Moral Rules

Moral Rules

§ 1

ON THE JUDGMENT OF Gop.!

THANKS to the kindness and mercy of the good God shown in

the grace of our Lord Jesus Christ, by the operation of the Holy 213E

Spirit, I was delivered from the deceitfulness of the tradition of those outside, having been brought up from the very beginning by Christian parents. With them I learned from a babe the Holy Scriptures,2 which led me to a knowledge of the truth. When I became a man,’ being often away from home? and, as was natural, engaged in many business affairs, in other arts and branches of knowledge I was noticing the great harmony among themselves of those who made an exact study of each. Whereas in the Church of God alone, for which Christ died and on which

He poured out the Holy Spirit richly, I saw a great and exceed- 214A

ing discord on the part of many men both in their relations with one another and their views about the divine Scripture. And, what was most horrible of all, I saw its very leaders differing so much from one another in sentiment and opinion, and so hostile to the commandments of our Lord Jesus Christ, and so mercilessly rending the Church of God, and unsparingly agitating His flock, that now, if ever, when the Anomoeans > had sprung up, was fulfilled the saying: ‘‘ From among your own selves shall men arise, speaking perverse things, to draw away the disciples B after them.” °

peeing these and such-like things and wondering, moreover, what and whence was the cause of so great an evil, first of all

1 Tod adtod mpoolutov mepl xpluatog Oeot (Prooemium, De Iudicio Det). Here the ’Acxnzx6v proper, as written by B., begins. See Intr. p. 11. 2 Cf. 2 Tim. ii. 15. See Intr. p. 13, for a summary of B.’s life.

3 Cf. 1 Cor. xi. II.

4 B. returned to Caesarea from Athens in 356. Shortly afterwards he started on a tour through Egypt, Palestine and Mesopotamia. He was back at Caesarea in 358.

5 The radical and logical Arians, who maintained that the Son was unlike the Father and of different substance. They were led by Aetius first, then by Eunomius, against whom Basil wrote five books. Shortly before he wrote this treatise, B. had been contending with Aetius at

Constantinople ; sce Intr. p. 13. 6 Acts xx. 30.

I lived as it were in profound darkness and was inclining, as it were on scales, first in this direction and then in that. Now one man would attract me, now another, as is the established custom with mankind ; then again they would repel me because of the truth I recognised in the divine Scriptures. When this had been for a long while my position and I was anxiously conc sidering the cause I have just mentioned, I remembered the book of Judges which tells how each did what was nght in his own eyes and gives the reason by saying: “ In those days there was no king in Israel.”’? So having remembered this, I considered this also about the present situation, which indeed is perhaps fearful and strange to speak of, but 1s most true if you look into the matter—that perhaps even now, because of the neglect of the one great true and only King and God of all, such great dissension and strife take place among Churchmen, each man deserting the teaching of our Lord Jesus Christ and arbitrarily claiming the Dright to arguments and definitions of his own, and wishing to rule over against the Lord rather than be ruled by Him. Considermg these things and perturbed at the excessive amount of impiety, 1 carried my investigation further. I was the more convinced, even from the affairs of this life, that the above-mentioned cause was the true one. For I beheld on the one hand all the good order of the multitude that prevails so long as the common obedience of the others towards a single head 1s preserved ; and on the other hand all the disagreement and division, even mob-rule, which proceeds from lack of obedi- Eence to rulers. I once saw? a swarm of bees flying in military formation according to the law of their nature and following their king in good order. And I both saw and heard many examples of this principle. But those who have studied these matters know still more, so that from investigation what I have said is shown to be true. For if those who obey one command and have one king are characterised by good order and agreement, then

» Judg. xi. 25.

* A favourite form of speech of B. ; see vol. ii. 37D, 428, 63a, 120a, the first and last of which are reminiscences of animal behaviour.

* Until the 17th century (see R. A. Gregory, Discovery, p. 70) a king bee was supposed to rule the hive. So Shakespeare, Henry V, I. ii: “ For so work the honey bees. . . . They have a king and officers of sorts.” Basil had a Jove of nature rare in antiquity ; see the famous Ep. xiv. and Hex. passim. Were details of his coenobia suggested by the hive? ‘A few years later the Cappadocian Elpidius is said to have lived with the brethren “like a little king in the midst of the bees ” (Hist. Laus. xlviii. 2). The bee had played an important part in Anatolian religion ; see Ramsay in Hastings’ D.B. v. 1160.

all discord and division is a sign that there is no one to rule. In 215A the same fashion such disagreement as regards both the commandments of the Lord and one another, if found in our midst, lays us open to the accusation that we have either deserted our true King (as Scripture says, ‘ Only there is one that restraineth now, until he be taken out of the way ’’ 4), or else have denied Him

—‘* The fool hath said in his heart, There is no God.” ? Ags a sign or proof of which he adds: “ They are corrupt and have become abominable in their works.”’

Here then Scripture has shown the visible wickedness that is B as it were a mark of inward impiety of this kind lurking secretly in the soul. Indeed the blessed apostle Paul, eagerly trying to induce the abandoned to fear God's judgments, defines this as their punishment, that those who have neglected the true knowledge of God are in consequence condemned. For what does he say ? ‘“‘ And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting, being filled with all unrighteousness, wickedness, covetousness, malicious, full of envy, etc.’’3 And Ic think the apostle formed this judgment not of himself (for he had Christ speaking within him) but led by that utterance of Christ 4 in which He says that He spoke to the multitude in parables for this reason, that they should not understand the divine mysteries of the Gospel, because they had already closed their eyes and heard heavily with their ears and their senseless heart became gross ; in order that they might have to endure as their penalty loss of sight in regard to greater things, since they had previously chosen to be darkened, having been blinded in the eye of the soul. This is what David feared might befall, when he D said: *‘ Emlghten mine eyes lest I sleep the sleep of death.”’ 5 From these and similar considerations I reckoned it obvious, that —generally speaking—the baseness of passions introduces,

through ignorance about God, a reprobate understanding. And in particular there arises dissension of the many with one another, because we render ourselves unworthy of the attention of the Lord. But as for the consideration of such a life—if indeed I should ever decide to consider it—I should be unable to measure the greatness of such stupidity, madness, or folly, so excessive is its wickedness. Jor if even among dumb animals we find mutual

1 2 Thess. 11. 8. 2 Ps. xiv. 1.

3 Rom. 1. 28; 29 meranpwyévovs macy, &dixlac, Ttovnplac, mAcoveElac, uaxlag .. . ** for macy ddexta xt.

4 Mt. xin. 13 £.f

> Ps. xin. 3. B. reads pou after épOadpovg with NARU as against

Sw.’s (B) text.

E harmony successfully maintained, thanks to their amenability to their leader, what can we say when we are discovered having such difference between one another and such antagonism to the commands of Christ 2 Must we not think that all these examples in nature are put forth now by the good God for our instruction and warning, but in the great and terrible day of judgment they will be produced for the shame and condemnation of those who

9164 do not receive correction at the hands of Him Who said once and is ever saying: “ The ox knoweth his owner, and the ass his master’s crib ; but Israel doth not know me, and my people hath not understood me ’4— and many such-hke things? Then there is that which the apostle said: ‘" Whether one member suffereth, all the members suffer with it: or one member is honoured, all the members rejoice with it.’”’2 And, “* That there should be no schisms in the body, but that the members should have the same care for one another,’ * being moved, no doubt, by the one in-

B dwelling Spint. Why has it been thus arranged ? I think, that such order and discipline may be preserved far more in the Church of God, to which it has been said: ‘ Ye are the body of Christ and severally members thereof, ’’ * since the one and only true head, that is Christ, clearly holds and unites each to the other with a view to the production of harmony. But where no harmony 1s preserved, no bond of peace kept,®> no meekness in the spirit treasured,® but division and strife and jealousy ’ are found —it would be very presumptuous to call such men members of

C Christ, or to say they are ruled by Him. Buta frank mind would say boldly, that the mind of the flesh ° 1s ruler and king there, in accordance with the apostle’s words, when he speaks definitively and says: ‘‘To whom ye present yourselves servants unto obedience, his servants ye are whom ye obey.’ ® He describes clearly the characteristics of such a state of mind, as when he says: ‘“‘ Where there are among you jealousy and strife and divisions, are ye not carnal?’’1® At the same time he teaches clearly the serious consequences of these things and their incompatibility with piety, when he says: ‘“‘ The mind of the flesh is enmity against God, for it is not subject to the law of God, neither

indeed can it be.” Because ‘no man,” saith the Lord, ‘‘ can serve two masters,’’ 22

1 Isa. i. 3. 2 1 Cor. xii. 26 add év before wédog KA. ° 1 Cor. xii. 25 oylopata for oytoua K.

* 1 Cor. xii. 27. > See Eph. iv. 3.

8 See 1 Cor. iv. 21. 7 See Gal. v. 20, 1 Cor. iii. 3.

5 See Rom. viii. 6. ® Rom. vi. 16.

29 1 Cor, ili. 3 add xal Siyootactar K. 1* Rom. viii. 7. 12 Mt. vi. 24.

Again, when the only-begotten Son of God, our Lord and God D Jesus Christ, through Whom all things were made, Himself cries : ‘Tam come down from heaven, not to do mine own will, but the will of the Father that sent me,” 1 and “ I do nothing of nyself,”’ 2 and “I have received a commandment, what I should say and what I should speak’ 3—and when again the Holy Spirit. distributes great and marvellous gifts and works all things in all men, and speaks nothing of Himself, but whatever things He hears from the Lord that He speaks, 4—how is it not much more necessary that the whole Church of God should strive earnestly E to keep the unity of the spirit in the bond of peace,° to fulfil that which was spoken in the Acts: “ The multitude of them that believed were of one heart and one soul’ ®; no one, that 1s. maintaining his own desire, but all in common seeking in the one Holy Spirit the will of the one Lord Jesus Christ, Who said: “ I am come down from heaven, not to do mine own will, but the will of the Father that sent me’”’’?? ‘lio Whom He says: “ Not for these only do I pray, but for them also that believe on me through their word, that they all may be one.’’® On the strength of these 217A passages and many others which I have passed over in silence,

I was so clearly and unanswerably convinced of the necessity of harmony on the part of the whole Church of God together, according to the will of Christ in the Holy Spirit, and of the danger and destructiveness of disobedience towards God shown in mutual dissensions (‘‘ for he that obeyeth not the Son,’ He says, “ shall not see life, but the wrath of God will abide on him ”’ 9), that I thought it followed that I should investigate this problem further —namely, what manner of sins can have pardon with God,!° and for sins of what magnitude and quality a man becomes hable to B the penalty of disobedience.

I find, then, when I take up the divine Scriptures, in the Old and New Testaments, that disobedience towards God 1s plainly judged to he not in the multitude of sins nor their magnitude, but in the mere transgression of any one command, and that there is a common judgment of God against all disobedience. In

1 Jn. vi. 38 éx for axé K, add natpdc after pe.

2 Jn. vil. 28f. 3 Jn. xil. 49 évtorjy EAaBov **.

4 Jn. xvi. 134. 5 Eph. iv. 39.

6 Acts iv. 32 4 xapdla xal 4 Yuxn for xapdia xab duyy K.

7 Jn. vi. 38, as in 216D. 8 Jn. xvii. 20.

9 Jn. ii. 36 thy Cony for Cony A.

10 The background of this is the penitentiary system by which ‘sins unto death ” were severely dealt. with, and lighter sins in practice let alone. See 220c and Intr. p. 46.

1 See B. 293.

[:

the Old Testament I read that terrible end of Achan,? or the tale of the man who collected sticks on the Sabbath day,? neither of whom is ever recorded at any time to have sinned against God

C or wronged man in any other way, great or small. But the one for his first and only collection of wood pays the inexorable penalty, having found no place of repentance. For by the commandment of God he is at once stoned by all the people. And the other, because he had merely filched an article from the devoted things which had not yet been brought into the assembly nor even received by those who had been entrusted with such things, became the cause of destruction, not to himself alone, but also to his wife and children and moreover to his very tent with all his belongings. And the punishment of sin was already about to seize upon all the people as well, hke a flame, (and that,

D too,. though they knew not what had happened, nor had they even excused the sinner,) and it would have done so if the people had not been smitten with compunction immediately after the slaughter of the men who were killed, perceiving the wrath of Gcod ; and if Joshua the son of Nun had not fallen to the ground together with the elders, sprinkling dust on his head, and if the guilty man discovered thus by lot had not paid the penalty deseribed.

But someone may object that these men may well be suspected of other sins besides, on account of which they were

E caught in these, but that the Holy Scripture mentions these only, as more serious and worthy of death.

But however bold one may be in adding to or subtracting from Scripture, will he then accuse Miriam the sister of Moses of a mass of sins, whose virtue is, I think, known to every one of the faithful? When she had merely said something against Moses by way of condemnation—and that true enough (for “ he has taken to himself an Ethiopian wife,” ° she said)—she exper!- enced such anger on the part of God, that not even Moses’ intercession secured to her the remission of the penalty of sin. 5o when I see Moses himself, the servant of God, that great hero, counted worthy of such great and wonderful honour from God,

218A Who often bears witness to him so that he is told: “‘ 1 know thee before all and thou hast found grace before me ’’ 4#—when I see him at the water of gainsaying, for no other reason than that he merely said to the people grumbling for lack of water: ‘‘ Shall 1 Jos. vii. 2 Num. xv. 32 f. 5 Num. xii. 1 add éauté after 2rafev. * Ex. xxxill. 12 . . . xal ebpqnos yao évemidy wou (Sw. xal yaprv

Eyetg map éyot), B. is influenced by v. 13, el obv etpyxa yar évavtiov (AF évaridv) cov.

we draw you water out of this rock ?”’!—merely for this at once receiving a threat that he should not enter into the land of promise, which was at that time the sum of all the promises to the Jews. When I sce him beseeching and yet recciving no concession ; when I see so many virtuous acts of his following that one short word in no way availing to win forgiveness; then verily I see the severity of God, as the apostle terms it,? and am B verily persuaded of the truth of the saying, “* If the righteous is scarcely saved, where shall the ungodly and sinner appear ? ” 3 And why do I say this? When I hear that termble declaration of God, which He makes even against the man who has transgressed one commandment in ignorance, I am finable adequately to fear the greatness of His wrath. [or it 1s written: “And if a soul sin and do any one of the things which the Lord has commanded not to be done, and has not known, and has sinned, and incurred sin; he shall bring a lamb without blemish out of the flock, at its money value, for a guilt-offering unto the priest : and C the priest shall make atonement for him concerning the sins which he has committed in ignorance, and he himself knew it not, and it shall be forgiven him, for he 1s certainly guilty before the Lord.” * And if against sins committed in ignorance the judgment is thus inexorable, and the sacrifice 1s necessary to expiate them, which also righteous Job is recorded as offering for his sons,® what would anyone say concerning those who sin in knowledge, or who keep silence while others sin? And lest we should seem to be deducing (Grod’s indignation against these men merely with the help of plausible guesswork, it is necessary to quote once more the actual inspired Seripture, which is able p to set before us the judgment of such men at once, even by a single passage. “‘ The sons of Eli the priest,” it says, “‘ were sons of Belial.’’® Because Eli their father had not rebuked them vigorously he stirred up such anger against them in the longsuffering of God, that, when the Philistines attacked, those sons of his were killed in the battle on one day, and the whole people were defeated, and many of them were slain, and there befell also concerning the holy ark of God’s Covenant such things as had never before been heard, that the ark which 1t was unlawful for Israelites, and even all the priests themselves, even to touch, nor could any ordinary place receive it, this ark was carried 5 away by impious hands at different times from various places,

1 Num. xx. 10. The order of words differs from Sw.'s (B) text.

2 See Rom. x1. 22. 31 Pet. iv. 18. 4 Lev. v. 17-19. In a few small variations Bas. agrees with B*A against B.

6 Job 1. 5. 6 1 Sam. u. 12,

and put in idols’ temples instead of in the holy place. In consequence of which it is easy to guess what laughter and ridicule occurred among the Philistines, even against the very name of God. As a further consequence it is recorded that Kh himself suffered a most pittable end, having first received the warning that his seed should be removed from the priestly digmity—which actually happened.

