in the eyes of the 
 Romans, the divine right of the Sovereign Man. 
 Idolatrous superstitions and impure trades were 
 disqualifications, if not abandoned at once. This 
 again was a general attack upon the deep-seated irre- 
 gularities of the heathen world. It may be enough 
 
CHRISTIAN SCHOOL. 183 
 
 to mention here omens and all the superstitions 
 connected with the evil eye, and protection against 
 charms (g2ttatura, fascinus), which are still as preva- 
 lent, in all the South of Europe, as they were during 
 the middle ages, and which are studiously encouraged 
 even in all the Romanic countries; in most of them, 
 indeed, are made use of as an engine of the state 
 police. 
 
 A person possessed, 1. e. subject to paroxysms of 
 phrensy, lunacy, or epilepsy, could only be admitted in 
 very pressing exceptional cases. As to military men, 
 the ancient Church was as far from rejecting them as 
 John the Baptist was, whose words are quoted in 
 our Text-Book. That document concludes with a 
 beautiful addition of the compilers, as though speak- 
 ing in the name of the Apostles: “ But, if we have 
 omitted anything, experience will teach you, for we 
 
 all have the Spirit of God.” 
 
 Il. Christian Instruction. 
 
 Catechetical instruction, as a general rule, was 
 limited to three years; so that the Catechumen, after 
 having completed the first year satisfactorily, might 
 be admitted to hear the Word of God and the sermon ; 
 at the conclusion of which, after solemn prayer and 
 the blessing, he was dismissed before the worship of 
 
184 INTERPRETATION AND APPLICATION. 
 
 the believers, the service of the general congregation, 
 commenced. Nothing can be more natural; for the 
 celebration of the Lord’s Supper was the solemn act 
 of the believers, and implied reception into the Chris- 
 tian community, of which it was intended to be the 
 sacred symbol. I can no more understand, therefore, 
 the objections raised by some Protestant scholars 
 against this division of the service, than I can the 
 mischievous notion, adopted by some Catholic or 
 Catholicizing divines even at the present day, of a 
 secret doctrine, an invention of their own, from 
 which the Catechumens were to be excluded. The 
 institution, on the contrary, arose out of the nature of 
 the case, and was therefore suitable to the occasion. 
 No one can take part in the solemn ceremony of a 
 close society, except one who has been received into 
 it. To have allowed it would have been a contra- 
 diction in terms. 
 
 The system of instruction was based upon the Law 
 as much as upon Faith. It commenced with the 
 Decalogue, as being the written moral law; but the 
 Ten Commandments were not enjoined as an external 
 law to be literally observed, with which the obser- 
 vance of the Sunday, which threw into the back- 
 ground that of the Sabbath, was incompatible. The 
 obligation imposed was shown to be an internal one, 
 in the spirit of Christ’s commandments, the love 
 of God and of our neighbour. The Sermon on the 
 Mount furnished a deeper insight into the moral law, 
 
CHRISTIAN SCHOOL. 185 
 
 and resolved all unlawfulness into offences against it, 
 by substituting internal holiness for justification by 
 works. Thus the believing heathen became re- 
 conciled with the Jewish system, as the Jew did 
 with what must at first have repulsed him, as being 
 a violation of the Law. Next came the initiation 
 into the history of Revelation, from Adam, the father 
 of mankind, the image of God, and Abraham, in 
 whom all nations were blessed, down to Christ, 
 whose life and death formed the centre of this 
 hallowed history of the human race. The books of 
 the Old Testament, and the canon of the New, which 
 were gradually being closed, were placed before the 
 Catechumen, together with useful Christian com- 
 positions. For, by degrees, a Christian literature 
 was formed, the first specimens of which were re- 
 garded in the same light as the apocryphal books 
 were by the later Jews. At that time, almost 
 every inhabitant of the towns throughout the Roman 
 empire, which were the cradles of the Christian 
 Churches, knew how to read. 
 
 In the earliest Church, the office of teacher was 
 open to all. Every one taught to whom the Spirit 
 gave the vocation. By degrees the office of the 
 Elders became an office of teachers, and that of the 
 Deacons also. Our Text-Book presents to us already 
 distinct ecclesiastical offices; but still, according to 
 them, laymen who were duly qualified, might also 
 instruct the Catechumens; for the book states that 
 
186 INTERPRETATION AND APPLICATION. 
 
 the Scripture says, “* They shall all be taught of 
 God.” 
 
 The Alexandrian text, in mentioning the Prayer 
 for the Catechumens, and the imposition of hands 
 which ensued, adds: “ Solet it be, therefore, whether 
 he be an Ecclesiastic or Layman who offers the 
 prayer.” 
 
 Ill. The Examination. 
 
 In the third and last year of the preparation, the 
 Catechumens were called competentes, or candi- 
 dates, as in the second they had been called hearers. 
 Before they were set apart from the rest, in im- 
 mediate preparation for baptism, an examination 
 was made as to their life and conduct during the 
 period of probation, the principal stress being laid 
 upon whether they had honoured the widows, visited 
 the sick, and performed other works of Christian 
 charity. Those who had first introduced them to 
 the community, were obliged to witness to these 
 facts in the character of sponsors. It is unnecessary 
 to say, that this examination was a public one. The 
 congregation was, and continued to be, the supreme 
 judge. Those who inhabited estates or villages 
 which formed small congregations by themselves, 
 under a single clergyman, may have gone through 
 the preliminary steps at their homes; but the com- 
 
BAPTISMAL VOW. 187 
 
 pletion must have been left to the judgment of the 
 mother Church after a sufficient examination. 
 
 IV. The Baptismal Vow, and the immediate Preparation 
 
 for it. 
 
 If the candidates passed this ordeal, they were 
 first bathed, and pronounced personally clean; they 
 fasted on the Friday, and met together solemnly on 
 the Saturday. Thereupon they were commanded to 
 pray. They knelt down, and received the Bishop’s 
 blessing, who exorcised every unclean spirit, bidding 
 him go out from them, and from that time forth 
 never again to enter into the soul, which was to be 
 dedicated to the Lord. 
 
 After the conclusion of this solemn ceremony of 
 exorcisement from all evil and impurity, and libera- 
 tion from the ancient curse and enmity with God, 
 the Bishop breathed upon each of them, as the Lord 
 had done upon His disciples, and then sealed them (as 
 the Text-Book expresses it) on the foreheads, ears, and 
 lips, doubtless with the sign of the cross. The whole 
 night was passed in prayer and exhortation; each neo- 
 phyte being allowed only to eat of the bread which he 
 had brought with him as the thank-offering for the fol- 
 lowing Sunday, his contribution towards the general 
 meal. At the dawn of Sunday, the baptismal font 
 
188 INTERPRETATION AND APPLICATION. 
 
 was filled, accompanied by a blessing, which corre- 
 sponds exactly with the prayers used in consecrating 
 the elements intended for the Lord’s Supper. The 
 Deacons assisted the men, and the Deaconesses the 
 women, to take off all their ornaments, and put on the 
 baptismal dress. They were then presented to one of 
 the Presbyters, who called solemnly on each of them 
 to renounce Satan, and all his service, and all his 
 works. In the Church of Jerusalem, doubtless in 
 conformity with an ancient custom, the Catechumen 
 turned himself towards the West, as the symbol of 
 spiritual darkness, out of which he was to be brought 
 into eternal light. 
 
 After this solemn renunciation he was anointed by 
 the Presbyter with the oil of exorcism, an expres- 
 sion of the Alexandrian Church, the meaning of 
 which is explained by the words used by the Elder 
 upon this occasion: “ Let every evil spirit depart from 
 thee.” It is expressly stated in other ordinances that 
 he was anointed from head to foot, a completion, as 
 it were, of the preparatory bath by which the body 
 was purified ; and this is indisputably the original sig- 
 nification. The Deacon and Deaconess accompanied 
 the neophytes into the water, and made each of them 
 in turn repeat after them a confession of faith in the 
 Father, Son, and Holy Ghost, or respond to it by the 
 words “ I believe.” ‘This Creed was much more sim- 
 ple in the Churches of the second and third centuries, 
 than the formula which we use under the name of the 
 
BAPTISMAL VOW. 189 
 
 Apostles’ Creed, and evidently originated in the 
 baptismal formula of St. Matthew’s Gospel. In the 
 Western Church the most simple Creed was that of 
 Rome, the authentic form of which, in the fifth, sixth 
 and seventh centuries, is still extant. That of Alex- 
 andria, however, kept still closer to the Gospel form. 
 The shape in which it appears in the present text of 
 the Coptic Church-Book bears evident marks of a 
 post-Nicene interpolation, as well as of some equally 
 clumsy additions made at an earlier period. By 
 tracing these additions, we easily perceive that the 
 only portion of the Christian Creed which can be 
 proved to have been universally recognised as such 
 had a strictly objective sense, and was couched in 
 terms agreeable to the language of Scripture. Not 
 that the other parts of it were not true also; but they 
 were not considered binding on the consciences of the 
 whole Christian body, and thus the unhallowed bon- 
 dage of scholastic forms was avoided. The ambiguous 
 and unscriptural expression, “Communion of Saints” 
 (i. e. believers), for instance, is not found in any one 
 of these confessions. This is shown more in detail in 
 the first note to the preceding Part. 
 
 The necessity for establishing orthodox formulas 
 as to the person of Jesus, in opposition to the false 
 doctrines of the Gnostics and Ebionites, led in the 
 Alexandrian ritual to a supplemental Creed, which 
 corresponds with our present second article in the 
 Apostles’ Creed, inasmuch as they both contain a 
 
190 INTERPRETATION AND APPLICATION. 
 
 condensed summary of the Gospel narrative, with 
 the addition of a few words about the Holy Ghost, 
 the groundwork of our present third article. This 
 supplemental formula is a direct external testimony 
 that the proper baptismal confession itself did not 
 contain these amplifications. 
 
 That Confession was three times repeated, being 
 uttered before each of the three immersions, and 
 generally addressed to the neophyte in the shape 
 of a question, to be answered in the affirmative 
 with the words “I believe.” After that followed 
 the true baptismal unction with the precious oil, 
 the so-called Chrisma. According to the Alexan- 
 drian Constitution, the hand with the oil was laid 
 on the head of the baptized, and then the fore- 
 head anointed with the sign of the cross, which 
 in the strict sense is called the Sealing. The ordi- 
 nances of this Church mention the Presbyters as 
 executing all these functions as well as the Bishop, 
 with the exception of the blessing of the oil. The 
 ceremony concluded with the Christian kiss. 
 
 V. The Admission. 
 
 After this the persons baptized were clothed in 
 white and conducted into the church. 
 
 Unction represented, in the minds of the Church, 
 the universal priesthood of Christians. In order to 
 
BAPTISMAL VOW. 191 
 
 substantiate this, the person anointed had first of all 
 to reply to the salutation of the Bishop or Elder, 
 ‘¢The Lord be with thee, ” in the words ** And with 
 thy spirit.” The same ordinances enjoin that every 
 neophyte should pray, and utter with his own lips 
 the salutation of peace, in the precise words in which 
 the Bishop addresses the congregation before the 
 Lord’s Supper, “ Peace be with you.” The Greek 
 Constitutions express the exhibition of this universal 
 priesthood not less significantly, by prescribing that 
 the neophytes should turn to the East and repeat 
 the Lord’s Prayer aloud, “in the name of the whole 
 congregation.” After this they partook of the Lord’s 
 Supper, in which milk and honey were set before 
 them, as well as the bread and wine, doubtless as 
 symbols of their being, as it were, newly born. 
 
 Baptism is indeed called new-birth, “ regeneration.” 
 
 But in what sense? Was it a sort of magical con- 
 version of the curse into a blessing, effected now, 
 in the case of the infant, by the act of sprink- 
 ling? Was it a forgiving of sins not intended to be 
 brought back to the recollection of the parents or 
 sponsors who were present, but to be applied to the 
 infant itself? 
 
 The ancient Church knew no more than do the 
 Gospels and the Apostles of such superstition, which 
 contains less spirituality than many of the lustra- 
 
192 INTERPRETATION AND APPLICATION. 
 
 tions of the old world, and not much more than 
 the taurobolia and criobolia, mysteries of the last 
 stages of heathenism, purporting to purify the neo- 
 phyte by the blood of victims. On the contrary, 
 she bears authentic testimony, in all her ordinances, 
 against this corruption and misunderstanding. As 
 in other cases, the origin was innocent, and I 
 think that we are at this moment better able than 
 either the defenders or opponents of infant bap- 
 tism have hitherto been, to explain how it origi- 
 nated. A passage in our Alexandrian Church-Book 
 gives the true explanation of the assertion of Origen, 
 himself an Alexandrian, that the baptism of children 
 was an Apostolical tradition, and it removes the origin 
 of infant baptism from Tertullian and Hippolytus to 
 the end of our present period, Cyprian being the 
 first Father who, impelled by a fanatical enthusiasm, 
 and assisted by a bad interpretation of the Old Tes- 
 tament, established it as a principle. 
 
 Origen, in three passages (Note A. to this Part) of 
 which the sense is in the main the same, says that the 
 Levitical injunction of the sacrificial purification for 
 the first-born infant seems to him a proof that im- 
 purity and sinfulness attach to man from his birth, 
 and that for this reason the Church, according to 
 Apostolical tradition, performs the act of baptism 
 even upon children. He uses the same expression 
 for children which Jesus used when the disciples en- 
 deayoured to prevent them from being brought unto 
 
BAPTISMAL VOW. 193 
 
 Him: “ Suffer the little children (parvuli) to come 
 unto me;” a word which Irenzus uses in the passage 
 quoted in our First Part (Her. i. 22.; see above, 
 Vol. I. p. 256.), implying a difference between babes 
 (infantes) and boys (pueri), obviously intending, 
 therefore, to express what those words in the Gospel 
 clearly mean, little growing children from about six to 
 ten years old. This, then, is also the true interpre- 
 tation of this and of the other two passages in Ori- 
 gen, where the same word occurs. But a comparison 
 with what appears from our. Text-Book to have been 
 considered Apostolical tradition before the time of 
 Origen, shows that no other interpretation is admissi- 
 ble. The Text-Book speaks of those who go down 
 with the other Catechumens into the baptismal bath, 
 but are not yet in a state to make the proper re- 
 sponses; in that case the parents are bound to do 
 it for them. This is undoubtedly the Apostolical 
 practice to which Origen refers, for it was to the 
 Church of Alexandria that he particularly belonged. 
 In this ordinance the whole arrangement seems to 
 be an exceptional one; and so it is in Origen, for 
 he says the “little ones also.” When the Church in- 
 stituted pedobaptism (in the sense of children from 
 six to ten years of age), she doubtless had before her 
 eyes our Lord’s affectionate words, referred to likewise 
 by Origen on the occasion; and the divines of the six- 
 teenth century soon found themselves obliged to revert 
 tothem. ‘Tertullian rejects, in the following terms, 
 VOL. III. K 
 
194 INTERPRETATION AND APPLICATION. 
 
 such an interpretation of that expression, after having 
 refuted the objections urged by some persons against 
 the postponement of baptism, on the strength of the 
 story of the baptism of the eunuch by Philip, and that 
 of St. Paul (De Bapt. c. 18.):— For it is desirable 
 to postpone baptism according to the position and dis- 
 position of each individual, as well as in reference to 
 his age, but especially so in the case of children 
 (parvuli). Where is the necessity for placing the 
 sponsors in jeopardy, who may be prevented by 
 death from performing their promises, or may be 
 deceived by the breaking out of an evil disposition ? 
 It is true that our Lord said, ‘ Hinder them not 
 from coming unto me;’ but they may do so when 
 they have arrived at the age of puberty, they may do 
 so when they have begun to learn, and when they 
 have learned to whom they are going. Why should 
 they at that innocent age hasten to have their sins 
 forgiven them? Ought we to act with less circum- 
 spection than in worldly matters, and allow those who 
 are not intrusted with earthly property to be intrusted 
 with heavenly? . . . Whoever attaches to bap- 
 tism the importance it deserves, will be afraid rather 
 of being too hasty than too procrastinating. ‘True 
 faith is sure of salvation.” This is the way in which 
 Tertullian treats the subject of baptism of growing 
 children. What would he have said to the applica- 
 tion of Christ’s words to the case of infants? 
 
 The difference, then, between the ante-Nicene 
 
BAPTISMAL VOW. 195 
 
 and the later Church was essentially this: the later 
 Church, with the exception of converts, only bap- 
 tized new-born infants, and she did so on principle; 
 the ancient Church, as a general rule, baptized adults, 
 and only after they had gone through the course 
 of instruction, and, as the exception only, Christian 
 children who had not arrived at years of maturity, 
 but never infants. Tertullian’s epposition is to the 
 baptism of young, growing children ; he does not say 
 one word about new-born infants. Neither does 
 Origen, when his expressions are accurately weighed. 
 Cyprian, and some other African bishops, his con- 
 temporaries, at the close of the third century, were 
 the first who viewed baptism in the light of a 
 washing away of the universal sinfulness of human 
 nature, and connected this idea with that ordinance of 
 the Old Testament, circumcision. If the sin to be 
 washed away were not as much that actually com- 
 mitted as original hereditary sin, a new-born child 
 might certainly as well be baptized as one growing 
 up ; or rather, it would be the most natural and safest 
 thing to do so. Indeed, Cyprian thought the second 
 day safer than the eighth, which some of his brethren 
 proposed, as being analogous to the law respecting 
 circumcision. Go but one step farther; establish a 
 principle of aggression instead of defence, and bap- 
 tism will be exclusively the water of regeneration, 
 not for sins consciously committed before conversion, 
 
 but for hereditary disposition to sin only, leaving 
 K 2 
 
196 INTERPRETATION AND APPLICATION. 
 
 penances and priestly absolutions to procure forgive- 
 ness for the sins after baptism and secure “ baptismal 
 regeneration.” 
 
 There are two very different reasons why the 
 Church has been dragged into this wrong path. 
 The first is the deep feeling prevalent in the Apos- 
 tolic communities, of the evil of sin, of the sinfulness 
 of man, and of his need of salvation, and the faith 
 in the salvation brought and announced by Christ. 
 This salvation consisting in communion with Christ, 
 consequently with the congregation of the believers, 
 any one who happened to be prevented by sickness 
 or death from living in this communion, wished na- 
 turally to die in it. The only explanation of St. 
 Paul’s expression (1 Cor. xv. 29.) which can be main- 
 tained on philological and historical grounds, “ Why 
 are they then baptized for the dead? ” implies the ex- 
 istence of a custom, the practice of which is not dis- 
 approved by the Apostle in that passage, but which 
 subsequently is only found among the Cerinthians, 
 Marcionites, and other sects. A brother or a Cate- 
 chumen who could prove that a deceased Christian 
 friend had a believing disposition, and a desire to 
 be admitted into the Church, received baptism in 
 his stead; that is to say, he made, in the presence 
 of the congregation, the confession of faith, and took 
 the baptismal vow for him. This evidence being given, 
 such a one was considered as a brother, and as having 
 
 “departed in peace,” and was so mentioned in the 
 
BAPTISMAL VOW. 197 
 
 prayers of the Church. This is, in truth, nothing 
 else but testimony to a fact, a well-grounded evidence 
 of a departed brother having held the Christian faith 
 during his lifetime. It is a form of the recogni- 
 tion of the “ Baptism of Tears or Longing,” which, 
 like the “Baptism of Blood,” was held equiva- 
 lent to regular baptism. But certainly that form also 
 betrays something of the superstitious fear of de- 
 mons (decvdayovia) of the Jewish-heathen world, 
 and this very absorbing dread of demoniacal in- 
 fluence must be considered as the second cause of 
 the deviation from Apostolical doctrine and practice. 
 That demonism has its deepest root in the moral 
 hopelessness of the age, the despair of mankind as to 
 itself and as to God, and, on the part of Christians, 
 to the existing order of the world. It is unphiloso- 
 phical and unhistorical, in tracing the development 
 of Church doctrine, to overlook the prevalence of 
 that feeling of decay and death which pervaded those 
 ages. Doctrine as well as practice took a patholo- 
 gical development, because the age was both a despair- 
 ing and a desperate one. There is no other way of 
 explaining the infatuation of supposing that the sen- 
 tence of condemnation, which Scripture and con- 
 science proclaim against ungodly selfish nature striy- 
 ing in man for the mastery, could apply to the case of 
 infants, in whose conscience the consciousness of God 
 is as much implanted as is the God-forgetting love of 
 
 self. It is as though the fear of those demons, which 
 K 3 
 
198 INTERPRETATION AND APPLICATION. 
 
 the Church endeavoured to expel, as being the masters 
 of the “ old man,” had again entered into the African 
 divines. They made out of the extreme exception 
 the unexceptionable rule, and hallowed as a Church 
 doctrine, on which the salvation of the soul depended, 
 what they must have despaired of justifying either by 
 reason or by the ancient Church practices. Thus the 
 Christian conscience became gradually bewildered, 
 and thus the paternal face of the God of love, who 
 hates iniquity, but loves His own creation and image, 
 was transformed into the caricature of a bloodthirsty 
 Moloch, and the way paved for spiritual despotism. 
 
 It is the tame copy of this caricature which still 
 prevents the eternal love of God being felt as it 
 ought in the Church of the free Gospel, and stifles 
 that consciousness of the evil and misery of real sin, 
 which was the truest element in the religious feeling 
 of the ancient Church. This is the consequence of 
 the admission of an untruth. When the Church at- 
 tached rights and promises of blessing to any thing 
 except to the conscious abandonment of sin, and to 
 the voluntary vow of dedicating life and soul to 
 the Lord, the consciousness of sin and the longing 
 for real truthful reformation died away in the same 
 proportion among her members. 
 
199 
 
 ie 
 
 THE CHURCHES OF THE PRESENT DAY REFLECTED IN 
 ~- THIS PICTURE. 
 
 WuHeEN we look upon the picture thus presented 
 to us of the general consciousness of the ancient 
 Church, as exhibited at the beginning of the third 
 century, we at once remark in it some dark spots 
 which, upon closer observation, do not become transpa- 
 rent. Who can identify himself with the demonism 
 which, like an incubus, presses upon the religious con- 
 sciousness of that age? Who with that striving after 
 forms which tends to give to the externals the ap- 
 pearance of objective reality, and thus throws into 
 the background the true objective, the Divine es- 
 sence, as well as its only true reflex, the human mind? 
 Every retrograde step in spiritual religion is based on 
 one of these two errors: heathen demonism, which 
 binds the free spirit under the yoke of necessity, the 
 powers of nature, and thus destroys the subjective 
 element of religion; and Jewish formalism, which 
 places the objective in externals, and thereby loses 
 sight of God, the real objective, and of the God-seek- 
 ing spirit. It cannot be denied that the germ of both 
 
 these unhealthy tendencies, formalism and demon- 
 K4 
 
200 INTERPRETATION AND APPLICATION. 
 
 fear (the decvdapovia of Greek writers), began to 
 show itself already in the ancient Church. And who 
 does not at once perceive in the background the 
 dark clouds of hierarchism, which endeayours to 
 obtain dominion over conscience, in order to gain the 
 mastery over the mind, and to substitute for the 
 «« Prince of this world” the Priest of this world? But 
 these sombre clouds only serve to make the light of 
 the foreground more vivid, and these dark spots be- 
 come dissolved, in the telescope of historical contem- 
 plation, into undeveloped or veiled light. Substitute 
 for demons, the formula: “ the powers of nature,” place 
 conscious selfishness as its exponent in man, and prefix 
 to the whole the minus sign in order to indicate that 
 this selfishness is the negation of real existence. In 
 doing so, you express that same philosophical truth 
 mathematically, which those men saw before their 
 mind’s eye in the nebulous, but then impressive, forms 
 of the mythological process. Do not, therefore, despise 
 such mythological expressions: rather see whether 
 they are not the historically necessary form of an 
 eternal truth, which it is better to express imperfectly 
 than to ignore or deny, If ever you succeed in dis- 
 covering the Keplerian laws of the progress of mind 
 through time, those nebule will have the same place 
 in your system, which the mythology of the Greeks 
 occupies in the history of their philosophy, that of a 
 preformation. You will not covet, then, those forms 
 
ANCIENT BAPTISM AND MODERN. 201 
 
 which were not made for you nor for your nation, 
 and which the ancient Church invented with the 
 same freedom with which you may reject them. But 
 you will understand them for the first time, as being 
 a part of universal history. Admit them then with- 
 out hesitation, without any fear of thereby forfeiting 
 your holy zeal for truth, if in your time, and among 
 your co-religionists, the type should establish itself 
 in place of the idea, and the symbol usurp the throne 
 of God in the conscience. But, above all, cast a 
 glance upon yourself, and upon your own times, and 
 remark how, in the stead of that old formalism which 
 has created beautiful forms, a lamentable absence of 
 form, a negative formalism, has crept in. You will 
 then become aware, that, in the stead of demonism, 
 a sentimentality has established itself, which draws 
 down the mind to the passivity of personal sensa- 
 tion, just as demonism degrades it to the state of 
 hypostatized unconscious nature. 
 
 But if you look a little closer into the ecclesi-< 
 astical condition of the two ages, are you not over- 
 powered by one predominant feeling? And is this 
 not the feeling, that in the one age we find, upon the 
 whole, connexion, reality, internal and external truth; 
 in the other, little else but patchwork and ruins, 
 shams and phantoms? ‘That in one case a real life 
 was lived, a life of freedom, as to the Church and as 
 
 to the individual; that in the other, conventionalism 
 K 5 
 
202 INTERPRETATION AND APPLICATION. 
 
 is fostered, or rather in most instances maintained by 
 fire and sword, by the tyranny of State Churches, or 
 by the unthinking superstition of habit ? and that such 
 a state of things is most illadvisedly vaunted as pos- 
 sessing vitality, or even most impudently proclaims 
 itself perfect and infallible ? 
 
 The ancient baptism comprised, on Gospel grounds, 
 four spiritual elements—instruction, examination, the 
 vow, the initiation. To each of these elements was 
 attached a sacred symbol, an externally working act 
 of the Church, who, by means of her Bishops and 
 Elders, ordained in the place of God. To instruction, 
 the blessing corresponded; to examination, the im- 
 position of hands; to confession, immersion in water; 
 to the vow for life and for death, the unction as Priest 
 and King. Thus didthe beggar enter into the com- 
 munion of the faithful; thus the emperor, when 
 he ventured to do so. Constantine considered of it 
 until his death-bed. 
 
 It is impossible but that this ceremony should 
 have produced a great general impression, which was 
 not diminished if the Initiated were the child of 
 Christian parents. The act was his own, as muchas 
 it was in the case of a convert from heathenism. 
 The very gradual advancement even of the age of 
 baptism in the case of children of Christian families, 
 must have been injurious to its character as a so- 
 lemnity. We have already seen how, even before 
 
ANCIENT BAPTISM AND MODERN. 203 
 
 the close of our period, the baptism of new-born 
 infants grew out of that of children advancing to- 
 wards the age of boyhood. We have seen how, from 
 the baptism of the Spirit, which Christ instituted, 
 people relapsed into ceremonial law, and fell back 
 upon the shadow of a Jewish custom, which had 
 ceased to be binding with the extinction of the nation, 
 and now was made a sanction for the religion of the 
 new Covenant of Humanity. 
 
 In consequence of this alteration and complete 
 subversion of its main features, brought about prin- 
 cipally by the Africans of the third century, and 
 completed by Augustin, these natural elements have 
 been, in the course of nearly fifteen centuries, most 
 tragically decomposed, and nothing is now remaining 
 anywhere but ruins. In the East people adhered to 
 immersion, although this symbol of Man voluntarily 
 and consciously making a vow of the sacrifice of self, 
 lost all meaning in the immersion of a new-born child. 
 The Eastern Church, moreover, practised the unc- 
 tion immediately after the immersion, although that 
 unction implies, even more than immersion, Man’s 
 full consciousness, and is to be the seal of a free 
 pledge, of a responsible act. Yet the Eastern Church 
 requires, nevertheless, the general recognition of 
 both, as necessary to salvation, and denies there is 
 any efficacy in the Western form of baptism. 
 
 The Western Church evidently commenced her 
 
 K 6 
 
204 INTERPRETATION AND APPLICATION. 
 
 career, under the guidance of Rome, with more 
 freedom of thought. She abolished, together with 
 adult baptism, its symbol, immersion, and introduced 
 sprinkling in its stead. She retained, again, unc- 
 tion, the chrisma, by way of confirmation, and se- 
 parated the two acts; so that, at all events, a 
 beginning of consciousness and instruction may be 
 assumed to be implied as a justification of the subse- 
 quent ceremony. Yet with this she rigidly main- 
 tained in her teaching, as the effect of the act of 
 baptism, all the consequences which the Gospel and 
 the ancient Church so undeniably and authentically 
 connect with the previous instruction, and the volun- 
 tary conscious vow. The doctrine of Augustin was 
 completed and stereotyped by Thomas Aquinas. The 
 practice of the Latin Church has equally little corre- 
 spondence with the custom and spirit of the ancient, 
 as regards unction. The postponement of this solem- 
 nity is a recognition of the principle; but even the 
 legal age of seven is much too early a period to 
 show that the ceremony is not to be an opus ope- 
 ratum, but the voluntary act of the conscious mind. 
 And still the practice prevailing in exclusively 
 Catholic countries, of bringing children of four and 
 five years old to the Bishop to be confirmed, proves 
 how little the proper idea to be conveyed by the act 
 is seriously attended to; and more strongly still, how 
 little impression it has made on the popular mind. 
 
ANCIENT BAPTISM AND MODERN. 205 
 
 Whatever improvement has been effected in this prac- 
 tice in France, and to a still greater extent in Catho- 
 lic Germany, by way of preparation for the first 
 Communion (the admission to which, according to the 
 idea of the ancient Church, is expressed directly by 
 the unction), is due, as history attests, to the influence 
 of the Reformation on the formation of popular 
 customs. 
 
 But what did the Reformation itself? The Re- 
 formers retained the doctrine of Augustin, together 
 with pedobaptism. It is true, nevertheless, that 
 they regarded the baptism of new-born infants 
 merely as an offering, a dedication of the children by 
 their parents, as a vicarious act, and as the first step 
 only in a process which was actually to be completed 
 by themselves in riper years, after their Christian 
 education was finished, through their own voluntary 
 confession and vow. We are indebted to Luther 
 especially for this correct conception, and the having 
 worthily and rationally carried it out is the most 
 blessed work of the Evangelical Church of the Ger- 
 man nation. Confirmation is, at the present moment, 
 together with the principle of intellectual liberty, the 
 Bible and the hymns, the principal means of keep- 
 ing alive German Protestantism. But, at the same 
 time, the doctrine of the Sacraments did not admit 
 confirmation as one of them. Consequently, it was 
 not held to be necessary to salvation, because not pre- 
 
206 INTERPRETATION AND APPLICATION. 
 
 scribed by the Gospel, which, however, is equally 
 silent upon the subject of the sprinkling of children. 
 Thus the essential points in the Gospel and in the 
 practice of the Apostles, faith and self-sacrifice, have 
 been placed lower in the scale than the sprink- 
 ling, which was adopted instead of the Jewish 
 immersion, and the personal act has been held in 
 less estimation than its substitute. This may be 
 compatible with the Romish doctrine of good works, 
 but is as repugnant to the evangelical doctrine of 
 justification by faith, as it is to the precepts of the 
 Gospel, and the practice of the Apostles. The lea- 
 thern scholasticism of the seventeenth century, it is 
 true, knew how to justify all that; but, of this 
 justification, neither Scripture rightly interpreted, 
 nor reason speaking its own language, can take cog- 
 nizance. 
 
 The Protestant Church in Germany fell besides 
 into another contradiction, inasmuch as she defended 
 and admitted the validity of confirmation, as being 
 the voluntary act of the individual, and yet sup- 
 ported, with all her power, the interference of the 
 State, by whose regulations no person can be admit- 
 ted into any trade or service, unless he can produce 
 a certificate of confirmation. 
 
 The Reformed Church, which had no scruple in 
 swallowing the camel of pedobaptism, as being in 
 harmony with Scripture, found no place in its theo- 
 
ANCIENT BAPTISM AND MODERN. 207 
 
 logical conscience for confirmation, because it was 
 not prescribed in Scripture, was a human inven- 
 tion. In the course of two centuries, wherever the 
 two Evangelical Confessions coexist, custom has cor- 
 rected that untenable theological one-sidedness, by 
 the introduction of the Lutheran confirmation, and 
 this has been one of the many inward preparations 
 to the union of the two Confessions. 
 
 The English Church, in her Articles, adopts the 
 general Evangelical doctrine of baptism in such a 
 way as to place human faith by the side of Divine 
 grace (Art. 27. compared with Art. 11.). She recon- 
 ciles, moreover, the scholastic doctrine which limits 
 the efficacy of baptism to original sin, and excludes 
 from it all deadly sins committed after baptism, as 
 well as the fanatical view that persons once baptized 
 can sin no more (Art. 16.). But in her Liturgy, 
 exclusively and rigorously prescribed since the end of 
 the seventeenth century, she certainly uses expressions 
 which appear better suited to the Romish than the 
 Evangelical doctrine, and which have consequently 
 become a snare to many consciences, and a cause of 
 constantly continuing separation from the Church. 
 Lastly, confirmation has been no farther advanced, 
 either doctrinally or practically, beyond the point at 
 which it was left at the time of the separation from 
 the Church of Rome. The English Church, therefore, 
 is not only in this particular essentially unreformed, 
 
208 INTERPRETATION AND APPLICATION. 
 
 but considerably behind the French, and especially 
 behind the Roman Catholic Church in Germany. 
 Episcopal confirmation, notwithstanding the zealous 
 ’ efforts of the prelates of the day, remains, as to its 
 essence and efficacy, an opus operatum. How this 
 has reacted on infant baptism is clear from the fact, 
 that, among the lower classes of the population of 
 London, so many of those who belong to the Esta- 
 blishment are either not baptized at all, or never set 
 their foot inside the Church again after baptism. 
 This also accounts for so many of its members never 
 having been confirmed. 
 
 It is unnecessary here to repeat how little founda- 
 tion there is in the ancient Church for the exclusive 
 right of the Bishop to confirm, which is the main 
 hindrance to a radical reform. Neither must it, how- 
 ever, be forgotten that it dates from a period in which 
 every town, however small, was a bishopric. 
 
