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On the Duty of Parish Priests

St George Konissky and Parfeny, in Blackmore, 1845

2. Chapter 2, Part 1: Of Teaching by Word

The first duty of the Priest is to teach the people.

That it is not only the peculiar and indispensable duty of the Priest as well as the Bishop, but also his very first duty to teach the people, our Saviour Jesus Christ Himself has shewn, in that He gave commandment to the Apostles not only to baptize, but also to teach; and first to teach, afterwards to baptize. (Mat. xxviii. 19. Mark xvi. 15, 16¹.) The Apostle Paul shewed the same, when he exclaimed of himself, groaning; Woe is me! if I preach not the Gospel², a necessity is laid upon me; a dispensation is committed to me. (1 Cor. ix. 16, 17.) Again he shewed it, when he charged Timothy Bishop of Ephesus, adjuring him by God and by the awful judgment of Christ; Preach the word; be instant in season and out of season; reprove, rebuke, exhort, with all long suffering and doctrine. (2 Tim. iv. 1, 2.) Lastly, he shewed it when he required from every Priest without exception, among his other qualifications, this, that he be apt to teach. (1 Tim. iii. 2.) Indeed three whole Epistles of his, two to Timothy, and one to Titus, are filled with the most earnest charges and the most awful adjurations to the performance of this duty. 1 Tim. iv. 6. 14. 16. vi. 2. 2 Tim. ii. 2. 14, 15. 24. iii. 14. iv. 5. Tit. ii. 1. 7. 15. iii. 8³.

Not only does the Lord require this of pastors, that they teach God’s people, but He enforces also it by the severest threatenings; under pain of having the blood of them that perish required at the hand of the pastors, under penalty of the very fiercest torments, foreordained for all slothful servants and stewards. Ezek. iii. 17, 18. Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at My mouth, and give them warning from Me. When I say unto the wicked, Thou shalt surely die, and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life, the same wicked man shall die in his iniquity, but his blood will I require at thine hand. And again, ch. xxxiii. 8. and xxxiv. 10. And in the New Testament He says; The lord of that servant, who gave not his fellow-servants their portion of meat (that is, the food of the word of God, of instruction in faith and holy living) shall come in a day when he looketh not for him, and at an hour when he is not aware, and shall cut him asunder, and appoint him his portion with the unbelievers. Mat. xxiv. 50. Luke xii. 46.

As thou readest this, give heed, O Priest! The Lord has adorned thee with the grace of the Priesthood; endeavour then thyself to be in very deed conformable thereto. Thou art called an Angel of the Lord of Hosts; thou art then assuredly bound to proclaim to men the will and law of the Lord of Hosts: for the word Angel means a herald; and it is for this precisely that the Priest is called an Angel, that his lips, as a fountain, should be full of knowledge, and that the people should seek the law of God at his mouth. Malachi ii. 7. Thou art called a Pastor or Shepherd; feed then the flock committed to thee; defend what is attacked; heal what is sick; bring back what strays. But feed otherwise thou canst not than by instruction: as it is written of the prophet; (Jeremiah iii. 15.) I will give you pastors according to Mine heart, and they shall feed you with knowledge and instruction. Likewise neither canst thou defend, nor heal, but by the Word of God, which is our whole armoury. 2 Cor. x. 4. Ephes. vi. 17. Heb. iv. 12. Prov. xxx. 5. It is the power of God to them that believe: Rom i. 16. The wisdom of God, making wise unto salvation: 2 Tim. iii. 15. It is a medicine to the sick, a path to them that are gone astray. Psalm cxix. 35. Thou art the Overseer of the flock committed to thee. Acts xx. 28. Thou art set a Watchman unto the people. Ezek. xxxiii. 7. Look out then on all sides unremittingly, and warn sinners from what quarter the sword of the Lord’s fury is coming upon them. Father, is the title by which thou art customarily addressed of all: be then in very deed a father to thy parishioners, begetting them to God by the preaching of the Gospel and the ministry of the Sacraments. 1 Cor. iv. 15. Have also the bowels of a mother towards them, travailing with Paul, until Christ be formed in them. Gal. iv. 19. Thou art the servant of the King, sent to call them that are bidden to the Wedding of His Son: Mat. xxii.3. To the great Supper: Luke xiv. 17. And not a servant only, but the friend of the bridegroom: John iii. 29, and the espouser, or giver away of the bride. 2 Cor. xi. 2. Call then: go not about dumb: be ever going out; ask, entreat, compel them to come in; that the house may be filled with guests: espouse thy flock to one husband, that thou mayest present it as a chaste virgin unto Christ.

The Pastors of the first ages of Christianity had this duty deeply graven on their hearts, and failed not to warn us of the consequences of neglecting it: and to this end they both enforced it by canons in the general and provincial councils, and in their writings and instructions continually and most earnestly inculcated it upon all, who should take upon themselves this calling⁴.

There remains now no more room for doubt on this first and chiefest of Priestly duties; but only for wonder and grief of heart, that with many of us it is commonly reckoned either as their last duty, or as no duty at all. Wherefore such should tremble, lest of them be spoken that word of the Prophet Jeremiah; The Priests said not, Where is the Lord? and they that handle the law knew Me not; and the Pastors transgressed against Me. (ch. ii. 8.) They should fear too that judgment⁵ of the Lord, which condemns the slothful and wicked servant, who buries his talent in the earth. Mat. xxv. 26, 27. 30.

The sloth above mentioned, and the ignorance blamed by the Prophet Jeremiah, bring it to pass, that nearly all Pastors seek rather their own, not the things which are Jesus Christ’s; that is, they care for themselves, not for the salvation of the people. (Philipp. ii. 21.) And even worse than this do they, when leaving the word of God, they incline to superstitious fables; and not having in themselves the form of sound words, (2 Tim. i. 13.) speak vain things, and so lead their parishioners into superstition and schism.

Here for their instruction Priests should notice the following words of the Lord: O shepherds of Israel! do the shepherds feed themselves? Is it not the sheep that the shepherds feed? Behold, ye eat the milk, and clothe you with the wool, and kill them that are fat; but My sheep do ye not feed. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was strayed, neither have ye sought that which was lost. And for such negligence, further on in the same chapter, the Lord threatens: Behold, says He, I am against the shepherds; and I will require My sheep at their hands, and cause them to cease from feeding My sheep; and the shepherds shall not feed them any more ...... neither shall they have them, to feed themselves. Ezek. xxxiv. 2. 10. And again: Woe be unto the Pastors that destroy and scatter the sheep of My pasture! Jer. xxiii. 1. This whole chapter is a full instruction to Pastors: and it will be well to read together with it Ezek. xiii. from ver. 18. to the end.

But that none may fall into such sloth and into such dangerous ignorance, or, at any rate, that he who has been in fault already remain not therein to the end, two things are here recommended; first, to read over frequently these sections, and to bear in mind and meditate on the Scriptures referred to in them; secondly, to pray withal most heartily, and with faith, to Jesus Christ our Lord, that He may ever guide us by the Holy Ghost, and lead us into all truth.

