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THE

DOCTRINE
/

THE RUSSIAN CHURCH,

THE PEIMEE OE SPELLING BOOK,
THE SHOETER AND LONGEE CATECHISMS,

AND A TREATISE ON

THE DUTY OF PAEISH PRIESTS.

TrxANSLATED FROM THE SLAVONO-RUSSIAN ORIGINALS

REV. R. W. BLACKMORE, B.A.,

FOUMEKI.Y OF MF.IITON COLLEGE, OXFOliD :
CHAPLAIN TO THE RfSSIA COMPANY IN CUONSTADT,
AND TRANSLATOR OF MOVRAVIEFF's IIISTOUT OP tHE RUSSIAN CHURCH.

LONDON :

JOSEPH MASTERS AKD CO., 78, NEW BOND STREET.

TO THF.

MOST REVEREND, THE PRIMUS

AND

THE OTHER BISHOPS

THE APOSTOLIC CHURCH IN SCOTLAND.

Tills VOl.l Ml".
IS liY THEIR PERMISSION DEDICATED,
AS TO THE OXEY Ur.M\ININr. SUCCESSORS AND REPHESENTATI VES OF THOSE

BRITISH msiiops, WHO in the heios of peter the first

HELD A COHRESPONDENCE WITH THE Rt SSIAN SYNOD;

A corrf.spondi:nce, which w as dropi'ed

0\ THE DEATH OF PEIER
WITH AN ASSURANCE FROM THE IMFETtlAI, «OVKRNMI Nr,
THAT IT SIIDi r.!) B!', RI;NEW1;D AI some I TIT IU-; AMI
lloKl; CONVENIENT OPPORTUNITY.

PREFACE.

The purpose of this volume is to set before the reader the
Doctrine of the Russian Church, in that form in which it is
actually inculcated upon children, lay people, and clergy,
from Baptism to Ordination.

As regards the Documents themselves, which it contains,
nothing more is needed by way of introduction than to state
briefly what they are ; and what is the nature and extent of
their authority.

I. The Primer for Children, which stands first, and the
other Primer mentioned in the note at p. 14, for grown
people, are in fact but two slightly diff'ering forms of one
and the same book, which had long been in use in Russia
before the introduction of the modern-Russ or Civil Alphabet
in the time of Peter the First. Since that time those editions,
which have been issued by the Synod, have naturally taken
more or less notice of the Civil Alphabet and idiom ; though
the book itself, as being the Primer of the Church, and de-
signed to convey the rudiments of religious and Ecclesiastical
learning, has preserved in the main its Slavonic character.
Besides this, other Primers have from time to time been pub-
lished either by the Civil Government, or by private persons,
which take little or no notice of the Ecclesiastical idiom, be-
yond giving the Alphabet : but these have no claim to be
compared, in point of authority, with the original Primer of
the Church ; though it is true that they are always submitte<l
to the Spiritual Censorship, and are in their contents very
much the same as the Slavono-Russian Primer published by
the Synod. The most ancient of these Civil or modern-

PREFACE.

Russian Primers was drawn up by Tlieoplianes Procopovich
(then Archbishop of Pleskofl',) and was put forth in the time
of Peter I. A.D. 1720. A translation of it into English was
published shortly afterwards at London, A.D. 1723, under
the title of The Russian Catechism ; and reached a second
edition.

II. and III. The Shorter and Longer Catechisms are printed
and published by the Synodal Press not only in the Slavonic,
but also in the modern-Russian character and idiom. Both
of them in that form, in which they now stand, and in which
alone they are enjoined to be used, were drawn up by Phi-
laret, the present illustrious Metropolitan of Moscow, and
after careful revision were not merely approved and licensed,
but adopted and promulgated by the Most Holy Synod as the
Catechisms of the Church Herself, A.D. 1839. The Longer
Catechism, in particular, having been translated into Greek,
and sent to all the Eastern Patriarchs and other Churches of
the same Rite and Communion, and having been received on
all sides with unanimous approbation, has a just claim to
that title which it bears in the original, and which literally
translated would stand thus: A Full Catechism of the Or-
thodox Catholic Church of the East : though the word ' Full'
having reference also to the 'Short Catechism' of the Russian
Church, it was found difficult to give this title with exact-
ness in the translation.

It must not, however, be supposed that these two Cate-
chisms either in their present form, or in that in which
they were first published for the single Diocese of Moscow,
originated solely with the Metropolitan, who has been named
as their Author. They are in fact, though recast, and much
improved in method and style by his labour, and by that of
the Synod itself, yet in substance the representatives of older
Catechisms under similar titles, which have been from time
to time authorized by the Spiritual Authorities ; though none
before these have ever been appropriated in so distinct a
manner by the Church Herself. Such were the Russian
Catechism drawn up in the reign of Peter L, and The Shorter

PREFACE.

vii

and Longer Catechisms sanctioned by the Synod under
Catherine II. on the occasion of the establishment of Schools
for the people in Russia, which went through many editions.
Such again were the three Catechisms, and the Orthodox
Doctrine, or Summary of Christian Divinity, composed by
Platon, sometime Metropolitan of Moscow ; the latter of
which appeared first in the year 1762, and is a work of very
considerable authority, having been translated into no less
than eight languages, and received into use with general
approbation beyond the limits of the Russian Church. But
all these, and other similar publications which might be
named, are no ways to be compared in point of authority
with the Catechisms given in the present Volume.

Besides earlier Russian publications, such as have been
named, or alluded to, and the still more ancient writings of the
Fathers of the Universal Church, the reader who would trace
historically the Theology of the present Russian Catechisms
ought to have some acquaintance with the Doctrinal decrees
and writings of the Modern Greek Church ; particularly
with the Answers of the Patriarch Jeremiah to the Lutherans,
(1574 — 1581.); the Orthodox Confession, (A.D. 1643.); and
the Eighteen Articles of the Synod of Bethlehem, (A.D. 1672.)
These documents, it is true, originated more or less in con-
troversy : one of them was composed under tlic political in-
fluence of Frenchmen and Latins for party purposes ; and all
have much in them of a controversial tone and character;
and so differ widely from the Russian Catechisms, which
breathe rather the natural spirit of the Church equably di-
viding the word of truth to her obedient children. But still,
having been received, so far as respects their substance at
least, throughout the whole Eastern Communion, and being
repeatedly referred to as of authority in the Russian Cate-
chisms themselves, they arc very necessary assistances to-
wards their right luiderstanding and appreciation.

IV. The Treatise On the Duty of Parish Priests was com-
posed by George Konissky, Bishop of Mogilcff, with the
assistance of Parthenius Sopkofsky, Bishop of Smolensk,

viii

I'K KI ACK.

;uul was liist printed at St. Petersburgh, A.D. 1776. The
Author, George Konissky, besides other writings, was cele-
brated for the Latin Oration which lie made, July 17, A.D.
1765, at \\'arsaw, before Stanislas Poniatofsky, the then
newly-elected King of Poland, and in which he set forth in
a touching manner the persecutions endured by the mem-
bers of the Eastern Cluu-ch in the Polish Provinces at the
hands of the Latins. He was born in the year 1717; and
died at Mogileff, A.D. 1795, being at the time of his death
Archbishop of Mogileff and White Russia, and a Member of
the Russian Synod. His treatise On the Duty of Parish
Priests has been adopted by the whole Russian Church, and
even beyond its limits, wherever the Slavonian Church-dialect
is understood : and all candidates for holy Orders in the Dio-
cesan Seminaries and in the Superior Spiritual Academies
are required to have read it, and to shew their acquaintance
with its contents, previously to being ordained.

As regards the question of doctrinal authority generalh'^, it
is important to understand that the members of the Eastern
Church are neither bound in conscience, on the one hand, to
every word and letter of any modern documents, nor left free,
on the other hand, to indulge in an unlimited license of
criticism. Beyond the Creed itself, the Eastern Church has no
general doctrinal tests ; no Oath, like that of Pope Pius IV; no
Symbolical Books, strictly speaking, like those of the Protes-
tants and the Reformed ; no Thirty-nine Articles, like those
subscribed in England. But still she is not the less on that
account provided with a sufficient security that the true faith,
in its fullest sensCj shall be held and taught under the letter
of the Creed, and that the doctrinal decisions of former ages
shall be maintained. This security lies in a living spirit of
orthodoxy, pi'otected against gainsayers, in case of necessity,
by the terror of excommunication. Whatever is felt or
known to form part of the faith of the Church, even though
it be as yet unwritten, must be received with implicit venera-
tion, as coming from the infallible Spirit of God : much more
all doctrine of faith which has been written by orthodox men,

PREFACE.

or even by whole Synods, so far as it is felt and known to
have the sanction of the Church. And thus, to apply what
has been said, the doctrine written in St. Cyril's Cate-
chetical Lectures, in St. John Damascene's treatise On the
Faith, in the Orthodox Confession, in the xviii Articles
of the Synod of Bethlehem, and in the present Russian
Catechisms, must be held by all members of the Eastern
Church to be one and the same thing in substance with the
Creed itself, so far as it is felt and known that these different
treatises and expositions have been approved by the Church.
But still, inasmuch as in these and in all similar compositions
of anj' length, and even in the very canons of orthodox
Councils, there are of necessity many words and propositions
which are either beside the province of faith altogether, or
else beside the purpose of the writers in writing, or of the
Church in approving, in all such subordinate matters of
detail free scope is left for the exercise of learned and reli-
gious criticism. Upon such principles it was that the Russian
Synod, in 1838, in publishing a translation of the xviii
Articles of the Synod of Bethlehem, made no scruple to
modify some things, and even to omit one whole Answer,
which was felt to be inaccurate. And upon the same prin-
ciples it is quite free, and not unreasonable, to maintain that
the Lonyer Russian Catechism, though identical of course in
the substance of doctrine with all documents approved by
the Eastern Church, is yet in many points of detail, in
method and language, and even in some minor doctrinal
respects, of greater weight and value, not only than the
Eighteen Articles of the Synod of Bethlehem, but even than
the Orthodox Confession itself.

In conclusion, it cannot be out of place to remind the
reader that the Doctrine of the Russian is at the least the
same with that of the whole Eastern Church ; and if any
one believes that there is, essentially, upon earth but one
true Church, and one definite Orthodoxy, it must be for such
a one a matter of serious reflection in reading any volume
like the present, how far his own part of the Church, and how

PHKIACK.

fiir he himself, as an individual, has been hitherto adequately
confessing that truth, which he recognizes in the doctrine
of others; also, how far he has good and solid grounds
to go iipon, if in any thing he rejects what others teach
iu the name of Christ. So far as he feels himself to agree,
he ought assuredly to desire to make his agreement
known; and thus l)()th do his own duty by confessing
truth, and also remove in some degree unnecessary offences
and impediments, Avhich now stand in the way of peace :
while so far as he thinks himself to differ, and thinks also
that he, or his own part of the Church, has good grounds
for differing, he ovight no less assuredly to remember that
truth is not for him alone, nor for any particular Church or
Empire, bvit for the Universe, and for the Universal Church :
and whatever Bishop, or whatever Church thinks itself to
have the truth upon any point, and condemns others, it is
bound to labour zealously and unceasingly for their correc-
tion. Otherwise, whether we think that we agree in the truth
with any others, Ave deceive ourselves : for, if we were really
agreed, we should never rest till our agreement was known
and understood on both sides : or whether we confess that we
differ, we condemn our own selves for differing : for, if we
were really good Christians, and represented the Truth, and
the true Faith and doctrine of the Universal Church, in that
point, in which wc differ, w'e could never for any length of
time acquiesce passively in the ignorance or error of our
brethren : nay, nor even of heathen : especially in such a
time as the present, when the nations of the world are at
peace, and facilities are every day increasing for all manner
of communication and intercourse.

A TABLE OF CONTENTS.

Introductory Notices : —

1. Of the Answers of the Patriarch Jeremiah to the Lutherans. . xv
II. Of the Book entitled An Orthodox Confession of the Faith of tlie

Catholic and Apostolic Church of the East. .... xvi

III. Of the xviii Articles of the Synod of Bethlehem. . . . xxv

THE RUSSIAN PRIMER.

Daily Prayers, p. 3. Sliort Moral Precepts, p. 5. A Brief Catechism, p. 7 :
on Faith, Good Works of Obedience, and Prayer.

THE shorter' catechism OF THE RUSSIAN
CHURCH.

Introduction, p. 17. Of the Creed, ib. Of the Lord's Prayer, p. 22. Of the
Ten Commandments, p. 'I'i.

THE LONGER CATECHISM OF THE RUSSIAN
CHURCH.

Preliminary Instruction; On the meaning of the word Catechism ; On
the necessity of Faith and Good Works, and in the first place of Faitii, p. .3L On
Divine Revelation, p. 33. On Holy Tradition and Holy Scripture, p. S*. On
Holy Scripture in particular, p. 37. Tlie Composition of the Catechism, p. 43.

THE PIRST PART OF THE CATECHISM, ON FAITH.

On the Creed, generally, and its origin, p. 44. On the Articles of the Creed,
p. 4(5. On the First Article, p. 47. On the Second, p. 55. On the Third, p. 58.
On the Fourth, p. 65. On the Fifth, p. 68. On the Sixth, p. 70. On the
Seventh, p. 71. On the Eighth, p. 73. On the Ninth, p. 75. On the Tenth,
p. 84. On Baptism, ib. On Unction with Chrisin, or Confirmation, p. 87. On
the Comnmnion,p. 89. On Penitence, p. 94. On Orders, p. 95. On Matrimony,
p. 96. On Unction with Oil, p. 97. On the Eleventh Article of the Creed, ib.
On th« Twelfth Article, p. 100.

CONTENTS.

THE SECOND I'ART 01" THE CATECHISM, ON HOPE.

Definition of Christian Hope, its ground, and the means thereto, p. 102. On
Prayer, ib. On the Lord's Prayer, p. 104'. On the Invocation, or Preface, ib.
On the First Petition, p. 105. On the Second, ib. On the Third, p. 106. On
the Fourth, ib. On the Fifth, p. 107. On the Sixth, p. 108. On the Seventh,
p. 109. On the Doxology, or Conclusion, ib. On the Doctrine of Blessedness
or Beatitude, ib. On the First of our Lord's Beatitudes, p. 110. On the
Second, p. 111. On the Third, p. 112. On the Fourth, ib. On the Fifth,
p. 113. On tlie Sixth, p. 114. On the Seventh, p. 115. On the Eighth,
p. 116. On the Ninth, ib.

THE THIRD PART OF THE CATECHISM, ON LOVE, OR CHARITY.

On the Union between Faith and Charity, p. 117. On the Law of God, and
the Commandments, p, 118. On the Division of the Commandments into Two
Tables, p. 120. On the First Commandment, p. 122. On the Second, p. 12.5.
On the Third, p. 127. On the Fourth, p. 128. On the Fifth, p. 131. On the
Sixth, p. 135. On the Seventh, p. 137. On tlie Eighth, p. 138. On the Ninth,
p. 140. On the Tenth, p. 141.

CONCLUSION : APPLICATION OF THE DOCTRINE OF FAITH AND
PIETY, p. 142.

ON THE DUTY OF PARISH PRIESTS.

A PREFATORY ADDRESS TO PRIESTS, p. 145.

CHAPTER I.

What the Priesthood is, p. 149. i. By whom instituted, ib. ii. To what End,
p. 150. iii. How excellent the Order of Priesthood is, ib. iv. Of liow great
difficulty and danger, p. 151. v. Who may properly be admitted to it, p. 152.
vii. The Priest's Duty divided into Four Parts, p. 153. ix.

CHAPTER II.

OF THE FIRST PART OF THE PRIEST's DUTY, OR THE INSTRUCTION OF
HIS PEOPLE. PART I. OF TEACHING BY WORD.

The First Duty of the Priest is to Teach, p. 154. i. What the Priest ought to
teach, and from what sources, p. 159. vii. In what way or ways, according to a
five-fold division of the kinds or branches of teaching, p. 165. xiv. Where, and
When, p. 177. xxx. Conclusion from the above, p. 178. xxxiii. Pattern of the
Teaching of St. Paul, from Holy Scripture, p. 180. xxxiv.

CONTENTS.

XIU

CHAP. II. PART II.

OF TEACHING BY DEED : (wHICH INCLUDES THE SECOND PART OF
THE priest's duty, THAT OF LIVING HOLILY.)

It is the Priest's Duly to Teach his people Holy Living by liis own example,
p. 182. i. Those virtues which peculiarly become Piiests are set forth, as enu-
merated by the Apostle Paul, p. 187. vi. Some other virtues are added, which
are also proper for Priests, p. 199. xxiv.

CHAPTER III.

OF THE THIRD PART OF THE PRIEST's DI TY, THAT IS, OF MINISTERING
ABOUT MYSTERIES, OR SACRAMENTS.

Propositions relating to all the Sacraments generally, p. 204. ii. Propositions
relating to Baptism, p. 208. x. With respect to Unction with Chrism, or Con-
firmation, p. 212. xix. With respect to Penitence, p. 213. xx. Before Confes-
sion, ib. xxi. At the time of Confession, p. 218. xxix. After Confession,
p. 227. xxxix. With respect to the Holy Communion, p. 229. xli. With re-
spect to Orders, p. 234. xlvii. With respect to Matrimony, ib. xlviii. With
respect to the Unction of the Sick with Oil, p. 239. Ivi.

CHAPTER IV.

OF THE FOURTH PART OF THE PRIEST's DUTY, THAT IS, PRAYER.
PART I. OF PRAYER GENERALLY, AND WHAT IS TO BE OBSERVED
IN IT.

What Prayer is, p. 241. i. &c. Prayer and Service of God inward and out-
ward, p. 244. vi. Iriward Prayer and service, ib. vii. Outward Prayer and service,
p. 245. viii. Outward Prayer either public, or private, ib. ix. Private Prayer
either oral, or mental, p. 246. x. Inward avails without outward, but outward
avails nothing without the inward, p. 247. xi. Yet the outward may not therefore
be omitted, ib. xiii, &c. Seven assistances are set forth, in order that our Prayers
may always be offered in spirit and in truth, p. 249. xvii, &c. What tilings are
to be asked for in Prayer, p. 255. xxvii. A short explanation of the Lord's
Prayer, ib. xxix. Duties of resignation, p. 259. xxxiv, and diligence in Prayer,
p. 260. xxxvi. Duty of praying for all men, even for enemies, p. 261. xxxvii.
And of asking our brethren to pray for us, ib. xxxviii. It is a righteous and lioly
thing to ask the Prayers of the Saints in the same sense and manner, as those of
our brethren upon earth, ib. xxxix. Of Fasting, Watching, and Sobriety, as aids
to Prayer, p. 262. xl, &c. Motives and incitements to Prayer, p. 267. I, &c.
Evils of neglecting it, p. 268. lii. All the above profitable only when oflered or
done with faith, in spirit, and in truth, p. 269. liii.

XIV

C'OXTKNT;

(11 Al'TKll IV. I'AUl' 11

Ol' IMt AYI.lt AS Tin: SPr.ClAl. DDTV OK PUIICSTS.

Tliose Cominaiidineiits of the Lord are pointed out, wliich mention Prayer as
the special duty of Priests: p. 272. i, &'c. For what, and for whom it is _the
Priest's special duty to pray ; tliat is, for the communication of the good things
of God's Kingdom, in other words, of the Gospel to mankind; and, particularly,
for all liclievers: p. 273.iv,&c. For all men; and first, for the Sovereign, and ail
that are in authority; p. 275. vi. For all tlie sins of tlie people: p. 276. viii. For
grace for all, that the power of sin may be overcome: ib. ix. The Priestly duty
both of leading in Prayer, and of interceding in time of any calamity, plague, or
visitation, public or private: p. 277. x. Of praying for all, that they may in-
crease in the knowledge and faith of Jesus Christ : p. 279. xiii. Of giving thanks
for all men; ib. xiv. and in all things: p. 280. xv. Of praying'for the departed, in
the hope and faith of the resurrection : 281. xvi. The above duties arc incumbent
on Priests in private, as well as in public in tlie Church ; at all times as well as
on Sundays and Holy-Days: p. 282. xvii. The ministering of the My.steries re-
quires fervent Prayer, that the Priest may he blameless in it : p. 282. xviii.
More especially the Service of the Divine Liturgy : p. 283. xix. The Priest is
boimd not only to be earnest in Prayer himself, but also to teach all his people,
especially the more ignorant, how to pray aright : p. 285. xxii. Of the duty and
necessity of praying together in the public assemblies of the Church : p. 286. xxiv.
And, when niet together, of praying not outwardly only, but also with the spirit ;
nor, again, with the .spirit only, but also with the understanding: p. 287. xxv.

Conclusion, p. 288.

INTRODUCTORY NOTICES

CERTAIN MODERN GREEK DOCUMENTS,

VIZ.

THE ANSWERS OF THE PATRIARCH JEREMIAH TO THE LUTHERANS.
THE BOOK ENTITLED THE ORTHODOX CONEESSION, ANT) THE
XVIII ARTICLES OF THE SYNOD OF BETHLEHEM.

OF THE ANSWERS OF THE PATRIARCH JEREMIAH
TO THE LUTHERANS.

The Answers of the Patriarch Jeremiah to the Luthei-am
are the earliest of those modern doctrinal writings wliich
are held to be of authority in the Eastern Cliurch. They
stand in the same place with regard to the Lutheran Con-
troversy, as the Acts and xviii Articles of the Synod of
Bethlehem do to the Calvinistic. They are free, even in the
minutest details, from all suspicion of Latin influence, which
is more than can be said of every word and sentence in the
above-mentioned Acts and Articles, or even in the Orthodox
Confession. They breathe throughout the genuine and
natural spirit of the Eastei'u Church ; and, besides the
weight of public opinion in their favour, they have the
express testimony of those very Synods of Jassy and Beth-
lehem, by which the later documents of the Orthodox Con-
fession and the Eighteen Articles were approved. These
Answers may indeed, perhaps, have been sent from Con-
stantinople into Russia; and they are at any rate known
to the Russian Clergy from the Acts of the Correspondence
published at Wittembcrg in (Icrmany, A.D. 1584, and from
the later publication of Gideon of Cyprus ; but still, con-

XVI

I .\TllC)i)l C Ton V NOTll l'.S <)l'

sidering their intrinsic weight and vahic, it is much to be
regretted tliiit they should never yet have been pubHshed
entire in any Russian or Slavonic Version, nor put forward
by the Russian Synod in the same prominent manner with
those later documents of the Orthodox Confession and
the XVI II Articles, to which they are in no respect inferior.
The Answers of the Patriarch Jeremiah ought assuredly
to be of some interest to the Russian Church, inasmuch as
it was by his means that she was first exalted so as to have
Patriarchs of her own : aud the Synod, as now standing in
the place of the Patriarchs of all Russia, is the more bound
to shew honour to his meraorj\

II.

OF THE BOOK ENTITLED AN ORTHODOX CONFESSION OF
THE FAITH OF THE CATHOLIC AND APOSTOLIC CHURCH
OF THE EAST.

[Translated and abridged from an Essay read at one of the Public Meetings of
the Spiritual Academy in the Lavra of St. Alexander Nefsky, at St. Peters-
burgh, Jan. 25, 1804, by A. Bolchofsky, Candidate of Theology.]

The earliest and simplest expression of that life-giving
doctrine, which was once for all delivered to the Church, to
be handed down by her traditionary teaching to the end of
time, was the Formula of our baptismal faith, that is, the
Apostolic Creed, with those additions which were inserted in
it by the Councils as safeguards against heresy. A second
form into which Orthodoxy iu self-defence cast itself, as well
to fix and deepen the attachment of believers, as to counter-
act the artifices of heretics, was that of Doxologies and Hymns,
which were found to have great eff'ect in those controversies,
which led to the expansion and final settlement of the Creed,
and were still more multiplied afterwards. Dogmatical
treatises. Catechisms, and Expositions, such as still remain to
us in the writings of various Fathers, were all originally
based upon the Creed, which they served to develop, illus-
trate, and enforce. Already, in, the third century, we see
the beginning of this kind of writing in the Exposition of the
Faith by St. Gregory Thaumaturgus, and in Origen's books
On the Principles, mIucIi however are not free from errors.

CERTAIN MODEIIX GREEK DOCUMENTS.

XVII

lu the fourth century Ave liave the Catechetical Lectures of '7 )
St. Cyril of Jerusalem. In the fifth century St. Augustine
much more fully, though still compendiously, brought together
all that is fundamental in theology in his Manual, (a trans-
lation of which in the Russian language was printed at Mos-
cow in the year 1783;) and in the eighth jientury St. John
Damascene for the first time put the whole into a scientific
and systematic form with great accuracy and learning, in
his treatise On the Orthodox Faith, (also printed in E,uss in
1774.) And these books were afterwards closely held to
and followed by nearly all who wrote on doctrinal theology,
down to the separation of the Western Church from the
Eastern.

Since the time of St. John Damascene, whatever may have
been done in the West, either in the great body of the Latin
Church, or in any of those fractions into which it has been
divided by more recent schism, the Eastern Church has had
no need to promulgate any new Creeds or symbolical books.
For though it be true that Genuadius, otherwise called
George Scholarius, Patriarch of Constantinople, in the
fifteenth century wrote two^Cpnfessions, which together arc
sometimes spoken of as a symbolical book'', still these were
written not for any want of them in the Church herself, but .
in answer to the enquiries of the Turkish Sultan Mahmoud II. ^ '^^
They may be found printed in Greek and Latin in the work
of Martin Crusius entitled Turco-Gra;cia 1. ii. p. 117. Other
Confessions, which however are of no public authority, are
mentioned by Buddeus and Koecher.

The Russian Church in common with the rest of the
Eastern found no need down to the seventeenth century to
have any special doctrinal standards of her own, but was
content to refer for her faith to the writings of the ancient
Fathers, and especially to the treatise of St. John Damascene,
which was very early translated into Russ, and printed for
the first time in that language at Moscow in 1G65. But in

' " This is the more remarkahle, because in these two Confessions Gennadius i ,
distinctly uses the Latin mode of speech on the Procession of the Holy Ghost, jj "
' and makes it to harmonize with the Greek. ' *

XVlll

INTRODUCTORY NOTICES 01'

\he seventeenth ccntuiy some tares sown by strangers occa-
sioned the production of a fresh class of doctrinal writings.
The first move was made by Lanrcntius Zizanias, a Protopopc
in Lithuania, who in order to supply the Orthodox of that
Province with a safeguard against error, drew up a Full
Catechism, which he submitted for revision to Philaret then
Patriarch of Moscow. The Patriarch after having corrected
it to his mind, caused it to be printed at Moscow in the year
1627. After this, in 1645, Peter Mogila^ Metropolitan of
Kieff, in order to refute certain Latin Calumnies, put forth,
first in Polish, and afterward in the dialect of Little Russia,
a Short Catechism ; a translation of which in Russ, or rather
Slavonic, with some alterations in accordance with the
opinions then pi'evalent, as well as additions and corrections,
was printed at Moscow in 1 648 by command of the Patriarch
Joseph. In the same year there was published at Moscow
I for the vindication of Russian Orthodoxy, more particularly
/against the Uniats, a book entitled On the Faith. But none
of these books are held to be of any strict authority in the
Church, because in spite of all the zeal and care employed
in their composition, many unseemly and erroneous opinions
were to be found in them. Peter Mogila was sensible of this,
but was unable alone to stem the tide of false opinion then
universally prevalent, and therefore determined to draw up
such an exposition of the faith, as might be approved and con-
firmed by the Eastern Patriarchs, and so serve for an immu-
table standard of doctrine. This he did accordingly; and it
is to him that we are indebted for the book, which in its pre-
sent form is known by the name of the Orthodox Confession.

Peter Mogila belonged by birth to the family of the Princes
of Moldavia, and before he became an ecclesiastic had dis-
tinguished himself as a soldier. After having embraced the
monastic life, be became first Archimandrite of the Pecher-
skay, and subsequently, in 1633, Metropolitan of Kieff, to
which dignity he was ordained by authority of Cyril Lucar,
with the title of Eparch or Exarch of the Patriarchal See. He
sat about fifteen years; and died in 1647. Besides the Or-
thodox Confession, he put out, in 1645, in the dialect of Little

CERTAIN MODERN GREEK DOCUMENTS. xix

Russia, his Short Catechism ; composed a Preface prefixed to
the Patericon ; corrected, in 1646, from Greek and Slavonic
MSS the Trebnik' or Office-book, and added to each Office
doctrinal, casuistical, and ceremonial instructions. He also
caused translations to be made fi'om the Greek Lives of the
Saints by Metaphrastus ; though this work remained un-
finished at his death. And lastly, he composed a Short
Russian Chronicle, which is preserved in MS., but has
never yet been printed. He was the founder of the first
Russian Academy at KiefF.

!^ectarius, Patriarch of Constantinople, in his Prefatory
Epistle, has given a detailed account of the circumstances
under which the Orthodox Confession was composed. ]Most
Western writers, as Buddeus, Pfaffius, Weissman, Hoffman,
&c., misunderstanding the words of the Patriarch, say that the
book was composed expressly against Cyril Lucar, who in
1629 had put forth a Calvinistical Confession in the name of
the Greek or Eastern Church, and had been in consequence
deposed and condemned. Perhaps also they thought their
view confirmed by the fact, that Cyril Lucar had been about
the end of the sixteenth century Rector^nd Greek teacher in
the Russian Seminary at Ostrog in Volhynia. And besides, the
affair of Cyril Lxicar engrossed much attention during the
latter half of the seventeenth century, and many questions
were raised and Synods held about him in consequence of
the fierce struggle between the Calvinists and the Papists,
the former of whom sought to strengthen their cause by
making out that the Eastern Clmrch was on their side, while
the latter, from hatred to C'yril Lucar, with one voice re-
echoed their assertions that he was really in belief a Calvinist.
Many of the Greeks themselves thought the same : and at
length the matter was brought to that pass, that Cyril Lucar
was condemned and cast out as an heretic ; and not onl}' so,
but after his death also his memory was anathematized by a
Synod held in 1638 at Constantinople, under Cyril of Bcrrluca
his successor. But later Synods shewed more caution, and
contented themselves with condemning the Confession and
its author, without allowinij tliat it had l)ccn justly imputed

INTRODUCTORY NOTICES OF

to Cyril Lucar. This was tlic course taken by the Synod
held under Parthenius at Constantinople in 1642, at which
Peter Mogila with five other Bishops from Little Russia
assisted, and subscribed after the Patriarch. And again, in
the Synod which was held the following year, 1643, at Jassy
in Moldavia, and to which Mogila's book was sent and sub-
mitted for revision, it was only Calvinism that was con-
demned, not the person of Cyril Lucar. The Acts of this
Synod were subscribed by the three Legates, whom Peter
had sent as his Representatives from KiefF. Lastly, the Synod
of Bethlehem or Jerusalem, in 1672, plainly asserted that the
Confession attributed to Cyril Lucar had been fraudulently
, put out by the heretics in his name, and quoted passages to
refute it from Cyril's own writings, giving this as the true
reason of his condemnation, that though he disavowed on
oath being the author, he had refused to write against it
ns the Clergy of Constantinople desired. From all this it
seems highly improbable that Peter Mogila should have
intended his work against Lucar, when even the Eastern
Patriarchs his cotemporaries were inclined rather to justify
that Patriarch than to accuse him. And in the Orthodox
Confession there is not one word of Cyril, nor of the
Calvinists ; though no doubt both the Calvinistic, and the
Popish, and all other errors are alike rejected in it, without
being named. Nor do the Acts of the Synod of Jerusalem
give any hint of their having been composed against Cyril.

On the other hand, Adrian, Patriarch of Moscow, in his
Preface, gives the true account ; namely, that the Orthodox
Confession was composed against those heretics, with whom
the Russian Church found herself actually in contact. And
so far as Protestants ai*e concerned, it would be more true to
say that Mogila had in view the Lutherans, than the Cal-
vinists; seeing that the disciples of Luther at Stockholm
and elsewhere nearer the borders of Russia, had about that
time made some attempts to introduce their doctrines into
Russia. But Peter Mogila himself, in the preface to his
Short Catechism, and in that to the Trebnik, gives us this
as the truest and most immediate reason, that the " enemies

CERTAIN MODERN GREEK DOCUMENTS.

XXI

of orthodoxy/^ that is, the Latins, " had composed and printed
" in the Pohsh language certain railings against our orthodox
" Church, giving out every where that the Russian Clei'gy
" were so ignorant, that they knew not either their own faith
" or their own ceremonies." Besides this, the same Latins,
and particularly the LTniats, had begun to publish in the
Polish and Russian languages a number of books, which, pre-
tending to be Orthodox, caused much scandal to the Russians.
Even into the Russian Church-Books printed at Kieff there ^
had crept from the Books of the Latin Church many novelties
and interpolations : and it is well known what a fierce con-
troversy raged somewhat later, about 1680, even in Moscow
itself concerning the time of the change of the Elements in
the holy Eucharist ; a controversy excited by a book printed
at Kieff in 1668, in which the opinion of tlie Roman Church
on that point had been laid down as orthodox, and had given
offence to many. This put the Patriarch Adrian upon asking
the judgment of the Eastern Patriarchs his brethren ; and at
length, for the final settlement of the dispute, he published a
collection of extracts from the orthodox Doctors and Fathers
of the Church. And thus we may conclude that Peter Mogila» (^^yiA^Kit^i
also in like manner composed his Confession more against
the Papists, than either the Tjutherans or the Calvinists ; in-
asmuch as he had far more reason to apprehend danger from
them, than from either of the two last-named sects. In the
preface to his Short Catechism of 1645 he promises to give
soon another of greater length, with proofs of doctrine from
the Holy Scripture, the Councils, and the Fathers.

The Patriarch Nectarius, in his Preface, relates that Peter
Mogila, in the first instance, called together his three suf-
fragan Bishops of Chernigoff", Percyaslatt", and Mogileff", and
afterwards manj^ other learned and judicious men, to his
Metropolitan residence ; after which he sent and submitted
his book to the Cliurch and Synod of Constantinople, under
the title of an Erposition of the Faith of the Russians, to be
adopted or rejected, as that Church should deem proper. Tlie
Patriarchal Synod at Constantinople appointed that it should
be revised in the Synod then al)(>ut to be held at Ja.ssy in

XXll

IM'ltont ( TdUV NOTICKS OF

^loldavia ; and scut word to Peter Mogila, that tlioir own
Commissioners and Exarchs might be met at the Synod by
others in his name. The Synod itself, however, was not con-
voked expressly for this affair, but met in accordance with the
desii'e and upon the request of the Prince John Vassilievich,
Hospodar and "\^oivode of Moldavia : for he finding much
scandal and confusion to be caused in his Provinces by the
Calvinists, and especially hy the Calvinistic Confessions then
everj' where circulated under the name of Cyril Lucar, had
requested Parthenius, the Patriarch of Constantinople, and
Peter Mogila, Metropolitan of KiefF, to assemble a Synod
against the Calvinistic heresy at Jassy.

The Patriarch accordingly, in 1643, sent thither Porphyry
Metropolitan of Nice, and Meletius Syrigus, a Priest-Monk,
who held the rank of Preacher and Doctor of the Great
Church ; while Peter, on his part, sent tAvo Priors and a
Preacher. Parthenius sent as from himself and his Synod
M^yciiU at Constantinople a synodal letter, containing an orthodox
"^-/f Confession drawn up under eighteen heads against the Cal-
t> vinists, with Answers to four Questions appended. This the

Fathers assembled at Jassy thought it enough merely to
subscribe ; and then proceeded to the revision of Mogila's
book, which, after many discussions and explanations, they
also synodically approved. It deserves special notice, and
may well excite our astonishment, that the Synod, as Nec-
tarius says, found still many imorthodox opinions in Mogila's
book, and purged it from all strange ideas and intermix-
ture of novelties. (See Harduin, Acta Concil. vol. xii. p. 178.
et seq. and p. 283. et seq.) In such an unhappy state was
the Church of Little Russia at that time; and so difficult
was it, even for that great and enlightened Pastor, openly, and
of himself alone, to withstand the universally erroneous opi-
nions of his cotemporaries. The book as corrected at Jassy
was sent by the Synod in 1643 to the four Patriarchs, who
approved of it, and confirmed it by their own signatures, and
those of the chief of their clergy.

As some question has been raised concerning its proper
title, it may be worth while to mention that it is given in the

CERTAIN MODERN GREEK DOCUMENTS. Xxiii

Russian edition as an Orthodox Confession of the Faith of the l^^j^x^k^
Catholic and Apostolic Church of tlie East ; because, as the |tJ-
Patriarch Adrian of Moscow says, Peter Mogila himself so
named it. Nectarius, Patriarch of Jerusalem, tells us, that
the Synod of KiefF had called it in the first instance an Ex- ?, *^
position of the Faith of the Russians ; whereas afterwards the
(Ecumenical Patriarchs called it an Exposition of the Catholic
and Apostolic Faith for all Orthodox Christians throughout the
world. We learn from the preface of the Patriarch Adrian
that many called it simply The Catechism : and Leonard Frisch
published it in German under this title of " The Long Rus-
sian Catechism," and so misled Gottlob Hoffman ; for the title
of The Long or Full Catechism had long before been appro-
priated in Russia exclusively to the Catechism of Zizanias,
which was put forth in 1627 under the name of Dialogues.

With respect to the language, in which the Orthodox Con- cv<^
fession was originally composed, it may be noticed that the ^. /elic^
Patriarch Adrian informs us that the common Slavonic text ,v^t**«-^^^*
is only a translation from the Greek. In what language
Mogila first drew it up seems uncertain. Du Fresne says,
in Russ, and that Panagiotti, first dragoman to the Porte,
translated it into Greek ; which seems to be borne out by the
Letter of the Patriarch Nectarius, written in 1662, and pre-
fixed to Panagiotti's edition. But the Patriarch Parthenius,
in 1 643, in his Letter of Confirmation says, that it had been
submitted to him for his approval in Greek and Latin, and
that he had confirmed only the Greek. Hoffman from hence
concluded at first that Peter Mogila drew it up in Greek and
Latin, and caused it to be translated and printed as soon as
it had been approved ; but afterwards, reflecting that if this
had been so, there would have been no need of making a fresh
translation under Adrian, he retracted his former assertion ;
and so has left the question in doubt. We may conjecture
that Nectarius mistook as to the first edition in Russ, and
had in his mind cither the Short Catechism of 1645, printed
in the dialects of Poland and Little Russia, or else that
printed in 1648 under the Patriarch Joseph at Moscow.
Peter Mogila no doubt composed it purposely in Greek and

XXIV

INTRODl CTOllY NOTICES OT

Latin, and so it remained till the edition of Adrian, Mogila
having been prevented by death from translating it himself.
Besides this, we should remember that the state of ojiinion
then prevalent amongst his cotemporarics in Little Russia
was unfavourable to its publication.

I'he first edition of the Orthodox Confession was that of
Panagiotti, published in 1063 at Amstei'dara with a Preface
by Nectarius, and erroneously said by Nectarius himself to be
" in the Hellenic and the Latin languages." The Latin trans-
lation, as Arnaud says, was sent together with his own Greek
MS. by Panagiotti as a present to Louis XIV. ; and both are
still preserved in the Royal Library at Paris. The same
writer Arnavul quotes a letter from M. Olivier de Nointel,
Pi'ench Ambassador at the Porte in 1670, from whence it
appears that the States of Holland made Panagiotti a present
of the expense of printing his edition. Hoffman mentions a
>* second edition, also brought out in Holland, in 1672, by order

of Dionysius, Patriarch of Constantinople ; but Albert Fabri-
cius and Francis Buddeus do not mention it. Laiu'cntius
Nermann, who was first Professor at Upsala, and afterwards
Bi.shop of Gothenberg, translated it into Latin, and published
his version together with the Greek of Panagiotti at Leipsic,
in 1695. He printed from a copy of Panagiotti's text, which
' had been corrected by the Brothers Lichoudi with their own
hands, and inserted all their emendations in the text as
various readings. Berg saw the original MS. copy of this
corrected text in the possession of his friend Spai'vcnfield,
who also lent it to Normann. It was written in paialk;!
columns Avith another translation of the same document in
Slavonic. How it has found its way from Moscow is un-
known. Of the two brothers, Joanniciua Lichoudi died in
1701 ; Sophrouius, who survived him, was the fellow labourer
of Theophylact Lapoutinsky in revising the text of the Sla-
vonic Bible. These two brothers were both of them much per-
secuted by the Latinizing party for their zeal in maintauiing
the Greek doctrine respecting the time at which the Ele-
ments ai'e changed in the Eucharist. But to return to our
subject; Paul Gottlob Hoffman also })riuted all the versions

CERTAIN MODERN GREEK DOCUMENTS.

XXV

( -

which we have mentioned above with his History of the
Russian Catechism, as he named it, and the corrections and
various readings of the Lichoudi. An edition was called for
at Moscow in 1685 ; but it was not till 1696, that the Orthodox
Confession was translated and published there by the Pa-
triarch Adrian, and then not really from the Hellenic, as it
professes to be, but evidently from the modern Greek ^
Panagiotti; an additional sign of which is, that it retains the c*'-^^ J ^ ' ^■
Preface of Nectarius. Pauagiotti's text having been referred
to by the Synod of Jerusalem in 1672, may be considered
authorized. The Moscow edition in Slavonic also gives all
the chief corrections of the Lichoudi.

If it be asked how much weight is to be attached to the
Orthodox Confession, we answer, that besides all that we ''/^^
have related above of the care taken originally in its compo- ''^
sitiou and revision, and of its approval both by the Synod of ^-t'-H**'*"'^
Jassy, and by the four Eastern Patriarchs, it received after- /6 ^ ^ )
wards the testimonies of Nectarius, Patriai'ch of Constan- /4 7 2.!
tinople, whose Preface is prefixed to the edition of Panagiotti, Iki^ I
pubhshed in 1662 ; and of Dositheus, Patriarch of Jerusalem,
with his Synod held at Bethlehem in 1672 : also at the same
time of Dionysius, Patriarch of Constantinople ; again, in ' '
1691, that of a Synod held at Constantinople; and lastly, in
1696, that of Adrian, Patriarch of Moscow.

It is ackuowledged by the Spiritual Regulation subscribed
by the Bishops and Clergy of Russia in the year 1720 ; and
all Russian Theologians since have rested very much on this
book.

III.

OF THE XVIII ARTICLES OT THE SYNOD OV BETHLEHEM.

The XV in Articles of the Synod of Bethlehem seem to O/^dt^
liavc been formally communicated to the Russian Church Jn^^t ^
for the first time in 1721, when they were sent by the,''' ^
Eastern Patriarchs through the Russian Synod to certain ,,.^^^«.C(t
British Bishops, with whom they had been some time 7, , iv tiu.
before in correspondence. The Eastern Patriarchs sent the ^ '
Book of the xviii Articles as their Ultiraatuio, to be re- ! '

XXVI

INTKODUCTORY NOTICES OF

ceivecl without further question or conference, in details, no
less than in substance, by all who would obtain their com-
munion. But the Russian Synod, in transmitting it, held a
somewhat different tone and language ; as m ill appear from
the following Letters.

No. I.

The Most Holy Governing Synod of the Russian Church to
the Most Reverend the Bishops of the remnant of the Catholic
Church in Great Britain our Brethren most beloved in the
Lord, tvishing health ;

Your Letters written to us the thirtieth of May in the last
year we have received ; from which, more than ever, being
assured that you have at heart above all things, and seek, and
desire peace and concord with the Eastern Church, we have
conceived great joy in the Spirit : and we give glory to
Christ our Saviour, Who is our Peace, for that He by moving
you to these endeavours has confirmed our faith in His pro-
mise : for in truth this your desire of concord is a prot)f
that He is ever graciously present, according to His promise,
with His Church. We also give you great thanks that you
have not thought it unworthy of you to express your good
w'ill towards our Synod in terms of the greatest veneration,
and have esteemed it worth your while to write to vis of
these matters. Your Answers, which you have returned to
the writings of the Most Holy Patriarchs in the Greek
tongue, we have sent to those Prelates: the other copy in
Latin we have kept here, and have under our consideration.
And as we make no doubt that these desires of yours spring
from no earthly root, but arc of an heavenly seed from above,
we faithfully promise our best assistance to further this your
so holy a negotiation ; nay, rather our own ; for it is ours
also. And now, to come to the point, we have acquainted
His Imperial Majesty, our Most Gracious Lord, with your
proceedings, as you had desired we should, and as we also
thought it our duty to do. Our Most Potent Lord received
the information most favourably .... What his opinion is
concerning this affair we will with all plainness tell yon. He

CERTAIN MODERN GREEK DOCUMENTS. XXVU

thinks it fit, that you should seud two persons from among
yourselves to have a friendly conference, m the name and spirit
of Christ, with two that shall be chosen out of our brethren.
Hereby the opinions, argiiments, and persuasions of each
party may be more sincerely produced, and more clearly
understood ; and it may be more easily known v>hat may be
yielded and given vp by one to the other ; what, on the other
hand, may and ought for conscience sake to be absolutely
denied. In the mean time no prejudice Avill befall either
your Communion or ours from such a private conference,
nor the hope of future union be lost or compromised. This
is the opinion of our Monarch concerning the most holy
negotiation; and it seems to us the best that can be given.
We now desire that, as soon as may be, you will let us know
how you regard it. In the mean time let it be our business
on both sides eai'nestly to entreat God to be merciful unto us
all, and to prosper our undertaking. Farewell most beloved
Brethren. Your Brethren most bounden to your Charity in
Christ, &c. [Here follow the signatures.]

Moscow, 1 723, the Month of February.

No. II.

The Most Holy Governing Synod of the Church throughout
all the Russias to the Most Reverend the Bishops of the rem-
nant of the Catholic Church in Great Britain our Brethren
most beloved in the Lord, wishing health ;

A year is now past since avc delivered Letters [the Letter
given above, No. i.] to the Reverend Father, the Proto-
syncellus, to be carried to you : but certain impediments have
delayed his journey to England even to the present time.

We acquainted you by those Letters how well pleased the
Most Potent Emperor of all the Russias, our Gracious Sove-
reign, was to be further assured of your pious desire for the
peace of the Churches, and what advice he gave concerning
the best method to bring this holy endeavour to good eflect.
And now, inasmuch as he still continues in the same mind,
we send the very same Letters together with these present ;
and we request you to pardon this delay, rather for the sake

xxvm

INTUODUCTORV NOTICES, &C.

of your own goodness, than for any other excuse that might
be made. We also send you a writing of the Greek Prelates,
[viz. a copy of the xviii Articles of the Synod of Bethlehem,
with a Letter declining further conference,] which we have
received from Constantinople during the interval, while the
Father Protosyncellus was prepai'ing for his journey, being
desired by a Letter from them to transmit it to you. In the
mean time we desire your charity to know that if, in ac-
cordance ivith the advice of our Sovereign, you will send two
of your Brethren to a conference, ivhich we again entreat you
to do, we may hope to bring our wishes to a more easy con-
clusion : which that at length He, even the Lawgiver of love,
the God of peace, the Father of mercies, may prosper, is our
hearty desire and prayer. Farewell most beloved Brethren.
The most fervent Brethren of your charity, &c. [Then
follow the signatures.]

And together Avith the two preceding Letters the xviii
Articles of the Synod of Bethlehem were sent to Britain.

Recently, in the year 1838, after the lapse of more than a
century, the same xviii Articles have been published in a
Russian version by the Synod at St. Petersburgh, together
with the Letters of Peter the First and the Eastern Patri-
archs upon the Institution of the Synod. The title of this
Publication is as follows : Imperial and Patriarchal Letters on
the Institution of the Most Holy Synod, ivith an Exposition of
the Orthodox Belief of the Catholic Church of the East. In
this Russian Version of the Articles the Synod (as has been
said above in the Preface) has by no means thought itself
bound to adhere to every word and letter of the Greek ; but
has made some qualifications and omissions of considerable
importance, though of course not affecting the substance of
that doctrine, Avhich is set forth in the original.

THE

RUSSIAN PRIMER,

FOR

TEACHING CHILDREN TO READ

THE

ECCLESIASTICAL AND CIVIL CHARACTERS.

SEVENTH EDITION.

MOSCOW,
AT THE SYNODAL PRESS.

MDCCCXXV.

"0 GOD GIVE EAR UNTO ME, HELP MK, AND
GIVE ME UNDEBSTANDING, THAT I MAY LEAUN.'

.* After the Ecclesiastical, Civil, and Written Alphabets, Tables of
Syllables and Words, and of the Abbreviations and Accents used
with the Slavonic character, all which are here omitted, the second
Section of the Primer proceeds as follows, in the Ecclesiastical cha-
racter and idiom :

THE

RUSSIAN PRIMER.

DAILY PRAYERS.
In the name of the Father, the Son, and the Holy Ghost, daily

. PBAYEKS
Amen. •

Glory be to Thee, O our God, glory be to Thee.

O Heavenly King, the Cgmforter, the Spirit of truth. Who
art every where and fillest all things, the treasure of blessings
and giver of life, come to us and make Thine abode in us,
cleanse us from all impurity, and save our souls of Thy
goodness.

O Holy God, OHoly God Almighty, O Holy God Immortal,
have mercy upon us.

O Most Holy Trinity, have mercy upon us : O God, cleanse
us from our sins : Forgive us our offences, O Lord : Visit us,
O God, and help our infirmities for Thy Name's sake.

Our Father, w hich art in heaven. Hallowed be Thy Name.
Thy kingdom come. Thy will be done in earth, as it is in
heaven. Give us this day bread for our subsistence. And
forgive us our trespasses. As we forgive them that trespass
against us. And lead us not into tcm2)tation; But deliver
us from evil.

To the Mother of God.

Hail Mary, Virgin IVIother of God, full of grace, the Lord
is with thee : blessed art thou among women, and blesse d is
the fruit of thy womb, for thou hast borne the Saviour of
our souls.

15 2

THE RUSSIAN PUlMEll.

On rising from sleep.
DAILY O Lord, I thank Thee with my wliole heart that Thou hast

'RAYKKS .

raised me up from sleep safe and sound, that Thou liast scat-
tered the darkness of night, and ghiddened mine eyes with the
light of this day. And now, O Lord, I helieve in Thee with
my whole heart; scatter, I pray Thee, the darkness of my
ignorance, and of my passions, and lighten mj^ mind and my
will with Thy almighty grace. Grant me to do cheerfully
and zealously every work which Thou hast appointed for me,
and reverently to search out the wonders hidden in Thy holy
law, ever calling with boldness upon Thy holy Name.

On going to rest.
Almighty God, Who hast vouchsafed of Thy providence to
bring me to this present hour of night ; I give Thee hearty
thanks for all the blessings that I have this day received at
Thy hand, praying Thee to accept my contrition for all that
I have done amiss. And now that I am going to my rest,
keep me, I beseech Thee, under the shadow of Thy wings, and
make me withal to remember that everlasting rest which
Thou hast prepared for them that love Thee ; among whom
place me also, O Lord.

Before Dinner.

The eyes of all wait upon Thee, O Lord, and Thou givest
them their meat in due season : Thou openest Thy hand, and
fillest all things living with good.

After Dinner.

I thank Thee, O Christ my God, that Thou hast fed me with
Thy earthly good things : let it not be with these only, I
beseech Thee, but bring me also to Thy heavenly kingdom.

The Creed, or Symbol of Faith.
I believe in one God, the Father Almighty, Maker of
heaven and earth, and of all things visible and invisible :
■(' ^ / And in one Lord Jesus Christ, the only-begotten Son of God,
begotten of the Father before all worlds, Light of light.

THE RUSSIAN PRIMER.

Very God of very God, begotten, not made, of one substance

with the Father; by Whom all things were made, "Who for

us men and for our salvation came down from heaven, And
was incarnate by the Holy Ghost of the A^'irgin Mary, And
Avas made man. And was crucified also for us under Pontius
Pilate, And suffered. And was buried. And rose again the
third day according to the Scriptures, And ascended into
Heaven, And sitteth at the right hand of the Father, And
shall come again with glory to judge both the quick and the
dead ; Whose kingdom shall have no end : And I believe in
the Holy Ghost, the Lord the Giver of Life, Who proceedeth
from the Father, W^ho with the Father and the Son together is
worshipped and glorified, Wlio spake by the Prophets : I believe
one Holy Catholic and Apostolic Church : I acknowledge one
Baptism for the remission of sins : I look for the Resurrection
of the dead; And the hfe of the world to come. Amen.

SHORT MORAL PRECEPTS.

My good child, remember always that God looks not only to
our actions, but also to our inmost thoughts and intentions.

He gave thee life and preserves it, and whatever happiness
thou hast in it, it is all from Him.

Therefore, ever thank Him for all His goodness to thee ;
love Him with all thy heart ; obey Him in all things, and call
upon Him to help thee in eveiy thing thou doest.

Honour thy Sovereign as the power ordained by God, and
be subject to him in all things.

Honour thy Spiritual Pastors, thy Father and Mother, thine
Elders, and all good people, and follow them in all that they
direct for thy good.

Ever bear in mind, that thou hast been born into the world
for this end, to do good to thyself and to all others, as far as
possible, on all occasions.

Love not only thy neighbours and friends, but also thy
very enemies ; by so doing, thou mayost win and connect them,
and make them good people.

Tin; RI SSIAN PllIMEil.

Have no strife nor enmity witli any body, and even though
any injure thee, bear it patiently; for this is true greatness.

Be merciful even to the beast, which God hath given man
for his service.

Abstain not only from bad actions, but also from improper
words, which hurt the ear.

Covet nothing which lielongs to another ; still less steal or
take away: but be content with Avhat thou hast of thine own.

If thou art pooi', and canst not earn any thing by work, beg ;
and when any one gives, receive it thankfully.

Do not desij'c to have every thing thou seest.

Be diligent, and flee idleness. Diligence is pleasing to God,
and very much for thine own interest ; but idleness, on the
contrary, is the source of all manner of evil, and a sin altoge-
ther hateful to God.

Never lie, but always speak truth; for lyiiig, or deceit of
whatever kind, is the most mischievous of vices. If thou liest
even once, people will not believe thee afterwards.

Do not say all thou knowest, but at fit time and occasion.

What thou knowest not, neither affirm positively, nor deny.

When any one older than thyself speaks, listen in silence.

When thou thinkest to speak, consider first of what thou
art going to speak.

Be gentle and not forward, silent rather than talkative.

Be not proud ; be civil to every body, kind to thine infe-
riors, charitable to the poor.

If thou ever ofTcndest any one, make it up immediately.

If thou art kind to others, others will be kind to thee.

Envy none, but wish well to all.

Be obliging, and trj'^ to please all good people.

Be obedient and attentive to thy Governors, Masters, and
Teachers.

Be not angry with any, least of all with thine Elders.

Never make game of old or poor people.

Care not for fine clothes ; but rather obsci've a becom-
ing neatness and cleanliness in evciy thing. Rich or fine
clothes do not make a fool wise, but only the more ridiculous.

THE RUSSIAN PRIMER. 7

Do thy best to acquire a habit of observinq these rules while a brief

CATEC

thou art young, that thou mayest continue the same even to age. '-

And if thou doest all this, then thou wilt be really happy, and
in favour with God and men.

A BRIEF CATECHISM.

Q. Why dost thou call thyself a Christian ?

A. Because I believe in our Lord Jesus Christ, and follow
His holy law.

Q. What does the Christian faith teach?

A. It teaches all truth and all virtue, as is to be found at
length in the books of the Prophets and Apostles. The same,
to help my memory, has been briefly comprised in the Symbol
of our Orthodox Faith, which I have by heart, and on proper
occasions repeat thus, " I believe in one God, &c."

Q. Of what does this Symbol or Creed first put thee in
mind ?

A. Of Godj that He made me, and all the world; and
governs and preserves me, and all the world : and therefore
my conscience continually reminds me that I ought to love
Him with all my heart, worship Him in sincerity, and believe
that then only can I think or act well, when I think and act
as His holy law commands.

Q. How thinkest or conceivest thou of God ?

A. I think, conceive, and believe, that God is One, and that
beside Him there is none other ; that He is from everlasting,
without either beginning or end ; that He is a Spirit, incor-
poreal, and immortal, just and merciful; that He is present
every where ; that He sees and hears and knows all things,
even our inmost thoughts and intentions.

Q. Is it enough to have this knowledge and conception of
God, and then do as thou pleasest ?

A. By no means : as I have this knowledge of God, so
should I also live agreeably thereto : for instance; if I know
that God is just, I should fear to do evil, lest I fall under

8 THE RUSSIAN PRIMER.

A BRIEF His just judgment, and lose the blessings of llis mercy and
goodness ; if I know that God is merciful, I ought to repent
me of all that I have done amiss, in the hope that He will not
reject my repentance ; if He is omnipresent, and omniscient, I
ought neither to do nor even think any evil, but strive to serve
Him always with a pure conscience and blameless thoughts.

Q. What does the Christian Faith teach of our Lord Jesus
Christ ?

A. That lie of His mercy to us sinners came down from
Heaven, took upon Him our flesh, revealed to us His will,
and enlightened our darkened understanding with the true
knowledge of God ; and finally, in proof of His great love for
us, and for the cleansing of our sins, died upon the Cross ;
but rose again on the third day, and ascended with His flesh
into heaven.

Q. What availeth this doctrine of the Christian Faith for
thy better life?

A. It supplies the strongest possible motives to the love of
God. For if God so loved me that He was pleased to suff'er
in human flesh all manner of sufl'erings and to die for my
sake, I should be the most ungrateful of all creatures if I did
not strive to love Him always with my whole heart, and set
the love of Him before all things : also in this Faith I have
the greatest comfort, inasmuch as it gives me a sure hope of
receiving from God every thing that is good for me. If He
spared not His own Son for my sake, how much more will He
for His sake give me all besides ?

Q. What benefit dost thou receive by Holy Baptism ?

A. I receive remission of sins, and am added to the com-
pany of Christ's people : at the same time, I promise before
God and before His Church, to live henceforth a clean and sin-
less life, even as I came up clean and sinless from the water.

Q. Why dost thou receive the Communion ?

A. That thereby I may receive Christ Himself, and renewal
of strength and grace to live a holy and Christian life : also
for the comfort and edification of all other Christians my
brethren, that they seeing me appi'oach the Altar with them.

THE RUSSIAN PRIMER.

may know that I am still a member of the Church, and that A brief

CATEC

I desire to remain ever with them in love and unity. -

Q. Why oughtest thou to Confess ?

A. In order to offer to God contrition for my sins, with
pui'pose of amendment for the futui'e ; and so upon this my
contrition to receive of God's mercy Absolution through my
ghostly father.

Q. What general rule oughtest thou to follow in matters
of Christian discipline and order ?

A. I ought to do in all things as is commanded or shall be
commanded by my holy Mother the Church ; and for this
cause I will daily pray unto God that I may never fall away
from her, but constantly flee all schism, strife, and dis-
sension.

Q. What dost thou hope to gain by the perfect fulfilment
of thy Christian duty?

A. I hope to gain from God's mercy all blessings both
temporal and eternal ; that is to say, in this life all manner
of satisfaction and honour, and in the life to come eternal
happiness. For I believe that my just Lord ^vill come to
judge the quick and the dead, and that after that judgment
neither the happiness of good people nor the torments of the
bad shall have any end.

Q. Is Faith alone without good works enough for salvation?

A. By no means : for Faith without works is dead.

Q. Where hast thou rules prescribed for good works ?

A. In the Law of God, which is contained in the following
Ten Commandments :

I. I am the Lord thy God, thou shalt have none other
gods but me.

II. Thou shalt not make to thyself any graven image, nor
the likeness of any thing that is in Heaven above, or in
earth beneath, or in the water under the earth : thou shalt
not bow down to them, nor serve them.

III. Thou shalt not take the Name of the Lord thy God
in vain.

IV. Remember the Sabbath day to keep it holy : six days

THE RUSSIAN PRIMER.

A BRIEF shalt thou labour, and do iu them all that thou hast to do ;
'-^ but the seventh day is the Sabbath to the Lord thy God.

V. Honour thy Father and thy Mother, that it may be
well with thee, and that thy days may be long upon the earth.

VI. Thou shalt do no murder.

VII. Thou shalt not commit adultery.

VIII. Thou shalt not steal.

IX. Thou shalt not bear false witness against thy neighbour.

X. Thou shalt not covet thy neighbour's wife, thou shalt
not co\&i thy neighbour's house, nor his field, nor his servant,
nor his maid, nor his ox, nor his ass, nor any other beast, nor
any thing that is his.

Q. What dost thou learn from the first Commandment.

A. I learn to believe with my heart and confess with my
lips one only God, to love and honovir Ilim only above all
things, to trust in Him and Him only ; and therefore to flee
by all means all Atheism, Polytheism, Sorcery, Superstition,
Heresy, and Schism ; likewise all pride, which trusts in its
own inventions, in its own or others' strength or riches,
without considering the Providence of God.

Q. How ought we to honour the Saints who have pleased
God?

A. Not as God Himself; but as His servants, who enjoy
His favour and intercede with Him for our salvation; and
withal we should imitate their lives.

Q. What doth God forbid in the second Commandment ?

A. He forbids us to honour graven images or any creature
whatever as God : He forbids us likewise to be superstitious or
hypocritical, covetous or lovers of pleasure : for the covetous
man and the lover of pleasure serves Mammon as his idol.

Q. How ought we to honour the holy Icons.

A. We ought to honour them, but not make Gods of
them : for Icons are merely representations, which serve to
remind us of the works of God and of His servants, to t])c
intent that we by looking upon them may be stirred up
to the imitation of holiness.

Q. What doth God forbid in the third Commandment ?

THE RUSSIAN PRIMER.

' A. He bids us not to use His Name thoughtlessly, but A brief

only in our prayers, or in lawful oaths on necessary occasions, '-

and even then with great reverence and caution ; and there-
fore it is highly sinful to say any thing against God, the
Faith, or the Holy Church, to perjure oneself, to use God's
Name lightly, to ask any thing improper of Him, or to break
one's own good and lawful promises.

Q. What doth God require in the fourth Commandment ?

A. He requires us on all Sundays and holy days to leave
off our business and labour, to go to church, to hear and
read attentively for our spiritual instruction, to teach our
children and household at home the law of God, and carefully
to avoid all vice and dissipation, especially drunkenness, which
is sinful on any day, but above aU on these, which are set
apart to be kept holy.

Q. What doth God require in the fifth Commandment ?

A. He commands us to honour and obey our parents, a
name which includes our Sovereign, our Spiritual Pastors
and Civil Governors, our Teachers, Benefactors, and Elders ;
also to love all men even as ourselves.

Q. What is the duty of Parents and Children ?

A. Parents ought to bring up their children in the fear of
God, and teach them His law ; they ought to form them
from their infancy to habits of industry, economy, and good
behaviour to other people, keep them from bad company,
never themselves say or do before them any thing which may
harm, correct them with mildness rather than severity, and
root deeply in their minds this truth, that virtue alone
makes people happy, while vice always leads to ruin. The
duty of children, on the other hand, is to love, honour, and
obey their parents, and in time of poverty and age to support
and comfort them, and so pay the debt of gratitude which
they owe them.

Q. What is the duty of Masters and Scn^ants ?

A. Masters ought to be as fathers to their servants, and
servants ought to obey tlioir masters, and be industrious, faith-
ful, and respectful.

THE RUSSIAN PRIMER.

A BRIEF Q. What is the duty of Husbands and Wives ?

CATEC. ^ mi 1 1

A. The husband ought to love his wife, and not deal harshly

with her, but correct her infirmities with a discreet con-
descension ; and in the management of their common house-
hold and the education of their children, he should ti*at her
as his most faithful helpmate. The duty of women is to love
and honour their husbands, to suit their manners to them,
and even take any wrongs that may be put upon them with
a meek spirit. The duty of both is to keep their fidelity to
each other's bed blameless.

Q. "VMiat is the general duty of every man to all others ?
A. It is the duty of every man to behave to all others with
civility, respect, and condescension, to feed the hungry, to
clothe the naked, to visit the sick, to convert the sinner from
his sin, to teach the ignorant the law, to give good counsel,
and to praj'^ to the all-merciful God for the salvation of all.
Q. What doth God forbid in the sixth Commandment?
A. He forbids me to do any man any kind of hurt, either
myself or through others, by deed or thought ; willing me
rather to do what I can to keep every man from hurt : and
therefore it is a heinous sin in God's sight either to kill a
man, in Avhatever Avay it may be, or to aid in compassing his
death by counsel or deed, or suffer him knowingly to incur
peril of death or harm : for instance, to know of any evil
design and not tell, to conceal robbers, to see a fight and not
interfere, or a fire and not try to put it out, or to refuse assist-
ance to the poor or sick. The same Commandment also abso-
lutelj' forbids men to commit suicide, and teaches them to take
care of their health as the precious gift of God.

Q. What doth God forbid in the seventh Commandment ?
A. He forbids fornication, adultery, and all manner of
carnal sin and uncleanness, to which man is prompted by
lust; likewise all that leads to such sins; as drunkenness,
idleness, filthy talking, dancings, games, immodest songs and
books ; and so it commands men and women to live in
chastity and purity.

Q. What doth God forbid in the eighth Commandment ?

THE RUSSIAN PRIMER.

A. He forbids me either openly or secretly to take any a brief

thing from any man, to conceal any thing found, to screen a ■ '—

runaway or deserter, to feed my beast from another man's
manger, hay-rack, or garden, to encroach on land not my
own, to overreach any man in selling, bupng, or exchange,
to keep back from the labourer his hire, to take usury, espe-
cially from the poor, to embezzle or secrete the money of the ^-irv-t
Sovereign, the Church, or the poor. And therefore it is my
duty to flee idleness and be industrious, for by industry I
may not only keep myself and my household in plenty, but
may also have wherewithal to relieve the poor.

Q. What doth God forbid in the ninth Commandment ?

A. He forbids me to bear false witness, to accuse falsely,
to calumniate, to throw dishonour or ridicule upon any man,
to condemn, to put an iU construction on other people's
words; in a word. He commands me to abstain from all
manner of lying and deceit, and this the more as such sins
are of the father of lies, the devil.

Q. What doth God forbid in the tenth Commandment?

A. He forbids me not only to do any evil, but so much as
to think of it or desire it in my heart : for from evil thoughts
it is very easy to pass to evil deeds.

Q. What needest thou to enable thee to keep these Com-
mandments?

A. The assistance of God's grace, which, like every good
thing, is to be obtained by hearty prayer. And prayer is the
lifting up of our minds and hearts to God, to seek from Him
those good things which are necessary and profitable for our
souls.

THE RUSSIAN PUIMIOK.

SACRED After the Catechism there folloivs A Short Sacred History

"II STORY *

— '- from the Creation of the World to the Day of Pentecost, divided

into tiventy Reading lessons, about twice as long as the
Catechism, and in the Civil character : and lastly, there is
appended to the whole a Table of the Ecclesiastical, Civil, and
Roman Numerals, and a Multiplication Table : all which are
here omitted.

THE END OF THE RUSSIAN PRIMER.

Another Primer printed at the Synodal Press m 1819, For
men Desirous of Learning to read the Holy Scriptures, takes
little notice of the Civil character ; it has the folloiving order :
In the Name, &c. as above : O God, give ear, &c. : The two
Alphabets; Spelling Tables ; Tables of Abbreviations, Numerals,
and Accents ; the Short Moral Precepts, in the Civil character :
after these, the Prayers ; and lastly, the Catechism tvithout any
Sacred History. The Prayers are somewhat longer than those
printed above, and nearly the same as what the Reader reads in
the Church at the beginning ofNocturn and other Offices : They
are as folloivs : first, Glory be to Thee, &c. : O Heavenly
King, &c. : O Holy God, &c. thrice : Glory be to the Father,
&c. : O Most Holy Trinity, &c. : Lord, have mercy upon us,
thrice : Glory, &c. : Our Father, &c. : Lord, have mercy upon
us, tvjelve times : Glory, &c. : O come let us worship, &c.
thrice : the fifty-first Psalm, Have mercy upon me, O God, &c. :
the Creed: and lastly, the Angelic Salutation. The Prayers
to be used on Rising from Sleep, and Going to Rest, and Before
and After Dinner, are placed at the end of all, after the Short
Catechism.

ELEMENTS

CHRISTIAN LEARNING:

A SHORT SACRED HISTORY

AND

A SHORT CATECHISM.

REVISED AND APPROVED BY THE MOST IIOI.V GOVEKNING SYNOD, AND
PUBLISHED BY COMMAND OF HIS IMPERIAL MAJESTY, FOR THE USE OF
SCHOOLS.

ST. PETERSBURG,
THE SYNODAL PRESS.

MDCCCXr,.

"as new born BAIIES, desire THE SINCERE MILK OF THE WORD, THAT
BY IT YE MAY GROW UP UNTO SALVATION." 1 PeT. II. 2.

After the Short Sacred History, which takes up forty-two duo-
decimo pages, and is here omitted, the Catechism stands as follows :

THE

SHORTER CATECHISM.

INTRODUCTION.

Q. What learning is most needful for all men? introd.
A. Christian learning.
Q. Why?

A. Because it leads us to God, to everlasting salvation, or,
in other words, to everlasting happiness.
Q. How can we draw near to God ?
A. By thought, wish, and deed.
Q. Who draws near to God by thought ?
A. He who rightly believes in Him.
Q. Who draws near to God by wish ?
A. He who prays to Him.
Q. Who draws near to God by deed?
A. He who walks after God's will and law.
Q. Whence may we best learn how to beHcve aright?
A. From the Creed.
Q. Whence may we learn how to pray ?
A. From the Lord's Prayer.

Q. Whence how to walk after God's will and law ?
A. From the Ten Commandments.

OF THE CREED.

Q. How is the Creed divided ?

A. Into twelve Articles.

Q. What is the first Article of the Creed ?

THE SHORTER CATECHISM.

A. I believe in one God, the Father Almighty, Maker of
heaven and earth, and of all things visible and invisible.
Q. What points of our belief are contained in this Article ?
A. The following :

1. God is One.

2. Being One in essence. He is yet Three in Persons.

3. The First Person of the Trinity is God the Father.

4. God thus One in Three Persons made heaven and earth,
and all things visible and invisible.

5. God sustains by His power, and governs all things.
Q. What is the second Article of the Creed ?

A. And in one Lord Jesus Christ, the only-bcgottcn Son
of God, Begotten of the Father before all worlds. Light of
Light, Very God of very God, Begotten, not made. Of one
substance with the Father, By Whom all things were made.

Q. What points of our belief are taught in this Article ?

A. The following :

1. The Second Person of the Holy Trinity is the Son of
God, Jesus Christ.

2. Jesus Christ is the one only Son of God, and there is
no other Son of God in such sense as He.

3. The Son of God is begotten of God the Father, before
all worlds, and all times ; and so is coeternal with the Father.

4. Jesus Christ is very God begotten of very God, and is
of one substance with the Father.

5. The Son is not made, but all things were made by Him.
Q. What is the third Article of the Creed ?

A. Who for us men, and for our salvation came down from
heaven. And was incarnate by the Holy Ghost of the Virgin
Marj', And was made Man.

Q. What are wo here taught to believe of the Son of God ?

A. We are taught to believe as follows :

1. The Son of God came down from heaven; took upon
Him the nature of man, that is, a reasonable soul and human
flesh ; was made man, without ceasing to be God, and dwelt
on earth, where He was called Jesus Christ.

2. Jesus Christ was born on earth of the most Holy Virgin

THE SHORTER CATECHISM.

Mary, who conceived Him by the operation of the Holy Ghost, the
and remaineth ever Virgin.

3. Jesus Christ came on earth to save men from sin, in
which they are born and Hve, and from death, to which they
have been condemned ever since the Fall of Adam.

