Testament of Our Lord (Ethiopian)

THE TESTAMENT OF OUR LORD Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http:www. archive.orgdetailscu31924029296170 THE TESTAMENT OF OUR LORD Translated into English from the Syriac With Introduction and Notes BY JAMES COOPER, D.D. PROFESSOR OF ECCLESIASTICAL HISTORY IN THE UNIVERSITY OF GLASGOW AND ARTHUR JOHN MACLEAN, M.A,, F.R.GS. SOMETIME DEAN or ARGYLL AND THE ISLES EDINBURGH T. T. CLARK, 38 GEORGE STREET 1902 2D BS 2970076 a YZ. 48 PRINTED BY MORRISON AND GIBB LIMITED, FOR T. T. CLARK, EDINBURGH. LONDON : SIMPKIN, MARSHALL, IJAMILTON, KENT, AND CO. LIMITED. t ra NEW YORK : CHARLES SCRIBNERS SONS. AG g. 4a oy de: me vw) fa a DP PREFACE 4 In submitting this TRANSLATION to the Public, I may be permitted to say, in the first place, a few words as to the Testament itself, and the principles which have guided its present Translators; and I feel bound, in the second place, to indicate the respective parts which Canon Maclean and I, while jointly responsible for the work as a whole, have taken in producing it. The Testament is one, and not the least interesting, of a series of writings, whereof the Didach or Teaching of the Twelve Apostles is the first, and the so-called Apostolic Constitu- tions one of the last, whose aim seems to have been to provide the clergy of the Early Church with a manual of their duties, and especially with directions for the proper fulfilment of the offices of Public Worship. None of these books is authoritative in the sense of having been issued by those who had public authority given them in the Church to do so; nor did any of them succeed by their own merits in obtaining such acceptance as was won by the Great Liturgies. But they certainly helped to prepare the way for the Great Liturgies, and the Testament in particular became influential in the process which led to the formation of the Ethiopic and Coptic service books. The fact that they were not themselves accepted is proof sufficient that they never quite represented the mind or embodied the ideals of the Church, or of any considerable local section of it. They are coloured, no doubt, by the private idiosyncrasies of their unknown authors. But at least they exhibit to us ideas that were entertained among Christians at the time when they were severally written, and they show how, in the formative v vi PREFACE period of the Churchs worship, the minds of those professionally interested in the subject were working. The Testament possesses the special interest of being the production of the very periodthe very moment, we may say-when the great transition in the Churchs fortunes, from Imperial persecution to Imperial favour, was leading to the inevitable transformation of her buildings and her services to suit her altered circumstances. She was not going to break with the past: far from it. There was a great deal still in the Empirein the Government offices, in the Army, in society, that rendered it spiritually unsafe for her members to have much to do with them; and made it needful for her still to take precautions against casting her pearls before swine. There might even be, if Julians reign was to be prolonged, a recrudescence of pagan persecution. All the same, the Church breathed more freely. She could build for herself churches, baptisteries, clergy-houses, hospices, according to her own ideas of what these ought to be; and she could so order her services, that if those who were not Christians attended them, they might be impressed by their dignity and holiness. At the same time, it was eminently needful that the discipline and order of the Church should be preserved, and that there should be no lowering of the spiritual tone of her ministers and oftice- bearers. The Zestament reflects this state of things as in a mirror. It vibrates, moreover, with the pulsation of the great contro- versiesArian, Macedonian, Apollinarianthrough which the Church was passing, or into which she was just about to pass. The volume is thus far more than a mere antiquarian curiosity. It had a message to its own time: it has a message to all time, and very distinctly to the time now present. In this light, even its Apocalyptic Preludebold as it is, to the verge of profanityhas nevertheless this measure of apology, that our Lord is, in point of fact, no mere figure of the past, but the Living Head of His Church, from whom each of His ministers in succession derives his charge, in and by whom alone he lives, and to whom he must answer at the last. PREFACE vii Probably enough the Compiler meant, by prefixing his startling Prelude, to claim for his work the authority of an undefiled tradition, in which were gathered up those counsels of the Great Forty Days during which the Risen Saviour spake to His disciples the things concerning the Kingdom of God (Acts i. 3); but beyond that, there may well have been in his mind the thought now indicated, of the abiding relation between Christ and His Church. That relation, at least, is no pretence, however crude or objectionable the form may be by which the Compiler endeavoured to express it. Apart from this, the Testament is a veritable mine at once of devotional expression and liturgical lore; while its witness to the state of doctrine and the ecclesiastical order and organisation in Eastern Christendom in the middle or third quarter of the fourth century, is of surpassing value. On account of its devotional merit, my first thought was to render it, or at least its prayers, in such a form as might most easily be used for purposes of worship; but that is a task which the reader who desires thus to use the book may perform for himself. More and more did it become clear both to Canon Maclean and to myself that our business was to give it as literally as possible, so that the English reader might come as near as might be to the sense and feeling of the Syriac. Perhaps this may be found to be best even for him who may search the book for the making of prayers: it is certainly what the student of history, of dogma, and of the usages of the Ancient Church is entitled to look for at our hands. The full Syriac text of the Testament was published, along with a Latin translation, by the Patriarch Ignatius Ephraem II. Rahmani, at Mainz in 1899. In January 1900 his work was put into my hands by the late learned Rev. Professor Dickson, D.D. of this University. A first cursory perusal sufficed to show me something of its historical and liturgical importance, and my impression was deepened when I set myself to make an English translation, for my own use, of Rahmanis Latin rendering. I felt that the vili PREFACE Testament deserved a place in the Ante-Nicene Library of Messrs. T. T. Clark, even if its date might turn out to be somewhat later than that of the First General Council of the Church. I communicated my views to Messrs. Clark, was encouraged by them to go on with the translation I had begun, and I wrote to the Patriarch requesting his per- mission to issue this; but it very soon became evident that what was really needed was a critical examination and independent rendering of the Syriac text. This I was not competent to supply; and I should have given up the attempt altogether, had I not, very fortunately, been able to secure the collaboration of the Rev. Canon Maclean, whose long residence in the East, on the staff of the Archbishop of Canterburys Mission to the Assyrian Christians, his knowledge of Syriac, and his experience as the Editor of the Syrian Liturgy of Adai and Mari, combined to give him special fitness for the task. He has performed by far the greater part of it. He has collated the Syriac text. His is the translation: his, in great part, the Introduction, the Notes, the Appendices, and even the Index. It is he, not I, that the English reader has to thank, should this book prove of the use we hope it will to the student of the thought and worship of the Church in the fourth century. It remains only that we acknowledge the kind interest taken in this work by such friends as the Right Rev. the Lord Bishop of Salisbury, and the help derived from the books of the writers whose names are mentioned in the table printed below. JAMES COOPER. 8 Tue CoLLEcE, GLAsGow. September 1902. CONTENTS IntRoDUCTION SEC, i. Scope of the Work . ii. The Manuscripts iii, The Parallel Literature iv. Question of a Montanist Original . v. Theology and Characteristics vi. Date vii. Place of Writing Tue TESTAMENT OF OUR LorD I. 1-18. Prelude, etc. 2 19. The Church Buildings . 20-22. The Bishop 23-27. The Eucharist 28. The Mystagogia . 29-32. Presbyters 33-38. Deacons . 39. Confessors 40-43. Widows . 44, Subdeacons 45. Readers . 46. Virgins . 47, Charismata IL. 1-7. Catechumens . : 8, 9. Baptism and Confirmation 10. Baptismal Eucharist : 11, 12. Maundy Thursday, Pentecost, etc. 13. The Agap 14. First Fruits 15. Property 16. First Fruits 17. Christian Meals . PAGE 105 105 lil 112 112 114 115 124 128 129 130 131 131 132 133 x CONTENTS Tue TEestamMENt oF our Lorpcontd. II. 18-20. 21. 22. 23. 24. 25-27, Paschal Solemnities Visiting the Sick The Psalms Burials . Hours of Prayer Conclusion APPENDED Notes to Book I. . APPENDED Notes to Book II. AprenpvIx I. The Abyssinian Anaphora of our Lord AppenpiIx IT. The Mystagogia of the Arabic Didascalia INDEX OF QUOTATIONS FROM AND REFERENCES TO THE BIBLE InpEx oF SUBJECTS AND AUTHORS . PAGE 133 135 135 135 136 137 141 207 245 252 255 258 PRINCIPAL MODERN AUTHORITIES CITED AcHELIS, Dte Canones Hippolytt in Texte und Untersuchungen (Leipzig : Hinrich, 1891). ARENDZEN, Articles on the Apocalyptic Prelude of the Testament in Journal of Theological Studies, vol. ii, and on the Apostolic Church Order in J.T.S., vol. iii, (London : Macmillan, 1901). BricHTMan, Liturgies, Hastern and Western, vol. i., Eastern Liturgies (Oxford University Press, 1896). The Sacramentary of Serapion of Thmuis in J.T.S., vol. i. (1900). Bunsen, Analecta antenicaena, vol. ii. [Christianity and Mankind (in English), vol. vi.], the portion cited here by de Lagarde (London, 1854). De Lacarpe (formerly Btticher), Constitutiones Apostolorwm (Leipzig : Teubner ; London: Williams Norgate, 1862). Reliquiae juris ecclesiastict antiquissimae (Leipzig, 1856). Aegyptiaca (Gottingen, 1883). Didascalia Apostolorum Syriace (Leipzig, 1854). DucHesne, Origines du culte chrtien (Paris: Thorin, 1889, 1st edition ; 1898, 2nd edition), for the Pilgrimage of Silvia. Funk, Die Apostolischen Konstitutionen (Rottenburg, 1891). Hammonp, Liturgies, Hastern and Western (Oxford University Press, 1878, old edition of Brightman), for the Western Liturgies. Havuer, Didascaliae Apostolorum Fragmenta Veronensia Latina, vol. i. (Leipzig : Teubner, 1900). HeEFe.e (Bishop of Rottenburg), Conctliengeschichte (A History of the Christian Councils from the Original Documents), vols. i., ii, English translation (Edinburgh: T. T. Clark, 1872, 1876). James, Apocrypha Anecdota in Texts and Studies (Cambridge University Press, 1893). Lupotr, Ad suam historiam aethiopicam commentarius (Frankfort-on- Main, 1691). xi xii PRINCIPAL MODERN AUTHORITIES CITED Payne-Suira, Thesaurus Syriacus, 2 vols. (Oxford University Press, 1870-1901). Piatt, The Ethiopic Didascalia, with English translation (London, 1834). RawMmant (Uniat Syrian Patriarch of Antioch), Testamentwm Domini nostri Jesu Christi (Mainz: Kirkheim, 1899). Smirh anp CunerHam, Dictionary of Christian Antiquities, 2 vols. (London: Murray, 1875, 1880). SmirH and Wace, Dictionary of Christian Biography, 4 vols. (London : Murray, 1877-1887). Tarram, The Apostolical Constitutions or Canons of the Apostles in Coptic, with an English Translation (London: W. H. Allen Co., 1848). Worpsworrn, J. (Bishop of Salisbury), The Ministry of Grace (London : Longmans, Green, Co., 1901). Two Articles on The Testament of our Lord in Church Quarterly Review for January and April 1900 (London: Spottiswoode Co.). Article on The Testament of our Lord in Revue internationale de thologie for 1900 (vol. 31). Bishop Sarapions Prayer-Book (London: 8.P.C.K., 1899). In the quotations from the above dictionaries and magazines, from Brightmans Liturgies, Lagardes Constitutions, Haulers Fragments, Ludolfs Commentary, and Wordsworths Ministry of Grace, the numbers denote the pages or columns. Superior numbers, when given, denote the lines on the page. ABBREVIATIONS Test. C.H. Const. H. Eg. C.0. Eth. C.0. . H. . ; Copto-arab. Ap. C.0. Ar. D. : ; Cyr. Jer. (Cat. Lect.) Dict. Chr. Biog. Dict. Chr. Ant. C.Q.R. Testament of our Lord. Canons of Hippolytus. Constitutiones per Hippolytum. Egyptian Church Order. Ethiopic Church Order. Haulers Verona Latin fragments. Translation of Testament into Arabic from Coptic. The Apostolic Church Order. The Arabic Didascalia. St. Cyril of Jerusalems Catechetical Lectures. The Apostolic Constitutions. The Apostolic Canons. Journal of Theological Studies. Smith and Wace, Dictionary of Christian Bio- graphy. Smith and Cheetham, Dictionary of Christian Antiquities. Church Quarterly Review. Words in the Translation enclosed by square brackets are not in the Syriac text. MANUSCRIPTS OF THE TESTAMENT. Qnis Codex Mosulanus. Codex Borgianus. Codex Sangermanensis. Codex Cantabrigiensis. xiii ADDITIONS AND CORRECTIONS Page 40, line 10.Add: The complete cycle of the festivals in the Pilgrimage of Silvia is: Epiphany (i.e. the Nativity) with octaves ; the Presentation of our Lord in the temple, forty days later ; Palm Sunday ; Easter, with octaves; the fortieth day after Easter ; Pente- cost ; the Dedication (Holy Cross Day). The commemoration on the fortieth day after Easter seems not to have been of the Ascension, which was commemorated at Pentecost together with the descent of the Holy Ghost (so in the Testament the Passion and Resurrection were probably commemorated together, p. 39). Possibly there was a Martyrs festival in Silvia, but the manuscript breaks off at this point. Page 152, line 22.Delete: The use of the name… . p. 1350. Add: Perhaps the earliest use of the name archdeacon is found in the Pilgrimage of Silvia, though it there does not, apparently, represent in any way a separate office, but the principal deacon, whose duty it is to call people to prayer, is so called. Page 159, line 37.Add: The idea so strikingly brought out in the Prayer for the Laying on of Hands on a Bishop, of the Holy Angels as the prelates and priests of Gods upper sanctuary, finds a curious illustration in the armorial bearings of the Scottish burgh of Dumfries, in which the Archangel Michael appears mitred and habited as a Western mediaeval bishop, and pierces the Dragon with his pastoral staff instead of a sword or spear. (See also Dict. Chr. Ant. i. 87). xiv INTRODUCTION THE TESTAMENT OF OUR LORD INTRODUCTION i. THz ScopE AND CHARACTER OF THE Book THE Testament of our Lord, of which an English translation is here offered to the reader, is an apocryphal work of un- certain date, which professes to give us the words of our Lord Himself, and to tell what He said to the disciples after His resurrection and before His ascension. It is supposed to be the last Will or Testament which He gave them, and to provide them with rules for the conduct of their work. It professes, in fact, to give in detail the things which He spake pertaining to the kingdom of God (Actsi. 3). The First Book begins with a preface and an introductory chapter, and then proceeds to an apocalyptic discourse about the end of the world (I. 2-14). Then come four chapters which join on that discourse to the Church Order which follows. This Church Order, of which we find several parallel forms elsewhere, contains minute regulations as to the Church, its buildings, and its organisation, with ordination prayers and a liturgy complete. The Church buildings are first described (I. 19); then the qualifications, ordination, and duties of a bishop (I. 20-22); then the Eucharistic Liturgy, with its pre-anaphoral prayers (I. 23-27); then a mystagogic instruction for festivalsthat is, the teaching of the mysteries of the Christian faith to the baptized (I. 28); then the quali- 3 4 INTRODUCTION [ i. fications, ordination, duties, and daily prayers of a presbyter (I. 29-32); then the qualifications and duties of a deacon, the Eucharistic Litany said by him, and his ordination (I. 83-38); regulations as to confessors in persecution (I. 39) ; rules about the order of widows and their prayers (I. 4043) ; about subdeacons, readers, virgins, and gifts of healing, ete. (I. 44-47). The Second Book deals first with baptism ; it decides who are to be admitted as catechumens, who re- jected (II. 1, 2); it gives rules about the instruction (II. 3-5), exorcism (II. 6, 7), baptism (II. 8), confirmation (II. 9), and communion (II. 10) of the candidates. It then passes to the fast before, and ceremonies of, Easter (II. 11, 12, 18-21), the agap or love-feast (II. 13), offering of first fruits (II. 14,16), rules for burial and property (II. 15, 23), grace before meals (II. 17), methods of singing (II. 22), hours of prayer (II. 24), and concludes with a return to the pretence of a Testament. This work, which is undoubtedly Greek in origin, is only known in translations into Syriac, Ethiopic, and Arabic. Selections from it were first published by Lagarde in Syriac from the Codex Sangermanensis 38, and the same editor attempted a restoration of the underlying Greek of those selections in 1856 in the Religuiae juris ecclesiastict anti- quissimae, pp. 80-89. But although complete copies of the work were on the shelves of several European librariesat Cambridge, Rome, and Florenceno European scholar seems to have thought it worth while to read, or at any rate to make known, the whole book. The credit of publishing this most interesting and curious composition is due to Mgr. Ignatius Ephraem 1. Rahmani, the Uniat Syrian Patriarch of Antioch, who published it at Maintz in 1899, using all the manuscripts which are mentioned in the next section, with the exception there noted. Mgr. Rahmani has added prole- gomena and dissertations which are mentioned several times in the following pages. If we cannot in all .cases agree with i, it] SCOPE OF THE BOOK 5 the views of his Holiness, his work is always suggestive and stimulating. The Zestament was translated from Greek into Syriac, as its subscription testifies, by the celebrated James of Edessa in the seventh century; and it is this translation which makes the work known to us. But there are other translations, not yet published, into Ethiopic and Arabic, the latter at least having been very freely altered in its course through Coptic into its present form. There is much evidence that the book was greatly valued, especially in Monophysite circles, and it has left very distinct traces of its influence on the liturgies and ordinals of later times, particularly on those of the Abyssinians and Copts. A short notice of James of Edessa will be found in the Notes to IT. 27. It may here be stated that the aim of this volume is to elucidate the meaning of the Testament, and to investigate the customs of the Early Church as they really were, without any consideration of their bearing on modern controversies. It may be further premised, that in this volume the name Testament Compiler is used for the writer who put the book, either exactly or approximately, into its present shape. The date of his work of compilation will be discussed below, in vi. ii. Tae Manuscripts The following are the Syriac manuscripts used by Rah- mani : (1) A codex now in the library of the Uniat [Western] Syrian Metropolitan of Mosul, on the Tigris. This contains the Bible and the Syrian Octateuch (see below, iii.), the first two books of which are our Testament. This codex was written by one Behnam in the monastery of the Syrian saint of that name, near Mardin in Mesopotamia, in the year 1654 A.D. (or 165272). This codex is called M. in these pages. 