devil things which kill?" This passage in Turrian's text is very elliptical, but as restored from Legarde's codices reads very easily.

This same book of the Constitutions furnishes us with another injunction, which is also to be met with in the second book: "When thou art in the streets cover thy head, for by such a covering you will close the spectacle to the more curious." Cotelier says that

George Cedren found an edict of Decius which rendered it unlawful for Christian women to cover the head, but that no one else mentions it. Be that as it may, the injunction of S. Paul (1 Cor. xi. 10) is evidently looked at here, only we have the verb xenάw instead of any allusion to the famous ovcía. The third point of interest in this book is one which is mentioned by SS. Clement and Cyprian. In the Pædagogue (lib. iii. c. 5) S. Clement complains of men and women bathing in an open common bath; by which custom, he says, Tv ȧxpаolav åпodwovтaι, together with other evils which he mentions. He devotes the whole of the ninth chapter of this third book to a description of the four causes for which the bath was allowed. He speaks then of the impropriety of the use of a common bath for both sexes. The Constitutions say (c. ix.): "Avoid that licentious bathing in the bath with the men; for many are the nets of the evil one:" just as in the ninth chapter men are enjoined to make use of the bath which is appropriated to the men. The Constitutions cast their reproof upon a flagrant breach of morality which S. Clement had condemned in the strongest terms. Did this disorder last in the Church as late as the days of S. Cyprian? In this treatise De Habitu Virginum, (c. xi.): "Quid vero quæ promiscuas balneas adeunt, quæ oculis ad libidinem curiosis pudori ac pudicitiæ corpora dicata prostituunt, quæ cum viros atque a viris nudæ vident turpiter ac videntur, nonne ipsæ illecebram vitiis præstant, nonne ad corruptelam et injuriam suam desideria præsentium sollicitant et invitant?" The whole chapter continues in the same strain. Alas that it should be so, but S. Jerome in three of his Epistles is compelled to speak in nearly the same words as we have found in the Constitutions and in the treatise of S. Cyprian.

The second book of the Constitutions is especially valuable as revealing what was the penitential code of the Church at the period at which it was written. All schism and heresy has by GoD's good providence been turned in one way or another, to the final good of His Church. It was the Novatian schism that taught S. Cyprian so many hard and bitter experiences; but it also aroused him to lay down those fundamental rules for the treating of the lapsed and the fallen, which have in substance been grafted into the primary laws of the universal Church. It was this schism in its workings that led the great Bishop to modify somewhat those sterner notions with which his episcopate commenced; his later views are far less severe than his former ones; and it is his later

views which are represented with such exceeding fidelity in the Constitutions throughout, and especially in this second book.

We will select a few of the more obvious passages from the Constitutions, and compare these from corresponding statements which occur in S. Cyprian's writings. We read in chapter xiii.: "In the first place, out of your authority condemn the guilty one, afterwards take him to yourself with mercy and pity, make him your own, promising him salvation if he will alter his way and give place to repentance; and if he be repentant receive him, being reserved (orúpwv), remembering the LORD's saying, That there is joy in heaven," &c. (S. Luke xv. 7.)

"The LORD," says S. Cyprian (Epist. lvi.), "would not have exhorted those persons to repentance except that He promises pardon to penitents. And in the Gospel He saith, I say unto you, that likewise joy shall be in heaven." He then contrasts the forgiveness which an earthly father vouchsafes to a wicked son with that of the "One True FATHER, good, merciful, and full of lovingkindness; yea, goodness and mercy and lovingkindness itself." "Nor doth He threaten wrath to the penitent, or those that mourn and lament, but rather promises pardon and forgiveness." (Pp. 130, 131, Oxf. Trans.) "Nec jam pœnitentibus aut plangentibus et lamentantibus pœnam comminatur sed veniam magis et indulgentiam pollicetur." In this same Epistle to Antonianus, S. Cyprian twice urges moderation of punishment to the lapsed upon these grounds: "Lest, through desperation, they should fall away still further, and because the Church was shut against them, following the world, should live as heathens." Again; " By penitence strength is armed to faith and courage, which could not be armed if any one should fall away through despair, if, harshly and cruelly separated from the Church, he should betake himself to Gentile ways and the world's deeds, or, rejected by the Church, should go over to heretics and schismatics." (Oxf. Trans. pp. 119, 126.) We read in the Constitutions (cxii.), Ezekiel xxxiii. 2 having been quoted," Hence He made good hope to sinners, that if they repent, they might have hope of salvation, lest despairing they should yield themselves up to their transgressions; but having hope of salvation they may be converted, and with tears approach GOD on account of their sins, and repenting from their heart, and propitiating GOD, they shall also receive from Him the pardon as from a good FATHER." The Constitutions quote our LORD's parable of ninety and nine sheep being left, and the missing one sought for. "In like manner, a Bishop seeking that which was lost, putting in the right way those who have strayed, turning back those who have wandered away from home." S. Cyprian uses the very same reasoning: "And it will be imputed to us in the Day of Judgment that we have not cared for the wounded sheep, and yet for one wounded have lost many whole; and whereas, the LORD