Such were the great disasters that befell the people; such,

219A owing to the iniquity of his sons, were the sufferings of the father, who, so far as his own life went, was never accused of anything. Nor did he countenance their conduct by silence, but he often admonished them, that they should no longer persist in such sins, saying: © No, my sons, no; the reports which I hear of you are not good.’’? And enlarging on the greatness of their sin, he put the danger before them as very formidable. ‘‘ For if a man sin against another man,’ he said, “they shall pray for him to Bthe Lord. But if he sin against God, who shall pray for him ? ” Nevertheless, since, as I said, he did not show fitting zeal against them, what I have described came to pass.

So I find very many judgments of this kind in the Old Testament against all disobedience. But when again I pass to the New Testament I find our Lord Jesus Christ, while not absolving from punishment sins committed in ignorance, yet extending His warning more sternly against those who possess knowledge, when He says: ‘‘ That servant which knew his master’s will, and made not himself ready, nor did according to his will, shall be beaten with many stripes ; but he that knew not, and did things

C worthy of stripes, shall be beaten with few stripes.”’ 2

When I find such declarations on the part of the only-begotten son of God, and the indignation of the holy apostles against sinners, and when I consider the sufferings, so serious and s0 numerous, of those who have committed even one single sin, not less than those described in the Old Testament, but rather more, then I learn the severity of His judgment. For “ to whom they have committed much, from him they will ask more.” *

Note also what the blessed Paul says, showing at once the dignity of our calling and God’s anger against every sin. ‘‘ For the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds, casting down imagina- D tions and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience

* 1 Sam. ii. 24, 25. 3B.’s text differs considerably from Sw.'s text Or apparatus.

. Lk. x11. 47 add éaurdy after Etomrdoac**, uydé for 4; 48. Lk. xii. 48 dnotrhoovew for aithaovaty.

of Christ.” ' And not only this, but ‘ being in readiness to avenge all disobedience.’’ In this passage, if one examine carefully each word of what is said, he may perceive accurately the intention of the divine Scripture, how that it has not left the soul of each of us to go astray with erroneous notions, thinking that some sins are avenged and others left unavenged. But what does it say ? “ Casting down imaginations and every high thing that is exalted against the knowledge of God,” so that every sin E because it despises the divine commandment is called a high thing that 1s exalted against the knowledge of God, which also is declared plainly in the Book of Numbers. For when God had enumerated the involuntary sins and ordained the sacrifices appropriate to them, and was now about to decree what was fitting for the people in regafd to the voluntary sins, He begins thus: ‘‘ And the soul which shall act with a high hand ’’—by high hand He means the daring of those who sin voluntarily, what the apostle 220A calls a high thing that 1s exalted against the knowledge of God. ‘“ The soul,’ He says, ‘‘ which shall act with a high hand, whether he be home-born or one of the proselytes, he will stir up God’s anger, and that soul shall be destroyed from the midst of its people. Because he hath despised the word of the Lord and hath broken His commandments, that soul shall be utterly cut off, its sin 18 in it.”

At this point we must notice that, unless that soul be utterly cut off, its sin does not remain in 1t alone, but infects also those who have not manifested zeal for good, as 1s written in many B places and has often happened. And that we may learn from lesser examples what fear wo should have in greater matters, let us consider what anger is shown in Deuteronomy against a disobedient priest or judge.

It says: “ The man that doeth presumptuously in not obeying the priest that standeth to minister in the name of the Lord thy God or the judge that shall be in those days, even that man shall die, and thou shalt put away the evil from Israel. And all the people shall hear and fear and no more be impious.’’? Surely we should conclude that anyone reflecting on this would beC affected accordingly and be seized with terror.

Then it says: “and bringing every thought into captivity to the obedience of Christ ’’—every thought, not this or that one— ‘“and being in readiness to avenge '—here again not this or

1 2 Cor. x. 4-6. 2 Num. xv. 30, 31. Bas. has several divergences from Sw.’s (B)

text—e.g. in 30 add péoou, in 3l 7d pHyo with BAF for Te PHaTo. 8 Deut. xvii. 12, 13. Bas. agrees in the main with AF against Sw.’s (B) text.

some one, but ‘all disobedience.” 1 Assuredly bad custom 2 has led us astray; great evils have been brought upon us by the perverted tradition of men, which indeed avoids some sins, but chooses others freely, and feigns violent indignation against PD some, such as murder and adultery and so forth*: but judges others not deserving even bare rebuke—I mean anger or slander or drunkenness or over-reaching, and many similar sins, against all of which in other passages too Paul, speaking in Christ, pronounced the same sentence, saying: “ They who practise such things are worthy of death.” * But where every high thing that exalts itself against the knowledge of God 1s brought down, and every thought 1s brought into captivity to the obedience of Christ, and every disobedience in similar fashion 1s punished, then nothing remains not brought down, nothing is left unavenged, nothing remains outside the obedience of Christ. For the apostle Paul showed us a common and serious impiety inherent in every dis- E obedience when he said: “ Thou who gloriest in the law, through thy transgression of the law dishonourest thou God?’’® Perhaps these are merely words with no backing of fact ? Consider this then. In Corinth the man that had his father’s wife, though accused of nothing else except this only, is not only himself handed over to Satan for the destruction of the flesh until he should correct his sin by worthy fruits of repentance, but involves the whole Church together in those accusations because it had taken no proceedings against the sin. ‘“ What will ye? Shall 2214 1 come against you with a rod?’’® and a little later: “ And ye are puffed up and did not rather mourn, that he that had done this work might be taken from among you.’ ’

And what of Ananias in the Acts®? What other evil thing do we find him doing, besides just this one ? How then does he seem to deserve such anger? Having sold his own property, he brought the money for it and laid it at the feet of the apostles, taking something from the price—for this reason, that very hour he with his wife is judged worthy of death. He was not even counted worthy to learn the words which teach repentance for sin, for he found no time for compunction, at least for this

Bsin, nor was he given the space appointed for repentance. But

1 2 Cor. x. 5, 6.

2 What is this xaxtor owwnGerxn ? Hardly the existing penitential discipline, in view of the Canonical Epistles, but the moral outlook formed by it (Holl, p. 258).

° Idolatry (7.c. apostasy) was the other death-sin.

* Rom. i. 32. 5 Rom. i. 23. 6 1] Cor. iv. 21.

7 1 Cor. v. 2 &&ap07 K for &o07, mek&ac for mownsac.

® Cf. Acts v.

he who was the agent of such a great judgment, the minister of so great anger of God against the sinner, I mean the blessed Peter, who was set over all the disciples and alone, more than the others, received a testimony and felicitations and was entrusted with the keys of the kingdom of heaven 1—when he was told by the Lord, “ If I wash thee not, thou hast no part with me,’ * would not such a man importune his heart, however stony, till it had a fear and trembling before God’s judgments ? And remember, he had given no indication of any sin or contempt, but had rather received surpassing honour as regards his Master C and had shown the reverence befitting a servant and disciple. For seeing the God and Lord of himself and all men, the King, Master, Teacher, Saviour, all in one, in the form of a servant girding Himself with a towel and desiring to wash his feet, then at once, as 1f coming to a perception of his own unworthiness and astounded at the dignity of Him Who approached, he cried out: “‘ Lord, dost thou wash my feet?’’ and again: “ Thou shalt never wash my feet.’’* Whereupon he received so grave D a warning that if he had not at once recognised the truth of the Lord’s words and hastened to correct by obedience his former opposition, none of his former achievements, none of his virtuous acts, none of the blessings and gifts and promises from the Lord, not even the very revelation of the great and glorious good pleasure of the God and Father towards the only-begotten Son,’ would have sufficed to make up for his present disobedience.

However, if I would narrate all that I find in the Old and New Testament, time would soon fail me as I expounded it. But when I come to the actual words of our Lord Jesus Christ E in the Gospel, the utterance of Him Who is about to judge the living and dead, which have more weight with the faithful than all other narratives and arguments, I see in them the great necessity, 1f I may say so, of obeying God in all things, and again, in the case of each commandment, absolutely no pardon left to those who do not repent of their disobedience, since one can 222A hardly venture a different opinion, or even let it enter the mind, in the face of such open, clear and unqualified declarations. ‘* For heaven ”’ He says “‘ and earth shall pass away, but my words shall not pass away.’ ° There is no difference made in this passage, no discrimination, no reservation whatever made. He says not ‘‘ these words ’’ or ‘‘ those ’’ but “‘ My words.” For it 1s written: “The Lord is faithful in all his words ’’ °—whether forbidding

1 Cf. Mt. xvi. 17 f. 2 Jn. xii. 8. 3 Jn. xii. 6, 8. 4 At the Transfiguration. 5 Mt. xxiv. 35.

6 Pg, cxlv. 14. Bas. adds réot with N° RT against Sw.’s (B) text.

anything, or commanding, or promising, or threatening, whether B He refers to the doing of what is forbidden, or to the leaving undone what is commanded. For that leaving of good works undone is punished equally with perpetrating evil works, is shown and proved sufficiently to any soul not afflicted with complete unbelief by the aforesaid judgment in the case of Peter. He had not done anything forbidden, nor had he left anything undone of the sort that condemns the slackness or contempt of the man responsible, but merely because he shrank from receiving the service and honour rendered by the Master, he received such a warning of a penalty which he would not have escaped, unless, cas I said before, he had forestalled the wrath by the speed and vigour of his reformation. Jor since the good and compassionate God has thought fit, out of His long-suffering towards us, to show us the same thing often and by many examples, in order that by their frequency and constant recurrence at last with difficulty (as when joints are set with a lever and bathed with fomentations) the soul may be able to break the long-continued habit of wrong-doing, it is necessary for the present to mention those only who stand at the left hand of our Lord Jesus Christ in the great and terrible day of judgment ; to whom He spake, D Who received from the Father all authority to judge, Who comes to bring to hght the secret things of darkness and to make manifest the counsels of the hearts: ‘“‘ Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels.’ And He added the cause, not saying: ‘“‘ Because ye committed murder or fornication, or hed, or wronged any man, or did any other of the forbidden things, even the least.’’ But what was it ? Because ye neglected good works. For He says: “I was an hungred, and ye gave me nomeat: I was thirsty, and ye gave me Eno drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.” * These and such things I have learned in the inspired Scriptures

by the grace of the good God, Who wishes all men to be saved and to come to the knowledge of the truth and teaches man knowledge. And I have noticed the most horrible cause of the serious clissension of the many both with one another and with the commandments of the Lord, and have been instructed in that terrible judgment which is incurred by so great transgression, and taught that every disobedience of every decree of God is avenged in equal fashion. Further I have learned that fearful judgment which falls upon those who have not sinned, but nevertheless 223A participate in the wrath because thay have not shown earnest

1 Mt. xxv. 41 add of before xatnpapévo. K; 42; 43. 2 Mt xxv. 42; 43.

zeal against sinners, and yet in many cases they have not even been aware of the sin. I thought it necessary late in the day, because I was always awaiting those who have undertaken the same contest of piety and because I had no confidence in my unaided efforts—but not I hope inopportunely—now at any rate to remind by selections from the inspired Scriptures those who are engaged in the contest of piety what things are displeasing to God and what things He is pleased with, and to put them before you to the best of my power according to the general wish. In order that we may be counted worthy by the grace of our Lord Jesus Christ and by the teaching of the Holy Ghost to spring B away from our accustomed desires and the observance of men’s traditions and walk in the Gospel of the blessed God Jesus Christ our Lord. And in the present time that we may live in a way well pleasing to Him by the more vigorous avoidance of what 1s forbidden and the more earnest observance of what 1s approved, so that, in the future age of immortality, we may be able to escape the wrath that comes upon the sons of disobedience and be found worthy of eternal life and the heavenly kingdom promised from the Lord Jesus Christ to all ‘* who keep his covenant and remember his commandments to do them.”’ t

I remember the apostle’s words: ‘In Christ Jesus neither c circumcision availeth anything nor uncircumcision, but faith working through love.” ?

I deem it appropriate and necessary that I should now expound the sound faith and godly tenets concerning the Father, Son and Holy Ghost and then add the Morals.®

1 Ps. ciii. 18. “ Gal. v. 6.

° De Iudicio, De Fide, and Moralia were carefully written out by B. as part of a set plan, whereas the Rules were extempore utterances taken down presumably in shorthand. Sce Intr. p. 15.

CONCERNING [Fairu.!

WHEN, by the grace of God, I learned the command of your 2231) plety—a command worthy of your love in Christ towards God— in which you sought from us a written confession of our godly faith, at first I shrunk from complying, so conscious was I of my inadequate powers and my weakness. But when I remembered the apostle’s words: ‘ Forbearing one another in love,’ ? and again: “ lor with the heart man believeth unto righteousness, and with the heart confession 1s made unto salvation,” 3? I decided that to refuse your request and to be silent about the saving confession was a course fraught with danger, and I had confidence E through Christ towards God, as it is written: ‘“* Not that we are sufficient of ourselves, to account anything as from ourselves ; but our sufficiency is from God; who also made—the apostles then, and now also, and that too, for your sakes—us sufficient as ministers of a new covenant ; not of the letter, but of the spinit.”’ 4 You yourselves also know full well that it is the function of a faithful minister, whatever things his good master has entrusted to his charge, for the benefit of his fellow-servants, to preserve these for their use without adulteration or tricks of the trade. So that I too owe it to the common interest, to put before you according to God’s good pleasure whatever I have learned from 224A the inspired Scriptures. For if the Lord Himself, in Whom the Father was well pleased, ‘‘ in whom are all the treasures of wisdom and knowledge hidden,” > Who having received all authority and all judgment from the Father says: “ He hath given me a commandment what I should say, and what I should speak ”’; and again: ‘‘ the things therefore which I speak, even as the I’ather hath said unto me, so I speak ’’®; and the Holy Ghost speaks not from Himself, but whatever things He hears from Him, those He speaks 7—how much more is it at once both pious and safe for us to think and do this in the name of our Lord Jesus Christ ?

1 Tov adtod rept mlotews (Hiusdem de Fide).

2 Eph. iv. 24. 3 Rom. x. 10. 4 2 Cor. 111. 5 dq’ Exvtey after éouev K.

® Col. 11. 3 add t%¢ before ywwoews.

6 Jn. xii. 49, 50. 7 Jn. xvi. 139.

As long as I was obliged to contend against the heresies which B arose from time to time, I thought 1t fitting, following the example of my predecessors, when confronted by the different impieties sown by the devil, to use controversial language and oppose, or rather, refute the blasphemies that were introduced. My language varied on different occasions as the need of the patients constrained me; frequently consisting of terms not found in Scripture, yet all the same not alien from the godly sense of Scripture; just as the apostle frequently did not shrink from using heathen ! phrases to attain his object. But on this occasion I think it befits the object common to you and us to fulfil the c command of your love in Christ in the simplicity of the sound faith, saying what I have been taught from the inspired Scripture. I will avoid those titles and words, which are not actually found in divine Scripture 2—though they preserve the implied Scriptural meaning—and whatover words in addition to the novelty of their language also bring us a new sense, and cannot be found to have been used by the saints, these I shall shun completely as novel and alien to the godly faith. Now faith 1s an unhesitating acceptance of what is heard,? with full conviction of the truth of what is proclaimed by the grace of God, such as Abraham p showed, of whom it is testified: ‘* He wavered not through unbelief, but waxed strong through faith, giving glory to God, and being fully assured that whatever he has promised, he is able also to perform.’’4 But if “ the Lord is faithful in all his words ’’ 5 and “* all his commandments are faithful, stablished for ever and ever, done in truth and uprightness,’’ © it 1s a manifest lapse from faith and incurs the charge of arrogance, if one disregards anything of what is written or introduces anything not written ; for our Lord Jesus Christ said: ‘‘ My sheep hear my voice,” 7 and before that He had said: “‘ And a stranger they will not follow, E but will flee from him ; for they know not the voice of strangers.” §

1 “EdAnvixots ; e.g. his metaphors from games.

