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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 
 
 OF 
 
 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- 
 
vi 
 
 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. 
 
 ix 
 
 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 
 
X 
 
 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. 
 
xu 
 
 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 
 
 OF 
 
 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. 
 
 T. 
 
 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. ' * 
 
 b 
 
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 
 
XX 
 
 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 
 
4 
 
 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. 
 
 5 
 
 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. 
 
0 
 
 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. 
 
 9 
 
 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 
 
10 
 
 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. 
 
 11 
 
 ' 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. 
 
12 
 
 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. 
 
 13 
 
 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. 
 
11 
 
 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 
 
 OF 
 
 CHRISTIAN LEARNING: 
 
 OR 
 
 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. 
 
 AT 
 
 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 ? 
 
 c 
 
18 
 
 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. 
 
 19 
 
 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. 
 
20 
 
 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. 
 
 21 
 
 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. 
 
22 
 
 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. 
 
 23 
 
 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. 
 
 25 
 
 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, 
 
26 
 
 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. 
 
 27 
 
 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. 
 
t 
 
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. 
 
32 
 
 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. 
 
 33 
 
 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. 
 
 D 
 
34 
 
 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. 
 
 35 
 
 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 
 
36 
 
 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. 
 
 37 
 
 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. 
 
38 
 
 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. 
 
 39 
 
 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 
 
40 
 
 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 ? 
 
42 
 
 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. 
 
 43 
 
 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. 
 
 45 
 
 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 
 
46 
 
 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. 
 
 47 
 
 ON 
 
 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. 
 
48 
 
 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. 
 
 49 
 
 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 ? 
 
 E 
 
50 
 
 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. 
 
 51 
 
 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 
 
53 
 
 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. 
 
 53 
 
 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. 
 
54 
 
 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. 
 
 55 
 
 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. 
 
56 
 
 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. 
 
 57 
 
 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. 
 
58 
 
 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. 
 
 59 
 
 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. 
 
60 
 
 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. 
 
 61 
 
 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 
 
62 
 
 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. 
 
 63 
 
 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 
 
64 
 
 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. 
 
 65 
 
 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. 
 
 I" 
 
66 
 
 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. 
 
 67 
 
 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 
 
68 
 
 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. 
 
 69 
 
 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? 
 
70 
 
 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. 
 
 71 
 
 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. 
 
72 
 
 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. 
 
 73 
 
 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. 
 
74 
 
 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. 
 
 75 
 
 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 
 
76 
 
 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. 
 
 77 
 
 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. 
 
 79 
 
 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, 
 
80 
 
 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. 
 
 81 
 
 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. 
 
 83 
 
 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 
 
84 
 
 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. 
 
 85 
 
 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 ? 
 
86 
 
 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. 
 
 87 
 
 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 
 
88 
 
 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 ? 
 
90 
 
 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. 
 
 91 
 
 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 , 
 
92 
 
 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. 
 
 93 
 
 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- 
 
94 
 
 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. 
 
 95 
 
 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 ? 
 
96 
 
 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. 
 
 97 
 
 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 
 
 H 
 
98 
 
 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. 
 
 99 
 
 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 ? 
 
OF THE RUSSIAN CHURCH. 
 
 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. 
 
OF THE RUSSIAN CHURCH. 
 
 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 
 
104 
 
 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 ? 
 
106 
 
 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. 
 
110 
 
 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. 
 
113 
 
 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- 
 
OF THE RUSSIAN CHURCH. 
 
 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 
 
 I 
 
114 
 
 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, 
 
118 
 
 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. 
 
120 
 
 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 
 
122 
 
 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. 
 
OF THE RUSSIAN CHURCH. 
 
 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. 
 
OF THE RUSSIAN CHURCH. 
 
 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 
 
126 
 
 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. 
 
OF THE RUSSIAN CHUKCH. 
 
 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 
 
128 
 
 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 
 
OF THE RUSSIAN CHURCH. 
 
 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. 
 
 K 
 
130 
 
 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 
 
OF THE RUSSIAN CHURCH. 
 
 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 
 
 TO 
 
 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. 
 
 I. 
 
 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. 
 
 V. 
 
 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. 
 
 I. 
 
 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. 
 
 V. 
 
 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. 
 
 X. 
 
 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 
 
 M 
 
162 
 
 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 
 
 I. 
 
 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 
 
164 
 
 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 ' 
 
166 
 
 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 
 
170 
 
 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 
 
174 
 
 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. 
 
176 
 
 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 
 
 N 
 
178 
 
 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 
 
180 
 
 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. 
 
 I. 
 
 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, 
 
184 
 
 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.' 
 
 V. 
 
 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. 
 
 X. 
 
 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. 
 
 O 
 
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. 
 
 I. 
 
 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. 
 
 V. 
 
 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. 
 
 X. 
 
 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. 
 
 p 
 
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 
 
 Q 
 
226 
 
 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 
 
228 
 
 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 
 
234 
 
 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. 
 
 L. 
 
 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; 
 
240 
 
 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. 
 
 R 
 
CHAPTER IV. 
 
 ON 
 
 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. 
 
 I. 
 
 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. 
 
 V. 
 
 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 
 
246 
 
 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. 
 
 X. 
 
 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. 
 
248 
 
 ON THE DUTY OF PARISH PRIESTS. 
 
 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 
 
ON THE DUTY OF PARISH PRIESTS. 
 
 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 
 
250 
 
 ON THE DUTY OF PARISH PRIESTS. 
 
 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. 
 
ON THE DUTY OF PARISH PRIESTS. 
 
 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 
 
252 
 
 ON TIIK DUTY OF PAllISH PRIESTS. 
 
 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 
 
0\ THE DUTY OF PARISH PRIESTS. 
 
 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 
 
254 
 
 ON THE DUTY OF PARISH PRIESTS. 
 
 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. 
 
 255 
 
 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 
 
256 
 
 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 
 
0\ THE DUTY OF PARISH PRIESTS. 
 
 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 
 
 S 
 
258 
 
 ON THE DUTY OF PARISH PRIESTS. 
 
 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 
 
ON THE DUTY OF PARISH PRIESTS. 
 
 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 
 
 ON THE DUTY OF PARISH PRIESTS. 
 
 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. 
 
 I 
 
ON THE DUTY OF PARISH PRIESTS. 
 
 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. 
 
262 
 
 ON THE DUTY OF PARISH PRIESTS. 
 
 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 
 
ON THE DUTY OF PARISH PRIESTS. 
 
 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 
 
261 
 
 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. 
 
266 
 
 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, 
 
 L. 
 
 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. 
 
270 
 
 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. 
 
 OF 
 
 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. 
 
 I. 
 
 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 
 
 T 
 
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. 
 
 V. 
 
 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. 
 
 X. 
 
 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. 
 
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