Frank Shaw - The Church in The New Testament

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1891
BR 165 .S42 1891
Shaw, W. Frank.
The Church in the New
Testament
/
THE CHURCH
IN THE
NEW TESTAMENT
BY
W. FRANK SHAW, B.D,

VICAR OF s. Andrew's, huddersfikld,
AND SOMETIME VICAR CF EASTRV ;
AUTHOR r.F "the PREACHER's rROMPTUAKY OF ANECDOTE,'

CLASSES,'*
•A MANUAL FOR COMMUNICANTS*
" BIBLE-CLASS NOTES ON S. MATTHEW," ETC.
COMMITTrE.
PUBLISHED UNDER THE DIRECTION OF THE TI!ACT
LONDON:
SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE,
NORTHUMBERLAND AVENUE, W.C.; 43, QÊEN VICTORIA STREET, E.C.
BRIGHTON : 135 North Street.

New York: E. & J. B. YOUNG & CO.
HORACE HART, PRINTER TO THE UNIVERSITV
PREFACE.
The following pages contain the substance of

a paper originally read before the members of
the Deal and Sandwich Clergy Society in July,
1889. This was subsequently revised and am-
once and again. It is now sent forth
plified,
in the hope that it may contribute somewhat
towards the fuller understanding of an important

subject largely occupying men's minds at the
present time.
No pains have been spared to make the refer-
ences as accurate as possible. It is perhaps
too much to hope that they are all absolutely
correct.
W. F. S,
Hitddersfield,
Jan. 22, 1891.
—
THE CHURCH
IN
THE NEW TESTAMENT,

AND ANTERIOR TO IT.
The various assaults which are being made in

these days upon the authenticity and authority of
Holy Scripture will only turn out to the stronger
confirmation of the Faith and the furtherance of
the Gospel, if they lead to the more attentive
consideration of the double basis on which our
Faith and Hope stand, viz. the Church of the
Living God and the inspired Revelation of His
Will.
Saying of Chillingworth. It was said by Chilling-

worth — and the statement has been reasserted aeain
and again (albeit in a sense somewhat different
from his original intention), until it has been in-
corporated into the popular theology of the day
that tJie Bible and ike Bible only is the Religion of
— — ;;
6 THE CHURCH IN
Protestants f^ But surely, if we take the saying in

its commonly received acceptation, this is to pro-
^ " Know then, Sir, that when I say the Religion of Protestants is
in prudence to be preferred before yours : as on the one side I do not

understand by your Religion, the doctrine of Bellarmine, or Baronius,
or any other private man amongst you, but that wherein you all
agree or profess to agree, the Doctrine of the Council of Trent
so accordingly on the other side, by the Religion of Protestants, I do
not understand the doctrine of Luther or Calvin, or Melancthon
nor the Confession of Augusta or Geneva, nor the Catechism of
Heidelberg, nor the Articles of the Church of England, no, nor
the Harmony of Protestant Confessions, but that wherein they all
agree, and which they all subscribe with a greater harmony, as a
perfect rule of their faith and actions, that is the Bible, the Bible
I say, the Bible only is the Religion of Protestants ! Whatsoever
else they believe besides it, and the plain irrefragible, indubitable
consequences of it, well may they hold it as a matter of opinion, but
as a matter of Faith and Religion neither can they with coherence
to their own grounds believe it themselves nor require the belief of it
of others, without most high and most schismatical presumption."

Chillingworth, The Religion of Protestants a Safe Way to Salvation,
Pt.I. chap. vi. § 56.
" You proceed *

And whereas the Protestants of England in the
:
Sixth Article have these words, " In the name of the Holy Scripture
we do understand those books, of whose authority was never any
doubt in the Church,"' you demand 'what they mean by them?
whether that by the Church's consent they are assured what Scrip-
tures be canonical?' I answer for them, Yes, they are so. And
whereas you infer from hence *
This is to make the Church judge,' I
have told you already that of this controversy we make the Church
the judge but not the present Church, much less the present Roman
:
Church, but the consent and testimony of the ancient and primitive
Church ." The Religion of Protestants a Safe Way to Salvation^
. .
ed. 1S66, chap ii. ans. ii. p. 105, § 35.

" We will subscribe to St. Austin and say that '
we also would not
believe the Gospel, unless the authority of the Catholic Church did
move us ' (^meaning by the Church, the Church of all ages and that
— — —
;
THE NEW TESTAMENT. 7
test too muchj (for it is utterly to ignore the pro-

portion of the Faith, and to claim for the Bible
succession of Christians which takes in Christ Himself and His

Apostles)." Id., p. Ill, § 54.
" But you that would not have men follow their reason, what
would you have them follow ? Their passions ? or pluck out their
eyes and go blindfold ? No, you say, you would have them follow
authority. On God's name let them we also would have them ;
follow authority for it is upon the authority of universal tradition

;
that we uiotild have them believe Scripture^ — Id., p. 133, § 114.

"I answer: this assertion that *
Scripture alone to judge of all
it be taken properly, is neither a funda-
controversies in faith,' if
mental nor unfundamental point of faith, nor no point of faith at all.
but a plain falsehood. It is not a judge of controversies, but a rule
to judge th(?to by
and that not an absolutely perfect rule, but as
:
perfect as a written rule can be which must always need something

;
else, which is either evidently true, or evidently credible, to give
attestation to it, and that in this case is universal tradition. So that

universal tradition is the rule to Judge all controversies byT — Id.,
P- 151, § 155-
"But you were to prove the Church infallil)]e, not in her traditions
— (which we willingly grant if they be as universal as the tradition
of the undoubted books of Scripture is, to be as infallible as the
Scripture is ; for neither doth being written make the word of God
the more infallible, nor being unwritten make it the less infallible)
not therefore in her universal traditions were you to prove the Church
infallible, but in all her decrees and definitions of controversies."
Id., chap. iii. ans. iii. p. 197, § 45.
*' For that the true Church always shall be the maintainer and
teacher of all necessary truth you know we grant and must grant
for it is of the essence of the Church to be so ; and any company of
men were no more a Church without it, than anything can be a man
and not be reasonable." Id., p. 221, § 78.
" Now reason will assure him that believes the Creed, tliat it is
the will of God he should believe the Scripture c\en the very ;
same reason which moves him to believe the Creed universal and ;
never-failing tradition having given this testimony both to treed and

— — — —
8 THE CHURCH IN
a position never intended by Him Who gave it unto

men ;) it is to lose sight of the fact that
Christianity was anterior to the New

itself
Testament that the Church was in existence as a

;
corporate Body and at work in the world, so that

the Gospel was being preached, the Sacraments
were being administered, and the Faith was being
delivered to the saints, for some quarter of a century
Scriphtre, that they bothby the works of God were sealed and testified
to be the words of God." Id., chap. iv. ans. iv. p. 250, § 13.
" The certainty I have of the Creed that it was from«the Apostles
and contains the principles of faith, I ground it not upon Scripture,
and yet not upon the infallibility of any present, much less of your,
Church, but upon the authority of the ancient Church, and written
tradition, which (as Dr. Potter hath proved) give this constant testi-
mony unto it." Id., p. 250, § 15.
''For that which you have spoken (though you are loath to speak
out) either signifies nothing at all, or that which I and Dr. Potter
affirm ;
viz. that the Apostles'
Creed co?iiains all those points of belief,
ivhich were, by God's command, of necessity to be preached to all,
and believed by all." Id., p. 256, § 23.
" Now let any man read them with any tolerable indifference, and
he shall find they say plainly, that all points of faith, necessary to be
particularly believed are explicitly contained in the Creed. The
—
. . .
words of Filiucius are pregnant to the same purpose There cannot '
be a filter rule from whence Christians may learn what they are ex-
plicitly to believe than that which is contained in the Creed.' Which
words cannot be justified if all points necessary to be believed
explicitly be not comprised in it." Id., p. 257, § 25.
Many other passages might be quoted from Chillingworth's writings,
but enough are here given to shew that his noted saying has been
thoroughly misunderstood, and that he recognised the authority of
tradition, and the value of the Creed as well as of the Bible.
— — —— — —
before the earliest portion of the New Testament

was written^; that "the truth as jESUS" it is in
was received by the Holy Apostles from the Lord

Himself, not in writing, but byword of mouth, and
was brought to remembrance by the Lord
their
the Holy Ghost ^ and that they handed on to their

.successors the Revelation of the New Law which
they were to preach among all nations. Hence
it is that Irenaeus asks, " What! suppose the Apostles
^ " The Church and Christianity existed in the Church for

existed
was penned of all that volume of
several years before a single line
the Sacred Scriptures which is more immediately concerned with the
Christian Faith. And when the whole volume of the New Covenant
had been written for our learning the Church was still the Witness
—
and the Keeper of Holy Writ." Dr. Ed. Hawkins, Christianity not
the Religion of the Bible only, pp. 14, 15.
**
At the early period in the history of Christianity when the
Epistle [i Thess.] was written, the Christian society existed with
well-defined outlines, (a)No command to cohere into a Church
Btit a Chnrch exists. No command to be baptized Btit Baptism
exists. Paul and Silvanus and Timotheus unto the Church of the
'
Thessalonians,' i. I. {b) No command to form a Ministry' But an

authorized Ministry exists. * We beseech you to know them which
labour among you, and are over you in the Lord, and admonish
you; and to esteem them very highly in love for their work's sake,'
V. 12, 13. {c) No command to united assemblages But united

assemblages exist ; for at them, or one of them, the Epistle was to be
read. '
I charge you by the Lord that this Epistle be read unlo all
the holy brethren,' v. 27. {d') No command to celebrate the Holy
Communion But the Holy Communion exists 1 presupposed in the
kiss, which must have been public, and was from llie earliest times
associated with the Holy Communion)." Speakers Com. iii. 700.
^ Cf. S. John xiv. 26, xv. 26, xvi. 13, 14 with xii. 16, xx. 9;
S. Luke xviii. 34; Acts ii. 4, xi. 16; i Cor. xii. 4-12.
lO THE CHURCH IN
Jiad not left tis writings^ would it not have been

necessary to follow the ti'adition zvhich was delivered
by them to those zvho were put in charge of the
"
Churches ^ ?
The Churcli before the New Testament. In

short we must never forget that the Church was
first formed, and then the New Testament : and it
was not until towards the end of the first century

that the last portion of the New Testament
(whether we take that to be the Apocalypse or
the Gospel according to S. John) was committed
to writing and the Canon of Scripture closed^.
^ S. Irenseus, Conl. Har., lib. Ill, cap. iv, Bened. ed., p. 178
§ i. :
" Quid autem si neque Apostoli quidem Scripturas reliquissent nobis,

nonne opportebat ordinem sequi Traditionis, quam tradiderunt iis
"
quibus committebant Ecclesias ?
^ " This book [the N.T.] was not designed to introduce imbe-
lievers to Christianity, but to improve the Christian principle of
believers. The two great proofs of this position are the institution
of the Christian Church and of its ministers, and again the very
form of the Christian Scriptures. For observe the form of every one
of the books of the N.T, There is not one of them that is not
addressed to persons already initiated into the Christian Faith . . .
To speak generally, dy the Church we are introduced to the know-

ledge of the gospel, by the Scriptures alone m.ust its doctrines be
ultimately proved . ,
." — Dr. Ed. Hawkins, Christianity not the
Religion of the Bible only^ pp. 11,18, The N.T. "consists of
Epistles to various Christian converts, in every instance supposing
them previously informed of the Christian doctrines, in short always
implying previous oral teaching Ample provision for this supply
. . .
of the want [of oral teaching and authoritative interpretation] was at

the first secured by Christ and His Apostles, when they established
:
THE NEW TESTAMENT II
The Church herself has decided what is Scrip-

ture and put it in our hands. Whilst further it
was the Church herself, acting under the guidance
and inspiration of the LORD the Holy Ghost,
which settled the Canon of the New Testament,
and formally declared what was Holy Scripture.
Hence we receive the New Testament at the hands
of the Church and on her authority^; and S.
Augustine, at the Third Council of Carthage (a.d.
397), where a decision was come to on the subject,
did not hesitate to say that he should not believe
the Gospel nisi Die Ecclesiae comviovcret aiictoriias ^.
a perpetual succession of ministers and teachers." Dr. Hawkins, Z?/j- —

sertationupon the Use and Importance of Uîaiithoritative Teaching^
pp. 33, etc. *•
It seems to have been from the fust the general design
of Heaven, that by oral or traditional instruction, the way should be

prepared for the reception of the mysteries of the Faith ; that the
Church should carry down the system but the Scriptures should
furnish all the proofs of the Christian doctrines." Dr. Hawkins, —
Dissertation etc., p. 18. "He lays down a proposition, self-evident
as soon as stated, to those who have
at all examined the structure of
Scripture, viz. Text was never intended to teach

that the sacred
doctrine but only to prove it and that if we would learn doctrine
:
we must have recourse to the formularies of the Church, for instance,

to the Catechism and the Creeds. He considers that after learning
^rom them the doctrines of Christianity the inquirer must verify them
—
by Scripture." Newman on Hawkins, quoted by Dean Burgon in
Lives of Ttvelve Good Men, vol. i. p. 393.
^
Cf. our own xxth Art. " The Church hath power to decree
:
Rites or Ceremonies, and Authority in controversies of Faith