 Still less is it to be wondered at, that the Quakers 
 and Baptists have sprung out of this Church. The 
 former of these consider external baptism as a Jew- 
 ish custom, to be no longer binding after the down- 
 fall of the Jewish people; and the abuse to which 
 it had led dangerous, if not fatal. The Baptists 
 have restored adult baptism. But, as in the first case 
 the negation of the form has grown into a formality ; 
 so, in the latter, has the restoration of an old form. 
 The Baptists find it difficult to understand that the 
 
ANCIENT BAPTISM AND MODERN. 209 
 
 idea of the German Protestant act of baptism, which 
 concludes with the vow and benediction, corresponds 
 exactly with the idea of the Gospel commandment, 
 the letter of which they push to such an extent ; and, 
 under the yoke of an utterly one-sided rigid Calvin- 
 ism, they are inclined to attach to their own form 
 a superstitious power, by which the efficacy of a con- 
 tinually renewed faith is thrown into the background. 
 
 But how little the Churches of the seventeenth cen- 
 tury can make head against the onsets of the Baptists, 
 in countries where a great and free religious move- 
 ment exists, is evinced by the fact, that, among 
 serious Christians of the English race in the United 
 States, the Baptists or Congregational preachers are 
 on the increase more than any other sect, so that 
 they form already the most numerous and most pro- 
 gressive community. 
 
 How much mischief and injury are inflicted on the 
 life of the Church in general by this and similar 
 separations, will appear upon a comparison of the 
 parish schools of the English Congregations and those 
 of the Apostolical Church. In the ancient Church 
 every thing is based upon congregational life and 
 instruction. In England, many of the noblest ele- 
 ments are withdrawn from the National Church, 
 and the seceding congregations languish in con- 
 sequence of isolation, and suffer still more by the 
 pride of being the Elect. The former has never 
 
210 INTERPRETATION AND APPLICATION. 
 
 established parish schools as a national institution, 
 the latter have never striven after national life. 
 
 Neither as regards German and Continental parish 
 schools in general, is a glance at that picture calcu- 
 lated to flatter our pride. The palsy of the life of 
 the Church, and the decay of the spirit of a free 
 Christian community, are but too manifestly exhi- 
 bited by the prevalence of police regulations. 
 
TLE. 
 
 THE MORAL APPLICATION TO THE CHURCH OF THE 
 FUTURE. 
 
 Tuis is the picture, and this is the mirror. If the 
 former be true and the latter faithful, it is high time 
 to proceed to the work of restoration. As we have 
 met everywhere with traces of death and of decay, 
 so we have discovered on the other hand that the 
 germs and scions of future life have not altogether 
 become extinct. Who desires to establish what is 
 dead? Who can wish to eradicate the germs of life? 
 Who can revivify the former, however desirable it 
 may be thought? Who can prevent the latter from 
 increasing, however dangerous such a growth may 
 be to the existing order of things ? 
 
 Upon closer and deeper reflection, it will appear 
 wise to retain pedobaptism, but to remodel the whole 
 baptismal discipline on the following principles. 
 
 1. To this end, in the first place, the doctrine of 
 biblical baptism must be reformed in the sense of 
 the German Church, and of the doctrinal works of 
 Schleiermacher, Neander, Nitzsch, and the German 
 school in general. According to this view, our act 
 
212 INTERPRETATION AND APPLICATION. 
 
 of baptism forms a whole, the commencement of 
 which is the sprinkling of the child, the conclusion 
 the pledge of the grown up and instructed young 
 Christian, sealed by a blessing. 
 
 2. In the second place, the superstition that such 
 children of Christian parents, as die of tender age 
 unbaptized, are under damnation, from which they 
 must be rescued by baptism, is to be put down for 
 ever by bringing forward its true corrective. 
 
 3. This can only be done by positively and prac- 
 tically realizing the idea, that the baptism of new- 
 born children is the outward sign of the vow of the 
 parents to dedicate their child to God, as His gift 
 intrusted to them, and to prepare it by a Christian 
 education for becoming a member of the Christian 
 Church until it be itself able to profess the faith in 
 Christ, and to make the vow of a godly life dedicated 
 to God and the brethren. 
 
 4. Further, at the performance of the ceremony, 
 the duty imposed upon parents and sponsors, as 
 sureties for the Christian education of the child at 
 home and at school, must be brought more promi- 
 nently forward; while, on the other hand, every ex- 
 pression must be omitted or modified which is only 
 appropriate to cases where the person to be baptized 
 takes himself the pledge, and which never ought to 
 have been transferred from the ceremony of adult 
 to that of infant baptism. 
 
 5. The act of baptism must again become a con- 
 
BAPTISM IN CHURCH OF THE FUTURE. 213 
 
 eregational and Church festival, which cannot surely 
 be effected solely by the circumstance of the cere- 
 mony being performed in the church. 
 
 6. The taking children to school and to church 
 must be treated as an act of the life of the whole 
 community, as it was in the Apostolical Church. 
 
 7. The confirmation must be performed with ali 
 the seriousness and solemnity which are usual in the 
 German Evangelical Church. 
 
 On these fundamental assumptions the following 
 principal heads of practical reform might be pro- 
 posed for the present National Church communities 
 whenever they resolve to enter upon a thorough 
 reformation. 
 
 1. As in the ancient Church, baptismal festivals 
 should be instituted. The ancient Church selected 
 for this purpose Easter and Whitsuntide; to which, 
 here and there, the festival of the Epiphany was 
 added as representing the baptism of Christ. The 
 most natural arrangement would be, the institution of 
 FOUR BAPTISMAL FESTIVALS, three of them at the 
 Christmas, Easter, and Whitsuntide holidays, the 
 fourth on a Sunday in the autumn, or on the first Sun- 
 day in Advent, as being the beginning of the ecclesi- 
 astical year. In proposing such an arrangement it is 
 supposed that on each of these days all children who 
 have been born in the intermediate time will be 
 baptized. The THANKSGIVING OF MOTHERS would 
 
914 INTERPRETATION AND APPLICATION. 
 
 most naturally form a part of such a congregational 
 festival, and constitute a visible bond of sisterhood 
 amongst the mothers, whatever might be their rank. 
 
 2. On each of these festivals the candidates for 
 baptism, with their parents and sponsors, should be 
 considered as a BAPTISMAL CONGREGATION, and the 
 ceremony as a common one, and as a portion of the 
 
 Church service of the congregation. 
 3. The same days should also be the FESTIVALS OF 
 
 INTRODUCTION of baptized children who have attained 
 their seventh year, the time at which they generally 
 enter the boys’ and girls’ school. The children of 
 both sexes should, if possible, be introduced by their 
 parents and sponsors as a SCHOOL CONGREGATION, 
 to be admitted with prayer and blessing, and an 
 exhortation setting forth that the object of the in- 
 struction they are now about to receive is to pre- 
 pare them for confirmation. 
 
 4. Instead of either excluding altogether from 
 Sunday service the children who are thus introduced 
 into the Church (the school children who are pass- 
 ing from the stage of infancy to that of puberty), or 
 disgusting them with it by making them listen to 
 sermons they cannot understand, and which are in 
 some respects totally unfitted for them, a SCHOOL 
 SERVICE should be established for the younger ones, 
 which, being short and congenial to their feelings, 
 might make an impression and be beneficial to them. 
 
 5, CONFIRMATION should be conducted essentially 
 
BAPTISM IN CHURCH OF THE FUTURE. 215 
 
 according to the custom and the Liturgical formu- 
 laries of the German Lutheran Church, which cannot 
 be surpassed in dignity and solemnity. In a note 
 (B.) to this Part, one of these composed from the 
 ancient formularies is appended, to which is added that 
 agreed upon for the confirmation of German Cate- 
 chumens at Jerusalem. As to the age for con- 
 firmation, the fourteenth birthday should be consi- 
 dered as the earliest: the custom of the Reformed 
 Church, not to allow young persons to be prepared 
 for the first communion before eighteen, is, on the 
 whole, the safer one. 
 
 How far, and in what way, the episcopal element 
 may be brought into prominence in this arrange- 
 ment, will depend upon the constitution of each 
 particular Church: it is clear, however, that this 
 idea may be also realized by a collegiate cooperation 
 of ministers placed upon an equal footing. 
 
 There are, however, two conditions indispensable 
 to all such reforms. The first is the cessation of 
 all religious persecution and all State-Church com- 
 pulsion, and the recognition of the congregation 
 of communicants as the organ of the Spirit in the 
 Church. The second is the abolition of exclusion 
 from a Church on account of difference in forms. 
 I do not see for what good internal reason the 
 Baptists, as such, can be excluded from a National 
 Church. Those who give a preference to adult 
 
216 INTERPRETATION AND APPLICATION. 
 
 baptism (and the number of such persons, under 
 a reformed system, would be very small, at least 
 where the German language is spoken) should no 
 more be looked upon as heretics on that account, 
 than Baptists, on their part, should stigmatize by that 
 name such congregations as have a preference for 
 infant-baptism. As to the Society of Friends, it 
 certainly can only be said by ignorant people that 
 they reject baptism altogether: for they most 
 stringently insist upon spiritual baptism in the 
 sense of the Gospel, the being immersed and buried 
 with Christ. The misunderstanding which is the 
 origin of their discontinuance of baptism has arisen, 
 according to the law of reaction, from the prevalence 
 of a materialistic view of baptism in the National 
 Church out of which that Society took its origin. 
 That misunderstanding can only be removed by 
 bringing out in all its force the spirit of the original 
 institution. 
 
BOOK II, 
 
 THE CONSTITUTION AND GOVERNMENT OF 
 THE CHRISTIAN CHURCH. 
 
 Tr 
 THE PICTURE. 
 
 HERE I shall be able to be more brief than I was in 
 the First Book, respecting the sense of the Ordinances. 
 The genuine and ancient customs and ordinances, 
 which are collected in the Church- and House-Book 
 of the Apostolical Church, as well as in the Christian 
 code, fully explain themselves, and their difference 
 from the canonical law of the more modern hierarchy 
 requires no comment. Nor have I much to say in 
 detail respecting the practical application of the pic- 
 ture to our own times. My views on this subject 
 are fully expressed in two previous works. I may, 
 therefore, venture to confine myself here to general 
 outlines from the point of view of Universal History. 
 The constitution of the Christian Church, like the 
 political constitution of the Germanic races, rested 
 upon the idea of a community freely submitting 
 VOL. III. L | 
 
218 INTERPRETATION AND APPLICATION. 
 
 to a divine order of society which calls man- 
 kind to freedom, and makes man free. Christianity 
 was a free, and in a certain sense, a secret, asso- 
 ciation. Already Moses had based his reform upon 
 such an association. At a time when Egypt was 
 suffering under the most iron despotism, and when 
 the Aramaic races of Asia were in a state of the 
 most revolting religious and moral debasement, he 
 formed a free people, and a people of God, by organiz- 
 ing it first as a secret religious community. It was 
 by this agency that he threw off the bondage of an 
 empire mighty both in Africa and Asia, and united 
 the tribes of Israel, who were dissevered and trod- 
 den under foot, into a nation of universal histori- 
 cal importance. Jesus and his disciples formed a 
 secret society first out of the children of that nation, 
 at the last turning point of its history, when sub- 
 jected to the most cruel despotism of republican 
 emperors, and amid the despair of a highly civi- 
 lized but dissolute world. This society was based 
 upon the freedom of its members from the Levitical 
 law, on their equality as children of God, on their 
 brotherhood as men. It was this society, established 
 upon this freedom, this equality, and this fraternity, 
 which dissolved the greatest empire in the world, and 
 led to the forming of a vast association, embracing 
 the whole human family throughout the world-wide 
 dominions of Rome. After this association had, 
 in the course of ages, formed Christian nations and 
 
CONSTITUTION AND GOVERNMENT. 219 
 
 states, and by their means remodelled Europe and 
 the world, it fell into internal confusion, and be- 
 came either petrified or decayed. All the movements 
 of the last three hundred years tend towards a fear- 
 ful dilemma: either a serious, judicious, conscious 
 reform must be made in the Christian commu- 
 nity of Western Europe, or the dissolution of the 
 fundamental elements of society will be effected by 
 social revolutions. There are countries, even now, 
 where Socialism is the only sign of constitutional and 
 religious life in the consciousness of the people. 
 Socialism, however, is nothing but the demoniacal 
 earicature of the original Christian Association, re- 
 flected by the concave mirror of hatred against the 
 selfishness, luxury, and Mammon-worship of the higher 
 classes. Christianity saved the old world from this 
 misfortune, by bringing the Elect, through faith in 
 God and in man, into a new world; but the passage 
 lay over the ruins of existing states and civilization. 
 The ancient world perished by the birth-throes of 
 Christianity: ours, if not reformed, will perish by 
 convulsions attending its decay. There is no other 
 real sign given to our generation but this. The con- 
 sideration of the picture of the religious and moral 
 conditions which the constitution of the earliest 
 Christian communities offers is on that account no 
 idle question, but one of immediate interest and 
 vital importance to the present age. 
 
 Every town-congregation of ancient Christianity, 
 L 2 
 
220 INTERPRETATION AND APPLICATION. 
 
 the constitution of which we have to delineate, was 
 a Church. The constitution of that Church was a 
 congregational constitution. In St. Paul’s Epistles, 
 in the writings of Clemens Romanus, of Ignatius, and 
 of Polycarp, the Congregation is the highest organ of 
 the spirit as well as power of the Church. It is the 
 body of Christ, the embodiment of the person of Jesus 
 of Nazareth m the society which was founded by 
 Him, and through faith in Him. This congregation 
 was governed and directed by a Council of Elders, 
 which congregational council, at a later period, was 
 presided over, in most Churches, by a governing 
 overseer, the Bishop. But the ultimate decision, in 
 important emergencies, rested with the whole congre- 
 gation. The bishop and elders were its superintend- 
 ing members; its guides, but not its masters. 
 
 In most of the customs and ordinances transmitted 
 to us, we find this active interference on the part of 
 the congregation considerably weakened. Already a 
 hierarchy has been established. Nevertheless the 
 congregation elects its Bishop, and invites the 
 bishops of the neighbouring localities to institute 
 him into his office with prayer and the imposition of 
 hands. If the congregation is still to be formed, the 
 bishop names the Elders, three at least, and inducts 
 them with prayer and a benediction. They form 
 with him the Congregational Council. The bishop 
 elects at least one Deacon, as his assistant; and ap- 
 points widows and young women to take care, both 
 
CONSTITUTION AND GOVERNMENT. 221 
 
 spiritually and bodily, of the orphans, the sick, and 
 the poor. If the bishopric of a congregation, already 
 formed, become vacant, the form of episcopal elec- 
 tion remains the same: the clergy elect with the 
 people; there is no form of election prescribed, 
 consequently none is excluded. If the office of 
 Presbyter is vacant, sometimes the bishop and clergy, 
 sometimes the whole congregation, fill it up. The 
 bishop consecrates the presbyters, as he is himself 
 consecrated by his brother bishops. Their ordina- 
 tion (dedication to God by prayer, with imposition of 
 hands) is the same: only that the elders have no 
 throne, or raised chair, in the apse at the end of the 
 church, but sit upon benches on both sides. Be- 
 tween the clergy and the congregation stands the 
 communion-table, their unity and connecting link. 
 The hypothesis, therefore, of the Presbyterian 
 Divines of the sixteenth and seventeenth centuries, 
 that the Bishop, as the first of his peers (primus inter 
 pares), sprang from the elders of the congregation, 
 falls to the ground as unhistorical. But their idea of 
 Elders, as both an officiating and ruling body, is 
 quite correct. The ancient Church knows no more of 
 a single Presbyter than of clerical government and 
 election. It was only in very small places, manors 
 (ville), that the collegiate form was not adopted. 
 There, a single clergyman, who, according to the use 
 of the werd Bishop in the Epistles of St. Peter and 
 
 St. Paul, was called a Country Bishop (chorepis- 
 L3 
 
222 INTERPRETATION AND APPLICATION. 
 
 copus, i.e. country curate), managed the small com- 
 munity in its ordinary emergencies. His powers 
 were limited, because he had not the assistance of a 
 Church council. 
 
 The Lutheran view, again, especially that of the 
 German Lutherans, according to which the clergy 
 formed the order of teachers in the ancient Church, is 
 entirely erroneous. The Church was a government, 
 and the Bishop and Elders were magistrates; they 
 directed the congregation, but without legislative 
 power. Teaching and praying were open to every 
 one in the Church of the Apostles; every man 
 acting as a priest and anointed of the Lord. Ac- 
 cording to our Ordinances the laity may still teach 
 the Catechumens, dismiss them even with the bless- 
 ing from the public service; for all (it is said) have 
 the spirit of the Lord. The first act of the newly 
 baptized, on entering into the congregation, is to 
 give, or respond to, the episcopal greeting of Peace, 
 or the benediction. 
 
 The nature of things, however, led, as early as the 
 second century, to collective congregations. The 
 small village communities in the vicinity of the town, 
 already, to a certain extent, formed such an associ-= 
 ation with those of the city. This, however, was 
 only the first, and an imperfect arrangement; be- 
 cause the integral parts, with the exception of the 
 town, had no complete organization. The prin- 
 cipal towns in the then existing provinces of the 
 
CONSTITUTION AND GOVERNMENT. 223 
 
 empire (and all the Apostolic Epistles are addressed 
 to these) formed central points for the province 
 or island, as mother towns or metropolises. The 
 bishops assembled there in synod. Believers had 
 the liberty of attending their sittings and hearing the 
 discussions. The first bishop, in age or importance, 
 presided. 
 
 As to Rome, Alexandria, and Antioch, however, 
 the bishops had in early times incorporated with them 
 a more considerable portion of the province. To 
 Alexandria, the whole of Egypt, Libya, and the 
 Pentapolis were united. We have, therefore, three 
 different groups of Church jurisdiction: the town 
 and adjacent villages; the principal and inferior towns 
 of the island or province; and the great metropolis, 
 with the entire province in the widest sense. Already, 
 in the most restricted of these spheres, each individual 
 portion was a complete Church in itself. Thus, we 
 find the suburban towns incorporated with Rome; 
 Tusculum and Preneste, Tibur and Velitre, Ostia 
 and Portus, each of them a bishopric. It is clear 
 from the words of Hippolytus that there was no 
 further extension of the Roman Church in his 
 time. He makes no allusion whatever to the ju- 
 risdiction of Rome over the suburbicarian provinces 
 placed under the Vicarius urbis; that is, all the 
 South of Italy and the Islands, and Central Italy 
 as far as the Apennines, inclusive of Umbria and 
 
 Tuscany. This stage of the development, there- 
 L 4 
 
224 INTERPRETATION AND APPLICATION. 
 
 fore, belongs only to the end of our period, the close 
 of the third and beginning of the fourth century. 
 The Roman Church at the beginning of the third 
 century had not yet become the Italian (in our 
 sense), still less the Latin, Church. 
 
 Now the circumstance in this ecclesiastical or- 
 ganization, which is of general historical interest, is 
 this. The congregational element, which had united 
 towns and villages, and had once formed the con- 
 necting link between the Churches of Jerusalem and 
 of Antioch, did not extend to these wider relations. 
 Rome and the adjacent towns were connected together, 
 not by their congregations, nor even by their Church 
 councils, but simply and solely by their bishops. In 
 order to provide for their common wants, the bishops 
 of these towns entered into the Council of the metro- 
 politan congregation, which, in this way, exercised 
 a certain jurisdiction over the other portions of the 
 collective congregation. In this sense, and this only, 
 ean the thirty-fifth Apostolical Canon be understood. 
 It is the germ of that subsequent metropolitan system, 
 which is exhibited in the decrees of Nicea (325) 
 and of Antioch (341) in a more developed shape. 
 The “nations” which assemble round their “ first ” 
 bishop, and act in common with him, are precisely 
 the districts of the Hellenic and Roman world which 
 form a nation in the antique sense, together with their 
 chief town (like Corinth, Ephesus, Alexandria, An- 
 tioch, and Rome). I have discussed at length, in my 
 
CONSTITUTION AND GOVERNMENT. 225 
 
 “Tonatian Letters,” what was the peculiar develop- 
 ment of this germ in the second century in Egypt. 
 The Egyptian collection of Apostolic Ordinances, 
 which has come to light since that publication, fur- 
 nishes direct proof, that the consecration of the bishop 
 of Alexandria by the clergy of his Church was a 
 unique instance of that kind in Egypt; and that the 
 metropolitan position of that capital did not in the 
 least degree stand in the way of the independent 
 episcopal organization of each individual town-con- 
 gregation. 
 
 The Churches which grouped themselves round a 
 great Church, stood in an organic, but strictly hie- 
 rarchical connection with it. It was natural that 
 common interests should be treated of in common, and 
 decided upon under the presidency of the bishop of 
 the metropolis. The other bishops were joint elders 
 in this council. ‘They formed, with the parish clergy 
 of the capital, the presbytery of the chief bishop. 
 This is the origin of the College of Cardinals. 
 
 This second stage in the development of the 
 Church’s constitution is, therefore, already infected 
 with the decay of the times. There were no longer 
 then any real nations, but only municipal unions. 
 The ancient world did not know a free nation beyond 
 the municipal limits, and therefore had no representa- 
 tive government. Christianity prepared this by cleri- 
 cal senates and synods: it could not create nations. 
 
 The congregation was free, and her life the only living 
 L 5 
 
226 INTERPRETATION AND APPLICATION. 
 
 and free life of the age. But this free element in the 
 Christian community remains within the narrow limits 
 of the municipal constitution; all beyond that is un- 
 free, as regards the congregations. Independent and 
 autonomic in their parochial concerns, the congrega- 
 tions are excluded from the general Church affairs. 
 
 But it is these precisely which became every day of 
 more and more importance. In proportion as the 
 relations grew more complicated, and the differences 
 upon points of doctrine more serious, and in propor- 
 tion as more stress was laid upon doctrinal forms, as 
 symbols of the Church and cgnditions of Church 
 communion, its government and destinies fell, more 
 and more, into the hands of the bishop. 
 
 The connexion between the Church and the State 
 was a purely negative one, and thereby necessarily 
 hostile. The individual Church, whether in Rome 
 or Jerusalem, Alexandria or Antioch, enjoyed a 
 limited right of protection, as the Jews do at the 
 present day in Rome. This was associated with 
 harsh treatment of every description, and became, 
 from time to time, not merely a grievous oppression, 
 but cruel and bloody persecution; as in the case of 
 the Jews in the middle ages. Christianity enjoined 
 respect towards the ruling powers, as the adminis- 
 trators of the Divine order, and love towards them 
 as wellas towards all other enemies, but expressly also 
 assuch. For the same Christianity considered all the 
 
CONSTITUTION AND GOVERNMENT. 227 
 
 earthly empires of the day as instruments of the 
 Prince of Darkness, ordained by God for punish- 
 ment; and, at the very head of the Christian view 
 of the world stood the belief that all these must 
 perish, in order that the kingdom of God, the final 
 object of the “ good tidings” to enslaved humanity, 
 might appear. The hatred of the Jews, as the people 
 of God, towards all their oppressors, passed on to all 
 Christians, strengthened by the power of love to- 
 wards the brethren of the free society of the children 
 of God. They prayed for princes and for emperors, 
 but their warmest prayer, their most fervent sup- 
 
 plication, “Thy kingdom come,” 
 
 was for the speedy 
 dissolution of this world of evil, with Satan and 
 all his tormentors. In order fully to estimate the 
 force of this feeling, we must realize to our minds 
 the fact that the community of the Roman empire, 
 and its right of citizenship, even before the time of 
 Hippolytus, wonderfully favoured the idea of the 
 Catholic (universal) Church. This idea was based 
 on the original fundamental view of Christianity, but 
 the Christians could not become fully conscious of it 
 until the total destruction of Jerusalem under Ha- 
 drian. This momentous moral event brought the 
 kingdom of God face to face with the kingdom of this 
 world: the Universal Church did not even recognize 
 the limits of the kingdom of this world as its own. 
 Now this kingdom of God had no people beyond 
 
 eG 
 
228 INTERPRETATION AND APPLICATION. 
 
 the municipal sphere; just as the kingdom of this 
 world, beyond that sphere, had no nations. There 
 only remained administrative districts, which were 
 termed Provinces, with the addition, after the time of 
 Constantine, of the combination into Dioceses (in the 
 political sense) and Prefectures. 
 
 The old world was doomed to fall into decay, and 
 to do so by means of the dissolving agency of Chris- 
 tianity. Christianity was to prepare the way for a 
 new world, but, in its then organization, it must 
 necessarily suffer from the calamity of the age, the 
 want of national life. Instead of the defunct mu- 
 nicipalities, whose burdensome offices were avoided, 
 as they now are in many parts of the Continent, it 
 established in the towns Church authorities, ani- 
 mated with the internal life of a free people (populus 
 means congregation ), whereas the municipal corpora- 
 tions were bodies of police functionaries, almost as 
 much as in modern France. It extended the free 
 union to the neighbouring country population, and 
 even to the country towns which were adjacent to a 
 capital. But here, already, the congregational element 
 remained unrepresented, and thus a national Church- 
 union could no more be formed than a political na- 
 tion. There existed, at that time, only the life of 
 the corporations; and, beyond that, Christianity 
 could not advance in its reorganizing social process. 
 To represent this impossibility as the final aim, the 
 
CONSTITUTION AND GOVERNMENT. 229 
 
 standard for all ages, is almost as rational as the je- 
 suitical theory of Ludwig Von Haller, according 
 to which monarchy does not allow of a State society, 
 nor of a State law, the State itself being nothing but a 
 conglomeration of private rights, of corporations and 
 personalities, grouping themselves round a factitious 
 personality, reigning by the grace of God (represented 
 by the Pope). 
 
 Although there existed a clerical hierarchy in the 
 congregation, a person might become an elder without 
 having been a deacon, a bishop without having been 
 consecrated as elder. All the clergy, besides, might 
 marry like other Christians; only on the election of 
 a bishop or elder, proof was required that he had 
 been but once married; a second marriage being con- 
 sidered contrary to the injunction of the Apostle in 
 the First Epistle to Timothy (iii. 2.). 
 
 From this objection to a second marriage, which, 
 perhaps, originated in a misunderstanding, a rule was 
 gradually formed, which Hippolytus held to be a law 
 of the Church, in opposition to the Romish bishop 
 Callistus: that every one who was unmarried at the 
 time of his entry into the clerical office (1. e. becoming 
 bishop, elder, or even deacon) was precluded from 
 marrying so long as he retained his office. The authen- 
 tic history of this gradual alteration is clear from the 
 interpolations which were made, on this point, in the 
 most ancient collections of the Christian Canons, as 
 
230 INTERPRETATION AND APPLICATION. 
 
 fully appears from the table prefixed to our text of 
 the same. The key to it, however, is to be looked 
 for nowhere else than in the want of organic de- 
 velopment of the congregational life, and in the ex- 
 clusive claims of the clergy, which thereby became 
 more and more established. Both again were in- 
 trinsically due to the wretchedness of the age, to the 
 decline of all social life in the Hellenic and Roman 
 world, and to the transformation of a commonwealth 
 into the all-destroying and overwhelming military 
 despotism of the emperors. 
 
 The stagnation of congregational life exhibits itself 
 also but too clearly in the gradual displacement of the 
 fundamental notions about Christian offices. As the 
 bishop was the exclusive director in all matters not 
 congregational but ecclesiastical, so were the elders 
 in the congregational. Still the principle of colle- 
 giate power and action was retained, as well as that 
 of the independence of the smaller in the collective 
 congregations. 
 
 The most valuable portion, moreover, of the action 
 of the congregations was preserved, namely, that of 
 the services of charity. The office of Deacon or 
 helper implies, in the full sense of the word, the 
 attendance on the poor and the sick. ‘To offer spi- 
 ritual as well as bodily aid, and, indeed, to supply all 
 common wants, was the individual duty of every 
 Christian ; and this divine idea of services of charity 
 
CONSTITUTION AND GOVERNMENT. 2a) 
 
 had so deeply pervaded the mind of the Church, 
 that the office of deacon and deaconess grew out of it. 
 The latter were ordinarily widows, and the sister- 
 hood of Widows is nothing more than that of Dea- 
 conesses. The recently recovered Coptic collection 
 of Apostolical Church Ordinances furnishes most 
 precious and original information upon this point 
 also. The deacons had the charge of the poor, the 
 deaconesses of the sick, and they attended indiscrimi- 
 nately upon those who stood in need of their consola- 
 tion and assistance. <A significant Egyptian legend 
 attributes to Christ a speech addressed by Him to 
 Mary and Martha, in a sense which, at all events, is 
 deeply Christian and strictly Apostolical (1 Pet. 1. 
 7.), namely, that, in the Christian community, wo- 
 man’s weaker nature, when strengthened and ele- 
 vated by the respect and honour of the man, developes 
 anew and peculiar power, namely, that of serving 
 and suffering Love. 
 
 The opulent provided for their poor; to which 
 purpose the gifts offered at the common table, which 
 became an altar as the symbol of a vow of self-dedi- 
 cation, were especially applied. It was a part of the 
 system of community of goods among the early Chris- 
 tians, which had remained as a sacred custom. The 
 first-fruits of corn and wine, and whatever was tithe- 
 able of the produce of the earth, served for the mainte- 
 nance of the clergy. In all our Collections, the validity 
 
232 INTERPRETATION AND APPLICATION. 
 
 of the Apostolic injunction on that head is recognized; 
 and especially the one, ‘‘ Thou shalt not muzzle the 
 ox which treadeth out the corn.” In the re-written 
 text of the first Greek Collection also, this pre- 
 cept is applied as signifying that, as the oxen by that 
 means do not eat up all the corn on the threshing- 
 floor, so the clergy should only appropriate to them- 
 selves a very small portion of the gifts of the congre- 
 gation, or Church property. 
 
233 
 
 IT. 
 THE REFLEX. 
 
 HERE, again, no existing Church community comes 
 up to that which is exhibited in the early Christian 
 Churches, as the substance and aim of the idea of 
 Christ and his Apostles. But in each of them re- 
 mains and fragments are extant, conscious or uncon- 
 scious, intentional or accidental reminiscences; in 
 many of them even the germs of future life. And, 
 besides, these fifteen centuries have had to struggle 
 with an entirely new problem: the relation of the 
 Church to a Christian State. This is the Gordian 
 knot of modern Europe, easy to be cut, but impos- 
 sible to be loosed except by Christian liberty being 
 made the law of the land in Church and State. 
 
 The Greek Church, that is to say, the Church of 
 Byzantium, which, after having oppressed all the na- 
 tional Churches in Syria, Egypt, and Assyria, rules 
 over the ruins of the Byzantine empire and the vast 
 and aspiring empire of Russia, hitherto only offers 
 the stereotyped form of a system of discipline and of 
 metropolitan government. The rigid Church disci- 
 pline, with its penances and penalties, arose out of the 
 spiritual superintendence of each brother by the con- 
 gregation : in like manner, the right of permanent or 
 
234 INTERPRETATION AND APPLICATION. 
 
 temporary exclusion, which we find in the Byzantine 
 metropolitan system, was developed out of the power 
 which the congregational unions of the ante-Nicene 
 period possessed. The priests were the heirs of the 
 congregation. 
 
 Asin the Eastern, so in the Western Church, which 
 was formed round the old capital of the Western Em- 
 pire of Rome, the clergy is the ruling corporation. 
 Only,as there the Bishop and Metropolitan, so here the 
 Pope is supreme; synods and councils fall more and 
 more into the background. In each, also, the despotic 
 form of ecclesiastical sway has prevailed over the lay 
 form of government, and is, again, essentially influ- 
 enced by the despotism of the princes and nobles, 
 which has become the state. In the West, however, 
 man has had strength enough to make one despotism 
 a check upon the other; in early days, the temporal 
 upon the spiritual; in modern times, reversing the 
 principle, the spiritual upon the temporal. In other 
 words, the oppressed or repulsed spirit of freedom 
 has instinctively used, sometimes a Pope, sometimes 
 an Emperor, as its protector and tool. 
 
 Rome, in the nomination of Bishops, as everywhere 
 else, makes the direct reverse of the Apostolical insti- 
 tution the principle and the fundamental law. In her 
 eyes, the episcopal power emanates from the papal, and 
 the Pope ought strictly, as matter of right, to nomi- 
 nate all Bishops. Where this is not the case, it arises 
 from usurpation, or special arrangement and treaty 
 
EXISTING CHURCH CONSTITUTIONS. Zao 
 
 (concordat). This is, in principle, the same abso- 
 lutism which, five centuries later, made its appear- 
 ance in a temporal form. The clergy, which at 
 first dispossessed the laity, and afterwards oppressed 
 them, fell in consequence under the yoke of the 
 Bishops; and these again under that of the Popes; 
 the Princes shared with the latter the spoil, as soon as 
 they felt themselves strong enough. The monastic 
 orders formed the only free societies in this despotic 
 system, but even they, by little and little, fell under 
 the general thraldom. 
 
 Here, again, the Reformation established the saving 
 principle of liberty, and the correct basis of a univer- 
 sal priesthood. But the avidity of princes, the thirst 
 for plunder on the part of the nobility, the rage of the 
 anti-reforming powers, and that decay of civilization 
 among the people which was the result of the re- 
 ligious wars in Germany and France, rendered all free 
 development in the leading countries of Europe im- 
 possible. The rage of controversy among divines 
 made the people indifferent to ecclesiastical matters, 
 and the jurist, as usual, framed for the princes a di- 
 vine right out of usurpation. Itis only the nineteenth 
 century, after various reforms and revolutions, that 
 has awakened the two great germs of life in the 
 Evangelical Church: the missions to foreign coun- 
 tries, and the Diaconate in the old sense, or the 
 so-called Home or Inner Mission. The restoration 
 of the Institute of Deaconesses (not by the French, 
 
236 INTERPRETATION AND APPLICATION. 
 
 as has lately been said in England, but by Ger- 
 mans) is a remarkably significant feature. Both 
 have led to combinations and associations in Church 
 life, beyond the limits of municipal life. The 
 union of the two Protestant confessions (the Lu- 
 theran and the Reformed) with Synods composed 
 of laity and clergy, in the greater part of Protestant 
 Germany, is a vast step in the right direction. But 
 Synods cannot govern; and, without Christian self- 
 government, the very principle of vitality is wanting. 
 The torpid Lutheranism of the Swedish Church has, 
 like the whole constitutional life of that nation, out- 
 lived itself, and is waiting for reanimation by means 
 of the indestructible vitality of the Northmen. The 
 Danish Episcopacy is a mere state-machine. So 
 were the bishops nominated for the coronation of the 
 first king of Prussia, who stood there without father 
 and without children, and melted away like a dream. 
 The only hope of life for the new Prussian Episcopate 
 is the possibility of its entering into an organic con- 
 nexion with the truly vital and national element, the 
 Synods, a connexion which at present does not exist. 
 
