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to exprefs teaching with Authority, and by Commiffi on, which therefore he that is a meer Lay-man, and has no Commiffion, cannot do. And therefore when we fay a Lay-man may preach, we take the Word Preaching not in the Scripture Senfe, but according to the modern Latitude of the Word, in which it is applied to any Kind of Inftruction. For taken in the ftrict Senfe of the New Teftament, no Lay-man, or Perfon uncommiffioned, can properly be faid to preach, for as much as Preaching requires a Miffion, as St. Paul tells us, when he fays, (p) How shall they preach, except they be fent? Which plainly implies that no Man may preach, in the Scripture Senfe of the Word, with the Authority of an Ambaffador for Chrift, except he have a Commiffion for that Purpofe according to Chrift's Inftitution. The Lay-, man therefore, being uncommiffioned, can only tell Infidels the glad Tidings of the Gospel, and perfuade them to believe it, as any Man may tell another what himself knows and has experienced to be true: But the Prieft, who is commiffioned, not only tells them this, and perfuades them to believe it, but also does it in an authoritative manner, not only perfuading them to believe the Gospel, but acquainting them alfo that he has Power to receive them into the Chriftian Church and Society, that he comes with a Commiffion from Chrift to do fo; whereas the Lay-man, when he has perfuaded them to believe, can go no further, but only exhort them to wait for a Prieft, who may admit or receive them into Chrift's Church by Baptifm, and then take the Spiritual Rule over them, as their Paftor or Governour, (q) whom the Scripture requires them to obey.

(p) Rom. x. 15 (q) Heb. xiii. 17.

§ XXXIII. We

XXXIII. We have but Two Inftances in ancient Hiftory of the Converfion of any Nation of Infidels, which was begun by Lay-men, both which are referred to by Dr. Edgworth (who agreed with Archbishop Lee in his Answer to the Queries now under Confideration) and happened in the Reign of Conftantine, the first Chriftian Emperor, and a little after the Council of Nice: In both which Converfions the Proceeding was agreeable to what has been already faid. () Two Chriftian Youths, Edefins and Frumentius, being taken Captives by fome Indians, were prefented to their King, who being pleafed with the Boys, after they had been fome Time in his Court, preferred them to Places of Honour there, making Edefius his Butler, and Frumentins Keeper of his Records. The King dying foon after, did by his Will give them their Freedom. But the Queen Regent thinking them the fitteft Perfons about the Court for that Purpofe, committed the Education of the young King to them, and defired them not to leave her till her Son came of Age. And being in great Favour with the Queen Regent and the young King, they, cfpecially Frumentius, had very great Power, and the chief Management of all Affairs. Having therefore fo great an Authority and Intereft in the Government, they enquired amongst the Roman Factories in that Place, what Chriftians they had amongst them: And having found fome, Frumentius acquainted them with the State of himself and his Friend, and defired them to look out for fome convenient Place where they might aflemble

(7) Socrat. lib. 1. cap. 19. Theod. lib. 1. cap 23. Sozom. lib. 2. cap. 23.

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together to say their Prayers, after the manner of the Chriftians. And in a little time after he himfelf built an Oratory for that purpose. And having converted feveral of the Indians, admitted them to pray with them. But when the King came of Age, and had taken the Government upon himself, Frumentius and Edefins defired Leave of him to return into their own Country, according to their Contract with the Queen Regent. Which having with fome Difficulty obtained, they departed. Edefins returned to his Friends and Relations at Tyre, but Frumentins having the Converfion of this Nation more at Heart, went to St. Athanafius at Alexandria, and gave him an Account of what he had done, defiring him to fend a Bifhop and Clergy to that Country, who might perfect what they had fo happily begun. Athanafius thinking no Perfon fofit for that Office as he that had lived fo long amongst them, and fo well understood their Language and their Customs, confecrated Frumentius, who being thus ordained a Bishop, returned again to the Indians, where he built many Churches, and performed all the Functions of a good Bishop, till in time the whole Nation was converted to the Chriftian Faith. Here we may obferve, that Frumentins and Edefius, tho' in a Cafe of great Neceffity, yet prefumed not to take upon them the Prieft's Office, or to execute any Part of it. They built an Oratory indeed, where they met, with fuch Chriftians as they could find, to fay their Prayers together; but Prayer, either publick or private, is a natural Duty, and not a meer pofitive Chriftian Inftitution. It is what every Máfter of a Family is obliged to fee performed in his own Houfe; and tho' when there is a Priest, it ought to be performed by him, as he is the Head or Chief of every Affembly (wherein

(wherein he is prefent) in Things pertaining to God; yet where no Priest can be had, the Duty ought not to be omitted, because natural Duties are what every Man has both a Right and Obligation to perform in a proper and decent manner. Wherefore if no Priest can be had, a Congregation of Lay-men may appoint whom they think fit to perform that Office in their Affemblies for religious Worship, that fo thofe Affemblies may be regular and orderly. Thus far therefore Frumentius and Edefius, together with fuch Chriftians as they could find in India, proceeded. They alfo taught and inftructed the Indians as they had Opportunity in the Principles of Chriftianity, and having brought them to believe in Christ, admitted them to their common Prayers. But having proceeded thus far, they attempted to go no further; they neither preached to them with the Authority of Priefts, nor baptized, nor laid their Hands upon any, nor miniftred the holy Eucharift to any, neither did they elect or appoint any to be Priefts, or to officiate as Priefts, but thought it proper to wait till they could procure Bishops and Priests regularly called to that Office. And having at laft obtained Leave to go Home to their own Country, Frumentins, who had the Converfion of this Nation moft at Heart, instead of returning with his Companion into Phenicia to his Relations, thought fit to go first to Alexandria, as the Place which lay moft convenient to fend a Bijhop and Priefts to thofe Indians. And being there thought the fittest Person to be made their Bishop, he quitted all Thoughts of going Home to his Friends, as Edefins had done, and returned back to the Indians with that Character, and then compleated that Work which he was before uncapable to do. Then he baptized, laid on Hands, or confirmed, mini

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ftred the holy Eucharift, ordained Priefts and Deacons, and fettled a compleat Church amongst them, none of which things were attempted by him before.

§ XXXIV. The other Inftance, which hap pened about the fame time, is related concerning the Iberians, (s) a Colony of the ancient Spaniards, fettled upon the Borders of the Euxine Sea. A Chriftian Woman had been taken Captive by fome of this Nation, and lived many Years amongst them. There were no profeffed Phyficians in this Country, but the Cullom was when any one was fick, they fent for fuch Perfons as they fuppofed might have any Skill or Experience concerning the Diftemper they laboured under, and asked their Advice. Or when it could be done with Safety, the fick Perfon went or was carried from Houfe to Houfe, to fee if any of the Neighbours could direct him to a proper Cure for his Diftemper. This Captive Woman living among thefe Barbarians, led a very ftrict and mortified Life, fpending much Time in Fafting and Prayer, which was taken notice of and much wondred at. The King's Son, being an Infant, fell into a grievous Illness; the Nurfe was ordered to carry him about to several Women, to see if any of them could cure him, and amongst the reft he was carried to this Captive, a great many Women accompanying the Nurfe, to fee what this Stranger could do on fuch an Occafion. She told them that the knew not what Medicines were proper for the Difeafe, and therefore could prescribe none; but I know, fays fhe, that Chrift,

(s) Socrat. lib. I. c. 20. Theod. 1. 1. c. 24. Sozom. 1. 2.

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