And . . . [is] a Witness and a Keeper of Holy Writ . .
."
'^
S. Aug., Cont. Ep. Fund., c. 5, ed. Migne, vol. 8. p. 176.
;
12 THE CHURCH IN
Thus then our Religion is not the Religion of a

Book but of a Person, and our Faith is based upon
a Divinely inspired Revelation, interpreted and de-
livered unto us by a living Body.
Quotation from Bishop Temple. We may perhaps

be allowed to quote a recent weighty utterance of
the Bishop of London, in his opening address to
the London Diocesan Conference, on April 22,
1890 :
" Let it always be remembered that although
the Bible was the great text-book of religious in-
struction of the world, the LORD did not first have
the Bible written, and then send forth the Apostles
to lecture on He sent forth
it : His Church ; He
made His Church He inspired ; His Church first
and that part of the Bible which is most precious

came afterwards. He sent forth men to do the
work, and Hethem with the New Testa-
supplied
ment as a great instrument by which they were to
do it but it was the instrument, and the Church
;
that He created was the agent to use that instru-

ment, and it was altogether inverting the order of
instruction which the LORD had given, if they
supposed that the instrument was to do the work
by itself, or that the agent commissioned by the
Lord work was simply to stand aside, and
for the
have nothing to do with the instruction that was

^
3
to be given. The great doctrines of the Faith

have to be taught, and the Bible is placed in the
hands of Churchmen to enable them to teach it."
The Church in existence and at work. For it

must ever be remembered and kept steadily in view
that during all that period, which elapsed from the
Day of Pentecost, to the close of the Canon of the
New Testament^ — say from the year a.d. ^^ to the
year A.D. 98 — the Church was working^, teaching
suffering *, growing ^, exercising discipline ^, per-
fecting her organization '^,
handing on the torch of
^ See table of probable dates of Epistles in Appendix.
- Acts ill. 12 ;
iv. I ; V. 12 ; vi. 4, 8; viii, 4-8 ; ix. 20, 22, 28, 40;
X. 44; xi. 19; xii. 25; xiii. 5, 11, 12; xiv. 26; xv. 12, 41 ; xvi. 4;
xvii. 17 ; xviii. 23 ; xix. 8 ; xx. 2 ; xxviii. 8, 9, 23, 30, 31.
^ Acts ii. 42 ; iv. i, 2 ; v. 21, 25, 28, 42; viii. 35 xi. 26; xiv.
;
21, 22; xvi. 4, 13, 32; xvii. 18 1; xviii. 11 ; xix. 8; xx. 20; xxviii.
23, 31-
* Acts iv. 3, 21, 20 f. ; V. 18, 26, 27, 40; vi. 12 ; vii. 57-60 ; viii.
3; ix. 2, 23, 24; xii. 1-5; xiii. 50; xiv. 5, 19; xvi. 19-25; xvii. 5,
6, 32 ; xxi. 27, 32, 33; xxii. 24, 25; xxiii. 14; xxvii. 26; Rom. viii.
35> 36 ; I Cor. 9-14;
iv. 2 Cor. iv. 8-11 xi. 23-28; Phil. i. 13; ;
Col. i. 24; I Thess. i. 6 ; ii. 2, 14, 15 2 Thess. i. 4-7 2 Tim. i.

; ;
8, 16; ii. 9, 10; iii. 11, 12; iv. 6, 16; Heb. xiii. 3, 23; i S. Pet.
iii. 14-18; iv. 12-18; Rev. i. 9.
•'•
Acts ii. 41, 47 ; iv. 4 ; v. 14 ; vi. i, 7 ; viii. 6, 38 ix. 31 x. 44, ;

;
45; xi. 21, 24; xii. 24; xiii. 12,48,49; xiv. 1,21; xvi. 5, 33; xvii.
4, 34 xviii. 8, 10
; ; xix. 20 ; xxi. 20 ; xxviii. 24.
^ Acts V. 1-12; viii, 20-24; xiii. 9-13; xv. 22-30; 1 Cor. v. 3,
4, 5; 4-17; xiv. 27-31, 34, 40; 2 Cor. ii. 5-9; i Tim. i. 20;
xi. v.
9; 2 Tim. iv. 14; Tit. i. 13.

Acts i. 21-26; vi. 5, 6; viii. 14-17
'
xiii. 2, 3 i Cor. ix. ; ; i ;
2 Cor. xi. 5; Acts xiv. 23; xv. 6, 19-20; Tit. i. 5.

14 THE CHURCH IN
truth from hand to hand, and continuing steadfastly

in the Apostles' doctrine (Trj 5t8a)(7y tcov anoaroKdiv)
and in the fellowship (rrj KoivcDVia), and in the Break-
ing of the Bread (rfj KAdo-et rod aprov) and in the
prayers (rat? upocr^vxais) •^.
A Creed in use. And there is every reason to

believe that even before the formation of the New
Testament Canon, there was a Rule of Faith, a
Baptismal Creed, a test of orthodoxy embodied
in some well-known Form of sound words [vitotv-
7760(719 vyiaivovTbiv Xoyodv, 1 Tim. i. 13), constituting
a publicSymbol of Faith or Creed to which evident

reference is made in the Epistles ^.
These hints of Church life undesigned. The

Church being thus anterior to the New Testament,
and having been at work in the world for so long
a period before the completion of the Canon, we
shall see that whilst the writings of the Holy
Apostles and Evangelists promulgate no Creed, set
forth no Liturgy or other offices, enunciate no
formal definitions of doctrine, and contain no set
* Acts ii. 42.

See below, pp. 28, 29, 30; and cf. Speakers Com. iv. p. 374:
"^
"In the Second Epistle (of S. John) the idea of a fixed norm of
Christian Faith is embodied in The Doctrine by which every
teacher was to be tested (2 S. John 9, 10)."
THE NEW TESTAMENT. I5
statements relating to the constitution of this Divine

Society, the Church, to her powers, privileges, or
organization, to her rites, ceremonies, or customs ;
they do nevertheless contain numerous allusions,

hints,and references to a multitude of matters
connected with Church teaching, Church order,
and Church life; references which are perfectly
amazing in number to the ordinary reader ; but
which are of priceless value and importance, and
indeed are all the more valuable for our purpose,
because they are not so much direct injunctions
and commands, as indirect hints, casual quotations,
passing allusions to an existing state of things ; in
other words, intimations which do not lie upon the

surface, but require to be sought out, for the
very reason that they are natural and undesigned.
Quotation from Bishop John Wordsworth of

Salisbury. To use the words of the Bishop of
Salisbury, in his Charge delivered in 1888, "Even

in the Apostolic age we have evidence that a body
of customs and rules was gradually growing up,
to which it was considered necessary that obedience
should be given without question. The Epistle of
S. James, one of the earHest writings of the New

Testament, has several hints of this kind. S. Paul's
earliest Epistles, those to the Thessalonians, mention

6
1 THE CHURCH IN
certain commandments (i Thess. iv. 2) and tra-
ditions (2 Thess. ii. 15, iii. 6) delivered by the

Apostle, which were clearly not only principles but
rules of life, having the force of laws. What ap-
pears in those early writings naturally developed
in greater detail as time goes on. No doubt the
obedience to law is never enforced except as a
means to holiness. It is kept quite in a subordinate
place, lest there should be a return to Judaism and
Pharisaism : but the duty of obedience to Church
law and the holding fast to a form of sound words
and to a definite system of doctrine is emphasised
far more often than most persons seem to think
who have not studied the New Testament with
a view to this question."
But let us now proceed to examine the pages
of the New Testament with a view to discover
some of these references to the Church as it existed
in Apostolic times. And here let us note that
though the several links in the chain of evidence
may appear weak and inconclusive, when isolated
and taken separately; yet regarded collectively,
and in the light of history, their cumulative force is
weighty and powerful. And that interpretation

which as a solitary example seems strained and
barely possible, becomes probable in a high degree
and well nigh certain when repeated again and
7
again in varying ways. The voice of the individual

is inaudible, but the voice of the multitude makes
itself heard. Taken alone, each passage is a
possibility: as an accumulated mass of passages,
their evidence only just falls short of certainty.
Possible quotations from liturgical forms.

Whilst the New Testament does undoubtedly con-
tain references, hints, and allusions to Church doc-
trines, practices, and customs, we may also trace
in certain passages possible quotations from contem-
porary liturgical forms, with which the writers were
familiar from their use in the Services of the
Church.
Conjectural Quotations from Liturgies. Thus

in I Cor. ii. 9 some learned writers detect a quota-
tion from the Great Oblation in the Liturgy of S.
James. True, it is commonly supposed to be a
quotation from Isa. but
not exactly so ^
Ixiv. 4, is
as may be seen on a comparison of the passages.

There is hardly a word the same in the LXX
Version of the prophet, whilst it agrees almost
word for word with the Liturgy.
" The superficial resemblance to Isaiah Ixiv. 4 vanishes on com-

'
paring the Greek of the LXX with that of the Apostle ;" Ncale, Prim.
Litt., p. 79 cf. also Neale, Essays on J.ituriîology, p.
;
414 et scq.,
and Luokuck, Divine Liturgy, pp. 3, 4, ist ed.
C
i8 THE CHURCH IN
Isaiahlxiv.4(LXX). I Cor. ii. 9. Liturgy of S. James.

Atto tov alciiuos AXXa KaOcos yi- Xapiayj ^plv ra
ovK rjKovaaixev, ovde ypaTTTai' A dcpdaX- inovpdvia Kai aloiVLa
ol o0âX/ioi TjjjLcov el- Hos OVK elde, Ka\ ovs aov doopijpara d 6(f>-
8ov Qeop 7rX/)i' aov, OVK fjKovae, Koi eni 6a\p6s OVK clde Koi
Ka\ TO. epya (rov, a Knpdiav dvdpcoTTOv ovk ovs ol'K TjKovae, kol
noir}cr€Li toIs virofxe- due(3r), a rjToipacrev 6 enl Kapbiav dvQpanrov
vovaiv e'Aeov. Qeos To2s uyancoaiv OVK dpeî], d TjToi-
avToi^, paaas 6 Qeos toIs

dyaTTcoal cre ^,
But as it is writteft, things which eye saw not, and ear

heard not, andwJiich heart of maji, what-
e7ite?'ed 7iot i?ito the
soever thi?tgs God preparedfor them that love Him. R. V. —

As it is written. But where is it so written?
They say, not in the Book of the prophet Isaiah,
but in the Liturgy of the Church at Jerusalem, i.e.
the Liturgy of S. James. The suggestion is in-
teresting and ingenious ; but as the Liturgy of

S. James in the form we now have it is on the
whole of much later date than the age of the
Apostles, and as moreover the same passage occurs
in the Liturgy of S. Mark in a wholly different
connection, viz. in the Diptychs of the Dead
(Hammond, Litt. E. and W., p. 183, xi. f), and the
words are wanting in the Prayer of Oblation of
the Syriac Liturgy of S. James (Hammond, p. 70,
^ Hammond, Litt. E. and IV., p. 42, cl. pp. ix, x, note; Neale,
Fri)ii. Litt., p. 6i.
— 9
X. a), we can only say that the quotation, though

possible, is as yet however " not proven."
So again in Heb. x. 19, 20, where some detect

a quotation from the Prayer of the Veil in the
Liturgy of S. James ^
Heb. X. 19, 20. Liturgy of S. James (Greek).