These two methods will be as it were two most useful medicines: for to such as are in health they will be preservatives, strengthening and keeping up the soundness of their reason and will; while to the sick they will be literally medicines of healing. For the words of the Lord make those who receive them wise unto salvation, through faith which is in Christ Jesus: for they are profitable for correction, for instruction in righteousness, and make a man to be thoroughly furnished unto all good works. 2 Tim. iii. 15.. 17. But all these things will then only have place in us, when we pray heartily to the Lord with faith: for it is through this that our heavenly Father gives the Holy Spirit to them that ask Him. Luke xi. 13. Of both these means we are strongly assured by our Saviour Jesus Christ Himself. John xiv. 13, 14, and xv. 7.

What the Priest ought to teach, and whence.

It is the Priest’s duty to teach his flock the Faith and the Law; the word law being used for the good works of the law. These two things Christ Himself taught, and began His preaching thus; Repent ye, and believe the Gospel. (Mark i. 15.) And the Apostle Paul in like manner taught both Jews and Greeks repentance towards God, and faith towards our Lord Jesus Christ. (Acts xx. 21.) To repentance belong the works of the law, to the Gospel faith in Christ.

This may be clearly seen from all St. Paul’s Epistles; in which the Apostle first proposes the doctrine of the faith, and then writes of the good works of the law, exhorting Christians to walk worthy of their calling; that is, to live soberly, righteously, and godly in this present world, denying ungodliness and worldly lusts. Tit. ii. 12. Indeed all holy Scripture, both of the Old and of the New Testament, in all its parts, has one and the same subject; and the Doctors of the Church, and the Holy Fathers, following the Word of God, have ever taught faith and holy living according to the law: and so, consequently, it is the duty of every Priest in the work of his calling to go by the same way.

The Faith consists in divers Articles, which Christians must believe and confess: of which some are principal, and so necessary to salvation, that without the knowledge of them a man cannot be saved⁶, any more than he can live without the principal members of the body, as the head, the heart, and the like; while others, especially for simple people busied with their worldly callings, are less necessary, as being implied in the first, and belonging only to their more exact statement and explanation⁷.

All the Articles of the Faith are contained in the Word of God, that is, in the books of the Old and New Testaments; and are proposed methodically by Theology, a science with which it is absolutely necessary for the Pastor, who is to teach others, to be acquainted.

The articles of the faith strictly necessary for salvation have been collected from the Word of God in the Councils of Nice and Constantinople, and put together into one form, called the Symbol, or Creed. The like articles are contained also in the particular Creed of Athanasius the Great. But they are more fully and systematically set forth in the Catechisms, from which all Priests, especially such as have not studied theology, are absolutely bound, first thoroughly to inform themselves, and then to teach all their parishioners.

The Law of the Ten Commandments is likewise contained in holy Scripture, in the twentieth chapter of Exodus; and since it is innate in us, and the mirror of that image of God in which man was created, it follows, that every Christian without exception is most certainly required to know it, and to lead his life by it, doing good works, and eschewing evil.

The Ten Commandments of the Law are sufficiently explained for the young, and so also for villagers, and divers other classes in parishes, both in the Primers, and in the Catechism printed at Moscow: and so village Priests, and others, may hence sufficiently instruct their parishioners, if they teach them every Sunday and Holyday some one Article of the Faith, and with it some one of the Lord’s Commandments, or, it may be, two.

Since the Articles of the Faith and the Law of the Ten Commandments are contained in holy Scripture, as aforesaid; it follows, beyond dispute, that we hold the Word of God, that is, the books of the Old and New Testaments, as the source, foundation, and perfect rule both of our holy Faith, and of the good works of the Law. Wherefore it is our duty to search⁸ the Word of God, and draw from it divine truth, to teach the people⁹; and to confirm our own words from the Word of God¹⁰; and to this test to bring all doctrine, which either we ourselves may hear from others, or others from us, receiving what is agreeable thereto, and rejecting what is contrary¹¹.

None other books are to be held by us as Divine Scripture or called the Word of God than the two volumes of the Old and New Testaments. Of this we are assured by the text itself of the said Testaments, and by the things therein written¹²: this the Church of Christ teaches¹³; and the Doctors of the Church attest the same¹⁴.

The writings of the holy Fathers are of great use: for they contain either the very same articles of the faith explained from the Word of God; or instructions serviceable for holy living; or else canons and rules for the discipline and good order of the Church, and of the whole Christian community, which we call traditions Ecclesiastical. Wherefore we both may, and on occasion ought in our discourses to quote from the writings of the holy Fathers also such passages, as may be suitable for the explanation of any article of the faith, or for confirmation of our doctrine delivered to the people. But neither the writings of the holy Fathers, nor the traditions of the Church are to be confounded or equalled with the Word of God, and His commandments: for the Word of God¹⁵ is one thing; but the writings of the holy Fathers¹⁶, and traditions Ecclesiastical¹⁷ are another.

How the Priest ought to teach.

The method in which it is the Priest’s duty to teach the people is not single, but fivefold. I. It is his duty to teach the faith, and perfect men in it day by day. II. To refute and root out all heretical, impious, or superstitious doctrine contrary to the faith. III. To correct and bring back such as have fallen into sin. IV. To guide and confirm in holy living the faithful and well disposed. V. To comfort and restore them that are in sorrow and despair. These are the different forms or methods of teaching, which the pastor of the Church must use, with due distinction according to circumstances, and according to the state of the persons with whom he has to do.

This fivefold distinction of the kinds or branches of teaching was laid down by the Apostle Paul when he wrote thus: All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. 2 Tim. iii. 16, 17: and of the fifth kind of teaching, Rom. xv. 4: Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope. On this point bear the words of God in Ezekiel xxxiv. 4; where the Lord rebukes the careless shepherds, and enumerates the different modes of tending the flock. In the Spiritual Regulation (Head vii. in the Appendix, on the clergy) the different kinds of teaching are mentioned, and distinguished one from another.

With regard to the first kind; if the Priest while he teaches his people the faith finds that they are not the more enlightened for his doctrine, he is to remember that he should not burden them with high and difficult theological disquisitions on doctrines, nor with words needing much explanation; but it is enough to teach them those Articles of the Faith, which are strictly necessary for salvation; propounding them in few, plain, and simple words, and proving them by one or two passages from the Word of God: nor should he leave explaining any one Article upon which he has begun, till it be clearly understood, and correctly repeated by his hearers.

The Priest may teach by question and answer (as is the method in the short Catechism printed at Moscow) both for the easier understanding of others, and also that he may himself be able by means of the questions to examine his hearers, whether they have understood what has been said or no. This method of teaching was commonly used by the ancient Doctors of the Church, and was called Catechizing.

