CHAP. IV.

ON THE GOVERNMENT OF THE CHURCH.

FOLLOWING Mosheim's arrangement, we now proceed to enquire, what information can be derived from the writings of Tertullian, respecting the government and discipline of the Church in his day. The edict of Trajan, already alluded to, proves the extreme jealousy with which all associations were regarded by the Roman Emperors. We cannot, therefore, be surprised that the intimate union which subsisted between the professors of Christianity rendered them objects of suspicion and distrust. One point, at which Tertullian aims in his Apology, is to convince the Governors, whom he is addressing, of the injustice of their suspicions, by explaining the nature and purposes of the Christian assemblies. 2" We form," he says, "a body; being joined together by a community of religion, of discipline, and of

See chap. II. note 46.

2

c. 39.

hope. In our assemblies we meet to offer up our united supplications to God-to read the the Scriptures to deliver exhortations—to pronounce censures, cutting off, from communion in prayer and in every holy exercise, those who have been guilty of any flagrant offence. The older members, men of tried piety and prudence, preside; having obtained the dignity, not by purchase, but by acknowledged merit. If any collection is made at our meetings, it is perfectly voluntary: each contributes according to his ability, either monthly, or as often as he pleases. These contributions we regard as a sacred deposit; not to be spent in feasting and gluttony, but in maintaining or burying the poor, and relieving the distresses of the orphan, the aged, or the shipwrecked mariner. A portion is also appropriated to the use of those who are suffering in the cause of religion who are condemned to the mines, or banished to the islands, or confined in prison."

In this brief account of the Christian assemblies, Tertullian appears to speak of the Pre

3

3 Tertullian's words are, Præsident probati quique Seniores, honorem istum non pretio, sed testimonio adepti :-which Bingham translates, The Bishops and Presbyters, who preside over us, are advanced to that honor only by public tes

timony,

sidentship, as conferred solely in consideration of superior age and piety. It has, therefore, been inferred, either that the distinction between the Clergy and the Laity was not then generally acknowledged in the Church; or at least that its validity was not recognised by our author. Attempts have been made to support the latter inference by an appeal to other passages of his works; the full force of which can only be perceived, by viewing them in connexion with the subjects of which he is treating.

We have already noticed, and shall again have occasion to notice, Tertullian's sentiments respecting a second marriage. They who main

timony, L. iv. c. 3. Sect. 4. He assigns no reason for thus translating the words probati quique Seniores. I am far from intending to say that the Presidents were not Bishops and Presbyters; on the contrary, the following passage in the first Tract ad Uxorem, c. 7, when compared with 1 Tim. iii. 2. and Titus i. 6. appears to limit the Presidency to them. Quantum detrahant fidei, quantum obstrepant sanctitati nuptiæ secundæ, disciplinæ Ecclesiæ et præscriptio Apostoli declarat, quum digamos non sinit præsidere. Compare also de Idololatriâ, c. 7. with de Coronâ, c. 3. de Jejuniis, c. 17. with 1 Tim. v. 17. But Bingham ought surely to have explained why he affixed a sense to the words so foreign from their literal meaning; especially as in another place, L. ii. c. 19. Sect. 19. he speaks of certain Seniores Ecclesiæ, who were not of the Clergy, yet had some concern in the care of the Church.

Chap. I. p. 19.

5

tained its lawfulness, alleged the passages in the Epistles to Timothy and Titus, in which St. Paul enjoins that Bishops, Priests, and Deacons, shall be mas yvvaikos avopes,—that is, according to the interpretation generally received in Tertullian's time, men who had been only once married. They contended, therefore, that, as this restriction applied only to the Clergy, Laymen were at liberty to contract a second marriage. To evade this inference, Tertullian has recourse to the following argument :—“ Do not," he says, "suppose that

66.

5 1 Tim. iii. 2, 12. Titus i. 6. Bishops and Priests who contracted a second marriage, were sometimes degraded. Usque adeo quosdam memini digamos loco dejectos. De Exhort. Castit. c. 7. Compare de Monogamiâ, c. 11. Our author, however, complains that there was great laxity of discipline on this point. Quot enim et digami præsident apud vos, insultantes utique Apostolo? De Monogamiâ, c. 12.

6 De Exhort. Cast. c. 7. referred to in chap. I. note 6. I now give the whole passage. "Vani erimus, si putaverimus, quod Sacerdotibus non liceat, Laicis licere. Nonne et Laici Sacerdotes sumus? Scriptum est, Regnum quoque nos et Sacerdotes Deo et Patri suo fecit. Differentiam inter Ordinem et Plebem constituit Ecclesiæ autoritas, et honor per Ordinis consessum sanctificatus.-(There is an ambiguity in the latter clause of this sentence, which must be differently translated, according as honor is referred to Ecclesiæ or to Differentia inter Ordinem et Plebem. I have adopted the former sense, though by no means certain of its correctness. I conceive the allusion to be to the higher seats occupied by the Clergy, apart from the Laity, in the places of religious assembly. In the Tract de Fugâ in Persecutione, c. 11. Tertullian makes a distinction between Christians majoris et minoris loci; apparently meaning the Clergy by the former,

8

what is forbidden to the Clergy is allowed to the Laity. All Christians are priests, agreeably to the words of St. John in the Book of Revelations-Christ has made us a kingdom and a priesthood to God and his Father.' The authority of the Church has established the distinction between the Clergy and Laity, and its honor, which derives sanctity from the assembled Clergy. In places where there are no Clergy, any single Christian may exercise the functions of the priesthood, may celebrate the eucharist, and baptise. But where three, though Laymen, are gathered together,

and the Laity by the latter. So in the Tract de Baptismo, c. 17. Sed quanto magis Laicis disciplina verecundiæ et modestiæ incumbit, quum ea majoribus competat.)—Adeo ubi Ecclesiastici Ordinis non est consessus, et offers, et tinguis, et sacerdos es tibi solus. Sed ubi tres, ecclesia est, licet laici; unusquisque enim sua fide vivit, nec est personarum acceptio apud Deum. Quoniam non auditores legis justificabuntur a Deo, sed factores, secundum quod et Apostolus dicit. Igitur si habes jus sacerdotis in temetipso, ubi necesse est, habeas oportet etiam disciplinam sacerdotis, ubi necesse sit habere jus sacerdotis. Digamus tinguis? digamus offers? quanto magis Laico digamo capitale est agere pro sacerdote, quum ipsi sacerdoti digamo facto auferatur agere sacerdotem? Sed necessitati, inquis, indulgetur. Nulla necessitas excusatur, quæ potest non esse. Noli denique digamus deprehendi, et non committis in necessitatem administrandi quod non licet digamo. Omnes nos Deus ita vult dispositos esse, ut ubique Sacramentis ejus obeundis apti simus. Bennet, in his Rights of the Clergy, &c. has bestowed a whole chapter on this passage.

7 So the word offers must, I think, be translated in this passage.