"E^ôvTfS, ovv, ddeXcfiul, nap- ILv^âpLCTTOvfMeu aoi, Kupte,
prjauiv els Tr]v e'laodou t(X)V 6 Geo? TjfjLUiV, OTC e8(0Kas r]fuu
ayi(i)V iv t(3 aipLari Îrjuov ^v Trap pi](j lav els ttjv e'laodov tu>v
eveKaiviaep ^]p-i'V obov npoa- ayicou aov, rjv dveKaivicras rjfxiu
(parov Koi ^coaau 6ia tov Kara- obop 7rp6a(f)aTOP kul ^coaap dia
TrerdcrfJiaTos, TOvrecrTi rrjs aapKos TOV KaraiveTdarfxaTos rrjs crapKos
avTov. TOV Xpiarov aov.
Having therefore^ brethren^ boldness to enter into the holy

place by the Blood of jESUS, by the way zuhich He dedicated
for us, a new and living way^ thi'ough the veil) that is to say.
His flesh.— K. V.
Our knowledge of the earliest form of the ancient

Liturgies is as yet too imperfect to assert that
either i Cor. ii. 9 or Heb. x. 19, 20 are actual
quotations : though it is possible that hereafter
they may be proved to be such.
Quotations from Hymns. Again, we find in the
Apostolic writings several passages which have the

appearance of being quotations from Christian
^
Fieldj Apostolic Liturgy, etc., p. 264 ; of. Haiiiinoiid, Litt. E.
and IV., p. 39 ; Ncalc, Fri//i. Litt., p. 56.
C 2
—— — —
ao THE CHURCH IN
Hymns. Thus in i Cor. xv. 54 we have a passage
apparently quoted from a Christian hymn ^
Tore yevrjaerai 6 Xdyo? 6 ye- Then shall come to pass the
ypaiifi€Vos' word which is written^
KaTenodr) Death
6 3dvaTos ds v2kos. Was swallowed up i7i victory,
nov (Tou, ddvare, to Kivrpov ; O Death, where is thy sting ?
TTOv crov, a8rjf to pikos ; O Hell, where is thy victory f
Again, in Ephes. v. 14 we seem to have a fragment
from a Hymn on penitence ^
"Eyeipnt, 6 Kadevdcop, Awake thoii that steepest^

Kai avacTTa ex tcov veKpwv, and arise from the dead,
Koi e7ri0aucret crot 6 Xpio-ro?. ajid Christ shall give thee
lioht.
Again, i Tim. i. 15 is probably a quotation from

a Hymn on redemption "
XpiaTos Îrjcrovs Christ Jesus

rfK6ev els Tov Koa-piov came into the world
dp.apTa)Kovs auxTai. to save si?iners.
Again, i Tim. iii. i may perhaps be taken as a

quotation from a Hymn (?) on the pastoral office ^
^ Cf. Field, AposL Lit., p. 507.

^ Liddon, Bampton Lectures,
p. 328, note u. "Michaelis and others
think that they detect fragments of psahns or hymns in Ephes. v. 14;
I Tim. iii. i, Tim. ii. 11. And others maintain that many
16; 2
specimens of the Psalms and Hymns of the Early Church occur in

the Apocalypse, e.g. in i. 4-8; v. 9 seq. xi. 15-19 xv. 3, 4; xxi. ; ;
1-8; xxii. 10-18;" Riddle, Christian Antiqtcities, p. 342.

3 Liddon, Bajnpton Lectures, p. 327, note u; Smith, Diet, of
Christ. Antiq. ii. 1007.
* Riddle, Christ. Antiq., p. 3*42.
— — 1 .
THE NEW TESTAMENT. ai
El Tis CTTtarKonris opeycraij //a ina7i seeketh the office of

a BisJiop
^ KoXoi) epyov (TiLOvfxel, he desirctJi a good wofk.-K.V
Again, i Tim. iii. i6 is probably a quotation from

a Hymn on our Lord's Incarnation and Triumph ^
Os i(f)av€p<ji0T) iv (rapKif He who was manifested in

the flesJi,
idLKaiadr] eV TTvevfiarif justified in the spirit^
a)(p6rj ayyeXots, seen of Angels,
fKtjpvx^drj Iv eduecriv, preached amo7ig the nations,
€7n(TT€v6r] iv Koafxaff believed on in the world,
dv€\T](p6q iv do^r). received up in glory. — R. V.
Again, in i Tim. iv. to some have seen a fragment
from a Hymn on Redemption ^
'H\7rtKa/i€i/ eVt 06(5 ^covrt, We have our hope set on the
Livi?ig God,
05 io-Ti acoTrjp ttcivtcov avdpooncov. Who is the Saviour ofallinen,
fxaXia-Ta ttiotcoj/. specially of the faitJiful.
* Liddon, Bampton Lectures, p. 327, note u ; Lightfoot, Apost.

Fath., Part 11. vol. i. p. 51.
^ This passage, like i Tim. i. 15, is prefaced by the words niaTus
6 \6yos, Kal rrdfftjs dwoSoxrjs dîo'i , faithftd is the saying and 7vorthy
of all acceptation. " With greater probability it has been thought
that the expression *
faithful is the word ' (maTos o K6yos) several
times occurring in the pastoral epistles (i Tim. i. 15 iii. i 2 Tim.
; ;
ii. II ; Tit. iii. 8) implies the quotation of a saying or 7i'a;yLt7; familiar

to the Christians in their assemblies, perhaps one which they were
accustomed to repeat '
with one voice ;
'
the passage 2 Tim. ii. 1
in particular has very much the rhythm of an '

ode ' intended for
chanting." Smith, Diet, of Christ. Antiq. ii. 1007.
— —
22 THE CHURCH IN
Again, 2 Tim. ii. 11-14 may be regarded as a

quotation from a Hymn on the glories of martyr-
dom ^
Et crvva7r(ddvofi€v, Koi av^rjcroixev*
el inroixepofiev, kol crvfxâ(rL\€V(TOfX€V*
el apvov/xeda, KaKelvos dpvr](T€Tat rjfxds*
€1 aTTtdTovfieu, cKelvos tticttos fxevei'
dpvr]aaa6at iavrbv ov dvvarai.
For if we died with Him, we shall also live with Him :
if we endure, we shall also reign with Hi?n :

if we deny Him, He also will deny us :
if we are faithless, He abideth faithful ;
for He ca7i7iot deny Himself — R. V.
Whilst in Tit. iii. 4-8 we have what is probably
a quotation from a Hymn on the way of salvation ^
"Ore Se t] xp^JO-tottjs Ka\ rj (fiiKavOpcoTria 67T(cf)dvT) tov Scor^poy rjfxcov
GEOY
ovK €^ epycov rav iv SiKaioavvi] oav ciroifjcrafxev rjfJ-^lSf
dWa Kara tov avTOv eXeov eacoaev rjfxds,
8ia Xovrpov TraXiyyevecrias, kol dvuKaivaaecos IINEYMATOS

'AnOY,
ov iê)((€v €(f)* Tjfjias TrXoutrio)?, 8ia. 1H20Y XPI2T0Y tov ôiTrjpos
i)pwv,
Iva 8iKai(odevT€S ttj cKcivov )(dpiTij

icKrjpovofiOL yevu>fi(6a kut eXnlda ârjs alcoviov,
* Liddon, BaiJipton Lectures, p. 328, note u Riddle, Christian ;
Antiquities, p. 342 Smith, Diet, of Christ. Antiq. ii. 1007.

;
' Liddon, Bampion Lectures, p. 328, note u who refers to Keble's :
Ser77ions Acad, and Occ, p. 183.

— —
THE NEW TESTAMENT. 2^
BtU when the kindness of GOD Piir Saviour, and His love
toiva7'd man, appeared^
not by woj-ks done In righteousness, which we did ourselves,
but according to His mc7'cy He saved us,
ih?-ough the washing of regetieration and renewing of the
Holy Ghost,
which He poured out up07i us richly, through jESUS Christ
our Saviour J
that, beijig justified by His grace,
we might be made heirs according to the hope of eternal
life.-K. V.
Quotations from Doxologies. The following

would seem to be quotations from Doxologies,
Thus in Rom. ix. 5 we have
O wv enl ndvTou Who is over all
Qeos evXoyrjTos God blessed
els Tovs alcovas. Ajj-tju. forever. Amen"^,
Again, in Rom. xi, 36 we have another Dox-

ology—
To Him be the glory
els TOVS aliovas. Afirjv. for ever. A?nen'^,
Again, in Rom. xvi. 27 we have

Moved aocpcp ©fo), To the only wise God
8ia 'Itjctov XptoToO, through jESUS Christ,
[o)] T] hoâ els TOVS ala>vas. [to IVhom] be the glory for
*Afj.T]v. ever. Amoi"^.
* Liddon, Batnpton Lectures, p. 328, note x.

' Cf. Didachc, ix. 3, 4; x. 2, 4 : Apost. Cotistt. ii. 14.
^ Liddon, Bampton Lectures, p. 328, note x; cf. Didache, ix. 3, 4 ;
X. 2, 4.
—— ——
24 THE CHURCH IN
Again, in Phil. iv. 20 we have

Tcp de Gfo) Kal nuTfU ijfxcov Nouitmtooiir God and Father
17 86â els Tovs aloivas tujv be the glory for ever and
aloivcov. 'A/uj}i/. ever. Amen.
Again, in 2 Tim. iv. 18 and Heb. xiii. 21 we

have another Doxology
'Q, -q boâ els tovs nla>vas Ta>v ala)Pa>v, *AfirjV.
To Whom be the glory for ever a?id ever. Amen.
Again, in S. Matt. vi. 13 we have a Doxology

which is almost certainly a quotation from a Litur-
gical form then in use
Ort (Tov ecTTtp rj /SacrtXeia For Thine is the kingdom

Kal rj dvvajjiis Koi t] doâ and the power and the glory
els TOVS al6)vas. Âfxrjv. for ever. Aj?ten.
It is quite true that these words are omitted in

many critical editions of the Greek Testament, but
as the Revised Version itself admits, it is found in
' many authorities, some ancient." Besides, the pre-
sence of this Doxology in the Didache would seem
to indicate its contemporary use in the Church at a
time when S. Matthew's Gospel was being written.
In the Didache {ym. 2) it runs thus
On (TOV idTiv J) bvpa/jLis For Thine is the power
Kal f) doâ els tovs alcouas^. afid the glory for ever.
^ We may compare this with other Doxologies {Didache, ix. 2, 3,
4; X. 2, 4. 5) in that "oldest Church Manual" extant, wliich has

been assigned (Luckock, Div. Lit. p. 29 and note De Romestin, ;
The Teaching- of the XII Apostles, p. 6) to the last quarter of the

—
And for some further examples of Doxologies.

cf. J Tim. vi. 16; 1 S. Pet. iv. 11, v. 1 j
; S. Jude
2.5 ; Rev. i. 6, v. 13.
Quotations from Benedictions. The following

may not improbably be quotations from Benedic-
tions used at the conclusion of a Service
O Se Qeos Tijs elpr]vrjs The God ofpeace

(JLCTCi navTOiV vfxwu. 'A/Mf)i/. be with you all. Amen.
Rom. XV. '})'3).
O Qeos Trjs aydnrjs The God of love

/cat eifjijvrjs 'icTTai fx€$^ vfiayv. and peace shall be zuilh you.
2 Cor. xiii. 11.
AvTos 8e 6 Oeos Tr]s elpT]pr]s And the God ofpeace Himself

dyidcrai vfxds oXoreXfiy. sanctify yoic wholly.
I Thess. V. 23.
AvTOS Si 6 Kvpios Trjs elprjvrjs A7tdtheLordofpeace Himself
8u)T] vfilv rrjv dprjvijv give you peace
dia TxavTos €U iravTL tottco always in every place.
2 Thess. iii. 16.
'EX €os vpuv Kal elprjVT] Me?'cy tint you and peace
KOL dyaTir} nXTjOvvdeiT], a)id love be multiplied.
S. Jude 2.
Quotations from the Creed. Again, whilst the

Acts of the Apostles and the Apostolic writings are
first century, say a.d. 70 to a.d. 100, and ic perhaps earlier than
some of the writings of the N.T. For this Doxology see also Apost.
Cons it. vii. 24.
^ Text. Rec. reads t/j/'Tto^ but Lnchniaiin reads totto), and \ uls^.
;
has in omni loco, and this seems more likely to have been the form
of the Benediction.
— —
26 THE CHURCH IN
studded with references to the early Creed, there

are also other passages which may well be taken as
quotations from it ^ S. James (ii. 19) would seem
to be referring to the recitation of the Creed in the
assemblies of the faithful when he says
2u Tnareveis on et? Geoy ecrriv .
Tôu believest that the7'e is one God.
Again, S. Paul in his First Epistle to the Corin-

thians (viii. 6) sa.ys
Etff Beoy o nnrrjpy There is 07te God the Father^
e^ ov TO. navra, Of Whom are all things,

Koi Tjfiels eh avTOV, And we unto Him,
Kai els Kvpioslrjo-ovs XpicTOSy And 07ie Lord jESUS Christ,
81 ov TO. ndvTaf Through Whom are all
things,
Ka\ rjjjiels 8i avTOv. And we throiiQ-h
%b'
Him '.
Again, in his speech to the people at Lystra

(Acts xiv. 15) S. Paul spake to them of TJie Livmg
God —
Ô? €Troir](T€ top ovpavov koi ttjp jtjv
Kcu rrjv OaKao-aav Ka\ jravra to. eV nvTols ,
Who made the heaven and the earth,

and the sea and all that in them is.
* The Confession of the Ethiopian eunuch in Acts viii. 37 is not

given in the best critical editions of the Greek Text.
^ Such is the reading of Tr viarg., WH text.
^ Maclear, Introd. to the Creeds, p. 7.
* Cf. the Creed of Irenmis, a.d. 180 (given by Dr. Maclear in his
Introduction to the Creeds, p. 300), which has a clause agreeing
almost word for word with this.

