munion with each other, as a matter of course, when opportunities occurred.

But not to multiply authorities which might be tedious to the reader, and to put this point àt once beyond all question, there is, in the compilation called the Apostolical constitutions, a chapter with the following title:

"Concerning letters of recommendation brought by STRANGERS, whether of the LAITY, CLERGY, or BISHOPS; and that there should be no distinction," viz. between them and the members, whether lay or clerical, of the church to which they

come.

The chapter then proceeds:

"If there come from a church abroad brethren or sisters with credentials, let the deacon make the proper inquiry respecting them, whether they profess the faith, belong to the church, and be not contaminated with heresy. And again, if a woman, whether she be married or a widow. And thus having ascertained that they are sound in the faith, and of one accord with the church in the things of the Lord, let him conduct every one to his proper place. Should a presbyter come from abroad, let him be received into official communion by the presbyters. If a deacon, by the deacon. If a bishop, let him take his seat with the bishop, being accounted

by him as worthy of equal honour. And thou shalt request him, O bishop, to address the people in the word of doctrine. For exhortation and admonition by strangers is acceptable, and in the highest degree useful. For no prophet, saith Christ, is accepted in his own country. Thou shalt also employ him to offer the eucharist: And should he, out of respect to thee, with a view, like a wise man, to maintain thy honour, decline this service, thou shalt insist that he at least bless the people.'

Although these « Constitutions”

are not

of apostolic authority, as the erratic and fanciful WHISTON imagined,t preferring them even above the writings of a single apostle ;

* Ει δε τις απο παροικιας αδελφος η αδελφή επέλθη συςασιν επικομίζο μενοι, διάκονος επικρίνετω τα καλ' αυτους, ανακρίνων εἰ πιςοι, εκκλησίαςκοι, ει μη απο αιρεσεως εἰσι μεμολυσμενοι. Και παλιν, ει ύπανδρος η χήρα κ όυτω γνους τα καλ ̓ αυτους, ὡς εισιν αλήθως πιςοι καὶ ὁμογνωμονες εν τοις κυριακος, απαγετω έκαςον εις τον προσήκοντα αυτῳτοπον. Ει δε κ πρεσ βύτερος απο παροικίας επελθοι, προσδέχεσθω ύπο των πρεσβύτερων κοινων κος· εἰ δε διακονος, ύπο των διακονων· εἰ δε επισκοπος, συν τῷ επισκοπῳ καθέζεσθω, της αυτης αξιούμενος ὑπ ̓ αυτου τιμης. Και ερωτήσεις αυτόν, ο επισκόπε, προσλαλήσαι τῷ λαῷ λογους διδακτικους· ἡ γαρ των ξενων παι βάκλησις και νουθεσια εκπαραδεκτος ή ωφηλιμωτατη σφόδρα. Ουδείς γας προφητης, φησιν, δεκτος εν τη ιδία πατρίδι. Επιτρέψεις δ' αυτῷ ή την ευ χαρισιαν ανοισαι· εαν δε, δι' ευλαβειαν, ὡς σοφος, την τιμην σοι τηρων, με θέληση ανενεγκαι, καν εις τον λαον ευλογίαν αυτον ποιησασθαι κατα

ναγκάσεις.

CONST. App. Lib. II. c. 58. ap. PP. Apr. ed. COTEL.
Tom. I. p. 268, 9.

+ WHISTON's prim. Christianity revived. Vol. III. p. 11.

Ib. p. 4.

but the work of some pretender two centuries later, as the learned for the most part agree; yet they clearly show what was the state of the church respecting communion at the time they were composed; and what was the current opinion concerning her uniform practice. Little stress, indeed, is to be laid on that opinion, simply as such; for it was undeniably erroneous in some other things of moment. But as it coincides with the scriptural doctrine of the unity of the church, as well as with facts established by different witnesses, it is entitled to more than ordinary credit in the present argument. The mere fact of this catholic communion, both Christian and ministerial, being so sedulously kept up in the third or fourth century, furnishes an almost demonstrative proof that it was so from the beginning. Human vanity and policy breed discord, not peace; put asunder what God has joined; never join what the Devil has put asunder. So that the one communion of the church, being directly contrary to the corruption of man and the interest of hell, could never have existed without the ordinance and operation of God.

It has now been proved, we hope, to the conviction of the reader, that the communion for which these pages plead, viz. the free and full interchange of fellowship in all evangelical ordi

nances, between believers of every name, on the broad basis of their agreement in the substantial doctrines of the cross, is precisely that communion which was maintained in the primitive church, beginning with the days and the example of the Apostles themselves. The local and party exceptions to this general position are furnished by the Novatians, Donatists and Luciferians, who have already been noticed. The two former brought the principle of catholic communion to a rigorous test: and the discussions respecting their schisms, terminated, as we have seen, in its triumph as a principle of the most sacred obligation. The sect of Luciferians, so named from Lucifer, bishop of Cagliari, in Sardinia, was too feeble and ephemeral to attract regard on the general question. The same remark applies to those very partial suspensions of communion which arose most frequently from personal considerations; and were rather effusions of passion and spleen, than expressions of opinion deliberately adopted, or authoritative precedents likely to be followed. They were just sufficient to show the strength of the ties which they endeavoured to break; and to establish the doctrine which they might be quoted to discredit. That doctrine, which the present argument

aims to revive and recommend; and which the authour is confident no material facts can be found to invalidate.

Here, then, we take leave of the primitive church. Even in the fourth century many grievous abuses had sprung up, grown rank, and brought forth their poisonous fruit, especially in her worship and government. The policy of CoNSTANTINE which secularized her form; his profusion, which corrupted her virtue; and the meretricious attire which banished her modesty, prepared her for rapid infidelities to her LORD, and for her final prostitution to the MAN OF SIN. From the fifth century may be dated that career of shame which, particularly in the Western empire, she ran, with wild incontinence, through the night of the "dark ages;" until she was branded from above as the "MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

To carry, down the induction of facts during these opprobrious centuries, would be an idle expenditure of time and toil, as its results would be of no value in the eyes of those for whom these pages are penned. Omitting them altogether, we resume our thread at that eventfulcrisis, when the faithful remnant heard and obeyed the mandate of their God. "Come out of

* Rev. xvii. 5.