a That the apostles did not require servants, or other Christians, to cease from labour on the sabbath, is shewn by some following observations of the learned writer just cited. He particularly takes notice, that the council of Laodicea forbids Christians to esteem the sabbath a day of rest from labour. Secondly, these instructions about keeping the sabbath, are more suitable to the fourth or fifth century, than to the most early times of Christianity. с Socrates, in the fifth century, says, that Christian churches in general throughout the world met, and had the eucharist every week on the sabbath, excepting the churches of Rome and Alexandria. Sozomen, about the same time, says likewise, that at Constantinople, and almost every where, except Rome and Alexandria, Christians assembled on the sabbath, as well as on the first day of the week. And in a pretended letter of St. Ignatius, composed by some idle Greek, it is said: He is an enemy to Christ, who fasts on the Lord's-day, or any sabbatlı, except one. с But it does not appear that the practice mentioned by Socrates and Sozomen of assembling on the sabbath, obtained in the early days of Christianity. Nor was it universal in their time, as it would have been, in all probability, if it had been of apostolical appointment. d St. Luke informs us, Acts xx. 7, that "upon the first day of the week, when the disciples," .at Troas, "came together to break bread, Paul preached to them." The same apostle, i Cor. xvi. 2, directs: " Upon the first day of the week, let every one lay by him in store:" meaning probably the same, which St. John, Rev. i. 10, calls the Lord's-day. In like manner, in the times next following those of the New Testament, says Ignatius: Let us no longer sabbatize, but keep the Lord's-day, on which our life arose.' h Justin Martyr: And on the day called Sunday, is an assembly of all who live either in the city or the country, and the memoirs of the apostles, and the writings of the prophets are read." He afterwards assigns their reasons for meeting together on the Sunday: which are, because it is the first day, on which God dispelling darkness created the world, and our Saviour Jesus Christ rose from the dead on the same day: or in the words of a later writer, in the sixth century, on the first day of the week, that is, on the Lord's-day the foundation of the world was laid, and the creation was begun. Dionysius bishop of Corinth, in his letter to the church of Rome, says: To-day we celebrated the holy Lord's-day, when we read your epistle to us.' Clement of Alexandria mentions the Lord's-day. m Tertullian rejects " sabbaths and new moons, as foreign to Christians, and speaks of the Lord's-day, and Pentecost, as Christian solemnities. Origen, in a passage cited not long before, mentions the Lord's-day, but says nothing of the sabbath. Ad extremum, de sabbati religionis inter pseudodiataxes apostolicas exstat Petri ac Pauli nomine edita sanctio 1. viii. c. 33, ut eo die ac Dominico servi ab opere feriati sint.' 'Hoc vero numquam ab apostolis manâsse decretum apparet ex eo, quod Laodicense Concilium, can. 29. diserte vetat sabbato otiosos esse Christianos. Οι 8 δει Χρισιανος Ιεδαΐζειν, και εν τῷ σαββαίῳ σχολάζειν, αλλα ερίαζεσθαι αυτες εν τη αυτη ήμερα, την δε κυριακήν προτιμωνίας, είδε δύναιντο, σχολάζειν, ὡς Χρισιανοι. Dominicis potius quam sabbatis, vacare jubet: & addit tamen, si illorum commodo fieri potest. Ut nondum illis temporibus ab omni opere feriatos esse penitus constitutum fuerit, uti Zonaras & Balsamo ad illum canonem adnotant. Petav. ib. p. 360. * Των γαρ πανταχε της οικεμένης εκκλησιων εν ήμερα σαςβαλων, κατα πασαν ἑβδομαδος περίοδον επιτελέσων τα μυσήρια, οι εν Αλεξανδρεια, και οι εν Ρώμη, εκ τινος αρχαίας παραδόσεως, τοῖς ποιειν παρήθησαντο. Socr. Η. Ε. l. v. c. 22. p. 286. D. Αμελει οἱ μεν και τῳ σαββαίῳ, ὁμοίως τη μια σαββαίο Εκκλησιαζεσιν, ως εν Κωνσαντινεπόλει, και σχεδόν πανlαχs. Εν Ρώμη δε, και Αλεξανδρεια, εκεί. Soz. I. vii. c. 19. p. 735. B. с d Sed modum excedit Græculus. Cotel. in loc. - • Ει τις κυριακήν η σαββαίον νηςεύει, πλην ένος σαββαίε, 80s XpisoxToros 85. Ignat. adscript. Ep. ad Philip. n. 14. P. 124. VOL. II. μηκέτι σαββατιζοντες, αλλα κατα κυριακήν ζωήν ζωνίες, εν ή και ζωή ήμων ανελειλεν δι' αυτe. Ignat. ad magnes. cap. ix. p. 20. 8 Και τῇ τε ήλιο λείομενη ημερα πανίων καλα πολεις η αίρες μLeverlшv ETTI TO auto σuveλεucis Vivelai. x. λ. Apol. 2. al. 1. p. 98. D. Paris. 1636. * Την δε τε ήλιο ήμεραν κοινῇ πανίες την συνέλευσιν ποιεμεθα, επειδαν πρωτη εσιν ήμερα, εν ή ὁ Θεός, το σκολος και την ύλην τρεψας, κόσμον εποίησε, και Ιησες Χρισος, ὁ ἡμεῖερος cwing, y aulz iμɛpa ex vexpwv aves. Ibid. p. 99. A. B. i Ey τη ά ήμερα, τελεσι τη κυριακη, η καταβολη τε κόσμε και i am the xliσews EleveTo. Cosma Egypt. Topogr. 