—
Writing to Timothy (t Tim. vi. 13) he says, /

charge thee befoi'e God Who qtnckeiieth all things —
Kai \r](TO\) Xpiarov tou fxapTvprjcravTOS

eVt UovTiov TliXaTOV rrjv koXtju OfioXoyiav,
And Jesus Christ Who witnessed

before Pontius Pilate the good co7ifession.
And in his First Epistle to the Corinthians (xv.
3, 4, 5), after giving an outline of the Faith which

he had taught, S. Paul goes on to say, / delivered
unto yotc first of all that zvhich I also received^ how
that—
Hpiaros mredavev vrrep tcov Christ diedfor our sins

afxapTLcbv
Tjfxa>v' Kara ray ypa(f)d5' according to the Scriptures :

Ka\ oTi irdcfir)' and that He was buried,
Koi on eyrj-y^prat ttj rjpepg. T.7 and that He rose again the
Tpirr] third day
Kara ras ypa(f)ds. according to the Scriptures ^.
Again, S. Peter in his First Epistle (iii. 22) having

referred to the Resurrection of jESUS Christy goes
on to say
^0<s eariv iv deîd tov GeoD, Who is on the Right Hand
of God,
TTopevoeis as ovpavov. having go7ie into Heaven.
And, again, writing to the Philippians (iii. 20)

S. Paul says, Our citizeiisJiip is in Heaven —
' Maclear, Introduction lo the Creeds, p. 7.
— — ;
28 THE CHURCH IN
'E^ oil Ka\ crcorripn aTr€K8€)(6- Fro7n whe7ice also nve wait
fxeda for a Saviom-
KiifHov Îrjaovv XpioroV. the Lord ]ESVS Christ.
References to the Creed. But besides these

probable quotations from the Primitive and Apo-
stohc Creed, we find numerous allusions to such a
watchword of the Faith
taught by word of mouth, 2 Tim. i. 13 ; ii. 2 ; i Cor, xv. 2
Col. ii. 7.
committed to memory, Rom. xvi. 17; 2 Tim. iii. 14;

Phil. iv. 9 (a Koi efxadere) ; I Cor, xv, 2,
recited publicly before witnesses, i Tim. vi. 12; Heb,

X. 23 ;
yet
not written down^ but jealously guarded (2 Tim, i, 14;

iv. 7 ; Heb. iv. 14) lest it should fall into the h'ands
of the heathen, that thus it might be handed on in
all its integrity to those who came after.
Names by whicli the Creed is referred to. And

this Creed would seem to be referred to in the New
Testament, under the following words and phrases
17 BLâxrj, the tcachiitg^ or doctri7ie, Acts ii. 42 ; Rom.
xvi. 17 ; 2 S. John 10.
17 bibaxr] rov Kvpiov, the teaching of the Lo?-d, Acts xiii. 12.
71 didaxr} rov Xpia-Tov, the teaching of Christ, 2 S. John 9.
r\ hihaxh TTLaTov Xvyov, the teachi7ig of the faithful word,

Tit. i. 9.
^ " For a long time the cnstom was maintained in the West of not
allowing the Creed to be written down." Maclear, Inirodiictio7i to
Creeds, p, 20 and and of. p. 10, note

note, 2 : also Burbidge, Litt. and
Off. of the Ch., pp. 317 and note i, 320,
;;
6 TVTTos 8i.8axi]Sf the form of teachings Rom. vi. 17.
17 dibaa-KoXia, tJie itistructioii^ Rom. xii. 7; i Tim. iv. 13,
16; vi. I ; 2 Tim. iii. 10 ; Tit. ii. 7.
17 vyiaiuoucra 8i8aaKnXta, the soimd instruction^ I Tim. i.
10; 2 Tim. iv. 3; Tit. ii. i.
x] KoKf) 8i8a(rKa\ia, the good instruction, i Tim. iv. 6.
x] Kar evcreêiav StSfio-KaXi'a, the instruction accordijtg to

godliness, i Tim. vi. 3.
6 Knvuiv, the Rule, Gal. vi. 16.
6 Xoyo^ TTJs aXrjdeias, the word of truth, 2 Cor. vi. 7

Ephes. i. 13 ; Col. i.
5 ; 2 Tim. ii. 15 ; S. Jas. i. 18.
6 Xoyos tt)? apx'l^ '^'^^ XpiaTov, the word of the beginning

ofCh?'ist, Heb. vi. i.
6 nia-Tos Xoyos, the faithful word. Tit. i. 9.
01 Xdyoi T^y TTto-Tfcos-, ///^ words of the FaitJi, I Tim. iv. 6 ;
cf. Rom. X. 8.
01 vyiaLvovTfs Xoyoi, the sound words, i Tim. vi. 3

2 Tim. i. 13.
TO fivarrjpiov rrjs cvaffSeias, the mystery of godliness,

I Tim. iii. 16.
TO fiva-TTjpiov Tijs TTia-Tecos, the mystery of the Faith, i Tim.

iii. 9.
17 6/xoXo-yia, the confession, 2 Cor. ix. 14; Heb. iii, i ; iv.
14 ; X. 23.
fj KoXr) ojjioXoyia, the good Confession, 1 Tim. vi. 12.
T] irapadoais, the tradition, 2 Thess. iii. 6.
i\ irapadqKT]'^, the deposit, i Tim. vi. 20; 2 Tim. i. 12, 14.
Tj TTLiTTis, the Faith, Rom. x. 17 ; Phil. i. 27 ; iii.

9 ; Col.
ii. 7 ; I Tim. i. 19; 2 Tim. iv. 7 ; Tit. ii. 2.
' Dr. Mnclear prefers to read vapaicaTaOrjicrj in i Tim. vi. 20 with

Text. Rec, but LT Tr WHR read napaOrjHrj in all three passages.
3© THE CHURCH IN
TO prjfia TTJs TriVreo)?, //le word of the Faith^ Rom. x. 8.
T] V7roTV7rco(Tis vyuiLVouTOiv Xoywi/, the pattern of sound

words, 2 Tim. i. 13.
References to Services, Sacraments, and Customs

of the Church. Come we now to passages in which
reference or allusion is made to various services and
ecclesiastical customs or usages, many of which
doubtless would be among the iravra oaa iveTeiXaix-qv
viuv^ of our Lord's final charge to His disciples, the

TO, TTfpl rrjs (SacnXîas rod ©eoS ^ of the Great Forty
Days.
Early in the history of the Church we find
the followers of the Lord keeping together^, re-
sorting to their own company (tovs Ibiovs)'^, relating
tothem all things that happened, praising God with
them with one accord {bixodv\xahovY in a Hymn or
Prayer of Thanksgiving ^5 going up into the Temple
for the Prayers', breaking the bread of the Eu-
charist at home (Kku>vTis re Kar' oIkov aprov) ^, re-
^ S. Matt, xxviii. 20.

* Acts i. 3.
^ S. John XX. 19; Acts i. 13, 14; ii. i, 42, 46; v. 12.
* Acts iv. 23; cf. xxiv. 23.
^ Acts iv. 24 ; cf. Rom. xv. 6 : and note how constantly this word
dfioOvfxaSov occurs in the early history of the Church, Acts i. 14 ; ii. i,
46 iv. 24 V. 12 viii. 6 xv. 25 j because the

; ; ; ; faithful were all " of
one heart and of one soul " (Acts iv. 32).
^ Acts iv. 24-32.
^ S.Luke xxiv. 53 ; Acts ii. 42 1, 46; iii. I.
® Acts ii. 46 ; cf. v. 42.

—
THE NEW TESTAMENT. 3I
sorting to a particular part of the Temple^, assem-

bling together for prayer and intercession ^ meeting
together in Council to discuss questions of Church
order ^, to receive reports *, and to hear letters ^.
Names. We find the disciples separated from

the ordinary multitude of Jews and heathen ^, and
when referred to as a Body spoken of as
T] €KK\r](Tia, the Church, Acts viii. 3 ; ix. 31 ; xi. 26 ; xii. i,
5 ; XV. 4 ; XX. 18 ; l Cor. vi. 4 ; xii. 28 ; or

x] fKKXrjala tov GeoO, fhe Church of God, Acts xx. 28;
I Cor. i. 2 ; x. 32 ; xi. 22 j xv. 9 ; 2 Cor. i. i ; Gal.

i. 13 ; I Tim. iii. 15 ; or
okt] T] €KK\rj(r[a, the luJiole Church, Acts v. 1 1 ; xv. 22 ;
Rom. xvi. 23 ; i Cor. xiv. 23 ; or

at iKKkrâicu, the Churches, Acts xvi. 5 ; Rom. xvi. 4 ; or
aX €KKXr]aLaL Trdaai, all the Churches, i Cor, vii. 17 ; 2 Cor.
xi. 28 ; or
aX iKK\i]aiai tov Oeov, the CJiurcJies of God, I Cor. xi. 16 ;
I Thess. ii. 14 ; or
aX €KK\rjcrl.ai naaai tov XpiaTov, all the Churches of Christ,
Rom. xvi. 16 ; or
Tiacrai al eKKXrjaiai Tfuj' dyicov, all the Churches of the

samts, I Cor. xiv. 33 ; or
^ Acts V. 12 ; cf. iii. 11.

2 Acts i. 14; iv. 24 ; xii. 5, 12.
' Acts XV. 6, 25.

* Acts xiv. 27; XV. 4 ; xxi. 17, iS, 19, 22.
* Acts XV. 30 Col. iv. ; 16.
^ Acts ix. 26-29; xix. 9.
— ; ;:
^2, THE CHURCH IN
the Church or churches of some particular place, as

l/ie Church at Jerusalem, Acts viii. i ; xi. 22.
the Church at Antioch, Acts xiii. i.
the Church at Corinth, i Cor. i. 2.
the Churches o/Galatia, i Cor. xvi. i.
the Churches 0/ Asia, i Cor. xvi. 19 ; etc.
or called the brethren \ or the disciples ^, or those of

the Way^, or the Nazarenes^, or Christians^, and
further " the early Christians were instinctively
designated by themselves and others as those who
habitually call upon the Name of the Lord (Acts
ix. 14, 21 ; xxii. 16; Rom. x. 1%, 13, 14; i Cor.
i. 2 ; 1 Tim. ii. 22)," Speaker s Coin. iii. p. 69.1,
note I.
Assembling together. We find them assem-

bling
for worship. Acts xx. 7 ; i Cor. xi. 17, 18, 20 ; xiv. 23, 26
for instruction. Acts xi. 26
for discipline, i Cor. v. 4.
^
S. John xxi, 23 ; Acts i. 15 ; var. read.) ; ix. 30 ; x, 23 ; xi. i, 29 ;
xii. 17 ; XV. 3, 22, 23, 36 ; xvi, 2, 40 ; xvii. 6, 14; xviii. iS, 27, etc.
and see p. 54, note i below.

•^
Acts i. 15 ; vi. i, 7 ; ix. i iji. tov Kvpiov), 25, 38; xi. 29; xiii.
52; xviii. 27 ; xix. 2 ; xx. i, 7.

^ Acts ix. 2 ; xix. 9, 23 ; xxiv. 22 ; cf. xviii. 25, 26 ; xxii. 4 ; xxiv. 14,
* Acts xxiv. 5, and cf. S. Malt. ii. 23.
•"'
Acts xi. 26; xxvi. 28 ; I S. Pet. iv. 16. ad Magnes.