Q. What is the fourth Article of the Creed ?

A. And was crucified also for us under Pontius Pilate, and
suffered, and was buried.

Q. What do these words teach us to believe of Jesus Christ,
the Son of God ?

A. 1. That He was nailed to a Cross, suffered many things,
died, and was bm'ied.

2. That He endured all this not for Himself, being wholly
innocent and sinless, but for us ; that is. He endured all the
penalties due to all the sins of men, and death itself, in order
to deliver us from sin and death.

Q. What is the fifth Article of the Creed ?

A. And rose again the third day according to the Scriptures.

Q. What are we here taught of Jesus Christ ?

A. That Jesus Christ the third day after His death rosd
from the tomb, as had been foretold of Him in the books of
the Prophets.

Q. What is the sixth Article of the Creed ?

A. And ascended into heaven, and sitteth on the right
hand of the Father.

Q. What doth this teach us of Jesus Christ ?

A. That Jesus Christ on the fortieth day after His resur-
rection ascended with His body into heaven, and sitteth on
the right hand of God the Father, being equal to Him in
power and gloiy.

Q. What is the seventh Article of the Creed ?

A. And He shall come again with glory to judge both the
quick and the dead : Whose kingdom shall have no end.

Q. What doth this teach us of Jesus Christ ?

A. That Jesus Christ shall come again from heaven in
glory, to judge all men, both the living and the dead, who
shall all rise again to be judged.

THE SHORTER CATECHISM.

THE Q. What is the eishth Article of the Creed ?

REKD. . .

'— A. And I believe in the Holy Ghost, the Lord, the Giver of

life, Who procccdcth from the Father, Who with the Father
and the Son together is worshipped and glorified, Who spake
by the Prophets.

Q. What part of our belief is contained in this Article ?
A. That part which relates to the Holy Ghost, as follows :

^ 1. The Holy Ghost is the third Person of the Blessed Trinity.
s.. 2. The Holy Ghost proceeds from God the Father.

3. The Holy Ghost, with God the Father and the Son,
givcth life to all creatures, and specially spiritual life to men.

4. The same worship and glory, which belongeth to the
J Father and the Son, belongeth also to the Holy Ghost, as

very Lord and God.

5. When the Prophets and Apostles declared God's will to
4- men, or wrote the sacred books, they spake by inspiration of
the Holy Ghost.

Q. What is the ninth Article of the Creed ?

A. I believe in one Holy Catholic and Apostolic Church.

Q. What are we here taught?

A. That the true Christian Church is one. Catholic, or
^Ecumenical, and Apostolic, that is, derived from the Apo-
stles to us without break or change, and so to be continued
to the end of the world : and therefore it is our duty to reve-
rence her, and obey her, and flee all schism ; that is, separa-
tion from the one Orthodox Church.

Q. "WTiat is the tenth Article of the Creed ?

A. I acknowledge one Baptism for the remission of sins.

Q. What part of our belief is contained in this Article ?

A. The doctrine of the mystery or sacrament of Holy Bap-
tism, which every believer must receive once.

Q. Why is Baptism called a mystery ?

A. Because of the grace which mysteriously worketh in it.

Q. Are there any other Sacraments, besides Baptism?

A. The Sacraments in all are seven: 1, Baptism: 2, Unction
with Chrism : 3, Communion : 4, Penitence : 5, Orders :
C, Matrimony : 7, Unction with Oil.

THE SHORTER CATECHISM.

Q. In what consists Baptism ? the

_ , . . , CREEI

A. In this, that the beUever is dipped thrice in water, ni the

name of the Father, and of the Son, and of the Holy Ghost.
Q. Why are we baptized ?

A. To the end that we may be mystically washed from sin,
and receive a new life of grace.

Q. In what consists Unction with Chrism ?

A. In this, that the baptized is anointed with Holy Chrism
while the minister pronounces the sacramental words : " The
seal of the gift of the Holy Ghost."

Q. In what consists Communion?

A. In this, that the believer, under the form of bread com-
municates of the very Body of Christ, and under the form of
wine of the very Blood of Christ.

Q. What are the benefits which he receives thereby ?

A. He is made one with Christ, and in Him a partaker of
eternal life.

Q. In what consists Penitence ?

A. In this, that he who has sinned after Baptism confesses
his sins before a Priest, and through him receives pardon from
Jesus Christ Himself.

Q. In what consists the sacrament of Orders ?

A. In this, that by laying on of the Bishop's hands power
is given to perform or minister sacraments.

Q. In what consists the sacrament of Matrimony ?

A. In this, that on the free consent of the man and woman,
their union is blessed in the Church, for an image of the
union of Clmst with His Church.

Q. In what consists Unction with Oil ?

A, In this, that the sick is anointed with oil, while grace is
prayed for to heal him.

Q. What is the eleventh Article of the Creed ?

A. I look for the Resurrection of the dead.

Q. What are we taught here ?

A. That all men who arc dead shall at a certain time fore-
ordained of God rise again with their bodies, which sliall
thenceforth be incorruptible and immortal.

THE SHORTER CATECHISM.

LORD'S Q. What is the twelfth Article of tlic Creed?

I'K AYKR.

A. And the life of the world to come.
Q. What is taught iu this ?

A. That after the general resurrection and Christ's judg-
ment there shall be an everlasting life, in which believers, who
have ended their course on earth in repentance and good
works, shall receive everlasting bliss ; but impenitent sinners
shall suffer everlasting torment.

OF THE LORD S PRAYER.

Q. How may the Lord's Prayer be divided ?

A. Into the preface, sewen petitions, and the doxology.

Q. What is the preface ?

A. Our Father which art in heaven.

Q. Why has J esus Christ commanded us to call upon God
by the name of Father ?

A. To this end : that \vc should stand before God in prayer
not only with fear, as servants before their Lord, but also with
love and hope, as children before their Father.

Q. What is the first petition of the Lord's Prayer ?

A. Hallo^yed be Thy Name.

Q. What ask we hereby of God ?

A. We ask His help, that His holy Name may be hallowed
both in our hearts and on our lips ; also that by our holy
deeds and lives we may contribute to spread His glory
among men.

Q. What is the second petition of the Lord's Prayer ?

A. Thy Kingdom come.

Q. What ask we hereby of God ?

A. We ask His help, that sin reign not in us, but that the
Spirit of God may lead us to good and happiness.
Q. What is the third petition of the Lord's Prayer?
A. Tliy will be done, as in heaven so also on earth.
Q. What ask we hereby ?

A. In this petition we offer the sacrifice of our will to

THE SHORTER CATECHISM.

God, and ask Him to do with us as seemeth Him good of LORD'S

TT- • 1,1 PRAYER

His wisdom ; likemse that all men may be brought to obey
His will on earth, even as it is obeyed perfectly hy the
Angels in heaven.

Q. What is the fourth petition of the Lord's Prayer ?

A. Give us this day our bread for subsistence.

Q. What ask we hereby?

A. We ask God, of His good providence to give us what is
necessary for us to subsist, as food, clothes, lodging ; and we
ask this for to-day only, without further care for the future,
because such care would be inconsistent with trust in God.

Q. W^hat is the fifth petition of the Lord's Prayer ?

A. And forgive us our debts, as we also forgive our debtors.

Q. What ask we hereby ?

A. We ask God to forgive us our sins, as we also forgive
them that have sinned against us, or wronged us.

Q. But what if we do not forgive others?

A. Then we can expect no forgiveness ourselves of God;
and so it is absolutely necessary to forgive injuries, and strive
to be at peace with all men.

Q. "What is the sixth petition of the Lord's Prayer ?

A. And lead us not into temptation.

Q. What ask we hereby?

A. We ask God not to suffer the devil to deceive us in
any wise, or draw us into sin.

Q. What is the seventh petition of the Lord's Prayer ?
A. But deliver us from evil.
Q. What ask we hereby ?

A. We ask God to deliver us from all evil and misery.

Q. What is the doxology after the Lord's Prayer ?

A. For Thine is the kingdom, and the power, and the
glory for ever and ever. Amen.

Q. Why is this added after the Lord's Prayer ?

A. That he who prays, may not only ask mercies for him-
self from the almighty and all-ruling God, but also otter Him
that glory which is His by i-ight.

Q. What meaneth the word, Amen ?

24 THE snORTEK CATECHISM.

Ill': TicN A. It is a word of religious affirmation. It meaus, Verily,

COMM. o , .,

■ or So be it.

OF THE TEN COMMANDMENTS.

Q. What is the first Commandment of God's law ?
A. I am the Lord thy God : thou sh;ilt have none other
Gods but Me.

Q. What doth God command hereby?

A. In this Commandment God teaches us :

1. With our mind to acknowledge Him.

2. With our heart to believe in liim, trust in Him, and
loA'e Him.

3. With our lips to confess and glorify Him.

4. With our whole being to worship Him, and with all our
might devoutly to serve Him,

5. Beside the one true God neither to invoke nor honour
aTiy false god, nor give to creatures that honour which be-
longeth to God only.

Q. What are we to think of the holy Angels and holy men ?

A. We ought not to honour them as we honour God, but
as God's servants, who may present our prayers to God, and
minister to us His grace ; wherefore we should also ask help
through them of God.

Q. What is the second Commandment ?

A. Thou shalt not make unto th3'self any graven image, nor
the likeness of any thing that is in heaven above, or in the
earth beneath, or in the water under the earth : thou shalt
not bow down to them nor serve them.

Q. What doth God forbid in this Commandment ?

A. lie forbids us to worship idols.

Q. What is an idol ?

A. The material representation of any creature, or of any
imaginary deity, which is worshipped instead of the true God.
Q. What are we to think of Icons ?

A. Icons, (or church images,) that is, representations of the
true God in the flesh, and of His Saints, are rightly used for

THE SHORTER CATECHISM.

the religious remembrance of the works of God, and of His the ten

^ 1 1 TT- COMM.
Saints, and it is right to pray before them to God and to His

Saints. Nevertheless, this right and godly honour of Icons

may be abused so as to become the sin of idolatry, if any one

honours only the holy Icons themselves, and trusts in their

material substance, without raising up his mind and heart to

Christ and His Saints whom they represent.

Q. What is the third Commandment ?

A. Thou shalt not take the name of the Lord thy God in vain.

Q. What doth God forbid hereby ?

A. He forbids us to use the name of God amiss.

Q. When may we rightly use the name of God ?

A. We may rightly use the name of God in prayer, in
religious instruction, and in lawful oaths, when required by
authority, and that with fear and reverence.

Q. But in common talk may we exclaim, as many do, or
swear by the name of God ?

A. No. This is contrary to the third Commandment.

Q. VHiat is the fourth Commandment ?

A. Remember the Sabbath day to keep it holy : six days
shalt thou work and do all that thou hast to do, but on the
seventh day is the sabbath to the Lord thy God.

Q. What doth God command hereby ?

A. To work six days in the week, and do all that belongs
to our worldly calling, but to keep the seventh day holy to
God ; that is, to set it apart for prayer, for religious instruc-
tion, and works of piety.

Q. Wliy ought we to keep holy the seventh day ?

A. Because God made tlic world in six days, and on the
seventh day rested from all His works.

Q. Which particular day of the seven ought we to keep ?

A. In old time they kept the saljbath (or Saturday) ; but
since the resurrection of Christ, the Christian Church keeps
the Day of the Resurrection (or the Loi'd's Day).

Q. Arc there not also other days to be kept holy?

A. There are : first, the festivals of our Lord : secondly,
those of the most holy Virgin, the Mother of (iod : thirdly,

THE SHORTER CATECHISM.

THE TKN those of tlic Saiuts : fourthly, fast days, which arc to be kept

^ holy by observing such abstinence as is enjoined by the

Church.

Q. What is the fifth Commandment ?

A. Honour thy father and thy mother, that it may be well
with thee, and that thou mayest live long upon the earth.

Q. "What doth God command hereby ?

A. He commands vis to honour and obey our parents.

Q. Is it only our parents then that we are to honour ?

A. The same Commandment teaches us also to honour all
who in divers relations stand to us in the place of parents ;
as the Sovereign, who is the common father of the whole
people and empire ; spiritual Pastors and Teachers ; Elders ;
Guardians and Benefactors ; Governors and Masters.

Q. What is the sixth Commandment ?

A. Thou shalt do no murder.

Q. What doth God forbid hereby?

A. He forbids vis to take away men's lives by force or
guile, or in any way to disturb the peace of oui' neighbour ;
and so this Commandment forbids also all strife, wrath,
hatred, envy, and cruelty.

Q. What is the seventh Commandment ?

A. Thou shalt not commit adultery.

Q. What doth God forlnd hereby?

A. He forbids adultery, and all irregular and unclean
carnal lust, and likewise all that may tend to excite unlawful
desires ; as drunkenness, indecent and shameless words or
gestures, the reading of bad books, singing or listening to
immoral songs, or looking upon immoral pictures or shows.

Q. What is the eighth Commandment ?

A. Thou shalt not steal.

Q. What doth God forbid hereby ?

A. To take by force or guile any thing that is not our own.
Q. What is the ninth Commandment ?
A. Thou shalt not bear false witness against thy neighbour.
Q. What doth God forbid hereby ?

A. He forbids us to bear false witness against any man, in

THE SHORTER CATECHISM.

court, or out of court, to slander, defame, or revile any, either the ten

to his face or behind his back, or under any circumstances to '—

lie or deceive.

Q. What is the tenth Commandment?

A. Thou shalt not covet thy neighbour's wife, thou shalt
not covet thy neighbour's house, nor his field, nor his servant,
nor his maid, nor his, ox, nor his ass, nor any other beast, nor
any thing that is his.

Q. What doth God forbid hereby ?

A. lie forbids us not only to do evil, but even so much as
to desire it, or think of it, that we may not from evil thoughts
and desires go on to evil deeds.

Q. How are we to keep ourselves from evil deeds, desires,
and thoughts ?

A. We should ever bear in mind that the Holy, Just, and
Almighty God constantly seeth us; and upon the first thought
of sin we should say with Joseph, the son of Jacob, How shall
I do this loickedness, and sin against God ?

END OF THE SHORTER CATECHISM.

THE

LONGER CATECHISM

OF THE

ORTHODOX, CATHOLIC. EASTERN CHURCH.

EXAMINED AND APPROVED BY THE MOST HOLT GOVERNING SYNOD, AND
PUBLISHED FOR THE USE OF SCHOOLS, AND OF ALL ORTHODOX CHRIS-
TIANS, BY ORDER OF HIS IMPERIAL MAJESTY.

MOSCOW.

AT THE SYNODAL PRESS.

M DCCC XXXIX.

"hold fast thk form of sound words, which thou hast heard of

ME, IN faith and LOVE, WHICH IS IN CHRIST Jl SUS." 2 TiM. 1. 13.

INTRODUCTION

TO THE

OETHODOX CATECHISM.

PRELIMINARY INSTRUCTION.

Q. What is an Orthodox Catechism? introd.

A. An Orthodox Catechism is an instruction in the ortho-
dox Christian faith, to be taught to every Christian, to enable
him to please God, and save his own soul.

Q. What is the meaning of the word Catechism?

A. It is a Greek word, signifying instruction, or oral
teaching ; and has been used ever since the Apostles' times to
denote that primary instruction in the orthodox faith, which
is needful for every Christian. Luke i. 4; Acts xviii. 25.

Q. What is necessary in order to please God, and to save
one's own soul?

A. In the first place, a knowledge of the true God, and a
right faith in Ilim ; in the second place, a life according to
faith, and good works.

Q. Why is faith necessary in the first place ?

A. Because, as the word of God testifies. Without faith it
is impossible to please God. Heb. xi. 6.

Q. Why must a life according to faith, and good works,
be inseparable from this faith ?

A. Because, as the word of God testifies. Faith without
works is dead. James ii. 20.

THE LONGER CATECHISM

INTROD. Q. What is faith ?

A. According to the definition of St. Paul, Faith is the
substance of things hoped for, the evidence of things not seen ;
Hcb. xi. 1 : that is, a trust in the unseen, as though it were seen,
in that wliich is hoped and waited for, as if it were present.

Q. What is the difference between knowledge and faith ?

A. Knowledge has for its object things visible and com-
prehensible; faith, things which are invisible and even in-
comprehensible. Knowledge is founded on experience, on
examination of its object ; but faith on belief of testimony to
truth. Knowledge belongs properly to the intellect, although
it may also act on the heart ; Faith belongs principally to
the heart, although it is imparted through the intellect.

Q. Why is faith and not knowledge only necessary in
rehgious instruction?

A. Because the chief object of this instruction is God
invisible and incomprehensible, and the wisdom of God
hidden in a mystery ; consequently many parts of this learn-
ing cannot be embraced by knowledge, but may be received
by faith.

Faith, says St. Cyril of Jerusalem, is the eye which enlight-
eneth every man's conscience : it giveth man knowledge. For,
as the prophet says, If ye ivill not believe, ye shall not under-
stand. Isaiah vii. 9 ; Cyr. Cat. v.

Q. Can you illustrate further the necessity of faith ?

A. St. CjTil thus illustrates it. It is not only amongst us,
tvho bear the name of Christ, that faith is made so great a
thing ; but every thing which is done in the world, even by men
who are unconnected with the Church, is done by faith.
Agriculture is founded on faith ; for no one, who did not believe
that he should gather in the increase of the fruits of the earth,
would undertake the labour of husbandry. Mariners are guided
by faith, when they entrust their fate to a slight plunk, and
prefer the agitation of the unstable wafers, to the more stable
element of the earth. They give themselves up to uncertain
exjoectations, and retain for themselves nothing but faith, to
which they trust, more than to any anchors. Cyr. Cat. v.

OF THE RUSSIAN CHURCH.

INTROD.

ON DIVINE REVELATION.

Q. "Whence is the doctrine of the orthodox faith derived ?
A. From Di\'ine Revelation.

Q. What is meant by the words Divine Revelation?

A. That which God Himself has revealed to men, in order
that they might rightly and savingly believe in Him, and
worthily honour Him.

Q. Has God given such a revelation to all men ?

A. He has given it for all, as being necessary for all alike,
and capable of bringing salvation to all : but since not all
men are capable of receiving a revelation immediately from
God, He has employed special persons as heralds of His reve-
lation, to deliver it to all who are desirous of receiving it.

Q. VThj are not all men capable of receiving a revelation
immediately from God ?

A. Owing to their sinful impurity and weakness both in
soul and body.

Q. Who were the heralds of Divine Revelation ?

A. Adam, Noah, Abraham, Moses, and other Prophets,
received and preached the beginnings of Divine Revelation :
but it was the incarnate Son of God, our Lord Jesus Christ,
who brought it to earth in its fulness and perfection, and
spread it over all the world by His disciples and Apostles.

The Apostle Paul says in the beginning of his Epistle to
the Hebrews ; God, who at sundry times, and in divers man-
ners, spake in times past unto the Fathers bij the Projjhets, hath
in these last days spoken unto us by His Son fVhom He hath
appointed heir of all thintjs, by Whom also He made the
worlds.

The same Apostle writes as follows to the Corinthians :
But we speak the wisdom of God in a mystery, even the hidden
things, which God ordained before the world unto our glory ;
which none of the princes of this world knew. But God hath
revealed them unto us, by His Spirit : for the Spirit searchetk
all things, yea, the deep things of God. 1 Cor. ii. 7. 10.

THE LONGER CATECHISM

INTROD. The Evangelist John writes in his Gospel; No man hath
seen God at any time : the only begotten Son, which is in the
bosom, of the Father, He hath declared Him. John i. 18.

Jesus Christ Himself says; No man knoiveth the Son, but
the Father ; neither knoweth any man the Father save the Son,
and he, to whomsoever the Son will reveal Him. Matt. xi. 27.

Q. Cannot man then have any knowledge of God without
a special revelation from Ilim?

A. INIau may have some knowledge of God by contem-
plation of those things which He has created ; but this
knowledge is imperfect and insufficient, and can serve only
as a preparation for faith, or as a help towards the know-
ledge of God from His revelation.

For the invisible things of Him, from the creation of the
world, are clearly seen, being understood by the things that are
made, even His eternal jtower and Godhead. Rom. i. 20.

And He hath made of one blood all nations of men, for to divell
on all the face of the earth; and hath determined the times before
appointed, and the bounds of their habitation ; that they should
seek the Lord, if haply they might feel after Him, and find Him,
though He be not fur from every one of us. For in Him we live,
and move and have our being. Acts xvii. 26 . . 28.

With regard to faith in God, it is preceded by the idea
that God is; which idea ive get from the things which
have been created. Attentively examining the creation of the
world we perceive that God is all-wise, all-powerful, and good :
we perceive also all His invisible properties. By these means
we are led to acknoivledge Him as the Supreme Ruler.
Seeing that God is the Creator of the whole world, and we
form a j)art of the tvorld, it follows that God is also our
Creator. On this knowledge follows faith ; and on faith
adoration. Basil. Magn. Epist. 232.

ON HOLY TRADITION AND HOLY SCRIPTURE.

Q. How is Divine Revelation spread among men, and pre-
served in the true Chui'ch ?

A. By two channels ; holy Tradition, and holy Scripture.

or THE RUSSIAN CHURCH.

Q. What is meant by the name fioly Tradition ? INTROD.

A. By the name holy Tradition is meant the doctrine
of the faith, the law of God, the sacraments, and the ritual as
handed down by the tme behevers and worshippers of God
by word and example from one to another, and from gene-
ration to generation.

Q. Is there any sure repository of holy Tradition ?

A. All true believers united by the holy tradition of the
faith, collectively and successively, by the will of God, com-
pose the Church; and She is the sure repository of holy
Tradition, or, as St. Paul expi-esses it. The Church of the
living God, the j)iUar and ground of the truth. 1 Tim. iii. 15.

St. Irenasus writes thus : We ought not to seek among
others the truth, which we may have for asking from the
Church. For in her, as in a rich treasure-house, the Ajmstles
have laid up in its fulness all that pertains to the truth, so that
whosoever seeketh, may receive from her the food of life. She
is the door of life. Adv. Haeres. 1. iii. c. 4.

Q. What is that which you call holy Scripture ?

A. Certain books written by the Spirit of God, tlu'ough
men sanctified by God, called Prophets and Apostles. These
books are commonly termed the Bible.

Q. What does the word Bible mean ?

A. It is Greek, and means The books. The name signifies
that the sacred books deserve attention before all others.

Q. Which is the more ancient, holy Tradition, or holy
Scripture ?

A. The most ancient and original instrument for spreading
Divine Revelation is holy Tradition. From Adam to Moses
there were no sacred books. Our Lord Jesus Christ Himself
delivered His Divine doctrine and ordinances to His disciples
by word and example, but not by writing. The same method
was followed by the Apostles also at first, when they spread
^, abroad the faith and established the Church of Christ. The
~" necessity of tradition is further evident from this, that books
can be available only to a small part of mankind, but tradi-
tion to all.

D 2

THE LONGER CATECHISM

IXTKOD. Q, Why then was holy Scripture given?

A. To this end, that Divine Bcvelation might be preserved
more exactly and unchangeably. In holy Scripture we read
the words of the Prophets and Apostles precisely as if we were
living with them and listening to them, although the latest
of the sacred books were written a thousand and some
hundred years before our time.

Q. Must we follow holy Tradition, even when we possess
holy Scripture?

A. We must follow that tradition which agrees with the
Divine Revelation and with holy Scripture, as is taught
us by holy Scripture itself. The Apostle Paul writes ; There-
fore, brethren, standfast, and hold the traditions which ye have
been taught, whether by word or our epistle. 2 Thess. ii. 15.

Q. Why is Tradition necessary even now ?

A. As a guide to the right understanding of holy Scrip-
tui'e, for the right ministration of the Sacraments, and the
preservation of sacred rites and ceremonies in the pui-ity of
their original institution.

St. Basil the Great says of this as foUows : Of the doctrines
and injunctions kept by the Church, some we have from
written instruction, but some we have received from Apostolical
tradition, by succession in private. Both the former and the
latter have one and the same force for piety ; and this will
be contradicted by no one, who has ever so little knowledge in
the ordinances of the Church. For were we to dare to reject
unwritten customs, as if they had no great importance, we
should insensibly mutilate the Gospel, even in the most essential
points, or rather, for the teaching of the Apostles leave but an
empty name. For instance ; let us mention before all else the
very first and commonest act of Christians; that they who
trust in the name of our Lord Jesus Christ, should sign them-
selves with the sign of the cross; who hath taught this by
ivriting? To turn to the east in prayer: what Scripture
have we for this? The words of invocation in the change of the
Eucharistic bread and of the Cup of blessing ; by which of the
Saints have they been left us in writing ? For we are not con-

OF THE RUSSIAN CHURCH.

tent vnth those ivords ivhich the Apostle or the Gospel records, introd.
but both before them and after them we pronounce others also,
which we hold to be of great force for the Sacrament, though
ive have received them from unwritten teaching. By what
Scripture is it in like manner that we bless the water of Bap-
tism, the oil of unction, and the person himself who is baptized?
Is it not by a silent and secret tradition ? What more ? The
very practice itself of anointing ivith oil; what written word
have we for it ? Whence is the rule of trine immersion 7 and
the rest of the ceremonies at Baptism, the renunciation of Satan
and his angels ? from, what Scripture are they taken ? Are they
not all from this unpublished and private teaching, which our
Fathers kept under a reserve inaccessible to curiosity and pro-
fane disquisition, having been taught as a first principle to
guard by silence the sanctity of the mysteries ? For how were
it fit to publish in writing the doctrine of those things, on which
the unbaptized may not so much as look ? Can. xcvii. De
Spir. Sanct. c. xxvii.

ON HOLY SCRIPTURE IN PARTICULAR.

Q. When were the sacred books written ?
A. At different times : some before the birth of Christ,
others after.

Q. Have not these two divisions of the sacred books each
their own names?

A. They have. Those written before the Birth of Christ
are called the books of the Old Testament ; while those
written after are called the books of the New Testament.

Q. What are the Old and New Testaments ?

A. In other words : the old and new Covenants of God
with men.

Q. In what consisted the Old Testament ?
A. In this, that God promised men a Divine Saviour,
and prepared them to receive Him.

Q. How did God prepare men to receive the Saviour ?
A. Through gradual revelations, by prophecies and types.

THE LONGER CATECHISM

IXTROD. ^- ill what consists the Neiv Testament?

A. In this, that God lias actually given men a Divine
Saviour, His own only-begotten Son, Jesus Christ.

Q. How many are the books of the Old Testament?

A. St. Cyril of Jerusalem, St. Athanasius the Great, and
St. John Damascene reckon them at twenty-two, agreeing
therein with the Jews, who so reckon them in the original
Hebrew tongue. Athanas. Ep. xxxix. De Test., J. Damasc.
Theol. 1. iv. c. 17.

Q. Why should we attend to the reckoning of the
Hebrews ?

A. Because, as the Apostle Paul says, unto them were
committed the oracles of God : and the sacred books of the
Old Testament have been received from the Hebrew Church
of that Testament by the Christian Church of the New.
Rom. iii. 2.

Q. How do St. Cyril and St. Athanasius enumerate the
books of the Old Testament ?

A. As follows: 1, The book of Genesis: 2, Exodus: 3,
Leviticus : 4, The book of Numbers : 5, Deuteronomy : 6, The
book of Jesus the son of Nun : 7, The book of J udges, and
with it, as an appendix. The book of Ruth : 8, The first and
second books of Kings, as two parts of one book : 9, The
third and fourth bogks of Kings: 10, The first and second
books of Paralipomena : 11, The first book of Esdras, and
the second, or, as it is entitled in Greek, the book of Nehe-
miah: 12, The book of Esther: 13, The book of Job:
14, The Psalms : 1 5, The Proverbs of Solomon : 16, Eccle-
siastes, also by Solomon : 17, The Song of Songs, also by
Solomon : 18, The book of the Prophet Isaiah : 19, Of Jere-
miah : 20, Of Ezekiel: 21, Of Daniel: 22, Of the Twelve
Prophets.

Q. Why is there no notice taken in this enumeration of
the books of the Old Testament of the book of the Wisdom
of the son of Sirach, and of certain others V

A. Because they do not exist in the Hebrew.

How are we to regard these last-named books?

OF THE RUSSIAN CHURCH.

A. Athanasius the Great says, that they have been ap- introd.
pointed of the Fathers to be read by proselytes, who are pre-
paring for admission into the Church.

Q. Is there any division of the books of the Old Testa-
ment, by which you can give a more distinct account of their
contents ?

A. They may be di^-ided into the four following classes :

1 . Books of the Latv, which form the basis of the Old
Testament.

2. Historical books, which contain principally the history
of religion.

3. Doctrinal, which contain the doctrine of religion.

4. Prophetical, which contain prophecies, or predictions of
things future, and especially of Jesus Christ.

Q. Which are the books of the Lata ?

A. The five books written by Moses ; Genesis, Exodus,
Leviticus, Numbers, and Deuteronomy.

Jesus Christ Himself gives to these books the general
name of the Law of Moses. Luke xxiv. 41'.

Q. What in particular is contained in the book of Genesis ?

A. The account of the creation of the world and of man,
and afterwards the history and ordinances of religion in the
first ages of mankind.

Q. What is contained in the other four books of Moses ?

A. The history of religion in the time of the Prophet
Moses, and the Law given through him from God.

Q. Which are the historical books of the Old Testament ?

A. The books of Jesus the son of Nun, Judges, Ruth,
Kings, Paralipomena, the book of Esdras, and the books of
Nehemiah and Esther. ^

Q. Which are the doctrinal? ^' '^'^

A. The book of Job, The Psalms, and the books of
Solomon. 'rf

Q. What should we remark in particular of the book of
Psalms ?

A. This book, together with the doctrine of religion, con-
tains also allusions to its history, and many prophecies of our

THE LONGER CATECHISM

INTROD. Sa^dour Christ. It is a perfect manual ef prayer and praise,
and on this account is in continual use in the Divine service
of the Church.

Q. AVliich books are prophetical ?

A. Those of the Prophets; Isaiah, Jeremiah, Ezekiel,
Daniel, and the twelve others.

Q. How many are the books of the New Testament ?
A. Twenty-seven.

Q. Are there among these any which answer to the books
of the Law, or form the basis of the New Testament ?

A. Yes. The Gospel, which consists of the four books of
the Evangelists, Matthew, Mark, Luke, and John.

Q. What means the word Gospel?

A. It is the same as the Greek word Evangely, and means
good or joyful tidings.

Q. Of what have we good tidings in the books called the
Gospel ?

A. Of the Divinity of our Lord Jesus Christ, of His advent
and life on earth, of His miracles and saving doctrine, and
finally, of His death upon the cross. His glorious resurrection,
and ascension into heaven.

Q. Why are these books called the Gospel ?

A. Because man can have no better nor more joyful
tidings than these, of a Divine Saviour and everlasting
salvation. For the same cause, whenever the Gospel is read
in the Church, it is prefaced and accompanied by the joyful
exclamation ; Glory be to Tliee, O Lord, glory be to Tliee.

Q. Are any of the books of the New Testament historical ?

A. Yes. One ; the book of the Acts of the holy Apostles.

Q. Of what does it give an account ?

A. Of the descent of the Holy Ghost on the Apostles, and
of the extension through them of Christ's Church.
Q. What is an Apostle ?

A. The word means a messenger. It is the name given
to those disciples of our Lord Jesus Christ, whom He sent to
preach the Gospel.

Q. Which books of the New Testament are doctrinal ?

OF THE RUSSIAN CHURCH. 41

A. The seven General Epistles ; namely, one of the Apostle introd.
James, two of Peter, three of J ohn, and one of Jude : and
fourteen Epistles of the Apostle Paul; namely, one to the
Romans, two to the Corinthians, one to the Galatians, one to
the Ephesians, one to the Philippians, one to the Colossians,
two to the Thessalonians, two to Timothj^, one to Titus, one
to Philemon, and one to the Hebrews.

Q. Are there also among the books of the New Testament
any prophetical ?

A. Such is the book of the Apocalypse.

Q. What means this word Apocalypse ?

A. It is Greek, and means revelation.

Q. What are the contents of this book ?

A. A mystical representation of the future destinies of the
Christian Church, and of the whole world.

Q, Wh&t rules must we observe in reading holy Scrip-
ture ?

A. First, we must read it devoutly, as the word of God,
and with prayer to understand it aright ; secondly, we must
read it with a pure desire of instruction in faith, and incite-
ment to good works ; thirdly, we must take and understand
it in such sense as agrees with the interpretation of the
Orthodox Church and the holy Fathers.

Q. When the Church proposes the doctrine of DiWne
Revelation and of holy Scripture to people for the first time,
what signs does she offer that it is really the word of God ?

A. Signs of this are the following :

1. The sublimity of this doctrine, which witnesses that it
cannot be any invention of man's reason.

2. The purity of this doctrine, which shews that it is from
the all-pure mind of God.

3. Prophecies.

4. Miracles.

5. The mighty effect of this doctrine upon the hearts of
men, beyond all but Divine power.

Q. In what way are jjrophecies signs of a true revelation
from God ?

THE LONGER CATECHISM

INTROD. This may be shewn by an example. When the Prophet

Isaiah foretold the birth of the Saviour Christ from a virgin,
a thing which the natural reason of man could not have so
much as imagined, and when, some hundred years after
this prophecy, our Lord Jesus Christ was born of the most
pure Vii'gin Mary, it was impossible not to see that the pro-
phecy was the word of the Omniscient, and its fulfilment the
work of the Almighty God. Wherefore also the holy Evan-
gelist Matthew when relating the birth of Christ, brings
forward the prophecy of Isaiah : But all this was done, that
it might be fulfilled ivhich ivas spoken of the Lord by the Pro-
phet, saying ; Behold a Virgin shall be with child, and shall
bring forth a son, and they shall call His name Emmanuel,
which, being interpreted, is, God with us. Mat. i. 22, 23.
Q. What are miracles ?

A. Acts, which can be done by no power or art of man,
but only by the Almighty power of God; for example, to
raise the dead.

Q. IIow do miracles serve for a sign that the word spoken
is from God ?

A. He who does ti'ue miracles works by the power of
God ; consequently he is in favour with God, and partaker
of the Divine Spirit : but to such it must belong to speak
only the pure truth; and so, when such a man speaks in
God's name, we are sure that by his mouth there speaketh
really the Word of God.

On this account our Lord Jesus Christ Himself owns mi-
racles as a powerful testimony to His Divine Mission: The
ivorks which the Father hath given Me to finish, the same
works that I do, bear witness of Me, that the Father hath sent
Me. John v. 36.

Q. Whence may we more particularly see the mighty
effect of the doctrine of Chi-ist ?

A. From this ; that twelve Apostles, taken from among
poor and urdearned people, of the lowest class, by this
doctrine overcame and subdued to Christ the mighty, the
wise, and the rich ; kings, and their kingdoms.

OF THE RUSSIAN CHURCH.

INTROD.

THE COMPOSITION OF THE CATECHISM.

Q. What may be a good order for setting forth a Cate-
chetical instruction in religion ?

A. For this we may follow the book of the Orthodox Con-
fession, approved by the Eastern Patriarchs, and take as our
basis the saying of the Apostle Paul, that the whole energies
of a Christian during this present life, consist in these three ;
faith, hope, charity. And noiv abideth faith, hope, charity ;
these three. 1 Cor. xiii. 13.

And so the Christian needs ; First, Doctrine on faith in
God, and on the Sacraments which He reveals ; Secondly,
Doctrine on hope towards God, and on the means of being
grounded in it ; Thirdly, Doctrine on love to God, and all
that He commands us to love.

Q. What does the Church use as her instrument to intro-
duce us to the doctrine of faitb?

A. The Creed.

Q. What may we take as a guide for the doctrine of hope ?
A. Our Lord's Beatitudes, and the Lord's Prayer.
Q. Where may we find the elements of the doctrine of
charity?

A. In the ten Commandments of the Law of God. /

THE FIRST PAET

OP THE

ORTHODOX CATECHISM.

ON FAITH.

ON THE CREED GENERALLY, AND ON ITS ORIGIN.
FIRST Q. What is the Creed ?

PART.

^. The Creed is an exposition, in few but precise words,

of that doctrine which all Christians are bound to believe.
Q. "WTiat are the words of this exposition ?
A. They are as follows :

1. / believe in one God the Father, Almighty, Maker of
heaven and earth, and of all things visible and invisible :

2. And in one Lord Jesus Christ, the Son of God, the only-
begotten, begotten of the Father before all worlds. Light of
Light, very God of very God, begotten, not made, of one sub-
stance with the Father, by whom all things were made ;

3. WIio for us men, and for our salvation, came down from
heaven, and was incarnate of the Holy Ghost, and of the Virgin
Mary, and was made man ;

4. And was crucified also for us, under Pontius Pilate, and
suffered, and was buried ;

5. And rose again the third day according to the Scrip-
ture ;

6. And ascended into heaven, and sitteth on the right hand
of the Father ;

THE LONGER CATECHISM.

7. And He shall come again with glory to judge the quick
and the dead, whose kingdom shall have no end.

8. And I believe in the Holy Ghost, the Lord, the Giver of life,
who proceedeth from the Father, who with the Father and the Son
together is worshipped and glorified, who spake by the Prophets.

9. / believe one Holy, Catholic and Apostolic Church.

10. I acknowledge one Baptism for the remission of sins.

11. / look for the resurrection of the dead ;

12. And the life of the world to come. Amen.

Q. From whom have we this exposition of the faith ?
A. From the Fathers of the first and second CEcumenical
Councils.

Q. AMiat is an (Ecumenical Council ?

A. An assembly of the Pastors and Doctors of the Catholic
Church of Christ, as far as possible, from the whole world, for
the confirmation of true doctrine and holy discipline among
Cliristians.

Q. How many CEcumenical Councils have there been ? .3

A. Seven: 1, Of Nice; 2, Of Constantinople; 3, Of '
Ephesus ; 4, Of Chalcedon; 5, The second of Constantinople;
6, The third of Constantinople ; 7, The second of Nice.

Q. Whence is the rule for assembling Councils ?

A. From the example of the Apostles, who held a Council
in Jerusalem. Acts xv. This is gi'oundcd also upon the ^
words of Jesus Christ Himself, which give to the decisions of /^**-^
the Church such weight, that whosoever disobeys them is
left deprived of grace as a heathen. But the mean, by .,
which the Oecumenical Chiirch utters her decisions, is an y.i'-'f
CEcumenical Council.

7!°// it unto the Church ; but if he neglect to hear the
Church, let him be unto thee as a heathen man, and a publi- . < t
can. Mat. xviii. 17. *"

Q. What were the particular occasions for assembUng the
first and second CEcumenical Councils, at which the Creed
was defined ?

A. The first was held for the confirmation of the true
doctrine respecting the Son of God, against the error of

THE LONGER CATECHISM

FIRST Arius, who thought unworthily of the Sou of God : the secoud
— ^— for the confirmation of the true doctrine respecting the Holy
Ghost, agaiust Macedonius, who thought unworthily of the
Holy Ghost.

Q. Is it long ago that these Councils were held ?
A. The first was held in the year 335 from the birth of
Christ, the second in 381.

ON THE ARTICLES OF THE CREED.

Q. What method shall we follow in order the better to
understand the Qllcumeuical Creed?

A. We must notice its division into twelve articles or
parts, and consider each article separately.

Q. What is spoken of in each several article of the Creed ?

A. The first ai'ticle of the Creed speaks of God as the
prime origin, more particularly of the_^V*^ Person of the Holy
Trinity, God the Father, and of God as the Creator of the
world ;

The second article, of tlie second Person of the Holy
Trinity, Jesus Christ, the Son of God;

The thii'd article, of the incarnation of the Son of God ;

The foui'th article, of the suffering and death of Jesus
Christ ;

The fifth article, of the resurrection of Jesus Christ ;
The sixth article, of the ascension of Jesus Christ into
heaven ;

The seventh ai'ticle, of the second coming of Jesus Christ
upon earth ;

The eighth article, of the third Person of the Holy Trinity,
the Holy Ghost ;

The ninth article, of the Church ;

The tenth article, of Baptism, under which ai'e implied
the other Sacraments also ;

The eleventh article, of the future resurrection of the dead ;
The t\vclfth article, of the life everlasthx/.

OF THE RUSSIAN CHURCH.

ON THE FIRST ARTICLE. FAITH.
Q. What is it to believe in God ?

A. To believe in God is to have a lively belief of His being.
His attributes, and works ; and to receive with all the heart
His revealed word respecting the salvation of men.

Q. Can you shew from holy Scripture that faith in God
must consist in this ?

A. The Apostle Paul writes : Without faith it is impossible
to please God : for he that cometh to God must believe that He
is, and that He is a reivarder of them that diligently seek Him.
Heb. xi. 6.

The same Apostle expresses the eflFect of faith on Christians
in the following prayer for them to God : That He would grant
you, according to the riches of His glory, to be strengthened
with might by His Sjnrit in the inner man, that Chi'ist may
dwell in your hearts by faith. Eph. iii. 16, 17.

Q. What must be the immediate and constant effect of a
hearty faith in God ?

A. The confession of this same faith.

Q. What is the confession of the faith ?

A. It is openly to avow that we hold the Orthodox faith,
and this with such sincerity and firmness, that neither seduc-
tions, nor threats, nor tortui'cs, nor death itself, may be able
to make us deny our faith in the true God and in our Lord
Jesus Christ.

Q. For what is the confession of the faith necessary?

A. The Apostle Paul witnesses that it is necessary for
salvation. For with the heart man believeth unto righteous-
ness, and with the mouth confession is made unto salvation.
Rom. X. 10.

Q. Why is it necessary to salvation not only to believe,
but also to confess the Orthodox faith ?

A. Because if any one, to preserve his temporal life, or
earthly goods, shrink from confessing the Orthodox faith, he
shews thereby that he has not a true faith in God the
Saviour, and the life of happiness to come.

THE LONGER CATECHISM

Q. Why is it not said in the Creed simply, / believe in
God, rather than with the addition, in one God ?

A. In order to contradict the error of the heathen, who
taking the creature for God, thought there were many gods.

Q. What docs holy Scripture teach us of the unity of God?

A. The very words of the Creed on this point are taken
from the following passage of the Apostle Paul : There
is none other God but one. For though there be that are called
gods, whether in heaven or on earth, as there be gods many,
and lords many, but to us there is but one God, the Father, of
whom are all things, and we in Him ; and one Lord Jesus Christ,
by whom are all things, and we by Him. 1 Cor. viii. 4, 5, 6.

Q. Can we know the very essence of God?

A. No. It is above all knowledge, not of men only, but
of Angels.

Q. How does holy Scripture speak on this point ?

A. The Apostle Paul says, that God dwelleth in the light,
which no man can approach unto, WJiom no man hath seen, nor
can see. 1 Tim. vi. 16.

Q. What idea of the essence and essential attributes of
God may be derived from Divine revelation ?

A. That God is a Spirit, eternal, all-good, omniscient, all-
just, almighty, omni-present, unchangeable, all-sufficing to
Himself, all-blessed.

Q. Shew all this from holy Scripture.

A. Jesus Christ Himself has said, that God is a Spirit.
John iv. 24.

Of the eternity of God David says; Before the mountains
were brought forth or ever the earth and the world were made.
Thou art from everlasting and world without end. Psalm xc. 3.
In the Apocalypse we read the following doxology to God,
Holy, Holy, Holy, Lord God Almighty, which vms, and is, and
is to come. Apoc. iv. 8. The Apostle Paul says, that the
Gospel was made manifest according to the commandment of
the everlasting God. Eom. xvi. 26.

Of the goodness of God Jesus Christ Himself said : T7iere
is none good but one, that is God. Mat. xix. 17. The Apostle

OP THE RUSSIAN CHURCH.

John saj-s ; God is Love. 1 Jolin iv. 16. David sings ; T7ie ox
Lord is gracious and merciful, long-suffering, and of great ^ ^
goodness. The Lord is loving unto every man, and His mercies
are over all His ivorks. Psalm cxlv. 8, 9.

Of the omniscience of God the Apostle John says; God is
greater than our heart, and knoweth all things, 1 John iii. 20.
The Apostle Paul exclaims ; 0 the depth of the riches both of
the wisdom, and knowledge of God ! how unsearchable are His
judgments, and His ways past finding out. Rom. xi. 33.

Of the justice of God David sings; The righteous Lord
loveth righteousness. His countenance will behold the thing that
is just. Psalm xi. 8. The Apostle Paul says that God will
render to every man according to his deeds, and that there is
no respect of persons with God. Rom. ii. 6, 11.

Of the almighty power of God the Psalmist says; He
spake, and it teas done; He commanded, and it stood fast.
Psalm xxxiii. 9. The Archangel says in the Gospel; With
God nothing shall be impossible. Luke i. 37.

The omnipresence of God David describes thus : Whither
shall I go from Thy Spirit ? or whither shall I go from Thij
presence 7 If I climb up into heaven, Thou art there ; if I go
down to hell. Thou art there also : If I take the wings of the
morning, and remain in the uttermost parts of the sea, even
there shall Thy hand lead me, and Thy right hand shall hold
me : If I say, Peradventure the darkness shall cover me ; then
shall my night be turned to day. Yea the darkness is no dark-
ness with Thee, hut the night is as clear as the day ; the dark-
ness arid light to Thee are both alike. Psalm cxxxix. 6 . . 11.

The Apostle James says, that With the Father of lights there
is no variableness, neither shadow of turning. James i. 17.

The Apostle Paul writes, that God receiveth not worship of
men's hands as though He needed any thing, seeing He giveth
to all life, and breath, and all things. Acts xvii. 25. The same
Apostle calls God Tlie plessed and only potentate, the King of
kings and Lord of lords. 1 Tim. vi. 15.

Q,. If God is a Spirit, how does holy Scripture ascribe to
Him bodily parts, as heart, eyes, ears, hands ?

THE LONGER CATECHISM

FIRST A. Holy Scripture in this suits itself to tlie common

'- language of men ; but w c are to understand such expressions

in a higher and spiritual sense. For instance, the heart of
God means His goodness or love ; eyes and ears mean His
omniscience ; hands, His almiglity power.

Q. If God is every where, how do men say that God is
i7i heaven, or in the church 7

A. God is every where : but in heaven He has a special
presence manifested in everlasting glory to the blessed
spirits : also in churches He has, through grace and Sacra-
ments, a special presence devoutly recognised and felt by
believers, and manifested sometimes by extraordinary signs.

Jesus Christ says ; Where two or three are gathered together
in My name, there am I in the midst of them. Mat. xviii. 20.

Q. How ai'C wc to undei'stand these words of the Creed,
/ believe in one God the Father?

A. This is to be understood with reference to the mystery
of the Holy Trinity ; because God is One in substance but
Trine in persons, the Father, the Son, and the Holy Ghost,
a Trinity consubstantial and undi\-ided.

Q. How does holy Scripture speak of the Blessed Trinity?

A. The chief texts on this point in the New Testament are
the following : Go ye therefore and teach all nations, baptizing
them in the name of the Father, and of the Son, and of the Holy
Ghost. Mat. xxviii. 19. There are Three that bear record in
heaven, the Father, the Word, and the Holy Ghost : and these
Three are One. 1 John v. 7.

Q. Is the Holy Trinity mentioned in the Old Testament
also ?

A. Yes; only not so clearly. For instance; By the Word
of the Lord were the heavens made, and all the hosts of them
by the Breath of His mouth. Psalm xxxiii. 6. Holy, Holy,
Holy is the Lord of Hosts : the whole earth is full of His
glory. Isaiah vi. 3.

Q. How is one God in three Persons ?

A. AVe cannot comprehend this inner mystery of the
Godhead ; but we believe it on the infallible testimony of the

OF THE RUSSIAN CHURCH.

word of God. The tliinqs of God knoweth no man, but the on

^ ' FAITH.

Spirit of God. 1 Cor. ii. 11.

Q. 'V^^lat difference is there between the Persons of the
Holy Trinity ?

A. God the Father is neither begotten, nor proceeds from
any other Person : the Son of God is from all eternity be-
gotten of the Father : the Holy Ghost from all eternity pro-
ceeds from the Father.

Are the three Hypostases or Persons of the Most Holy
Trinity all of equal majesty ?

A. Yes : All of absolutely equal Di\ane majesty. The
Father is true God ; the Son equally true God ; and the
Holy Ghost true God; but yet so, that in three Persons
there is only one Tri-personal God.

Q. Why is God called the Almiyhty, TIavTOKpdropa ?

A. Because He upholds all things by His power and His will.

Q. What is expressed by the words of the Creed, Maker
of heaven and earth, and of all things visible and invisible ?

A. This, that all was made by God, and that nothing can
be without God.

Q. Are not these words taken from holy Scripture ?

A. They are. The book of Genesis begins thus ; In the
beginning God created the heaven and the earth.

The Apostle Paul speaking of Jesus Christ, the Son of
God, says ; Btj Him were all things created, that are in heaven,
and that are in earth, visible and invisible, whether they be
thrones, or dominions, or principalities, or poivers : all things
were created by Him, and for Him. Coloss. i. 16.

Q. What is meant in the Creed by the word invisible ?

A. The invisible or sjnritual vmid, to which belong the
Angels.

Q. What are the Angels ?

A. Incorporeal Spirits, having intelligence, will, and power.
Q. What means the name Angel ?
A. It means, a Messenger.
Q. Why are they so called?

A. Because God sends them to announce His will. Thus

E 2

THE LONGER CATECHISM

for instance, Gabriel was sent to announce to the Most Holy
Virgin Mary the conception of the Saviour.

Q. Which was created first, the visible world or the invisible?

A. The invisible was created before the visible, and tlie
Angels before men. Ortliod. Confess. P. i. Q. 18.

Q. Can we find any testimony to this in holy Scripture?

A. In the book of Job God Himself speaks of the creation
of the earth thus : TFho laid the corner-stone thereof? When
the stars rvere created, all My Angels praised Me with a loud
voice. Job xxxviii. 6, 7.

Q. Whence is taken the name of Guardian Angels ?

A. From the following words of holy Scripture; He shall
give His Angels charge over thee, to guard thee in all thy ways.
Psalm xci. 11.

Q. Has each one of us his Guardian Angels ?

A. AYithout doubt. Of this we may be assiired from the
following words of Jesus Christ ; Take heed that ye despise not
one of these little ones : for I say unto you, that in heaven their
Angels do alivays behold the face of My Father, which is in
heaven. Mat. xviii. 10.

Q. Are all Angels good and beneficent ?

A. No. There are also evil angels, otherwise called devils.

Q. How came they to be evil ?

A. They were created good ; but they swerv ed from their
duty of perfect obedience to God, and so fell away from Him
into self-will, pride, and malice. According to the words of
the Apostle Jude, they are the Angels tvhich kept not their first
estate, but left their own habitation. Jude 6.

Q. What means the name devil?

A. It means, slanderer or deceiver.

Q. Why are the evil angels called dcAdls, that is, slanderers
or deceivers ?

A. Because they are ever laying snares for men, seek-
ing to deceive them, and inspire them with false notions and
evil wishes.

Of this Jesus Christ speaking to the unbelieving Jews says ;
Ye are of your father the devil, and the lusts of your father ye

OF THE RUSSIAN CHURCH.

will do. He was a murderer from the beginning, and abode not ON

FAITH

in the truth, because there is no truth in him. When he speaketh

a lie, he speaketh of his own, for he is a liar and the father of
it. John viii. 44.

Q. 'WTiat has holy Scripture revealed to us of the creation
of the world?

A. In the beginning God created from nothing the heaven
and the earth : and the earth was without form and void. After-
wards God successively produced : on the first day of the
world, light : on the second, the firmament or visible heaven :
on the third, the gathering together of waters on the earth,
the dry land, and what grows thereupon : on the fourth, the
sun, moon, and stars : on the fifth, fishes and birds : on the
sixth, four-footed creatures living on the earth, and lastly,
man. With man the creation finished : and on the seventh
day God rested from all his works. Hence the seventh day
was called the sabbath, which in the Hebrew tongue means
rest. Gen. ii. 2.

Q. Were the visible creatures created such as we see
them now?

A. No. At the creation every thing was very good, that
is, pure, beautiful, and harmless.

Q. Are we not informed of something particular in the
creation of man?

A. God in the Holy Trinity said; Let Us make man in
Our image, and after Our likeness. Gen. i. 26. And God made
the body of the first man, Adam, from the earth; breathed
into his nostrils the breath of life ; brought him into Paradise ;
gave him for food, beside the other fruits of Paradise, the
fruit of the tree of life ; and lastly, having taken a rib from
Adam while he slept, made from it the first woman. Eve.
Gen. ii. 22.

Q. In what consists the image of God?

A. It consists, as explained by the Apostle Paul, In righte-
ousness and holiness of truth. Eph. iv. 24.

Q. What is the breath of life ?

A. The soul, a substance spiritual and immortal.

THE LONGER CATECHISM

FIRST Q. What is Paradise ?

PAKT.

A. The word Paradise means a ^arrfm. It is the name given
to the fair and blissful abode of the first man, described in
the book of Genesis as like a garden.

Q. Was the Paradise in which man first lived material,
or spiritual ?

A. For the body it was material/a visible and blissful abode ;
but for the soul it was spiritual, a state of communion by grace
with God, and spiritual contemplation of the creatures. Greg.
Theol. Serm. xxxviii. 42 ; J. Damasc. Theol. 1. 2. c. xii. 3.

Q. What was the tree ofVifel

A. A tree, by feeding on whose fruit man would have
been, even in the body, free from disease and death.

Q. Why was Eve made from a rib of Adam ?

A. To the intent that all mankind might be by origin
naturally disposed to love and defend one another.

Q. With what design did God create man?

A. With this, that he should know God, love, and glorify
Him, and so be happy for ever.

Q. Has not that will of God, by which man is designed for
eternal happiness, its own proper name in theology ?

A. It is called the predestination of God.

Q. Does God's predestination of man to happiness remain
unchanged, seeing that now man is not happy ?

A. It remains unchanged; inasmuch as God, of His fore-
knowledge and infinite mercy, hath predestined to open for
man, even after his departure from the way of happiness, a
new way to happiness, through His only-begotten Son Jesus
Christ.

He hath chosen us, in Him, before the foundation of the world,
are the words of the Apostle Paul. Eph. i. 4.

Q. How are we to understand the predestination of God,
with respect to men in general, and to each man severally ?

A. God has predestined to give to all men, and has actually
given them preventing grace, and means sufficient for the
attainment of liappiness.

Q. What is said of this by the word God ?

OF THE RUSSIAN CHURCH.

A. For v)hom He did foreknow, He also did predestinate.
Rom. \m. 29.

Q. How does the Orthodox Church speak on this point ?

A. In the exposition of the faith by the Eastern Patriarchs
it is said : As He foresaw that some ivould use ivell their free
vMl, but others ill, He accordingly predestined the former to glory,
while the latter He condemned. Art. iii.

Q. What Divine energy with respect to the world, and
especially to man, follows immediately upon their creation ?

A. Divine providence.

Q. What is Divine providence?

A. Divine providence is the constant energy of the almighty
power, wisdom, and goodness of God, by which He preserves
the being and faculties of His creatures, directs them to good
ends, and assists all that is good ; but the evil that springs by
departure from good He either cuts off, or corrects it, and turns
it to good results.

Q. How does holy Scripture speak of God's providence ?

A. Jesus Christ Himself says; Behold the fowls of the air,
for they soio not, neither do they reap, nor gather into barns,
yet your Heavenly Father feedeth them : Are ye not much better
than they ? Mat. vi. 26. From these words is shewn at once
God's general providence over the creatures, and His special
providence over man.

The whole of the ninety-first Psalm is a description of God's
special and manifold providence over man.

ON THE SECOND ARTICLE.

Q. How are we to understand the names Jesus Christ, the
Son of God?

A. Son of God is the name of the second Person of the
Holy Trinity in respect of His Godhead : This same Son of
God was called Jesus, Avhen He was conceived and born on
earth as man : Christ is the name given Him by the Prophets,
while they were as yet expecting His advent upon earth.

Q. What means the name Jesus ?

A. Saviour.

THE LONGER CATECHISM

FiijJ^T Q, By whom was the name Jesus first given?
A. By the Angel Gabriel.

Q. Why was this name given to the Son of God at His
conception and birth on earth ?

j4. Because He was conceived and born to save men.

Q. "What means the name Christ?

A. Anointed.

Q. Whence came the name Anointed?

A. From the anointing with holy ointment, through which
are bestowed the gifts of the Holy Ghost.

Q. Is it only Jesus the Son of God who is called Anointed?

A. No. Anointed was in old time a title of Kings, High
Priests, and Prophets.

Q. Why then is Jesus the Son of God called The Anointed?

A. Because to His manhood were imparted without mea-
sure all the gifts of the Holy Ghost ; and so He possesses in
the highest degree the knowledge of a Prophet, the holiness
of a High Priest, and the power of a King.

Q. In what sense is Jesus Christ called Lord?

A. In this sense, that He is very God: for the name Lord
is one of the names of God.

Q. What says holy Scripture of the Divinity of Jesus
Christ, the Son of God ?

A. In the beginning was the Word, and the Word was with
God, and the Word was God. John i. 1.

Q. Why is Jesus Christ called The Son of God, Only-
begotten ?

A. By this is signified, that He only is The Son of God
begotten of the substance of God the Father ; and so is of one
substance with the Father ; and consequently excels beyond
comparison, all holy Angels and holy men, who are called sons
of God by grace. John i. 12.

Q. Does holy Scinpture call Jesus the Only-begotten ?

A. It does. For instance, in the following places of the
Evangelist John : The Word ivas made flesh, and divelt among
us, and ive beheld His glory, the glory as of the Only-begotten
of the Father, full of grace and truth. John i. 14. No man hath

OF THE RUSSIAN CHURCH.

seen God at any time : the Only-begotten Son, which is in the
bosom of the Father, He hath declared Him. ib. 18.

Q. Why in the Creed is it said further of the Son of God
that He is begotten of the Father ?

A. By this is expressed that personal property, by which He
is distinguished from the other Persons of the Holy Trinity.

Q. Why is it said that He is begotten before all worlds ?

A. That none should think there was ever a time when He
was not. In other words, by this is expressed that Jesus
Christ is the Son of God from everlasting, even as God the
Father is from everlasting.

Q. What mean in the Creed the words Light of Light ?

A. Under the figure of the \asible light they in some man-
ner explain the incomprehensible generation of the Son of
God from the Father. WLen we look at the sun, we see
light : from this light is generated the light visible every
where beneath : but both the one and the other is one
light, indivisible, and of one nature. In like manner, God
the Father is the everlasting Light: 1 John i. 5: of Him
is begotten the Son of God, Who also is the everlasting
Light : but God the Father and God the Son are one and
the same everlasting Light, indivisible, and of one Divine
nature.

Q. What force is there in the words of the Creed, Very
God of very God ?

A. This, that the Son of God is called God in the same
proper sense as God the Father.

Q. Arc not these words from holy Scripture ?

A. Yes. They are taken from the following passage of
John the Divine : We know that the Son of God is come, and
hath given us [light and'\ understanding, that we may knoiv the
true God, and be in Him that is true, in His Son Jesus Christ :
This is the true God and eternal life. 1 John v. 20.

Q. Why is it further added of the Son of God in the Creed
that He is begotten, not made ?

A. This was added against Arius, who impiously taught
that the Son of God was made.

THE LONGER CATECHISM

Q. What mean the wordsj Of one substance ivith the
Father ?

A. They mean that the Son of God is of one and the same
Divine substance with God the Father.

Q. How does holy Scripture speak of this ?

A. Jesus Christ Himself speaks of Himself and of God
the Father thus : / and the Father are one. John x. 30.

Q. What is shewn by the next words in the Creed, By
fVJiom all things were made ?

A. This; that God the Father created all things by His
Son, as by His eternal Wisdom and His eternal Word.

All things were made by Him, and without Him ivas not any
thing made which was made. John i. 3.

ON THE THIRD ARTICLE.

Q. Of whom is it said in the Creed, that He came down
from heaven ?

A. Of the Son of God.

Q. How came He down from heaven, seeing that as God
He is every where ?

A. It is true that He is every where; and so He is always
in heaven, and always on earth : but on earth He was before
invisible ; afterwards He appeared in the flesh : in this sense
it is said that He came down from heaven.

Q. How does holy Scripture speak of this ?

A. I will repeat Jesus Christ's own words : No man hath
ascended up to heaven, but He that came down from heaven, even
the Son of man, tvhich is in heaven. John iii. 13.

Q. Wherefore did the Son of God come down from heaven?

A. For us men, and for our salvation, as it is said in the
Creed.

Q. In what sense is it said that the Son of God came
down from heaven for us men ?

A. In this sense, that He came upon earth not for one
nation nor for some men only, but for us men universally.

Q. To save men from what did He come upon earth ?

A. From sin, the curse, and death.

OF THE RUSSIAN CHURCH.

Q. What is sin ?

A. Trangression of the law. Sin is the transgression of the
law. 1 John iii. 4.

Q. Whence is sin in men^ seeing that they were created
in the image of God, and God cannot sin ?

A. From the de^al. He that committeth sin, is of the devil;
for the devil sinneth from the beginning . 1 John iii. 8.

Q. How did sin pass from the devil to men?

A. The devil deceived Eve and Adam, and induced them
to transgress God's commandment.

Q. What commandment?

A. God commanded Adam in Paradise not to eat of the
fruit of the Tree of the knowledge of good and evil, and withal
told him, that so soon as he ate thereof he should surely die.

Q. Why did it bring death to man to eat of the fruit of
the Tree of the knowledge of good and evil ?

A. Because it involved disobedience to God's will, and so
separated man from God and His grace, and alienated him
from the life of God.

Q. What propriety is there in the name of the Tree of the
knowledge of good and evil ?

A. Man through this tree came to know by the act
itself what good there is in obeying the wUl of God, and what
evil in disobeying it.

Q. How could Adam and Eve hsten to the devil against
the wiU of God?

A. God of His goodness, at the creation of man, gave him
a will naturally disposed to love God, but still free ; and man
used this freedom /or evil.

Q. How did the devil deceive Adam and Eve ?

A. Eve saw in Paradise a serpent, which assured her that
if men ate of the fruit of the tree of the knowledge of good
and evil, they would know good and evil, and would become
as gods. Eve was deceived by this promise, and by the fair-
ness of the fruit, and ate of it. Adam ate after her example.

Q. What came of Adam's sin ?

A. The ciu'se, and death.

THE LONGEK CATECHISM

FIRST Q- What is the curse ?

^ j4. The condemnation of sin by God's just judgment, and

the evil which from sin came upon the earth for the punish-
ment of men. God said to Adam, Cursed is the ground for
thy sake. Gen. iii. 1 7.

Q. AMiat is the death which came from the sin of Adam ?

A. It is twofold : bodily, when the body loses the soul which
quickened it; and spiritual, when the soul loses the grace of
God, which quickened it with the higher and spiritual life.

Q. Can the soul then die, as well as the body?

A. It can die, but not so as the body. The body, when it
dies, loses sense, and is dissolved ; the soul, when it dies by
sin, loses spiritual light, joy, and happiness, but is not dis-
solved nor annihilated, but remains in a state of darkness,
anguish, and suffeinng.

Q. Wliy did not the first man only die, and not all as now ?

A. Because all have come of Adam since his infection by sin,
and all sin themselves. As from an infected source there natu-
rally flows an infected stream, so from a father infected with
sin, and consequently mortal, there naturally proceeds a
posterity infected like him with sin, and like him mortal.

Q. How is this spoken of in holy Scripture?

A. By one man sin entered into the world, and death by sin,
and so death passed upon all men, for that all have sinned.
Kom. v. 12.

Q. Had man any benefit from the fruit of the tree of life
after he had sinned ?

A. After he had sinned he could no more eat of it, for he
was driven out of Paradise.

Q. Had men then any hope left of salvation?

A. When our first parents had confessed before God their
sin, God, of His mercy, gave them a hope of salvation.

Q. In what consisted this hope?

A. God promised, that the seed of the woman should bruise
the serpent's head. Gen. iii. 15.
Q. What did that mean ?

A. This, that Jesus Christ should overcome the devil who

OF THE RUSSIAN CHURCH.

had deceived men, and deliver them from sin, the curse, and
death.

Q. Why is Jesus Christ called the seed of the woman 7

A. Because He was born on earth without man, from the
Most Holy A'irgin Mary.

Q. What benefit was there in this promise ?

A. This, that from the time of the promise men could
believe savingly in the Saviour that was to come, even as we
now believe in the Sa^aour that has come.

Q. Did people in fact in old time believe in the SaAiour
that was to come ?

A. Some did, but the greater part forgot God's promise
of a Saviour.

Q. Did not God repeat this promise ?

A. More than once. For instance. He made to Abraham
the promise of a Saviour in the following words : In thy seed
shall all the nations of the earth be blessed. Gen. xxii. 18.
The same promise He repeated afterwards to David in the
following words : I will set up thy seed after thee, and I will
establish His throne for ever. 2 Kings vii. 12, 13.

Q. Wliat do we understand by the word Incarnation ?

A. That the Son of God took to Himself human flesh
without sin, and was made man, without ceasing to be God.

Q. Whence is taken the word Incarnation ?

A. From the words of the Evangelist John ; The Word was
made flesh. John i. 14.

Q. AVhy in the Creed, after it has been said of the Son of
God that He was incarnate, is it further added that He was
made man ?

A. To the end that none should imagine that the Son of
God took only flesh or a body, but should acknowledge in
Him a perfect man consisting of body and soul.

Q. Have we for this any testimony of holy Scripture?

A. The Apostle Paul writes : There is one Mediator between
God and men, the man Christ Jesus. 1 Tim. ii. 5.

Q. And so is there only one nature in Jesus Christ?

A. No : there are in Him without separation and without

THE LONGER CATECHISM

confusion two natures, the Divine and the human, and answer-
ing to these natures two wills.

Q. Are there not therefore also two persons ?

A. No : One person, God and man together; in one word,
a God-man.

Q. What says holy Scripture of the incarnation of the
Son of God by the Holy Ghost of the Vii-gin Mary ?

A. The EvangeHst Luke relates that when the Virgin
Mary had asked tlie Angel, who announced to her the con-
ception of Jesus, How shall this be, seeing I know not a man ?
the Angel replied to her, TJie Holy Ghost shall come upon
thee, and the poioer of the Highest shall overshadow thee :
therefore also that holy thing which shall be born of thee shall
be called the Son of God. Luke i. 34, 35.

Q. Who was the Virgin Mary ?

A. A holy ■virgin of the lineage of Abraham and David,
from whose lineage the Saviour, by God's promise, Avas to
come; betrothed to Joseph, a man of the same lineage, in
order that he might be her guardian ; for she was dedicated
to God with a vow of perpetual virginity.

Q. Did the Most Holy Mary remain in fact ever a
virgin ?

A. She remained and remains a virgin before the birth,
during the birth, and after the birth of the Saviour; and
therefore is called ever-virgin.

Q. T\Tiat other great title is there, with which the Orthodox
Church honours tlie Most Holy Virgin Mary ?

A. That of Mother of God.

Q. Can you shew the origin of this title in holy Scripture?

A. It is taken from the following words of the Prophet
Isaiah : Behold, a virgin shall conceive, and bear a Son, and
they shall call His name Immanuel, which being interpreted, is,
God with MS. Isaiah vii. 14; Mat. i. 23.

So also the righteous Ehzabeth calls the Most Holy Virgin
Tlie Mother of the Lord; which title is all one with that of
Mother of God. IMience is this to me, that the Mother of my
Lord should come to me ? Luke i. 43.

OF THE RUSSIAN CHURCH.

Q. In what] sense is the Most Holy Virgin called Mother
of God?

A. Although Jesus Christ was born of her not after His
Godhead, wliich is eternal, but after the manhood, stiU she is
rightly called the Mother of God; because He that was born
of her was both in the conception itself, and in the birth
from her, as He ever is, very God.

Q. What thoughts should we have of the exalted dignity
of the Most Holy Virgin Mary?

A. As Mother of the Lord she excels in grace and near-
ness to God, and so also in dignity, every created being : and
therefore the Orthodox Church honours her far above the
cherubim and seraphim.

Q. What is there further to be remarked of the birth of
Jesus Christ from the INIost Holy Mother of God ?

A. This, that since this bii'th was perfectly holy and void
of sin, it was also without pain : for it was among the
penalties of sin that God ordained Eve in sorrows to bring
forth children. J. Damasc. Theol. 1. iv. 1 i. § 6.

Q. What tokens had God's providence prepared, that men
might know the Saviour, when He was born to them ?

A. Many exact predictions of various circumstances of His
birth, and life on earth. For instance, the Prophet Isaiah
foretold that the Sa\aour sliould be born of a virgin. Is.vii. 14.
The Prophet Micah foretold that the Saviour should be bom
in Bethlehem ; and this prophecy the Jews understood even
before they heard of its fulfilment. Mat. ii. 4 . , 6. The
Prophet Malachi, after the building of the second temple at
Jerusalem, foretold that the coming of the Saviour was
drawing nigh, that He should come to this temple^ and that
before Him should be sent a forerunner like unto the Pro-
phet Elias, clearly pointing by this to John the Baptist.
Mai. iii. 1 ; iv. 5. The Prophet Zachariah foretold the
triumphal entry of the Saviour into Jerusalem. Zacli. ix. 9,
The Prophet Isaiah with wonderful clearness foretold the
sufferings of the Saviour. Is. liii. David, in the twenty-
second Psalm, described the sufferings of the Saviour on the

THK LONGER CATECHISM

FIRST cross with as great exactness as if he had written at the foot
i*AR'r

^ of the cross itself. And Daniel, 490 years hefore, foretold

the appearance of the Saviour, His death on the cross, and
the subsequent destruction of the temple and of Jerusalem,
and abolition of the Old Testament sacrifices. Dan. ix.

Q. Did men in fact recognise Jesus Christ as the Saviour
at the time that He was born and lived upon earth ?

A. Many did recognise Him by various ways. The wise
men of the East recognised Him by a star, Avhich before His
birth appeared in the East. The shepherds of Bethlehem
knew of Him from Angels, who distinctly told them that the
Saviour was born in the city of David. Simeon and Anna,
by special revelation of the Holy Ghost, knew Him when He
was brought, forty days after His birth, into the temple. John
the Baptist, at the river Jordan, at His baptism, knew Him
by revelation, by the descent of the Holy Ghost upon Him
in the form of a dove, and by a voice from heaven from God
the Father ; This is My beloved Son, in whom I am well pleased.
Mat. iii. 17. A like voice was heard of Him by the Apostles
Peter, James, and John, at the time of His transfiguration on
the mount; This is My beloved Son, in fVJiom I am well pleased ;
hear Him. Mark ix. 7. Besides this, very many recognised
Him by the excellence of His doctrine, and especially by the
miracles which He wrought.

Q. What miracles did Jesus Christ work?

A. People suffering under incurable diseases, and possessed
by devils, were healed by Him in the twinkling of an eye, by a
single word, or by the touch of His hand, and even through their
touching His garment. Once with five, at another time with
seven loaves He fed in the Avilderness several thousand men.
He walked on the waters, and by a word calmed the storm. He
raised the dead : the son of the widow of Nain, the daughter
of Jairus, and Lazarus on the fourth day after his death.

Q. You said that the Son of God was incarnate for our
salvation : in Avhat way did He effect it ?

A. By His doctrine, His life. His death, and resurrection.

Q. What was Christ's doctrine ?

or THE RUSSIAN CHDKCH.

A. TJie Gospel of the kingdom of God, or, in other words, on
the doctrine of salvation and eternal happiness, the same that ^"^^^^
is now taught in the Orthodox Church. Mark i. 14, 15.