1. ii. p. 154. E. edit. Montfauç. k Την σήμερον εν κυριακήν άδιαν ημεραν διηδαζομεν. κ. λ. Αγ. Euseb. H. E. 1. iv. cap. 23. p. 145. B. 1 Ούτως εν όλην την κατα το ευαγίελιον διαπραξάμενος κύριας κην την ήμεραν ποιείς. Str. 7. p. 744. C. D. m Nobis, quibus sabbata extranea sunt, & neomeniæ, & feriæ, a Deo aliquando dilectæ. O melior fides nationum in suam sectam, quæ nullam solemnitatem Christianorum sibi vindicat! Non Dominicum Diem, non Pentecosten, etiam si nôssent, nobiscum communicâssent. De Idolatr. cap. 14. p. 113. C. SK b I might likewise refer to what Eusebius says of Constantine's respect for the Lord's-day. And I shall place in the margin some observations of Petavius, agreeing with, and confirming what is here said. So that the respect shewn for the sabbath, and joining it with the Lord's-day, are no marks of the antiquity of the Constitutions, but rather otherwise. (13.) Several inferior officers of the church mentioned in the Constitutions, were not in being in the apostolical times, nor immediately after them. Beside bishops, presbyters, and deacons, here are readers, singers, subdeacons, door-keepers, and porters, and exorcists. Cotelerius says, that Ignatius at the beginning of the second century mentions only bishops, presbyters, and deacons; readers are first mentioned by Tertullian; subdeacons, exorcists, acolyths, and door-keepers, in the letters of Cyprian and Cornelius, about the middle of the third century. In the eighth book of this work are forms of ordination for subdeacons, readers, exorcists. It is also constituted that ministers or deacons, singers, readers, door-keepers, should marry but once. (14.) The authority of Christian bishops is highly advanced in these Constitutions, in a way that does not suit the doctrine, or the character of Christ's apostles. f (15.) Upon this account therefore, O bishop, take care to be pure in thy actions, behaving agreeably to thy place and dignity, as sustaining the character of God among men: being set over men, priests, kings, rulers, fathers, sons, masters, and all who are subject to thee. Judge therefore with authority, as God: but receive the penitent.' That is the character which the Constitutions direct a bishop to sustain, of God among men: whereas St. Paul says, "A bishop must be blameless, as the steward of God," Tit. i. 7. Compare 1 Cor. iv. 1, 2, and 1 Pet. iv. 10. h (16.) For it is not fit that you, O bishop, who are the head, should hearken to the tail, that is a seditious layman, to the destruction of another, but to God alone. For you are to govern those subject to you, and not to be governed by them.' (17.) Let a layman honour a good bishop, love and fear him, as lord and master, as the high-priest of God, as a teacher of piety. For he that hears him, hears Christ: and he that despiseth him despiseth Christ.' k (18.) You therefore, O bishops, are to your people priests and Levites,who stand at the altar of the Lord our God, and offer to him reasonable and unbloody sacrifices, through Jesus the great high-priest.' (19.) Be you [or you are] to the laity among you prophets, rulers, governors, and kings: • mediators between God and his faithful people, who receive and declare his word.' m (20.) The bishop, he is the minister of the word, the keeper of knowledge, the mediator between God and you in the several parts of divine worship. He is the teacher of piety: he is after God your father, who has begotten you again to the adoption of sons by water and the Spirit; he is your ruler and governor, your king and potentate; he is, after God, your God n a Vid. de Vit. Const. 1. iv. c. 18. & 23. Et Conf. Valesii Annot. in l. iv. c. 18. n. 242, 243. Denique quod Epiphanius admonet : triplicem illam 'synaxin dierum totidem ab apostolis esse traditam:' haud scio, an satis certo constare queat. Nam primis ecclesiæ temporibus unus duntaxat Dominicus dies ad eam rem observatus videtur, ut ex apostolo 1 ad Cor. cap. xvi. colligitur. Quinetiam Justinus in Apol. ii. cum de Christianorum conventibus agit, solius Dominicæ meminit: Την δε τε ήλιο ήμεραν κοίνῃ πανίες την συνελευσιν ποιεμεθα. Quare magis id ex privato ecclesiæ cujusque ritu, quam ex communi apostolorum præscripto derivatum existimo, ut quartâ sextâve feriâ, aut etiam sabbato synaxes conventusque fierent. Quam in rem egregius est Augustini locus ep. 18. Alia vero,' inquit, quæ per loca terrarum regionesque variantur, sicuti est, quod alii 'jejunant sabbato, alii vero non: alii quotidie communicant 'corpori & sanguini dominico-alibi sabbato tantum & Do'minico: alibi tantum Dominico: & si quid aliud hujusmodi 'animadverti potest, totum hoc genus rerum liberas habet 'observationes. Petav. Animadv. in Epiph. p. 354. fin. © Vid,.l. ii. c. 25. p. 238. 