Cf. S. Ign.
iv, ad Rom. iii ; and the words of Tacitus {Ann. Quos xv. 44), " . . .
vulgus Christianos appellabat," " the common people called them

Christians."
; — ;;
And the stated assembling of the faithful is spoken

of as ^'
your assembly " avraycoyi} vixGtv) \ or " the
(?/
assembling of yourselves together "

(^ k-niavvayoiyi]
iavTO)v) '^,
or the being " in Church " {ev iKKXrjo-ia) ^.
They assemble on day of the ivcck ^, t/ie first

which is also the eighth ^ and was always regarded
in commemoration of our Lord's
the Church as a
Resurrection^. Hence it is called the Lord s Day"'.
On this day the Christians meet together
i. to break the Bread (Acts xx. 7, 11 ; and cf. ii. 42,
Didache, and hence
xiv. i), it is called by S. Chryso-
stom " the day of Bread " ;
ii. to pray (cf. Acts ii. 42 ; Rom. xii. 12 ; i Tim. ii. i, 8)

iii. to hear the reading of Holy Scripture (cf. Acts xiii.
15, 27 ; XV. 21 ; S. Luke iv. 16, 17 ; i Thess. v. 27

Coh iv. 16) ^
iv. to give ahns (i Cor. xvi, 2).
^
S. Jas. ii. 2.
^ Heb. X. 25 ; cf. Didachc, xvi. 2, ttvkvois 5^ ffvvaxOTjafaOf," But be

ye frequently gathered together." S. Clemens, i ad Cor. xxxiv;
S. Ignat. ad Ephes. v, xiii, xx ; ad Magnes. iii, vii ; ad Polyc. iv.
^ I Cor. xi. i8 ; xiv. 19, 28, 35; and cf. the phrase "in chapter"
for the assembling of a cathedral body.
* S. John XX. 19 Acts xx. 7 i Cor.
; ; xvi. 2.
' S. John XX. 26.
" Cf. Maclear, Evid. Val.
of the Lord's Day, R. T. S.. passim, and
Martigny s.v. Dimanche.
~
Rev. i. 10, €yivo/j.r)v kv Tn'ti'/iart h' rrj /cvpiaicrj iji-Upa. ; cf. Didachi,
xiv. I ; S. Ignat. ad Magnes. ix.
"
The order in which the various books of the N.T. were written
and given to the Church may perhaps be gathered from the Apo-
stolical Constitutions (ii. 57) which direct the reading of two Lessons
D
— — ;
34 THE CHURCH IN
The Holy Eucharist. Early in the history of the

Church we find the disciples obeying the Lord's
command Tliis do for My Memorial (S. Luke xxii.
19), TJiis do for a Memorial of Me (i Cor. xi. 24),
and " continuing steadfastly in the Apostles' doc-

trine, and fellowship, and in the Breaking of the
Bread ^ and in the Prayers." And to their un-
varying obedience in this matter, and constant cele-
bration of that which is variously termed
T] Kkaa-Ls Tov ciprov ^, the B7'eaking of the Breads S. Luke

xxiv. 35; Acts ii. 42, 46; xx. 7, li; cf. xxvii. 35;
I Cor. x. 16, 17 ; xi. 24;
T] \eLTovpyia the Liturgy, Acts xiii. 2 ; cf. Phil. ii. 17 ;
TO. fivaTr]pia tov Qeov, the Mysteries of God, i Cor. iv. i
17 €vxapi-crTLa^, the Eucharist, i Cor. xiv. 16 ; I Tim. ii. i,
we find many incidental allusions, thus:

Acts ii. 42, They continued daily with one accord
in the Temple^, i.e. they went up at the third, the
sixth, and the ninth hours (Acts iii. i) to join in the
Temple prayers and broke the Bread at home, i.e.
^
at the home or head-quarters of the Church, even
from the O.T, and from the Prophets, the antiphonal singing of the
Psalms, and the reading of the Acts, the Epistles of S. Paul, and the
Gospels, Cf. Speaker's Comm. iii. 699, 683; iv. 437, for this public
reading of Scripture.
^ TT) KXna€i TOV dpTov, Acts ii. 42.
^ Cf. S. Ignat. ad Ephes. xx.
' Q-i.Didache, ix. i, 5 ; S. Ignat. ad Ephes. xiii, ad Philad. iv, ad
Sniyr. vii, viii, Justin Mart*- i.
* Cf. S. Luke xxiv. 53. • S. Luke 1. 10.
that Upper Chamber in which the Lord had first

instituted the Holy Eucharist, where He had ap-
peared to the disciples after His Resurrection, where
they continued in prayer during the Ten Days of
Expectation, where the Holy Ghost came down
upon them, where the seven deacons were elected
and ordained (Acts vi), and where the first Council
of Jerusalem was held (Acts xv), and where S.
Peter preached his first sermon ^.
Acts xiii. 2, And whilst they were celebrating the

Liturgy to theLord and fasti?ig, the Holy Ghost
spake to them and commanded the ordination of
Barnabas and Saul.
Acts XX. "], And upon the first day of the zveek,
when the disciples came together to break Bread.
Paid preached tmto them, ready to depart on tJu
morrow ; ajid coniimied his speech until midnight.
The Jewish day began in the evening, and the
beginning of the Lord's Day, the first day of the
week, would be on what we should call Saturday
nights S. Paul's sermon lasted till midnight, next
came the death and restoration to life of the young
' ''
Which place was afterwards enclosed with a goodly Church
called the Church of Mount Sion, and the Upper Church of the
Apostles in the time of Cyril bishop of Jerusalem and S. Jerome."
Bingham, Antiq. viii, c. i.
2 Kiug Wiht reefs Dooms Ecclcsiastiial (.\.i). ^196 , No. 10 decrees :
" If any one that is a slave does any servile work at his master's
command on the Sunday evening [i.e. Saturday night] after the
D 2
—
^6 THE CHURCH IN
man Eutychus, then the Apostle returned to the

Upper Chamber, so that it was probably early
morning when he broke the Bread (KAao-aj yhv apTov)^
of the Holy Eucharist and then, service over, he
:
took food (yevcraiJLevos) and went on his journey.
Again, it is the opinion of Tertullian, in which he

is followed by Newman, that the incident which
occurred on S. Pauls voyage to Rome, when after a
fortnight's stormy weather, during which the little
company had "taken nothing," the Apostle ad-

dressed them at daybreak and then
taking B7'e ad he offered the
GfCd eVcOTTlOJ/ TTaVTOiV. Eucharist to God before them
alt,
is to be regarded as a Celebration of the Holy

Eucharist ^.
going down of the sun, till before the going down of the sun on
Monday evening Sunday night] let the master make satis-
[i.e.
:
faction with eighty shillings " upon which Johnson {Ênglish Canons)
comments thus, •' Sunday evening here signifies what we now call
Saturday evening, and Monday evening what we now call Sunday
evening." Elfrics Canons (a.d. 957), No. 37 let the feast of
''
. . .
Sunday be kept from Saturday noon till Monday's light." King

Edgars Laws Ecclesiastical (A.D. 95S), No. 5 ''^Let every .Sunday :
be kept in a festival manner from the noontide on Saturday till

Monday morning light." "Noontide,'* says Johnson, "is three in
the afternoon according to our present account : and this practice
I conceive continued down to the Reformation." Johnson, Eng.

Canons, vol. i. pp. 146, 406, 410.
^ this is the reading of LT Tr WHR.
Acts XX. 11;
Acts xxvii. 35 Tertullian {de Orat. xxiv) and Newman, Par.
- : ;
and Plain Scrm., iii. p. 2,:^3, " he acted as their Priest, giving thanks
to God and breaking bread in tiie presence of them all."
—
In S. Paul's First Epistle to the Corinthians,

written about A.D. 57, he refers to the Celebration
of the Eucharist^ and the people's response Amen,
in these words
'Ettci iav (vXoyfjCTTjs rc5 nvev- Else when iJiou shalt bless
fxciTL, o (ipan\r]p(ii)V tqv runnv with the spirit, how shall he

TOV IdlCOTOV TTOJ? fpet TO UjJLqV who Jilleth the place of the
6771 TTj crij evxapLCTTLa, eneidrj ri layman say the Amen at thy
\eyeis ovk otSe ; Eucharist, seei?ig he knoweth
not what thou say est ? ^
Eucharistie references and allusions. The words

when thon s/ialt bless (eTret kav ^vKoyijcnjs) have
undoubtedly a Eucharistie meaning, especially when
taken in connection with those foregoing words of
this same Epistle (i Cor. x. 16, 17) ; and l/ie Amen
here referred to is "the great Amen/' or "the
tremendous Amen" at the end of the Prayer of
Consecration, to which Justin Martyr- refers in his
first Apology.
Again, whilst frankly acknowledging the generic
use of the word evxapiaria in the New Testament,
we would also claim for it, in many passages, a
particular and specific sense. Thus in his First
^
I Cor. xiv. 16.
'^ **'
And when he has conchuled the prayers and thanksgivings all
the people present shout assent enfvcpTjfiu), saying .Imen. This

word Amen answers in tlie Ileljrew tongue to ytpoiro — so be it."
Just. Mart. i. 67. Cf. Apost. Constt. viii. 5, 4. p. Kj; ; Cyiill. liicr,,
Cat. Myst., v. 18, 21, 2a.

;
38 THE CHURCH IN
Epistle to Timothy (i Tim. ii. i, 2) the Apostle

directs that •'
supplications, prayers, intercessions,
and EiicJiarists be made for all men ; for kings and
for all that are in authority," where the word
Eucharists ^ seems a better rendering of the Greek
^vyapKTTia'i The Chris-
than rw^x^ giving of thanks.
tians could hardly offer thanksgiving to God for
such a monster as the reigning Emperor Nero
but they could offer Eucharists to God on his
behalf: "services, that is, in which though thanks-
giving formed an important element, yet a still
more prominent part was the intercession for foes
as well as friends^."
And further mention is apparently made of the
Christian Altar (Heb. xiii. 10) or Table of the Lord
^ Cf. Liddon, A
Father in Christ, 4th ed., p. 23. And in a MS.
dated 29 May, 18S9, Dr. Liddon says, "The word
letter to the writer,
ivxapioTLai is of course wider in its range than the concrete and

supreme act of thanksgiving which is associated with the Holy
Sacrament. It includes all thanksgivings but this, surely and pre-
;
eminently, among or above the rest, as the highest and most

acceptable of all. The use of the plural too is significant, it points
to definite acts of thanksgiving — of which the Holy Eucharist would
be the most natural — as distinct from the general spirit or temper of
thanksgiving. At the same time we should not deny that hfii]a(îSy
npoaevxai, and iVT€v^€is have their place in association with the

Holy Sacrament, as in the intercessory parts of the ancient Canon,
or our own Church Militant Prayer. What is historically certain is,
that they have not given their name to the Sacrament, from which
they are no doubt inseparable."
^ Luckock, Div. Litur.,p. ^S.
"
(i Cor. X. 21) : and in the one case it is laid down

that Christians cannot partake of the Lord's Table
and the Table of devils, and in the other that
"those who serve the Tabernacle," i.e. JewS; have
no right to partake of the Christian altar.
And in Rom. xv. 16 and Phil. ii. 17 the Apostle

speaks, of himself and of his work as a minister of
Christ, in liturgical terms, which would have their
full meaning only to those acquainted with the
Eucharistic service. Accordingly Professor Godet,
commenting on Rom. xv. 16, says: "In this case
the function involved is nothing less than presenting

to God the Gentile wôrld as an offering which may
be acceptable to Him. This world-wide service to
which Christ Himself had called S. Paul was not
only that of a preacher, it had a priestly character/'
Kiss of Peace. Again, there is a custom, at

first general and promiscuous but early restricted
to those of the same sex, and intimately con-
nected with the celebration of the Holy Eucharist,
of which we find mention made in the Epistles
of S. Peter and S. Paul \ viz. the " holy kiss
or " kiss of peace " (c/;tA?/jua ayiovy îA?;juta aydTT)]^).
^
Rom. xvi. 16 ; i Cor. xvi. 20 ; 2 Cor. xiii. 12 ; i Thess. v. 26 ;
I S. Pet. V. 14; cf. Acts XX. 37, and Speakers Commen. iii. pp. 699,
700.
40 THE CHURCH IN
Again, when the Apostle bids them "salute (aa-ira-
o-acrê) every saint in Christ Jesus" (Phil. iv. 21) he

is doubtless referring to the public salutation with
the kiss of peace, and so Col. iv. 1^, Heb. xiii. 24^.
S. John (i Ep. iv. 7) says, "Beloved, let us love
one another" {ayaircoix^v) -,
and it is noticeable that
the modern form for bidding the kiss of peace in
the Orthodox Eastern Church is " let us love
{ayairrja-odiiev)'-^ one another." We learn from Justin
Martyr that this was practised by the Christians
in his time (fl. A.D. 140) before the celebration^:
to this TertuUian * refers as signaciihivi pads, and
asks, " What prayer is complete from which the
?
holy kiss is divorced " Concerning this S. Cyril
of Jerusalem says: "This kiss blends souls one with

another, and solicits for them entire forgiveness.
Therefore this kiss is the sign that our souls are
* Cf. Hammond, Litt. E. and IV., pp. 178, 205, 254, etc.
^ Cf. Hammond, LzU. E. and IV., pp. 34, 105, 151. And surely
it worthy of remark that Origen (^quoted by Wordsworth and
is
Maclear in loco) interprets Ti-â-nr}<jiv avrbv in S. Mark x. 21 by

kissed /12m. Our Lord's practice of giving the salutation of a kiss to
His disciples, when they came into, and when they left, His Presence,
being doubtless the origin of the Liturgical Kiss of Peace : cf. S.
Matt. xxvi. 48, 49.
"
Just. Mart. i. 65 : "When we have ceased from prayer we salute
one another zai/k a kiss ; there is then brought to the President bread
and a cup of wine mixed with water."
* De Oraiione. xviii. He also mentions that the kiss is not given
on Good Friday, or fasting dr.ys.
;
mingled together, and have banished all remem-

brance of wrongs. For this cause Christ said, If
thou bring thy gift to the Altar &c. (S. Matt. v.
23)^:" and concerning this the Apostolical Constitu-

tions say, " And let the Deacon say to all, '
Salute
ye one another with a holy kiss ;
' and let them
salute, those of the Clergy the Bishop, the laymen
the men, the women the women ^." In the nth
century the actual kiss of peace was discontinued,
and in the 12th century a tablet called the Paxbred,
Paxboard, or Pax was substituted and handed
round for the people to kiss in turn^. But owing
to the heartburnings and jealousies, which the
question of precedence in the reception of the kiss
engendered, it has almost fallen into disuse in the
modern Roman Church, though the writer has seen
it used at the Cathedral at Bruges.
Again, we find allusion made to the practice of
zvashing the hands and other parts of the body
before entering the Church, and especially before
the reception of the Holy Mysteries *. Such a
^ S. Cyrill. Ilier., Cat. Myst., v. 3.
^ Apost. Consft. viii, 11.
' Peliccia, Polity of the Christian Church, Eng. trans., p.

