And in the last chapter of the Book, the xiiith :

Thus, in a chain of three links, the third may be said to "proceed" (poépxeo@ai) from both the preceding links, but to issue forth, or emanate, originally (ẻкπopeúeσ¤αi) from the first link only. By some such notion the doctrine of the Eastern and Western Church might perhaps be reconciled, preserving both the monarchia of the former, and the double procession of the latter.

The Western Church is unwilling to surrender the doctrine of the double Procession, because it seems to be scriptural," He shall receive of Mine,”—and almost essential to the deep comfort of our Lord's promise in the xivth chapter of St. John. Our Lord there, being about to withdraw His own bodily presence, seems to promise that His spiritual presence shall be continued to His Church in the "other Comforter" (äλλos πаpáкλŋтos) whom He will send,"another," and yet not another, for he adds, "I will not leave you bereaved, I will come to you." Now, unless the Spirit proceedeth from the Son, so as to be in very truth the Spirit of the Son, we seem to lose somewhat of the full comfort of this promise. We wish to believe that the Spirit is the Son's Vicar, as completely as the Son was the Father's Vicar. So that, as the Son could say, "He that hath seen Me hath seen the Father," so we may say, "He that hath the Spirit hath the Son ;"-in the presence of the Holy

Comforter we have the spiritual presence of our blessed Lord and Saviour.

Would it not be helpful towards a reconciliation of the Eastern and Western Churches in this matter, if theologians would agree to translate ἐκπορεύεσθαι emanate, reserving the word procession for the ἔκχυσις of Acts ii. 33 ? With this distinction, the Eastern Church would probably concede at once the "double Procession."

CHAPTER V.

ON THE CHURCH.

THE description of the Church, and of its notes and constitution, given in this chapter, may be abundantly illustrated from the writings of the early Fathers.

ST. CLEMENT, writing at Rome, and familiar with the perfect military organisation of the Roman Empire, naturally compares the Church to an army subordinate to its officers, and insists on the note of discipline :

Let us serve with all energy, my brethren, under Christ's faultless ordinances. Let us consider the soldiers who serve under our temporal rulers, how orderly, how submissively, how obediently, they perform their duties. They are not all prefects, nor tribunes, nor centurions, nor captains of fifties, nor the rest ; but each in his own rank executes the orders of the emperor and his generals. The higher in rank cannot do without the lower, nor the lower without the higher. There is a kind of

Cap. xxxvii. Στρατευσώμεθα οὖν, ἄνδρες ἀδελφοὶ, μετὰ πάσης ἐκτενείας ἐν τοῖς ἀμώμοις προστάγμασιν αὐτοῦ. Κατανοήσωμεν τοὺς σταρατευομένους τοῖς ἡγουμένοις ἡμῶν, πῶς εὐτάκτως, πῶς εὐείκτως, πῶς ὑποτεταγμένως, ἐπιτελοῦσι τὰ διατασσόμενα. Οὐ πάντες εἰσὶν ἔπαρχοι, οὐδὲ χιλίαρχοι, οὐδὲ ἑκατόν. ταρχοι, οὐδὲ πεντηκόνταρχοι, οὐδὲ τὸ καθεξῆς· ἀλλ ̓ ἕκαστος ἐν τῷ ἰδίῳ τάγματι τὰ ἐπιτασσόμενα ὑπὸ τοῦ βασιλέως καὶ τῶν ἡγουμένων ἐπιτελεῖ. Οἱ μεγάλοι δίχα τῶν μικρῶν οὐ δύνανται εἶναι, οὔτε οἱ μικροὶ δίχα τῶν μεγάλων σύγ- tempering together of all; and

ST. IGNATIUS is the first Christian writer who insists on the threefold orders of the ministry as a note of the Church. His seven Epistles (the shorter recension) were written on his journey from Antioch to Rome, A.D. 107.

1 If we may read μυστηρίου or μυστηρίων, with Vossius, the sense will be “ ministers of the mysteries of Jesus Christ.”

Cap. iii. Ομοίως πάντες ἐντρεπέσθωσαν τοὺς διακόνους ὡς ἐντολὴν Ἰησοῦ Χριστοῦ, καὶ τὸν ἐπίσκοπον ὡς Ἰησοῦν Χριστὸν, ὄντα Υἱὸν τοῦ Πατρὸς, τοὺς δὲ πρεσβυτέρους ὡς συνέδριον Θεοῦ, καὶ ὡς σύνδεσμον ἀποστόλων. Χωρίς τούτων Ἐκκλησία οὐ καλεῖται.

Chap. 3. Likewise let all revere the Deacons as a commandment of Jesus Christ ; and the Bishop as Jesus Christ Himself, the Son of the Father; and the Presbyters as God's Council, and as a college of apostles. Without these a Church forfeits her name.

