more secret But many of the people flocked about him and with tears besought him to have compassion on them yet he finding the dissention about him growing hotter among the Bishops went again to the Council and charged them by the holy Trinity that they would compose their differences peaceably adding But if I seem the occasion of any dissention among you I am not more worthy than the Prophet Jonas throw me in the sea and these raging billows shall quickly be calmed since I shall choose any thing you please so if I be innocent for drawing you to agreement on my account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After which he went to the Emperor and with great earnestness begged his permission to retire which having obtained he called the Clergy and people together and with many tears took leave of them charging them to continue stedfast in the faith This being done he retired to Arianze a Village of Cappadocia which belonged to him by inheritance and continued in his retirement giving himself to his Poetry till he died in an old age That which next occurs to be considered is in what places Bishopricks were founded and Bishops setled We find in all Cities where the Gospel was planted and Churches constituted that Bishops were also ordained Among the Jews where ever there were an hundred and twenty of them together there did they erect a Synagogue Compare with this Acts I. 15. where the number of those that constituted the first Christian Church is the same So it is like where ever there was a competent number of Christians together that a Church was there setled Yet in some Villages there were Churches and Bishops so there was a Bishop in Bethany And S. Paul tells of the Church of Cenchrea which was the port of Corinth It is true some think that the Church of Corinth met there So these of Philippi went out of the City by a River side to prayer Acts 16.13 But we find Acts 18. that there was a Synagogue in Corinth and that S. Paul stayed in the House of Justus near the Synagogue and therefore there is no reason to think that the Christians should have had their meeting without the City since there was no persecution then stirring and neither in the Acts nor in any of the Epistles is there mention made of their going out to Cenchrea Therefore it is probable that the Church of Cenchrea was distinct from Corinth and since they had Phebe for their Deaconness it is not to be doubted but they had both Bishops and Deacons From the several Cities the Gospel was dilated and propagated to the places round about But in some Countries we find the Bishopricks very thick set They were pretty throng in Africk for at a Conference which Augustine and the Bishops of that Province had with the Donarists there were of Bishops two hundred eighty six present and one hundred and twenty absent and sixty Sees were then vacant which make in all four hundred sixty and six There were also two hundred seventy nine of the Donarists Bishops Sozom. lib. 7. hist. cap. 19. speaking how differently constituted some Churches were he tells how in Scythia though there were many Cities yet there was but one Bishop But in other Nations there were Bishops even in their Villages as he knew to be among the Arabians and Cyprians Theodoret tells that there were eight hundred Parishes within his Diocese Epist. 113. But it is to be observed that in those places where the Gospel was latest of planting the Bishopricks are fewer and consequently larger It is reported that in the vast tract of the Abyssin Churches there is one only Bishop at Abuna Balsamon on the 57. Canon of Laodicea tells that at that time in some Churches of the East it was neither safe nor expedient for them to have Bishops and they were supplied by Visiters sent them from other Bishops so that they had no Bishops of their own which was occasioned both by their poverty and the smalness of their number yet they were under the care and charge of other Bishops Some Churches lay long vacant and without Bishops In Carthage when Hunnerick invaded them they wanted a Bishop twenty four years and he offering them one providing the Arrians might have the free exercise of their Religion among them they answered that upon these terms Ecclesia non delectatur Episcopum habere so Victor lib. 2. pers V and. When Miletus was driven out of Antioch for ten years together Diodorus and Flavian two Presbyters ruled that Church Theodor. lib. 4. hist. cap. 23. Some places are alledged to have had the Gospel long before there were Bishops among them and particularly Scotland for Major lib. 2. cap. 2. faith per Sacerdotes Monachos sine Episcopis Scoti in fide eruditi erant The time of our conversion to the faith is reckoned