 The English Church, beyond the parochial cure of 
 souls which is now on the whole excellent, has practi- 
 cally lost the constitutional institutions of medieval 
 Catholic government, with the exception of the Epis- 
 copate, and has not acquired one single element of 
 Protestant, nor consequently of Apostolical, constitu- 
 tional life. She establishes Catholic hierarchism with- 
 
EXISTING CHURCH CONSTITUTIONS. 231 
 
 out its hierarchical independence in reference to the 
 state, and professes Protestant principles without 
 being able to show any of their fruits in this domain. 
 But she has preserved in the idea of the Episcopacy, 
 as the constitutional kingship in the spiritual com- 
 munity, the natural and genuine Germanic organ of 
 self-government; and it is to be hoped she will main- 
 tain it, if ever the spirit of Church reform should 
 take possession of the English people by a national 
 movement. The Congregation, or Parish, have no 
 ecclesiastical rights; because the law of the Church 
 is still the Canon Law of the old clerical corporation. 
 By a mysterious intrusion into the original draft of 
 the Articles, as agreed upon in the Convocation of 
 1571, “the Church” (which according to the Eccle- 
 siastical Law is the Clergy in Convocation) “hath 
 the power to decree Rites or Ceremonies, and au- 
 thority in controversies of Faith.” (Note C.) The 
 Colonial is a truly missionary Church. In the Fo- 
 reign Mission of the Church the number of English 
 missionaries is still insufficient. Home Mission the 
 Church has none, but that of the Scripture Readers 
 in the metropolis and in Ireland. The Diaconate 
 is extinct. The Dissenters have no national institu- 
 tions, but much discipline and congregational life. 
 The only fruitful union between Church and Dis- 
 sent, besides the Greek Bible Society, is in the City 
 Mission, a noble form of Home Mission, although 
 VOL. III. ac 
 
238 INTERPRETATION AND APPLICATION. 
 
 less complete than the German. The spirit of po- 
 litical liberty which pervades the nation supplies, to 
 a certain extent, the want of ecclesiastical freedom. 
 
 Scotland is what Holland would be without the 
 spiritual influence of Germany; a rigid, although a 
 morally highly respectable, Presbyterianism of the 
 seventeenth century. In this Presbyterianism, how- 
 ever, the element of hierarchism, in a popular garb, 
 is so predominant, that lately a dispute as to the 
 supreme decision upon what is spiritual and what is 
 temporal, in a mixed question of rights, has been 
 turned into a vital question of communion with 
 Christ, and made a source of bitter separation. Such 
 a view has essentially a papistic element in it; with 
 this difference, indeed, that the Church does not 
 combat a foreign despotic legislation, but her own 
 national legality. There is no other way of ex- 
 plaining this strange phenomenon (in which, never- 
 theless, the most noble heroism has manifested itself), 
 but by the circumstance, that, in consequence of the 
 atrocious persecutions and oppressions of the popu- 
 lar element by English supremacy and hierarchical 
 episcopacy in the seventeenth century, and by an 
 unjust law of patronage passed after the union in the 
 eighteenth, the State is still viewed in the light of 
 an enemy by the popular Church. 
 
 All these phenomena, however, can only be fully 
 accounted for by the incredible confusion respecting 
 the relation between the Church and State; that is 
 
EXISTING CHURCH CONSTITUTIONS. 239 
 
 to say, between the nation as an ecclesiastical body 
 and the nation as a political body ; a confusion which 
 continues to this hour. It is the history of the 
 struggle between two usurping or dictatorial powers : 
 a long history of sorrow and suffering, in the course 
 of which we meet the scaffold and the stake. 
 
 A century after Hippolytus, Christianity became, 
 under Constantine, from a persecuted sect, a recog- 
 nized religion, and, with the passing exception of 
 Julian, the religion of the rulers, and of the imperial 
 army by which they governed. 
 
 Even before the end of the fourth century it was 
 the dominant religion, and the Catholic Church en- 
 joyed exclusive privileges. From the time of Theo- 
 dosius downwards, the emperors carried out a system 
 of persecution, and the bishops rivalled them in an 
 almost Apocalyptic manner. Christianity was from 
 the very beginning admitted into the empire as an 
 episcopal and Catholic corporation, which centred 
 more and more round the great imperial cities of 
 Rome (and New-Rome), Alexandria, and Antioch. 
 The Protector considered the bishops partly in the 
 light of helpmates, partly in the light of subjects; and 
 this is the point of a convivial joke of the emperor 
 Constantine, which has been immortalized by Eusebius, 
 comparing himself with the bishops as an Episcopus 
 (overseer) of the external affairs of the State. His 
 system was despotic monarchy, so was theirs. It 
 is just as rational to build upon this a right of su- 
 
240 INTERPRETATION AND APPLICATION. 
 
 premacy, as it is to establish the theory of passive 
 obedience, and the right divine of absolute princes, 
 by referring to Christian governments the words of 
 the Gospel and Apostles meant for Nero and 
 Neronian prefects. Constantine was the first, but 
 already a complete, Byzantine despot, and would 
 have remained so had he survived his baptism. 
 The first result of the protectorate of the Christian | 
 emperors was, that in their codes they converted 
 Church ordinances (that about baptism, for instance) 
 into statute laws. Thus Justinian, at the beginning 
 of the sixth century, ordered new-born infants to be 
 baptized, under a penalty for neglecting it: a law 
 which still passes for a Christian principle in the code 
 of many a Christian state. Evangelical and Apos- 
 tolical freedom thus received its death-blow from the 
 same police crutch which was given it for support. 
 It has remained in the same crippled state to this 
 day in the East. 
 
 The hierarchical thirst for power in the bishops of 
 the old capital of the West, favoured by the impres- 
 sionable character and sense of veneration of an as- 
 piring nationality, that of the German, formed the 
 relation of the Church to the State in the papal sense. 
 The same work was done in the Churches of the East, 
 among the Slavonic tribes, grouped around New 
 Rome, in the imperial sense. The Congregation 
 disappeared here also, under the form of an unorga- 
 nized “ People,” which might accept with favour 
 
EXISTING CHURCH CONSTITUTIONS. 241 
 
 the priestly election of the bishop, or contest it 
 with arms and in blood, in the interest of another 
 priestly candidate. The Presbyters, with the other 
 clergy, domineered over the congregation; the Bi- 
 shops over the priests; the Metropolitan over the 
 bishops; and lastly, the Pope over them all directly, 
 and besides, indirectly over the bishops through the 
 metropolitans, and over the congregations, i. e. the 
 nations, through the priests and monks. The 
 Goths resisted ; the Frankish Carlovingians leagued 
 themselves with Rome, which, at that same moment, 
 introduced into Germany the complete system of spi- 
 ritual absolutism by means of Boniface, a West-Saxon 
 Englishman brought up at Rome, the founder of the 
 archbishopric of Mayence. Charlemagne, who had, 
 it is true, a tendency towards absolute government, 
 but who was, nevertheless, a genuine German king, 
 so correctly foresaw the result, that towards the 
 close of his life he expressed deep repentance for 
 haying allowed the stolen crown of the Byzantine 
 emperors to be placed on his head at the altar of 
 St. Peter’s by a Roman priest. Not less warranted 
 was the grief of his Franks, that the lying and 
 despotic title of Emperor was substituted for the 
 national and constitutional Germanic title of King, 
 in the sense in which it. still exists in England. 
 The papal power naturally prevailed over the impe- 
 rial; for it represented the spiritual and human 
 VOL. III. M 
 
242 INTERPRETATION AND APPLICATION. 
 
 element in opposition to the military power and 
 feudal violence of the princes and nobles. 
 
 A real, complete nationality, like that of the 
 ancient world, could not be formed, for this very 
 reason, that the highest moral responsibility was 
 wanting, the national decision on spiritual matters, 
 by which nations become of age. The conscience 
 of the German nation, then the predominant one, lay 
 buried under the altar on which the first so-called 
 Roman emperor of the New Occident had received the 
 Byzantine crown. Besides this, the Byzantine law, 
 which deifies absolutism, was introduced from Italy: 
 as well as papal supremacy, a well-merited punish- 
 ment for the injustice committed by the Germans 
 towards the free cities of Italy. After the vitality of 
 the Germanic people was thus crippled to a vast 
 extent (and in Romanic Gaul, which, by the Frank 
 conquest, did not cease to be Celtic, all this took 
 place to a still greater degree), a national feeling 
 sprang up for the first time, on a small scale, in the 
 free cities of Germany in the thirteenth century. It 
 was within them, and through them, that the first 
 spark of the internal as well as external life of the 
 future was kindled. 
 
 When, two centuries afterwards, the Reforma- 
 tion gave to this element of life form and consist- 
 ency, the nationality of Church life which the Re- 
 formation called forth, yea postulated and hallowed, 
 established itself in opposition to the Clergy-corpora- 
 
EXISTING CHURCH CONSTITUTIONS. 243 
 
 tion, as a sovereign right, which is expressed by 
 the word “ Supremacy.” The Evangelical Prince 
 took the place of the people, who were not yet re- 
 organised asa community. This is the origin of the 
 modern antagonism of Church and State, or State 
 and Church. The supremacy, or the jus majestaticum 
 circa sacra, 1s nothing but the dictatorial form of 
 defending the national liberty against clergy-corpo- 
 ration and canon law; with the dictatorship that 
 antagonism ends, but not necessarily all relation 
 between the Church and Nation. 
 
 The rude and plunder-loving nobility joined the 
 princely despotism; the jurist made a virtue of ne- 
 cessity, and a master of the head of the Church. 
 The Church was even plundered and oppressed in 
 many a republic, where, however, Presbyterianism 
 infused into the Church the germ of life by the 
 establishment of Synods, consisting of laymen and 
 spiritual delegates, and superintendents (bishops), 
 somewhat after the model of the primitive Church. 
 I have shown elsewhere by what artifices this germ 
 was kept under and confined, forced back, and 
 crippled. In the United States, where these means 
 were not used, the formula of “Separation of Church 
 and State” was established: a doctrine which is 
 marked by a blind reaction against the idea of a Na- 
 tional Church, as identical with the old State-Church. 
 It was also in the United States that the purely 
 
 clerical Church of episcopal England grew into a 
 M 2 
 
944 INTERPRETATION AND APPLICATION. 
 
 congregational one, although its clerical doctrine 
 and its exclusive Anglicanism will never allow it to 
 become, in this imperfect state, the expression of 
 that gigantic new Anglo-Saxon nationality. 
 
 It must be always borne in mind, that in Zurope, 
 wherever untrammelled by clerical or police restraint, 
 the universal conscience (commonly called public 
 opinion) has pronounced this verdict: “It is not 
 well that the political government should rule the 
 Church; but it is better than that the ecclesi- 
 astical corporation, through the Church, should sub- 
 jugate both government and people.” Some men of 
 noble minds have a leaning towards papacy, occa- 
 sionally without being aware of or wishing it, either 
 because they are weary of police restraint, or because 
 they are unwilling to throw into the political scale 
 the sacred interests of the Church, and to embroil her 
 suardians in the party struggles of the day for power. 
 But this marks only a period of transition: as a system 
 for the future it is a shortsighted, insufficient, and de- 
 structive policy, to which the best among those men 
 will not long cling. 
 
 If we hold up this general picture before the 
 mirror of the Apostolical Church, we shall see re- 
 flected this formula: The government of the Church 
 by sovereign protectors can only be regarded as a 
 dictatorship, and, consequently, as a mere temporary 
 and transitory form. ‘The true restoration must 
 begin by recognizing the congregation as the primi- 
 
EXISTING CHURCH CONSTITUTIONS. 245 
 
 tive vehicle of Church life, commencing with the 
 local, and ending with the national congregation. 
 In this manner the protectorial connexion, like 
 every other dictatorship, may pave the way to free- 
 dom and renewed vitality.. In most cases, the dic- 
 tator has it still in his power to bring about such 
 a happy consummation in a conservative form. Its 
 formula I believe to be in the following axioms : 
 Bishops and elders are essentially Rulers. Rulers 
 must have Power. Power must have Law. Law 
 must have People. The Church-People, to make 
 laws, must have organized Congregations. Con- 
 gregations must form Synods, which are representa- 
 tive congregations. Synods must represent organi- 
 cally the lay and the clergy elements. The clerical 
 element is either a parochial or an ecclesiastical one. 
 The complete Synod, therefore, will in general have 
 three orders: first, the Bishops or superintendents, 
 personally ; secondly, the deputies of the parochial 
 Clergy; and thirdly, the representatives of the Lay- 
 men, elected either by the communicants of the 
 congregations, or by the lay elders forming the 
 Church-council or presbytery. These last must 
 have the right to demand the vote by order, and 
 thus exercise their legislative veto by themselves. 
 Bishops elected or nominated without the coopera- 
 tion of the synod have no natural ecclesiastical basis. 
 
246 INTERPRETATION AND APPLICATION. 
 
 RES 
 
 THE PRACTICAL APPLICATION. 
 
 THE two bright points in the ancient Church, as 
 regards its constitution, are the Episcopate and the 
 Congregational organization. These two Institutions 
 have an undying vitality; the rest is obsolete and 
 inapplicable. 
 
 The Episcopate was originally the independent 
 position of a city clergyman, presiding over the 
 congregation with the neighbouring villages, having 
 a body of Elders attached to him. Where such a 
 council can be formed, there is a complete Church, a 
 bishopric. The Elders are teachers and administrators. 
 If an individual happen to be engaged in either of 
 these offices more exclusively than the other, it makes 
 no real alteration in his position, for the Presbyters 
 of the ancient Church filled both situations. Their 
 office was literally an office, not arank. The country 
 clergymen were most probably members of the eccle- 
 siastical council of the city Church: as the bishops 
 of the country towns certainly were members of the 
 metropolitan presbytery. 
 
EPISCOPATE OF THE ANCIENT CHURCH. 247 
 
 Now, if we make a practical application of this idea 
 to our own circumstances, the restoration of the 
 bishopric would give us a district like a small Eng- 
 lish county; that is to say, a district including a 
 town, which combines within it all the elements re- 
 quisite for the organization of a full congregation, 
 and especially, therefore, one which contains an 
 educational establishment or school. 
 
 As regards the formation of diocesan congrega- 
 tions (synods), however, we must supply the defects 
 of the Churches of the third century, which produced 
 such bitter fruits. We must make them consist, not 
 of bishops and other ecclesiastics merely, but also of 
 lay delegates from the single congregations. 
 
 It must depend upon the particular relations and 
 circumstances of the case, how far any steps can be 
 taken towards Provincial and National Synods. Uni- 
 formity is the most dangerous foe of unity, because 
 it gives the appearance of real internal unity, and 
 conceals the want of it; while, on the other hand, it 
 elevates the external above the real. 
 
 As to National Church life, the aim must be, a 
 union between different Protestant communities, on 
 the basis on which it has been proposed in Prussia : 
 a common Liturgy, with full liberty as to its use in 
 the parts connected with theological controversies 
 between Lutherans and Calvinists, and a common 
 
 Synodical constitution. This union has been car- 
 Mm 4 
 
248 INTERPRETATION AND APPLICATION. 
 
 ried into effect in the greater part of Protestant 
 Germany, since 1817, although in an imperfect and 
 not always quite correct manner, which very natu- 
 rally has produced the reaction of the last few years. 
 But the idea of such a union lives, as a cherished 
 national and Christian project, in the minds of an 
 overwhelming majority among the higher and middle 
 classes. Arnold laboured to bring about something 
 of a similar kind in England. 
 
 The point of union in the extra-national or 
 Catholic life of the Church is based upon the 
 universality of the theological and _ philosophical 
 literature of the European world, as the national 
 ecclesiastical life is upon the organ of the intelli- 
 gence of the public mind, the national literature. 
 But the first condition requisite for bringing about 
 a really living union of the national Churches is, 
 cooperation for a common, elevating, truly human, 
 and Christian purpose. True Alliance is impos- 
 sible without such a practical purpose; and free co- 
 operation, not union, is the watchword. 
 
 Such a purpose is furnished eminently by the Mis- 
 sion. Through its means, a blessed cooperation of 
 the English and German Churches has been already 
 effected. The obligation that those who are sent out 
 by the Church Missionary Society should receive 
 English ordination, arises simply and solely from the 
 peculiar connexion between the English Church and 
 
EPISCOPATE OF THE ANCIENT CHURCH. 249 
 
 State. Although the Catholicizing portion of the 
 clergy attaches to ordination fanatical and supersti- 
 tious notions, men of God, like Schwartz, Gobat, and 
 Krapff, the apostles of India, Abyssinia, and Equato- 
 rial Africa, have felt that this should not prevent them 
 from combining with it a rational view. Nor should 
 the German missionaries, when they return home, 
 feel any scruple about being ordained in the German 
 and Swedish sense, that is, suffering themselves to be 
 instituted to any given office with blessing and prayer, 
 where even the laws of the country meet Episcopalian 
 narrow-mindedness by an equally narrow Presbyte- 
 rianism. 
 
 The whole idea of Ordination, in the sense of the 
 High Church party, is as foreign to the ancient 
 Church as it is incompatible with Evangelical doc- 
 trine. 
 
 So the indelibility of the canonical character of 
 the clergy, although ascribed to pope Caius (283), is 
 foreign to the ante-Nicene period. It has been ar- 
 gued in France, in favour of not allowing a right of 
 civil marriage to priests seceding from the Church, 
 that without it very many clergymen would throw 
 off their gowns. A police regulation of this kind, 
 however, seems as unworthy of a Church of the 
 Gospel, and of a free Germanic land, as the resto- 
 ration of the restraints of the walls of a cloister. 
 
 So it has even been felt in Belgium, where the 
 M 5 
 
250 INTERPRETATION AND APPLICATION. 
 
 priest does not lose his rights as a citizen, if he re- 
 signs his clerical office. 
 
 Thus much upon the applicability of the Epis- 
 copate, as one of the two vital institutions of the 
 ancient Church. Those Churches who have it ought 
 to reform it, if they will boast of Apostolicity: those 
 who have it not would do well to restore it, in order 
 to find in it a means for creating and maintaining a 
 self-governing national Church. 
 
 As to the second point, the organization of the 
 local Congregational life of the people, the Episcopal 
 Church of England has scarcely a trace of them, the 
 congregation, as such, possessing no ecclesiastical 
 rights, and having no canonical redress against their 
 clergyman and bishop, nor any control over their 
 own congregational affairs beyond the pecuniary 
 check exercised in some trifling matters by the 
 vestry. At this point Church reform must begin. 
 Any such reform is impossible, without the organi- 
 zation of the congregational life, the right of a 
 limited veto, and a system of election for being 
 represented in diocesan synods. The theoretical 
 controversy, whether the revival of the synodical 
 life of the Church ought to emanate, in the first 
 place, from the Convocation, or from a Royal Com- 
 mission, can, practically, only be settled in the se- 
 cond or national, not in the clerical, sense. All the 
 historical precedents are besides in its favour. But 
 
ANCIENT CONGREGATIONAL INSTITUTION, 251 
 
 parliamentary interference ought only to come in at 
 the last stage, when a new charter of the Church is 
 to be legally acknowledged and confirmed: for the 
 fiction of the Parliament being, as it were, the 
 lay branch of the Convocation, is entirely destroyed 
 by the late political reforms. The right of free 
 assent cannot be denied to the clergy: but it seems 
 not to follow, that they must exercise it in the form 
 of Convocation, which itself has usurped the place of 
 the Synod. 
 
 The Episcopal Church of Sweden has done more for 
 the congregation; and her further reform is, compa- 
 ratively speaking, easy, because she has abolished the 
 binding power of the canon law, without the repeal 
 of which no national Church can move a single step 
 in the way of reconstructive reform. 
 
 The Reformed Churches of Holland and Germany 
 have only to preserve, purify, and complete the 
 synodic element, in order to come up to the con- 
 stitutional model of primitive Christianity ; it being 
 well understood, that the principle must be pre- 
 served of considering those only as members who 
 live in communion with the Church. But the new 
 element of free Christian association, coupled with a 
 restored diaconate in the ancient sense, is the voca- 
 tion of the day: and this element comes from Pro- 
 testant Germany. The Deaconesses of Kaiserswerth, 
 who serve its hospitals, educate the orphans, and 
 
 M 6 
 
252 . INTERPRETATION AND APPLICATION. 
 
 reform the fallen, and the Associations of the Inner 
 Mission of Wichern, which are more and more 
 covering Protestant Germany with a network of 
 practical charity and brotherhood, are the living 
 evidences of the Spirit of God in the German 
 Church, enabling her to sing, in all humility, her old 
 hymn: 
 “‘Br-ist mit uns wohl auf dem Plan 
 _» .Mit seinem Geist und Gaben!” 
 
BOOK Ii, 
 
 THE CHRISTIAN SACRIFICE, AND THE CHURCH 
 LITURGY OR ORDER OF DIVINE SERVICE. 
 
 Ais 
 
 THE PICTURE. 
 
 AFTER what I have said in the Second Book, and in 
 other works, it only remains, in this place, to consider 
 the Liturgy, and that of the Communion Service in 
 particular, from the point of view of Universal His- 
 tory, in order to elucidate the idea of the Christian 
 sacrifice, and to point out the grand epochs in its 
 development. These considerations will therefore 
 be the key to the complete view of the epochs of 
 the Sacramental Liturgies of the ancient Church 
 which we shall exhibit in the Fourth Volume, based 
 upon all that exists of genuine documents. 
 
 The original liturgical arrangements of the earliest 
 Church appear very scanty, if we look in them for 
 forms of prayer. Their almost exclusive object 
 was to give the usual order of the service, and 
 especially the order of the acts which constituted, 
 
254 INTERPRETATION AND APPLICATION, 
 
 according to the custom of the second century, the 
 celebration of the Lord’s Supper. ‘The commence- 
 ment of each of these acts was, as a general rule, 
 marked or introduced by the primitive symbolic 
 forms of mutual salutation and benediction on the 
 part of the clergy and congregation, or by the re- 
 sponsive recitation of a verse of the Psalms. What is 
 thus solemnly announced is an organic part of the ser- 
 vice: and the fundamental idea of the whole worship 
 is, that it is a common act of the people, commencing 
 by teaching and singing, and concluding with prayer 
 and blessing. Now this act is an external one, in 
 the ordinary sense of the word; and in that sense 
 there are only two great acts in the service, the Obla- 
 tion and the Communion. The Oblation is the offer- 
 ing of contributions to the Lord’s Supper, either for 
 the love-feast, or for the clergy and poorer part of the 
 congregation, and includes the placing on the com- 
 munion-table of the bread and wine. The Com- 
 munion is the Supper of the people, the Kiss of 
 Peace the solemn preparation either for the Oblation 
 or for the Communion. But there are also spi- 
 ritual acts. Such are Prayer, whether petition or 
 thanksgiving ; such is, in an eminent sense, the Sa- 
 crificial Prayer, the expression of the act of internal 
 self-sacrifice, of which the consecration of the ele- 
 ments is only the introduction. Thus the whole 
 service was the spiritual act of the worshipping 
 congregation. The external act was combined with 
 
ANCIENT COMMUNION SERVICE. 258 
 
 praying: it was sacred only so far as it was sym- 
 bolical of some inner act, more clearly expressed by 
 prayer. The external posture (standing up, bending, 
 or kneeling) which accompanied the word had like- 
 wise such a symbolical meaning. But whether a sacred 
 word, or solemn position, all was equally meant to re- 
 present what took place internally, and had no essen- 
 tial value except as thus being a sign of that real 
 internal act of the mind. The congregational service, 
 therefore, was principally worship, and the sacrifice 
 the culminating point of the act. But the preparatory 
 teaching, also, like the preparatory confession of sins 
 and the prayers, took the form of acts, inasmuch as the 
 congregation expressed their participation in the read- 
 ing of Scripture and in the sermon, as well as in that 
 confession and in these prayers, by the responsive act 
 of saying or singing Amen! Hallelujah! or a respon- 
 sive sentence or hymn. The sermon itself, however, 
 was, like every prayer except the Lord’s Prayer, 
 and the words of the Invocation of the Spirit, an 
 extemporization: it was a high spiritual act, a liy- 
 ing manifestation of that Spirit of God which was 
 promised and given to the congregation of believers. 
 According to the ancient Church there is no 
 Christian worship except where the people perform 
 such an inward act, and, therefore, in the higher 
 sense, no worship without sacrifice. Now, the order, 
 sequence, and import of the individual portions of 
 these sacred acts, the aim and scope of the Church 
 
256 INTERPRETATION AND APPLICATION. 
 
 Prayer uttered, are usually enumerated or intimated 
 in this our general frame. The prayers which we 
 read in the present Greek text of the “ Apostolic 
 Constitutions” bear self-evident proofs of a later 
 date, by the very circumstance of their net being 
 found in the earlier and purer texts, and by their 
 being very unskilfully inserted. Even the most 
 ancient liturgical formulary, namely, that which is 
 inserted into the Abyssinian text of the ‘ Apos- 
 tolical Constitutions” of the Coptic Church, is not 
 found in the original text of the Coptic Collection. 
 Still, as my “ Reliquie Liturgice ” in the Fourth 
 Volume will prove, there existed in the time of Hip- 
 polytus complete formularies of the real Communion 
 Service, which were themselves already an ampli- 
 fication of a shorter formulary of the second century. 
 But these details we must refer to the Fourth Vo- 
 lume; for they cannot be understood except by a 
 comparison with the later forms. The free use made 
 of the Liturgies of our age shows that they were not 
 rigorously prescribed formularies, and that they left 
 much for free prayer and for selection. This applies 
 in particular to the principal prayer, used at the 
 eucharistic Thanksgiving, before the Lord’s Supper, 
 the prayer of consecration. This prayer, in its ori- 
 ginal shape, is a supplication that God will send 
 down His Holy Spirit on the congregation, and sanc- 
 tify their hearts: in the liturgical formularies the 
 Spirit is called down on the congregation and on 
 
THE SUNDAY SERVICE. 258) 
 
 their offerings, in order that the latter may become 
 to the communicants the Lord’s Body and Blood, 
 There was originally only one prescribed prayer 
 here, namely, the Lord’s Prayer; which, for this 
 purpose, was amplified and extended liturgically, 
 so as to include, implicitly or explicitly, that Invo- 
 cation of the Holy Spirit. 
 
 The Sunday service consisted of two parts. The 
 first commenced with singing of psalms out of the 
 psalm-book, or of new psalms and hymns in the Greek 
 or Roman metre. It concluded with the homily or 
 sermon, that is to say, with the expounding of the 
 portion of Scripture which had been read, coupled 
 with a practical application and exhortation. The 
 Catechumens, who had begun their course of in- 
 struction, were present at this part of the service. 
 Strangers, likewise, might be present as guests, or to 
 satisfy their curiosity. The Catechumens were dis- 
 missed with a prayer and blessing before the Lord’s 
 Supper was celebrated. According to the Alex- 
 andrian Constitutions this prayer and blessing might 
 be delivered by a layman; a relic of the most 
 ancient Apostolical freedom of teaching and praying 
 in the congregation. All strangers were then en- 
 joined to withdraw from the worship of the Believers. 
 The Believers hereupon expressed generally their 
 brotherhood by saluting each other with the kiss of 
 peace: the men the men, and the women the women. 
 This was done in imitation of the custom established, 
 
258 INTERPRETATION AND APPLICATION. 
 
 as it appears, by Christ among His disciples. The 
 solemnity was devised to hallow the desecrated 
 human body, and restore the desecrated temple of 
 God: it was maintained in the midst of a corrupt 
 and sneering world, with that courage which faith 
 alone inspires. 
 
 This service, likewise, of the Believers had its own 
 Church-singing, and we may venture to consider as 
 one of the earliest of them the Morning Hymn, the 
 most venerable of all, to which Pliny the Younger 
 unmistakably alludes, and the older form of which 
 we think we have restored. The Christians used, 
 besides, several other morning and evening hymns. 
 Spiritual odes, private hymns, especially for morning 
 and evening devotion, likewise enlivened domestic life. 
 We give an evening hymn of primitive Greek origin, 
 which is akin to the old Hellenic salutation of light 
 when the evening lamp was lighted. Learned private 
 compositions, like the one with which the “ Peda- 
 gogue” of Clemens of Alexandria concludes, do not be- 
 long to this class. ‘They were never used by the con- 
 gregations, and, indeed, were as little adapted as they 
 were intended for that purpose. Every thing really 
 old and genuine which belongs here is given fully 
 in our Text-Book, the Notes to which furnish all re- 
 quisite information. 
 
 The first of the two principal acts in the ce- 
 lebration of the Lord’s Supper was the offering of 
 gifts on the part of the members of the Church, 
 
THE SERVICE OF THE BELIEVERS. 259 
 
 and the placing of them on the communion-table, 
 or under and by the side of it, by the clergy, the 
 elders of the congregation, and their assistants. Now 
 this offering, and the thanks for the offered gifts in a 
 prayer of blessing, called by Irenzus the sacrificial act 
 of Christian piety, are, as is shown in detail in the 
 Second Part, an Apostolic institution. It is impos- 
 sible to doubt the truth of such a statement, if we 
 read our Text-Book, and consider the general cus- 
 tom of the ancient Christian congregations. The 
 material misunderstanding of this so simply. venerable 
 and deeply significant act, and the mystico-magical 
 superstition which has gradually been engrafted upon 
 it, are fully explained, as can now be authentically 
 proved, by the entire perversion of the original no- 
 tions of Sacrifice, Church, and Priesthood. But this 
 explanation implies the admission of that custom 
 being a primitive one, and instituted by the Apostles. 
 
 When the Sunday observance was extended beyond 
 the apartments of individual believing families, and 
 special rooms for prayer were appointed, the picture 
 of this act of Oblation can be represented in its fullest 
 details. ‘The members of the Church who had any 
 thing to give (frequently the minority, therefore), 
 not only took upon themselves the charge of the 
 bread and wine for the Lord’s Supper, but likewise 
 brought with them the first-fruits of corn, wine, and 
 oil, and other gifts of the season. With this Oblation 
 the Service of the Believers originally began. When 
 
260 INTERPRETATION AND APPLICATION. 
 
 all those who were not members of the congregation 
 had withdrawn, the persons offering and other 
 communicants drew near the altar. The elders 
 and their assistants received every thing, and ar- 
 ranged the gifts in order, placing them on cr round 
 the table of the Holy Supper, the visible centre of 
 the great act. 
 
 Thus when, with a wonderful instinct, the oblong 
 basilica-form, with the apse at the end, was esta- 
 blished as the generally prevailing type for the 
 Hall of Prayer (and the first adulterated Greek Col- 
 lection so gives it), the clergy took their places in 
 that circular building, the old tribunal, on both 
 sides of the bishop’s chair; the congregation stood 
 in the nave and the side aisles, if the building 
 contained such, the men and women apart. The 
 table, which the inward sacrifice of believers, as 
 brothers in Christ, made the altar of mankind, 
 stood in the only natural place for it, between the 
 clergy and congregation. Thus its position was 
 very soon fixed in the intersection of the tran- 
 septs and the nave, or the entrance of the chancel. 
 When the Service of the Believers was about to 
 begin, the clergy approached the altar from one 
 side, the congregation from the other. The bishop, 
 or officiating elder, stood behind or by the side of 
 the altar, looking towards the congregation. The 
 direction of the Church was usually, but without 
 any superstitious law upon the subject, from east to 
 
THE SERVICE OF THE BELIEVERS. 26F 
 
 west: in the Eastern Church the apse formed the 
 east side; in Rome the opposite direction seems to 
 have originally prevailed. I have shown all this in 
 detail in my work on the Roman Basilicas, and in 
 the plates belonging to it. 
 
 The congregation had now “built itself up ”; 
 that is to say, the feeling of their mutual community 
 with God through Christ, as the Eternal High 
 Priest, had become strong in their souls. In this 
 tone of mind, with this consciousness, they advanced 
 to the great act, the object of the ceremony. This 
 act, as cannot be too often repeated, was the thank- 
 ful sacrifice of Self, a vow which was to be pledged 
 here, to be sealed in the Lord’s Supper, and realized 
 by continual struggle in life for the promotion of the 
 kingdom of God. What appeared externally was the 
 offering of the bread and wine: the internal action 
 was the act of sacrifice on the part of the Church in 
 gratitude for the mercies and blessings of God, with 
 especial thankful remembrance of the sacrificial death 
 of Jesus for mankind. This internal act was from the 
 very first expressed in words, not simply in symbolical 
 signs. The Spirit found its own sign, the Word. 
 This word was of a twofold character, the one fixed, 
 the other free. The liturgically amplified and adapted 
 Lord’s Prayer was the fixed symbolical element: the 
 free prayer consisted in a form of praise of God, the 
 Creator, the Sustainer, and Saviour, a form trans- 
 ferred from the thanksgiving offered by every head of 
 
262 INTERPRETATION AND APPLICATION. 
 
 a Jewish family before meat. The Invocation of the 
 Spirit was expressed either by the Lord’s Prayer, 
 or in the prayer of thanksgiving. Our records state 
 that it was left to every bishop and elder to ex- 
 press the outpouring of the thankful heart, uttered 
 in the soul of the congregation, before the Feast of 
 Love, in words inspired by the Spirit at the moment. 
 This point is so firmly established, that it is unneces- 
 sary for me to add any thing on the subject. 
 
 But it is important to prove three things, which 
 have hitherto been by no means fully acknowledged, 
 and still less demonstrated. First, that our present 
 complete form of the Lord’s Prayer has grown out of 
 its being used in this act for the purpose of calling 
 down a blessing upon the thanksgiving congregation. 
 Secondly, that in this liturgical amplified Lord’s 
 Prayer, the germ of the ecclesiastical prayer of Con- 
 secration was already developed at the end of the 
 first century. Thirdly, that the established prayers 
 of Consecration, in the fourth and fifth centuries, and 
 the whole set of the prayers of Oblation, or the 
 prayers preceding the administration of the Supper, 
 sprang from the union of the ecclesiastical Lord’s 
 Prayer and the originally free prayer of the Jewish 
 thanksgiving: to which prayers the words of In- 
 stitution, cited historically, were joined. 
 