leaving the ninety and nine," &c. (Oxf. Trans. p. 125.) Who is to receive the penitent?.... The Bishop, who has the power of binding and loosing, who is to know his ȧžiwua. "Admonish (says Cyp. xviii.) those that sin, and when thou hast afflicted them with fasting, lighten the burden by forgiveness, and receive them weeping, all the Church praying for him; and having imposed thy hand upon him (xpoletnoαs), permit him afterwards to remain with the flock." S. Cyprian writes to his Presbyters and Deacons, that because of the persecution the time of probation for the penitents must be waived for those, that is, "who, by laying on of hands of Bishop and Clergy, recover the right of communion." (Oxf. Trans. p. 41.) Others than the Bishop took upon themselves to receive penitents. S. Cyprian blames them for being unmindful of the Gospel, or of the Martyrs, and for not " reserving to the Bishop the honour due to his priesthood and chair." (Oxf. Trans. p. 43.) "Nec episcopo honorem sacerdotii sui et cathedræ reservantes." While Bingham, in support of this rite of the manuum impositio, cites the XVth Canon of the Council of Agatha, A.D. 506, he passes over S. Cyprian's frequent reference to it. The Constitutions supporting very fully the old theocratic notions of the Jews, give to the Bishop (c. xxv.) the power of distributing the alms. He partakes before the rest; he is accountable for the distribution to GoD alone. ὡς λόγον ὑφέζοντες τῷ ἀπαραλογίστως ὑμᾶς μέλλοντι λογιστεύειν. The conclusion of this chapter is very grand, it is an address of the Church.

“ Hear thou, Ο Holy Catholic Church (ἄκουε ἱερὰ καθολικὴ ἐκκλησία), who hast escaped the ten plagues, received the Ten Commandments, hast learned the Law and kept the Faith, hast believed in JESUS, art named after Him, art established and shinest in the perfection of His glory: those which formerly were sacrifices, Ovolai, are now prayers, εὐχαί, and intercessions, δεήσεις, and thanksgivings, εὐχαριστίαι,—those which were then first-fruits, àwapxai, and tithes, dekáτai, and offerings, ἀφαιρέματα, and gifts, δώρα, are now oblations, προσφοραί, which are presented by holy Bishops to the LORD GOD who died for them; for these are your high-priests, pxiepeîs; and the priests are your presbyters, peoẞuτepot, and the Levites are your present deacons, and your readers, and singers, and doorkeepers, your deaconesses, widows, your virgins and your orphans; but it is the high-priest who is above all these."

(υἱοθεσίαν).

In the beginning of the next chapter the Bishop is further spoken of as a peoirns between GoD and the people, as next after GOD the FATHER, who, by water and the Spirit, hath re-begotten His people to affiliation (violeríav). It is laid down here that the Bishop has the disposal of the Church's offerings, being accountable to GOD alone for the use of them. S. Cyprian had to fight hard for this prerogative; we do not read of any Bishop before his time ever having unlimitedly exercised this right. He gained the day, however; and as a note of his victory he could thus write: "Ut cum

ecclesia matre remanerent et stipendia ejus episcopo dispensante perciperent." (Ep. 41.) Concerning this absolute right of the Bishop, the Constitutions express themselves in the same way over and over again. We may mention with regard to these minor orders, that in addition to what was said at page 501, Tertullian (De Præscrip. c. 14) refers to readers; and that S. Cyprian in five of his Epistles names the sub-deacons. As to the date of Churches, too, the chronicle of Edessa, which Assemani has preserved, speaks of a church being destroyed by an inundation A.D. 202; and in the Decian persecution, A.D. 249, we learn from Euseb. (vii. 13) many churches were destroyed; and from S. Cyprian's Epistles (38, 39) that churches did exist. Our argument remains intact; the extant churches of that date would by no means correspond to the churches spoken of in the Constitutions. The fifty-seventh and the fiftyninth chapters of this second book are looked upon as the latest portions of the whole composition. In the fifty-eighth chapter commendatory letters are spoken of under the name of a σúoraris as an introduction; which the VIIIth Canon of the Council of Antioch, which was holden to condemn Paul of Samosata, A.D. 270, decided should only be given by the Bishop, and not by the ordinary priests of any particular church.

