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living beings, than those of metals. To these questions you could make no answer. For what would you say? I was afraid that the temple of God would be destitute of ornament. God would reply, The sacraments require no gold, nor is gold any recommendation of that which is not purchased with gold. the ornament of the sacraments is the redemption of captives." In short we see that it was very true which was observed by the same writer in another place, " that whatever the Church possessed at that time, was appropriated to the relief of the necessitous," and, "that all that a bishop had, belonged to the poor."

IX. These which we have enumerated, were the offices of the ancient Church. Others which are mentioned by ecclesiastical historians, were rather exercises and preparations, than certain offices. For to form a seminary, which should provide the Church with future ministers, those holy men took under their charge, protection, and discipline, such youths as, with the consent and sanction of their parents, enlisted themselves in the spiritual warfare; and so they educated them from an early age, that they might not enter on the discharge of their office ignorant and unprepared. All who were trained in this manner, were called by the general name of clergy. I could wish, indeed, that some other more appropriate name had been given them; for this appellation originated in error, or at least in some improper views: for Peter calls the whole Church the clergy, that is, the inheritance of the Lord. (g) The institution itself, however, was pious and eminently beneficial; that those who wished to consecrate themselves and their labours to the Church, should be educated under the care of the bishop, that no one might minister in the Church, but one who had received sufficient previous instruction, who from his early youth had imbided sound doctrine, who from a strict discipline had acquired a certain habitual gravity, and more than common sanctity of life, who had been abstracted from secular occupations, and accustomed to spiritual cares and studies. Now as young soldiers, by counterfeit battles are trained to real and serious warfare; so the clergy were prepared by certain proba

(g) 1 Peter v. 3.

tionary exercises, before they were actually promoted to offices. At first they were charged with the care of opening and shutting the temples, and they were called ostiarii, or door-keepers. Afterwards they were called acoluthi, or followers, waiting upon the bishop in domestic services, and accompanying him on all occasions, at first in a way of honour, and afterwards to prevent all suspicion; moreover, that by degrees they might become known to the people, and might acquire some consideration among them, and at the same time that they might learn to bear the presence of all, and have courage to speak before them, that after being made presbyters, when they should come to preach, they might not be confounded with shame, therefore they were appointed to read the scriptures from the pulpit. In this manner they were promoted by degrees, that they might approve their diligence in the respective exercises, till they were made subdeacons. I only contend, that these were rather preparations for pupils, than functions reckoned among the real offices of the Church.

X. We have said, that the first point in the election of ministers related to the qualifications of the persons to be chosen, and the second to the religious reverence with which the business ought to be conducted. In both these points, the ancient Church followed the direction of Paul and the examples of the apostles. For it was their custom to assemble for the election of pastors with the greatest reverence and solemn invocation of the name of God. They had likewise a form of examination, in which they tried the life and doctrine of the candidates by that standard of Paul. Only they ran into the error of immoderate severity, from a wish to require in a bishop more than Paul requires, and especially, in process of time, by enjoining celibacy. In other things their practice was in conformity with the description of Paul. (h) In the third point which we have mentioned, namely, by whom ministers ought to be chosen, they did not always observe the same order. In the primitive times, there was no one admitted among the number of the clergy, without the consent of all the people; so that Cyprian makes a laboured

(h) 1 Tim. iii. 2-7.

defence of his having appointed one Aurelius a reader, without consulting the Church, because he departed in this instance from the general custom, though not without reason. He begins in the following manner: "In appointing the clergy, my very dear brethren, we are accustomed first to consult you, and to weigh the morals and merits of every one of them in the general assembly." But as there was not much danger in these inferior exercises, because they were admitted to a long probation and not to a high office, the consent of the people ceased to be asked. Afterwards, in the other offices also, except the episcopate, the people generally left the judgment and choice to the bishop and presbyters, so that they determined who were capable and deserving; except when new presbyters were appointed to the parishes, for then it was necessary to have the express consent of the body of the people at each place. Nor is it any wonder that the people were not very solicitous for the preservation of their right in this case. For no one was made a subdeacon, who had not been tried for a considerable time as one of the clergy, under the severe discipline which was then practised. After he had been tried in that station, he was constituted a deacon; in which if he conducted himself with fidelity, he obtained the rank of a presbyter. Thus no one was promoted who had not really undergone an examination for many years, under the eyes of the people. And there were many canons for the punishment of their faults; so that the Church could not be troubled with wicked presbyters or deacons, unless it neglected the remedies within its reach. The election of presbyters, however, always required the consent of the inhabitants of the place; which as testified by the first canon, which is attributed to Anacletus. And all ordinations took place at stated times of the year, that no one might be introduced clandestinely, without the consent of the faithful, or be promoted with too much facility without any attestation to his character.