Since faith always has for its end godliness, according to that command of the Apostle, Exercise thyself unto godliness, (1 Tim. iv. 7.) it will be very much to the purpose, and very profitable, if the Priest, in teaching the Articles of the Faith, draw from them such instructions as may serve to a Christian life, and may be besides more particularly suited to the state of his people.

When the Priest lays down this dogma of the faith, that God is a Spirit, he should deduce hence the inference, that the worship likewise and the sacrifice offered to Him must be spiritual: Rom. xii. 1. so that outward or bodily worship, and material sacrifices, as lights, incense, and other offerings and devotions, without spiritual piety, and good living, cannot be agreeable to Him. Is. i. 11,12. 17. So again; when he teaches them that God is every where, and filleth all things, he should draw the inference, that we can nowhere hide ourselves with our sins from Him. When he teaches that God freely and of grace, through the name of His Son, forgives them that believe in Him their sins, he should infer, that we are so much the more bound to keep His commandments; as it is written in the Epistle to the Ephesians. xx. 8, 9, 10. The like method he should also use in explaining the other articles of the faith: for so his people will learn at once to live holily, and to believe aright, and both will be more firmly rooted in their minds.

Further, every instruction should be accompanied by fervent prayer to God, after the Apostle’s example (Ephes. i. 16, 17.) that He vouchsafe to open the mind and heart of the hearers, to understand and receive His word; (Luke xxiv. 45. Acts xvi. 14.) that the seed sown in them remain not unfruitful; that it be not devoured by evil birds, nor choked by the thorns of the cares of this life; (Mat. xiii. 22.) nor so that very word, which is the instrument of our salvation, become to them a greater condemnation, by rendering them altogether speechless at the judgment. (John xii. 48, and xv. 22.) Wherefore also he should exhort his hearers that they too in their own houses, and in secret, make with tears the same petition to God.

As for the better-educated classes in town parishes, it has been customary from of old time to teach such by sermons, called homilies; the composition¹⁸ of which depending on the ordinary rules of rhetoric, and on a special course of instruction, they who would be skilled in this branch may betake themselves thither to learn: here we judge no more needful to be stated than this, that in the composition and delivery of their sermons preachers of the word of God should be very careful not to make praise, honour, or any other personal advantage¹⁸ the end of their labours, but only God’s glory, and the edification of their hearers; according to those words of the Apostle; Our exhortation was not of deceit, nor of uncleanness, nor in guile; but as we were allowed of God to be put in trust with the Gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness; nor of men sought we glory, neither of you, nor yet of others. So being affectionately desirous of you, we were willing to have imparted unto you not the Gospel of God only, but also our own souls. 1 Thess. ii. 3.. 6. 8.¹⁹

As regards the second kind of teaching, that is, the refutation of heretics; if any wolf shew himself without, or if any one of the sheep have sucked the wolf’s milk of heretics and infidels, and so become a wolf, and begin to tear the other sheep by his soul-destroying doctrine from the saving fold of Christ’s Church; with such a one the Pastor should deal first privately, shewing him by clear and strong proofs his errors: (2 Tim. ii. 25.) But if he remain obstinate, and there be no hope, nor any other means to recover him to the true way, and there be manifest danger of his drawing others after him, then the Pastor should publicly in the church, without naming or in any way noticing the person, expose the heresy, and all that is in it contrary to Christ’s doctrine, and refute it by clear and solid proofs from the Word of God, and by testimonies of ancient Doctors; still without the least railing: (2 Tim. ii. 24.) for railing will not bring an adversary to the knowledge of the truth, but only make him more bitter, more fierce, and more blind. At the same time he should admonish all faithful people of his charge not to listen to any such soul-destroying doctrine, but as far as possible, in obedience to the Apostle’s command, to turn away from him, from whom it proceeds. Tit. iii. 10.²⁰

Such reproof should certainly be with zeal, (Tit. i. 13.) but zeal according to God, proceeding not from enmity, nor any other passion, as in the case of false apostles, (Gal. iv. 17.) but from earnestness for God’s glory, and for the salvation of men; and besides this, it should be reasonable and guarded; for a blind zeal, even though it be according to God, is rejected: (Luke ix. 54. Rom. x. 2.) still less should it be that hypocritical and time-serving zeal, which shews itself in security as a lion, but in time of danger as a hare: yet should it be not without meekness²¹; (2 Tim. ii. 24, 25. 2 Thess. iii. 15.) which will go excellently well together with zeal, if while the Pastor is warm and vehement against heresy, he have his heart wounded for the persons of them that err, and quench the thunder of his words with his tears²².

The third kind of teaching, as has been shewn above, is the correcting of such as live wickedly and disorderly; and this kind requires so much the more caution and prudence²³ than the rest, as the office of the physician is more difficult and dangerous with the sick, than with the healthy. And first, with regard to dissolute livers, the Priest should begin by dealing privately with the party alone, in the same manner as has been directed above with regard to such as have fallen into heresy; especially if the disorders of the party have not yet come to be publicly known in the Church: (Mat. xviii. 15, 16.) But if private admonitions avail not, and the disorder be already notorious, or if there be many at once infected with the same sin; in such case it will be proper for the spiritual physician to deal publicly and generally, taking care duly to proportion the remedy to the disease: (1 Tim. v. 20.) yet not even so to expose the parties themselves, who are in fault, but only to set forth the hatefulness, the foulness, and the dangerousness of the wound which he is treating²⁴.

To this kind of teaching it properly belongs to point out, I. the difference of wilful from involuntary sin; of deliberate sins from sins of ignorance or infirmity; and the enormity of the first sort, drawing down the sinner straight to the pit of hell: (Numb. xv. 27, 30.) also that wilful sin often grows up into that unpardonable sin, which resists the Holy Ghost and His gracious influences. (Heb. vi. 4. 9. x. 26. 1 John v. 16.) To this kind of teaching in like manner it belongs to shew the power of habitual sin; its dominion over the sinner; and the difficulty of deliverance from it: II. To shew the connection of one sin with another; and how quickly men progress from one transgression to another: III. To set before the eyes of sinners the wrath of God; the approaching Judgment, which shall be terrible even to the righteous; the loss of the happiness of heaven, the inheritance of torments in hell, and their eternal duration: IV. Lastly it belongs to this kind to teach, in what true repentance consists; and that it should be continued not only till after Confession, but to the very hour of death; even though the outward penance imposed by the Confessor be only for a short time. But of this more shall be said below, when we treat of the Sacrament of Penitence.

