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THE Discipline of the Church consists, either in the Government or in the Policy, or in the Ce∣remonies, or in the Practices which concern Manners and Christian Perfection. It cannot be doubted but these Three Points, and especially the Two former, were very much improved in the
Fourth Age of the Church. For before this time, the Church which had been continually toss'd and trou∣bled with Persecutions, could never settle one constant and uniform Form of Government, nor ce∣lebrate the Mysteries with the Pomp and Splendor of Ceremonies: But when once she was perfect∣ly deliver'd from the Yoke of Tyranny, under which she had groaned before, and established by the Authority of a Christian Emperour, she made Rules and Laws for the Government of her self, and join'd to the purity of Faith the Magnificence of Ceremonies. Thus tho' there had been some Rules for the Government of the Churches of the First Ages, which were establish'd by Custom and Tra∣dition, and there were already many Ceremonies practis'd; yet it may be affirm'd that these things were very much improv'd in the Fourth Age of the Church, as will easily appear by comparing what was Ordain'd and Practis'd in that Age, with what was done in the foregoing.
First, as to the Government of the Church. It was in the Fourth Age that the Body of the Churches were perfected, and that certain Rules were establish'd for Ecclesiastical Decisions. The Distinction, Di∣stribution and Subordination of Churches were settled for the most part according to the Form of the Civil Government. The Civil Provinces form'd the Body of an Ecclesiastical Province. The Bishop of the Civil Metropolis was look'd upon as the first Bishop of the Province. Some Rights and Prero∣gatives were assign'd to him, and the Care of overseeing the whole Province was committed to him. In every Province there was held twice a Year Provincial Councils, which the Metropolitan call'd to∣gether, and over which he presided. When a Bishop died, all the Bishops of the Province were called together to ordain a Successor in his room. He was commonly chosen by the Clergy and People of the Vacant Church; The Metropolitan was to be present at this Ordination, and he could not do it unless two Bishops of the Province were with him, and the rest consented to it. As many Civil Pro∣vinces made one District, which was call'd a Diocess, so many Ecclesiastical Provinces made one Ec∣clesiastical Diocess, of which the Bishop of the Principal City was the Head. This Bishop had the Rights, Prerogatives, Privileges of Honour and Jurisdiction over the whole Diocess; he enjoy'd also the Right of Ordaining Metropolitans, which be∣long'd formerly to the Bishops of the Province. The * 1.1 Bishop of the Church of Rome was in possession of the Primacy which he receiv'd from Jesus Christ, as being Successor to St. Peter Prince of the Apostles. This Primacy gave him great Rights and Prerogatives in the whole Church, to maintain the Faith, and cause the Holy Canons to be observ'd. It happened sometimes, but seldom, that he abused his Power and Authority, but when this happened, the Church was satisfied that she could remedy the Abuse. So when Liberius had subscribed to an Arian Creed, and condemned St. A∣thanasius, the other Bishops did not think themselves obliged to follow his Example. The Churches of Alex∣andria, of Antioch, and some others, had also their Pri∣vileges founded upon Ecclesiastical Custom. The Church of Jerusalem had a Degree of Honour, and ac∣quired by little and little some Jurisdiction. Lastly, the Bishop of Constantinople procured to himself the Second Rank of Honour, and in a little time assumed to himself the Jurisdiction over Thrace, Pontus, and les∣ser Asia. The Suburbicary Churches had in a manner no other Metropolitan but the Bishop of Rome. The Churches of Gaul and Spain were governed by Metro∣politans and Provincial Synods. The Churches of A∣frica had no fixed Metropolitan; this Dignity belong'd to the most ancient Bishop of the Province: But the Bishop of Carthage had great Rights and Prerogatives, and even a kind of Jurisdiction over all Africk. As to the Churches without the Roman Empire, they had no certain Form, and they were for the most part go∣vern'd by one Bishop only who had under him many Priests. The Priests took care of the People together with the Bishops: There were also Churches in the Cities and the Country, where they presided over the Assemblies of the People, as Parish-Priests do now. There were also Suffragans who held a middle place between Bishops and Priests: There was no Bishop, Priest, Deacon, or Minister ordain'd, but who was en∣gaged to do his Duty in one certain Church, and this he was obliged to discharge.
