V. If any one teaches that the house of God, and the assemblies held therein, are to be despised; Let him be, &c.

VI. If any one holds a private meeting out of the Church, and despising the Church performs ecclesiastical offices without the concurrence of the Presbyter and the consent of the Bishop; Let him be, &c.

VII. If any one will take of the fruits offered to the Church, or give them out of the Church, contrary to the will of the Bishop, or of him who has the charge of such things, and will not act in accordance to their wishes; Let him be, &c.

VIII. If any one gives or receives the fruits besides the Bishop, or him who has been appointed to dispense the benefactions; let both the giver and the receiver be Anathema.

IX. If any one preserves his virginity or contains, abstaining from marriage as abominating it, and not on account of the excellence and holiness of virginity itself; Let him be, &c.

X. If any one of those who preserve their virginity for the Lord's sake, insults those that are married; Let him be, &c.

XI. If any one despises those who make love-feasts out of faith, and call together the brethren in honour of the Lord, and will not partake of the invitations because he despises that which is done; Let him be, &c.

XII. If any one under a pretence of asceticism uses a cloak, and as if he thus acquired righteousness condemns those who with piety wear the berus (1), and use other common and accustomed clothing; Let him be, &c.

XIII. If any woman under pretence of asceticism

changes her clothing, and instead of the customary women's clothing, puts on that of a man; Let her be, &c.

XIV. If any woman leaves her husband, and will separate from him as abhorring marriage; Let her be, &c. XV. If any one leaves his own children, and does not train them, as far as he can, to a becoming piety, but under pretence of asceticism neglects them; Let him be, &c.

XVI. If any children, particularly of believers, withdraw from their parents under pretence of religion, and do not render the suitable honour to their parents, making it appear as if they honoured religion before them; Let them be, &c.

XVII. If any woman under a pretence of godliness cuts off her hair which God has given her for a memorial of subjection, as she thus dissolves the precept of subjection; Let her be, &c.

XVIII. If any one out of a pretence of asceticism fasts upon the Lord's day; Let him be, &c.

XIX. If any of the ascetics, without bodily necessity, behaves himself insolently, and breaks the fasts which have been commonly delivered and observed by the Church, having perfect use of his reason; Let him be, &c.

XX. If any one from a proud disposition blames and abhors the assemblies [in honour] of the Martyrs, or the divine services which are therein performed, or the commemorations of them; Let him be, &c.

We however write these things, not as cutting off those in the Church of God, who wish to lead an ascetic life, according to the Scriptures, but those who take up the pretence of such exercise out of pride, exalting themselves above others who live in a more simple

manner, and introducing novelties contrary to the Scriptures, and the Ecclesiastical Canons. We do indeed admire virginity coupled with humility, and allow of continence with godliness, and gravity. We also admit of a retreat from worldly business with humility; but at the same time we reverence the holy connection of marriage, and do not set at nought wealth with righteousness and beneficence. We praise simplicity and frugality in clothing without any over-curious regard for the body, and have an aversion for dissolute and luxurious excess in dress. We reverence the houses of God, and embrace the assemblies which take place in them as holy and profitable, not as confining godliness within the houses, but honouring every place which is built in the name of God, and approving of the assembling in the Church itself for the common benefit; and we praise the exceeding benefactions of the brethren as being made according to the traditions through the Church to the poor; and, to speak summarily, we desire that all things that have been delivered by the holy Scriptures, and by the Apostolical traditions, should be done in the Church.

NOTE.

Canon XII. I. Cloak, egißoλalov. Berus, ßngos.] It is not by any means clear what was the difference between these two garments, nor is it material to enter into a discussion upon the subject. The object of the Canon is plain and reasonable.

THE CANONS OF ANTIOCH.

THE Synod of Antioch in Syria was held A. D. 341, on the occasion of the dedication of the famous Church at Antioch which was begun by Constantine the Great, and completed by Constantius, and which was called the Golden Church. From this circumstance the Council is often called the Council of Antioch in Encæniis. It was attended by 90 or 97 Bishops, most of whom were Arians or suspected of Arianism. They did not however attempt to bring forward their heretical opinions, on the contrary they artfully concealed them, their principal object at the time being to prevent the restoration of Athanasius to the See of Alexandria, and the confirmation of Paul in the See of Constantinople. In order the more effectually to disguise their object so as to elude the opposition of the Catholics, they in their first Canon professed great reverence for the Nicene Council, and renewed the decree of that Council respecting the celebration of Easter, which had been also previously defined in the 7th Apostolical Canon. They then proceeded to establish other Canons, framed in almost the very words, and in the same order as they occur in the Apostolical Canons, so as to appear to be establishing no new laws, but merely republishing and confirming the old laws of the Church. After the 10th Canon however they introduced the 11th and 12th, which were intended to apply

to the case of Athanasius, who having been deposed by the Synod of Tyre, had been restored to his See by the authority of the Emperor Constantine only. The same object appears also in the 14th and 15th Canons. In like manner the 16th and 17th Canons were introduced with a view to the case of Paul of Constantinople, who had been elected to that See in opposition to the wishes of the Arians, and without the consent, as they affirmed, of Theodore of Heraclea, the Metropolitan of Thrace. To carry on the deceit, the Council then added the remaining Canons from the Apostolical Canons. Notwithstanding however the apparently bad intentions of the Antiochian Synod, the Canons which were enacted or sanctioned by it were unobjectionable, or rather excellent in themselves; and having been received into the Code of the Universal Church, and so confirmed by the Council of Chalcedon, they have equal authority with the rest of that Code.

On comparing the Canons published at Antioch with the corresponding ones in the Apostolical Canons, it cannot be doubted that the latter are the original. This is evident, 1. from the more simple form of the Apostolical Canons, which in most instances are amplified, and rendered more clear in those of Antioch. 2. From the circumstance of the frequent reference made in the Antiochian Canons to other Canons as well known and established, which in no instance is done in the Apostolical. 3. From a particular comparison of the 9th Canon of Antioch with the 34th Apostolical; and the 24th and 25th of Antioch with the 40th and 41st Apostolical. In the 34th Apostolical, the chief Bishop is simply called the first Bishop; in the 9th of Antioch he is styled the Metropolitan. This term however was