to have been An. 263. And Palladius reckoned the first Bishop came not for an hundred and seventy years after that in the year 430. Fordown in his Chronicle lib. 3. cap. 8. faith Ante Palladii adventum habebant Scoti fidei Doctores Sacramentorum administratores Presbyteros solum vel Monachos ritum sequentes Ecclesiae primitivae These were called Culdes though in some Bulls they be Celli Dei Boethius thinks it is Culdei quasi cultores Dei but others judg that it is from the Cells wherein they lived which were held in great esteem and after their death were turned into Churches and from thence they think the name Kil is to this day so much used as Kilpatrick Kilmarnock Kilbride c. Of these Boethius saith That by common suffrage they made choice of one of their number to be chief over them who was called Episcopus Scotorum so lib. 6. fol. 92. This is contradicted by Buchanan lib. 5. who faith That before Palladius his coming Ecclesiae absque Episcopis per Monachos regebantur minori quidem cum fastu externâ pompâ sed majore simplicitate sanctimoniâ But all our old Manuscripts being gone it will not be easie to come to a decision about this matter The Gothick Churches are said to have been planted and constituted before Ulphilas their first Bishop came unto them for seventy years together In the beginning the Bishop's whole charge was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the strain of Ignatius his Epistles especially that to Smyrna it would appear that there was but one Church at least but one place where there was one Altar and Communion in each of these Parishes for he saith There was one Bishop one Church and one Altar And Cyprian phraseth the erecting of a Schism by the erecting of an Altar against an Altar which seems to import that there was but one Altar in the Bishops Parish While the number of the Christians was but small they might well have all met together in one place but as they increased and the persecutions grew upon them they must have had several
OBSERVATIONS ON THE FIRST and SECOND OF THE CANONS Commonly ascribed to the Holy Apostles WHEREIN An Account of the Primitive Constitution and Government of Churches is contained Drawn from ancient and acknowledged Writings GLASGOW By Robert Sanders Printer to the City and University 1673. The FIRST CANON 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bishop shall be ordained by two or three Bishops A BISHOP THIS word is sometime taken for a Spy so Estathius ad Homeri K. sometime for a Defender so Hector was called Bishop of Troy by Homer Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was among the Athenians a publick Office so called and in this sense it was also used among the Romans so Cicero ad Atticum Lib. 7. Epist. 11. tells That Pompey would had him to be quem tota compania maritima ora habeant Episcopum ad quem delectus summa negotii referatur ff de mun hon leg ult parag item Episcopi sunt qui praesunt pani caeteris rebus vaenalibus This term is sometime in the Old Testament And Clemens Romanus Epist. ad Rom. proves Bishop and Deacon to be no new terms from Isai. 60.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in our Edition we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where on the way mark how different the present Edition of the Septuagint is from that which Clemens made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also Psalm 109.8 Among the Iews he who was the chief of the Synagogue was called Chazan hakeneseth the Bishop of the Congregation and Sheliach tsibbor the Angel of the Church And the Christian Church being modelled as near the form of the Synagogue as could be as they retained many of the Rites so the form of their Government was continued and the names remained the same But more of this afterward Clemens Romanus in his Epistle speaks only of Bishops and Deacons Polycarp again in his Epistle speaks only of Presbyters and Deacons where some object that it would seem that both in the Church of Corinth to which Clement wrote and in that of Philippi to which Polycarp wrote there were but two Orders of Churchmen whom the one calls Bishops the other Presbyters But if Polycarp's Epistle be genuine then these of Ignatius which he there mentions must be so too and in them the matter is past Controversie Epiphanius lib. 3. baer 75. tells that at first there were only Bishops and Deacons which he saith he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that ubi Episcopi erant jam constituti scripsit Episcopis Diaconis Non enim omnia statim potuerunt Apostoli constituere Presbyteris enim opus est Diaconis per hos enim duos Ecclesiastica compleri possunt ubi vero non inventus est quis dignus Episcopatu