* The conservative party after Nicaea viewed with suspicion the introduction of non-scriptural phrases (like époodctoc) into confessions of faith. B. sees the necessity of such phrases but is apologetic in regard to them. Note the accumulation of Scripture phrases in his baptismal creed (227B-228a), and his attempt in the Morals to define the entire Christian life in excerpts from Scripture. Cf. also B. 1,

Mor. xxvi. 1, lxxx. 22 (8317p); In EHun. IT. xxvii. 3 Cf. Epp. ccxxxiv. 2, ccxxxv. 1. Another definition of faith is

found in Mor. |xxx. 22. * Rom. iv. 20, 21. © Ps.cxlv.14. B. adds rio with X“RT, as against Sw.’s (B) text. 8 Ps. cx. 8.

7 Jn. x. 27 t& dud mpdBata tig eutic pwviig dxover **, eID ks: Ds

And the apostle, taking an example from human life, sternly forbids adding or subtracting anything in the inspired Scriptures, when he says: ‘‘ Though it be but a man’s covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto.’’! 2254 So we have decided to avoid always and especially now every word and thought foreign to the teaching of the Lord, since the object set before both us and you, as I said before, 1s very different from those discussions by which on one or other occasion we have been led to write or speak in various ways.2 For then our endeavour was the refutation of heresy and the frustrating of the plots of the devil: but now our purpose is simply the confession and manifestation of the sound faith. Therefore the same method of speaking 1s not fitting for us on this occasion. For as no man would carry the same weapons going to war and going farming (for the weapons of those who work for their own liveli- B hood in security are quite different from the suits of armour of those who are arrayed for war), so the man who exhorts with sound teaching would not speak in the same way as he who refutes the gainsayers. For one form of speech is suitable for refutation, and another form for exhortation. The simplicity of those who confess their religion in peace is one thing, the violent efforts of those who make a stand against “the oppositions of the knowledge which is falsely so called’’? are something quite different. So that we should in this way arrange our words with judgment and always use appropriate language whether we are Cengaged in controversy or in constructive work, now resisting manfully those who try to destroy the faith by devilish arts, now expounding it in simple and homely fashion to those who wish to be edified in the faith, and doing nothing else than what the apostle said: ‘‘ to know how ye ought to answer each one.’ * But before we come to the actual confession of faith, this also deserves to be noted, that the nature of the majesty and glory of God, being inexpressible in word and incomprehensible by mind, D cannot be explained or understood by one phrase or thought, but requires a number of those in current use. Inspired Scripture with difficulty taught the pure in heart ‘‘ as in a mirror, darkly.” °

1 Gal. in. 15.

2 There is no evidence to show what controversial writings B. has in mind. The books In Eunomium were written about this time and may be referred to. See Intr. p. 16.

$1 Tim. vi. 204.

4 Col. iv. 6 droxprOFvar for d&roxplOec0a **. Note the reluctance

with which B. enters upon controversy. © 1 Cor. xiii. 124.

For to see face to face and to know perfectly 18 promised in the age to come to those worthy of receiving it. But now, even though it be a Paul or Peter, one sees truly what one Bees, and 18 not deceived, nor the victim of a phantasy, yet one sees In a mirror and darkly, and receiving now with gratitude that which is in part one waits with joy for that which is perfect in the

future. | | | | The apostle Paul assures us of this, composing a discourse 1n

some such terms as these!: “ When I was a child, just learning E the rudiments of the beginning of God’s oracles, I spake as a child, I felt as a child, I thought as a child, but now that I have become a man and am pressing on to reach the measure of the stature of the fulness of Christ, I have put away childish things. And such progress and improvement did I make in comprehension of the divine Scriptures that the knowledge? which is concerned with the Jewish worship seems like the movements of a child’s mind, but the knowledge which comes through the Gospel is fitting for a man in every respect grown up. Similarly 226A that which now seems perfect in knowledge, if it 1s compared with the knowledge which shall be revealed in the age to come to the worthy, is so slight and obscure that it falls more short of the clarity of the age to come than ‘seeing through a glass and darkly * falls short of ‘ face to face.’”’ This is confirmed also by the blessed Peter and John and the rest of the disciples of the Lord, who with all their constant progress and improvement in the present life yet themselves also assert just as much the gsurpassing excellence of the knowledge reserved for the age to come. B For after they had appeared worthy of being chosen by the Lord, of living with Him, of being sent out by Him, of receiving spiritual gilts ; after they had been told: “ unto you it is given to know the mysteries of the Kingdom of heaven ” 3—after such knowledge, such revelation of secrets hidden from the rest, yet at the last, at the very hour of the Lord’s passion, they were told :

~ I have yet many things to say unto you, but ye cannot bear them now.”’ 4

1 See 1 Cor. xiii. 11.

? énlyvaciw . . . yvéow, the former word being used of the inferior kind of knowledge. The old idea was that extyvwotc meant fuller, further knowledge. J. A. Robinson in Ephes. p. 248 f. argues that the force of ért- 18 directive, knowledge directed towards the object. On the whole the papyri support him (see Milligan-Moulton). The two words here are merely used for variety’s sake.

3 Mt. xiii. 11. 4 Jn. xvi. 12

From these and such-like considerations we learn that the C inspired Scripture is greatly conscious of the unlimited character of knowledge, and the unattainability of the divine mysteries at the present time by human nature, since to each man as he propresses more is always being added, and yet he ever falls short of worthy achievement, until that which is perfect comes, when that which is in part shall be done away. ‘Therefore neither is one name sufficient to declare all the glories of God, nor without danger 1s a single name accepted as a complete description. For if a man says “ God,” that does not necessarily connote Father, and in Father the idea of Maker is absent. Again, in these titles 1s lacking goodness, wisdom, power, and the other qualities D found in Holy Scripture. Again, if we apply the word Father to God wholly according to our use of the term, we are impious. For it denotes passions } and sexual powers and ignorance and weakness, and things of this sort. Similarly with ‘‘ Maker.” For with us the notion involves time, material, instruments, assistance, from all of which godly thoughts about God must be pure, so far as is possible for the human mind. For, as I said, though all minds were united in investigating the mystery, and all tongues agreed in proclaiming it, never could one attain a E worthy appreciation of it. This thought is given us clearly by Solomon, wisest of men, when he says: ‘I said, I will be wise: but it was removed from me far beyond where it was.’’* Not that it really fled, but because its unattainability is manifested most of all to those to whom by the grace of God knowledge has most abundantly come. So the inspired Scripture of necessity uses several names and words for a partial setting forth, and that darkly, of the divine glory. But we have neither power nor 297A leisure to recount everything said in every place by the inspired Scriptures concerning Father, Son and Holy Ghost, since your demands are so pressing. But when we have quoted a few out of the whole number, we think these will prove satisfactory to your conscience, as both showing our views to be based on Senpture and convincing you yourselves of their truth, and others who want to learn of us. For as many arguments prove to us one pious doctrine,® so a fair-minded man, I think, will recognise from a few instances the piety of all our views.*

1 2&00c. Cf. the first of the Thirty-nine Articles, in which God is

said to be ‘‘ without passions ”’ (impassibilis). Cf. Ep. ecxxxiv. I. * Eccl. vii. 23.

* Or thought (Ewotay). ; * As a rule one argues from the many to the few, proving one

proposition by many examples; the reverse process is adopted here.

We believe therefore! and confess * one only true and good B (od 2 and Father almighty, of Whom are all things, the God and

Father of our Lord and God Jesus Christ : _ And His one only-begotten Son, our Lord and God “ Jesus Christ, only true, through Whom all things were made? both visible and invisible ; and in Whom all things consist. Who was in the beginning with God and was God ’; and afterwards mecond> ing to the Scriptures “‘ was seen on earth and lived with men ”’ °; Who being in the form of God thought 16 not robbery to be equal with God, but emptied Himself and through birth from a Virgin took the form of a servant and was found in fashion as a man and fulfilled all things written with reference to Him and con- C cerning Him, according to the commandment of the Father, and became obedient unto death, even the death of the Cross,® and on the third day He rose from the dead, according to the Seriptures,1° and was seen by His holy disciples and the rest, as it 1s written. And He ascended into heaven and sitteth at the right hand of the Father; Whence He cometh ™ at the end of this world to raise all men,! and to render to each man according to his conduct. When the just shall be taken up to life eternal and the Kingdom of heaven, and the sinners shall be condemned

* This interesting baptismal confession is given by Hahn, Beblothek der Symbole, p. 269, among other “‘ Privat-Symbole.”’ It is discussed by Kattenbusch (Das apostolische Symbol, i. 342 £.), who accepts it as Basilian, though he finds the absence of any distinction between ovcal« and bnéctactc suspicious. But in any case this treatise is early (see Intr. p. 15). 3B. has only just been ordained priest—note the diffidence of the treatise throughout. By “‘ we baptize ’’ at the end all he means is that a profession of faith in the Trinity, such as in expanded form he has just given, is the baptismal confession. A number of passages in De Sp. Sanc. (see x. 36, xi. 27, xii. 28, xv. 35, xvii. 43 £., xxiv. 55, Xxvil. 67) suggest that a bare confession of faith in the Trinity was B.’s baptismal confession. Kattenbusch points out that the Creed follows the general plan of the Nicene Creed, especially in the expansion of the Incarnation and Second Coming ; that there is nothing corresponding to the later clauses of the third section of the Roman Creed ; and that, though we are reminded of all kinds of confessions, there are no proved relationships.

“ The addition of these words explains the absence of ele.

3 vil. Kuptov.

* xbptov xal Oedv hudv. A phrase not found elsewhere in confessions.

° Jn. i. 3. None of these references is included in the table of N.T. quotations given in the Introduction.

8 Col. i. 16, 17. ? Jn. i. 1, 2. 8 Bar. ii. 38.

° Phil. ii. 6-8. 19 1 Cor. xv. 4.

"\ This is the phrase of the Roman symbol and unique in the East. See Kattenbusch’s note. le Jn. vi. 39, 44, 54.

to eternal punishment,? where their worm dieth not and the fire is not quenched. *

p And one only Holy Spirit, the Paraclete, in Whom we were sealed unto the day of redemption *: the Spint of truth,* the Spirit of adoption, in Whom we cry Abba, Father.» Who divideth and worketh the gifts that come of God, to each for his good, as He wills.6 Who teacheth all things and bringeth all things to remembrance, as many as Heheareth fromtheSon.’? Whois good and Who leadeth into all truth 8 and stablisheth all that believe both in sure knowledge and accurate confession, and godly service, and spiritual and true worship of God the Father,’ and of His only-begotten

E Son our Lord and God Jesus Christ, and of Himself. Hach name explaining to us clearly the characteristic quality ?° of the One named, and in the case of each of those named certain special

2284 Characteristics 4 being with all reverence observed, the Father in the characteristics of Fatherhood, the Son in the characteristics of Sonship, and the Holy Spirit in His own characteristics ; neither the Holy Spirit speaking of Himself, nor the Son doing

anything of Himself; the Father sending the Son, and the Son the Holy Spirit.

So we believe, and so we baptize # into a Trinity of one Substance,!> according to the command of our Lord Jesus Christ, Who said: ‘‘ Go, make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit ; teaching them to observe all things whatsoever I command you.” 14

B If we keep this faith, we show love towards Him and are counted worthy to abide in Him, as it is written: ‘ He that loveth me not,” saith the Lord, ‘“‘ keepeth not my word.” © And again: ‘‘ He that hath my commandments and keepeth them, he it is that loveth me.”’ 18 |

I marvel exceedingly that when our Lord Jesus Christ Himself says: ‘‘ Rejoice not, that the demons are subject to you, but rejoice that your names are written in heaven”? and again :

1 Mt. xxv. 46. 2 Mk. ix. 48. 3 Eph. iv. 30.

‘Jn. xiv. 17. 5 Rom. viii. 15. 6 1 Cor. xil. ll.

7 Jn. xiv. 26. 8 Jn. xvi. 13.

° In. iv. 23. Cf. Ep. coxxxv. 1 xal cH toradty mloter ) mpooxuvnate (&x0Aou8et). 10 W&idcTe. 11 iStepatov.

2 See above. This is not strictly a baptismal creed.

18 See Ep. ix, written about 360, for B.’s reason for adopting the Homoousion. Cf. 212c. .

4 Mt. xxviii. 19, 20. 15 Jn. xiv. 24. 16 Jn. xiv. 21.

7 Lk. x. 20 Saiuévea for metuata, yéypartar for éyyéypantat-

“ By this shall all men know that ye are my disciples, if ye have love one to another.” ! On which account the apostle, showing the necessity of love in all things, testifies 2; ‘‘ If I speak with the c tongues of men and of angels, but have not love, I am become sounding brass or a clanging cymbal. And if I have prophecy, and know all mysteries, and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing.” And a little later: ‘‘ but whether there be prophecies, they shall be done away ; whether there be tongues, they shall cease ; whether there be knowledge, it shall be done away,” and the rest. To which he adds: “ But now abideth faith, hope, love, these three, and the greatest of these is love.”’

Since these and such-like things are thus ordained both by D the Lord and the apostles, I marvel, I say, how men show such energy and excitement over things which are being done away and brought to nought, but concerning abiding things and especially love, the greatest of all, which characterises the Christian, not only do they take no heed, but they actually oppose those who are keen and, fighting against them, fulfil what is written: ‘‘ They enter not in themselves and those that are entering in they hinder.’’* Wherefore I beseech and implore you to cease from curious investigation and unbecoming strife about words, and to be content with what has been said by the Saints and the Lord Himself, and to have thoughts worthy of E the heavenly calling, and to live worthily of the Gospel of Christ, in hope of eternal life and the heavenly Kingdom prepared for all that keep the commandments of the God and Father, which are according to the Gospel of the blessed God Jesus Christ our Lord, in the Holy Spirit and in truth.

We are reminded by your piety * that we should treat this subject before concluding and make our own sentiments clear both to you and through you to the brethren in Christ, to convince both you and them in the name of our Lord Jesus Christ. 2°94 So we thought it necessary and incumbent upon us sv to do, that no one’s mind should be disturbed by the variance of our words, should they differ from those which were spoken on different occasions but were always dictated by our need of replying to objections brought by men antagonistic to the truth. And again, that no one be shaken by the opposition of those who wish to ascribe to us strange doctrines, or often fulsely attribute their own errors to our views in order to steal away the simple-minded.

1 Jn. xii. 35.

2-1 Cor. xiii. 1; v. 2 «dv fyw for xatlédv; 8; 13.

3 Lk. xi. 529.

‘ Addressed to a group of leaders, probably superiors of coenobia. G

Of such you also must beware, since they are aliens from tho evangelic and apostolic faith and love, and remember the B apostle’s words: ‘‘ Though we, or an angel from heaven, should preach unto you any Gospel other than that which we preached unto you, let him be anathema.” * In order that, keeping that other word: ‘“‘ Beware of false prophets’? and: ‘' Withdraw vourself from every brother that walketh disorderly, and not after the tradition which they received of us,’ > we may walk according to the rule of the Saints, as it were ‘ built upon the foundation of the apostles and prophets, Jesus Christ our Lord being the chief corner stone, in whom each building fitly framed together increaseth into a holy temple in the Lord.’* ‘“‘ And C the God of peace sanctify you wholly: and may your whole spirit and soul and body be preserved blameless at the coming of our Lord Jesus Christ. Faithful is he that calleth you, who will also do it,’’° if you keep His commandments by the grace of Christ in the Holy Spirit.

