Inasmuch as some clergymen, despising ecclesiastical order, leave their own parish and run into those of others—and this more especially in this royal city, where they take Princes as their patrons and perform services in their private oratories—such must not be admitted into any house or church without the permission of their own Bishop and the Patriarch of Constantinople. Those moreover, who, by the permission of the above-mentioned Priests are admitted, must by no means meddle with secular or worldly business, as this is forbidden by the Ecclesiastical Canons. And if any of those who are called Seniors be found to be occupied in any such concern, let him give it up or let him be deposed. Let him rather engage in the instruction of servants or children, teaching them the sacred Scriptures, for to this was he appointed in the priesthood.

CANON XI.

That Stewards must be appointed in bishoprics and monasteries.

CANON XII.

That no Bishop or Abbot is at liberty to alienate any of the possessions of the Church.

CANON XIII.

That they who secularise monasteries are worthy of aggravated condemnation.

Since during the late calamity, which for our sins hath befallen the Church, certain holy houses, episcopal dwellings, and monasteries, have been violently seized by some for private and common habitation; if those who have them are willing to restore them, so that they return to their ancient use, this is right and well; but if otherwise, should the offenders be of the sacerdotal order, let them be deposed: if Monks or Laics, let them be suspended, as being condemned by the Father, the Son, and the Holy Spirit; and let them be doomed to that place where the worm dieth not, and their fire is not quenched; for they are acting in opposition to the voice of the Lord, which saith-"Ye shall not make my Father's house an house of merchandize."

CANON XIV.

That without imposition of hands it shall not be permitted

Surely we have more reason to complain of the entire destruction of all that Iconoclasts did ever say or urge in their defence, of the mutilated Council held at Constantinople, and the other, utterly lost, held under Leo Isaurus and Leo Armenius, and others. As for puerile babblings, the Nicene Council and Adrian's and Gregory's letters seem to include no small quantity!

to read from the desk. Some young persons were accustomed to do this, because they received the tonsure when young.

CANON XV.

That no clergyman ought to preside over two churches.

From the present time let no clergyman be appointed to two churches; for this has been done from love of base and sordid gain, and is quite foreign to all ecclesiastical order. We have heard from our Lord's own words that no man can serve two masters, for either he will hate the one, or he will cleave to the one and despise the other. Each one, therefore, according to the Apostle, where he hath been called, there he ought to remain, and to be fixed in one church: the things which in ecclesiastical matters are done from bargain are quite contrary to that which is appointed by God; and, as for necessary subsistence, there are other means of obtaining it. For, says the Apostle -"Ye know that these hands have ministered to my necessities, and to them which were with me." This Canon, however, is intended more especially for the royal city; but in the more distant parishes, on account of the want of men, it need not be enforced.

CANON XVI.

That it becomes not a clergyman to be clothed with garments of various colours.

All effeminate ornamenting of the person is quite unsuitable to the sacred order. Such Bishops or Clergymen as adorn themselves with splendid and glittering attire need to be corrected; and, if they persist, should be censured. In like manner should they be treated who make use of various perfumes. Since, however, that root of bitterness springing from beneath hath pestered the Church, the Christianity-detracting heresy, and they who have received it, not only abominate pictural representations, but have laid aside reverence altogether, and have taken umbrage at all those who lived in humility and piety, making good the proverb-" Piety is an abomination to the sinner:" should, therefore, any now be found to deride those who wear homely and sober attire, let them be taught better by censure.

For of old every Priest was wont to dress in sober and grave attire: since everything put on for the sake of ornament, and not for use, laid the wearer open to the charge of pride, as the great Basil says:— "Let no one be clothed in garments curiously wrought in silk, nor let him add fringes of another colour to the borders of his garments, since

they have heard from the voice of the Divine tongue- They who wear soft garments are in Kings' houses.''

CANON XVII.

That no one undertake to build an oratory who has not funds to complete the same.

Because certain Monks desiring to rule, and not caring to obey, are in the habit of leaving their own monasteries, and undertaking to build oratories which they have no funds to finish-when any one commences an undertaking of this kind, let him be restrained by the Bishop of the Diocese, till, on enquiry, it be found he has sufficient to defray the cost, and then let the work go on to its conclusion. The same rule holds in respect to both the Laity and Clergy.

CANON XVIII.

That no women should be allowed to live in a Bishop's residence in monasteries of men.

"Be without offence towards them that are without," saith the divine Apostle; but for women to live in Bishops' palaces, or in monasteries, is cause of all kinds of scandal.