1. viii. c. 21-28. d Aperte quidem S. Ignatius, qui initio secundi sæculi scripsit, agnoscit solummodo tres majores gradus, episcopatum, f υπηρείας δε και ψαλίδες, και αναίνωςας, και πυλω k L. ii. c. 25. p. 237. 'Ύμεις τοις εν ὑμῖν λαϊκοις εσε προφήται, αρχονίες, και auevo, xai Baoiλeis. x. λ. Ibid. on earth, who ought to be honoured by you.- -Let the bishop preside over you, as honoured with the authority of God, with which he rules over the clergy, and governs all the people.' (21.) These do you esteem your governors and kings: and pay tribute to them as kings.' The apostles of Christ knew how to direct and secure a competent maintenance for Christian ministers, without using such language as this, which could not, in this case, proceed from a humble temper of mind. (22.) Soon after in the same chapter: By how much therefore the soul is more valuable. than the body, so much the priesthood excels the kingdom-therefore you ought to love the bishop as a father, fear him as king, and honour him as lord.' с (23.) For if he who rises up against kings is worthy of punishment;-how much more he who rises up against the priests? For by how much the priesthood is more noble than the royal power, as having its concern about the soul; so much the greater punishment has he, who ventures (or dares) to oppose the priesthood, than he who opposes the royal power, though neither of them goes unpunished.' d (21.) why then should not you esteem the dispensers of the word as prophets, and reverence them as gods.' (25.) You ought therefore, my brethren, to bring your sacrifices and offerings to the bishop as to your high-priest, either by yourselves, or by your deacons. Nor do you bring those only, but likewise bring to him first fruits, and tithes, and free-will offerings. For he knows who are in affliction, and gives to every one, as is convenient.' So then the bishop is to have the distribution of all the gifts of the laity: but he is not accountable to them; for it follows in another chapter: It becomes you therefore to give him to distribute: for he is the administrator and 'dispenser of ecclesiastical affairs [it should have been said, and secular affairs.] Yet thou shalt not call thy bishop to an account, nor observe his administration or distribution; how he does "it, when, or to whom, or where; nor whether he does it well, or ill: for there is one, who will "call him to an account, even the Lord God, who put the administration into his hands, and honoured him with the priesthood.' Were ever such instructions given before or since? And can any man think, that the apostles of Christ would be at the pains to write instructions to cover or countenance mal-administration? h (26.) Having spoken of bishops, presbyters, deacons, readers, singers, and door-keepers, it is immediately added: Let the laity therefore shew due honour and respect in their presents to each order. Nor let them easily [or upon all occasions] give trouble to the governor: but let them signify their desires by the ministers, that is, the deacons, with whom they may be more free. For neither may we have access to Almighty God, but through Christ; in like • manner let the laity make known their desires to the bishop by a deacon, and do as he directs." Very fine, truly! for our Constitution-bishop is an eastern prince, who may not be seen or spoken to by mean people. 3. Several things in the Constitutions appear to be unworthy of the apostles of Christ. (1.) I am unwilling to insist upon the direction relating to the beard, though it be joined with other things of a like kind, as we have in our present Constitutions, forbidding the wearing of fine stockings and shoes, and combing and curling the hair. However, two or three things I shall mention, and leave them to be considered by others. (2.) Concerning receiving persons to baptism: 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.' Few" will think, that St. Paul would deliver this Constitution, as he is here represented to do. (3.) The Constitution concerning married pregnant women" I take to be contrary to the order of nature, and the appointment of Providence. God joined one man and one woman in 1 Παλλακή τινος απιςε δέλη, εκείνῳ μόνῳ σχολάζεσα, προσδέχεσθω. I. viii. c. 32. p. 413. m Hæc scilicet Paulus decrevit? Has ille leges tulit? &c. Dal. de Pseud. 