We think that in the foregoing we have said enough for the present about the sound faith. Let us now strive to fulfil in the name of our Lord Jesus Christ our promise concerning the Morals.

p As many things as we find in the New Testament in scattered passages forbidden or approved, these according to our ability we have endeavoured to collect into summarised rules for the easy comprehension of such as desire them. We have appended to each rule also the number of the Scriptural passages ’ contained in it, whether from the Gospel, or the Apostle, or the Acts, in order that he who reads the rule and sees the first number close by it, or maybe the second number, may then take up the actual Scripture and, having sought out the paragraph designated by the number already given, may there find the testimony by which the rule has been framed.

E My first wish was to append to the Rules the passages of the Old Testament which harmonise with each of the New Testament passages. But since the need was so urgent, and the brethren in Christ now more eagerly demanded from us our long-standing

1 Gal. i. 8. 2 Mt. vii. 157. 3 2 Thess. 111. 6.

4 Eph. ii. 20 adds tod Kuplovu qudv**, Incod before Xpiotod K ; 21.

© 1 Thess. v. 23 6 8& Oedc for adtdc Sé 6 Oedc** ; 24. .

® In very many of the Morals Scripture is quoted or summarized, 60 that the lesson is conveyed even without the references.

7 Keparatwv. The xepddatov was a convenient division of a book of Scripture, longer than our verses and shorter than our chapters. B. means that he has added the references. Presumably these were written out in fullat anearly date. The text does not differ appreciably from that of the Longer and Shorter Rules. See Intr. p. 26.

promise, I remembered the words: ‘“‘ Give an occasion to the 230A wise, and he will be yet wiser.”! So that it is possible, for him who wishes, to use the sufficient opportunity of what he has got,

and to take up the Old Testament and learn for himself the harmony of all inspired Scripture, especially as for the faithful who

are convinced of the truth of the Lord’s words one saying is enough. For the same reason also I considered it sufficient, as regards the New Testament, to adduce not all passages, but a

few out of many.

1 Prov. 1x. 9.

10]

THE MORALS.!

1. That those who believe in the Lord must first repent, according 234 A to the preaching of John and our Lord Jesus Christ Himself ; for those who do not repent now are condemned with more severity than those who were condemned before the Gospel.

Mt.iv.17; x1. 20; 21 add xaOyjucevar ; 22 omit Aéyw buiv*®. B

2. That the present tume vs one of repentance and forgiveness of C sins, but in the world to come there 1s the just yudgment of recompense.

Mt.ix. 6 ; xvill. 18 60a & for 60a é&v twice ; 19 add dun before p Aéyw K; Jn. v. 28, 29; Rom. 11. 4; 5 éxure for ceavtaH*, xal before Stxatoxptatac K; 6; Acts xvi. 30 na&or for mavtag K; 31. 295 A

3. That rt 1s necessary that those who repent should weep bitterly and show from the heart the rest of the things proper to repentance.

Mt. xxvi. 75 om. tod before Inood, add abté& after elpynxdtoc K, add B 4 after rolv *; 2 Cor. vil. 6 om. 6 Oed¢ after Huds *; 7; 11 add Spé&c after AurnOFvar K, add év before syuiv *, add év before tH npdypate K; Acts xix. 18; 19 te for dé after ixavol*, cuyxouloavtes for auvevéynavtes**. C

4. That the mere giving up of sins 1s not sufficient for penitents to win salvation, but they need also fruits meet for repentance.

Mt. ii. 7; 8 xaprods &Elovue for xaprdv &Etov; 9; 10 add xeal after D Wr dé K.

5. That after departure from this life there 1s no opportunity for good deeds, since God in HAs long-suffering has measured out the E presemt tume for doing things that please Hum.

Mt. xxv. 1; 2 opoviuat before pweat K; 3 aftwec for at yap K ; 236A 4; 5; 6 add Epyeta: after wWugios K; 7; 8; 9 add dé after ropevecbe A ; B 10-12; Lk. xi. 24; 25 add Kupte after Kupte K; 2 Cor. vi. 2-4; Gal. c v1. 10.

1. That rt is ompossible for a man to serve God who is associated

with men estranged from godliness. Mt. vi. 24; 2 Cor. vi. 14-16. D 2. That the man who would obey the Gospel must first be cleansed E from all pollution of flesh and spirit, that thus he may become acceptable to God in the deeds of sanctity. Mt. xxiii. 25; 26 adtdv for adtod K ; 2 Cor. vu. 1. 1 Tx HOixé. The references only are given, as originally; see De Fide, ad fin. The division of the 80 Rules into sections is not in the MSS., having been made by the early editors for convenience of

reference.

237 A

8. That it 1s umpossible for a man to become a disciple of the Lord who 1s warmly attached to any of the things of this life, or who tolerates anything which, even to a small degree, draws him away from the commandment of God. |

B Mt. x. 37,38; xvi. 24, 25.

cl. That the first and great commandment in the law has been testified by the Lord to be this: to love God with all the heart ; and the second, to love one’s neighbour as oneself.

Dp Mt. xxii. 37-39 conflated with Mk. xii. 28-30.

2. That not to keep His commandments is a proof of not loving

God and His Christ ; but a proof of loving Him is the keeping of the commandments of Christ with endurance of His sufferings unto death.

E Jn. xiv. 21,24; Jn. xv.10; Rom. viii. 35-37.

oyg4 —«L.: That he honours and glorifies God who works His will ; and he dishonours Hum who transgresses His law. . ‘ Jn. Xvil. 4 éterctwou for tererdoac K; Mt. v. 16; Phil. 1. 10; 1] xapndv . . . tev for xxpm0d . . . to} K; Rom. nu. 23.

1. That a man ought to be pure from all hatred towards all men, C and to love his enemies ; but on behalf of his friends to lay down his life, if occasion requires, having such love as God and His Christ had towards us. 7 Mt. v. 43 add tote doyatois* ; 44; 48 donep for ao K; Jn. i. 16; D xv. 12 dye after xx8O¢*; 13; Lk. vi. 35; 36 add odv after ylveoGe K ; Rom. v. 8 8 Oedc before sic Huss *, Hudv before dvrwav*; Eph. v. 1; E 2 ynyesc for buss K. | . 2. That a sure sign of Christ’s disciples is their mutual love m Hum. Jn. xi. 35. | 230A 8. That it is a proof of a man’s not having the love of Christ towards his neighbour, when he docs anything that harms him or troubles him so as to destroy his faith, even though what he does vs an a manner permitted by the Scripture. BB Rom. xiv. 15 6 Xptsté¢ for Xetotds **. OO 4. That the Christian ought in every way so far as in him lies to pacify the man who is vexed with him. , C Mt. v.23; 24; 1 Cor.iv.12; 13 PBrnoonpodpevor for duapjuovpevot Kx.

| do. That he who has a Christ-like love will on occasions even grieve the loved one, for his good. Jn. xvi. 5-7; 2 Cor. vii. 7-9. D

That a man ought without fear or shame to be bold in confessing E our Lord Jesus Christ and His words.

Mt. x. 27 jxovoate for dxovete; 28 poBeiabe for poByOFre; Mt. x. 32: 240A Lk. ix. 26; 2 Tim.i. 8; ii. 3.

That though a man may seem to confess the Lord and hear His B words, yet uf he disobeys His commandments he is condemned, although he may be allowed by a divine concession to possess spiritual gifts. Mt. vii, 21-23; Lk. vi. 46; Tit. i. 16. C

1. That a man ought not to waver and doubt with regard to the D things said by the Lord, but to be persuaded that every utterance of God is true and possible, though nature suggests the opposite ; for herewn lies the struggle of farth.

Mt. xiv. 25 t¥¢ OaAdoons for thy OaAaocav K; 26 thy OdAacoev for E 76 Oardcong K; 27-31; Jn. vi. 52 thv capxa before Sodvar **; 241A D3 omit 6 "Inoote **; Lk.1.13; 18-20; Rom. iv. 19, add ov before B xatevonos K; 20-22.

2. That he who in small thangs does not trust the Lord will clearly © be far more unbelreving in greater things.

Jn. 11.12; Lk. xvi. 10. D

3. That a man ought not on the strength of his own arguments to set at nought the sayings of the Lord, but should realise that the words of the Lord are more worthy of credence than a man’s private

conviction. Mt. xxvi. 31; 33 add xaé before el, add 8é after ¢ym K; 34 omit E ott after cot * ; xxvi. 20; 21 Aéyet for elmev *, add adbrtoic *, omit duny ** ; 22 exactoc abtév for elo Exactog K; Acts x. 13; 14 4 for xal K; 15; 2 Cor. x. 5. 242A

1. That a man must not neglect the knowledge of his duty, but hearing the words of the Lord with attention understand them and do

Mis will. | Mt. xv. 15; 16 add 'Inootc after 6 8 K ; 17 odrw forod K; 18 omt B

éxciva **- Mt. xiii. 19; 23; Mk. vii. 14 mé&vra for maaw K, elxev for C fAevev *, omit mévtes; Eph. v. 15 més before axpipac A; 16; 17 ouvlevtec for ouviete K.

104 THE ASCETIC WORKS OF ST. BASITI,

2. That one must not be curious im things outside one’s duty. D _ Jn. xii. 27 omit otv* ; 28; Actsi.6; 7.

E 3. That a 1s fitting for those who are eager to please God to ask, questions about their duty.

Mt. xiii. 36 gedcov for dtaccpyoov K; Mt. xix. 16 elmev before aita K, 243A add d&yaé after SiSdcxare K; Lk.in.7; 10; Acts ii. 37. |

4. That a man who 1s asked questions must take care to answer properly.

B Uk. x. 25 add xat before AEywv K ; 26 elmev 8é for 6 38 elmev **; 27 gE SAng tH¢ xapdlac cov xta. conflated with Mt. xxii. 37; Mk. xii. 30 gautov for ccautév ** ; 28 mods adtév for adtd **; Col. iv. 6.

c 5. That while the condemnation of those who know and do not

is greater, sinning im ignorance is not without danger. Lk. xn. 47 undé for 7 K; 48.

1. That the end of sin rs death.

D Jn. in. 36 add thy before Cony (2nd) K; Rom. vi. 20; 21 add pév before yep ; 23; 1 Cor. xv. 26. 2. That the end of the commandment of God 1s eternal lofe. E Jn.vin. 51; x. 49; 50; Rom. vi. 22.

Al

2444 1. That one must not despise God’s judgments but fear them, even vf recompense rs slow in coming.

B Mt. x. 28; Lk. xii. 45; 46; Jn. v. 14 ct oot for oof m KH; Eph. v. 6.

c 2. That he who has been corrected for his former sins, and counted worthy of forgiveness, if he sin again prepares for himself a judgment of wrath worse than the former judgment.

Jn. v. 14 as above. 8. That when some have incurred the yudgment of God's anger, the rest ought to fear and correct themselves.

D Lk. xiii. 1; 2add 6 "Inoots before elrev K; 3 doavtwe for éuolws K ;

E 4 obtot for abtot K, add év before ‘Iep. K; 5; Acts v. 5 add tara alter axovovtag K; 1 Cor. x. 10; 11 vinor for tumxdc K. 2454 4. That aman is often handed over as a punishment to his actual works of wickedness, because of previous impiety. B Rom. i. 28; 2 Thess. ii. 10; 11 omit xat before dic *. 5. That a multitude of sinners cannot importune God, but such a one as pleases Him, whether man or woman. C Lk. iv. 25 omit 3% before »éyw, St. before woaral ; 26 LSavoe for

D Li8wvieg K; 1 Cor. x. 1 Suadv for hyav **; 2 EParntlaOnoav for tBanticavto ; 3-5.

I. That all gainsaying, even though it arises from an affectionate and reverent intention, alvenates the gatnsayer from the Lord; and that every word of the Lord must be received with full conviction,

Jn. xul. 5; 6 add xat and éxeivoc K; 7: 8.

2. That one must not follow human traditions to set at naught 246A the commandments of God.

Mk. vu. 5 &retta for xat K ; dvimtoig for xowaicg K ; 6 add droxprBelc before elrev K ; 8 add yao after anévteg K. B

3. That one must observe all things without omission that have been delivered by the Lord through the gospel and the apostles.

Mt. xxvul. 19; 20; Lk. 1. 6 évemuov for évavtlov K; Lk. x. 16¢ 6 $2.40. for xat 6 20.**; 2 Thess. 11. 15 add we 8 before budv **.

4. That no man may put his own will before the will of the Lord ; D but wn every matter a man must seek and do the will of God.

Jn. v. 380 add xatpdédc after ue K; Lk. xxi. 41 rxpooedv&aro for meoasvyeto ; 42 1d motyptov before tovto K, omit an’ guod **, to éudv for nou **; Eph. ul. 3 76 OéAnue for ta Ocdnuata **, add quay after Stavotav *, Huev for Hucba K.

1. That one must always be sober and do God's works zealously, E recognising the danger of delay.

Lk. xii. 35 ; 36 d&vaardcet for dvarvon **; 37 éAOav before 6 xvptocg K ; 247A 38 xal éév for xv K, add &A0y after éav K, add pudaxy after dSevtépe K, add of Soba0t K ; 39 add & after obx K, thy olxiav for tov olxov; 40 add obv after buetc K ; 1 Thess. v. 1 ypdpecOat before tyiv *; 2 add 7 before B nucpa K; 6 add xal before of K.

2. That one must consider every time fitting for the zeal of those who would please God. |

Jn. 1x. 4 éué for hues K; Phil. u. 12. C

1. That one must not mix incongruous things, but recognise the

proper time for everything that 1s done or said.

Mt. ix. 14; 15 add év éxetvatc tatc hucpate after vnotevoovaw ; Gal. D iv. 31 &p« for 3:6 K ; v. 1 read ty éAevOepla obv Fj Xptotés HUxs HAcvGEpwoe otnxete KK,

1. That one must not hope in others’ good deeds and neglect E one’s own. Mt. 111. 8 xaprov¢ a&Eloug for xapmov &Ztov; 9.

“8A 1. That men who live with those who please God and do not cultivate a virtuous disposition are in no way benefited, although they preserve a likeness to them in outward appearance. B Mt. xxv.1; 2 opévinor . . . uewpal for uweat . . . ppoviuou K, add af

before second révte K ; 3 attwee for al yao K 5 4 omit Eraov **: xxv, 11 omit xat after Epyovra. * ; 12 omit duny **; Lk. xvii. 34 Sbo before Ecovtat, omit 6 before el¢ K; 35 omit eoovtat before dbo, omit 4

C before ule K, xal 4 évépa for 7 88 Et. K; 37 ntGpe for cSua, cvvay Oqoovtat

for émtouvay8ycovtat K, xal of detot at end.

1. That we must recognise the nature of this present time from the characteristics shown us by the Scripture, and having formed our opinion order our lives accordingly.

D Mt. xxiv. 32; 33 taitx before mavta; Lk. xii. 54 add tay before vepeaAny K, aro Sucuay for éxl 8. K ; 55; 56 ndic od Soxuuctete for mac

E ovx ol8ate Soxtuaterw HK; 1 Cor. vii. 29; 30; 31 1H xdcuw for tov xoouov K.

249A 1. That one must carry out the commandments of God in such a way as the Lord ordered. For he that offends in the manner of executing them, though he may seem to carry out the commandment, ws yet reprobate in God's sight.

B Lk. xiv. 12-14.