6 INTRODUCTION [ ii. (2) A codex now in the Borgian Museum at Rome, but coming from Mount Lebanon, and dated a.p. 1576. It con- tains the whole Syrian Octateuch, and is noted here as B. (3) The St. Germain manuscript (Codex Sangermanensis 38), mentioned in i. as having been used by Lagarde, and noted here as S. It is much more ancient than the above manuscripts, being referred to the eighth century. It con- tains extracts only from the Testament, but those extracts are taken from all parts of the book, and it is clear that the translation of James of Edessa lay complete before the scribe, with the probable exception of our I. 32 (see Note to I. 33). This codex does not contain the liturgical portions of the Testament, and is professedly very fragmentary in the second book. A few additions to Rahmanis collation of Lagardes edition will be found in this volume. In addition to these three Syriac manuscripts, Rahmani has used a translation made through Coptic into Arabic, the manuscript of which is in the Borgian Museum at Rome; he promises also to publish this translation, and to his present book the notices of it in this volume are entirely due. The date of the translation into Arabic is the year 643 of the martyrs, which agrees with the year 313 of the Hegira. Besides these authorities used by Rahmani, there are Syriac texts in the Malabar Bible of the University of Cambridge, and in a book of Church Ordinances in the Laurentian Library at Florence; and there are two copies of an Ethiopic trans- lation of uncertain age, perhaps made from the Coptic or from the Arabic, in the British Museum. But none of these are published. There is a very short fragment of the apocalyptic pre- lude in a Latin translation in a manuscript at Trves (Codex Treverensis 36). This fragment has been published by Dr. M. R. James in Apocrypha Anecdota, pp. 151-154 (Cambridge ii, iii] MANUSCRIPTS 7 Texts and Studies, ii. 3,1893). This has been taken to be the original form of the prelude, but the evidence is not conclusive, and some reasons are given in the Appended Note at the beginning of Book I. for supposing that it is at least possible that it may be an abbreviation of our prelude, and even that it may: be translated not from the Greek, but from a Syriac version. Very important for our purpose is an independent Syriac version of the prelude in a Cambridge manuscript (Cod. Cantab. Add. 2919), published by Dr. Arendzen in the Journal of Theological Studies for April 1901 (J.TS. ii. 401 ff), and therefore after the publication of Rahmanis work. This manuscript contains I. 2-14a; it is headed, From the Book of Clement on the End; it professes to give our Lords own words, but it is only an extract from a longer work, and omits expressly our I. 10. Dr. Arendzen supposes that this translation was made later than that of James of Edessa, but that in some cases it may represent the Greek more faith- fully. The chief differences are given in the footnotes, and there is some discussion of them in the Appended Notes, where the question is raised whether this Cambridge manuscript (here called C.) does not represent a Greek text of the prelude even independent of and prior to the Testament Com- piler himself. There is something to be said on both sides of this last question ; but if it should prove that C. gives us the prelude as it was before our Testament Compiler in- serted it into his work, it would follow that he got his whole idea, if not the name, of a Testament from the original of C. This Cambridge manuscript is dated a.p. 1218. iii, Toe ParaLLeL LITERATURE 1. CHURCH ORDERS OF THE SAME Form. It has already been mentioned that the Testament is one out of many 8 INTRODUCTION [ iii. Church Orders which are replicas of one original, with highly interesting variations indeed, but all reproducing the same general outline, and built on the same framework. For a full, yet compendious, description of themthe best that has yet appearedreference may be made to the newly published Ministry of Grace by the Bishop of Salisbury (Dr. John Wordsworth), who in his Introduction gives an admirable account not only of these parallel Church Orders, but of a large mass of other illustrative literature. Only the shortest summary is made here; but it is necessary that the reader should have a conspectus of the Orders before him, or he will be unable to unravel their undoubted intricacies. The con- tents of these Orders, where they illustrate the Testament (and it is often only by a reference to them that we can make any sense out of our book), is discussed and summarised in the Appended Notes; their approximate date is shortly spoken of below in vii Here a list of them is given, with a note of the books in which they may conveniently be found. (a) We must, probably, postulate a Lost Church Order as the original of the rest. By extracting the common parts of the others, we might restore conjecturally a considerable portion of this original. It has been thought, with much probability, to represent the usage of the Early Roman Church, though, as Dr. Wordsworth points out, it might have been brought to Rome from the outside. (8) The Canons of Hippolytus (C.H.), which represent perhaps the Roman Church Order of the first part of the third century, are now only known in an Arabic versiona version of a versionand in what is clearly a later form. Their date will be very shortly discussed in vi.; here it may suffice to say that if Professor Achelis supposition is correct, they are an interpolated form of a third century book. It might be thought that they represent the original of the other Church Orders, and that we need not postulate a iii] PARALLEL LITERATURE 9 Lost Church Order. But they contain so much of which there is no trace in the parallel, or rather later, Orders, that we must look on them rather as a collateral than as an ancestor.1 They were edited in Arabic with a Latin trans- lation in 1870 by D. B. von Haneberg. But the most convenient form of them for most readers will be that pub- lished by Professor Hans Achelis. He gives a Latin trans- lation of the Arabic, with parallels from the Egyptian and Ethiopic Church Orders, the Constitutions through Hippolytus, and the Apostolic Constitutions, for all of which see below. The sections of C.H. used in this volume are those of Achelis. These Canons do not contain a Liturgy, but they have full Ordination prayers. (y) The Egyptian Church Order (Tig.C.0.) forms the second book of the Egyptian Heptateuch (see below). It does not contain a Liturgy or Ordination prayers, and is very much shorter than the Testament, with the general outline of which it agrees. The most convenient form of this Order for the English reader will be found in Archdeacon Tattams The Apostolical Constitutions or Canons of the Apostles in Coptie, which gives the Coptic and English side by side. But this book is scarce. Achelis prints a German translation (see 8), and Lagarde gives the text in his Aegyptiaca, pp. 248-266. (6) The Ethiopic Church Order ( Eth. C.O.) forms part of the Ethiopic Statutes (Stat. 21 ff). A portion only of them has been published, namely, by Job Ludolf (Leutholf) in his Ad suam historiam aethiopicam Commentarius. This book is also very scarce. Ludolf, who gives the Ethiopic text with a Latin translation, publishes first the Apostolic Church Order (see 2, below), which takes up Stat. 1-20 inel., 1The following sections of C.H. are wholly wanting in the Testament: 1-6, 55-58, 81-90, 93-96, 100, 154-163, 169, 178-185, 195, 196, 201-204, 206-214, 216-219, 222, 226-282, 239-241, 248, 245, 247-261, also some parts of the Ordination prayer in C.H. for a bishop, etc. 10 INTRODUCTION [ iii. and then, in Statutes 21, 22, 23 (pp. 323-328) gives the first part of the Ethiopic Church Order, with Ordination prayers for bishops and presbyters, and an Eucharistic Liturgy. But he unfortunately leaves off just before the Ordination prayer for a deacon. Achelis gives a German translation in his parallels (see 8), and an edition of the whole of the Statutes is promised by the Rev. George Horner. () The Verona fragments, published by Hauler ( H.), are scattered portions of a compilation in Latin containing the Didascalia, Apostolic Church Order (for which see 2 f, 3, 4, below), and a Church Order which is another form of that we are now considering. The last is of the greatest interest for our purpose, as it forms a connecting link between the Testa- ment and the rest, and with some confidence we may consider it to be a direct source of the former. It contains Ordination prayers for a bishop and presbyter, and (in part) for a deacon, an Eucharistic Anaphora, part of a description of baptism, rules for the agap, etc. Only the first volume of Dr. Haulers work has been published, the Commentary not yet having been brought out. () The Testament of our Lord is the form of the Church Order which is the subject of this volume. (n) The Arabic Didascalia, 35-39 incl. ( Ar. D.), also contains a portion of a similar Church Order. It is obviously either the immediate source, or the immediate descendant, of the parallel portions of the Testament. Reasons are given in the Notes (I. 19-28) for believing it to be derived from the latter. These chapters (only) are published by Dr. F. X. Funk in his work, Die Avpostolischen Konstitutionen, in a German translation (pp. 226-236). (9) The Constitutions through Hippolytus ( Const. H.), so called, are usually thought to be a first draft of part of the eighth book of the Apostolic Constitutions, and reproduce part of the Lost Church Order. A portion is given by Achelis iii.] PARALLEL LITERATURE 11 (see 8); the text may be conveniently seen in Lagardes Re- liquiae, pp. 1-18 (see above, i). For a brief discussion of this work and an excellent summary of the parallel literature, see Brightmans Liturgies Eastern and Western (L. E. W.), pp. xvilxxiv. (t) The Apostolic Constitutions ( A.C.), in book viii, also reproduce large portions of the Lost Church Order. See on Compilations below (4 6). The so-called Clementine Liturgy is part of this book. 2. OTHER CHURCH ORDERS. (a) The well-known Didach or Leaching of the Avposiles, first published by Bryennios, may be called an elementary Church Order. It contains moral discourses on the Two Ways, and rules concern- ing baptism, the Eucharist, fasting, etc. It probably dates from the first quarter of the second century. It may be conveniently seen in Bishop Lightfoots posthumous Apostolic Fathers (London, 1891), where it appears with Greek text, a short introduction, and an English translation. (8) The Apostolic Church Order (also called Canones ecclesiastici sanctorum apostolorum) is a short work which takes the discourse of the Two Ways from the Didach, divided so that a portion is put into the mouth of each of the twelve Apostles, who are enumerated somewhat curiously, Peter and Cephas appearing as different Apostles. It is found in six different languages, and the English reader may study it in Tattam (see iii. 1 y, above), or in the English version of Bunsens Analecta Antenicaena, or more conveniently, and with some important variations, in Dr. Arendzens article in the Journal of Theological Studies for October 1901 (J.TS. i 59 ff.). Dr. Arendzen has published for the first time a com- plete Syriac text, from the Cambridge Malabar Bible, and from the Mosul Codex used by Mgr. Rahmani for the Testa- ment (see ii. 1, above). This Apostolic Church Order has had a considerable influence on the Testament. [See Notes on 12 INTRODUCTION [ iii. I. Preface, 16, 19 (division of the presbyters), 20 (marriage of bishops), 40 (widows), all portions which we must probably ascribe to the pen of the Testament Compiler himself] The date of this work in its present form has been argued to be about 300 a.D., though it must reproduce a Church Order of an age earlier than Tertullian, as it places readers before deacons. Its Montanistic features, and the chief place it ascribes to St. John, will lead us probably to fix on Asia Minor as its place of origin. 3. Tae Dipascatia does not immediately affect us in the present investigation, though it is of considerable use for illus- tration. It is supposed to be originally a work of the third century, and is extant in several forms. Lagarde has pub- lished it in Syriac (Leipzig, 1854), and has restored the Greek in Bunsens Analecta (see 2 B, above). This is the earliest form known. It reappears in Latin in Haulers Verona fragments (see 1 and 4), in the Arabic Didascalia, 1-34 incl. (not published), in the Ethiopic Didascalia, published in Ethiopic and English by Platt (London, 1834), and in a much enlarged form in the first six books of the Apostolic Constitu- tions (see below). The Didascalia consists of moral instructions with ecclesiastical regulations interspersed, and, in some forms, with a certain amount of liturgical matter. 4. ComprLations. From the above and other material several compilations have been made. (a) The Syrian Octateuch. The first two books consist of our Testament ; the third book, of the Apostolic Church Order ; the other five correspond to the eighth book of the Apostolic Constitutions and to the Apostolic Canons; these last five have not been published. (8) The Egyptian Heptateuch, or Sahidic Ecclesiastical Canons. The first book contains the Apostolic Church Order ; the second, the Egyptian Church Order (1); the last five correspond generally to the eighth book of the iii] PARALLEL LITERATURE 13 Apostolic Constitutions and the Apostolic Canons. The Heptateuch may be read in English (and Coptic) in Tattam (op. cit., see 1 y, above). Both the Syrian Octateuch and the Egyptian Heptateuch are probably derived from the Apostolic Constitutions, and so treat the matter dealt with in the Testament and Egyptian Church Order respectively twice over, though in different ways; in their early books giving those works, and in the later reproducing the divergent treatment of the same material in A.C. viii. (y) Haulers Verona Latin fragments are a compilation con- taining (first) the Didascalia, (second) the Apostolic Church Order, and (third) the form of the Church Order parallel to our Testament (see 1 , above). It is this last part which is of supreme importance for our present purpose. For the interesting connecting link in Hauler, see Note to Test. I. 15. (8) The Apostolic Constitutions (Greek). These eight books are so well known that the briefest description here will suffice. The first six books are an enlargement of the Didas- calia. The seventh reproduces the Didach with variations, and contains liturgical matter, on baptism, etc., of which the source is not known. The eighth book begins with a Hippo- lytean treatise On Spiritual Gifts (which also appears in Const. H.), and then proceeds to a Church Order parallel to our Testament (see 1 s, above). In the manuscripts, the so-called Apostolic Canons (which are later than the Apostolic Constitu- tions, and perhaps date in their present form from 400 a.D.) follow the eighth book. For an excellent account in English of the Apostolic Constitutions, see Brightman, L.E.W. xvi xlvii.; the most complete work on the subject is that (in German) of Dr. Funk (see 17, above). The Greek text has been published by Lagarde, as also by Ultzen and others; the sections used in this volume are those of Lagarde. There is an English translation in the Ante-Nicene Christian Library 14 INTRODUCTION ( iii. (Edinburgh: T. T. Clark). The Apostolic Canons are given in Hefeles Councils (at the end of vol. i, Eng. trans.). The compiler of the Apostolic Constitutions has been with the greatest probability identified with the interpolator of the Ignatian Epistles. 5. OTHER ILLUSTRATIVE LiTERATURE. Of a large mass of early Christian books, the following may be specially mentioned as throwing light on the subjects dealt with in the Testament of our Lord. (a) Sarapions Prayer Book. Sarapion (or Serapion) was Bishop of Thmuis in the Nile Delta in the middle of the fourth century, a great friend of St. Athanasius, and an opponent of the Arian party. His Prayer Book has been published in Greek, with full notes, by Mr. Brightman (J.TS. i 88 ff, 247 ff), and in English by the Bishop of Salisbury. It contains Ordination prayers, a Liturgy, etc., but only the bishops part is given. The date is about 350 A.D. (8) The Pilgrimage of Silvia (so called) is an account of a journey made at the end of the fourth century by an anony- mous lady from Gaul to Jerusalem, in order to visit the Holy Places. She describes fully the services at Jerusalem, and her account is therefore most valuable for our purpose. The book was discovered by Gamurrini in 1884, and first edited by him in 1888; it has since been published by Geyer in Itinera Hierosolymitana (Vienna, 1898), and (in English) by Dr. Bernard (London, 1891). (y) The Catechetical Lectures of St. Cyril of Jerusalem (English translation in the Oxford Library of Fathers). For an account of other literature, especially of the Statutia ecclesiae antigua (conveniently called by Dr. Words- worth the Gallican Statutes) and the Edessene Canons, the reader may be referred to Bishop J. Wordsworths Ministry of Grace, iv.] A MONTANISTIC ORIGINAL ? 15 iv. A SupposeD MoNTANISTIC ORIGINAL OF THE TESTAMENT Several features of the Testament have led to the con- jecture that it was once a Montanist Church Order, or, to put it more accurately, that the work we know is derived from such a source. Dom Morin of Maredsous first called atten- tion in the Revue Bndictine for January 1900 to this subject. The following have been noted as Montanistic features. The dislike of digamy (I. 20 Note), revelations and gifts (I. 29 Note, 23, 47), the mention of the prophets? as continuing, and the frequent references to prophets and prophetic utterances (I. 19, 22, 23 deacons admonition, 26, 27, 28, 31, 35, 38, 43; IL 1, 9, 24, ete), the mention of the Paraclete in the prayer over the oil (I. 24; but only there? and then in connection with the Constantinopolitan the Lord), presbyteresses (I. 35, 43 ; II. 19), the college of clergy (I. 19), the frequent references to the Apocalypse, the absence of Phrygia in I. 10 (but this is in the probably independent Apocalyptic Prelude, see Appended Note), the passage about the Souls in I. 40 which recalls Tertullian (but only distantly), the alleged ascetic tone (but on this see v.), the frequent references to works of the Spirit, also to the bearing of the Cross (eg. I. 13 [but this is the prelude], 18, 23 deacons admonition, 26, 28, 40, 46; II. 7), to children of the light ( v.), ete. But of these passages, those marked with an asterisk are found, by comparison with the parallels, to be not improbably the Com- pilers own work, or at least the Compilers interpolations in his sources. On the other hand, there are non-Montanistic features. 1 But the absence of the prophets in the quotation of Eph. ii. 20 (I. 35) is remarkable. 2 The name is several times found in A.C., etc. 16 INTRODUCTION [S iv., v. There are no prophetesses, widows are ordered to be silent in the church (I. 40), virgins are not bidden to be veiled ordinarily (I. 46), and there is no reference to general fasts except the two days before Easter and the ordinary weekly ones (these are not explicitly fixed). The monarchical episcopate (I. 21) has also been noted as a non-Montanist feature; but the Testa- ment has monarchical Church, not monarchical episcopate. On reviewing these instances which have been alleged, we are struck by the fact that some of these Montanistic features occur in the Prelude, for the joining of which on to the supposed Montanistic Church Order there is no evidence, and also by the fact that some of them occur in passages interpolated into sources such as Haulers Verona fragments, and therefore can hardly have occurred in the supposed Montanist Church Order. On the whole, while the evidence is not strong enough to say positively that such an Order existed, we may at least conclude that the Testament, both in its Prelude and in the ecclesiastical part, shows distinct traces of Montanistic influence, as also does the Apostolic Church Order. It would seem, however, to be an over-statement of the case to look on the Testament as a Montanist Church Order merely edited or touched up by a later hand. The evidence rather points to the work of a later compiler who used earlier, and probably Montanistic, material. v. THEOLOGY AND CHARACTERISTICS OF THE TESTAMENT 1. THEoLocy. From its theological side the Testament may be regarded as a strong protest against Arianism and undue subordinationism. Starting from this point of view, Bishop J. Wordsworth has written an article in the Church Quarterly Review for April 1900, with the thesis that the Testament sprang from the school of Apollinarius of Laodicea (in Syria), Apollinarius (or Apollinaris) the Younger was long recognised v.] THEOLOGY 17 as orthodox, and was admired by St. Athanasius and St. Basil for his classical learning, and especially for his opposi- tion to Arianism. But he fell into error on the other side, and late in life he propounded a heresy which, while upholding the true divinity of our Lord, did not recognise His true humanity. Dividing man (with Plato) into body (capa), soul (sux), and spirit (avedpea), he ascribed to Christ a true body and a true soul ze. that soul which man has in common with an animal (vy7) doyos, anima animans)but denied that He had a rational spirit (uy) Aoyver or Tvedua, anima rationalis), saying that the divine Word or Logos took the place of it. In this way, by denying the real humanity of our Lord, he paved the way for the Monophysitism of the next century. He said that Christ was not complete (60s) man nor God, but a mixture of God and man. For further particulars, reference may be made to Dr. Schaffs article in Smith and Waces Dictionary of Christian Biography (i. 134). Apollinarius seceded from the Church in 375, and died about 392. After his death his disciples early perverted and exaggerated his doctrine, and the school of Apollinarius soon became famous for their pseudepigraphic writings. We must notice that the Arians also put the Logos in the place of our Lords human spirit, but they asserted His changeable- ness (tperrorns), while Apollinarius strongly maintained with the Church the contrary (Schaff, wht supra). The passages of the Testament which Bishop Wordsworth marks as Apollinarian (C.Q.R., April 1900) are chiefly in the Mystagogia! (I. 28). Notably the reference to our Lord in His soul ( upvyos ?) going down to Hades, the division of man into flesh, soul, and spirit, the ascription of the saving work of our Lord to His Spirit, the indivisible mind in- comprehensible, passible yet not passible (but see Note on 1In what follows an asterisk is affixed to the passages which are probably the Testament Compiler’s own work. 2 18 INTRODUCTION [ v. I. 28), in all its kinds, and the conclusion about the Spirit and the Voice of God through whom our Lord praised the Father. Dr. Wordsworth finds these or similar phrases in Apollinarius writings. He also finds a parallel to the inter- polation in the Baptismal Creed ( who came from the Father, who is of old with the Father, II. 8), which is peculiar to the Testament Creed, in the words who is ever with the Father (del cvvovta T Tatpi) of the Detailed Creed (cata ppos mioris), Which is ascribed to Apollinarius, and was perhaps written about 375. The Detailed Creed also speaks of the consubstantiality of the Holy Ghost, as Test. I, 41 (see Note there and at II. 8, where it is remarked that in Eg. C.0. we have the expression the consubstantial Trinity ). Bishop Wordsworths other quotations are more doubtful for our purpose, and can hardly be relied on. We note in these instances the phenomenon that the Testament and Apollinarius agree in certain striking phrases, especially if the Detailed Creed be the work of Apollin- arius. We may equally suppose that the Testament borrows from Apollinarius, or vice versd ; or we may suppose that the phrases common to both were current in extreme anti-Arian circles in the fourth century. Dr. Wordsworth somewhat rashly assumes that the Testament must borrow from Apollin- arius. But here the curious fact is to be noticed, that in spite of this connection with Apollinarius there is no actual heresy in the Testament ; and this will be a very important factor in determining its date ( vi). If the Testament was written after Apollinarius had separated from the Church, the writer would either have agreed with the heresiarch, or have disagreed : if the former, he would have quoted his heresy ; if the latter, he would not have quoted his writings at all. There is a similarity in phrases, not in heresy. This con- sideration points either to a date before the secession of Apollinarius, orbut other things make this alternative v.J THEOLOGY 19 unlikelyto a date when the heresy was long past. Thus Dr. Wordsworth hardly seems to have proved his thesis, but his calling attention to the undoubted connection between the two writers is invaluable. We may notice in passing the absence from Test. of such characteristic phrases of Avpollin- arius as the incarnate mind (vods veapxos) in Christ, or that He passed through the Virgin Mary. Let us ask, however, what is the theological tendency of the Testament? Bishop Wordsworth (ubi supra) sug- gests that it is a polemic against the writer of the Apos- tolic Constitutions, and that the latter is the adversary of the Testament Prelude. Now, putting aside the question of the priority and independence of the Prelude, it must be remarked that the A.C. writer was not an Arian, although he had leanings towards that heresy, and that he probably denied our Lords human soul (cf. Brightman, LE.W., p. xxviil.). He says that some of (the heretics) impiously pretend that Christ is bare man (aiAov dvOpwrov), thinking He is of a soul and body, and the interpolations in the Ignatian Epistles more strongly deny His human soul than A.C, itself does. Thus a writer with Arian leanings makes a strange statement which causes Funk (though Lightfoot does not agree with this) to think that he was an Apollinarian. The safer conclusion to draw from the facts is that very loose theological ideas on this point were current in the fourth century in widely different schools of thought; and perhaps the quasi-Apollinarian phrases of the Zestament are merely other instances of the same fact. We must certainly conclude that the Testament writer had a dislike of an exaggerated subordination of the Son, such, for instance, as we see in AC. ii. 30, 44, viii, 12 (Lagarde, 594 ff, 734, 2541): the order of the Persons of the Holy Trinity in the Invocation in the Liturgy (I. 23), where the Son precedes the Father, would be enough to show this. The 20 INTRODUCTION [ v. Test. writer shows a great fondness of prayers to the Son (eg. I. 26), and in several prayers there is a confusion of the Persons addressed (e.g. I. 23 oblation and concluding thanks- giving, 30, 43, II. 7; in the conclusion of I. 23 the confusion is much worse in the derived Anaphora of our Lord ; see Appendix I.). The Compiler had also a firm hold on the personality of the Holy Spirit, especially, for example, as compared with Sarapion (cf. I. 41), He dwells on the work of the Holy Spirit (eg. I. 28, II. 9, 10). He ascribes to the Holy Ghost the Constantinopolitan phrases the Lord (I. 24) and Maker of life (I. 41), unless these are later additions. He calls the Holy Spirit consubstantial with the Father (I. 41). He uses the name Trinity in I. 19, 21 (see Note), 23 (thrice), II. 7. One reservation must possibly be made. It is just possible that the Mystagogia (I. 28), which hangs very loosely on to the rest, is an addition by an editor later than the Compiler. 2. OTHER CHARACTERISTICS. It will be useful here to keep in mind the portions of the Zestament which are either the Compilers own work, or at least are not to be found in any of the earlier parallels. The following include the prin- cipal of these portions, though there is besides scattered over the whole work a multiplicity of phrases and sentences inter- polated by the Compiler :in Book I., the Preface, 1, 15-18, large parts of 21 (especially the formula said by all the bishops, the first part of the Ordination prayer and other inter- polations in the same), 22, large interpolations in the Euchar- istic prayer, concluding prayer, etc, of 23, 24, 26, 28, 30 (some part), 31, 32, 35 (in the main), 37, 38 (large part), 40-43; in Book II, 5 (prayer of dismissal), 7 (prayer of exorcism), 9 (interpolations in Confirmation prayer), 12, 15, 18,19, 22, 23 (large parts of it), 25 (last sentence), 26, 27. Of the general characteristics, in addition to the theological, v.] CHARACTERISTICS 21 may be mentioned the enthusiastic praise of widows, and to a lesser extent of deacons, asceticism with regard to celibacy, especially as compared with A.C. (but the writer does not explicitly express all that he would wish, hinting rather than laying down hard and fast rules; see especially Notes to I. 20, 29, II. 1); but, on the other hand, less strict asceticism with regard to fasting, the rules as to this being less stringent and the fasts less numerous than in A.C. Among general characteristics we must name great diffuseness, especially in the interpolated passages of the prayers. The characteristics of phraseology are very striking, and some of the principal ones are noted here. An asterisk is placed against the references when the Compilers own work is probably in question. (a) He who sent me (or the like), I. Preface, 3, 8, 17, 18, 26, 43 (cf. A.C. ii, 59, Lagarde, 901). (6) Children of light, light opposed to darkness (especially darkness of error), illumination, etc. (a very favourite idea), IL. Preface, 1, 3, 12, 15, 21 (interpolation in the Ordina- tion prayer), 23 (deacons admonition, Eucharistic thanks- giving interpolation, concluding prayer), 26 (passim), 28, 30 (in interpolation), 31, 32, 37, 38 (interpolation in Ordination prayer, twice), 43, II. 5, 7 (often), 9 (inter- polations), 24 (so in Eg. C.O. and H.), 27. Cf. A.C. ii 46 (Lagarde, 741). (c) Types. The fondness of the writer for finding a type in making ecclesiastical rules and in his teaching, is frequently shown. Thus we have the Eucharistic species as a type, I. 23 (omitted in the derived Anaphora of our Lord), IT. 10 (where it is not peculiar to Test.; see Notes at both places) ; lights for a type (I. 19; see Note there, and cf. II. 11); the number of loaves to be offered as a type (I. 23 ad init.); the double Amen of the communicant, typical of the Body and Blood (I. 23 s.f.); the dimensions of the baptistery are typical 22 INTRODUCTION [ v. of prophets and apostles (I. 19); the place of commemora- tion is a type of heaven (I. 19); good women are figures of the kingdom of heaven (I. 16); the triple song is a figure of the kingdom (I. 26, third prayer), as also are the gospel- life (I. 28) and Easter Even night (II. 19), cf. also I. 32 (third prayer); our Lord in His Incarnation showed a type of incorruption (I. 28); priests are to be types of archangels and of holiness (I. 31 s.f.); the princes and priests are types of heaven, and the three days feast of the resurrection (I. 21) ; the bishops fasts are a type of our Lords entrances to His passion (I. 22); the oil is a type of spiritual fatness (I. 24); late comers are types of the day of judgment (I. 36); souls have figures before God (I. 40); evening is a type of the resurrection (II. 24, also in the parallels). (d) Personification of Power, Thought, Wisdom, etc., as names of our Lord, and fondness for the name the Word eg. I. 23 (Eucharistic prayer), 26 (often), 28 (so in Arabic Didascalia), 30 (interpolation), 31 (perhaps), 32, 38 (the parallel phrase in Hauler personified), 43, II. 7, 16 (in interpolation), 24 (also in H., but more full in Test., His Word and Wisdom ). (e) Christ in or with Christians, I. Preface, 1, 8, 17 18, 22, 40, II. 25 (in interpolation). (f) Christians as holy vessels, I. 3, 30 (presbyters), 41 (widows), II. 9 (in interpolation). Ch A.C. ii 24 (Lagarde, 495) of St. Paul. (9) A work (or the like), I 13, 31 (often), 35 (thrice), 36, 37 (see Note there), 40, 42, 46, 47, II. 3, 10, 24 (in interpolation). (2) Antithesis, of corruption and incorruption, light and darkness, etc., I. 28 (often), II. 7; and see (0), above. () Eternal or heavenly habitations (or the like), I. 1, 21 (in interpolation), 26, 32, 45, IL 7, 9 (in inter- polation). Of. I. 18 sf. v.] CHARACTERISTICS 23 ? (j) God loving man (iAdyOpw7ros), and love of man (piravOpwria), I. 23 sf, 31, II. 9 (in interpolation). (k) The Testament, Title, I. 17, 18, IL 26. (1) The bishop a shepherd, I. 28 (twice), 39, II. 5, 10, 13. Only once in Ap. C.0. ( 18). In Test. 1 39, II. 10 and 13 it represents bishop of the Eg. C.O. parallel. Perhaps Test. got the name from Ap.C.0. In the Prelude (I. 8) shepherds is used of the clergy generally. (m) Among other phrases, etc., may be mentioned the angels visiting man (I. 22, 23 deacons admonition, 35); incorruptibility (I. 23 in interpolation, 28 passim, 26, 32, II. 7); our Lord clothing Himself with man (I. 28); the angel hierarchy (I. 23 [Eucharistic prayer the reference much enlarged in Test.], 28, 32, II. 7, 24); nature trembling (I. 23 oblation, 26 third prayer, ILI. 7, 8 in interpolation); souls bound by death (I. 26, 28, II. 7); the nailsfixing of our Lord on the Cross (II. 7, 24 [so in Eg. C.O. parallel]) ; humiliation (I. 8, II. 7); test- ing spirits (I. 8, 14, both in the perhaps independent Prelude ; in J. 22, 31, IL 6, the testing is repeated, but the word spirits is there absent) ; rest (I. 35, 44, IT. 15, and cf. Notes on I. 18, 37); meekness (passim, eg. I. 21, 23 in interpolation, 31, 41, 44, II. 3, 6, 9 in inter- polation). Other phrases have been already referred to in iv. as bearing on the question of a Montanistic source. Turning to characteristics which are rather remarkably absent, we may note that the Compiler had little hold on the doctrine of justification by faith, and the Prologue writer had as little (cf. 1. 12); and that we find nothing about being buried with Christ in baptism. 3. QUOTATIONS FROM THE BipLtE. The Compiler is not so fond of quoting Scripture as the A.C. writer is. This may, partly at least, be due to the apocryphal pretence. A comparison me INTRODUCTION [ v. of the quotations shows that the Compiler drew very freely from the Pauline Epistles, especially 1 Tim., Rom., and 1 Cor., and that he clearly used disputed books like 2 Peter, Hebrews, and Revelation. In using N.T. quotations from O.T., he follows St. Paul and not the O.T. [a reservation must here be made, however, that James of Edessa might have altered these quota- tions to suit the form he knew best himself]. The Compiler seldom quotes O.T., seldom even the Psalms. Of the Gospels he shows the influence of St. John most. He usually uses no formula of citation ; when he does he makes an egregious blunder (I. 28 sf.). In translating quotations into Syriac, James of Edessa seems to have rendered the Greek directly, without having his Bible open before him. In quoting 2 Peter he uses the text now commonly printed in Syriac Bibles (I. 31). 4, DELIBERATE Omissions of what the Compiler had before him in his materials. The most striking instances are, This do in remembrance of me, our Lords words over the Cup, and the mention of the Holy Spirit in the Invocation (I. 23), the milk and honey for the newly baptized, and a formula in administering the Cup (II. 10). See Notes in those places. Perhaps we must add the clause about the Resurrection in the Baptismal Creed. See Note to II. 10. 5. Doms THE TESTAMENT EMANATE FROM A SEcT? It has been thought from the alleged severity in the case of post- baptismal sin (but see Note to I. 37), from the prohibition of military service (but see Note to II. 2; the parallel Orders are nearly as unpractical), and the generally ascetic tone (but see p 21, above), that the Testament is a sectarian work. The number of bishops in I. 21 points rather the other way. And with all his supposed Apollinarian leanings, the Compiler exhibits no actual heresy. We may compare the Apostolic Constitutions, which are the work of a not very orthodox indi- vidual, yet not, probably, of one who founded a sect or was in any way separated from the Church. Similarly it is unneces- v., vi. DATE 25 sary to suppose that the Testament was written for the use of a sect. Loose theological expressions were current in many widely different circles before the nomenclature of theology was fixed. An example from (perhaps) the same age as the Testament Compiler is seen in the extraordinary Invocation of the Word in Bishop Sarapions Prayer Book (see Note to I. 23). vi. Date The question of the date of the Testament is made ex- tremely difficult by its almost entire dependence on internal evidence. We need not wonder, then, that different writers have ascribed it to different ages. Mgr. Rahmani considers that it belongs to the age of Irenaeus, the end of the second century. But no other scholar follows him here. Dr. Zahn attributes it to about 350 ap. (see vii, below); Dom Morin dates it not later than that year; Bishop Wordsworth ascribes it to the school of Apollinarius, and names about 400 a.v., with which date on other grounds Prof. Harnack in his Preliminary Remarks on the Testament agrees; M. Batiffol in the Rvue Biblique Internationale of the Dominican Convent of (St. Stephen at Jerusalem, thinks it is not earlier than the fifth century, and may be later; and Dr. Funk generally agrees with this. Before discussing this question, it will be proper to re- mark that the argument from the absence of a custom or office in these Church Orders must be treated with some care. They are only indirectly books of canons. They are the works, probably, of individual authors, whereas canons are put out by synods. Hence the Church Orders need not be ex- pected to be complete, and the argument from silence, always precarious, is unusually so in their case. 1. THE QUESTION HERE CONSIDERED. So great a diverg- 26 INTRODUCTION [S vi. ence of view about the date as that mentioned above may be partly due to another question not having been first settled, namely: What do we mean by the date of the Testament 2 If by this word we mean the year in which the last touch was put to it, there is no reason why we should not date it from the time of James of Edessa himself, who may not improbably have added something to the work (see below). But the question we are now considering is not when the last touches were put to it, but when the apocryphal writer composed the book as a book. A late feature may conceivably be an addition by a later copyist. An early feature, on the other hand, may as conceivably have been put in by the apocryphal writer to give the work an antiquarian air. Therefore we must first ask, What was the aim of the writer? Was he a conscious forger, who wished his work actually to pass as the words of our Lord, or did he merely put his words into our Lords mouth for dramatic effect ? The Jewish and early Christian apocryphal or pseudepigraphic Old Testament literature was hardly what we should call forgery. There is no need to suppose that the writer or writers of the Book of Enoch actually intended the reader to think that it was written before the Flood. Similarly we can suppose that the writer of Ecclesiastes put his book into the mouth of Solomon as a mere dramatic fiction. Thus, although no doubt writers of the fourth or fifth century were capable of producing a deliberate forgery, it is not a priori necessary to suppose that an apocryphal work of those ages was meant actually to deceive its readers and to pass as an ancient book. It was the fashion to ascribe these Church Orders to the Apostles. Our writer has gone a step further, and has ascribed his to our Lord. The question of a conscious forgery largely depends on the motive of the work. If a forgery, it must have been forged with some object. But, in this case, such an object is vi.] DATE 27 difficult to find. It could hardly be to propagate Apollin- arianism, for if so that heresy would have been clearly stated, which is not the case (see p. 18, above). None of the tendencies mentioned in v. (not, for instance, one of the most clearly marked, the advocacy of a ministry of widows for women) is strong enough to make it probable that we have here a conscious forgery, in which the author deliberately takes the obsolete customs of an earlier age and describes them as if they were going on in his day. The obvious and undisguised anachronisms in the Testament (eg. I. 35, the foundation of the Apostles ; I. 43, God of the Apostles ; II. 8, the ascension and session of our Lord; II. 9, the holy Apostles; II. 24, the Apostles singing psalms) make such a conscious forgery unlikely; as also do the profuse references to and direct quotations from the New Testament. These are not abstruse points which might well escape a forgers notice, like the word its in Chattertons poems, but anachronisms which any one would see at the first glance. These considerations lead us rather to take up the idea of a dramatic fiction. The important result of such reasoning will be that the customs described and the Compiler are im the main con- temporary. The writer would mean his work to be used; and we can hardly conceive that (if he is not a conscious forger) he introduced obsolete forms of worship and customs wholesale. It would indeed be permissible to suppose that he allowed some antiquarianisms to remain, provided that they did not pervade the whole work. It makes all the difference whether he retained what was in his sources, giving sometimes a slightly different turn to an obsolete phrase (as, for example, where it is possible to suppose that he retained references to persecutions, applying them not, as before, to the ill-treatment of Christians by the heathen, but to that inflicted by one Christian body upon another; see, however, 28 INTRODUCTION [ vi. below), or whether he invented an antiquated feature. There -is no trace of the latter in the Testament ; the former is what is done at this day by all Christians who use ancient liturgical formularies. Also it would be permissible to suppose that a later editor has added a few phrases, or even a complete section, provided again that these additions also did not pervade the whole book. Further, the above argument would not preclude the independence and priority, in whole or in part, of the Apocalyptic Prelude (see Note at the beginning of Book I.) 2. Superior Limits. We may with some confidence (but with the reservations mentioned below) say that the Testament is later than the Canons of Hippolytus, the Egyptian and Ethiopic Church Orders, and Haulers Latin fragments. (a) That Test. is later than the Canons of Hippolytus (allowing for some interpolations in the latter) appears from C.H. not having an apocryphal form, from their having only one Ordination prayer for bishops and presbyters (Test. has two), and from their being simpler in that prayer, in festivals, in not developing the ministry of women, and so forth. What then is the date of CH.? It is impossible here to reproduce the arguments used for an early date by Achelis, or for a late one by Funk; and reference may be made to Die Canones Hippolyti of the former, and to Apost. Nonstitutionen of the latter. Achelis considers that they date, if we omit interpolations, from the beginning of the third century, and that they are the work of Hippolytus. This date is agreed to by Duchesne and Bishop J. Wordsworth, though they dispute the Hippolytean authorship; Brightman also agrees with this date. Dom Morin thinks they were the book which Dionysius of Alexandria, probably early in the third century, sent to the Romans by Hippolytus (Eusebius, H.E. vi. 46). Funk, however, differs greatly from these views. He thinks vi.] DATE 29 that the eighth book of the Apostolic Constitutions is the original of the Constitutions through Hippolytus ( iii. 1 6), and that of the Egyptian Church Order, and that both of the Canons of Hippolytus and of our Testament; and thus he assigns C.H. to the sixth century