permansit locus sine Episcopo Ubi autem opus fuit erant digni Episcopatu constituti sunt Episcopi cum autem multitudo non esset non inventi sunt inter ipsos qui Presbyteri constituerentur contenti erant solo Episcopo in loco constituto Verum sine Diacono impossibile est esse Episcopum So it seems that from these profound Histories which he had read it appeared that in some Villages there were only Presbyters and no Bishops because in those places none were found worthy of it But certainly these places were obliged to depend upon some place where there was a Bishop constitute For if none were worthy to be Bishops much less were they worthy to constitute a Church within themselves and independent It also appears that in some places at first they had no Presbyters And indeed where the number of Christians was so small as no doubt it was in many places at first a Bishop alone might well have served a whole City But where the Christians were more numerous there were need of more hands to assist the Bishop in his work As for that of Polycarp's naming no Bishop but only Presbyters and Deacons perhaps he wrote in the vacancy of the See so we find many Letters of Cyprian's ad Clerum Romanum when there was no Bishop Besides it is known that at first the names of Bishop and Presbyter were used promiscuously Presbyters were so called not from their age as they were men but from the age of their Christianity For a Neophite was not to be ordained and the Presbyters did jointly with the Bishop both rule and feed the flock But some do stretch this too far as if always the eldest Presbyter had been chosen Bishop The Commentaries upon the Epistles commonly called Ambrose's but truly Hilary the Deacons of which I shall say nothing it being now agreed among the Criticks that they are his upon the 4th of the Eph. After he hath at length shewn the difference which was betwixt the Churches in the Apostles times when they were not fully constitute and the ages that succeeded he tells how at first all in the Clergy baptized and preached and that on any day or where they had opportunity But afterwards Deacons were restrained in this and things were astricted to certain times and places Hinc est ergo saith he unde nunc neque Diaconi in populo praedicant nec Clerici nec Laici baptizant Ideo non per omnia conveniunt scripta Apostolica ordinationi quae nunc in Ecclesiâ est quia haec inter ipsa primordia sunt scripta Nam Timotheum à se creatum Presbyterum Episcopum nominat quia primi Presbyteri Episcopi appellabantur ut recedente eo sequens ei succederet Denique apud AEgyptum Presbyteri consignant si praesens non sit Episcopus sed quia coeperunt praesentes Episcopi indigni inveniri ad primatus tenendos immutata est ratio prospiciente Concilio ut non ordo sed meritum crearet Episcopum Multorum Sacerdotum judicio constitutum ne indignus temere usurparet esset multis scandalo And like to this is what he saith on 1 Tim. 3. from which words it would appear that he thought the Elder Presbyter without any Election or Ordination succeeded unto the Chair of the deceased Bishop But this is directly contrary even to what Ierome himself saith neither do we find any such constitution as that he mentions either in the Acts of the Council of Nice or of any other It is true Clemens Romanus saith That the Apostles ordained their first fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Bishops and Deacons of them who should afterward believe but he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying them by the Spirit that of discerning spirits being among their extraordinary gifts and though they ordained no Neophyte yet there is no reason to believe that either they made the eldest Christians Presbyters or the eldest Presbyters Bishops The choice of Matthias and of the seven Deacons shews that it went not simply by age St. Iames the younger was Bishop of Ierusalem and Timothy was but young when ordained Yet the
interpretation or his doctrine to the Meeting which may be called Extraordinary under which notion most reject everything in Scripture that doth not please them But this continued longer in the Church Euseb. lib. 6. hist. cap. 20. tells that Origen before he had gotten the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark how this word stands here for the order and degree of Presbyterat was invited earnestly by the Bishops not only to dispute but also to expound the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the publick assembly of the Church For the vindication whereof Alexander Bishop of Ierusalem and Theoctistus Bishop of Cesarea wrote to Demetrius Bishop of Alexandria thus Quod autem in literis adjunxeris nunquam antea auditum neque jam