2. That one must not carry out God’s commandment to please men or because of any other human affection, but in everything have the aim of pleasing God and glorifying God. }

C Mt. vi. 1 drequoobvny for Sixatooivny K ; 2 té&v dvOpamev for cov ** ; D1 Cor. x. 31; 1 Thess. ii. 4 t@ Oe for Ge K; 5 omit év before mpomkoet K; 6. |

3. That one must perform the commandments of God with a good

conscrence and disposition towards both God and man. Jor he that E doeth not thus 1s condemned. 250A Mt. xxiii.25; 26; Rom. xii.8$; Phil. ii.14; 1Tim.1.5; 16, 19. 4. That a prudent management of lesser things justifies a decision to recompense by the charge of greater things. B Mt. xxv. 23; 29 and 88 rod for tod 86 K; Lk. xvi. 11; 12. | do. That one must perform the commandments of the Lord with insatiable desire, always pressing further forward. C Mt. v.6; Phil. iii. 13 cv wév bmtoOev for te wev drlauw *.

6. That one must so perform the commandments of God that, so far as lies wn the power of the performer, all are enlightened and God is glorified.

Mt. v. 14; 15 omit adtév¥*; 16 Suav after goya**. Lk. villi. 16 D xpureret for xxcAurre** ; Phil. 1.10; 11 xapméiv dix. for xaprov dix. tév K. E

1. That one must not hinder him who does the will of God, whether he follows the commandment because it 1s God’s commandment or because vt seems reasonable ; and that the doer must not pay heed to those who would hinder him, though they be close connections, but must abide in his purpose.

Mt. i. 138; 14; 15 wutv before éotiv*; Mt. xvi. 21; 22; 23 251A pou el for ef duo} K; Mk. x. 13 atdtev before &byntat, totic mpoomépovaw for adtoic K; 14 add xat after mpd¢ ue, t&v odpavev for tod Oc00; Acts B xxl. 10; 11 omit tod before TatAov** ; 12 omit adtév*; 13 omitc tote K, add dé after dmexolOy; 14; 1 Thess. 11. 15 add idtoug K; 16. D

2. That he who does God’s commandment not of a sincere dtsposition, yet to outward appearance keeps the teaching of the Lord exactly, must not be hindered, because so far as the action goes no one ws unjured and at times some are even benefited by him. But he must be admonished to have a mind worthy of his action.

Mt. vi. 2; 3; 4 add év ta pavep K; Mk. ix. 38 drexplOn Sé for E Eon, add Aévywv K, add bc odx a&xodAovOet ped’ HuGy K (pyed’ judy for 252A Duty), éxwAvoauev for éxwAvouev K, omit adtév**, dxoAovGet for yxo- B Aovbet K; 39; 40; Phil.i.15; 16; 17 émtpépew for éyelpeww K ; 18 omit 6tt K.

1. That those who believe in the Lord must be baptized into the name of the Father and the Son and the Holy Ghost.

Mt. xxviii. 19; Jn. iii. 3; 5. :

2. What ts the inner meaning! or the power of baptism? The D change of the baptized in mind, word, and deed, and his becoming, by the power given, that very thing? of which he was born.

Jn. iii. 6; 73 8 ti¢ pwvic for thy pwvav*®*; Rom. vi. 11 J, 3-7; E Col. ii. 11 add trav duaptiav K; 12 omit ta&v before vexpav [at this 2534 point some MSS insert a fresh title, summarising the teaching of the next two quotations]; Gal. iii. 27; 28 év for elc* ; Col. i. 9-11. B

1. That participation in the body and blood of Christ 1s necessary for eternal life. ; Jn. vi. 53; 54. C

1 Adyos. 2 1c. spirit.

2. That he who approaches the Communion without consideration of the manner in which particrpation in the body and blood of Christ is granted is in no way benefited ; but he that partakes unworthily is condemned.

D Jn. vi.53; 62; 63 order of clauses inverted **; 1 Cor. xi. 27 add soutov after xptov K, add totto after motyoiov®; 28; 29 add dvakluc E after mlvwv K, add tod Kuplov after cue K. 254A 3. In what way one must cat the body and drink the blood of the Lord, for a memorial of the Lord's obedience unto death, in order that they who live may no longer live unto themselves but unto Him Who on thevr behalf died and was ravsed from the dead. B Lk. xxn.19; 20 acattws at beginning K, add éorty before év, 7H . . éxyuwoueve for to. . .exyvwouevov** ; 1 Cor. xi. 23; 24 add AdBete C payete K and xAdyevov K; 26 add totro after xocnptov K ; 2 Cor. v. 14; 15; 1 Cor. x. 16 6 &ptog for tov ketov; 17. D 4. That he who participates im the holy things should sing hymns unto the Lord.

Mt. xxvi. 26 add tév before &ptov K, evyaptotnsac for ebroyjnoas K, éSldou for S0vc K ; 30.

E 1. That the doing of sin alienates from the Lord and reconctles to the devil. Jn. vil. 34; 44; Rom. vi. 20. a 255A 2. That relationship to the Lord 1s not recognised wn kinship according to the flesh, but is perfected in zealous fulfilment of God's wishes. Jn. viii. 47; Lk. viii. 20 xal amnyyérn for amnyyéAn Sé K, add B rAcyévtwy K; 21 adtoic for mpde adtotc*; Jn. xv. 14 dou for é K; Rom. vill. 14 elow after Ocod.

1. That he who is drawn away by sin against his will ought to understand that he is being mastered by some other previous sin, which he serves willingly and is henceforward led under iis power even to things which he does not wish.

C Rom. vii. 14 8 for yé&—* ; capxixds for okpxwog K; 15-17; 18 D ovx evptoxw for od K ; 19-20.

1. That one must not lie but must speak the truth in everything. E Mt. v.37; Eph. iv. 26; Col. i. 9 f.

1. That one should not make uscless and contentious Inquiries. 2 Tim. 1). 14 ele oddév for én’ od8év K ; 23.

2. That one must not utter idle words, from which no benefit is 256A derived. or to fail to speak, let alone do, what is actually good for the edifying of faith rs to grieve the Holy Spirit of Cod.

Mt. xii. 36; Eph. iv. 29 rtotews for ypelac* ; 30. B

1. That every word or thing should be confirmed by the testimony of inspired Scripture, for the assuring of the good and the rebuking of the bad.

Mt. iv. 3 atta after mooceAOav K ; 4 omit 6 before &vOpwroc K ; Acts 11. 4 &mavteo for mavteg K, adtoic before &ropbéyyecOat K ; 11. 12 Sunndépouv for Stnropotvto K, dv OéAoe for OéAet K, elvat before totro**; p 13 yAevaCovtes for StayAcucTovtes K ; 14 add 6 before Ilétpoc, &ravrtec for mavtec K ; 15-17.

2. That one should use allustrations drawn from nature and the E familiar course of life for the confirmation of what 1s done or said.

Mt. vil. 15 add 8 after moocéyete K; 16; 17; Lk. v. 30 of yp. adtéiv 257A xatot Dap. for of Dap. xat of yp. ad. K; 31 adtotc for mpdg adtouc* ;

2 Tim. ii. 4; 5.

1. That one must not be like those who are alienated from the B teaching of the Lord, but must imitate God and the Saints according to the power given us by Him.

Mt. xx. 25; 26 yevécOar mpatog for wéyag yevéoOa** ; 27 mpatoc C before elvar ; 28; Rom. xii. 2 add suév K ; 1 Cor. xi. 1.

1. That one must not be dragged away by those who feign the D truth, easily and without examining their credentials, but one must imvestigate each man with the help of the test given by Scripture.

Mt. vii. 15 add 8€ K:; 16: Jn. xiii. 35; 1 Cor. xii. 3 “Ijcotv for EF Inootc K.

1. That each man must confirm his profession by his own works. Jn. v. 36 add éyd after & K, anéotetdev for antotadxev; x. 37; 258A 38 add ucu after Zoyots, mlotevoute for miotevete Ky, rtotevonte for Ywooxnte K, év abté for év th matel K ; 2 Cor. vi. 3; 4.

1. That the sacred things must not be insulted by admixture of B

things destined for secular needs. Mt. xxi. 12; 13 érothoate for motetre K, adrdév after verb ; 1 Cor. C

Xi. 22; 34 add 3¢ after el K.

2. That what is dedicated to God must be honoured as holy for as long a time as the will of God 1s observed vn wt. D Mt. xxiii. 37 Sevic before éxtovveyet ; 38.

XAXI 1. That one must not spend on others what has been set apart for those dedicated to God, unless there be a superfluity.

KE Mk. vn. 26 omit 4 **, Exynpmta for jowrta **; 27 6 88 elmev for xal Exeyeyv K, omit odty ; 28 elrev for Ayer * ; 29.

959A 1. That one must render to each man his due with fairness. Lk. xx. 21; 22 juiv for qué K; 23 add cl uc meipctetre K; 24 B amoxptOévteg 8é for of 86 K; 25 arddote odv for totvwy anédote; Rem. xi. 7 add otv K ; 8 dAanrove before dyandy.

c 1. That one must not lay stumbling-blocks. Mt. xvin.6; 7; Rom. xiv. 13.

2. That everything opposed to the will of the Lord 1s a stumblingblock.

D Mt. xvi. 21; 22; 23 pov ef for cl éuod K. .

E 8. That though an action or word may be allowed by the Scripture yet it must be avoided, if others are confirmed in sin by something sumilar, or are shaken from thevr desire for good.

260A 1 Cor. vill. 4; 5 add tye before y7¢; 6; 7; 8 mapiatyor for

B naptothnoer K, add yap after otte K, dav . . . eev wy for dev K; 9; 10; Ll xal axdrrutae for dxrdaravtae yep K, omit 6 before &8erpdg K ; 12; 1s.

C1 Cor. ix.4; 53; 6 add tot before uh K ; & tod xaprod for tov xapmov K.

4. That to avoid offending any we must do even what 1s not

Necessary.

D Mt. xvii. 24; 25; 26 r€éyer wdbtH 6 Tlétpoc for elrdévtog de K, Aéyet for

E oy *; 27.

5. That as regards things of which the Lord approves we must maintain our freedom unflinchingly, though some be offended. —

261A Mt. xv.11; 12add adrod K; 13; 14 twpdol claw, ddnyol tupAwy for

B &8nyot clot trorGv; In. vi. 53; 66 &nHaGov after abtod ; 67; 2 Cor. 11.

15; 16 omit éx twice K.

1. That we must make ourselves examples of good works to others, each according to his ability. ; —T" C Mt. xi. 29; 2 Cor. ix.1; 2 add pév after "Ayala ** ; 1 Thess. 1. 0;

T torouc for torov.

1. That those who see the frurt of the Holy Spirit in a man who maintains on every occasion a consistent life of godliness and do not D ascribe it to the Holy Sprit but attribute rt to the Adversary, blaspheme against the Holy Sprit Humself.

Mt. xii. 22 add xai tupadv, add xat before Awrctv K; 23; 24: Q5B add 6 ‘Incotc K; 28 éym after éxBdarAw **; 31; 32 cH viv aldve for TouTH TH aldve KK.

1. That those who observe the model of the Lord’s teaching must 262A be recewed with all zeal and honour for the glory of the Lord Himself ; but he who does not hear them nor receive them 1s condemned.

Mt. x. 40; 14 omit #&m K, éxelvyg after olxtag **; 15; Jn. xiii. 208 anootetAavta for méudavta *; Phil. 1.25; 29.

XXX VIT

1. That willing service according to ability, though rt be concerned C with very small matters, is acceptable to God, even if rendered by women.

Mt. x. 42; Lk. xxi. 1 t& 8Gpa adtév before cic K ; 2; 3 adem before D H mtwyyH ; 4 dnavtes for mévtec K, add tod Ocod K, &mavta for xaévra K ; Mt. xxvi. 6; 7; 8 add tod pipov *; 9; 10; Acts xvi. 15. E

AXX VIII

1. That a Christian should practise hospitality towards the 263A brethren quietly and frugally.

Jn. vi. 8 omit éx * omit Ilétopov ** ; 9 add & after ratddpiov NK, xal B exet for 6 dye. **; 10 add dé after elev K ; 11 AaBe 3¢ for eAafe odv K, add 6é after éuotws *; Lk. x.38; 39 napaxabicaca for rapaxabecbeica K, Incot for Kuplou K; 40; 41 tvpBaty for OopuBaétn K; 42 dalywv dé c Xpela # évdc,

1. That a man should be not easily moved but stedfast in the faith and vmmovable from the good things that are in the Lord. | Mt. xiii. 20; 21; 1 Cor. xv. 58 omit &yamnrtol **; Gal. i. 6. D

1. That one must not endure heterodox teachers, though they use E

wiles to deceive or confound the unstable. Mt. xxiv. 5 add &t: after Aévyovtes ; Lk. xx. 46; 47; Gal.1.8; 9. 2644

B 1. That we must cut off everything that causes offence, even though it seem very close to ourselves and most necessary. C Mt. xviii. 7; 8 6 mot¢ cov before 4 yelp cov **, abra for adtdév K, yorov 7 xvdddy for xvAddv 4 yoAdv K, db0 natdac¢ before dbo yetpac *; 9. 2. That we must spare those who are weak wn the faith and lead them on by careful treatment to perfection—sparing them, needless to say, without neglecting the commandment of God. pd Mt. xn. 20; 21; Rom. xiv.1; Gal. vi. 1; 2.

1. That one must not think the Lord came to destroy the law and

the prophets, but to fulfil them and add what 1s perfect. E Mt. v.17; Rom. in. 31.

265A 1. That as the law forbids bad deeds, so the gospel forbids the very hidden passions of the soul. B Mt. v.21; 22 add eix} K ; Rom. ii. 28; 29.

2. That as the law makes a partial, so the gospel makes a complete demand as regards every good action.

c Lk. xwin. 22 ovpava for tote odpavoic K; Col. ii. 11 add tév auaptiov K.

3. That those cannot be counted worthy of the Kingdom of heaven who do not show a righteousness of the gospel greater than that prescribed in the law.

D Mt. v. 20; Phil. 11. 5; 6 CHAov for CHAoc A ; 7; 8 omit ye K, Chula E before ravta **, "Incot before Xptotot, hudv for wou *, add elvat after oxnuBara K ; 9.

1. That the yoke of Christ is sweet and His burden light, and refreshing to those who receive it, but all things alien to the teaching found in the gospel are heavy and burdensome.

266 A Mt. xi. 28 mavrec before mpdéc¢ we * ; 29; 30.

1. That it is impossible for them to be counted worthy of the Kingdom of heaven who do not imitate in their dealings with one another the equality observed by children among themselves.

B Mt. xviii. 3.

9. That the man who desires to be counted worthy of greater glory in the Kingdom of heaven must love here on earth what is humble and last.

C Mt. xviii 4 tarewdoet for tarewadoy (not in von Soden); XxX. 26. 27 conflated with Mk. x. 43, 44; Phil. ii. 3 4 for pdt xatéd K.

1. That wn comparison with the standard we observe in lesser things more zeal 1s required of us vn greater things.

Lk. x11. 15; 16; Lk. xvin. 1 omit attobec K; 2; 3; 4xal... odx% p for 038 K; 5; 6; T xpd adtév for edt K; 2 Tim. 1. 4; 5. E

2. That im comparison with those who 1n lesser things have shown 267A fear springing from faith, and zeal springing from praiseworthy desire, those who are convicted of contempt or carelessness in greater things incur more sertous condemnation. B

Lk. xi. 31; Mt. xu. 41.

3. That he who shows zeal for lesser things must not despise greater things; but doing the greater commandments with special

zeal he must also fulfil the lesser. Mt. xxiii. 23 omit 3é after tatta AK; 24. C

1. That one must not lay up treasure for oneself on the earth but an heaven ; and in what manner one lays up treasure in heaven. Mt. vi. 19; 20; Lk. xii. 33; Lk. xviil. 22 omit totc before odpavnic p K; 1Tim.wi. 18; 19. E

1. That one must be compassionate and liberal, for such as are

not are condemned.

Mt. v. 7; Lk. vi. 30 add +& before aitotver K; Rom. 1. 31; 32; 268A 1 Tim. vi. 18 f.