or perhaps later. His arguments appear to be inconclusive, and Achelis hypothesis of an early document with later interpolations is much more probable. (8) That the Egyptian Church Order is earlier than Test. appears from its having, like C.H., only one Ordination prayer for bishops and presbyters; from the much less decided tone of its theology, as if the great Arian controversy had not then arisen; and from a careful comparison of passages in Test. (eg. about confessors, I. 39; catechumens, II. 6; the agap, IL. 13; prayer at the sixth hour and evening, II. 24), which are almost impossible to understand by themselves, with the parallels in Eg. C.0. which explain them. It would be difficult to obtain the good sense of the latter out of the chaos of the former. It is generally agreed that Eg. 0.0. precedes Test. But what is its date? Probably the very beginning of the fourth century, before the rise of Arianism. This does not mean that the Egyptian Heptateuch dates from that time; the last part of that compilation is derived, probably, from A.C. viii.; and, as Harnack (on the Canons of the Apostles) has pointed out, St. Athanasius still held the Didach in honour; therefore he probably did not know the Apostolic Church Order which replaces the Didach ( iii. 2 8), and which forms the first book of the Heptateuch. Also this need not mean that Eg. C.O. in its Coptic. transla- tion is as early as the date named. But the Greek original 1 Test., however, derives some parts from C.H. independently of Eg.C.O. ; e.g. the formula of submission to God in baptism, not in Eg. C.O. (H. wanting here) ; and in much of the baptismal section Test. is nearer to C.H. and H. than Eg. C.0. ; in II. 11 s.f., Test. derives from C.H. 164 ff. without reference to Eg. C.O. or H. 30 INTRODUCTION [ vi. may be assigned to that time; and with this conclusion Harnack agrees. (y) Is the Ethiopic Church Order earlier than Test.? In the sections which follow, the various arguments are treated shortly, and references are given to the Notes where they are dealt with in detail. As only a portion of the Ethiopic Statutes has as yet been printed, it is not easy to assign a date to them ; we can, however, arrive approximately at a date for Statutes 21-23, which Ludolf has published, or rather for the Greek which underlies them. These Statutes supplement the Eg. C.O. by giving us ordination prayers and a liturgy, and these forms must be pronounced certainly earlier than the corresponding parts of Test. The latter are greatly amplified; and amplification in liturgical parts is more likely than compression, as we see in later liturgies, which are all greatly amplified, not condensed. There can hardly be any question that the Test. Eucharistic Liturgy (see Note in I. 23) is derived from Eth. C.O. by interpolation, and so the prayer for the ordination of presbyters! (I. 30). Again, the Test. arrangement in which all the bishops say a formula in ordain- ing a bishop, and then one bishop says the ordination prayer itself, appears to be a combination of two practices which the Compiler had before him, namely, that of Eg. C.O., where one bishop says everything, and that of Eth. C.O., where all the bishops say everything (see Note on I. 21). Thus we must assign the priority to the Eth.C.0O. forms. But this need only mean that their Greek original is earlier than Test., and that the Eth. C.0. Compiler was perhaps more conservative in retaining ancient material than the Test. Compiler. What then is the date of the Greek original of Eth.C.0.?2 The absence of the Sanctus and the simplicity of the liturgy, for example, as compared with A.C. viii, would point to a date before the middle of the fourth century. ‘ This prayer in Eth. C.O. shows that that Order is later than Eg. C.O. vi.] DATE 31 (6) Haulers Verona Latin fragments, or rather their Greek originals, are probably a direct source of Test. Their Eucharistic Liturgy, down to the blessing of the oil, and their Ordination prayer for a presbyter, are almost the same as those of Eth. C.O., and the remarks made above apply to them. H., however, gives part of the Ordination prayer for a deacon, which is clearly the original of the Test. prayer (see Note on I. 38). Moreover, in the presbyters Ordination prayer, where H. differs from Eth. C.0., Test. follows the former as against the latter (see Note on I. 30); and so in the phrase about the deacon being the counsellor of the clergy (I. 34), Test. follows the wording of H. rather than of Eth. C.0., though it flatly contradicts them both. In parts of H. and Test. which are not in Ludolfs Eth.C.0., we find them agreeing together against other authorities. In the Baptismal Creed (IL. 8) both insert living or its equivalent before from the dead, and have the past tense He sat down. Both omit the formula of baptism given by C.H. (Eg. C.0. omits it also). The anointing and invocation after baptism in Test. (II. 8, 9) is an amplification of H., not of C.H. In the communion of the people, Test. (II. 10), while omitting the milk and honey of H., etc., agrees with H. in speaking of the water as the sign of the laver and of the inner psychic man, phrases not in C.H. or Eg.C.O. In the agap, Test. (II. 13) agrees nearly with the phrase of H. about that which remains over, as against the others. In the first fruits, H. and Eg.C.O. are almost the same; Test. (II. 16) amplifies the prayer, but omits details of the fruits. In the fast before Easter, Test. agrees with H. in mentioning women with child, while Eg.C.O. speaks of any sick man (masculine). In the hours of prayer, where H. and Eg.C.0. are almost one, Test. (II. 24) personifies verbum suum of H. into His Word and Wisdom, just as in I. 38 the desiderium of H. is personified into Thy Thought, Thy 32 INTRODUCTION [ vi. Wisdom, Thine Energy, Thy beloved Son Jesus Christ, in the characteristic manner of Test. This last peculiarity would be sufficient in itself to show the priority of H.; the converse change is inconceivable. All these considerations, which are dealt with in detail in the Notes to the passages cited, make it probable that the Greek original of H. is a source of Test. What then is the date of these fragments ? Dr. Hauler assigns the Greek original to the first part of the fourth century. We are not here concerned with the date of the compilation, that is to say, the date when the Didascalia, Ap.C.0., and the form of our Church Order were joined together in H., but merely with the date of the Greek original of the last part; and the same considerations which enabled us to put that of Eth. C.O. before 350 .p., will lead us to agree with Dr. Haulers opinion as to the Verona fragments. 3. InFeRIoR Limits. The Testament seems to be earlier than the Apostolic Constitutions (as compiled in their present form), than the Arabic Didascalia, the Abyssinian Anaphora of our Lord, and the fifth century developed liturgies, such as the East Syrian (Nestorian) Liturgy of the Apostles Addai (Adai) and Mari. (a) The Apostolic Constitutions in their present form must probably be pronounced later than Test. The eighth book gives us the best material for comparison, as containing in part a form of the Lost Church Order. A.C. is more elaborate than Test., its prayers have more interpolations; it has the rule of three bishops ordaining a bishop, not found in any of its predecessors, but probably founded on the rule of Nicaea (which, however, has a somewhat different meaning; see Note on Test. I. 21); it has a much more elaborate system of festivals (Ascension, Pentecost, Easter, Christmas, Epiphany, Apostles Days, St. Stephen and All Martyrs); subdeacons, vi.] DATE 33 readers, and deaconesses are appointed by laying on of hands (contrast Eg. C.O., Test., and, for readers, C.H. and Const. H.) ; catechumens, demoniacs and penitents are sent away before the Eucharist with elaborate dismissals; in the Liturgy the recital of the work of creation and redemption is very much more-elaborate than in Test., and the Sanctus, wanting in Test., is given; in the Oblation (Remembering therefore, etc.) A.C. is much more freely interpolated than Test., while the latter is more freely interpolated than Eth. C.O. and H.; the intercession in A.C. is elaborate, while that of Test. is rudimentary (see Note there, I. 23); and the A.C. intercession does not refer, as Test. does, to the charismata; the A.C. invocation is of the later style, specifying the transformation of the elements, unlike Test., H., Eth.C.0.; the deacons litany after the Eucharistic Intercession and the bishops accompanying prayer are in A.C. much more elaborate than in Test., where there is only one sentence; in the communion the charismata are not mentioned in A.C. as in Test. (but they are referred to in A.C. viii. 25 Test. I. 47); and the post-communion thanksgiving and dismissal are more elaborate in A.C. The only part of the Liturgy where Test. develops a point not found in A.C. is the prayer said by the communicant. Again, the renunciation and submission at baptism in A.C. vii. 41 are more elaborate than in Test. II. 8. In AC. viii. 31 the rule as to rejecting soldiers, found in Test. II. 2, Eg. C.O., etc., is softened down. These considerations make it extremely probable that Test. is older than A.C. as we now have it; and as it is generally agreed that A.C. is to be dated about 375 a.p., it follows that Test. must be put earlier than that year. (8) The Arabie Didascalia borrows from Test., and is therefore a later document. Reasons for saying that Ar. D. 35-39 are derived from Test., and that the obligation is not the other way, are given in the Notes to Test. I. 21, 22, 28, 3 34 INTRODUCTION [ vi. and especially 23. Bishop J. Wordsworths suggestion (Revue Internat. de thol. vol. xxxi. p. 461), that the Mystagogia in Ar. D. is of an older form than that in Test., appears to be unnecessary in itself (see Note to I. 28), the process having been probably that the Ar. D. writer suppressed phrases which by his time had acquired an Apollinarian meaning: it involves, moreover, an extremely complicated hypothesis, unless we further suppose that the other chapters (35-38) of Ar. D. are also earlier than the Test. parallels, which it is almost impossible to believe (see Notes to Test. I. 21, 22, 23). For, if not, the suggestion would mean that Test. had a predecessor very like itself, having an older form of the Mystagogia, and also using the name. Testament, which appears in the title to the Mystagogia in Ar. D. (see Appendix IT.). Then, are we to suppose that the points in which Ar. D. differs from Test. such as the dimensions of the oblong baptisteryare derived from this hypothetical predecessor of Test.? All this is com- plicated and unnecessary. It is far more probable that the Ar. D. writer, in quoting Test., altered what he did not approve of. As to the date of Ar. D., it is difficult to come toa determination, as we do not know its 134 which have not been published. In 38 it mentions incense in the pre- anaphoral service. Incense is mentioned in the Pilgrimage of Silvia, about 385 ap. And from verbal coincidences and simplicity of the Liturgy described in Ar. D. (the text is not given), it seems probable that it and Test. are not very greatly removed from one another in time. We may probably date Ar. D., as far as the chapters we know are concerned, between 380 and 400 A.D. (y) The Abyssinian Anaphora of our Lord (see Appendix I.) is clearly derived from Test., but inserts an Invocation of the later form (retaining that of Test.), and adds a very rudiment- ary intercession in the middle of the Eucharistic Thanksgiving, like the modern Abyssinian and Coptic Liturgies. But, like vi] DATE 35 Test., it has no Sanctus, and does not give our Lords words over the Cup; and from its form it is unlikely to be later than the beginning of the fifth century. This date is given on the supposition that the diptychs with Genetrix Dei are a later insertion. If they are an integral part of the Anaphora of our Lord, we must date that Anaphora a few years later. (8) The East Syrian (Nestorian) Liturgy of the Apostles Adai (Addat) and Mari has little in common with Test., but it may help us to decide the date of the latter; for some considerable interval is necessary for the development of such a Liturgy by a remote people, from a very much less formed type such as that of Test., Eth.C.O., etc. But it is difficult to believe that this East Syrian Liturgy can date from after 431 ap. It has not the slightest reference to the Nestorian controversy; and its very rudimentary Invocation, greatly resembling that of Eth.C.0O., and its omission of the Words of Institution, both point to a date not later than the first quarter of the fifth century (see Notes on I. 23). 4, Various Marxs or Date. Most of these are treated elsewhere in detail, and will only be shortly referred to in this place. (a) The theology of the Testament (see v. 1, above) points to a date before the actual outbreak of Apollinarianism, but when phrases which were afterwards used by Apollinarius were current in anti-Arian circles; it necessitates a date later than the rise of Arianism. This limits us to the half-century 325-375 ap. The omission of the mention of the Holy Spirit in the Eucharistic Invocation (considering the devotion of the Compiler to the Holy Spirit) points to a date before the rise of the Macedonian controversy (see Note on I. 23, and below 0). 36 INTRODUCTION [ vi. (b) References to persecution and the Empire (cf. I. 8, 23,” 35, 39, II. 5, for persecutions; I. 26, third prayer, the prince and his people, and I. 35 twice, for the Empire). Other considerations make it impossible to suppose that the Test. Compiler lived before Constantine, and the direct refer- – ences to the Emperor and the Empire are such as we should expect of post-Constantinian times. The fact that regular church buildings are assumed as a matter of course to be universal, with other buildings attached, leads us to the same conclusion. But, on the other hand, the references to perse- cution tend the other way. Are we then to take these as deliberately inserted to produce an antiquarian effect? A more probable solution is that given above (p. 27). The Com- piler seems to have adopted references to persecution which occurred in his predecessors works, and which these (or their originals) applied to heathen persecutions, and to have applied them to the persecutions of the Catholics by the Arians, or (if a later date be the right one) of the Apollinarians by the Catholics. It is not unlikely, however, that the author, who possibly remembered the heathen persecutions in his childhood, thought that they might probably recur, especially if the alter- native date given below be correct, namely, during the reign of Julian the Apostate. In connection with the references to the State, we must notice the prohibition of military service and the theatrical profession. The latter prohibition calls for no remark, as it was universal in the fourth century. For the former see Note to II. 2. The Test. Compiler is hardly more stringent than his predecessors, though much less so than A.C., and this makes for a comparatively early date. (c) The chief deacon. See Notes to I. 19,34. The limited reference in Test., which implies that neither the 17This is a very slight reference interpolated into the Eucharistic Thanks- giving. It is very noteworthy that there is no reference to the persecuted in the Eucharistic Intercession in I. 23. vi] DATE 37 name nor the distinct office of an archdeacon was yet known, will suit any date in the fourth century, especially one some- what early in the century. The chief deacon is merely one of the deacons chosen for a special duty because of his special qualifications, and is not of a distinct rank. There seems to be no reason for saying that the references necessitate a date about 400 aD. On the contrary, the menial offices ascribed to the deacons imply an earlier date (I. 34, II. 23, etc.). (ad) The mention of a stole in I. 34 (see Note there) as a badge of office, not as used in service, is a mark of date a good deal earlier than the Council of Laodicea (cir. 380 2). (e) Absence of metropolitans. There are none in Test. nor yet in A.C. In Ar. D. there is just a trace of a primacy, and possibly in Eg.C.O. (see note to I 21). Metropolitans are mentioned by name in 325 ap. at Nicaea (can. 6), and towards the end of the fourth century at Laodicea. But the name was not used in Africa in the fourth century (Hefele, Councils, ii. 396, 410, Eng. trans.); and only some districts were then organised as provinces. Thus no deduction can be made from the absence of metropolitans in Test., except that it is not likely to have been compiled later than the fourth century. A sort of province is implied by the neigh- bouring bishops in I. 21. (f) Absence of chorepiscopi. They are first mentioned in Asia Minor at the beginning of the fourth century (Councils of Ancyra, Neocaesarea, Nicaea); in the West, not till the Council of Riez in 439. They were afterwards numerous, especially among the East and West Syrians (Nestorians and Jacobites). Their absence from Test. is a mark of early date. The rise of this order was probably not universal even in the East, and we can well understand that by the middle of the fourth century they were unknown or little known in some countries. (g) Absence of penitential stations. They were common 38 INTRODUCTION [ vi. in early times; the penitents were divided into classes called stations. They are taken for granted in the councils of the fourth century (Ancyra, Nicaea, Neocaesarea, Laodicea), and we find traces of them (g., the hearers) in Tertullian and Cyprian, though some hold that those fathers apply that term to the catechumens, and not to penitents (but in Tertull. de Poenitentia 6, auditor applies to a penitent almost certainly). The stations are found in A.C., in the writings of St. Basil, St. Gregory of Nyssa, ete. At Elvira in Spain (cir. 305 A.D.) we do not find distinct traces of stations ; the assembled fathers divided the penitents into natural classes, according to their offences, and as common sense dictated. The same remark applies to the Council of Arles in Gaul in 314 aD. All this would show us that there were different customs in different places. The Test. Compiler refers to penitents (I. 37, see Note there), but not to stations. Probably in his time and in his country the latter were dying out, or had never been used. Public penitential stations were apparently abolished at Constantinople about 400 aD. (see Brightman, L.E.W. 532). On the whole, the bearing of the question on the date of the Testament is indecisive. (h) Absence of monasticism. Neither monks nor ascetics are mentioned. In A.C., similarly, ascetics are only once mentioned (viii. 12, Lagarde, 25974). Monastic communities seem to have arisen in the fourth century for the first time in the Christian Church, and at the end of that century we find frequent references to them, and they were vigorously promoted by St. Basil, St. Jerome, St. Chrysostom, and St. Augustine. The absence of them, and also of any class of ascetics, in a writer given to strictness like the Test. Compiler, must be pronounced to be a distinct mark of a date earlier than the last quarter of the fourth century. (4) The Singers do not form a class or order. See Note on vi.] DATE 39 I. 26. This indicates a date before the Council of Laodicea and A.C. (J) The widows who sit in front (apoxaOnpevat), also called presbyteresses. See Note on I. 40. References to them pervade the work, and cannot be a mere antiquarianism. Test. represents them as not merely existing, but as in their fullest vigour; they are far from being a survival only. This is a decided mark of the priority of Test. to the Council of Laodicea (cir. 380), for by its time they were dying out. In Epiphanius writings, at the end of the fourth century, there are no presbyteresses as an official class (see Note to I. 40). (k) The doologies to the prayers. A decided mark of early date. See Note to I 21. (1) The anomaly of the Son being addressed in the Eucharistic prayers of Test., and the confusion which arises both there and elsewhere from the sudden transitions, the Father being addressed and then the Son in the same prayer, or vice versd (see above, v.), are examples of the sort of thing which led to the prohibition of the practice at Hippo in 393 (see Note to I. 23, Invocation). (m) The fasts in Test. are rather remarkably few in a book which on some points (g., celibacy) has an ascetic tone. The forty days of Lent are merely times for solemn prayer, and only the Friday and Saturday of Holy Week are ordered as fasts. This is an indication of early date, before A.C., bk. v. In an ascetic community the strictness of neighbours was likely to be imitated. Fasting for forty days grew up and spread rapidly in the fourth century (see Note on I. 22 and II. 8). And therefore it is unlikely that Test. is to be put late in the fourth century. From the first fasting increased out of emulation. In this connection we note that in Test. Good Friday is not mentioned as the day of commemorating the Passion, but as a preparation for Easter. The Passion 40 INTRODUCTION [ vi. and Resurrection seem to have been commemorated together on the Sunday. (n) The festivals of Test. are Easter, Pentecost, and Epiphany only. Contrast the A.C. cycle of festivals as noted above (p. 32). The Epiphany was the commemoration of the Nativity; and throughout the fourth century, January 6 was observed in the East as this festival (ra mupdva or Td Ocopdvia). In the West, December 25 was ob- served. The Western Christmas was introduced to Antioch in addition to the Epiphany about 375 (in A.C. they are two distinct festivals). In Silvia, however, the later date alone is observed at Jerusalem. Silvia, moreover, gives us another Jerusalem festival for the end of the fourth century, namely, Palm Sunday. For the Festival of the Cross, see below, vii. Now in Test. there are indications that even the Epiphany is of recent introduction. It is only just mentioned, and no directions are given for it as for Pascha and Pentecost. This simplicity of the festal cycle points to a date in the first half of the fourth century. (0) A possible mark of later date is the use of the phrases the Lord, Maker of Life, of the Holy Spirit, in I. 25, 41. These were added by the General Council of Constantinople (I.) to the Nicene Creed in 381 av. But that was only the culmination of a controversy which had been raging for a whole generation ; and there is no reason to suppose that these phrases were novelties when they were added at Constanti- nople. The Test. Compiler being a strong anti-Arian, and holding firm to the Nicene faith as regards the Son, was not the least tempted towards the Arian or semi-Arian position which proceeded to attack the divinity of the Holy Ghost. He speaks of the Third Person as consubstantial with the Father (I. 41; see Note there); and it is therefore not unlikely that he would use the phrases the Lord, Maker of Life, of the Holy Ghost, before they were formally vi.] DATE 41 adopted at the General Council. Epiphanius used both, and A. C. the latter, before 381 (see Note to 1.41). It is a sound principle that the faith was in the Church, and had found expression, before a council put it in its creed. It is of course possible, if we adopt an early date for Test., that the words are interpolations by a later hand. But this is not a necessary supposition. As has already been said (p. 35), the Test. Compiler probably wrote before the Macedonian controversy, or at any rate before it became acute. But his predispositions were all in the direction of those who resisted the Macedonian heresy. We note that there is nothing in Test. about the procession of the Holy Ghost, which was much discussed at the end of the fourth century (see Dr. Swetes article, HoLy Guost, Dict. Chr. Biog. iii. 113 ff). 