 A series of testimony, reaching down to Gregory 
 the Great, proves that the entire act of prayer 
 was originally frequently represented by the Lord’s 
 
THE PRAYER OF CONSECRATION. 263 
 
 Prayer alone, but was never performed without 
 it. Now, in this ancient custom, and in no other 
 cause, originated our concluding doxology in the 
 Lord’s Prayer, as well as the “Amen”; that is to 
 say, the two additions which appear in uncritical 
 editions of the New Testament, as well as in the 
 ecclesiastical translations, as a portion of the text 
 of St. Matthew’s Gospel (vi. 13.; compare Luke, 
 xi. 4.). The consecrating prayer before the Lord’s 
 Supper, from which all our Church prayers have 
 been made, had, as intimated above, a double his- 
 torical basis. One was the prayer such as the head 
 of a Jewish family uttered before eating, and before 
 the distribution of the wine, and such as Christ at 
 the Last Supper uttered, ‘‘ blessing ;” that is to say, 
 the giving of thanks, with especial reference to His 
 own sacrificial death. The account of this event 
 (the Institution of the Supper, as it is called) 
 might at the Church ceremony be presumed to be 
 known, or might be recited on account of its uni- 
 versal importance. The prayer which the Lord Him- 
 self uttered at the Last Supper was nowhere recorded, 
 nor was it destined to be used on any other occasion. 
 The president of the assembled Christian community 
 spoke as the Spirit gave him utterance, but, from all 
 the indications which we find, this thanksgiving, 
 arising from the Jewish thanksgiving for the gifts 
 of bread and wine, became a general thanksgiving 
 for ali the other blessings bestowed by God. Such, 
 
264 INTERPRETATION AND APPLICATION. 
 
 then, was the basis of that prayer which had refer- 
 ence to the gifts, to their offering, and to the par- 
 taking of the same. 
 
 The other basis, the Lord’s Prayer, was uncon- 
 nected with the Supper, or any thing external; it 
 was a general supplication. To it the especial prayer 
 for the occasion, that the Holy Ghost might be 
 poured down on the congregation preparing for 
 the sacrifice, might be joined. Finally, any such 
 prayer must have concluded with the praise of God. 
 
 Both elements must have been in various ways 
 combined. The supplication for the outpouring of 
 the Spirit on the congregation might be united with 
 the thanks for the bread and wine set before them: 
 the praise of God with thankfulness for His gifts. 
 The sacrifice of the worshipping believers, the cul- 
 minating point of the internal act, was symbolically 
 intimated by the offering and consecration of the 
 cifts, sealed and substantiated by the grateful par- 
 taking in remembrance of Christ and of His sa- 
 crificial death. When the Spirit of the congregation 
 sought for words to express this act of sacrifice, 
 it might find them in the Lord’s Prayer or in a free 
 prayer, or in both. 
 
 Let us first of all examine the relation between 
 the Lord’s Prayer and the three parts of the act 
 of prayer, from the offering to the distribution of the 
 elements: first, the supplication; secondly, the praise 
 and thanksgiving; or, in theological terms, the pre- 
 
THE LORD’S PRAYER. 265 
 
 eatory, the eucharistic, and the sacrificial prayers. 
 To these were to be added, finally, the utterance, by 
 the congregation, of their concordance with the vows 
 of their minister, if he said the prayer; or by the mi- 
 nister, of his participation in those of the people, if 
 (as in the Greek Church) they said the Lord’s Prayer. 
 The three parts of the liturgically extended Lord’s 
 Prayer are in exact correspondence with these three 
 acts: the petitions, with the supplication; the doxology, 
 with the praise and thanksgiving ; the Amen, with the 
 general concordance. Now those petitions were origi- 
 nally only six: the seventh is nothing but the re- 
 sponse of the worshipping congregation to what 
 precedes. This will explain the fact that the one 
 half of the ancient tradition omits this seventh pe- 
 tition in the text of the Gospel of St. Luke: if it had 
 originally formed a part of the text, it would never 
 have been left out ina MS. Secondly, we have here 
 the explanation of a custom prevalent in many ancient 
 Churches, of the minister repeating the Lord’s Prayer 
 as far as the words, “And lead us not into tempta- 
 tion;” and of the people answering, “ But deliver 
 us from evil:” or vice versd. In some Liturgies the 
 response begins even with the fifth petition, “ Lead 
 us not into temptation ;” but all our manuscripts 
 of the Gospel attribute these words to Christ him- 
 self. Thus much as to the Scriptural text of 
 the petition having been amplified by the primi- 
 tive Communion Service. But it is a fact capable 
 VOL. III. N 
 
266 INTERPRETATION AND APPLICATION. 
 
 of direct proof, that the second of the six original 
 petitions was modified for this purpose. It is only 
 by the liturgical use of the Lord’s Prayer at this 
 place that we can explain the otherwise utterly 
 unintelligible origin of the reading to which Ter- 
 tullian alludes as that of the Marcionites, and 
 which Gregory of Nyssa and Maximus give and 
 notice as an ancient authentic reading; namely, 
 instead of the supplication: “Thy kingdom come,” 
 these words: “ The Holy Ghost descend upon us and 
 purify us.” 
 
 As a various reading of the model prayer given 
 by Christ to the Apostles, this is absolute nonsense ; 
 as the germ of the development of the prayer of con- 
 secration from the Lord’s Prayer, it is invaluable. 
 For it contains the fundamental thought of the more 
 extended Church prayer of consecration, to which 
 Treneus already alludes: the supplication that the 
 Holy Spirit may descend upon us and sanctify our 
 hearts. This is the original idea: the invocation of 
 the blessing of the Spirit upon the bread and wine 
 which we are about to partake of as the body of our 
 Lord is an amplification. 
 
 The fundamental idea of all Christian worship, the 
 thankful self-sacrifice, was never so fully expressed 
 by the ancient Church as would have been desirable 
 when the liturgical formularies became fixed. It be- 
 came a fatal circumstance, that the service of adora- 
 tion, or self-sacrifice, was not separated from the 
 
THE COMMUNION SERVICE. 267 
 
 celebration of the Lord’s Supper at the time when 
 the Communion of the whole congregation ceased, or 
 before that period. The substitution of a mock 
 oblation for the real oblation of the people, was 
 another step in the wrong direction. On this point, 
 the principles have been established in the Second 
 Volume: the Liturgies in the Fourth exhibit the 
 details. 
 
 Two facts, however, must be pointed out here, on 
 account of subsequent misunderstandings, of which 
 we shall have to speak presently. The Communion 
 was always preceded by a prayer of consecration, 
 either the Lord’s Prayer or a special prayer of 
 Invocation, or both. Now, as the self-offering was 
 nothing but the highest point of the consecration 
 prayer, it always took place before the Communion ; 
 it never followed it. The Communion was the sealing 
 of the sacrifice, of the vow of the believer, but it was 
 not a sacrifice itself, nor was the real sacrifice 
 merely an expression of thanks for the Communion: 
 on the contrary, it was, and is, independent of the 
 Communion. That during the sixth century the 
 Roman Church said it after the Communion, if at 
 all, is a curious circumstance, which can only be 
 accounted for by a misunderstanding of the ancient 
 custom, not to write down those words in the formu- 
 laries for the Communion, any more than the free 
 prayer of thanksgiving. 
 
 Having established this point as the first liturgical 
 
 N 2 : 
 
268 INTERPRETATION AND APPLICATION. 
 
 germ of the Communion Service, we can now, with 
 greater distinctness, trace a picture according to the 
 different epochs of the Communion Service. 
 
 The expression, by liturgical formularies, of the 
 new internal life of mankind in God commenced 
 with the Lord’s Prayer and free thanksgiving 
 in the first age of the Apostles. When the wor- 
 shipping congregation became conscious of having 
 a place in the world’s history, which was the case 
 after the first, and still more after the second 
 and final, destruction of Jerusalem by Hadrian, 
 the spirit sought for more definite expressions of 
 that inward life and act. At the same time, also, 
 the solemnity itself, and the symbolical significa- 
 tion of the act of offering and of the thing offered, 
 became more significant. The third century had 
 a more developed Liturgy than the second; but the 
 free prayer seems to have still had a place by the 
 side of the formulary. A solemn set of words for 
 the Invocation of the Spirit upon the people, or 
 upon the people and their oblations, was, as it ap- 
 pears, always used in every Church, from the early 
 part of the second century. But the Coptic Con- 
 stitutions prove that the congregation had jealously 
 insisted that every minister should on the whole de- 
 liver his prayer of thanksgiving as the Spirit gave 
 him utterance, with this condition, that he must 
 address it to the only true God and Creator, the 
 Father of the Son, and Sender of the Spirit, and 
 
THE COMMUNION SERVICE. 269 
 
 not to a God of the philosophical schools; in short, 
 as an orthodox Christian. 
 
 The Spirit of God alone, therefore, knows in what 
 terms the Church expressed her sacrifice when she 
 entered upon her second century, after the last 
 Apostle had gone to his rest, which, on the whole, 
 corresponds with the period when the celebration of 
 the Lord’s Supper was entirely separated from the 
 meal, and became part of the early Morning Service. 
 Justin Martyr says, in good Greek (which, I am 
 sorry to say, even Bingham has misinterpreted), that 
 the officiating elder uttered his thanksgiving as 
 well as he could, that is to say, as far as the Spirit 
 enabled him to do justice to the grand object, the 
 Christian thanksgiving. The form of words inspired 
 by the Spirit must have been various, and if the 
 Spirit did not supply the offerer with such forms, 
 the Lord’s Prayer, as amplified in the Liturgy, must 
 have been substituted, and silent prayer used in- 
 stead of words. We know, however, if we know 
 anything at all, that, as late as the fourth and fifth 
 (yea, the sixth and seventh) centuries, the Com- 
 munion Service was still considered merely as an 
 act of thanksgiving of the congregation for their 
 redemption, and not at all as a repetition of the 
 sacrifice of atonement. Nothing was further from 
 the thoughts of the Fathers of the fourth and fifth 
 
 centuries than the notion of a magical operation of 
 N 3 
 
270 INTERPRETATION AND APPLICATION. 
 
 the Spirit on the material elements, the bread and 
 wine. 
 
 And here is the inmost centre, the true mystery 
 of the Christian worship. 
 
 The Communion itself, the second of these twe 
 outwardly visible acts, had grown into the symbolical 
 meal of worship, as an early morning, or at least 
 ante-prandial, solemnity ; whereas, the proper meal, 
 as a feast of brotherhood and love (agape), was 
 celebrated at their evening meeting, partly in the 
 Hall of Prayer itself, partly in private houses. This 
 meal was, and remained, essentially a congregational 
 meal, to which every person who had anything to 
 bring offered his contribution. 
 
 Thus worship continued to be the main feature in 
 the Service of the Believers, as instruction was the 
 preparatory service, in which the Catechumens also 
 took part. In both the congregation “ built itself 
 up” as the Temple of God: as an outward temple 
 is necessarily constructed of single blocks, so is the 
 congregation built up of single souls. This deep 
 symbol, which pervades all the languages of Christian 
 nations, is based upon expressions and exhortations 
 of the Apostles, and springs from the deepest feeling 
 of the peculiarity of Christian worship. There is no 
 trace of it either in Judaism or Paganism. 
 
 The Supplication Prayer might be used in all 
 parts of the service, and in the most ancient instances 
 of its occurrence was sometimes used before, some- 
 
THE COMMUNION SERVICE. 271 
 
 times after, the consecration. Thanksgiving was 
 mixed up with it, and thanksgiving was the con- 
 clusion of the celebration of Lord’s Supper. 
 
 There is no doubt that the commemoration of the 
 departed brethren had also in very early times a 
 precatory clause, expressing a wish for their perfect 
 happiness. But the prominent feature is that of 
 thanksgiving and joy. This alone is expressed in the 
 records of our age. Origen says: “ It seems proper 
 to thank the Saints in the solemn prayers of the 
 Church, for this reason also, that we are benefited 
 by the remembrance of them.” We find, likewise, in 
 a very ancient commentary on the Book of Job, at- 
 tributed to him: “ We cherish the pious remem- 
 brance of the Saints and of our relatives and friends 
 who have departed in faith, as well from joy for their 
 deliverance, as in order to pray that we too may 
 have a blessed end.” All this is mentioned and fully 
 discussed in Bingham, in the passage quoted above. 
 
 But what we wish to impress here upon the Chris- 
 tian inquirer is, that nothing of all this is found in 
 the most ancient formularies; and that not only the 
 place and the expression were left free, but that none 
 of these points formed part of the celebration of the 
 Lord’s Supper in the second century. 
 
 As to the details of this liturgical picture, we refer 
 to the Introduction to the Liturgies of the second, 
 third, and fourth centuries, in the Appendix to the 
 
 last Volume. 
 Nn 4 
 
272 INTERPRETATION AND APPLICATION. 
 
 II. 
 
 THE REFLEX. 
 
 I. The Reflex of the Worship of the Eastern Church in 
 the Mirror of the Apostolical Age. 
 
 WE are now going to exhibit the contrast and the 
 analovy between the service of the Communion in 
 the Apostolical age, and in the post-Nicene period. 
 The process of development which we have traced, 
 respecting the consecration before prayer and the 
 Christian sacrifice, is surprisingly confirmed by the 
 very words in the extensive prayers of the Greek 
 Church, as they became established and hallowed 
 forms in the third and fourth centuries. The formu- 
 laries of the second century were variously extended 
 and amplified, and appear as fixed in the fourth 
 century. We possess in Chrysostom’s Homilies on 
 the Liturgy of his Church authentic testimony in 
 favour of their having had, towards the end of this 
 century, in the principal Churches, substantially 
 (although not identically) the same form which we 
 find in the post-Nicene Alexandrian Liturgy, and 
 in the oldest texts of the Constantinopolitan Liturgy, 
 bearing the names of Basil and Chrysostom. It can 
 
WORSHIP OF THE EASTERN CHURCH. 273 
 
 be proved that these Fathers were not its authors ; 
 it contains both later and earlier elements. Chry- 
 sostom treats the formularies of his age already as 
 the word of the Church, as traditional. We exhibit 
 in the Fourth Volume a Liturgy which belongs to the 
 second century, and forms the connecting link be- 
 tween those formularies of the fourth century and the 
 short formulas of the Churches of the Apostolic age, 
 mixed up with free prayer, of which our Text-Book is 
 intended to give the frame. The early Liturgies were 
 not literary productions, but the prayers of godly men 
 which sprang from Church life, and which had been 
 used with favour and blessing. As the consciousness 
 of the Church in regard to her sacrifice was obscured, 
 people adhered more and more closely to the formu- 
 las which the great lights of the early ages, such 
 as the two Fathers alluded to above, had used and 
 perhaps here and there retouched. When the idea 
 dies, formularies grow out of its grave like mush- 
 rooms. 
 
 Now, in all authentic Church formularies of 
 prayers of consecration before the Communion, the 
 words of that liturgical voice of the first century are 
 echoed throughout: “May the Holy Ghost descend 
 upon us, and purify us!” 
 
 The genuine words of consecration used in the 
 fourth and fifth centuries at the celebration of the 
 Lord’s Supper contain, beyond all doubt, the develop- 
 
 ment of the petition originally inserted into the Lord’s 
 N 5 
 
274 INTERPRETATION AND APPLICATION. 
 
 Prayer itself concerning the sending down of the Spirit 
 for the sanctifying of the people. The development of 
 the second petition was thus, in the first century, the 
 utterance of that Christian and Apostolic idea. The 
 fuller development of the thanksgiving and self- 
 consecration took place in the free prayer, properly 
 called the Prayer of Consecration. In this prayer a 
 certain solemn phraseology or mode of expression for 
 invoking the Spirit was considered as sanctioned 
 by the usage of the Church: the rest was free as to 
 expression and extent, but fixed as to object and 
 general tenour. The words of the Institution may 
 or may not have been added to that prayer. Then fol- 
 lowed fixed written formularies; but in all of them 
 the consecration means a prayer, to which the re- 
 cital of those words forms the historical introduction. 
 It was nothing but pure misunderstanding in the 
 dark ages of barbarism, to see in consecration, not the 
 consecrating prayers, but the historical quotation of 
 the words of Institution. But it is not a less bar- 
 barous mistake, to suppose that the sacrifice of the 
 ancient Church was that of the elements, whether 
 before or after the words of consecration. The Evan- 
 gelical and Apostolical idea of the true sacrifice was, 
 for reasons amply explained, already obscured, when 
 the liturgical formularies became fixed. Still, in 
 spite of the accumulation of the expressions, and in 
 spite of the oblation prayers and those which imme- 
 diately precede and follow the Communion being 
 
WORSHIP OF THE EASTERN CHURCH. 275 
 
 full of repetitions, the spiritual act of thankful self- 
 sacrifice pervades all the Liturgies of the Eastern 
 Church in the fourth and fifth centuries. It is this 
 act, this vow, which is symbolized by the Offering, 
 sealed by the Communion, and sanctified by the Re- 
 membrance of the sacrificial death of Christ. The 
 Liturgy named after Chrysostom expresses the 
 prayer explicitly as a vow. 
 
 The Supplication Prayer was also strictly an in- 
 tercessory prayer for all members of the Church, 
 both for the brethren who had fallen asleep, and for 
 the Apostles and the mother of our Lord. The 
 saying of Augustin (cited by Innocent III. as 
 Scriptural), “ It offends the Martyr if any one prays 
 for the Martyr,” is one of the bold paradoxes of the 
 great African, which have led to innovations, and 
 become turning points in the internal history of the 
 Church. The ancient Christians had not a clear con- 
 ception of the real meaning of the very indefinite 
 word “for,” the general sense of which in the ear- 
 liest Liturgies is partly “in the name of,” partly “ with 
 reference to.” But the thanksgiving for the deli- 
 verance of the deceased, as the new Christian ele- 
 ment, is still the prominent feature, when mention is 
 made of those who have departed in peace (in pace). 
 Independently of the Jewish custom, it was indeed 
 very natural that the expression of hope in the 
 eternal happiness of departed believers, and of the 
 feeling of “the Communion of Saints” beyond the 
 
 N 6 
 
276 INTERPRETATION AND APPLICATION. 
 
 limits of space and time, should be conjoined with this 
 prayer; for, according to the views of the ancient 
 Church, the souls of the departed had also a longing 
 for the accomplishment of the number of the elect, 
 and the complete triumph of the kingdom of God. 
 The connexion of this thanksgiving and this prayer 
 in which mention was made of the departed with the 
 celebration of the Eucharist, in the fourth and fifth 
 centuries, was owing to the belief in the efficacy of 
 the intercessory prayer of the Church, more especially 
 when the believers celebrated the Holy Supper. 
 This is stated by Cyril and Epiphanius. In the 
 time of Prudentius, the cotemporary of the latter, 
 the celebration of the Eucharist on the anniversary 
 of the martyrdom of Hippolytus was regarded as 
 a thanksgiving and bond of love, a strengthening 
 of faith by looking up to those who had already 
 finished their course. The idea of intercession for 
 the souls of the departed, who were supposed to pass 
 through a purifying fire, was first introduced by and 
 after Augustin, and, in fact, in the Western Church. 
 
 Il. The Reflex of the Communion Service of the Gauls 
 of Spain, of Milan, and of Africa. 
 
 The Eastern Liturgies thus still preserve, on the 
 whole, the character of a Sacrifice of Thanksgiving in 
 the minds of the congregation ; and the decay of the 
 age in which they became fixed shows itself more 
 
COMMUNION SERVICE OF THE GAULS. 277 
 
 in the overgrowth of the ceremonial element, than 
 in the corruption and change of that fundamental 
 character. 
 
 That this was also the case, at least to a certain 
 degree, in the ancient fixed Liturgies of the Gauls 
 of Spain, of Africa, and even of Milan, is proved by 
 the scanty genuine remains of their Sacramental 
 Service. Our collection of Liturgies exhibits all 
 these remains. They present, in the order of the 
 Sacramental Prayers, the Greek type: particularly 
 the Gallican and Mozarabic (of the Goths in Spain), 
 which have the same origin, and in which, whatever 
 is common to both may be safely considered, and in 
 most cases can be proved to be, genuine. But the 
 work of denationalizing the Churches of the West, 
 particularly after Gregory the Great (who himself 
 expresses more generous ideas in his truly Apostolic 
 letter to Augustine, archbishop of Canterbury), 
 began with the destruction of the canon, and the 
 substitution of that of the Roman Church. This 
 work of destruction has been most complete in the 
 canon of the ritual of Milan, which, although 
 called Ambrosian, is essentially that of the canon of 
 Gregory. I believe I have shown that a great part of 
 the ancient national consecration prayers still exists. 
 But at all events we may say, that in the Liturgies 
 of these Churches the character of Thanksgiving 
 predominates: the precatory part is subordinate, the 
 propitiatory idea of the rite excluded. 
 
a 
 
 278 INTERPRETATION AND APPLICATION. 
 
 Ill. The Reflex of the Communion Service of the Church 
 of Rome. 
 
 The case is different with the Sacramental 
 Liturgy of Rome. 
 
 Whether we look to the text which Gregory the 
 Great found, or to his own, or to the present of- 
 ficial text, we find throughout, only in an increasing 
 ratio, the character of the service changed from 
 one preeminently thanksgiving to one of pre- 
 catory prayers: the wish to propitiate becomes 
 more and more predominant. Whoever compares 
 this rite with that of the Greek Churches, will 
 be struck by this immense difference; and any one 
 who has studied the history of the religions of ancient 
 Greece and Rome philosophically will agree with 
 me, when I say that this difference is exactly of the 
 same character as that which we discover in the doc- 
 trine and rites of the sacrifices of the ancient Romans 
 and Hellenes. To propitiate God, and to make 
 a covenant with him under the most cautious, binding, 
 and solemn clauses and formularies, is the standing 
 character of Roman religion. It certainly, therefore, 
 cannot be considered a step in advance, that the 
 Roman ritual became very early, in this decisive part, 
 the general order of the West. The original na- 
 tional Liturgies of Gaul and Spain, and of Milan, 
 were much nearer the Greek model. Still the pre- 
 dominance of the Roman formulary was not entirely 
 
BYZANTINE AND ROMAN SERVICES. 279 
 
 due to Carlovingian protection and Roman ingenuity 
 and power. The Roman ritual had also its striking 
 excellencies. The Gallican, Gothic, and Alemannic 
 rituals are lengthy, full of rhetorical amplification 
 and unnecessary details, often mere declamations; 
 whereas the Roman formulary is distinguished, par- 
 ticularly in consequence of Gregory’s judicious and, 
 for the age in which he lived, tasteful reform, by 
 that solemn conciseness which we admire in all 
 the formularies of Roman antiquity. It was very 
 natural, that classical terseness and metropolitan 
 conciseness should prevail over provincial verbosity, 
 of which St. Hilary’s Prayer for the Dead furnishes 
 a striking instance. 
 
 The Germanic mind, on the contrary, has always 
 shown an irresistible affinity with the Hellenic mind, 
 as well as with that spirit of filial thankfulness and 
 gladness which is breathed in the Gospel and the 
 Apostolic times. 
 
 IV. The General Character of the Communion Services 
 of the present Byzantine and Roman Churches. 
 
 The solemn oblation, or act of offering of the 
 people, originally formed the opening of the Com- 
 munion Service: and was the real primitive offertory 
 Subsequently, this real oblation ceased; but the public 
 oblation prayer of the priest remained, as the begin- 
 ning of the prayer of consecration. The offertory 
 
280 INTERPRETATION AND APPLICATION. 
 
 became a mere sacerdotal prayer, accompanied by an 
 antiphony sung by the choir. Subsequently, the old 
 oblation prayer became a secret prayer of the priest, 
 and the Offertory before the Preface was amplified 
 into a very long offertorial service, referring only 
 to the sacerdotal person about to offer the sacri- 
 fice. The priest had, indeed, become in the mean- 
 time the only acting person, and his recital of the 
 words of Institution the culminating point, instead 
 of the sacrifice of the worshippers. Thus the reality 
 was more and more evanescent: the very idea of the 
 Communion became a contradiction in terms: for, 
 even if there was a communion of the people, it did 
 not take place where it is marked in the service, but 
 after the prescribed service was over. 
 
 It was very necessary, therefore, that many of the 
 prayers of the fifth and sixth centuries should be read 
 low, not aloud, for they had lost their meaning, and 
 had become a mere form. 
 
 The Greek Church has retained the type which was 
 imprinted in the fifth century, and has become petri- 
 fied with and init. Her canon of the Communion 
 Service comes much nearer to the ancient Church 
 than does the Roman one, especially from her re- 
 taining the Invocation of the Holy Spirit after the 
 words of Institution, and thereby rendering it im- 
 possible for any but theologians to fall into the error 
 of supposing that the consecration consisted in 
 the historical repetition of the words of Institu- 
 
BYZANTINE AND ROMAN SERVICES. ~ 281 
 
 tion instead of the prayer. She has, moreover, 
 in spite of the predominance of the sacerdotal and 
 vicarious element, so far faithfully maintained the 
 principle that this solemnity is an act of the congre- 
 gation, that she celebrates it in the language of the 
 congregation; whereas the Roman Church has forced 
 her Latin on all the western nations. 
 
 Lastly, also, the mention of the departed adheres 
 closer to the spirit of the ancient Church; and masses 
 for the dead, in the sense of the Roman Church, are 
 unknown to her. 
 
 But, in the fifth century, it had ceased to be the 
 custom for the congregation, when assembled for ser- 
 vice, to receive the Communion; and the real oblation 
 had ceased with it. The latter had now become, instead 
 of a symbol of the internal sacrifice, a simulacrum 
 of a symbol ; consequently, a symbol of the offering 
 of the elements by the people, which had disappeared 
 or fallen into the background; consequently, of the 
 body and blood of Christ also; and, consequently, of 
 his propitiatory death: consequently, of the historical 
 propitiatory sacrifice, not of the actual thank-offering 
 of the communicating congregation. The Greek 
 Church knows nothing of the dogma of Transubstan- 
 tiation; but the Liturgy, and the whole Communion 
 Service, may produce, upon the mind of a person who 
 approaches them with that preconceived opinion, the 
 impression that it originated in the same view. 
 
 The Liturgy of the Greek Church is just as stiff 
 
282 “INTERPRETATION AND APPLICATION. 
 
 and dead as the Roman is, and considerably longer be- 
 sides. The Roman, when compared with the Greek 
 and even the Ambrosian and Gallican rituals, appears 
 to have been compiled from forms which had become 
 obscure and unintelligible. Her canon was, also, in 
 reality fixed much later in the fifth century, and de- 
 finitively at the end of the sixth; and, of all the 
 Western Churches, deviates the most from the ori- 
 ginal character. The real Consecration Prayer is 
 omitted, and, on the other hand, the words of In- 
 stitution are brought into a prominence entirely 
 foreign to the sense of the ancient Church. It is true 
 that the canon recognizes the character of the Cele- 
 bration as an offering of praise and thanksgiving, but 
 there is little praise and no thanksgiving. Great 
 stress, on the other hand, is laid upon such forms as 
 gradually drew off the consciousness of the Church 
 from the People to the Elements, from the Thank- 
 offering of the believers to the repetition of the 
 Sacrifice of Atonement. Thus, also, the canon still 
 implies the Communion of the congregation ; but it 
 had already become more of a formality, and since 
 that time has grown into a mere form. The con- 
 gregation never communicates at the Lord’s Supper, 
 but after the Communion Service is over, although 
 the words of Gregory’s canon require the contrary ; 
 and it is the same in the Greek Church. The whole 
 celebration of the Roman mass is the act of the 
 priest, who sacrifices the Lord’s body, and thereby 
 repeats the propitiatory sacrifice of Christ; not as- 
 
SERVICE OF REFORMED CHURCHES. 283 
 
 a custom which is misunderstood, or as a false in- 
 terpretation of the words of the Liturgy, but as a 
 doctrine. 
 
 Scholasticism has erected into dogma that perver- 
 sion of the fundamental idea of sacrifice and priest- 
 hood, which had sprung up unnoticed out of the 
 change of custom. It has established the displace- 
 ment of the centre of consciousness as the real ex- 
 clusive consciousness of the Church, out of which 
 grew the Masses for the Dead, Purgatory, Indul- 
 gences, and all their cognate abuses, elevated into 
 doctrines. This formative process is a development, 
 connected in all its parts: but this connexion is that 
 of a development which leads down, pathologically, 
 from life to death; from the spirit to the misinter- 
 preted letter; from essence to external form. 
 
 The first problem, then, was to restore the real 
 sacrifice: the sacrifice of self, vowed by the wor- 
 shippers in thankful love. The second problem was 
 to restore the equilibrium between service and 
 practice; ritualism and reality ; vow of sacrifice 
 and a domestic, social, and political life of real 
 sacrifice. Did the Reformation solve the first pro- 
 blem? Did the Christian States understand the 
 second? We have here to answer the first question. 
 
 V. The Service of the Reformed Churches. 
 
 W hen the Reformation led to the restoration of the 
 Christian worship on the basis of the Evangelical and 
 
284 INTERPRETATION AND APPLICATION. 
 
 Apostolical institutions, and when the service was con- 
 sequently again performed in the language spoken by 
 the people, the Lutheran Churches adopted, as a basis 
 to be reformed, the Latin Mass; whereas Calvin re- 
 gulated his services upon a system of abstract notions. 
 The former were carried, against their will, into the 
 conventionalism and errors of the Roman Church; and 
 the scholasticising philosophy of Luther in his later 
 period, and of the Lutheranizers, as to the elements, 
 is based upon that medieval misunderstanding. Cal- 
 vin, on the other hand, substituted for the historical 
 form a Celto-Romanic abstracticn. Thus the idea 
 of sacrifice, as held by the ancient Church, the most 
 important thought and divine work of Apostolical 
 Christianity, did not come to new birth in either 
 branch of the Reformed Churches. The ceremony 
 retained its dignity in both, by virtue of the inward 
 power of the Evangelical faith, and the strength of the 
 ethic thought, as well as by the efficacy of the mo- 
 mentous act of redemption by Christ, on which the 
 solemnity rests. In the Lutheran Church, the Spirit 
 found an expression for the internal sacrifice in 
 inspired hymns; whereas the Calvinists, under the 
 influence of Bibliolatry, made the spirit of the Old 
 Testament, as poured out in the Psalms, the ex- 
 pression of their praise and thankful worship in 
 Christ, made the morning star the light of noon. In 
 both Churches, however, the sermon, the doctrinal 
 element, predominated so beyond all proportion, that 
 
SERVICE OF REFORMED CHURCHES. 285 
 
 common prayer, as the act of the congregation, the 
 popular element in the Church of the people, almost 
 entirely disappeared. 
 
 The old conyentionalism naturally died gradually 
 away, but unfortunately only after the Protest- 
 ants had made a fatal controversy about it among 
 themselves, and had surrendered their interests, 
 which were those of faith and of personal and poli- 
 tical liberty, into the hands of the aggressive 
 Papacy. The predominating didactic element, how- 
 ever, destroyed the Service, inasmuch as it made it 
 tedious, so that it gradually appeared in the eyes 
 of the upper classes as useless for them, unless ren- 
 dered attractive by a display of rhetorical eloquence. 
 The ceremony of the Lord’s Supper stood as a ruin, 
 kept up solely by the moral earnestness and internal 
 efficacy of the religious consciousness of the wor- 
 shippers. The historical idea of the Ecclesiastical 
 year was set aside at the very outset by the Re- 
 formers, because they found it obscured by its con- 
 nexion with the worship of Saints, and there was not 
 reconstructive spirit enough in the age to restore it. 
 By the Lutherans it was adopted, but merely as a 
 tradition. 
 
 The English Church, in her Articles, started from 
 Calvin’s point of view; but her doctrinal theology 
 was never so developed as to attract any attention 
 in Kurope: in her liturgical reformation she adopted 
 the Lutheran method. The political instinct of the 
 
286 INTERPRETATION AND APPLICATION. 
 
 people, however, seized hold of the idea inherent 
 in the old forms, that the service is an act of the 
 congregation. The Church of England restored 
 the activity of which the medieval choir had 
 deprived the people, and called upon them to speak, 
 when they were unable to sing. It was only in 
 cathedrals and abbeys that choral singing was 
 retained, and the choristers sang what the people 
 understood and had before them. Yet, as this litur- 
 gical restoration could not proceed from a leading 
 reconstructive idea, and left no space for the action of 
 the free element, it was neither organic nor catholic. 
 Still less, in spite of the auspicious commencement, 
 was the development an organic and catholic one. 
 The service became more and more overcharged with 
 peculiar, and in part wholly accidental, accumula- 
 tions and repetitions. Nevertheless, as this Liturgy 
 is the only product of the sixteenth and seventeenth 
 centuries deserving of any notice, and as it has at- 
 tained, owing to its dignified character and the world- 
 wide dominion of England, an unrivalled position and 
 influence, it must be the centre of the reflex of the 
 liturgical state of the Protestant Churches in the 
 mirror of the ancient Church. 
 
 In so doing, we meet at once with a very serious 
 loss in the natural elements of Christian devotion. 
 The ancient Church recognizes three kinds of com- 
 mon prayer: silent prayer, free prayer, and here 
 and there short forms sanctioned by custom, watch- 
 
THE ENGLISH LITURGY. 287 
 
 words, as it were, either for the minister alone, or 
 for the clergy and the people jointly. The Eng- 
 lish Liturgy admits neither silent prayer nor free 
 utterance in the service; the result of which is, 
 that the two most spiritual forms, which are the 
 natural complements of formularized prayer and ex- 
 hortation, are excluded; and it is only in very rare 
 exceptions that a choice is given between two formu- 
 laries directed to the same object. The solemn 
 pause in the service of ordination, immediately before 
 the Veni Creator, is the only instance of that silent 
 prayer which, in the ancient Church, is presupposed 
 by every Collect, as the very name of Collect proves. 
 