2. That whatever a man possesses beyond what he requires for the necessities of life, he owes to do good withal, according to the command of the Lord Who has gwen us our possessions.

Lk. 11. 11; 1 Cor. iv. 7 tt yee for th dé ** 5 2 Cor. vin. 14; 15. B

8. That one should be poor, not rich, according to the word of the Lord.

Lk. vi. 20; 24; 2 Cor. vill. 2 tov rAotrov for 16 rAOdDtoe K ; 1 Tim. c v1. 9; 10.

4, That one should not be solicitous to abound i the necessarres D of life, nor zealous for abundance or luxury ; but should be free from every form of covetousness and adornment.

Lk. xu.15; 1 Tim. ii. 9 4 ypvod for xt yopvelw K ; vi. 8. E

o. That one must not be anxious on account of private needs nor 269A put one’s trust in things designed for this present life, but must commit one’s affairs to God.

Mt. vi. 24; 25 xal tl rinte for } xal wm. K; 26-28; 29 omit ém** ; B ny 31; 32 tatte before nmavra; 33 add tod Ocod after Bactrclav AK ; C a add ta before Eautig ; Lk. xii. 16; 17; 18 t& yevnuaté wou for D

Vv ottov KS 19; 1 Tim. vi. 17 tod viv aldvoe for év t@ viv aldvk,

add + before Oem K, add ta before navre. H

x 6. That one should be solicitous and anxious for the needs of the brethren according to the will of the Lord. o170A Mt. xxv. 34-36, 40; Jn. vi. 5 6 ‘Incotc after d00aAuote, dyopdcouey for &yoodowuev K ; 1 Cor. xvi. 1; 2 cafBdtev for caBBartou**. B 7. That he who 1s able should work and wmpart to those in need. For he that 1s unwilling to work was judged unworthy even to eat. C Mt. x. 10 omit éotw after adtod; Acts xx. 35 omit "Inco0*, Sidvat before parro0v; Eph. iv. 28; 2 Thess. iii. 10.

1. That one should not go to law, not even for the clothes put on the body for necessary covering. D Lk. vi. 29 add ScEtav ; 30 add 8 tH K ; 1 Cor. vi. 1; 7; 8. E 2. That one must not strive nor avenge oneself, but, if possible, be at peace with all men according to the commandment of the Lord. Mt. v. 38; 39 omit cov after otcyove ; Mk. ix. 50 dydmny eyerte év 271A Exutolc, AAG xal cioynvevdete Ev KAANAOLG** ; Rom. xii. 17-19 ; 2 Tim. 11. 24. 3. That we must not avenge ourselves on the man that does an umjury in order to.vindicate another who is injured.

B Mt. xxvi. 50; 51; 52 aAéyer 8é for rétz Aéyer** ; Lk. ix. 52; 53; C 54 add ae xat "Halas éxotnoev K ; 55; 56.

1. That one must bring others also into the peace that is in Christ. D Mt. v.9; Jn. xiv. 27.

1. That a man must correct himself as regards every sin whatsoever before he accuses others.

E Mt. vii. 3 80xdv thy before év; 4; 5; Rom. ii. 1 omit & before 272A &Opwre* ; 2; 3.

1. That one ought not to be indifferent as regards sinners, but to be grieved and to mourn over them. K B Lk. xix. 41 adrhy for abty; 42 xal od after tyvag K, add xat Lag , add oov after elpjvnv K; 1 Cor. v. 1 add dvoudteta K ; 7 oF &e67 K; 2 Cor. xii. 21 2rOdvra ve for érOdvrog cov K, mpd dude betore TaArElvocet™. . 2. That one must not keep silence when men sin. Lk. xvii. 3 add 8 after éa4v K ; Eph. v. 11. 3. That one must have intercourse with sinners for no other cause E than to call them to repentance, in whatever way 1s possible without ~ Mt. ix. 10; 11; 12 add "Inoote K and adtoig K; 13; Lk. es att before éyyiCovrec, omit of before éuaptwarol; 2 8 aN be 7. Papicaior, omit te before Dap. K; 3; 4 omit &vOpwnoc™, ev — ef , 273A Omit od after Zwc K ; 2 Thess. ili. 14 add xal before py Kk, CON ae . for cuvavaylywoba K; 15; 2 Cor. ii. 5; 6; 7 spac before parrov’-

4. That we must turn away from those who after every sort of care B has been expended on them persist in their wickedness. Mt. xvill. 15 dudpry for duaptévy* ; 16 papriowy after totav; 17. C

1. That the Christian must not bear grudges but forgive from the heart those that sin against him.

Mt. vi. 14, 15 the order of the verses is changed, with consequential D alterations**,

1. That we must not judge one another in respect of things permitted by the Scripture.

Mt. vu. 1; Lk. vi. 37; Rom. xiv. 2; 3 xal 6 uy for 6 d& uy K;E 4 Suvatés gotiv for duvatet K ; 5 ydp after vév; 6 add xal 6 uh ppoviiv 274A chy huépav Kuptw od opovet K ; Rom. xiv. 12; 13; Col. 11.16; 17.

2. That one should feel no hesitation over things allowed by the B Scripture.

Rom. xiv. 22; 23; Col. ii. 20-23. C

3. That one should not pass judgment in uncertain matters.

1 Cor, iv. 5.

4. That one must not judge with respect of persons.

Jn. vu. 23; 24.

5. That we must not condemn anyone, wathout having first E ascertained the facts of the case 1n his presence, though his accusers are numerous.

Jn. vil. 50 omit mpd¢ attobe *, vwoxtéc for mpdcepov K ; 51 mpatov rap’ advtov for map’ adtod modtepov; Acts xxv. 14; 15; 16 éyn for eyo **. 275A Az By for AdBor *.

D

1. That we must know and confess that every good thing comes of B grace and that the endurance of actual sufferings for Christ's sake 1s

of God.

Jn. in. 27; 1 Cor.iv.7; Eph. 1.8; Phil. 1. 28; 29. C 2. That we must not be silent about God's benefits but give thanks for them.

Lk. viii. 38 add 6 “Insote K; 39 el for xa8’ *; Lk. xvi. 12 brhyvryaav p for dmavejnoav ; 13; 14; 15 tte after 5é **; 16 ext for napé *; 17-19; FE 1 Cor. xv. 10; 1 Tim. iv. 4.

1. That we must continue in prayers and vigils. 276A Mt. vii. 7; 8; Lk. xviii. 1 add xai after 8¢ K, omit adrouc A ; 2; Lk. xxi. 34 alowdleg for alpvidtog * ; 35 yep after rayic K, émededcetat B for émetoeAevoetat K ; 36 odv for 8¢, xatalwwOiFjte for xettoyvonte A, omit

tadta K ; Col. iv. 2; 1 Thess. v. 16 f.

2. That before partaking of the things required for the daily needs of the body we must first gue thanks to God.

C Mt. xiv. 19 omit dvaBrsyas ele tov obpavdv **, edyaptatmoug Exrace **, add abdtod after uaOytatc, totg SyAotg for tH SyAw **; Acts xxvii. 35 yoyaptotnoe for ebyaplotyce *, 1 Tim. iv. 4.

D 38. That we must not use vain repetitions in our prayers, asking for things that are corruptible and unworthy of the Lord.

E Mt.vi.7; 8add 6 odpavog after buav; Lk. x1. 29; 30 mévre before cauta *.

4. How we should pray, and with what disposition of the soul.

277A =—s- Mt. vi. 9; 10; 33 add tod Oeod K; Mk. x1. 25; 1 Tim. 11. 8 dtadroyroudy for diaAo0yiowod.

5. That we must pray for one another and for those that are set over the word of truth. B Lk. xxn. 31; 32; Eph. vi. 18 add navrote after a&ypunvoivtec * ; 19; 20; 2 Thess. in. 1 omit &deApot **, add év navel after Sofatyta: **. 6. That we must pray even for our enemies. C Mt.v.44 add érnpealdvrey bute xal K; 45 add tote before obpavots K. 7. That a man must not pray or prophesy with his head covered, ora woman with hers uncovered. D 1 Cor. xi. 3 omit tod before Xprotod K ; 4; 5.

1. That we must not be proud of ourselves for good deeds and despise others. E Lk. xviii. 9; 10; 11 tatro after gxutév K; 12; 13 xal 6 Ted. for 6 88 ter. K, érxdioo after obpavotc K ; 14 4 yap éxetvoc for 7% exetvoc K (so MSS. in note, printed text rep).

o73a 1. That we must not think that the gift of God is procurable by money or by any other device. B Acts viii. 18-20 ; 21 &vave for évavtiov K ; 22; 23. c 2. That gifts are given by God to each according to the proporhion of faith for his good. : D Rom. xii. 6; 1 Cor. xii. 7; 8; 9 add 8é after Etépw K, omit €v t@ évl mvevpatt after tauctwv; 10 omit KAAw Sé evepynuate Suvaewv **, omit 8é before npognteta, omit 3¢ before Siaxploetc, add Sé after étép K. 3. That as one receives the grace of - freely one must give reely, and not traffic with it for one’s own pleasures. - Mt. x. 8 omit sali ode K ; 9 ypvotov for xevady ** ; Acts a 6 279A add %yetpe xat K; 1 Thess. ii. 5; omit év before mpopacet ; 6; 7 exv for dv, lveroduevor for duetpduevor ; 8. B 4. That he who haa eae the first gift from God im the ja spirit and has cultivated it diligently for God’s glory, 18 counic 7 worthy also of other gifts. But he who vs not of this sort 1s deprive

of the original gift, and 1s counted unworthy of that prepared for him

and 1s handed over to punishment. | Mt. xin. 10-14; xxv. 14; 15 omit ed0éwc*; 16 add 8é after Cc

ropevOelg K ; 17; 29 &xd 88 tod for tod SE K; 30. D

I. Lhat a Christian must not be desirous of glory in the eyes of E men, nor clavm special honour, but must correct those who honour him thus, or think too highly of him.

Mt. xix. 16 elev before abt K, add &yabé K, xotnoac for rowjow iva, xAnpovounow for éyw; 17 th we réyetg &yaBdv; ovdSele dyabds el py elc 6 Oedg K; Jn. v. 41; 44 Cntodvtec for Cntettre *; Lk. xi. 43 tac og04 tmewtoxabedplac **; 1 Thess. 11. 5 omit év before rpopdce: ; 6; Acts x. B 25; 26 xdyo for gym K, add yap; Acts xu. 21 omit mode adbtodc **;

22; 20.

1. That since the gifts of the Spirit are different, and netther is C one able to receive all nor all the same gifts, each should abide with sobriety and gratitude wm the gift given him, and all shou'd be harmonious with one another in the love of Christ, as members in a body. So that he who 1s wnferror wn gifts should not despair of himself in comparison with him that excels, nor should the greater despise the less. For those who are dwided and at variance with one another deserve to perish.

Mt. xii. 25; Gal. v. 15; Jn. xvu. 20 omit 8 after tovtwv * ; D 21 odtot for adtot **, gv before daa K; Acts iv. 32 add 7» before xapdle and duyn K; Rom. xi. 3; 4 wéAy before roar **; 5 6 8é for E vo dé K; 6; 1 Cor. 1. 10 omit &dedrqot **, omit judy before Kuplov ** ; 281A 1 Cor. xu. 12 péay dé for xal wéan *, Eyer before roar K, add tod évdc K,

6 Xptotég for év XptotrH **; 13; Phil. u. 2 add nmavtreg **; 3 4 for B unde K 5 4 exactog for éxacrtor K.

1. That we must not despise those who together administer the grace of the Lord, looking only at ther lowly estate. For with such especially God 1s well pleased.

Mt. xi. 25; 26; xi. 54 éxnAnrreoOar for éxnajocecbat, tobtTw after C abtm ** ; 56-58; 1 Cor. 1. 26-29. D

1. That those who have believed in God and have been baptized E should straightway prepare themselves for temptations, and that too from their own family, even unto death. For he who has not thus prepared himself, when a crisis comes suddenly, rs eastly shaken.

Mt. iii. 16; 17; iv. 1; x. 16-18, 21; 22; 38; Jn. xvi. 1; 2; 282AB 3 add suiv; Lk. viii. 13; 2 Cor. 1. 8 add juiv after yevouévng K ; C 9; 2 Tim. i. 12.

D 2. That a man should not thrust himself into temptations before the tume allowed by God, but should pray not to fall into temptation.

E Mt. vi. 9 omit byetc ** 5 135 Jn. vil. 1 pera cadre after Inaoic K -

283A 2; 3; 4 7 after moet ; 5-9; 10 ele thy Eopthy after dvéBy K; Lk. xxii. 46 add 8¢ after dvactdvteg **, tumtonte for eloérOnte **.

B38. That we should withdraw vn good tyme from those that plot against us, but tf allowed to fall wnto temptation should ask in prayer for the outcome of being able to endure, and that God’s will may be done.

Mt. x. 23 omit 8¢, &dnv for Ecépayv K; Mt. xii. 14 of 38 Dap. K, cEenMovrec after adtod K 5 15; Jn. xi. 53 ovveBouredoavro for éBouret-

C oavto K; 54; Lk. xxu. 41; 42 napeveyxetv for mapéveyxe K, todto after notnptov K ; 1 Cor. x. 13. |

4. That the Christian on each occasion when temptations assail him should recall the words spoken in the inspired Scripture with regard to the particular temptation and so both keep himself uninjured and bring to nought his adversaries.

D Mt. iv. 1; 2; 3 av< after noocerOdv ; 4 add St before odx.

LXIUI

(284A = 1. That a Christian should not fear or be distressed in calamities, being moved from confidence in God, but should rather be bold, feeling that the Lord 1s present and 1s directing all his affaars and strengthening him against all foes, and the Holy Spirit rs teaching him even what to answer his enemies. |

B ML. x. 28 pofetoGe for poByOyte K, &roxtetvar after duyjv* ; 29-31 ; C Lk. xii. 11; 12 mpocpépwow for elopépwow K, wepyvarte for pepivjonre K ; 12; Mk. iv. 37 va& 3¢ for xai te K, add adté K, omit 1d marotov ; 38 Fv before adtéc K, ent for év K, dteyelpovew for éyelpovow K; 39; 40 add D odtac K, nc od for obrw K; Acts v. 17 omit mavteg**; 18 add QUTOV after yeipac K; 19 add rij¢ before wxrtdg K; 20; 21; 2 Cor. 1.8 add E jutv after yevouevng K; 10 dverar for pocetat.

1. That one should rejoice to bear anything whatever, even unto death, for the name of the Lord and His commandments. ’ 285A Mt. v.10; 11 add fjua K; 12; Lk. vi. 22; 23; Acts v. 40 om B adtovs ; 41 add tot Kuptov ; 42; Col. 1. 23; 24.

C 1. That even in the hour of death one must pray m — —— Mt. xxvii. 46; Lk. xxiii. 46 naparlOnur for nmapatidenat, xa Lor , D tovto for tatra ; Acts vil. 59, 60 (shortened).

I. That one must not desert those who contend for piety.

Jn. xvi. 31; 32 add viv after xaf K; 2 Tim. i. 15; 16 #rc0¢ after E Kuptocg* ; 17; 18; 2 Tim. iv. 16 ovunrapeyéverto for mapeyévero K.

2. That one must pray for those that are being tested by 286A temptations.

Lk. xxu. 31; 32; Acts xii. 5 éxrevig for éxtevaig K, bréo for reol K.

1. That at does not befit those who are convinced of the resurrection B

of the dead to grieve for them that are fallen asleep.

Lk. xxin. 27 add xal after af K; 28 elxev before mpdc, omit 6 Inaoic ; C 1 Thess. iv. 13 xexowznuévey for xonuévov K, 642 for 6éArouev*, we for xa006, mepl St tv x. before od **; 14.