Q. How have we salvation by Christ's doctrine ?

A. When we receive it with all our heart, and walk ac-
cording to it. For, as the lying words of the devil, received
by our first parents, became in them the seed of sin and death ;
so, on the contrary, the true word of Christ, heartily received
by Christians, becomes in them the seed of a holy and im-
mortal life. They arc, in the words of the Apostle Peter,
born again, not of corruptible seed, but of incorruptible, by the
word of God which liveth and abideth for ever. 1 Pet. i. 23.

Q. How have we salvation by Christ's life?

A. When we imitate it. For He says. If any one serve Me,
let him folloiv Me ; and where I am, there shall also My servant
be. John xii. 26.

ON THE FOURTH ARTICLE.

Q. How came it to pass that Jesus Christ was crucified,
when His doctrine and works should have moved all to
reverence Ilim?

A. The elders of the Jews and the scribes hated Him, be-
cause He rebuked their false doctrine and evil lives, and
envied Him, because the people, which lieard Him teach and
saw His miracles, esteemed Him more than them ; and hence
they falsely accused Him, and condemned Him to death.

Q. Why is it said, that Jesus Christ was crucified under
Pontius Pilate ?

A. To mark the time when He was ci'ucificd.

Q. Who was Pontius Pilate ?

A. The Roman governor of Judica, which had become sub ■
ject to the Romans.

Q. Why is this circumstance worthy of remark ?

A. Because in it we see the fulfilment of Jacob's prophecy ;
1^ The sceptre shall not depart from Judah, nor a luvnjiver from
between his feet, until Shiloh come : and He is the desire of the
nations. Gen. xlix. 10.

THE LONOER CATECHISM

FIRST Q. AVhv is it not only said in the Creed that Jesus Christ

PART.

~ was crucified, but also added tliat He suffered?

A. To shew that His crucifixion was not only a semblance
of suffering and death, as some heretics said, but a real suf-
fering and death.

Q. Why is it also mentioned that He was buried?

A. This likewise is to assure us that He really died, and
rose again ; for His enemies even set a watch at His sepulchre,
and sealed it.

Q. How could Jesus Christ suffer and die, when He was God?

A. He suffered and died, not in His Godhead, but in His
manhood; and this not because He could not avoid it, but
because it pleased Him to suffer.

He Himself had said ; / lay down My life, that I may take
it again. No man taketh it from Me, but I lay it dotvn of My-
self I have power to lay it down, and I have power to take it
again, John x. 17, 18.

Q. In what sense is it said, that Jesus Christ was crucified
for us ?

A. In this sense, that He, by His death on the cross, de-
livered us from sin, the curse, and death,

Q. How does holy Scripture speak of this deliverance?

A. Of deliverance from sin ; In whom we have redemption
through His blood, the forgiveness of sins, according to the riches
of His grace. Ephes. i. 7.

Of deliverance from the curse; Christ hath redeemed
us from the curse of the law, being made a curse for us.
Gal. iii. 13.

Of deliverance from death ; Forasmuch then as the children
are partakers of flesh and blood. He also Himself likewise took
part of the same, that through death He might destroy him that
had the power of death, that is, the devil, and deliver them, ivho
through fear of death were all their lifetime subject to bondage.
Heb. ii. 14, 15.

Q. How does the death of Jesus Christ upon the cross
deliver us fi'om sin, the curse, and death ?

A. That we may the more readily believe this mystery, the

OF THE RUSSIAN CHURCH.

word of God teaches us of it, so mucli as we may be able to
receive, by the comparison of Jesus Christ with Adam. Adam
is by nature the head of all mankind, which is one with him
by natui'al descent from him. Jesus Christ, in whom the
Godhead is united with manhood, graciously made Himself
the new almighty Head of men, whom He unites to Him-
self through faith. Therefore as in Adam we had fallen under
sin, the curse, and death, so we are delivered from sin, the
curse, and death in Jesus Christ. His voluntary suffering
and death on the cross for us, being of infinite value and
merit, as the death of one sinless, God and man in one person,
is both a perfect satisfaction to the justice of God, which had
condemned us for sin to death, and a fund of infinite merit,
which has obtained him the right without prejudice to justice,
to give us sinners pardon of our sins, and grace to have victory
over sin and death.

God hath willed to make known to His saints, what is the
riches of the glory of this mystery of tJie Gentiles, which is
Christ in you, the hope of t/lory. Col. i. 2G, 27.

For if by one man's offence death reigned by one, much more
they v)hich receive abundance of grace and of the gift of right-
eousness shall reign in life by one, Jesus Christ. Rom. v. 17.

There is therefore nov) no condemnation to them which are in
Christ Jesus, who vmlk not after the flesh but after the spirit.
For the law of the spirit of life in Christ Jesus hath made me
free from the law of .sin and death. For what the law could not
do, in that it was weak throngli the flesh, God sending His own
Son in the likeness of sinful flesh, and for .'sin, condemned sin in the
flesh ; that the righteousness of the laiv might be fulfilled in us,
who vmlk not after the flesh, but after the spirit. Rom. viii. 1 . .4.

Q. Was it for us all, strictly speaking, that Jesus Christ
suffered ?

A. For His part. He offered Himself as a sacrifice strictly
for all, and obtained for all grace and salvation ; but this
benefits only those of us, Avho, for their parts, of their own
free-will, have fellowship in His sufferings, being made con-
formable unto His death. Philipp. iii. 10.

F 2

THE LONGER CATECHISM

FIRST Q. How can we have fellowship in the sufferings and death
— — ^— of Jesus Christ ?

A. We have fellowship in the sufferings and death of Jesus
Christ through a lively and hearty faith, through the Sacra-
ments, in which is contained and sealed the virtue of His
saving sufferings and death, and lastly, through the crucifixion
of our flesh with its affections and lusts.

/, says the Apostle, throKgh the law, am dead to the law, that
I may live unto God. I am crucified tvith Christ : nevertheless
I live : yet not I, but Christ liveth in me : and the life which I
noio live in the flesh, J live hy the faith of the Son of God, who
loved me and gave Himself for me. Gal. ii. 19, 20.

Knoiv ye not, that as many of us as were baptized into Jesus
Christ, were baptized into His death ? Rom. vi. 3.

For as often as ye eat this bread, and drink this cup, ye do
shew the Lord's death, till He come. 1 Cor. xi. 26.

They that are Christ's have crucified the flesh with the affec-
tions and lusts. Gal. v. 24.

Q, How can we crucify the flesh with the affections and
lusts ?

A. By bridling the affections and lusts, and by doing what
is contrary to them. For instance, when anger prompts us
to revile an enemy and to do him harm, but we resist the
wish, and, remembering how Jesus Christ on the cross prayed
for His enemies, pray likewise for oui's ; we thus crucify the
affection of anger.

ON THE FIFTH ARTICLE.

Q. What is the first proof and earnest given by J esus Christ,
that His sufferings and death have wrought salvation for us
men?

A. Tliis, that He rose again, and so laid the foundation for
our like blessed resurrection.

Now is Christ risen from the dead, and become the first-fruits
of them that slept. 1 Cor. xv. 20.

Q. What should Ave think of the state in which Jesus Christ
was after His death, and before His resurrection?

OF THE RUSSIAN CHURCH.

A. This is described in the following hymn of the Church : on

In the grave as to the flesh, in hades with TJiy soul, as God, in —

paradise with the thief, and on the throne wert Thou, O Christ,
together ivith the Father and the Spirit, filling all things, Thy-
self uncircumscribed.

Q. What is hades or hell?

A. Hades is a Greek word, and means a place void of light.
In divinity by this name is understood a spiritual prison, that
is, the state of those spirits which are separated by sin from
the sight of God's countenance, and from the light and
blessedness which it confers. Jude i. 6, Octoich. ton. v.,
Stichir. ii. 4.

Q. Wherefore did Jesus Christ descend into hell?

A. To the end that He might there also preach His victoiy
over death, and deliver the souls which with faith awaited
His coming.

Q. Does holy Scripture speak of this ?

A. It is refeiTed to in the following passage : For Christ
also hath once suffered for sins, the just for the unjust, that He
may bring us to God, being put to death in the flesh, but
quickened in the Spirit : in ichicli also He went and preached
unto the spirits in prison. 1 Pet. iii. 18, 19.

Q. What is there for us to remark on the next words of
the Creed ; and rose again the third day according to the
Scripture ?

A. These words were put into the Creed from the following
passage in the Epistle to the Corinthians : For I delivered
unto you flrst of all that ivhich I also received, how that Christ
died for our sins, according to the Scripture ; and that He ivas
buried, and that He rose again the third day, according to the
Scripture. 1 Cor. xv. 3, 4.

Q. What force is there in these words, according to the
Scripture ?

A. By this is shewn, that Jesus Christ died and rose again,
precisely as had been written of Him prophetically in the
books of the Old Testament.

Q. Where, for instance, is there any thing will ten of this?

THE LONGER CATECHISM

Piurr ^" ^^^'^ lifty-third chapter of the book of the Prophet
~ Isaiah, for instance, the suffering and death of Jesus Christ
is imaged forth with many particular traits ; as. He was
tvonnded for our transgressions, He ivas bruised for our
iniquities ; the chastisement of our peace was upon Him ; and
with His stripes we are healed, liii. 5.

Of the resurrection of Christ the Apostle Peter quotes the
words of the sixteenth Psalm : For why ? Thou shalt not leave
My soul in hell, neither shall Thou suffer Thy holy one to see
corruption. Acts ii. 27.

Q. Is this also in the Scripture of the Old Testament, that
Jesus Christ should rise again precisely on the third day ?

A. A prophetic type of this was set forth in the Prophet
Jonah : And Jonah was in the belly of the fish three days and
three nights. Jon. i. 17.

Q. How was it known that Jesus Christ had risen?

A. The soldiers who watched His sepulchre knew this
with terror, because an angel of the Lord rolled away the
stone which closed His sepulchre, and at the same time
there was a great earthquake. Angels likewise announced
the resiuTcction of Christ to Mary Magdalene and some
others. Jesus Christ Himself on the very day of His resur-
rection appeared to many ; as to the women bringing spices,
to Peter, to the two disciples going to Emmaus, and lastly,
to all the Apostles in the house, the doors being shut. After-
wards He oft-times shewed Himself to them during the space
of forty days ; and one day. He was seen of more than five
hundred believers at once. 1 Cor. xv. 6.

Q. Why did Jesus Christ after His resurrection shew Him-
self to the Apostles during the space of forty days ?

A. During this time He continued to teach them the
mysteries of the kingdom of God. Acts i. 3.

ON THE SIXTH ARTICLE.

Q. Is the statement of our Lord's ascension in the sixth
article of the Creed taken from holy Scripture ?

A. It is taken from the following passages of holy Scrip-

or THE RUSSIAN CHURCH.

ture : He that descended is the same also that ascended up far
above all heavens, that He might fill all things. Eph. iv. 10.
We have such a High-Priest, who is set on the right hand of
the throne of the majesty in the heavens. Heb. viii. 1.

Q. Was it in His Godhead or His manhood that Jesus
Christ ascended into heaven?

A. In His manhood. In His Godhead He ever was and is
in heaven.

Q. How does Jesus Christ sit at the right hand of God the
Father, seeing that God is every where ?

A. This must be understood spiritually; that is, Jesus
Christ has one and the same majesty and glory with God
the Father.

ON THE SEVENTH ARTICLE.

Q. How does holy Scripture speak of Christ's coming again?

A. This Jesus which is taken up from you into heaven, shall
so come in like manner as ye have seen Him go into heaven.
Acts i. 11. This was said to the Apostles by angels at the
very time of our Lord's ascension.

Q. How does it speak of His futui'e judgment?

A. The hour is coming, in the which all that are in the
graves shall hear the voice of the Son of God, and shall come
forth ; they that have done good, vnto the resurrection of life,
and they that have done evil, unto the resurrection of damna-
tion. John v. 28, 29. These are the words of Christ Himself.

Q. How does it speak of His kingdom wliich is to have
no end?

A. He shall be great, and shall be called the Son of the
Highest : and the Lord God shall give unto Him the throne of
His father David, and He shall reign over the house of Jacob for
ever, and of His kingdom there shall be no end. Luke i. 32, 33.
These are the words of the angel to the Mother of God.

Q. Will the second coming of Christ be like His first?

A. No, very different. He came to suffer for us in great
humility, but He shall come to judge us in His glory, and all
the holy angels with Him. Mat. xxv. 31.

THE LONGER CATECHISM

Q. Will He judge all men?

A. Yes. All without exception.

Q. How will He judge them?

A. The conscience of every man shall be laid open before
all, and not only all deeds which he has ever done in his
whole life upon earth be revealed, but also all the words he
has spoken, and all his secret wishes and thoughts. The
Lord shall come, loho will briny to light the hidden things of
darkness, and loill make manifest the counsels of the heart : and
then shall every man have praise of God. 1 Cor. iv. 5.

Q. Will He then condemn us even for evil words or
thoughts ?

A. Without doubt He will, unless we efface them by
repentance, faith, and amendment of life. / say unto you,
that every idle word that men shall speak, they shall give
account thereof in the day of judgment. Mat. xii. 36.

Q. Will Jesus Christ soon come to judgment ?

A. We know not. Therefore we should live so as to be
always ready. The Lord is not slack concerning His promise, as
some men count slackness ; but is long-suffering to us-ward, not
willing that any shoidd perish, but that all should come to repent-
ance. But the day of the Lord loill come as a thief in the night.
2 Pet. iii. 9, 10. Watch, therefore, for ye know neither the day
nor the hour ivherein the Son of man cometh. ]\Iat. xxv. 13.

Q. Are there not however I'cvealcd to us some signs of the
nearer approach of Christ's coming ?

A. In the word of God certain signs are revealed, as the
decrease of faith and love among men, the abounding of
iniquity and calamities, the preaching of the Gospel to all
nations, and the coming of antichrist. Mat. xxiv.

Q. What is Antichrist ?

A. An adversary of Christ, who will strive to ovei'throw
Christianity, but instead of doing so shall himself come to a
fearful end. 2 Thess. ii. 8.

Q. AVhat is Christ's kingdom?

A. Christ's kingdom is, first, the whole world; secondly,
all believers upon earth ; thirdly, all the blessed in heaven.

OF THE RUSSIAN CHURCH.

The first is called the kingdom of nature, the second the
kingdom of grace, the third the kingdom of glorij.

Q. Which of these is meant when it is said in the Creed,
that of Christ's kingdom there shall be no end ?

A. The kingdom of glory.

ON THE EIGHTH ARTICLE.

Q. In what sense is the Holy Ghost called the Lord ?

A. In the same sense as the Son of God, that is, as very God.

Q. Is this witnessed by holy Scripture ?

A. It is plain from the words spoken by the Apostle Peter
to rebuke Ananias : JVhy hath Satan filled thine heart, to lie
to the Holy Ghost ? and further on. Thou hast not lied unto
men, but unto God. Acts v. 3, 4.

Q. What are we to understand by this, that the Holy
Ghost is called the giver of life ?

A. That He, together with God the Father and the Son,
giveth life to all creatures, especially spiritual life to men.

Except a man be born of mater and of the Spirit, he cannot
enter into the kingdom of God. John iii. 5.

Q. Whence know wc that the Holy Ghost proceedeth from
the Father ?

A. This wc know from the following words of Jesus Christ
Himself: But when the Comforter is come, ivhom I ivill send
unto you from the Father, even the Spirit of truth, which pro-
ceedeth from the Father, He shall testify of Me. John xv. 2G.

Q. Does the doctrine of the procession of the Holy Ghost
from the Father admit of any change or supplement?

A. No. First, because the Orthodox Church, in this doc-
trine, repeats the very words of Jesus Christ ; and His words,
without doubt, arc an exact and pci'fcct expression of the
truth. Secondly, because the second Oecumenical Council,
whose chief object was to establish the true doctrine respect-
ing the Holy Ghost, has without doubt sufficiently set forth
the same in the Creed ; and the Catholic Church has acknow-
ledged this so decidedly, that tiie third (Ecumenical Council
in its seventh canon forbade the composition of any new Creed.

THE LONGER CATECHISM

FIRST I'oi' tliis cause John Damascene writes; Of the Holy Ghost,
n;e both say that He is from the Father, and call Him the Spirit
of the Father ; while we no wise say that He is from the Son,
but only call Him the Spirit of the Son. Tlicol. lib. i. c. ii. v. 4.

Q. A\' hence does it a^jpear that the Holy Ghost is equally
ivith the Father and the Son, and together with them, to be wor-
shipped and glorified ?

A. It appears from this, that Jesus Christ commanded to
baptize in the name of the Father, and of the Son, and of the
Holy Ghost. Mat. xxviii. 19.

Q. Why is it said in the Creed that the Holy Ghost spake
by the prophets ?

A. This is said against certain heretics, who taught that
the books of the Old Testament were not written by the
Holy Ghost.

Q. Does holy Scripture witness that the Holy Ghost
really spake by the prophets?

A. The Apostle Peter writes; For prophecy came not in old
time by the will of man; but holy men of God spake as they
were moved by the Holy Ghost. 2 Pet. i. 21.

Q. Did not the Holy Ghost speak also by the Apostles ?

A. Certainly He did. Unto the prophets, says also the Apo-
stle Peter, it ivas revealed, that not unto themselves, but unto us
they did minister the things, which are notv reported unto you by
them that have preached the Go,<ipel unto you by the Holy Ghost
sent down from heaven. 1 Pet. i. 12.

Q. Why then is there no mention of the Apostles in the
Creed ?

A. Because when the Creed was composed none doubted
of the inspiration of the Apostles.

Q. Was not the Holy Ghost manifested to men in some
very special manner ?

A. Yes. He came down upon the Apostles in the form of
fiery tongues, on the fiftieth day after the resurrection of
Jesus Christ.

Q. Is the Holy Ghost communicated to men even now
likewise ?

OF THE RUSSIAN CHURCH.

A. He is communicated to all true Christians. Know ye
not that ye are the temple of God, and that the Spirit of God
dwelleth in you? 1 Cor. iii. 16.

Q. How may we be made partakers of the Holy Ghost ?

A. Through fervent prayer, and through the Sacraments.

If ye then, being evil, Icnoio how to give good gifts unto your
children, hoiv much more shall your heavenly Father give the
Holy Spirit to them that ask Him? Luke xi. 13.

But after that the kindness and love of God our Saviour
toward man appeared, not by works of righteousness %vhich we
have done, but according to His mercy He saved us, by the
washing of regeneration, and renewing of the Holy Ghost, ivhich
He shed on us abundantly through Jesus Christ our Saviour.
Tit. iii. 4 . . 6.

Q. What are the chief gifts of the Holy Ghost ?

A. The chief and more general are, as reckoned by the
Prophet Isaiah, the following seven ; the spirit of the fear of
God, the spirit of knowledge, the spirit of might, the spirit
of counsel, the spirit of understanding, the spirit of wisdom,
the spirit of the Lord, or the gift of piety and inspiration and
in the highest degree. Isaiah xi. 2.

OX THE NINTH ARTICLE.
Q. What is the Church ?

A, The Church is a divinely instituted community of men,
united by the orthodox faith, the law of God, the hierarchy,
and the Sacraments.

Q. What is it to believe in the Church ?

A. It is piously to honour the true Church of Christ, and to
obey her doctrine and commandments, from a conviction that
grace ever abides in her, and works, t(>aclies, and governs
unto salvation, flowing from her One only everlasting Head,
the Lord Jesus Chi'ist.

Q. How can the Church, which is visible, be the object of
faith, when faith, as the Apostle says, is the evidence of things
not seen ?

A. First, though the Church be visible, the grace of God

THE LONGER CATECHISM

FIRST Avliicli dwells in her, and in tliosc vvlio are sanctified in licr, is

PART

'— not so ; and this it is which properly constitutes the object of

faith in the Church.

Secondly, the Church, though visible so far as she is upon
earth, and contains all Orthodox Christians living upon earth,
still is at the same time invisible, so far as she is also partially
in heaven, and contains all those that have departed hence
in true faith and holiness.

Q. On what may we ground the idea that the Church is at
once upon earth and in heaven ?

A. On the following words of the Apostle Paul, addressed
to Christians : Ye are come unto mount Sion, and unto the city
of the living God, the heavenly Jerusalem, and to an innumer-
able company of angels, to the general assembly and Church of
the first-born which are written in heaven, and to God the
Judge of all, and to the spirits of just men made perfect, and to
Jesus Christ the mediator of the netv covenant. Heb. xii. 22.24.

Q. How are we assured that the grace of God abides in
the true Church ?

A. First, by this, that her Head is Jesus Christ, God and
man in one person, full of grace and truth, who fills His body
also, that is, the Church, with like grace and truth. John
i. 14, 17.

Secondly, by this, that He has promised His disciples the
Holy Ghost to abide with them for ever, and that, according
to this promise, the Holy Ghost appoints the pastors of the
Church. John xiv. 16.

The Apostle Paul says of Jesus Christ, that God the Father
gave Him to be head over all things to the Church, which is
His body. Eph. i. 22, 23. The same Apostle says to the
pastors of the Church; Take heed therefore unto yourselves,
and to all the flock, over the which the Holy Ghost hath made
you Bishops, to feed the Church of our Lord and God, which
He hath purchased with His otvn blood. Acts xx. 28.

Q. How are we further assured that the grace of God abides
in the Church even till noAV, and shall abide in it to the end
of the world.

OF THE RUSSIAN CHURCH.

A. Of this we are assured by the following sayings of Jesus
Christ Himself and His Apostle : / will build My Church, and
the gates of hell shall not prevail against it. Mat. xvi. 18.
/ am with you always, even unto the end of the world. Amen.
Mat. xxviii. 20. Unto Him, God the Father, be glory hi the
Church by Christ Jesus throughout all ages, world without end
Amen. Eph. iii. 21.

Q. T\Tiy is the Chiu'ch one ?

A. Because she is one spiritual Body, has one Head, Christ,
and is animated by one Spirit of God. There is one body and
one Spirit, even as ye are called in one hope of your calling ;
one Lord, one faith, one baptism ; one God and Father of all.
Eph. iv. 4 . . 6.

Q. Are we still more expressly assured that Jesus Christ
is the one only Head of the one Church ?

A. The Apostle Paul writes, that for the Church, as the
building of God, other foundation can no man lay than that is
laid, which is Jesus Christ. 1 Cor. iii. 10, 11. AVherefore
the Church, as the Body of Christ, can have no other Head
than Jesus Christ.

The Church being to abide through all generations of time
needs also an ever-abiding Head; and such is Jesus Christ alone.

Wliereforc also, the Apostles take no higher title than that
of ministers of the Church. Col. i. 24, 25.

Q. Wliat duty does the unity of the Church lay on us ?

A. That of endeavouring to keep the unity of the Spirit in
the bond of peace. Eph. iv. 3.

Q. How docs it agree with the unity of the Church, that
there are many separate and independent Churches, as those
of Jerusalem, Antioch, Alexandria, Constantinople, Russia ?

A. These are particular Churches, or parts of the one Catholic
Church : the separateness of their visible organization does
not hinder them from being all spiritually great members of
the one body of the Universal Church, from having one Head,
Christ, and one spirit of faith and grace. This unity is ex-
pressed outwardly by unity of Creed, and by communion in
Prayer and Sacraments.

78 THE LONGER CATECHISM

Q. Is there likewise unity between the Cliurch on earth,
and the Church in heaven?

A. Doubtless there is, both by their common relation to
one Head, our Lord Jesus Christ, and by mutual communion
M'ith one another.

Q. What means of communion lias the Chm'ch on earth
with the Church in heaven?

A. The prayer of faith and love. The faithful who belong
to the Church militant upon earth, in oii'ering their prayers
to God, call at the same time to their aid the Saints who be-
long to the Church in heaven ; and these, standing on the
highest steps of approach to God, by their prayers and inter-
cessions pm'ify, strengthen, and offer before God the prayers
of the faithful living upon earth, and by the will of God work
graciously and beneficently upon them, either by invisible
virtue, or by distinct apparitions, and in divers other ways.

Q. On what is grounded the rule of the Church upon earth
to invoke in prayer the Saints of the Church in lieaven ?

A. On a holy tradition, the principle of which is to be
seen also in holy Scripture. For instance, when the Prophet
David cries out in praj^er, O Lord God of Abraham, Isaac, and
of Israel our fathers ; he makes mention of Saints in aid of
his prayer, exactly as now the Orthodox Church calls upon
Clirist our true God, by the prayers of His most pure Mother
and all His Saints. See 1 Chron. xxix. 18.

Cyril of Jerusalem in his explanation of the Divine Liturgy
says ; We make mention also of those who are before dejmrted,
first, of the Patriarchs, Prophets, Apostles, and Martyrs, that
by their entreaties and intercession God m,ay receive our
prayers. Cat. Myst. v. c. 9.

Basil the Great, in his sermon on the day of the Forty Holy
Martyrs, says ; Whoever is abided has recourse to the Forty,
and whoever is joyful runs to the same ; the one that he may find
relief from his sorrows, the other that he may keep his happiness.
Here the pious wife is to be seen praying for her children : another
asks the return of her absent husband : another the 7-estorution of
health to the sick. Yes. Let your petitions be with the Martyrs.

OF THE RUSSIAN CHURCH.

Q. Is there any testimony of holy Scripture to the medi- ox
atory prayer of the Saints in heaven? ^^^^

A. The Evangelist John, in the Revelation, saw in heaven
an Angel, to whom loas given much incense, that he should
offer it, by the prayers of all Saints, upon the golden altar ivJnch
was before the throne ; and the smoke of the incense ascended
up by the prayers of the Saints out of the hands of the Angel
before God. Eev. viii. 3, 4.

Q. Is there any testimony of holy Scripture to beneficent
apparitions of Saints from heaven ?

A. The Evangelist St. Matthew relates, that after the death
of our Lord Jesus Christ ujjon the cross, many bodies of the
Saints which slept arose, and came out of the graves, after His
resurrection, and went into the holy city, and appeared unto many.
Mat. xxvii. 52, 53. And since a miracle so great could not
be without some adequate end, we must suppose that the
Saints which then arose appeared for this, that they might
announce the descent of Jesus Christ into hell, and His
triumphant resurrection; and so move men born in the Church
of the Old Testament to pass over the more readily into that
of the New, then opened.

Q. What testimonies are there to confirm us in the belief
that the Saints, after their departure, work miracles through
certain earthly means?

A. The fourth book of Kings testifies that by touching the
bones of the Prophet Elisha a dead man was raised to life.
4 Kings xiii. 21.

The Apostle Paul not only in his own immediate person
wrought healings and miracles, but the same was done also in
his absence by handkerchiefs and aprons taken from his body.
Acts xix. 12. By this example we may understand that the
Saints, even after their deaths, may in like manner work
beneficently through earthly means, which have received
from them holy virtue.

Gregory the Divine in his first discourse against Julian
says; Thou reverencedst not the sacrifices offered for Christ,
norfearedst the great athletes, John, Peter, Paul, James, Stephen,

THE LONGER CATECHISM

FIRST Luke, Atldrew, Thecla, and the rest, who before and after these

PART. . > J J

suffered for the truth; who withstood both fire, and sivord, the tor-
turers, and all sufferings present or threatened, as if their bodies
ivere not their oivn, or they had had no bodies at all. For ivhat ?
That they might not, so much as by a word, betray their religion.
To whom also great honours and triumphs are with just reason
awarded : By whom devils are expelled, and diseases healed:
JVJio appear in visions ; and prophecy : Whose very bodies,
though separate, when touched or reverenced, have like power
with their holy souls ; and drops of whose blood, those least tokens
of their suffering, like potver ivith their bodies.

J ohn Damascene -n'rites tlius : The relics of the Saints have
been given us by our Lord Christ as salutary springs, from which
manifold blessings floiv. And as if in explanation of this, he
remarks, that through the mind their bodies also were inhabited
of God. Theoh hb. iv. cap. xv. 3, 4.
Q. Why is the Chm-ch lioly?

A. Because she is sanctified by Jesus Christ through His
passion, through His doctrine, through His prayer, and through
the Sacraments. Christ loved tlie Church, and gave Himself
for it; that He might sanctify it, having cleansed it with the
washing of wafer by the viord, that He might present it to
Himself a glorious Church, not having spot, or wrinkle, or any
such thing, but tliat it should be holy, and without blemish.
Eph. V. 25 . . 27.

In His prayer to God the Father for believers, J esus Christ
said amongst other things : Sanctify them through Tliy truth :
Thy ivord is truth. And for their sakes I sanctify Myself, that
they also may be sanctified in truth. John x\ai. 17, 19.

Q. How is the Church holy, when she has in her sinners?

A. jNIcn who sin, but purify themselves by true repentance,
hinder not the Church from being holy ; but impenitent sin-
ners, either by the visible act of Church authority, or by the
invisible judgment of God, are cut off from the body of the
Church: and so she is in respect of these also kept holy.

Put away from among yourselves that vncked person.
1 Cor. V. ] 3. Nevertheless the foundation of God standeth sure,

OF THE RUSSIAN CHURCH.

having this seal, The Lord knoiveth them that are His. And,
Let every one that nameth the name of Christ depart from iniquity.
2 Tim. ii. 19.

Q. yfhj is the Church called Catholic, or, which is the same
thing, Universal?

A. Because she is not limited to any place, nor time, nor
people, but contains true behevers of all places, times, and
peoples.

The Apostle Paul says that the word of the gospel is in all
the world; and bringeth forth fruit. Coloss. i. 5, 6. and that
in the Christian Church there is neither Greek nor Jew, cir-
cumcision nor uncircumcision, barbarian nor Scythian, bond
nor free: but Christ is all, and in all. ib. iii. 11. They
which be of faith are blessed with faithful Abraham. Gal. iii. 9.

Q. What great pri\'ilege has the Catholic Church ?

A. She alone has the sublime promises that the gates of
hell shall not jjrevail against her ; that the Lord shall be with
her even to the end of the world ; that in her shall abide the
glory of God in Christ Jesus throughout all generations for ever ;
and consequently that she shall never apostatize from the
faith, nor sin against the truth of the faith, or fall into
error.

We undoubtingly confess as sure truth, that the Catholic
Church cannot sin, or err, nor utter falsehood in jjlace of truth :
for the Holy Ghost ever working through His faithful ministas
the Fathers and Doctors of the Church preserves her from all
error. Missive of the Eastern Patriarchs on the Orthodox
Faith. Art. 12.

Q. If the Catholic Church contains all true believers in the
world, must we not acknowledge it to be necessary for salva-
tion, that every believer should belong to her?

A. Exactly so. Since Jesus Christ, in the words of St. Paul,
is the Head of the Church, and He if the Saviour of the Bodg ;
it follows that to have part in His salvation, we must neces-
sarily be members of His Body, that is of the Catliolic
Church. Ephes. v. 23.

The Apostle Peter writes that baptism .mveth us after the

83 THE LONGER CATECHISM

figure of the ark of Noah. All who were saved from the general
dclnge, Averc saved only in the ark ; so all who obtain ever-
lasting salvation, obtain it only in the one Catholic Church,

Q. What thoughts and remembrances should we associate
with the name of The Eastern Church ?

A. In Paradise, planted in the East, was founded the first
Church of our Parents in innocence ; and in the East, after
the fall, was laid a new foundation of the Church of the re-
deemed, in the promise of a Saviour. In the East, in the
land of Judea, our Lord Jesus Christ having finished the
work of our salvation, laid the foundation of His own proper
Christian Church : from thence she spread herself over the
whole universe ; and to this day the Orthodox Catholic (Ecu-
menical faith, confirmed by the seven (Ecumenical Councils,
is preserved unchanged in its original pui'ity in the ancient
Churches of the East, and in such as agree with them, as does
by God's grace the Church of Russia.

Q. "Why is the Church called Apostolic ?

A. Because she has from the Apostles without break or
change both her doctrine and the succession of the gifts of
the Holy Ghost, through the laying on of consecrated hands.
In the same sense the Church is called also Orthodox, or
Rightly -believing .

Ye are no more strangers and foreigners, but fellow-citizens
with the Saints, and of the household of God ; and are built on
the foundation of the Apostles and Prophets, Jesus Christ Himself
being the chief corner-stone. Ephes. ii. 19, 20.

Q. What does the Creed teach us, when it calls the Church
Apostolic ?

A. It teaches us to hold fast the Apostolical doctrine and
tradition, and eschew such doctrine and such teachers, as are
not warranted by the doctrine of the Apostles.

The Apostle Paul says. Therefore, brethren, stand fast, and
hold the traditions which ye have been taught, whether by word,
or our epistle. 2 Thess. ii. 15. A man that is an heretic after
the first and second admonition reject. Tit. iii. 10. For there
are many unruly, vain talkers, and deceivers, especially they of

OF THE RUSSIAN CHURCH.

the circumcision, lohose mouths must he stopped; who subvert
whole houses, teaching things xohich they ought not, for filthy
lucre's sake. Tit. i. 10, 11. But if thj brotlier neglect to hear
the Church, let him be to thee as an heathen man and a "publican.
Mat. xviii. 17.

Q. What Ecclesiastical Institution is there through which
the succession of the ApostoUcal ministry is preserved ?
A. The Ecclesiastical Hierarchy.

Q. Wheuce originates the Hierarchy of the Orthodox
Christian Church ?

A. From Jesus Christ Himself, and from the descent of the
Holy Ghost on the Apostles ; from which time it is continued
in unbroken succession, through the laying on of hands, in the
sacrament of Orders. And He gave some. Apostles ; and some.
Prophets; and some. Evangelists; and some Pastors and
Teachers ; for the perfecting of the Saints, for the tvorh of the
ministry, for the edifying of the Body of Christ. Eph. iv. 11, 13.

Q. What hierarchical authority is there, which can extend
its sphere of action over the whole Catholic Church ? |

A. An CEcumenical Council.

Q. Under what hierarchical authority are the chief divisions
of the Catholic Church ? "*'-^>«
A. Underthc Orthodox Patriarchs, and the Most Holy Synod.

Q. Under what ecclesiastical authority are lesser orthodox
provinces and cities?

A. Under Metropolitans, Ai'chbisliops, and Bishops.

Q. What rank in the hierarchy is held by the Most Holy
Synod ?

A. The same rank with the Most Holy Orthodox Patriarchs.
See the Letters of the M. H. Patriarchs on the institution of
the M. H. Synod.

Q. If any one desire to fulfil his duty of obedience to the
Church, how may he learn what she requires of her children ?

A. This may be learned from holy Scripture, from the canons
of the holy Apostles, the holy (Ecumenical and Provincial
Councils, and the holy Fathers, and from the Books of Eccle-
siastical Rules and Rubrics.

G 2

THE LONGER CATECHISM

FIRST

PAK-r. ON THE TENTH ARTICLE.

Q. Why docs the Creed mention Baptism ?
A. Because faitli is sealed by Baptism, and tlie other
Mysteries or Sacraments.

Q. AVhat is a Mystenj or Sacrament?

A. A Mystery or Sacrament is a holy act, through which
grace, or, in other words, the saving power of God, works
mystcrioushj upon man.

Q. How many are the Sacraments ?

A. Seven: 1. Baptism; 2. Unction wdth Chrism ; 3. Com-
munion; 4. Penitence; 5. Orders; 6. Matrimony; 7. Unction
with Oil.

Q. What virtue is there in each of these Sacraments ?
A. 1. In Baptism man is mysteriously born to a spiritual
life.

2. In Unction with Chrism he receives a grace of spiritual
growth and strength.

3. In the Communion he is spiritually fed.

4. In Penitence he is healed of spiritual diseases, that is,
of sin.

5. In Orders he receives grace spiritually to regenerate,
feed, and niu-ture others, by doctrine and Sacraments.

6. In Matrimony he receives a grace sanctifying the married
life, and the natural procreation and nurture of children.

7. In Unction with Oil he has medicine even for bodily
diseases, in that he is healed of spiritual.

Q. But why does not the Creed mention all these Sacra-
ments, instead of mentioning Baptism only ?

A. Because Baptism was the subject of a question, whether
some people, as heretics, ought not to be rebaptized; and this
required a decision, which so came to be put into the Creed.

ON BAPTISM.
Q. What is Baptism ?

A, Baptism is a Sacrament, in which a man who believes,
having his body thrice plunged in water in the name of God

OF THE RUSSIAN CHURCH.

the Father, the Son, and the Holy Ghost, dies to the carnal
life of sin, and is born again of the Holy Ghost to a life spiri-
tual and holy. Except a man be born of water and of the Spirit^
he cannot enter into the kingdom of God. John iii. 5.
Q. When and how began Baptism ?

A. First, John baptized with the baptism of repentance,
saying unto the people, that they should believe on Him which
should come after him, that is, on Christ Jesus. Acts xix. 4.
Afterwards, Jesus Christ by His own example sanctified
Baptism, when He received it from John. Lastly, after His
resurrection, He gave the Apostles this solemn command-
ment ; Go ye and teach all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost.
Mat. xxviii. 19.

Q. What is most essential in the administration of
Baptism ?

A. Trine immersion in water, in the name of the Father,
and of the Sou, and of the Holy Ghost.

Q. What is required of him that seeks to be baptized ?

A. Repentance, and faith ; for which cause also before
Baptism they recite the Creed. Repent, and be baptized
every one of you in the name of Jesus Christ for the remission
of sins, and ye shall receive the gift of the Holy Ghost. Acts
» ii. 38. He that believeth and is baptized, shall be saved.
Mark xvi. 16.

Q. But why then are children baptized ?

A. For the faith of their parents and sponsors, who are
also bound to teach them the faith, so soon as they are of an
age to learn.

Q. How can you shew from holy Scripture that we ought
to baptize infants ?

A. In the time of the Old Testament infants were circum-
cised when eight days old ; but Baptism in the New Testa-
ment takes the place of circumcision ; consequently infants
should also be baptized.

Q. Whence docs it appear that Baptism takes the place of
circumcision ?

THE LONGER CATECHISM

FIRST A. From the following words of tlie Apostle to believers :

— Ye are circumcised with the circumcision made without Jiands,

in putting off the body of the sins of the flesh, by the circum-
cision of Christ, buried with Him in Baptism. Coloss. ii. 11, 12.

Q. Why are there sponsors at Baptism ?

A. In order that they may stand sureties before the
Church for the faith of the baptized, and after Baptism may
take him in charge, to confirm him in the faith. See Dion.
Areop. on the Eccl. Hier. c. ii.

Q. Why before baptizing do we use exorcism ?

A, To drive away the devil, who since Adam's fall has
had access to men, and power over them, as his captives
and slaves.

The Apostle Paul says, that all men, without grace, walk
according to the course of this world, according to the prince
of the power of the air, the spirit that now ivorketh in the
children of disobedience. Ephes. ii. 2.

Q. Wherein lies the force of exorcism ?

A. In the name of Jesus Christ, invoked with prayer and
faith. Jesus Christ gave to believers this promise. In My
name shall they cast out devils. Mark xvi. 17.

Q. What force has the sign of the cross used on this and
other occasions ?

A. What the name of Jesus Christ crucified is when pro-
nounced with faith by motion of the lips, the very same is
also the sign of the cross when made with faith by motion of
the hand, or represented in any other way.

Cyril of Jerusalem writes ; Let us not be ashamed to confess
the Crucified ; let us boldly make the sign of the Cross on the
forehead, and on every thing ; on the bread which we eat ; on
the cups from which we drink ; let us make it at our going out,
and coming in ; when we lie doivn to sleep, and when we rise,
ivhen we journey, and when we rest : It is a great safeguard,
given to the poor without price, to the weak without labour.
For this is the grace of God a token for the faithful, and a
terror for evil spirits. Cat. Lcct. xiii. 36.

Q. Whence have we the use of the sign of the Cross ?

OF THE RUSSIAN CHURCH.

A. From the very times of the Apostles. See Dion. Areop.
on the Eccl. Hier. c. ii., and v. also Tertull. de Coron. cap.
iii., de E.esm'r. cap. viii.

Q. What means the white yarment which is put on after
Baptism ?

A. The purity of the soul, and of the Christian life.

Q. Why do they hang upon the baptized a Cross ?

-4. As a visible expression and continual remembrance of
Christ^s command; If any man will come after Me, let him
deny himself, and take up his cross, and follow Me. Mat.xvi. 24.

Q. What means the procession of the baptized round the
font with a light ?

A. Spiritual joy, joined with spiritual illumination.

Q. How is this to be understood, that in the Creed we are
made to confess one Baptism ?

A. In this sense, that Baptism cannot be repeated.

Q. Why cannot Baptism be repeated?

A. Baptism is spiritual birth : a man is born but once ;
therefore he is also baptized but once.

Q. What is to be thought of those, who sin after Bap-
tism?

A. That they are more guilty in their sins than the un-
baptized, since they had from God special help to do well, and
have thrown it away.

For if after they have escaped the pollutions of the world
through the knowledge of the Lord and Saviour Jesus Christ,
they are again entangled therein and overcome, the latter end is
worse with them than the beginning. 2 Pet. ii. 20.

Q. But is there not any way even for such as have sinned
after Baptism to obtain pardon ?

A. There is. Penitence.

ON UNCTION WITH CHRISM.
Q. What is Unction with Chrism ?

A. Unction with chrism is a Sacrament, in which the
baptized believer, being anointed with holy chrism on certain
parts of the body, in the name of the Holy Ghost, receives

THE LONGER CATECHISM

FIRST the gifts of tlie Holy Ghost for growth and strength in
'— spiritual life.

Q. Is this Sacrament mentioned in holy Scripture ?

A. The inwai'd grace of this Sacrament is spoken of by
the Apostle John, as follows : But ye have an unction from the
Holy One, and ye know all things. And the anointing which
ye have received of Him abideth in you, and ye need not that
any man teach you ; but as the same anointing teacheth you of
all things, and is truth, and is no lie; and even as it hath
taught you, abide therein. 1 John ii. 20, 27.

In like manner the Apostle Paul also says ; Now He which
stablisheth us toith you in Christ, and hath anointed us, is God :
Who hath also sealed us, and given the earnest of the Spirit in
our hearts. 2 Cor. i. 21, 22.

Hence are taken the words pronounced at the Unction,
The seal of the gift of the Holy Ghost.

Q. Is the outward form of Unction wdth Chrism mentioned
in holy Scripture ?

A. It may well be suppose! that the words of St. John refer
to a visible as w ell as to an inward unction ; but it is more
certain, that the Apostles, for imparting to the baptized the
gifts of the Holy Ghost, used imposition of hands. Acts yiii.
14, 16. The successors of the Apostles, however, in place of
this, introduced unction with chrism, drawing, it may be, their
precedent from the unction used in the Old Testament.
Exod. XXX. 25 ; 3 Kings i. 39 ; Dion. Arcop. de Eccl. Hier.
cap. iv.

Q. What is to be remarked of the holy Chrism ?

A. This, that its consecration is I'cserved to the heads of the
Hierarchy, as successors of the Apostles, who used the laying on
of their oavu hands to communicate the gifts of the Holy Ghost.

Q. What is specially signified by anointing the forehead?

A. The sanctification of the mind, or thoughts.
What by anointing the chest 7

A. The sanctification of the heart, or desires.

Q. What by anointing the eyes, ears, and lips ?

A. The sanctification of the senses.

OF THE RUSSIAN CHURCH. , 89

Q. What by anointine the hands and feet ? ON

. FAITH.

A. The sanctification of the works, and whole walk of the

Christian.

ON THE COMMUNION.
Q. What is the Communion ?

A. The Communion is a Sacrament, in which the believer,
under the forms of bread and wine, partakes of the very Body
and Blood of Christ, to everlasting life.

Q. How was this Sacrament instituted ?

A. Jesus Christ immediately before His passion consecrated
it for the first time, exhibiting in it by anticipation a lively
image of His sufferings for our salvation ; and after having
administered it to the Apostles, He gave them at the same time
a commandment ever after to perpetuate this Sacrament.

Q. What is to be noticed of the Sacrament of the Com-
munion in regard to Divine Service in the Church?

A. This, that it forms the chief and most essential part of
Divine Service.

Q. What is the name of that Service, in which the Sacra-
ment of the Communion is consecrated?

A. The Liturgy.

Q. What means the word Liturgy ?

A. Comyaon service : but the name Liturgy is specially
appropriated to that Divine Service, in which the Sacrament
of the Communion is consecrated.

Q. What is to be noted of the place, where the Liturgy is
celebrated ?

A. It must always be consecrated in a temple, the table in
which, or at least, if there be no such table, the antimense on
which the Sacrament is consecrated, must have been conse-
crated by a Bishop.

Q. Why is the temple called a church ?
p A. Because the faithful, who compose the Church, meet in
it for prayer and Sacraments.

Q. Why is tlic table, on which the Sacrament of the Com-
munion is consecrated, called the throne ?

THE LONGER CATECHISM

FIRST A. Because on it Jesus Clinst, as King, is mystically

PART.

present.

Q. What general order of parts may be remarked in tlic
Liturgy ?

A. This, that first the elements are prepared for the Sacra-
ment ; secondly, the faithful are prepared for the Sacrament ;
lastly, the Sacrament itself is consecrated.

Q. What is the name for that part of the Liturgy, in which
the elements are prepared for the Sacrament?

A. Proskomide, Trpoa-Ko/xcBr).

Q. What is the meaning of the word Proskomide ?
A. Offertory.

Q. Why is this name given to the first part of the Liturgy ?

A. From the custom of the primitive Christians to off'er in
the Church bread and wine for the celebration of the Sacra-
ment. On the same account this bread is called prosphora,
which means oblation.

Q. In what consists the Off'ertory, as a part of the Liturgy ?

A. In this, that with mention made of the prophecies and
types, and partly also of the events themselves, relating to the
birth and suffering of Jesus Christ, a portion is taken from
the prosphora for use in the Sacrament, and likewise a por-
tion of wine mixed with water is poured off into the holy
chalice, while the celebrator makes commemoration of the
whole Church, honours the glorified Saints, prays for the
living and the departed, especially for the ruling powers, and
for those who, of their own faith and zeal, have brought
prosphorse, or oblations.

Q. Of what kind should be the bread for the Sacrament ?

A. Such as the name itself of bread, the holiness of the
Mystery, and the example of Jesus Christ and the Apostles
all require ; that is, leavened, pure, wheaten bread.

Q. What is signified by this, that the bread or loaf which
is strictly to be used for the Communion is only one ?

A. It signifies, as the Apostle explains, that we, being
many, are one bread, and one body ; for we are all partakers
of that one bread. 1 Cor. x. 17.

OF THE RUSSIAN CHURCH.

Q. Vfkj is the bread, when prepared for the Communion,
called the Lamb ?

A. Because it is the figure of Jesus Christ suffering, as
was in the Old Testament the Paschal Lamb.

Q. "What was the Paschal Lamb ?

A. The Lamb which the Israelites, by God's command,
killed and ate in memory of their deliverance from destruc-
tion in Egypt.

Q. Why is the wine for the Sacrament of the Communion
mixed with water ?

A. Because the whole of this celebration is ordered so as
to figure forth the suff"crings of Christ ; and when He suffei'ed,
there flowed from His pierced side blood and water.

Q. What name has that part of the Liturgy, in which the
faithful are prepared for the Sacrament ?

A. The ancients called it the Liturgy of the catechumens ;
because, besides baptized communicants, the catechumens
also, who are preparing for Baptism, and the penitents, who
are not admitted to communion, may be present at it.

Q. With what docs this part of the Liturgy begin ?

A. With the Blessing, or glorification of the Kingdom of
the Most Holy Trinity.

Q. In what consists this part of the Liturgy ?

A. In prayers, singing, and reading from the books of the
Apostles, and from the Gospel.

Q. With what does it end ?

A, With the order given to the catechumens to go out and
leave the Church.

Q. What is the name for that part of the Liturgy, in which
the Sacrament itself is celebrated and consecrated ?

A. The Liturgy of the faithful ; because the faithful only,
that is, the baptized, have the right to be present at this
Service.

Q. What is the most essential act in tliis part of tlic
Liturgy ?

A. The utterance of the words which Jesus Christ spake
in instituting the Sacrament ; Take, eat, this is My Body ,

THE LONGER CATECHISM

FIRST Drink ije all of it, for this is My Blood, of the New Testament ;
~ — Mat. xxvi. 26j 27, 28 ; And after this the invocation of the

Holy Ghost, and the blessing the gifts, that is, the bread and

wine, which have been offered.
Q. Why is this so essential?

A. Because at the moment of this act, the bread and wine
are changed, or transubstantiated, into the very Body of
Christ, and into the verj^ Blood of Christ.

Q. How are we to understand tlie word transubstantiation ?

A. In the exposition of the faith by the Eastern Patriarchs,
it is said that the word transubstantiation is not to be taken to
define the manner in which the bread and wine are changed
into the Body and Blood of the Lord ; for this none can un-
derstand but God ; but only thus much is signified, that the
bread truly, really, and substantially becomes the very true
Body of the Lord, and the wine the very Blood of the Lord.
In like manner John Damascene, treating of the Holy and
Immaculate Mysteries of the Lord, writes thus : It is truly that
Body united with Godhead, which had its oriffin from the Holy
Virgin ; not as though that Body which ascended came down
from heaven, but because the bread and wine themselves are
changed into the Body and Blood of God. But if thou seekest
after the manner how this is, let it suffice thee to be told, that
it is by the Holy Ghost ; in like manner as, by the same Holy
Ghost, the Lord formed flesh to Himself, and in Himself, from
the Mother of God ; nor know I aught more than this, that the
word of God is true, powerful, and almighty, but its manner of
operation unsearchable. 1. 4. cap. xiii. 7.

Q. What is required individually of every one^ who
desires to approach the Sacrament of the Communion ?

A. To examine his conscience before God, and to cleanse
it from sin by penitence ; for doing which he has helps in
fasting and prayer.

Let a man examine himself, and so let him eat of that bread,
and drink of that cup ; for he that eateth and drinketh un-
loorthily, eateth and drinketh damnation to himself, not dis-
cerning the Lord's Body. 1 Cor. xi. 28, 29.

OF THE RUSSIAN CHURCH.

Q. What benefit does he receive, who communicates in the
Body and Blood of Christ ?

A. He is in the closest manner united to Jesus Christ
Himself, and, in Him, is made partaker of everlasting life.

He that eateth My Flesh, and drinketh My Blood, dioelleth
in Me, and I in him. John vi. 56. Whoso eateth My Flesh
and drinketh My Blood, hath eternal life. v. 54.

Q. Ought we to communicate often in the holy Mysteries ?

A. The primitive Christians communicated every Lord's
Day ; but now few have such purity of life as to be always
prepared to approach so great a Mystery. Our Mother the
Church calls on all, who would live religiously, to confess
before their ghostly Father, and communicate in the Body
and Blood of Christ, four times yearly, or even everj' month,
but requires all without exception to receive it at the least
once in the year. See Ortliod. Confess. P. i. Q. 90.

Q. Wliat part can they have in the Divine Liturgy, who
only hear it, without approaching the holy Communion ?

A. They may and should take part in the Liturgy by
prayer, and faith, and especially by a continual remembrance
of our Lord Jesus Christ, who expressly has commanded us
to do this in remembrance of Him. Luke xxii. 19.

Q. What should we remember at that time in the Liturgy,
when they make the Procession with the Gospel ?

A. Jesus Christ appearing to preach the Gospel. So also
while the Gospel is reading, we should have the same atten-
tion and reverence, as if we saw and heard Jesus Christ
Himself.

Q. What should we remember at that time in the Liturgy,
when they make the Procession with the Gifts from the table
of preparation to the altar ?

A. Jesus Christ going to suffer voluntarily, as a victim to
the slaughter, while more than twelve legions of Angels were
ready around to guard Him as their King.

The King of kings, and Lord of lords, cometh to he
slaughtered. Hymn for the Liturgy on the Great Sabl)ath.

Q. What should we remember at the moment of the con-

THE LONGER CATECHISM

FIRST secration of tlic Sacrament, and while the clerev are commu-

nicatnig withm the altar ?

A. The mystical supper of Jesus Christ Himself with His
Apostles, His suffering, death, and burial.

Q. What is set forth after this, by the drawing back of the
veil, the opening of the royal doors, and the appearance of
the holy Gifts ?

A. The appearance of Jesus Christ Himself after His
resurrection.

Q. What is figvired by the last shewing of the holy Gifts
to the people, after which they are hid from view ?

A. The ascension of Jesus Christ into heaven.

Q. Will the use of the Sacrament of the holy Communion
continue ever in the true Cluu'ch of Christ ?

A. Assuredly it will ever continue, even to Christ's coming
again, agreeably to the words of the Apostle Paul ; For as oft
as ye eat this bread, and drink this cup, ye do shew forth the
Lord's death, till He come. 1 Cor. xi. 26.

ON PENITENCE.
Q. What is Penitence ?

A. Penitence is a Sacrament, in which he who confesses
his sins is, on the outward declaration of pardon by the Priest,
inwardly loosed from his sins by Jesus Christ Himself.

Q. What is the origin of this Sacrament ?

A. They who came to John the Baptist, who preached the
baptism of repentance for the remission of sins, confessed their
sins. Mark i. 4, 5. The Apostles were promised by Jesus
Christ power to forgive sins, when He said ; Whatsoever ye
shall bind on earth, shall be bound in heaven ; and whatsoever
ye shall loose on earth, shall be loosed in heaven ; Mat. xviii. 18,
And after His resurrection He actually gave them this power,
saying ; Receive ye the Holy Ghost : whosesoever sins ye remit,
they are remitted unto them ; and whosesoever sins ye retain,
they are retained. John xx. 22, 23.

Q. What is required of the Penitent ?

A. Contrition for his sins, with a full purpose of amend-

OF THE RUSSIAN CHURCH.

ment of life, faith in Jesus Christ, and hope m His on

FAITH.

mercy. —

For godly sorrow worketh repentance to salvation not to be
repented of. 2 Cor. vii. 10. But if the loicked turn from his
wickedness, and do that which is lawful and right, he shall
live thereby. Ezek. xxxiii. 19. To Him, that is to Jesus Christ,
give all the Prophets witness, that through His name whosoever
believeth in Him shall receive remission of sins. Acts x. 43.

Q. Are there not besides certaia preparations and aids to
Penitence ?

A. Such are fasting and prayer.

Q. Is there not besides these a certain special mean used
by holy Church for cleansing and giving peace to the con-
science of the Penitent ?

A. Such a mean is the epitimia, or penance.

Q. What is the epitimia ?

A. The word means punishment. See 2 Cor. ii. 6. Under
this name, are prescribed to the penitent, according as may
be requisite, divers particular exercises of piety, and divers
abstinences or privations, serving to efface the unrighteous-
ness of sin, and to subdue sinful habit ; as, for instance,
fasting beyond what is prescribed for all, or for grievous sins
suspension from the holy Communion for a given time.

ON ORDERS.
Q. What are Orders ?

A. Orders are a Sacrament, in which the Holy Ghost, by
the laying on of the bishop's hands, ordains them that lie
rightly chosen to minister sacraments, and to feed tlie fiock
of Christ.

Let a man so account of us, as of the ministers of Christ,
and stewards of the Mysteries of God. 1 Cor. iv. 1.

Take heed therefore unto yourselves, and to all the flock,
over the which the Holy Ghost hath made you overseers, to
feed the church of God, which He hath purchased with His
own Blood. Acts xx. 28.

Q. What is it to feed the Church ?

THE LONGER CATECHISM

A. To instruct the people in faith, piety, and good works.

Q. How many necessary degrees are there of Orders ?

A. Three ; those of Bishop, Priest, and Deacon.

Q. What difference is there between them ?

A. The Deacon serves at tlie Sacraments : the Priest
hallows Sacraments in dependance on the Bishop : the
Bishop not only hallows the Sacraments himself, but has
power also to impart to others, by the laying on of his hands,
the gift and grace to hallow them.

Of the Episcopal power the Apostle Paul thus writes to Titus :
For this cause left I thee in Crete, that thou shouklest set in
order the things that are ivanting, and ordain elders in every
city ; Tit. i. 5. And to Timothy ; Lay hands suddenly on no
man. 1 Tim. v. 22.

ON MATRIMONY.
Q. What is Matrimony ?

A. Matrimony is a Sacrament, in which, on the free
promise of the man and woman before the Priest and the
Church to be true to each other, their conjugal union is
blessed to be an image of Christ's union with the Church, and
grace is asked for them to live together in godly love and
honesty, to the procreation and christian bringing up of
children.

Q. Whence does it appear that Matrimony is a Sacrament ?

A. From the following words of the Apostle Paul : A man
shall leave his father and mother, and shall be joined unto his
wife, and they two shall be one flesh. Tliis Sacrament is great :
but I speak concerning Christ and the Church. Eph. v, 31, 32.

Q. Is it the duty of all to marry ?

A. No. Virginity is better than wedlock, if any have the
gift to keep it undefiled.

Of this Jesus Christ has said expressly ; All men cannot re-
ceive this saying, save they to ivhom it is given. He that is
able to receive it, let him receive it. Mat. xix. 11, 12.

And the Apostle says ; / say therefore to the iinmarricd and
widows, It is good for them if they abide even as I; but if

OF THE RUSSIAN CHURCH.

they cannot contain, let them marrii. . . He that is unmarried ox

F A.IT i

careth for the things that belong to the Lord, how he may — —
please the Lord ; but he that is married careth for the things
that are of the world, how he may please his tvife. . . He that
giveth his viigin in marriage doeth well ; but he that giveth her
not in marriage doeth better. 1 Cor. vii. 8, 9. 32, 33. 38.

ON UNCTION WITH OIL.
Q. What is Unction with Oil ?

A. Unction with Oil is a Sacrament, in M'hich, while the
body is anointed with oil, God's grace is invoked on the sick,
to heal him of spiritual and bodily infirmities.

Q. T^^lence is the origin of this Sacrament ?

A. From the Apostles, who having received power from
Jesus Christ, anointed with oil many that were sick, and healed
them. Mark vi. 13.

The Apostles left this Sacrament to the Priests of the
Church, as is evident from the following words of the Apostle
James : Is any sick among you ? let him call for the Elders of
the Church ; and let them pray over him, anointing him with oil
in the name of the Lord : and the prayer of faith shall save the
sick, and the Lord shall raise him up ; and if he have com-
mitted sins, they shall be forgiven him. James v. 14, 15,

ON THE ELEVENTH ARTICLE.

Q. What is the resurrection of the dead, which, in the
Tirords of the Creed, we look for or expect ?

A. An act of the almighty power of God, by which all
bodies of dead men, being reunited to their souls, shall return
to life, and shall thenceforth be spiritual and immortal.

// is sown a natural body, it is raised a spiritual body.
1 Cor. XV. 44. For this corruptible must put on incorruption,
and this mortal must put on immortality. lb. 53.

Q. How shall the body rise again after it has rotted and
perished in the ground ?

A. Since God formed the body from the ground originally,
He can eqiuilly restore it after it has perished in the ground.
The Apostle Paul illustrates this by the analogy of a grain of

THE LONGER CATECHISM

FIRST seedj which rots in the earth, but from which there springs

— up afterwards a plant, or tree. That which thou sowest is not

(juickened except it die. 1 Cor. xv. 30.

Q. Shall all strictly speaking rise again?

A. All, without exception, that have died ; but they, who at
the time of the general resurrection shall be still alive, shall
have their present gross bodies changed in a moment, so
as to become spuitual and immortal.

We shall not all sleep, but ive shall all be changed, in a
moment, in the tivinklinr/ of an eye, at the last trump : for the
trumpet shall sound, and the dead shall be raised incorruptible,
and we shall be changed. 1 Cor. xv. 51, 52.

Q. "When shall the resuiTection of the dead be ?

A. At the end of this visible world.

Q. Shall the world then too come to an end ?

A. Yes ; this corruptible world shall come to an end, and
shall be transformed into another incorruptible.

Because the creature itself also shall be delivered from the
bondage of coi'ruption into the glorious libertij of the children
of God. K,om. viii, 21. Nevertheless we, according to His pro-
mise, look for new heavens and a new earth, wherein dwelleth
righteousness. 2 Pet. iii. 13.

Q. How shall the world be transformed ?

A. By fire. The heavens and the earth, v)hich are now, by
the same, that is, by God^s word, are kept in store, reserved
unto fire against the day of judgment and perdition of ungodly
men. 2 Pet. iii. 7.

Q. In what state are the souls of the dead till the general
resurrection ?

A, The souls of the righteous are in light and rest, with a
foretaste of eternal happiness ; but the souls of the wicked
are in a state the reverse of this.

Q. Why may we not ascribe to the souls of the righteous
perfect happiness immediately after death ?

A. Because it is ordained that the perfect retribution
according to works shall be received by the perfect man, after
the resurrection of the body and God's last judgment.

OP THE RUSSIAN CHURCH.

The Apostle Paul says ; Henceforth there is laid up for me ON

a crown of righteousness, which the Lord, the righteous Judge,

shall give me at that day : and not to me only, but unto all them
also that love His appearing. 2 Tim. iv. 8. And again ; TFe
must all appear before the Judgment-seat of Christ; that every
one m,ay receive the things done in his body, according to that
he hath done, whether it be good or bad. 2 Cor. v. 10.

Q. Why do we ascribe to the souls of the righteous a fore-
taste of bliss before the last judgment ?

A. On the testimony of Jesus Christ Himself, who says in
the parable that the righteous Lazarus was immediately after
death carried into Abraham's bosom. Luke xvi. 22.

Q. Is this foretaste of bliss joined with a sight of Christ's
own countenance?

A. It is so more especially with the Saints, as we arc given
to understand by the Apostle Paid, who had a desire to depart,
and to be with Christ. Philipp. i. 23.

Q. What is to be remarked of such souls as have departed
with faith, but without having had time to bring forth fruits
worthy of repentance ?

A. This ; that they may be aided towards the attainment
of a blessed resurrection by prayers offered in their behalf,
especially such as are offei'ed in union with the oblation
of the Bloodless Sacrifice of the Body and Blood of Christ,
and by works of mercy done in faith for their memory.

Q. On what is this doctrine grounded ?

A. On the constant tradition of the Catholic Church ; the
sources of which may be seen even in the Church of the Old
Testament. Judas Maccabaeus offered sacrifice for his men
that had fallen. 2 Mace. xii. 43. Prayer for the departed has
ever formed a fixed part of the Divine Liturgy, from the first
Liturgy of the Apostle James. St. Cyril of Jerusalem says ;
Very great will be the benefit to those souls, for which prayer is
offered at the moment, when the holy and tremendous Sacrifice
is lying in view. Lcct. Myst. v. 9.

St. Basil the Great in his prayers for Pentecost says, that
the Lord vouchsafes to receive from us propitiatory prayers-

H 2

100

THE LONGER CATECHISM

FIRST and sacrifices for those that are kept in Hades, aud allows us

PART

the hope of obtaining for them peace, relief, and freedom.

ON THE TWELFTH ARTICLE.
Q. What is the life of the toorld to come ?
A. The life that shall be after the resurrection of the
dead and the general judgment of Christ.
Q. What kind of life shall this be ?

A. For those who believe, who love God, and do what is
good, it shall be so happy, that we cannot now even conceive
such happiness. It doth not yet appear ivhat we shall he.
1 John iii. 2. / kneio a man in Christ, saj^s the Apostle Paul,
who was caught up unto Paradise, and heard unspeakable words,
which it is not laioful for a man to utter. 2 Cor. xii. 2, 4.

Q. Whence shall proceed this so gi'eat happiness?

A. From the contemplation of God in light and glory, and
from union with Him. For noiv tve see through a glass
darkly, but then face to face : now / know in part, but then
shall I know, even as also I am knovm. 1 Cor. xiii. 12.

Then shall the righteous shine forth as the sun, in the king-
dom of their Father. ]\Iat. xiii. 43. God shall be all in all.
1 Cor. XV. 28.

Q. Shall the body also share in the happiness of the soul ?

A. Yes ; it too will be glorified with the light of God, as
Christ's body was at His transfiguration on Mount Tabor.

// is sovm in dishonour, it is raised in glory. 1 Cor. xv. 43.
As we have borne the image of the earthy, that is, of Adam, we
shall also bear the image of the heavenly. lb. 49.

Q. W^ill all be equally happy?

A. No. There will be different degrees of happiness, in
proportion as every one shall have profited here in faith, love,
and good works. There is one glory of the sun, and another
glory of the moon, and another glory of the stars : for one
star difj'ereth from another star in glory. So also is the resur-
rection of the dead. 1 Cor. xv. 41, 42.

Q. But what will be the lot of unbelievers and trans-
gressors ?

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101

A. They will be given over to everlasting death, that is, to on
everlasting fire, to everlasting torment, with the devils.

f^Fhosoever was not found written in the book of life, was
cast into the lake of fire. Rev. xx. 15 : And, T/iat is the second
death. Rev. xx. 14. Depart from Me, ye cursed, into ever-
lasting fire, prepared for the devil and his angels. Mat. xxv. 41 .
And these shall go away into everlasting punishment, but the
righteous into life eternal. lb. 46. It is better for thee to enter
into the kingdom of God with one eye, than having two eyes to
be cast into hell fire ; where their worm dieth not, and the fire
is not quenched. Mark ix. 47, 48.

Q. Why will such severity be used with sinners ?

A. Not because God willed them to perish, but they of
their own will perish, because they receive not the love of the
truth, that they might be saved. 2 Thess. ii. 10.

Q. Of what benefit will it be to us to meditate on death,
on the resurrection, on the last judgment, on everlasting
happiness, and on everlasting torment ?

A. These meditations will assist us to abstain from sin,
and to wean our aff"cctions from earthly things; they will
console us for the absence or loss of worldly goods, incite us
to keep our souls and bodies pure, to live to God and to
eternity, and so to attain everlasting salvation.

THE SECOND PART

OF THE

ORTHODOX CATECHISM.

ON HOPE.

DEFINITION OF CHRISTIAN HOPE, ITS GROUND,
AND THE MEANS THERETO.

SECOND Q- What is Christian hope ?

— A. The resting of the heart on God, with the full trust that

He ever cares for our salvation, and will give us the happi-
ness He has promised.

Q. What is the ground of Christian hope ?

A, The Lord Jesus Christ is our hope, or the ground of our
hope. 1 Tim. i. 1. Hojye to the end for the grace that is to be
brought unto you by the revelation of Jesus Christ, 1 Pet. i. 13.

Q. T\Tiat are the means for attaining to a saving hope ?

A. The means to this are ; first, prayer ; secondly, the
true doctrine of blessedness, and its practical application.

ON PRAYER.

Q. Is there any testimony of God's word to this, that
prayer is a mean for attaining to a saving hope ?

A. Jesus Christ Himself joins the hope of receiving our
desire with prayer : Whatsoever ye shall ask of the Father
in My name, that will I do, thaj, the Father may be glorified in
the Son. John xiv. 13.

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103

Q. What is prayer?

A, The lifting up of man's mind and heart to God, maiij-
fested by devout words.

Q. What should the Christian do, when he lifts up his
mind and heart to God ?

A. First, he should glorify Him for His divine perfections;
secondly, ffive thanks to Him for His mercies ; thirdly, ask
Him for what he needs. So there are three chief forms of
prayer; Praise, Thanksgiving, and Petition.

Q. Can a man pray without words ?

A. He can ; in mind and heart. An example of this may
be seen in Moses before the passage through the Red Sea.
Exod. xiv, 15,

Q. Has not such prayer a name of its own ?

A. It is called spiritual, or prayer of the heart and mind,
in one word, inward prayer ; while, on the other hand, prayer
expressed in words, and accompanied by other marks of devo-
tion, is called oral or outward prayer.

Q. Can there be outward prayer without inward ?

A. There can; if any man utter words of prayer without
attention or earnestness.

Q. Does outward prayer alone suffice to obtain grace ?

A. So far is it from sufficing to obtain grace, that contrari-
wise it provokes God to anger.

God has Himself declared His displeasure at such prayer :
This people draweth nigh unto Me with their mouth, and
honoureth Me ivith their lips, but their heart is far from Me :
but in vain do they worship Me. Mat. xv. 8, 9.

Q. Does not inward prayer alone suffice without outward ?

A. This question is as if one should ask, whether soul
alone might not suffice for man without body ? It is idle to
ask this, seeing that God has been pleased to make man consist
of soul and body : likewise idle it is to ask, whether inward
prayer alone may not suffice without outward. Since we
have both soul and body, we ought to glorify God in our
bodies, and in our souls, vjhich are God's : this Ijeing besides
natural, that out of the abundance of the heart the mouth

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THE LONGER CATECHISM

FIRST should speak. Our Lord Jesus Christ Avas spiritual in the

PART.

'— highest degree, but even He expressed His spiritual prayer

both by -words, and by devout gestures of body ; sometimes,
for instance, lifting iip His eyes to heaven, sometimes kneel-
ing, or falling on His face to the ground. 1 Cor. vi. 20; Mat.
xii. 34; John xvii. 1 ; Luke xxii. 41 ; Mat. xxvi. 39.

ON THE LORD S PRAYER.

Q. Is there not a prayer which may be termed the common
Christian prayei', and pattern of all prayers ?
A. Such is the Lord's Prayer.
Q. What is the Lord's Prayer?

A. A prayer which our Lord Jesus Christ taught the Apo-
stles, and which they delivered to all believers.
Q. Repeat it.

A. Our Father, which art in heaven;

1 . Hallowed be Tliy Name ;

2. TJiy kingdom come ;

3. Tliy will be done, as in heaven, so in earth ;

4. Give us this day our bread for subsistence ;

5. And forgive us our debts, as xoe forgive our debtors ;

6. And lead us not into temptation ;

7. But deliver us from evil.

For Thine is the kingdom, the power, and the glory, for ever
and ever. Amen. Mat. vi. 9 . . 13.

Q. In order the bettor to consider the Lord's Prayer, how
may we divide it ?

A. Into the invocation, seven petitions, and the doxology.

ON THE INVOCATION.
Q. How dare we call God Father ?

A. By faith in J esus Christ, and by the grace of regeneration.

As many as received Him, to them gave He power to become
the sons of God, even to them that believe on His name ; which
were born, not of blood, nor of the will of the jlesh, nor of the
will of man, but of God. John i. 12, 13.

Q. Must we say. Our Father, even when we pray alone ?

OF THE RUSSIAN CHURCH.

105

A. Certainly we must.
Q. Why so?

A. Because Christian charity requires us to call upon God,
and ask good things of Him, for all our brethren, no less than
for ourselves.

Q. Why in the invocation do we say, Jf'lio art in heaven ?

A. That, entering upon prayer, we may leave every thing
earthly and corruptible, and raise om minds and hearts to
what is heavenly, everlasting, and Divine.

ON THE FIRST PETITION.
Q. Is not God's Name holy ?

A. Doubtless it is holy in itself. Holy is His Name.
Luke i. 49.

Q. How then can it yet be hallowed ?

A. It may be halloM ed in men ; that is. His eternal holiness
may be manifested in them.

Q. IIow?

A. First, when we, having in our thoughts and heart the
Name of God, so live as His holiness requires, and thus
glorify God; secondly, when others also, seeing our good
lives, glorify God.

Let your light so shine before men, that they may see your
good works, and glorify your Father which is in Heaven.
Mat. V. 16.

ON THE SECOND PETITION.

Q. What is the kingdom of God, spoken of in the second
petition of the Lord's Prayer?

A. The kingdom of grace, which, as St.Paulsays, is righ-
teousness, and peace, and joy in the Holy Ghost. Rom. xiv. 17.
■ Q. Is not this kingdom come already ?

A. To some it has not yet come in its full sense ; while
to others it has not yet come at all, inasmuch as sin still
reigns in their mortal bodies, that they should obey it in the
lusts thereof. Rom. vi. 12.