 The ancient Church recognizes, moreover, together 
 with the Psalms of the Old Testament, of which 
 she made a free use, the psalms and hymns of the 
 New Covenant, as the highest and most natural ex- 
 pression of the inspiration of the congregation. The 
 English Church does not introduce into her service, 
 ecclesiastically, as a part of the Liturgy, any sacred 
 Christian hymns whatever. Translations of psalms 
 in rhyme can neyer be anything but a good thing 
 spoiled. The Psalms themselves she uses in suc- 
 cession, two or three, even four, without any inter- 
 ruption except by the Gloria Patri. Such a use is 
 contrary to the wise canon of Laodicea, of the year 
 365 (Bingham, xii. 5. 7.), and, what is more, con- 
 trary to the principle of the service. But the whole 
 idea of singing every month the hundred and fifty 
 
288 INTERPRETATION AND APPLICATION. 
 
 psalms, divided between the morning and evening 
 services of the thirty or thirty-one days, is unspi- 
 ritual. It is not adopted on principle, but simply 
 taken from the existing practice of the clergy. At 
 the bottom of this practice lies that unintellectual 
 view which, in barbarous ignorance of their origin, 
 considers the Psalms as a collection made (by king 
 David, of course) for the service of the Church; 
 whereas they state themselves to be five collections 
 of ancient national and private hymns, destined only 
 exceptionally for the Church service, hymns of all 
 epochs, and from the days of Moses and David 
 (whose songs are said to end with the 42nd Psalm) 
 down to those of Ezra. The only hymns which 
 were composed strictly for the Temple service are, 
 with some few exceptions, those which date from 
 after the Captivity. Now, if the reason of reading 
 them so frequently during the service were, that they 
 are a part of Scripture, not a word could be said 
 against such a use of the whole Book of Psalms, 
 especially if its contents and purport were properly 
 explained to the people. But the singing of the 
 congregation is meant to be the expression of the 
 most inward feeling, the very feeling of adoration: 
 and who will maintain that the Psalms, which were 
 not originally composed for that purpose, are all of 
 them adapted to being sung by a Christian congre- 
 gation in the act of worship, simply because they are 
 found in the Book of Psalms? Their repetition 
 
THE ENGLISH LITURGY. 289 
 
 every month, moreover, creates a uniformity which 
 can be only tolerable from the force of habit, or the 
 Roman idea of the opus operatum. Even the Greek 
 and Roman Churches make no such call upon their 
 congregations. 
 
 The Roman Church had, moreover, lost in the dark 
 ages the antiphonal recitation, which the organism 
 of the Psalms requires, every verse being divided 
 into two hemistichs, which correspond to each other. 
 This was changed into chanting by verses, a method 
 purely arbitrary and spiritless, and, it may be said, 
 contrary to Scripture; so that the second verse is con- 
 sidered as answering to the first (with which it is in 
 no organic connexion), the fourth to the third, and 
 so on. This defect has likewise been retained in 
 the English Liturgy. Nor has another practice of 
 the early Church, and of the Jews, been resorted to, 
 that of the people repeating a striking hemistich, 
 which expresses the leading thought of the whole 
 composition; as, for instance, in the 118th Psalm 
 (which Christ sang with the disciples after the last 
 supper), the words, ‘“‘ His mercy endureth for ever.” 
 
 The ancient Church had evidently a great variety 
 in her Sunday service, which was sustained and 
 held together by the unity of the type. The idea 
 of the ecclesiastical year was to make the solar year 
 the mirror of the revelation of God in the his- 
 tory of the world, of which the life of Christ formed 
 the central point. Already in the ante-Nicene period 
 
 VOL. III. O | 
 
290 INTERPRETATION AND APPLICATION. 
 
 this idea was in some degree sketched out, and ap- 
 pears very strongly marked in Hippolytus’ lists of 
 lessons in his Paschal Cycle. Round that festival, 
 and therefore round the vernal equinox, the whole 
 year is ranged: backwards, the celebration of the 
 death and sufferings of Christ, the Epiphany, and 
 Christmas; forward, the feast of Pentecost, as being 
 the epoch of the descent of the Spirit and inau- 
 guration of the Church. The Church in later times 
 developed this idea, not organically and clearly, it 
 is true, but yet significantly, by means of the Sun- 
 day Scripture-readings appropriated to the different 
 festivals and seasons, and the selection of psalms, and 
 verses of psalms, intermixed with proper hymns and 
 odes. The English Church has adopted the ecclesi- 
 astical year, expunging, indeed, every thing which 
 had any reference to the worship of saints, but 
 omitting likewise every form expressing the peculiar 
 character of the season of the ecclesiastical year, 
 with the exception of some few appropriate por- 
 tions of Scripture for the Sundays in Advent and 
 the fast-days. The cycle of Bible-reading adopted 
 by her, according to which the Old Testament (with 
 a few omissions, and including the Apocrypha) is 
 to be read completely through once every year, 
 and the New, without any exception, three times, 
 shows little regard for the ecclesiastical year and 
 for the requirements of an intellectual and connected 
 system of reading. Among the liturgical products 
 
THE ENGLISH LITURGY. 291 
 
 of the medieval Church of Rome, the ordinances 
 for the Holy Week, concluding with Easter, oc- 
 cupy in every respect the first rank. They have 
 even some very ancient elements inthem. But in the 
 English Liturgy the uniformity of the service is here 
 only very slightly broken through: the ancient forms 
 are thrown away, and the opportunity of making the 
 people respond to the recital of the Passion, by ap- 
 propriate verses of psalms and hymns inserted at the 
 end of every section, is not thought of. 
 
 The morning and evening services suffer so much 
 the more from this dangerous uniformity, because, 
 as already remarked, the elements of silent and free 
 prayer are excluded from them. It is customary, 
 moreover, to combine, on Sundays, the Morning 
 Prayer with the detailed and lengthened Litany 
 (a most beautiful and impressive prayer in itself), 
 and both of them with the Communion service: that 
 is to say, to make three ordinances, which are entirely 
 distinct in themselves, into one, having no organic 
 connexion, and abounding in repetitions. 
 
 The ancient Church had not, in the age of Hip- 
 polytus, admitted into the general service itself that 
 Creed which was professed by candidates for baptism. 
 This was done, however, by the Church of the suc- 
 ceeding centuries. The English Church uses that 
 Creed on all occasions at morning and evening 
 service, immediately after the reading of the New 
 
 Testament, as a congregational act, the officiating 
 0 2 . 
 
292 INTERPRETATION AND APPLICATION. 
 
 minister leading, and the congregation repeating after 
 him each separate sentence of it. On the three 
 great festivals, and the festivals of the Apostles, 
 the formulary of the later Trinitarian schoolmen, 
 commonly, that is, falsely, called by the name of 
 Athanasius, is substituted: a form never known in 
 the East, and in the West only introduced into 
 the choral morning service intended exclusively for 
 the clergy. It is certainly in every respect infi- 
 nitely less adapted to be recited by the whole con- 
 gregation than the Nicene Creed. In the present 
 Liturgy, the morning and evening services commence 
 with a fixed form of confession, composed by Bucer, 
 in itself very dignified, but too stiff, and, with the 
 exception of a choice in the introductory sentences, 
 uniform throughout; whereas the old Introit (al- 
 though itself the wreck of an ancient rite, and the 
 simulacrum of the Entrance of the Gospel) offered 
 a variety of words and of thought. The service of 
 confession is followed by the reading of the Psalms, 
 preceded by two responsive sentences, ‘The Lord’s 
 Prayer (with which the first book, according to 
 medieval custom, awkwardly commenced) forms the 
 connecting link between the act of confession and 
 the psalmody. 
 
 The most vital element which the English Church 
 (as early as 1549) has retained in this daily service 
 is the old responsive sentences, repeated alternately 
 by the priest and congregation after the Creed. 
 
THE ENGLISH LITURGY. 293 
 
 They constitute a short intercessory prayer com- 
 prised in collects, the greater part of which is also 
 old. These collects are a genuine Roman form, 
 which suits particularly the turn of the English 
 mind. 
 
 The Liturgy, as a whole, is dignified throughout, 
 although it cannot be pronounced to be organic in 
 itself, nor adapted for general use in Christendom, 
 still less for domestic use. We must, however, from 
 our point of view, consider the fact, that a Book of 
 Common Prayer has become a national institution, 
 as more important than all defects, and even all 
 excellencies, of detail. It is of all Church ordi- 
 nances, since the Reformation, the most important. 
 It was a great and a blessed thought, this placing 
 in the hands of a Christian nation a book impress- 
 ing evangelical truths, not by abstract theological 
 formulas, but; by an act of worship and edification, 
 and in language intelligible to the congregation. 
 Such a book alone was capable of becoming a Church- 
 and House-Book, and such it has become. It is in 
 itself as valuable as the Text-Book of the ancient 
 Church, the fragments of which we have endeavoured 
 to restore, and in many points infinitely superior to 
 it; although, alas! less free, and breathing less of 
 faith in that Christian Spirit which inspires the 
 praying or teaching speaker. No Church in Christen- 
 dom has yet carried out those liturgical ideas with 
 
 the same dignity and completeness. The German 
 0 3 
 
294 INTERPRETATION AND APPLICATION. 
 
 Churches have, to this day, produced only clerical 
 liturgies and regulations, and even the liturgical 
 reform of Frederic William the Third has not 
 gone beyond that. The Order of Prayers (Agenda) 
 is a book for the clergy, and placed only in their 
 hands. The Hymn-books, as well as almost every- 
 thing that is good since the time of Luther, the Ger- 
 man congregations have been obliged to work out for 
 themselves, amid bloody struggles, with all the dis- 
 advantages of isolation, and mostly under despotic 
 forms of government. 
 
 The most important portion of the great historical 
 work of the English Church, however, still remains 
 to be noticed, the Sunday Communion Service. 
 She has here, from the very beginning, struck out a 
 deep thought, and undertaken the solution of one of 
 the greatest problems of the Reformation. It is 
 from this elevated point of view, that we must con- 
 sider the history of the Communion Service in par- 
 ticular, as a prominent part in a universal history of 
 the human mind during the last three centuries. 
 It is not merely that the Liturgy of the Com- 
 munion is important, on account of its very close 
 connexion with the political and civil wars of the 
 seventeenth century, and because it has also since 
 that time led to the most momentous theological con- 
 troversies and schisms in the Church. Nor does its 
 chief importance consist even in this, that it contains 
 the most valuable ore of original English theology ; 
 
THE ENGLISH LITURGY. 295 
 
 nor in the fact, that the Book of Common Prayer and 
 the Communion Service in particular, its most intel- 
 lectual part and its most blessed, has done as much 
 towards uniting the antagonistic elements in the Lu- 
 theran and Reformed Churches, as the dogmatic con- 
 troversial writings, formulas of concord, and attempts 
 at union projected by the theologians of the Conti- 
 nent, have done to divide the two Confessions, and to 
 perpetuate their scholastic disputes. Its highest im- 
 portance consists in this, that the Church of England 
 has attacked, with seriousness and piety, what has 
 been to this hour the one of the two great problems 
 of the Reformation. By this we mean the restora- 
 tion of the real Christian idea of sacrifice in its 
 entire ethical and speculative significance, and its 
 realization in its truedomain. For itis only by both 
 common prayer and Christian life being formed into 
 an organic congregational action, that an understand- 
 ing can be brought about between the contending 
 parties, and the hope indulged of a living progressive 
 development of Christianity and of Christian civiliza- 
 tion throughout Europe and through the world. We 
 shall, therefore, have to examine that grand national 
 undertaking more closely in the reflex of our picture, 
 and the rather because, although many meritorious 
 works upon the subject of the English Liturgy (Note 
 D.) exist, its history has not yet been written from 
 a general point of view. 
 
296 INTERPRETATION AND APPLICATION. 
 
 1. The First Communion-Book of Edward VI. 
 
 This work of Cranmer, Ridley, and their friends, 
 as Royal Commissioners, presents the following order. 
 The preparatory service begins with the ancient In- 
 troduction, or Introit: instead of single verses of 
 Psalms, a whole Psalm was to be sung; then the old 
 Kyrie Eleison (Lord have mercy upon us), with the 
 Gloria (the old Morning Hymn after the Latin form). 
 The Epistle and Gospel are preceded, according to 
 the Roman custom, by the Collect for the day, after 
 which one for the King is inserted, followed by 
 the Nicene Creed (not used at Rome before 1014). 
 After the sermon or homily follows an Exhortation 
 to the worthy receiving of the Sacrament of the 
 Lord’s Supper, now about to be celebrated. The 
 minister is instructed to use it only when the sermon 
 had not anticipated it. This Exhortation, which be- 
 gins with the words, 
 
 “Dearly beloved in the Lord, ye that mind to come to 
 the Holy Communion of the body and blood of our 
 Saviour Christ, must consider... .” 
 
 ends with an injunction to thankful self-sacrifice, as 
 the proper sacrifice of Christians : 
 
 “To Him (Christ) therefore, with the Father and the 
 Holy Ghost, let us give, as we are most bounden, 
 continual thanks, submitting ourselves wholly to 
 
FIRST BOOK OF EDWARD VI. 297 
 
 His holy will and pleasure, and studying to serve 
 Him in true holiness and righteousness all the days 
 of our life.” 
 
 If there be no communicants, instead of this ex- 
 hortation another is appointed to be read, in which 
 notice is given that the Lord’s Supper will be cele- 
 brated on the following Sunday or Holiday, and the 
 congregation are invited to partake of it. 
 
 Immediately after the sermon, or after one of these 
 exhortations has been read, the Offertory begins, ac- 
 companied by a collection for the poor. While this is 
 going on, one or more sentences from the Bible, which 
 enjoin charity or almsgiving, are read or sung. After 
 this the non-communicants withdraw : the communi- 
 cants take their places in the choir. Here, then, 
 commences the real Communion Service. The parts 
 of it are as follows: 
 
 I. The Preface, with the “ Holy, Holy, Holy” (out of the 
 Latin Missal). 
 
 II. The general Intercessory Prayer: “ Almighty and 
 everlasting God, who by Thy Holy Apostle hast 
 tame he ase sss as 
 
 Prayer for the whole state of Christ’s Church: essen- 
 tially the same as the present one, but with the fol- 
 lowing remarkable words added at the end, referring 
 to the dead: 
 
 “ We commend unto Thy mercy, O Lord, all other Thy 
 servants which are departed hence from us with the 
 sien of faith, and now do rest in the sleep of peace. 
 Grant unto them, we beseech Thee, Thy mercy and 
 
 05 
 
298 INTERPRETATION AND APPLICATION. 
 
 everlasting peace; and that at the day of the general 
 resurrection we and all they which be of the mys- 
 tical body of Thy Son, may altogether be set on His 
 right hand, and hear that His most joyful voice: 
 Come unto me, O ye that be blessed of my Father, 
 and possess the kingdom which is prepared for you 
 from the beginning of the world. Grant this, O 
 Father, for Jesus Christ’s sake, our only Mediator 
 and Advocate.” 
 
 This is a remarkable attempt to reform the medieval 
 intercessory Prayer for the Dead on an evangelical 
 basis. It bears a close resemblance to the corre- 
 sponding prayer of the third century in the Church 
 of Alexandria, which I have restored in my Reliquiz 
 Liturgice. 
 
 III. Consecration Prayer (Consecration of the Elements 
 immediately before the words of Institution): “O 
 God, Heavenly Father, which of Thy tender mercy 
 RIGS PIVe 5220-5 
 
 “Hear us, O merciful Father, we beseech Thee, and 
 with Thy Holy Spirit and Word vouchsafe to bixess 
 and sanextify these Thy Gifts and Creatures of 
 bread and wine, that they may be unto us the Body 
 and Blood of Thy most dearly beloved Son Jesus 
 Christ, who in the same night,” &c. (during the ut- 
 terance of which words the Priest takes the bread 
 and the cup in his hands). 
 
 IV. Sacrificial Prayer (Oblation) as continuation: 
 
 “Wherefore, O Lord and Heavenly Father... we make 
 here before Thy Divine Majesty with these Thy 
 Holy gifts the memorial which Thy Son hath willed 
 us tomake . . . . entirely desiring Thy fatherly 
 
FIRST BOOK OF EDWARD VI. 299 
 
 goodness mercifully to accept this our sacrifice of 
 praise and thanksgiving, most humbly beseeching 
 Thee to grant that . . . we may obtain remission of 
 our sins, and all other benefits of His passion. And 
 here we offer und present unto Thee, O Lord, our- 
 self, our souls, and bodies, to be a reasonable, holy, 
 and lively sacrifice unto Thee: humbly beseeching 
 Thee that whosoever shall be partakers of this Holy 
 Communion may... . be made one body with Thy 
 Son Jesu Christ, that He may dwell in them and 
 they in Him. Amen.” 
 
 V. The Lord’s Prayer. ‘As our Lord and Saviour hath 
 commanded and taught us, we are bold to say: Our 
 Father,” &c. (without the Doxology). 
 
 VI. The act of Confession : Salutation of Peace. Intro- 
 ductory sentences by the choir. Thanksgiving for 
 Christ’s Sin-Offering. Exhortation to Confession of 
 Sins. Absolution. Sentences from the Gospel in- 
 viting to the Communion. 
 
 VII. Concluding Collect before administering the Ele- 
 ments: 
 
 “We do not presume to come to this Thy table, O mer- 
 ciful Lord, trusting in our own righteousness, but in 
 Thy manifold and great mercies. We be not worthy 
 so much as to gather up the crumbs under Thy 
 table. But Thou art the same Lord, whose property 
 is always to have mercy; Grant us, therefore, gra- 
 cious Lord, so to eat the flesh of Thy dear Son Jesus 
 Christ and to drink His blood, in these holy mys- 
 teries, that we may continually dwell in Him, and 
 He in us, that our sinful bodies may be made clean 
 by His body, and our souls washed through His 
 most precious blood. Amen.” 
 
 VIII. Administration of the Lord’s Supper, after the 
 priest has first received it himself, in both kinds. 
 
 0 6 
 
300 INTERPRETATION AND APPLICATION. 
 
 We remark that the authors, while carefully omit- 
 ting everything opposed to the pure doctrine, show a 
 scrupulous anxiety not to lose any one of the ele- 
 ments or forms of the ancient Church which might be 
 retained. The prayer in which the dead are men- 
 tioned is still a prayer for the dead, but in the sense 
 of the Hippolytan age, and with an attempt at an 
 evangelical development. In the Consecration Prayer 
 the Liturgy has not yet been able to free itself en- 
 tirely from the Elements. The Blessing through the 
 Spirit and the Word (namely, through the words of 
 Institution) is invoked upon the prayer, not upon the 
 congregation; whereas the Apostolical Church prayed 
 originally for the blessing only upon the congrega- 
 tion, to which subsequently was added a blessing for 
 the gifts; just as in baptism the Spirit was invoked to 
 sanctify the water for the sanctification of the Cate- 
 chumens. The idea of Consecration, however, was 
 not merely retained as a prayer, in contradistinction 
 to the erroneous notion of the Lutheran Church, 
 but a really spiritual sacrificial prayer was added, 
 which is, to this hour, the best and most complete 
 ecclesiastical expression of the true Christian sacrifice 
 of Self. This prayer is the most important part of the 
 whole Liturgy. Its contents are derived directly 
 from the fundamental thought of the Reformation. 
 It is a realization of the doctrine of Justification 
 in the form of a vow, as the type of the sacrifice of 
 love in the life of the Christian. The conception is 
 
FIRST BOOK OF EDWARD VI. 301 
 
 as appropriate as it is dignified. Our former remarks 
 have shown how such a thought alone explains the 
 act of the earliest Church, and the consciousness of 
 the earliest Fathers in respect to it. No one who 
 enters into the whole spirit of Palmer’s Church views 
 can wonder that that learned man should not have ac- 
 knowledged this originality ; indeed, he has thrown 
 that most important prayer rather into the back- 
 ground, because he does not find a warrant for it in 
 ancient rituals. ‘This is very natural. For all he 
 aims at is to find what he thinks canonical authority 
 for the formularies and articles of his own Church 
 in the post-Nicene, and, if possible, in that of the 
 middle ages. He refers the English formularies to 
 those real or supposed precedents, which are, in his 
 opinion, medels. Everything new, however Christian 
 and Scriptural, he considers as a deviation, which 
 he laments as a defect, and thinks himself bound to 
 justify, or rather to excuse, although he usually 
 denies that there is any. Such a proceeding seems 
 unwarranted either by historical or philosophical cri- 
 ticism. It is painful, however, to find the following 
 remark in a German critic like Daniel, who in other 
 places does not conceal his noble indignation at 
 Palmer’s proceeding. When offering a judgment 
 upon the Collect of Thanksgiving in the present 
 Prayer-book, which is borrowed from this passage, 
 he says that its contents (singula) are taken from the 
 private prayer of the priest in the Roman mass after 
 
302 INTERPRETATION AND APPLICATION. 
 
 the congregation are dismissed: ‘ Placeat, sancta 
 Trinitas, obsequium servyitutis mex, et presta ut 
 sacrificium quod oculis tuz majestatis indignus ob- 
 tuli, tibi sit acceptabile, mihique et omnibus pro 
 quibus illud obtuli sit, te miserante, propitiabile.” 
 
 It is needless to remark, that the place assigned 
 in this older Liturgy of King Edward to that ex- 
 pression of sacrifice is in every respect the correct 
 one. ‘This is the place for the highest realization of 
 the act of sacrifice announced by the Preface. The 
 Sacrifice immediately precedes the Communion, the 
 Lord’s Prayer forming the connecting link: for the 
 Lord’s Supper is the holy act of faith which seals the 
 renewed vow of thankful love. 
 
 We may, on the other hand, entertain a doubt 
 whether the position assigned to the act of confes- 
 sion, at the head of the real Communion, is the pro- 
 per one. The ancient Church took care not to dis- 
 turb the expression of highest thankfulness and praise 
 by exhortation to repentance, and by the whole act of 
 confession. This act constituted, in one form or other, 
 a portion of the Preparatory Service: a later custom 
 of the Lutheran Church connects it directly with 
 the sermon. If we choose, however, to consider it as 
 a necessary preparation for partaking of the Lord’s 
 Supper, an especial preparatory service of confession 
 would seem better suited to that purpose. In this 
 place it comes too late for an introductory internal 
 self-examination, and is disturbing as a liturgical form. 
 
SECOND BOOK OF EDWARD VI. 303 
 
 This blessed work of the two martyrs of the 
 Gospel was the first step taken by the English 
 Church to make the Service, instead of an opus ope- 
 ratum of the clergy, once more the act of the con- 
 gregation, and to establish upon it the Christian 
 Sacrifice stripped of its Levitical disguise. 
 
 It did not, however, fully satisfy the feelings of 
 Protestants, who by persecution and bitter contro- 
 versy were excited to opposition and distrust, and 
 who were so deeply offended with some too medieval 
 forms and expressions which were still retained, that 
 they rejected and repudiated them as suspicious, even 
 in such a purified form. 
 
 2. The Second Book of Edward VI, 1552. 
 
 Thus, then, under the advice of the German 
 Bucer (who composed the Introduction to the daily 
 Morning and Evening Services), and of the Floren- 
 tine Peter Martyr, the Book of Common Prayer was 
 rewritten, as early as in 1552; and, with it, the 
 Order of the Communion in the first book set aside. 
 This reconstruction is very important, and, together 
 with the not very considerable alterations which 
 were subsequently made in 1559 and 1604, and 
 especially at the Restoration (1662), forms the pre- 
 sent English Liturgy. We shall give a complete 
 analysis of it when we arrive at the period of 1662. 
 
304 INTERPRETATION AND APPLICATION. 
 
 In the Second Book of Common Prayer of 
 Edward VI., according to the precedent of the Ge- 
 nevan Church, the decalogue is placed at the head 
 of the Communion Service, and a long and tedious, 
 because too frequent, didactic reading is very sensi- 
 bly converted into a congregational act by the short 
 response of the people, in the form of a prayer, after 
 each commandment. In the Intercessory Prayer the 
 petition for the dead is omitted, and a Thanksgiving 
 substituted for it. In like manner, the medieval 
 consecration of the elements is changed into a peti- 
 tion for a blessing on the communicants. All these 
 are palpable improvements. But from a dread of a 
 false view of Sacrifice creeping in, some most beau- 
 tiful, most important, and most universal portions 
 of the ancient Communion Service are here omitted, 
 and the idea of the Christian Sacrifice is simply 
 expressed as a voluntary appendix, namely, as a 
 collect, following the Communion (post-communio), 
 which may be used instead of the ordinary collect of 
 Thanksgiving borrowed from the Latin Ritual. And 
 so strange are the changes in the human mind upon 
 religious subjects, so long as the matter 1s not brought 
 fully home to the general Christian feeling, that this 
 second collect, at that time an ultra-Protestant one 
 (because it had no reference to sacrifice), has again 
 become, in our time, the favourite collect of those 
 who estimate the value of a liturgical form by its 
 being found in the Rituals of the medieval Church. 
 
LAUD’S LITURGY FOR SCOTLAND. 305 
 
 3. Laud’s Communion Liturgy for Scotland. 
 
 The reconstruction of the Liturgy in a Protestant 
 sense was very far from satisfying the Presbyterian 
 party among the clergy. As early as the time of 
 James I., the reaction which began to show its face 
 in the latter part of the reign of Elizabeth, and 
 which was secretly encouraged by her, was publicly 
 avowed, and strove openly for the mastery, under 
 the favour of a monarch equally narrow-minded 
 as a composer of a Liturgy, as he was pitiful as 
 aking. James I., who wished, for political reasons, 
 to make Scotland episcopal, had planned the intro- 
 duction of the English Liturgy into that country. 
 Laud, however, and his friends in Scotland, thought 
 they could make use of this scheme to further 
 their views of bringing the Scottish Liturgy back 
 to the medieval, by means of the English. Such 
 was the origin, after long secret preparation, of 
 the Communion Liturgy which was intended for 
 Scotland, and which, in 1637, Charles I., by force 
 of the royal prerogative, “ after hearing the clergy,” 
 endeavoured to force upon the people. It is well 
 known that it was the cause of the outbreak, and 
 one of the causes of the rebellion which brought the 
 archbishop, and afterwards the king himself, to the 
 scaffold. As it forms the basis of the present Com- 
 munion Liturgy of the Episcopal Church of Scotland, 
 
306 INTERPRETATION AND APPLICATION. 
 
 and, in part, of that of the United States, and as it 
 is the expression of an ecclesiastical view which now 
 again strives for the ascendency, we subjoin a com- 
 plete synopsis of its contents from the unaltered 
 original version. 
 
 After the Commandments (which were left untouched), 
 the reading of the Epistle and Gospel, the Nicene 
 Creed, and the Sermon, the real Communion Service 
 followed. 
 
 A. The Offertory, reconstructed into a symbolical sacri- 
 ficial office. It begins with sacrificial sentences: 
 from the Sacrifice of Abel (Gen. xiv. 3—5.); from 
 the Levitical Sacrifice (Ex. xxv. 2.; Numb. xvi. 
 16.); from David’s Thanksgiving at the consecration 
 of the gifts for the building of the Temple (1 Chron. 
 xxix. 10, 11, 12. 14. 17.; the words of ver. 14. be- 
 came liturgical at an early period, and are here ap- 
 plied with spirited freedom: “ Of Thine own do we 
 give unto Thee”); closing with the verse of Psalm 
 xevi. 8.: “Give unto the Lord the glory due unto 
 His name: bring an offering, and come into His 
 courts.” 
 
 The sentences applying to almsgiving in the English 
 Liturgy (see above, I.) then follow immediately after 
 these sacrificial sentences. 
 
 When these are ended, the priest takes into his hands 
 the basin, which is presented to him, containing the 
 alms, places it upon the altar, and orders the bread 
 and wine for the Communion. 
 
 B. General Intercessory Prayer (Prayer for the whole 
 state of Christ’s Church Militant here on earth, see 
 above, II.). Instead of the Prayer for the Dead, the 
 following is here introduced : 
 
LAUD’S LITURGY FOR SCOTLAND. 307 
 
 “ And we also bless Thy holy name for all those Thy 
 servants who, having finished their course in faith, 
 do now rest from their labours. And we yield unto 
 Thee most high praise and hearty thanks for the 
 wonderful grace and virtue declared in all Thy saints 
 who have been the choice vessels of Thy grace, and 
 the lights of the world, in their several generations: 
 Most humbly beseeching Thee that we may have 
 grace to follow the example of their stedfastness in 
 Thy faith, and obedience to Thy holy command- 
 ments, that, at the day of the general resurrection, 
 we, and all they,” &c. (as above). 
 
 C. After the Intercessory Prayer, an exhortation is en- 
 joined to be read from time to time, either inviting 
 communicants to the Lord’s Supper, or warning 
 them against the unworthy receiving of it, revisions 
 of the formularies of the First Book of Edward VI. 
 There is prescribed, however, for every holiday (after 
 the non-communicants have withdrawn), an Admo- 
 nition to the worthy receiving of the Lord’s Supper: 
 ** Dearly beloved in the Lord, ye that mind to come 
 e++. (as in both the Books of Edward VI.). 
 
 D. Acts of Confession, Invitation, Creed, Absolution, 
 Sentences (according to the form in the Second 
 Book of Edward VI., see above, VII.). 
 
 KE. Preface with “ Holy, Holy, Holy ” (see above, I.).: 
 
 F. Consecration Prayer (see above, III.), an interme- 
 diate form between the First and Second Books of 
 Edward VI.: “ Almighty God, our Heavenly Father, 
 which of Thy tender mercies.... Hear us, O mer- 
 ciful Father, we most humbly beseech Thee; and of 
 Thy Almighty goodness vouchsafe so to bless and 
 sanctify with Thy Word and Holy Spirit these Thy 
 gifts and creatures of bread and wine, that they may 
 be unto us the body and blood of Thy most dearly 
 
308 INTERPRETATION AND APPLICATION. 
 
 beloved Son ; so that we, receiving them according to 
 Thy Son our Saviour Jesus Christ’s holy institution, 
 in remembrance of His death and passion, may be 
 partakers of the same His most precious body and 
 blood, who in the night,” &c. 
 
 G. Prayer of Oblation: ‘“ Wherefore, O Lord our 
 Heavenly Father,” &c., word for word as in the First 
 Book (see above, IV.); only that in the offering of 
 the Oblation, after the words, “ with these Thy Holy 
 Gifts,” the following are added: “which we now 
 offer unto Thee.” 
 
 H. The Lord’s Prayer (see above, V.). 
 
 I. Concluding Prayer: “ We do not presume,” &c. (see 
 above, VII.). 
 
 It is obvious that the older form is deliberately 
 adopted, and here and there rendered more complete; 
 in the Offertory, for instance; but every thing in 
 a reactionary sense. Instead of expressing more 
 strongly the spiritual sacrifice, for that was the pro- 
 blem which the sixteenth century undertook, but did 
 not entirely succeed in solving, the Levitical one, on 
 the contrary, is here, and in the Consecration and 
 Oblation, more strongly marked; with a decided 
 tendency towards the medieval idea of the eucha- 
 ristic sacrifice, that is to say, the sacrifice in the 
 celebration of the Lord’s Supper. 
 
 Here also the blessing “through the Word and 
 the Spirit” is prayed for; so that the power of the 
 Word is brought more prominently forward: and it 
 cannot be denied that by the “ Word” we are not 
 
LAUD’S LITURGY FOR SCOTLAND. 309 
 
 to understand the creative Word of God, the Word 
 in the highest sense, but the words of Institution : 
 ** This is my body.” By this the expression of self- 
 sacrifice, which is retained here from the First Book 
 of Edward VI., is entirely thrown into the back- 
 ground: it is a reaction to Levitical forms, under the 
 delusion or pretext of an Apostolical restoration. 
 The Protestant feeling of the people against 
 Laud’s Liturgy was therefore a very correct one, 
 and a real voice of God. There was concealed 
 behind the Liturgical archaism a theology which, 
 if carried out consistently, must have led back to 
 Romanism. ‘There was besides a sacerdotal preten- 
 sion, which made the priest who was qualified by 
 episcopal succession and episcopal consecration (as 
 the exclusive vehicle of sacramental grace which is 
 necessary to salvation) to be the lord of the con- 
 science and the dispenser of salvation. As regards 
 the learning of Laud, and his older and more modern 
 spiritual brethren, it is exactly on a footing with his 
 knowledge of Christian architecture, by virtue of 
 which he enjoined that the altar should be every- 
 where placed at the end of the apse (the position of 
 the old cathedra) in honour of antiquity and tra- 
 dition. It is a spiritless knowledge of medieval 
 traditions arbitrarily preferred to really ancient 
 Christianity, and a conventional scholasticism irre- 
 concilable with historical and philosophical criticism. 
 The most innocent form is a poor provincial anti- 
 
310 INTERPRETATION AND APPLICATION. 
 
 quarianism, the only effect of which can be to disturb 
 the conscience, and impede the light of a living 
 future. 
 
 LLLLLLIOIOLLIOOoOmm"" 
 
 4, The present established Communion Service of the 
 Church of England, 1559, 1604, and 1662. 
 
 After the points of contrast between the old and 
 new Liturgies, as well as between such formularies 
 and free prayer and speech, had been, in the course 
 of the seventeenth century, variously combated by 
 both parties, for the most part with one-sided argu- 
 ments, but with great zeal and animosity, the Na- 
 tional Liturgy took its present form, in its essential 
 points, at the Restoration (1662), after the Savoy 
 Conference, the results of which were unsatisfactory. 
 It subsequently was to undergo a final revision 
 under William III. in 1689; but the proposals of 
 the Royal Commissioners not receiving the assent of 
 Convocation, they were accordingly dropped. This 
 was the last attempt at a definitive settlement of the 
 Liturgy. 
 
 The order, compared with the more ancient, is 
 as follows. After the Sermon, in conformity with 
 the natural interpretation of the rubric, the Offer- 
 tory always follows: sentences which enjoin charity 
 and almsgiving being read during the collection of 
 
 alms. 
 
PRESENT ENGLISH LITURGY. at 
 
 But if there are no communicants, it is doubtful 
 whether the General Prayer of the Church is not to 
 be omitted. The rubric is very ambiguous, and the 
 ordinary practice, at least of the last 150 years, is 
 so strongly in favour of that interpretation, that 
 even the Offertory is left out when there are no 
 communicants, the Service concluding with the Ser- 
 mon and one of the Collects annexed, expressive of 
 the blessing attached to the hearing of the Word of 
 God. If notice is to be given for the following 
 Sunday of the celebration of the Lord’s Supper, it 
 is to be done at that time by means of an exhortation 
 borrowed entirely from the earlier Liturgy. 
 