In the third book of the Constitutions, which treats of widows, we have a most interesting account of the rite of the administration of Holy Baptism, with the anointing with the chrism spoken of; very proper views taken of celibacy, and some illustrations of tone and phraseology, which lead us back to the time of Tertullian. It was in most ancient times that the widows constituted an important order in the church whence the deaconesses were chosen. Tertullian actually calls the deaconesses viduæ, and speaks of them as a distinct order. (Ad Uxor. I. c. vii.) "Cum viduam adlegi in ordinem. On the subject of Virginity, the Constitutions echo the very words of S. Cyprian. In the first chapter we read: "But if any younger woman, who hath lived only a little while with her husband, and hath lost him by death, or by some other occasion remain by herself, having the gift of widowhood (dãpov xnpelas), she will be found blessed.' "Such a widow will have a good report, and will be honoured, having fame upon earth amongst men, and with GOD in heaven eternal praise." S. Cyprian says of those who have dedicated themselves to CHRIST, "let them continue to live modestly and chastely, without any scandal of any sort, and so persevering and steadfast, await the recompense of their virgin estate (præmium virginitatis expectent)." In other of his Epistles he speaks of Virgins as the Crown of the Church. The last chapter of this third book runs thus: "We command that a Bishop be consecrated (xpotovεiola) by three Bishops, or at least by two; but it is not lawful that he should be placed over you by one." In the eighth book (c. 27) the same injunction is found. "Let

a Bishop be ordained by three, or by two Bishops." This was the custom in very early times. S. Cyprian writes as representing an African Synod to the Clergy and people in Spain (p.57). "Wherefore the practice received from Divine Tradition and Apostolic observance (de traditione divinâ et apostolicâ observatione) must be diligently upheld and kept, which is also kept by us and by almost all the provinces, namely, that in the due solemnization of ordination, all the neighbouring Bishops of the same province should meet together among the people for whom a Prelate is ordained." Eusebius (vi. c. xi.) mentions the consent of the neighbouring Bishops also. The fourth Nicene Canon makes a provision that, in case all the Bishops which are in his province are unable to come to the consecration, which is much to be desired, three Bishops at all events should meet for this object (ἐξ ἅπαντος τρεῖς ἐπὶ τὸ αὐτὸ συναγομένους). The number of consecrating Bishops was a point that was always taken care of; the First Council of Arles, A.D. 314, Canon xx., requires eight assisting Bishops; the Third Council of Carthage, A.D. 397, increases this number to twelve; the Second Council of Arles, A.D. 451, that not even a Metropolitan, without three suffragans, may presume to ordain a Bishop, (sine tribus episcopis comprovincialibus.) In demanding the three Bishops for the consecration of a Bishop, the Constitutions do but speak the language that was current in the Church at the beginning of the third century, and express a feeling that was so strong in the more illustrious churchmen of that time that S. Cyprian never presumes to impugn the validity of the consecration of Novatian, who had been schismatically consecrated against Pope Cornelius, because three Bishops of some small Italian cities had fulfilled the Canon Law, and so rendered his consecration impossible to be set aside.

But the main interest of this book of the Constitutions centres itself in those two chapters (xvi., xvii.), which give an account of the administration of the Sacrament of Holy Baptism, and of the reasons for the several portions of this rite. As these chapters are very short, and yet so liturgically interesting, we will give them

entire:

Thou, therefore, O Bishop, shalt anoint, according to that type, the head of those who are to be baptized, whether they be men or women, with the holy oil, for a type of the spiritual baptism (7ŵ ȧyių eλaių eis TÚTоV TоÛ пVEνμаTIKоD Bаптioμатos). Then either thou, O Bishop, or a Presbyter that is under thee, saying over them or naming upon them the sacred epiklesis (τǹv iepàv éiкλŋow) of the FATHER, and of the SON, and of the HOLY GHOST, shalt baptize them in water; and let a deacon receive the man and a deaconess the woman, that so the conferring this inviolable seal (τῆς ἀθραύστου σφραγίδος) may be solemnly performed. And after this let the Bishop anoint the baptized with the ointment."