Q. How does it come ?

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THE LONGER CATECHISM

SECOND A. Secretly, and inwardly. The kingdom of God cometh

— not with observation ; for behold, the kingdom of God is within

you. Luke xvii. 20, 21.

Q. jNIay not the Christian ask for something further under
the name of God's kingdom.

A. He may ask for the kingdom of glory, that is, for the
perfect bliss of the faithfid.

Having a desire to depart, and be ivith Christ. Philipp. i. 23.

ON THE THIRD PETITION.

Q. What means the petition, TJty loill be done ?
A. Hereby we ask of God, that all we do, and all that befalls
us, may be ordered not as we will, but as pleases Him.
Q. Why need we ask this ?

A. Because we often err in our wishes; but God unerringly,
and incomparably more than we ourselves, wishes for us all
that is good, and is ever ready to bestow it, uidess He be
prevented by our wilfulness and obstinacy.

Unto Him that is able to do exceeding abundantly above all
that tve ask or think, according to the power that ivorketh in
us, unto Him be glory in the Church. Ephes. iii. 20, 21.

Q. Why do we ask that God's will be done in earth as in
heaven ?

A. Because in heaven the holy Angels and Saints in bliss,
all without exception, always, and in all things, do God's will.

ON THE FOURTH PETITION.
Q. What is bread for subsistence ?

A. The bread which we need in order to subsist or live.

Q. With what thoughts should we ask of God this bread ?

A. Agreeably with the instruction of our Lord Jesus
Christ, w^e should ask no more than bread for subsistence ;
that is, necessary food, and such clothing and shelter as is
likewise necessary for life ; but whatever is beyond this, and
serves not so much for necessity as for gratification, we should
leave to the will of God ; and if it be given, return thanks to
Him ; if it be not given, we should be content without it.

OF THE RUSSIAN CHURCH.

107

Q. Why are we directed to ask for bread for subsistence ox
only for this day ?

A. That we may not be too anxious about the future, but
trust for that to God. Take therefore no thought for the morroiv,
for the morrow shall take thought for the things of itself:
sufficient unto the day is the evil thereof. Mat. vi. 34. For
your heavenly Father knoweth that ye have need of all these
things. lb. 32.

Q. jNIay we not ask for something further under the name
of bread for subsistence ?

A. Since man is made of both a bodily and a spiritual
substance, and the substance of the soul far excels that of
the body, we may and should seek for the soul also that
bread of subsistence, without which the inward man must
perish of hunger. See Cyril. Hier. Lect. Myst. iv. 15. Orthod.
Confess. P. ii. Q. 19.

Q. What is the bread of subsistence for the soul ?

A. The word of God, and the Body and Blood of Christ.

Man shall not live by bread alone, but by every word that
proceedeth out of the mouth of God. Mat. iv. 4. My Flesh is
meat indeed, and my Blood is drink indeed. John vi. 55.

ON THE FIFTH PETITION.

Q. What is meant in the Lord's Prayer by our debts ?
A. Our sins.

Q. Why are our sins called debts ?

A. Because we, having received all from God, ought to
render all back to Him, that is, subject all to His w'ill and
law; which if we do not, we are left debtors to His justice.

Q. But who are our debtors ?

A. People who have not rendered us that which they owed
us by the law of God ; as, for instance, have not shewn us
love, but malice.

Q. If God is just, how can we be forgiven our debts ?

A. Through the mediation of Jesus Christ. For there is
one God, and one Mediator between God and man, the man Jesus
Christ, V)ho gave Himself a ransom for all. 1 Tim. ii. 5, 6.

108

THE LONGER CATECHISM

Q. What will be the consequence, if vvc ask God to forgive
us our sins w ithout ourselves forgiving others ?

A. In that case neither shall we be forgiven.

For if ye forgive men their trespasses, your heavenly Father
will also forgive you; but if ye forgive not men their trespasses,
neither ivill your Father forgive you your trespasses. Mat.
vi. 14, 15.

Q. Why will not God forgive us, if wc do not forgive others ?

A. Because we hereby shew ourselves evil, and so alienate
from us God's goodness and mercy.

Q. What disposition then must we have, to use aright those
words of the Lord's Praj'er, 7ve forgive our debtors 7

A. These words absolutely require that when we pray we
should bear no malice nor hatred, but be in peace and charity
with all men. Therefore if thou bring thy gift to the altar,
and there rememberest that thy brother hath aught against
thee, leave there thy gift before the altar, and go thy way ; first
be reconciled to thy brother, and then come and offer thy gift.
Mat. V. 23, 24.

Q. But what am I to do, if I cannot readily find him who
hath aught against me, or if he shew himself unwilling to be
reconciled ?

A. In such a case it is enough to be reconciled with him
in heart, before the eyes of the all-seeing God. If it be
jwssible, as much as lieth in you, live peaceably 'with all men.
Rom. xii. 18.

ON THE SIXTH PETITION.
Q. What is meant in the Lord's Prayer by temptation ?
A. Any conjuncture of circumstances in which there is
imminent danger of losing the faith, or falling into great sin.
Q. Whence come such temptations?

A. From our flesh, from the world, or other people, and
from the devil.

Q. Wliat do we ask in these words of the prayer, Lead us
not into temptation ?

A. First, that God suffer us not to be led into temptation ;
secondly, that if it be needful for us to be tried and purified

OF THE RUSSIAN CHURCH.

109

through temptation. He give us not up wholly to temptation,
nor suffer us to fall.

OX THE SEVENTH PETITION.

Q. What do we ask in these words of the prayer, deliver
us from evil?

A. We ask for deliverance from all gv\\ that can reach us
in the world, which since the fall lieth in wickedness ; 1 John
V. 19; but especially from the evil of sin, and from the evil
suggestions and snares of the spirit of evil, which is the devil.

ON THE DOXOLOGY.

Q. Why after the Lord's Prayer do we subjoin the Doxology?
A. First, that when we ask mercies for ourselves from our
heavenly Father, we may at the same time render Him that
honour which is His due; secondly, that by the thought of His
everlasting kinydom, power, and ylory, we may be more and
more established in the hope, that He will give us what we
ask, because this is in His power, and makes to His glory.

Q. What means the word Amen ?

A. It means verily, or so be it.

Q. Why is this word added to the Doxology ?

Q. To signify that we offer the prayer in faith, and without
doubting, as we are taught to do by the Apostle James, i. 6.

ON THE DOCTRINE OF BLESSEDNESS.

Q. What must we join with prayer, in order to be grounded
in the hope of salvation and blessedness ?

A. Our own exertions for the attainment of blessedness.

Of this point the Lord Himself says ; Why call ye Me Lord,
Lord, and do not the things which I say ? Luke vi. 46. Not
every one that saith unto Me Lord, Lord, shall enter into the
kingdom of heaven, but he that doeth the will of My Father,
which is in heaven. Mat. vii. 21.

Q. What doctrine may we take as our guide in these
exertions ?

A. The doctrine of our Lord Jesus Christ, which is briefly
set forth in His Beatitudes, or sentences on blessedness.

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THE LONGER CATECHISM

SECOND Q. How many such sentences are there ?
^ A. The nine following :

1. Blessed are the poo7' in spirit : for theirs is the kingdom
of Heaven.

2. Blessed are they that mourn: for they shall be comforted.

3. Blessed are the meek : for they shall inherit the earth.

4. Blessed are they ivhich do hunger and thirst after righte-
ousness : for they shall be filled.

5. Blessed are the merciful : for they shall obtain mercy.

6. Blessed are the pure in heart : for they shall see God.

7. Blessed are the peacemakers : for they shall be called the
children of God.

8. Blessed are they which are persecuted for righteousness'
sake : for theirs is the kingdom of heaven.

9. Blessed are ye, lohen men shall revile you, and persecute
you, and shall say all manner of evil against you falsely, for
My sake. Rejoice, and be exceeding glad: for great is your
reward in heaven. Mat. v. 3 . . 12.

Q. What is to be observed of all these sentences, in
order to their right understanding?

A. This ; that the Lord proposed in these sentences a
doctrine for the attainment of blessedness, as is expressly
said in the Gospel ; He opened His mouth, and taught : but,
being meek and lowly of heart, He proposed His doctrine not
in the form of commandment, but of blessing to those, who
should of their own free will receive and fulfil it. Con-
sequently in each sentence or Beatitude we must consider,
first, the doctrine or precept, secondly, the blessing or
promise of reward.

ON THE FIRST BEATITUDE.

Q. "What is the Lord's first precept of blessedness ?
A. They who would be blessed must be poor in spirit.
Q. What is it to be poor in spirit ?

A. It is to have a spiritual conviction that we have
nothing of our own, nothing but what God bestows upon us,
and that we can do nothing good without God's help and

OF THE RUSSIAN CHURCH.

Ill

grace, thus counting oui'selves as nothing, and in all throwing
ourselves upon the mercy of God : in brief, as St. Chrysostom
explains it, spiritual poverty is humility. Horn, in Mat. xv.

Q. Can the rich too be poor in spirit?

A. Doubtless they can; if they consider that visible riches
are corruptible and soon pass away, and can never compen-
sate for the want of spiritual goods. Wliat is a man profited,
if he gain the whole xoorld, and lose his own soul? or what shall
a man give in exchange for his soul? Mat. xvi. 26,

Q. May not bodily poverty serve to the perfection of
spiritual ?

A. It may, if the Christian chooses it voluntarih^, for God'a
sake. Of this, Jesus Christ Himself said to the rich man;
If thou wilt be perfect, go, sell that thou hast, and give to the
poor, and thou shall have treasure in heaven ; and come follow
Me. Mat. xix. 21.

Q. What does our Lord promise to the poor in spirit?

A. The kingdom of heaven.

Q. How is the kingdom of heaven theirs ?

A. In the present life inwardly, and inchoately, by faith
and hope ; but in the life to come perfectly, by their being
made partakers of everlasting blessedness.

ON THE SECOND BEATITUDE.

Q. "VMiat is the Lord's second precept for blessedness ?

A. They who would be blessed must mourn.

Q. What is meant in this precept by the word mourn ?

A. Sorrow and contrition of heart, with unfeigned tears,
for that we so imperfectly and unworthily serve the Lord,
or even rather deserve His anger by our sins. For godly sorrow
worketh repentance unto salvation not to be repented of; but
the sorrow of this world loorketh death. 2 Cor. vii. 10.

Q. What special promise does the Lord make to mourners?

A. That they shall be comforted.

Q. What comfort is here to be understood ?

A. That of grace, consisting in the pai-don of sin, and in
peace of conscience.

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THE LONGER CATECHISM

SECOND Q. Why is this promise joined with a precept for mourning?

A. In order that sorrow for siu may not reach to despair.

ON THE THIRD BEATITUDE.

Q. AVhat is the Lord's third precept for blessedness ?
A. They who would be blessed must be mec/c.
Q. Vflmt is meekness ?

A. A quiet disposition of spirit, joined with care neither to
offend any man, nor be offended at any thing one's self.

Q. What are the special effects of Christian meekness?

A. These; that wc never murmur against God, nor even
against men, when any thing falls out against our wishes,
nor give way to anger, nor set ourselves up.

Q. What is promised by the Lord to the meek ?

A. That thej^ shall inherit the earth.

Q. How are Ave to understand this promise?

A. As regards Christ's followers generally it is a prediction
which has been literally fulfilled : for the ever-meek Chris-
tians, instead of being destroyed by the fury of the heathen,
have inherited the universe, which the heathen formerly
possessed. But the further sense of this promise, as regards
Christians both generally and individually, is this, that they
shall receive an inheritance, as the Psalmist says, in the la?id
of the livinr/ ; that is, where men live and never die ; in other
words, that they shall receive everlasting blessedness. See
Psalm xxvii. 15.

ON THE FOURTH BEATITUDE.

Q. What is the Lord's fourth precept for blessedness ?

A. They who would be blessed must hunger and thirst after
righteousness.

Q. What is meant here by the word righteousness?

A. Though this word may well stand for every virtue,
which the Christian ought to desire even as his meat and
drink, yet should we here specially understand that righte-
ousness, of which in the book of Daniel it is said, An ever-
lasting righteousness shall be brought in; tliat is, the justifica-

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113

tion of guilty man through grace and faith in Jesus Christ.
Dan. ix. 24.

The Apostle Paul speaks thus : The rigJiteousness of God
which is by faith of Jesus Christ unto all, and upon all them
that believe : for there is no difference : for all have sinned, and
come short of the glory of God; being justified freely by His
grace through the redemption that is in Christ Jesus, whom God
hath set forth to be a propitiation through faith in His blood,
to declare His righteousness for the remission of sins that are
past. Rom, iii. 23 . . 25.

Q. Who are they that hunger and thirst after righteousness ?

A. They who^ while they love to do good, yet count not
themselves righteous^ nor rest on their own good works, but
acknowledge themselves sinners and guilty before God ; and
who, by the wish and prayer of faith, hunger and thirst after
the justification of grace through Jesus Christ, as after spiri-
tual meat and drink.

Q. What does the Lord promise to them who hunger and
thirst after righteousness ?

A. That they shall be filled.

Q. What is meant here by being filled ?

A. As the filling or satisfying of the body produces, first,
the cessation of the sense of hunger and thirst, secondly, the
strengthening the body by food, so the filling of the soul
means, first, the inward peace of the pardoned sinner, secondly,
the acquisition of strength to do good, given by justifying
grace. The perfect filling, however, of the soul created for the
enjoyment of endless good, is to follow in the life eternal,
according to the words of the Psalmist ; WJien I awake up
after Thy likeness, I shall be satisfied with it. xvii. 15.

ON THE FIFTH BEATITUDE.

Q. What is the Lord's fifth precept for blessedness ?
A. They who would be blessed must be merciful.
Q. How are we to fulfil this precept ?

A. By works of mercy, corporal and spiritual; for, as

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THE LONGER CATECHISM

SECOXD St. Chrysostom says, the forms of meraj are manifold, and
'— this commandment broad. Horn, in Mat. xv.

Q. Which are the corporal works of mercy ?

A. 1. To feed the hungry.

2. To give drink to the thirsty.

3. To clothe the naked, or such as have not necessary and
decent clothing.

4. To visit them that are in prison.

5. To visit the sick, minister to them, and forward their
recovery, or aid them to a Christian preparation for death.

6. To shew hospitality to strangers.

7. To bury them that have died in poverty.
Q. "\Miich are the spiritual ivorks of mercy ?

A. 1. By exhortation to convert the sinner from the error
of his way. James v. 20.

2. To instruct the ignorant in truth and virtue.

3. To give our neighbour good and seasonable advice in
difficulty, or in any danger of which he is unaware.

4. To pray for others to God.

5. To comfort the afflicted.

6. Not to return the csdl which others may have done us.

7. To forgive injuries from our heart.

Q. Is it not contrary to the precept of mercy for civil
justice to punish criminals ?

A, Not in the least ; if this be done as of duty, and with
a good intent, that is, in order to correct them, or to preserve
the innocent from their crimes.

Q. AVhat does the Lord promise to the merciful ?

A. That they shall obtain mercy.

Q. What mercy is here to be understood ?

A. That of being delivered from everlasting condemnation
for sin at God's Judgment.

ON THE SIXTH BEATITUDE.

Q. Wliat is the Lord's sixth precept for blessedness ?
A. They Avho would be blessed must be pure in heart.
Q. Is not purity of heart the same thing as sincerity ?

OF THE RUSSIAN CHURCH.

115

A. Sincerity, which feigns not any good dispositions foreign
to the heart, but shews the really good dispositions of the
heart by good deeds, is only the lowest degree of purity of
heart. This last a man attains by constant and strict watch-
fulness over himself, driving away from his heart every un-
lawful wish and thought, and every affection for earthly
things, and ever keeping there the remembrance of God and
our Lord Jesus Christ with faith and charity.

Q. What does the Lord promise to the pure in heart ?

A. That they shall see God.

Q. How are we to understand this promise ?

A. The word of God compares the heart of man to the eye,
and ascribes to perfect Christians enlightened eyes of the heart.
Ephes. i. 18. As the eye that is clear can see the light, so
the heart that is pure can behold God. But since the sight
of God's countenance is the very soui*ce of everlasting
blessedness, the promise of seeing God is the promise of the
highest degree of everlasting blessedness.

ON THE SEVENTH BEATITUDE.

Q. "What is the Lord's seventh precept for blessedness ?

A. They who would be blessed must be peace-niakers.

Q. How are we to fulfil this commandment ?

A. We must live friendly with all men, and give no occa-
sion for disagreement : if any arise, we miist try all possible
ways to put a stop to it, even by yielding our own right,
unless this be against duty, or hurtful to any other : if others
are at enmity, we must do all we can to reconcile them, and if
we fail, we must pray to God for their reconciliation.

Q. What does the Lord promise to peace-makers ?

A. That they shall be called the Sons of God.

Q. What is signified by this promise ?

A. The sublimity both of their office and of their reward.
Since in what they do they imitate the only-begotten Son
of God, who came upon earth to reconcile fallen man with
God's justice, they are for this promised the gracious name

I 2

116

THE LONGER CATECHISM.

SECOXD of Sons of God, and without doubt a degree of blessedness

PART. . "
answering thereto.

ON THE EIGHTH BEATITUDE.

Q. What is the Lord's eighth precept for blessedness ?

A. They who would be blessed must be ready to endure
persecution for righteousness' sake, without betraying it.

Q. Wliat qualities ai'e required by this precept ?

A. Love of righteousness, constancy and firmness in virtue,
fortitude and patience, when one is subjected to calamity or
danger for refusing to betray truth and virtue.

Q. What does the Lord promise to those who are perse-
cuted for righteousness' sake ?

A. The Kingdom of heaven, as if in recompense for what
tliey lose throvigh persecution ; in like manner as the same
is promised to the poor in spirit, to make up for the feeling
of want and privation.

ON THE NINTH BEATITUDE.

Q. What is the Lord's ninth precept for blessedness ?

A. They who would be blessed must be ready to take with
joy reproach, persecution, suffering, and death itself, for the
name of Christ, and for the true Orthodox faith.

Q. What is the name for the course required by this precept?

A. The course of Martyrdom ?

Q. What does the Lord promise for this course ?

A. A great Reward in heaven; that is, a special and high
degree of blessedness.

THE THIRD PART

OF THE

ORTHODOX CATECHISM.

ON CHARITY.

ON THE UNION BETWEEN FAITH AND CHARITY.
Q. What should be the effect and fruit of true faith in ON

. . CHARITY,
the Christian ?

A. Charity or love, and good ivorks conformable thereto.

In Jesus Christ, says the Apostle Paul, neither circumcision
availeth any thing, nor nncircumcision, but faith which worketh
by love. Gal. v. 6.

Q. Is not faith alone enough for a Christian, without love
and good works ?

A. No ; for faith without love and good works is inactive
and dead, and so cannot lead to eternal life.

He that loveth not his brother, abideth in death. 1 John iii.
14. What doth it profit, my brethren, though a man say he
hath faith, and have not works ? can faith save him ? For as
the body without the spirit is dead, so faith without works is
dead also. James ii. 14. 26.

Q. May not a man on the other hand be saved by love
and good works, without faith ?

A. It is impossible that a man who has not faith in God
should really love Him : besides, man, being ruined by sin,

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THE LONGER CATECHISM

THIRD cannot do really good works, unless he receive through faith
— - — '- in Jesus Christ spiritual strength, or grace from God.

Without faith it is impossible to please God: for he that
Cometh to God, must believe that He is, and that He is a
rewarder of them that diliyently seek Him. Hcb. xi. 6.

For as many as are of the ivorks of the law, are under the
curse : for it is written, Cursed is every one that continueth not
in all things, ivhich are ivritten in the book of the law to do
them. Gal. iii. 10. For we through the spirit wait for the hope
of righteousness by faith. lb. v. 5.

For by grace are ye saved through faith ; and that not of
yourselves : it is the gift of God : not of works, lest any man
should boast. Ephes. ii. 8, 9.

Q. What is to be thought of such love as is not accom-
panied by good works ?

A. Such love is not real : for true love naturally shews
itself by good works. Jesus Christ says ; He that hath My
commandments, and keepeth them, he it is that loveth Me : if
a man love Me, he will keep My word. John xiv. 21. 23.

The Apostle John Avrites ; For this is the love of God, that
we keep His commandments. 1 John v. 3. Let us not love in
word, neither in tongue, but in deed and in truth. lb. iii. 18.

ON THE LAW OF GOD AND THE COMMANDMENTS.

Q. What means have we to know good works from bad ?

A. The inward law of God, or the witness of our conscience,
and the outward law of God, or God's commandments.

Q. Docs holy Scripture speak of the inward law of God ?

A. The Apostle Paul says of the heathen ; WJiich shew the
work of the law written in their hearts, their conscience also
bearing witness, and their thoughts the meanwhile accusing or
else excusing one another. Rom. ii. 15.

Q. If there is in man's heart an inward law, why was
the outward given ?

A. It was given because men obeyed not the inward law,
but led carnal and sinful lives, and stifled within themselves
the voice of the spiritual law, so that it was necessary to put

OF THE RUSSIAN CHURCH.

119

them in mind of it outwardly through the commandments.
Wherefore then serveth the laio? It was added became of
transgressions. Gal. iii. 19.

Q. When, and how, was God's outward law given to men ?

A. "When the Ilebi-ew peoplcj descended from Abraham,
had been miraculously delivered from bondage in Egypt, on
their way to the promised land, in the desert, on mount
Sinai, God manifested His presence in fii'e and clouds, and
gave them the law, by the hand of Moses, their leader.

Q. Which are the chief and general commandments of
this law?

A. The following ten ; Avhich were written on two tables of
stone :

1. I am the Lord thy God : thou shalt have none other gods
beside Me.

2. Thou shalt not make unto thyself any graven image, nor
the likeness of any thing that is in heaven above, or that is in
the earth beneath, or that is in the waters under the earth :
thou shalt not bow down to them, nor serve them.

3. T7iou shalt not take the name of the Lord thy God in vain.

4. Remember the Sabbath day, to keep it holy : six days
shalt thou labour, and do all thy work ; but the seventh day is
the Sabbath to the Lord thy God.

5. Honour thy Father and thy Mother, that it may be well
with thee, and that thy days may be long upon the earth.

6. Thou shalt not kill.

7. T7iou shalt not commit adultery.

8. Thou shalt not steal.

9. Thou shalt not bear false witness against thy neighbour.

10. Thou shalt not covet thy neighbour's wife, thou shalt not
covet thy neighbour's house, nor his layid, nor his man-servant,
nor his maid-servant, nor his ox, nor his ass, nor any of his
cattle, nor any thing that is thy neighbour's. Exod. xx. 1 . . 1 7.
Deut. V. 6.. 21.

Q. You said that these commandments were given to the
people of Israel : must we then also walk by them ?

A. We must : for they arc in substance the same law.

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THE LONOER CATECHISM

TiilKD which, in the Avords of St. Paul, has been written in the
^ hearts of all men, that all should walk by it.

Q. Did Jesus Christ teach men to walk by the ten com-
mandments ?

A. He bade men, if they would attain to everlasting life,
to keep the commandments ; and taught us to understand
and fulfil them more perfectly, than had been done before
He came. Mat. xix. 17. and v.

ON THE DIVISION OF THE COMMANDMENTS INTO
TWO TABLES.

Q. What means the division of the ten commandments
into two tables?

A. This ; that they contain two kinds of love, love to God,
and love to ovr neighbour ; and prescribe two corresponding
kinds of duties.

Q. Has not Jesus Christ said something of this ?

A. When asked, JVfiich is the great commandment in the law ?
He replied; Thou shall love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind. This is the first
and great commandment. And the second is like unto it : Thou
shall love thy neighbour as thyself. On these two command-
ments hang all the law and the prophets. Mat. xxii. 36 . . 40.

Q. Are all men our neighbours ?

A. Yes, all ; because all are the creation of one God, and
have come from one man : but oxix neighbours in faith are
doubly neighbours to us, as being children of one heavenly
Father by faith in Jesus Christ.

Q. But why is there no commandment of love to ourselves ?

A. Because we love ourselves naturally, and without any
commandment. No man ever yet hated his own flesh, but
nourisheth and cherisheth it. Ephes. v. 29.

Q. WTiat relative order should there be in our love to
God, our neighbour, and ourselves ?

A. We should love ourselves not for our own but for God's
sake, and partly also for the sake of our neighbours : we should
love our neighbour for the sake of God : but we should love

OF THE RUSSIAN CHURCH.

12i

God for Himself, and above all. Love of self should be sacri-
ficed to the love of our neighbour ; but both should be sacri-
ficed to the love of God.

Greater love hath no man than this, that a man lay down
his life for his friends. John xv. 13.

He that loveth father or mother more than Me, saith Jesus
Christ, is not worthy of Me: and he that loveth son or^O'^ghter
more than Me, is not worthy of Me. Mat. x. 37.

Q. If the whole law is contained in two commandments,
why are they divided into ten ?

A. In order the more clearly to set forth our duties towards
God, and towards our neighbour.

Q. In which of the ten commandments are we taught our
duties towards God ?

A. In the first four.

Q. What are these duties ?

A. In the first commandment we are taught to know and
worship the true God.

In the second, to abstain from false worship.

In the third, not to sin against God's worship even by word.

In the fourth, to keep a certain order in the time and acts
of God's worship.

Q. In which of the ten commandments are we taught our
duties towards our neighbour ?

A. In the last six.

Q. What are these duties ?

A. In the fifth commandment we are taught to love and
honour those of our neighbours who arc nearest to us, begin-
ning from our parents.

In the sixth, not to hurt the life of our neighbour.

In the seventh, not to hurt the purity of his morals.

In the eighth, not to hurt \ih property.

In the ninth, not to hurt him by word.

In the tenth, not to wish to hurt him.

Q. Do not the ten commandments include also our duties
towards ourselves ?

A. Yes; these duties arc implied in the commandments

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TUE LONGEE CATECHISM

THIRD of the second table relating to our neighbours ; for our duty
— is to love our neighbour as ourselves.

ON THE FIRST COMMANDMENT.

Q. What mean these words, / am the Lord thy God ?

A. By these words God as it were points Himself out to
man, aad so commands him to know the Lord his God.

Q. What particular duties may we deduce from the com-
mandment to know God ?

A. 1. We must seek to learn the knowledge of God, as being
the most essential of all knowledge.

2. We must listen attentively to instructions on God and
on His works in church, and to religious conversations on the
same at home.

3. We must read or hear read books of instruction in the
knowledge of God; and in the first place holy Scripture,
secondly the writings of the holy Fathers.

Q. What are we taught in the words, Thou shalt have
none other gods but Me ?

A. We are taught to turn and cleave to the one true God,
or in other words, devoutly to ivorship Him.

Q. What duties are there which refer to the inward worship
of God?

A. 1. To believe in God.

2. To walk before God ; that is, to be ever mindful of Him,
and in all things to walk circumspectly, because He seeth not
only our actions, but even our most secret thoughts.

3. To fear God, or stand in awe of Him; that is, to
think the anger of our heavenly Father the greatest ill that
can befall us, and therefore strive not to offend Him.

4. To trust in God.

5. To love God.

6. To obey God ; that is, to be ever ready to do what He
commands, and not to murmur when He deals with us other-
wise than we could desire.

7. To adore God, as the supreme Being.

8. To glorify God, as being all-perfect.

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123

9. To give thanks to God, as our Creator, Provident
Sustainer, and Saviour.

10. To call upon God, as our all-good and almighty helper,
in eveiy good work which we undertake.

Q. What duties are there which refer to the outward
worship of God ?

A. \. To confess God; that is, to acknowledge that He is
our God, and not deny Him, although for confessing Him we
may have to suffer, or even die.

2. To take part in the public Divine Service enjoined by
God and appointed by the Orthodox Church.

Q. In order the more exactly to understand and keep the
first commandment, we must know further what sins there
may be against it ?

A. 1. Atheism; when men whom the Psalmist justly calls
fools, wishing to rid themselves of the fear of God's judg-
ment, say in their heart, Ther-e is no God. Ps. xiii. 1.

2. Polytheism; when instead of the one true God, men
acknowledge a number of false deities.

3. Infidelity ; when men who admit the existence of God,
disbelieve His providence and His revelation.

4. Heresy ; when people mix with the doctrine of the faith
opinions contrary to Divine Truth.

5. Schism; that is, wilful dcpai'ture from the unity of Divine
worship, and from the Orthodox Catholic Church of God.

6. Apostasy ; when any deny the true faith from fear of
man, or for worldly advantage.

7. Despair ; when men give up all hope of obtaining from
God grace and salvation.

8. Sorcery ; when men leaving faith in the power of God,
put their trust in secret and for the most part evil powers of
creatures, especially of evil spirits ; and seek to work by their
means.

9. Superstition ; when men put faith in any common thing
as if it had Divine power, and trust in it instead of trusting
in God, or fear it instead of fearing God ; as, for instance,
when they put faith in an old book, and think they can be

124

THE LONGER CATECHISM

TOIRD saved by none other, and must not use a new one, though

the new book contain the very same doctrine, and the very

same form of Divine Service.

10. Sloth, in respect of learning religion, or in respect of
prayer, and the public Service of God.

11. Love of the creature more than of God.

12. Men-pleasing ; when any seek to please men, so as for
this to be careless of pleasing God.

13. Trusting in man ; when any one trusts in his own means
and strength, or in the means and strength of others, and not
in the mercy and help of God.

Q. Why must we think that men-pleasing, and trusting
in man, are against the first commandment ?

^. Because the man, whom we please, or in whom we
trust, so as to forget God, is in some sort to us another God,
in place of the true God.

Q. How does holy Scripture speak of men-pleasing ?

A. The Apostle Paul says ; For if I yet pleased men, I
should not be the servant of Christ. Gal. i. 10.

Q. How does holy Scripture speak of trusting in man ?

A. TJms saith the Lord, Cursed be the man that trusteth in
man, and maketh flesh his arm, and whose heart departeth
from the Lord. Jer. xvii. 5.

Q. In order to succeed the better in fulfilling his duties to
God, how must a man act by himself?

A. He must deny himself. Whosoever will come after Me,
says Jesus Christ, let him deny himself. Mark viii. 34.

Q. What is it to deny oneself?

A. Basil the Great explains it thus : He denies himself, who
puts off the old man with his deeds, which is corrupt, according
to the deceitful lusts : ivho renounces also all worldly affections,
which can hinder his intention of godliness. Perfect self-denial
consists in this, that he cease to have any affection even for life
itself, and bear the judgment of death in himself, that he may
not trust in himself. Can. Long. Resp. 8.

Q. What consolation is there for him, who by denying
himself loses many natural gratifications.

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125

A. The consolation of grace ; a Divine consolation, which
even sufferings themselves cannot impair. For as the suffer-
ings of Christ abound in us, so our consolation also aboundeth
by Christ. 2 Cor. i. 5.

Q. If the first commandment teaches us to worship religi-
ously God alone, how does it agree with this commandment
to honour Angels and holy men ?

A. To pay them due and rightful honour is altogether
agreeable to this commandment ; because in them we lionour
the grace of God, which dwells and works in them, and
through them seek help from God.

ON THE SECOND COMMANDMENT.

Q. What is a graven image, as spoken of in the second
commandment ?

A. The commandment itself explains that a graven image,
or idol, is the likeness of some creature, in heaven, or earth,
or in the waters, which men bow down to and serve instead
of God.

Q. What is forbidden then by the second commandment ?

A. We are forbidden to bow down to graven images or
idols, as to supposed deities, or as to likenesses of false gods.

Q. Are we not hereby forbidden to have any sacred repre-
sentations whatever ?

A. By no means. This very plainly appears from hence,
that the same Moses, through whom God gave the com-
mandment against graven images, received at the same time
from God an order to place in the Tabernacle, or moveable
Temple of the Israelites, sacred representations of Cherubim
in gold, and to place them too in that inner part of the tem-
ple to which the people turned for the worship of God.

Q. AVhy is this example worthy of remark for the Orthodox
Christian Church?

A. Because it illustrates her use of holy Icons.

Q. What is an Icon ?

A. Tlic word is Greek, and means an image or representa-
tion. In the Orthodox Church this name designates sacred

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THE LONGER CATECHISM

THIRD representations of our Lord Jesus Christ, God incarnate,

PART

— His immaculate Mother, and His Saints.

Q. Is the use of holy Icons agreeable to the second com-
mandment ?

A. It would then and then only be otherwise, if any one
were to make gods of them ; but it is not in the least contrary
to this commandment to honour Icons as sacred representa-
tions, and to use them for the religious remembrance of God's
works and of His saints : for when thus used Icons are books,
written with the forms of persons and things instead of let-
ters. See Greg. Magn. Ep. 1. ix. Ep. 9. ad Seren. Episc.

Q. What disposition of mind should we have, when we
reverence the Icons ?

A. While we look on them with our eyes, we should men-
tally look to God and to the Saints, Avho are represented on
them.

Q. W^hat general name is there for sin against the second
commandment ?
A. Idolatry.

Q. Are there not also other sins against this commandment?
A. Besides gross idolatry there is yet another sort more
subtle, to which belong ;

1. Covetousness.

2. Belly-service or sensuality, gluttony, and drunkenness.

3. Pride, to which belongs likewise vanity.
Q. Why is covetousness referred to idolatry ?

A. The Apostle Paul expressly says that covetousness is
idolatry. Col. iii. 5 ; because the covetous man serves riches
rather than God.

Q. If the second commandment forbids the love of gain,
what contrary duties does it thereby necessarily enjoin ?

A. Those of contentedness and liberality.

Q. Why is belly-service referred to idolatry?

A. Because belly-servers set sensual gratification above
every thing ; and therefore the Apostle Paul says that their
God is their belly ; or, in other words, that the belly is their
idol. PhUipp. iii. 19.

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127

Q. If the second commandment forbids belly-service, what
contrary duties does it thereby enjoin?

A. Those of temperance and fasting.

Q. Why are pride and vanity referred to idolatry ?

A. Because the proud man values above every thing his own
abilities and excellencies^ and so they are his idol : the vain
man wishes further that others also should worship the same
idol. These proud and vain dispositions were exemplified even,
sensibly in Nebuchadnezzar king of Babylon^ who first set
up for himself a golden idol, and then ordered all to wor-
ship it. Dan. iii.

Q. Is there not still another vice which is near to idolatry ?

A. Such a vice is hypocrisy; when a man uses the outward
acts of religion, as fasting, and the strict observance of ceremo-
nies, in order to obtain respect from the people, without think-
ing of the inward amendment of his heart. Mat. vi. 5. 7.

Q. If the second commandment forbids pride, vanity, and
hypocrisy, what contrary duties does it thereby enjoin ?

A. Those of Mimility, and doing good in secret.

ON THE THIRD COMMANDMENT.

Q. "When is God's name taken in vain ?

A. It is taken or uttered in vain, when it is uttered in
vain and unprofitable talk, and still more so, when it is uttered
lyingly or irreverently.

Q. What sins are forbidden by the third commandment?

A. 1. Blasphemy; or daring words against God.

2. Murmuring ; or complaining against God's Providence.

3. Profaneness; when holy things are jested on, or insulted.

4. Inattention in prayer.

.5. Perjury; when men affirm with an oath what is false.

6. Oath-breaking ; when men keep not just and lawful
oaths.

7. Breach of vows made to God.

8. Common swearing; or thoughtless oaths in common talk.
Q. Are not such oaths specially forl)iddcn in holy Scripture?
A. The Saviour says ; / say unto you. Swear not at all, but

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THE LONGER CATECHISM

THIRD let your communication be, Yea, yea ; Nay, nay ; for whatsoevei'
is more than these cometh of evil. Mat. v. 34. 37.

Q. Does not this go to forbid all oaths in civil matters ?

A. The Apostle Paul saj's ; Men swear by the greater ; and
an oath for confirmation is to them an end of all strife : wherein
God, willing more abundantly to sheiv unto the heirs of promise
the immutability of His counsel, confirmed it by an oath.
Hob. vi. 16, 17. Hence we must conclude, that if God Him-
self for an immutable assurance used an oath, much more
may we on grave and necessary occasions, when required by
lawful authority, take an oath or vow religiously, with the
firm intention of not breaking it.

ON THE FOURTH COMMANDMENT.

Q. Why is it commanded to keep the seventh, rather than
any other day, holy to God ?

A. Because God in six days made the world, and on the
seventh day rested from the work of creation.

Q. Is the Sabbath kept in the Christian Church ?

A. It is not kept, strictly speaking, as a holy day; but still
in memory of the creation of the world, and in continuation
of its original observance, it is distinguished from the other
days of the week by a relaxation of the rule for fasting.

Q. How then does the Christian Church obey the fourth
commandment ?

A. She still to every six days keeps a seventh, only not
the last of the seven days, which is the Sabbath, but the first
day in every week, which is the Day of the Resurrection, or
Lord's Day.

Q. Since when do we keep the Day of the Resurrection ?

A. From the very time of Christ's Resurrection.

Q. Is there any mention in holy Scripture of keeping the
Day of the Resurrection ?

A. In the book of the Acts of the Apostles it is mentioned
that the disciples, that is the Christians, came together on the
first day after the sabbath, which was the first day of the week
or day of the Resurrection, /or the breaking of bread, that is

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129

to say, for the celebration of the Sacrament of the Com-
munion. Acts XX. 7. The Apostle and Evangelist John also
in the Apocah^pse mentions the Lord's Day, or the Day of
the Resurrection.

Q. Is there not yet something more to be understood
under the name of the seventh day, or Sabbath ?

A. As in the Church of the Old Testament the name
Sabbath was understood to include divers other days ap-
pointed like the Sabbath for festivals or fasts, as the festival
of the Passover, and the day of Atonement ; so likewise ai'e
we now in the Christian Chui'ch bound to keep besides the
Lord^s day certain others also, which have been appointed as
festivals to the glory of God and the honour of tL? Blessed
Virgin and other Saints, or as days of fasting. See Orth.
Confess. P. iii. Q. 60. P. i. Q. 88.

Q. Which are the chief festivals ?

A. Those appointed in memory of the chief events relating
to the Incai'nation of the Son of God for oiu" salvation, and to
the Manifestation of the Godhead : after these, those ap-
pointed in honour of the Most Holy Mother of God, as the
instrument of the mystery of the Incarnation. Such, in the
order of the events, are the following :

1. The day of the birth of the Most Holy Mother of God.

2. The day of her being brought to the Temple to be dedi-
cated to God.

3. The day of the Annunciation ; that is, when the Angel
announced to the Most Holy Virgin the Incarnation of the
Son of God of her.

4. The day of the birth of JesTis Christ.

5. The day of the baptism of our Lord, and the Epiphany,
or Manifestation of the ^lost Holy Trinity.

6. The day of our Lord's being met in the temple by Simeon.

7. The day of our Lord's Transfiguration.

8. The day of our Lord's entry into Jerusalem.

9. Pasch or Easter ; the feast of feasts, the anticipation of
the everlasting feast of everlasting blessedness.

10. The day of our Lord's Ascension into heaven.

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THE LONGER CATECHISM

THIRD 11. The feast of Pentecost: in memory of the Descent
of the Holy Ghost, and in honour of the Most Holy Trinity.

12. The day of the Elevation of the Cross of our Lord
discovered by the Empress Helena.

13. The day of the Rest of the Most Holy Mother of God.
Q. "What is the chief fast ?

A. The great fast ; that is, Lent, or Quadragesima.
Q. Why is it called Quadragesima?

A. Because it continues forty days, besides the week of
Christ's Passion.

Q. Why has it been appointed that the great fast should
continue forty days?

A. After the example of Jesus Christ Himself, Who fasted
forty days. Mat. iv. 2.

Q. Why has it been appointed to fast on the Wednesday
and the Friday ?

A. On Wednesday, in memory of the betrayal of our Lord
Jesus Christ to suffer; and on Friday in memory of His
actual suflfering and death.

Q. For -what cause are the fasts before the Nativity, the
Rest of the Blessed Virgin, and the Day of the Holy Apostles?

A. The first two as preparatory exercises of abstinence, the
better to honour the ensuing feasts of the Nativity and the
Assumption ; the last not only for like reason, but also in
imitation of the Apostles, who fasted to prepare themselves
for the work of preaching the Gospel. Acts xiii. 3.

Q. How should we spend our time on Sundays and the other
greater holy days, in order to keep the fourth commandment?

A. First, on these days we should not labour, or do worldly
and temporal business ; secondly, we should keep them holy,
that is, use them for holy and spiritual works, to the glory of
God.

Q. Why are we forbidden to work on holy days?
A. That we may with the less hindrance employ them in
holy and godly works.

Q. What particular things is it fit to do on holy days?
A. First, to go to church, for the public worship, and for

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131

instruction in the word of God : secondly, when at home, to
give ourselves to prayer and reading, or edifying conversa-
tion : thirdly, to dedicate to God a portion of our means, ex-
pending it on the necessities of the Chiu'ch and her Minis-
ters, and in alms to the poor, to Adsit the sick and prisoners,
and to do other works of Christian charity.

Q. But should we not do such things on work-days also?

A. It is well, if any can ; but he whom business prevents,
should at any rate devote holy days to such works. But as
regards prayer it is certainly our bounden duty to use it every
day, morning and evening, before and after both dinner and
supper, and, as far as possible, at the beginning and ending
of every work.

Q. What are we to think of those, who on holy days allow
themselves in indecent plays and shows, idle songs, and in-
temperance in meat and drink?

A. Such people greatly desecrate holy days. For if even
works innocent and useful for this present life are unfit for
holy days, much more such as these, which ai'e unprofitable,
carnal, and vicious.

Q. When the fotirth commandment speaks of working six
days, does it not thereby condemn those who do nothing ?

A. Without doubt it condemns all who on common days
do not give themselves to works befitting their calling, but
spend their time in idleness and dissipation.

ON THE FIFTH COMMANDMENT.

Q. WTiat special duties are prescribed by the fifth com-
mandment in regard to parents, under the general phrase of
honouring them ?

A. 1. To behave respectfully to them.

2. To obey them.

3. To support and comfort them in sickness and age.

4. After their death, as well as during their lives, to pray
for the salvation of their souls ; and faithfully to fulfil their
last wills, so far as they are not contrary to law, divine
or civil. See 2 Mace. xii. 43, 44. Jerem, xxxv. 18, 19.
J. Damasc. Serm. de Mort.

K 2

132

THK LONGER CATECHISM

TiiiKi) Q. What degree of sin is there in undutifiilness to parents?

PAKT . .

— - — '— A. In proportion as it is easy and natural to love and
honour parents, to whom we owe our being, the more
grievous is the sin of uudutifulncss towards them : for this
cause in the law of ]\Ioses he that cursed father or mother
was to be put to death. Exod. xxi. 17.

Q. Why has this particular commandment to honour
parents a promise added to it of prosperity and long life ?

A. That men by a visible reward might be the more moved
to fulfil a commandment, on which the good order first of
families and afterwards of all social life depends.

Q. How is this promise fidfiUcd ?

A. The examples of the old Patriarchs or Fathers shew
that God gives special force to the blessing of parents. Gen.
xxvii. The blessing of the father establisheth the houses of the
children. Ecclus. iii. 9. God of His wise and just providence
specially protects the life and promotes the prosperity of such
as honour their parents upon earth : but for the perfect re-
ward of the perfect virtue He gives everlasting life and
blessedness in the heavenly country.

Q. Why in those commandments which teach love to our
neighbour's is mention made first of all of parents ?

A. Because parents are naturally nearer to us than all
others.

Q. Are there not others also to be understood in the fifth
commandment under the name of parents ?

A. Yes ; all who in different relations stand to us in the
place of parents,

Q. Who stand to us in the place of parents ?

A. 1. Our Sovereign and our country : for an empire is a
great family, in which the sovereign is father, and the sub-
jects children of the sovereign and their country.

2. Our Spiritual Pastors and Teachers : for they by their
doctrine and by the Sacraments beget us to spiritual life, and
nurture us up in it.

3. Our Elders in age.

4. Our Benefactors.

OF THE RUSSIAN CHURCH.

133

5. Our Governors, or superiors^ in different relations. on
Q. How does holy Scripture speak of the honour due to — - —
the sovereign?

A. Let every soul be subject to the higher powers. For there
is no poioer but of God: the powers that be are ordained of
God. Wliosoever therefore resisteth the power, resisteth the
ordinance of God. Rom. xiii. 1, 2.

Wherefore ye must needs be subject, not only for wrath, but
also for conscience sake. lb. 5.

My son, fear God, and the king, and oppose neither of them.
Prov. xxiv. 21.

Render therefore unto C<Bsar the things which are Omar's ;
and unto God, the things that are God's. Mat. xxii, 21.

Fear God, honour the king. 1 Pet. ii. 17.

Q. How far should love to our sovereign and country go ?

A. So far as to make us ready to lay down owx life for
them. John xv. 13.

Q. How does holy Scripture speak of the duty of honour-
ing spiritual Pastors and Teachers ?

A. Obey them that have the rule over you, and submit your-
selves; for they ivatch for your souls, as they that must give
account ; that they may do it with joy, and not with grief: for
that is unprofitable for you. Heb. xiii. 17.

Q. Is there in holy Scriptiu'e any particular injunction to
honour elders in age as pai'ents ?

A. The Apostle Paul writes to Timothy thus : Rebuke not
an elder, but entreat him as a father ; younger men, as brethren ;
elder women, as mothers. 1 Tim. v. 1, 2.

Thou shall rise up before the hoary head, and honour the face
of the old man, and fear the Lord thy God. Levit. xix. 32.

Q. How may we be assured that we ought to honour
benefactors as parents ?

A. By the example of Jesus Christ Himself, who was sub-
ject to Joseph ; although Joseph was not His father, but only
His guardian. Luke ii. 51.

Q. Besides these, who are our superiors, whom we must
honour after parents, and like them ?

131

THE LONGER CATECHISM

THIRD A. Thcv, who in place of parents take care of our cduca-

PART '

— - — — tion, as Governors in schools, and Masters; They who pre-
serve us from irregularities and disorder in society, as civil
Magistrates ; They who protect us from wrong by the power
of the law, as Judyes; They to whom the sovereign entrusts
the guardianship and defence of the public safety against
enemies, as military Commanders; and lastly, Masters, so far
as relates to those who serve them, or belong to them.

Q. AN'hat does holy Scripture prescribe as to our duty with
respect to Authorities generally ?

A. Render therefore to all their dues : tribute to whom
tribute is due ; custom to whom custom ; fear to whom fear ;
honour to whom honour. Rom. xiii. 7.

Q. How does holy Scripture speak of the obedience due
from servants and serfs to their Masters ?

A. Servants, be obedient to them that are your masters
according to the flesh, with fear and trembliny, in sinylcness of
your heart, as unto Christ ; not with eye-service as men-pleasers,
but as the servants of Christ, doiny the will of God from the
heart. Ephes. vi. 5, 6.

Servants, be subject to your masters with all fear, not only to
the yood and gentle, but also to the froward. 1 Pet. ii. 18.

Q. If holy Scripture prescribes duties towards parents, does
it not likcM ise prescribe duties towards children ?

A. It does. Fathers, provoke not your children to wrath, but
bring them vp in the nurture and admonition of the Lord.
Ephes. vi. 4.

Q. How does holy Scripture speak of the duty of Pastors
towards their spiritual flock?

A. Feed the flock of God which is among you, taking the
oversight thereof not by constraint, but willingly, and according
to God; not for filthy lucre, but of a ready mind; neither as
being lords over God's heritage, but being ensamples to the
flock. 1 Pet. V. 2, 3.

Q. How does holy Scripture speak of the duty of them
that are in authority, and of Masters ?

A. Masters, give unto your servants that which is just and

OF THE RUSSIAN CHURCH.

135

equal, knowinn that ye also have a Master in heaven. ON

J, ' . ^ CHARITY.
ColoSS. IV. 1.

Q. How ought we to act, if it fall out that our parents or
governors require of us any thing contrary to the faith or
to the law of God ?

A. In that case we should say to them, as the Apostles
said to the rulers of the Jews ; WJiether it be right in the
sight of God to hearken unto you more than unto God, judge
ye : and we should be ready, for the sake of the faith and the
law of God, to endure the consequences, whatever they may
be. Acts iv. 19.

Q. A\Tiat is the general name for that quality or ^■irtue,
which is required by the fifth commandment ?

A. Obedience.

OX THE SIXTH COMMANDMENT.

Q. What is forbidden by the sixth commandment ?

A. Murder ; that is, taking away the life of oui* neighbour
in any manner whatever.

Q. Is it in all cases murder, and against this command-
ment, to kill ?

A. No : it is not murder, nor against this commandment,
when hfe is taken in the execution of duty; as, when a
criminal is punished with death, by just judgment; or, again,
when an enemy is killed in war, in defence of our sovereign
and country.

Q. ^Tiat is to be thought of involuntary homicide, when a
man is killed accidentally and unintentionally ?

A. The man who is guilty of involuntary homicide cannot
be reckoned blameless, unless he took all proper precautions
against the accident ; at any rate, he needs to have his con-
science cleansed according to the Canons of the Church.

Q. What cases must be reckoned as murder, and as
breaches of this commandment ?

A. Besides direct mui'dcr, by whatever means, the same
sin may be committed in the following, and in similar cases :

1. When a judge condeinns a prisoner, whom he knows to
be innocent.

136

THE LONGEH CATECHISM

ITTIKD 2. When any one conceals or sets free a murderer, and so

PAKT. • (. <• 1

gives bim opportunity for fresh, crime.

3. When any one can save his neighbour from death, but
does not save him ; as, when a rich man suffers a poor man to
die of hunger.

4. When any one by excessive burdens and cruel punish-
ments wears out those under him, and so hastens their death.

5. When any one through intemperance or other vices
shortens his oivn life.

Q. What are we to think of suicide ?

A. That it is the most criminal of all murders. For if it
be contrary to nature to kill another man like unto ourselves,
much more is it contrary to nature to kill our own selves.
Our life is not our own, but God's, who gave it.

Q. What are Ave to think of duels, to decide private quar-
rels ?

A, Since the decision of private quarrels belongs to govern-
ment, while the duellist, instead of having recourse to law,
wilfully determines on an act which involves manifest danger
of death both to himself and his opponent, it is evident that
a duel implies three dreadful crimes ; rebellion, murder, and
suicide.

Q. Besides murder of the body, iy there not such a thing
as spiritual murder ?

A. A kind of spiritual murder is the causing of offence;
when any one causes his neighbour to fall into infidelity or
into sin, and so subjects his soul to spiritual death.

The Saviour says ; Whoso shall offend one of these little
ones which believe in Me, it were better for him that a millstone
loere hanged about his neck, and that he were drowned in the
depth of the sea. Mat. xviii. 6.

Q. Are there not still some more subtle forms of mui'der ?

A. To this sin are more or less referable all acts and words
against charity ; all which unjustly affect the peace and secu-
rity of our neighbour j and, lastly, all inward malice against
him, even though it be not shewn openly. Whosoever hateth
his brother is a murderer. 1 John iii. 15.

OF THE RUSSIAN CHURCH. 137

Q. When we are forbidden to hurt the hfe of our neighbour, ON

• . in CHARI'
what positive duty is thereby enjoined {

A. That of doing all we can to secure his life and well-being.

Q. What duties follow from hence ?

A. Those of, 1. Helping the poor; 2. Ministering to the
sick; 3. Comforting the afflicted ; 4. ADeviating the distress
of the unfortunate ; 5. Behaving in a gentle, affectionate,
and edifying manner to all; 6. Reconciling ourselves with
those that are angry; 7. Forgiving injuries, and doing good
to our enemies.

ON THE SEVENTH COMMANDMENT.

Q. What is forbidden by the seventh commandment ?
A. Adultery.

Q. What forms of sin are forbidden under the name of
adultery ?

A. The Apostle Paul would have Christians not even to
speak of such impurities. Ephes. v. 3. It is only of neces-
sity, to forewarn people against such sins, that we shall here
name some of them. Such are ;

1. Fornication; or irregular carnal love between unmarried
persons : 2. Adultery ; when married persons unlawfully give
that love which they owe each other to strangers : 3. Incest ;
when near relations enter into an union hke that of matri-
mony.

Q. What does our Saviour teach us to think of adultery ?

A. lie has said that Whosoever looketh on a woman to lust
after her, hath committed adultery with her already in his
heart. Mat. v. 28.

Q. What should we do in order to guard against falling
into this subtle inward adultery ?

A. We should avoid every thing that may excite impure
feelings in the heart ; as wanton songs and dances, lewd
conversation, immodest games and jokes, immodest sights,
and the reading of books which contain descriptions of impure
love. Wc should strive, according to the Gospel, not even
to look on that which may cause us to fall. If thy right eye

188

THS LONGER CATECHISM

offend thee, pluck it out and cast it from thee ; for it is profit-
able for thee that one of thy members should perish, and not that
thy ivhole body should be cast into hell. Mat. v. 29.

Q. Must we tlien literally ^p/wcA: out the offending eye ?

A. We must pluck it out, not with the hand, but with the
■will. He who has firmly resolved not even to look upon that
■which causes him to offend, hath already plucked out the
offending eye.

Q. When the sin of adultery is forbidden, what contrary
■virtues are thereby enjoined ?

A. Those of conjugal love dinA fidelity ; and, for such as can
receive it, perfect j^wn^y and chastity.

Q. How does holy Scripture speak of the duties of man
and wife ?

A. Husbands, love your wives, even as Christ also loved the
Church, and gave Himself for it. Ephes. v. 25. Wives submit
yourselves unto your own husbands, as unto the Lord : for the
husband is the head of the wife, even as Christ is the head of
the Church ; and He is the Saviour of the body. lb. 22, 23.

Q. What motives does holy Scxnpture set before us, to make
us flee fornication and live chastely ?

A. It bids us keep our bodies in purity, because they are
the members of Christ, and temples of the Holy Ghost; while, on
the other hand, he who committeth fornication sinneth against
his own body; that is, corrupts it, infects it with diseases, and,,
further, hurts his mental faculties, such as imagination and
memory. See 1 Cor. \i. 15. 18. 19.

ON THE EIGHTH COMMANDMENT.

Q. What is forbidden by the eighth commandment ?
A. To steal, or in any way appropriate to ourselves that
•which belongs to another.

Q. What particular sins are forbidden hereby ?
A. The chief are ;

1. Robbery ; or the taking of any thing that belongs to
another openly, by force.

2. TJieft ; or taking what belongs to another privily.

OF THE RUSSIAN CHURCH.

139

3. Fraud ; or appropriating to oiirselves any thing that is ON

another's by artifice ; as when men pass off counterfeit money

for true, or bad wares for good; or use false weights and
measures, to give less than they have sold ; or conceal their
effects, to avoid paying their debts ; or do not honestly fulfil
contracts, or execute wills ; when they screen others guilty of
dishonesty, and so defraud the injured of justice.

4. Sacrilege ; or appropx'iating to ourselves what has been
dedicated to God, or belongs to the Church.

5. Spiritual sacrilege ; when one sinfully gives and another
fraudulently obtains any sacred office, not of desert, but for
gain.

6. Bribery ; when men receive a bribe from those under
them in office or jurisdiction, and for gain promote the un-
worthy, acquit the guilty, or oppress the innocent.

7. Eating the bread of idleness ; when men receive salaiy for
duty, or pay for work, which they neglect, and so in fact steal
both their pay, and that profit, which society, or he whom they
served, should have had of their labour : in like manner when
they who are able to support themselves by work, instead of
so doing live upon alms.

8. Extortion; when under the show of some right, but
really against equity and humanity, men make their own
advantage of the property, the labours, or even the misfortunes
of others : as when creditors oppress their debtors by usury ;
when masters wear out their dependants by excessive imposts
or tasks ; when in time of famine men sell bread at an ex-
orbitant price.

Q. When these sins are forbidden, what contrary virtues are
thereby enjoined ?

A. Those of I. Disinterestedness ; 2. Good faith in perforru-
ing engagements ; 3. Justice ; 4. Mercy to the poor.

Q. Docs he then mIio is not merciful to the poor sin
against the eighth commandment ?

A. Certainly he does; if he has the means of assisting
them : for all that we liave belongs properly to God, and our
abundance is given us by His Providence for the assistance

140

THE LONGER CATECHISM

TillRU of the poor : wherefore, if wc do not imi)art to them of our

PART

— abundance, we do in fact thereby rob and defraud them of

their right, and the gift of God.

Q. Is there not yet a higher virtue contrary to sins against
the eighth commandment ?

A. Such a virtue is absolute poverty, or the renunciation of
all property ; which is proposed by the Gospel not as a duty
for all, but as a counsel for them that would be perfect.

If thou wilt be perfect, ffo mid sell that thou hast, and give to
the poor ; and thou shall have treasure in heaven. Mat. xix. 21.

ON THE NINTH COMMANDMENT.

Q. What is forbidden by the ninth commandment ?

A. False witness against our neighbour, and all lying.

Q. What is forbidden under the words false ivitness ?

A, 1. False ivitness in a court of justice ; when men bear
witness, inform, or complain falsely against any one.

2. False witness out of court, when men slander any one
behind his back, or blame him to his face unjustly.

Q. But is it allowable to censure others when they are
really to blame ?

A. No: the Gospel does not allow us to judge even of the real
vices or faiilts of our neighbours, unless Ave are called by any
sjjecial office to do so, for their punishment or amendment.

Judge not, that ye be not judged. Mat. vii. 1.

Q. Are not such lies allowable, as involve no purpose of
hurting our neighbour?

A. No : for they are inconsistent with love and respect for
our neighboxir, and unworthy of a man, much more of a
Christian, who has been created for truth and love.

Wherefore putting away lying, speak every man truth with
his neighbour : for we are members one of another. Eph. iv. 25.

Q. If we would avoid sins against the ninth command-
ment, w hat rule must we follow ?

A. We must bridle our tongue. He that will love life, and
see good days, let him refrain his tongue from evil, and his
lips, that they speak no guile. 1 Pet. iii. 10. If any man among

OF THK RUSSIAN CHURCH.

141

vou seem to be reUqious, and bridleth not his tongue, but deceiveth ON

^ ' T • CHARITY.

his own heart, this man's religion is vain. James i. 26.

ON THE TENTH COMMANDMENT.

Q. What is forbidden by the tenth commandment ?

A. All wishes inconsistent with charity to our neighbour,
and thoughts which are inseparable from such wishes.

Q. Why are we forbidden not only e^-il deeds, but also e\nl
wishes and thoughts ?

A. First, because when the soul entertains any evil wishes
or thoughts, it is ah'eady impure in God's sight, and unworthy
of Him; as Solomon saysj The unjust thought is an abomina-
tion to the Lord. Prov. xv. 26. And therefore we must needs
cleanse ourselves also from these inward impurities also, as
the Apostle teaches ; Let us cleanse ourselves from all filthiness
of the flesh and spirit, perfecting holiness in the fear of the
Lord. 2 Cor. \ii. 1.

Secondly, because, to prevent sinful acts, it is necessary to
crush sinful wishes and thoughts, from which, as. from seeds,
such actions spring ; as it is said ; For out of the heart proceed
evil thoughts, murders, adulteries, fornications, thefts, false
witness, blasphemies. Mat. xv. 19. Every man is tempted,
when he is drawn away of his own lust, and enticed. Then, when
lust hath conceived, it bringeth forth sin ; and sin, ivhen it is
finished, bringeth forth death, James i. 14, 15.

Q. When we are forbidden to desire any thing of our
neighbour's, what passion is hereby condemned ?

A. Envy.

Q. "What is forbidden by the words, TTiou shall not covet
thy neighbour's rvife ?

A. All lustful thoughts and wishes, or inward adultery.

Q. What is forbidden by the words, TJiou shall not covet
thy neighbour's home, nor his land, nor his man-servant, nor
his maid-servant, nor his ox, nor his ass, nor any of his cattle,
nor any thing that is his ?

A. All thoughts of avarice and ambition.

Q. What positive duties, corresponding to these prohibi-
tions, are prescribed by tlic tenth commandment ?

142

THE LONGER CATECHISM.

TiiiHi) A. First, to keep purily of heart ; and, secondly, to be
— ' content tvith our lot.

Q. "What is indispensable for the cleansing of the heart ?
A. The frequent and earnest invocation of the Name of our
Loi'd Jesus Christ.

CONCLUSION.

APPLICATION OF THE DOCTRINE OF FAITH
AND PIETY.

Q. How must we apply the doctrine of faith and piety ?

A. We must act according to our knowledge ; and keep
before our eyes the fearful judgment threatened for dis-
obedience.

If ye know these things, happy are ye if ye do them. John
xiii. 17. That servant which knew his Lord's will, and pre-
pared not himself, neither did according to His will, shall be
beaten with many stripes. Luke xii. 47.

Q. What must a man do, when he is conscious of any sin ?

A. Not only should he immediately repent, and firmly re-
solve to avoid the same sin for the future, but also strive, as
far as possible, to repair the scandal or injury that he has
wrought by contrary good deeds.

Thus it was that Zaccheus the Publican acted, when he
said to the Lord, Behold, Lord, the half of my goods I give to
the poor ; and if I have taken any thing aivay from any one by
false accusation, I restore him fourfold. Luke xix. 8.

Q. What caution do we need, when we seem to ourselves
to have fulfilled any commandment ?

A. We must then dispose our hearts according to the words
of Jesus Christ ; When ye shall have done all those things which
are commanded you, say, We are unprofitable servants ; we have
done that, which was our duty to do. Luke xvii. 10.

THE END.

ON THE DUTY

PARISH PRIESTS.

THE TWENTY-FIRST EDITION.

M DCCC XXXIII.

TO the (jlory of the Holy, consuhstantial, life-giving, and undivided
Trinity ; the Father, the Son, and the Holy Ghost : by the command
of the most religious and most absolute autocrat, our Sovereign Lord
the Emperor Nicolal Pavlovich, Emjieror of all Russia ; u-ifh his con-
sort, the most religious Lady, the Emjjress Alexandra Feodorovna ; his
heir, the religious Lord, t)ie Cesarevich and Grand Prince Alexander
Nicolaevich ; the religious Lords, the Grand Princes Constantine,
Nicolai, and Michael Kicolaevich ; the religious Lord, the Grand
Prince Michael Pavlovich, and his consort the religious Lady the
Grand Princess Helena Pavlovna ; the religious Ladies the Grand
Princesses Mary, Olga, and Alexandra Nicolaevna; the religious
Ladies the Grand Princesses, Mary, Elizabeth, and Catherine
Michaelovna ; the religious Lady the Grand Princess Mary Pavlovna,
and her Consort; the religious Lady the Grand Princess Anna
Pavlovna, and her Consort : and with the blessing of the Most Holy
Governing Synod; This Booh, On the Duties of Parish Priests, taken
from the Word of God, the Canons of the Councils, and the Doctors
of the Church, is now printed for the twenty-first time, in the Great
Imperial City of Moscotv, in the year of the Creation of the world
seven thouscmd three hundred and forty -one, and of the birth of God
the Word in the fiesh one thousand eight hundred and thirty-three, the
sixth of the Indict, the month of May.

PREFATORY ADDRESS

PRIESTS.

There are foior duties which Priests are bound diligently
to fulfil.

The first : To preach God's word, without omitting any op-
portunity, and so bring their parishioners to the knowledge
of the faith, and to a good Christian life, according to the
injunction of the holy Apostle Paul : Preach the word, be
instant in season and out of season, reprove, rebuke, exhort,
tuith all long-sujfering and doctrine. 2 Tim. iv. 2,

The second : To lead their lives in accordance with the
doctrine of the Gospel, and so make themselves ensamples of
holiness : for a Bishop, as the Apostle Paul teaches, must
be blameless, as the steward of God ; not self-ivilled, not soon
angry, not given to wine, no striker, not given to filthy lucre, but
a lover of hospitality, a lover of good men, sober, just, holy, tem-
perate ; holding fust the faithful v)ord, as he has been taught,
that he may be able by sound doctrine to exhort. Tit. i. 7, &c.

The third : To minister God's sacraments ; the sole end
and aim of which is, to confirm those who believe in Christ
in faith and holy living, and so perfect them for everlasting
life, and for the kingdom of heaven.

The fourth : To pray to God ; which is so profitable and
needfiil to preachers and stewards of the mysteries, that
without it they can neither preach God's word, nor live holily

14(5

ON THE DUTY OF PARISH PRIESTS.

pi{KKA(;k themselves, nor minister iu lioly things so as to please God.

Wherefore, in accordance with the Apostle's command, Pratj
without ceasing, they ought day and night with all their souls
to pray to our gracious God, and ])cseech Him to give them
the Holy Spirit. For lie alone it is Who both first makes
men Priests, and afterwards in the performance of their duties
guides them into all truth, (John xvi. 13.) and makes them
workmen that need not to be ashamed ; nor is lie given in
any other way than upon earnest prayer. Luke xi. 13.

How great is the weight of these foiu' duties the Apostle
has clearly shewn, when extolling the New Testament above
the Old, he calls the preaching of the Gospel and steward-
ship of the mysteries of God the ministry of the Spirit, the
ministry of righteousness, and the ministry of reconciliation.
(2 Cor. iii. 8, 9. and v. 18.) And how great skill, wisdom, and
caution, how great piety, faith, and energy, together with the
assisting grace of the Holy Ghost, such a ministry requires in
its stewards, every one may easily see and understand, if he
considers either the particular commands hereunto relating,
or the nature of the Mysteries.

In the Old Testament the Lord by Moses strictly enjoined
the Priests to give heed to their ministry : Speak, He said,
to Aaron and his sons, that they be careful in the holy things,
and profane not My holy name ... 7 am the Lord. (Lev. xxii. 2.)
And in another place : Ye shall reverence My holy things : I
am the Lord. Lev. xix. 30.

But if the ministry of the Old Testament needed in the
sight of the Lord such strict attention and such deep awe,
much more surely in the ministry of the New Testament,
in the preaching of the Gospel, in the stewardship of the
Mysteries, in the ministry of the Spirit, of righteousness, and
of reconciliation, must the strictest attention, and the deepest
awe, awe joined with love and all thankfulness, be required
of Priests.

For if in the ministry delivered through Moses to Aaron and
his sons every disobedience and transgression was punished,
(Heb. ii. 2.) how much stricter inquisition and judgment must

ON THE DUTY OF PARISH PRIESTS.

147

there needs be for any transgression or neglect in that prefacr
ministry, which has been delivered to tlie Apostles and to
each of us, their successors, by the Lord Jesus Christ Him-
self? Our Saviour has Avith His own mouth forewarned us
in plain terms, when He says of the evil and careless sei-
vant, that He will cut him asunder, and appoint him his
portion with the unbelievers. INIat. xxiv. 51. Luke xii. 46.

Hence ye see, O Priests, tliat those duties which we have
named are of no little weight, and so require of you no little
skill, wisdom, attention, and. piety. The Apostle Paul by
his own example at once teaches you this truth, and
incites you to act upon it. For he, while fulfilling the
ministry of the word and Sacraments entrusted to him,
writes of himself to the Corinthians thus : / was with you in
weakness, and in fear, and in much trembling. (1 Cor.ii. 3.) And
in another place he mentions the fear and revei'encc re-
quired for the ministry : Let us have grace, whereby ive may
serve God acceptably, with reverence and godly fear : for our
God is a consuming fire. (Heb. xii. 28, 29.) Wherefore there
should be in you all manner of skill and godly reverence.

But whereas we see some Priests, who know not these
their duties, or care not even to know them, and so give no
heed to their calling, but live in great disordei's; that such
may not be left to the end in their ignorance and careless-
ness, and so fall under that severity of God's judgment which
punished unworthy Priests, such as Nadab and Abihu, sons
of Aaron, and Hophni and Pliincas, sons of Eli, in the Old
Testament ; to this end, as well to awaken as to instruct such
Priests, is this book written ; and also that they who think
to become Priests, or inferior servants of the Church, may
know beforehand the greatness and responsibility of the
ministry of the New Testament.

Do ye then, O Priests, who bear the name of shepherds,
receive these instructions with the same zeal, with which
they are written for you ; and use them to your own profit,
and that of the souls committed to you ; that ye be not
called in vain the light of the world ; that ye be not blind

I. 2

148

ON THE DUTY OF PARISH PRIESTS.

PREFACE leaders of the blind, going yourselves headlong and leading
others into the pit of destruction, from Avhence there shall be
no deliverance for ever.

INIay God grant you the spirit of wisdom and revelation,
perfectly to know your duty, and to fulfil it : may He
enlighten the eyes of your heart to see what are the riches
of the glory prepared for you, if ye give heed to walk worthy
of your calling ; and what fierce torments on the other hand
await you, if by your neglect of your calling a multitude of
souls, for whom Christ died, should be drawn down together
with you into the pit of everlasting perdition. But may
He, our Lord Jesus Christ, by Ilis almighty hand save you
all from this, and deliver you from every evil work, and pre-
serve you unto His heavenly kingdom.

CHAPTER 1.

CONTAINING AN

INTRODUCTION TO THE DUTY OF PRIESTS,

IN WHICH IS SET FORTH

WHAT THE PRIESTHOOD IS: BY WHOM INSTITUTED: AND TO WHAT END:
HOW EXCELLENT THIS ORDER IS: OF HOW GREAT DIFFICULTY AND
DANGER: WHO SHOULD BE ADMITTED TO IT: AND INTO HOW MANY
PARTS THE PRIESTLY DUTY IS DIVIDED.

The Priesthood is a ministry in the New Testament de-
livered by Christ to the Apostles and their successors, con-
sisting in the preaching of the word of God and the minis-
tration of Sacraments, in order by these means to reconcile
sinners to God, and perfect them in faith and holy living unto
the attainment of everlasting life, to His glory.

Every word of this definition is proved from holy Scripture in the fol-
lowing Sections.

II.

The Priesthood, as has been said, was delivered in the
New Testament by Christ Himself to His Disciples and
their successors'. For when He sent the Apostles into the
world, He gave them this commandment; Go ye and teach
all nations, baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost ; Teaching them to observe all
things, ivhatsocver I have commanded you. (Mat. xxviii. 19, 20.)

150

0\ TIIK DUTY OF PARISH I'llIESTS.

t'llAl'. 1 Tliat it was not to the Apostles only, but also to their successors, the

— L Bishops and Priests, that Christ delivered tliis ministry, is evident from His

promise, whicli follows in the same place ; And la, I am with ynu alway,
even unto the end of ihc world. The Apostles themselves lived not to the
end of the world ; but there have ever been living from the Apostles' times,
and shall be even to the end of the world, their successors in uninterrupted
line, who are the Bishops and Priests.

This the Apostle Paul confirms, thus : And lie, that is, Christ, Who
ascended uj) far above the heavens, gave some. Apostles ; and some, prophets ;
a7ul some, evangelists ; and some, pastors and teachers. Ephes. iv. 11.

III.

The end and object of the Priesthood is this, that men,
who by sin had fallen away from God, and subjected them-
selves to everlasting punishment, may be brought back again
to God's grace; and after having been brought back, maybe
so perfected in faith and holy living, that being united Avith
Christ, as members with their head, in one body, they may
be found meet to receive eternal life, to the glory of the
blessed Trinity, the Author and Finisher of our salvation.

In respect of this its object, St. Paul calls his Apostleship the ministry
of reconciliation, and the preaching of the word of reeoneiliation, that is, of
the bringing- of sinners to the grace of God. 2 Cor. v. 18, 1!). And in
his Epistle to the Ephesians, after having shewn that pastors and teachers
are given of Christ (as stated above in section II.) he goes on in the same
place to point out likewise the end of their ministry, thus ; for the perfect-
ing of the saints, for the ivorh of the ministry, for the edifying of the body
of Christ ; till we all come to the unity of the faith, and of the knowledge
of the Son of God, unto a perfect man, unto the measure of the stiiture of
the fulness of Christ. Ephes. iv. 12, 13.