usurpatum ut Laici praesentibus Episcopis disputarent scripturásve exponerent in eo mihi nescio quo modo videris falsa dixisse Nam ubi idonei habiles reperiuntur qui fratribus in verbo DEI adjumento sint à sanctis Episcopis rogantur ut populum DEI instituant in verbo sicut Larandis Euelpis à Neone Iconii Paulinus à Celso apud Synadas Theodorus ab Attico qui omnes beati ac pii fratres crant ac verisimile est quamvis nobis obscurum minime cognitum sit illud idem in aliis locis fieri Tert. in his Apologetick cap. 39. tells that Post aquam manualem lumina quisquis ut de Scripturis sanctis vel de proprio ingenio potest provocatur in medium DEO hymnum canere And of this remember what was before cited from Hilary the Deacon on the 4th of the Ephesians Sozom. lib 7. cap. 19. saith that at Rome neither the Bishop nor any other taught in the Church but that in Alexandria the Bishop alone taught that not being allowed to any Presbyter after Arrius broached his Heresie It remains only to be enquired who was the proper Minister of Confirmation But because this whole matter of Confirmation comes not in so properly upon any of the other Canons I shall therefore examine all that relates to it here and shall consider upon what grounds it was used how early it was practiced with what Rites it was administred who was the proper Minister of it and for what end it was introduced and continued in the Church From Acts 8.15 and 19.6 all the Fathers have pleaded for this Rite for there we have the laying on of hands practiced as a Rite clearly distinct from Baptism and tho we find the holy Ghost conferred by that imposition of hands thence it will not follow that that action was extraordinary and so to have expired with the Apostles For we find extraordinary effects following upon their ordinary actions such as Ordination Excommunication c. And yet none will plead that these actions are now to be disused because they are no more attended with such effects But Heb. 6.2 speaks most plainly for this where among the foundations of Religion the laying on of hands is joined with Baptisms and this seemed so clear to Calvin commenting on that place that he judges this to have been a Rite derived from the Apostles The constant Ceremony of it was that which is often mentioned in Scripture Imposition of hands But besides this they began very early to use a Chrisma of consecrated Oil with which they anointed them in the brow This it seems hath been taken from the mention that we find made of anointing 2 Cor. 1.21 where some think the whole Rites of Confirmation are set down in these words Now he which stablisheth us with you in CHRIST and hath anointed us is GOD who hath also sealed us and given us the earnest of the Spirit in our hearts And 1 Ioh. 2.27 we are told of an unction from above and a holy anointing But that in these words no material anointing but the extraordinary conferring of the holy Ghost is meant seems clear from the Text and so Christ is said to be anointed with the Oil of joy above his fellows tho we hear nothing of a material anointing It is true James 5.14 there is clear mention made of an anointing with Oil in which certainly there is no Metaphor but that relates nothing to our purpose However it is like from these places it was that the Ancients used the Chrisma for we find that this was very early practised in the Church Theophilus Alexandrinus who flourished about the year 170. lib. 1. ad Antolycum saith we are for this reason called Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et quis mortalium est qui vel ingreditur in hanc vitam vel certat in arenâ non oleo inungitur Iren. lib. 1. cap. 18. tells That Valentinus used both Confirmation and anointing in the receiving of his Disciples and tells that he used a mixture of Water and Oil with Opobalsamum And this seems to imply that to have been the practice of the Church for he tells that Valentinus had adapted and transformed the Rites of the Church into his Character Tert. de bapt cap. 7. makes mention of the Unctio benedicta qua egressi de lavacro perunguntur And cap. 8. dehinc manus imponitur per benedictionem advocans invitans Spiritum Sanctum Idem de refur carnis cap. 8. saith Caro abluitur caro ungitur caro signatur caro manus impositione adumbratur ut anima spiritu illuminetur And lib. de praescript cap. 36. Aquâ signat Spiritu sancto vestit Eucharistiâ pascit Yet Tert. de Cor. Mil. cap. 3. when he recounts these Ceremonies which he judged to have been of Apostolical tradition doth not reckon this for one Cyprian Epist. 