 But the omission of the Offertory, so clearly pre- 
 scribed, proves that this custom is the natural, but 
 very much to be regretted, consequence of the Morn- 
 ing Service having been made practically (with the 
 Liturgy) the first part of the Communion Service. 
 People found the Service too long, and thus mutilated 
 the most important concluding part. By this practice 
 the ordinary Sunday Service is deprived of the Act 
 of Petition and Thanksgiving, for which the congre- 
 gation was to be “built up” by the foregoing Ser- 
 vice. The ordinary Service, without Communion, is 
 already shorn of the Preface, which, nevertheless, has 
 nothing whatever to do with the Communion as such, 
 being the introduction to the Act of Thanksgiving. 
 But by that custom it loses the act of Prayer itself, of 
 which the Offertory was to be only the symbol. The 
 
312 INTERPRETATION AND APPLICATION. 
 
 General Church Prayer is indeed prescribed for this 
 part of the Service in all the ordinances, from the 
 earliest down to those of the Protestant Churches, 
 with the single exception of the Prussian Liturgy of 
 1821. Thus the whole organization of the Service, 
 typically fixed from the most primitive times, would 
 be destroyed if that interpretation were the true one. 
 It is impossible to ascribe such thoughtlessness to 
 the framers of the Liturgy. Besides, it 1s asserted, 
 that in some cathedrals and university chapels the 
 custom of saying that General Prayer with the Of- 
 fertory every Sunday has always been maintained, 
 and it is a fact that in the Chapel Royal at St. James’s 
 both have been constantly used; and this seems to 
 decide the question against the ordinary practice. 
 
 In that beautiful General Intercessory Prayer 
 (Prayer for the whole state of Christ’s Church mili- 
 tant here on earth) which begins with the words, 
 
 “ Almighty and everliving God, who, by Thy Holy 
 Apostle hast taught....” 
 
 the mention of those who have departed in faith, 
 which was altogether omitted in 1552, is restored, 
 but without any Intercession, perfectly free from the 
 possibility of misunderstanding and misinterpretation. 
 Its dignified words are as follows: 
 
 “ And we also bless Thy holy name for all Thy ser- 
 vants departed this life in Thy faith and fear: 
 beseeching Thee to give us grace so to follow their 
 
PRESENT ENGLISH LITURGY. oe 
 
 good examples, that with them we may be partakers 
 of Thy heavenly kingdom. Grant this, O Father, 
 for Jesus Christ’s sake, our only Mediator and Advo- 
 cate.” 
 
 If we turn to the Gospel and the ancient Church, 
 we shall see clearly that this prayer might have been 
 strengthened without any danger, and with consider- 
 able effect, by adding the thought now embodied in 
 a collect of the Funeral Service, after the Thanks- 
 giving for the blessed departure of a deceased 
 brother: 
 
 “* Beseeching Thee that it may please Thee of Thy gra- 
 
 cious goodness shortly to accomplish the number of 
 Thy elect, and to hasten Thy kingdom..... ‘ 
 
 The Act of Confession corresponding essentially 
 with No. VI. of the earlier Service. 
 
 The Preface, with the “ Holy ;” its position being 
 altered here from No. I. in the earlier Service. 
 
 Concluding Prayer before the Consecration (“ We 
 do not presume,” &c.): word for word, the concluding 
 Prayer, No. VII. of the older Version, before the 
 distribution of the elements. 
 
 Consecration Prayer (see above, III.). Here, in 
 the principal passage, the petition for blessing is very 
 properly transferred altogether from the elements to 
 the communicants, and the equivocal words “ with 
 Thy Holy Spirit and Word ” are also omitted : 
 
 “ Hear us, Omerciful Father, we most humbly beseech 
 
 Thee, and grant that we, receiving these Thy crea- 
 VOL. III. E 
 
314 INTERPRETATION AND APPLICATION. 
 
 tures of bread and wine, according to Thy Son, our 
 Saviour Jesus Christ’s holy institution, in remem- 
 brance of His most blessed body and blood, who in 
 the same night,” &c. &c. 
 
 After this the clergy receive the sacrament and 
 administer it to the congregation. 
 
 If we hold this Service up to the mirror of the 
 ancient Church, it is impossible not to recognize its 
 ereat Christian wisdom, both in that part of it which 
 is borrowed from the ancient Church, and that which 
 is new. Itis equally impossible, however, to disguise 
 from ourselves the fact that the problem which 
 offered itself to the consideration of the Church in 
 the sixteenth century is not solved. The organiza- 
 tion of the ancient sacrifice is lost, and that adopted 
 for the new sacrifice is less completely developed 
 than it was in the Liturgy of 1549. 
 
 The history of the Communion Service, and of the 
 Liturgy generally, ceases, as far as England is con- 
 cerned, with the year 1662. But, when considered 
 from a general Christian point of view, the develop- 
 ment of this most remarkable, and, after the Bible, 
 most widely circulated and most national book upon 
 earth, has by no means ceased. ‘The whole received 
 a thorough reform in the Episcopal Church of the 
 United States, which has found its way through 
 the vast body of the New Continent from the At- 
 lantic to the Pacific. Now this reform is, in the 
 Communion Service, considerably influenced by the 
 
SCOTTISH COMMUNION SERVICE. 315 
 
 Communion Liturgy of the Episcopal Church in 
 Scotland, which was drawn up after the middle of 
 the last century. We therefore must consider first 
 this remarkable phase of the history of that Liturgy. 
 
 PLLLLS IIL IIOP 
 
 5. The present Communion Service of the Episcopal 
 Church of Scotland. 
 
 After the Scotch Liturgy imposed by Charles I. in 
 1636 had been developed by the influence of the Non- 
 Jurors, after 1689, more and more according to the 
 medieval type (evidence of which is found in the 
 editions of 1724, 1743, and 1755, which I have before 
 me), all at once there appears, in the edition of 1764, 
 a second and more decided thorough revision of the 
 Communion Service in the spirit of Laud. Those 
 bishops who, after the expulsion of James II., refused 
 to take the oath of allegiance to king William III. 
 and his consort, put themselves as Non-Jurors at 
 the head of a reaction, and their successors in Scot- 
 land, had full liberty of action in a Sacerdotal Church 
 abandoned by the nation. Just as Laud had used 
 Scotland as a lever for the Catholicising reaction 
 against the Protestantized Liturgy of 1552, so did 
 that party make use of the Episcopal Church in 
 Scotland against the confirmation and reinforcement 
 of Protestant principles in 1689. ‘That revision is 
 
 to be considered as the last product of that spirit of 
 P2 
 
316 INTERPRETATION AND APPLICATION. 
 
 the seventeenth century, which has in our days been 
 re-awakened by a very considerable portion of the 
 Anglican clergy. It starts from that mistaken idea 
 of Sacrifice in the Communion, which we have 
 pointed out as being a corruption of the Christian 
 views of the first three centuries. But it merits 
 consideration as an attempt carried out consistently, 
 with great erudition and liturgical skill, albeit in a 
 one-sided spirit, to solve a still unsettled problem. It 
 was sanctioned in 1811 and 1838 for solemn occasions. 
 The most important part of it, moreover, has been 
 adopted in the Episcopal Church of the United 
 States. Its peculiarity will be seen by the following 
 comparison with Laud’s Liturgy: 
 
 After the Sermon: 
 
 A. Admonition: “ Dearly beloved in the Lord, ye that 
 mind to come to the Holy Communion,” &c. Out of 
 the First Book of Edward I., where it may neverthe- 
 less be omitted by the clergyman (Laud, A.). 
 
 B. Offertory (compare Laud, B.: but much more de- 
 veloped). It begins with the Invocation to Sacrifice : 
 “ Let us present our offerings to the Lord with reve- 
 rence and godly fear,....” 
 
 Then follow the Sacrificial Sentences from Laud. 
 
 The priest places upon the altar the basin with the col- 
 lection which has been made in the meantime, during 
 which he utters a thanksgiving to God, borrowed 
 from the Prayer of David and the Greek Liturgies 
 (to express the sacrifice of the Thanksgiving), and 
 generally consisting of verses of Psalms: 
 
 * Blessed be Thou, O Lord God, for ever and ever: 
 Thine, O Lord, is the greatness, and the glory, and 
 
SCOTTISH COMMUNION SERVICE. Sif 
 
 the victory, and the majesty: for all that is in the 
 heavens and the earth is Thine: Thine is the king- 
 dom, O Lord, and Thou art exalted as Head above 
 all: both riches and honour come of Thee, and of 
 Thy own do we give unto Thee. Amen.” 
 
 C. The Preface with “ Holy ...” (like Laud, E.). 
 
 D. The Consecration Prayer is exactly like those in Laud 
 and First Edward VI, and the new English one, 
 except that the whole passage in the middle about the 
 Sacrifice is omitted, in which the old and new form- 
 ularies differ. The beginning only is somewhat 
 altered, out of fondness for the Greek models. In- 
 stead of “ Almighty God, who of Thy tender mercy,” 
 &c., it says: “ All glory be to Thee, Almighty God, 
 our Heavenly Father, for that Thou, of Thy tender 
 mercy,” &c. 
 
 KE. The Oblation with the Invocation agrees in its begin- 
 ning and end with Laud, G.; but in the middle the 
 important passage of the old Consecration Prayer, 
 transcribed above, is inserted, which was omitted in 
 the new Consecration Prayer. The whole, therefore, 
 runs thus: 
 
 “‘ Wherefore, O Lord and Heavenly Father, . . . we 
 ... make here before Thy divine Majesty, with these 
 Thy holy gifts, which we now offer unto Thee, the 
 memorial Thy Son hath commanded us to make: 
 having in remembrance His blessed passion... . .” 
 
 “And we most humbly beseech Thee, O merciful 
 Father, to hear us, and of Thy almighty goodness 
 vouchsafe to bless and sanctify with Thy Word and 
 Holy Spirit these Thy gifts and creatures of bread 
 and wine, that they may become” (here are omitted 
 the words “unto us,” which Laud retained,) “ the 
 body and blood of Thy most dearly beloved Son. . .” 
 
 “And we earnestly desire Thy fatherly goodness 
 PrP 3 
 
318 INTERPRETATION AND APPLICATION. 
 
 mercifully to accept this our sacrifice of praise and 
 thanksgiving, &c.” (as above) .... Amen. 
 
 F. “Prayer for the whole state of Christ’s Church.” 
 (Exactly like Laud, C.) 
 
 G. The Lord’s Prayer (Laud, H.). 
 
 H. Act of Confession (Laud, D.). 
 
 I. Concluding Collect (Laud, I.). The administration 
 of the Sacrament follows. 
 
 So far, then, everything tended, by what appeared 
 to some hierarchical politicians, and many pious, but 
 weak-headed and half-learned priests, a conserva- 
 tive development, to bring back the service of the 
 English people, in the “ Free” Episcopal Church of 
 Scotland, to the old Levitical Sacrifice. The doc- 
 trine of Transubstantiation was nothing more than 
 a logical scholastic consequence of such a Liturgy. 
 It is true that the service was still performed in 
 the language of the people, and that the hierarchs 
 inveighed against Rome. But this cannot alter 
 the spirit of the Liturgy. It would be a delusion, 
 were we to endeavour to explain this reaction, 
 which is very important although it never obtained 
 universal adoption, as based upon mere personal 
 and transient motives and influences. Its origin lies 
 much deeper. Neither does it consist merely in the 
 hierarchical efforts to make use of the Liturgy in 
 order to restore sacerdotal power. It consists essen- 
 tially and permanently in this, that the problem of 
 the Reformation, in this domain likewise, is not yet 
 conclusively solved. The singular phenomenon, that 
 
UNITED STATES’ LITURGY. 319 
 
 exactly at the end of a hundred years this very same 
 sacrificial portion of the Non-Jurors’ Liturgy should 
 be inserted, by the founders of the “ Free” Episcopal 
 Church in the United States, into what is otherwise, 
 in many respects, a progressive step in the develop- 
 ment of the English Liturgy, is a proof that the 
 erroneous portion of the fundamental idea of elemen- 
 tary sacrifice can only be overcome and eradicated 
 by the full recognition and expression of the true 
 spiritual sacrifice. We must here not forget that 
 the liturgical question in England was in 1662 
 carried by a violent reaction, and in®1689 dropped, 
 but never solved. 
 
 QDI DIP 
 
 6. The Liturgy of the Episcopal Church of the United 
 States, 1789. 
 
 One of the distinguished heads of the Episcopal 
 Church in the United States, the late bishop Sea- 
 bury, had something of this feeling, when he and 
 bishop White, and their friends, resolved upon a 
 reform of their Church, both in constitution and in 
 Liturgy, after the War of Independence. 
 
 That Liturgy, as definitively settled since 1789, 
 is a very sparing, and not altogether free, though 
 very important improvement upon the English one. 
 The use of the Psalms is rendered more tolerable, 
 by a selection made with the direct aim of express- 
 
 ing the feelings of worship of a Christian congrega- 
 eas 
 
320 INTERPRETATION AND APPLICATION. 
 
 tion. The great want of Christian hymns has been 
 remedied by an ecclesiastical collection, which has 
 gradually become considerable; as indeed it never 
 should fail to form an integral part of the Church- 
 Book. As to the Communion Liturgy, its most 
 striking feature, particularly when we consider the 
 political spirit of the United States, and the period 
 in which that Liturgy was established, is a return to 
 the older form of the English service, and an attempt 
 to make a fusion of the First Book of Edward VL, 
 and its hierarchical revision in Scotland in the seven- 
 teenth and eighteenth centuries, with the Second 
 more decidedly Protestant one, and the improve- 
 ments made in it in 1662 and proposed in 1689. 
 
 The following comparative survey will illustrate 
 the nature of this connexion. 
 
 In the preparatory portion of the Sunday Service, 
 it must be mentioned to the credit of its compilers, 
 that Christ’s epitome of the commandments is added 
 to the decalogue. 
 
 After the Sermon there follows: 
 
 The Offertory, unaltered. 
 
 The Prayer for all conditions of the Church militant. 
 
 When there is no Communion the Service ends here: if 
 the Communion is to be administered the following 
 Sunday, the clergyman may read the whole or part 
 of one of the two formularies of exhortation bor- 
 rowed from the English Liturgy. 
 
 The Act of Confession: precisely as in the English 
 Liturgy. 
 
UNITED STATES’ LITURGY. 32] 
 
 The concluding Collect: the same. 
 The Consecration Prayer: the form of the present English 
 
 The 
 
 Liturgy, omitting the above-cited passage, which 
 contains the petition for blessing upon the commu- 
 nicants, instead of the old invocation of blessing on 
 the elements. On the other hand there is a new 
 addition of 
 
 Oblation Prayer, out of the First Book of Edward 
 VI. (see above, V.), with the insertion of the Invo- 
 cation contained in the old Consecration Prayer 
 as given above. In this the petition for the blessing 
 on the elements is borrowed from the First Book. 
 and the one for the blessing on the communicants 
 from the Second. ‘To this is annexed the spiritual 
 Oblation Prayer, which, in the new English Liturgy, 
 is transferred to the Post-Communio. The result 
 of the patchwork is (with a little grammatical in- 
 accuracy) the following remarkable prayer : 
 
 “ Wherefore, O Lord and Heavenly Father, according 
 
 to the institution of Thy dearly beloved 
 Son our Saviour Jesus Christ, we, Thy 
 humble servants, do celebrate and make here before 
 Thy divine Majesty, with these Thy holy gifts, 
 which we now offer unto Thee, the memorial Thy 
 Son hath commanded us to make: having in remem- 
 brance His blessed passion and precious death, His 
 mighty resurrection and glorious ascension: render- 
 ing unto Thee most hearty thanks for the innu- 
 merable benefits procured unto us by the same: and 
 we most humbly beseech Thee, O merci- The 
 
 ful Father, to hear us; and of Thy [vocation. 
 almighty goodness vouchsafe to bless and sanctify 
 with Thy Word and Holy Spirit these Thy gifts 
 and creatures of bread and wine; that we, receiving 
 
 P 5 
 
 The Oblation. 
 
322 
 
 INTERPRETATION AND APPLICATION. 
 
 them according to Thy Son our Saviour Jesus 
 Christ’s holy institution, in remembrance of His death 
 and passion, may be partakers of His most blessed 
 body and blood. And we earnestly desire Thy 
 fatherly goodness mercifully to accept this our sacri- 
 fice of praise and thanksgiving; most humbly be- 
 seeching Thee to grant, that by the merits and death 
 of Thy Son Jesus Christ, and through faith in His 
 blood, we, and all Thy whole Church, may obtain 
 remission of our sins, and all other benefits of His 
 passion. And here we offer and present unto Thee, 
 O Lord, ourselves, our souls and bodies, to be a rea- 
 sonable, holy, and living sacrifice unto Thee ; humbly 
 beseeching Thee, that we, and all others who shall be 
 partakers of this holy Communion, may worthily 
 receive the most precious body and blood of Thy 
 Son Jesus Christ, be filled with Thy grace and 
 heavenly benediction, and made one body with Him, 
 that He may dwell in them (us), and they (we) in Him. 
 And although we are unworthy, through our manifold 
 sins, to offer unto Thee any sacrifice, yet we beseech 
 Thee to accept this our bounden duty and service, 
 not weighing our merits, but pardoning our offences, 
 through Jesus Christ our Lord; by whom and with 
 whom, in the unity of the Holy Ghost, all honour 
 and glory be unto Thee, O Father wc ln world 
 without end. Amen.” 
 
 
 
 ae 
 
 Summary of the Results of the Protestant Measures 
 
 for amending the Liturgy and restoring the Christian 
 Sacrifice. 
 
 If we cast our eyes, in the first place, on the 
 English Church, she will strike us at once as being 
 
RESULT OF PROTESTANT AMENDMENTS. 323 
 
 marked by two grand ideas, which render her con- 
 spicuous above all other Churches. The first of 
 these we may express thus. Her object was to place 
 in the hands of the people a national devotional book, 
 which should elevate the religious service from being 
 the peculiar work and business of the clergy, into 
 an object of the religious consciousness of the nation, 
 and place the form of common worship out of the 
 reach of the caprice of any individual minister. The 
 second we may define thus. Her object was to restore 
 the idea of the Christian Sacrifice, as bemg the high- 
 est spiritual act of the individual and congregation 
 before God, and, with the sacrament, the fundamental 
 idea of the whole religious worship. 
 
 These two ideas evidently have not been thoroughly 
 carried out, and are far from having obtained com- 
 plete success. The causes of this relative failure are 
 partly internal, partly external, defects. We have 
 recognized in the mirror of the ancient Church, that 
 the English Liturgy is deficient in several elements, 
 but especially in those of free and silent prayer. This 
 want of freedom attaches to it in part from the con- 
 dition out of which the Church then arose; in part 
 from a certain degree of hesitation or indifference 
 which is as characteristic of the English mind in 
 ecclesiastical affairs, as it is foreign to it in poli- 
 tical concerns. But this internal explanation of that 
 fact is not sufficient to account for the whole. 
 
 Neither is it fully accounted for by bearing in mind 
 P 6 
 
324 INTERPRETATION AND APPLICATION. 
 
 the vast difficulties which stood in the way of a 
 positive creation of a new constructive form in the 
 sixteenth century. It is a great delusion, voluntary 
 or involuntary, to treat the rubrics like passages in 
 a law-book, and to speculate constantly upon the 
 reason for exactly choosing such and such a word 
 or formulary. No such systematic plan has ever 
 existed, either in the German Lutheran, or the 
 English reformed Liturgy; and single words must 
 therefore be interpreted, when the expressions 
 are ambiguous, historically; in particular by the 
 fundamental ideas from which the fathers of the 
 English Church started, and about which their own 
 writings leave no question of doubt. The Church 
 imposes dogmatical definitions, according to uni- 
 versally received principles, by articles of religion, 
 which of course must be interpreted in their natural 
 and historical sense. The Liturgy is made for devo- 
 tion, and not for definitions; its aim is to reconcile 
 and soften down contending abstractions, not to 
 introduce surreptitiously condemned principles. The 
 rubrics are vague and contradictory. Those fathers 
 acted on one principle only, namely, that of ex- 
 cluding everything which did not harmonize with 
 evangelical consciousness, and of retaining as much 
 of the rest as possible. Here and there they unsus- 
 pectingly adopted the existing formularies, merely 
 because they found them. The origin of the medieval 
 service was at that time involved in obscurity. The 
 
RESULT OF PROTESTANT AMENDMENTS. 325 
 
 Greek Liturgy was as good as unknown. Ienor- 
 ance as to the idea and gradual corruption of 
 the notion of Sacrifice in the service was general. 
 From a reconstructive work of reformation, under- 
 taken from such an imperfect point of view, a very 
 satisfactory provisiqnal result may be obtained, and 
 as to details something permanently exemplary may 
 arise. It cannot, however, be expected that the 
 whole should be organic, and attain catholic (uni- 
 versal) excellence. 
 
 But all this, as we have said, only accounts for the 
 imperfection of the first attempt, not for the want of 
 a definitive development. We must here consider 
 how, at a very early period, especially in England, 
 Reformed ideas were tinged with the feeling of oppo- 
 sition to everything medieval, which will account for 
 many peculiarities in the Second Book of Edward VI. 
 But, secondly (and this is the main point), we 
 must remember that a catholicizing reaction very 
 shortly afterwards arose, indeed already in the time 
 of Elizabeth. This reaction was essentially that 
 of a hierarchical corporation, and opposed to the 
 Evangelical feeling of the people. The organic de- 
 velopment of the Liturgy is evidently repressed by 
 the change which, in consequence of the preponder- 
 ance of that element, gradually predominated in 
 the whole religious consciousness of the nation, as 
 far as it was connected with the Church. The na- 
 tional element grew eminently into an element of 
 
326 INTERPRETATION AND APPLICATION. 
 
 government; the National Church into a State 
 Church. The Church feeling remained rather a 
 clerical concern, than became a national one; in con- 
 sequence of which the laity (or the whole nation 
 except the clergy) were excluded from ecciesiastical 
 councils and the whole internal life of the Church: 
 an exclusion which, of course, reacted powerfully 
 upon that apathy. The clergy, left to itself, felt 
 and acted naturally as a prejudiced corporation ; and, 
 by this means, the feeling of the inward religious 
 independence and liberty of the individual and of 
 the people was weakened, and in a like degree 
 all interest in liberty of thought and the love of 
 progress. This observation bears especially upon the 
 main point, the celebration of the Communion. The 
 consciousness of the Christian Sacrifice necessarily 
 manifests itself as a sacerdotal one, in the medieval 
 sense, whenever the want of expressing it awakens 
 in a dominant sacerdotal corporation, and not in a 
 nation. 
 
 It appears futile to attempt to control that sacer- 
 dotal tendency by the veto of the governing powers 
 of the State. Nor can the evil be remedied by the 
 rejection of all idea of sacrifice, and by reducing the 
 service to a cold formless act of the understanding. 
 Such a dry naked worship is as far removed as pos- 
 sible from the “ reasonable service” of the Apostles, 
 and never can satisfy the religious feeling of the 
 people for any length of time, but must tend rather 
 
RESULT OF PROTESTANT AMENDMENTS. 327 
 
 to generate a dangerous enthusiasm or a hierarchical 
 reaction: Methodism or Romanism. 
 
 Upon these grounds I think the fact may be ex- 
 plained, that the great movement of the sixteenth 
 century, as it shows itself (with contradictory defects) 
 in the two Books of Edward VL., loses, at the very 
 outset of the spirit-killing seventeenth century, all 
 progressive vitality in England; whereas the hier- 
 archical tendency, which endeavoured to supersede 
 the Jegal and national Liturgy, continues its reac- 
 tionary attempts. The national spirit of the English 
 people repulsed these attempts: but the forms of 
 the national Liturgy became rigid before it had 
 reached its organic perfection. 
 
 With all this, however, it must not be forgotten, 
 that the English Church- and House-Book became 
 and has remained at once the most widely circulated, 
 and the most practically blessed book of devotion in 
 the Christian world, and the only national one. 
 With the exception of the Quakers, all Dissenters 
 who speak the English language (even the Unita- 
 rians) retain a large portion, the Methodists almost 
 the whole, without any alteration, of the contents of 
 that Church-Book. The lamentable notion, that the 
 service is essentially the sermon, has, by that means, 
 been carefully guarded against by the English Church, 
 as well as the spirit of theological quibbling which 
 darkens the ancient, and the arbitrary license of the 
 individual minister which disfigures the modern, Ger- 
 
328 INTERPRETATION AND APPLICATION. 
 
 man development. It must, at the same time, as a 
 matter of justice, be admitted, that, comparatively 
 speaking, free prayer and free preaching have been 
 much discountenanced, and almost banished from the 
 service as “enthusiasm,” by the exclusive fixity of 
 English ritualism. 
 
 As to the celebration of the Communion, the 
 English rite is undoubtedly in every respect the 
 most dignified and solemn. It exhibits also exter- 
 nally the idea of the brotherhood of the com- 
 municants, much more than the single successive 
 Communion used in most Lutheran Churches. The 
 chancel serves very appropriately as a means for 
 uniting successively ten or twenty communicants 
 during that sacred act. 
 
 The liturgical service of the Protestant Churches 
 on the Continent has, in spite of their having re- 
 tained some beautiful elements, particularly in the 
 Lutheran congregations, remained entirely without 
 new and renovating ideas. But the sermon, as the 
 testimony of the Spirit, hallowing and inspiring the 
 speech in the congregation, has been dignifiedly, and 
 in some respects grandly, developed. This naturally 
 cannot be obtained without power and habit of medi- 
 tation; as connected thought and meditation, again, 
 cannot exist without thorough fundamental theological 
 study and practice. 
 
 Upon the whole, then, we must say, that the 
 Protestant Churches, from the very beginning, have 
 
RESULT OF PROTESTANT AMENDMENTS. 329 
 
 nowhere succeeded in exhibiting religious worship as 
 a sacrifice; although they have, to a certain degree, 
 aimed at doing so. Their service is pure in its 
 essentials, but wants an organic idea, as the centre of 
 the sacred act of the Congregation ; and, when there 
 is no Communion, is without any deeper basis on 
 which a new life of worship, and consequently a 
 Church, can permanently be established in the world. 
 
 Hence, also, we may now form a more just esti- 
 mate of the Catholicizing tendency which has un- 
 fortunately become so prominent in a certain school 
 in England, whenever attention has been turned to 
 the defects in the National Liturgy, and to the older 
 forms of Oblation. The error consists solely in this, 
 that they have capriciously apotheosized a later, 
 and, besides, demonstrably misunderstood custom, 
 which is in contradiction to the earlier one. This 
 they would hardly have done, had they not loved the 
 killing Form more than the life-giving Idea. This 
 form, again, would not have been so unqualifiedly 
 insisted on, had it not been a question of enthroning 
 the authority of the priesthood, as such, whether 
 from weakness of faith or out of love of sacerdotal 
 dominion. It cannot, however, escape the notice of 
 the historian, that this same hierarchical love of 
 power exists also among those who idolize the 
 letter of the present English Liturgy. The un- 
 prejudiced observer cannot fail to detect here also the 
 struggle of every caste of the priesthood to make the 
 
330 INTERPRETATION AND APPLICATION. 
 
 form administered by themselves a holy life-giving 
 thing in itself, and thereby to enhance the validity of 
 their own sacerdotal prerogatives. Such a tendency 
 may be a mark of great wisdom in a false religion. 
 It is wholly contrary to the spirit of the Gospel, and 
 therefore not conservative. Instead of furthering, it 
 impedes the progress of the kingdom of God, which 
 advances only by the progressive triumph of the idea 
 of the inward sacrifice of self for the brethren, out of 
 thankful love to God. The ancient Church, into 
 whose records we have searched, as well as the Gos- 
 pel, cries aloud against such tendencies and against 
 their necessary consequences. 
 
331 
 
 III. 
 
 THE PRACTICAL APPLICATION. 
 
 THE ancient Church may be considered as an Apo- 
 stolical type and model in two particulars : the Idea of 
 the spiritual Christian thank-offering, and the Order- 
 ing of Divine Service in the form of a common act of 
 the minister and congregation. ‘The later, that is, 
 the post-Nicene, Greek Church, and the Roman 
 Church also in some points, especially in her collects, 
 offer much valuable material and many instructive 
 hints to the investigator, who, with Christian free- 
 dom, follows up the thought of worship in the 
 intervening fifteen centuries. But in so doing, the 
 Idea must always be borne in mind, and the Form 
 be kept subordinate to the Spirit. Thus the old col- 
 lects were originally intended to sum up, collect, the 
 silent prayers to which the people had been called ; 
 only at a later period they became independent 
 forms. As to the collects which precede the read- 
 ing of the Epistle and Gospel, they were intended to 
 refer to the contents of these selections from Scrip- 
 ture. But indeed the Gregorian collect is only an 
 appropriate one for the festivals, as a Christmas 
 
332 INTERPRETATION AND APPLICATION. 
 
 or Easter collect for instance. The Sunday Epistle 
 and Gospel have very rarely any such connexion 
 with the Sunday collect which precedes them, and 
 the collect thus becomes, to a certain degree, a 
 mere form. The only way, therefore, of at all carry- 
 ing out the idea of the ancient Church would be, to 
 insert, in place of the present collect, a particular 
 Epistle collect, and a particular Gospel collect. In 
 that case, they might be both used, or the one only 
 of them which it seems desirable to make the more 
 prominent. If, then, the Roman Church, in her use of 
 collects, though not the inventress of the form (for 
 it is borrowed from the Greek Church), is still emi- 
 nently distinguished as a composer, she is without 
 the element of prophetic lessons which we find pre- 
 served in the African and Gallican Churches. The 
 idea of such lessons, by the side of short passages of 
 the Gospel history and Apostolical teaching, was to 
 show throughout the ecclesiastical year the harmony 
 between the Old and New Testaments. The pro- 
 phetic lesson precedes the Epistle and Gospel both 
 in the African and Gallican Liturgies. If, there- 
 fore, we apply that idea in a Scriptural sense, a 
 selection of short passages of Scripture, one for the 
 Epistle, and one for the Gospel of the day, consisting 
 of striking passages from the books of the Prophets 
 and verses of the Psalms, would seem the most appro- 
 priate form for showing the internal harmony of the 
 spiritual elements of the Old and New Testaments, 
 
COLLECTS AND LESSONS. 33a 
 
 and for bringing before the mind of the congrega- 
 tion the real typical and prophetic character of the 
 Prophets and Psalms. The later Roman Church 
 endeavoured to obtain the same by the verses of 
 the Introit. It is clear that Hippolytus had also 
 some such object in view in the indication of some 
 Lessons from the Old Testament affixed to his Table 
 of Easter. 
 
 The idea is evidently excellent: but the mode in 
 which it was carried out in the ancient Church herself, 
 we cannot vaunt as a model for imitation. She 
 endeavours generally to demonstrate that harmony by 
 bringing forward long passages of the Old Testament. 
 These, however, generally either do not really apply 
 to the object proposed, except by virtue of a wholly 
 untenable interpretation, or they simply contain a few 
 words of a kindred character which are lost in the 
 context, or, at all events, obscured by it. The spiritual 
 treasures of the Prophets and Psalms which really 
 answer this purpose are very far from having been 
 exhausted by the ancient Church, and are scarcely 
 used at all by the early Protestant school, some litur- 
 gical compositions of the Book of Common Prayer ex- 
 cepted. What then becomes of the idolatry of ancient 
 forms? If those English writers who urge the imper- 
 fect letter of the post-Nicene Church proposed it as 
 a model of Christian wisdom and taste, their opinion 
 might be very quietly discussed. But, as they bring 
 it forward as sacred authority, we must first ask to 
 
334 INTERPRETATION AND APPLICATION. 
 
 what authority they refer? If to that of the primi- 
 tive Church, they cannot maintain their position one 
 moment, for the forms they. idolize are unknown to 
 that ancient Church, and very often nothing but 
 misunderstandings and wrecks of that primitive age. 
 If they appeal to the authority of the Latin Church, 
 they must first go to Rome to have a right to do so ; 
 if to that of the Church of England, they forget that 
 this Church has, by using her Christian reforming 
 liberty, overthrown the principle of idolatry both of 
 Church authority and of ritualism. If, finally, they 
 appeal to their own authority, let them give us 
 their reasons, and enter frankly upon the ground of 
 free discussion. 
 
 It is a very laudable feeling to appeal to Christian 
 antiquity, if it be done subserviently to Scripture and 
 to the Spirit. But whoever appeals to the forms 
 and ordinances of the fifth and sixth or subsequent 
 centuries ought to consider, that to accept a later 
 development as a precedent implies the abandonment 
 of the earlier one, of which those forms, in most 
 cases, are manifestly a conventional modification or 
 a corruption. As the whole proceeding is arbitrary 
 throughout and unhistorical, it very often leads to 
 assertions which honest criticism cannot approve. 
 
 The attempts to bring back the English Liturgy 
 to the standard of those centuries are in every respect 
 fraught with mischief, and furnish a warning example 
 for all times. That false principle once adopted, the 
 
IRVINGITES AND TRACTARIANS. 330 
 
 result of such a tendency must be a total misappre- 
 hension of the evangelical element, and, ultimately, 
 a relapse to the Roman mass, whether with or with- 
 out invocation of saints is almost indifferent. But 
 what shall we say of the levity, presumption, and 
 delusion, implied in the pompous and empty Liturgy 
 of the so-called Irvingites? Their founder, a pious 
 and eloquent man, honestly mistook the convulsive 
 paroxysms of crude minds and morbid persons, who 
 during his sermons or prayers were seized by the 
 idea of the Infinite, for the Spirit of God; and the 
 naturally incomprehensible words which accompanied 
 them, for His secret message to mankind. What 
 originated in enthusiasm now threatens to end in 
 liturgical pomp and hierarchical pretension. Instead 
 of establishing the idea of the Christian Sacrifice, the 
 followers of Irving have plundered the Liturgies of 
 the Greek and other Churches, with the hands of 
 tyros, without spirit or learning; and the new 
 apostles act as if their object were indeed to disguise 
 the hollowness and untenableness of their crude 
 enthusiasm under a shallow phraseology and bom- 
 bastic hierarchical forms, in order to rivet insensibly 
 the same chains upon the world which they promise 
 to loose with the spirit. 
 
 As to the so-called Tractarians, we readily admit 
 their merit in endeavouring to infuse the spirit into 
 a languishing unspirituality ; though we must frankly 
 also admit, that they have sought the ancient spirit 
 
336 INTERPRETATION AND APPLICATION. 
 
 in medieval forms, and intellectual liberty in the do- 
 main of despotism. 
 
