something resembling the Witena-gamote of the Saxon Kings.

I will not therefore insist upon any argument that might be founded on this Convention of the States of Ireland in 1168, further than to observe that no Idea of an exclusive Synod of Bishops, in which the second order of the Clergy were to have no part, was entertained at that time-On the contrary, it was an opinion universally received, that all persons whose interests were discussed in such meetings should take a share in the discussion, as already noticed with respect to the Council of Kilkenny in 1642,* and that they should subscribe and have decisive votes on all matters relating to their own affairs; and it is on this account that we sometimes find Abbesses admitted to sit, to vote, and to subscribe, as having both temporal and spiritual jurisdiction over the different Monasteries of the orders to which they belonged.

8. In the first Synod held in England, that

*Columbanus, No iv. p. 69, &c.

of Verulam 446, Bede says that an immense multitude of the Clergy attended; in the second, assembled by S. Germanus, against Vortigern, all the Clergy of Britain attended.

We have two accounts of a Welsh Synod in 520, that of Giraldus, who calls it a council of all the Clergy of Wales," totius Cambria Clero," p. 17, and that of Ricemarchus in his life of S. David, who calls it an assembly of Bishops, Priests, and Abbots. "Collecta Epis

coporum, Sacerdotum, Abbatum turba." ib. p. 18, and MS. of Saxon Councils at Stowe.

In the Saxon Synod, held by Theodore of Canterbury 680, we find the second order convened as well as the first.-" Collecto venerabi "lium Sacerdotum Doctorumque plurimorum "Cœtu." In the Saxon Synod of Calcuth 787, after the subscriptions of the Kings, Archbishops and Bishops, this follows "to "these wholesome admonitions, the Presby

ters and Deacons of Churches, the Abbots, Judges and Nobles subscribed."

9. I grant it does not follow, in strict logick, that because Priests and Deacons subscribed to the acts of Synods, therefore they had a right

so to do;--but my argument is not founded upon mere Subscription, but upon these facts, that, in the Acts of the Apostles, and wherever the Acts of Ecclesiastical Councils have reached us in their original purity, we find not only that the second order are mentioned, as having sat and discussed the subject in debate, voted and subscribed, but that they did so as Assessors, having jurisdiction and authority so to do, as fellow overseers of the flock; that the same expressions which are used to signify the coming together of Bishops to discuss and decide, are used also with respect to the second order, as in Acts xv, 4, 6; that both subscribe in the same authoritative manner;* that the

* Baluzius observes in his New Collection of Councils t. 1, p. 1460, that in the Roman Council under Pope Symmachus in 498, as many Priests subscribed as Bishops, naming their Parochial Titles as the Bishops named their Dioceses.-Thus "Martianus Presbyter Tituli S. Cæcilia-Gordianus Pres"byter Tituli Pammachii--Petrus Presbyter Tituli S. Clementis, &c. How was it possible for them more plainly to express that they subscribed in their own names? They subscribe in the same form and manner as the Bishops did.

After Pope Symmachus had subscribed to the Acts of his Roman Council, having the ro xupos in that assembly,

fourth Council of Carthage voids the sentence of a Bishop, if he gives it without the concur rence of his Clergy; and that though the laity are often present, and sometimes some of the principal amongst them subscribe, yet they never debate or discuss. Thus we find (Acts xv.) that the brethren were admitted to see and

thus-"Calius Symmachus Episcopus S. Ecclesiæ Catholica "Urbis Roma, his Constitutis Synodalbius, a me probatis, "atque firmatis, consentiens subscripsi-the other Bishops "subscribed thus, Calius Rusticus Episcopus Civitatis Metur"ensis his subscripsi et consenși Synodalibus constitutis, atque in "hac me profiteor manere sententia." And the Presbyters and Deacons exactly in the same form and manner- "Cœlius "Januarius Presbyter Tituli Vestinæ his consensi et subscripsi "Synodalibus Constitutis; atque in hac me profiteor manere "sententia---Cyprianus Diaconus Ecclesia Sanctæ Romanæ, "Regionis VII, his subscripsi, et conscnsi Synodalibus Con"stitutis, atque in hac me profiteor manere sententia."

* Canon 23. Compare the subscriptions of the second order in the Council of Ephesus Baluz. Nova Collect. Concil. t. 1, p. 507, 519, and Pamelius's notes ad S. Cypr. Ep. 40, n. 10. Claudius Fortius, a yery learned Divine of Turin, has shewn the ancient right of Priests to vote in Synods, in his erudite work "De antiquo jure Presbyt. in Regim. Eccles. "Taurini 1676"---He intended to have shewn, if he had lived, how that right came to devolve on Deans and Chapters. Molanus touches this subject slightly in his book De Canonicis 1. 1, c. 27, and 1. 2, c. 2,

hear, and to unite with the Apostles and Elders in their final decree; but it is not said of them, as of the Apostles and Elders, that they came together to consider of this matter; and that when there had been much disputing, they agreed, &c.

Here was a long debate, but it was only between the Apostles and Elders; and it is evi dent that the Elders or Priests debated as well as the Apostles, for the question was put to them; and they came together to consider of it; and when they had agreed with the Apostles, they drew up their Synodical Epistle-It is true that they inserted the Brethren in the inscription of it, but their Decrees are afterwards expressly called "the Decrees that were ordained of the Apostles and Elders at Jeru"salem." Acts xvi. 4.

10. The most learned Catholic, as well as Protestant divines, agree that this council was intended as a model for all others, and it ap pears obvious that this was the main design of it; for any one of the Apostles could have decided authoritively on the subject, each being