1. i. c. 8. p. 108. • Μηλε μην εκυμονεσαις όμιλείωσαν [ανδρες] αυλαις L. vi. c. 28. p. 357. f. marriage; and designed it for mutual comfort, as well as for the preservation of the species. For certain, Lactantius, the most learned Latin Christian of his time, knew nothing of this Constitution. And though he was a great admirer of purity, and all virtue, he has argued against the restraint here enjoined. This one Constitution, if strictly enforced, would render the gospel a heavier yoke than all the ordinances of the law of Moses. And wherever such an appointment should be reckoned a part of any religious institution, there would be frequent occasions for dispensations and the rule would prove detrimental to the interests of religion and virtue, without benefit to any, but those who could get the dispensing power into their hands. (4.) Once more: Concerning bishops, we have heard from our Lord, that a person, appointed pastor or bishop in any parish should be unblameable, and not under fifty years of age....But in a small parish, if one advanced in years cannot be found, let a younger person who is of good character be admitted. For Solomon at twelve years of age was king of Israel, and Josiah at eight years of age reigned righteously, and Joash began to reign at seven years of age.' This is tying and loosing, saying and unsaying, all at once; that is, it is saying nothing at all. This therefore appears to me unworthy of the apostles; for I cannot think, that they would say and unsay, all in a breath. If any should understand this otherwise, and say, this Constitution requires that no man be ordained bishop in a city, or large parish, under fifty years of age; it is obvious to answer, that it is an absurd appointment, and therefore unworthy of the apostles. Nor do we know, that the Christians of the first three centuries acted by this rule: nor, finally, is there any such canon> among those which are called apostolical. 4. Inconsistencies are a disparagement to any writings: this work is not free from them. (1.) These Constitutions mention the martyrdom of Stephen, and James the son of Zebedee, which are well known from the Acts; as also, that Stephen was stoned before Paul's conversion. And yet all the twelve apostles, and Paul, and the seven deacons, are said to join together in these Constitutions. The inconsistence is manifest to every body: I need not say any thing to make it evident. d с (2.) In the eighth chapter of the fifth book the apostles ordain, that martyrs be honoured, and particularly James and Stephen. And yet in the twelfth chapter of the sixth book, giving an account of the council of Jerusalem, the history of which we have in Acts xv. on occasion of the controversy concerning the method of receiving the Gentiles, it is said, that all the twelve apostles were then gathered together at Jerusalem, with James the Lord's brother.' Here, I think, is an inconsistence with what had been before said of the death of James, son of Zebedee : moreover here is also certainly a mistake, or false history; for the apostle James, just mentioned, had been beheaded by order of Herod Agrippa, before the meeting of the said council. h g (3.) At the end of that twelfth chapter, having inserted the epistle to the church of Antioch and other churches, it is said by the apostles: This letter we sent to them; but we ourselves ⚫stayed some time at Jerusalem, consulting together about the public good, and the well ordering of all things.' Then in the thirteenth chapter: But after a long time we visited the brethren, confirming them in the word, and exhorting them to be upon their guard against heretics.' Then at the beginning of ch. xiv. 'On whose account we now being all met 'together, Peter and Andrew, James and John, sons of Zebedee, Philip and Bartholomew, Thomas and Matthew, James the son of Alpheus, and Lebbeus surnamed Thaddeus, and Simon the Canaanite, and Matthias chosen in the room of Judas, and James the Lord's brother, and. • Paul, the chosen vessel and master of the Gentiles: we being all gathered together have written 'to you this catholic doctrine.' Surely I need not harangue to shew the absurdity of this. How could James brother of John, and son of Zebedee, who had been beheaded before the above-men Nec ob aliam causam Deus, cum cæteras animantes, suscepto fetu, maribus repugnare voluisset, solam omnium mulierem patientem viri fecit; scilicet, ne, feminis repugnantibus, libido cogeret viros aliam appetere, eoque facto castitatis gloriam non tenerent. Inst. 1. vi. cap. 23. p. 628. b τον ποιμένα τον καθισάμενον επίσκοπον