IV.

That the Priesthood is a great dignity is sufficiently clear
from this, that it was instituted by our Lord Jesus Christ,
God and man, as a mean whereby men should attain the
greatest blessedness, even everlasting salvation.

This proposition is partly contained in the three foregoing sections. As
for the dignity of the Priesthood, this Order receives much lustre from the
titles which the Word of God gives to Priests. First, it calls them Messen-
gers, or Angels of the Lord of Hosts; Malachi ii. 7. Angels of the
Churches^ ; Rev. ii. 1. 8. 12. 18. iii. 1. 7. 14. The light of the world ;

0\ THE DUTY OF PAPvISII PRIESTS.

151

Mat. V. 14. 16. The salt of the earth ; ib. 13. Shepherds of the flock of CHAP.
Christ ; 1 Pet. v. 1,2. Labourers together with God, and master huildei-s
of God's building ; 1 Cor. iii. 9, 10. The friends of Christ, the Bride-
groom. John iii. 19.

1 St. Chrysostom, Horn. ii. on 2 Tim. says : Knowest thou not what a
Priest is P He is the Angel of the Lord : f-r when he speaks according
to his office, if thou despisest him, thou despisest^not him, but the Bishop
who ordained him, and God.

St. Gregory the Divine, Serm. ii. says thus : The Priest, when he
ministers, stands icith the Angels, glorifies God with the Archangels, lifts
up sacrifice to the heavenhj altar on high, is joined as a Priest ivith Christ,
renews our corrupt dust, restores the image of God : that is, brings fallen
man by baptism to regeneration.

St. Chrysostom, in his third book on the Priesthood, eh. iv. says; The
Priesthood is conferred on earth, but it has the rank of heavenly things.
And this is said tvith the strictest truth : for it was not a man, nor an
Angel, nor an Archangel, nor any other created power, but the Comforter
Himself, the Holy Ghost, Who appointed this order, and taught men, while
still living in the flesh, to imitate the ministry of Angels.

But as tlie Priestly Order is of great dignity, so also is
it no slight labour, but \ery great, which it demands ; as will
appear below from the mention of its duties : indeed, the
very names which holy Scripture uses to designate only the
labours, the watching, the patience, and the exercises required
of a pastor, suffice to let every one know this.

Not only are Pastors called Angels, as has been mentioned above, but
also Husbandmen ; 1 Cor. iii. 8. 2 Tim. ii. 6. 18. Reapers ; Mat. ix. 38,
3!). Labourers in the vineyard; Mat. xx. 1. Soldiers; 2 Tim. ii. 3;
Athletes, running in the Games; 2 Tim. iv. 7. 1 Cor. ix. 24. and Watch-
men. Ezck. iii. 17. They are also likened to the ox, that treadeth out the
corn. 1 Cor. ix. 9. 1 Tim. v. 18.

Chrysostom, Horn. xv. on 1 Tim. writes thus : The Laiv comynands not
to muzzle, the ox that treadeth out the corn. Seest thou what labour it
requires from the Teacher? For there is no labour, no, none, like to
his labour. And again: Let us not think only of the hire, but of that
qualiflcation ivhich is joined with the command ; for it goes on. The
labourer is worthy of his hire. And so, if any one give himself up to in-
dulgence and ease, he is not worthy : if he he not the ox that treadeth, if
he stand not against frost and briars, and plough the land, and dress it,
without resting till he gather the fruits into the garner, he is not worthy.

152

ON THE DUTY OF PARISH VRIESTS.

CHAP. The same doctor of the Church in his second Book on the Priesthood

^ ch. iv. and Morals x. on 1 Thess., and again, Morals iii. on the Acts of

the Apostles, enlarges upon the laboriousness and danger of the pastoral
calling. And St. Gregory the Divine, treating of the burden of the Priest-
hood, says, that /or a Priest to hwtv hnw to rule well (he Jlock committed to
him is a science above all sciences, and all arts.

VI.

The dignit}^ of the Priesthood and the difficulties of the
pastoral office draw after them of necessity a very great
danger : for the higher the order, and the more to be re-
warded if well administered, the more, on the other hand,
must any misconduct in it, and above all sloth, be vile and
wretched, and doomed to the fiercest torments. Mat. xxiv.
48.. 51. XXV. 30.

The Apostle Paul on committing this so fearful and dangerous Order to
his successors, charged and adjured them of keeping it bi/ God, Who
quickeueth all things, and bi/ the Lord Jesus Christ, Who shall judge the
quick and the dead, and by the elect Anycls ; as the zealous executors of
God's judgment. 1 Tim. v. 21. vi. 13, 14. 2 Tim. iv. 1.

His strong sense of this danger in the Order it was, which moved
St. Chrysostora to utter those fearful words which are to be found in his
iloniilies; / do not think there are ma)uj Priests who will be saved, but
that the mure part will perish. Morals iii. on Acts.

VII.

This dignity, difficidty, and danger of the Priestly Order
should be ever before the eyes of all who aspire to it ; that so
they may first try and examine themselves, whether they
can bear such a burden ; whether they have spiritual powers
and qualifications adequate thereto ; as understanding, learn-
ing, skill in speech, good morals, a blameless and exemplary
life ; all which the Apostle requires in a Priest ? 1 Tim. iii. and
Tit. i. (of which we shall speak more particularly and in detail
hereafter, in the second chapter of Part II.) For they who
possess such virtues even sin, if they arc unwilling in this
Order to serve God and their neighbours, especially when
called thereto; but for such as possess them not, it is not
enough that they run not to take upon themselves this

ON THE DUTY OF PARISH PRIESTS.

153

Order, like the false prophets ; but further, even though they chap.

be called, even though they be pressed to enter into it, they

should refuse'.

1 Moses refused. Exodus iii. 11. iv. 13. and Jer. i. 6. So also in
ancient times divers refused, and fled from this Order ; as Gregory Thau-
maturgus of Neocaesarea, Ephraim the Syrian, Gregory the Divine,
Ambrose, Augustine, Synesius, and many others, who were both by their
lives and doctrines lights of the Church.

St. Chrysostom on occasion of his fleeing the Priesthood wrote his Six
Books. How much more should they who are blinded by ignorance, by
the darkness of vicious and impure lives, flee this Order ?

VIII.

But above all let him who would approach the Priesthood
ask his own heart, whether it feels Christ saying unto him
Lovest thou Me ? Feed My sheep : and whether to this ques-
tion it answers with St. Peter unfeignedly, Lord T7iou knowest
that I love Thee. (John xxi. 15.) And again, whether it be
for the sake of the sheep that he goeth into the sheep-
fold, that they may have life ; or for his own gain, that he
may rob, and kill, and destroy? (John x. 10.) If with the
first design he enter in by the door, he is a shepherd ; but if
with the last he climb in some other way, he is a thief
and a robber.

IX.

The Priestly Office and yoke consists principally in four
parts : I. In teaching ; II. In living holily ; III. In
ministering the Sacraments ; IV. In praying for the
people.

The first and third of these parts arc clearly pointed out by the Apostle,
when he says ; Let a vian so account of m.v, as of the MinUters of Chrisf,
and Stewards of the Mysteries of God. 1 Cor. iv. 1. The second part
Christ Himself points out thus: Let your lujhl so shine before men, that
they may see your good tcorhs. Mat. v. 16. While the last part or duty is
enjoined by the Lord in the Old Testament. Levit. xvi. 34. Joel ii. 17.
And by the Apostle Paul in his first Epistle to Timothy, ii. 1,2: by St.
James, V. 14 : and in the Acts, vi. 4. But of this we shall speak more at
length in the fourth Chapter.

CIIAPTEK II.

OF THE

FIRST PART OF THE PRIEST'S DUTY,

TH.vr IS, OF ruE

INSTRUCTION OF HIS PARISHIONERS.

FOR IT IS THE PRIEST'S DUTY TO INSTRUCT HIS PARISHIONERS IN FAITH
AND GOOD LIVING; AND THIS NOT BY WORD ONLY, BUT ALSO BY DEED,
THAT IS, BY THE EXAMPLE OF HIS OWN LIFE, THAT HIS WORDS BE NOT
DEAD AND UNFRUITFUL. AND SO IT WILL BE RIGHT TO DIVIDE THIS
CHAPTER INTO TWO PARTS; THE FIRST, OF INSTRUCTION BY WORD;
THE SECOND, OF INSTRUCTION BY DEED.

PART I.

OF THAT INSTRUCTION, WHICH THE PRIEST
OUGHT TO GIVE HIS PEOPLE BY WORD.

IN THIS PART THE CHIEF POINTS ARE THE FOLLOWING: I. TO PROVE
THAT TO TEACH THE PEOPLE IS THE PRIESTS VERY FIRST DUTY: II. TO
SHEW WHAT HE OUGHT TO TEACH; AND WHENCE: III. IN WHAT WAY;
WHERE; AND WHEN.

THE FIRST DUTY OF THE PRIEST IS
TO TEACH THE PEOPLE.

CHAV. That it is not only the peculiar and indispensable duty of
— ~ — the Priest as well as the Bishop, but also his very first duty to
teach the people, our Saviour Jesus Christ Himself has shewn,
in that He gave commandment to the Apostles not only
to baptize, but also to teach ; and first to teach, afterwards
to baptize. (Mat. xxviii. 19. Mark xvi. 15, 16'.) The Apo-

ON THE DUTY OF PARISH PRIESTS.

155

stle Paul shewed the same, when he exclaimed of himself, chap.

II.

groaning ; fVbe is me ! if I preach not the Gospel a neces-

sity is laid upon me; a dispensation is committed to me.
(1 Cor. ix. 16, 17.) Again he shewed it, when he charged
Timothy Bishop of Ephesus, adjuring him by God and by the
awful judgment of Christ; Preach the word; be instant in
season and out of season ; reprove, rebuke, exhort, with all long
suffering and doctrine. (2 Tim. iv. 1, 2.) Lastly, he shewed it
when he required from every Priest \^4thout exception, among
his other qualifications, this, that he be apt to teach. (1 Tim.
iii. 2.) Indeed three whole Epistles of his, two to Timothy,
and one to Titus, are filled with the most earnest charges
and the most awful adjurations to the performance of this
duty. 1 Tim. iv. 6. 14. 16. vi. 2. 2 Tim. ii. 2. 14, 15. 24. iii.
14. iv. 5. Tit. ii. 1. 7. 15. iii. 8\

1 It is impossil)le but that teaching should be the first thing, and go before
the administration of Sacraments : for Sacraments without faith profit the
receiver nothing; but faith cannot be without a preacher. Rom. x. 14.
And say not, O Priest, This command was given to the Apostles, not to me.
Thou art tlie successor of the Apostles in the work of baptizing ; therefore
also in the work of teaching: and it has been already shewn above, that
when Jesus Christ gave the commandment to His Apostles to teach and
baptize. He gave it to all Bishops, and to all Priests likewise, even to the
end of the Avorld.

2 This is the voice, or rather the thunder, of the Holy Ghost by the lips
of Paul crjing to thee, 0 Priest, whosoever thou art! Every day of thy
life, when thou liest down, and when thou risest up, say ; Woe is me ! if I
preiich not the Gospel ; if I instruct not my flock in faith and good
works !

3 These Epistles under the names of Timothy and Titus are in reality
addressed to all wlio bear the pastoral office : wherefore every one should
have them written on the tablet of his heart, and meditate upon them with-
out ceasing, both by day and night.

II.

Not only does the Lord require this of pastors, that they
teach God's people, but lie enforces also it by the severest
threateniugs ; under pain of having the blood of them that
perish required at the hand of the pastors, under penalty

156

ON THE DUTY OK I'AIUSH PRIESTS.

of the very fiercest torments, foreordained for all slothful
servants and stewards. Ezek. iii. 17, 18. Son of man, I have
made thee a ivatchman unto the house of Israel: therefore
hear the word at My mouth, and give them xoarning from Me.
When I say unto the wicked, Thou shalt surely die, and thou
ffivest him not warning, nor speakest to warn the loicked from
his wicked way, to save his life, the same wicked man shall die
in his iniquity, but his blood will I require at thine hand. And
again, ch. xxxiii. 8. and xxxiv. 10. And in the New Testa-
ment He says; T7ie lord of that servant,who gave not his fellow-
servants their portion of meat (that is, the food of the word
of God, of instruction in faith and holy living) shall come in a
day when he looketh not for him, and at an hour when he is not
aware, and shall cut him asunder, and appoint him his portion
with the unbelievers. Mat, xxiv. 50. Luke xii. 46.

As thou readest this, give heed, O Priest! The Lord has adorned thee
^vith the grace of the Priesthood ; endeavour then thyself to be in very deed
conformable thereto. Thou art called an Angel of the Lord of Hosts ; thou
art then assuredly bound to proclaim to men the will and law of the Lord
of Hosts : for the word Angel means a herald ; and it is for this precisely
that the Priest is called an Angel, that his lips, as a fountain, should be full
o/ knowledge, and that the people should seek the law of God at his mouth.
Malachi ii. 7. Thou art called a Pastor or Shejiherd ; feed then the flock
committed to thee ; defend what is attacked ; heal what is sick ; bring back
what strays. But feed otherwise thou canst not than by instruction : a.s it
is written of the prophet; (Jeremiah iii. 15.) 1 trill yive you pastors ac-
cording to Mifie heart, and they shall feed you with knowledge and instruc-
tion. Likewise neither canst thou defend, nor heal, but by the Word of
God, which is our whole armoury. 2 Cor. x. 4. Ephes. vi. 17. Heb. iv. 12.
Prov. XXX. 5. It is the power of God to them that believe : Rom i. 16. The
wisdom of God, making wise unto salvation: 2 Tim. iii. 15. It is a medicine
to the sick, a. path to them that are gone astray. Psalm cxix. 35. Thou
art the Overseer of the flock committed to thee. Acts xx. 28. Thou art set
a Watchman tiato the people. Ezek. xxxiii. 7. Look out then on all sides
unremittingly, and warn sinners from what quarter the sword of the Lord's
fury is coming upon them. Father, is the title by which thou art
customarily addressed of all : l)e then in very deed a father to thy
parishioners, begetting them to God by the preaching of the Gospel and
the ministry of the Sacraments. 1 (Jor. iv. 15. Have also the bowels of
a mother towards them, travailing with Paul, until Christ be fanned in

ON THE DrTY OF PARISH PRIESTS.

157

them. Gal. iv. 19. Thou art the servant of the King, sent to call them that PART

are bidden to the Wedding of His Son: Mat. xxii. 3. To the great Supper: ^'

Luke xiv. 17. And not a servant only, but (he friend of the bridegroom :
John iii. 29, and the espouser, or giver aivay of the bride. 2 Cor. xi. 2. Call
then : go not about dumb : be ever going; out ; ask, entreat, compel them
to come in ; that the house may be filled with guests : espoiise thy flock
to one KushaTvd, that thou xaa.'^esX present it as a chaste virgin unto Christ.

III.

The Pastors of the first ages of Cliristianity had this duty
deeply graven on their hearts, and failed not to warn us of
the consequences of neglecting it : and to this end they both
enforced it by canons in the general and proWncial councils,
and in their Avritings and instructions continually and most
earnestly inculcated it upon all, who should take upon them-
selves this calling ^

ilf any Bishop, upon his appointment, through sloth neglect to teach, let
him be suspended, until he amend. Can. Apost. xxxvi. If any Bishop, or
Priest, be neglectful of his inferior Clergy and people, and fail to instruct
them in the faith, let him be smpetuled ; and if he remain still in his negli-
gence, let him be deposed. Can. Iviii. Let the elders, that is, the Bishop
and Priest of the Church, every day, but especially on all Sundays, teach
the people God's commandments ; and let them speak not of their own
private spirit, but according to the sense of the holy Fathers. Can. vi. of
the Sixth (Ecumenical Council.

Gregory the Divine, Serm. i. says that, of all episcopal and priestly
duties, the very first is that of preaching the word of God.

St. Chrysostom, in his second Homily on the Epistle to Titus, has no
other name for the place or chair of the Bishop than this, the place of
teaching. In Hom. ix. on the Epistle to the Romans, he says ; This is
my Priesthood, to preach and proclaim the Gospel.

IV.

There remains now no more room for doubt on this first
and chiefest of Priestly duties; but only for wonder and
grief of heart, that with many of us it is commonly reckoned
either as their last duty, or as no duty at all. Wherefore
such should tremble, lest of them be spoken that word of the
Prophet Jeremiah ; The Priests said not, Where is the Lord ?

158

ON THE DUTY OF PARISH PRIESTS.

CHAP, and they that handle the law knew Me not ; and the Pastors

'■ — transgressed against Me. (ch. ii. 8.) They should fear too that

judgment' of the Lord, which condemns the slothful and
wicked servant, who buries his talent in the earth. Mat.
XXV. 2G, 27. 30.

1 To tliis jiulgmeut refer certain figui-es, by which the Apostles (2 Pet.
ii. 17. and Jude 12.) designate slothful and dissolute teachers; calling
them wells and clouds without ivater, trees wii/iered, wilhont fruit, twice
dead: while the Prophet Isaiah reproaches such as blind, and dumb.
ch. hi. 10, 11.

The sloth above mentioned, and the ignorance blamed by
the Prophet Jeremiah, bring it to pass, that nearly all Pastors
seek rather their own, not the things which are Jesus Christ's ;
that is, they care for themselves, not for the salvation of the
people. (Philipp. ii. 21.) And even worse than this do they,
when leaving the word of God, they incline to superstitious
fables; and not having in themselves the form of sound ivords,
(2 Tim. i. 13.) speak vain things, and so lead their parishioners
into superstition and schism.

Here for their instruction Priests should notice the following words of
the Lord : O shepherds of Israel ! do the shepherds feed themselves P Is it
not the sheep that the shepherds feed P Behold, ye eat the milk, aiul clothe
you with the wool, and hill them that are fat ; but My sheep do ye not feed.
The diseased have ye not strengthened, neither have ye healed that which
was sieh, neither have ye bound up that which was broken, iM'ither have ye
brought again that ivhich icas strayed, neither have ye sought that which,
was lost. And for such negligence, further on in the same chapter, the
Lord threatens : Behold, says He, / cm against the shepherds ; and I will
rerjuire My sheep at their hands, and cause them to cease from feeding My

sheep ; and the shepherds shall not feed them any more neither

shall they have them, to feed themselves. Ezek. xxxiv. 2. 10. And again:
Woe be unto the Pastors that destroy and scatter the sheep of My pasture .'
Jer. xxiii. 1. This whole chapter is a lull iiistrucliuu to Pastors: and it
will be well to read together with it Ezek. xiii. from ver, 18. to the end.

VI.

But that none may fall into such sloth and into such
dangerous ignorance, or, at any rate, that he who has been

ON THE DUTY OF PARISH PRIESTS.

159

in fault already remain not therein to the end, two things part

are here recommended ; first, to read over frequently these ' —

sections, and to bear in mind and meditate on the Scriptures
referred to in them ; secondly, to pray Avithal most heartUy,
and with faith, to Jesus Christ our Lord, that He may ever
guide us by the Holy Ghost, and lead us into all truth.

These two methods will be as it were two most useful medicines : for to
such as are in health they will be preservatives, strengthening and keeping
up the soundness of their reason and will; while to the sick they will be
literally medicines of healing. For the words of the Lord make those who
receive them wise unto salvation, through faith tvhich is in Christ Jesus :
for they are profitable for correction, for instruction in righteousness, and
make a man to be thoroxighly furnished unto all good works. 2 Tim. iii.
15 . . 17. But all these things will then only have place in us, when we
pray heartily to the Lord with faith : for it is through this that our heavenly
Father gives the Holy Spirit to them that ask Him, Luke xi. 13. Of I)oth
these means we are strongly assured by our Saviour Jesus Christ Himself.
John xiv. 1.3, 14, and xv. 7.

WHAT THE PRIEST OUGHT TO TEACH,
AND WHENCE.

VII.

It is the Priest's duty to teach his flock the Faith and the
Law ; the word law being used for the good w orks of the law.
These two things Christ Himself taught, and began His
preaching thus; Repent ye, and believe the Gospel. (Mark i. 15.)
And the Apostle Paul in like manner taught both Jews and
Greeks repentance towards God, and faith toioards our Lord
Jesus Christ. (Acts xx. 21.) To repentance belong the works
of the law, to the Gospel faith in Christ.

Tliis may be clearly seen from all St. Paul's Epistles; in which the Apostle
first proposes the doctrine of the faith, and then writes of the good works of
the law, exhorting Christians to walk worthy of their calling ; that is, to live
soberly, righteously, and godly in this present world, denying ungodliness
and worldly lu-its. Tit. ii. 12. Indeed all holy Scripture, both of the Old
and of the New Testament, in all its parts, has one and the same subject;
and the Doctors of the Church, and the Holy Fathers, following the Word
of God, have ever taught faith and holy living according to the law : and

160

ON THE DUTY Ol' PARISH PRIESTS.

CHAP, so, consotiuently, it is the duty of every Priest in the work of his calliii}>'
—li: to go by the same way.

VIII.

The Faith consists in divers Articles, which Chi-istians must
. believe and confess : of which some are principal, and so
necessary to salvation, that without the knowledge of them
a man cannot be saved any more than he can live without
the principal members of the body, as the head, the heart,
and the like ; while others, especially for simple people
busied with their worldly callings, are less necessary, as
being implied in the first, and belonging only to their more
exact statement and explanation^

1 To the first class of Articles belongs the mystery of tlie holy Trinity ;
the mission of the Son of God into the world; our Justification by His
death; God's mercy to fallen man, and His Grace leading to repentance;
and the like.

2 Amongst Articles of the second class may be placed the doctrine of the
Predestination of the righteous and the wicked, the latter to destruction,
the first to everlasting life ; the Justification of those who lived under the
elder dispensation ; i''<c.

IX.

All the Articles of the Faith are contained in the Word of
God, that is, in the books of the Old and Ncav Testaments ;
and are proposed methodically by Theology, a science with
which it is absolutely necessary for the Pastor, who is to teach
others, to be acquainted.

The articles of the faith strictly ncccssaiy for salvation have been
collected from the Word of God in the Councils of Nice and Constanti-
nople, and put together into one form, called the Symbol, or Creed. The
like articles are contained also in the particular Creed of Athanasius the
(ireat. But they are more fully and systematically set forth in the Cate-
chisms, from which all Priests, especially such as have not studied theology,
are absolutely bound, first thoroughly to inform themselves, and then to
teach all their parishioners.

The Law of the Ten Commandments is likewise contained
in holy Scripture, in the twentieth chapter of Exodus ; and

ON THE DUTY OF PARISH PRIESTS.

161

since it is inuate in us, and the mirror of that image of God part

in which man was created, it follows, that every Christian

without exception is most certainly required to know it, and
to lead his life by it, doing good works, and eschewing evil.

The Ten Commaiiclments of the Law are sufficiently explained for the
young-, and so also for villa;^ers, and divers otiier classes in parishes, both
in the Primers, and in the Catechism printed at Moscow : and so village
Priests, and others, may hence sufficiently instruct their parishioners, if they
teach them every Sunday and Holyday some one Article of the Faith, and
with it some one of the Lord's Commandments, or, it may be, two.

XI.

Since the Articles of the Faith and the Law of the Ten
Commandments are contained in holy Scripture, as afore-
said ; it follows, beyond dispute, that we hold the Word of
God, that is, the books of the Old and New Testaments, as
the source, foundation, and perfect rule both of our holy
Faith, and of the good works of the Law. Wherefore it is our
duty to search* the Word of God, and draw from it divine
truth, to teach the people''; and to confirm our own words
from the Word of God'* ; and to this test to bring all doctrine,
which either we ourselves may hear from others, or others
from us, receiving what is agreeable thereto, and rejecting
what is contrary*.

•This is evident both from God's own words, and from the canons of
the Councils, and the teachiniif of the holy Fathers. Search the Scriptures,
saith the Lord Himself. John v. .39. Blessed are thei/ that search His testi-
monies, they will seek Him with their whole heart. Psalm cxix. 2. To the
same purpose are Acts xvii. IL 1 Tim. vi. 3, 4. and the two parables, of
the treasure hid in the Jield, and of the pearl of great price. Mat. xiii.
44, 4.5, 46.

2 These words shall he in thine heart, and thou shall teach them unto thy
children. Deut. vi. 6, 7. Thou shalt speak My words unto them. Ezek. ii, 7.
Hear the word at My mouth, and (jive them icarniny from Me. lb. iii. 17.

The nineteenth canon of the sixth (Ecumenical Council orders, that the
people be imtrueted in the true faith out of h<dy Scripture. To the same
purpose is canon xvi. of the Council of Laodicea.

St. Athanasius the Great, in the thirty-ninth of his Epistles on Festivals,
towards the end, after having enumerated the books of the Old and New
Testament, says thus : These Books are the vjelhprings of salvation : from

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ON THE DUTY OF PARISH PRIESTS.

CHAP, these, if any one thirst, let him draiv the words of God : in these aloiu is
the doctrine of the true faith preached : let none to these add any thing, nor
take any thing away. Out of these the Lord put the Sadducees to shame,
saying ; Ye do err, not hwu'ing the Scriptures ; while lie tavght the Jews
thus ; Search the Scriptures.

3 This doctrine, that we should conlinn our own words by the Word of
God, is implied by every passage cited from the Old Testament in the New,
to confirm the things therein said or written.

St. Basil the Great, in his Short Canons, in reply to the First Question,
Whether it be profitable or possible to do any good thing, or speak, or think
of ourselves, without the testimony of the divinely-inspired Scripture 1
answers thus : Our Lord Jesus Christ said of the Holy Ghost, that He shall
not speak of Himself, but whatsoever He shall hear, that shall He speak : aurd
of Himself thus : The Son can do nothing of Himself : and again : I have
not spoken of Myself, but the Father Which sent Me, He gave Me a com-
mandment what I should say, and what I should speak : d'C and hence
this great Doctor of the Church concludes, that much more we, who
ever need the Holy Ghost a^ our guide and teacher in the way of truth,
should rest both our reason, and words, and deeds upon the Word of God.
The same Doctor iu his Morals, Canon xxvi. eh. i. says that the Teacher
should confirm every word, or thing, by the witness of the Divinely-inspired
Scripture, for tlie more perfect confirmation of the truth, and for the con-
founding of error.

4 That we ought to refer all doctrine to the Word of God every one may
learn from the following testimony : Prove all things, hold fast that which
is good; abstain from every evil thing. 1 Thess. v. 21,22. Believe not every
spirit, but try the spirits whether they be of God ; became many false jjro-
phets are gone out into the world. 1 John iv. 1. Though we, or an Angel
from heaven, preach any other Gospel unto you beside that which we have
preached, let him be accursed. Gal. i. 8.

Basil the Great in his Morals, Canon Ixxii. bids us prove any doctrine
which muy be proposed to us by other teachers ; a7id if it be agreeable to tlie
Divine Scriptures, then to receive it; but if it be contrary, to reject it, and to
turn away from such teachers. For just the same reasons, St. Ambrose,
lib. iii. De Fide, ch. vii. calls the Holy Scripture the Priest's own book ; and
Dionysius the Areopagite, in his book on the Divine Hierarchy, ch. i. calls
it the very essence of Priesthood.

XII.

None other books are to be held by us as Divine Scripture
or called the Word of God than the two volumes of the Old
and New Testaments. Of this we are assui'ed by the text
itself of the said Testaments, and by the things therein

ON THE DUTY OF PARISH PRIESTS.

163

written' : this the Church of Christ teaches 2; and the Doctors part

of the Church attest the same^.

1 The text of the above-mentioned books is not simply human ; but was
written by revelation and command of God, by the Holy Ghost. The
Apostle Peter, in his second Epistle, says, that no prophecij of Smpture is
of its ovm interpretation : for prophecy came not ever by the will of man ;
hut holy men of God spahe as they were moved by the Holy Ghost, ch. i. 20,
21. And the Apostle Paul says ; Tlie Gospel which was preached of me, is
not after man, neither of man; but by the revelation of Jesus Christ. Gal.
i. 11, 12. To the same effect also is that in the Epistle to the Hebrews ;
i. 1 . God Wlio at sundry times, and in divers m/mners &c.

And so were revealed things past, as the creation of the world to Moses,
and things future, both to him and to the other prophets, from God alone.
Who will declare the things that have been from the beginning, tJiat we may
know what has been before, and say that it is true 1 Is. xli. 26. and xliii. 9.
The thirigs that have been from the beginning who shall declare unto m ?
and, ib. 12. I have declared, and have saved.

The same prophets were ordered by the Lord also to write: Write this
for a memorial in a book. Ex. xvii. 14. In like manner Is. xxx. 8.
Jer. xxx. 2. And in the New Testament : What thou seest write in a book,
and send it to the Churches. Rev. i. 11. 19.

But the things committed to writing in the above-named Testaments sur-
pa.ss all human reason. Let any one seriously consider the creation of the
world, and its order, the miracles wrought in Egypt, at the lied f>ca, and
in the Wilderness; or, in the Xew Testament, the Incarnation of Jesus
Christ the Son of God, His miracles, the Resurrection from the dead, the
outpouring of the Holy Ghost on the Apostles, and the conversion of the
Gentiles by their preaching to Christ ; all which answer not to the reason
or power of man, nor of any other creature, but to the Almighty power and
unsearchable wisdom of God alone. And thus, both the writing of the text
itself, and the things written there, and the fulfilments of prophecies, give us
the strongest and most incontrovertible assurance, that the said two Testa-
ments are indeed the Word of God.

2 Canon Ixxxv. of those attributed to the Apostles ; Canon Iviii. of the
Council of Laodicea, according to the Nomocanon, or Ix. as it stands in
the Pandects ; and Canon xxiv. according to the Nomocanon, or xxvii. in
the Pandects, of the Council of Carthage, enumerate the books of the Old
and New Testaments, and give them the name of Divine Scripture ; and
the Canon above mentioned of the Council of Carthage runs thus ; Let
nothing bisides the bo(dts navicd in the Canonx, be reckoned in the Church
under the naine of Divine Scripture.

The Doctors of the Church attest the same. Athanasius the Great, in
his thirty-ninth Epistle on Holy-days, (mentioned above in section xxi.)

M 2

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ON THE DUTY OF PARISH PRIESTS.

CHAP, and in his Synopsis of the Old and New Testiiment ; St. Gregory the

: — - Divine, in his verses ; St. Amphilochius Bishop of Iconium, in his Iambics to

Seleucius ; (p. 26r>, 2()(>. of the Nomocanon ;) St. John Damascene in his
fourth book on the Faith, ch. 17. have enumerated by name all the books of
both Testaments, and have taught us the same doctrine respecting them.
And all the other Fathers and Doctors of the Church, whenever they say in
their writings that the Word of God, or Holy Scripture, teaches us this or
that, mean nothing else by Scripture, but the writings of the Old and
New Testaments.

XIII.

The writings of the holy Fathers are of great use : for they
contain either the very same articles of the faith explained
from the Word of God ; or instructions serviceable for holy
living; or else canons and rules for the discipline and good
order of the Church, and of the whole Christian community,
which we call traditions Ecclesiastical. Wherefore we both
may, and on occasion ought in our discourses to quote from
the writings of the holy Fathers also such passages, as may
be suitable for the explanation of any article of the faith,
or for confirmation of our doctrine delivered to the people.
But neither the writings of the holy Fathers, nor the tradi-
tions of the Church are to be confounded or equalled with
the Word of God, and His commandments : for the Word of
God' is one thing; but the writings of the holy Fathers^, and
traditions EcclesiasticaP are another.

1 It has been said in section xii. of the Word of God, that it is con-
tained in the Old and New Testaments, in the books of the Prophets and
Apostles: but here it is to be further remarked, that whatever command-
njcuts there may be in either Testament, as, for instance ; Wash i/ou, male
you clean, put awaij the evil from your souls : learn to do well, defend the
oppressed: Is. i. 16, 17. and in the New Testament; Take heed that no
THctn deceive you : Mat. xxiv. 4. Take heed to yourselves, lest at any time
your hearts he overchanjed with surfeiting and drunkenness, and cares of
this life : Luke xxi. .34. Take heed unto yourselves and to all the flock :
Acts XX. 28. and the like ; they are all equally God's commandments, and
are all alike contained by implication in the Decalogue.

2 The writings of the holy Fathers are books composed by them, which
cuntiiin either explanations of the Word of God, or homilies of their own
founded on it and preached to the people, or other matters, on which the

ON THE DUTY OF PARISH PRIESTS.

165

necessities of the Church and the general good required treatises at the pART
time ; and such treatises they accordingly wrote, as was their duty, with ^'
the assisting grace of the Holy Ghost.

3 Traditions Ecclesiastical are canons and constitutions, by whicli is
defined ; how the Ecclesiastical community is to be governed ; what festi-
vals are to be kept to the glory of God ; when ; and with what observances.
Fasting again is by the Lord's own commandment: but when to keep fast;
and when not ; and with what distinctions of food ; this we have from tra-
dition. Briefly ; the whole body of Orders, Services, and Sacraments of
the Church, the principle of which we have in the Word of God, is called,
and is indeed, the Ecclesiastical Tradition.

Here it will not be out of place to mention the distinction which
St. Basil the Great lays down between the Lord's commandments and
traditions. In our time, says he, many men openly neglect our Saviour's
commandments, while they follow rather the traditions of men. For
to live in mountains and deserts, to shut oneself up in a cell, to eat only
once in the day, to refrain altogether even from bread and water, to wear
sackcloth, and the like, is the tradition of holy men devised for good ;
hut they who do these things ought first to keep the Lord's command-
ments ; those of long-suffering, I mean, and truth ; humility and temper-
ance, forgetfulness of injuries and indifference to worldly things ; those of
faith and patience, and charity unfeigned, without ichich it is impossible
to please God. And further on in the same homily : For me, if any one
keep not these commandments of the Lord, hut swear and lie, and slander,
and rejoice at what is amiss in others; I receive him not, no, not though he
live his whole life in sackcloth and ashes, and abstain from every single
kind of food. See the Prologue (or Book of Homilies) for the month of
August, Day xvii. And in another place the same St. Basil writes thus:
Fasting and watching, and lying on the ground, and all else tluit is done
without the lav) of the Lord, Christ will receive, for they are the traditions
of holy men : hut lie will not punish any viho for their bodily weakness
neglect such things. But of His own commandments He has said, that He
will disown and punish with torments all, who of slothfidness transgress :
&c. See the Prologue, August xviii.

HOW THE PRIEST OUGHT TO TEACH.
XIV.

The method in which it is the Priest's duty to teach the
people is not single, but fivefold, I. It is his duty to teach
the faith, and perfect men in it day by day. II. To refute
and root out all heretical, impious, or superstitious doctrine '

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ON THE DUTY OF PARISH PRIESTS.

CHAP, contrary to the faith. III. To correct and bring back such
— — — as have fallen into sin. IV. To guide and confirm in holy
living the faithful and well disposed. V. To comfort and
restore them that are in sorrow and despair. These are the
different forms or methods of teaching, which the pastor of
the Church must use, with due distinction according to cir-
cumstances, and according to the state of the persons with
whom he has to do.

This (ivefold distinction of the kinds or branches of teachin<^ was laid
down by the Apostle Paul when he wrote thus : All Scripture is given by
inspiration of God, atul is profitable for doctrine, for reproof, for correc-
tion, for instruction in righteousiuss, that the man of God may be perfect,
thoroughly furnished unto all good works. 2 Tim. iii. 17: and of the
fifth kind of teaching, Rom. xv. 4: Whatsoever things were written afore-
time, were icrittenfor our learning, that we through patience ami comfort
of the Scriptures might have hope. On this point bear the words of God in
Ezekiel xxxiv. 4 ; where the Lord rebukes the careless shepherds, and
enumerates the different modes of tending the flock. In the Spiritual
Regulation (Head vii. in the Ajjpcndix, on the clergy) the diflcrent kinds
of teaching are mentioned, and distinguished one from another.

XV.

With regard to the first kind ; if the Priest while he teaches
his people the faith finds that they are not the more enlightened
for his doctrine, he is to remember that he should not burden
them with high and difficult theological disquisitions on doc-
trines, nor with words needing much explanation ; but it is
enough to teach them those Articles of the Faith, which are
strictly necessary for salvation; propounding them in few,
plain, and simple words, and proving them by one or two
passages from the Word of God : nor should he leave ex-
plaining any one Article upon which he has begixn, till it be
clearly understood, and correctly repeated by his hearers.

The Priest may teach by question and answer (as is the method in the
short Catechism printed at Moscow) both for the easier understanding of
others, and also that he may himself be able by means of the questions to
examine his hearers, whether they have understood what has been said or
no. This method of teaching was commonly used by the ancient Doctors
of the Church, and was called Catechizing.

ON THE DUTY OF PARISH PRIESTS.

167

XVI.

Since faith always has for its end godliness, according to
that command of the Apostle, Exercise thyself unto godliness,
(1 Tim. iv. 7.) it will be very much to the purpose, and very
profitable, if the Priest, in teaching the Articles of the Faith,
draw from them such instructions as may serve to a Chris-
tian life, and may be besides more particularly suited to the
state of his people.

WHien the Priest lays down this dogma of the faith, that God is a Spirit,
he should deduce hence the inference, that the worship likewise and the
sacrifice offered to Him must be spiritual : Eom. xii. 1. so that outward or
bodily worship, and material sacrifices, as lights, incense, and other offer-
ings and devotions, without spiritual piety, and good living, cannot be
agreeable to Him. Is. i. 11, 12. 17. So again ; when he teaches them that
God is every where, and Jilleth all things, he should draw the inference,
that we can nowhere hide ourselves with our sins from Him. When he
teaches that God /rcc/y awrf /-ace, through the name of His Son, /or-
(jives them that believe iri Him their sins, he should infer, that we are so
much the more bound to keep His commandments ; as it is written in the
Epistle to the Ephesians. xx. 8, 9, 10. The like method he should also use
in explaining the other articles of the faith : for so his people will Icam at
once to live holily, and to believe aright, and both will be more firmly
rooted in their minds.

XVII.

Further, every instruction should be accompanied by fer-
vent prayer to God, after the Apostle's example (Ephes. i.
16, 17.) that He vouchsafe to open the mind and heart of
the hearers, to understand and receive His word ; (Luke
xxiv. 45. Acts xvi. 14.) that the seed sown in them remain
not unfruitful ; that it be not devoured by evil birds, nor
choked by the thorns of the cares of this life ; (Mat. xiii. 22.)
nor so that very word, which is the instrument of our salva-
tion, become to them a greater condemnation, by rendering
them altogether speechless at the judgment. (John xii. 48,
and XV. 22.) Wherefore also he should exhort his hearers
that they too in their own houses, and in secret, make with
tears the same petition to God.

1G8

ON THE DUTY OF PARISH PRIESTS.

XVIII.

As for the better-educated classes in town parishes, it has
been customary from of old time to teach such by sermons,
called homilies; the composition' of which depending on the
ordinary rules of rhetoric, and on a special course of instruc-
tion, they who would be skilled in this branch may betake
tliemselves thither to learn : here we judge no more needful
to be stated than this, that in the composition and delivery
of their sermons preachers of the word of God should be very
careful not to make praise, honour, or any other personal
advantage' the end of their labours, but only God's glory, and
the edification of tlieir hearers ; according to those words of
the Apostle ; Our exhortation was not of deceit, nor of unclean-
ness, nor in guile ; but as we were allowed of God to be put in
trust with the Gospel, even so we speak ; not as pleasing men,
but God, which trieth our hearts. For neither at any time used
we flattering words, as ye know, nor a cloke of covetoiisness ;
God is witness ; nor of men sought we glory, neither of you,
nor yet of others. So being affectionately desirous of you, we
were willing to have imparted unto you not the Gospel of God
only, but also our own souls. 1 Thess. ii. 3 . , 6. 8.^

1 Chrysostom on the Priesthood, v. 6. saj's ; Let not the Preacher, who has
taken upon himself the labour of instruction, regard outward popularity,
nor for it degrade his soul ; but with this intent alone let him compose his
discourses, that they he such as to please God. Let this be his sole rule and
measure of excellence in their composition, not the plaudits or praise of
men : should it so chance that he be praised of men also, let him not reject
their praise ; hut when he m^ets with no praise from his hearers, let him
not seek it, nor be vexed ; for this is comfort enough for him in his labours,
and the greatest of all comforts, to be conscious within himself that he has
composed his sermon to please God, ami in his teaching looks solely to
Him. -Again, Seim. viii. on Eplics. lie writes ; It is the virtue of teachers
not to seek honour or glory from their hearers, but their salvation, and to use
all diligence for th is : for whoso seeks glory is not a teaclier, hut a tormentor.

^Gregoiy, in his Homilies, says ; The adulterer seeketh not offspring, but
the gratification of hist : so the preacher who is led captive by vain glory,
nut y justly be called an adulterer with the Word of God ; for by preaching
he seeks not to beget children to God, but to boast himself in his oion
eloquence.

ON THE DUTY OF PARISH PRIESTS.

1G9

PART

XIX. ^

As regards the second kind of teaching, that is, the refuta-
tion of heretics ; if any wolf shew himself without, or if any
one of the sheep have sucked the Avolf's milk of heretics and
infidels, and so become a wolf, and begin to tear the other
sheep bj^ his soul-destroying doctrine from the saving fold of
Christ's Church ; with such a one the Pastor should deal first
privately, shewing him by clear and strong proofs his errors :
(2 Tim. ii. 25.) But if he remain obstinate, and there be no
hope, nor any other means to recover him to the true way,
and there be manifest danger of his drawing others after
him, then the Pastor should publicly in the church, without
naming or in any way noticing the person, expose the heresy,
and all that is in it contraiy to Christ's doctrine, and
refute it by clear and solid proofs from the Word of God,
and by testimonies of ancient Doctors ; still without the least
railing : (2 Tim. ii. 24.) for railing will not bring an adversary
to the knowledge of the truth, but only make him more
bitter, more fierce, and more blind. At the same time he
should admonish all faithful people of his charge not to listen
to any such soul-destroying doctrine, but as far as possible,
in obedience to the Apostle's command, to turn away from
him, from whom it proceeds. Tit. iii. 10. '

1 Augustine, in his Coimnentary on the Gospel of St. Jol)n, 'I'leat. xlvi.
says; The wolf haa already seized the sheep bjj the throat ; the deoil has tawjhl
heresy to him that was orthodox ; and thou art silent : thou dost mt forbid
him: thou fearest to provoke him. 0 hireling ! thou sawest the wolf , and
thou fleddest. May be thou wilt say, No, I am here. Here indeed thou art,
but thou fleest, in that thou art silent.

XX.

Such reproof should certainly be with zeal, (Tit. i. 13.)
but zeal according to God, proceeding not from enmity,
nor any other passion, as in the case of false apostles, (Gal.
iv. 17.) but from earnestness for God's glory, and for the
salvation of men ; and besides this, it should be reasonable
and guarded ; for a blind zeal, even though it be according

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ON THE Dl'TV Ol- PARISH I'HIESTS.

to God, is rejected : (Luke ix. 54. Rom. x. 2.) still less should
it be that hypocritical and time-serving zeal, which shews
itself iu security as a lion, but in time of danger as a hare :
yet should it be not without meekness'; (2 Tim. ii. 24, 25.
2 Tliess. iii. 15.) which will go exccUenth^ well together with
zeal, if while the Pastor is warm and vehement against heresj^,
he have his heart wounded for the persons of them that err,
and quench the thunder of his words with his tears-.

1 C'auou Ixvi. of the Council of Carthage has these words: It is Jit to use
ineehness and humility in addressing the Donatists (aliens and sehis-
matics) and conferring with them, though theg cut themselves off from
the Church; that so beholding our great meekness, theg may he ashamed,
and return from the bondage of error. On this point see Clirysost. on
2 Tim. Horn. vi.

2 A nimustine, Epist. Ixi. to the Bishop Auielius, writes thus: Let a man
forbid a7id hinder with mildness what he can ; but what he cannot, let him
bear with jMtience, sighing and weejiing with tears of charity.

XXI.

The third kind of teacliing, as has been shewn above, is
the correcting of such as live wickedly and disorderly ; and
this kind requires so much the more caution and prudence'
than the rest, as the office of the pliysiciau is more diffi-
cult and dangerous with the sick, than witli the healthy.
And first, with regard to dissolute livers, the Priest should
begin by dealing privately with the party alone, in the
same manner as has been directed above with regard to
such as have fallen into heresy ; especially if the disorders of
the part}^ have not yet come to be publicly known in the
Church : (jNIat. xviii. 15, 16.) But if private admonitions avail
not, and the disorder be already notorious, or if there be
many at once infected with the same sin ; in sucli case it will
be proper for the spiritual physician to deal publicly and.
generally, taking care duly to proportion tlic remedy to the
disease: (1 Tim. v. 20.) yet not even so to expose the jiarties
themselves, who are in fault, but only to set forth the hate-
fidness, the foulness, and the dangerousncss of the wound
wliicli he is treating".

ON THE DUTY OF PARISH PRIESTS.

171

1 Chrysostom in his book ou the Priestbood, Pai l ii. says ; A Pastor
should have inuch discretion, and eyes innumerable, to enable him to survey
on all sides the state of the soul. For as there are many who throw away
all hope of amendment, and fall into despair of salvation, from not being
able to endure sharp treatment; so on the other hand there are some also,
•who if they meet with no discipline adequate to their disorders, become con-
temptuous and careless, and so are made worse than before, and run to
greater lengths of sin. For it becomes us to leave nothing untried, but after
diligently considering all circumstances, to appjly that treatment which is
suitable for the case. For more on the subject of this difficulty and need
of caution, see the same Part, ch. iii. and iv.

2 Tlie same Father on ]\Iat. xviii, says; Sin is either open, or secret : if
open, let it be openly rebuked ; if secret, then the right thing is brotherly
admonition betwixt thyself and the party iti private.

The blessed Augustine says ; /f thou knowest that thy brother has simud
against thee, a)id thou seekest to rebuke him before all, thou art not a teacher,
but a betrayer. What is this, ' hath sinned against thee ? ' Thou knowest
that lie hath sinned : but since it was in secret, when he sinned against thee,
seek thou out a secret place, when thou rebukest h im for his sin.

XXII.

To this kind of teaching it properly belongs to point out,
I. the difference of wilful from involuntary sin ; of deliberate
sins from sins of ignorance or infirmity; and the enormity
of the first sort, drawing down the sinner straight to the pit
of hell : (Numb. xv. 27, 30.) also that wilful sin often grows
up into that unpardonable sin, which resists the Holy Ghost
and His gracious influences. (Hcb. vi. 4. 9. x. 26. 1 John v.
16.) To this kind of teaching in like manner it belongs to
shew the power of habitual sin ; its dominion over the sinner ;
and the difficulty of deliverance from it : II. To shew the
connection of one sin with another; and how quickly men
progress from one transgression to another : III. To set be-
fore the eyes of sinners the wrath of God ; the ai)proachiiig
Judgment, which shall be terrible even to the righteous; the
loss of the happiness of heaven, the inheritance of torments
in hell, and their eternal duration : IV. Lastly it belongs to
this kind to teach, in what true repentance consists; and
that it should be continued not only till after Confession,
but to the very hour of death ; even though the outward

172

ON THE DUTY Ol' PARISH PRIESTS.

CliAi'. j)cn;ince imposed by the Confessor be only for a short time.
But of this more shall be said below, when we treat of the
Sacrament of Penitenee.

XXIII.

But if any where, then certainly here, and among us, beyond
all people, the word of reproof should be spoken with godly
zeal : here every Priest should have that word of God sound-
ing in his ears ; Cry aloud, and spare not, lift vp thy voice like
a trumpet, and shew My people tlieir transgressions: (Is. haii. 1.)
and the commandment of Paul to Timothy ; Preach the
word, be instant in season and out of season, reprove, rebuke,
exhort. (2 Tim. iv. 2.) But if here the pastor begin to mumble
between his teeth, or what is worse, to be even complying,
and so, as God saith by the Prophet, lay us it ivere a pillow
under every arm, a bolster under every head, saying Peace,
peace, where there is no peace ; (Ezek. xiii. 10, 18, 19.) or, at
any rate, thunder only at the poor and mean, while he
flatters the rich and noble, or leaves them without due
spiritual reproof; such a pastor is not the physician of his
sheep, but their murderer'.

1 Chrysostom, on Gal. i. says ; To speak for ever mildly to one's hearers,
when they need sharp iiess, is not the part of a teacher, but of a destroyer and
an enemy. Wherefore the Lord also, thonyh He said many things to His
disciples mildly, sometimes used harsh expressions. He said to Peter ;
' Blessed art thou Simon, Bar-jona and promised to lay the foundation
of tlie Church on his confession ; but afterwards He said ; ' Get thee behind
Me, Satan; thou art an offence unto Me.' And again, in another place ;
'Are ye also yet without understanding V

XXIV.

But that we may not by putting a piece of rough new cloth
to an old garment, make the rent worse, (Mat. ix. 16.) it is
quite necessary that the teaching, rebuke, and exhortation
aforesaid be tempered by the spirit of meekness, and patience.
(Gal. vi. 1. 2 Tim. ii. 25.) And certainly the pastor who
follows Christ will not pour into fresh wounds yet smarting
wine only, but wine and oil'. (Luke x. 34.) For he cannot do
otherwise, if he have the bowels of a father and of a mother.

ON THE DUTY OF PARISH PRIESTS.

173

as he ought to have, (1 Tliess. xi. 7.) thau grieve with St. Paul pa^rt

over sinuers; (Gal. iv. 19. 2 Cor. xi. 29.) and wash their ' —

wounds, like the same Apostle and other true pastors of old,
not in the church only, but also upon his couch with his
tears. Acts xx. 19. 31. 2 Cor. ii. 4, xii. 21. Philipp. iii. 18.'

^ St. Ignatius Theopborus, in his Epistle to the holy Martyr Polycarp
Bishop of Smyrna says ; Take up all, as the Lord also hath taken up tine ;
carry all upon thy shoulders in charity. And again ; Bear the weaknesses of
aU, as a perfect athlete ; where there is the greater labour, there also shall be
the most reward : If thou lovest good disciples, thou hast no thanks : strive
rather to subdue them that he obstinate by meekmss : Not every wound is
healed by the same medicine ; that which is angry mollify by pouring in oil.

2 Chrysostom on 2 Cor. Horn, xxviii. writes thus: xind I shall bewail
many which have sinned already, <L'C. 9iot merely 'have sinned,'' but also 'have
not repented.' Consider the goodness of the Apostle ; when he knows no evil
of himself, he weeps for the evil that is in others, and humbles himself for
their sins : for this is the perfection of our teaching, thus to sympathize
with the ills of our disciples ; th ics to weep and mourn over the wounds of our
hearers. The same Father on Acts, Horn. xliv. at the passage, Watch, and
rememler, that by the space of three years I ceased not to warn every one of
you night and day v:ith tears ; and in other homilies on the Epistles is
vei"y full on this pastoral duty.

XXV.

The Priest should never cease to admonish sinners, so long
as they cease not to sin : for the true physician leaves not
the sick, so long as there be in him any hope, however
small, of life. And we ought not to despair of the salvation
even of those who lead the worst lives; since God has His
own particular hours for calling us whether to faith, or to
repentance : some lie calls very early ; others at the third
hour ; others at the sixth, or ninth : lastly. He has mercy
even for those, who have remained idle almost to the very
evening, to the eleventh hour. (Mat. xx. 1. 6.) Wherefore
we ought here also to follow the example of the Apostles,
and though we may have toiled all niyht, and taken nothing,
yet again, let down our teacher's nets in the name of the Lord.
Luke v. 5.'

1 Chrysostom Mor. vi. on 1 Tim. says ; We have already spoken largely
to you of this, and vnll not cease to speak : utdess indeed there be something

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ON THE DUTY OF PARISH PRIESTS.

CHAP, belter ; that is, that ye shew yourselves aimmled. Aiul further on in the same
— !i Discourse ; If ye desire not to have us burdensome and grievous to you, act ;

shew that our work is done ; else we shall never cease to speai: to you of

the same things.

XXVI.

The fourth kind of teaching consists in this, that the Priest
guide the faithful in holy living. In this work the pastor
should first admonish and persuade his pcoi)le, that faith
ivithout good works is dead, (James ii. 19, 20. 26.) and no more
pleasing to God than a putrid corpse ; and that hence it often
happens, that they who, like Hymeneus and Alexander, have
put away a good conscience, (1 Tim. i. 19, 20.) openly fall away
* from the faith. At the same time he should explain to them
what true Christian virtue is ; how far remote, not only from
feigned, but also from philosophical or civil \'irtue, which
seeks not God's glory but its own advantage ; also, that the
Cliristian virtues, as springing from one root, which is the love
of God, are all so closely interwoven together, that he who
touches so much as one of them, injures their whole band :
(James ii. 10.) Lastly, he should imprint it deeply on their
hearts, that the way to heaven is narrow, and the gate which
leadeth to everlasting life strait. Mat. vii. 13, 14.

XXVII.

The fifth and last kind of teaching is to comfort the
afflicted. Afflictions are some spiritual, others bodily; and
of spiritual afflictions some are those of penitents, who weep
for their transgressions, (Mat. v. 4.) and not unfrequently, from
a sense of their enormity, despair of God's mercy ; (2 Cor. ii,
7, 8.) others are those of persons who live religiously, but
suffer temptations from the flesh, (1 Pet. ii. 11.) the world,
(1 John ii. 15.) and the devil. (1 Pet. v. 8, 9.) Bodily afflictions
on the other hand are either such as happen in common to
the religious and the ungodly, as famine, war, pestilence &c. j
or else such as are peculiar to the first, as persecution for
the faith', and the like. (1 Pet. i. 6, 7. iii. 14.) In all these
forms of affliction the skilful pastor will give to them that need

ON THE DUTY OF PARISH PRIESTS.

175

it consolation abundantly, from the Word of God, as from an part

ever flowing fountain; (2 Cor. i. 4, 5.) but as for them that

need it not, that is, unrepenting sinners, if he were to give
it to such, it would not heal them, but turn to their greater
harm : for such require sharp, not mild remedies ; reproof,
rather than consolation.

1 If the Priest has to comfort any who suffer for righteousness' sake,
especially for our holy faith, he should caution such, that they, as Christians
and good people, do all they can to avoid giving occasion of themselves for
persecution ; and that they walk blamelessly in all things. For this is
acceptable with God, says the Apostle Peter, if a man for conscience towards
God endv/re grief, suffering wroiigfvZlg. For wliat glory is it, if ye suffer
for your faults ? but if when ye do well, and suffer for it, ye take it
patiently, this is acceptable viith God. 1 Pet. ii. 19, 20. Christians who
thus suffer, have fellowship in Christ's suflFerings, and glorify God on this
behalf. lb. iv. 15, 16.

XXVIII.

With regard to them that are tempted, not of God, but of
their own lust, (James i. 13, 14.) the Priest should bear iu
mind that it is not comfoi't only which they need of him, but
also admonition, that they make not hght of that their evil
propensity', but humble themselves before God, crying out
with the Apostle, O wretched man that I am, ivho shall deliver
me from the body of this death? (Rom. vii. 24.) and that they
strive with all their might to mortify within themselves that
lus-t, which breeds their temptations, in its very conception ;
(Col. iii. 5.) lest, having conceived, it bring forth sin; and sin
when it is finished bring forth death. James i. 15.

1 Unlawful desires are no small evil in a man : as wc may understand
from hence, that the Apostle Peter commands us to abstain from them ;
because they war against the soul : (1 Pet. ii. 11.) while in the Gospel our
Lord Jesus Christ has said, that evil thoughts, which proceed out of the
heart, defile the man. Mark vii. 21, 22, 2.3. And therefore the tenth com-
mandment forbids every unjust wish of the heart, and every hurtful lust.
Tliou shalt not covet, it says, thy neighbour's wife, nor Ids house, nor his
■fi/eld, fkc: for which cause every one should give heed, and carefully reject
all hurtful thoughts and lusts ; as it is written ; Give heed to thyaelf, that there
be not a secret thought of vnckedness in thy heart. Deut. xv. 9. St. Basil
the Great gives us full instructions on this duly of attention to ourselves in
one of his Sermons entitled expressly on the subject.

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ON THE DUTY OF PARISH PUHiSTS.

ClIAl'.

"• XXIX.

Since the sole beginner and perfcctcr of our holy faith, and
of everlasting salvation, is our Lord Jesus Christ, (Ileb. xii. 2.)
and there is none other name under heaven given among men,
whereby we must be saved, but only His ; (Acts iv. 12.) Since
to Him give all the Prophets witness, that through His name
tvhosoever believeth in Him shall receive remission of sins; (Acts
X. 43.) and that repentance is to be preached in His name;
(Luke xxiv. 47.) it is plain that in each of the above kinds of
teaching the Priest ought to instil the knowledge of Christ
Jesus', inculcate His doctrine, dwell on His exceeding com-
passion, and possess the soul with this truth, that Christ alone
is made unto us of God wisdom, righteousness, sanctification,
and redemption. 1 Cor. i. 30.

1 To the truth here stated, as the very foundation of all, we are led by
our Saviour Himself, when He saith ; This is eternal life, that they may
know Thee the only true God,andJesus Christ Whom Thou hast sent. John
xvii. 3. Wherefore Paul, for himself and the other Apostles, saith thus :
We preach Christ crucifed; the power of God, and the wisdom of God.

1 Cor. i. 23, 24. And in another place. We preach Christ, which is the
hope of glory ; warning every man, and teaching every man, in aU wisdom;
that we may present every man perfect in Christ Jesus. Col. i. 28. In pur-
suance of the above doctrine of Christ, and the example of the Apostles,
every pastor of the Church, and preacher of the Word of God, in every
kind or branch of teachiufi;, whether he teach faith, or holy livin<r, whether
he correct the sinner, or comfort the afflicted, and raise the fallen, ought
according to circumstances to set forth ; at one time, that Christ is the Son
of God, the Light of the world, and that he who follovieth Ilim, shall not
walk in darkness ; at another, that He is the Good Shepherd, Who liath laid
doiim His life for the sheep; that He is the Lamb of God, that taketh aicay
the sins of the world; that He is the Way, the Truth, and the Life; that He
is the Door ; the Resurrection; the awful Judge; and that He shall render to
every man according to his works; while upon such as know iwt God, nor
obey the preaching of the Gospel, He shall take vengeance in flaming fire :

2 Thess. i. 8. and so with the rest. In every case, I say, according- to
circumstances, he cau implant, and is in duty bound to im])lant the know-
ledge of Christ Jesus : and so all instruction, and every particular instruc-
tion should be grounded on Christ: for all that can be either written or
said in reference to the Faith and to everlasting happiness, if it be not
grounded on faith in Christ, is unfruitful, and cau never save.

ON THE DUTY OF PARISH PRIESTS.

177

XXX.

As for the last point of this First Part, that is, where, and
when it is the Priest's duty to teach, it is added to this end,
that Priests may not think the church the only place, or
Sundays and Holy-days the only times for teaching : not so ;
but, after the example of the Apostle Paid, they must teach
both in the chMXch publicly, and also from house to house ; (Acts
XX. 20.) all in common, and evei^y oneiw particular; (lb. 31. and
1 Thess. ii. 11.) day, and night ; (Acts xx. 31.) in season, and out
of season^. (2 Tim. iv. 31.) Priests ought, when they visit the
houses of their parishioners, duly to examine whether they
live godly lives ; whether each fulfil the duties of his or her
state and calling ; husbands and wives theirs ; parents theirs ;
children theirs; masters and householders theirs ; servants and
labourers theirs : and if it seem to be otherwise, then they
should do their best, both with every class, and with every soul
in every class, according to circumstances, to correct them, in
such wise as may be needed. And such visits, even though
they be often repeated, will not oflPend the people, so long as
they feel that their Piiest comes to them not for drink or
presents, but solely to seek, as he is bound, their salvation.

1 Clirysostoni, on 2 Tim., Horn, ix., writes thus : What is ' in season'' 1 It
ie this : Have no limited time : have time always : not otdy in -peace and
ease ; nor only when thou sittest in the church ; hut also in danger itself :
though thou be shut up in prison, or loaded with irons : though thou he
already condemned, and leading to death : eveii then reprove, and cease not to
rehv^ke : for then oidy will it he no season to rebuke, when thy reproof shall
have had effect.

XXXI.

This is absolutely required from the Priest by his pastoral
office. For if he is bound not to let one sheep be lost, (Luke
XV. 4.) and though he have kept the ninety and nine, must
pay for the one that is lost by his negligence with his own
soul, he must assuredly look after each one of his parish-
ioners', watch the state of each, and know exactly, and have it
as it were written on the palm of his hand, whether such an
one abide by God's grace in health, or be diseased with sin, and

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0\ THE DUTY OF PARISH PRIESTS.

CHAP, with what particular sin, and since what time, and how dan-
— gerous the disease, and what the particular remedy required^?
all which the Priest cannot do without close inspection, and
knowledge of their lives, nor without going about among
them, and administering to each such admonition as may be
suitable : for there is no one common remedy for all diseases.
The skilful physician, who has to see many sick of divers dis-
eases, examines personally their symptoms, and then pre-
scribes particular remedies for each^

1 St. Chrysostom, on Heb., Horn, xxxiv., hath the following words : For
all who are entrusted to thy care, for men, women, and children, thou,,
0 Priest, shalt give account.

2 The same'Father, on Mat., Horn, ix., writes thus : As the cnrefvl house-
holder in his house knows what is need/id for each person, so also should
the Priest know the morals, the actions, and the tonversation of nil, that he
may he able to give such medicine as is suitable to each ; comfort to v:hom.
comfort, rebuke to whom rebuke.

3 For this cause, on .ill domestic occasions also, at which the Priest may
be present, as at commemorations, at anointing, or simply visiting the sick,
and, especially, at the confession and communion of the dying, and other
like occasions, the careful Priest will not fail to offer such instruction and
discourse, as may be suitable for the time, and may profit both the sick and
the rest who are present: and so, turning the house itself into a church,
and giving spiritual food to the sick and others met therein, he will not be
found in the number of those unhappy pastors, at whom the Apostle Jude
pointed as it were with his finger, when he wrote ; These are spots in
your feasts of charity, when they feast with you, feeding themselves without
fear; clouds they are ivithout ivater, trees withered, vnthout fruit : <L'C. v. 12.

XXXII.

And so great being this work of teaching, not only in church
but also from house to house, not only in season, but also out
of season, not only at set times, with preparation, but also at
any moment, and off-hand, we cannot fail to see how needful
it is for the Priest to abound both in word, and in wisdom,
in order to the well fulfilling of this his vast duty : and the
only way hereto is, that he be skilled, and almost nourished
up from a child in holy Scripture. 1 Tim. iv. 6.

XXXIII.

From what has been said in the preceding sections of the

ON THE DUTY OF PARISH PRIESTS.

179

absolute necessity of learning for the Priesthood, it follows part

that eveiy Priest and Deacon, and indeed every aspirant to '- —

the Priesthood, should without fail, so far as time and
strength permit, apply their whole souls to the study of holy
Scripture'; and for a right understanding therein caU upon
the Lord with David ; Give me understanding, and I will
search out Thy law : Open Thou mine eyes, and I shall under-
stand. At the same time, they should not neglect to study
the more necessary Canons of the holy Fathers, and their
writings, as well as Ecclesiastical history, but should duly apply
themselves to these studies, and collect therefrom various ex-
amples and precedents, apt analogies and illustrations, and
other knoAvledge bearing upon the duties of their calling. But
if any one is not disposed or not able to do this, then neither
should he aspire to the order of Priesthood*.

1 That tlie Pastor of the Church should be learned in the divinely-inspired
Scripture, and keep the Word of God ever in his mind, the Lord Himself
enjoins, speaking thus : Take heed to thyself, and keep thy sovl diligently,
and forget not aJl My words, and let them not depart from thy heart all the
days of thy life, but teach them thy sons, aivd thy sons' sons. Deut. iv. 9. And
again : The book of My covenant shall not depart out of th y mouth, bvi
thou shalt meditate in it day and night, that thou mayest understaiul to do
all things that are written : then thou shalt be prospered, and shalt direct
thy vxiys aright. Jos. i. 8.

To the same effect the Apostle urges, and exhorts : Give attendance to
reading, to exhortation, to doctrine : meditate upon these things ; coMinue
in them: <L-c. 1 Tim. iv. 1.3, 15. Let the uord of Christ dwell in you
richly, vnth all vnsdom. Col. iii. 16.

St. Jerome, from Origen, Mor. vi. on Lev. viii., has the following: If any
one will be a Priest not in name only, but in deed, let him imitate Moses ;
let him, imitate Aaron. For what is written of these 'I ' They departed not^
saith the Scripture, 'from the Tabernacle of the Lord .' for Moses was con-
tinually in the Tabernacle of the Lord. But what need had he to be there I
Either that he might himself learn something from God, or else that he
might teach .something to His people. These are the Priests two duties :
the first, to learn himself from God by reading the Divine Scriptures, and
hourly meditating thereon ; the second, to teach his people ; to teach, this,
that is, which he has himself learned from God ; not of his own will, nor
of the reason of man, but as the Holy Ghost teacheth.

2 The Lord by the Prophet Hosea rejects from the Priesthood the care-

.\ 2

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ON THE DUTY Ol' PARISH PRIESTS.

CHAP, less Priest; and threatens his whole house : Because thou., saith He, hast re-

— ^— jected My doctrine, I will also reject thee, that thou shalt be no Priest to Me :

seeing thou hast forgotten the law of thy God, I also viill forget thy
children. Hos. iv. 6.

The Apostle prescribed not to raise to the Order of Priesthood such as
arc ignorant in the law, and live disorderly, but such as are able to teach
others, and are of blameless life. The things that thou hast heard of me,
he says, the same commit thou to faithfxd men, who shall be able to teach
others also. 2 Tim. ii. 2.

The second canon of the seventh (Ecumenical Council has these words :
Whosoever woidd be a Bishop, (the same is to be understood of a Priest,)
must be able to e.vplain the Psalter, and understand all that he reads, and
more than that, must have studied it, t/ie sacred Cations, the holy Gospel, the
boots of the Apostles, and all Divine Scripture : otherwise, let him not be
ordained.

St. Chrysostom in his fourth book on the Priesthood, writes of this at
large ; and forcibly exhorts the Priest, that he fail not, as being the pastor
of the Church, to give himself to the study of Divine Scripture, and be not
nnh) himself learned in it, hut also i}i other sciencm : and in support of
this he brings weighty reasons. On the other hand, if any one be careless,
and unlikely to know how to ground men by the Word of God in th e holy
faith, or guide them to repentance ; then, since such a Priest docs great
harm to his parishioners, and will himself certainly fall under God's judg-
ment, he for this cause, in the first chapter of the .same Discourse, forbids
to raise any such to the order of Priesthood. Here the Priest should re-
member the parables in the Gospel, of the wicked Huslmndmen; Mat. xxi.
and of the Servants, who received fmm their Lord the Talents; Mat. xxt.
and the whole of ch. xxiii. : also the Parable of the good Shepherd and the
hireling. John x.

XXXIV.

In conclusion of all that has been said above^ we will here,
as a pattern of that instruction which the Priest owes his
people by word, adduce the teaching of St. Paul, and his care
for souls ; in which, as in a pure mirror, nearly all our fore-
going propositions are clearly to be seen. Let us look only
at the twentieth chapter of the Acts of the Apostles.

I. What did St. Paul teach? Does he merely repeat to his disciples the
Lord's Prayer, Our Father, (be? and that too mechanically? O how far
was he from such unprofitable and careless teaching ! He shunned not to
declare: that is, he kept back nothing, that was profitable, vcr. 20. He testi-
fed both to the Jews and also to the Greeks repentance towards God, and

ON THE DUTY OF PARISH PRIESTS.

181

faith towards our Lord Jesus Christ, ver. 21. He declared uMo them the PART
whole counsel of God for their salvation, ver. 27. '- —

II. Where did he teach? Was it in churches only and assemblies?
By no means: not only before the people, but also from house to house :
ver. 20. not only all publicly, in their assembly, but also everj/ one of them
in particular, by himself, ver. 31.

III. When did he teach? On Sundays only and Holy-days? or only
during Lent ? No, not so : but dai/ and night, by the space of three years,
that he abode at Uphesus, \ei. 31. from the first day ofhiscoming into Asia,
duiing the whole time of his stay. ver. 18.

IV. Hovj did he teach ? Was it harshly, and with contention ? By no
means: but with all humility, and with many tears, ver. 19.

V. To what end did he teach ? May be for his own glory, and honour ?
No, indeed : he took no care whatever for himself ; neither counted he even
his life dear unto him ; but so laboured, only that he might finish his course
with joy, and the ministry, which he had received of the Lord Jesus, to
testify the Gospel of tlie grace of God. ver. 24.

VI. Under wimt circumstances did he preach ? Was he favoured by
opportunity and ease ? P"ar from it : he was hindered by many trials and
dangers, by the lying in wait of the Jeivs. ver. 19.

VII. Lastly, had he Any profit, however small, by his labours? any pay-
ment or return even for his necessary food and clothing ? No ! even this
most due and reasonable tribute that wonderful teacher desired not. / have
coveted, says he, no marCs silver, or gold, or apparel, ver. 33. His own Jiands
ministered to his necessities ; and not to his only, but also to them that were
with him; while he preached the Gospel both l)y day and night, ver. 34.
And this was the reason that the same great teacher could so boldly at the
last take his disciples to record, saying, / am pure from the blood of all.
ver. 26.

CHAPTER 11.

FIRST PART OF THE PRIEST'S DUTY,

THAT IS, OF THE

INSTRUCTION OF HIS PARISHIONERS.

PART II.

OF THAT INSTRUCTION, WHICH THE PRIEST
OUGHT TO GIVE HIS PEOPLE BY DEED.

THE HEADS OF THIS PART ARE ; I. TO SHEW THAT IT IS THE PRIEST'S DUTY
TO TEACH HIS PEOPLE HOLY LIVING BY HIS OWN EXAMPLE. II. TO SET
FORTH THOSE VIRTUES WHICH PECULIARLY BECOME PRIESTS, AS ENU-
MERATED BY THE APOSTLE PAUL: AND III. TO ADD SOME OTHERS WHICH
ARE ALSO PROPER FOR PRIESTS.

The words of the teacher are so closely connected with his
life and actions, that even heathen rhetoricians have laid it
down for a rule, that no one can be a good orator, unless he
be a good man. For they knew this, that if he who teaches
virtue do not himself practise it, he gains no credit with his
hearers for what he says : for they seeing him do one thing,
but say another, think that he praises virtue for some bye
end and interest of his own, not because virtue deserves
praise in itself: else he would himself have practised it.
Hence it comes, that he, who while he preaches virtue lives

ON THE DUTY OF PARISH PRIESTS.

183

amiss, can never speak out boldly, lest his own conscience paet

should take him up and reply, Physician, heal thyself!

(Luke iv. 23.) And Christ Himself says ; Thou hypocrite, first
cast out the beam out of thine own eye, and then shalt thou see
clearly, to cast out the mote that is in thy brother's eye. (Mat.
vii. 5. and in Psalm 1.) Why dost thou preach My laws, and
takest My covenant within thy mouth ? ^c. (v. 16. 20.) On the
contrary, when the life of a preacher agrees with his preach-
ing, such a one preaches boldly ; being ready to say to every
man in the words of Christ, Which of you convinceth me of
sin ? John viii. 46".