XI. The right of voting in the election of bishops, was retained by the people for a long time, that no one might be obtruded who was not acceptable to all. The council of Antioch therefore decreed, that no bishop should be ap

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pointed without the consent of the people, which Leo the first expressly confirms. Hence the following injunctions: "Let him be chosen who shall be called for by the clergy and people, or at least by the majority of them." Again, "Let him who is to preside over all, be chosen by all." For he who is appointed without having been previously known and examined, must of necessity be intruded by force. Again, "Let him be elected who shall have been chosen by the clergy and desired by the people; and let him be consecrated by the bishops of that province, with the authority of the metropolitan." So careful were the holy fathers that this liberty of the people should not by any means be infringed, that when the general council assembled at Constantinople appointed Nectarius, they would not do it without the approbation of all the clergy and people; as is evident from their epistle to the council of Rome. Wherefore when any bishop appointed his successor, the appointment was not confirmed but by the suffrages of all the people. Of such a circumstance we have not only an example, but the particular form in Augustine's nomination of Eradius. And Theodoret, when he states that Peter was nominated by Athanasius, as his successor, immediately adds, that this was confirmed by the clergy, and ratified by the acclamations of the magistracy, the nobility, and all the people.

XII. I confess that there was the greatest propriety in the decree of the council of Laodicea, that the election should not be left to the populace. For it scarcely ever happens that so many heads concur in one opinion for the settlement of any business; and almost every case verifies the observation, that the uncertain vulgar are divided by contrary inclinations. But to this danger was applied an excellent remedy. For in the first place, the clergy alone made their choice, and presented the person they had chosen to the magistracy, or to the senate and governors. They deliberated on the election, and if it appeared to them a proper one, confirmed it, or otherwise chose another person whom they preferred.Then the business was referred to the multitude, who, though they were not bound to concur in these previous opinions, yet were less likely to be thrown into disorder.

Or if the business commenced with the multitude, this method was adopted in order to discover who was the principal object of their wishes; and after hearing the wishes of the people, the clergy proceeded to the election. Thus the clergy were neither at liberty to elect whom they pleased, nor under a necessity of complying with the foolish desires of the people. This order is stated by Leo in another place, when he says, "It is requisite to have the votes of the citizens, the testimonies of the people, the authority of the governors, and the election of the clergy." Again, "Let there be the testimony of the governors, the subscription of the clergy, the consent of the senate and people. Reason permits it not to be done in any other way." Nor is there any other meaning in that decree of the council of Laodicea, than that the clergy and governors should not suffer themselves to be carried away by the inconsiderate multitude, but by their prudence and gravity should check, on every necessary occasion, the folly and violence of popular desires.

XIII. This mode of election was still practised in the time of Gregory, and it is probable that it continued long after. There are many of his epistles which furnish sufficient evidence of this fact. For in every case relating to the creation of a new bishop in any place, he was accustomed to write to the clergy, the senate, and the people; and sometimes to the duke, according to the constitution of the government in the place to which he was writing. And if, on account of disturbances or dissentions in any Church, he confides the superintendance of the election to some neighbouring bishop, yet he invariably requires a solemn decree confirmed by the subscriptions of all. Even when one Constantius was created bishop of Milan, and on account of the incursions of the barbarians many of the Milanese had retired to Genoa, he thought the election would not be legitimate, unless they also were called together and gave their united consent. And what is more, it was within the last five hundred years that Pope Nicholas made this decree respecting the election of the Roman Pontiff; that the cardinals should take the lead, that in the next place they should unite with them the rest of the clergy, and lastly that the election should be confirmed by the consent of

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