5. ConcLusion. In reviewing the evidence, three poss- ible hypotheses emerge(a) That the author was an Apollin- arian writer about 400, who inserted obsolete customs and an obsolete liturgy as a forgery. Want of motive makes this unlikely ; (0) that he was an anti-Arian writer about the middle of the fourth century, who was a precursor in his doctrinal phraseology of Apollinarius; (c) that he was an anti-Arian writer about the middle of the fourth century, but that a later editor inserted the Mystagogia, and perhaps a few other interpolations. The second of these hypotheses appears to be the most probable; but in a case of this sort it is impossible to be dogmatic. It can only be said that a date about 350 a.D. seems to cover most fully all the facts. An alternative, however, may be suggested. It is possible that the Compiler may have written in the reign of Julian the Apostate (361-363 a.D.), or at any rate after he be- came Caesar (356 ap.). Julian was on his way to Antioch in 362, probably at Ancyra or Pessinus, when he issued the oppressive edict which forbade Christians to teach, 42 INTRODUCTION [ vi., vii. and (indirectly) their children to learn. The Testament Compiler might well anticipate at his hands a repetition of the cruelties of Galerius. There was actual persecution at Antioch in 362. All this would account for the retention in the Testament of the references both to persecution and to military service. And further, the attempt to rebuild Jeru- salem might possibly have suggested to the Compiler that Julian was Antichrist himself, and supplied the reason why he added the probably older Apocalyptic Prelude to his Church Order. It would not have been safe for. him to speak very clearly of the reigning Emperor, but he might revive an old tract on the End, with a covert reference to a present or anti- cipated persecution. After Julians death the anticipation of pagan persecution would have been much less strong. This alternative suggestion would probably not greatly militate against the indications of early date mentioned in the foregoing pages, especially if we fix on a date shortly after 356, though in that case we must perhaps give up the Anti- christ suggestion. 6. PossIBLE ADDITIONS BY JAMES OF EpEessa. The general conclusion arrived at above will not be affected if it be found that the translator added something to the work. There are some instances of paronomasia in the Syriac of I. 18, 28, 30 (?), I. 7 (see Notes to those passages), which may be due to him. Also a clause in the Eucharistic Thanksgiving and the past tense in the Benedictus qui venit may be his work (see Notes to I. 23 and to Appendix I.). vi. PLACE oF WRITING This is even more difficult to ascertain than the date. That it was some place near the sea is determined by the direction to the deacon in I. 34 (not in Eg. C.0.) to search for vii.] PLACE OF WRITING 43 those who have been drowned and thrown up by the sea. Travellers by sea are mentioned in I. 35. In the Copto- Arabic translation there is a reference to the sea in I. 19 (see Note there on the three Entrances). On the other hand, Test. omits the reference of Eg. C.O. to sailors (II. 20). From II. 8 we see that the writers country was well watered, the reference of Eg.C.O. to scarcity of water in baptism being omitted. Again, it was not a bilingual country. The absence of interpreters in Test. shows this. Sarapion ( 25) has them. Syria (including Palestine) and Egypt are the only countries in which we have evidence for interpreters) Thus the absence of them in Test. argues to some extent against those countries. Palestine is the country named in II. 27 (Jerusalem). But this is only part of the apocryphal pretence. Palestine would seem to be precluded in a fourth century document by the absence of any festival of the Cross, especially when so much is made of the Cross as in Test. This festival was the anniversary of the dedication of Constantines churches at Jerusalem in 335 av. Also the fact that the Jews are not mentioned makes Palestine unlikely. We might get a clue from the countries where Test. exercised an influence. That influence has been chiefly felt in the Monophysite churches of Western Syria and Abyssinia, which appear to have greatly reverenced the Zestament. It has left traces on the West Syrian ordinal (see I. 21), and on the Abyssinian liturgy (see I. 23 and Appendix I.) and litany (I. 35, 36). As far as is known, it only exists now in Syriac, Ethiopic, and Arabic translations. These considera- tions might point to Syria or Egypt as the country of origin. Taking Syria first, we notice in its favour the mention of Syria in I. 10 before all other countries; and the connection between the language of Test. (see p. 17, above) and that of 44 INTRODUCTION [ vii. Apollinarius, Bishop of the Syrian Laodicea. On the other hand, the chapter I. 10 is part of the Prelude, which is not improbably altogether independent of the Test. Compiler (see Appended Note at beginning of Book I.). And the second indication assumeswhatever date we fix upon for Test that the phraseology and influence which we may call Apollinarian were confined to the country of Apollinarius, avery unlikely assumption. Against the probability of Syria being the place of writing, we must set the absence of inter- preters, the unlikeness of the Benediction before the Sursum Corda to Syrian usage (see Note to I. 23), the unlikeness of the ideas and theology to those of the Apostolic Constitutions, the fact that the forty days of Pascha include Holy Week, while in A.C. v. 13 (Lagarde, 141? ff.) they do not do so, and the fact that in Test. there are no professed widows other than presbyteresses, while in A.C. there are (see Note on I. 40). Next, taking Egypt, we have in its favour the fact that Eth. C.O. contains a source of the Test. Eucharistic Liturgy (but this consideration is discounted by the fact that the Verona fragments also have it), and especially the likeness of the Benediction before the Sursum Corda to Egyptian (and Roman) usage as against all the rest of the East, and the position of the Benedictus qui venit (see I. 23 Notes); as also the fact that at any rate the Greek original of Eg. C.O. was probably before the Test. Compiler when he wrote. But the deliberate omission of the milk and honey at baptism (this edifying ceremony was preserved at Alexandria and in Abyssinia till modern times, cf. Dict. Chr. Ant. 164), the absence of the stated Wednesday and Friday fast, the absence as yet of the forty days fast of Lent, the great difference of the Baptismal Creed from that of Eg. C.0., the plentifulness Bishop Wordsworth remarks that the mention of presbyteresses in H. 385 makes it unlikely that the Verona fragments are either Roman or Alexandrian (Ministry of Grace, 29). vii.] PLACE OF WRITING 45 of the water (II. 8, see above), and the absence of interpreters, all tend to make Egypt unlikely. A clue may be obtained if we consider attentively the material used by the Test. Compiler. Whether or no it be correct, to conjecture a Montanist Church Order as such a source (see iv., above), we may at least see distinct traces of Montanist influence in the Test. Church Order and in the Prelude; as also we see it in the Apostolic Church Order, which had so much influence on the Test. Compiler ( iii. 2 B,above). This would lead us to think of Asia Minor as a probable place of writing for the fourth century Test. Com- piler. Dr. Zahn has conjectured that Test. emanated from an Audian community in Asia Minor about 350 ap. We must, however, remember that the Compiler was not a Quarto- deciman (cf. Note to II. 8, and see also v. 5, above). The absence of chorepiscopi may also make Asia Minor less pro- bable (see p. 37, above). On the bearing of the phrase day and night on Asia Minor as the place of origin, see Note to I. 21. On the whole, setting one probability against another, and disclaiming any wish to be any more dogmatic on this question than on that of the date of the work, we may conclude that while Syria is not an impossible country of origin, Asia Minor is the most probable country that has yet been suggested. THE TESTAMENT OF OUR LORD JESUS CHRIST 47 THE: TESTAMENT, OR WORDS WHICH OUR LORD, WHEN HE ROSE FROM THE DEAD, SPAKE TO THE HOLY APOSTLES, AND WHICH WERE WRITTEN IN EIGHT BOOKS BY CLEMENT OF ROME, THE DISCIPLE OF PETER? THE FIRST BOOK Ir came to pass, after our Lord rose from the dead, and appeared unto us, and was handled by Thomas and Matthew and John, and we were persuaded that our Master was truly risen from the dead, that falling on our faces we blessed the Father of the new world, God, Who hath saved us by Jesus Christ our Lord; and being held in very great fear, we waited prostrate as babes which speak not. But Jesus our Lord, putting His hand on each one of us separately, lifted us up, saying, Why hath your heart thus fallen, and are ye stricken with great astonishment? Know ye not that He who sent Me can do glorious things for the salvation of them that have from the heart believed on Him? Stand not then as [men] astonished, and staring neither [be] slothful, 1 The number 77 is prefixed in M. 2 Codex S.: The first book of Clement, which is called the Testament of our Lord Jesus Christ ; the words which, after He rose from the dead, He spake to the holy Apostles. The Copto-Arabic version renders it with several varia- tions. In Codex C. the preface is: And it came to pass after our Lord returned to life and rose from the grave on the third day and revealed Himself to His holy disciples and spake with them, they said unto Him afterwards: Tell us, O our Lord (as in chapter 2). 3 Lit.: touched. 1Johni. 1. 4Lit.: Teacher. 5S.: worlds. 6 . has we trembled (root HRD), as Lagarde renders it (see Payne-Smiths Thesaurus Syriacus, col. 1367). 7 Lit. : without voice. Copto-arab. : we fell to the ground as dead. So S. B. understand it (Lagarde, veol aiovuevor). Or: as astonished ones, fashioned [like statues]. 4 50 TESTAMENT OF OUR LORD [I. 1, 2 but as the children of light ask of My Father which is in heaven the Spirit of counsel and might,? and He will fill you with the Holy Ghost and grant you to be with Me for ever. CHaPTer 1? And we returned answer, saying, Lord, what is the Holy Ghost, and what is His power, whom Thou badest us to ask for? And our Lord said unto us, Verily I say unto you that ye shall not be the children of the light? except by the Holy Ghost. And we returned answer to Him, and said, O our Lord, give us this [Spirit]. And immediately Jesus breathed on us. And after we had received the Holy Ghost, He said unto us, Verily I say unto you, that ye who have been made disciples unto the kingdom of heaven, and who have believed in Me with undoubting heart, and have cleaved unto Me, shall be with Me; and all those who through you know and do the will of My Father, who keep My words and know My sufferings, shall be made holy, and shall dwell in the habitations ! of My Father, and shall be delivered from the evil days that are about to come; and I will be with them, shewing them My ways in which they shall live. CHAPTER 2 1! And Peter and John answered and said unto Him :Tell us, O our Lord, the signs of the end,!? and all the deeds which shall then be [done] by them who live in this world, so that we also may make [them] known to them who believe in 1 Eph. v. 8; 1 Thess. v. 5; St. Luke xvi. 8; St. John xii. 36. ? Isa. xi 2. Lagarde reads : of glory and of perfection (ris S6ns kal ris Tedecrynros). This is due to a recent hand in S, 3 C. omits this chapter. 48.: O our Lord. Lit.: saidst. . (recent hand): our Lord Jesus. 7t. John xx. 22, 88.: Verily, verily. Cf. Phil. iii. 10. 10 Cf. St. John xiv. 2. 1. (in red ink) inserts: Questions of the Apostles (addressed) to our Lord about the end. 2 St. Mark xiii. 3, 4. 8 Lit.: are then [done]. 4C.: all the troubles which shall then be from them . L 2, 3] PROLOGUE 51 Thy Name in all the nations, that those? generations may observe [them] and live. But Jesus answered and said : Did I not, before I suffered for those that dwell on the earth, tell you some things about the end?? We answered and said, [Yea,] O our Lord; but now we desire to know the deeds which [are] the signs of the end of this world, if our Lord hath judged that this is fitting for us to know for us, and for those who [shall] hear. CHAPTER 35 And Jesus answered and said:In the time when I was in the world, I spoke unto you before I should be glorified, of signs that the end is near, thus:that there shall be on earth famines and pestilences, tumults, and commotions, risings of nations against nations, and those other things whereof I have told you But I commanded you to watch and pray. And now hear, ye children of the light ; for My Father who hath sent Me to His inheritance hath predetermined in His foreknowledge,” that in the last days, out of the latest generation, there should be vessels 18 [of grace] holy, and honoured, and elect. Wherefore I make known unto you exactly [what are] the things which are about to be, and when he shall arise,! that Son of Perdition, the Enemy, the 1 Adversary, and what he is like. 1M. B.: all the. 2 Or: guard against. C. reads: may be preserved. 3C.: before I suffered, tell you something concerning those that shall dwell on the earth in the latter time. 4Cf. Acts i, 7. 5S. inserts: Of the signs of the end. Lit.: in the time of my age (or world). S. reads: in my time; C.: at the time of my persecution. 7 St. Matt. xxiv. 7. The Syriac words for tumults, commotions, not as Pshitta. C.: which are written in the Gospel (anachronism). 9 St. Matt. xxvi. 41. 10 Or (as C.): hath predetermined Hisinheritance. Copto-arab.: My Father, foreknowing the calamities which shall be in the last days, hath predetermined His inheritance and honoured vessels . . . Ul Lit.: foreknowing. 2 So M. B. C.; S.: generations. 13 Cf. 2 Tim. ii, 20, 21; Actsix. 15. OC. reads: men. M Lit.: ariseth. 1 Lit.: destruction. 2 Thess. ii. 3; St. John xvii. 12. 16S.: and the. 17 2 Thess. ii. 4. 52 TESTAMENT OF OUR LORD [L. 4-6 CHAPTER 4 There shall, then, be signs when the kingdom is approach- ing such as these. After the famines and pestilences and tumults among the nations,! then there shall rule, and rise to power, princes who love money, who hate the truth, who kill their brethren, liars, haters of the faithful,? proud, lovers of gold, allied by relationship but not allied in counsel, for they wish each to destroy the life of his fellow. But there shall be in their hosts great affliction, and flight, and blood- shed. CHaprer 57 But there shall arise also in the West a king of foreign race, a prince of great craft, godless, a homicide, a deceiver, a lover of gold, great at devices,? a hater of the faithful, a persecutor44; and he shall bear rule also over barbarous nations, and shall shed much blood. At that time silver shall be despised and gold be honoured; and in every city and every country there shall be spoiling and robbery, and there shall be spilling of blood. CHAPTER 6 18 Then there shall be signs in heaven. A bow shall be seen, and a horn, and lights; and noises out of season, and 1S0 S. C.; M. B.: seas (by alteration of one letter). Lit.: the head. 3 C. omits: who kill. . . faithful. 4 See Appended Note for the remarkable addition of C. and Copto-arab. Lit.: thought. SoS8. M. C.; B. omits: and flight. 7.: Of the king of foreign origin. 8 . inserts other epithets: valiant, a boaster. 9M. B.: reasoning. 10 C.: of the faith. 410, adds: of the Christians. Lit.: is. S. omits: there shall be. 8.: Of the signs of heaven. The Trves fragment begins this section (having prefixed our I. 11): But before this there shall be other signs in heaven. 4C. adds: in the heavens ; Traves fragm. similarly. 15M. B.: sounds ; 8. C. and Trves fragm. as text. 16 C.: lightnings and thunders. Trves fragm. omits out of season and has a sound and voice and raging of the sea, etc. I. 6-8] PROLOGUE 53 sounds and ragings of the sea? and a roaring of the earth. CuarTer 7 4 But on the earth shall be signs; the birth of dragons from mankind, and likewise also of wild beasts; and young women newly wedded shall bring forth babes who speak perfectly and announce the last times, and pray to be put to death. And their looks shall be the looks of [men] far advanced in years ; they shall be grey-headed when they are born. Also women shall bear babes with four feet : some shall bear spirits only, and some shall bear their progeny with unclean spirits. Others [there] shall [be who] practise divination in the womb, and shall speak with familiar spirits ; and there shall be many other horrible signs. z. CHAPTER 8 38 But in the assemblies, and nations, and churches, there shall be many tumults, for there shall arise evil 4C.: a sound of all sorts of storms. 2 St. Luke xxi. 25, 3 Lit.: crying; S.: eryings. 48.: Of [signs] on earth. 5 So C. M. B. Treves fragm.; 8.: births. Trves fragm.: serpents. 7C.: others who being but boys take wives shall bring forth (sic) ; see Note. Cf. 2 Esdras vi. 21. Trves fragm. has a newly wed young woman shall bring forth (mox nubserit femina pariet !). 8 Lit.: perfect words. So also Trves fragm. Or: signify. Lit.: persuade. 11 Lit.: those who are born shall be white. (So Trves fragm. also; C.: old men). 2 Trves fragm.: other women. 18 Lit.: these. Trves fragm.: but other women shall bring forth wind only (singular ; the same Syriac word in plural is spirits) ; cf. Isa. xxvi. 18. 14 Copto-arab.: possessed with. Trves fragm., as S. M. B. C., has with only. 15 Or: take omens by. Trves fragm.: in utero divinabunt. 16 C. omits: and shall. . . spirits. W For monstrous births, cf. 2 Esdras v. 8. 18,: Of disturbances and tumults of nations and shepherds (Lagarde: of disturbance and tumult, etc.). 18 , omits: the assemblies and ; so also Trves fragm. 20 Lagarde : of. 54 TESTAMENT OF OUR LORD [1. 8 shepherds unjust slothful? avaricious, lovers of pleasures, lovers of gains lovers of money, talkative, boastful, haughty, gluttonous, perverse, rash, given to delights, vain- glorious opposing the ways of? the Gospel and fleeing from the strait gate removing from themselves every humiliation and not sorrowing for My humiliation, reject- ing all the words of truth, and despising all the ways of piety, and not mourning for their sins. Therefore there shall be shed abroad among the nations unbelief, hatred of the brotherhood, wickedness, bitterness, slothfulness, envy, hatred, strife, theft, oppression, drunkenness, debauchery, lasciviousness,!8 licentiousness, fornication, and all such works as are contrary to the commandments of life. For from many mourning and gentleness shall flee away, and peace and meekness, and poverty and piety, and tears, because the shepherds heard these things, and did not do them, and moreover did not shew! My commandments, seeing that they [themselves] are examples of wickedness in the nation. But the time shall come when some of them will deny Me, and will stir up confusions in the earth, and put their trust in a corruptible king. But they who in My Name endure? unto the end shall be saved.28 Then they shall ordain commandments for men, [commandments] unlike the 1 Cf. Zech. xi, 15-17. 