But if any where, then certainly here, and among us, beyond all people, the word of reproof should be spoken with godly zeal: here every Priest should have that word of God sounding in his ears; Cry aloud, and spare not, lift up thy voice like a trumpet, and shew My people their transgressions: (Is. lviii. 1.) and the commandment of Paul to Timothy; Preach the word, be instant in season and out of season, reprove, rebuke, exhort. (2 Tim. iv. 2.) But if here the pastor begin to mumble between his teeth, or what is worse, to be even complying, and so, as God saith by the Prophet, lay as it were a pillow under every arm, a bolster under every head, saying Peace, peace, where there is no peace; (Ezek. xiii. 10, 18, 19.) or, at any rate, thunder only at the poor and mean, while he flatters the rich and noble, or leaves them without due spiritual reproof; such a pastor is not the physician of his sheep, but their murderer²⁵.

But that we may not by putting a piece of rough new cloth to an old garment, make the rent worse, (Mat. ix. 16.) it is quite necessary that the teaching, rebuke, and exhortation aforesaid be tempered by the spirit of meekness, and patience. (Gal. vi. 1. 2 Tim. ii. 25.) And certainly the pastor who follows Christ will not pour into fresh wounds yet smarting wine only, but wine and oil²⁶. (Luke x. 34.) For he cannot do otherwise, if he have the bowels of a father and of a mother. as he ought to have, (1 Thess. xi. 7.) than grieve with St. Paul over sinners; (Gal. iv. 19. 2 Cor. xi. 29.) and wash their wounds, like the same Apostle and other true pastors of old, not in the church only, but also upon his couch with his tears. Acts xx. 19. 31. 2 Cor. ii. 4. xii. 21. Philipp. iii. 18.²⁷

The Priest should never cease to admonish sinners, so long as they cease not to sin: for the true physician leaves not the sick, so long as there be in him any hope, however small, of life. And we ought not to despair of the salvation even of those who lead the worst lives; since God has His own particular hours for calling us whether to faith, or to repentance: some He calls very early; others at the third hour; others at the sixth, or ninth: lastly, He has mercy even for those, who have remained idle almost to the very evening, to the eleventh hour. (Mat. xx. 1. 6.) Wherefore we ought here also to follow the example of the Apostles, and though we may have toiled all night, and taken nothing, yet again, let down our teacher’s nets in the name of the Lord. Luke v. 5.²⁸

The fourth kind of teaching consists in this, that the Priest guide the faithful in holy living. In this work the pastor should first admonish and persuade his people, that faith without good works is dead, (James ii. 19, 20. 26.) and no more pleasing to God than a putrid corpse; and that hence it often happens, that they who, like Hymeneus and Alexander, have put away a good conscience, (1 Tim. i. 19, 20.) openly fall away from the faith. At the same time he should explain to them what true Christian virtue is; how far remote, not only from feigned, but also from philosophical or civil virtue, which seeks not God’s glory but its own advantage; also, that the Christian virtues, as springing from one root, which is the love of God, are all so closely interwoven together, that he who touches so much as one of them, injures their whole band: (James ii. 10.) Lastly, he should imprint it deeply on their hearts, that the way to heaven is narrow, and the gate which leadeth to everlasting life strait. Mat. vii. 13, 14.

The fifth and last kind of teaching is to comfort the afflicted. Afflictions are some spiritual, others bodily; and of spiritual afflictions some are those of penitents, who weep for their transgressions, (Mat. v. 4.) and not unfrequently, from a sense of their enormity, despair of God’s mercy; (2 Cor. ii. 7, 8.) others are those of persons who live religiously, but suffer temptations from the flesh, (1 Pet. ii. 11.) the world, (1 John ii. 15.) and the devil. (1 Pet. v. 8, 9.) Bodily afflictions on the other hand are either such as happen in common to the religious and the ungodly, as famine, war, pestilence &c.; or else such as are peculiar to the first, as persecution for the faith²⁹, and the like. (1 Pet. i. 6, 7. iii. 14.) In all these forms of affliction the skilful pastor will give to them that need it consolation abundantly, from the Word of God, as from an ever flowing fountain; (2 Cor. i. 4, 5.) but as for them that need it not, that is, unrepenting sinners, if he were to give it to such, it would not heal them, but turn to their greater harm: for such require sharp, not mild remedies; reproof, rather than consolation.

With regard to them that are tempted, not of God, but of their own lust, (James i. 13, 14.) the Priest should bear in mind that it is not comfort only which they need of him, but also admonition, that they make not light of that their evil propensity³⁰, but humble themselves before God, crying out with the Apostle, O wretched man that I am, who shall deliver me from the body of this death? (Rom. vii. 24.) and that they strive with all their might to mortify within themselves that lust, which breeds their temptations, in its very conception; (Col. iii. 5.) lest, having conceived, it bring forth sin; and sin when it is finished bring forth death. James i. 15.

Since the sole beginner and perfecter of our holy faith, and of everlasting salvation, is our Lord Jesus Christ, (Heb. xii. 2.) and there is none other name under heaven given among men, whereby we must be saved, but only His; (Acts iv. 12.) Since to Him give all the Prophets witness, that through His name whosoever believeth in Him shall receive remission of sins; (Acts x. 43.) and that repentance is to be preached in His name; (Luke xxiv. 47.) it is plain that in each of the above kinds of teaching the Priest ought to instil the knowledge of Christ Jesus³¹, inculcate His doctrine, dwell on His exceeding compassion, and possess the soul with this truth, that Christ alone is made unto us of God wisdom, righteousness, sanctification, and redemption. 1 Cor. i. 30.

As for the last point of this First Part, that is, where, and when it is the Priest’s duty to teach, it is added to this end, that Priests may not think the church the only place, or Sundays and Holy-days the only times for teaching: not so; but, after the example of the Apostle Paul, they must teach both in the church publicly, and also from house to house; (Acts xx. 20.) all in common, and every one in particular; (Ib. 31. and 1 Thess. ii. 11.) day, and night; (Acts xx. 31.) in season, and out of season³². (2 Tim. iv. 31.) Priests ought, when they visit the houses of their parishioners, duly to examine whether they live godly lives; whether each fulfil the duties of his or her state and calling; husbands and wives theirs; parents theirs; children theirs; masters and householders theirs; servants and labourers theirs: and if it seem to be otherwise, then they should do their best, both with every class, and with every soul in every class, according to circumstances, to correct them, in such wise as may be needed. And such visits, even though they be often repeated, will not offend the people, so long as they feel that their Priest comes to them not for drink or presents, but solely to seek, as he is bound, their salvation.

This is absolutely required from the Priest by his pastoral office. For if he is bound not to let one sheep be lost, (Luke xv. 4.) and though he have kept the ninety and nine, must pay for the one that is lost by his negligence with his own soul, he must assuredly look after each one of his parishioners³³, watch the state of each, and know exactly, and have it as it were written on the palm of his hand, whether such an one abide by God’s grace in health, or be diseased with sin, and with what particular sin, and since what time, and how dangerous the disease, and what the particular remedy required³⁴? all which the Priest cannot do without close inspection, and knowledge of their lives, nor without going about among them, and administering to each such admonition as may be suitable: for there is no one common remedy for all diseases. The skilful physician, who has to see many sick of divers diseases, examines personally their symptoms, and then prescribes particular remedies for each³⁵

And so great being this work of teaching, not only in church but also from house to house, not only in season, but also out of season, not only at set times, with preparation, but also at any moment, and off-hand, we cannot fail to see how needful it is for the Priest to abound both in word, and in wisdom, in order to the well fulfilling of this his vast duty: and the only way hereto is, that he be skilled, and almost nourished up from a child in holy Scripture. 1 Tim. iv. 6.