73. ad Iubaianum speaking of S. Peter and S. Iohn their laying on of hands at Samaria shews it was no new Baptism Sed tantummodo quod deerat id à Petro Ioanne factum esse ut oratione pro iis habitâ ac manu impositâ invocaretur infunderetur super eos Spiritus sanctus quod nunc quoque apud nos geritur ut qui in Ecclesiâ baptizantur praepositis Ecclesiae offerantur per nostram orationem manus impositionem Spiritum sanctum consequantur signaculo divino consummentur And Epist. 70. after he hath spoken of Baptism he adds Ungi quoque necesse est cum qui baptizatus sit ut accepto Chrismate id est unctione esse unctus Dei habere in se gratiam Christs possit And he tell That both the Eucharist oleum unde unguntur babtizati in altari sanctificatur Cyril of Ierusalem his third Mistagogical Catechism is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he describes the anointing we have from GOD and the consecrated Oil which was the rite expressive of the former comparing it to the Dove that descended from Christ and was his spiritual Anointing Which is also done by Optatus lib. 4. cont Paramenianum and the Areopagite de Eccles. hier cap. 4. where he at length describes the rites used in the consecrating
sub Sylv. cap. 5. decreed it But as that Council is much suspected so the reason there given is a very poor one Quia Christus dicitur à Chrismate But Canon sixth Cod. Afric is more authentick ut Chrisma à Presbyteris non fiat And Synod Tolet. Can. 20. Quamvis pene ubique custodiatur ut absque Episcopo nemo Chrisma conficiat tamen quia in aliquibus locis vel Provinciis dicuntur Presbyteri Chrisma consicere placuit ex hoc die nullum alium nisi Episcopum hoc facere And the Areopagite as he at length describes it and descants upon it so he appropriates it to the Bishop Gregory the Great lib. 3. Epist. 9. writing to Ianuarius Bishop of Caralis in Sardinia discharges Presbyters to anoint with the Chrisma on the brow appointing that to be reserved to the Bishop for Sardinia and the other Isles had observed the customs of the Greek Church but Gregory Epist. 26. writing to that same person tells that he heard how some were scandalized because he had discharged Presbyters the use of the Chrisma which he therefore takes off in these words Et nos quidem secundum usum veterem Ecclesiae nostrae fecimus sed si omnino hac de re aliqui contristantur ubi Episcopi desunt ut Presbyteri etiam in frontibus baptizatos Chrismate tangere debeant concedimus But 200 years afterwards Nicolaus first Bishop of Rome observed not that moderation For the Bulgarians who were converted by the Greeks receiving the Chrisma from the Presbyters according to the custom of that Church Nicolaus sent Bishops to them and appointed such as had been confirmed by Presbyters to be confirmed again by Bishops But upon this Photius who was then Patriarch of Constantinople called a Synod it which it was decreed that the Chrisma being hallowed by a Bishop might be administred by Presbyters And Photius in his Epistle contends that a Presbyter might unguento signare sanctificare consummatos angere expiatorium donum baptizato consummare as well as he might either baptize or offer at the Altar But Nicolaus impudently denied that this had ever been permitted and upon this account it is that many of the Latins have charged the Greek Church as if there were no Confirmation used among them But this challenge is denied and rejected by the Greeks And so much of the Minister of Confirmation It is in the last place to be considered what value was set upon this action and for what ends it was practised in the Church We have already heard Augustin call it a Sacrament It is likewise so termed by Cyprian Epist. 72. and in the Records of the Council held by him for the rebaptizing of Hereticks But as was marked before they took that term largely for an holy rite or symbolical action Whereas a Sacrament strictly taken is a holy rite instituted by Christ for a federal stipulation by which the promises of the Gospel are sealed and grace conveyed to the worthy receivers Now in this sense it is visible that Confirmation is no Sacrament it neither being instituted by Christ nor having any grace appended to it Neither is it so totally distinct from Baptism being but a renovation of the baptismal Vow joined with Prayer and a solemn benediction Some have thought that Confirmation was only used by the Ancients as an appendix or a consummatory rite of Baptism which mistake is founded upon this that some of the riper age being baptized got this imposition of hands after Baptism For the clearing of which some things must be considered First The Ancients used an imposition of hands before Baptism to such as were admitted to be Catechumens who were in the Christian Church like the Proselytes of the gates among the Iews for they having renounced Idolatry were admitted to some