εις τας εκκλή σιας εν πάση παροικια -8% ελαίτον ετων πεντηκοντα. Ει δε και εν παροικια μικρά. —-x. λ. L. ii. cap. 1. This is particularly mentioned by Du Pin p. 17. as one of the absurdities found in the Apostolical Constitutions. d L. viii. c. 4. Conf. 1. ii. c. 55. -- Ἡμεις οἱ δώδεκα συνελθονίες εις Ιερεσαλήμ. κ. λ. L. vi. co 12. p. 341. in. • Την μεν εν επισολήν εξαπέσειλαμεν αυτοι δε εν ἱκαναις ήμεραις ἐν Ἱεροσολύμοις επέμειναμεν, άμα συζήτενιες προς το κοινωφελες εις διορθωσιν. p. 342. sub. fin. 8 Μεία δε χρόνον ἱκανον επισκεψάμενοι τες αδελφες. κ. λ. * Δι ες καὶ ἡμεις νυν επι το αυτο γενομενοι, εγράψαμεν ὑμῖν την καθολικήν ταυτην διδασκαλίαν. Ρ. 343. tioned council, be present at another, not held until a good while after it? Such things almost render the writer's abilities doubtful and may make us question, whether he was not rather ignorant than learned, as some indeed have thought. 5. The style, or manner of expression, seems sometimes to betray a later time than is pretended. a (1.) Now concerning the bishops, which were or have been ordained in our life-time, we let you know that they are these: James, bishop of Jerusalem, brother of our Lord upon whose death the second was Simeon the son of Cleophas; after him Judas the son of James." And what follows. To speak of things done by the apostles in their life-time, is rather the style of an historian after their death, than of the apostles themselves. Nor is it easy to conceive, that any number of apostles should be living to ordain a successor to Simeon; who according to Eusebius's history, died in the 120th year of his age: and according to Eusebius's, or Jerom's Chronicle, in the reign of Trajan, and the year of our Lord's nativity 107, or thereabout. с (2.) To the like purpose in another place: You are not ignorant of the things done by us. Doubtless you know the bishops nominated by us, and the presbyters and deacons appointed by prayer and imposition of hands.' (3). For as we passed through the nations, and confirmed the churches, some we cured with healing words-but those who were incurable we cast out from the flock.- -These things we did in every city, every where throughout the whole world.' This is not written by the apostles, but by some historian after their time. (4.) Again, For by the laying on of our hands, the Holy Ghost was given to believers.' But if the apostles had spoke, they would have said: The Holy Ghost is given by us.' The expression in the Constitutions shews, they were written at a time when spiritual gifts were no longer bestowed by the apostles. Ꮒ (5.) Speaking of heretics: All these had one and the same design.' Afterwards, Others said; and others taught. Here the writer betrays himself: this is the style of an historian who writes of things past; not of one who relates things then doing, or gives an account of persons then in being. I put in the margin a remark of Daillé upon some of the expressions just cited. VII. All these things must be more than sufficient to satisfy us, that the Constitutions, in eight books, are not a work of the apostles: and since they bear their name, without reason, we are unavoidably constrained to own, they are an imposture. The nature of such a crime is well known, and I need not aggravate it. The character1 of a writer of this kind may be better taken from Abp. Usher, than from me. But I think, that any man may justly recommend to the contrivers and patrons of such works, the serious consideration of those words of Solomon, Prov. xxx. 6. "Add thou not unto his words, lest he reprove thee, and thou be found a liar." The exact time of the work cannot be determined: but as divers learned men have delivered their conjectures, I may take the liberty to say, I incline to their opinion, who think it was composed in the latter part of the fourth, or the beginning of the fifth century. The author, probably, was a bishop of a proud and haughty spirit, who was fond of church power, and loved pomp and ceremony in religious worship. Many learned moderns think he was an Arian; but I do not concern myself about that; the passages which have been supposed to favour Arianism,. make a very small, or no part of the preceding collections: I have no reason, therefore, to bring that point into the conclusion. But I presume, that none ever suspected the author to be a Homoüsian. VIII. Whoever was the author of this work, it is fit we should observe his testimony to the scriptures for as the work is of some length, we may expect to see therein, in some measure,, the sentiments and practice of the Christians of his time concerning them. |