From what has been said in the preceding sections of the absolute necessity of learning for the Priesthood, it follows that every Priest and Deacon, and indeed every aspirant to the Priesthood, should without fail, so far as time and strength permit, apply their whole souls to the study of holy Scripture³⁶; and for a right understanding therein call upon the Lord with David; Give me understanding, and I will search out Thy law: Open Thou mine eyes, and I shall understand. At the same time, they should not neglect to study the more necessary Canons of the holy Fathers, and their writings, as well as Ecclesiastical history, but should duly apply themselves to these studies, and collect therefrom various examples and precedents, apt analogies and illustrations, and other knowledge bearing upon the duties of their calling. But if any one is not disposed or not able to do this, then neither should he aspire to the order of Priesthood³⁷.

In conclusion of all that has been said above, we will here, as a pattern of that instruction which the Priest owes his people by word, adduce the teaching of St. Paul, and his care for souls; in which, as in a pure mirror, nearly all our foregoing propositions are clearly to be seen. Let us look only at the twentieth chapter of the Acts of the Apostles.

I. What did St. Paul teach? Does he merely repeat to his disciples the Lord’s Prayer, Our Father, &c.? and that too mechanically? O how far was he from such unprofitable and careless teaching! He shunned not to declare: that is, he kept back nothing, that was profitable. ver. 20. He testified both to the Jews and also to the Greeks repentance towards God, and faith towards our Lord Jesus Christ. ver. 21. He declared unto them the whole counsel of God for their salvation. ver. 27.

II. Where did he teach? Was it in churches only and assemblies? By no means: not only before the people, but also from house to house: ver. 20. not only all publicly, in their assembly, but also every one of them in particular, by himself. ver. 31.

III. When did he teach? On Sundays only and Holy-days? or only during Lent? No, not so: but day and night, by the space of three years, that he abode at Ephesus, ver. 31. from the first day of his coming into Asia, during the whole time of his stay. ver. 18.

IV. How did he teach? Was it harshly, and with contention? By no means: but with all humility, and with many tears. ver. 19.

V. To what end did he teach? May be for his own glory, and honour? No, indeed: he took no care whatever for himself; neither counted he even his life dear unto him; but so laboured, only that he might finish his course with joy, and the ministry, which he had received of the Lord Jesus, to testify the Gospel of the grace of God. ver. 24.

VI. Under what circumstances did he preach? Was he favoured by opportunity and ease? Far from it: he was hindered by many trials and dangers, by the lying in wait of the Jews. ver. 19.

VII. Lastly, had he any profit, however small, by his labours? any payment or return even for his necessary food and clothing? No! even this most due and reasonable tribute that wonderful teacher desired not. I have coveted, says he, no man’s silver, or gold, or apparel. ver. 33. His own hands ministered to his necessities; and not to his only, but also to them that were with him; while he preached the Gospel both by day and night. ver. 34. And this was the reason that the same great teacher could so boldly at the last take his disciples to record, saying, I am pure from the blood of all. ver. 26.