2 C. omits unjust, and gives the adjectives in different order. 3 Or: despisers. 4S.: pleasure. 58. margin: that is, unjust gains. 6 2 Tim. iii. 2. 7808. C.; M. B. omit: gluttonous. 5 xevddotos translated. So 8. M. C.; B. omits: the ways of. 10 St. Matt. vii. 18. ” Lit.: wounding. Cf. II. 7. Lagarde: the humiliation (cvvrp:B4) of my [people], C. adds: for my sake. 2 C.: slandering. 18 Lagarde: then. 14 C, adds: recklessness. 16 C. S.: the brethren. 16 Or: contempt (so Lagarde). 17C.: avarice. 18 C. omits: lasciviousness ; S.: strifes, thefts, oppressions, drunkennesses, debaucheries, lasciviousnesses. 19 Lit.: weeping. 0 So 8. C. (cf. St. Jas. i. 22); M. B.: hated. 21 Te, teach. 2 C.: in their own persons, 8 Lit: make. C. inserts : they shall become great. 5 Te. mortal, , C.: kings; Copto-arab.: mortal kings. Cf. Ps. exlvi. 3, 4. 77 St. Matt. x. 22, xxiv. 13; St. Mark xiii. 13. 8 Lit.: live (so constantly in Syriac). 1. 8] PROLOGUE 55 book of commandments! in which? the Father is well pleased?; and My elect and My holy ones shall be rejected by them, and called among them, as it were, the polluted. Yet these are the upright ones, pure, sad, merciful, quiet, kind, always knowing Him who is among them at all times, and they shall be called mad for My sake, who have saved them. It shall come to pass also in those days that My Father shall gather together out of that generation the pure ones, even the pure and faithful souls, those to whom I will appear, and with whom I will make My habitation, and I will send to them the understanding of knowledge and of truth, and the understanding of holiness, and they shall not cease praising and giving thanks to their God,! My Father who sent Me; and they shall speak the truth at all times, and they shall teach [others] whose spirit they have tried [and have found] that they are up- right 3 and worthy, as for the kingdom,” and shall instruct them in knowledge and strength and prudence. And those who suffer persecution because they live in piety shall receive the reward of their praise. And it shall be in those times that all the kingdoms shall be disturbed, and all the world also [shall see] affliction 1 and want; and all this world shall be reputed as nothing ; and all its possessions shall be destroyed 1,: and the commandment. 2 Te. the commandments. Lagarde: in whom (but the text of S. is prob- ably wrong). 3C.: precepts not according to my will, and traditions in which My Father is not well pleased. 4SoC. S.; M. B.: my men (viri). 5 Or: despised. 6 Lagarde: knowing that he is among them (the text of S. is apparently corrupt). 780 C. M. B.; S.: commanded. St. Mark xiii. 27. Or: reasoning. Or: glorifying (so frequently). 1 Misprint in Rahmanis Syriac here. 2 Lit.: try; C.: whom My Father hath tried and chosen. Cf. 1 John iv. 1. 8 Lagarde: they shall teach them that if they test their spirit they are upright. 4C.: rightly directed in their hearts towards the kingdom. 45 Lagarde puts a full stop here. 16C.: all the kingdoms of the whole earth shall be swept together, and it shall be in want and affliction. 56 TESTAMENT OF OUR LORD [I. 8-10 by many [destroyers], and there shall be great scarcity of crops, and the winter shall be very severe; and the princes shall be few in number and small, who have rule over? gold and over silver, and are rich in all those things which are in this world; and the children of this world shall hold their storerooms and barns, and shall have rule over the markets of buying and selling. Many shall be afflicted, and on that account shall call upon their God that they may be delivered. Blessed are they who are not [alive] at that time; and [blessed] they [also] who shall be [alive indeed], but [shall] endure. For when these things shall come to pass, then soon she that travaileth is near to bring forth, for the time is fulfilled. CHAPTER 9? Then shall come the Son of Perdition, the Adversary, who boasteth and exalteth himself working many signs and miracles, that he may deceive the whole earth, and over- come the innocent, My holy ones. Blessed are they who endure in those days. But woe to those who are deceived. CHAPTER 10 But Syria shall be plundered, and shall weep for her sons. Cilicia shall lift wp her neck until He who judgeth her shall appear. The daughter of Babylon shall arise from the throne of her glory, that she may drink that ‘ wine which is mixed for her. Cappadocia, Lycia,! Lycaonia shall bow down the 1C. omits: princes. 2 Tie. possess. 3 Cf. Rev. xiii, 17. 4C.: my faithful ones shall be afflicted, and so on (see Note). 5 Lit.: are. 6 Lit. : and. 7 Cf. Mic. v. 3. 8 So M. B.; C.S.: her. 9.: Of the coming of the Devil. 10 2 Thess, ii. 4; lit.: is uplifted and upraised. 1 2 Thess. ii. 9. 2 Cf, Rev. xii. 9; also St. Matt. xxiv. 24. (. reads: all that is under the heaven. 3C, omits: the innocent. The text of 8. is corrupt here. 48,: Of the destruction of the countries. C. omits this chapter and goes on to 11 with After a little. 1 Cf. Isa. xlvii. 1. 16 B, omits: that. 7 Lit.: mixture. Cf. Rev. xvi. 19. 18 Copto-arab.: Africa. I. 10, 11] PROLOGUE 57 back, for many multitudes shall be depraved by the corruption of their wickednesses.! And then shall be opened the camps of the barbarians, for many chariots shall go forth so as to cover [the face of] the earth. In all Armenia, and in Pontus, and in Bithynia ? the young men shall fall by the sword, and the sons and the daughters shall be captives. [The sons and the daughters] of Lycaonia shall be mingled in [their] blood. Pisidia which boasteth, and trusteth in [her] riches, shall be over- thrown [even] to the ground. The sword shall pass through Phoenicia, because [her inhabitants] are children of corruption. Judaea shall clothe herself with lamentation, and shall be made ready for the day of destruction, because of her uncleanness. Then shall she gather together the abomination of desolation. The East shall be opened by him; also the ways shall be opened by him. Sword and flame [are] in his hands: he burneth with anger and fiery indignation. This is the armour of the judgment of the corruption of them that are born in the earth; the extermination of the faithful, the way of bloodshed ; for his way is in error and his power is to blas- pheme, and his hand for deception, his right hand in misery, and his left hand in darkness. CHAPTER 111 And these are the signs of him: his head [is] as a fiery flame: his right eye shot with blood, his left [eye] blue- black, and he hath two pupils. His eyelashes are white ; 18.: wickedness. 2 .: to cover the land of all Armenia and of Pontus and of Bithynia. 3.: islands; M. B. as text. 4St. Matt. xxiv. 15. 5 Perhaps, taken by assault. 8 Te. by Antichrist. .: her (a manifest error). 7 See note 5, above. 8 M.: ways. Lit.: effusion. 0 Lit.: for blasphemy. 11,:; Of the signs of the appearance and likeness of the Devil, what they are like. C. begins: Concerning the Son of Perdition he saith. 2 T.e. of Antichrist. So explicitly the Trves Latin fragm. 13 Lit.: a flame of fire. So S. and Trves fragm.: M. B.; a flame that burneth. Trves fragm. adds: his eyes are those of a cat (fellini, for felini). 14 Sic ; see Note. C. has: the left one hath two pupils (Trves fragm. similar). 15 C,: eyebrows. So Trves fragm. 58 TESTAMENT OF OUR LORD [I. 11-13 and? his lower lip is large; but his right thigh slender ;? his feet broad ; his great toe is bruised and flat. This is the sickle of desolation.5 CHAPTER 12 Therefore I say unto you, [ye] children of the light, that the time is at hand, and the harvest is ripe that sinners should be harvested in judgment. And to many the Judge shall arise as one who is kind, and shall impute to them their own works. But when He shall be at hand, a sign shall be given to? the elect, who keep the law of My Father. CHAPTER 13 4 Then those who fear My words, and do them in truth and with a faithful mind, shall watch and pray without ceasing,! reckoning continual supplication as a work, in nothing wandering or going about! in this world, and in nothing anxious, but 18 with an austere 1 soul and a mind that doubteth not, daily taking on them the cross,4 to do the will of My 18. omits: and. 2 Treves fragm.: his right thigh lean, the shin bones slender. So in the Apocryphal Apocalypse of John, Antichrist has the legs of a cock (James, Apoc. Anecd. 156, 187). 3 Or: finger. 4 Treves fragm.. broken. 5M. B. omit thisclause. See Note for other MSS. 6 Cf. Rev. xiv. 15 in the Greek. See Note for the reading of C. 7 Lagarde vocalises the Syriac differently, and renders ws v mGeclg. This is improbable. 8 Ie. for merit ; lit.: shall raise over them their works, sc. for a shield in the day of trial. In the day of judgment, they shall be justified by their works. Cf. II. 15, and p. 28. Possibly there is a reference to Rev. xiv. 13. See Notes for the Treves fragm. C.: that Son of Perdition. 10 Lit.: with. 11B.: laws; C.: laws and precepts. 12.,: Of the approach of the time of judgment. 18 Copto-arab.: Then our Lord Jesus Christ commanded us, saying : Say to them who fear My words and fulfil them in truth that they pray . . . 4 C, omits: with a faithful mind. 1 St. Matt. xxvi. 41. 16 1 Thess. v. 17. 17 Or: wrapped up. 18M. B.: also not. ! . margin: contrite. 20 B.: a doubting mind (error); C.: when also they take up with nothing but with a manly soul and unhesitating mind. 21 Cf, St. Luke ix. 28. I. 13-15] PROLOGUE 59 Father which is in heaven, with a meek heart. For He who is anxious about them that trust in the truth, and careth for them, is the Lord; and He sendeth to them those things which are right and fitting those things which He knoweth, and by the hands of them whom He knoweth. CHAPTER 14 I have told you these things, therefore, that wherever ye go, ye may test the souls that are holy,? and tell them those things which are fitting and right, and those things which are about to be, and all those things which, before I was glorified, I gave you in commandment, so that believing [them] they may truly live From henceforth shall be the beginning of travail, and the mystery of destruction.” Turning therefore to the Church, setting right, duly ordering, and arranging, and doing all things in uprightness and holiness, speak to every man as is helpful to him, so that your Father which is in heaven may be glorified1 Be ye wise, that ye may persuade those who are in captivity to error, and those who are sunk in ignorance, that coming to the knowledge of! God, and living piously and purely, they may praise My Father and your God.8 CHAPTER 15 Now after Jesus had spoken these words, Peter and John 1Cf. 1 Pet. v. 7. 2 C. omits the rest of this chapter, but adds: to their souls. 3 Lit.: holy souls. 4C. omits: and those . . . about to be. 5 Lit.: should be. C.: suffered. 7 Lit.: commanded you. (C.: while they believe in you they may live purely and holily. C.: worketh (2 Thess. ii. 7). 10 St. Matt. xxiv. 8; St. Mark xiii. 8. 1 C.: inquity (2 Thess. ii. 7). Here C. breaks off with: That of the Son of Perdition is ended without diminution. 2. B.: Churches. 13 . here breaks off, and resumes in 31. 14 Copto-arab.: for Turning . . . helpful to him, reads: Consolidate the Churches, and ordain for (impress upon) them the offices which suit each. 15 St, Matt. v. 16. 16 Or: who lead captive into error. 7 Lit.: knowing. 8 Cf, St. John xx. 17. Copto-arab.: My Father who is your Father, and my God who is your God. 60 TESTAMENT OF OUR LORD [I. 15-17 and Thomas and Matthew and Andrew and Matthias (?) and the rest said: O our Lord, truly Thou hast spoken to us now also words of warning and of truth, and though we are not worthy Thou hast bestowed upon us many things, and hast granted also to those of future generations who are worthy, to know Thy words and to flee from the snares of the Evil One. But, O our Lord, we beseech Thee, make Thy perfect light to shine upon us, and upon those who are foreordained and separated to be Thine. Because! that we have many times asked Thee, we pray Thee teach us of what sort he ought to be who standeth at the head of the Church, or with what rule he should raise up and order the Church. For it is urgent that when we are sent to the nations to preach the salvation which is from Thee, it should not escape us as to how it is fitting to arrange the mysteries of the Church. Therefore from Thy mouth,? O our Saviour and Perfecter, we desire to learn without omission how the Chief of the holy things ought to please Thee, and [likewise] all those who minister in Thy Church. CHAPTER 16 3 Then Martha and Mary, and Salome, who were with us, answered and said :Yea, O our Lord, teach us to know what we ought to do, that our souls may live unto Thee. Then Jesus answered and said unto them: I will that, persevering in supplication, ye should always serve My Gospel, and be examples of holiness, for the salvation of those who trust patiently in Me; and in all things be figures of the kingdom of heaven. CHAPTER 17 But to us also Jesus said:Because that ye also have asked Me concerning the rule ecclesiastical, I deliver and make known to you how ye ought to order and command ? Copto-arab. abbreviates from here to the end of the chapter. 2 Lit.: voice, Copto-arab. omits this chapter. 4 Cf. Acts i. 14. 51 Tim. v. 5. 6 Lit.: in. 7 Or: endure. I. 17, 18] PROLOGUE 61 him who standeth at the head of the Church, and to keep the perfect and just and most excellent rule, in which My Father who hath sent Me is well pleased. Verily I say unto you, that he who knoweth the power of this commandment and of this testament, and doeth according to those things which are written therein, shall be made like! unto the angels who praise My Father? and shall be holy unto God. But My Father is mediator? and all His host, that if their sins are as the sand of the sea[shore] which cannot be numbered, and any of them, understanding these words, shall do them, these sins shall be forgiven him, and he shall live in Me. CHAPTER 18 But because in the midst of the assembly of the people [there are], more and more, many carnal desires, and the labourers are feeble and few, only My perfect labourers shall know the multitude of My words, all also which at times I spake to you in private before I should suffer, and which ye know; ye both have them and understand them. For My mysteries are given to those who are Mine, with whom I shall rejoice and be glad with My Father. When they shall be loosed from [this] life they shall come to Me. But these remaining words, determining and appointing them, speak ye in the Churches. But from the day that My faithful ones also have the desire to know, that they may do the things of My Father, what[soever is] in this My testament, I will be with them, and will be praised among them, and I will make My habita- tion with them, by power informing them of the will of My Father. See that ye give not My holy things to the dogs, and cast not pearls before swine, as I have often commanded you. 10Qr: shall be like. There is a reminiscence of St. Luke xx. 36 (?). 2 B.: the glorious angels of My Father. 3 Or: arbiter. 4 Jer, xxxiii, 22 (order altered and words applied to an altogether different object). 5 Or: small. Or: many times. 7 St. Matt. vii. 6. 62 TESTAMENT OF OUR LORD [I. 18, 19 Give not My holy things! to defiled and wicked men who do not bear My cross, and are not subject [to Me]; and My com- mandments shall be for derision among them. And it? shall be to him that is embittered and doeth them not, but giveth My words without profit, for the destruction of their souls. But it shall be spoken and given to those who are firm and fixed, and do not fall away, who keep My command- ments and this tradition, [to the end] that they, keeping these [things], may abide holy and upright and strong in Me, fleeing from the downfall of iniquity and the death of sin; the Holy Ghost [also] bestowing upon them His grace, that they may believe uprightly, that they may in the Spirit spiritually know the things of the Spirit, and in hope endure labour, and in joy serve My Gospel, and bear the reproach of My cross, not doubting but [rather] glorying; for verily I say unto you, that such as these [men] and such as these [women] shall, after death, dwell in the third order of My Father who hath sent Me. ([CHarreR 191] T tell you therefore how the sanctuary? ought to be; then I will make known the holy rule of the priests of the Church. Let the church then be thus: let it have three entrances as a type of the Trinity. Let the diaconicum be on the right of the right hand entrance, that the eucharists,’ or offerings which are offered, may be seen. Let there be a fore-court, with a portico going round, to the diaconicum. M.: thing. 2 Mase. 3 Or: provoketh [Me]. 4 Fem. 5 Lit.: do. 6 Le. rightly. 7 Of. 1 Cor, ii, 10-14. 8 Paronomasia in the Syriac between these two words, 5 Or: boasting. Cf. Gal. vi. 14, Perhaps we should read: after the rest (or quiet) of My Father who hath sent Me, shall dwell . . . See Note. 1 Number omitted in the Syriac. 12 Lit.: house of holiness. 8 Lit.: house of the deacons. M4 eixapioriat. The Greek is transliterated into Syriac from accus. pl. rod transliterated. See Note. 1. 19] THE CHURCH BUILDINGS 63 Then within the fore-court let there be a place [to serve] for a baptistery, its length twenty-one cubits as a general ? type of the prophets, and its width twelve cubits as a type of those who have been determined to preach the Gospel, with one entrance and three exits. Let the Church have a house of the catechumens, which shall be also the house of the exorcists. Let it not be de- tached from the Church, but so that those who enter and are in it may hear the lections and spiritual hymns of praise and psalms. Let there be a throne by the altar ; on the right and on the left [let there be] the places of the presbyters, so that on the right may sit those who are more exalted and honoured, and those who labour in the word; but those who are of middle age on the left hand. But that place where the throne is, let it be raised three steps, for there the altar ought to be. Let that house have two porches, on the right and on the left, for men and for women. Let all the places be lighted, both for a type, and also for reading. Let the altar have a veil of pure linen, for it is without spot. Also the baptistery likewise, let it be under a veil. Let a place be built as for commemoration, so that the priest and chief deacon sitting with the readers may write the names of those who offer the oblations, or of those for whom they have offered [them], so that when the holy things are offered by the bishop, the reader or chief deacon may name them by way of commemoration, which the priests and 1 Lit.: Let a house be for the house of baptism. Cf. I. 34 ad fin. 2 Or: complete ; not same word as in I. 23, below. 3 The Twelve Apostles. 4 Of Holy Scripture. 5 Cf. Eph. v. 19, and Col. iii. 16. 6 So the MSS. (M.B.). See Note. 7 Cf. 1 Tim. v. 17. 8 Lit.: stature. “In Syriac mase. ; it refers to throne which is masc., and should refer to place which is fem. W B.: priest. 64 TESTAMENT OF OUR LORD [1. 19, 20 people offer for them with supplication. For there is this- type also in heaven.? Let the place of the. presbyters be within the veil, beside that place of commemoration. Let the house of the offering and the treasury be quite beside the diaconicum. But let the place of the lection 3 be a little outside the altar. Let the house of the bishop be beside that place which is called the fore-court. Also that of those widows who are called those that sit in front. Also let that of the presbyters and deacons be behind the baptistery. Let the deaconesses abide beside the door of the Lords house. Let the Church have a house for entertaining near by, where the chief deacon shall entertain strangers. CHAPTER 20 Now after the house is [built] as is fitting and right, let the bishop be appointed, being chosen by all the people accord- ing to the will of the Holy Ghost, being without fault, chaste, quiet, mild, without anxiety, watchful, not a money-lover! blameless,” not quarrelsome, ready to forgive, a teacher, not given to much speaking, a lover of good things, a lover of labour, a lover of widows, a lover of orphans, a lover of the 1 There is a reference perhaps to St. Luke x. 20. Cf. Rev. xiii. 8, xvii. 8, xxi, 12. 2Lit.: all of it. : 3 Or: of reading. 4 Lit.: behind that of the baptistery. The Pshitta in Tit. i, 1 Tim. iii., passages parallel to this, has qashisha (presbyter) for ricxomos. 6 Of. Acts xiii. 2, xx. 28. 71 Tim. iii. 2 (but not as Pshitta). 81 Tim. iii. 2; Tit. i. 8 1 Tim. iii. 3. 0] Tim. iii. 2. 1 agirdpyupos, 1 Tim. iii. 3. 12 Same root as Tit. i. 6. 31 Tim, iii. 3. 