1

observes the same of Eutychius, "that, from being Apocrisarius to the bishop of Amasia, he was immediately advanced to be bishop of the royal city after Mennas:" which seems plainly to imply, that he was one of the clergy before, since it does not appear, that he was promoted per saltum. I must further observe, that, in imitation of these Apocrisarii in the Church, almost every monastery had their Apocrisarii likewise, whose business was not to reside in the royal city, as the former did, but to act as proctors for their monastery or any member of it; when they had occasion to give any appearance at law before the bishop, under whose jurisdiction they were. This is clear from another of Justinian's Novels, which requires the ascetics in such cases to answer by their Apocrisarii or Responsales. And these were sometimes also of the clergy, as appears from the Acts of the fifth general-council, where one Theonas styles himself presbyter and Apocrisarius of the monastery of Mount Sinai. The Latin translator calls him Ambasiator, which is not so very proper, yet it in some measure expresses the thing; for as Suicerus observes, in process of time the emperors also gave the name of Apocrisarii to their own embassadors, and it became the common title of every legate whatsoever; which I the rather note, that the reader may distinguish these things, and not confound the civil and ecclesiastical sense of the name Apocrisarius together. And thus much of the inferior orders and offices of the clergy in the primitive Church.

3

'Justin. Novel. 79. c. 1. Syrie Secunda, tom. v. p. 116. ὄρος Σινᾶ,

2 Con. 5. Gen. Act. 1. in Libell. Monachor. Θεωνᾶς πρεσβύτερος, κι ἀποκρισιάριος τῷ ἁγίο

8 Suicer. Thesaur. tom. i. p. 456.

BOOK IV.

OF THE ELECTIONS AND ORDINATIONS OF THE

CLERGY, AND THE PARTICULAR QUALIFICA-
TIONS OF SUCH AS WERE TO BE ORDAINED.

CHAP. I.

Of the several ways of Designing Persons to the Ministry, in the Apostolical and Primitive Ages of the Church.

SECT. 1.-Four several Ways of Designing Persons for the Ministry. Of the First Way, by casting Lots.

HAVING thus far given an account of all the orders of the clergy in the primitive Church, both superior and inferior, together with the several offices and functions, that were annexed to them, I now proceed to consider the rules and methods, that were observed in setting apart fit persons for the ministry, especially for the three superior orders, which were always of principal concern. And here, in the first place, it will be proper to observe, that in the apostolical and following ages there were four several ways of designing persons for the ministry, or discovering who were most fit to be ordained; the first of which was by casting lots; the second by making choice of the first fruits of the Gentile converts; the third by particular direction and inspiration of the Holy Ghost; and the last in the common and ordinary way of examination and election. The first method was observed in the designation of Matthias to be an Apostle, as we read Acts i. 23, 26. where it is said, "that the disciples themselves first appointed two, Joseph called Barsabas, and Matthias; and then praying to God, that he would show whether of those two he had chosen, they gave forth their

VOL. I.

2 s

8

lots, and the lot fell upon Matthias." St. Chrysostom' says, "they used this method, because as yet the Holy Ghost was not descended on them, and they had not at this time the power of choosing by inspiration; and therefore they committed the business to prayer, and left the determination to God." The author of the Ecclesiastical Hierarchy, under the name of Dionysius, fancies, that God answered their prayer by some visible token: but if so, this had not been choosing by lot, as the Scripture says it was, but a quite different method of election. However interpreters generally agree, that there was something extraordinary in it: Dr. Lightfoot thinks Matthias had no other ordination to his Apostleship; for the Apostles did not give him any ordination by imposition of hands after this, as they did to presbyters afterwards; and that, if true, was extraordinary indeed. Others reckon the extraordinariness of it to consist in the singular way of electing and designing him to that office by lot; for they say all ecclesiastical history scarce affords such another instance: and I confess there are not very many, but some few there are, which show, that that method of electing was not altogether so singular as is commonly imagined. For in Spain it was once the common practice, as may be concluded from a canon of the council of Barcelona, Anno 599, which orders, "that, when a vacant bishopric is to be filled, two or three shall be elected by the consent of the clergy and people, who shall present them to the metropolitan and his fellowbishops, and they, having first fasted, shall cast lots, leaving the determination to Christ the Lord; then he, on whom the lot shall fall, shall be consummated by the blessing of consecration." There is nothing different in this from the first example, save only that in this there is express mention of a consecration afterward, which is not in the history of Matthias; and yet perhaps there might be a consecration

Chrys. Hom. v. in 1 Tim. "Lightfoot. in Act. 1. 26.