249
and for an inteixstini; story relaiiii<^ to the use of the Paxboard, see
Perry's Life of S. Ilitgii, Bp. of Lincoln, pp. 271, 272.
* Heb. X. 22, heXovfievoi to au/fui vSari icaOapai. Cf. S. A.\\g.,Serm.
xvii. de 3 v. Ps. 49, c. v :
" Constituit
Dens in Ecclesia tempore
misericordiae pracrogandae quotidianam medicinam ut dic.^mus,
42 THE CHURCH IN
practice was enjoined ^ upon the Levitical priests,

provided for jn the Temple by the construction of
the Brazen Laver, alluded to by the Psalmist in
the well-known words " I will wash my hands in
innocency, O Lord, and so will I go to Thine Altar"

(Ps. xxvi. 6), sanctioned by our Lord's own washing
of the disciples' feet before the institution of the
Holy Eucharist^, and for which provision was
made in the forecourt of early Christian Churches,
where they had a fountain or a cistern of running
water, such as modern travellers tell us is still
to be seen in Oriental Churches^. The holy water

stoup at the entrance of the Church door is, in the
West, the descendant of this fountain or (pidX-q^.
Holy Baptism. We next come to various refer-

ences to Holy Baptism, scattered through the
Epistles: and here it is especially needful for us to
remember that many, if not almost all, of the Epistles
are earlier than the Gospels. Yet in the Epistles we
find no positive command to baptize. The practice
Dimitte nos debita nostra, sicut etnos diraittimus debitoribus uostris :
ut his verbis lota facie ad altare accedamus et his verbis lota facie
corpore Christi et sanguine communicemus."
^ Ex. XXX. 18-22.
^ S. Johnxiii. 4, 5, 12.
^ For a drawing of this well or fountain, see Riley's Mount Aihos,
or the Mountain of the Monks, frontispiece, and woodcut on p. 94.
* For further information on this point, see Bingh. Antiq. YlW.x. 5.
only is alluded to and explained: it is taken for

granted that it is performed : the Apostles know of
no other way of making Christians or of admitting

men into the Body of Christ ^ they ground doc- :
trinal and practical teaching on the fact that their
converts have been baptized, as the Lord com-

manded (S. Matt, xxviii. 19; S. Mark xvi. 16;
S. John iii. 5).
Thus S. Paul asks, " Or are ye ignorant that all

we who were baptized {ob-ot kâ-nricrOiîx^v) into
Christ Jesus were baptized into His Death? Wc
were buried therefore with Him through the Bap-
tism into the Death " (Rom. vi. 3, 4).
In his First Epistle to the Corinthians the same

Apostle expresses himself as being thankful that he
had personally baptized so few of them (i. 14, 16),
lest any should say he had baptized* into his own
name (i. 15); refers to the fact that " in one Spirit
were we all baptized (kâ-nTiaOiîx^v) into one Body"
(xii. 13); and adduces the fact of persons being
baptized for the dead (ot /jaTrnCô/xerot viiep tcov
v€Kpoov) as a proof of their belief in the Resurrec-

tion (i Cor. XV. 29).
In his Kpistle to the Galatians, he claims for his
converts that " as many of you as were baptized
into Christ did put on Christ" (iii. zj), i.e. to say
^
DidachS, vii. i, 2, 3, 4 ; ix. 5.
44 THE CHURCH IN
at a definite and particular time, viz. when they

were baptized.
To the Ephesians he speaks of there being " one
Baptism" even as there is " one Lord, one Faith"
(iv. 4) ; and refers to their learning Christ, in a
passage (iv. 20-25) which, though it makes no
distinct mention of Holy Baptism, would be readily
understood by those who had been orally instructed
in the Creed, had made profession of it in their Bap-
tism, had then and there renounced the devil and put
off" the old man," and had been clothed in the white
Baptismal robe as an evident token of their having
put on Christ (cf. Gal. iii. 27). And further he speaks
of Christ having cleansed the Church by the laver
[AoiT/jw] of water with the word (Ephes. v. 26).
In his Epistle to the Colossians he speaks of their

"having been buried wdth Him in Baptism " (ii. 12,
and cf. Rom. vi. 3).
In his Epistle to Titus he speaks of Baptism as

"the laver of regeneration (kovrpov TTaXiyyevecrLas)
and renewing of the Holy Ghost " (iii. 5).
In the Epistle to the Hebrews Baptism is spoken

of as one of those elementary truths (vi. i, 2) which
stand at the threshold of the Christian life ; and
the baptized are spoken of as those " who were
once enlightened" (tovs aira^ (^xt^TicrOivTa^, vi. 4,
and d. x. 32).
—
Again, S. Peter in his First Epistle speaks of

Baptism as the antitype of the Flood, and as saving
(iii. 2i) us.
Confirmation moreover is referred to as

the seal of the Lord (Ephes. i. 13 ; iv. 30 ; 2 Cor. i. 22 ;
2 Tim. ii. 19) ; or

the anointing of the Holy Ghost (l S. John ii. 20, 27 :
2 Cor. i. 21) ; or
the laying on of hands (Heb. vi. 2 ; cf. Acts viii. 18).
Confession of Sins and the Ministry of Re-

conciliation are referred to (2 Cor. v. nS, 19. 20:
S. James v. 16),and a remarkable instance is men-
tioned in the Acts of the Apostles (xix. 18): the
custom of public Confession of sins ^ having evi-
dently been in use amongst the Jews in the time

of our Lord (S. Matt. iii. 6 ; S. Mark i. 5 : cf. Josh,
vii. 19). The words of i Tim. v. 22, " Lay hands
hastily on no man," are understood by Bishop
Ellicott, Hammond, De Wette, and others, to refer
to the imposition of hands in Absolution used in
the formal public restoration of penitents.
Public Reading of Holy Scripture. We fmd

the reading of Holy Scripture and Apostolic letters
Cf. Didach^^ iv. 14 '' In the congregation {Iv (KKXrjcriq, cf. i Cor.
^
:
xi.18; xiv. 19, 35^ tliou shalt confess thy transgressions, and shalt
not come to thy prayer with an evil conscience."
46 . THE CHURCH IN
alluded to (i Thess. v. 27 ; Col. iv. 16; 3 S. John

9; Rev. 3; cf. S. Matt. xxiv. 15; S. Mark
i.
xiii. i4)\ and enjoined upon Christians as the ;
reading of the Old Testament was practised by the

Jews in their synagogues (Acts xiii. 27, xv. 21 ;
S. Luke iv. 16, 17 ; Acts xiii. 15).
The Singing of Hymns. And following our

Blessed Lord's own practice (S. Mark xiv. 26) the
singing of Hymns and Christian songs is both

recommended and practised (1 Cor. xiv. 15 ; Ephes.
v. 19 ; Col. iii. 16; S. James v. 13; Acts xvi. 25) : a
custom which, we learn from the letter of Pliny- the
younger, was practised by the Christians in his time.
Memory of the Holy Dead. The holy dead are

remembered before God in prayer (2 Tim. 18), i.
" The Lord grant unto him [Onesiphorus] that he
may find mercy of the Lord in that day

:
" for it
is supposed by many that Onesiphorus had now

fallen asleep in Christ, and certainly the words " in
that day " have a proleptic signification : whilst
^ Cf. Justin Mart. :

" And on the day called Sunday all who live
in cities or in the country gather together in one place ; and the
memoirs of the Apostles and the writings of the Prophets are read
so long as time permits :" see also Apost. Constt. ii. 57.
^ '•
Carmen Christo, quasi Deo, dicere secum invicem," V\\\xy,Epist.^
97 and see probable quotations from such Christian

lib. X. ep. ; hymns
given above ^pp. 19-23).
the mention of the household first, and then of

Onesiphorus, the head of the house, is explained
more naturally by supposing him to be dead than
by supposing him merely to be away from home
at the time. Heb. xiii. 7, " Remember them that
had the rule over you, which spake unto you the
word of God ; and, considering the end {ti]v Ik-
fiacTLV^ T7]s avaarpocprj'i) of their life, imitate their

faith."
This devout and affectionate remembrance before

God of the /io/j' dead, gives no support or coun-
tenance to the modern Roman doctrine of prayer
for the deliverance of souls from the fires of Pur-
gatory. But " the dead are not forgotten by Chris-
tian hearts. Christian '
brothers by love '
includes
"
love for and thought of those who sleep in Jesus
(^Speaker s Com. iii. 723).
Fasting is practised (Acts xiii. 2, 3 ; xiv. 23 ; 2 Cor.

vi. 5 ; xi. 27), as indeed we might expect from our
Lord's declaration {and then shall they fast in
those days)., koI ror^ vrja-revaovcnv iv iKiCrats Tali
^/nepaty [and Vulg. in illis diebus; but LTTrWHR
^ Cf. Wisd. ii. 17 ; and
Luckock, yi//er Death, pp.
for subject,
78, 79, 80, On Heb, Com. iv. p. 99, says, " The
xiii. 7, Speaker s
reference is plainly to some who had been removed from among
them. One of these probably was James the Just, Bishop of Jeru-
salem, who was put to death in A. D. 62 (Jos. Antiq. xx. 9)."
48 THE CHURCH IN
h' kKîvij Ti] 7]\xepa'\. And the very fact of so many

passages (disallowed indeed by critics, but which
nevertheless have crept into the text), which unite
fasting ^ with prayer (e.g. S. Matt. xvii. 2i ; S. Mark
ix. 29; Acts X. 30 ; 1 Cor. vii. 5). would certainly
seem to make for the existence of the practice in
very early times.
Unction. The unction of the sick, practised by

the Apostles during our Lord's lifetime (S. Markvi.
13 ; cf. S. Luke x. 34) is used (S. James v. 14), in
the Name of the Lord, with a view to healing.
Almsgiving. Regular and sj^stematic Alms-

giving is in use (Rom. xv. 26, 31 ; i Cor. xvi. i, 2;
2 Cor. viii. '^-6 ; ix. i, 5, 12, 13 ; Gal. ii. 10; Ephes.
iv. 28 ; I Tim. vi. 18, 19 ; Tit. iii. 14; Heb. xiii. 16;
cf. S. James ii. i^, 16) ; as indeed it had been from
the beginning of the Gospel (S. Luke xi. 41 ; xii.
33 ; Acts iii. 6 ; iv.34, ^S\ vi. i ; xx. ^^ ; xxiv. 17)2.
Hospitality. Again, when " driven from city to

city by persecution, or wandering from country to
country an outcast or a refugee, a Christian found,
wherever he went, in the community of his fellow-
Christians a welcome and hospitality •^" And we
^ Cf. Didachi, vii. 4, viii. i with Acts ix. 9, 18, 19.
^ Cf. DidachS, xiii, 4-7 ; xv. 4.
^ Dr. Hatch, Bampton Lectures, p. 44 ; cf. Didache, xii. 1-5.
;
find constant references to this hospitality and
ministry to the saints in the Epistles of SS. Peter,

Paul, James and John (Rom. xii. 13; xvi. 1,2; i Cor.
xvi. 15; Gal.vi. 10; Tit. iii. 13, 14; Heb. xiii. 2, 16;
S.James ii. 15, 16; i S. Pet. iv. 9. 10; 2 S.John 10;