1. That one must not expect the special features of this world to continue after the resurrection, but must know that life in the world to come 1s angelic and in need of nothing.

Lk. xx. 34 d&roxprOels for xat K, "Inaote before elev, éxyapllovtat for D yautoxovra: K; 35 éxyaulovrat for yautlovra: K ; 36; 1 Cor. xv. 35; 36 &ppov for &ppwv K, add npdrov after dnofdvy; 42-44. Cf. De Spur. Sanct. 15 where B. points out that xéanoc and de&ta applied to the Father are symbolical.

2. That we must not expect the coming of the Lord to be local or 287A physical, but must look for a coming in the glory of the Father through all the world at once.

Mt. xxiv. 23; 24; Mk. xiii. 23; 24; 25 tod odpavod Zoovrat for B Zoovtat €x tod ovpavod K, éxnlmrovrec for nlimtovtes K ; 26 roar after 56Enc ; 1 Thess. iv. 15; 16. C

1. A list of those things which are forbidden and have threats attached to them.

Mt. xv.19; 20; xxv. 41 add of before xatmpapévor K; 42; 43; D Lk. vi. 24; 25 omit duty after odal, omit viv before 6m K, add syiv after obal K ; 26 Space after elrwaw; Lk. xxi. 34 émory before 2m’ Spee ; E Rom. i. 28; 29; xni.9; 1 Cor. vi. 9; 10; 2 Cor. xii. 20; 21; Gal. v. 288A 19 add wotyele K ; 20; 21; add pdvor. K, add xal after xaOac K; 26B yevoueba for ywopeba ; Eph. iv. 31; v. 3 réow before dxabapola K; 4¢ 4 woo. for xal w.; Col. ii. 5 Sudév after wean K; 6-8; 1 Tim.1.9; 10; D 11 add +7 before xare* ; 1 Tim. iv. 1; 2; 3; 1 Tim. vi. 3; 4; Sadd E épleraco ard tav totodtwv K ; 2 Tim. 11. 1-5; Tit. in. 3. 289A

B 2. A list of things which are approved and bring with them a promise of blessing.

CD Mt. v. 3-10; ll add 6jyo K; 12; xxv. 34-36; Rom. xii. 7 6 draxovey

E for dtaxoviev* ; 8-14; 15 add xat before xAatew ; 16-19 ; 20b omit #*:-

290AB 2 Cor. vi. 3-10; xii. 11; Gal. v. 22; 23 add dyvela after eyxoureta* :

C Eph. iv. 1-4; 32 otv for 8; v. 1; 2 qude for Sua K; Phil. ij. 1 9

DE add révtec after ppovijre ** ; 4 for unde xateé K ; Phil.iv.8; 9 > Col. ii.

291 A 1-3; 12; 1 Thess. v. 14; 15 add xel after dSimxete K; 16-21: Tit. ii.

B 2-5; un. 1 add xat after dpyatc K ; 2; Heb. xiii. 1-3; 48 for yao K ; 5.

C 1. That those who are entrusted with the preaching of the Gospel

should with supplication and prayer appoint as deacons or priests men that are blameless and reputable as to their former life. Mt. ix. 37; 38 omit adtod after Oeotoudv** ; Lk. vi. 13; 14 omit xal before Ou. K ; 15 omit xal after OGuov K, add tov tod after IdxwBov EK; 16 add xat after d¢ K; Lk. x. 1 add xat before érépoug K ; 2 odv for 299A 8 K; Acts 1. 1; 2; 23; 24; 25 xAFpov for téxov K; 26 adrév for adtotc K; 1 Tim. in. 1-6, 7 add adtév after Set 8 K; Tit. i. 5 mpeo- Butépouc before xatz ** ; 6-8; 9 év tH by. 38. for év tH 8. tH OO. Note that preaching is assumed to be the main work of a bishop. Cf. Bernard ap. Swete, Early H story of the Church and Ministry, p. 236, ~ That certain of [the presbyters] were set apart as teachers—presbyters doctores—shows that the teaching office was not regarded as part of their normal function and privilege. Indeed, at this early period [3rd Cent.] presbyters preached but seldom—probably as seldom as a country priest preaches in the Russian Church to-day. The right to preach was delegated, when it was thought desirable by the bishop to do so; but it was not involved in the presbyter’s prerogative. —

2. That one must not be easy-going as regards ordinations or approach them without circumspection. For to dispense with testing is fraught with danger. But one must denounce the man that 1s convicted of any crime, that one may not be partaker of his sin and that others may not stumble, but may rather learn to fear.

1 Tim. v. 22; 19; 20 add 8é after tovc. .

3. That he who is chosen must not undertake preaching on his own initiative, but must wait for the time of God’s good pleasure and begin preaching when he is entrusted with it and preach to those to whom he 1s sent.

See above on 291c. B Mt. x. 5; 6; xv. 22 add att@ after éxpabyace K; 23; 24; Jn. C vil. 42; Acts xi. 19; 20; Rom.i.1; x. 14 d&xodboovta for KKOUGWO! ; 15 xnpbEovew for xnpbEwow K; 1 Tim. i. 1 "Incot before Xprotov K. Cf. B.’s attitude towards Greg. Naz. 4. That he who is called to preach the Gospel must obey at once and not procrastinate.

D Lk. ix. 59; 60 add & Kupwoc after attp** ; Gal. 1. 15; 16; 17 anyrBov for dav7AOov.

293A

5 That one must not teach different doctrine. E

Jn. x. 1: 2; 7; 8 omit mpd éuod K; Gal. 1. 8 omit first Syiv ; 294A 9: 1 Tim. vi. 3; 4.

6. That we must teach those entrusted to us all that 1s ordered by B the Lord in the Gospel and through His apostles, and whatsoever 1s

consistent with this. | | —

Cf. the question in the Anglican Ordinal beginning “ Are you persuaded .. .?” . . .

Mt. xxviii. 19: 20; Acts xvi. 4 omit tév before év **- 1 Tim. vi. C 27; Tit. u. 1. |

7. That he who is entrusted with the word of the Lord's teaching, if he keep silence about any of the things that are necessary for pleasing God, is responsible for the blood of those who incur danger eather by doing what is forbidden or by omitting good works which should be done.

Lk. xi. 52: Acts xviii. 5; 6; xx. 26 sudv for rdévtwv **; 27. | The DE precepts and the counsels.)

8. That where Scripture has not prescribed things by way of command we should urge each man to do what 1s the better course.

Mt. xix. 12; 1 Cor. vu. 25-27. 295A

9. That it is unlawful to put constraint upon others to do what a man has not done himself.

Lk. xi. 46. B

10. That he who is set over the word [t.e. a bishop, or a priest by delegation] should make himself an example to others of every good thing, practising first what he teaches.

Mt. xi. 28; 29: Jn. xiii. 12; 13; 14 cv waOytav adtod for adtav *, C gvarcody for xat dvérece K; 15 eS8wxe for Sé8mxa KH, add daanrotc * ; Acts xx. 35; 1 Cor. xi. 1; 1 Tim. iv. 12. D

11. That he who is set over the word must not feel secure about his own achievements, but realize that the wmprovement of those ~~ to hum 1s the special and chief work of the business entrusted to hum.

Mt. v. 13 BanOFvor EEw xal for Bandév FEw K; Jn. vi. 37; 38 add E Ilatpdg after ue ; 39; 40; 1 Thess. ii. 19 add Xptotod. 296A

12. That he who 1s set over the word must go the round of all the villages and citres entrusted to him.

B. went round Pontus preaching the gospel and founding monasteries.

Cf. Sozomen vi. 17, Socrates iv. 24, Rufinus H.F. ii. 9 Basilius Ponti urbes et rura circumiens.

Mt. iv. 23 Sanv vhv IT. for év ban tH T. K, omit adrév after B ouvaywyate **; Lk. vin. 1 xat edayyertCouevos after Ocod **.

13. That we must summon all to obey the gospel, and proclaim the word with all boldness, and bear witness to the truth, even uf some hinder and persecute us in one way or another even unto death.

Mt. x. 27 mode for elg * ; 28 poBetobe for poByO7te K ; Mt. xxu.8; 9;C Jn. xvii. 20 2reAnow for AcAcAnxa K, add +7 before auvaywy7 *; Acts D

v. 27. 28 add od before mapayyerla K; 29 omit 6 before Ilétpoc K udrrov before Oe *; Acts xx. 23; 24; 1 Thess. ii. 1; 2 add Sudy after O00 **.

207A «=—:14. That we should pray for the advance of believers, and rej01Ce

over U.

B Jn. xvii. 20; 21 add & after qyiv K; 24 ot¢ for’ K: Lk. x. 9] C omit tH aylo K; Rom. 1. 8 brép for meet K; 9; Phil. i. 8 add go after you K; 9; 10; ll xapndv . . . tév for xaonmdv . . . thy K. 15. That things done aright by the grace of God must be made known to others also, for the glory of God. D Lk. ix. 10; Acts xiv. 27 amhyyerrov for avqyyerray ; Eph. vi. 21 Suiv before yupoloe K ; 22. 16. That we must care not only for the present but also for the absent and do all things as the requirement of edification dictates.

E Jn.x. 16 we before Set K, yevnostat for yevnoovta: K ; 1 Thess. iii. 1

nvdoxnoapev for eddoxnoapev *, Tid0cov after tudyv **; 2. 298A 17. That we must bear with those who ask us to confer a benefit.

B Mt. ix. 18; 19; Acts ix. 38 8xvnom . . . adtav for dxvionc. . . Huev K.

18. That we should strengthen those who receive the word of truth by a visitation.

c Acts xv. 36 add judy after &derpodc K; 1 Thess. ii. 17; 18 8&6 for Stott K, 2OcAnoapev for 7OeAnoapev ** ; 1 Thess. iii. 1 yoS8oxqoapev for evdoxjoauey *; 2; 3.

pd 19. That it 1s the mark of him that loves the Lord to show great affection for those he teaches and to care for them in every way with all earnestness, persevering in his teaching, both in public and private, even unto death rf necessary.

KE Jn. x. 11; xxi. 15-17 Iwvi for Iwdvou (3 t.) K; 17 od before

209A navta K, rodBate for rpoBatta ; Acts xx. 7; 11 omit tév before dprov K, utyptc for &yotc ** >; 20; 21 add thy before tor K, omit Xprorév after

B Inootv K ; 31 add Spa after gxactov ; 1 Thess. ii. 9 adtol yap oldate for

Lvnovevete yap **, omit ele buae **. 20. That he who is set over the word should be merciful and compassionate, especially towards those whose souls are afflicted. Cc Mt. ix. 11; 12 add ‘Imoote K; 13 add elc perdvorey K; 36 evorrayyvloby *, omit xal Epyzusvot, ac for weet. 21. That we should have compassion on those entrusted to us and care for them, even in their bodily necessities. As in the hospitals attached to B.’s monasteries. ; D Mt. xv. 32; Mk. i. 40; 41 6 88 I. for xot K, add avtob after E xetpa ; Acts vi. 1 xatarindvrac tude for quate xatarelpavtas ; 2; 3 omit obv after éxtoxédacbe. , 300A 22. That he who is set over the word must not in his anarety to = the lesser things himself fail in the zeal required for the greater wngs.

, % B Acts vi. 2 as above ; 4 npooxaptepnawpev for mpooxaptepnoouey

93. That we must not use the word of teaching in an ostentatious or huckstering way, flattering the hearers, and satisfying our own pleasures or needs ; but we must be such men as speak for the glory

of God in His presence.

Mt. xxili. 5 wa. 8¢ for ma. yee K, add tév tuatlwy adtav K; 6 9. te © for o. 3¢ K, tag mpwtoxAtolac for thy mpwtoxAtolay ; 7 eaBBt twice K ; 8 xadnynms for didacxadoc K: 9 6 év tot obpavote for 6 odpaviog K; 10; D Jn. vii. 16; 17 roth for O€Ay movetv *- 18; 2 Cor. 11. 17 xatevarov for E xarévavet. K ; 1 Thess. ii.3; 4 add to before 0e@ K ; 5 add mpd¢ Spae *, omit év before roopccet ; 6. .

94. That he who is set over the word must not abuse his power to 301 A insult those who are under him, nor even exalt himself over them, but must rather use his rank as an opportunity for practising humility towards them.

Mt. xxiv. 45 olxtac for olxeretac, Sodvat for SiSdvat, ev xatp@ before B chy *; 46; 47; 48 add epyeoOar ; 49 te for 8¢; 50; Jn. xii. 13 Kuptog © before SuScdoxaroc ; 14 Sudv after ré8aq *; Lk. xxu. 24 pelle before Soxet **- 25 add “Inaots ; 26; 27 elut before év K ; Acts xx. 17; 18; D 19 add rorredv before Saxpbwv K; 2 Cor. xi. 19; 20; 21 jobevjoayev for jobevnxauey K, add év 1 péper toute.

25. That one must not preach the gospel by way of contention or E envy or irritation against any.

Mt. xii. 18 noSdéxnoev for edSdxnoev *; 19 | Phil. 1. 15-17. 302A

26. That one must not use human advantages in preaching the gospel, lest the grace of God be obscured thereby.

Mt. xi. 25; 1 Cor.i. 17 add 6 before Xptotég *; 1 Cor. 11.1; 27 before B clSévac KK; 3 xdye for xal gym; 4 add avOpwntvyg K ; 5 judy for budv. C

27. That we must not wmagine that the successful issue of preaching is secured by our own devices, but trust wholly in God.

2 Cor. 111. 4; 5 dp’ éautév after éouev K ; 6; 1Vv. 7. D

28. That he who ws entrusted with the preaching of the gospel — ~~ — beyond his own necessaries.

.x. 9; 10; . 1x. 3 omit t7 * Sc add ave before 8b0 K ; Acts 33 ae ee Ene aang me | 29. That as regards care for worldly things a man must not put 303A himself at the disposal of those who pay undue attention to them. : — —— adté> before éx K ; 14 omit atte *, dtxaorhy for xpirhv K ;

30. T hat those who, un order to please their hearers, neglect to B declare God’s will boldly, enslaving themselves to those they wish to please, no longer have the Lord for their master.

Jn. v. 44; Gal. 1. 10. C

: pe teacher — set before himself this aim, to bring all to a perfect man, to the measure o : Christ, a each un his own order. Fo Seer Se geen

Mt. v. 48 dorep fora¢ K; Jn. xvii. 20; 21 add & before daw KK: D Eph. iv. 11 omit tod 88 ebayyertorag** ; 12; 13.

E 82. That one must instruct adversarves with forbearance and meekness, waiting for thew repentance, until one has bestowed the full measure of care upon them. a

3044 Mt. xil. 19 odte for o¥8é**; 20; 2 Tim. 11. 24; 25 86 for dan K; 26.

83. That if through fear and caution men shun the presence of him who proclaims the word, then one should yreld and not obtrude himself.

BLK. vill. 37 jpmomoav for jApatyncey A, Tadaonvaev for Tepaonvaey K, add +6 before mAotov K.

34. That we must depart from those who by reason of their evil disposition do not recewe the preaching of the word, and refuse to recewe benefits from them even as regards bodily necessities.

C Mt. x. 14 t&v Adyewv for tobe Adyoug *, omit Ew K, éxelvne after olxtac **, dnd for éx; Lk. x. 10 elotoynobe for elotrOyte K, déEuvto for déywvtar* ; 11 and for éx, omit ele todo mb8aco K, drouettdueda for arouacobucba **, add tp’ bude after Ayyuxev K; Acts xvill.5; 6 d0déoc

D for xaBapdc**.

35. hat we should depart from the unbelieving after exhausting every form of care towards them.

E Mt. xxi. 37 Bpvic before éxtovveyer ; 38; Acta xiii. 46 omit mpartov **, add 8é after tmevdy, K ; 47; Tit. 1.10; 11.