1 St. Chrysostom, Horn. v. on 2 Thess. says ; Great may he the teacher's
boldness, when he can instruct his disciples from his ovm good deeds ; as
Paul, when he said ; 'For ye yourselves knovj that it is Jit for you to be
like unto us ;' and in truth he should teach much more by life, than by
word.

II.

If even heathen oratory required from its professors a good
life, much more stircly the oratory of Gospel Preaching : for
which cause Christ, when He sent the Apostles to preach,
called them the light of the world : Ye are the light of the
ivorld : and at the same time explained in what this tight
should consist. Let your light, said He, so shine before men,
that they may see your good works, and glorify your Father,
which is in heaven. (Mat. v. 16.) and a little further on, (v. 19.)
Whosoever shall do and teach, he shall be called great in the
kingdom of Heaven. And He Himself describing the marks
of a good pastor, among the rest lays down this : When He
putteth forth His sheep, He goeth before them, and the sheep
follow Him, for they know His voice. (John x. 4.) that is; it is
not enough for a good Shepherd to call to his slieep with
his voice only, but he must also lead them with the example
of a virtuous life; that the sheep may follow by his track.

III.

As Christ to the Apostles, so did the Apostles leave this
rule to their successors the Bishops and Priests. Peter their
chief, when he entreats the Priests to feed the flock of God,

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ON THE DUTY OF PARISH PRIESTS.

CHAP, at the same time points out how to feed it, not as being
Lords over God's heritage, but as being ensamples to the flock.
(1 Pet. V. 2, 3.) And Paul, that other chief, teaches his son
Timothy the same, saying; Be thou an example to the be-
lievers in word, in conversation, in charity, in spirit, in faith,
in purity. (I Tim. iv. 12. and 2 Tim. iii. 10.) likewise Titus,
when he says ; In all things shew thyself a pattern of good
works, in doctrine shewing uncorruptness, gravity, sincerity,
sound speech, that cannot be condemned. Tit. ii. 7, 8.

IV.

And they who have left us this rule for teachers to live
hohly, have also confirmed it by their own examples. Of
our Lord Jesus Christ Himself, St. Luke at the begiuning
of the Acts of the Apostles has these words; Jesus began
to DO, and teach^. Of John the Baptist Christ Himself bare
witness saying, He ivas a burning and a shining light. (John
V. 35.) Paul dares to speak of himself thus : / so run, not
as uncertainly ; so fight I, not as one that beateth the air ; but
I keep under my body and bring it into subjection, lest that by
any means, ivhen I have preached to others, I myself should
be a cast-away. (1 Cor. ix. 26, 27.) Wherefore as he con-
formed himself to Christ, and followed Him in all things, so
he exhorted his disciples also to do, saying ; Be ye like unto
me, as I also to Christ. (1 Cor. iv. 16.) Be ye followers of
me, as I also am of Christ. And again : Brethren, be ye like
unto me, and mark them that- walk so, as ye have us for an
ensample. Philipp. iii. 17.

^ Clement of Alexandria, Strom. 1. vi., says ; He is a true Priest of the
Church, and a true Minister of the will of God, who both does and teaches
ivhal is of God. And St. .John Dainascene, in his Parallels, quotes the
following words from Didymus of Alexandria : Then, at Icnr/th, the teacher
does his work, and hin hearers believe him, when he teaches bi/ his life and
his deeds ; as it is written, ^ Jesus began to do and to teach.'

From what has been said above any one may see that the
Priest's life should be to his doctrine even as one hand to its
fellow, seconding and enforcing all he says to the edification

ON THE DUTY OF PARISH PUIESTS.

185

of his people 1. Wherefore do thou, O Priest, whoever thou part
art, give heed to thyself, and strive to lead a life after Christ's — — —
pattern, that thou mayest be able to say with St. Paul, Be ye
like unto me, as I also to Christ. But if thy life be not con-
formable to the preaching of the Gospel, then thy instructions,
even though they should profit the people, will be to thyself
only for heavier condemnation^. In fact however, such teach-
ing is for the most part as regards the people also not only cold
and powerless, as has been said above, but, what is more, even
positively corrupting^; for it breeds in many a suspicion that
faith is no more than a fable, and virtue only a pretext for
covetousness : and so instead of causing the name of God to
be glorified, it brings dishonour upon it ; as it is written ; Thou
therefore which teachest another, teachest thou not thyself?
thou that preachest a man should not steal, dost thou steal?
thou that sayest a man should not commit adultery, dost thou
commit adultery ? thou that makest thy boast of the law,
through breaking the law dishonourest thou God? For the
name of God is blasphemed among the Gentiles through you.
(Rom. ii. 21. 24.) Wherefore the Lord threatens such teachers,
saying ; Why dost thou preach My laws, and takest My cove-
nant in thy mouth? Psalm 1. 16.

1 St. Chiysostom, on Acts, Honi. i., writes thus: See hoiu Christ gave
His words force hy His actions : so also He bade His disciples to do. For
this cause Paul also said, 'as i/e have us for an ensample.' (I'hilipp. iii. 17.)
for nothing is more frigid than a teacher, who onli/ jihilosophizes in words :
for this shell's not a teacher, but a hypocrite. Therefore the Apostles also
taught first by life, and afterwards by word.

Again, on 1 Tim., Horn, v., The teacher should first teach himself; lest
while he teach others, he himself become a cast-away. But let him have
faith and a good conscience, and so let him teach others. Again, Hoin. x.
The Master should shine brighter than every light, and have his life without
spot ; that all may look on him, and conform their lives to his. Again,
floin. xiii. Be a pattern to believers, that is, to thy parishioners, in word,
in life, in conversation, in charity, in faith, in purity ; shewing thyself to
all an example of good works : that is, be thyself the pattern li fe : stand as
a model, as a breathing law, as a rule and directory of good living. For
III is kind of teacher should the Priest be.

^ Clirysostom, on Mat., Sci in. Ixxii., says ; What can be more wretched

186

ON THE DUTY OK PARISH PRIESTS.

CHAP, than a teacher, who goes before his disciples, and leads them, irith a life
- — '- worthy of contempt, not of attention. For every one is worthy of condemna-
tion, who transyresses the latv ; but much more does he, who is honoured
with the calUny of teacher, subject himself most justli/ to double awl treble
condemnation: first, because he transgresses ; secondly, because, when he
ought to amend others by his life, he corrupts them; and deserves so much
the heavier punishment, in ■proportion as he has greater honour and more
responsibility ; thirdly, because the teacher docs the (jrealer mischief, in that
he sins not simply as others, but also against his otcn teaching.

Again, on Rom., Serm. vi.. The hearing of the law profits nothing, unless
the doing of it folloiv : nor is this true of the hearing only, but of the
teaching also, ivhich is more than the hearing: nor will it be any excuse
for the teacher, if he do not himself that ivhich he teaches to others, but
rather it will turn to his greater punishment. And further on, in tlie same
sermon ; What profit is there in teaching, if ye teach not yourselves, nor
yourselves only, but others also, to do ivhat is seemly P or, what is far
crueller, if ye not only neglect to teach the things of the Latv, but even
teach what is contrary P To the same purport is the whole sermon.

Prosper, on Augtistine, says; To teach well, but live ill, is nothing else,
than to condemn thyself out of thine own mouth.

3 St. Chrysostom, on Acts, Mor. xxx., has tlie following: Why art ihou
proud, that thou teachest ivilh words P but this is easy, to philosophize in
tvoids : teach me by thy life: that is teaching indeed. Thou sai/est that it
is right to be humble, and drawest oitt a long discoxirse about this, and
fltiurishest, without being ever at fault for words : but he is better than
thee, who teaches me this by his actions. For teaching by tvords useth not
to fall so deep into the soul as teaching by deeds : for without deeds, not
only do thy words not profit, but rather they do harm. It is letter to be
silent. Why sop Because thou commendest to me a thing impossible : for
I think that if thou, ivho sayest all this, doest it not, much more am I
to be excused, who say nothing of the kind. For this cause the Prophet
saith : 'But unto the ungodly said God, Why dost i/iou preach My lawsP'
for this is all the more harm, if any one teaching in words, overthrow his
own doctrine by deeds: this it is that makes many evil livers in Churches.

St. Jerome, Ep. ii. to Nepotianus, says; See that thy life hinder not
thy tvords : that when thou teachest in the Church, no one may say to thee,
though in secret, ' Why doest thou not thyself, what thou teachest P Thou
art an admirable teacher, ivho, while thou ealest and drinkest, teachest
temperatice ! At this rate a robber may inveigh against stealing !' Christ's
Priest should have his lips, his heart, and his deeds all agreeing together.

St. John Damascene, in his sermon on Icons, lias the following passage.
Either leach not at all, or leach by Ihy life: lesi, trhile thou invites! men
hy thy words, ihou drive litem away hy ihine aclions.

ON THE DUTY OF PARISH PRIESTS.

187

VI.

"A Bishop must be blameless, the husband of one wife,
" vigilant, sober, devout, of good behaviour, given to hos-
" pitality, apt to teach, not given to wine, no striker, not a
" brawler, not greedy of filthy lucre, but patient, not en-
" nous, not a lover of money ; one that ruleth well his own
" house, having his children in subjection, with all gravity :
" for if a man know not how to rule his own house, how
" shall he take care of the Church of God ? not a novice, lest
" being lifted up with pride, he fall into condemnation and
" into the net of the devil. Moreover he must have a good
" report of them which are without, lest he fall into re-
" proach, and the snare of the enemy." On this subject
ch. i. of the epistle to Titus treats at full. ver. 6, 7, 8, 9.

VII.

Blameless' : The first thing which the Holy Ghost by the
Apostle requires is, that the Bishop or Priest be blameless ;
that is, as this Avord implies, free from all blame for any
vice, or evil deed, of a disgraceful nature, of the fouler sort,
and beyond natural and venial infirmities, such as murder,
adultery, robbery, and the like : also, that he be free from
those other vices which the Apostle enumerates : and not
only so, but on the contrary, that he be adorned with every
virtue. To this directly refers what the Apostle writes to
Titus, (ch. i. 8.) A Bishop, that is a Priest, must be just, and
holy. Both these words, like blameless, signify virtue in the
general, including the whole band and choir of particular
virtues, and especially all such as befit the teacher and
pastor of the Church.

1 To be blameless means, that a man be subject to no vice : so, to call a
man just means, that he is adorned with all virtue. Thus were called
Zacharias and Elizabeth. Luke i. G. Thus Job ; of whom it is written
that he was true, blameless, just, pious, eschewing every evil thing, ch. i. I.
The s.ame is also the sense of the word knb/ [like, in the SL] ; since it
represents a man, as being like unto God. What virtue then is not re-
ijuired of him, who is to be like unto God P and not merely called Iloh/
or Reverend of men ?

188

ON THE DUTY OK PARISH PRIESTS.

CHAP.

II- VIII.

The husband of one wife: The Priest should be the
husband of ouc wife. The Apostle does not say this, ac-
coi'ding to the interpretation of St. Chrysostom as laying
down a law ; that is, as if there could be no priest un-
married ; but in this sense, that, if married, he ought not
after the death of his wife to maiTy again.

1 This way of understanding the Apostle's words is not only confinncd
by the canons of the Councils, and the accordant interpretation of many
of the Fathers, but is also sufficiently clear from the fifth chapter of the
same Epistle: for the Apostle, requiring from her that is a widow indeed,
that she be, in like manner, the wife of one husband, plainly distinguishes
her from those widows, who, after the death of their husbands, will marry
again, v. ii.

This virtue is therefore prescribed to the Priest, that he shew not in
himself the fault of incontinence or softness, and so bring at once reproach
on his order, and on himself shame and contempt. Wherefore the first
canon of the Council of Neocaesarea orders, that if a Priest from the weak-
ness of incontinence marry, he must cease from his ministry; but if he
commit fornication, he is to be altogether degraded. "-Let the Priest who
marries cease from his ministry : hut if he commit fornication, or adultery,
let him be degraded altogether, and placed among the penitents.'

IX.

Vigilant, vr^i^aXeov, : St. Chrysostom understands here
especially vigilance of soul ; that is, unceasing watchfulness
over the flock entrusted to him. But neither ought we here
to exclude bodily vigilance, or sobriety ; since this greatly
' assists the other; and the spiritual cannot exist at all with-
out the bodily'.

' Our Saviour Himself, when He exhorts us to watch for His coming,
joins together both kinds of vigilance, or sobriety : Let not your hearts be
overcharged with surfeiting aiid drunkenness : and afterwards : Watch
therefore, and pray, always. Luke xxi. 34. 3(5. And the Apostle Peter,
arming us against our adversary the devil, joins together sobriety and
vigilance. 1 Pet. v. 8.

Soher', ooxppova,: This word denotes a man who has tlie
knowledge and power to bridle all his affections, especially

0\ THE DUTY OF PARISH PRIESTS.

189

fleshly lusts. Wherefore by the word soberness is often part
meant purity ; and such purity, as stands not only in deeds
but also in thoughts, which proceed out of the heart : (for out
of the heart proceed adulteries, S^-c. Mat. xv. 19. Mark vii. 21,
22, 23. these are the things which defile a man :) and further
extends to the eyes, to the lips, and to all the senses and
movements of the body^ Similar to this is the expression
temperate : (Tit. i. 8.) for if a man be temperate in meat
and drink, such temperance is a part of soberness : but if
we take the word in a wider sense, it applies not only to
meat and drink, but also to all appetites and affections of the
flesh, as St. Chrysostom also expounds it^ : wherefore tem-
perate in this wider sense means the same thing with sober
in the first sense given to it above.

1 Sober, in Greek 2w<j)paii/, means, as St. Chiysostom explains it, on
Rom., Horn, xx., a man vvlio has a sound mind ; with which the word used
in our Russo-Shivonic version agrees ; meaning a man of sound sense or
reason, neither distorted, nor defective.

2 Augustine says admirably ; Sa)/ not that ye have pure hearts, if i/e
have not also pure eyes: for an impure eye is the herald of an impure
heart. St. Chrysostom, on the Priesthood, B. iii. .'J, has these words : The
Priest ought to be as pure, as if he stood in the very heaven itself, sur-
rounded by the heavenly powers,

3 The same Father, on Tit.,Mor. ii., writes thus: Fl is not the man u-ho
fasts, that is here spoken of by the Apostle ; hut one that subdues all his
affections ; the tongue, the hands, the wanton eyes ; for this is temperance,
to give in to no vice.

XI.

It is to be noted that the vices opposed to sobriety or
temperance, as fornication, adultery, and the like, are so
deadly and foul, that they are utterly incompatible with the
Priesthood. Wherefore by the canons of the holy Fathers'
not only is the man himself, who is so defiled, judged un-
worthy of the Priesthood, but even a wife falling into such
sin, though her husband be blameless, prevents him from
being admitted to Orders, or from exercising his ministry, if
already ordained^ : and that there may not be so much as
a suspicion of such evil, the canons of the Church forbid

190

ON THK DUTY OF PARISH PRIESTS.

CHAP. Priests and Deacons, who are widowers, to keep in their
'- — houses any women except a mothei', a sister, or aunt, &c.'

1 Canon Apost. xxv. Neoctcs. i. and ix. Can. of St. Basil iii.

2 Canon NcocfES. viii. and of St. Basil the Great xxviii.

3 Canon iii of i CEcum. Counc. Canon v. of vi CEc. Counc. Can. xviii.
of VII CEc. Counc. and Decret. Justin, lxxi.

XII.

Devout: The Apostle joins together devotion and godly
fear : Let us have, he says, grace, whereby lue may serve God
acceptably , with reverence and godly fear. (Hcb. xii. 28.) and
in Acts X. 2. we read of Cornelius, that he was a devout man,
and one that feared God, which gave much alms to the people,
and prayed to God alway. Hence it clearly appears, that a
devout man means one who fears God, and truly worships Him.
This devotion is twofold: I. Inward and spiritual; when a man
has devout faith, love, and fear to God, and worships Him
in spirit and in truth : (John iv. 24.) II. Outward and bodily,
which proceeds from the inward; when a man offers up
prayers and thanksgivings to the Lord, and worships Him
w ith his body ; when he hears or reads the word of God with
pleasure ; and gives alms to the needy. This virtue, though
requisite in every Christian, is for the Priest no less indis-
pensable than the soul is for the body ; especially when he
stands before God's altar interceding for all, and calling
down the Holy Ghost to consummate the awful Sacrifice.

But on this subject see below, in eh. IV., where the Priest's duly of
prayer is treated at length.

XIII.

Of good behaviour : This expression, like the original
Greek word used by the Apostle, denotes a man who ob-
serves in all things that propriety which becomes his order ;
that is, in his actions, his words, his gait, his dress, his
housekeeping, and the like. On this head it is to be noted
that the canons of the Church, and the precepts of the holy
Fathers forbid Bishops and Priests to keep luxurious tables ',
to give in their own houses entertainments, or go readily to

ON THE DUTY OF PARISH PRIESTS.

191

those of others ; to play the buflFoon, to play cards, dance^ or part

look on at dancing ; to wear fine gowns, or go in dirt and • —

tatters^; for the first in a Priest shews softness or vanity,
while the second is a mark of hypocrisy

' Canon xv. of the fourth Council of Carthage runs thus : Let a Bishop
have a humble establishment and table, and strive to maintain the dignity
of his order by faith and holy living. The heathen historian Amniianus
Marcellinus has written of the primitive Christian Bishops in these words :
Some Bishops by their simple diet, thtir great temperance in drink, and
their plain clothing, present themselves pure and honourable in the eyes of
the eternal God and His trve worshippers.

2 Buffoonery is forbidden under pain of deposition, by can. Apost. xlii.
and can. li. of vi (Ecuni. They are to leave companies, where there is
dancing or playing, by canon xxiv. of vi QScuni. and by can. liii. Laodic.
They are forbidden fine gowns, by can. xvi. of vii fEcum.

Here may be mentioned, that Priests, who arc present at Commcmo-
raticins, are forbidden to take eatables home with them from the tabic,
and thus disgrace their order. Can. xxvi. of Laodic.

XIV.

Given to hospitality' : If any house, then certainly that
of the Bishop and the Priest more especially should be open
to strangers, even as a general inn. For how shall the Priest
exhort others to hospitality, if he shut his own door against
strangers ? Nor should he be kind to strangers only, but
also to all those, who need his help. Especially should he
succour the poor, and the sick, take care of the orphan, de-
fend the widow, and the oppressed, and take the part of the
innocent. But if poor Priests should deem this virtue im-
possible for them, as needing assistance themselves, let them,
when so circumstanced, look to the Apostles, who worked
with their own hands, and yet remembered the poor-, (Gal.
ii. 10.) and supported the weak. (Acts xx. 35.) Besides this,
they both may find shoidd, after the example of the Apostles,
move such of their Parishioners, as have ability, to practise
this virtue. 1 Cor. xvi. 1. 2 Cor. viii. 19.

1 St. Chrysostom, explaining the expression, given to hospitality,
Serm. ii. on Tit. says; He is given to hospitality, who makes himself a
sharer in all that he has loith the poor.

192

ON THE DUTY OF PARISH PRIESTS.

•2 See Can. Ajtost. lix. and liaodic. viii. Jerome, Kj). ii. to Nepotian, says;
It is the (jhtrtj of Jilxhops to minister tn the wants of the poor, but a dis-
grace for ant/ Priest to seek to enrich himself. And in another place:
If thou hast more than thou needest for thine own food and raiment,
give it away; knowing that thou art bound to this. And again: He who
leaves himself more than he needs, is as thom/h he robbed others.

XV.

Apt to teach : holding fast the faithful word as he has
been taught: (Tit. i. 9.) This quality, or excellence, of being
apt to teach, is required of the Priest before all others ; as
St. Chrysostom also in commenting on this passage testi-
fies : wherefore this has been treated of at length in our first
Part. Here it needs only to mention, what those Priests
should do, who contrary to the Apostolic command have
been ordained without sufficient leainiing. There are two
necessary resources to which such Priests must by all means
betake themselves, that they be not altogether dumb: I. They
must apply themselves with all diligence to the reading of the
divine Scriptures, more especially of the New Testament : and
also they must learn perfectly the Church Catechisms, and
read them often through with attention ; that they may be
able to teach orally the doctrines of the faith, and rules of
holy living. To this end the books of the holy Fathers
also, especially of St. Chrysostom, are very necessary' : and
the Priest should sometimes, at fitting seasons, read to the
people a homily from St. Chrysostom, as well as expositions
of the doctrines of the faith, and of the Lord's command-
ments, from the Catechetical books ; or, if he be not able
himself to do it, then he should employ his Deacon, or any
good Clerk to do it in his stead. II. He ought to have his
life so clearly marked by true holiness, that it may be as a
loud trumpet, to awaken and incite all men to the fear of
God, to devotion, and to imitation of his blameless and
Christian conversation ^ Great assistance towards furnish-
ing Priests may also be derived from sacred and ecclesiastical
history ; and from sermons of modern preachers, as well as
from the lives of the holy Fathers : and other narratives

CHAP.

II.

ON THE DUTY OF PARISH PRIESTS.

193

which may suggest to the reader meditations on the working part
of God's Providence, will afford rich sources of instruction.

2 Augustine, lib. iv. De Doct. Clirist., says ; If any one he incapable of
speaking either ivisely, or eloquently, still he may live so, as not only to gain
a reward to himself, but also afford a pattern to others ; and thus his life
will stand him in stead of abundance of words.

XVI.

Not given to wine : Amongst other vices, which the
Apostle endures not in a Priest of the Chui'ch, he reckons
drunkenness. Of what innumerable other evils this one evil
is the cause, both daily experience in the case of such as
are given to it, and indeed one's own conscience, sufficiently
shews ; while how foul it is in God's sight, and how offensive
to His Majesty, all may clearly see from His word. In the
Old Testament drunkenness was forbidden to Priests under
pain of death : Ye shall drink no wine, nor strong drink,
thou, nor thy sons vnth thee, ivhen ye go into the Tabernacle
of the testimony, nor when ye approach the Altar, lest ye die:
and this shall be unto you a statute for ever throughout your
generations. (Levit. x. 9.) And again : No Priest shall drink
vnne, when he entereth into the inner Court. (Ezek. xliv. 21.)
And in the New Testament the Holy Ghost by the Apostle
(1 Cor. vi. 10. and Gal. v. 21.) saith expressly that, drunkards
shall not inherit the kingdom of God. Yet, though drunken-
ness is a sin so grievous and deadly, there are very many in
our time, who scarcely pass a day without indulging their
sottish passion for drink'. Wherefore Christ's Church, fol-
lowing the will of God, by the canons both of the Apostles
and of the Councils forbids not Priests only, but all clerks,
not merely to be drunken, but even so much as to enter a
tavern, under pain of deprivation and excommunication^.

1 Gregory the Divine says; Drunkenness in a layman is a grievous sin,
in a clerk it is sacrilege.

2 Canon xlii Apost. runs thus: Let any Bishop, Priest, or Deacon, who
plays, or drinks, unless he leave it off, be deprived. And Canon liv. Let
the Clerk, who without any necessity frequents taverns, he crromviunicatrd:
Canon Laodic. xxiv.

194

ON THE DUTY OF PARISH PRIESTS.

CHAP.

.iL__ XVII.

No STRIKER, NOT A BRAWLER: To tlic Same cffcct is that
m IucIi is written to Titus, not self-ivilled, not soon angi'y. The
minister of Christ must not only be no striker, but neither
must he be a brawler, rash, or self-willed : and since such
things come of anger, so neither must he be soon angry.
It is not fit, that is, that he be moved to anger lightly, or
without just reason, or in any common and trivial matter:
much more surely must it be monstrous in him to enter into
disputes or quarrels', whether about domestic and private
matters, or any otlier : for not such as these only, but also
all vain disputes and controversies about doctrine, tending
to the display of self, not of truth, to one's own glory rather
than God's, are forbidden to the clergy. (1 Tim. vi. 4, 5. And
2 Tim. ii. 14.) Put them in remembrance, that they strive not
about words, to no jirojit, but to the subverting of the hearers.
And (ver. 23, 24.) Foolish and unlearned questions avoid, know-
ing that they do gender strifes : but the servant of the Lord
must not strive, but be gentle unto all men. Now a striker is
not only he, who goes at his neighbour to fight with his fist
or staff, but he also, who provokes with words, or gives offence
to him that is weak ; as it is written ; so sinning against the
brethren, and striking their conscience, which is weak. (1 Cor.
viii. 12.) To the same purpose also is that word of Christ,
which He spake of the careless and evil pastor; and shall
begin to strike his fellow-servants, and to eat and drink with
the drunken. Mat. xxiv. 49.

1 Chrysostoni, commenting on the word striker, on Tit. Mor. ii., lias these
words: The teacher is the "physician of souls; but the jihi/siciaii strikes
not, but tends and heals tvhat is sick and wounded. Canons xxvi Apost.
and Iv of St. Basil the Great order, that the Priest who strikes any man,
wlicther believer or unbeliever, he deprived.

XVIII.

But PATIENT : Against the above-mentioned faults of
anger, strife, and quarrelling, the best and most effective
remedy will be patience ; if only it be true patience, spring-

ON THE DUTY OF PARISH PRIESTS. 195

ing from godly poverty of spirit, and from the fear of the part
Lord, and perfected not by extraordinary outward or bodily
abasement, but by thoughts of inward humility. Another
sort of patience there is, which is feigned and hypocritical,
put on for a time to gain praise from men : but this is un-
pleasing to God, and hurtful to a man's own soul : whereof
see in the Catechism, on the Beatitudes. But the Apostle
here requires in the Priest true evangelical patience, whose
fruits are; not to be soon angry, even though there be ground
for anger ; not to contend, still less to fight, but to give way;
not to return provocation for provocation, but to walk as St.
Peter saith of Christ ; IVhen He was reviled, He reviled not
again, (lPet.ii.23.) and as Paul writes; (ICor. iv.l2, 13.) Being
reviled toe bless, being persecuted we are patient, being defamed
we entreat. But if any ill report or slanderous accusation be
brought against the Priest, whether by any of his own parish-
ioners, or his brethren of the clergy, in such case he should not
keep silence, lest he strengthen the slander, and so give cause
for suspicion: but he should without anger or contention e^^nce
his own innocence, and then forgive his traducers. Or should
he go into court, he may there also lawfully and with clear
conscience, without artifice or unfairness, seek his own, or
strive to clear his own innocence, without any breach of the
duty of patience : an example for which is set in the answer
of the Apostle; Acts xxiv. 10, &c. to 21. xxv. 8. 10, 11. and
xxvi. 2, &c. . 80.

XIX.

Not greedy', not given to filthy lucre, not envtous,
NOT A LOVER OF MONEY : Thcsc viccs are akin one to another:
for as the love of money according to the Apostle is the root
of all evil ; so greediness, or the pursuit of filthy lucre, and
envy, are as it were shoots springing from this root : and it is
through these shoots alone, that the covetous spirit can be
discerned. How grievous is the sin of covetousness, how
terrible a passion in itself, and how destructive to the soul in
its results, we may learn from hence, that the Apostle, besides

o 2

196

ON THE DUTY 01' PARISH PRIESTS.

CTiAT. calling it the root of all evils, says in another place, that it is
idolatry. (Colos. iii. 5.) And if the ministers of Christ are to be
pure from such dreadful vices, they must have the single eye,
free from evil, and the apostolical heart of Paid, (Acts xx. 33.)
not the eye or heart of Judas ; (John xii. 6. and xiii. 2. 27.)
and besides must bear in mind that exhortation of the Apostle;
Do thou, O man of God, flee these things ; (the love of money,
and of filthy lucre, and envy;) and follow after (here pointing
to the remedy, and means of fleeing them) righteousness, god-
liness, faith, patience, meekness. Fight the good fight of faith,
lay hold on eternal life, whereunto thou art also called. 1 Tim.

11, 12. To the same purpose are 1 Pet. v. 2. and 1 Thess.
ii. 5. In accordance Avith which injunctions Christ's Church,
to turn away her ministers from improper gains ^ sets before
them the Canons of the Apostles, and of the Councils, de-
nouncing not only deprivation but excommunication and
anathema against such as offend.

1 In the Russian version at 1 Tim. iii. 3. there is a word, which we
have rendered greedij, while in the Epistle to Titus (i. 7.) there is another,
which we have rendered a lover of filthij lucre : but in the original Greek
there is only one and the same word, alaxpoKip^s, which in both places
designates a man who makes sordid gains : and so greediness and the love
of filthy lucre are but two names for one thing, the seeking of improper
gain ; which may be done in various ways unbecoming the Priesthood.

2 There are many ways of making sordid gain, which are unbecoming
the spiritual order ; but here we will mention only some : 1. Usury, when
a minister of the Church takes usury, or increase : this is forbidden by the
canons under pain of deprivation : Can. Apost. xliv. i CEc. Counc. xvi.
VI CEc. Counc. x. II. Illicit buying and selling: this offence is for-
bidden by canon ix of the sixth Council. III. Worldly traffick : to
trade, or traffick, and follow other pursuits for gain is forl)idden to the
Stewards of the divine Mysteries both by the word of God, (2 Tim. ii. 4.)
and by the canons of the holy Fathers. Can. Apost. vi. xx. Ixxxi. IV. The
exaction of money for spiritual ministrations : this the Lord Himself for-
bids, saying, Freely ye have received, freely give. And canon xxiii of
the Sixth Council subjects a Priest to degradation for taking any pay
whatever.

Jerome, in his epistle to Nepotianus, says ; If any clerk by worldly busi-
ness, from being poor has become rich, from being mean has become re-
spectable, do thou fiee him as the plague.

ON THE DUTY OF PARISH PRIESTS.

197

XX.

One that ruleth well his own house, having his
CHILDREN IN SUBJECTION WITH ALL GRAVITY : Remember,

0 Priest, Eli, that High-Priest in the Old Testament, whom
God spared not, but punished for the disorders of his profli-
gate sons; (1 Kings iv. 18.) and take thought for thyself,
that thou too fall not under a similar, and still more severe
punishment, both for thine own house, and for God's, that
is, for the flock entrusted to thee, which thou art bound to
guide into the way of salvation. But what earnest of
ruling well God's household should he give, who seeks to be
raised to the Order of Priesthood, or has been raised to it
already ? The Apostle Paul prescribes for such a one, that
he shall first have made trial, and approved himself, by ruling
ivell his own housed For if a man, he saj's, know not how to
rule his own house, how shall he take care of the Church of
God? (1 Tim. iii. 5,*) Hence it is plain that it is the Priest's
duty to give diligent heed both to his own house, and still
more to the salvation of his flock ; as it is written, Be thou
diligent to know the souls of thy flocks, and give thy heart to
thy herds. Prov. xxvii. 23.

1 To the ruling of the house it belongs, that the Priest instruet all his
household in souud faith and holy living : that his wife, according to the
apostolic precept, he grave, not a slanderer, sober, faithful in all things:

1 Tim. iii. II. that his children sliould in like manner he faithful, not
accused of riot, or unruly. Tit. i. (>. The same is insisted on by the
canons: No one is to be ordained Priest, who has not first brought all in
his house to believe the faith, iv Counc. Q2cum. canon xiv. and canon
xxxvi Garth. The Priests' wives must nut dance, nor indulge in foolish
jesting, nor commit adulter;/. Can. Apost. xviii. Of the religious bringing
up of children, see canon xxxv of the Council of Carthage.

2 Chrysostom, on Tit., Mor. ii., writes thus: If any 07ie cannot be a
teacher even for'his own children, how shall he teach others 1 If he cannot
rule those, whom, he has had with him, and bred up from infancy, atcd
over whom he has authority both by law and by nature, how can he profit
others '( Certainly, unless there had been in the Father the (/reatest soft-
ness or carelessiiest, he would not have suffered those under him to grow
up evil.

198

ON THK DUTY OF PARISH PRIESTS.

CHAP.

XXI.

Not a novice, lest being lifted up with pride', he
fall into condemnation, and into the snare of the
DEVIL. To secure that the Priest be neither a novice, nor
imperfectly instructed in the doctrines of our holy faith,
belongs solely to the care and attention of the Bishop :
wherefore nothing shall be here said of this, except what
the Apostle has admonished us concerning pride. For this
also is one of the virtues required in the Priest, that he be
not proud, but humble-minded. The Apostle requii-es this
of the pastor of the Church, when he writes in his epistle to
Titus; not self-willed: (ch. i. 7.) for self-will, or undue
self-love, is precisely the source of pride and arrogance.

1 That the Priest may not be suhject to this passion, let him ever re-
member that he is indeed a minister of Christ, but of that Christ, Who ivas
humble, and meek: Mat. xii. 19. that he is a successor of the Apostles,
but of those Apostles, who bein// reviled, blessed. And to this end it is
further necessary, that the Priest deal not with his parishioners in a lordly
manner: for this was forbidden to His Apostles even by our High-Priest
Himself, the Lord Jesus Christ. Luke xxii. 24, Sec. 1 Pet. v. 2. and
2 Corinth, i. 24.

XXII.

Moreover he, the Priest, must have a good report of

THEM, which are WITHOUT, LEST HE FALL INTO REPROACH,

AND THE SNARE OF THE ENEMY : By them, which are without,
are to be understood aliens in faith, especially idolaters, and
others, who believe not in Christ ; amongst whom the primi-
tive Church of the Apostles grew up as a lily among thorns.
Who is there, that sees not from hence, that the Priest
should be indeed blameless, and, as St. Chrysostom teaches,
brighter than even the sun's rays? For if reproach even
from aliens in faith, reproach oftener without than with
reason, be amiss for him, then how much more must any
reproach from his own orthodox Christian brethren, espe-
cially from his own flock, or from any such as arc cognizant
of his life, as being more worthy of credit, be a still greater
snare and hindrance to him in the work of his ministry'?

ox THE DUTY OF PARISH PRIESTS.

199

1 Chiysosiom, on Acts xx., Mor. xliv., has these words ; This is the virtue PART
of the teacher, to have his disciples witnesses of his good works. — it —

XXIII.

Here it will be not improper to notice, that the Priest
must not be double-tongued^ ; in like manner as the Apostle
requires of Deacons in the same chapter, (1 Tim. iii. 8.) and
thereby plainly implies the same of Priests.

1 By this word, double-tongued, is to be understood not only a cheat or
a liar, but also a slanderer, and tattler, and that, too, even though there be
ground for his tales. And here we must mention that dreadful kind of
lying, joined with greediness of filthy lucre, which invents miracles ; and
relates in God's name visions and apparitions, which have never occurred ;
and makes superstitious observations, which are all one with sorcery. Let
all such wicked impostors listen to this word of God: Woe unto them that
prnphesi/ out of their own heart; who tvalk after their oicn spirit; but
have seen nolhimj at all. Have ye not seen a lying vision, and have ye not
spoken vain sorceries P And ye say. The Lord saith : albeit I have not
spoken. Wherefiire, say unto them; Thus saiih the Lord God : Because
ye have spoken lying words, and divined vanities, therefore, behold, I am
against yon, saith the Lord God. And I will stretch out My hand upon
the Prophets that see lies, and that prophesy vanity. Kzck. xiii. .3, 7, 8, 9.

XXIV.

Besides the above-mentioned virtues, some others arc by
the Lord's commandment required of Priests, as proper for
their life and calling : Be ye wise as serpents, and harmless as
doves. (Mat. x. 16.) Truffick till I come. (Luke xix. 13.) In
!/our jjatience possess ye your souls. (lb. xxi.19.) Abide in Me,
and I in you. As the branch cannot bear fruit of itself, except
it abide in the vine ; no more can you, except ye abide in Me.
(John XV. 4.) / have chosen you, and ordained you, that ye
should (JO, and briny forth fruit. (lb. ver. 16.) All these in-
junctions require of Priests, that they, following their Lord
. Christ, and making themselves one with Him, both be pru-
dent, modest, and discreet in their daily conversation witli
all men, and also in the duties of their calling attentive,
correct, and indefatigable, and in afflictions patient, strong-
hearted, and invincible.

200

ON THE DUTY OF PARISH PRIESTS.

XXV.

The Apostle says ; Unto the Jetvs I became as a Jew, that
I might gain the Jews : to the iveak became I as weak, that I
might gain the iveak : I am made all things to all men, that
I may by all means save some : And again ; / therefore so run,
not as uncertainly ; so fight I, not as one that beateth the air ;
but I mortify my body, S^c. By this description of himself he
sets himself before all Priests as a pattern no less of that
wise and blameless conversation vnth all men, which becomes
a pastor, than of the special labours and exercises of an Apo-
stle. And yet, while he was engaged in such vast labours, and
in such arduous exercises, he was deeply humble-minded :
Brethren, he says, / count not myself to have apprehended:
but this one thing I do, forgetting those things lohich are be-
hind,.and reaching forth unto those things which are before^,
I press toward the mark, for the prize of the high calling of
God in Christ Jesus. In the same way it is the duty of
every Pastor who exercises himself in all the virtues above-
mentioned, not to think highly of himself, but, forgetting all
his own attainments, to reach forth, like a good soldier of
Jesus Christ, to those still greater labours, and still more
arduous exercises, which are before him. To this the same
Apostle urges us, when he says ; So run, that ye may obtain:
. . and, mark them which walk so as ye have us for an en-
sample. 1 Cor. ix. 20 . . 27. Philipp. iii. 13 . .17.

1 Chrysoslom, Horn. xii. on Philipp., writes thus : Nothinij so spoils and
ruins our success, as the thought of the good that we have done : for this
begets in us a double evil ; both making us more remiss, and templing us
to pride. For this cause Paul, seeing how very prone our nature is to
sloth, teaches us humility by those words of his, ^Brethren, I count not
myself, ^c'

XXVI.

That the Priest, according to the instructions given above,
be free from vices, and adorned pre-eminently not only with
those virtues mentioned above, but also with all others needful
for the Priesthood, the Apostle most powerfully exhorts, and
almost adjures him, when he says in the same chapter;

ox THE DUTY OF PARISH PRIESTS.

201

(1 Tim. iii. 14, 15.) These things write I unto thee, that thou part

mightest know how to behave thyself in the house of God,

ivhich is the Church of the living God : as if he had said :
O Timothy, knoM' both thou, and whosoever is to come after
thee, that to be a Priest in the house of the living God, to
teach God^s people, to offer, and minister Sacraments, and to
intercede for the whole world, is such a work as none other
man is fit for, than he whom I have now described. And for
this he gives, in ver. 16 of the same chapter, the following
deep reason : God was manifested in the flesh. Tins is the
great mystery of godliness : This it is that feacheth us all, and
requires of lis, that denying ungodliness and worldly lusts, we
should live soberly, righteously, and godly ' in this present world.
Tit. ii. 12.

1 Under these words soberly, righteously, and godly, the Apostle in-
cludes generally all Christian duties, whether to God, to our neighbour,
or to ourselves.

XXVII.

We will conclude this Part vidth two general virtues, those of
fidelity and wisdom, by which Christ Himself describes such
of His stewards, as shall be perfect, and l)y so doing plainly re-
quires of them these same virtues in a more especial manner.
Who is, saith He, that faithful and tvise steward, whom the
Lord shall make ruler over His household, to give them their
portion of meat in due season? (Luke xii. 42. Mat. xxiv. 45.)
Such fidelity and wisdom consists, as is represented to us by
the Gospel, in nothing else than this ; that the steward of
God's house pass not the time of his occupancy in eating
and drinking himself, and in getting drunk, from his steward-
ship, but in diligently distributing food to others in due season,
both by doctrine, and by Sacraments, and by prayer to God ;
and in all this seek not his own things, but the things that be
Jesus Christ's. (Philipp. ii.21.) Such wisdom and fidelity arc
so great a part of the Priest's duty, that they will secure the
presence of all other virtues, and so render the Priest him-
s(!lf in the work of his ministry a workman needing not to be
ashamed. Wherefore also Paul, when he describes aji Apostle

202

ON THE DUTY OP PARISH PRIESTS.

and the successor of an Apostle, a Bishop or Priest, requires
of him wisdom with faithfulness, as the soul by which he is to
be animated; writing thus; Moreover, it is required in stewards,
that a man be found faithful. (1 Cor. iv. 2.) On the other hand,
if this fidelity and wisdom be wanting, what are virtues but
a mere semblance and mask? or what is a steward but a
whited sepulchre, shewing itself outwardly with a fair in-
scription, but within full of hypocrisy and lies ? And what
are such stewards to expect ? Christ Himself answers : The
Lord of that servant shall come in a day when he looketh not
for Him, and in an hour that he is not aware of, and shall cut
him asunder : O how fearful a punishment ! and skull appoint
him his portion vnth the unbelievers. This shall be the lot of
the careless and unfaithful Pastor. There shall be weeping
and gnashing of teeth. Mat. xxiv. 50, 51.

CHAPTER III.

or THE

THIRD PA.RT OF THE PRIEST'S DUTY,

THAT IS, OF

MINISTERING ABOUT SACRAMENTS.

THAT TO MINISTER IN SACRAMENTS [MYSTERIES St.] IS THE PECULIAR
WORK OF THE PRIESTHOOD IS SUFFICIENTLY SHEWN BY ST. PAUL IN
THAT PLACE, WHERE HE DESCRIBES HIMSELF AND ALL HIS SUCCESSORS
IN THESE WORDS; "LET A MAN SO ACCOUNT OF US AS OF THE
MINISTERS OF CHRIST, AND STEWARDS OF THE SACRAMENTS OF GOD."
1 COR. IV. 1.

What a Mystery, or mysterious Rite Divinely-ordained is, CHAl'.

and how many Holy Mysteries [or Sacraments] the Apostolic —

Eastern Church reckons, and whether all Sacraments are of
equal virtue or necessity, may be found set forth at length
in the Catechetical books : while in what order and manner
the same Sacraments are to be ministered, the Office-books
of the Church, and for the holy Eucharist, more particularly,
the Priest's Service-books, sufficiently explain. Wherefore
no more is left for us to do here, than to set down some
propositions concerning those pre-requisites or conjoint con-
ditions, without which Sacraments profit nothing the re-
ceiver, nay rather often become sin, cither to the receiver,
or to the giver, or to both. Such conditions arc partly
general, and refer equally to all Sacraments, partly special.

204

ON THE DUTY OF PARISH PRIESTS.

CHAP, and belong to each one of thenij according to its particular
— character.

PROPOSITIONS RELATING TO ALL THE
SACRAMENTS GENERALLY.

II.

It is the Priest's duty before he administers any Sacra-
ment to teach him who desii-es to receive it, if he be igno-
rant, what is the virtue of the same Sacrament ; to what end
it was instituted ; and what is signified by its outward form
or matter : for instance, in Baptism, what is signified by the
water, which has of its own nature virtue only to wash away
bodily defilement ; in Unction with Chrism, what is signified
by the Ointment of sweet odoux's ; and so forth. For if he,
to whom the Sacrament is administered, be left uniustructed
of this, he will not know himself what he receives : conse-
quently, neither can he have faith', which naturally follows
only upon the knowledge of what is to be believed ; and so
he wiU not receive that grace of God, which is given in the
Sacrament^ : for our faith alone is the hand by which we re-
ceive all those gifts of God, which have been obtained for us
by our Lord Jesus Christ. Acts x. 43. xv. 9. Rom. iii. 22. 25.

1 That it is impossible to have faith without having been taught what
to believe, the Apostle signifies, saying; Hotv shall they believe on Him,
of Whom theij have not heard P Rom. x. 14. Faith coineth by hearing,
and hearing by the word of God; that is, faith spiingcth in man nut
from any human discourse, but from the preaching of the word of God.
Proof enough of this is given in the Acts of the Apostles, which describe
the conversion of the Jews and Gentiles to the faith of Clirist, and this
faith springing up and established by nothing else, than the hearing and
reception of the preaching of the Gospel.

2 Preach the Gospel to every creature. He that believeth and is baptized,
shall be saved; but he that believeth 7iot, shall he damned. Mark xvi. 1(5.
He that believeth on Him shall not be condemned : but he that believeth
7iot is condemned already, because he hath 7iot believed in the name of the
only-begotten Son of God. John iii. 18.

III.

Since faith in the holy Sacraments is but one part or article
dependent upon others, the Priest in explaining any Sacra-

ON THE DUTY OP PARISH PRIESTS.

205

ment, should question him who desires to receive it, whether chap.

. . . . III.
he knows those prior articles of the faith, wliich are necessary

to salvation; as, of the Holy Trinity; of our Lord Jesus

Christ ; and so on through the Creed ? and if not, then he

must teach him those first; that so he may be the better able

to understand the grace of that Sacrament, which he is to

receive, and savingly to believe in it'.

^ For the better understanding of the propositions here tihove written,
it will not be improper in this place to say somewhiit briefly of savinfj
faith ; what, and of what nature it is. Saving faith is the undoiibting
reception of the Gospel of Christ in the heart of a man brought to peni-
tence : and such faith is called unfeigned, hearty, and liveli/. There are
two other kinds of faith opposed to this: one, a hypocritical faith, which is
not hearty ; as when any one believes not really that the Gospel of Christ
is true, but still shews himself outwardly believing, as if he were a Chris-
tian : and this faith is very offensive to God, and miiy rightly be called an
ill faith, or infidelity. Of such men the Apostle says ; They profess that
they knoiv God, but in works they deny Him ; that is by not believing
Christ's Gospel, and by not owning Christ to be the Sou of God; being
abominable, and disobedient. Tit. i. 16. Another kind of faith, no less
unprofitable, is when a man believes that the Gospel of Christ is true, but
repents not of bis sins, nor seeks pardon of them from God through Christ
Jesus, but is careless about holy living, and without fear. This faith is
dead, unlivcly, and unfruitful, and therefore insufficient for salvation. Of
such faith it is that the Apostle James writes in ch. ii. of his Epistle.
Hence we may learn that to believe savingly is nothing else than, with
knowledge of those articles of faith which are most necessary to salvation,
to believe undoubtingly in Jesus Christ, and live according to His holy
commandment orderly, in good works ; repenting at the same time heartily
of all past sins, and asking with the whole heart forgiveness of them of
God, trusting for this in the blood of our Saviour Jesus Christ.

IV.

From the above propositions it is plain that there neither
can be faith without knowledge, nor knowledge without
preaching and instruction ; and that in such as have not
faith Sacraments do not exhibit the divine virtue and grace.
Consequently, until the ignorant shall have been taught the
most necessary articles of faith, the Priest cannot savingly
administer to them the Sacraments : since such persons, even

206

ox THE DUTY OF PARISH PRIESTS.

though they be not reckoned among unbelievers, are clearly
not far removed fi'om them.

In like manner is it unlawful to administer to heretics,
who receive not the doctrine of the Gospel, any Sacrament,
in any way whatever, until they become converts to ortho-
doxy ; according to that which is written ; Give not holy
things to dogs. Cast not your pearls before swine. Mat. vii. 6.

VI.

If at all times Priests are bound at their peril to take care
that they be not in any grievous or deadly sin uncleansed by
penitence, much more are they so bound at the time of minis-
tering any Sacrament : for otherwise the Priest's sin, though
it prevent not the grace of God from flowing on him who
worthily receives the Sacrament, yet is doubled upon the
Priest himself, who in his impurity touches the Holy Thing
and the Arks of the Holy Ghost, Who dwelleth in the Sacra-
ments. Even the priests of the Old Testament, who had to
enter into the tabernacle of witness, were commanded by
God oft-times to wash their hands and their feet, lest they
should die: (Exod. xxx. 19. 21. and xl. 31.) that so they
might be led by the ablution of bodily impurity to the
washing away of the spiritual filthiness of sin. Wherefore
the Priests of the New Testament should ever bear in mind
this command of the Apostle ; Let us cleanse ourselves from
all filthiness of the flesh and spirit, perfecting holiness in the
fear of God. 2 Cor. vii. 1 .

VII.

Much more still are Priests bound when ministering about
Sacraments not to be in liquor. For if they have their
mind darkened, and so perchance omit or change any thing
in the outward form pertaining to the essence of the Sacra-
ment, as for instance, in Baptism, if they should forget to
pronounce the words necessary for the completion of this
Sacrament, they would bring themselves under the severest
condemnation both of God and of His Church.

ON THE DUTY OF PARISH PRIESTS.

207

VIII.

Let the Priest for the above reasons be exceedingly careful
in no way to omit or change those things, which pertain to
the essence of any Sacrament, and which are called its matter
and form : let him also take care to go through all the ritual
accompaniments of the holy Sacraments, and all the other
* orders and forms of the Church, with faith : for without
faith it is impossible to please God. (Heb. xi. 5.) and again:
Whatsoever is not of faith, is sin : (Rom. xiv. 23.) and with
all attention to the instruction and edification of him, who
is to receive the Sacrament ; not hurriedly, nor drowsily, but
remembering that awful denunciation ; Cursed be every one
that doeth the work of the Lord negligently. Jer. xlviii. 10.

IX.

Lastly, in the actual administration of the Sacraments,
the Priest should remember this also, that if the selling of
holy things is so utterly forbidden, that he, who on giving the
Communion asks even a single farthing from the communi-
cant, incurs degradation', it necessarily follows that he ought
to be rigidly careful to seek nothing in return for the minis-
tration of Sacraments, according to that word of the Lord ;
Freely ye have received, freely give : (Mat. x. 8.) but content
himself with voluntary offerings-; which should certainly be
made ; according to the word of the Lord in the same chapter;
(ver. 10,) Tlie workman is worthy of his hire. And the Apostle
says ; The Lord hath ordained, that they which preach the
Gospel, should live of the Gospel. 1 Cor. ix. 14.

1 Canon xxiii. of vi Counc. CEcum. has these words ; If the Priest, who
communicates the people in the all-pure Mi/steries, that is, the all-pure IMi/
and all-pure Blood of our Lord .Jesus Christ, asks so much as a farthing,
or any ihint/ else whatever from, th e communicant, let him be de/jraded.

^ If any Priest with liis clerks be so poor as to want what is necessary
for their maintenance, he may at some other time than when he is minis-
tering Sacraments, (of which there is mention in the Spiritual Regulation
also, in the appendix On the Clergy, Can. xxii.) ask his luirisliioners for
assistance, in the spirit of the Apostle's teaching; Who i/oeth a warfare at
ant/ lime nl his nwti charijes Who planlrth a vinei/ard, and rafelli iinl of

208

ON THE DUTY OF PARISH PRIESTS.

CIIAP. the fruit thereof; or who feedeth a Jloch, and ealeth not of the milk of the

'- — Jlock P etc. in the chapter quoted above, 1 Cor. ix. 7. 1 1, 12. The same is

likewise ordered by an Imperial Edict of the year mdccxxiii.

PROPOSITIONS RELATING TO EACH SACRAMENT IN
PARTICULAR, AND FIRST TO THE SACRAMENT
OF HOLY BAPTISM.

In baptizing children, it is the Priest^s duty to see that the
godfather or godmother be an orthodox behever, and know
those articles of the faith which are necessary to salvation :
inasmuch as the sponsor here stands in place of the infant
baptized, and makes answers for him to God; (1 Pet. iii. 21.)
repeating the Creed; and so is bound, when his spiritual son,
whom he receives from the font, begins to grow up, and has
no other instructors, to teach him the faith and God's law,
and do his best to put him in mind of his vows made at
Baptism, and of the virtue of that Sacrament; so that the
child himself may solidly learn and understand the same' :
all which cannot be done by any, who are either ignorant
themselves, or aliens from the faith\

1 Augustine, Serm. ccxxii. writes thus : Above all, I would have you,
whether men or women, who have stood godfathers or godmothers to children,
to knoiv this ; that ye are sureties for them, whom ye have taken up from
the holy laver : and therefore ye ought continually to exhort them to keep
purity, to love right, to hold to love: but above all, be sure both to know
yourselves, and to teach your god-children the Creed, and the Lord's Prayer.

2 Young children, by reason that they are as yet uninstructed in the
faith, are unfit for the office of sponsor ; while aliens in faith are unfit,
because the Creed with them is corrupted or nnitihUcd, as with the
lloraaus. the Protestants, and tlie Reformed ; and if they should instruct
the child, they would naturally pervert it to their own belief. If, how-
ever, for political reasons it be ever tolerated, that an alien in faith stand
sponsor, he should be made to read the Creed of our Church ; and one
orthodox sponsor is all that is required.

XI.

As for persons of riper years, who from Judaism, Mahom-
medanisra, or Idolatry, come to Baptism, the Priest must

ON THE DUTY OF PARISH PRIESTS.

209

first teach such the articles of the Christian faith' refuting CHAP.

• III-

at the same time thoroughly the soul-destroying error, in
which they have formei'ly been held : after which he should
explain to them the grace and power of Baptism ; and so,
with permission of his Bishop, baptize them according to the
Order set forth in the Office-book. Notwithstanding, if any
such person, so turning from false reUgion to the service of
Christ, chance to be in sickness, in such case it will be right
for the Priest, even after a very slight instruction concern-
ing the Holy Trinity and Jesus Christ, to baptize him ;
leaving to a futm*e time, in case of recovery, the duty of
instructing him more thoroughly^.

1 Canon Ixxviii. of the Council in Trullo has these words : Let him who
seeks to be iUuminated by Hohj Baptism, he made to confess the faith. And
the Gloss: It is requisite that he who comes to Divine Baptism should learn
the faith ; that is, to repeat,^! believe in one God, J-c. and recite this
Creed before the Bishop, or before the Priests. On the same subject is
canon xlv. Laodic.

2 See canon xlvi. of the same Council; and canon xlv. Carth.

XII.

There are some ignorant men among the clergy who would
rcbaptize Romans, as well as Lutherans and Calvinists, when
they come over to the Eastern Church ; while the schis-
matics among ourselves are not ashamed even to rebaptize
those of their people who fall away from the Church, in order
to go over to their errors. But the seventh canon of the
second OEcumenical Council sufficiently refutes both the
ignorance of the first, and the blindness of the last : for that
holy Council in the canon cited forbids to rebaptize not
only such as the Romans, Lutherans, and Calvinists, (who
all clearly confess the Holy Trinity, and admit the work of
our salvation accomplished by the Incarnation of the Son
of God,) but even the Arians themselves, and the Macedo-
nians, or Pneumatomachi, with other heretics named in the
same canon; and orders that they should only be made to
renounce and anathematize both their own, and all other
heresies, and so be received by Unction with the Holy Chrism.

210

ON THE DUTY OF PARISH PRIESTS.

CliAP. In order to know what heretics ought to be baptized, any

one may consult the eighth canon of the same Council'.

1 In accordance with the above eighth canon of the second (Ecumenical
Council is to be understood Can. xlvii. Apost.

XIII.

The place of baptism ought to be in the Church, by canon
lix. of the sixth (Ecumenical Council : notwithstanding, in
case of necessitj'^, as for instance, when the child is weak, or
the weather very severe, and the Church at some distance,
baptism may be performed in private houses.

XIV.

In the case of a child being dangerously weak or sickly, if
no Priest be at hand, a lay person may baptize, that is,
plunge the child in water, pronouncing the necessary form.
The servant of God N. is baptized in the Name of the Father,
&^'c. : Wherefore, the Priest should teach his parishioners, and
not men only, but even women, who may be present at
births, how to act in such circumstances : at the same time
he should instruct them always in such cases to give him
immediate notice. Any person, by whose negligence a child
dies unbaptized, is by can. Ixviii. of the Nomocanon to be
withheld from the Communion for three years, and must do
penance by two hundred prostrations daily, and fast the
monday, Wednesday, and friday in every week. However,
every baptism so performed by a lay person should, if the
child live, be filled up by the Priest with prayers and other
ceremonies, according to the ritual.

XV.

Children still-born are not to be baptized ; but the mother
who miscarries should be examined by her Confessor, whether
she has not been herself the cause of her own miscarriage by
negligence ; or even, it may be, wilfully : and if it appear to be
so, then the Priest should impose penance on the woman, as
for an involuntary homicide ; or, if it has been wilful, as for
murder; according to the injunctions of the holy Canons'.
1 Couuc. Ancyr. xxi. vi Q2cuni. xci. Basil the Gresit.

ON THE DUTY OF PARISH PRIESTS.

211

XVI.

FoundlingSj unless there be some sufficient testimony
whether they be baptized or no, even though a paper be
found with them declaring them to be baptized, such paper
hanng no name attached to it, nor naming the Priest who
has performed the baptism, are without any question to be
baptized; according to canons Ixxiii. Counc. Carth. and Ixxxv.
of the sixth CEcumenical'.

1 Peter Mogila, Metropolitan of Kieff, in the Office-book edited by
liim, gives this direction : It is not amiss, tchen baptizing in such cases,
to add some ii-ords in the form itself, thus: ' The servant of God N. is bap-
tized, if he be not already baptized, in the Name of the Father, Src.'

XVII.

We have said above of the duty of God-parents, that they
ought to do their best to teach children after baptism the
faith and law of God, as soon as they begin to grow up ;
and we added, if there be no other instructor : for this duty
belongs specially to the Priest. Wherefore he will be only
doing his duty, if every Sunday and holy-day he calls the
young people together to the church or school some time in
the afternoon, and there instructs them.

XVIII.

This instruction should consist in the explanation of the
Catechism : in which the first and chief thing is to put them
in mind of their baptism, and what they promised or vowed
therein ; whom they renounced ; to Whom they joined them-
selves ; that they then received from their heavenly Father,
for the merits of Jesus Christ, remission of their sins ; that
they bound themselves to devote their lives to a holy obe-
dience to God ; that they put on the new man ; that is, re-
ceived new inclinations and powers by grace implanting
in the understanding an enlightened knowledge of God, of
virtue, and of the true happiness of man, and in the heart
love and zeal towards God, and trust in the exceeding love
of their lieavenly Father; that the white robe given them at
their baptism signified the innocence, witli which they were

J- 2

212

ON THE DUTY OF PARISH PRIESTS.

CHAP, tbeu endued ; the lighted candle, the lighting of their heart
with love to God ; and so forth. All this should be diligently
instilled into them in their tender years; so that no occa-
sion be given to evil propensities to gather strength in them,
but rather they may be continually stirred up to the love
of virtue and godly living : for childhood, like a vessel of
earthen-ware, with whatever it be filled, whether good or
bad, will give out an odour afterwards accordingly. And
thus, while children are young, it is the duty of their God-
parents to teach them at home, and of the Priest still more
to teach them in the church, as has been said.

WITH RESPECT TO THE SACRAMENT OF UNCTION
WITH CHRISM

XIX.

For Unction with Chrism, as it is administered conjointly
with Baptism, nearly the same remarks are proper as for
Baptism itself : that is to say; I. The grace and intent of the
Unction should be explained beforehand to the recipient, if
his age admit of it ; or, in the case of children, when they are
old enough to understand. II. The Priest must be pro^dded
with the proper Chrism, or Ointment of sweet odour, conse-
crated by the Bishop ; and must be able to pronounce with-
out hesitation the form of words at Anointing; and know
what parts of the body are to be anointed. III. The church
is the place for the application of the holy Chrism, unless
necessity require otherwise. IV. In case of doubt whether
any one has been already Anointed or no, he is to be Anointed
without hesitation. V. No lay person can minister this Sacra-
ment, even though there be danger of death. VI. With re-
gard to heretics or schismatics, who come over to the true
faith, in order to know which of them are to be Anointed,
and which are to be received without Unction, upon merely
abjuring heresy and schism, the Priest should consult the
larger Office-book, and the Order for Uniting Aliens in Faith
to the Orthodox Eastern Church : folio Ixix. over the leaf.

ON THE DUTY OF PARISH PRIESTS.

213

WITH RESPECT TO THE SACRAMENT OF PENITENCE.

XX.

The Sacrament of Penitence exceeds all the other sacra-
mental ministrations^ which the Priest has to perform, in
difficulty and responsibility : for it reqmres a peculiar kind
of skill, and very great discretion and diligence ; and that for
this cause, that here the Priest is a spiritual physician, whose
office is with sick people, and those too sick of many and divers
diseases. Often in one and the same soul there are many old
and putrifying wounds, which have corrupted all the parts of
its substance, and all its vital powers : and further, it is the
unhappiness of people labouring under such diseases, that
they either feel no weight from them ; or conceal them from
their physician; or lastly, after putting themselves into his
hands, do not endure the necessary remedies. AVhcrefore
also it will be fitting for us to give our instructions on this
Sacrament more at length, noting what it is the Priest's duty
to do, I. Before hearing any confession : II. At the time itself
of confession, when also this Sacrament is completed by Ab-
solution : III. After confession,

XXI.

BEFORE CONFESSION.

As confession is usually made with us during the four
Fasts, the Priest should every day at these seasons teach his
parishioners in what acts true penitence consists ; that is,
should shew them what the penitent must do : I. He must
get a knowledge of his sins, and recall to mind, so far as
ever he can, all that he has done amiss by deed, word, and
tliought : and first, whatever he has committed knowingly,
and wilfully, for which his conscience pricks him, or pricked
him at the time : II. Having such knowledge of his sins, he
must repent, and be sorry for their commission, for having
so angered the Lord, and subjected himself to His righteous
judgment : III. lie must confess them before God in prayer
continually, and before the Priest also, as having the power

214

ON THE DUTY Ol' PARISH PRIESTS.

CHAP, of absolution, at convenient season : IV. When he asks mercy

'■ — of God', he must have before his eyes Jesus Christ crucified,

and trust only to His merits for the remission of sin : V. He
must firmly resolve not to relapse into sin, but to begin a
new life, according to God's commandments, to be led in
bringing forth worthy fruits of repentance.

1 He who has fallen into any grievous sin, especially into any fierce or
vehement passion of the flesh, ought not to wait the usual time for con-
fession, but should return as soon as possible after his fall with trae re-
pentance to God, and go to confession ; and so having received for his
wound such treatment as may be suitable, pray to God with his whole
heart to forgive him. For in this way the violent impulse of passion may
be bridled, and the sin prevented from gaining ground : and even though
it be already confinned, and have begun to have the mastery over its
victim, still 1)y this means it will be weakened ; and so he may, by God's
grace, obtain deliverance from his cruel tormentor ; whereof otherwise the
hope would be very doubtful. For this cause Jesus the son of Sirach
writes thus : Make no tarryiiuj to turn to the Lord, and put not off from
day to day : for suddenly shall the wrath of the Lord yo forth, and thou
shall perish in the day of venyeance. ch. v. 8, S*. and xviii. 20, 23.

St. Chrysostom, on Heb., Mor. xxii., writes thus : To put off confession
is ruin and fear ; but not to put it off is certain and sure salvation : and
more to the same purpose ; for which see the homily itself.

XXII.

By the law is the knowledge of sin : (Rom. iii. 20. and vii.
7.) and therefore he, who would know his own faults, should
look into the mirror of the Ten Commandments : (James i.
25.) and it is veiy necessary that the Priest should explain
the Commandments before those of his parishioners, who are
preparing for confession; and, after each, bid every one to
examine himself, whether he hath done that which this com-
mandment requires, or neglected it and left it undone ; and
whether he hath not done that which this commandment
forbids; the injunctions and prohibitions of the command-
ment in its widest sense being such, as he explains. And not
only must the sins themselves be known, but also their fruits,
the wrath of God, the punishments laid up for the sinner,
and that fearful curse both in this world, and in the world to

ON THE DUTY OF PARISH PRIESTS.

215

come, (Deut. xxvii. 26.) to deliver us from which, the Son of chap.
God drained His most bitter cup of suffering. Gal. iii. 13. ~

XXIII.

Repentance, if it be unfeigned, cannot be without a loath-
ing and aversion for sin : and true penitents wiU not only
hate the sinful acts themselves, but will also hate and avoid
the places, instruments, persons, and all other circumstances,
which may lead to sin. Besides which, the penitent sinner,
if he have a lively sense of God's wrath against him, cannot
but feel much confusion and terror of soul, oftentimes even to
the wasting of his body aud the impairing of its strength,
(Ps. xxxvii. 3, 4, 11.) but always in the true penitent producing
heartfelt sadness, and tears : for tears arc as it were the blood
from the wounded soul ; and where they are not, it is a sign
that the soul thinks there is either no wound at all, or but
a slight one. The same feelings will further suggest bodily
mortifications, fastings, and coarse living : (Ps. ci. 5. 10.) for
the man that is afflicted turns away from all that is sweet
and pleasant : and such a fast is in the spirit of the Church,
and well-pleasing to God.

XXIV.

A true confession should represent the exact state of the
soul, as it were in a mirror : and therefore he, who confesses
himself before the Priest, ought not to conceal either any
thing of his sins themselves, or of those circumstances, which
add to or diminish their weight, and for which his conscience
ti'oubles him : so likewise neither should he excuse himself,
nor extenuate his sins by any feigned pretexts, as of his
weakness, necessity, or ignorance; much less should he lay
his sin to the charge of any other. (Gen. iii. 12, 13.) And
though he may have had partners in his sin, still neither
should the Priest seek to know nor the penitent reveal their
names : otherwise it will not be the confession of a sinner,
but the self-justification of the Pharisee, and an accusation
of other men's sins ; sins, perchance, of which the humble
publican has already been justified. (Luke xviii. 11. 14.) Such

216

ON THE DUTY OF PAEISH PRIESTS.

CHAP, a good confessiou not only is the natural fruit of sincere
III

'■ — and hearty contrition, and true faith in Christ, but it is also

clearly grounded on the word of God, (Num. v. 7. Prov.
xx^iii. 131. John i. 9.) and illustrated by examples in the
same. Nehem. ix. 2.. Ps. xxi. 5. Mat. iii. 6. Acts xix. 18.

XXV.

But confession without faith in Christ, which in the strictest
and most pi'oper sense means trust in Christ^s merits, is no
less dead, than a body without a soul ; as the single example
of Judas shews clearly and convincingly enough. He be-
trayed Christ, and repented, and confessed his sin, not merely
in the ear of one other, but publicly before all, and returned
the pieces of silver ; but because he would not seek God's
mercy, with trust, after the example of St. Peter, in the Son
of God, who had suffered Himself to be betrayed for that
very end, his confession did him no manner of good; and was
followed not by absolution, but by despair and the halter.
How indeed should not this faith be necessary to repentance,
when it has such virtue, that of itself it brings peace to the
trovibled sinner, and frees him entirely from condemnation to
torment? Rom. v. 1. and viii. 1.'

1 Of this faith St. Justin the Martyr, Quest, xl., says ; Through repent-
ance and faith in Christ a man receives remission of the sins which he has
committed. Clement of Alexandria, Strom, lib. ii., has these words : To
true repentance it is indispensable that we cease from our sins, and believe.
St. Ambrose, On Repentance, B. i., writes thus: Repentance cannot be per-
formed aright, unless there be trust for the forgiveness of sin. And in B. x.
And on Luke xxiv. It is not tears only that God requires, but also faith :
tears are profitable indeed, but so that wc also knoio Christ.

XXVI.

Lastly, the Priest must teach his penitent the necessity of
forming a firm resolution not to return again to sin, as the
dog to his vomit, (2 Pet.ii.22.) but to lead a new and virtuous
life, according to God's commandment'. With regard to sins
that have become confirmed by habit, the man who is held
by them must without fail be required to use himself to that

ON THK DUTY OF PARISH PRIESTS.

217

virtue, which is contrary to his habitual sin, and so, if not CHAP.

. . III.
eradicate his sinful habit, which cannot in any short time be

made sure of, yet at least in some degree weaken and reduce

it : and withal, it is indispensably necessary that he shew that

he is really fighting against that his ruling sin, and that he

is in earnest in the war between the dominant lusts and the

captive mind; and that for this reason, that the man who is

enslaved by any sinful habit, unless he thus contend against

it, cannot be received as truly penitent, and so neither is fit

for absolution, not having yet begun to free himself from the

bands of sin. Rom. vi. 16.

1 Athanasias, in bis bouk ou tbe Explanation of tbe Gospel Parables, on

Quest, cxxxiii., writes tbus : Repentance is not the bending af the knees, but

self-restraint from sin, tvith self-abasement and mortification, and tears of

sorrow, and prayer to God to fnujive us what we have done amiss : for this

is signified bij the very name fifrdvota, that it turns the mind from evil to

good. And St. Ambrose says ; This is penitence, to weep for past sins, and

to avoid doing things worthy of iveeping for the future.

XXVII.

Besides such explanations of the nature of confession, the
Priest should admonish his parishioners that every one, who
has any quarrel with another, be reconciled ; that is, if he
have done any wrong to any one, to repair it, so far as
possible. (Mat. v. 23, 24.') Otherwise, if he can make amends,
and does not, he is not truly penitent ; and, consequently,
even though the Priest were to absolve him, he would re-
main unabsolved with God. This is specially applicable to
the sin of stealing, of which it is said, There is no absolution
for the sin, unless the thiny stolen be restored. But if a man
has himself been wronged by any other, then it is his duty
to forgive the injury, as the debt of one penny from his fellow
servant, that he may obtain himself forgiveness of his sins
from God, as of a debt immeasurably greater, not of pence
but of heavy talents, and so not suffer what befel the debtor
in the Gospel. Mat. xviii. 35.

1 St. Chrysostom writes; If in thought thou hast injured any, then in
thought be reconciled : if by luord thou hast injured any, then by ward be
reconciled : but if by deed, then be reconciled also by deed.

218

ON THE DUTY OF PARISH PRIESTS.

XXVIII.

Especially should the Priest, if he see any careless about
repentance, alarm such by the threatenings of God's wrath
day by day accumulating, and impending over their heads :
(Rom. ii. 4, 5. Is. Ixv. 11, &c.) and Avith his warnings he
should let them know that repentance deferred very seldom
finds opportunity at all, partly by reason that such people
are often through God's just judgment cut off suddenly,
and partly because when they come to die, even though the
death itself be not sudden, there are many things, as the
severity of sickness, the terror of death, and the lamentations
of their sm'rounding friends, Avhich scarcely leave it possible
for them to make those reflections, or form tliose dispositions,
which are necessaiy for producing a true rcjientance, espe-
cially faith and trust in Christ : and besides, it may well
happen that the verj^ thought of the negligence of their past
lives should incline such rather to despair, than to hope.
Lastly, he should teach them that repentance under the
pressure of pain and fear, even though apparently genuine,
is not coimted to suffice ; because in such cases, it is not that
we leave our sins, but that our sins leave us. Wherefore re-
pentance is on no account to be put off ; but so soon as ever
a man feels himself to have sinned, so soon should he have
recom-se to it'.

1 On this subject see what is remarked under section xxi.

XXIX.

AT THE TIME OF CONFESSION.

The Priest should be cautious not to receive to this Sacra-
ment strangers from other parishes, Avho seek to avoid their
own pastor from shame, that they have not left off some
habitual sin, but remain still in spite of many admonitions
unreformcd. Wherefore, unless there seem some lawful
reason for receiving them to confession, he should admonish
them, and send them back to their own Spiritual Director.

XXX.

Nothing can be more careless and shameless than the

ON THE DUTY OF PARISH PRIESTS.

219

practice of some Priests, who receive to confession in a body chap.

not only little children, boys and girls, under ten years of '—

age, but also together with them many others, young people
of both sexes, who have already passed their fifteenth year;
and so, without questioning them of sins which they perchance
may have committed, and from ignorance not even reckon to
be sins, read over them all together and indiscriminately the
prayer of absolution. And if as a reason for any such dis-
orderly practice, it be pretended that the number of people to
confess is too great for the Priest to get through in one day
before the Communion, as the custom is ; the answer is, that
there is nothing to prevent him from confessing those who
are preparing to communicate two or three days, or even a
whole week, beforehand; only in that case he should ad-
monish such as confess first, that if their conscience still
accuse them of any thing, or if they fall into any fresh sin
before Communion, they come and confess a second time :
and this we may trust would occur but seldom.

XXXI.