parts of the Christian worship and instructed in the faith for some time before they could commence Christians And an imposition of hands was used when any were admitted to this Order so it is express in the 39. Canon of Elib and in the Greek Euchology there is a prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where it is said Inflat signat manum imponit And in the Liturgy called S. Marks Quotquot ad Baptismum dispositi estis accedite ac manus impositionem benedictionem accipite dem manum imponit Sacerdos And Euseb. de vitae Const. lib. 4. faith of Constantine Confessione factâ precum particeps factus est per impositionem manuum The Areopagite makes mention also of this as done twice before Baptism and Aug. de mer. remis pec lib. 2. cap. 26. Catechumenum secundum quendam modum suum per signum orationem manuum impositionis puto sanctificari And Cyprian ad Steph. makes Baptism a superaddition to that imposition of hands which he draws from the example of Cornelius upon whom the Spirit falling first he was afterward baptized It is true he is there speaking of such as turned from Heresie who he judged should be rebaptized after an imposition of hands first given them But as the 39. Canon of Elib speaks of an imposition of hands given before Baptism so the 7. Canon of that same Council mentions another given after it Si quis Diaconus regens plebem sine Episcopo vel Presbyteris aliquos baptizaverit eos per benedictionem perficere debebit And by the 33. Canon of that Council any Laick that was baptized and was no Bigamus might baptize a Catechumen if sick Ita ut si supervixerit ad Episcopum cum perducat ut per manus impositionem perficere or as others read it perfici possit If the first be the reading it will relate to Confirmation if the second it will relate to the compleating of the Baptism The 48. Canon of Laodicea is Illuminatos post baptisma unguento caelesti liniendos esse To infer from that that Confirmation was immediately to follow upon Baptism is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not imply that it was to be done immediately after but only that Baptism was to go before it and we find that same phrase in the Canons immediately preceding this applied to such as had been of a great while baptized But tho such as were of riper years had been confirmed immediately after they received Baptism it will no more prove that Confirmation was an appendix of Baptism than that the Eucharist was so likewise which was also given to them at the same time So the Areopagite tells how such as were baptized were carried by the Priest to the Bishop Ille vero unguento consecrato virum ungens sacrosanctae Eucharistiae participem esse pronunciat And tho even Children were confirmed immediately after Baptism that doth not prove the one but a rite of the other for we find that not only in the African Churches but also in the Roman Church the custom of giving Children the Eucharist immediately after Baptism continued long for the Ordo
designed for any sacred performance nor had they any holy Character upon them but were intended as steps for those whom they were training up to sacred employments and were but like the degrees given in Universities No mention is made of them in the first two Centuries Ignatius is express that there is no intermedial step betwixt the Laick and the Deacon which stile we also meet in all the Fathers before Cyprian's time He Epistle 24. speaks of the Lectors and Subdeacons telling how he had ordained Saturus a Lector and Optatus a Subdeacon quos jam communi consilio Clero proximos feceramus And of the Lectors he saith Epist. 34. Caeterum Presbyterii honorem nos illis designasse sciatis And by what follows it is clear he means of a share in the maintenance of the Church Epistle 28. he speaks of the Subdeacons and Acolyths shewing how they likewise had a share in the divisions of the offerings made to the Church Epistle 33. he tells of one Aurelius who had been twice a Confessor in the persecution whom he had ordained a Lector apologizing that he had done it without the consent of his Clergy and people In ordinationibus solemus vos ante consulere voces ac merita communi consilio ponderare sed expectanda non sunt testimonia humana cum praecedant suffragia divina And after he hath laid out the merits of the Person he adds Placuit tamen ut ab officio Lectionis incipiat quia nihil magis congruit voci quae Dominum gloriosâ praedicatione confessa est quam celebrandis divinis lectionibus personare Of the same strain is his following Epistle concerning Celerinus who had refused to be ordained a Lector until he was persuaded to it by a divine Revelation in the Night Likewise in his 76. Epistle he makes mention