Notes

It is impossible but that teaching should be the first thing, and go before the administration of Sacraments: for Sacraments without faith profit the receiver nothing; but faith cannot be without a preacher. Rom. x. 14. And say not, O Priest, This command was given to the Apostles, not to me. Thou art the successor of the Apostles in the work of baptizing; therefore also in the work of teaching: and it has been already shewn above, that when Jesus Christ gave the commandment to His Apostles to teach and baptize, He gave it to all Bishops, and to all Priests likewise, even to the end of the world.
This is the voice, or rather the thunder, of the Holy Ghost by the lips of Paul crying to thee, O Priest, whosoever thou art! Every day of thy life, when thou liest down, and when thou risest up, say; Woe is me! if I preach not the Gospel; if I instruct not my flock in faith and good works!
These Epistles under the names of Timothy and Titus are in reality addressed to all who bear the pastoral office: wherefore every one should have them written on the tablet of his heart, and meditate upon them without ceasing, both by day and night.
If any Bishop, upon his appointment, through sloth neglect to teach, let him be suspended, until he amend. Can. Apost. xxxvi. If any Bishop, or Priest, be neglectful of his inferior Clergy and people, and fail to instruct them in the faith, let him be suspended; and if he remain still in his negligence, let him be deposed. Can. lviii. Let the elders, that is, the Bishop and Priest of the Church, every day, but especially on all Sundays, teach the people God’s commandments; and let them speak not of their own private spirit, but according to the sense of the holy Fathers. Can. vi. of the Sixth Œcumenical Council.
Gregory the Divine, Serm. i. says that, of all episcopal and priestly duties, the very first is that of preaching the word of God.
St. Chrysostom, in his second Homily on the Epistle to Titus, has no other name for the place or chair of the Bishop than this, the place of teaching. In Hom. ix. on the Epistle to the Romans, he says; This is my Priesthood, to preach and proclaim the Gospel.
To this judgment refer certain figures, by which the Apostles (2 Pet. ii. 17. and Jude 12.) designate slothful and dissolute teachers; calling them wells and clouds without water, trees withered, without fruit, twice dead: while the Prophet Isaiah reproaches such as blind, and dumb. ch. lvi. 10, 11.
To the first class of Articles belongs the mystery of the holy Trinity; the mission of the Son of God into the world; our Justification by His death; God’s mercy to fallen man, and His Grace leading to repentance; and the like.
Amongst Articles of the second class may be placed the doctrine of the Predestination of the righteous and the wicked, the latter to destruction, the first to everlasting life; the Justification of those who lived under the elder dispensation; &c.
This is evident both from God’s own words, and from the canons of the Councils, and the teaching of the holy Fathers. Search the Scriptures, saith the Lord Himself. John v. 39. Blessed are they that search His testimonies, they will seek Him with their whole heart. Psalm cxix. 2. To the same purpose are Acts xvii. 11. 1 Tim. vi. 3, 4. and the two parables, of the treasure hid in the field, and of the pearl of great price. Mat. xiii. 44, 45, 46.
These words shall be in thine heart, and thou shalt teach them unto thy children. Deut. vi. 6, 7. Thou shalt speak My words unto them. Ezek. ii, 7. Hear the word at My mouth, and give them warning from Me. Ib. iii. 17.
The nineteenth canon of the sixth Œcumenical Council orders, that the people be instructed in the true faith out of holy Scripture. To the same purpose is canon xvi. of the Council of Laodicea.
St. Athanasius the Great, in the thirty-ninth of his Epistles on Festivals, towards the end, after having enumerated the books of the Old and New Testament, says thus: These Books are the wellsprings of salvation: from these, if any one thirst, let him draw the words of God: in these alone is the doctrine of the true faith preached: let none to these add any thing, nor take any thing away. Out of these the Lord put the Sadducees to shame, saying; Ye do err, not knowing the Scriptures; while He taught the Jews thus; Search the Scriptures.
This doctrine, that we should confirm our own words by the Word of God, is implied by every passage cited from the Old Testament in the New, to confirm the things therein said or written.
St. Basil the Great, in his Short Canons, in reply to the First Question, Whether it be prof table or possible to do any good thing, or speak, or think of ourselves, without the testimony of the divinely-inspired Scripture? answers thus: Our Lord Jesus Christ said of the Holy Ghost, that He shall not speak of Himself, but whatsoever He shall hear, that shall He speak: and of Himself thus: The Son can do nothing of Himself: and again: I have not spoken of Myself, but the Father Which sent Me, He gave Me a commandment what I should say, and what I should speak: &c. and hence this great Doctor of the Church concludes, that much more we, who ever need the Holy Ghost as our guide and teacher in the way of truth, should rest both our reason, and words, and deeds upon the Word of God. The same Doctor in his Morals, Canon xxvi. ch. i. says that the Teacher should confirm every word, or thing, by the witness of the Divinely-inspired Scripture, for the more perfect confirmation of the truth, and for the confounding of error.
That we ought to refer all doctrine to the Word of God every one may learn from the following testimony: Prove all things, hold fast that which is good; abstain from every evil thing. 1 Thess. v. 21,22. Believe not every spirit, but try the spirits whether they be of God; because many false prophets are gone out into the world. 1 John iv. 1. Though we, or an Angel from heaven, preach any other Gospel unto you beside that which we have preached, let him be accursed. Gal. i. 8.
Basil the Great in his Morals, Canon lxxii. bids us prove any doctrine which may be proposed to us by other teachers; and if it be agreeable to the Divine Scriptures, then to receive it; but if it be contrary, to reject it, and to turn away from such teachers. For just the same reasons, St. Ambrose, lib. iii. De Fide, ch. vii. calls the Holy Scripture the Priest’s own book; and Dionysius the Areopagite, in his book on the Divine Hierarchy, ch. i. calls it the very essence of Priesthood.
The text of the above-mentioned books is not simply human; but was written by revelation and command of God, by the Holy Ghost. The Apostle Peter, in his second Epistle, says, that no prophecy of Scripture is of its own interpretation: for prophecy came not ever by the will of man; but holy men of God spake as they were moved by the Holy Ghost. ch. i. 20, 21. And the Apostle Paul says; The Gospel which was preached of me, is not after man, neither of man; but by the revelation of Jesus Christ. Gal. i. 11, 12. To the same effect also is that in the Epistle to the Hebrews; i. 1. God Who at sundry times, and in divers manners &c.
And so were revealed things past, as the creation of the world to Moses, and things future, both to him and to the other prophets, from God alone. Who will declare the things that have been from the beginning, that we may know what has been before, and say that it is true? Is. xli. 26. and xliii. 9. The things that have been from the beginning who shall declare unto us? and, ib. 12. I have declared, and have saved.
The same prophets were ordered by the Lord also to write: Write this for a memorial in a book. Ex. xvii. 14. In like manner Is. xxx. 8. Jer. xxx. 2. And in the New Testament: What thou seest write in a book, and send it to the Churches. Rev. i. 11. 19.
But the things committed to writing in the above-named Testaments surpass all human reason. Let any one seriously consider the creation of the world, and its order, the miracles wrought in Egypt, at the Red Sea, and in the Wilderness; or, in the New Testament, the Incarnation of Jesus Christ the Son of God, His miracles, the Resurrection from the dead, the outpouring of the Holy Ghost on the Apostles, and the conversion of the Gentiles by their preaching to Christ; all which answer not to the reason or power of man, nor of any other creature, but to the Almighty power and unsearchable wisdom of God alone. And thus, both the writing of the text itself, and the things written there, and the fulfilments of prophecies, give us the strongest and most incontrovertible assurance, that the said two Testaments are indeed the Word of God.
Canon lxxxv. of those attributed to the Apostles; Canon lviii. of the Council of Laodicea, according to the Nomocanon, or lx. as it stands in the Pandects; and Canon xxiv. according to the Nomocanon, or xxvii. in the Pandects, of the Council of Carthage, enumerate the books of the Old and New Testaments, and give them the name of Divine Scripture; and the Canon above mentioned of the Council of Carthage runs thus; Let nothing besides the books named in the Canons, be reckoned in the Church under the name of Divine Scripture.