In questioning the penitent of his sins the Priest should
be cautious how he enumerates the different kinds and dis-
tinctions of sins, especially sins of the flesh ; that so he make
not the penitent acquainted with any sin, of which in past
time he was ignorant. The safe way is to question only in
general terms, putting the penitent in mind of the heads of
the Ten Commandments, and what is contrary to them. In
like manner also as regards the details and cii'cum stances
of any sin which is confessed, so far as they tend not to
make it greater in kind, the Priest should be very careful to
ask no imnecessary questions : but rather let him search and
enquire diligently after the causes which led to the sin, that
so he may be able to apply a remedy suitable to the wound ;
that is, to teach the penitent in future to mortify the sin in
its very bud, and to give it no opportunity for further growth,
but rather, if he desire to be safe from that deadly plant, to
pluck it up by the roots : also, that he may himself so be the

220

ON TIIK DUTY OF PARISH PRIESTS.

CiiAr. better able to impose on his penitent a penance suitable to
the nature and causes of the sin.

XXXII.

In hearing any confession if the Priest perceive that the
sinner is still hard and cold of heart, let him endeavour to
alarm him by the axe of God^s wrath laid at the root of
the barren tree; (Mat. iii. 10.) by the cursing, and cutting
down of the fig-tree; (Mark xi. 14, 21. Luke xiii. 7.) by
the judgment to come, which shall be terrible even to the
righteous; (1 Pet. iv. 17, 18.) by the loss of the joys of
heaven, by the fierceness, and also by the eternity of the
torments of hell ; by the gnashing of teeth ; by the outer
darkness ; by the worm that never dieth ; by the sighing and
weeping without end ; by the fire everlasting, and unquench-
able. (Mat. XXV.) Further, let him terrify the sinner by the
example of the condemned angels, who kept not their sinless
state ; by the flood that drowned the whole world ; by the fire
that burned up Sodom and Gomorrah; (2 Pet. ii. 4, 5, 6.)
by the divers plagues and deaths, with which the disobedient
and murmuring Israelites were visited in the wilderness, for
their unbelief ; saying with the Apostle, All these things hap-
pened unto them for ensamples ; and they are written for our
admonition, that toe should not lust after evil things. (1 Cor.
X. 5. 11.) Lastly, he should set before the eyes of him, whose
confession he is hearing, the tremendous example given in
Jesus Christ Himself, the pledge of our salvation, Who was
delivered up, and died upon the cross, for sins not his own
but ours ; and so shew him, as in a clear glass, what the just
and intolerable wrath of God will inflict upon the sinner,
who is impenitent.

XXXIII.

But if he perceives any to be either doubtful or despair-
ing of God's mercy, the Priest should comfort such, and
strengthen them by the thought of God's infinite mercy ;
(Sirach i. 23. ii. 11.) by the sure promises given us, even
with an oath', that God willcth not the death of the sinner,

ON THE DUTY OF PARISH PRIESTS.

221

(Ezech. xxxiii. 11.) but to save sinners sent His Son into the chap.

III.

world; (John iii. 16. Mat. ix, 13.) by the infinite merit of

Christ^s Blood shed for all ; (1 John i. 7. and ii. 2.) in which
we have redemption and forgiveness of sins, according to the
riches of the grace of God. (Eph. i. 7. Col. i. 14.) Further,
he should comfort such by the example of sinners who found
mercy in old time ; as David, after his adultery and murder ;
as Manasseh, after his idolatry and other wickednesses ; as
Peter, after his apostacy; as Paul, after he had been a perse-
cutor; as the publican; as the woman taken in adultery; as
the thief on the cross ; and others without number^.

1 TertuUian the Doctor, in his discourse on llcpentance, has these
words: Not only does God command vs to repent, but lie also exhorts tis
to iti He encourages us by the promise of a reward unto Salvation ; lie
even confirms it by an oath; that we may believe Him. O blessed we, for
whom God sivears ! O thrice-wrclched, if, even when God has sworn to us,
we tvill not believe Him .'

2 The holy Martyr Cyprian, in his discourse on the Couimuniou, writes
thus: Neither the weight of transgressions, nor the shortness of time, not
even though it be the last hour of life (if there be true contrition of heart,
and change from evil desi)-cs to good) exclude from pardon : but in the in-
finite bowels of mercy Love, as a mother, receives all returning prodigals ;
and God's grace, at whatsoever time they turn, receives all penitents.

XXXIV.

As the Priests of the Old Testament were commanded
carefully to distinguish between one kind of leprosy and
another, (Levit. xiii.) so also under the Gospel should Priests
very carefully distinguish between sin and sin ; how dan-
gerous is this particular spiritual leprosy; whether or no
it has gone deep into the inward substance of the soul ;
whether it has spread widely among its powers and senses;
whether it has changed that image of Christ, which must be
in every true Christian ; (Gal. iv. 19.) whether it has de-
prived it of the sap of life, that is, of the grace of the
Holy Ghost, which is the life of the soul : for some sins
are greater, others less; some venial, which deprive not of
the grace of the Spirit, (1 John i. 8. llom. viii. 1.) others
deadly'. (Rom. viii. 13. 1 Cor. vi. 9, 10. Gal. v. 19, 20, 21.)

222

ON THE UUTV OF PARISH PRIESTS.

CHAP. To the first class belong such as are committed iguorantly

'■ — and involuntarily ; to the other such as are done willingly,

knowingly; and of set purpose, and as it were with a high
hand against God; (Numb. xv. 30.) which, if they be not
eradicated by true repentance, but left from day to day to
go on increasing, grow up at length into that fearful sin
against the Holy Ghost, which is unpardonable both in this
world, and in the world to come. (Mat. xii. 31, 32. Heb. vi.
4. X. 26, 29. 1 John v. 16.) Moreover some sins are domi-
nant, and actually tyrannize over the sinner; (Rom. vi. 12, 16.)
among which the first place belongs to sins of habit ; others
are not dominant ; that is, if a man be not yet rooted in
them ; and these are to be reckoned more or less among
the venial sins. Rom. vii. 14, &c.

1 A deadly sin is compared by St. Chvysostoin to a putrifying corpse.

XXXV.

This examinatioijL is indispensable for the Priest, in order
that he may know what to do with the sinner, and how to
treat him. As the Priests of the Old Testament by God's
commandment, after inspection made of those who had
sores, pronounced some, whose sore was not dangerous,
and had not infected all the body, to be clean, and let
them go freely ; while others, in whom the mischief seemed
doubtful, they shut up in a separate place, and inspected
again at intervals of seven days ; and declared a third class,
who were infected with real leprosy, to be unclean, and ex-
pelled them without the camp ; so, precisely, do our Priests
in the New Dispensation : those sinners, whose sins either are
of the lesser kind, that is, involuntary and of ignorance, or,
though grievous and deadly, have begun to be healed by true
repentance, they absolve, and declare fit to communicate in
the holy Mysteries ; while in the case of those, whose sins are
greater, and further deeply rooted in the soul by habit, and
whose repentance is doubtful, it is proper to defer absolution,
that they may the more fear, and come to be in earnest
about repentance ; or, if absolution be given, they should still

ON THE DUTY OF PARISH PRIESTS.

223

by all means be kept back from the most holy Mysteries', ^hap.

and examined frequently at intervals, to ascertain whether by

the help of God's grace they have been resisting their evil
habit, and have freed themselves from its j'oke. Lastly,
where there is grievous sin, and no doubt that repentance, if
pretended, is only feigned^, such persons, as being incurably
diseased, are not to be absolved'; but the Priest has only to
alarm them by God's fearful judgments, (of which see above
under Section XXXII.) and represent to them, that if they
do not truly and regularly repent, and submit to penance,
they will be cast out by excommunication from Clmstian
communion, even as lepers of old were cast out from the
camp of Israel.

1 St. Chrysostom, Serm. Ixxxiii. on Mat., writes as follows : Let no one
inhuman, no one rough and unmerciful, least of all any one unclean ap-
proach here. This I say not only to you, who seek to receive the Communion,
but also to you, whose ministry it is to give it. For there is need to say the
same thing to you also, in order that ye may use great care and diligent
examination, before distributing these Gifts. No slight torment is that which
awaits you, if ye knowingly admit any one, v)ho is still held in his iniqui-
ties, to approach to the Communion of this Table : for His Blood shall be
required at your hands. Though any ruler, though the prince himself seek
to approach unvjorthily, forbid him ; admit him not : thy power here is
greater than his. If thou had-st been set to guard some clean spring of
water for the flock, and sawest that swine covered with stinking mud were
running into that clean water, doubtless thou wouldst not suffer them with
their mud to defile it. Here then, where it is not a spriw] of water, but of
Blood, and of the Holy Uhost, that is given to thy keeping, if thou seest
any one defiled with sin, more putrid than mud, approach without peni-
tence, art thou not troubled 1 Dost thou not forbid him ? And what pardon
canst thou ever have for such negligence ? It is for this thai God has been
pleased to honour you with the great dignity of the Priesthood, that ye
should with the utmost diligence guard these Mysteries. This is your merit,
this your fortitude, this your crown ! not to move about in the church
in fair and consecrated vestments. But thou unit say. Whence can I
know what is in this or that man ? I speak not of those, whom we know
not, but of those, whom we know. Listen yet to something fearful and
horrible, vjhich I v:ill say : It is not so bad to be possessed by a devil, as to
be like them, of whom St. Paul says, that they 'tread under foot the Son
of God, awl change the Blood of the covemnit into an unclean thing, and
do despite to the Spirit of grace:' Wherefore, he is far worse than one

224

ON THE DUTY OF PAHISH PRIESTS.

CHAP. 2^oss€st, who, knoioinrf humelf to be defiled, and without penitence, approaches.

'■ Thei/ that he posse-it in that they are tormented of the devil are blamdess,

and will mver be punished with torment for that : but they who approach
unioorthily the holy Mysteries shall be given over to everlasting torments.
Therefore we repel at once all those, whom we know to he approaching
unworthily. Let nmie he admitted to co7nmunicate, unless he be of the dis-
ciples : let none with a heart defiled, like Judas, receive the bread, lest he
suffer a like fate with him : It is the Body of Christ ; and this multitude of
the congregation too is His Body. Give diligent heed, then, 0 Priest,
when thou servest in the Mysteries, that thou anger not the Lord by being
careless to purify this Body; that thou give not a whetted sivord instead of
bread. But if any one of obstinacy and madness approach this table, repel
him; fear not : fear God, not man. If thou fearest man, thou shalt be
despised even by that very man, whom thou fearest : but if thou fearest
God, then shalt thou be honoured of men also. But if thou darest not thy-
self to repel him, inform me : I will not suffer any such presumption.
I will sooner lay down my life, than give any one tlie Lord's Body un-
worthily: I will rather have my own blood poured out, than suffer any to
communicate of That most pure Blood, except he be worthy. If any one
who is defiled approach, and ye know it not, thenHhere will be no fault of
yours, if so be that ye have used diligent care to prevent it. I have been
speaking of notorious and open sinners ; whom if we correct, Ood will bye
and bye reveal to us them also, that ice know not : but if we admit open
sinners without penitetice, what reason will there be that God should dis-
cover to us the others ? All this I say, not to the end timt we should only
ref use to admit or expel sinners, but that we should amend them, and
bring them back into the right way, and be watchful and diligent for the
good of all: for thus we shall both gain God's mercy upon ourselves, and
find a greater number of those, who may worthily communicate. And so
for our own diligent care of others, we shall receive a great reward.

Methodius, Patriarch of Constantinople, in the Nomocanon, fol. ulxxxix.,
writes thus: There are many, who confess, and grieve; but still either by
tlie force of nature, or of evil disposition, or evil habit, again, relapse, and fall
into their sin: such should always go and confess, as often as they fall;
but should never he admitted to the Communion, even though they perform
the penances, which they have receii'ed from the Priest who bound them.

2 They repent hypocritically, I. Who continue in enmity, and will not he
reconciled with their neighbours: II. Who having been guilty of dis-
affection or treason against their Sovereign, the power appointed ))y God
in His own stead, repent not, nor reveal their accomplices: III. Thieves,
who will not restore wliat they have stolen : IV. Malefactors, who confess
to their Priest their crimes, but pretend innocence in court: V. All, who
conceal from their Confessor any part of their transgressions: V^I. All, who

ON THE DUTY OF PARISH PRIESTS.

225

after sufficient admonition, and with knowledge of the truth, still persist CHAP.

Ill

in not giving up any sinful habit, as fornication, drunkenness, usurj', or '- —

any other vice.

3 To be satisfied that it is his duty not to give any such absolution, or
admit them to Communion, let the Priest see the Advertisement in the
Order for Confession beginning thus ; It is to be noticed that all the
above indulgences or abatements of different penances, ^-e. fol. xi.ix. over-
leaf. L. and i.r.

XXXVI.

At the time of absolution are to be enjoined penances,
consisting in some particular good works, as prayer, fasting,
alms ; not that they may make satisfaction to God for sin ;
for Christ by one offering of Himself in sacrifice to God the
Father hath perfected for ever them that are sanctified; (Heb.
X. 14.) but that through the said penances we may shew forth
worthy fruits of repentance ; (Mat. iii. 8.) and lay the founda-
tions of a virtuous life; and, more especially, that we may
take all possible means to kill the remaining roots of the sin
which we have confessed; that is, those incentives, which
generate the sin, and above all, the habit, if it have become
habitual. Wherefore also such penances should be enjoined,
as suit best this end : that is, the Confessor should require
for penance acts of such virtues, as may be most contrary
to that sin, for which the penance is imposed ; for instance,
from the covetous he should require alms ; from the sensual
fasting ; from the weak in faith and hope prayer : and the
like in other cases'. However, in doing this it will be neces-
sary also to have some consideration for the station of them
that receive penance, lest we enjoin what is impossible ; as,
for instance, on a common soldier to give alms ; on an officer
of the customs, or a shopkeeper, or any other, whose business
requires constant attention, long prayers, which he cannot
perform. And on this point we have an example set us
by the great preacher of repentance, St. John the Baptist.
Luke iii. 11, 14.'

1 Chrysostom, on Mat. iii. Mor. x., writes thus: How can ice bring forth
v)orthy fruits of repentance, but by doing what is contrary to our sins ?
Hast thou stolen what is another's ? Begin then to give away what is thine

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ON THE DUTY OF PARISH PRIESTS.

CHA1\ oioii : /lust thou lived a long time «n fornication ? Abstain even from <i
— Hi; — lawful bed : Hast thou injured any one by deed or word ? Then bless them
that curse thee, and strive to soften them that strike thee, both by serving
them, and by doing them good. Augustine, De Dogm. Eccles. cliv., has
these words : Satisfaction in Penitence consists in this, that we eradicate
the causes of sins, and leave no entrance for their impulses.

2 On the imposition of penance see the Spiritual Regulation, in the
Appendix, under No. xiv. fol. xvi.

XXXVII.

For them, whose sins have been secret, the penance im-
posed should be secret likewise : otherwise, if the penance
were open, it would make the sin public'. But open sinners,
as common harlots, adulterers, sorcerers, drunkards, usurers,
and the like, whose wickedness is notorious to all, or to many,
if they were to be admitted to the Communion of the Body
and Blood of Christ with other Christians, without any open
penance, would cause thereby a new scandal, beside that
caused already by the publicity of their sins ; since, in that
case, there would be no distinction between the open sinner
and him, who has never been convicted by any one of sin, or
who has always lived a good Christian. Wherefore such, on
account of the open scandal that they have caused, should
be put to some open penance, which is with strict propriety
called a satisfaction to the Church, which they have scan-
dalized, that is, to the community of Christian people^.

1 On this point see Canon xxxiv of .St. Basil the Great.

2 This is the explanation of Jerome, on Mat. vi. and of Augustine,
Enchirid. ad Laurent, clxv.

XXXVIII.

Further, the penance enjoined is to be either greater or
less, harsher or more lenient, according to the mcasm-e of
the sin, its cause and circumstances; and according to the
age of the penitent ; and, still more, according to the kind
of repentance manifested by him, whether warm and hearty,
or cold : for where the hcai't is warm, even a long penance
enjoined by the canon may be shortened ; while, on the con-
trary, if it be cold, even a short one should be lengthened'.

ON THE DUTY OF PARISH PRIESTS.

227

And since the penance is not strictly a satisfaction to God,

as has been said above, a penitent may be absolved even

without any penance, if he heartily and with tears promise
never to return to his sin^. So John the Baptist imposed
no penance on the publicans who repented, beyond enjoining
them to act fairly, according to the laws prescribed for their
office. Luke iii. 13.

1 See canons xii. of i Counc. QScum. and cii. of vi (Ecuni. Chiysostom,
on 2 Cor. Mor. xiv. writes thus : / will not require length of time, hut
amendment of soul. Shew 7ne ovly this, that thou he softened, that thou be
changed, and that is every thing : but if this be not so, there is no profit in
tim4. For Tieither do ice inquire how long a wound has been bound vp,
but whether it be at all the better for it : for if it has done its work, in how-
ever short a time, the bandage is not to be kept on longer ; but if not, then,
though it has been on even ten years, it must be kept on still. And so let
this be the term for ahmhiiion, vhen he who has been bound is corrected.

2 The same Father, Scito. Dc Philogon., has these words : / testify and
pledge myself to i/nn, thnt if any one of us who were under sin, depart truly
from his former evil ways, and hettrtili/ promise God never again to return
to them, God requires nnlhiny more for further satisfaction ; for lie is
merciful.

XXXIX.

AFTER CONFESSION.

The following rules are to be observed. 1. The Piicst is
never to disclose to any body a sin confessed to him, nor
even allude to it in general terms, or in any other way,
but keep it to himself, as a thing simply sealed up, and con-
signed to silence for ever : otherwise he subjects himself to
a heavy sentence'. (The exceptions to this rule may be
found in the Spiritual Regulation, in the Appendix, under
the Nos. xi. xii.) II. The Priest ought not to use a high tone
with him that confesses sin, but remember that he is not the
judge of the penitent, but only the witness of his repentance,
and a servant appointed expressly to minister to the salva-
tion of men; (2 Cor. iv. 5.) and that the man who sinneth
sinncth to God only; (Ps. li. .5.) and he who rcpenteth from
God oidy reccivcth pardon : (Mark ii. 7.) Imt the Priest is
merely the intermediate instrument, through which God

Q 2

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ON THE DUTY OF PARISH I'RIESTS.

t;HAP. works. III. As regards his authority, let him understand
that it is spiritual, not temporal ; (John xviii. 36.) consisting
not in lordship, but in service : (Mat. xx. 25, 26, 27.) and
therefore he ought to exercise it with all humility, and with
tears, (Acts xx. 19.) Avith all gentleness, (2 Tim. ii. 24, 25.) to
edification, and not to destruction. (2 Cor. xiii. 10.) IV. It
follows therefore that the Priest should not carry himself
haughtily, but pray to the Lord for them that confess to
him, and traA'ail in heart day and night, until Christ be
formed in them, (Gal. iv. 9.) and dwell by faith in their
hearts. (Ephes. iii. 17.) And to this end he must use all
his powers and means, testifjdng to them both by word and
deed repentance towards God^ and faith in our Lord J esus
Christ; that they return not into their former sins', but be
henceforth as vessels sanctified to honour, and meet for the
Master's use, prepared unto every good work. (2 Tim. ii. 21.)
From these reflections every one must clearly see how very
ill those Priests act, who from anger against any of their
parishioners, for whatever reason, deprive them of commu-
nion in the holy Mysteries ', or suff'er them not to kiss the
Cross in the church, when all the rest freely approach to do
so, or give not the Antidoron, when they come up expecting
it, or when they exclude any particular persons from any
Church ceremony, in which all the rest participate. Such
Priests sin grievously; because by all such acts the Name
of God is dishonoured, and holy things delivered to us as
pledges or signs of His grace are turned into instruments of
malice, or of vile covctousness.

1 By the Spiritual Regulation, Appendix No. viii., the Priest, who in
hearing confessions shews pride or roughness, is to be deprived of that Ids
priestly authority ; while, by No. ix., he who reveals any sin confessed to
him, is to be degraded from the Priesthood, ai%d given over to tlie tem-
poral court. And the civil law enacts that such should have their tongues
cut out by the roots.

2 St. Chrysostora, upon the Fall of the First Man, has the following : Sin
not, 0 man, after thou hast received pardon ; wound not thyself after thou
hast been healed; defile not thyself after grace; but reflect on this, that
after pardon once received, sin is more grievous ; a wound that has been

ON THE DUTY OF PARISH PRIESTS.

229

once healed, but breaks out afresh, gives the sharpest pain ; he offends God CHAP.
much more, who, after he has been cleansed by grace, again defiles himself. — —
Therefore he deserves no m^rcy, who sins after pardon : he is unworthy of
help, who after he has been cured, wounds his own self : he is unworthy of
purification, who after grace defies himself.

3 Gregory the Preacher, B. ii. Ep. xxvi. has these words : If any one
unrighteously or uncanonically separates another {from the holy Mysteries),
he condemns, not that other, hit his own self. And Augustine, Serm. xvi.
on the Lord's Discourses, has the following: Thou hast begun to account
thy brother as a publican ; thou bindest him upon earth : but see if thou
doest righteously in bindv/ig him : for the bamls of injustice justice shall
tear asunder.

XL.

As regards persons in sickness, whether of his own parish
or strangers, if their own Priest be not at hand, any Priest,
who may happen to be within reach of the sick, may freely
hear their confessions, and give them absolution for all man-
ner of sins ; and that, even though they be under formal
excommunication, if they are in imminent danger of death,
and truly penitent ; and may give them the Holy Commu-
nion: with this proviso however, that any person so absolved,
if he die not, must on his recovery perform the penance
appointed him, and after having performed it present him-
self again to his former Confessor, according to the tenor
of the canons'.

^ See canons xiii. of i Counc. Q^cum. and vii. of Carth. and canon v.
of St. Gregory of Nyssa.

•WITH RESPECT TO THE SACRAMENT OF THE HOLY
COMMUNION.

XLI.

Before giving the communion of the most holy Body and \
Blood of Christ, the Priest should duly instruct them that '

Avish to communicate, that This, the Body and Blood of Christ, —

is not only in name what it is called, but also verily and in-
deed is His Body, and His Blood, under the forms of bread
and wine : for that, which consummates this Sacrament, is the
operation of the Holy Ghost, to Whom nothing is impossible :
and our Saviour Christ instituted this Communion before His

230

ON THE DUTY OF PARISH PRIESTS.

ciiAP. Passion, at His last supper, expressly to this end, that faithful
Christians partaking of this Sacrament might be made par-
takers of Christ Himself, and so be worthy sons by adoption
of the Father in heaven, and true members of Christ's Body
and Church ; that they might commemorate the saving suf-
ferings and death of Christ ; .and give Him hearty thanks
as their Redeemer : (Luke xxii. 19. 1 Cor. xi. 24, 25, 26.) for
which last reason this Communion is called also the Eucha-
rist ; that is, the Service of Thanksgiving.

XLII.

Likewise he should teach them that this Communion is to
them, that receive it worthily, unto life eternal : (John vi. 51,
53, 54.) that Christ Himself is communicated to such, and
lives in them ; (ver. 56.) and promises even after their deaths
to raise them up again, as precious vessels, and dwellings
pleasant unto Himself, at the last day. On the contrary,
they, who receive unworthily, receive it to themselves unto
condemnation; and with sin like that of the Jews, who
mangled the Body of Christ, and shed His Blood ; and sub-
ject themselves to God's judgment, to punishments both tem-
poral and eternal: (1 Cor. xi. 27, 30'. John xiii. 27.) And
with such people it often happens that the last state is worse
than the first. Mat. xii. 45,

1 So St. Chrysostom affirms. Serm. xxvii. on 1 Cor. xiii. 27.

XLIII.

And therefore, when the Priest purposes to celebrate this
so great and tremendous Sacrament, he ought both to prepare
himself with all purity, and minister at it with reverence and
godly fear ' ; and also without fail teach those of his people, who
may be preparing themselves for the Communion, that they
also approach it with purity and reverence^; and that every
one diligently try and examine himself in his own conscience;
(1 Cor. xi. 28.) that is, whether he have truly repented, and
still repent ; whether he heartily hate the sins which ho hath
committed, together with which Christ can in no wise abide in

ON THE DUTY OF PARISH PRIESTS.

231

the heart of man ; (2 Cor. vi. 14, 15.) whether he hath begun CH

to Uve to Christ ; whether he perceives in himself the fruits '

of justification obtained by Christ's Blood; that is, peace with
God, and joy at his heart in the Holy Ghost : (Rom. xiv. 17.
and XV. 13.) for all these effects are wrought in a man by
that lively and saving faith, by which it is requisite for every
man to try himself, who would communicate worthily ; as the
Apostle teaches. 2 Cor. xiii. 5.

1 Basil the Great, writing to a certain Priest concerning the Divine
Service, in the Nomocanon, (fol. cclii. over the leaf,) has the following :
Study, 0 Priest, to shevj thyself a workman needing not to be ashamed,
rightly dividing the loord of truth : take care that thou, never stand in the
congregation havi'iig enmity against any one, lest thou drive aviay the
Comforter : on the day that thou art to minister do not talk much ; do
not hurry ; but remain in the church, praying, and reading holy books,
till the hour when thou art to perform Divine Service : and so stand with
a contrite and pure heart before the holy altar : do not look about thee
here and there ; but with fear and trembling stand before the King of
Heaven : a'nd try not, for the sake of pleasing m£n, to shorten the prayers :
accept not tJie person of a man ; but look solely to that King, WJio is lying
before thee, and to the heavenly powers standing round about Ilim . . .
Take heed Whom thou standest before, and how thou ministerest.

2 St. Chrysostoin, in his sermon on the Blessed Philogonus, Bishop of
Antioch, writes thus : If we ap2>roach with faith, we shcdl doubtless behold
Christ lying as it were in the rmnger : for here also is laid the Body of
the Lord, not wrapt in swaddling clothes, as then, but clothed on all sides
with the Holy Ghost. They will understand what 1 say, who are enlightened
by faith. There the Magi, who came, only worshipped : but thou, if thou
comest with a pure conscience, art permitted also to receive It, and to depart
home. Do thou therefore also approach ; and bring gifts, not such as they,
but much more jtrecious : they brought gold; bring thou chastity, and other
virtues : they brov/jht frankincense ; bring thou the spirited frankincense
of pure prayers : they brought myrrh ; bring thou self-abasement, hu-
mility, and alm^. And if thou aj>proachest with these gifts, then shall
thou feed with a confident hope, and enjoy the sweets of this holy Table.
Let US not do this then to the hurt, nor to tlie condemnation of our soul,
but to salvation. I nov} testify and entreat you, that ye in every manner
of way cleanse yourselves first, and .so approach the holy Mysteries.

And in Serm. Ixxxiii. on Mat. he writes thus: I^et no one half dead
approach hither, no one unsound; but all vnth a glovdng heart and
fUiming spirit, lighted and burning. For if the Jews ale the Passover

232

ON THE DUTY OF PARISH PRIESTS.

CHAI'. standing, with their feet shod, and their staves in their hands, in haste,

— mwcA more oughtest thou now to he wakeful. They had to go out into

Palestine, and therefore were habited as men rtadi/ for the journeg ; but
thou hopest to go out to heaven, a7id for this must be ever watching : for it
is no slight torment, which awaits the unworthy partaker. Think, how
odious to thee is the traitor, and they, who crucified Jesus Christ : see then,
that thou be not thyself also guilty of the Body and Blood of Christ : They
mangled His most holy Body ; and thou, after so many and great benefits, re-
ceivest It ivith a defiled soid. For He counted it not enotigh to be made man,
to be smitten on the cheek, and to be slain; but, further,He communicates to its
His Own Self, and makes us, not through faith only, but verily and indeed
to be His Body. Much more then needs it that he be pure, who partakes of
this Sacrament : yea, surely, both tlie hands, that divide this Body, and the
lips,tliat are filled with this spiritual Fire, and the tongue, which is moistened
with this most awful Blood, ought to be purer even than the very rays of the
sun. Think to what an honour thou art admitted ! What a table thou
eiijoyest ! a table, at the sight of which the very Angels themselves tremble,
and dare not so much as look upon it without fear, for the rays of glory
which break forth from it. And from this we are fed ; of this we are par-
takers; and become one body with Christ, and one flesh. Who shall declare
tlie wonders of tlie Lord, or shew forth all His praise 1

Aud affain, on Eplies. Mor. iii.: I see many, who communicate of the
Body of Christ perfunctorily, and as it were by chance, of custom rather
and rule, than with reflection or thought. When the holy season of Lent
comes, in whatever state a man may be, he communicates of the Mysteries,
although, perchance, it be tJven no time for him to approach them. For it is
not Lent that makes men flt to ap/proach them, but holituss, atid purity
of soul : With these approach freely always, and at all seasons; without
these never.

On the same subject see also Mor. xxiv. on 1 Cor. and xvii. on Heb.

XLIV.

They, who by the rule giveu above under the head of
Penitence ought not to be absolved, or who, though ab-
solved, have been enjoined by their Confessor to abstain from
the Divine Cominuniou, till they overcome their evil habit,
and shew fruits worthy of repentance, arc of course not to
be admitted to partake of the Mysteries. Likewise neither
should persons out of their mind be received ; seeing that
such cannot try and examine themselves, Avhich is aI)solutely
required by tlie Apostle. (1 Cor. xi. 28.) Further, the Priest
must take care that in giving the Communion of the holy Mys-

ON THE DUTY OF PARISH PKIESTS.

233

teries to his people he give not any of the particles offered in chap.

commemoration of the Saints, for the health of the living,

and for the rest of the dead, but only the one oblation of the
Lamb, which he has broken : for none of those other particles
are the Body of Christ. In like manner neither should he
communicate any with the water, with which the Chalice is
rinsed after Communion ; still less with the dyida/xa, or holy
water blessed on the Epiphany; which some ignorant wretches
doing, introduce thus a new Sacrament of their own; while
others, either of ignorance, or carelessness, or through other
circumstances, have dared to do the like, not considering that
thereby they sin mortally.

XLV.

With regard to the sick, the Priest is bound to take un-
remitting care that they depart not to the other world with-
out the Communion of the Holy Mysteries, which is their
most necessary and salutary viaticum : and to that end he
should admonish his parishioners that whenever they have
any one sick in their houses, they give him notice immedi-
ately : and ;^he, upon receiving such notice, is to leave every-
thing else, and hasten to the sick person ; that he may have
time, while the mind is still clear, to bring him to true re-
pentance ; and after hearing his confession, give him the
Communion not unworthily ; and so, with that provision for
the way, let him depart in hope of the resurrection, and of
everlasting life'. In the contrary case, if from any negligence
a sick man die without having received the Communion,
the Priest is to be subjected to a severe inquiry, or even,
under certain circumstances, to be depi'ivcd-; while they,
who may have neglected to give notice, are excluded from
the Divine Mysteries.

1 Clirysoslom, Serni. vi. on the Priesthood, ch. iv., has the following
passage : / w;a« once told bi/ a certain num, who heard it not from any
other, hut had been honoured by Ood to see and liear the thing itself, that if
any are departing this life, and receive the Communion with a pure con-
science, then at the moment that they expire, a mvMitude of Angels, as in

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ON THE DUTY OF PARISH PRIESTS.

ClIAl'. attendance on that Ilolt/ Thing, Which the/) have received within them,

— ^— — surround, and conduct them lience.

2 The same Father, on Acts, Mor. iii. writes thus : If even a single om
depart without having received the Communion, has not the Priest ruined
thereby eiUirelg his own salvation ? For the loss of one soul is so great a
thing, as no words can describe. For if its salvation is of so much worth,
that even the Son of God icas made tnan, and suffered all those sufferings
for its sal-e, think what punishment and torment must await him, who
causes its loss.

WITH RESPECT TO THE SACRAMENT OF ORDERS.

XLVI.

The ministry of tliis Sacrament, that is, the Laying on of
Hands for the Priesthood, is the work of the High-priest or
Bishop ; and the clerk ordained receives from him that in-
struction, which is necessary for his Order. As regards
liim, who comes to be ordained Priest, what shoukl be his
character, and how he should come, the first of these two
points has been handled at length in Ch. II. Part ii. where
we have shewn what shovdd be the Priest's character from
the Apostle's teaching ; while the second has been also briefly
mentioned in Ch. I. Section vi.

WITH RESPECT TO THE SACRAMENT OF MATRIMONY.

XL VII.

They, who are about to enter into matrimony, should be
told by the Priest to what end it was ordained, and taught
from thence their duties to one another: as, that God ordained
marriage for the increase of mankind ; (Gen. i. 28.) and not
merely so; for the mere increase of kind is common to
beasts; but for the increase of mankind to glorify their
Creator : for to this end also it was, that man was created
in the image of God, and after His likeness, (ver. 27.)
Therefore they, that many, should consider the end and
object of their union to be the procreation of children to be
brought up in the fear of God, in His true religion, and iu
all manner of virtue.

ON THE DUTY OF PARISH PRIESTS.

235

XLVIII.

And whereas God ordained matrimony for mutual help,
(Gen. ii. 18.) the Priest should likewise teach them, that
marry, that they owe each to each fidehty and help, and, as
the source of all this, love unfeigned, both in prosperity and
in adversity, in health and in sickness, however disagreeable
or tedious the sickness may be, or whatsoever else may befall :
and he should teach that the wife must be subject unto her
husband, as to the head', and give him reverence and worship;
while the husband must love the wife, even as his own body ;
even as himself ; not treating her as a slave, but living with
her according to knowledge, giving her honour, as to the
weaker vessel. 1 Pet. iii. 7.

1 See 1 Pet. iii. 5, 6. Ephes. v. 22. ..33.

XLIX.

Further, whereas marriage, since man fell into sin, and his
carnal appetites ran wild, became a preventive remedy against
fornication, it follows, that it is the duty of married persons
even in matrimony itself to avoid fornication; that is, not only
adultery with other persons, but also every kind of excess ' :
(1 Cor. vii. 5. 29. 1 Thess. iv. 3 . . 7.) that their marriage
may be not in word only, but also in deed honourable, and
the bed undefiled. Heb. xiii. 4. Ephes. v. 32."

1 It may be not unprofitable to read over to them, that are to be married,
the history of the virtuous Tobias, and bid them attend to that, which he
testifies of himself before the Lord; And now, 0 Lord, I take not this my
sister to he my wife for lust, hut uprightly. Toblt viii. 7.

2 St. Chrysostom, Mor. xii. on Coloss. has the following : Marriage is a
Sacrament, and the image of a great thing : and even if thou reverence it not
for itself, yet reverence that, of which it is the figure: that is, the union of
Christ the Son of God with His Church.

This sacrament {or mystery), writes the Apostle, is great ; hut I speak with
respect to Christ and to the Church.

The Priest should further strictly charge them that their
marriage be celebrated decently; in Christian, not in heathen
fashion; without lewd and scandalous songs; without dances

236

ON THE DUTY OF PARISH PKIESTS.

CHAP, and cries', which betoken rather a Sodomitish, than a
HI. ...
' — Christian wedding : also, that there be no divinations, nor

any kind of superstitious practices : for such practices are

suggested by the e\dl spirit : and as is the seed sown, so also

arc the fruits, that come of it : as is the spirit, in which

any marriage is first celebrated, so probably will be also the

future life of the new-married couple.

1 Canon Hi. of the Council of Laodicea cont;iins these words : It is unbe-
coming Christiatis, when invited to a wedding, to clap their hands, or dance ;
but they should dine, or sup, orderly, and soberly, as becomes their profession.
Also consult Mor. xii. of St. Chrysostom on Coloss. ; where that great
Doctor of the Church teaches Christians at length how they ought to
manage and celebrate weddings.

LI.

A week or more before celebrating any marriage, the
Priest on some Sunday or holy-day, must give notice of it to
the congregation in the Church, (as is prescribed both by the
Nomocanon and by divers imperial edicts*^), that all unlawful
marriages may be prevented ; asking if any one knows of any
affinity or other lawful cause or impediment to the union of
the parties in matrimony ; and if so, bidding him to declare
it. Meanwhile, it is the Priest's duty to question the man
and the woman, whether they know the Lord's Prayer, the
Creed, and the Ten Commandments : for it were shameful
and sinful to enter upon matrimony, and seek to become the
father and mother of children, without knowing that, which
it will be their bounden duty to teach their children. Further,
the Priest must be sure to know himself accurately the degrees
of consanguinity and affinity, within which the canons of the
Church forbid marriage : and if in any case he be in doubt,
he should have recourse to his Bishop, as may be found laid
down in the Spiritual Regulation : fol. Ixxvi. sect. xi.

1 In the Xomocanon read what is said of marriage at fol. dxxi.

2 First by the edict dated August xv. mdccxxviii. sect, i., and again I)y
another dated July xxvii. mdcclxv. it is ordered, that notice be given in
good time to those interested in either of the parties about to contract
matrimony, if there be any lawful impediment.

ON THE DUTY OF PAKISH PRIESTS.

237

LIT. CHAP.

III.

The Priest is required to solemnize all marriages in the
church, and in presence of others, as witnesses necessary in
such a matter : and when the contract is to be made, he must
ask both parties severally, whether they wish of their own free
will to contract together ; and without an answer to this
question he must proceed no further : and should any person,
especially the young woman, avow or shew by weeping that
she does not consent, and that compulsion has been used,
the Priest should immediately break off the ceremony, and
withal admonish the parties attempting compulsion, that they
do not so by any manner of means'; as in such case the
marriage is not good ; and he, who has used the compulsion,
will be liable to be held guilty and punished, just as if he
had been guilty of a forcible abduction : regarding which
see below, in the following section.

1 It is forbidden under heavy penalties for parents to force their children,
or masters their serfs, into any marriage against their vvill : and to prevent
any such compulsion it is required that the parents should make oath on the
one side that they are not forcing their son, or on the other their daughter,
to marry against his or her will ; while masters must give their servants
letters, pledging themselves under the curse of God's judgment and their
own oath. And if, under such circumstances, no unwillingness is shewn
on either side, the Priest is to Croum the parties who seek to be married,
according to the order of the Church. .Jan. v. mdccxxiv. an edict was
printed on this subject, and published to take effect; for which see in the
Collection, at the date above given.

LIII.

Notwithstanding, though both the man and the woman
shew that they mutually consent to marry, still if it be Avith-
out the consent of their parents, or if only one of the parties
has obtained such consent, and the other not, the Pi'icst is on
no account to crown (or marry) any such couple : least of all,
if the young woman has been carried off by force, and brought
to be married under compulsion : for such marriages are no
marriages at all, but mere lawless outrages. The daughter,
who without the consent of her parents, and the maid-servant

238

ON THE DUTY OF PARISH PlllESTS.

CHAP, who without the consent of her lord presumes to marry,

subjects herself to ecclesiastical penance' : and the like is to

be understood of sons also, and of men-serfs, if still under
authority'. But they who forcibly abduct a maiden, to marry
her, incur an anathema, together with all who aid or abet
them ; while the ministers of the Church are to be utterly
degraded^.

1 See ill the Nomocaiion, among' tlie canons of St. Basil the Great, for
the case of a daughter, cau. xxxviii., of a bond-maid, can. xl.

2 For the case of sons, see among the same canons can. xlii.

■i For the case of abduction, see can. xxii. of iv Counc. CEciim. and can
xxvii., and can. xciv. of vi Counc. CEcum. T/tci/ who cai-ri/ off women to
marri/, and likewise all who aid or abet them, if chrks, are to be degraded ;
if lai/meii, tve decree them to be anathema. And liy the civil law such are
subject to severe sentence and punishment : for according as the circum-
stances of the crime may have been, it is ordered that some be beheaded ;
others have their noses slit, and be bani.shed ; others have their hands cut
off ; while their accomplices, after severe corporal punishment, are to l)c
banished. See Malth. Blastar. in torn. ii. of the Pandects, in the Alpha-
betical Collection of the Canons of the Church and of certain Civil Laws,
under the letter A. cap. xiii.

LIV.

Young people of the male sex under fifteen, and of the
female under thirteen years of age, are not to be married ;
nor even though a youth have completed his fifteenth year,
if the other party, to whom he is to be married, be much older.
In like manner neither are very old people, or such as are
mutilated, or unfit for the duties of marriage, nor any out of
their minds, or intoxicated, (until they are sober,) nor any, who
know not the Ten Commandments and the essential articles of
the faith, until they have learnt them. Neither is the Priest to
marry vagabond people, or new comers, until they shew some
satisfactory certificate, if women, that they have not left a
husband, if men, that they have not left a wife any where
else behind them : but in such cases he should defer solem-
nizingthc marriage, till he has some credible assurance on these
points : and if lie learn that their demand is improper, and

ON THE DUTY OF PARISH PRIESTS.

239

that the marriage would be unlawful, he must refuse ; and on chap.

no account proceed to the celebration '. Othervpise, the Priest —

who marries any such couple, is held bj^ the canons to become
a party to the offence of those, who contract together un-
lawfully, and subjects himself to degradation.

1 Canon xi. of Timotheus, Arcbbishoji of Alexandria, has these words :
If a Priest, after having been called upon to solemnize a marria(je,find out
that it is unlauful, let him not make himself partaker of other men's sins.

LY.

Here it is proper for us to mention that the Priest must on
no account presume of himself, without knowledge and con-
sent of his Bishop, to maiTy any orthodox person to an alien
of another faith, notwithstanding that such alien may be a
Christian.

On the subject of mixed marriages between orthodox persons and aliens
in faith, sufficient instructions for all necessary purposes have been com-
posed by the Most Holy Governing Synod, and printed and published
August xviii. MDccxxiv.

WITH RKSPECT TO THE SACRAMENT OF THE UNCTION
OF THE SICK WITH OIL.

LVI.

In this, in like manner as in other Sacramental ministrations,
the Priest should teach the person who needs the Sacrament,
that the Unction with Holy Oil, if received with faith and sure
trust in Christ Jesus, procures the healing of bodily disease,
and the forgiveness of sin, that may have been committed,
according to the word of the Apostle James, (ch. v. 14, 15.)
However, .since forgiveness of sins and a lively and saving
faith in Christ Jesus require and imply true repentance, the
sick person must by all means, before being Anointed, pre-
pare himself by true repentance, and confess his sins, and
receive absolution.

LVII.

And the Priest should withal exhort the sick, that he pliice
his life iu the Lord's hands, and think of what is to conic;

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ON THE DUTY OF PARISH PRIESTS.

<^HAP. liow he must appear before God, the judge of all men : and
here let him never take his mind's eye off from Jesus
Christ, our Mediator with God, and our Surety ; Who alone
is the propitiation for the sins of the whole loorld: (1 John
ii. 1, 2.) Who was delivered to death for our sins, and rose
again for our justification : (Rom. iv. 25.) and to Him alone
let him cling with all his heart ; and hold Him, like the Pa-
triarch Jacob of old, saying, / will not let Thee go, except
Thou bless me ; (Gen. xxxii. 26.) until Thou shall have de-
fended me from all them that speak against my soul, and
brought me unto Thy holy hill, and to Thy dwelling.

LVIII.

Indeed it is the Priest's duty at all times during sickness,
and not only when the Unction is administered, but most
especially on the approach of death, to keep up the fainting
heart of the sick, and comfort his troubled soul, by visiting
him expressly for that end, and giving him from God's word
such instruction and consolation, as may best strengthen him,
and furnish him forth for his journey ; that he may pass from
this temporal life to the life eternal in hope of salvation.
The last hours of a man's life and the moments of his mortal
agony especially demand this'.

1 On such occasions we may use with advantage, I. Proper psahns, such
as Ps. xxiii, xxvii, xlii, cxvi, cxlii, and the Penitential Psalms, vi, xxxviii,
li, cxxx, and cxliii. II. From the other hooks of the infallible word of
God we should choose those passages, in which it is clearly shewn that God
willeth not the death of a sinner, but is willing to save all, even every one :
As I live, saitli the Lord God, I have no pleasure in the death of the wicked,
but that he turn from his way and live. Ezech. xxxiii. 1 1. The same is con-
finned 1 Tim. ii. 4. Also we should set forth God's love to mankind ; that
God sent His Son into the world solely to save sinners : So God loved the
world, that He gave His Own only-begotten Son, that whosoever believeth in
Him should not perish, but have everlasting life. John iii. 16. And, at
Mat. ix. 13. the Lord says, Go ye, and learn what that meaneth, I ivill
have mercy and not sacrifice: I am not come to call the righteous, but
sinners to repentance. And the holy Apostle Paul, Rom. viii. .31, .32.
writes; If God be for us, who can be against us P He that spared not

ON THE DUTY OF PARISH PRIESTS.

241

His own Son, but delivered Him up for m all, how shall He not with Him CHAP.

.Ill

freely give us all things P III. Again, we should use those texts, which '- —

assure us that the sinner, who repenteth, is justified solely by God's grace,
through lively and saving faith, and by none other thing whatever. Rom. iii.
24, 25. Being justified freely through His grace, through the redemption
which is in Christ Jesus, Whom God hath set forth to be a propitiation by
faith in His blood. Ephes. ii. 8, 9. By grace are ye saved, through faith :
and this not of yourselves, it is the gift of God : not of works, lest any man
should boast. With the same agrees 1 John i. 7. The Blood of Jesus
Christ, (that is, through true repentance and trust in Him) cleansetk us
from all sin. To the same effect is Heb. x. 19. IV. Further, we should
assure the sick that this goodness of God is not to be overcome by any
amount of transgressions, so that only the sinner truly and sincerely repent.
For our heavenly Father most lovingly receiveth all such, as we may
shew by the examples of the prodigal son ; Luke xv. 11. of the publican;
Luke xix. 2. of the thief on the cross ; Luke xxiii. 42. of David, who had
committed adultery and murder ; 2 Kings xii. 11, 12, 13. of Peter, who had
apostatized ; Luke xxii. 61 ; John xxi. 15. of the sinful woman, who
repented ; Luke vii. 38. V. When we set forth the love of God, we may
read ch. xvii. of John, and xv. of 1 Cor. and suggest to the sick, that tem-
poral death to them that tmly repent, believe, and trust in Jesus Christ,
is only a sleep, and a passage from this troublesome life straight to ever-
lasting bliss. John v. 24. And lastly, VI. that they that believe in Christ,
and die trusting in Him, shall rise again at the last day, John vi. 40. not
to condemnation, ch. iii. 10. but to the inheritance of the Kingdom of
Heaven, and to everlasting glory. Philipp. iii. 20, 21.

CHAPTER IV.

PRAYER.

THE PRIEST'S FOURTH DUTY IS PRAYER; WHICH IS INDEED COMMON TO
ALL CHRISTIANS WITHOUT EXCEPTION, AS WELL AS TO PRIESTS ; (FOR WE
ARE ALL AND EVERY ONE OF US BOUND TO PRAY TO THE LORD BOTH
FOR OURSELVES AND FOR OTHERS; MAT. VI. 8, ETC. EPH. VI. 18. COLOSS.
IV. 2.) YET AS THE WORD OF GOD LAYS THIS DUTY MORE ESPECIALLY
UPON PRIESTS, WE JUDGE IT NEEDFUL AND PROFITABLE IN ORDER TO
THEIR HAVING THE REQUISITE KNOWLEDGE ON THIS POINT, ESPECIALLY
SUCH OF THEM AS HAVE NOT BEEN BROUGHT UP TO LEARNING, TO
SET BEFORE THEM THE FOLLOWING INSTRUCTIONS :

I. ON PRAYER, GENERALLY; AND WHAT OUGHT TO BE KNOWN AND
OBSERVED IN IT: II. ON PRAYER AS THE SPECIAL DUTY OF PRIESTS;
SHEWING ALSO THAT PRIESTS SHOULD TEACH THEIR PEOPLE THE
TRUE WAY OF PRAYING TO GOD. AND SO THIS CHAPTER IS DIVIDED
INTO TWO PARTS.

PART I.

ON PRAYER GENERALLY, AND WHAT OUGHT TO
BE KNOWN AND OBSERVED IN IT.

CHAP. The word of God directs us to Pray to the Lord, and
— — — natural reason, when in a sound state, leads man to do the
same : for there is one God, the sole author and giver of all
good; and all creatures, whatever good, beauty, or strength
they possess, receive it all from His fulness : and He distri-
butes all Ilis mercies and bounties solely by His own

ON THE DUTY OF PARISH PRIESTS.

243

almighty goodness and wisdom ; as He willeth, and to whom part

He willeth ; and no man can receive any thing, except it be

given him from heaven. (John iii. 27.) For every good gift,
and every perfect gift, is from above, and cometh down from
the Father of lights. James i. 17.

II.

But as man needs to be prepared and enabled to receive
those manifold mercies and bounties, which God distributes,
to this end the Lord Himself hath given him, as to His rea-
sonable creature, one especial mean, which is the command
to Pray: Ask, He saith, and it shall be given you: seek, and ye
shall find: knock, and it shall be opened unto you. (Mat. vii. 7.)
Ask, and ye shall receive. (John xvi. 24.) And for the fulfil-
ment of this commandment. He has also presci'ibed to us a
certain foi-m of Praj'er. Mat. vi. 9.

III.

However, it was not for His oavu sake that He gave us this
law, but for ours; that we, knowing Him, and Him alone, to
be both our life, and the giver of all good, might not seek in
our wants and necessities to other gods, or make gods of any
of the creatures, as in former times was done by the heathen,
that knew not God ; but might come unto Him, and ask of
Him in Prayer, as of our Maker and Lord, all things that
may be good and profitable for us.

IV.

The Lord was pleased to ordain this way and order for
man, and so to distinguish him in the reception and use of
His benefits from all other creatures. Thus it seemed good
to His unsearchable wisdom and goodness ; to the end that
man, receiving good gifts from the right hand of the Most
High, should use them, not as the beasts that have no under-
standing, but as a reasonable creature, with Prayer and
Thanksgiving, glorifying His most holy Name.

From the above propositions it is clear that Prayer is the
mean' given by God to man, l)y helj) of which he may draw

R 2

244

ON THE DUTY OF PARISH PRIESTS.

CHAP, near in mind to Godj and devoutly present himself to ask
'— — of Him good gifts : and whatever he asks according to His

will, with faith, in spirit and in truth, that God will give

him, and he shall receive.

1 To be brief; Prayer is the ascent or lifting up of our mind to God,
with the asking Him for good gifts. Or again ; Prayer is the asking God
for good gifts with devotion.

This account of Prayer partly rests on the foregoing propositions, partly
shall be made out below in what are to follow.

VI.

Here withal we must understand that under the general
name Prayer many different duties or parts of the service of
God, both inward and outward, are included. Christ said of
that worship which became God ; The true worshippers shall
toorship the Father in spirit, and in truth : (John iv. 23.)
and again, of love to God ; Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all thy
mind. (Mat. xxii. 37.) The Apostle says. Present your
bodies a living sacrifice, holy, acceptable unto God, which is
your reasonable service. (Rom. xii. 1, &c.) All these and the
like commandments are practised and fulfilled only by true
Prayer, and without Prayer cannot so be.

VII.

The duties belonging to the inward service of God are
these : the true knowledge of God and of His law ; faith in
our Lord Jesus Christ; love to God and our neighbour ; trust
in God ; the fear of God ; purity of heart ; humility ; obedi-
ence ; meekness ; patience ; and constant thankfulness. And
whereas all these duties spring from one root ; that is, from
the true knowledge of God and of His will spring faith and
love, and from these all the rest ; this makes them to be all
so bound up together, that no one of them can exist in any
perfection without the rest. But true Prayer has that nature
in itself, that it embraces all those different parts, and so in-
cludes and implies them in its own name; nor indeed with-
out them can it itself exist.

ON THE DUTY OF PARISH PRIESTS.

245

The above-named duties are great virtues, and produce marvellous PART

effects in man. Faith brings him to God : love unites him, and makes

him one spirit with the Lord : 1 Cor. vi. 17. tmst or hope comforts him:
the fear of God raaketh him wise unto salvation, and never allows him to
depart from God : purity enlightens him : humility and obedience, with
repentance, receive remission of sins : patience and meekness make him
strong and unwavering in all his duties : thankfulness makes him that is
thankful to be beloved : but the only mean, by which all these things
are to be obtained, is Prayer.

VIII.

From the inward service of God should proceed that which
is outioard^ : for the outward servdce of God ought to be
nothing else than the manifestation of the inward, shewn to
the honour and praise of the most High. The duties thereto
belonging are these : the confession by the lips of our most
holy faith; the preaching of God's word on Sundays and
holydays, and the like, as going to church for public prayer,
attendance there, hearing the reading and singing, and
especially the word of God read and preached, giving alms to
the poor, and doing all manner of good offices to our neigh-
bours in their wants and necessities, building or furnishing
churches, as well as making particular offerings or gifts for
such ends. AU these things are sacrifices well pleasing to
God ; (Heb. xiii. 16.) if they proceed directly from the inward
worship or service ; that is, from faith, and love to God and
our neighbour.

1 Altho\igh natural reason in its sound state has some idea of tliis latter
kind of worship, as well as of the former, either innate in itself, Ps.
cxxxix. 6. or derived from contemplation of the creatures ; as it is written,
The heavens declare the i/lori/ of God, and ni/ht unto niyht shcwcth know-
ledge: Ps. xix. 3. still, for the conception of such outward service of God
to be sound and complete, and for all its realization in practice to be free
from superstition, there needs beyond the mere natural conception some-
thing more, for which we must have recourse to the writings of the
Apostles and Prophets : for their words are the words of God Himself, swre
words, established for ever, done in truth and equiti/. Ps. cxi. 7, 8.

IX.

Prayer is divided into public, that is, ecclesiastical, and
private. Public prayer is that offered with the congregation

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ON THE Dl'TY OF PARISH PRIESTS.

in the churchy or in any other place where a number of be-
lievers are present ; but private is that which au individual
offers alone.

Private prayer is made in two ways : I. When any one in
his house, or elsewhere, retires from company, and prays pri-
vately to the Lord. Of this kind of private prayer it is, that
the Lord saith ; Enter into thy closet, and tvhen thou hast shut
to thy door, pray to thy Father Who is in secret, and thy
Father Which seeth in secret shall reward thee openly^ : (Mat.
vi. 6.) II. When any one either in company or alone, sitting
or standing, prays earnestly Avithin his secret soul, not in
words but in thought only, but still with all his heart, and
all his strength, and all his mind, as standing before God
W^ho is omnipresent. Of such prayer as this it is that the
Apostle speaks, when he says ; We ourselves groan within our-
selves, waiting for the adoption, to wit, the redemption of our
body. (Rom. viii. 23.) and in another place ; by Grace singing
in your hearts to the Lord: (Coloss. iii. 16.) and holy David;
In the night I communed with mine own heart, and tried my
spirit : (Ps. Ixxvii.) ^ while of all kinds of prayer, private
and public, in common Christ says ; The true worshippers
shall worship the Father in spirit, and in truth : (John iv. 23,
24,) and His Apostle ; / will pray with the spirit ; I will
pray with the understanding also. 1 Cor. xiw 15.

1 An example of the first kind of private prayer was shewn us by Christ
Himself in His own person: Jesun, says the Evang;elist, treat up into the
mountain alone, to pray. Mat. xiv. "i."}. also; He vithilrew Himself into the
wilderness, and prayed. Luke v. !(>. and again : He continued all iiiijht in
His prayer to (Jod. Luke vi. 12.

2 Examples of the second kind of ])rivate prayer are the following :
Moses at the lied Sea, when he encouraged the children of Israel, and
bade them trust in the l<ord, made lu) prayer with his lijjs, but called upon
(iod with his heart only, and was heard. Wliy dost thou cry unto Mc !'
said the liOrd. Ilxod. xiv. !.'>. Another excellent instance there is in what
we read of Hannah, the mother of the Prophet Samuel : Site prayed, the
Scripture saith, in her heart ; hut her voice was not heard : and answering

ON THE DUTY OF PARISH PRIESTS.

247

for herself she says to the Priest : / pour out my soul before the Lord.
1 Kings i. 13, 15. On the same subject see also Nehem. ii. 4.

XI.

Private prayer when made in the first way, is called oral,
or outward, but when made in the last, imvard, or mental;
and this latter of itself, even without the oral, is efficacious,
well-pleasing to God, and profitable to the soul that prays ; as
the examples and commandments cited above prove. But
outward and oral prayer, if it be without the inward, is of
no value : nay, further, if it be so made willingly, that is,
through hypocrisy, and not through mere natural infirmity,
it is abomination in the sight of the Lord, and hurtful to
the soul of him that prays ; for his prayer is turned into sin.
Mat. vi. 5. Luke xviii. 11.

XII.

The inward prayer of the heart may at all times be off'ered
up in thought, by the spirit, and by faith : wherefore, the
devout man, that fears God, may every where, and in all his
works that he does, practise it ; and indeed he is bound so to
do, according to the command of the Apostle, prayin(/ always
in the spirit ; (Ephes. vi. 18.) and nothing can hinder him,
(Rom. viii. 35.) if only he have a hearty zeal toward God, and
a lively sense of His omnipresence. For, in such a state of
spirit, Avhat can hinder a man from saying in his heart. Have
mercy upon me O God ! O God help me ! and the like ?

XIII.

Yet, though spiritual prayer without oral be efficacious,
while oral without spiritual can never be so, it is by no means
allowable to stop short at mental or inward prayer, and neg-
lect that which is oral. Man is compounded of soul and body ;
and tlierefore is bound with his body also, as well as with
his spirit, to pray, and give glory to God. (1 Cor. vi. 20.)
Wherefore also holy David exclaims ; Give ear to my words,
0 Lord : Hearken unto the voice of my cry, my King and my
God ! and our Lord, when lie taught Ilis disciples to pray.

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said thus : When tje pray, .my.- (Luke xi. 2.) This is said of
words and speech proceeding from the lips and body, without
exchiding what is inward and spiritual, both by the Lord, and
by David : and this truth is most strongly established both
by the examples left us of our Saviour Himself, (John xvii.
Mat. xxvi. 39. 42. Acts i. 24, iv. 24, &c.) and also by those
of the Prophets, and by the Psalms of David. Wherefore, as
we ought to pray in our hearts always, so should we also at
fit times pray with our lips too, as well as with our hearts.

XIV.

But to the end that oral prayer, whether public or private,
be not turned into sin to them that make it, nor that be said
of Christians now, which was said of old of the Jews, This peo-
ple honour eth Me with their lips, but their heart is far from
Me ; (Mat. xv. 8.) it is requisite that we strive and labour with
all our souls, that our oral prayers be preceded and accom-
panied by the inward prayer of the heart, and never at any
time disjoined from it'.

I Tliis we may do in the followiii<^ way : When we dispose ourselves
bodily for jirayer, we should also prepare and present our whole soul before
the Lord : when we bend our knees, we should bend with them the knees
of the heart: when we raise our hands, and lift up oiu- eyes on hi{?h, we
should, together with them, lift up all the thoughts of our hearts; as it is
written : Let us lift up our hearts with our hands unto God the Most High
to the heavens: Lam. iii. 41. lastly, when we say with our lips, Have
mercy upon me, () God ! we should likewise cry out with our whole heart,
Have mcrci/ upon me, O God ! and so the words of our lips and the medi-
tation of our heart, will be acceptable in the sight of the Lord. Ps. xix. 14.

XV.

Prayer, as we have said, both public and private, is always
to be offered in spirit, and in truth ; and our heavenly Father
Himself expects this of us. (John iv. 23.) But what mean
these words, in spirit, and in truth ? According to the gene-
ral sense of the Doctors of the Church, to pray in spirit is
to pray with faith, with fear and love of God, and with the
deepest humility and contrition of heart ; and to pray in

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249

truth is to pray with attention, and with the understanding, part
not feignedly, nor only outwardly'. —

1 By this section every one may examine himself, and see how he prays ;
whether it he in spirit and truth, or only with the lips. If any one have
not in his heart a movement of devotion towards God, that is, have not fear
and love, then he prays not in spirit ; and if, besides, he does not attend
with the understanding to his prayers, then neither does he pray in truth.
And thus every one should watch himself, and if he find in himself any thinj^
wanting of the requisites to true prayer, he will be able easily, by the
aid of God's gi'ace, to correct the fault.

XVI.

This rule of the Gospel is sinned against by all those, who
make their prayers to consist in mere movements of the body,
as, in much speaking, or frequent repetition, and in mere
outward bowings, kneelings, or prostrations, while they have
within no manner of warmth towjvrds God, nor seek to have,
but say one thing, and think another. Still more do they
sin, who pray hypocritically, merely to appear before men to
pray, but have not God in their thoughts. Wherefore, all
such ought, for the amendment of their prayers, to have ever
in their memory this rule ; God is a Spirit, and he that wor-
ahippeth Him, must worship Him in spirit and in truth. John
iv. 24.

IN ORDER THAT OUR PR.\YERS, WHETHER PRIVATE OH
PUBLIC, MAY ALWAYS IMC OFFERED IN SI'IIUT AND IN
TRUTH, WE SHALL HERE SKT FORTH SOME ASSISTANCES
WHICH WILL BE FOUND PROFITABLE.

XVII.

First : When we are about to approach God, either in
public or in private, and would call upon Ilis wonderful and
holy Name, let us reflect on His tremendous Majesty, and
His unsearchable omnipresence; let us reflect too on our own
vileness, and poverty ; considering Who, and What is our
God, who, and what are we ourselves. He is a Spirit, im-
mortal, all-pure, all-good, seeing through our inmost soul and
thoughts : but we arc clothed with flesh, mortal, evil, and in

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CHAP, our thoughts unclean in His sight. Wherefore, we ought

'- — to purify ourselves from all filthiness of the flesh and spirit,

and so with all possible devotion and awe call upon His
Name; Foi' our God is a consuminy fire ; (Heb. xiii. 28.) and
His Name is great, ivonderful, and Holy. Ps. xcix, 3.

XVIII.

Secondly : as may be concluded from the above : If our
God is an all-pure Spirit, and His Name wonderful, and
holy, it follows that every one who prays should diligently
reflect, I. Upon God, that He is so holy and just, that He
cannot endure even the slightest impurity or unrighteous-
ness : TTiou art the God that hast no pleasure in wickedness :
(Ps. v. 4.) II. Upon himself, examining whether he be
truh^ and heartily sorry for his sins, and repent him of
them before the Lord, or sin over and over again without
ceasing : for God heareth not impenitent sinners : (John
ix. 31.) TTie blood-thirsty and deceitful man doth the Lord
abhor: 6fC. but if any one be a worshipper of God, that
is, flee unto God with all his soul, and be sorry for his sins,
and begin to do God's will, him God heareth. III. Lastly,
we should reflect also on that which we ask of God, and see
that it be not contrary to His will, nor that saying applicable
to us; le know not what ye ask. Mark x. 38.

XIX.

Thirdly .- Besides the above reflections, we ought all and
every one of us to have the following intentions: I. To render
by our prayer due honour to God : Bi'ing unto the Lord, 0 ye
sons of God, glory and honour : (Ps. xxix. 1, 2.) II. To excite
such emotions in our hearts, and preserve such dispositions
of spirit, as are fitting from us toM'ards the Divine Majesty
and Holiness: (2 Cor. \\\. 1. 1 Pet. i. 16.) III. To testify
from a pure heart true Gospel faith, lively hope, and ardent
love to God : (Mark xii. 30.) IV. With such dispositions
of spirit, to lay before God the wishes of our heart, or our
petitions for good gifts, with the profoundest humility and
devotion. (See Luke xviii. 13. of the Publican; and Mat.

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251

viii. 9. of the Centurion.) V. But with all this we must not part
trust in ourselves^ nor in our prayers, but solely in our Lord
Jesus Christ, and in His mercy : For all the promises of God
in Him are Yea, and in Him, Amen. 2 Cor. i. 20.

XX.

Fourthhj : Our God being so very merciful, long-suffering,
and of such great goodness, more ready to stretch out His
hands to give, than we ours to receive, and every day and
hour pouring out upon us His bounties, gi^ing us breath,
and life, and all things profitable for the enjoyment of
life, (1 Tim. vi. 17.) and delivering us from all evil, who is
there, that can consider and weigh these so great benefits,
without having his whole heart and soul stirred up to pray
to God ? Holy David meditating on this from the depth of
his soul cries out. Praise the Lord 0 my soul, and all thai is
within me praise His holy Name ! and burning with vehement
warmth of love to God, repeats the same; Praise the Lord
O my soul, and foryet not all His benefits ! Ps. ciii. 1, 2.

XXI.

Fifthly : The thought of God's inconceivable love is a
powerful assistance towards praying in spirit and in truth to
any one, who once receives it into his mind : So God loved the
world, saith Christ, that He gave even His Own Son for us.
(John iii. 16.) This love it was, which inflamed the Apostle,
when he said of himself, and of all others like him, Who
shall separate us from the love of God ? shall tribidation, or
distress, or peril, or sword? Nothing. But looking unto
Jesus' Who suffered for us, and seeing here that love of God,
which passeth all understanding, he prays in spirit and in
truth, seeking to teach us also to do the same : For this
cause, he says, / how my knees to my heavenly Father, that
He would grant you . . to know the love of Christ ivhich
passeth knowledge, that ye may be filled with all the fulness
of God. Ephes. iii. 19.

1 WliosDCvcr now in like manner will look with all his soul unto our
Lord .Jesus Christ, Who sulFercd for us, and consid(!r His sufi'crings, His

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CI^P. death, burial, and resuireutioii, wherein, as in a picture, he sees his own

'■ justification most lively represented, he cannot certainly hut pray with all

his heart, and with all his mind. For his heart will then be so touched by
Christ's love, that he will almost forget himself, and rise to such a pitch
in prayer, that he will pray now no longer with words, but rather with
tears, as St. Basil and St. Augustine say ; not with breath but rather with
sighs ; and what his heart will then feel, and his soul see, his tongue will
not be able to express. Thus absorbed was holy David, when he cried ;
Whom have I in heaven, or what desire I upon the earth but Thee P My
heart faileth, ^-c. P.s. Ixxiii. 25. Aud the Apostle, smitten with the arrow
of this same love, says ; / am assured that neither death, nor life, nor
anyels, nor any other ereattire shall he able to separate us from the love of
God, u'hich is in Christ Jesus, liom. viii. 38, 3,').

XXII.

Sixthly : Great assistance to true prayer will be found in
God's promises, if we truly and firmly believe them; the
more, that through them Gospel faith is increased in men,
love grows, and hope is established immoveable. Examples
of this we have in Abraham, (Rom. iv. 20, 21.) and in others.
(Heb. xi.) By this means a man is stirred up to true prayer.
For the very relation which there is between the promises
and their accomplishment lead to this : there being no other
way by which we can obtain the accomplishment of God's
promises, than by true prayer.

XXIII.

Seventhly : Owing to natural infirmity, and other circum-
stances, a man's spirit is sometimes so weak and deficient,
aud his heart so petrified, that he cannot bring himself to
make the meditations above-mentioned, nor think of God's
mercy, love, and promises, but requires something special to
stir up and improve his heart. Under such circumstances,
we ought to force ourselves to pray orally, even though our
heart refuse'; recalling to mind Christ's words; The Kingdom
of Heaven suffereth violence, and the violent take it by force :
(Mat. xi. 12.) aud again: Strive to enter in at the strait
(jute, for many will seek to enter in, and shall not be able.
(Luke xiii. 24.) And to aid us in meditating on these words
of Christ, we may use as a prayer what David says ; My soul

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253

cleaveth unto the dust .- O quicken Thou me according to Thy
word. My soul is asleep for very heaviness : strengthen Thou
me in Thy ivords. Take from me the may of unrighteousness,
and through Thy law be gracious unto me. (Ps. cxix. 25, 28,
29.) O quicken us, and we shall call vpon Thy Name.
(Ps. Ixxx. 19.) By this kind of compulsion a man will
through oral prayer go on to that which is inward, and will
begin to pray in spirit and in truth : and so the one assists
the other, by the co-operation of the Holy Ghost-.

1 St. Macarius, in his discourse on Keeping' the Heart, ch. xiii., writes
thus : Every one ought to do his utmost to force himself to abide continually
in prayer, ever begging and expecting, that the Lord will come and make His
abode within him, and teach and confirm him in all His commandments,
and that his soul may become the temple of .Jesus Christ : anil further on in
the same chapter: And so God, seeing him striving, and forcibly compelling
himself to what is good, even though his heart be reluctant, gives him the
grace of true prayer.

2 St. Augustine, in his treatise on The Departed, ch. v., has these words :
Outward and oral prayer cannot be true without that which is inward ; and
even the inward prayer of the heart unthoul the oral fails, and dies away ; but
when joined with oral pragtr, it increases, and waxes more earnest.

Oral prayer then especially leads him, that prays, to inward prayer of
the heart, when he attends devoutly and with faith to the words of his
prayer ; for the sense, that lies in the words, and the power of the spirit,
that is in them, stir up our hearts and souls ; and so he who prays will
begin to pray in spirit and in truth. And as regards this topic, to the end
that the assistance thus sought may be efficacious, we should be careful
that we utter not the words of our prayer too rapidly ; according to the
injunction in holy Scripture ; Be not hasty with thy mouth ; and let not
thine heart hurry to utter any thing before God. Eccles. v. 2.

XXIV.

Eighthly : Reflection on past sins, and the sense of God's
anger against us for them, with the recollection of the ter-
rible judgment, and the thought of punishment to come, is
no slight assistance to prayer : for all these things move very
powerfully man's heart, and drive him to ask mercy of God.
Such was the meditation of holy David, when he turned to
the Lord, and cried ; O Lord, rebuke me not in Thine in-
dignation, neither chasten me in Tliy heavy displeasure. Heal

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CHAP, me, O Lord; for my bones arc vexed: my soul also is sore
'— troubled, &c. Ps. vi. 1. 3.

XXV.

Ninthly : The agency of the Spirit of God is the chief and
most potent aid to prayer. For the Holy Ghost, as the
Apostle preaches, helpeth us in our infirmities. For, we know
not what we should pray for as we ought, but the Spirit Itself
maketh intercession for us with groanings which cannot be
uttered. (Rom. viii. 26.) And so with this teacher and guide,
even the Spirit of God, all the above-mentioned meditations
will be profitable, and of force ; and the Spirit of God will
Himself co-operate with them, directing and preparing our
hearts to pray, as we ought. (Ezck. xxxvi. 26.) Wherefore,
all who pray ought to ask of the Lord the Holy Spirit, that
He may teach us true prayer : and, for ourselves, we should
give diligent heed Avith all our soul, that we neither by deed,
nor word, nor thought against the motions of the Holy Spirit
offend Him, and so grieve Him ; remembering the injunction
given us ; Grieve not the Holy Spirit of God, whereby ye are
sealed unto the day of redemption, Ephcs. iv. 30.

XXVI.

Seeing then that our God is every where present, and
fiUeth all things ; and that His name is a name great, and
terrible, and holy ; and those prayers, which are offered in
spirit and in truth, are accepted of Him ; do thou, O man,
mortal, and sinful, when thou drawest near to the throne of
the Divine Majesty, and wouldest call upon Him, lay aside
all earthly thoughts : consider that thou art standing before
His face, and He looking through thy heart i fall down
devoutly on thy face to the ground before thine Almighty
and All-merciful Maker and Saviour : give unto Him that
honour and glory, which it becometh : testify unto Him thy
faith and love, due to Him alone : confess thine own unwor-
thincss and wretchedness, like Manasseh, like the Publican,
and the Prodigal son : and so, for the sake of His Holy
Name, ask Him to bestow on thee His good gifts.

ON THE DUTY OF PAllISH PRIESTS.

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XXVII.

The good gifts of God are twofold ; spiritual, and temporal.
Spiritual are, the knowledge of God, and of His law ; faith
in Christ Jesus ; repentance ; remission of sins ; and the like :
for which see Section rii. Temporal are, health of body, meat,
drink, and clothing ; which are all strictly necessary. To the
same belong riches, honour, glory, and length of days.