of Exorcists who are also mentioned by Firmilian in his Epistle which is reckoned the 75. among Cyprians And at the same time Cornelius the Bishop of Rome in his Epistle insert by Eusebius lib. 6. cap. 43. wherein he gives account of the Clergy were then at Rome tells That there were 46 Presbyters 7 Deacons 42 Acolyths 50 Exorcists Lectors and Porters These inferiour Orders we see were then in the Church And since we have no earlier accounts of them we may conclude their rise to have been about this time A short account will suffice for their several employments which will be best gathered from the several Canons of the 4th Council of Carthage Canon 5. Subdiaconus quum ordinatur quia manus impositionem non accipit patinam de Episcopi manu accipiat vacuam calicem vacuum De manu vero Archidiaconi urceolum cum aquâ mantile manutergium So his Office was to look to the Vessels for the Eucharist and to serve the Deacons in that work Canon 6. Acolythus quum ordinatur ab Episcopo quidem doceatur qualiter in officio suo agere debeat Sed ab Archidiacono accipiat ceroferarium cum cereo ut sciat se ad accendenda Ecclesiae luminaria mancipari accipiat urceolum vacuum ad suggerendum vinum in Eucharistiam sanguinis Christi As for these Cerei they shall be spoken of upon the next Canon The work of Acolythus was to light the Candles and provide the Wine And from the ratio nominis we may believe their Office was particularly to wait upon the Bishop and follow him Canon 8. Lector quum ordinatur faciat de illo verbum Episcopus ad plebem indicans ejus fidem ac vitam atque ingenium Posthaec spectante plebe tradat ei codicem de quo lecturus est dicens ad eum accipe esto lector verbi Dei habiturus si fideliter utiliter impleveris officium partem cum eis qui verbum Dei ministraverunt And by what hath been already cited out of Cyprian compared with this it appears that the Office of the Lector was judged that of the greatest importance of them all Canon 9. Ostiarius quum ordinatur postquam ab Archidiacono instructus fuerit qualiter in domo Dei debeat conversari ad suggestionem Archidiaconi tradat Episcopus claves Ecclesiae de altario dicens sic age quasi redditurus Deo rationem pro bis rebus quae his clavibus recluduntur Canon 10. Psalmista id est Cantor potest absque scientia Episcopi solâ jussione Presbyteri officium suscipere cantandi dicente sibi Presbytero vide ut quod ore cantas corde credas quod corde credis operibus comprobes Now the Psalmistae were these that were the Singers for it was appointed in the Council of Laodicea that none might sing in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those of the suggestum or Pulpit But because the 7. Canon will afford more matter of question I have reserved it last Exorcista quum ordinatur accipiat de manu Episcopi libellum in quo scripti sunt Exorcismi dicente sibi Episcopo accipe commenda memoriae habato potestatem imponendi manum super Energumenum sive baptizatum sive Catechumenum But for examining this of the Exorcist we must run a little back The Iews under the second Temple were much addicted to Magick In the Talmud it is given as a necessary qualification of one that might be of the Sanhedrin that he should be skilled in all Magick doctrines and charms And in the inner Court of the Temple called the Court of Israel there was a Chamber said to have been built by one Parva a Magician by the Art of Magick from whom it was called Happarva And much of what they say of the Bath-col seems to hint that it was an effect of Magick Many places are also cited out of the Talmud of their Rabbies killing one another by that Art and so highly do they extol it that many of them thought that all Miracles were wrought by the exact knowledg of the Cabbalistick Arts and it is well enough known how that abounded among the Heathens Ulpian made a Law against these Physicians who cured Diseases by Exorcisms We see our LORD triumphed over the powers of darkness who were then raging through the World and that the Oracles were silenced at this time is confessed by Heathens Neither did this gift of casting out Devils conferred by our LORD on his Disciples die with them but remain some ages in the Church Tertullian speaks of it as a Gift communicated to all Christians De coronâ mil. he tells That some Soldiers did exorcismis fugare spiritus malignos and de Idololatriâ cap. 11. Quo ore Christianus Thurarius this is one that offered incense to Idols si per templa transibit fumantes aras despuet exsufflabit quibus ipse prospexit quâ constantiâ exorcizabit alumnos suos quibus domum suam cellariam praestat So that he hath understood this Power of exorcizing to have been the effect of every sincere Christian's Prayer Origen