3 S. John 5, 6, 8, 10). And it is one of the special
qualifications required of a woman, before she can
be admitted into the number of Church widows,

that she should have '•
lodged strangers and have
washed the saints' feet" (i Tim. v. 10).
Support of the Ministry. S. Paul claims for
himself and his fellow-labourers in the Gospel the

right of being supported and maintained ^ But he
does not always exercise or claim this right for
himself-.
Commendatory Letters. The necessity for pro-
vidine travellin": Christians with letters commen-

datory to other Churches must early have arisen.
It prevented the heathen from passing themselves
^ I Cor. ix. i-t6 ; Gal. vi. 6 ; Thil. iv. 10, 15, 16 ; 2 Thcss. iii.
9
1 Tim. V. 17 ; PUil. 22 ; cf. S. Luke x. 7 ; Didachc, xi, xiii. i, 2, 3 ;
where it is to be noted how careful the early Christians were to guard

against the practice of Chri-tianity being taken up as a cloak of
covetousness, and against sturdy beggars ''
going on tramp" to make
merchandise of the faithful; cf. 2 Thess. iii. 11, 12.
-
Acts xviii, 3; XX. 34; i Cor. ix. 12; 2 Cur. xi. 7, 8; xii. 13;
2 Thess. iii. S.
50 THE CHURCH IN
off as Christians, and so obtaining food, shelter,
clothing and assistance under false pretences (Acts

xviii. 27 ; Rom. xvi. i ; 1 Cor. iii. i ; Phil. ii. 29).
It prevented Christians under sentence of excom-
munication from being received by the faithful and
admitted to the Holy Communion (Apost. Canon
xii). Letters commendatory were not made obli-
gatory till the Council of Antioch, A.D. 341, c. 7 :
"No stranger is to be received without letters of

peace."
Discipline. Amodern writer ^ says " It is diffi- :
cult for us in modern times ... to understand how

large a part discipline filled in the [Christian]
communities of primitive times. . . . Between that
City of God and the diseased and decaying society
which surrounded it. there was a perpetual and
sharp antithesis. And that antithesis was sharper
because the one and the other were in close and
daily conflict." Now this ecclesiastical discipline
is referred to in several passages in the Apostolic

writings : thus we have the case of the incestuous
offender at Corinth (i Cor. v. 3-6 ; 3 Cor. ii. 5-1 1 ;
vii. ^-13 ; xiii. 2, 3) ; to the Galatians S. Paul writes,

" I would they were even cut off which trouble
you" (Gal. v. 10, 12); the Apostle delivers Hy-
^ Dr. Hatch in his Bampton Lectures, p. 68.
;
menaeus and Alexander unto Satan (i Tim. i. 20),

" that they may learn not to blaspheme " against a ;
Presbyter an accusation is not to be received save

at the hands of two or three witnesses (i Tim. v.
19); from men of corrupt minds and destitute of

the truth S. Timothy is to withdraw (1 Tim. vi. 5
2 Tim. iii.
5) ; sinful and unworthy Christians are
to be avoided (i Cor. v. 9, 11); the Apostle
solemnly commands them to withdraw from "every
brother that walketh disorderly" (2 Thess. iii. 6),
or that does not obey the Apostolic commands

(2 Thess. iii. 6, 14) ; those that bring not the
true doctrine are not to be received into their
houses nor bid God speed (2 S. John 10, 11;
Gal. i. 8, 9) ; those that have the rule over them are
to be obeyed (Heb. xiii. 17); the decisions of the
Church are received (Acts xv. 30; xvi. 4; cf. S. Matt,
xviii. 17, 18).
And in addition to various incidental allusions

to dress and behaviour, as that men are not to
wear long hair (i Cor. xi. 14) and are to be
uncovered in Church, whilst women should have
long hair and must wear a head-covering in Church
(i Cor. xi. 4, 7; 5, 6, 10, 13, 15), that women are to
dress quietly (i Tim. ii. 9) and to keep silence in
Church (i Cor. xiv. 34, ^î 1 Tim. ii. 11), and that
mixed marriages between Christians and heathen
E a
52 THE CHURCH IN
are not to be allowed (2 Cor. vi. 14), we find men-

tion made generally of customs (1 Cor. xi. 16,.
TOLavTifv (Tvvr]6îav ovy^ e\ofX€v) ; commandments (Trap-

'
ayyektai), 1 Thes^. iv. 2, I Tim. i. 18; traditions
{irapaboa-eLs), I Cor. xi. 2 ; 2 Thess. ii. 15, iii. 6, cf.
1 Cor. vii. 17; ways (65ot), i Cor. iv. 17; and

S. Paul speaks of what he teaches everywhere, in
every Church (^Kadojs iravTaxov kv irda-ij iKKXrja-ia
dibda-Kd), I Cor. iv. 17), of what he ordains in all the
Churches (i Cor. vii. 17), commends the Corinthians

for their obedience (i Cor. xi. 2), says that he had
written to them, that he might know whether they
were obedient in all things (2 Cor. ii. 9) ; and
exhorts the Philippians (iv. 9) to "do what they
had learned and received and heard and seen in
him.'' Great stress is laid upon unity (Ephes. iv.
3-7; ii. 14, 15, 16; I Cor. X. 17; xii. 12, 20;
Gal. iii. 28) : cf. note 2, p. 57 below : whilst the
Christians are admonished again and again to be
of one mind, to be likeminded^ to mind the same

things ^.
Subjection to ecclesiastical authority. When

S. Paul orders '"let every soul submit to higher
'
Cf. Wordsw. G. T. ii. p. 3, lutrod. to First Ep. to the Thes-
salonians.
^ Rom. xii. i6j xv. 5 ; i Cor. i. 10 ; 2 Cor. xiii. 11 ; Gal. v. 10;
Phil. i. 27 ; ii. 2 iii. 16
; ; iv. 2 ; i S. Pet. iii. 8.
;
powers" (Rom. xiii. i), he does not necessarily

restrict the command to civil rulers ;
indeed in his
earliest he recognises an order of men

Epistle
separated from the rest of the congregation, and
presiding over them, to whom honour and respect
are to be paid (i Thess. v. 12, 13); writing to
Timothy, he declares the presbyters that rule well

to be worthy of double honour (i Tim. v. 17).
Obedience to spiritual rulers is insisted on (Hob.
xiii. 17 ;
1 Cor. xvi. 16), and commended (Rom.
xvi. 19; I Cor. xi. 2; 2 Cor. vii. 1.5); whilst the
ruler (6 Trpoto-ra/ieros, he that presideth, Rom. xii.
S) is to do so with diligence, yet without lording it
over the flock (i S. Pet. v. 2, 3).
A"-ain the Churcli is mentioned by that name

(6KKA7]o-ta) no less than 1 10 times in the New Testa-
ment ; it is spoken of as a Kingdom \ the Kingdom
of God (7? iâcTiXda tov 0eou), our citizenship is
declared to be in Heaven {i]fxwv yap to iroXira^Jxi ev
ovpavols vTrdpx^L, Phil. iii. 2o), and the Apostle speaks

of our being fellow-citizens with the Saints (Eph.
ii.
and of exercising this citizenship (Acts xxiii. i

19),
Phil. i. 27) ; or, as a Body '-. and the members of

that Body, the citizens of that Kingdom are spoken
^
Acts XX. 25 ; Rev. i. 6, 9 ; v. 10, etc.
16, 17; xii. i?„ 27; Ephcs. i. 23; ii. 16;

-
Rom. xii. 5; I Cor. x.
iS, 24;ii. 17, 19; iii. i5-

iv. 4, 12, 16; V. 23, 30; Col. i.
;
54 THE CHURCH IN
of collectively as the Brethrefi ^, the Brotherhood'^,
the Saints^, the faithful^, the perfect (ot reAeiot,
I Cor. ii. 6 ; xiv. 2 ; S. Matt. v. 48 ; Ephes. iv. 13),
those belonging to the household of the Faith, or of
God (ot olKeloi Ti]s TTin-recoj, Gal. vi. lo ; Ephes. ii.
19), the believers (ot i^KJTdvovns, Acts ii. 44; v. 14;

xxii. 19; Rom. iii. 22; 1 Cor. i. 21): whilst indi-
vidual members are spoken of and addressed by
the titles brother -\ or sister, or faithful one ^.
The Jews and heathen, those who are not "of
the Way" and not members of the Brotherhood,
are referred to as those that are without (ot efco,
S. Mark iv. 11 ; i Cor. v. 12, 13; Col. iv. 5;

I Thess. iv. 12; ot iîx^Qtv, S. Mark iv. 11 [WH
marg?[ ; i Tim. iii. 7).
Moreover a special affection for this holy Brother-
hood and love towards all its members (over and

^ Acts ix. 30 ; X. 23 ; xi. i ; xii. 17 ; xiv. 2 ; xv, i ; xxi. 7, 17 ;
Ephes. vi. 23 ; Heb. iii. i ; i S. John iii. 14, etc. : and see p. 32,
note I above.
2 I S. Pet. v. 9.
ii. 17 ;
2 Acts ix. 13, 32, 41 ; xxvi. 10; Rom. i. 7 ; xii. 13 ; xv. 25 ; xvi.
15 ; I Cor. i. 2 ; xiv. 33 ; 2 Cor. i. i ; xiii. 12 ; Ephes. i. i, etc.
* Acts X. 45 ; Ephes. i. i ; i Tim. iv. 3, 12 ; i S. Pet. i. 21
[LT Tr WHR] ; Rev. xvii. 14.

5 S. Matt, xviii. 15 ; S. Luke vi. 42 {dSeXcpi) ; i Cor. i. i ; v. 11
vii. 15 (dS€\(p6s) ; xvi. 1 (dSfXîj) ; 2 Cor. viii. 18, 22; xii. 18;
I Thess. V. 27 ; Phil. 7, 20 ; S. James iii. 15.
^ 2 Cor. vi.
15; I Tim. v. 16 (ttjctt;). Cf. Apost Constt. i. 9.
" The word fiiielis [ = 7r«rTos] according to Mone is invariable in S.
Augustine " (Hatch).
THE NEW TESTAMENT. ^^^
above the peace, honour, and kindly deeds which

are to be manifested by Christians towards all men
generally) are particularly enjoined :
" Love the
Brotherhood" (i S. Pet. ii. 17 ; iii. <S ; iv. 8): 'Met
brotherly love continue" (Heb. xiii. 1 ; i S. Pet.
i. 22 ; Rom. xii. 10): "do good unto all men, but

specially unto them that are of the Household of
the Faith" (Gal. vi. 10): "we ought to lay down
our lives for the brethren" (i S.John iii. 16; cf.
I Thers. ii. 8).
And this sacred Brotherhood, the Body of Christ ^

the Church, is " built upon the foundation of the
Apostles and Prophets, jESUS Christ Himself
being the chief Corner Stoned" And that minis-
terial power and authority which our Lord Himself
received from the Father, as it is written, " All
power is given unto Me in heaven and in earth;
go ye therefore and make disciples of all nations ^"

" As My Father hath sent Me, even so send I you "*,"
He " deposited in its fulness in the College of the

Apostles,'"' for guiding and governing His Church,
for building it up. and extending it, and for trans-
mitting the threefold order of its Ministry to the

end of the world ^\
^ I Cor. xii. 27; Ephes. i. 22, 23 ; Col. i. 18.

' Ephes. ii. 20.
''
S. Matt, xxviii. 18, 19.
* S. John XX. 22.
' Cf. Liddon, A Father in God, 3rd cd., pp. 9, 10,. 11.
^6 THE CHURCH IN
And the Preface to our own Ordinal says, *'

It is
evident unto all men, diligently reading the Holy

Scripture and ancient Authors, that from the Apo-
stles' time there have been these Orders of Ministers
in Christ's Church: Bishops, Priests, and Deacons;"
or as Hooker puts it, " Churches Apostolic did
know at the first but three degrees : Apostles,
Presbyters, Deacons, afterwards Bishops instead of
Apostles \" And to these three orders of the sacred
Ministry, accordingly, wê find frequent reference in

the Apostolic writings ^. Where it must be carefully
borne in mind, first that •'
the title Bishop (Ir/i-
aKCTTos) or '
overlooker ' was at first applied both to
prelates [such as SS. Timothy and Titus] and
priests. One overlooked the flock and the other
the shepherds. . . . As the term Bishop did not at
first exclude the second order of Clergy, so the
term Apostle did not exclude others who had not
the dignity and privileges of the original Aposto-
late :
" and second that " the presence and continu-
^ See further in Liddon, A Father in God, p. xxvii.

^ 1 Cor. xii. 28, 29, 30; Ephes. iv. 11 ; Aposlles {atroaToXoC)
S. Matt. X. 2 ; S. Mark vi. 30 ; S. Luke vi. 13 ; ix. 10 ;
xvii. 5 ; xxii.
14; xxiv. 10 ; Acts i. 2, 26 ; ii. 27, 42, 43 ; iv. 33, 35 ; v. 2, 12, iS.
29 ; viii. I, 14 ; xi. i ; xv. 6, 23 ; i Thess. ii. 6 ; Rom. i. i ; i Cor.

ix. I ; 2 Cor. xii, 12 ; i Tim. ii. 7; \ S. Pet. i. 1 ; 2 S. Pet. i. i ;
Phil. ii. 25 : Bishops {l-niaicu-noC) Acts xx. 28; Phil. i. i ; i Tim. iii.
2 ; Tit. i. 7 : Presbyters {irp€al3vT(poi) Acts xi. 30 ; xiv. 23, &c. :
Deacons (btnKovoi) Phil. i. i; i Tim. iii. 8, 12.