As for Ecclesiastical Decisions, a Bishop never judg'd any thing without the Advice of his Clergy. Provincial Councils were commonly held Twice a Year, where the Determinations and Differences of the Bishops of the Province were examined: There all Ecclesiastical Differences were first decided, Matters of Faith only excepted. But those who thought
themselves injured, quickly had recourse to the Bishop who presided over the Diocess, and to his Sy∣nod. The Bishop of Rome pretended to have this Jurisdiction over all the rest, and the Council of Sardica granted him something like it. But the Eastern Churches and many others maintain'd the Authority of their Diocesan or National Synods: All the Bishops thought themselves Judges of Mat∣ters of Faith. When any Question of Faith became a publick Dispute, the Bishops of the Great Sees were consulted, and chiefly the Bishop of Rome, whose Opinion was of great weight, as well upon the account of his Primacy, as because he answer'd in the Name of all the Western Bishops, and was a Wit∣ness of their Doctrine. The General Council of the Eastern and Western Bishops, was looked upon as the Sovereign Judge for deciding all sorts of Ecclesiastical Controversies. Excommunication or Sepa∣ration from the visible Communion of the Church, was the Ecclesiastical Penalty, which was made use of against all those who were convicted of an Error or a Crime; if they repented, they were put under Penance, and then they might be restor'd to the Communion of the Church; but if they were ob∣stinate, they were wholly cast out. The Churches were united together by Letters of Communion. 'Twas forbidden to receive any one into the Church who had been excommunicated, by his own Bi∣shop, without his Consent. And so those who were excommunicated, were separated from the Com∣munion of all the Churches in the World. If any particular Church, any Bishops, or any other Persons separated themselves from the Body of the Church, or continued separated from it, they were look'd upon as Schismaticks. Translations of Bishops were forbidden; they were very rare in the West; but the Ambition of some Bishops made them common in the East. Many Canons were made for hindering Bishops and Clergy-men from going to Court. A Bishop was forbidden to med∣dle with the Affairs of another Diocess, or to Ordain any Persons out of his own. Persons of an unblameable Life were made choice of to enter into Holy Orders; they were depos'd when they com∣mitted any Crime. In many Churches the Age and the necessary Times were prescribed, at which any one could be rais'd to Ecclesiastical Orders. The Bishops, Priests and Deacons, were obliged to Celibacy in the West; which Law was not established in the East. The Church begun then to have great Riches, which came to her from the Liberality of the Emperours and others of the Faithful. The Sacraments were administred gratis, and it was forbidden to take or give any thing for a Spi∣ritual Benefit. Many very useful Canons were made concerning the Life and Manners of Ecclesia∣sticks. In a word, Nothing can be Greater or Wiser than the Laws which were made at this time, concerning the Government of the Church; but it must be confess'd, That they were not always very exactly observed, and that the Interests and Passions of Men, the Ambition of Bishops, and the Will of Princes, caused them often to be violated, contrary to the Intention of the Church, which used all her Endeavours to maintain them.
When Christians began in the Reign of Constantine to perform Divine Service publickly with Pomp and Solemnity, there is no doubt but the Ancient Ecclesiastical Ceremonies were then perfe∣cted, and that new ones were added to render the Celebration of the Holy Mysteries more venerable to the People. Some of the chief of them were these.
Baptism was administred to Infants and Adult Persons with many Ceremonies. They were dipped Three times into the Water. Exorcisms and Anointings were in use. Milk and Honey were given to the Catechumens. The Solemn Times for Administring Baptism were Easter and Whit-sunday, and also Epiphany in some Churches. The Adult were prepared for Receiving this Sa∣crament a considerable time before, and there were many Degrees of Catechumens, as we have already observed. After Baptism the Bishop conferred the Fulness of the Holy Spirit, by Impo∣sition of Hands in the Latin Church, and by Unction in the Greek. The Times and Degrees of Publick Penance for Crimes committed after Baptism were settled by an infinite number of Canons, yet it was always left to the Discretion of the Bishop, to lessen or encrease them. Publick Penance was imposed for all the great Crimes, which the Penitents were either convicted of, or confess'd themselves to be guilty of. Absolution was not commonly refused for any Crime; but Penance was never granted twice. The Holy Sacrifice of the Eucharist was celebrated with Ceremonies. The Eucharist was commonly given to the Laity in both Kinds; but upon certain occasions they gave it in one kind only. The Bread which was consecrated was ordinary Bread, broken into ma∣ny pieces. The Faithful were often present at the Holy Sacrifice; Catechumens and Penitents were debarred from it; the Eucharist was received in the Act of Adoration. The Laity receiv'd also the Bread of the Eucharist into their hands, but the custom of carrying it to their Houses was very rare, and it was commonly spent all in the Church, while they were fasting. The Love-Feasts or Feasts of Charity, were removed in most Churches; almost all those that were present at the Sacrifice received the Communion; and so Christians receiv'd the Body of Jesus Christ very often, and yet were persua∣ded, that they ought to be Holy and Innocent to receive it worthily. Before the Communion-Of∣fice began there were some Prayers which were made for Catechumens and Penitents. The Holy Scripture was read in the Assemblies of Christians, and the Bishop or one of the Priests preached the Word of God. These Assemblies were held in Churches consecrated to God, and built magnifi∣cently; they were made very splendid, and Divine Offices were celebrated there with much Pomp and Splendor. Singing of Psalms was also us'd; Wax-Chandles were lighted chiefly during the No∣cturnal Offices. The Dead were buried with much Ceremony and Pomp, the Great Festivals were celebrated with much Solemnity. Processions began to be introduced. Prayer for the Dead was a common Practice in the Church; they were commemorated at the celebration of the Eucharist. The Invocation of Saints and Martyrs, and the Celebration of their Festivals were common in all the Churches; the use of Crosses was frequent; the Sign of the Cross was made very often; there were Images in many Churches. A Blessing was given for Marriage; but the Church never gave it
for Second Marriages, and they even put Bigamists under Penance for some time. Marriages con∣tracted between Persons who could not lawfully Marry according to the Civil Laws, were looked upon as null. Divorce for Adultery was permitted in some Churches. Orders were conferred by Imposi∣tion of Hands. Bishops had the sole Power of Ordaining Bishops, Priests and Deacons, and of Con∣firming. Solemn Baptism also, and the Absolution of Publick Penitents was reserv'd to them. The number of lesser Orders was not fixed; there were more or fewer of them in different Churches. There were Deaconnesses in almost all Churches. The Mysteries were carefully conceal'd from those who were not yet baptized. The Bishops, Priests, Deacons, and the Laity had their Places in the Churches. In short, Divine Service was performed with much Decency, Modesty, Gravity and Pomp.