2 Dionys. Eccl. Hier. c. v. p. 367. Dodwel. Dissert. 1. in Cypr. n. 17. Duobus aut tribus, quos ante cón

Con. Barcinon. c. 3. tom. v. p. 1606. sensus Cleri et Plebis elegerit, Metropolitani judicio ejusque Coepiscopis præsentatis, quem sors, præeunte jejunio, Christo Domino terminante, monstraverit, Benedictio consecrationis accumulet.

in his case too, though not expressly mentioned; but I leave this to further inquiry.

SECT. 2.-The Second Way by making Choice of the First-fruits of the Gen. tile Converts.

The second way of designation was by making choice of the first-fruits of the Gentile converts to be ordained to the ministry. For these expressing a greater zeal than others, by their readiness and forwardness to embrace the Gospel, were generally pitched upon by the Apostles, as best qualified for propagating the Christian religion in the world. Clemens Romanus, in his epistle' to the Corinthians says, "the Apostles in all countries and cities, where they preached, ordained their first converts bishops and deacons, for the conversion of others; and that they had the direction of the Spirit for doing this." And hence the author, that personates the same Clemens, in his pretended Epistle to James, bishop of Jerusalem, giving him an account of the reasons that moved St. Peter to ordain him, says, "it was because he was chief of the first-fruits of his converts among the Gentiles." Some compare this to the right of primogeniture among the ancient patriarchs, which intitled the first-born to the priesthood; and I will not deny but there might be something of allusion in it; but then the parallel will not hold throughout; for in the latter case it was not any natural right, but personal merit attending their primogeniture, that intitled the first converts to the Christian priesthood.

SECT, 3.-The Third Way by particular Direction of the Holy Ghost.

Which will appear further by considering, that many of them were ordained by the particular direction of the Holy Ghost. For so the words, Δοκιμάζοντες τῷ Πνεύματι, in Clemens Romanus may be understood, to signify the Spirit's pointing out the particular persons, whom he would have

1 Clem. Rom. Εp. 1. n. 42. Κατὰ χώρας, πόλεις κηρύσσοντες, καθίσανον τὰς ἀπαρχὰς αὐτῶν, δοκιμάζοντες τῳ Πνεύματι εἰς ἐπισκόπες και διακόνες τῶν μελλόντων πιτεύειν. ? Pseudo-Clem. Ep. ad Jacob. ap. Coteler. tom. i. P. 606. Σὺ γὰρ δί ἐμὲ τῶν σωζομένων ἐθνῶν εἰ κρείττων ἀπαρχή.

to be ordained; which I observed to be the third way of designation of persons to the ministry, very usual in those primitive times of the Church. Thus Timothy was chosen and ordained," according to the prophecies that went before of him." 1 Tim. i. 18; whence his ordination is also called, "the gift that was given him by prophecy," 1 Tim. iv. 14. In regard to which, the ancient interpreters, Chrysostom1 and Theodoret say, "he had not any human vocation, but was chosen by divine revelation, and ordained by the direction of the Spirit." Clemens Alexandrinus in his famous Homily, entitled, Quis Dives salvetur, observes the same of the clergy of the AsiaticChurches, whom St. John or dained after his return from the isle of Patmos ; he 66 says, they were such as were signified or pointed out to him by the Spirit." I know indeed Combefis puts a different sense upon these words, and says, "the designation here spoken of, means not any new or distinct revelation, but I know not what divine predestination of the persons; or else their ordination itself, which was the seal or consignation of the Spirit; and that there is no authority for the common sense, which interpreters put upon this passage." But as he owns his notion to be singular, and contrary to the sense of all other learned men; so it is evidently against matter of fact and ancient history, which affords several other instances of the like designations in the following ages. I will give an instance or two out of many. Eusebius says "Alexander, bishop of Jerusalem, was chosen karà awokaλvfiv, by revelation, and an oracular voice, which signified to some ascetics of the Church, that they should go forth out of the gates of the city, and there meet him, whom God had appointed to be their bishop;" which was this Alexander, a stranger from Cappadocia, coming npon other business to Jerusalem. He was indeed bishop of another place before, but his translation to the see of Jerusalem was wholly by

2 Clem. Alex. ap. Euseb. lib. Noviss. p. 195. Κλήρῳ ἔναγε τινα 3 Combefis. Not.

1 Chrys. et Theod. in 1 Tim. 1. 18. iii. c. 23. et ap. Combefis. auctar. κληρῴσων τῶν ὑπὸ τὸ Πνεύματος σημαινομένων. in Loc. p. 192. Quos Spiritus designâsset divinâ potius prædestinatione, quàm nova aliquâ et distinctâ revelatione, quam nec Clemens siguificavit, nec ulla probat auctoritas, &c.

4 Euseb. lib. vi. c. 11.