 The way of life lies exclusively in imparting new 
 vitality and free development to elements which we 
 find already petrified and disfigured in the stereo- 
 typed liturgical formularies, but which are truly 
 Apostolical and evangelical, and traceable to the 
 primitive Church, although not completely carried 
 out in the same. It is precisely because they are 
 only suggestive and symbolical, that the established 
 formularies of this earliest age are still a standing 
 model. They consequently may not only be pre- 
 served where they exist, but even freely introduced 
 wherever there is life, on the congregational basis. 
 Thus alone can we hope to restore to new life the 
 genuine Christian act of worship, the different stages 
 of which they significantly point out, and to revive 
 that truly catholic feeling of our connexion with 
 the earliest age of Christianity. Beyond that much 
 may be taken from the spirit, very little from the 
 letter, of the ancient Liturgies. For the benefit of 
 the Eastern congregations who wish to embrace the 
 Gospel, we may endeavour to adapt their national 
 Liturgies to practical use by expunging what does 
 not harmonize with it. But let no one deceive him- 
 self on this point; this is at most a state of trans- 
 ition ; what remains is more sacerdotal than popular, 
 more formal than spiritual. Those Liturgies are one- 
 sided and defective. They do not satisfy the Christian 
 
CHURCHES OF THE REFORMATION. So8 
 
 feelings of our age, and no one feels the weight of 
 antiquated forms more severely than those who have 
 sighed under them and experienced their blighting 
 influence, and who know the abuse which has been 
 made of the letter in order to stifle the spirit. 
 
 As regards the Churches of the Reformation, each 
 Church is called upon, in the first place, to resort to 
 the Spirit of God in herself; consequently, also, to 
 her own treasures, and to everything which the Spirit 
 of God has already striven to utter in her language. 
 There exist, nevertheless, in each of them valuable 
 catholic elements, to be universally received and 
 imitated by the sister Churches. In such elements, 
 notwithstanding all her defects, the English Liturgy 
 is preeminently rich, especially as regards the spirit of 
 dignified propriety and order, the spirit of nationality, 
 and the principle of the active cooperation of the 
 people in the public worship. The copiousness of her 
 liturgical elements is particularly adapted for re- 
 medying the nakedness, scantiness, and fragmentary 
 nature of the other Protestant Liturgies, and for esta- 
 blishing the universal idea of divine service as one of 
 worship and adoration. The German Churches, on 
 the other hand, may be a model to the English Church, 
 in so far as they maintain the principle of the free 
 element, both as regards the prayer and the sermon. 
 Quench not the Spirit,” says the Apostle. There is 
 a power in the living outpouring of the Spirit by free 
 prayer, and in a sermon delivered out of the fulness 
 
 VOL. IIL Q | 
 
9 
 
 338 INTERPRETATION AND APPLICATION. 
 
 of faith and thought, which a set form anda written 
 sermon do not possess. As regards the psalmody, 
 the mode of singing the Psalms by verses, adopted 
 from the Latin Church by mere accident, that is 
 upon no principle whatever, and the indiscriminate 
 use of them without any selection, are decidedly two 
 great defects. For, as before observed, the Psalms, 
 when sung, cannot be considered as instructive and 
 edifying passages of Scripture, but as the expression 
 of the inmost feelings of the worshipping congrega- 
 tion. The rigid adhesion to the indiscriminate use 
 of the Psalter, instead of using Christian hymns, 
 is connected with the Celto-Romanic literalism 
 and want of faith in the Spirit. It originated in 
 France; and the Reformed Churches of Germany, 
 Holland, and Switzerland originally shared it to a 
 certain extent with the English Church, as already 
 remarked above. In lke manner, the Idea of the 
 Choir as a substitute for congregational singing, 
 is as unapostolical as it is unspiritual. The choir, 
 where feasible, should form a connecting link between 
 the clergy and congregation, and raise the activity 
 of the congregation instead of quenching or de- 
 stroying it. Here, again, the retrograde party have 
 had a correct perception of the defect, but (as was 
 the natural consequence of their perverted instinct) 
 have adopted the opposite method for removing it. 
 Instead of encouraging the singing of Christian 
 hymns, and generally ‘strengthening the organic 
 
GERMAN CHURCH HYMNS. 339 
 
 activity of the congregation by singing, they 
 have, wherever they could, abolished it altogether, 
 fancying, at the same time, that in so doing they 
 were representing Christian antiquity. The living 
 choir of the congregation is the Parish School. 
 Out of it a real choral singing may everywhere be 
 formed, that is, a choir singing in parts without any 
 organ accompaniment: not to be substituted for the 
 singing of the congregation, but to raise and ani- 
 mate it. In towns, wherever a system of instruction 
 in singing and Church music exists, such choirs may 
 execute the most sublime compositions. 
 
 But as to the hymns themselves, it is in the domain 
 of sacred hymnology that the development of the 
 Church since the Reformation has produced a work 
 which has a marked place in universal history, and 
 which will survive in future ages, after most of the 
 literary products of the last three centuries shall have 
 been long forgotten. In the Lutheran Church of 
 Germany alone, of all ancient and modern Churches, 
 the spirit of God has organically formed the great 
 lyric epos of Christianity, exhibiting the divine de- 
 velopment of God’s revelation to man in the universal 
 Christian Church. Such a historical epos can in- 
 deed be composed out of the German Church hymns, 
 and only out ofthem. The German hymns represent 
 the only unbroken series of poetry in the German 
 language; and, besides, together with some twenty 
 
 or thirty classical hymns of the ancient and medieval 
 Q2 | 
 
340 INTERPRETATION AND APPLICATION. 
 
 Latin Churches, form a grand whole of sacred inspi- 
 ration, composed instinctively during fifteen centuries. 
 The music to these German hymns, or the so-called 
 choral airs, is again, the only example of living renewal 
 and artistic development of that ancient composition 
 commonly called the Ambrosian. The psalmody, on 
 the other hand, or Gregorian chant of the Psalms, 
 born out of the Greek recitative, has been not only 
 retained in the English Church, but, though in a one- 
 sided and not very systematic and classical manner, 
 richly developed according to the national taste of 
 the seventeenth and eighteenth centuries. In regard 
 to lyrical music for the service, however, Palestrina 
 remains as unapproached, as do Sebastian Bach and 
 Handel in the dramatic. But this dramatic sacred 
 music, of which the so-called oratorio is the spiritual 
 expression, is not adapted for Church service. For 
 this service excludes musical instruments, which are 
 an inseparable part of the oratorio. The organ 
 forms an exception, because it is simply a substitute 
 for the human voice, and ought properly only to 
 supply the want of singing in parts, and to be treated 
 as strengthening the singing of the whole congrega- 
 tion. For this reason the interludes (Zwischenspiele) 
 between the lines of the hymns are a nuisance, which 
 crept into the German Churches in the dreary times 
 of the seventeenth century. The power of the organ, 
 and the art of the organist, may be shown before 
 and after the service. 
 
CHURCH ARCHITECTURE. 341 
 
 We must not omit this opportunity of saying a 
 few words upon Church Architecture. It is her pro- 
 vince first to speak truth, secondly to do her work 
 in good style. She has consequently to satisfy real 
 wants, while she is to exhibit at the same time the 
 typical character of the Church. In such a typical, 
 universal, intelligible character stands the basilica- 
 form, deeply imprinted into the European Christian 
 life. In reference to these two points, I have, there- 
 fore, no hesitation in saying, that the form of the 
 basilicas of the third and fourth centuries might 
 be applied, with slight modification, to the Evan- 
 gelical service. The idea of the old basilica can 
 be equally well realized in the antique style of archi- 
 tecture, as in the Byzantine and Gothic: only, then, 
 let it be a correct, and not a corrupt, style. The case 
 is very different, however, with regard to the adoption 
 of the medieval cathedral architecture, as being the 
 fundamental form of the Celto-Romanic style. The 
 medieval church may either be carried out in the 
 medieval (Byzantine or Gothic) style of architecture, 
 or in the modern Roman, like St. Peter’s and the 
 churches of Palladio. But it is always calculated for 
 a medieval Liturgy and service. The so-called Gothic, 
 formerly termed the Germanic, but which I should 
 prefer to call the Celto-Romanic, must consequently 
 be created anew for the restored basilicas, that is to 
 say, must be organically adapted to them. It isa beau- 
 
 tiful alphabet, with which one may compose basilicas 
 Q3 
 
342 INTERPRETATION AND APPLICATION. 
 
 as well as cathedrals. Above all, however, in every 
 living restoration of ecclesiastical architecture, the 
 untruthfulness must be got rid of, which has worked 
 its way into all modern architecture, and especially 
 into this elevated branch of it, particularly in the 
 case of the churches of the Jesuits. In a true 
 restoration of church architecture, care will be taken 
 not to pay any attention to appearance and show, 
 out of fondness for antiquity, but, at the same time, 
 to meet every real want in an artistic manner, with 
 Christian truth and honesty and Evangelical and 
 Protestant freedom. The aim will be to give one 
 distinct character to the fore part of the church 
 (which may be called the Sermon-church), and 
 another to the Altar-church, the place of worship 
 and of the Communion service. These two must 
 be kept separate, and yet both be treated as parts 
 of an organic whole. The most conspicuous part 
 of the one is the Pulpit and Reading-desk, that 
 of the other the Communion table. The pulpit 
 must not appear as a piece of furniture, but must 
 grow organically out of the idea of the whole 
 building. This must be the effort of the genius 
 which aims at building a place for the Church of the 
 Future, worthy of the Spirit and of Art; but any 
 truth is better and more beautiful than all show and 
 all untruth. 
 
 Still, how is a living Christian Architecture pos- 
 sible, unless the idea of worship, of which it ought 
 
CHURCH ARCHITECTURE, 343 
 
 to be the architectonic form, has already found its 
 expression spiritually in the organization of the con- 
 gregation, and liturgically in the form of Divine 
 service ? 
 
 In this respect, however, the defects visible in the 
 English Church are infinitely more glaring in the 
 Churches of the Continent. We want a creative 
 form for the reanimation of that idea in which 
 the whole Christian service originated. It is clear, 
 from what has been said before, that this idea can 
 be no other than the pure exhibition of the view 
 of Christian sacrifice, unfettered by any negation, 
 or any tradition, institution, or external consideration ; 
 such a sacrifice as is expressed clearly enough in 
 the Gospels and Epistles, and such as forms the basis 
 of the whole life of worship in the ancient Church, 
 although not freely developed there. 
 
 In this restoration, the National element will 
 have to be embodied on one side; the Universal or 
 Catholic element on the other. But, above all, 
 the process must go on from the internal to the ex- 
 ternal, not from the external to the internal: and 
 the only inward vital germ of future life is in the 
 organization of congregational life. 
 
344 INTERPRETATION AND APPLICATION. 
 
 ey. 
 
 THE PICTURE AND IMPORT OF THE OTHER CEREMONIES OF 
 THE ANCIENT CHURCH. 
 
 Ir we turn our eyes towards the other sacred acts 
 of the ancient Church, the ceremony which appears 
 to us as the most important is that of Reception or 
 Baptism, a picture of which is given in the First 
 Book. Of the other sacred acts we know very 
 little. 
 
 In the Marriages of the ancient Christians, the 
 congregation appeared more in its constitutional 
 than in its devotional character. The marriage was 
 arranged with the consent of the Church, accord- 
 ing to the law of the land. If the couple were 
 both Christians, they probably received the bishop’s 
 or elder’s benediction at the Lord’s table. Holy, 
 however, and awful (as a mystery, or sacrament) 
 was Marriage itself, not its liturgical solemnization. 
 
 As regards the Burial of the Dead, the emperor 
 Julian mentions it expressly, as exemplary and com- 
 mendable from its dignity and solemnity. Fixed 
 liturgical forms for it, however, did not exist. 
 But the allusions of St. Chrysostom to the psalms 
 used on that occasion, the description left us by 
 
MODERN ORDINANCES. 345 
 
 Augustin of the funeral ceremonies of his pious 
 mother, and a few hymns of the same century of 
 the Church, show that the inexhaustible Psalm-book, 
 partly perhaps in conformity with Jewish precedents, 
 was made use of at those funerals, in the sense of 
 faith and hope. Even at the present day, in the 
 Eastern as well as Western Church, the unadul- 
 terated Gregorian chant, with a dignified slow ex- 
 ecution, is the most ancient, as well as, for those 
 who understand what is sung, most affecting, part 
 of the ritual. No rational doubt can be entertained 
 that the congregation made mention of their deceased 
 brethren at the celebration of the Lord’s Supper, 
 as early as the third century. We have already 
 explained, in our picture of Divine service, the 
 order in which the Prayers were arranged at this 
 solemnity. The custom of Funeral Feasts, as will 
 be shown in the Fourth Book, was borrowed from 
 the heathen: but these were rendered orderly and 
 pure, and the wealthy used them as opportunities 
 for performing acts of charity, by making large 
 contributions to their poorer brethren. 
 
 Among modern ordinances, the English Funeral 
 Service is a model of dignity and solemnity, and 
 beautiful in its choice of the psalms. The German 
 Lutheran Service, however, has its own noble ele- 
 ments of spiritual poetry, in common with the most 
 ancient Church. In the Marriage Ceremony both 
 are exemplary ; but here, again, by the side of the 
 
 Qa 5 
 
346 INTERPRETATION AND APPLICATION. 
 
 truly grand national work of the English Liturgy, 
 the Liturgies of distracted Germany show only 
 classical elements clumsily put together: the natural 
 consequence of provincial dismemberment. 
 
BOOK IV. 
 
 THE RULES OF CHRISTIAN LIFE IN THE CONGREGA- 
 TIONAL, SOCIAL AND DOMESTIC RELATIONS. 
 
 UnpeEr this title we have collected every particular 
 furnished by the genuine texts as to the general 
 life of Christians. It is not our intention to discuss 
 the details here. Such of them as required explana- 
 tion have already been examined sufficiently for our 
 purpose in the preceding pages. The only point. 
 which concerns us here, moreover, is their import 
 for universal history ; and this we shall best bring 
 under the notice of our readers, by referring the 
 most important definitions to the general point of 
 view of philosophical history. 
 
 Congregational life was, in the eyes of the early 
 Christians, not so much the connecting link be- 
 tween domestic and public life, as it was essen- 
 tially the extended domestic, and the only public life 
 which was valuable or accessible to the Christian. 
 The members of the Church were brothers and 
 sisters to each other. The Church itself was a free 
 
 commonwealth, and, in very early times, felt that it 
 a 6 | 
 
348 INTERPRETATION AND APPLICATION. 
 
 was the organic member of a vast commonwealth 
 destined to embrace the world. Every thing which 
 lay beyond this luminous point was dark, hostile, 
 and doomed to destruction, as being “ this world,” 
 that is, the political order of the Roman empire, 
 which was destined to perish, as well as the national 
 existence of the Jews. 
 
 The Christian life was based upon Christian cus- 
 toms. If the domestic customs were respectable, the 
 congregational were holy; for they constituted the 
 separation between light and darkness, faith and un- 
 belief, holiness and ungodliness. To these customs 
 belonged, first of all, the practice of Fasting, which 
 was connected with Divine service; and the observa- 
 tion of Sunday as the Lord’s day, with or without 
 that of the Saturday as Sabbath: the frequent, and 
 in some Churches daily, partaking of the Commu- 
 nion; and the rule for the admission of foreign elders 
 to offer the benediction before the Holy Supper. 
 
 The fasting which was commanded by Christ was 
 a private abstinence from food, for the purpose of 
 producing tranquillity of mind. Thus in our genuine 
 collections there does not exist a single ordinance 
 which enters into this private life of the individual. 
 It was only in Passion week, when the congregu- 
 tion regularly assembled every day, and, with pious 
 thoughts turned into their own bosoms, bewailing the 
 sins which had betrayed the Lord and crucified Him, 
 that a common fast was observed as a congrega- 
 
FASTING IN THE ANCIENT CHURCH. 349 
 
 tional ordinance. The death of Christ occupied their 
 minds, especially on the day of our Lord’s betrayal, 
 the Wednesday, and the day of His crucifixion, 
 Friday. Now, as the children of the family refrain 
 from the social joyous family meal when their father 
 is taken away from them, so did the Church on 
 those days in that week, but still with a rational 
 liberty according to circumstances. This alone suf- 
 fices to show that the fasting of the Holy week was 
 not an unqualified abstinence from food, but, a com- 
 mon ordinance for limiting them to bread and un- 
 savoury dishes (xerophagy). In this sense, it is 
 true that in the age before us, in occasional instances, 
 a forty days’ fast was kept as a pious custom, in 
 reference to the forty days’ fasting of Jesus in the 
 Wilderness, and commonly the weekly fasts on Wed- 
 nesday and Friday. But the Alexandrian Collec- 
 tions show that the origin of this custom of fasting 
 and of the ordinance had reference to Passion week, 
 and that care was taken to trace it back to the insti- 
 tutions of the Apostles. 
 
 The celebration of the day of our Lord’s Resur- 
 rection was already more solemnly observed than the 
 Jewish Sabbath, considered as the eve of the great 
 solemnity. We nowhere, however, find a trace of 
 that relapse into Jewish ceremonial, the unchristian 
 interruption of congregational Church and social life, 
 which some persons in the English and Scotch 
 Churches, amiable in other respects, maintain to be 
 
350 INTERPRETATION AND APPLICATION. 
 
 a divine institution binding upon all Christians; and 
 who are not contented with defending a wise and 
 free popular custom, which may be, within certain 
 limits, a necessary correctio for many people, as 
 Christian and moral in the idea. It is consolatory 
 to see that a man so strongly attached to positive 
 Church doctrines, and so earnest as Hengstenberg, 
 has voluntarily come forward to oppose the abuse of 
 this custom, in a little work of his which has lately 
 appeared, containing thoroughly sound principles 
 upon the observation of Sunday. Judaism remains 
 Judaism, and is both foreign and in opposition to the 
 Gospel. 
 
 The Love-feasts (Church- and House-Book, p. 79. 
 sqq.) were the connecting link between the congre- 
 gational life of the Church and her social life. It 
 was the hallowing of the Syssitiz, or common meals 
 of the ancient world, which, as a remnant of the 
 old Germanic custom, holds, even to the present day, 
 so important a place in England and the United 
 States. In primitive times, the object was nothing 
 less than an assemblage of persons, especially at the 
 common meals, for the purpose of purifying them- 
 selves from all idolatrous customs, as well as from all 
 immorality and irregularities, which had eaten, like 
 a cancer, into the whole framework of society in the 
 latter ages of the decline and fall of Greece and 
 Rome. Thus, long after they had ceased to be con- 
 nected with the Church celebration of the Lord’s 
 
LOVE-FEASTS OF THE EARLY CHRISTIANS. 351 
 
 Supper, these Love-feasts of the early Christians 
 were instituted and perpetuated; brotherly meals 
 which still partially take place in the Churches, 
 and from which the bishop should never have ab- 
 sented himself, because the feeling of the original 
 association in a social religious meal has still sur- 
 vived. Now it was by these that the purification 
 of common life was prepared against the time when 
 God should renew the world, that is to say, should 
 will to send a new fresh natural element, a people 
 endued with strong vital powers, for the complete 
 constitutional development of the germ implanted in 
 families and Churches which were rescued from de- 
 struction. 
 
 Such is the historical import of the custom here 
 alluded to, relative to the Love-feasts or Agape of 
 the primitive Christians. 
 
 Now their entire common life, the congregational 
 Church and social life, rested on the Christian reform 
 of domestic life, with which we have also connected 
 all the other rules and maxims which affect individual 
 Christians. Many of these exhibit the character of 
 the ancient world, which was possessed by a dread of 
 demons, and, under an anxious apprehension of the 
 influence of charms, sought for external preservatives 
 against the powers of Evil, and accompanied their 
 prayers with external signs and gestures. The point 
 to be especially noticed here is, that our ordinance 
 (p. 87. supra) expressly says that the important thing 
 
352 INTERPRETATION AND APPLICATION. 
 
 is for the believers to know that the sign is only a 
 sign, and the heart and faith the main point, the 
 real preservative. 
 
 The Remembrance of the Dead forms a part of the 
 duties of domestic as well as common life. Both 
 Jewish and heathen custom tended to support the 
 general feeling of humanity. The Service for the 
 Dead, the pious care for the departed, represented 
 by prayers, sacrifices, and remembrances, was more 
 deeply rooted in the religion of the old Greeks 
 and Romans than any other of its ordinances, and 
 in the ancient Christian service survived the fall of 
 heathenism. Precisely in the same manner, among 
 the Chinese, there is scarcely any other living remain 
 of old faith and old nationality existing, except this 
 custom of pious superstition. 
 
 I have sufficiently pointed out, in the preceding 
 Book, what was the Apostolical ground, and what 
 was the obscure point of this custom in the primitive 
 Church. 
 
 At the very end of the Church- and House-Book 
 (p. 94. supra) is given one of the two injunctions of 
 the Church of Jerusalem, by which the Apostles con- 
 nected that Christian community with the Gentile 
 Christians in Antioch: namely, the command to abs- 
 tain from eating the Sacrificial Meats. This com- 
 mand, and that against Fornication, were the two 
 starting-points and fundamental pillars of Christian 
 Church discipline, or congregational order. The first 
 
ABSTINENCE FROM SACRIFICIAL MEAT. 353 
 
 abolished the worship of idols, which was inseparably 
 connected with all the art and civilization of antiquity, 
 as well as with the whole political life of heathenism. 
 It contained a testimony against idolatry which the 
 existing tyrants of the world could not effectually 
 gainsay. It was the first declaration of war by the 
 spirit of freedom and human dignity, which was 
 driven back into the inward recesses of the con- 
 science. Jt accordingly also, for that very reason, 
 led to a collision with the powers of this world, and 
 made Christians detested by the Greeks and Romans, 
 still more than Jews, because those men were, for 
 the most part, brethren and children of their own 
 nationality, not sons of the exclusive Jewish nation, 
 who kept themselves aloof in hostile isolation. But 
 in the sense of this war, our Lord had uttered 
 those sublime historically important words (Luke, 
 xii. 49.), shortly after he entered upon his office of 
 teacher: “ I am come to send fire on the earth; and 
 how do I wish it might already be kindled?” The 
 first command cast the Divine firebrand into the old 
 world, which was doomed to destruction. The 
 second penetrated still deeper into the heart of 
 heathenism, and even of the then existing Judaism ; 
 and it requires the child-like innocence of Neander, 
 to comprehend how that historian should have ex- 
 pressed his wonder that it could have been neces- 
 sary to issue such a command, on such a subject, for 
 the first time, to Christian men. 
 
354 INTERPRETATION AND APPLICATION. 
 
 With this second command is connected a point 
 noticed in a remarkable passage of the Greek text 
 of the Constitutions (p. 94. supra), in regard to 
 matrimonial relations and the whole domestic life, 
 to which, also, belongs the relative position of master 
 and servant. 
 
 We would, first of all, remark, commencing with 
 the latter, that the relation between master and 
 slave not only expresses that of a master of a house 
 and his servant, but also that of an employer and 
 his workman: for in those times all manufacturing 
 operations were performed by slaves. We have, on 
 that account, already made some remarks, among 
 our observations upon the Catechumens, as to the 
 social importance of the claims that Christianity, 
 which was to reform the world from within and 
 from below, made upon its followers. Our Apo- 
 stolical ordinance prescribes that the Christian master 
 shall not make his slaves work more than five days 
 in the week. The Saturday and Sunday were to 
 be appropriated to their instruction in religious du- 
 ties. ‘This essentially includes the whole question of 
 the present day, as to giving workmen in manufac- 
 tories school education and an opportunity of attend- 
 ing the Church service. In Passion and Easter 
 weeks, moreover, it was enjoined that no work should 
 be done, in order that they might have more especial 
 instruction in Christianity. 
 
 What an attack upon the kingdom of insatiable 
 
RELATION OF MASTER AND SERVANT. 355 
 
 Mammon! What arrogance on the part of a few 
 miserable outcasts, vagabond Jews and their ad- 
 herents among the lower classes of Roman society ! 
 We can thus easily comprehend the hatred of the 
 whole world, of which Tacitus speaks ; and the injunc- 
 tion mentioned in the Apocalypse as given by the 
 persecuting Jews and heathens, not to buy anything 
 of Christians, and to exclude them as much as pos- 
 sible, as enemies of the gods and of men, from all 
 intercourse of social life. But still, at all events, it 
 was a heathen state and a heathen society, which was 
 leagued with Rabbinism to proscribe and persecute 
 the principle of Christianity. If, now, that proud 
 mistress of the world and her people perished for 
 their resistance to the religion of the Spirit and of 
 freedom, how can existing governments and nations 
 which confess Christ with their lips but serve Mam- 
 mon, and are in bondage to the most selfish gratifi- 
 cations, just as if there were no other world but this 
 and its treasures, how can they, I say, escape from 
 the like destruction? And oh the blind prophets 
 and theologians! who interpret the signs of the Apo- 
 calypse, and explain as prophetic of our days what 
 had reference to the fall of Jerusalem and of Rome, 
 and yet are struck with such blindness as to the signs 
 of their own times! Oh the fools! who, if they do see 
 the imminent perils of this age, think to ward them 
 off by narrow-minded persecution of such as differ 
 from them in opinion, and by maintaining external 
 
356 INTERPRETATION AND APPLICATION. 
 
 forms and hypocritical customs! But they are as 
 utterly incompetent really to divine the signs of that 
 momentous past, as they are to interpret those of the 
 present time. They are waiting (like the Jews) for 
 the consummation of that which has been long ago 
 accomplished, and misunderstand not only the Apo- 
 calypse, but the words of the Gospel also. They 
 cannot comprehend the universal judgment of his- 
 tory which lies before their eyes; all which preaches 
 the same truth, only in still stronger and clearer 
 language than the veiled visions in that book. The 
 forecast of the Apostles, and the prophecies of the 
 Apocalypse are fulfilled; and the words of Christ 
 are verified to the letter. The generation of the 
 Apostles did not pass away until Jerusalem had 
 fallen, and the axe was laid at the roots of Rome, 
 and, in fact, by Christianity itself This was not 
 done by superhuman force, nor, again, by natural 
 force, but by spiritual fire; that consuming Divine 
 fire which is inherent in the doctrine of Christ. 
 
 The mighty lever which put in operation the reli- 
 gious and moral influences which have renewed the 
 world lay in the most holy relation of mankind, in 
 marriage. Christianity found concubinage recognized 
 by law, the legitimate established form under which 
 the two sexes lived together. Divorces, however, were 
 frequent, even among the Jews themselves. The legis- 
 lation of Julius Cesar and Augustus, for restoring the 
 dignity of the ancient Roman marriage, proved, like 
 
MARRIAGE. 358 
 
 all external reforms in the spiritual domain, utterly 
 ineffectual. The main points in the law of marriage 
 enacted by the Apostles were nothing but the honest 
 conclusions drawn by believers from the words of 
 Christ. We might condense them into the following 
 canons : 
 
 “The husband owes to the wife the same constancy which 
 she owes to him: ‘ Let the marriage-bed be undefiled,’ 
 says the author of the Epistle to the Hebrews. 
 
 ‘¢ Married couples form a unity of person, like the unity 
 of the Lord with His Church: the husband, conse- 
 quently, cannot give his wife a bill of divorcement, 
 except for the cause of adultery, that is, on account 
 of infidelity. For adultery, as a betrayal of the pri- 
 vilege of maternity which has been confided to her, is, 
 as it were, her civil death, and dissolves the partner- 
 ship for life, as does natural death. 
 
 “The wife, however, cannot separate herself from her 
 husband on account of his infidelity, so as to be free 
 from the bond of wedlock. 
 
 “To marry a woman divorced for anything but her own 
 infidelity, in the lifetime of her husband, is adultery: 
 for the repudiated wife ought to wait for reconcilia- 
 tion ; she is bound so long as her husband lives.” 
 
 As regards the forbidden degrees of consanguinity 
 and affinity, the Christians evidently observed in 
 primitive times the injunctions of the Law. The 
 19th Apostolic canon forbids an ecclesiastic to 
 marry his sister-in-law, his uncle’s daughter, or his 
 niece (as being the first degree of consanguinity), 
 just as it forbids him to contract a second marriage, 
 
358 INTERPRETATION AND APPLICATION. 
 
 or to espouse a divorced woman, a concubine, or an 
 unchaste person. This, consequently, was an enact- 
 ment against something of ordinary occurrence in 
 common Christian life, although the person so marry- 
 ing was blamed. 
 
 The Christian woman herself, however, was looked 
 upon in a very different light to the Jewess and the 
 heathen. She was honoured as a co-heiress of the 
 kingdom of heaven, as sharing the same responsibili- 
 ties and the same hopes. And the woman made 
 ample return to Christianity for what Christianity 
 did for her. In the higher as well as lower classes, 
 it was woman who made most of the converts to the 
 religion of mankind, and, during persecutions, dis- 
 played the courage of the hero with the discipline 
 of the virgin. 
 
 And here we have reached the inmost centre of the 
 spiritual power of Christianity, the feeling of moral 
 responsibility, of the spiritual independence of all its 
 members, poor and rich, educated and uneducated, 
 men and women, young men and maidens. This 
 feeling of moral responsibility rests, however, essen- 
 tially upon faith in the divine power and the godlike 
 strength of man, in the moral liberty to combat the 
 selfish desires of his senses and passions, and to act 
 according to the voice of conscience, as the voice of 
 God in him. 
 
 And we now call upon every observer of history 
 and of the present times, conscientiously to inquire 
 
FEELING OF RESPONSIBILITY. 359 
 
 whether this fundamental power of Christianity is 
 more general in the great mass of the population, in 
 countries where the Reformation has been adopted, 
 or in those which have remained under the dominion 
 of Rome: and again, whether it is stronger in those 
 Catholic countries which have not been affected at 
 all by the Reformation, or in those which have expe- 
 rienced its influence, even though it be only on 
 account of their immediate vicinity to Protestantism. 
 The answer of one and all is written with letters 
 of fire (and with a back-ground of blood) on the 
 leaves of the history of the world. 
 
 The second question, however, we address to those 
 who, in England or Germany, say, or who follow 
 those who say, that the misery of our times, and the 
 decline of Christianity, can be remedied by calling 
 upon individuals and nations simply to do what the 
 Clergy has ordered, or is ordering, or will order, for 
 them, under promise of salvation if they obey, and 
 under pain of damnation if they do not; in short, 
 by the restoration of that sacerdotal power over the 
 consciences and religious convictions of men which 
 their fathers rejected in faith, as unchristian, by a 
 solemn declaration and protest. 
 
 It would be presumptuous to suppose that any 
 person whose blindness on these points cannot be 
 removed by the Gospel, and by the history of the 
 Reformation of the sixteenth century, and of the 
 bloody struggle against it on the part of the Catholic 
 
360 INTERPRETATION AND APPLICATION. 
 
 dynasties and the priesthood, will have his eyes 
 opened by the picture of the ancient Church. But, 
 at all events, this picture condemns them when they 
 appeal to that primitive Church; a great and glorious 
 time, although not free from the defects of a sinking 
 age. Almost all the lies and frauds in history, law, 
 constitution, and doctrine have gradually been given 
 up step by step, from the Decretals down to the 
 Pseudo-Dionysius, not from goodwill, but from the 
 mere impossibility of maintaining the discussion. 
 The few remaining isolated props of the system, 
 upon which honest investigators might formerly differ 
 in opinion, give way more and more every day. 
 
 The age is at this moment in the birth-throe; 
 whether for destruction or conservation is uncertain, 
 but assuredly not for the permanent establishment of 
 a power of falsehood and oppression, and assuredly as 
 little for the foundation of a pretorian imperialism 
 in the heart of civilized Europe, as of a lying Jesuit- 
 ism, its ally. 
 
 On the other hand, however, it must not be dis- 
 suised, that the one-sidedness of the ancient Church, 
 and the infinitely greater of the middle ages, cannot 
 be abolished or avoided, unless the whole European 
 life be reformed upon Christian and Evangelical 
 principles; common social life as well as worship, 
 political life as well as ecclesiastical. The ancient 
 Church sunk into ritualism, because the social and 
 political life was extinct. The middle ages could not 
 
PROSPECTS OF THE CHURCH. 361 
 
 recover the equilibrium, because that ritualism had 
 made a clerical congregation the mistress of the world. 
 The highest realization of the idea of religion, of the 
 sacrifice of self, consists in carrying out in the life 
 the vow made in the act of worship. There is no dis- 
 tinction of works, no good works for the Church ; the 
 divinely high or good work is life in faith, the fulfil- 
 ment of the high or humble vocation which every one 
 may have assigned him, whether it be the prince’s or 
 the philosopher’s, the clergyman’s or the shoemaker’s, 
 according to the legend of St. Antony, so highly prized 
 by Luther. But as the realization of the Christian 
 principle is more completely carried out in married 
 than in single life, in the congregation more than in 
 the domestic circle; so is its realization in the peo- 
 ple, as a nation, by means of a State constituted on 
 Christian principles, and consequently free by so- 
 vereign law, the highest aim of Christianity. The 
 noblest minds and people are now striving to bring 
 about this sovereignty of the law, which is the divine 
 right of every human sovereignty. The victory is 
 certain, if people and governments will meet one 
 another as in the presence of Christ, to whom they 
 both appeal. Christ is to become People, as eighteen 
 centuries ago He-became Man; for it is only through 
 Peoples and States enjoying Christian freedom that 
 He can become Mankind. But nations must, out 
 of love to God, sacrifice self for the community, if 
 governments are to make the greatest of all sacrifices, 
 that of dictatorial power. 
 VOL. III. R 
 
362 INTERPRETATION AND APPLICATION. 
 
 The Law-Book of the Ante-Nicene Church. 
 
 When the position of the clergy developed itself 
 as a special one, but still within the congregation, 
 certain legislative institutions became necessary, for 
 maintaining discipline and order in this corporation. 
 Such was the origin of the “ Definitions,” or declara- 
 tions of spiritual law, of which Hippolytus speaks. 
 The most ancient collection of these “ Definitions ” 
 contains about thirty, which were embodied in the 
 second century by some one well acquainted with 
 the subject, as being a summary of what was con- 
 sidered in the consciousness of the Church, as sanc- 
 tioned by custom immemorial. This First Collection 
 consisted of three chapters.* 
 
 Total. 
 I. On Ordination: Canonsil.m - = 2 
 II. On the Oblation and Communion: 
 liI—vV. VIll. XIl. - . . min NS 
 III. On Acts which deprive of official 
 Rights or Offices: x1I—xXXIV. XXV. 
 KKVI. RA&VIM. MXKIV.. * - - =! 20 
 
 Sum total, 30 canons. 
 