Fasting is one of the chief external Practices which concern Manners: The Christians of the Fourth Age were very Religious in observing it. Lent was established in all Churches, tho' it was longer or shorter in different Places. The Fasts of Wednesday and Friday, (or Saturday in the Church of Rome) were also Religiously observed. During the time of Fasting, they waited till Night in Lent before they eat any thing, and till three a Clock in the Afternoon in other Fasts; and all this time they com∣monly abstained from Meat and Wine in almost all Churches. The Monastick State was established in this Age, and became very common in a little time. There quickly appear'd a great number of Monasteries full of an infinite number of Monks, who retir'd from the World, observ'd Celibacy, liv'd in Obedience, kept excessive Fasts, and perform'd very great Austerities. Many Virgins were also consecrated to God, made a Vow of Virginity, and liv'd in common under the Government of an Abbess. The Monks and Nuns were both under the Jurisdiction of their Bishops. There were ve∣ry few Monks who were Priests; some were taken out of Monasteries to be made Bishops. There were also some Hermits who dwelt alone in the Desarts. The Christians were constantly at Pray∣ers and gave great Alms to the Poor, assisted the Sick, visited Prisoners, and did several other Works of Charity. They sometimes undertook Pilgrimages to visit the Holy Places; but tho' the Holy Fathers approved the Devotion, yet they feared the Accidents which might happen up∣on it, and were not of Opinion, that these kind of Journies should be undertaken rashly and lightly. They did not tolerate superstitious Practices, nor any new Devotions founded upon the Imaginations of private Persons, but they recommended the Practice of Evangelical Counsels, and exhorted all Christians to go on to that Perfection which is described in many Places of the Gospel.
These are some part of the Points of Discipline of the Fourth Age of the Church: I shall not stay now to observe many others, nor to prove these by Authentical Testimonies; because my Design is not to make a Dissertation upon this Subject, which would be longer than all this Volume, but only to give a slight Idea of the Discipline of that Time. Neither shall I undertake to Col∣lect or Abridge what the Writers of this Age have said of Morality, which would be an infinite Work; and the Reader ought to be satisfied with the Extracts that are made in the body of our Book taken from the finest Passages of the Authors here mentioned.
[Whoever has attentively read the foregoing accountof the Controversies by which the Church was divided in this Age, and of the Synods that were convened to determine them, can make a very true Judgment whether this is not said (to save himself) by a Man, who having in his other Writings appeared so zealously for the Privileges of the Gallican Church against the Pretensions of the Court of Rome, thought himself obliged to insert this Period for the satisfaction of his scrupulous Brethren. These Abridgments are designed to be heaps of Conclusions from Pre∣mises already laid down in the precedent Work, so that tho' this Proposition were true in it self, it were here impertinent, because it can∣not be collected from what went before, which makes me think that this Period belongs more to the Licensers than the Author. I need only appeal to this very History, from which Two Con∣clusions may be certainly drawn. First, That the Orthodox Bishops who were persecuted by Con∣stantius and Valens in the East, were glad to fly to Rome for shelter, and would, as all Men naturally do, make the most of the Assistance they found, that possibly they could. Secondly, That every Metropolitical See was equally concerned to preserve its own Rights, and the rest of the Church thought it only a Matter of Discipline, instituted for the sake of Order and Decency, that one Church had the Rights of a Metro∣polis, rather than another. This last, Mr. Du Pin takes pains himself to prove, from whence at least this must be plain, That he must believe that in the Fourth Age of the Church, all the Supremacy that was allow'd to the Church of Rome was only Titular out of its own Jurisdi∣ction; and then the Primacy granted to St. Peter could not have then been understood to belong to any of his Successors, (even tho' we should allow them to have thought that St. Peter had a real Authority) since the rest of the Church plainly acted without any regard to it, and te∣stified no remorse for it afterwards.]