The Doctors of the Church attest the same. Athanasius the Great, in his thirty-ninth Epistle on Holy-days, (mentioned above in section xxi.) and in his Synopsis of the Old and New Testament; St. Gregory the Divine, in his verses; St. Amphilochius Bishop of Iconium, in his Iambics to Seleucius; (p. 265, 266. of the Nomocanon;) St. John Damascene in his fourth book on the Faith, ch. 17. have enumerated by name all the books of both Testaments, and have taught us the same doctrine respecting them. And all the other Fathers and Doctors of the Church, whenever they say in their writings that the Word of God, or Holy Scripture, teaches us this or that, mean nothing else by Scripture, but the writings of the Old and New Testaments.
It has been said in section xii. of the Word of God, that it is contained in the Old and New Testaments, in the books of the Prophets and Apostles: but here it is to be further remarked, that whatever commandments there may be in either Testament, as, for instance; Wash you, make you clean, put away the evil from your souls: learn to do well, defend the oppressed: Is. i. 16, 17. and in the New Testament; Take heed that no man deceive you: Mat. xxiv. 4. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life: Luke xxi. 34. Take heed unto yourselves and to all the flock: Acts xx. 28. and the like; they are all equally God’s commandments, and are all alike contained by implication in the Decalogue.
The writings of the holy Fathers are books composed by them, which contain either explanations of the Word of God, or homilies of their own founded on it and preached to the people, or other matters, on which the. necessities of the Church and the general good required treatises at the time; and such treatises they accordingly wrote, as was their duty, with the assisting grace of the Holy Ghost.
Traditions Ecclesiastical are canons and constitutions, by which is defined; how the Ecclesiastical community is to be governed; what festivals are to be kept to the glory of God; when; and with what observances. Fasting again is by the Lord’s own commandment: but when to keep fast; and when not; and with what distinctions of food; this we have from tradition. Briefly; the whole body of Orders, Services, and Sacraments of the Church, the principle of which we have in the Word of God, is called, and is indeed, the Ecclesiastical Tradition.
Here it will not be out of place to mention the distinction which St. Basil the Great lays down between the Lord’s commandments and traditions. In our time, says he, many men openly neglect our Saviour’s commandments, while they follow rather the traditions of men. For to live in mountains and deserts, to shut oneself up in a cell, to eat only once in the day, to refrain altogether even from bread and water, to wear sackcloth, and the like, is the tradition of holy men devised for good; but they who do these things ought first to keep the Lord’s commandments; those of long-suffering, I mean, and truth; humility and temperance, forgetfulness of injuries and indifference to worldly things; those of faith and patience, and charity unfeigned, without which it is impossible to please God. And further on in the same homily: For me, if any one keep not these commandments of the Lord, but swear and lie, and slander, and rejoice at what is amiss in others; I receive him not, no, not though he live his whole life in sackcloth and ashes, and abstain from every single kind of food. See the Prologue (or Book of Homilies) for the month of August, Day xvii. And in another place the same St. Basil writes thus: Fasting and watching, and lying on the ground, and all else that is done without the law of the Lord, Christ will receive, for they are the traditions of holy men: but He will not punish any who for their bodily weakness neglect such things. But of His own commandments He has said, that He will disown and punish with torments all, who of slothfulness transgress: &c. See the Prologue, August xviii.
Chrysostom on the Priesthood, v. 6. says; Let not the Preacher, who has taken upon himself the labour of instruction, regard outward popularity, nor for it degrade his soul; but with this intent alone let him compose his discourses, that they be such as to please God. Let this be his sole rule and measure of excellence in their composition, not the plaudits or praise of men: should it so chance that he be praised of men also, let him not reject their praise; but when he meets with no praise from his hearers, let him not seek it, nor be vexed; for this is comfort enough for him in his labours, and the greatest of all comforts, to be conscious within himself that he has composed his sermon to please God, and in his teaching looks solely to Him. Again, Serm. viii. on Ephes. he writes; It is the virtue of teachers not to seek honour or glory from their hearers, but their salvation, and to use all diligence for this: for whoso seeks glory is not a teacher, but a tormentor.
Gregory, in his Homilies, says; The adulterer seeketh not offspring, but the gratification of lust: so the preacher who is led captive by vain glory, may justly be called an adulterer with the Word of God; for by preaching he seeks not to beget children to God, but to boast himself in his own eloquence.
Augustine, in his Commentary on the Gospel of St. John, Treat. xlvi. says; The wolf has already seized the sheep by the throat; the devil has taught heresy to him that was orthodox; and thou art silent: thou dost not forbid him: thou fearest to provoke him. O hireling! thou sawest the wolf, and thou fleddest. May be thou wilt say, No, I am here. Here indeed thou art, but thou fleest, in that thou art silent.
Canon lxvi. of the Council of Carthage has these words: It is fit to use meekness and humility in addressing the Donatists (aliens and schismatics) and conferring with them, though they cut themselves off from the Church; that so beholding our great meekness, they may be ashamed, and return from the bondage of error. On this point see Chrysost. on 2 Tim. Hom. vi.
Augustine, Epist. lxi. to the Bishop Aurelius, writes thus: Let a man forbid and hinder with mildness what he can; but what he cannot, let him bear with patience, sighing and weeping with tears of charity.
Chrysostom in his book on the Priesthood, Part ii. says; A Pastor should have much discretion, and eyes innumerable, to enable him to survey on all sides the state of the soul. For as there are many who throw away all hope of amendment, and fall into despair of salvation, from not being able to endure sharp treatment; so on the other hand there are some also, who if they meet with no discipline adequate to their disorders, become contemptuous and careless, and so are made worse than before, and run to greater lengths of sin. For it becomes us to leave nothing untried, but after diligently considering all circumstances, to apply that treatment which is suitable for the case. For more on the subject of this difficulty and need of caution, see the same Part, ch. iii. and iv.
The same Father on Mat. xviii, says; Sin is either open, or secret: if open, let it be openly rebuked; if secret, then the right thing is brotherly admonition betwixt thyself and the party in private.
The blessed Augustine says; If thou knowest that thy brother has sinned against thee, and thou seekest to rebuke him before all, thou art not a teacher, but a betrayer. What is this, ‘hath sinned against thee?’ Thou knowest that he hath sinned: but since it was in secret, when he sinned against thee, seek thou out a secret place, when thou rebukest him for his sin.
Chrysostom, on Gal. i. says; To speak for ever mildly to one’s hearers, when they need sharpness, is not the part of a teacher, but of a destroyer and an enemy. Wherefore the Lord also, though He said many things to His disciples mildly, sometimes used harsh expressions. He said to Peter; ‘Blessed art thou Simon, Bar-jona;’ and promised to lay the foundation of the Church on his confession; but afterwards He said; ‘Get thee behind Me, Satan; thou art an offence unto Me.’ And again, in another place; ‘Are ye also yet without understanding?’
St. Ignatius Theophorus, in his Epistle to the holy Martyr Polycarp Bishop of Smyrna says; Take up all, as the Lord also hath taken up thee; carry all upon thy shoulders in charity. And again; Bear the weaknesses of all, as a perfect athlete; where there is the greater labour, there also shall be the most reward: If thou lovest good disciples, thou hast no thanks: strive rather to subdue them that be obstinate by meekness: Not every wound is healed by the same medicine; that which is angry mollify by pouring in oil.
Chrysostom on 2 Cor. Hom. xxviii. writes thus: And I shall bewail many which have sinned already, &c. not merely ‘have sinned,’ but also ‘have not repented.’ Consider the goodness of the Apostle; when he knows no evil of himself, he weeps for the evil that is in others, and humbles himself for their sins: for this is the perfection of our teaching, thus to sympathize with the ills of our disciples; thus to weep and mourn over the wounds of our hearers. The same Father on Acts, Hom. xliv. at the passage, Watch, and remember, that by the space of three years I ceased not to warn every one of you night and day with tears; and in other homilies on the Epistles is very full on this pastoral duty.