THE NEW TESTAMENT. 0/
ance of miraculous gifts appear to have created

offices which were of a temporary character, and
did not pertain to the regular Ministr}-'." "Thus
the interlacing of the ordinary Ministry with extra-
ordinary gifts or titles renders the Apostolic enu-
meration of the officers of the Church somewhat
elaborate, but as the preternatural gifts were with-
drawn or rather held in suspense the three Orders
abide; just as in i Cor. xiii. the temporary opera-
tions of the Spirit are contrasted with the per-
manent and structural elements of the supernatural
life — Faith, Hope, and Charity-."
Again, at the burial of Ananias and Sapphira
we find mention made of "the younger men"'"' (ol
v€(i)T€poL, ol veaviaKoi), probably as a lesser order of
ministers in the Church, performing much the same
^ From a review of Mr. Gore's Ministry of the CJiristian Church,

in the Literary Churchman for July 12, 1889, pp. 276, 277.
- ''
Of all Fathers of the Church, early or late, no one is more
incisive or more persistent in advocating the claims of the threefold
Ministry to allegiance than Ignatius . . . Yet with himself, this
subject, prominent as was secondary to the other. The ecclesias-
it is,
tical order was enforced by him almost solely as a security for the
doctrinal purity. The unity of the body was the guarantee of the
Unity of the Faith. The threefold Ministry was the husk, the shell,
which protected the precious kernel of the Truth." Bp. Lightfoot,
Apostolic lathers, Part II. vol. pp. 39, 40.
i.
••
Acts V. 6, 10; cf. viii. 1. It is curious to notice in this connec-
tion how "the which any Christian body was recognised

first form in
by the law, was as a benefit-club with special reference to the inter-

ment of the dead." Lightfoot, Apostolic Fathers. Pt. II. vol. p. 20. i.
^S THE CHURCH IN
duties as the /oss ores'^ at Rome in later times, who

are expressly called ''
clerks " {clerici, clergy) by
S= Jerome ^.
Whilst, further, there is the order or roll of Church

widows ^, upon which no woman was to be placed
under 60 years of age *. And mention is made of
Phoebe a [btdKoros) deaconess (Rom. xvi. i) of the
Church at Cenchrea, and some understand the

words of S. Paul (i Tim. iii. 1 1) as referring to such
an order of women, as we know to have existed in
the early Church.
Of the things whereof we have spoken then this

is the sum the Church existing for several years
:
before a line of the New Testament had been

written, existing moreover as an organised, living
body, entrusted with great powers and carrying out
a mighty work for God, we find, as we should
^ Martigny, Dzc^. des Antiq. Chret. pp. 2S0, 281.

^ '*
Clerici quibus id officii erat, cruentum linteis cadaver obvol-
vunt, et fossam lapidibus exstruentes, ex more tumulum parant."
S. Jerome, Ep. ad Innoc.
Tim. 16 Acts 41 ^ of. S. Tgnat. od Symm.
''•
I V. 3, 5, ; vi. i ; ix.
xiii, the virgins called widows, whom Bp. Lightfoot regards not as
unmarried women admitted into the order of Widows, but as devout
Widows maintaining a holy chastity in their widowed state S. Ign. ;
ad Polyc. iv. ; S. Polyc. ad Philipp. iv.

* I Tim. V. 9 ; cf. Martigny, pp. 656, 657.
; ; ; ;
expect to do, a multitude of references and allusions

to its organisation, powers, work, customs and
traditions in the writings of the Apostles and
Evangelists : thus we have
(i) passages which appear like quotations (and
for which, as already suggested, the anmdative
evidence is very strong, amounting almost to cer-
tainty) from Liturgies, Hymns, Doxologies, Benedic-
tions and the Creed in use amongst the Christians ;
(2) references to the Creed, under various
names
(3) references to
Services, Sacraments, and Cus-
toms, e.g. the assembling of themselves together for
worship, for instruction, for discipline ; the observ-
ance of the Lord's Day; the celebration of the
Eucharist, together with allusions to some of the
ceremonies pertaining to it: Baptism; Confirmation;

Confession of sins and the Ministry of Reconciliation
Public Reading of Holy Scripture ; the singing of
Hymns; Prayers for the living and the holy dead
Fasting; the Unction of the Sick; Almsgiving;
Hospitality; the support of the Ministry; Com-
mendatory Letters; Discipline;
(4) incidental
allusions to the dress and beha-
viour of Christians
(5) general mention made of Church customs

and Apostolic practice
— ;
6o THE CHURCH IN
(6) references to the Church and her indivickial
members under various names

(7) and distinct reference made to the three
orders of the Ministry as well as to various ecclesi-
astical offices, to enrolled widows, perhaps to dea-
conesses, and probably to a minor order of younger
men who buried the dead.
In short, we find the Church referred to more or
less directly in about 1000 passages of the New
Testament as a living, active, independent, ener-
gising Body, entrusted with abundant spiritual gifts^
mighty powers, and a Divine organisation, and

using those gifts and powers for teaching the Truth
of God and spreading His Kingdom amongst men.
There is not the slightest hint given that the
Church is dependent on the Bible, or could do
nothing and effect nothing until she has the whole
Bible in her hands ; it is nowhere stated that " the
Bible and the Bible only " is to be our Religion.
Surely then it were well for us to remember that
our Religion is based upon a broader, firmer basis
than on a mere Book, even though it be an inspired
one. Yes. our Faith stands firm on these two
feet :
i. The Church, which is the Body of Christ, a
living, visible society, animated and dwelt in by

the Life-giving Spirit, which abideth in her to the
THE NEW TESTAMENT. 6]
end of time ^. For " the Church of the Living God

is the pillar and ground of the Truth -" {arvKo^- Kal
kbpaioDfjia rrjs^ akijOîas) ; and he that despiseth her,
despiseth not man but God ", Who dwelleth in
her.
ii. The Bible, which is the inspired Revelation

of God's Will, which holy men of old delivered to
us '"as they were moved by the Holy Ghost/' and
which is " profitable for doctrine, for reproof, for
correction, for instruction in righteousness V' to prove

not to initiate the Faith. If we believe in the
supernatural energy of the words of a book because
they are the words of God inspired by His Spirit,
much more ought we to believe in the supernatural

energy and power of a living Body, because it is
the Body of Christ dwelt in by the Presence of

God ^
For ue must ever remember that the New Testa-
ment "was not designed to introduce unbelievers
to Christianity, but to improve the Christian prin-
ciple of believers. The two great proofs of this
position arc t/ie instiiutio)i of the C/iristia/i CJiurcJi
and of its ministers^ and again the very fonii of the
^ S. John xiv, i6, 17, 26; xyi. 13 ; 2 Cor. vi. 16 w; i Cor. iii.
i6 ; S. Matt, xxviii. 20 1.
- I Tim. iii. 16. ' Cf. i Thess. iv. 8 ; S. Luke x. 16.

* 2 Tim. iii. 16. ^ Ps. xlvi. 5, 7, 11.
—
62 THE CHURCH IN
Christian For observe the form of

Scriptures.
every one of the books of the New Testament.
There is not one of them that is not addressed to
persons already initiated into the Christian Faith.
. . . To speak generally, by the Church vê are
introduced to the knowledge of the Gospel ; by the
Scriptures alone must its doctrines be ultimately
proved ^." " It seems to have been from the first the
general design of Heaven that by oral or traditional
instruction the way should be prepared for the
reception of the mysteries of the Faith ; that the
Church should carr}^ down the system, but the
Scriptures should furnish all ih& proofs of the Chris-
tian doctrines V
Suffer me then to conclude in the words of a
living Bishop of the Church :
" Infidelity is coming in as a flood. The faith
of many is trembling. Old-fashioned ideas of the

verbal and plenary inspiration of the Bible —ideas
which yet, after all, are only modern — are being
rudely shaken with the advance of knowledge in
^ Dr. Ed. Hawkins, Christianity not the Religion of the Bible only,
pp. II, i8.
"^
Dr. Ed. Hawkins, On the Use and Importance of Unauthoritative
Tradition, p. i8: and cf. the words of S. Cyril of Jerusalem, "Do
not then believe me you these things unless thou re-
because I tell
ceive from the Holy Scriptures the proof of what is set forth for :
this salvation which is of our faith, is not by ingenious reasonings

but by proof from the Holy Scriptures " {Catech. iv. 17, Ox. transl.).
science and history; and men— forgetful altogether
that Christianity and the Faith of Christians existed

long before the Bible (at least the New Testament)
and therefore is not dependent on it, though the
Church esteems those inspired writings which to-
gether form our Bible as its greatest and most
priceless treasure — are overmuch alarmed at diffi-
culties that in reality only concern the outer surface

Holy Book. And the time seems hastening
of that
on when men will have to return to more primitive
methods to a bolder and more unflinching recog-
:
nition of the Church as that which was ordained

by Christ Himself to be the Teacher of the world,
and by the indwelling living Spirit designed to be
the pillar and ground or stay of the truth (i Tim.
iii. 15). When we thoroughly grasp this fact, half
the difiiculties, with which the minds of men are
now vexed, vanish into thin air^."
1
See Sermon by Bp. Anson of Qu'Appelle, Love for the Church,
p. 9, Woolwich, 1889.
APPENDIX.
—
Table of dates assigned to the Epistles and Apocalypse from
Bishop Wordsworth's, Dean Alford's, and the Speaker's Com-
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Frank Shaw - The Church in The New Testament

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'i-'M-'--i-.

W. FRANK SHAW, B.D,

AUTHOR r.F "the PREACHER's rROMPTUAKY OF ANECDOTE,'

BRIGHTON : 135 North Street.

The following pages contain the substance of

in the hope that it may contribute somewhat

towards the fuller understanding of an important

THE NEW TESTAMENT,

The various assaults which are being made in

Saying of Chillingworth. It was said by Chilling-

Protestants f^ But surely, if we take the saying in

in prudence to be preferred before yours : as on the one side I do not

of others, without most high and most schismatical presumption."

" You proceed *

ed. 1S66, chap ii. ans. ii. p. 105, § 35.

THE NEW TESTAMENT. 7

test too muchj (for it is utterly to ignore the pro-

succession of Christians which takes in Christ Himself and His

follow authority for it is upon the authority of universal tradition

that we uiotild have them believe Scripture^ — Id., p. 133, § 114.

perfect as a written rule can be which must always need something

else, which is either evidently true, or evidently credible, to give

attestation to it, and that in this case is universal tradition. So that

never-failing tradition having given this testimony both to treed and

a position never intended by Him Who gave it unto

Christianity was anterior to the New

Testament that the Church was in existence as a

corporate Body and at work in the world, so that

before the earliest portion of the New Testament

was received by the Holy Apostles from the Lord

the Holy Ghost ^ and that they handed on to their

^ " The Church and Christianity existed in the Church for

Thessalonians,' i. I. {b) No command to form a Ministry' But an

V. 12, 13. {c) No command to united assemblages But united

Jiad not left tis writings^ would it not have been

The Churcli before the New Testament. In

was not until towards the end of the first century

" Quid autem si neque Apostoli quidem Scripturas reliquissent nobis,

To speak generally, dy the Church we are introduced to the know-

of the want [of oral teaching and authoritative interpretation] was at

THE NEW TESTAMENT II

The Church herself has decided what is Scrip-

a perpetual succession of ministers and teachers." Dr. Hawkins, Z?/j- —

of Heaven, that by oral or traditional instruction, the way should be

Scripture, viz. Text was never intended to teach

we must have recourse to the formularies of the Church, for instance,

Rites or Ceremonies, and Authority in controversies of Faith

Thus then our Religion is not the Religion of a

Quotation from Bishop Temple. We may perhaps

and that part of the Bible which is most precious

that He created was the agent to use that instru-

have nothing to do with the instruction that was

THE NEW TESTAMENT. 1

to be given. The great doctrines of the Faith

The Church in existence and at work. For it

Col. i. 24; I Thess. i. 6 ; ii. 2, 14, 15 2 Thess. i. 4-7 2 Tim. i.

Acts ii. 41, 47 ; iv. 4 ; v. 14 ; vi. i, 7 ; viii. 6, 38 ix. 31 x. 44, ;

9; 2 Tim. iv. 14; Tit. i. 13.

2 Cor. xi. 5; Acts xiv. 23; xv. 6, 19-20; Tit. i. 5.