versed both in civil and ecclesiastical
matters,--hence he has the title of Scholasticus; while Dionysius is the
framer of the Christian era, as we still reckon it. They both made
Collections of the Canons of the Church, the latter in Latin, and they
both include the Apostolical Canons, as we have them, in their editions;
with this difference, however (which does not at present concern us),
that Dionysius published but the first fifty, while John of Antioch
enumerates the whole eighty-five.

Such is the main argument for the existence of our Collection at the end
of the third century; viz., that, whereas _a_ Collection of Apostolic
Canons is acknowledged at that date, _this_ Collection is acknowledged
by competent authorities to be that Apostolic record at the end of the
fifth. However, when we inspect the language which Dionysius uses
concerning them, in his prefatory epistle, we shall find something which
requires explanation. His words are these, addressed to Stephen, bishop
of Salona:--"We have, in the first place, translated from the Greek what
are called the Canons of the Apostles; _which, as we wish to apprise
your holiness, have not gained an easy credit from very many persons_.
At the same time, some of the decrees of the [Roman] pontiffs, at a
later date, seem to be taken from these very Canons." Here Dionysius
must only mean, that they were not received as Apostolic; for that they
were received, or at least nearly half of them, is, as I have said, an
historical fact, whatever becomes of the Collection as a Collection. He
must mean that a claim had been advanced that they were to be received
as part of the apostolic _depositum_; and he must be denying that they
had more than _ecclesiastical_ authority. The distinction between divine
and ecclesiastical injunctions requires little explanation: the latter
are imposed by the Church for the sake of decency and order, as a matter
of expedience, safety, propriety, or piety. Such is the rule among
ourselves, that dissenting teachers conforming must remain silent three
years before they can be ordained; or that a certain form of prayer
should be prescribed for universal use in public service. On the other
hand, the appointment of the Sacraments is apostolic and divine. So,
again, that no one can be a bishop unless consecrated by a bishop, is
apostolic; that three bishops are necessary in consecration, is
ecclesiastical; and, though ordinarily an imperative rule, yet, u