Chrysostom Mor. vi. on 1 Tim. says; We have already spoken largely to you of this, and will not cease to speak: unless indeed there be something better; that is, that ye shew yourselves amended. And further on in the same Discourse; If ye desire not to have us burdensome and grievous to you, act; shew that our work is done; else we shall never cease to speak to you of the same things.
If the Priest has to comfort any who suffer for righteousness’ sake, especially for our holy faith, he should caution such, that they, as Christians and good people, do all they can to avoid giving occasion of themselves for persecution; and that they walk blamelessly in all things. For this is acceptable with God, says the Apostle Peter, if a man for conscience towards God endure grief, suffering wrongfully. For what glory is it, if ye suffer for your faults? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 1 Pet. ii. 19, 20. Christians who thus suffer, have fellowship in Christ’s sufferings, and glorify God on this behalf. Ib. iv. 15, 16.
Unlawful desires are no small evil in a man: as we may understand from hence, that the Apostle Peter commands us to abstain from them; because they war against the soul: (1 Pet. ii. 11.) while in the Gospel our Lord Jesus Christ has said, that evil thoughts, which proceed out of the heart, defile the man. Mark vii. 21, 22, 23. And therefore the tenth commandment forbids every unjust wish of the heart, and every hurtful lust. Thou shalt not covet, it says, thy neighbour’s wife, nor his house, nor his field, &c.: for which cause every one should give heed, and carefully reject all hurtful thoughts and lusts; as it is written; Give heed to thyself, that there be not a secret thought of wickedness in thy heart. Deut. xv. 9. St. Basil the Great gives us full instructions on this duty of attention to ourselves in one of his Sermons entitled expressly on the subject.
To the tmth here stated, as the very foundation of all, we are led by our Saviour Himself, when He saith; This is eternal life, that they may know Thee the only true God, and Jesus Christ Whom Thou hast sent. John xvii. 3. Wherefore Paul, for himself and the other Apostles, saith thus: We preach Christ crucified; the power of God, and the wisdom of God. 1 Cor. i. 23, 24. And in another place, We preach Christ, which is the hope of glory; warning every man, and teaching every man, in all wisdom; that we may present every man perfect in Christ Jesus. Col. i. 28. In pursuance of the above doctrine of Christ, and the example of the Apostles, every pastor of the Church, and preacher of the Word of God, in every kind or branch of teaching, whether he teach faith, or holy living, whether he correct the sinner, or comfort the afflicted, and raise the fallen, ought according to circumstances to set forth; at one time, that Christ is the Son of God, the Light of the world, and that he who followeth Him, shall not walk in darkness; at another, that He is the Good Shepherd, Who hath laid down His life for the sheep; that He is the Lamb of God, that taketh away the sins of the world; that He is the Way, the Truth, and the Life; that He is the Door; the Resurrection; the awful Judge; and that He shall render to every man according to his works; while upon such as know not God, nor obey the preaching of the Gospel, He shall take vengeance in flaming fire: 2 Thess. i. 8. and so with the rest. In every case, I say, according to circumstances, he can implant, and is in duty bound to implant the knowledge of Christ Jesus: and so all instruction, and every particular instruction should be grounded on Christ: for all that can be either written or said in reference to the Faith and to everlasting happiness, if it be not grounded on faith in Christ, is unfruitful, and can never save.
Chrysostom, on 2 Tim., Hom. ix., writes thus: What is ‘in season’? It is this: Have no limited time: have time always: not only in peace and ease; nor only when thou sittest in the church; but also in danger itself: though thou be shut up in prison, or loaded with irons: though thou be already condemned, and leading to death: even then reprove, and cease not to rebuke: for then only will it be no season to rebuke, when thy reproof shall have had effect.
St. Chrysostom, on Heb., Hom. xxxiv., hath the following words: For all who are entrusted to thy care, for men, women, and children, thou, O Priest, shalt give account.
The same Father, on Mat., Hom. ix., writes thus: As the careful householder in his house knows what is needful for each person, so also should the Priest know the morals, the actions, and the conversation of all, that he may be able to give such medicine as is suitable to each; comfort to whom comfort, rebuke to whom rebuke.
For this cause, on all domestic occasions also, at which the Priest may be present, as at commemorations, at anointing, or simply visiting the sick, and, especially, at the confession and communion of the dying, and other like occasions, the careful Priest will not fail to offer such instruction and discourse, as may be suitable for the time, and may profit both the sick and the rest who are present: and so, turning the house itself into a church, and giving spiritual food to the sick and others met therein, he will not be found in the number of those unhappy pastors, at whom the Apostle Jude pointed as it were with his finger, when he wrote; These are spots in your feasts of charity, when they feast with you, feeding themselves without fear; clouds they are without water, trees withered, without fruit: &c. v. 12.
That the Pastor of the Church should be learned in the divinely-inspired Scripture, and keep the Word of God ever in his mind, the Lord Himself enjoins, speaking thus: Take heed to thyself, and keep thy soul diligently, and forget not all My words, and let them not depart from thy heart all the days of thy life, but teach them thy sons, and thy sons’ sons. Deut. iv. 9. And again: The book of My covenant shall not depart out of thy mouth, but thou shalt meditate in it day and night, that thou mayest understand to do all things that are written: then thou shalt be prospered, and shalt direct thy ways aright. Jos. i. 8.
To the same effect the Apostle urges, and exhorts: Give attendance to reading, to exhortation, to doctrine: meditate upon these things; continue in them: &c. 1 Tim. iv. 13, 15. Let the word of Christ dwell in you richly, with all wisdom. Col. iii. 16.
St. Jerome, from Origen, Mor. vi. on Lev. viii., has the following: If any one will be a Priest not in name only, but in deed, let him imitate Moses; let him imitate Aaron. For what is written of these? ‘They departed not,’ saith the Scripture, ‘from the Tabernacle of the Lord:’ for Moses was continually in the Tabernacle of the Lord. But what need had he to be there? Either that he might himself learn something from God, or else that he might teach something to His people. These are the Priest’s two duties: the first, to learn himself from God by reading the Divine Scriptures, and hourly meditating thereon; the second, to teach his people; to teach this, that is, which he has himself learned from God; not of his own will, nor of the reason of man, but as the Holy Ghost teacheth.
The Lord by the Prophet Hosea rejects from the Priesthood the careless Priest; and threatens his whole house: Because thou, saith He, hast rejected My doctrine, I will also reject thee, that thou shalt be no Priest to Me: seeing thou hast forgotten the law of thy God, I also will forget thy children. Hos. iv. 6.
The Apostle prescribed not to raise to the Order of Priesthood such as are ignorant in the law, and live disorderly, but such as are able to teach others, and are of blameless life. The things that thou hast heard of me, he says, the same commit thou to faithful men, who shall be able to teach others also. 2 Tim. ii. 2.
The second canon of the seventh Œcumenical Council has these words: Whosoever would be a Bishop, (the same is to be understood of a Priest,) must be able to explain the Psalter, and understand all that he reads, and more than that, must have studied it, the sacred Canons, the holy Gospel, the books of the Apostles, and all Divine Scripture: otherwise, let him not be ordained.
St. Chrysostom in his fourth book on the Priesthood, writes of this at large; and forcibly exhorts the Priest, that he fail not, as being the pastor of the Church, to give himself to the study of Divine Scripture, and be not only himself learned in it, but also in other sciences: and in support of this he brings weighty reasons. On the other hand, if any one be careless, and unlikely to know how to ground men by the Word of God in the holy faith, or guide them to repentance; then, since such a Priest does great harm to his parishioners, and will himself certainly fall under God’s judgment, he for this cause, in the first chapter of the same Discourse, forbids to raise any such to the order of Priesthood. Here the Priest should remember the parables in the Gospel, of the wicked Husbandmen; Mat. xxi. and of the Servants, who received from their Lord the Talents; Mat. xxv. and the whole of ch. xxiii.: also the Parable of the good Shepherd and the hireling. John x.