IRENEUS insists on the tradition of the true Faith as a note of the Church, and on the continuity of ministerial succession as a safeguard of the Faith:

For the Church, though dispersed throughout the world unto the ends of the earth, yet hath received from the Apostles and their disciples THE FAITH, believing in one God, the Father Almighty, maker of heaven and earth and seas, and all that is therein ; and in one Christ Jesus, the Son of God, made flesh for our salvation ; and in the Holy Ghost, who by the prophets preached the dispensations, and the advents, and the birth of a virgin, and the passion, and the resurrection from the dead, and the assumption incarnate into the Heavens of the well-beloved Christ Jesus our Lord, and His return from Heaven in the glory of the Father, to gather all things

Contra Hareses, I. cap. x. Ἡ μὲν γὰρ Ἐκκλησία, καίπερ καθ' ὅλης τῆς οἰκουμένης ἕως περάτων τῆς γῆς διεσπαρμένη, παρὰ δὲ τῶν ἀποστόλων καὶ τῶν ἐκείνων μαθητῶν παραλαβοῦσα τὴν εἰς ἕνα Θεὸν, Πατέρα παντοκράτορα, τὸν πεποιηκότα τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὰς θαλάσσας καὶ πάντα τὰ ἐν αὐτοῖς, πίστιν· καὶ εἰς ἕνα Χριστὸν Ἰησοῦν, τὸν Υἱὸν τοῦ Θεοῦ, τὸν σαρκωθέντα ὑπὲρ τῆς ἡμετέρας σωτηρίας· καὶ εἰς Πνεῦμα ἅγιον, τὸ διὰ τῶν προφητῶν κεκηρυχὸς τὰς οἰκονομίας, καὶ τὰς ἐλεύσεις καὶ τὴν ἐκ παρθένου γέννησιν καὶ τὸ πάθος καὶ τὴν ἔγερσιν ἐκ νεκρῶν καὶ τὴν ἔνσαρκον εἰς τοὺς οὐρανοὺς ἀνάληψιν τοῦ ἠγαπη μένου Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν, καὶ τὴν ἐκ τῶν οὐρανῶν ἐν τῇ δόξῃ τοῦ Πατρὸς παρουσίαν αὐτοῦ ἐπὶ τὸ ἀνακεφαλαιώσασθαι to Himself, and to raise to life τὰ πάντα, καὶ ἀναστῆσαι πάσαν all flesh of all mankind. σάρκα πάσης ἀνθρωπότητος.

Τοῦτο τὸ κήρυγμα παρειληφυΐα καὶ ταύτην τὴν πίστιν, ὡς προέφαμεν, ἡ Ἐκκλησία, καίπερ ἐν ὅλῳ τῷ κόσμῳ διεσπαρμένη, ἐπι

Y

Such is the doctrine preached, and such the Faith which (as we said above) the Church hath received, and which, though dis

μελῶς φυλάσσει, ὡς ἕνα οἶκον οικοῦσα· καὶ ὁμοίως πιστεύει τούτοις, ὡς μίαν ψυχὴν καὶ τὴν αὐτὴν ἔχουσα καρδίαν, καὶ συμφώνως ταῦτα κηρύσσει καὶ διδάσκει καὶ παραδίδωσιν, ὡς ἔν στόμα κεκτημένη. Καὶ γὰρ αἱ κατὰ τὸν κόσμον διάλεκτοι ἀνόμοιαι, ἀλλ ̓ ἡ δύναμις τῆς παραδόσεως μία καὶ ἡ αὐτή.

persed throughout the world, she diligently preserves, as though she were but a single household. And her faith in these doctrines is unanimous, as though she had one soul, and one and the same heart; and with one accord she preacheth and teacheth and handeth down these things as though she had but one mouth. For various as are the languages of the world, yet one and the same is the power of her transmitted doctrine.

Again, in the Third Book, he insists on this unity of doctrine, derived originally from the Apostles and four Evangelists, and guaranteed to us by the unbroken succession of the Bishops who have transmitted it :

Cap. iii. (extant in the Latin Version only).

Traditionem itaque Apostolorum, in toto mundo manifestatam, in omni ecclesiâ adest respicere omnibus qui vera velint videre, et habemus annumerare eos, qui ab apostolis instituti sunt episcopi in ecclesiis, et successores eorum usque ad nos.

Therefore the transmitted doctrine of the Apostles, published throughout the world, is in every Church open to the inspection of all who wish to know the truth; and we can count up those who were appointed Bishops by the Apostles in the Churches, and their successors, down to our own time.

Then follows the famous passage, in which Irenæus gives, by way of example, the succession of Roman Bishops from Linus, ordained by the blessed Apostles St. Peter and St. Paul as their successor, down to Eleutherus, who held the see in his own day. The names are the following :—Linus, Anencletus, Clemens, Evarestus, Alexander, Xystus, Telesphorus, Hyginus, Pius, Anicetus, Soter, Eleutherus.