[12] _In Ps._ lvi. i.

[13] It is one very noticeable feature of the recent Encyclical of Leo
XIII on the Unity of the Church ('satis cognitum') that it assumes that
'only a despotic monarch can secure to any society unity and strength.'

[14] Romans x. 9.

[15] For example, see Gal. i. 6-9.

[16] Acts xv. 23-29.

[17] Romans xiv. 56; cf. Phil. iii. 15-16.

[18] Cf. Hort, _Ecclesia_, p. 169, who brings out that _all_ members of
the local churches, better and worse, are regarded as members of the
universal Church. 'There is no evidence that St. Paul regarded
membership of the universal Church as invisible and exclusively
spiritual, and shared by only a limited number of the members of the
external Ecclesiae.' See also app. note E, p. 267.

[19] 1 Cor. xii. 13.

[20] Acts xix. 1-7.

[21] 1 Cor. x. 16, 17.

[22] See app. note E, p. 269.

[23] In ii. 20 and iii. 5, 'Apostles and prophets' are spoken of
together almost as one class included under one definite article. And
of course the apostle Paul remained also, what he is first called, a
prophet (Acts xiii. i). Apostles were also prophets; but not all
prophets were apostles. They can be, therefore, grouped apart as they
are here (iv. 11).

[24] 2 Tim. iv. 5.

[25] 1 Tim. iv. 14; 2 Tim. i. 6.

[26] Acts xiv. 23. This is interpreted by the phrase (Acts xx. 28)
'The Holy Ghost made you bishops.' Cf. Titus i. 5, 'I left thee ... to
appoint elders in every city.... For the bishop must be blameless.' I
assume here the _practical_ identity of bishops and presbyters, as Acts
xx. 28, Tit. i. 5-7, Acts xiv. 23 (with Phil. i. 1) seem to require.
But 'the presbyters' or the 'presbyterate' was the more general name
for the governing body of a church, and an apostle can therefore call
himself a presbyter or include himself in the presbyterate (1 Peter v.
1; 1 Tim. iv. 14), whereas he would hardly call himself a 'bishop.'

{172}

DIVISION II. CHAPTERS IV. 17-VI. 24.

_Doctrine and conduct._

[Sidenote: _Doctrine and conduct_]

Here the apostle, with a final 'therefore,' resuming the 'therefore' of
IV. i, passes without further delay to the entirely practical portion
of the epistle.

These 'therefores' are characteristic of St. Paul. They indicate his
deep sense of the vital and necessary connexion between the Christian
mode of living and the doctrines of Christian belief. Christian belief
is a mould fashioning human conduct by a constant a