41 Tim. iii, 2, piddeyaGos, Tit. i. 8., where R.V. renders a lover of good, A.V. a lover of good men, and A.V. margin, as has been done here by the Pshitta and by James of Edessa, a lover of good things. I. 20, 21] THE BISHOP 65 poor, experienced in the mysteries, not lax? and distracted in company with this world, peaceful, and in all good things perfect, as one to whom the order and? place of God is entrusted. It is good indeed that he be without a wife, but at any rate that he have been the husband of one wife only, so that he may sympathise with the weakness of widows. Let him be appointed when he is of middle age, not a youth. CHAPTER 21 Being such as this, let him receive ordination on the first day of the week, all consenting to his appointment, and bearing witness to him, with all the neighbouring presbyters and bishops. Let those bishops lay hands on him, having first washed their hands, but let the presbyters stand beside them, not speaking, in fear, lifting up their hearts in silence. After [that], let the bishops lay hands on him, saying: We lay hands on the servant of God, who hath been chosen in the Spirit, for the true and pious disposing of the Church, which alone hath the principality, and which is not dissolved, of the invisible [and] living God, and for the de- livering of true judgment and divine and holy revelations, and of divine gifts and faithful doctrines of the Trinity, by the cross, by the resurrection, by the incorruptibility, in the holy Church of God. After this, one bishop, commanded by the other bishops, shall lay hands on him, saying his calling of appointment, thus : PRAYER OF ORDINATION oF A BISHOP O God, who hast done all things in power, and hast established them, and hast founded the inhabited world in reason, and hast adorned the crown of all these things which ! Or: sacraments. 2M.B.: carried away. 3M.: or. 4 B. inserts : also. 5 Or: was. 8 Not worded as 1 Tim. iii. 2 and Tit. i. 6; though the reference is clear. See Note. 7 Lit.: laying on of the hand. 8 evoeBys translated. So always. kardoraots transliterated. 1 Probably Greek udvapyxos (see p. 16). Nl yecporovia transliterated. 2 Or: made. 5 66 TESTAMENT OF OUR LORD [1 21 were made by Thee; who hast given to them to keep Thy commandments in fear; who hast bestowed upon us the understanding of the truth, and hast made known unto us that good Spirit of Thine; who didst send Thy beloved Son, the only Saviour, without spot, for our salvation; O God and Father of our Lord Jesus Christ, Father of mercies and God of all comfort who in the pure heights dost dwell eternally, who art high and adorable, dreadful? and great ; who seest all things, who knowest all things before they are, with whom all things were before they were [made]; who gavest illumination to the Church by the grace of Thy Only- begotten Son, having foreordained from the beginning those who delight in just things, and do those things that are holy, to dwell in Thy habitations ; who didst choose Abraham, who pleased Thee by his faith, and didst translate holy Enoch to the treasure-house of life; who hast ordered princes and priests in Thine upper sanctuary; O Lord, who didst call [them] to praise and glorify the Name of Thee and of Thy Only-begotten in the place of Thy glory; O Lord God, who before the foundation of the world didst not leave Thine upper sanctuary without a ministry, and also, since the foundation of the world, hast adorned and glorified Thy sanctuaries [on earth] with faithful princes and priests, after the pattern of Thine [own] heaven; Thou, Lord, even now also art well pleased to be praised, and hast vouchsafed that there should be princes for Thy people: Cause to shine forth and pour out understanding, and the grace which cometh from Thy princely Spirit, which 4 Thou didst deliver to Thy beloved Son Jesus Christ; give wisdom, O God, [give] reason- ing, strength, power, unity of spirit 1 to do all things by Thy 12 Cor. i. 3. ? Lit.: feared. 3 Perhaps a paraphrase of Rev. iv. 11. 4Or: lovingkindness. So often. 5 Cf. Heb. xi. 8. Heb. xi. 5. 7 Lit.: high. 8 Or: type. Lit.: wast. 0 Lit.: is, 11 Sic. In the parallels the relative refers to the Holy Spirit. See Note on this passage. 2 M.: give glorious (or praised) wisdom, O God. 18 There is, perhaps, a reference to Ps. Ixxxvi. 11, and to Phil. ii, 13, I. 21] THE BISHOP 67 co-operation. Give the Spirit which is Thine, O holy God; send to Thy holy and pure Church, and to every place which singeth to Thee Holy, Him who was given to Thy Holy One ; and grant, O Lord, that this Thy servant may please Thee? for doxology,? and for laud without ceasing, O God, for fitting hymns of praise, and for suitable times, for acceptable prayers, for faithful asking, for an upright mind, for a meek heart, for the working of life and of meekness and of truth, for the knowledge of uprightness. O Father, who knowest the hearts, [grant] to this Thy servant whom Thou hast chosen for the episcopate, to feed Thy holy flock, and to stand at the head of the priesthood without fault, ministering to Thee day and night; grant that Thy face may be seen by him ; vouchsafe, O Lord, that he may offer to Thee the offer- ings of Thy holy Church carefully [and] with all fear ; bestow upon him that he may have Thy powerful? Spirit to loose all bands, as Thou didst bestow [Him] on Thy apostles, to please Thee in meekness; fill him full of love, knowledge, under- standing, discipline, perfectness, strength, and a pure heart, when he prayeth for the people, and when he mourneth for those who commit folly and draweth them to [receive] help; when he offereth to Thee praises and thanksgivings and prayers for a sweet-smelling savour through Thy beloved Son, our Lord Jesus Christ, by whom [are given] to Thee praise and honour and might, with the Holy Ghost, both before the worlds, and also now, and at all times, and for ever and ever without end. Amen. And let the people say: Amen. And then let them cry out : He is worthy, He is worthy, He is worthy. After he is [ordained], let the people keep the feast three days, according to the mystery that in three days [our i Lit.: work. 2 Or: that this Thy servant who pleaseth Thee, may be for. 3 Sotodoyla translated. So always. 4 Lit.: time ; perhaps the Greek had fitting and opportune hymns. 5 Acts i. 24 (of our Lord). 6 rpbowrov transliterated. 7 Or: free ; not the same adjective as before. See Note. 8 Eph. v. 2. Or: him. 68 TESTAMENT OF OUR LORD [L.2i, 22 Lord] rose from the dead. And let every one give him the Peace. CHAPTER 22 Let him be constant at the altar; in prayers let him be persistent day and night, especially at the obligatory times of night; at the first hour, at midnight, and at early twilight when the star of the dawn riseth. Then also in the morning, at the third, sixth, ninth [hours, and the] twelfth hour at the lamp [lighting]. If also at every hour he offer prayers with- out ceasing for the people and for himself, he doeth well. Let him abide in the house of the Church alone. If he have one or two likeminded ? with himself, it is good that he should be with them for united supplication in unison? For where two or three are gathered together in My Name, ye know that I have said unto you that I am in the midst of them. But if he cannot abide all night long, yet let him remain these hours that I have said. For then the angels visit the Church. Let him fast three days each [week] (?) all the year. But for three weeks after his appointment let him maintain the fast according to the number of the eighteen Exalted Entrances by which the Only-begotten passed when He came to the passion. But on the first day of the week only let him feed on bread with oil and honey and salt, and all fruits of trees; but let him in no wise taste wine, except only the cup of the Offering. This let him use whether ill or well. For it is good that this be for the priests only. And so after these weeks all the year, let him fast three days each [week]; and for the rest of the time let him fast according to his strength. But in no wise let him eat meat, not because if he taste or eat [meat] he is to be blamed, but because when he loveth infirmity these strong meats are not fitting,! and in order that he may watch. 1 Copto-arab.: at the first hour of the day. 2 So Phil. ii. 20 (in Harklean Version). 3 dudpwvos translated. 4S8t. Matt. xviii. 20, almost exactly. 5 Lit.: three three days all the year. Cf. I. 31, and below. 6 Perhaps: this [rule] (?) 7 St. Matt. xii. 4. 8 Lit.: three three days. Lit.: flesh. B.: he doth not use these strong [meats]. I. 22, 23] THE EUCHARIST 69 Let the Offering only be on Saturday, or on the first day of the week, and on a fast-day. On the eve? let him instruct and teach these things in the manner of a mystery to those whom he hath tested as having ears to hear But if he be sick in body, let him quickly take care to heal himself, feeding on fish, and constantly [taking] a little wine of the Holy thing, that the Church may not also come to an end because he is lying sick ; but [that] those who learn may receive joy. But when teaching in the Church, let him speak thus carefully, as a man who knoweth that he is speaking for a testimony the doctrine of all the ministry of the Father of all, that [doctrine] which is accurately written. Let him say all these thingsall those which he accurately knoweth and remembereth of old. For if he knoweth what he saith, he may have hope that his hearers also [will] have known these things. And with all his labour, let him beseech the Lord, so that his word may bring forth the fruits of the Holy Spirit in them that hear. Let him do everything in order, and with knowledge. Let him dismiss the catechumens after he hath admonished them with meditations and admonitions of the Prophets and Apostles? with instructive words, so that they may know Him whom they confess. But let him teach the faithful after the manner of a mystery, having first dismissed the catechumens ; and after the instruction in the mysteries let him offer, so that knowing in what mystery they are taking part, they may offer with fear. CHAPTER 23 Let him offer on Saturday three loaves for a complete symbol of the Trinity ; but on the first day of the week let him offer four loaves for a complete symbol! of the Gospel. 1 Ze, the Holy Eucharist. 2 Lit.: in the evening. 3M. B.: and to. 4 Lit.: testeth. 5 Deut. xxix. 4 (not as in N.T. Pshitta). 6 Or: beforehand. 7So pl. in Gal. v, 22, Pshitta. 8M.: meditation. Lit.: prophetical and apostolic admonitions. 10 Not the same word as in I. 19, above; lit.: the filling up; so at end of this chapter, page 77. Or: according to the complete [number] of the Trinity . according to the complete [number] of the Gospel. 70 TESTAMENT OF OUR LORD [1. 23 Because that the ancient people erred, when he offereth let the veil in front of the door be closed, and within it let him offer with the presbyters and deacons and the canonical widows, and subdeacons and deaconesses and readers [and] those who have gifts. But let the bishop stand first in the middle, and the presbyters immediately behind him on either side, and the widows immediately behind the presbyters on the left side, and the deacons also behind the presbyters on the right hand side; the readers behind them, and the sub- deacons behind the readers, and the deaconesses behind the subdeacons. Let the bishop then place his hand on those loaves which have been set on the altar, and let the presbyters place their hands together with him, and let the rest stand only.? Let not the loaf of catechumens be received; not even if he have a believing son or wife and wish to offer on their behalf; let it not be offered unless he is baptized Before the bishop or presbyter offereth, let the people give the Peace to one another. Then, a great silence being made, let the deacon say thus : ADMONITION OF THE DEACON ON THE EUCHARIST? [Lift up] your hearts to heaven. If any man have wrath against his companion, let him be reconciled. If any man have a conscience without faith, let him confess [it]. If any man have a thought foreign to the commandments, let him depart. If any man have fallen into sin, let him not hide himself: he may not hide himself.! 1 Lit.: spread. Se., without speaking. 3 So the MSS. (M. B.). Rahmani vonjectures : a catechumen. Or: let him not approach. Cf. Lev. xxii. 25. 6 The Kiss of Peace. 7 ebxapurta transliterated. 8 Lit.: in. St. Matt. v. 24. 0 Lit.: be in. 1 Or: can. Cf. Gen. iii, 8-10; Ps. Ixix. 5; Jer. xvi. 17. I. 23] THE EUCHARIST 71 If any man have a disordered reason, let him not draw near. If any man be defiled, if any man be not firm, let him give place. If any man be a stranger to the commandments of Jesus, let him depart. If any man despise the prophets, let him separate himself : from the wrath of the Only-begotten let him deliver himself. Let us not despise the cross. Let us flee from threatening. We have our Lord as onlooker, the Father of Lights? with the Son, [and] the angels who visit [us]. See to yourselves that ye be not in anger against your neighbours. See that no man be in wrath: God seeth. [Lift] wp your hearts to offer for the salvation of life and of holiness. In the wisdom of God let us receive the grace which hath been bestowed upon us. Then let the bishop say, giving and rendering thanks with an awed voice : Our Lord [be] with you. And let the people say: And with thy spirit. Let the bishop say : [Lift] up your hearts. Let the people say : They are [lifted up] unto the Lord. Let the bishop say : Let us give thanks to the Lord. And let all the people say: It is meet and right. And let the bishop ery: Holy things in holy [persons]. And let the people call out: In heaven and on earth without ceasing. EUCHARIST OR THANKSGIVING OVER THE OFFERING Let the bishop immediately say : We render thanks to Thee, O God, the Holy One, Con- 1] Thess. v, 20. 2 B.: Let us flee from the threatening of the Lord. We have an onlooker, the Father of lights. Cf. St. Jas. i. 17. 31 Cor. xi. 10. . 4 Lit.: keep not. ? ebxapiorta transliterated. 6M.: offerings. 72 TESTAMENT OF OUR LORD [1. 23 firmer of our souls, and Giver of our life, the Treasure of incorruptibility, and Father of the Only-begotten, our Saviour, whom in the latter times Thou didst send to us as a Saviour and Proclaimer of Thy purpose For it is Thy purpose that we should be saved in Thee. Our heart giveth thanks unto Thee, O Lord, [our] mind, [our] soul, with all [its] thinking, that Thy grace may come upon us, O Lord, so that we may continually praise Thee, and Thy Only-begotten Son, and Thy Holy Ghost, now and alway, and for ever and ever. Amen. O Thou Power of the Father, the Grace of the nations, Knowledge, true Wisdom, the Exaltation of the meek, the Medicine of souls,? the Confidence of us who believe, for Thou art the Strength of the righteous, the Hope of the persecuted, the Haven of those who are buffeted, the Uluminator of the perfect, the Son of the living God make to arise on us, out of Thy gift which cannot be searched into, courage, might, reliance, wisdom, strength, unlapsing faith, unshaken hope, the know- ledge of Thy Spirit, meekness [and] uprightness, so that alway, O Lord, we Thy servants, and all the people, may praise Thee purely, may bless Thee, may give thanks unto Thee, Lord, at all times, and may beseech Thee. And also let the bishop say : Thou, Lord, the Founder of the heights, and King of the treasuries of light, Visitor of the heavenly Sion, King of the orders of archangels, of Dominions, Praises, Thrones, Raiments, Lights, Joys, Delights, the Father of kings, who holdest all in Thy hand, and suppliest [all] by Thy reason, through Thine Only-begotten Son who was crucified for our sins: Thou, Lord, didst send Thy Word, who is of Thy counsel and covenants by whom Thou madest all things, being well pleased with Him, into a virgin womb; who, when He was conceived, 1Or: thought. Cf. Jer. xxix. 11. 2 Or: the intelligence. So Rahmani conjectures from the Ethiopic translation; M. B. read: Medicine of the meek, Exaltation of souls. 4 Lit.: of us believers. 5 St. Matt. xvi. 16. 6 Lit.: of the archangelic orders of Dominions, ete. 7Or: managest. 8 Lit.: Son of [Thy] counsel and Son of Thy pronise. 1. 23] THE EUCHARIST 73 [and] made flesh, was shown to be Thy Son, being born of the Holy Ghost and the Virgin; who, fulfilling Thy ; will, and preparing a holy people, stretched forth His hands? to suffer- ing, that He might loose from sufferings and corruption and death those who have hoped in thee; who when He was betrayed to voluntary suffering that He might raise up those who had slipped, and find those who were lost, and give life to the dead, and loose [the pains of] death, and rend the bonds of the Devil, and fulfil the counsel of the Father, and tread down Sheol, and open the way of life, and guide the righteous to light, and fix the boundary, and lighten the dark- ness, and nurture the babes, and reveal the resurrection ; taking bread, gave it to His disciples, saying, Take, eat, this is My Body which is broken for you for the forgiveness of sins. When ye shall do this, ye make My resurrection. Also the cup of wine which He mixed He gave for a type of the Blood which he shed for us. And also let him say : Remembering therefore Thy death and resurrection, we offer to Thee bread and the cup, giving thanks to Thee who alone art God for ever, and our Saviour, since Thou hast promised to us to stand before Thee and to serve Thee in priesthood. , Therefore we render thanks to Thee, we Thy servants, O Lord. And let the people say likewise. And also let [the bishop] say : We offer to Thee this thanksgiving, Eternal Trinity, O 1Or: a virgin. 21 St. Pet. ii. 9; Ex. xix. 6. 3 Cf. St. John xxi. 18. 4So MSS. Rahmani conjectures: of. 5 Lit.: set upright. 6 The wording differs considerably from that in the N.T. It resembles most nearly St. Matt. xxvi. 27, 28, and 1 Cor. xi. 24, 25. 7 The Syriac does equally well for offer in both cases. Cf. 1 Cor. xi. 26. 8 Or: commemorating. 9 ed dca literally translated into Syriac. 1 Rahmani conjectures: hast made us worthy, by omitting two letters in the Syriac. 74 TESTAMENT OF OUR LORD [I. 23 Lord Jesus Christ, O Lord the Father before! whom all creation and every nature trembleth fleeing into itself, O Lord the Holy Ghost; we have brought? this drink and this food of Thy Holiness [to Thee]; Cause that it may be to us not for condemnation, not for reproach, not for destruction, but for the medicine and support of our spirit. Yea, O God, grant us that by Thy Name every thought of things dis- pleasing to Thee may flee away. Grant, O God, that every proud conception may be driven away from us by Thy Name which is written within the veils of Thy sanctuaries, those high onesa Name which, when Sheol heareth [it], it is amazed, the depth is rent, the spirits are driven away, the dragon is bruised, unbelief is cast out, disobedience is sub- dued, anger is appeased, envy worketh not, pride is reproved, avarice rooted out, boasting taken away, arrogance humbled, [and] every root of bitterness destroyed. Grant therefore, O Lord, to our innermost eyes to see Thee, praising Thee and glorifying Thee, commemorating Thee [and] serving Thee, having a portion in Thee alone, O Son and Word of God, who subduest all things. Sustain unto the end those who have gifts of revelations Confirm those who have a gift of healing! Make those courageous who have? the power of tongues.” Keep those who have? the word of doctrine upright. Care for those who do Thy will alway.1 Visit the widows. Help the orphans. Remember those who have fallen asleep in the faith. And grant us an inheritance with 1 Lit.: from. See Note for the reading of M. 3M. omits: not. 4 Lit.: faces of the doors. 5 Cf. Rom. xvi. 20. 6 Lit,: every nature that begetteth bitterness. The text has master here for bitterness, but it seems to be either (1) a misprint of one letterthe correcting of which would yield bitterness, or (2) master is taken for a masterful and overweening spirit, which would rather rule than be ruled, rather teach than be taught. Cf. St. Jas. iii, 1. Sec Appendix I for the parallels in the Abyssinian Anaphora of our Lord. 7 Or: remembering. 8 Or possibly : to whom all things are subdued. Lit.: are in. 1 Cor. xiv. 26, 30. 11 Cor. xii. 9. 21 Cor. xii, 10. 131 Cor. xii. 8. M4 Alway may refer to either verb. 1 B. omits: and. I, 23] THE EUCHARIST 75 Thy saints, and bestow [upon us] the power to please Thee as they also pleased Thee. Feed the people in uprightness : sanctify us all, O God; but grant that all those who partake and receive of Thy Holy Things may be made one with Thee, so that they may be filled with the Holy Ghost, for the confirmation of the faith in truth, that they may lift up always a doxology to Thee, and to Thy beloved Son Jesus Christ, by whom praise and might [be] unto Thee, with Thy Holy Spirit for ever and ever. Let the people say: Amen. The deacon: Karnestly let us beseech our Lord and our God that He may bestow upon us concord of spirit. The bishop: Give us concord in the Holy Spirit, and heal our souls by this offering, that we may live in Thee in all the ages of ages. The people: Amen. Let the people also pray in the same [words]. After these things the seal of thanksgiving thus: Let the Name of the Lord be blessed for ever. The people: Amen. The priest: Blessed is He that hath come in the Name of the Lord. Blessed [is] the Name of His praise. And let all the people say: So be it, so be it. Let the bishop say: Send the grace of the Spirit upon us. 1 Eph. i. 18; Col. i. 12. 21 Cor. xiv. 16. oudvoa translated. 4 Or: of the Spirit. Not as Phil. ii. 1, Pshitta. 