305A 86. That in all our dealings with all men we should keep the Lord’s words exactly, doing nothing by partiality.

1 Tim. v. 21.

B 37. That he who is set over the word must do and say everything with great circumspection and judgment, aiming at pleasing God, since he must be judged and borne witness to by the very people who are entrusted to him.

C Acts xx. 18; 19 add mormav K; 33; 34; 1 Thess. ii. 10; 11 add Duets after xabarcp **.

1. What the Scripture says about bishops and presbyters jointly.

xata ouvéperev. B.’s view of a vexed problem in the Pastora

Epistles seems to be that which predominates in recent scholarship,

namely that by bishops and presbyters the same persons are meant. —

D 1 Tim. iii. 1; 2 &ar& Set for Set odv **; v. 1; 2; 2 Tim. ui. 22-24 ;

E iii. 10; 11 tH &ydrn and tH ucxpoOvute omitted **, order of other words changed ; Tit. 1. 5; 6.

306A = 2. Concerning deacons. _ Acts vi. 5 xal robe rotrove for rest of list, 4] ; 6; 1 Tim. 1. 8.

B 1. Concerning hearers : That such hearers as have been —* in the Scriptures should test what their teachers say, and recewe : agrees with the Scriptures but reject what disagrees ; and sternly decline dealings with those who persist in such teachings.

The word “ hearers ’’ apparently means laity here. The inculcation of private judgment is surprising In a 4th century Father, but is explained by the conditions prevailing at the time of writing (see Intr. p. 16), when so many of the custodians of Church doctrine had been led astray by innovations which to B.’s mind were unscriptural.

Mt. xviii. 7, 9 (shortened); Jn. x. 1; 5 dxodov8howaw for axodov- C Ohoovow K; Gal. i. 8 éadPete for ednyyeArodpeda ** ; 1 Thess. v. 20; D 21 add 8€é after navra K ; 22.

2. That those who have little knowledge of Scripture should recognise the stamp of sanctity in the fruats of the Spirit, and should receive those that show them, but reject those that do not.

Mt. vii. 15 add 8€ after mpooéyete K ; 16; Phil. iu. 17.

8. That we should receive those who rightly handle the word of truth as if they were the Lord, to the glory of Him Who has sent them,

Jesus Christ our Lord. | Mt. x. 40; Jn. xiii. 20; Lk. x. 16; Gal. iv. 14 omit Sudy after 3074

retpacudév, add tév before év K.

4. That those who do not obey the envoys of the Lord dishonour not only them but also Ham Who sent them, and incur worse condemnation than the dwellers in Sodom and Gomorrha.

Mt. x. 14 omit g& K, tit¢ mércws 4 tie olxlac exelvnc **; 15; B Lk. x. 16; 1 Thess. iv. 8 xat Sévra for Si8ovta K.

d. That we should accept the teaching of the Lord’s command- C ments as winning eternal life and the Kingdom of heaven, and zealously labour at it, though it may seem toilsome.

Jn. v. 24; Acts xiv. 21 omit cic before Ix. and ’Avt. K, t&v odpaveiv D for tod Ocod *; 22.

6. That we should accept blame and rebuke as a medicine removing disease and producing health. From which it is clear that those who pretend to be kind (really suffering from the disease of men-pleasing) and fail to rebuke sinners, are actually sentencing them and laying plots against their true lofe.

Mt. xvi. 15 ducer for duaprion *, omit 6 before aderapdg **;

1 Cor. v. 4 add Xpiorot ; 5: 2 Cor. vii. 8-10 ; Tit. 1. 138. 308A

E

1. That a husband must not separate from a wife, nor a wife from a husband, unless one party be taken in adultery or be hindered as regards godliness.

_ Of. F. 12 where the reception of a married person into a monastery is regarded as desirable in certain circumstances. Neither in this case nor in that of adultery does B. contemplate remarriage, see next rule.

Mt. v. 31 ZopyOy for éppéOy **, dav for &v: 32 TwaG O arodAvwv for B Oc éav arodvven K, potyéo0at for poryevOFver K ; Lk. xiv. 26 omit éavtod éé for ts K, elvat before waOArng ; Mt. xix.9: 1 Cor. vii. 10 ; Il. | C

2. That it is not lawful for the man that has put away his wife to marry another, nor for the woman that 1s put away from her husband to marry another.

D Mt. xix. 9.

3. That husbands must love their wives with the love with which Christ loved the Church, giving Himself for her, that He might sanctify her.

E Eph. v. 25 add éautév after yuvatxac K, hyannoe after txxrnolav** ; 26; 28. 309A =—s« 4, That wives should be subject to their own husbands, as also the Church 1s to Christ, thus doing the will of God.

Eph. v. 22 add brotacctcbwaav ; 23 add 6 before davip *, got after

Bxeoury, add xal before and éorly after adtédg K; 24 domep for ae K, add l8iorg K; Tit. 1.4; 5.

5. That women should not be adorned with a view to beauty, but have all zeal and care for good works and think this the true adornment befitting Christian women.

Cc 1 Tim. n. 9 4 ypucd for xal yeustw K; 10.

6. That women should keep silence in church but inquire eagerly

at home how to please God. D 1 Cor. xiv. 34 add tuav K, émurétpamtat for émitpémetat K, brocéccca0at for SxotacctsGwv K; 35; 1 Tim. ii. 11-13; 14 add 6 before E Addy **; 15.

1. That a widow who is endowed with a fairly strong body should live carefully and zealously, remembering the apostle’s words and the example of Dorcas.

310A Actsix. 36; 39 nepiéotmnoay for rapéorncav *; 1 Tim. v. 9; 10.

2. That a widow who has won a reputation for the good works spoken of by the apostle, and has reached the order of those who oh widows indeed, should abide in supplications and prayers wil

B fastings night and day. “4 Li. i 36 tm after av8o6¢ 3 37 os for goo K; 1 Tim. v. 5 add tov before 6eév K ; 6. LXXV . 1 1. That bond-servants must obey their masters according er = flesh to the glory of God with all good will, in all things 1m whic commandment of God is not broken. -. 7: D Eph. vi. 5 omit ric before xapdiac * ; 6 omit tod before Xptatov 5 & > B 8 add tod before Kuplov K ; 1 Tim. vi. 1; 2; Tit. ii. 9; 10. by 311A 2. That masters, remembering their true Master, wha‘ever eae they enjoy from their bond-servants should return the same to sae according to their ability, in the fear of God and wn kindness tow them, imitating the Lord. ee ee ee Bo) Jn. xiii. 3-5; 13: 14: 15 omit éyd *; Eph. vi. 9 Suey wvTeY abt@v xal buev K, omit 6 before Kuptos *.

1. That children must honour ther parents and obey them in all things in which God’s commandment 1s not hindered.

Lk. ii. 48; 51; Eph. vi. 1; 2 omit oov after ratépa *, érayyeAlats D for érayyerla *; 3. . | |

2. That parents must bring up thew children im the discipline and correction of the Lord with meekness and long-suffering, and,

so far as in them lies, give no excuse for anger or grief. Eph. vi. 4; Col. ui. 21. E

1. That virgins should be freed from every care of this present 312A world, that they may be able to gwe thanks to God without distraction of either mind or body, tn hope of the Kingdom of heaven.

Mt. xix. 12; 1 Cor. vil. 32 d&pécer for dpéon K ; 33 dpécer for &péoy ; B 34 omit xal before weuéprorat I, &pécer for apéan K ; 35.

LXX VIII

1. That rt 1s not lawful for soldiers to intimidate or make false

accusations. Lk. 111. 14 Huete before ti K. C

1. That rulers should be vindicators of God’s ordinances.

Rom. xil. 3 tv dyabdv epywv dAAk tHv xaexdv for tH aya6a Epyw D AAR tH xaxG K; 4.

2. That one must be subject to higher powers in all things an whach the commandment of God is not hindered. E

Rom. xiii. 1 add é&oucta: after oSca: K, add tod before Qcot K ; 2; 313A 3 K as above; Acts v. 29; Tit. iii. 1 add xat after doyatc K.

1. What manner of men Scripture wishes Christians to be, as B discyples of Christ, conformed only to the pattern of what they see in Hum, or hear from Hum.

Mt. xi. 29; Jn. xiii. 13-15.

2. As sheep of Christ, hearing the voice of their own Shepherd c only and following Him.

Jn. X. 27; 5 axorovOhowow after &xoAovOhaovatv K.,

8. As branches of Christ, rooted in Him and bearing fruit in p Him, both dowg and keeping everything whatever that belongs to Him and 1s worthy of Him.

Jn. xv. 5.

4. As members of Christ, an all working of the commandments of the Lord, or perfectly equipped with the gifts of the Holy Spirit according to the worthiness of the Head, which 1s Christ.

E 1Cor. vi. 15; Eph. iv. 15; 16. 314A 5. As a bride of Christ, preserving purity, walking only in the things willed by the Brodegroom.

Jn. m1. 28; 2 Cor. xi. 2.

6. As temples of God, holy, pure, and filled only with what pertains to the worshvp of God. B Jn. xiv. 23; 2 Cor. vi. 16 Suetc . . . date for fuetc gouev K, atyer ap for xxBac elrev *, yoann for 6 Bede **.

7. As a sacrifice of God, without blemish or defect, preserving the

health of godliness in every limb and part. C Rom. xn. 1.

8. As children of God, formed after the likeness of God, according

to the measure granted to men. D Jn. xin. 34; Gal. iv. 19.

9. As light wn the world, so that both they themselves are nonreceptive of evil and illuminate those who approach them to a knowledge of the truth, and these either become what they should be or reveal what they are.

E Mt.v.14; Phil. ni. 15.

10. As salt in the world, so that they who associate with them are renewed in the spurit unto incorruptibrlity.

Mt. v. 13.

315A 11. As the word of life, by their mortification as regards present things making sure the hope of the true life.

Phil. n.15; 16.

B 12. What manner of men Scripture wishes those to be who are entrusted with the preaching of the gospel ; as apostles and ministers of Christ, and faithful stewards of God's mysteries, fulfilling = the things commanded by the Lord without falling short wn dee or word. |

Cc Mt. x. 16; xxviii. 19; 1 Cor. iv. 1; 2 6 8 for &8e K. 18. As heralds of the Kingdom of heaven, for the destruction of

him who holds the power of death wm sin. ; P

D Mt. x.7; 2 Tim. iv. 1 add éya K, "Inaod before Xprotov K, xat& Lor val before thy éx. K ; 2 add tod Ge0d after Adyov **. tude 14. As a type or rule of piety, to establish the complete rect =

of those that follow the Lord, and to rebuke the perversity of those w

many way whatsoever disobey Him. ,

E Phil. ii. 13; 14 omit tod ‘ies Qeod **; 15; 16 add xavéwr, 7d abrd

ppovety K 5 1 Tim. iv. 12; 2 Tim. 11. 15.

316A 15. As an eye in a body, since they discern between goo and guide the members of Christ towards what befits each. Mt. vi. 22 % after ody.

d and evil,

16. As shepherds of the sheep of Christ, not even shrinking from B laying down thew liwes for their sakes on occasion, that they may wmpart to them the gospel of God.

Jn. x. 11; Acts xx. 28 add otv K.

17. As doctors, with much compassion by their knowledge of the teaching of the Lord healing the diseases of souls, to win for them health in Christ and perseverance.

Mt. ix. 12; Rom. xv. 1.

18. As fathers and nurses of their own children, in the great affection of their love in Christ willing to render to them not only the gospel of God but even their own souls.

Jn. xi. 33 add ypévov; 1 Cor. iv. 15; 1 Thess. 11. 7 édv for &, D iuetpduevor for duetpduevor ; 8.

19. As God’s fellow-workers, having given themselves wholly on E behalf of the Church to such works only as are worthy of God.

1 Cor. 111. 9.

20. As planters of God’s branches, wnserting nothing that rs alien 317A to the vine, which 1s Christ, or that fails to bear fruit, but improving with all diligence such as belong to Him and are fruitful.

Jn. xv. 1; 2; 1 Cor. 111. 6. B

21. As buslders of God’s temple, shaping the soul of each one so that he fits harmoniously on to the foundation of the apostles and prophets.

1 Cor. i111. 10 réOetxa for 26yxa K; 11; Eph. u. 19 omit éoré after C arAA&d K; 20-22.

292. What is the distinguishing mark! of a Christian ? Faith D working by love. What is the mark of faith? Unhesitating conviction of the truth of the inspired words, unshaken by any argument either based on the plea of physical necessity? or masquerading in the guise of piety.

What is the mark of a believer? To hold fast by such conviction in the strength of what Scripture says and to dare neither to set it at naught nor to add to it. For if what is not of faith is sin, a8 the apostle says, and faith comes from hearing and hearing through the word of God, then everything that 1s outside inspired Scripture, being not of faith, is sin.

1 <4 tov.

See 224c for another definition of faith. The passage which follows sketches the main principles of B.’s ascetic system. It is written with great fervour.

2 muon dveyxns. Arguments such as that used by the Arians, that the Son because He is the Son must be posterior to the Father,

seem to be indicated. 3 Rom. xiv. 239; x. 179. _ | | | B. would not exclude traditions consistent with Scripture. See

E What is the mark of love towards God? Keeping Hig commandments with a view to His glory.

What is the mark of love towards one’s neighbour? Not to seek one’s own good, but the good of the loved one for the benefit of his soul and body.

What is the mark of a Christian? To be born anew in baptism of water and Spirit.

What is the mark of him that is born of water? Ag Christ died to sin once, that he should thus be dead and unmoved by any sin, as it is written: “ All we who were baptized into Christ Jesus were baptized into His death. We were buried therefore with Him

318A through baptism into death ; knowing this, that our old man was crucified with Him, that the body of sin might be done away, that we should no longer be m bondage to sin.” 1

What is the mark of him that is born of the Spirit? That he should be, according to the measure given him, that very thing of which he was born, as it 18 written: “‘ That which is born of the flesh is flesh and that which is born of the Spirit is Spirit.” ?

What is the mark of him that is born again? ‘To put off the old man with his doings and lusts, and to put on the new man, which is being renewed unto knowledge after the image of Him

B that created him’; as it is written: “ As many of you as were baptized into Christ did put on Christ.”’ 4

What is the mark of a Christian? To be cleansed from all pollution of flesh and spirit, in the blood of Christ, to perfect holiness in the fear of God and love of Christ,5 and not to have spot or wrinkle or any such thing, but to be holy and without blemish,® and so to eat the body of Christ and drink His blood. “For he that eateth and drinketh unworthily, eateth and drinketh judgment unto himself.” ’

What is the mark of those who eat the bread and drink the cup of the Lord? To keep in perpetual memory Him Who died for us and rose again.

What is the mark of those that keep such a memory? To

live unto themselves no longer, but unto Him Who died for them and rose again.

above 294B &0a tobtotc &xdrov0a. Cf. Hp. xxi. ~ Let the inspired Scripture be final arbiter (between the heretics and himself), and for the value of unwritten tradition De Spir. Sanc. xxvii. See Barry, The Inspiration and Authority of Holy Scripture, pp. 108-112, for B.’s teaching on this subject.

1 Rom. vi. 3; 4; 6 (summarised). 2 Jn. i. 6. 3 Col. ii1.9; 10. 4 Gal. iii. 27. 5 2 Cor. vii. 1 4. 6 Eph. vi. 27 4.

7 1 Cor. xi. 29 add dvaklwe K.

What is the mark of a Christian? That his righteousness should abound in everything, more than that of the Scribes and c Pharisees, according to the measure of the teaching of the Lord in the gospel.

What is the mark of a Christian? To love one another, even as Christ also loved us.

What is the mark of a Christian? To see the Lord always before him.

What is the mark of a Christian? To watch each night and day and in the perfection of pleasing God to be ready, knowing that the Lord cometh at an hour he thinketh not.