 * See Table of Contents of the Law-Book, p. 99. sqq., to 
 be compared with the discussion in the» Second Volume, pp. 
 220-240. 257-262. 338. Upon the canon (xxxy.) about the 
 metropolitan system, see above, p. 224. As to the ancient 
 canons concerning the marriage of the clergy (xvi — xIXx.), 
 compared with the later interpolations (v1. XXVII. XLVII.), see 
 p. 229. and Vols. I. and II. 
 
LAW-BOOK OF ANTE-NICENE CHURCH. 363 
 
 To these were appended, but at an early date: 
 IV. On the Rights and Duties of the 
 Bishop: XXX—XLI. . - a 
 and subsequently, when the collection 
 thus extended had been formed : 
 V. Other Grounds of Deprivation: xi 
 =x Vis - ° - - - 38 
 
 Complete genuine Collection, 42 canons. 
 
 Thus far the criticism of this collection brings 
 us by internal evidence. But the Collection of the 
 Church of Alexandria, which has come down to us, 
 authentically proves that the canons from XLVII. to 
 L. were added afterwards. As an interpolation was 
 made into the earliest collections of the Thirty Defi- 
 nitions, so was an ordinance upon the marriage of the 
 clergy (XLVIII.) inserted into the extended collection, 
 and doubtless in the third, or the first years of the 
 fourth century. 
 
 Thus, therefore, the collection, when critically ex- 
 amined upon the history of the marriage of the clergy, 
 authenticates the gradual establishment of a varying 
 . particular law for the clergy, by the very fact of the 
 later custom being inserted into the collection which 
 was already held as authority by the Church. 
 
 The Second Collection, which is not recognized by 
 the Roman Church, bears already a more decided 
 character of a Law-Book for the internal discipline 
 
 of the clergy, with penal enactments. It contains 
 R 2 
 
364 INTERPRETATION AND APPLICATION. 
 
 three ‘ Definitions” which are evidently post-Ni- 
 cene: canon LXXXI. manifestly a repetition and con- 
 firmation of a former one (in the First Collection, 
 can. XX. comp. with XXXI.); and canons LXXXHI. 
 and LXXXIv. which are inseparable, and neither of 
 which harmonizes with what precedes. It is obvious 
 that the appended canon of Scripture is spurious, 
 from the very fact of its contradicting, in many points, 
 the authentic traditions and assumptions of the early 
 Church. Moreover, it is wanting in the oldest MS. 
 of the present text, the celebrated Codex Barbe- 
 rinus.* 
 
 We have to establish three especial points for our 
 survey of universal history. 
 
 First: that this primitive Ecclesiastical law is the 
 earliest law of a really free corporation, formed at the 
 period of the decay of all the others. 
 
 Secondly: that this law was essentially a congrega- 
 tional law, and implies the legislative cooperation of 
 the Christian people, as well as do the first legal defi- 
 nitions of the Church of Jerusalem. 
 
 Thirdly: that the judicial proceeding connected with 
 it (upon which some regulations occur in the second 
 section of the Text-Book) contains many of the germs 
 of the Christian criminal trial, as they have later been 
 worked out by English legislation. The rack came 
 to the canonical process from the civil legislation: 
 
 * See Appendix on the text of the Apostolical Canons, 
 p- 173. supra. 
 
LAW-BOOK OF ANTE-NICENE CHURCH. 365 
 
 but the only Christian method of discovering truth, 
 even without such a spiritual rack as the compul- 
 sory confession of the inquisitorial process, namely, 
 the examination and cross-examination of witnesses, 
 originated in the Canon Law. 
 
 As regards the new Canon Law, it begins with the 
 Decretals, which were forged by the Latin priests and 
 sanctioned by the popes, and it closes with the ca- 
 nons of James I. of the year 1604, which are foreign to 
 the Common Law of England to this day, from their 
 never having received the sanction of Parliament, 
 and, moreover, as far as the known records go, appear 
 to be only the resolutions of the province of Canter- 
 bury. The connecting links of this Canon Law with 
 the Ecclesiastical Law of the age of Hippolytus are: 
 first, misunderstandings and abuses; secondly, fraud 
 and forgeries; thirdly, the sanction by that same ab- 
 solute power which raised its throne upon those mis- 
 understandings, abuses, and forgeries. There exists, 
 most certainly, a historical connexion between the 
 two, but it is highly illegitimate and shameful. The 
 Canon Law of the Roman Church has, historically, 
 been based upon the principles and usages recorded 
 by our so-called Apostolical Canons; but in spirit and 
 substance it is in contradiction to the constitution, 
 principles, and practice of the ancient Church, from 
 one end to the other. Its practical cement with the 
 genuine ancient Ecclesiastical Law is blood. Its very 
 life is based upon the death of the legitimate power 
 
 R 3 
 
366 INTERPRETATION AND APPLICATION. 
 
 of the congregation, and the denial of the supreme 
 sovereignty of the whole Church visible, which is, 
 as Hooker says in his seventh book, ‘the true, 
 original subject of all power.” The distinguishing 
 power of a bishop, in the ecclesiastical sense, rested 
 upon his having a council of elders by his side; 
 whereas, his brother bishop, in the next village, was 
 without it. As to the Anglo-Saxon Canons, they 
 are much stronger evidence of the rights of the 
 laity, than those of the Romanizing and imperialized 
 Franks. The Canons of 750 and 970 are very strong 
 upon that point, as has been shown by the present 
 bishop of Oxford in his highly instructive work on 
 the Episcopal Church of the United States; and 
 lately by the Rey. William Goode, in his Defence 
 of the expressions of the present venerable head of 
 the Church of England, respecting the validity of 
 non-episcopal ordinations, against certain attacks and 
 anathemas, which certainly betray no more learning 
 than charity. The learned author, in that Defence, 
 shows that not only the two great living historians of 
 the English Constitution, Hallam and Macaulay, but 
 also the great Bacon, and the most eminent defenders 
 of episcopacy in the sixteenth and seventeenth cen- 
 turies, protest against such a doctrine, which, indeed, 
 Laud himself did not hold. 
 
 The point at issue with the Anomians is, that 
 there exists Church government by divine right; with 
 the Judaizers, that the supreme legislative authority 
 
LAW-BOOK OF ANTE-NICENE CHURCH. 367 
 
 of the Church is in the Christian people. Divine 
 unselfing love, which has founded World and Church, 
 can alone regenerate and reform them. 
 
 And now one retrospective glance over our pic- 
 ture! The hidden germs of life have been developed 
 into a new world, now growing into colossal propor- 
 tions, and conscious of the awful alternative of death 
 or regeneration. The great work of Christianity is not 
 a hierarchy with her rich rituals and her ritualistic art 
 and conventional science; its miracle is the world in 
 which we live. It is the individual, standing before 
 his God with his bible and his self-responsible con- 
 science, whether man or woman, layman or clerk. It 
 is the Christian household founded on mutual trust. 
 It is the congregation with its own shepherd and his 
 pattern household. It is the Christian municipality, 
 governing itself by the self-government and mutual 
 confidence which are in its members. It is the Chris- 
 tian nation and state, with her national schools based 
 upon the Gospel of the persecuted Church; with her 
 universities expanding in the Christian philosophy 
 founded by the martyrs; with her national hospitals 
 grown out of the nurseries of the deaconesses of old; 
 and with her Poor-Law, consecrating Christian sup- 
 port as a national debt; finally, with her sovereignty 
 of law, and with her religious and civil liberty, ad- 
 vancing by reform and not by revolution. Where that 
 work and that faith in its divine power live, there 
 
 is Apostolicity, and there is the future of the world. 
 VOL, IIL *R4 
 
NOTES 
 
 THE INTERPRETATION AND APPLICATION. 
 
 TO THE FIRST BOOK (BAPTISM). 
 
 Nore A. p. 192. 
 
 THE THREE PASSAGES OF ORIGEN ABOUT THE BAPTISM 
 OF LITTLE CHILDREN. 
 
 In Ep. ad Rom. V. (Opp. iv. p. 565., speaking of the 
 corpus peccati): “ Ideo et ecclesia ab Apostolis traditio- 
 nem suscepit, etiam parvulis baptismum dare. Sciebant 
 illi, quibus Christianorum secreta commissa sunt myste- 
 riorum, quod essent in omnibus genuine sordes peccati, 
 que per aquam et spiritum ablui deberent.” 
 
 In Levit. Homil. VIII. (Opp. ii. p. 230.): “ Addi his 
 etiam illud potest, ut requiratur quid cause sit cum ba- 
 ptisma ecclesiz pro remissione peccatorum detur, secun- 
 dum ecclesize observantiam etiam parvulis baptismum 
 dare: cum utique, si nihil esset in parvulis, quod ad 
 remissionem deberet et indulgentiam pertinere, gratia 
 baptismi superflua videretur.” 
 
 In Lucam Homil. XIV. (Opp. iii. p. 948.): “ Parvuli 
 baptizantur in remissionem peccatorum. Quorum pecca- 
 torum? vel quo tempore peccaverunt? aut quomodo 
 potest ulla lavacri in parvulis ratio subsistere, nisi juxta 
 
GERMAN LUTHERAN CONFIRMATION. 369 
 
 iilum sensum, de quo paulo ante diximus: ‘ Nullus mun- 
 dus a sorde, nec si unius diei quidem fuerit vita ejus 
 super terram?’ Et quiaper baptismi sacramentum nati- 
 vitatis sordes deponuntur, propterea baptizantur et par- 
 vuli: ‘Nisi enim quis renatus fuerit ex aqua et spiritu, 
 non poterit intrare in regnum celorum.’ ” 
 
 Nore 5B. py 215. 
 
 LITURGICAL FORMULARIES OF THE GERMAN LUTHERAN 
 CHURCHES FOR CONFIRMATION. 
 
 I. According to the “ Allgemeines evangelisches Gesang- 
 und Gebetbuch, Hamburg, 1846,” compiled from the 
 Austrian Agenda (1576), and other authorized 
 Liturgies of the 16th and 17th Centuries. 
 
 ALTERNATE Chant of Choir and Congregation, Psalm 
 MXKIV..: 
 
 I will alway give thanks unto the Lord: 
 His praise shall ever be in my mouth, &c. 
 
 (Or the Veni Sancte Spiritus, chanted by the Choir or 
 Congregation, “Komm heiliger Geist erfiill die Her- 
 zen” :) 
 
 Come Holy Ghost, 
 
 Fulfil the hearts of Thy believers, 
 
 And kindle in them the fire of Thy divine Love; 
 Thou who through the manifoldness of tongues 
 Hast gathered the nations of the whole earth 
 
 In unity of faith: 
 
 Hallelujah ! Hallelujah! 
 
 R 5 
 
370 NOTES TO INTERPRETATION, ETC. 
 
 (Then the Minister shall address the People, either in 
 a free exhortation, or according to the Liturgy of the 
 Austrian Agenda of 1571:) 
 
 Beloved in the Lord! 
 
 Ye see here before you these children our fellow-heirs 
 in Christ, who through holy baptism have been in their 
 childhood grafted into the Lord Christ and into His holy 
 Church. But inasmuch as they have been led to inquire 
 into the knowledge of Christian doctrine and of godli- 
 ness, they now desire with all their heart to be allowed 
 to approach more truly, more fully, and more closely to 
 our and their Saviour Jesus Christ, and to His holy 
 Church; that is, by the use of the Holy Supper and 
 Sacrament of the Body and Blood of Jesus Christ. Now 
 in order that this may be done with greater effect, and to 
 the strengthening of their faith by the Holy Ghost, so 
 that for the rest of their lives it may be to their health in 
 Christ and turn to their good, it becometh us that we 
 should pray God our Heavenly Father, in the name of 
 Christ, that He would mercifully grant them hereto His 
 grace and the help of the Holy Spirit, that henceforth 
 our Lord Christ may more richly dwell in them, and they 
 in Christ ; that they may daily increase in faith, love, 
 and patience, together with all the fruits of the Holy 
 Spirit ; that they may be furthered in them, and therein 
 abide unto the end, and be saved. 
 
 In order that they may attain unto this, I beseech you 
 to pray with me in full trust in the name of Jesus : 
 
 Our Father which art in Heaven, &c. 
 
 (The Minister shall then say :) 
 
 Beloved in the Lord! 
 In ancient times it was a custom that they who were 
 grown up should first learn the chief points of Christian 
 doctrine, and after they had been sufliciently instructed 
 
GERMAN LUTHERAN CONFIRMATION. 371 
 
 therein, they renounced, before baptism, themselves, the 
 devil, the world and its works, and were accordingly 
 baptized. Then prayer was made for them, with the 
 laying on of hands, that they might receive the gift of 
 the Holy Ghost, in order that through His grace and 
 mighty working they should be confirmed and strength- 
 ened in the knowledge of the truth of the Gospel of 
 Christ, to confess the same without fear, more particu- 
 larly in the time of persecution, so that they might more 
 and more increase from day to day in faith and love, and 
 in all Christian virtues and the fruits of the Spirit, and 
 be continually preserved in Christ and in His grace 
 through the Holy Spirit, as being the earnest of life. 
 
 Ye well know, beloved in the Lord, that these children 
 whom ye see standing round (with their parents and spon- 
 sors) were baptized into our Church in their infancy, 
 at a time when they could not of their own selves bear 
 witness to or promise anything. They have therefore 
 now assembled here, in order to fulfil, with a joyful heart 
 and with a confession of their faith, all that which in times 
 of old they that were grown up in the Church were accus- 
 tomed to perform: they are also willing to profess that 
 they have diligently learnt, and do firmly believe, the 
 chief points of the Christian religion in the Church of God, 
 as their sponsors have in their name vowed and pro- 
 mised at holy baptism: finally, they are ready with their 
 own mouths to confess the weakness and infirmity which, 
 according to the flesh, is born in them, to renounce the 
 devil and the world, and to give up themselves wholly to 
 the Lord Jesus Christ and to His Church, that through 
 the prayer of the Church, and through the right use of 
 the’ Holy Sacrament they may, like the rest of the faith- 
 ful, receive increase of the Holy Ghost, and be made par- 
 takers of His gifts in the Church of God, that they may 
 so lead the life which God grants them in this earth, 
 
 R 6 
 
372 NOTES TO INTERPRETATION, ETC. 
 
 according to the Word of God, as well becometh and 
 befitteth the true followers of Jesus Christ. 
 
 Wherefore I earnestly exhort you all that you will be 
 witnesses of this holy profession, which they are now 
 about to make before God and before His Church, and 
 that you will earnestly pray for them: and also that each 
 one of you will diligently attend to everything, and apply 
 it to himself, and so interpret it; remembering how ye 
 yourselves did once likewise make confession of your 
 faith and promise of obedience unto the Church, and how 
 for this reason it should be your duty, after such promise , 
 to order your life to the honour of God and the bettering 
 of your neighbour, and to follow the exhortation of the 
 Lord Jesus Christ, when he saith, “Let your light so 
 shine before men that they may see your good works, 
 and glorify your Father which is in heaven.” 
 
 (Or the Minister may use the following instead :) 
 
 My Christian Friends ! 
 
 We have great reason to give hearty thanks to God, 
 the Father of our Lord Jesus Christ, who alone begin- 
 neth and accomplisheth every good work, that He hath 
 presented these children to His Church, that He hath 
 accepted them in holy baptism, and now hath so far 
 enlightened them, that they themselves have come to the 
 knowledge of this His great mercy and goodness, and of 
 their redemption in Christ Jesus, His beloved Son, our 
 Lord, and now are ready to profess the same before the 
 congregation. 
 
 (Then the Minister, turning to the Children, shall say :) 
 
 And as for you, my dear children, both sons and daugh- 
 ters, ye must also give thanks and praise to God, that 
 He hath blessed you so highly from your birth and bap- 
 tism, through your parents, sponsors, and friends (who 
 
GERMAN LUTHERAN CONFIRMATION. Ste 
 
 now at this hour are presenting you to God and to His 
 congregation), and beseech Him that He may continue to 
 bless you, if so be that ye remain faithful, and grow and 
 increase in faith. 
 
 I exhort you therefore, through Jesus Christ, that ye 
 fulfil with willing mind that which it becometh you to 
 do, and that ye give an answer to the questions which I 
 shall put to you, not only with an audible voice, but also 
 with a devout mind, and in the fear of God the Lord, 
 who is a witness and a judge of your thoughts, resolves, 
 words, and promises. 
 
 (Then the Minister shall hold an) 
 Examination in the chief Points-of the Christian Faith. 
 
 (After this Examination the Minister shall proceed as 
 follows :) 
 My dear Children ! 
 
 Now that ye have proved how that ye have been suffi- 
 ciently and suitably instructed in the alone saving truth 
 of the Word of God, ye shall solemnly declare also at 
 this time, before God and this congregation, that ye have 
 not only heard this doctrine from your teacher, but are 
 ready to profess it as your own faith before God and man ; 
 and that ye are willing to affirm, and to keep as your own 
 vow, the vow which was made for you at holy baptism. 
 Let, then, the congregation hear you make, with devout 
 and joyful heart, your confession, such as the universal 
 Christian Church hath professed at all times, and all true 
 believers have sealed in life and death, and so devoutly 
 say after me, 
 
 I believe in God the Father Almighty, &c. 
 
 (to the end of the Apostles’ Creed, the Children repeating 
 each sentence after the Minister.) 
 
374 NOTES TO INTERPRETATION, ETC. 
 
 (Then shall the Minister go on to say :) 
 
 Minister. Do ye now profess, before the face of the 
 living God, this our Christian faith, and will ye abide 
 therein, and order your whole life accordingly, and die 
 therein ? 
 
 Children. Yea, so we will, with all our heart, by the 
 help of our Lord Jesus Christ. 
 
 Minister and People. Amen. 
 
 Minister. Do ye renounce the devil, with all his works 
 and ways? Do yerenounce the world, with all its pomps 
 and vanities? Do ye renounce all fleshly lusts and de- 
 sires, so that ye will not allow them to have dominion 
 over you, nor yourselves serve the law which is in your 
 members ? 
 
 Children. Yea, we renounce them all. 
 
 Minister and People. Amen. 
 
 Minister. Do ye then vow that ye will give up your- 
 selves to obey Christ, and henceforth to live and to do 
 according to your faith and profession, and faithfully to 
 keep what ye here have promised ? 
 
 Children. Yea, so we will, by the grace and help of 
 our Lord Jesus Christ. 
 
 Minister and People. Amen. 
 
 Minister. On this your profession and vow, I receive 
 you, in virtue of my office as ordained Minister of the 
 Word of God, and in the face of this congregation, into 
 the full communion of the Church, and bestow upon you 
 all the rights, benefits, and gifts which our Lord Jesus 
 Christ hath won and given to the faithful members of 
 His congregation; and I do this in the name of God the 
 Father, the Son, and the Holy Ghost! Amen. 
 
 Choir and People. Amen. 
 
 Minister. Kneel down and receive the blessing of the 
 Lord. 
 
GERMAN LUTHERAN CONFIRMATION. Sto 
 
 (Then laying his hand on the head of each Child he 
 shall say :) 
 
 Receive ye the Holy Ghost, 
 A guard and shield from all evil, 
 The strength and help to all good, 
 From the gracious hand of the Father, and the Son, 
 and the Holy Ghost. Amen. 
 Choir. Amen. Amen. Amen. 
 
 (Or this :) 
 
 God the Father, the Son, and the Holy Ghost give thee 
 His grace, a guard and shield from all evil, the strength 
 and help to all good, for the precious merit’s sake of our 
 only Saviour Jesus Christ. Amen. 
 
 Choir, Amen. Amen. Amen. 
 
 (While the Confirmation is proceeding, the Choir shall 
 sing the following :) 
 
 Receive ye the Holy Ghost, 
 
 A guard and shield from all evil, 
 
 The strength and help to all good, 
 
 From the gracious hand of the Father, and the Son, 
 and the Holy Ghost. Amen. 
 
 Choir, Amen. Amen. Amen. 
 
 Minster. Let us pray. 
 
 O Lord Jesu Christ, Son of God, who hast said, “ If 
 ye who are evil know how to give good gifts to your 
 children, how much more will your Heavenly Father 
 give His Holy Spirit to them that ask Him ;” and, “If 
 two of you shall agree on earth as touching anything that 
 they shall ask, it shall be done for them of my Father 
 which is in heaven:” we pray Thee, strengthen these 
 children with Thy Holy Spirit, that they may ever re- 
 main in the obedience of Thy gospel, that they may man- 
 
376 NOTES TO INTERPRETATION, ETC. 
 
 fully fight against sin, the world, and the devil, nor grieve 
 the Holy Spirit, nor wound Thy holy Church by any 
 offence of theirs: but that their lives may serve to Thy 
 praise, to their own salvation, and the bettering of others, 
 as Thou hast ordered and also hast promised us. Amen. 
 
 (Or this :) 
 
 O Lord God, Heavenly Father, who through Thine 
 unspeakable wisdom and righteousness hast hidden the 
 mystery of Thy kingdom from the wise of this world, 
 and hast manifested it to babes, we all give Thee hearty 
 thanks for Thy great goodness, by which Thou hast en- 
 abled these children to come to such excellent knowledge, 
 that they have not only believed from their hearts, but also 
 confessed with their mouths, Thy Son Jesus Christ and 
 the truth of the Gospel : we humbly and earnestly beseech 
 Thee that Thou wouldest further enlighten and strengthen 
 their hearts and minds through Thy Holy Spirit, that they 
 being gifted with true and lively faith, with the fear of 
 God and with’steadfastness, also having a good under- 
 standing in all spiritual things, may more and more pro- 
 ceed from day to day in all that is good for their salvation, 
 and also may bring forth the fruits of faith and love to the 
 honour of Thy holy Name, and therein continually and 
 victoriously abide until that day when all they that have 
 fought well and manfully shall receive the crown of righ- 
 teousness through Jesus Christ, Thy Son, our Lord, who 
 with Thee and the Holy Ghost liveth and reigneth world 
 without end. Amen. 
 
 (Then the Minister, turning to the Congregation, 
 shall say :) 
 Beloved in the Lord! 
 Ye have heard with your own ears the good and Chris- 
 tian profession and vow made by these children: and 
 
GERMAN LUTHERAN CONFIRMATION. Olt 
 
 inasmuch as prayer hath been offered up for them by the 
 whole Church, it is certain that the Lord will accept such 
 prayer, made in His Name; and accordingly these chil- 
 ‘dren may be duly admitted, with all other faithful people, 
 to the supper of Jesus Christ. It will be then your part 
 and duty to acknowledge them as dear children of God in 
 Christ Jesus, as your brethren, nearest of kin, as joint 
 heirs with yourselves and with the Lord. Wherefore I 
 commend them most earnestly to your keeping, that ye 
 may be ready to show them every Christian service and 
 love, in body and soul, through Christ our Lord. Amen. 
 
 (After this a Hymn shall be sung. The following verse 
 is usually chosen, “Lass mich dein sein und bleiben”: 
 
 Let me be Thine for ever, 
 Thou good and faithful Lord ! 
 Nor world nor sin me sever 
 From Thee and Thy dear Word: 
 Keep me, O Lord, and raise me 
 With Thine own arm; then I 
 With heart and mind will praise Thee, 
 Through all eternity.) 
 
 (Then the Minister shall say :) 
 
 The God of peace sanctify you throughly, and may 
 your whole spirit and soul and body be preserved 
 blameless until the coming of our Lord Jesus Christ! 
 Faithful is He who calleth you, who also will do it. 
 Amen. 
 
 Choir. Amen. Amen. Amen. 
 
378 NOTES TO INTERPRETATION, ETC. 
 
 Il. The Order of Confirmation, as agreed upon for the 
 German Congregation at Jerusalem. 
 
 (A Hymn shall be sung by the People, after which the 
 Minister shall say :) 
 
 Our help cometh from the Lord: who hath made heaven 
 and earth. 
 
 Dearly beloved in the Lord! 
 
 You see here before you these children, fellow-heir 
 with us in Christ, and by holy baptism grafted into the 
 body of Christ and received into His Church. They 
 have been, since that time, frequently reminded of the 
 baptismal covenant, instructed in the discipline of the 
 Gospel, and of late fully taught the Christian doctrine of 
 salvation. ‘They desire now to be received into its fullest 
 communion, as true soldiers of Christ, and to participate 
 in all the graces which the Lord promises to His faithful 
 people in His holy communion; and, as a sure witness of 
 this their godly desire, they offer now to give account of 
 their faith publicly before God and this Christian con- 
 gregation, and to renew by a solemn vow and profession 
 the covenant into which they entered in baptism, to the 
 end that they may be presented to the Bishop, and allowed 
 to receive the blessing of the Church given through his 
 hands, and then be admitted to the Holy Communion, as 
 the seal of such vow and blessing. 
 
 Wherefore I exhort you all, in the name of God, that 
 you will give heed to this examination, and to the testi- 
 mony which they are about to give of their faith, with an 
 attentive and devout mind. 
 
 And as for you, my dear Children, I exhort you now, 
 to give with all readiness account of that which you have 
 learnt, with good confidence and lively faith in your dear 
 
GERMAN LUTHERAN CONFIRMATION. 379 
 
 Saviour and Mediator, who hath promised, saying, ‘“‘ Lo! 
 I am with you alway, even unto the end of the world.” 
 
 (Then the Minister shall hold an) 
 Examination. 
 (This being concluded, he shall go on to say :) 
 
 My dear Children! &c., as above, unto the end of the 
 service. 
 
 (After which shall follow the Order of Confirmation, 
 according to the English Prayer-book, beginning with 
 “Our help is in the Name of the Lord,” &c. unto the 
 end. } 
 
 Bishop. Our help is in the Name of the Lord: 
 Answer. Who hath made heaven and earth. 
 Bishop. Blessed be the Name of the Lord: 
 Answer. Henceforth, world without end. 
 Bishop. Lord, hear our prayers. 
 
 Answer. And let our cry come unto Thee. 
 
 The Bishop. Let us pray. 
 
 Almighty and everliving God, who hast vouchsafed to 
 regenerate these Thy servants by water and the Holy 
 Ghost, and hast given unto them forgiveness of all their 
 sins; strengthen them, we beseech Thee, O Lord, with 
 the Holy Ghost the Comforter, and daily increase in them 
 Thy manifold gifts of grace; the spirit of wisdom and 
 understanding ; the spirit of counsel and ghostly strength ; 
 the spirit of knowledge and true godliness ; and fill them, 
 O Lord, with the spirit of Thy holy fear, now and for 
 ever. Amen. 
 
 (Then all of them in order kneeling before the Bishop, 
 he shall lay his hand upon the head of every one seve- 
 rally, saying :) 
 
380 NOTES TO INTERPRETATION, ETC. 
 
 Defend, O Lord, this Thy servant, with Thy heavenly 
 grace, that He may continue Thine for ever, and daily 
 increase in Thy Holy Spirit more and more, until he 
 come unto Thy everlasting kingdom. Amen. 
 
 (Then shall the Bishop say :) 
 
 The Lord be with you. 
 Answer. And with Thy spirit. 
 
 (And all kneeling down, the Bishop shall add :) 
 Let us pray: 
 
 Our Father which art in heaven, hallowed be Thy 
 Name. Thy Kingdom come. ‘Thy Will be done on earth, 
 as it is in heaven. Give us this day our daily bread. 
 And forgive us our trespasses, as we forgive them that 
 
 trespass against us. And lead us not into temptation ; 
 but deliver us from evil. Amen. 
 
 (And this Collect:) 
 
 Almighty and everliving God, who makest us both to 
 will and to do those things that be good and acceptable 
 unto Thy Divine. Majesty ; we make our humble suppli- 
 cations unto Thee for these Thy servants, upon whom 
 (after the example of Thy holy Apostles) we have now 
 laid our hands, to certify them (by this sign) of Thy 
 favoured gracious goodness towards them. Let Thy 
 fatherly hand, we beseech Thee, ever be over them. Let 
 Thy Holy Spirit ever be with them, and so lead them in 
 the knowledge and obedience of Thy Word, that in the 
 end they may obtain everlasting life, through our Lord 
 Jesus Christ, who with Thee and the Holy Ghost liveth 
 and reigneth, ever one God, world without end. Amen. 
 
 O Almighty Lord and everlasting God, vouchsafe, we 
 beseech Thee, to direct, sanctify, and govern both our 
 
SPURIOUS ADDITION TO 20TH ARTICLE. 381 
 
 hearts and bodies in the ways of Thy laws, and in the works 
 of Thy commandments; that through Thy most mighty 
 protection both here and ever we may be preserved in 
 body and soul, through our Lord and Saviour Jesus 
 Christ. Amen. 
 
 (Then the Bishop shall bless them, saying thus :) 
 
 The blessing of God Almighty, the Father, the Son, 
 and the Holy Ghost, be upon you, and remain with you 
 for ever. Amen. 
 
 TO THE SECOND BOOK (THE CONSTITUTION). 
 
 Nore @.-p.237. 
 
 THE HISTORY OF THE 2OTH ARTICLE IN THE ENGLISH 
 ARTICLES OF RELIGION. 
 
 THE words quoted, with which the 20th Article at present 
 begins (in the Latin text, “ Habet Ecclesia ritus statu- 
 endi jus et in fidei controversiis auctoritatem”), are not in 
 the authentic Latin copy which bears the original signa- 
 tures of the bishops in the Synod of 1562, when the 
 Articles of Edward VI. were definitively settled ; nor in 
 the document of the Convocation of 1571, also signed by 
 the bishops: nor are they found in the English editions 
 of Jugg and Cawood, of 1568; nor in the Latin and 
 English editions published under the direction of bishop 
 Jewel in 1571. They are first found in the Latin edition 
 of Wolfe in 1571, and occasionally in subsequent editions 
 
382 NOTES TO INTERPRETATION, ETC. 
 
 until the time of archbishop Laud, who had them inserted 
 in all the authorized copies. Laud was beheaded: the 
 republican Revolution overthrew the whole Church: the 
 Restoration ratified and reestablished this spurious text 
 of the Article. The Revolution of 1689, which introduced 
 real constitutional liberty, made that text practically a 
 dead letter, which circumstance may explain the fact, that 
 its spuriousness has never been made, either at that period, 
 or later, the subject of discussion. 
 
 The key to the whole insertion is in the remarkable 
 addition made in Wolfe’s edition of 15638, in which that 
 clause first appeared. There, namely, are added the fol- 
 lowing words of the royal sanction: “ Quibus omnibus 
 articulis Serenissima Princeps Elizabeth, &c., PER SEIPSAM 
 prius lectis et examinatis, Regium suum assensum pre- 
 buit.” 
 
 The late dean of Bristol, Dr. John Lamb, to whom we 
 owe the documentary proof of this curious transaction 
 (in his book, “An Historical Account of the Thirty-nine 
 Articles, from their first Promulgation in 1553 to their 
 final Establishment in 1571,” 1829, 4to), shows (p. 33.) 
 that the copy of the Articles, as decreed in the Convoca- 
 tion of 1562, remained with the Queen for about a year, 
 during which period the clause was added by Her Majesty. 
 I have no doubt it was done in council, through the 
 ready instrumentality of Cecil, but emanated from her 
 own individual will. She was resolved to govern the 
 Church, at least as much as the pope had done. 
 
LITURGICAL WORKS REFERRED TO. 383 
 
 TO THE THIRD BOOK (THE CHURCH LITURGY). 
 
 Note D. p. 295. 
 
 WORKS ON THE ENGLISH CHURCH, AND ON LITURGIES IN 
 GENERAL, REFERRED TO. 
 
 For the text of the English Liturgies, I have used the second 
 (more correct) edition of the Rev. William Keeling’s 
 “ Liturgie Britannice ” (1851), in which work the Thirty- 
 nine Articles are omitted) and the “Reliquiz Liturgice” 
 of the Rev. Peter Hall (in 5 vols. Bath, 1847). As tothe 
 Liturgies of the Scotch Episcopal Church, I have com- 
 pared the text reprinted in the “ Fragmenta Liturgica” of 
 _the same author (1848), with the “Office for the Sacra- 
 ment of the Lord’s Supper, with a preliminary Disserta- 
 tion,” by the Rev. John Skinner (Aberdeen, 1807, 8vo), 
 son of bishop Skinner, who is the author of the “ Eccle- 
 siastical History of Scotland,” with which work that of 
 Macrie is to be compared. As to the rather obscure his- 
 tory of this text, I have found much information in the 
 « Address to the Members of the Episcopal Church in 
 Scotland by a Layman” (supposed to be Lord Medwyn, 
 a Scotch judge), kindly communicated to me by the 
 Right Honourable W. Gladstone. Daniel’s text is, on 
 the whole, very correct, and the arrangement sensible: 
 but the relation of the Scotch and the American Com- 
 munion Services to each other cannot be made out of it 
 with exactness. As to the Liturgy of the Episcopal 
 Church in the United States, I have used the edition of 
 Brownell (1823, 4to), with a learned commentary, and be- 
 sides (for the Hymn-book) the most recent editions pub- 
 
384 NOTES TO INTERPRETATION, ETC. 
 
 lished in Pennsylvania and New York. The distinguished 
 historical work of the Right Rev. Bishop Wilberforce, 
 alluded to in the concluding chapter, has the title, “ His- 
 tory of the Protestant Episcopal Church in America” 
 (1844; 2nd edition, 1845, 8vo). As to the Constitutional 
 Law of the Church of England, the controversial works 
 of the Rev. William Goode, referred to, have the titles : 
 “The Doctrine of the Church of England on Non-Epis- 
 copal Ordination ” (Nov. 1851, 8vo): and, “A Reply to 
 the Bishop of Exeter’s second Arraignment of his Metro- 
 politan” (1852). As to the discussion on the term “Church 
 of Scotland” in the tyth Canon, the same author has 
 also published a treatise, “ A reply to Archdeacon 
 Churton,” &c. 
 
 I take this opportunity to apologize for not quoting 
 more accurately the rare book mentioned p. 369. as 
 “the Austrian Agenda of 1571.” I possessed, myself, a 
 fine copy of this most spirited and very rare Liturgy of 
 Austria under the Ens, printed at Linz in 1571, and 
 known as being principally the work of Chytreus. Ihave 
 made more use of this Agenda than of any other in my 
 “ Gesang- und Gebetbuch” of 1846: but I must have lent 
 it since to one of my literary friends who take an interest 
 in my very complete collection of ancient and modern 
 Agenda and Hymn-books (about 500 volumes), and that 
 friend must have forgotten to return it. Probably it. is 
 the only copy of this rare book in England. 
 
 END OF THE THIRD VOLUME. 
 
 LONDON ; 
 
 SPoTTISWooDEs and SHAW, 
 New-street-Square. 
 
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