If any one be found to have in a Bishop's palace or monastery any female, bond or free, for the performance of any service whatever, let them be censured; and, if they persist, let them be deposed. But if there happen to be women in any of the outer courts, and any Bishop or Abbot have occasion to go thither, let them not on any account go on with any work there so long as the Bishop or Abbot be present; but let them go away to some other place till the Bishop or Abbot depart, so that they be not blameable.

CANON XIX.

That admission to the priesthood or monasteries be unaccompanied with presents.

CANON XX.

That monasteries for both men and women together ought not to be made.

CANON XXI.

That Monks ought not to leave their own monasteries to go into others.

CANON XXII.

That if it so happen that Monks do sit down at the same table with women, they do so with giving of thanks with all moderation and piety.

To give up everything to God, and in no respect to live after our own will, is no small attainment. "Whether ye eat or whether ye drink, do all to the glory of God," says the divine Apostle. Christ our God in the Gospels has commanded to cut off the very beginning of evil. Not only is adultery rebuked by Him, but the very motion of soul which inclines to the act of adultery is condemned. Thus, we find, whoever looketh on a woman to lust after her, hath already committed adultery with her in his heart: whence we learn we must purify our thoughts. Again: "if all things are lawful, all things profit not," saith the Apostle. It is necessary for every man to eat in order to live; and, amongst married people and families of the Laical order, it is quite an irreprehensible thing for men and women to eat together. Only let them give thanks to the great Giver of all good, and let not their feasts be celebrated with bacchanalian songs, Satanic odes, harps, and lascivious gesticulation. Against whom cometh the prophetic curse, which says "Woe to them that drink wine with the sound of the pipe and harp; but they regard not the Lord, and consider not the works of His hands." And if such things occur among Christians, let them be restrained; but if that cannot be done, then let those regulations which have been canonically ordained by our predecessors remain in force against them.

But, in respect of those who have chosen the quiet and retired life, as having covenanted with God to take on them the solitary state, it becomes them to sit down in perfect silence; and, moreover, in respect of any who have assumed the priesthood, it is by no means proper that they should associate with women alone, though they may with some very pious men and women, so that the conversation may tend to spiritual edification.

Let the same rule be observed in respect of relations also.

And if it happen that any Monk or Clergyman be on a journey, and have not sufficient provision, and on account of his necessity wishes to stop awhile either at an inn or a private house, he hath liberty to do so, if the case be of sufficient urgency.

SESSION THE EIGHTH.*

The Bishops of the Council of Nice, summoned to Constantinople, with the Patriarch, confirm the decree of the Council in the presence of the Empress and her son.

IN THE NAME OF OUR LORD AND MASTER JESUS CHRIST, OUR TRUE GOD. In the reign of our pious and Christ-loving Sovereigns Constantine and Irene his mother, in the eighth year of their Consulship, the tenth of the calends of November (October 20th), in the eleventh indiction.

Our Sovereigns the allies of orthodoxy, as being illustrious heralds and guardians of the truth, influenced with sound affection, counting it a thing not to be borne that they should never have sat in the Council in person, issued their commands to the Patriarch, to bring all the God-beloved Bishops with him to their royal and heaven-defended city,

* All that follows (says Binius), under the title of the "Eighth Session," is found in the Greek Codices; but not in the Translation of Anastasius or the common Latin Version. The Canons belong rather to the Seventh Session than to this. This supplementary part gives occasion to a mistake made by the French Divines of the Council of Frankfort, that the Council itself was held at Constantinople, by which name it is cited in the famous Canon of that Council. Romanists have made much of this mistake. It occasioned surprise in Charlemagne that Irene should sit as President at all the preceding Sessions of the Council; whereas she was present at none but this. It gave occasion to the censure contained in Car. Lib. iii. c. 13 :-" That a woman ought not to preside in Council, as Irene is said to have done in this Council." Adrian defends the practice from the example of Constantine the Great, who sat in a certain Council with his mother Helena, when twelve Scribes and Pharisees disputed with the Christians in the presence of Pope Sylvester; in which dispute, as well by miracles as by the word of God, the Christians gained the victory. The mention of miracles alone would be sufficient to cast a doubt on this Council: it is altogether fabulous. The second instance is taken from the case of Pulcheria at the Fourth General Council. Pope Leo sent his letters in behalf of this Council to her; whence she, in her own person, together with the most faithful Emperor Martian, sat in the Council. From instances we are brought to Scriptures allegorically interpreted: then to Augustin"The earth produces grass, and the herb, and the fruit-bearing tree; and men in the Church produce works of mercy; for after those works which were exhibited to our Lord, not only by men such as Zaccheus, but even by women, who ministered to him of his substance."—Adrian's Answer, page 119, col. 1; in Labbe's Collection, vii. 939.