XXVIII.

That the above-mentioned good gifts ought to be asked by
us from God, we are, besides other proofs, clearly taught by
the Lord's prayer itself. That prayer is both to all generally,
and to each one of us personally, a perfect rule and lesson,
how to pray : for it prescribes prayer for blessings both
spiritual and temporal, and mentions by name what those
blessings are, which we should pray for.

XXIX.

And here it will not be unprofitable to say something of
the Lord's Prayer. It is brief indeed, but yet in its brevity
takes in' all necessary petitions, which refer to man's life
either in time, or in eternity.

1 Our Saviour Jesus Christ in the Prayer, which He has given us, has
prescribed, I. That, before every thing else, we ask of our heavenly Father
that His Name he sanctified: Hallowed be Thy Name. God's Name is
indeed holy in itself, and the source of holiness : but we in this petition
pray that He would be pleased to teach us, and vouchsafe this, that we also
may hallow His wonderful and holy Name ; that is, know, love, invoke, and
glorify It. Now God's Name is hallowed and honoured in us, and we
sanctified in Him and by Him, when we know Him from His works;
when we confess Him to be eternal, and almighty ; all-wise, and all-good ;
just, and very merciful ; when we admire His wonders, and His unsearch-
able providence over ourselves ; and most sensibly acknowledge Him as the
sole author and giver of all the good, spiritual and temporal, which we
enjoy in this life; and give Him thanks, praising Him, and saying. Holy,
Holy, Holy, Lord God of Sabaolh ! and, with all this, regulate our thoughts
and works, .and our life itself, to the honour and glory of His Name.

But since we are of ourselves unable thus to hallow God's Name, we
are directed, besides the first petition for this, to add another, as for
the means to this end, asking of God for His Kinydom ; II. Thy

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ON THE DUTY Ol' PAKISH PRIESTS.

CHAP. Kiiiijdom come. The Kingdom of God is an everlasting Kingdom, and His

'- — dominion is throughout all generations : Ps. cxlv. 13. but we here ask not

tbis Kingdoui, but the Kingdom of grace, Coloss. i. 13, and the Kingdom
of ghnij ; that is, that He woubl reigu iu us by the true faith of the Gospel,
and that the sin of uubelief may have no place in us ; that the Holy
Ghost may guide us into all truth ; John xvi. 13. producing in us spiritual
fruits ; Gal. v. 22. and that our evil propensities may not have dominion
over us ; Rom. vi. 14. that, besides the wickedness of unbelief, the Lord
keep from us also a life of transgression, and grant us in stead that the
kingdom of His grace grow up in us day by day, both by evangelical doc-
trine and faith, and also by a life agreeable to the same ; and that so, after
this mortal life. He would make us inheritors of His everlasting Kingdom
of glory in Heaven.

But since neither can this Kingdom of grace be established in us, nor the
brightness of His glory enlighten oiu' hearts, until the darkness of sloth
and the veil of disobedience be taken away from our souls, 2 Cor. iii. 1 6.
and until we be in our Lord's sight obedient in all things, for this reason we
are directed, III. to ask our heavenly Father, that He would give us
the gift o{ ohedience ; that is, that He would put into our hearts the desire
and the power to do His will. And so by these words. Thy will be done as
in heaven so also on earth, we ask our Father, not that He should do, what
He willeth, but that we may be enabled to do, and do in fact, what He
willeth of us. But what He willeth is this, that we should all be saved, and
come to the knowledge of the truth ; 1 Tim. ii. 4. that we should hear His
word, and believe in Him ; John vi. 29. and do His will, which leadeth us
into the path of everlasting salvation, not in any manner that may happen,
but after the pattern of the Angels in heaven. By this mean given from
God the Kingdom of grace is established in us ; and by the grace of the
Holy Ghost reigning in us we can easily hallow God's Name. And thus,
as the Apostle says, an entrance is given us abundantly into the everlasting
Kingdom of the glory of our Lord Jesus Christ. 2 Pet. i. 11.

But that we, while seeking the above spiritual gifts, may not be any wise
hindered by the need of temporal good things ; and that we may be enabled
to lead our mortal life, under the shelter of God's goodness, in tranquillity ;
we are directed to add to our petitions for those other blessings one for
temporal good things; IV. Give us this day our bread for subsistence.
In this petition under the name of bread is to be understood eveiy thing
needful and profitable, every thing, without which human life and society
cannot continue ; and so all sciences, arts, and branches of industry, and
governments themselves, which serve to the well-being of human society, are
herein included. And though the Lord of His mercy even without our
asking gives to all breath, and life, and meat in due season ; Ps. cxlv. 15, 16,
a.H<\ ordaittelh in nations the higher Powers; Rom. xiii. Land through them

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257

implants sciences and arts; Dan. ii. 21. Prov. viii. 14. still He, the PART

Same, sometimes, of His righteous judgments, to punish men for their in- '- —

gratitude and for the multiplication of iniquity, takes away either in part
or, it may be, altogether these good things. Is. iii. 2, 3. Therefore, we in
this petition ask Him, that He would day by day give us all things needful
and profitable for this present life ; that is, that He would give us temperate
seasons, and the increase of the fruits of the earth ; that He would bless our
labours, and industry, and keep us in health and strength of body ; and so
ensure the welfare of the whole community. And not only do we ask Him
for this, but we imply at the same time, and under the same words, the
further prayer, that we may be enabled to use all these blessings to good,
to His glory, and to the sanctificati(m of His Name.

But since we have a great hindrance to the attainment-of good things,
temporal no less than spiritual, in our sins ; (for through our sins we are
often deprived of every good ;) to the end that we may not suffer thus, we
are directed, fifthly, to ask of God ■pardon and remission of sins : Forgive m
our debts, as we also forgive our debtors. This petition leads us to repentance
of all that we have done amiss. And as our Lord is very good, and loves
us. He cannot but desire that we also should in this imitate Him ; and
therefore He gives us to understand, that our debts are then forgiven, when
we also ourselves forgive our debtors. Mat. vi. 14, 15. Wherefore, we
ought, as the Apostle teaches us, to be followers of God, as dear children;
Ephes. v. 1. and so be kind one to another, tender-hearted, forgiving one
another, even as we also desire to obtain forgiveness from God. Ephes. iv.
32. In this way, and by this petition, Christ hath taught us how to rid
ourselves of our first and greatest hindrance.

There are however, besides sin, other hindrances also, and particularly,
all temptations and scandals, inward aiul outward, that is, of the flesh, the
world, and the devil, by which man, either through the senses or without
the senses, is inveigled into the commission of sin : and so the tcmi)tati()ns
that we have named draw us away from God's will, and from His kingdom,
and keep us from hallowing His Name. And since we are unable of our
own strength to stand against them, and to repel them, we arc for this
cause directed in the sixth and seventh petitions of the Lord's Prayer, to
ask deliverance and protection both from all temptation, and from every
evil work, and also from our invisible enemy himself, the devil, who is
ever seeking to devour us: Lead us not into temptation, but deliver us
from the evil.

The Preface and the Conclusion of the Lord's Prayer contain what is
specially adapted to comfort us, and to incite and confirm in us a good ho]>e. j
The Preface, Our Father which art in Heaven ; sets before us the incon- [
ceivable mercy of God, which has vouchsafed to make us, unworthy as we
are. His sons, John i. 12, and heirs of His everlasting good things in

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CHAP. Heaven. Rom. viii. 18. and the conclusion, For Thine is the kinqdom,

: — the poiver, and the glory, for ever and ever. Amen, is replete with the

strongest encouragement, and with immortal hope ; since He, our Father,
is the sole Lord of heaven and earth, everlasting, and Almighty : His is the
kingdom, His the power. His the glory, for ever : and therefore, if we call
upon Him with faith and love, and by our obedience give Him honour and
glory, then nothing can pluck tis out of Jlis hand ; and so He will give
unto us eternal life. John x. 28, 29.

XXX.

This Prayer ought to be held in the more honour, because
it is the Lord Himself, who has given it to us, and in brief
but wonderful order included in it all those petitions, which
are necessary. And therefore it is the duty of all, without ex-
ception, to learn it, and labour to understand it, and to use it
with the deepest devotion not only every evening and morning,
on rising up and lying down, but at all times, and on all occa-
sions. And this is required of us by those words of Christ,
When ye pray, pray thus.

XXXI.

There are also other Prayers written in holy Scripture both
for our instruction, and for our use ; as that of the publican,
God be merciful to me a sinner ! (Luke xviii. 13.) of the
prodigal son. Father, I have sinned against heaven and before
Thee, <S)-c.; (Luke xv. 21.) of the thief on the cross, who
prayed, Lord, remember me, when Thou comest into Thy king-
dom ! (Luke xxiii. 42. &c.) These short prayers we may use,
and ought to use, in asking God to pardon our sins.

XXXII.

Beside the Lord's Prayer, and others, it is not contrary to
the Lord's will, but agreeable to Him, to ask God's mercy,
whether for ourselves or for our brethren, in any such words
as the circumstances and necessities of the case itself may
suggest. We have many examples to teach us this; as that of
the ten lepers, who sought to be cleansed ; (Luke xvii. 13.) and
that of the Centurion, who wished that his servant should be

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259

healed: (Mat. viii. 8.) and many others likewise used their part

OM'n words, and those few but suitable for their needs ; and '■ —

every one of them obtained what he sought : and so now also,
whatever may be any man's necessity, he ought not to look
about for many words, but call upon the Lord with those,
which the case itself and the warmth of his heart prompts.

XXXIII.

It has been clearly enough shewn above, that we ought to
ask both spiritual and temporal goods from God : but we
must understand withal that spiritual good things are ne-
cessary and profitable to man both for this temporal life,
and also for tliat which is eternal ; for thej/ have the promise
of the life which now is, and of that which is to come ; while
bodily or temporal goods are profitable only for this present
life. (1 Tim. iv. 8.) Wherefore, we ought undoubtedly to
desire and ask spiritual blessings at all times ; but Ijlessings
temporal and bodily, only so far as it may please our Lord,
and be not hurtful to ourselves, but for oui* good, and to the
glory of His Name.

XXXIV.

If any one ask any thing diligently from the Lord, and
even others too, it may be, are entreating God's goodness for
the same thing, but yet he receive not his petition, such a one
should not faint ; but should consider accxiratcly what it is
that he asks; whether it be any thing temporal ; or spiritual.
If it be spiritual, and necessary to salvation, let him again and
again unceasingly ask it, with faith and patience, and it shall
be given him. But if it be any thing temporal, let him not
murmur against the Lord, but in that case resign himself to
His will and providence : for we cannot foresee the future, so
as to know whether what we ask will be for our good, or for
our harm. But the Lord, Who is omniscient, and all-wise,
foresees all things; (Ps. cxxxix. 2, 3.) and, being good and
mcrcifid. He of His goodness gives us not that which is
hurtful. And therefore, when we receive not wliat we wish,

s 2

260

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ciiAi'. we ought not to be vexed, but rather ought to give God
thanks, that He indulges us not therein to our hurt.

XXXV.

Nor ought Ave in such case to think that our prayers have
been in vain, if they have been offered in spirit and in truth :
for the Lord mercifully hears us, and accepts them, but instead
of temporal blessings returns us spiritual ; and if not in this
present, yet in the world to come repays us abundantly.
(Rom. ii. 6, 7.) For He is a just Judge, and merciful; and
therefore to all, who call upon Him in truth. He recompens-
eth a crown of righteousness in the last day. 2 Tim. iv. 8.

XXXVI.

When we pray, we should add to our prayers diligence and
patience ' of om* own : that is to say, he who prays to the
Lord for any good thing, should himself also at the same time
labour for the same, using all proper means, and avoiding all
hindrances; and at the same time should have patience to abide
constantly in that his labour and diligence, no less than in his
prayers. And watchful and unremitting continuance in this
is what both the Gospel enjoins, (Luke xii. 36. Coloss. iv. 2.
1 Tliess. V, 17.) and man's nature itself absolutely requires.
For he has become carnal since the fall, sold under sin:
what he ivould, that he doth not ; and what he hates, that he
doth : (Rom. vii. 14, 15.) Wherefore, to the cud that he may
by God's grace be enabled to mend his condition, that is,
soften the fierceness and tyranny of sin, bridle and mortify
the force of evil inclinations, (Coloss. iii. 5.) and lead a virtuous
life, and so by the grace of Christ Jesus be made free from
the law of sin and death, (Rom. viii. 2.) it is absolutely
necessary for him to continue ever in prayers, and to add
thereto all manner of diligence and labour of his own.

1 Our Lord said, Ask ; and so enjoined prayer : but when He added,
Seek, and Knock, He thereby shewed that we are to join with prayer
labour, diligence, and patience. And this wc must j)crscveringly con-
tinue to do, not only in seeking spiritual blcssiiigs, but also in seeking
those that be temporal.

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261

XXXVII.

It is the duty of us all, and of every one of us, to pray and
labour not for himself alone, but also for others; according to
that injunction, Pray ye one for another, that ye may be
healed: (James v. 16.) and not merely one for another,
but also for our enemies ; whom we are bound to love, how-
ever much our hearts may be averse from doing so. The
Lord says. Love your enemies : and this love He describes by
its effects ; that is. Bless them that curse you, do good to them
that hate you, and pray for them which despitefully use you
and persecvie you. (Mat. v. 44.) And so, it is our duty to
pray for all men.

XXXVIII.

While we pray ourselves, we ought also to ask our brethren
to assist us with the like prayers ; after the example of the
Apostle: (Ephes. vi. 19. 1 Thess. iii. 1.) and more especially
should we ask the prayers of our spiritual fathers of the
Priestly Order; of which in the Old Testament in the Levitical
books, and elsewhere, we repeatedly read, that every one, who
brought sin offerings, was to appear by God's command before
the Priest, that the Priest might pray for him ; and so he
should be pardoned. In the New Testament the same is in
the Epistle of J ames the Apostle confirmed : Is any sick, he
writes, among you, let him call for the presbyters of the Church,

and let them pray over him, and if he have committed

sins, they shall be forgiven him. James v. 15.

XXXIX.

In like manner, to desire and ask tlie same aid and help,
the prayers, that is, of the Saints, the servants and friends of
God, who now reign with Christ their Lord, is a righteous
and holy thing, that they too may join with us and for us in
offering prayers to God for the forgiveness of sins. And when
we repent and amend our lives, and receive pardon and mercy
from the Lord, we may be sure that they too joy over us, as
well as the Angels that are in Heaven; as the Lord hath
said. Luke xv. 7. . 10.

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XL.

And here we must needs speak of fasting, watching, and
sobriety, all whicli the word of God joins with prayer : Take
heed, it is written^ to yourselves, lest at any time your hearts
be or^ercharged ivith surfeiting and drunkenness : (Luke xxi.
34^ 36,) and again : Be ye sober, and ivatch unto prayer :
(1 Pet. iv. 7.) and in another place : that ye may give your-
selves to fasting, and to prayer. (1 Cor. vii. 5.) Wherefore we
also ought in like manner to make our prayers, supplications,
and thanksgivings, with watching and sobriety, and at proper
seasons also with fasting'.

1 Fasting is of two kinds, civil and religious : the first kind is otherwise
called philosophical or natural ; and, so far as prescribed by medical rules,
falls under the head of Diet : but the second kind, the religious or eccle-
siastical fast, is a holy and Christian observance. The difference between
the two is this : the first depends solely on our own choice, and its object
is to preserve health, and enable us to perform our duties ; but the eccle-
siastical fast depends on Divine precept, and so on faith and piety. The
purpose of this kind is to humble ourselves before God, to subdue the
force of carnal affections, to assist us in true repentance, in prayer, in
Divine Worship, and in other duties, and in o1)taining mercy and grace
from God; as we are taught by many passages and examples in God's
word.

XLI.

Fasting is abstinence from all kind of meat and drink ; at
the very least from all that is pleasant or superfluous : and
such a fast as this was ordained by God Himself in the Old
Testament to be observed at the yearly purification ' : And
this, lie saith, shall be a statute for ever unto you : ye shall
afflict your souls with fasting. (Lev. xvi. 29. 31.) And ac-
cording to the example of this statute, whenever the Israel-
ites repented before God, they always humbled their souls
with fasting : The children of Israel, it is Avrittcn, tvere assem-
bled with fasting, and with sack-clothes, and earth upon their
heads and confessed themselves to the Lord, and wor-
shipped the Lord their God. Nehem. ix. L 3. Also sec 1 Kings
vii. 6. Jcr. vi. 9.

1 Some holy fathers and doctors of the Church find tlie beginning of

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263

fasting in paradise. St. Chiysostcm, Serm. i. on Gen., writes thus: As PART

gluttonous appetite is the source of evils innumerable to mankind, so also is 1 —

fasting, and the non-indulyence nf the appetites of the helli/, the constant
source to us of luispeahahle benefits. Wherefore God, when He had first
made man, and knew that this wa.i the medicine he tvould most need for
his soul's salvation, gave him, even at the very beginning of all, this first
commandment, saying ; ' Of every tree that is in the garden thou mayest
eat ; hut of the tree of good and evil thou shall not eat.' By these words,
' Of this thou may eat, but of that thou shall not eat^ fasting was insti-
tuted. St. Basil, Serm. i. on Fasting, traces it to the same beginning.

XLII.

Especially was fasting joined with prayer by all in the Old
Testament, when the Lord by His just judgment was pre-
paring to bring any signal punishment on sinners. But
even in this case, He Himself, solely of His love to mankind,
willing to correct the children of Israel, and to turn away
His own just wrath, ordered all to fast and pray : Blow the
trumj)et, He saith, in Zion, sanctify a fust, call a solemn assem-
bly, yatJier the people, sanctify the congregation. (Joel ii. 15,
16.) And such a public fast, joined with prayer, was ever
an effectual mean to deliverance ; as appears plainly from
the same chapter, where the Lord, seeing them i)raying with
fasting and weeping, turned His anger into mercy : And the
Lord, it is written, was jealous for His land, and spared His
people. lb. ver. 18, 19, 20. And ch. iii. 5. 10.

XLIII.

In the New Testament our Lord and Lawgiver Jesus
Christ Himself fasted : (Mat. and Luke iv.) and in defending
His disciples before the Pharisees He exempted them from
fasting only while the Bridegroom should be with them; but
for all remaining time, after the Bridegroom should be taken
away from them. He distinctly confirmed the duty. (Mat. ix.
14, 15. Luke V. 33, 34, 35.) Further, he instructed us how
to fast, so that our fasting should not be like that of the
Pharisees, nor have its reward from men, but from God.
(Mat. vi. 10. 18.) And again, how great is tlic power and
benefit of fasting the same great Physician of our souls and

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ON THE DUTY OK VARISH PRIESTS.

bodies has sufficiently shewn, when for the expulsion of n
cle\-il, which had settled itself in a man, lie prescribed no
other medicine, than prayer and fasting. Mat. xvii. 21.

XLIV.

Here we may remark, that fasting, as well as prayer itself,
is said to be a service pleasin(/ to God : (Luke ii. 37.) for
which cause the Apostles also, when they served the Lord,
joined fasting with their prayers. (Acts xiii. 2.) Wherefore
now likewise, the ministers of the Lord's altar, and all who
desire to serve or worship the Lord acceptably, in purity and
sobriety, do only that which is becoming, and their duty,
when they prepare themselves thereto, according to the
measure of their bodily strength, by fasting.

XLV.

It is notorious to all, that it is upon this foundation, that
is, upon the words of God, that Christ's Church' of the New
Testament has appointed yearly fasts, and particular days of
abstinence ; solely to this end, that her children of the new
Israel through prayer to God, with fasting and contrition of
heart, and confession of their sins, may be brought to true
repentance. And, consequently, the said fasts of the Church
of the New Testament are nothing else, than appointed times
for repentance, and days of yearly purification.

1 The Christians of the first ages observed moderation and temperance
always, and at fit seasons fasting also, joined with prayer, as the special
marks among themselves of an honouraI)!e Christian life, and of decent
civil society ; and at all times they abhorred luxury and excess. To this
St. Clement of Alexandria, B. ii. Pa?d. ch. 1, 2, bears testimony.

XL VI.

lJut this is absolutely necessary, that he who keeps out-
ward fasts, fast spiritually also : that is, he, who fasts and
prays outwardly, must at the same time flee with his whole
soul all sin and unrighteousness, and be on the contrary
charitable and diligent in every good work. For prayer is
(jood, ivith fastiny, and alms, and riyldeousness. (Job xii. 8.)
But if any man keep the fasts ever so strictly, while he is

ON THE DUTY OF PARISH PRIESTS.

265

without charity and honesty to his neighbour, such a fast is PART

not acceptable to God : It is not such a fast as this that I '- —

have chosen, saith the Lord, a day for a man to afflict his soul,
nor to bovj down his head as a bulrush, and to spread sackcloth
and ashes under him ; nor shall ye call this an acceptable fast :

Fo7' not such a fast have I chosen, saith the Lord : but,

when thou fastest, break off every band of unrighteousness,
cancel the obligation of extorted loritings, let the oppressed go
free, tear every unjust writing. Break thy bread to the hungry,
and bring the poor that are unsheltered into thy house. If thou
seest any naked, cover him, and despise not thy kindred of thy
tribe. Then shall thou call in prayer, and God shall hear
thee, and while thou art yet speaking, shall say, Here I am.
(Isa. Iviii. 5 . . 9.) The like instruction is also given by the
Lord through the prophet Zachariah. ch. vii. viii. '

1 See St. Chrysostom, Serin, iv., on Gen., for a very profitcible disserta-
tion on the same subject.

XLVII.

Where fasting and sobriety are not practised, but instead
of them continual surfeiting in meat and drink, it cannot be
but that innumerable mischiefs should be engendered, spiri-
tual, no less than bodily. (James iv. 1.) In such persons that
sanctificatioii and honour, in which the Apostle admoni.shes
every one to possess his vessel, will find no place; (1 Thcss.
iv. 4, 5, 7.) but they will become the dwelling-places only of
fierce, brutal, and devilish passions : (Mat. xii. 44, 45.) as
is shewn beyond all doubt by the dissoluteness and over-
throw of Sodom, and by other examples'.

J St. Chrysostom, Horn, i., on Gen., writes thus : See how Divine
Scripture ever reproves a life of indulgence ; and at one time sai/s ; ' The
people sfit diiwn to eat and drink, and rose up to jilai/:' at another;
'' ,/enhiirun ate and drank, grew fat, thick, and broad, and apostatized.' Attd
the people of Sodom, beside their other sins, bi/ this sin most of all drew
doirn n/ion themselves God's wrath, and deslrnvlion from heaven : for hear
what saith the prophet ; ' This was the iniquitif of Sodom, Src.'; for it was
in fulness of bread and wine, that they fell to lust after evil pleasures : and
so intemperance is, as it were, the source and root of all evils.

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ON THE DUTY OF PARISH PRIESTS.

XLVIII.

To the end that we may be able to observe the order of
prayer^ and all that course of other duties which is connected
with it, in their integrity, we have the greatest need of spiri-
tual sobriety and vigilance : nor can we either neglect these
duties as regards the body. This rule is prescribed us by
our Lord Jesus Christ Himself : Take heed, He says, watch,
and pray. And what I say unto you, I say unto all, Watch.
(Mark xiii. 33. 37. Mat. xxiv. 42.) and again : Behold, I come
as a thief : blessed is he that watcheth, and keepeth his gar-
ments, lest he walk naked. (Rev. xv. 16.) And the Apostles
also, in the spirit of Christ's words, exhort us to the same :
Be sober, they write, be vigilatd : (1 Pet. v. 8.) and again ;
Let us not sleep, as do others, but let us watch and be sober.
(1 Thess. V. 6.) Such watching and sobriety are no less
necessary to Christians, than eyes ' are to our bodies, or the
sensible light to our eyes.

1 For the whole of man's life sobriety is so much the more necessary,
because without it man cannot keep himself in order. It consists not only
in this, that we be not overcharged with surfeiting, and drunkenness, and
the cares of this life; Luke xxi. 34. but also in keeping ourselves free
from the inward passions of anger, envy, covetousness, and the like. For
all these darken the intellectual eye of the heart, and deprive us of sound
reason, no less than drunkenness. Wherefore the Apostles Peter and
James exhort us to lag aside all malice and envg, and all filthiness and
hypocrisy, and to gird up the loins of our minds, and to be sober to the end.
1 Pet. i. 13. ii. 1. James i. 21.

XLIX.

All these things, fasting, watching, sobriety, and even our
prayers themselves, night and day, and labours, and diligent
exercises, are appointed in the Lord's commandments solely
for this end, that we by continuance in these things may
be holy and blameless before God in the faith of the Gospel,
and in love; that is, may be filled with the fruits of the Holy
Ghost. But if these be not found in us, then all our prayers
and labours will profit us nothing whatever'; as the example
of tlie five foolish virgins plainly shews. Mat. xxv. 11.

ON THE DUTY OF PARISH PRIESTS.

267

1 St. Macarius, in his first sevmou on Keeping the Heart, ch. ix., writes PART

thus: If wc be not adorned with hianUity, simplicity, and goodness, the '■ —

form of prayer profits us nothing : and this we say not of prayer only, but
also of every kind of exercise; of all labour, of virginity, of tvatching, and
of even/ exercise and work whatsoever, which may be performed for the sake
of virtue. If, I say, we Jo not find the fruits of love and peace, joy,
tneekness, humility, of sincerity and simplicity, of faith and patience
abounding in ourselves, all our works and exercises arc vain and unprofit-
able. For every work, and every exercise, ought to be undertaken for the
sake of these fruits : and if the fruits of love and peace be not found in us,
all we do remains vain, and without effect. For they who labour without
having these will appear like unto those five foolish virgins at the day of
judgment. Those virgins, for that they took not from hence in the vessels
of their hearts the spiritual oil, which means the above-mentioned virtues,
are therefore named foolish, and refused entrance to the spiritual wedding
of the King ; and all the trouble they had taken to preserve their virginity,
through the want of spiritual xnrtue,and the absence in them of the manifest
in-dwelling of the Holy Spirit, are made of no account,

Motives and excitements to prayer, and to the performance
of all the above-mentioned duties, are the following: I. Tlie
commandments which God has given us to pray, mentioned
in divers of the preceding sections : II. The exceeding mercy
of God to them that pray; as it is written. For Thou Lord,
art (jood and yracious, and of great mercy unto all tlicm that
call upon Thee, even unto them that call upon Thee in truth :
(Ps. Ixxxvi. 5. cxlv. 18.) III. God's most sweet and un-
failing promises to hear prayer, and to grant forgiveness :
For He is faithful. Who hath 2>Tom.ised. (Ilcb. x. 23.) IV. Our
Lord Jesus Christ is the Son of God, and God everlasting
before all worlds : (John i. 1.) but He, the Same, as man is
« mediator between God and men, having given Himself a
ransom for all: (1 Tim. ii. 5, G.) Who also maketh inter-
cession for us; as the Apostle preaches. (Rom. viii. 34.)
Wherefore, though we are of ourselves tniworthy to ap-
proach our licaveidy Father, or ask Him for good things,
yet through the intervention of so great a mediator, even
Jesus Christ, we have access unto Him; (Ephes. ii. 18.) and
He accepts our petitions. ^ . The Holy Sjjirit Itself beareth

268 • ON THE DUTY OF PARISH PRIESTS.

CHAP, witness ivith our spirit, and helpcth us in our infirmities, and
maketh intercessions for us with groaninys which cannot be
uttered. (Rom. viii. 16. 26.) VI. Even our common name
of Christians must impel us to offer up in our thoughts to
(joH spiritual sacrifices of praijei's and thanksgivings. (1 Pet.
ii. 5, 6, 7. Rom. xii. 1, 2. Rev. i. 6.) VII. Owing to the
necessities and infirmities both of our souls and bodies, we
need all of us and every one of us God's help, and, by
reason of our many sins, pardon also and mercy. VIII. The
greatest punishments and miseries await those, who, from con-
tempt of the Lord's commandments and carelessness about
the future, neglect to pray. All these reasons, which we have
mentioned, have great weight ; and whoever will weigli them
attentively vrill doubtless be roused from the sleep of sloth,
and give himself diligently to prayer.

LI.

No less strong are those motives and incitements to prayer,
which a man may find in its effects, or in the fruits which
come of it : I. Prayer makes the Holy Ghost to dwell in the
hearts of men. (Luke xi. 13.) II. By prayer true faith grows
up in man's soul, and increases. III. By prayer, as by a
liand, we receive from the Lord all good things, spiritual and
temporal. IV. By prayer we overcome sin, dispel afflictions,
feel comfort in our hearts, and are armed against divers
temptations, and against the devil himself. V. By prayer
lastly it is, that we obtain everlasting salvation; as it is
written, Whosoever shall call upon the name of the Lord shall
be saved. (Acts ii. 21.) And he who gives himself to prayer
shews thereby that he despises not God's promises, but is
convinced that they are all to be highly valued, and that our
God is faithful, and that there is no unrighteousness in Him.

LII.

On tlic other hand, how many and how great arc the evils
vvhicli ensue, wherever prayer is neglected, especially, if the
neglect proceed from contempt and pride ! I. By such men

ON THE DUTY OF PARISH PRIESTS.

269

God's commandment is broken. II. By such men the ines- part

timable promises of God, instead of being appreciated, are '■ —

despised; and so despite is done to His mercy. III. In such
men the Holy Ghost can find no abiding place. IV. In such
men faith gradually dwindles, and at last quite goes out : for
prayer is the food of faith, and of all other virtues. V. With
such men there is boldness to do every thing shameful, and
a rapid and easy descent from one sin to another : and such
are exposed defenceless to many temptations, dangers, and
calamities. VI. Such men deprive themselves of all God's
spiritual gifts, and so finally also of His kingdom ; all these
things being given by God's mercy through prayer. And
therefore he, who of contempt and carelessness neglects to
pray, has not yet really known his Lord, nor considered the
Lord's first commandments, as he ought to consider them.
Of such we may well say, as God said of His people ; The ox
knoweth his owner, and the ass his master's crib : but Israel
hath not known Me, My people hath not considered. Is. i. 3.

LIII.

It wUl be profitable here to mention briefly, that our
prayers and their helps, as fasting, watching, and sobriety,
are then efficacious, when they are offered and used, I. With
faith, in spirit and in truth : All things, whatsoever ye shall
ask in prayer, believing, ye shall receive : (Mat. xxi. 22.) 11. In
the name of Jesus Christ : Verily, verily, I say unto you,
whatsoever ye shall ask the Father in My name. He will give it
to you: (John xvi. 23.) and the same is confirmed in many
other places : III. In the fear of God : He will fulfil the
desire of them that fear Him, and will hear their prayer, and
will save them : (Ps. cxlv. 19.) IV. With humihty, and con-
trition of heart : The sacrifice of God is a contrite spirit : a
contrite and humble heart God will not despise: (Ps. li. 17.
Ecclus. XXXV. 17.) V. With the spirit of forgiveness and
reconciliation towards our neighbours, as regards their offences
against us : When ye stand praying, forgive, if ye have ought
against any ; that your Father may also forgive you : ^c. (Mat.

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ON THE DUTY OF PAIUSH PRIESTS.

CHAP. V. 23.) VI. Without wrath or doiibting : / ivill that men pray

every where, lifting up holy hands, ivithout wrath and doubting :

(1 Tim. ii. 8.) VII. If our petitions be agreeable to the will
of God : ff we ask any thing according to His will. He heareth
us. 1 Johu V. 14.

LIV

It often happens that good ceases to be good, when it is
done amiss : and so even prayer may be displeasing to God,
and its helps inefficacious, and fruitless to him that prays ;
I. When it is offered hypocritically : M^hen thou praxjest,
be not us the hypocrites are : (Mat. vi. 5.) II. When it is
offered without faith : He that ivavereth is like a wave of the
sea : let not that man think that he shall receive any thing
of God: (James i. 6, 7.) III. When a man prays for any
thing to a bad end : Ye ask, and receive not, because ye ask
amiss, that ye may consume it on your lusts : (James iv. 3.)

IV. When he who prays is proud, and judges his neighbour :
I am not as other men are, or as this publican : (Luke xviii. 11.)

V. When we forgive not our neighbours their trespasses : If
ye forgive not men their trespasses, neither will your Father
forgive you yours. Mat. vi. 15. xviii. 35.

Further, we ought to take special notice of two causes which will pre-
vent God from hearing our prayers : I. When we turn away our ears from
God's words, and will not listen to them, then the Lord also will turn away
from us. And of this He speaketh Himself in the Proverbs with anger ;
Became I have called, and ye would not hear, I made many words, and ye
regarded not, hut set at nought My counsel, and would none of my reproof,

I also will laugh at your destruction For it shall come to pass, when

ye call upon Me, I will not hearken to you, j-c. Prov. i. 24.. .28. The same
is confinned by Isaiah, Ixv. 12. and by Jeremiah, vii. 13. xi. 7,8. II.
Secondly, though a man do hear the word of God, or read it himself, yet if
he live not after God's law, nor ever repent him of his sins, neither in this
case will the Lord accept his prayers, until he repent. This case is set
forth by God Himself through the prophet Isaiah: When ye stretch forth
your hands unto Me, I will turn away Mine eyes from you; and though ye
make many prayers, I will not hear you ; for your hands are full of blood.
... And though ye bring Me the oblation of fine flour, it is in vain; or
incense, it is an abomination unto Me. Your fasts and your festivals My
soul hateth : I cannot endure your sins. And afterwards He sets before

ON THE DUTY OF PARISH PRIESTS.

271

them the means, that is, repentance, through which He will mercifully PART
listen to the prayer of them, that intreat Him : Wash you. He saith, make ^'

you clean : put away the evil from yonr souls before Mine eyes and

though yotir sins be as scarlet, I ivill make them white as snow, S^c. Is. i.
23 . . 18. And therefore prayer must be accompanied with true repentance.

LV.

From all the above propositions it must be clear that the
making of prayer to the Lord, whether publicly or privately,
is an essential part of that service, which we owe to God ; and
of such nature in itself, that whenever we duly perform it, we
by the very act itself confess our true God to be indeed the
God almighty, all-present, all-wise, and all-good' : (This truth
is grounded on the first four of the Lord's commandments :)
and by such confession, we shew forth on our own parts, that
He, even this God, is our God ; that He made us, and not ive
ourselves ; that we are His people and the sheep of His pasture.
Ps. c. 3.

1 And not only do we come to such acknowledgment of our Creator by
means of prayer, but also, by speaking to Him as children to their Father,
and intreating His love, we receive from Him the power of the Holy
Ghost, Which enlightens our mind, moves our heart, and teaches us ever
to cry to Him, Abba, Father ! And so drawing nigh to Him, we are made
to be, as the Apostle writes, no longer strangers and jnlgrims, but fellow-
citizens with the Saints, and of the household of God ; that is, God's own
people. Ephes. ii. 19.

LVI.

Let no one then despise nor neglect prayer, which is one
great mean appointed of God for our salvation : for all, from
the least even to the greatest, are bound to call out of a pure
heart on the Lord God almighty ; (2 Tim. ii. 19. 22.) and so
to offer to Him, and to Him alone, as is His due, all honour,
glory, praise, thanksgiving, and worship; according to the
commandment, Thoti shall tvorship the Lord thy God, and
Him only shall thou serve, and to Him shall thou cleave. Mat.
iv. 10. Deut. vi. 13.

C ri A r T E R IV.

PRAYER.

PART II.

OF PRAYER, AS THE SPECIAL DUTY OF PRIESTS.

IN THIS PART IT WILL BE PROPER TO POINT OUT : I. THOSE COMMAND-
MENTS OF THE LORD WHICH MAKE MENTION OF PRAYER, AS THE
SPECIAL DUTY OF PRIESTS: II. FOB WHOM, FOR WHAT, AND AT WHAT
TIMES THE PRIEST OUGHT TO PRAY: III. HOW THAT THE MINISTRY OF
THE SACRAMENTS REQUIRES FROM THEM THAT MINISTER ABOUT THEM
SPECIAL PRAYERS AND PREPARATIONS.

The Lord Himself, when He ordained in His Church of
the Old Testament the order of her service, appointed for it
certain special persons, that is, Aaron and the Levites, and
gave them commandment to pray : And this shall be unto
you, He said, an everlasting statute, that ye pray for the
children of Israel, and for all their sins: (Lev. xvi. 34.) and
again : The Priest shall pray for all the co7igregation of the
children of Israel, and they shall be forgiven. Num. xv. 25.

II.

In the New Testament, though the Lord has commanded
all to pray, without exception, yet this His commandment
applies with double force to the Priestly order, inasmuch as
it is appointed for His service. (Heb. v. 3.) More especially

ox Tilt: Vl'VY UF I'AKISII I'UXLSTS.

273

is this true in those cases, where He addressed the command- part

. 11-

ment directly to the Apostles : Ask, and ye shall receive, that

you7' Joy may be full. And a httle before He had vouchsafed
to point out the means : Verily, verily, I say unto you, vjhat-
soever ye shall ask the Father in My Name, He will give it
you. (John xvi. 23, 24.) In like manner, before He suffered,
He specially enjoined His disciples to pray : Why sleep ye ?
He said ; rise and pray, that ye enter not into temptation.
Luke xxii. 46.

III.

The Apostles, after the example of their Lord, whenever
they mentioned that duty of teaching which was laid upon
them, spoke also at the same time of prayer, as a duty in-
separable from the other : But we, they say, ivill give our-
selves continually unto prayer, and to the ministry of the loord.
(Acts vi. 4.) And the Apostle Paul, in his instructions to
Timothy, Bishop of Ephesus, exhorts and intreats Priests,
all and every one of them, before all things to make prayers :
My son Timothy, he writes, / exhort that, first of all, ye make
prayers, supplications, intercessions, and thanksgivings for all
men ; for kings, and for all that are in authority .• (1 Tim.
ii. 1, 2.) The Apostle James likewise mentions this same thing
as the duty of the Priesthood : Is any one sick among you ?
Let him call for the Presbyters of the Church, and let them
jjray over him. (ch. v. 14.) And thus both the Lord and His
Apostles have clearly taught us that the duty of prayer is in
a special manner laid upon the Priestly order, and is inse-
parably conjoined ^vith their other duty of teaching'.

1 St. Chrysostom, Horn. vi. on 1 Tim., has these words : Tlie Priest is as
it were a common fattier of tlie wJiole universe : for it is tiis duty to take
thouglit for all. For this cause tie suilJi : ' / exfiort tliat first of all ye make
prayers, ^-cJ

IV.

But for what, and for whom Priests, in virtue of this duty
of prayer laid upon them, are bound to ask God's goodness,
is shewn us by the same commandments ; and also besides

274-

ON TlIK UlTV Ol' I'AlllSlI IMUK.sTS.

hy Christ'.s own example. He, after His liast and mystical
Supper, being our f/reat High-priest of good things to come
that is passed into the Heavens, (Ileb. iv. 14. ix. 11.) as man
prayed for us to the Father concerning the preaching of the
Gospel, for the Apostles, and for all who should believe in
Him : Father, I have given unto them the words whiclt. Timi
gavest Me ; and they have received them, and have knoivn surely
that I came out from Thee . . Sanctify them in Thy truth : Thy
um'd is truth . . Jnd for their sakes I sanctify Myself, that they
also may Ije sanctified in truth. Neither pray I for these
alone, but for tftem also which shall believe on Me through their
word . . Holy Father, keep them in Thine oivn Name . . Keep
them from the evil. (John xvii. H. 17. 19,20. 11. 15.) And
besides this example of His own most holy prayer, He gave
an express commandment to pray for the preaching of the
Gospel : Pray ye. He said, the Lord of the harvl'st, that He
would send forth laboiirers into His harvest. Mat. ix. 38.

The Apostles did in fact pray most earnestly for the
preaching of the Gospel : O Lord, tliey say, grant unto Thy
servants that with all boldness they may speak Thy ivord.
(Acts iv. 29.) And the Apostle Paul not only prayed himself,
but asked others also for their prayers, that the Lord would
give him power and strength to preach the Gospel. (Ephes.
vi. 19. Coloss. iv. 3. 1 Thess. iii. 1.) And, like Christ, they
also prayed for all believers. (Acts xiv. 23.) We read that
Paul, together with all the Priests of the Chui'ch of Ephesus,
kneeled down, and prayed for the believers. (Acts xx. 86.
xxi. 8.) And this is attested by all the Apostolical Epistles,
especially by those of Paul. For to whatever people he
preached, and to whomsoever he wrote, he always with in-
comparable zeal prayed for them all, that they might know
the true God ; that holy faith might grow up and be perfected
in them ; that Christian love and all other virtues might be
increased. (Rom. i. 9, 10. Ephes. i. IG, 17'.)

1 St. Basil the Great in his Moral liulcs or Canons drawn IVoin tlic New

ox TUi; Dl'TY OF PARISH PRIESTS.

275

Testameut, iii Part. Ixx. ch. 14, lias these words : The pastor and Icadwr PART

of the Gospel should jnay for the people, that hi/ his preaching they may L —

make progress in faith and holy living : and for all his success he should
give thanks unto the Lord.

It is the duty therefore of every Priest to pray for his parishioners, that
their/a(/A fail not. Luke xxii. 32.

VI.

The injunctions cited above in sections i. and in. com-
mand prayer to be made for all men ; among whom the
Apostle names first the king, as the head : for the monarch
in any kingdom or empire is set as a head over the whole
people by God, To him all orders in common, and every
man in particular, from the first to the last^ are bound to
render obedience, and honour, and all fidelity. Rom. xiii. 1.
and 1 Pet. ii. 13, 17.

VII.

Besides the sovereign, the Apostle adds these words, and for
all that are in authority : that is, it is our duty to pray to the
Most High also for all the inferior authorities of government,
which are subordinate to the supreme monarchical power, that
they may be guided by God's Spirit so to act in the perform-
ance of their several duties, and in their whole lives, as He
requires ' of them ; that toe maij lead, as the Apostle desired, a
quiet and peaceable life, in all godliness and honeslij. For tlilt
is good and acceptable in the sight of God our Saviour, 1 Tim.
ii. 2, 3, 4.

1 The Lord in His word requires of all authorities and rulers set by God '
over the people, I. As regards themselves, that they be religious men,
fearing God ; just men, haling pride : Exod. xviii. 21 . that they be wi^e, and
understanding : Deut. i. 13. 15. II. As regards the people and all wlio
are under them, that they be careful for the common good, and constantly
endeavour to preserve quiet and good order among the people, at the same
time that they with discretion repress and punish evil men, and protect the
innocent : that so crimes and vices of all kinds may decrease, and virtue
every where flourish: Rom. xiii. 3, 4. 1 Pet. ii. 14. III. As regards all
causes which may come before them, that they be impartial, and just:
Jlear the causes, says God, between your brethren, and judge righteously

T 2

276

ox THE DUTY OK FAIUSII PRIESTS.

CHAP, between every man and his bi-nthcr, or the straitijer that \h irit/i him : Ye

— — shall not respect persons in judgment : ye shall hear the small as well as the

great : and ye shall nolle afraid of the face of man : for the judi/ment is God's.
Dent. i. 1(5, 17. Fuvtlicr, the Lord, amongst other things, forbids the re-
ceiving of gifts : They shall not irrest judgment . . . neither shall they take
gifts : for gifts blind the eyes of tvisc men, and pervert the icords of the just.
Deut. xvi. 19. On this head see the directions excellently given in ch. xix.
of 2 C'hron. v. G, 7. !), 10.

VIII.

The Lord commaudcd the Priests to pray for all the sins of
the children of Israel : for we all sin much, and continually ;
(James iii. 2.) and that many nets and snares luring us to sin
surround us we cannot fail to see from nearly every day's
experience in life. Wherefore, that we may both ourselves,
and all our people, be enabled to obtain from God the mer-
ciful forgiveness of our sins, and may ever be defended from
all snares of the enemy, whether open or secret, it is abso-
lutely necessary that the Priests, as the shepherds, and the
more so, as being chosen for this very thing, should unceas-
ingly implore the Divine goodness.

IX.

But in order that, according to the Apostle's desire, the
body of sin may be destroyed; (Rom. vi. 6.) that is, as he ex-
plains in the same place, that henceforth we should not serve
sin; and that no sins, especially not such as are called mortal,
(1 John v. 16.) and crying to heaven, (Gen. xviii. 20, 21.
, xix. 13. James v. 4.) may have dominion over us ; (Rom. vi.
12. 14.) but, instead thereof, we may be all led by God's
Spirit, yielding every one of us our members, not servants to
uncleanness and to iniquity unto iniquity, but servants to
righteousness unto holiness ; (Rom. vi. 1 9.) the pastors of the
Church, besides the word of diligent instruction to the people,
must also ever labour with most fervent prayers to God, es-
pecially when they stand before His altar; and must intreat
Him to pour out the power of the Holy Ghost, and to put
His fear in the hearts ^ of His people, to the extirpation of all

ON THE DUTY OF PARISH PRIESTS.

277

impure and ungodly living, which is the source of all miseries PART
and evils to the whole world. Jer. iv. 17, 18.

1 The prayers of St. Basil the Great appointed for the Sixth and Ninth
Hours are to tliis purpose: and there are other prayers in reference to
divers necessities in the other Offices for the Hours and their Intervals :
also some of the Priest's prayers for Vespers and Matins in the Service-
book are such as Priests may use, and ought to use, devoutly at home, no
less than in the church, to intreat God's goodness, and to give thanks. And
there are many of David's Psalms in the Psalter proper for different occa-
sions and necessities, which a careful Priest, who thinks of his own and his
people's salvation, will not fail to use in like manner. But in all cases let
the Lord's Prayer be said first.

From those evils that be inward spring those that be
outward also; as from bitter seeds still more bitter fruits.
Oftentimes people are obliged for their sins to endure divers
calamities and plagues : but in all these, they have none
other refuge, but God : God is our refuge and strength, our
Helper in time of trouble : (Ps. xlvi. 1 .) and He has Himself
given us a commandment, saying, Call upon Me in the day
of thy trouble, and I will deliver thee. (Ps. 1. 15.) And so
Priests, as public guides and intercessors, should in tem-
poral calamities also go first, and lead all, both the com-
munity at large', and families and individuals in private
life^, with fervent prayers to God.

1 As regards the community at large, it is the duty of Priests in lime of
continued bad weather, to pray for such a change, as may suit the wants of
the husbandnian ; in time of drought, for showers, that the earth may bring
forth her fruit : Axk of the Lord, it is written, in due lime t/ie early and
the latter rain: (Zach. x. 1.) and in time of war they should pray lor
victory over the enemy, al'tcr the exauiiile of Moses against Amalek, (Exod.
xvii.) of Gideon against Midian, (Judg. vii. and viii ) and the like.

^ As regards private individuals, the Priest should pray for the comfort
of the afflicted; fur the delivery and freedom of the captive; and for the
recovery and health of the sick, together with the pardon of his sins ;
(James v. 15.) for the gift of patience to him that is persecuted ; for speedy
succour, support, and defence, for him that is in the agony of death ; and
the like, according as the Ciisc may be.

XI.

But wlicn the Lord, for the multiplication of sin and

278

ON THE DUTY OT' I'AIUSII rillESTS.

CHAP, uuriglitcousiicss, iiiid for man's couteinpt of His judgments,

either threatens to punish or actxially punishes any city, or

whole country, with famine, pestilence, earthquake, or any
other grievous plague ; in such cases the duty of the Priests
is, I. To exhort all the people in common to repentance;
that they all, and every one of them, should leave off their
own evil ways, and turn unto the Lord ; as it is written ;
Repent, and turn from all your trunsyressions, and so iniquity
shall not be your ruin : (Ezek. xviii. 30.) and again : Turn
ye to Me ivith all your heart, with fasting, and with weeping,
and with mourning ; and rend your hearts, and not your gar-
ments: . . for the Lord is merciful: ^-c, (Joel ii. 12, 13.)
II. The Priests themselves should, with the deepest devo-
tion, set themselves as a wall' between God and the people,
after the example of Moses, and others of the prophets, and
with contrition of heart fall down before Him, and pray,
and so turn away God's just wrath : Let the Priests, as they
minister to the Lord, saith the Prophet, iveep between the steps
of the altar, and let them say ; 0 Lord ! spare Thy people, ^fc.
Joel ii. 17.

1 Such a wall was Moses, Exod. xxxii. 11, See. Numb. xi. 2. 3Ioses,
it is virittexi, prayed unto the Lord, and the fire ceased. And cli. xiv. 1!),
20. Of which David also makes mention ; Had not Moses His chosen stood
before Him in contrition, to turn away His wrathful indignation, lest He
shoidd consume them. Ps. cvi. 23. So Aaron set himself between the dead
and the living, and prayed fervently ; and then the plague ceased. Numb,
xvi. 47, 48. Likewise did also other prophets; as Samuel, 1 Kings vi.
Isaiah, ch. Ixiii. and Ixiv. Daniel, ch, ix. and Jeremiah, xiv. 7, &c. 2 Esd.
ix. Nch. ix., &c. These called upon the Lord, confessing in their own
persons the sins of the whole people, and He heard them ; for they hept
His testimonies.

XIL

Here it will be fitting and profitable to note that the
Lord, at such times as He is bringing any public chastise-
ments upon a people, looks down from heaven, to see if there
be any one, who may stand before the Lord, and stay His
wrath, and turn it to mercy : / sought, saith the Lord, for a
man among them living righteously, and standing earnestly

ox THE DUTY OF rAlUSH rillliSTS.

279

before Mij face hi the time of Mine anyer, that I should not ^'^j''^

altogether destroy the city ; but I found none. And I poured

out mine indif/nation upon them in the fire of My wrath, to
consume them : their loays have I returned upon their heads,
saith the Lord God. (Ezek. xxii. 30, 31.) And, iu considera-
tion of tliis, Pastors ought most anxiously to give heed to
themselves, and to the signs of God's judgments. For if any
man, then certainly much more are they bound to be living
righteously , and ever to stand earnestly before the Lord, espe-
cially in time of national chastisements; that the word of
the Lord above-mentioned be not spoken of them ; nor that
other, which He spake by the prophet Jeremiah, saying ;
The Pastors are become brutish, and have not sought the
Lord. Jcr. x. 21.

XIII.

We have said above, in ch. 11. (Part I. Section xxviii.)
that it is the Priest's duty in every kind or branch of teach-
ing to instil into the hearts of his hearers the knowledge
of Jesus Christ the Son of God, and faith in Him. Listen,
then, O ye Priests ! This same thing is m hat we should in our
prayers also make our very first object, and with the Apostle
bow our knees to our heavenly Fatlicr, and l)cscech llim
without ceasing, that lie Mould be pleased to fill all be-
lievers with His heavenly knowledge ; and grant that Christ
may dwell, by faith, in our hearts ; (Ephes. iii. 17. 19.) and
that we may comprehend His love,'' u:hich passeth man's
knoivledge. And if we Ijc indeed filled with these super-
natural gifts from our Saviour, then, in all adversities, what-
ever we ask in Christ's Name, it shall be done for us : and,
what is more, all things, that fall out, shall be unto us for
good. For if (Sod spared, not His own Son, but delivered Him
vj> for us all, how shall He not with Him also freely give us
all our petitions ? Rom. viii. 32.

XIV.

The Apostle has ordered that with prayers and supplica-
tions thanks also should be made uuto the Lord for all men:

280

ON TlIK DUTY OK VAIUSII IMIIICSTS.

CHAP. (1 Tim. ii. 1.) and even nature licrself suggests to every

one the sumc. If any one do us good, we love him, and

honour him, and give him thanks: and who is there that
so fills us with benefits as God ? (Ps. cxlv. 9.) In Him tvc
all live, and move, and have our being. (Aets xvii. 28.) From
His hand it is that we receive all things needful and profit-
able, both for this temporal life, and for that everlasting life
which is to come. (Ps.civ.28.) Wherefore, it necessarily follows
that we should all of us, and for all things, render thanks
unto the Lord, with love and devotion ; that it be not said
of us, as of others in old time, Tlietj forgat His benefits, and
the wonderful ivorks that He had shewn them. (Ps. Ixxviii. 12.)
and again : There loere not found that returned to give glory
to God. Luke xvii. 18.

XV.

When the Apostle said, In evertj thing give thanks ; for this
is the tvill of God in Jesus Christ concerning you; (1 Thcss.
17, 18.) he gave us to understand that it is our duty not
only when in pi'osperity, and enjoying God's bounties, but
also when suffering affliction, or any special discipline from
the hand of the Most High, and though death itself be near,
still, even then, to join with prayer thanksgivings^ in the Name
of our Lord Jesus Christ to God and the Father ; (Ephes. v.
20.) after the example of the Apostles. Acts v. 41. ch. xvi. 25.

1 St. Chrysostom, Horn. xix. on Ephes., writes thus : Let your petitions
he niade known together with thanksgiving to God: for nothing is so
pleasing to God as to see a man thankfid : especiallg may we^thank Him,
when we have been enabled to withdraw our soul from the above-mentioned
vices of lying, wrath, bitterjiess, dishonesty, impurity, fornication, and

covetousness ; and to purify it with the virtues contrary to such vices

Vtliat then ? Ought we to give thanks for every thing that befalls us ?
Certainly we ought : even though it be sickness ; even though it be jwverty.
For if in the Old Testament a certain wise man could teach, saying ;
' Whatsoever muy be brought upon thee, receive it all lovingly, and in the
changes of thy huniiliation be patient /' 'nutch more should this be so in the
New. Even if thou rcantest for words, still say, ' / thank Thee /' for that
is thanksgiving. Bxit if, when thoii. rectivest ber^efts, and aboimdest in all
things, ami art happy and prosperous, thou givest thanks, this is nothing

ox THE DUTY OF PARISH PRIESTS.

281

great, nor woiiderful : uhat is sought of thee is to give thanks in afflictions, PART

in sicknesses, in dij/iculties, in distresses. Utter nothing hefore these words, '- —

' / thank Thee, 0 Lord /' Ami why speak I of afflictions here ? We ought
to thank God even for hell itself, its 2)aim and torments. For this greatly
profits us, if we attend to it, to have the fear of hell put as a bridle upon

our heart And further on in the same Homily ; When we are in poverty,

ivhen we are in sickness, when we are in danger, let us then eidarge our
thanksgivings ; thanksgivings, I mean, not by words, nor by the tongue ;
but let us thank Him in act and deed, with our minds, our hearts, and our
whole souls : for He loveth us more than they who begat us.

XVI.

The injunctions and examples set down hitherto regard
prayers and supplications for the living : but the Priest, as
the steward of the Mysteries [or Sacraments'] of God, ought
l)cside this to pray also for the departed, in the hope and
faitli of the resurrection of them that sleep. Of this we have
certain assurance both from the Scripture', and also from
Christ's Holy Church in Apostolical and primitive times^.

1 The prophet Baruch, amongst other things, prays for the dead: 0
Lord, he says, Almighty, Thou God of Israel, hear noxo the prayer of the
dead Israelites, .... and remember not the iniquities of our forefathers.
ch. iii. 4, 5. In the second hook of the Maeeahees it is written ; All there-
fore, praising the righteous judgment of the Lord, betook themselves unto
j/rayer, praying that the sin committed might be loholly blotted out. And
having made a gathering throughout the company to the sum of two
thousand drachmas of silver, he sent it to Jerusalem, to offer a sin-offering ;
doing therein very well and admirably, in that he took thought for the
resurrection .... Whereupon he made a reconciliation for the dead, that
they might be loosed from their sin. ch. xii. 41 . . 46.

^ The successors of the Apostles in the first ages, and the doctors of the
Church, give us the strongest testimonies on this point: but here it will be
enough to select one or two places. The holy martyr Cyprian in certain
of his Epistles makes distinct mention of the commemoration of the
departed in the Unbloody Sacrilice. St. Basil the Great, in his Liturgy,
and ill his Prayers for the Day of Pentecost, made prayers for the dead.
St. C'lirysostom, on Pliilipp., Mor. iii., amongst other things, writes as
follows: It was )iot for nothing that this was ordained by the A postles, that
at the awfid Mysteries commemorations shoidd be made for the departed :
.And, on Acts, Mor. xxi., he writes ; Not in vain are the oblations which we
offer for the departed ; not in vain the prayers ; not in vain the alms. All

282

ON Tin; nVTY OF V VKISII riUlCSTS.

CHAP, t/iese tliiiu/s //(ire bien prescribed fn/ (he lloli/ dhottt. See also llic same
r'atlicr on 1 Cor., Mor. xli., and Scnii. vi. on the Priesthood, ch. iv.

XVII.

All the above-mentioned forms of prayer and tbanksj^iving
are profitable, and agreeable to the will of God. "Wherefore
the Pastors of the Church arc bound to the constant dis-
charge of this duty, not only on Sundays and Holy-days in
the churches Avitli the congregation, but also in their own
houses, and in all other places, alone, according as circum-
stances may allow'.

1 St. Chrysostoii), on 2 Thess., Mor. iv., writes thus: Not in the c/turch
on///, but also at home, before ecerij tliinr/ else I make prayers for your
health spiritual and temporal. 'For there is no other prayer v^hich so
hejits a Priest, as that which he makes for the welfare of his people, before
he approaches God to pray for his own. For if Job, when he arose, prayed
immediately for them that were his children only after the flesh, how much
more ought we for our spiritual children to do the same ? And the same
Father, Horn. ii. on Rom., has these words: Can any one of us boast that
v;hen he prays at home he remembers all the conyregation of his church 1
I think not. But Paul so approached God not for one city only, but in a
mantver for all the world ; and this not once, nor twice, nor thrice, but
without ceasing. And, Mor. xv. on 2 Cor. ; Samuel shelved himself great
when he said, ' Ood forbid that I should sin against the Lord in ceasing
to pray for you^ 1 Kings xii. 2.'J. So also David : so Abraham: so Elijah.

XVIII.

Nor is it less true that the ministry of the Divine Mysteries
requires in itself fervent prayer from the Priest, that he may
not in ministering, or after having ministered, sin in the
Lord's sight, nor fall under the severity of God's judgment,
like Nadab and Abihu, (Levit. x.) and others. Wherefore,
every Priest, to the end that he may be enabled to perform
at all times the service of the Church without blatnc, ought
most earnestly to intrcat the Lord to bestow upon him the
power of the Holy Spirit. For He alone it is. Who, as He
first appoints and makes men Priests through the laying on
of the Bishop's hands, so also afterwards in the work of
their ministry makes them able ministers of the New Testa-
ment, needing not to be ashamed. 2 Cor. iii. G.

ON THE DUTY OF PARISH PRIESTS.

283

XIX. PART

II-

More especially is this required of the Priest by the Service

of the Divine Liturgy : for herein not only is that Mystery
performed which Christ instituted at His Last and mystical
Supper; (Mat. xwi. Luke xxii. John vi. 51.) but also the
whole economy of om* salvation, wrought out by our Loi'd
Jesus Christ the Son of God, is commemorated, according to
the commaudment, This do in remembrance of Me. 1 Cor. xi.
24. And hence every one must see of what sui'passing great-
ness is this Priestly ministration'.

1 St. Cbysostoni, Seriu. iii. on the Priesthood, ch. iv., writes thus : Dost
thou wish to see the excellence of this Priestly service ? Picture to thyself
Elijah with aU the midtitude of the peoph. staivdhig by around him ; with
the sacrifice lyiny on the stones ; and all the rest standing in silence and
breathless attention, ichile the Prophet alom is praying : then on a sudden
the fire falling from heaven upon the sacrifice. Here is a miracle, and otie
most striking and awfvl. But pass from thence to what is being
done now. Here thou shah see not only miracles, but miracles beyond all
wonder, overpowering. The Priest stands bringing down not fire, but tlie
Holy Ghost. He is long praying, not that a material flame may fall from
above to devour what lies before him, but tluit grace, coming doivn on the
fiacrifice, may inflame the soids of all, and make them brighter than any
silver purified in the fire. Who then can think lightly of this most tremen-
dous Mystery ? Who, but he that is either an idiot, or a madman ?

XX.

And the greater and more excellent this Mysteiy, so much
greater danger is there, and so much more need of caution
in its ministration. Herein the minister of the Lord's
altar ought to give most dihgent heed to himself, practis-
ing extraordinary purity and sobriety, and shewing extra-
ordinary devotion'; that his ministry may not turn to his
own condemnation. And therefore he should prepare himself
for it beforehand both in soul and in body, according to those
commandments given in Scripture ; Let the priests, that come
nigh to the Lord God, sanctify themselves, lest the Lord break
forth, and destroy any of them: (Ex. xix. 22.) and again; Let
the priests, when they come near to the altar to minister, and
to offer gifts to the Lord, wash their hands and their feet ivith

284

ON Tin; DUTY Ol" I'AIUSII PRIESTS.

('IIAP. ivater : that is, let tlicm purify themselves from all filthiness

of the flesh, and of the spirit ; and so, having duly prepared

themselves, let them stand before the face of God, and
perfect Holiness in His fear. Exod. xxx. 20, 21. 2 Cor.
vii. 2.

' St. C'lirysosloii), Scnn. vi. on the I'liostliood, writes thus : When the
J'fiest stands before the altar to invoke the Holy Ghost, and to consumviate
the most tremendous sacrifice, and to touch repeatedly with his hands the cotn-
'inon Lord of all, at that moment, tell me, what 'purity, what devotion must
not be required of him ! Think, irhat hands should they be, ivhich are used
for this service ! what that tongue, which is to utter such loords ! Who
shall be so pure and holy, as to receive hito his soul so great a Spirit ? At
that time Angels stand with the Priest ; and the whole order of the heavenly
powers cry aloud, and fill the space round about the altar, in adoration of
Him Who lieth thereon.

XXI.

To such preparation, on the one hand, the very nature and
essence of this Mystery and its marvellous effects sweetly in-
vite our hearts; He that eateth My Flesh and drinketh Mij
Blood, saith the Lord, divelleth in Me and I in Him : and
again, He that eateth this Bread shall live for ever: (John vi. 56.
58.) while on the other hand fear and terror drive us with the
thought of the consequences, if we are unprepared, or unde-
vout : For ivhosoever shall eat this bread, or drink this cup of
the Lord umvorthily, shall be guilty of the Body and Blood of
the Lord. Such a minister eateth and drinketh judgment to
himself. (1 Cor. xi. 27. 29.) And if all in common, who
approacli unworthily, incur so fearful a judgment, then cer-
tainly the minister, who ministers unworthily at this Sacra-
ment, will incur a double judgment, a double portion of
torment : first, for that he ministers unworthily ; secondly,
for that he eateth and drinketh unworthily, not considering
the Body and Blood of the Lord'.

1 Give heed to thyself, O Priest ; and rcmemher tliat Moses, when he
went up to the Mount that smoked with lire, said of liiinself ; / exceedimjly
fear and (juake : hut tliou dvawcst near not to the Monnt thai vuiy he
touched, but unto Mount Stan, Ui (lud the Jndijv af all, lo the L<ird Jesus,

ON THE DUTY OF PARISH PRIESTS.

285

the Mediator of the Netv Testament, and to the Blood of sprinkling, that PART

speaheth better thingx than that of Abel. Heb. xii. 22. ..24. Conse- '- —

quently, thou oiightest even much more to approach and stand witli fear
and devotion. It was said unto Moses at the bush, Put off thy shoes
from off thy feci : do thou too put off the shoes of carnal affections from
the feet of thy soul ; for the place whereon thou standesl is holy. He was
devout, that he might look up before the Lord God : be thou too devout,
for thou hast to stand before the face of God. Isaiah saw the Lord, and
was humbled : Is. vii. Ezeldel saw the glory of the Lord, and fell on his
face : Ezek. ii. Daniel likewise was vouchsafed a vision of the Lord,
and fell down, and lay on the ground, and trembled, and was sore astonied :
Dan. X. but to thee the Lord, even Christ, hath vouchsafed the grace of
His Priesthood, and hath called thee to minister at the altar of His glory :
do thou therefore also fear ; and fall down both with thy soul, and with thy
body; and pray with humility and devotion. This is the end and intent of
the examples given above, to serve thee as patterns, both in preparing thy-
self beforehand, and in ministering : and indeed the very substance of the
Prayers of the Divine Liturgy of St. Basil the Great and St. Chrysostom
sufiices to assure thee of the same : only do thou give heed.

XXII.

Before concluding this Part, we must remind Priests that
this is not enough, that they be themselves zealous in prayer,
and practised iu it, but they are further absolutely bound
by their calling to teach the unlettered peasants of their
cures the true way of praying to God ; even as Christ the
Lord, His Apostles, and John the Baptist taught their dis-
ciples how to pi'ay. Luke xi. 1, &c.

XXIIL

For the unlettered people in parishes those Prayers will
suffice, which are printed in the Primers and Catechisms :
and in order that they may be generally and thoroughly
learned, and always used in spirit and in truth, as in the
presence of God, it is the duty of Priests to take all possible
diligence in teaching them ; and never to cease, till they are
learned perfectly'.

^ In teaching people how to pray. Priests should earnestly exhort both the
parents themselves and their children eveiy evening and morning to read or

28G

ON TlllC DITV or I'AHISII I'lUlCSTS.

CHAP, say over the appointed Piaycrs, and to begin all tlieir labours in the Held
— - or elsewhere with prayer, and end tlicni with thanksgiving ; lliat so the
I^ord may bless all their labours and industry. O how laudably and how
profitably would parish Priests with their inferior elerks be aeting- towards
the discharge of their duties, if they would teach the children of their
parish, from six or seven to nine or ten years old, to read from book the
printed Prayers, and God's Commandments! for hetween those ages such
children mostly spend their time in doing nothing, being unfit as yet for
labour in the field, though very capable of learning to read prayers. And
so in a year and a half or in two years' time they might teach perfectly the
Prayers, and the Commandments.

XXIV.

The commandment of the Lord requires that, besides
praying at home, Christians go also to pray together in the
churcli : Enter, it is written, into the courts of the Lord .
and again : Worsliip the Lord in His holy court. (Ps. xxviii.
2.) Therefore it is the Priest's duty to explain that all are
botind not only to pray at home, but also to come to the
House of the Lord' on Sundays, and other like days, by the
tenor of the fourth Commandment, to give honour and glory
to God's holy Name. (Ps. xxviii.) Indeed how great is the
importance and virtue of the assembling of ourselves together
in public prayer is plain from hence, that the Lord has
promised to be present Himself in the midst of such assem-
blies, and to hear and receive our petitions. (Mat. xviii. 19,
20.) And, consequently, whosoever despises or neglects the
assembling together of ourselves in the church, by this trans-
gression of the Lord's commandment deprives himself of the
benefit of His most precious promise.

1 To awaken a disposition and to increase zeal to go to church for
prayer, and especially to attend the celebration of the Holy Liturgy, we
may derive great good from considering, I. Examples in the word of God :
Luke ii. 37. Acts iii. \. Ps. xlii. 2. .5. Ps. Ixxxiv. 2, 3. II. Examples in
the Lives of the Holy Fathers, and in Ecclesiastical History, in which we
read that the Christians of the primitive ages shewed such ardent zeal for
their ecclesiastical assemblies, and for prayer, that no persecutions, nor even
the fear of the most cruel kinds of death, could keep them away from them.
And though in those times there were in some countries no public churches,

ox THE DUTY OF PAIUSH PRIESTS.

287

they iievertlieless met together on the Sundays and other Holy-days iu such PART

places as they could, to glorify God by the ecclesiastical service. For this IL —

we have the testimony of the holy Martyr Justin, and of Tertullian, a
Presbyter and Doctor of the West, in their Apologies, besides other writers
of Church History. III. The promises of God, (3 Kings ix. 3,) and the
doctrine contained in many of the Psalms on this point ought to be a suf-
ficient incitement both to the Priest himself, and also no less to his
parishioners.

XXV.

And when men are ready thus far, and do in fact attend
tlie ser\ ices of the Chnrch, that they may not even yet risk
losing the benefits of Christ's promise, tlie Priest shoidd ex-
plain to the common people that God's House is the house of
prayer; (Mat. xxi. 13.) and that in His temple every that
attendeth, must speak, to His honour. (Ps. xxix. 28.) And,
consequently, they that stand iu the church must stand with
devotion, and give diligent heed' to the reading of God's
word, and to all that is done, or sung, during the service to
His glor}'. But that all this may be to the edification of
those who so attend, it is a most necessary part of the Priest's
duty to take care that the Readers read intelligibly; according
to that commandment which is written, Be not hasty with
thy lips, neither let thy heart hurry to utter any loords before
the face of God. (Eccles. v. 1.) The like also is addressed
to Singers ; Sing praises unto God, sing with understanding.
(Ps. xlvii. 7, 8.) Thus ordered, the reading and singing will
edify and comfort the hearer : and so the attention of the car
will be followed by devotion of spirit.

^ Keep, it is written, tht/ fool, when l/tou ffoesl to the House of God, and
he ready to hear: Eccles. iv. 17. Here we should remind all, and specially
the common people, that there is nothing which can be done by him, who
stands in the clnirch, more acceptable to God, than to listen with attention
to His word. The Prophet sailli thus: Ilath the Lord as (jrciit dcUijhl in
lnirnl-oJfcrin(/s and sarri fires, as in obei/inf/ the voice of the Lord P liehold,
to ohcji is belter than sucrifive, and to hearken than the fat of ra)ns. And
how great is the sin of not hearkening to God's word, more especially in
the church, the Holy Ghost in the same place, iu the verse following, ex-
plains, by the inoutli of tlic prophet Samuel, saying ; As uitchcraft is sin.

288 ON Tllli 1)1 TY OF PVHISn PRIESTS.

CHAP, so is opposition ; that is, the not hearkening- ; <ttul tis idolatry is sin, so is

'- — slubbornness. I Kings xxii. 23.

The very words of that proclamation, which is so oClcn made in the
church either by the Priest or by the Deacon, ' Le< us attend! Wisdom!
Let vs attend !' ought to excite all alike. Singers, Readers, and congrega-
tion, to earnest and devout attention.

On standing and listening in the church see St. Chrysostoni, on Acts,
Mor. xix. and Horn. xxxi. 1 Cor. Mor. xxxvi. 2 Thess. Mor. iii. Ileb.
Mor. XV.

CONCLUSION.

The propositions which we have thus far set clown con-
cerning the four branches of Priestly Dutj' will suffice to
give those who have not studied Divinity some notion of
them, and to inspire all, we may hope, with some degree of
earnestness and zeal for their due performance. And so
now it is your part, O Priests, to receive tliis little treatise
in a spirit of love, and to read it through with diligent
attention. Thus the commandments of the Lord and the
examples cited in it shall be to you for incitements, for in-
struction, and for confirmation in the discharge of your
duties. May the Holy Ghost Himself, the Spirit of truth,
be in all things your Guide, your Master, and your Teacher.

IP YE ABIDE IN ME, AND MY WOHDS ABIDE IN YOU, YE SHALL ASK WHAT
YE WILL, AND IT SHALL BE DONE U.VTO YOU. John XV. 7.

SEEING THEN THAT WE HAVE A GREAT HIGII-PRIKST THAT IS PASSED
INTO THE HEAVENS, JESUS THE SON OF GOD, LET US HOLD FAST OUR PRO-
FESSION, AND LET US COME BOLDLY TO THE THRONE OF GKACE, TII.\T WE
MAY RECEIVE MERCY, AND FIND GRACE TO HELP IN TIME OF NEED. Ht'l).

iv. 14. 16.

BUT LET US DRAW NEAR WITH A TRUE HEART, IN FULL ASSURANCE OP
FAITH, HAVING OUR HEARTS SPIUNKLED FROM AN EVIL CONSCIENCE, AND
OUR BODIES WASHED WITH PURE WATER. lb. X. 22.

THE liND.

GLORY BE TO GOD.

1012 01016 5654

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