5 B.: cometh. St. Matt. xxi. 9. 76 TESTAMENT OF OUR LORD [I. 23 If the bishop be polluted, let him not offer, but let a? presbyter offer. Also let him not receive of the mystery, not as though he were defiled, but because of the honour of the altar. But after he hath fasted and bathed in pure water, let him approach and minister. Similarly also a presbyter. And wf also a widow be menstruous, let her not approach. Similarly if a woman or a layman or any of the company [of the clergy be polluted), let him not approach, for the honour [of the altar] except after fasting and bathing. Let the priests first receive, thus: the bishops, presbyters, deacons, widows, readers, subdeacons. After these those that have gifts, those newly baptized, babes. The people thus: old men, virgins and the rest. The women [thus]: deaconesses, and after that the rest. Let each one when he receiveth the thanksgiving” say before he partaketh: Amen. After that let him pray thus ; after that he receiveth the Eucharist let him say: Holy, Holy, Holy, Trinity ineffable, grant me to receive unto life this Body, and] not unto condemnation. And grant me to bring forth the fruits that are pleasing to Thee, so that when I shall be shown to be pleasing to Thee I may live in Thee, doing Thy commandments ; and [that] with boldness I may call Thee Father, when I call for Thy kingdom and Thy will [to come] to me. -May Thy Name be hallowed! in me, O Lord; for Thou art mighty and [to be] praised, and to Thee be praise for ever and ever. Amen. After the prayer let him receive. 1 ev dveapdte translated. 2 Or: the. 3 Or: sacrament. 4 Cf. Heb. x. 22, 5 Cf. St. Matt. xviii. 1-4; St. Mark x. 15. 6 Je, male. Cf. 1 Cor. vii. 32, and Rev. xiv. 4. edxaptoria is here translated from the Greek, not transliterated as before. 8 B. (recent hand): before that. evxapiorla transliterated, 10 Or: salvation. ” Or: call on Thee, O Father. Of. 1 St. Pet. i. 17 (2). 12 Of. St. Matt, vi. 9-13. I. 23, 24] THE EUCHARIST 77 When he taketh of the Cup, let him say twice Amen, for a complete symbol? of the Body and Blood. After all receive, let them pray, giving and rendering thanks Sor the reception, the deacon saying : Let us give thanks unto the Lord, receiving His Holy Things, so that the reception [of them] may be for the life and salvation of our souls. Let us beg and beseech [His grace], raising a doxology to the Lord our God. After that let the bishop [say]: O Lord, Giver of light eternal, the Helmsman of souls, the Guide of saints ; Give us understanding eyes which always look to Thee, and ears which hear Thee only, so that our soul may be filled with grace. Create in us a clean heart, O God; so that we may alway comprehend Thy greatness. O God, Wonderful, who lovest man, make our souls better, and, by this Eucharist which we, Thy servants, who fail in much, have [now] received, form our thoughts so that they shall not swerve: for Thy kingdom is blessed, O Lord God, [who art] glorified and praised in Father and in Son and in Holy Ghost, both before the worlds, and now, and alway, and for the ages and for ever and ever without end. The people: Amen. CHAPTER 24 Lf the priest consecrate oil for the healing of those who 1 There may be a reference, in the saying of the Amen twice, to the words of Gen. xli. 32. 2 See at the beginning of this chapter, page 69. 3 Or: Eternal Giver of light. 4Lit.: form. 5 Ps, li, 10. 6 M.: of (a manifest error). piddvOpwros translated. 8 evxapiorta transliterated. Lit.: thy deficient servants. See St. Jas. v. 14-16. 78 TESTAMENT OF OUR LORD [I. 24-26 suffer, let him say thus, quietly placing the vessel before the altar : O Lord God, who hast bestowed upon us the Spirit, the Paraclete? the Lord,? the saving and unshaken Name, which is hidden from the foolish but revealed unto the wise; O Christ, who didst sanctify us, and by Thy mercies dost make the servants whom Thou choosest wise with the wisdom that is Thine, who didst send the knowledge of Thy Spirit to us sinners by the holiness which is Thine, bestowing on us the power of the Spirit ; who art the Healer of every sickness and of every suffering; who didst give the gift of healing to those who were counted worthy of this by Thee; send on this oil, which is the type of Thy fatness, the delivering [power] of Thy good compassion, that it may deliver those who labour and heal those who are sick, and sanctify those who return, when they approach to Thy faith ; for Thou art mighty and [to be] praised for ever and ever. The people: Amen. CHAPTER 25 Likewise, the same also over water. CHAPTER 26 At early dawn let the bishop assemble the people, so that the service may be finished before the rising of the sun.7 When he saith the First Hymn of Praise, of the Dawn, the presbyters and deacons and the rest, the faithful also, [standing] close by, let him say thus: 1 J.e, in a low voice. ? Here only in Test. As in Constantinopolitan Creed. See Introduction, pp. 20, 40. 4 Not as in St. Matt. xi. 25, or St. Luke x. 21. The reference would rather be to St. John xiv. 17. 5 St Matt. iv. 23. St Mark xvi. 18; 1 Cor. xii. 9. 7 Lit.: until the sun riseth, I. 26] THE EUCHARIST 79 Praise to the Lord. And let the people say: It is meet and right. HYMN OF PRAISE FOR THE DAWN The bishop: It is meet and right that we should praise and laud and give thanks to Thee, who didst make all, ineffable God. Stretching forth! our souls upward, we raise to Thee, O Lord, a hymn of praise for the morning,to Thee who art all-wise, powerful, great in mercies, O God, the Con- firmer and Raiser-up of our souls ; we praise Thee, the Word who before the worlds wast begotten of the Father, and restest alone with Thy saints? who art praised with the hymns of the archangelsThee the Maker, who wast not made with hands, and who makest known holy things which are invisible, pure, and spotlessThee who hast made known to us the hidden mysteries? of wisdom, and didst promise to us immortal light; we lift up praise to Thee in pure holiness, we Thy servants, O Lord. And let the people say: We praise Thee, we bless Thee, we give thanks to Thee, O Lord; and we beseech Thee, O our God. Also [let] the bishop say: O God, the Begetter of light, the Principle of life, the Giver of knowledge, the Gift of grace, the Maker of souls, who makest things [that are] beautiful, the Giver of the Holy Ghost, the Treasure of Wisdom, and the Maker of good things, the Lord, the Teacher of holiness, who rulest the worlds by Thy will, the Receiver of pure prayers; we praise Thee, the Only-begotten Son, the First-born and Word of the Father, who didst bestow all Thy 1B.: having stretched forth. 2 Or: delightest alone in. Cf. Ps. iv. 3 and xvi. 3; and, by contrast, the Morning Psalm, v. 4. 3 Cf. 1 Cor. ii. 6, 7. 4 Lit.: head, or beginning. 5 Lit.: holdest. 80 TESTAMENT OF OUR LORD I. 26 grace on us who call upon Thee, the Helper, and upon the Father who begat Thee; who hast an essence that cannot be injured, where neither moth nor worm?! doth corrupt?; who givest to all that with all their heart trust in Thee those things which the angels have desired to behold ;3 who art the Guardian of light eternal and [of] treasures incorruptible ; who hast by the will of Thy Father shed light on the darkness which [is] in us; who from the depth hast raised us up to light; who hast given us life out of death, and bestowed upon us freedom out of slavery ; who by the cross hast made us of the household of Thy Father, and by Thy gospel hast guided us to the heights of heaven, and hast comforted us by Thy prophets; who in Thine own Person hast made us of the household of God the Father of lights; grant us, O Lord, that we may praise Thee, our God, so that always with unceasing thanksgiving we may speak praises to Thee, we Thy servants, O Lord. The people: We praise Thee, we bless Thee, we give thanks to Thee, we beseech Thee, O our God. Let the bishop also say: We sing to Thee with our mouths this triple hymn of praise as a figure of Thy kingdom, O Son of God, who [art] by eternity; who [art] above all, with the Father ; whom all creation praiseth, trembling with fear of Thy Spirit; at whom all nature trembleth in fear and [whom] every soul of the righteous blesseth; with whom all we have taken refuge; who hast made confusion, storms, [and] wind to cease from us; who hast been to us an haven of rest, and a place to flee unto from corruption; in whom we have hope of eternal salvation; who makest the peace- fulness of fine weather 1 for those who are buffeted on the seas and with the tempests; who in sicknesses! art 1 Not rust. See Thes. Syr. 180. 2 St. Matt. vi. 19, almost exactly. 31 St. Pet. i. 12. 4 Lit.: from. 5 Or: brought us home to. 6 St. Jas. i. 17. 7B: thanksgivings. Or: through (the preposition is causal, not temporal). Lit.: rests. 0 Cf. Ps, evii. 29 sqq. 1 B.: sickness, 1. 26] THE EUCHARIST 81 entreated and healest without price; who art with those that are shut up in prison; who hast loosed us from the bonds of death ; [who art] the Comforter of the poor, and of those who mourn, and of those who have laboured and wearied them- selves with the cross; who turnest away from us every menace!; who for us hast reproved the craft of Satan; who drivest away his menaces,? and givest us courage; who thrustest away all error from those that trust in Thee; whom the prophets and apostles praised secretly: we praise Thee, O Lord, we lift up to Thee a doxology, so that, having known Thee, we may rest in the habitations of life, doing Thy will alway. And grant to us, O Lord, to walk according to Thy commandments, and in mercy visit us all, both small and great, the prince and his people, the shepherd and his flock ; for Thou, O Lord, art our God, and blessed and praised [is] Thy kingdomTthe kingdom] of the Father, and of the Son, and of the Holy Ghost, both before the worlds, and now and always, and for the ages, and for ever and ever without end. And let the people say: Amen. Let them sing psalms and four hymns of praise ; one? by Moses, and of Solomon, and of the other prophets. Thus: little singing-boys ; two virgins; three deacons ; three presbyters. And so let the hymn of praise be said by the bishop, or by one of the presbyters. Let wt be said thus: The grace of our Lord [be] with you all. And let the people say: And with thy spirit. And let the priest say: Also let us praise our Lord. Or: assault. 2 Or: assaults. 3 In M. this (rightly) refers to the hymns; in B., to the Psalms. 4 Or: little psalm-singing boys ; lit.: psalm-singers, little boys ; or : singers, little boys. 5 Masculine, as above, p. 76. 6 82 TESTAMENT OF OUR LORD [1. 26 And let the people say: Meetly and rightly. Let the priest say: Let your hearts be fixed. And let the people say: We have [them fixed] with the Lord. HYMN OF PRAISE OF THE SEAL! O Lord, the Father, the Giver of light, the Author of all power and of all spirits, the Sealer of eternal light, and the Guide of life, the Maker of felicity and immortality, who hast made us to pass through material darkness, and hast bestowed upon us? immaterial light; who hast loosed the bonds of dis- obedience and crowned us with the faith which is Thine; who dost not keep far off from Thy servants, but art in them always ; who dost not neglect those [souls] which with labour and in Thy fear beseech Thee; who knowest all things before they are thought,3 and searchest out all things before they are considered, and givest what Thou wilt give before we ask Thee; who art well pleased to hear those who with heart undoubting serve Thee, O King of the highest lights and the soldiery of heaven, who hearest the archangels when they praise Thee, and art pleased in them; Answer us, O Lord, we beseech Thee. Grant us with boldness [with] unceasing voice to praise Thee, to laud Thee, to lift up to Thee a doxology ; so that being guarded by Thee and guided in light, we Thy servants, O Lord, may constantly praise Thee. The people: We praise Thee, we bless Thee, we give thanks to Thee, O Lord; and we beseech Thee, O our God. The priest: O Lord Jesus, hear us, O Holy One, who 1 Te. Blessing. ? B. omits: upon us. 5 Lit.: before reasoning. Lit.: before thoughts. 5 Future (not willest to give), 6 This is the literal translation ; the meaning, however, may be: who givest before we ask Thee to give. Cf. Isa. Ixv. 24. 7 Lit.: Thou Good Will to hear. 8 Lit.: heavenly soldiers; or: workmen; or: servants. Lit.: art the Hearer of the archangels who praise Thee. I. 26] THE EUCHARIST 83 wast the Voice of the dumb and the irrational, the Strength of the paralysed, the Giver of light to the blind, the Guide of the lame, the Cleanser of the lepers, the Curer of material fluxes, the Healer of the deaf and dumb, the Reprover of death, the Tormentor of darkness, the Ray of light, and the Lamp that is not quenched,! the Sun that is not darkened [and] resteth [not]; but who always givest light unto Thy saints; who hast established all things together for the good likeness of comeliness ; who art the well-tempered Reason ; who hast plainly given light to all; who art the Saviour of the sons of men, and the Converter of souls; who art the Provider of all things as is right, the Maker of the angels, who adornest all; the Thought of the Father; who didst found the worlds in prudence and wisdom, and didst establish them together; and wast sent from Thy eternal Father unto us ; the Intelligence of the Spirit who may not be apprehended or understood, the Maker-known of things invisible; Thou art glorious, and Thy Name is Wonderful. Therefore we also, Thy servants, O Lord, give praise to Thee. The people: We praise Thee, we bless Thee, we give thanks to Thee, O Lord; we beseech Thee, O our Lord. The priest: We sing, O holy Lord, this threefold hymn of praise to Thee, who didst give us a faith in Thee which cannot be loosed, whereby Thou didst make us to conquer the bonds of death; who didst create upright minds in them that trust in Thee, that they might be gods; who by the Spirit didst give unto us to tread under foot all the power of the enemy that we! may not profane those things which may not be 1Cf, 2Sam. xiv. 7 and xxi. 17. 2 Cf. Eccl. xii. 2 and Isa. 1x. 20. M.: quenched. 3 Lit.: in. 4 Perhaps edpoplo translated. 5 Lit.: Reason of well-temperedness (evxpacia). Common Syriac expression for mankind. 7 Isa. ix. 6. Lit.: to; or: for. 9 There is a reference perhaps to Ps. Ixxxii. 6, with our Lords commentary thereon, St. John x. 34; or to 2 St. Pet. i. 4. 10 Cf. St. Luke x. 19. 1 Or: he, 84 TESTAMENT OF OUR LORD [1. 26-28 profaned ; who by Thy mediation hast made friendship for us with Thy Father. Answer us Thy servants, O Lord, [Thou] whom without ceasing! we entreat,? who at our supplication givest [us] power against the adversary; whom alway we ask, as [it were], for the overthrow of the Evil one; Hear us, O King Eternal; comfort the widows, help the orphans; pity and cleanse those who are possessed with unclean spirits, give wisdom to the unwise; convert those who go astray; deliver those who are in prison; guard us all, for Thou, O Lord, art our God; blessed and glorious is Thy kingdom. The people: Amen. CHAPTER 27 After this let the prayer be completed, and let the reader then read the Prophets and the rest; let the presbyter or deacon read the Gospel; and then let the bishop or presbyter teach those things which are convenient and profitable. After that let there be a prayer, and let the catechumens receive a laying on of the hand. CHAPTER 28 After that let the bishop teach the mysteries to the people. But if he be not present, let a? presbyter speak so that the faithful may know to whom they are approaching and who is their God and Father. Then let the teaching of the mysteries be said thus: [MYSTAGOGIA oR] INITIATION INTO THE MYSTERIES WHICH IS SAID BEFORE THE OFFERING TO THE FAITHFUL [We confess] Him who is pre-existent,! and was present, 1 Lit.: remission ; or: neglect. ? Lit.: persuade. The text has gavesta mistake occasioned by the misplacing of a point. 4B.: unwise [things] ; or: unwise [women]. 5 Lit.: the things of the mysteries. 6 Lit.: near. 7Or: the. 8 Lit.: to them. These are different words in the Syriac ; the latter is exactly wuvoraywyia translated into Syriac. 1 Or: went before; or: was before. 1, 28] MYSTAGOGIA 85 and is, and cometh!; who suffered and was buried,? and rose, and was glorified by the Father; who loosed our cords from death, who rose from the dead; who is not only Man but therewith also God; who by the Holy Ghost restored the flesh of Adam with [his] soul to immortality, because He preserved Adam by the Spirit; who clothed Himself with dead Adam and made him to live; who ascended into heaven ; under whom, after the cross, Death fell, and was conquered, when its bonds, whereby the Devil sometimes waxed strong and prevailed against us, were dissolved ; [and] through whose passion [Death] was manifested useless and weak when [Jesus] cut his cords and his power, when his snares were cut, and He struck him on his face, [even Death] who was filled with dark- ness and was shaken, and feared, beholding the Only-begotten Son; who in His [human] soul” descended in the Godhead into Sheol ?; who descended from the pure heights above the heavens; Him [we confess] the indivisible Thought who is from the Father, and [is] of one will with Him; Him the Maker, with His Father, of heaven; who is the Angels Crown, the Archangels Strength, the Raiment of the Hosts and the Spirit of the Dominions; Him, the Ruler of the everlasting Kingdom, and Prince of the Saints, the unfathomable Intelli- gence of the Father; Him who is the Wisdom, the Power, the Lord, the Thought, Intelligence, Hand, Arm of the Father. As we believe, we confess Him who is our Light, Salva- tion, Saviour, Protector, Helper, Teacher, Deliverer, Rewarder, Assister, Strength, Wall; our Shepherd, Entrance, Door, Way, 1 Rev. i. 8 2 Cf. Constantinopolitan Creed (cf. p. 110). 2 Lit.: Son of Man. 4 Or: in order that He might preserve. 5 This seems the best rendering, but other translations might be given, in spirit or in the spirit. 6 Rahmani renders: qui Adam jam mortuum induit, but his jam is not in the Syriac. 7 T.e. the crucifixion. 8M. omits: and. Or: once. 10 rpdowrov transliterated ; not the usual word. 11 See Note, p. 184. 2 Gr. Hades: the Hell of the English version of the Apostles Creed. 8 Lit.: the Equality in His will. M4 Cf, Isa. li. 9, liii. 1. Tn the Syriac all the above is one sentence, depending on the we con- fess of the next paragraph. 86 TESTAMENT OF OUR LORD [1 238 Life, Medicine, Provision, Drink, [and] Judge. We confess Him passible [yet] not passible, Son? [yet] not created, dead [yet] alive, the Son of the Father, incomprehensible [yet] com- prehensible; who, [Himself] sinless, hath borne our sins when He left the Fathers heaven; whose Body being broken becometh our salvation, and [His] Blood and Spirit [our] life and holiness, and the water our cleansing ; who giveth light to the hearts of those who fear Him, being with them in all things; who hath made us strangers to the whole way of the Devil; the Renewer of souls, in whom we all have put our trust. He, being God, and before the worlds with the Father, eternal God, when He saw the world perishing in the bonds of sin, and trodden down by the power of a crafty wild beast, and made subject to death through ignorance and error, deter- mining to heal the race of mankind, came to a virgin womb, though hidden from all the camps of the heavenly ones, and cast into ignorance [the] opposing hosts. But when [He], the Incorruptible, clothed Himself with corruptible fiesh, making flesh which was under death to be incorruptible, He thus showed in the flesh of dead Adam, wherewith He clothed Himself, an example of incorruptibility, by which example? the things of corruption were abolished. He delivered indeed holy commandments through the Gospel, which is the fore-proclaiming of the kingdom; by which Gospel as a figure of the kingdom we learned to live; through which Gospel the bonds of the Devil have been cut, so that we may attain? immortality instead of 1 death, and instead of ignorance may receive [the grace] of watchfulness. He, then, having become Man,! the Son of God, the Lord, who took [on Him] the dead race of Adam in all its kinds, by emptying [Himself !], He who is the First, came to birth, 1 Paronomasia. 2 Or: taken away. 3 Sc., from His side. 4 So Rahmani conjectures (seo Note, p. 184), 5 Ste., not (as Rahmani) ex. 5 These words seem to refer to our Lord. 7Or: type. 3B. omits: as. Or: to live as a figure, ete. 0 riruxapev, U Lit.: from. Or: Son of Man. 18 Lit.: by kinds, See Note, p, 185. 4 Phil. ii. 7 (same root). I. 28] MYSTAGOGIA 87 as Man,! though He is God; He who was foreknown by the prophets, and preached by the apostles, and lauded by angels, and glorified by the Father of all He was crucified for us; and His cross is our life, our strength, [our] salvation, for it is the hidden mystery, the ineffable joy, and through it the whole nature of mankind, always bearing it, is made insepar- able from God, for it is the virtue benign and inseparable from God, that cannot be spoken as is meet by these lips, [and] that was hidden from the beginning; but now the mystery which is revealed, which is for the faithful, shall be, not as it seemeth to be, but as it is. This cross in which we boast, so that we may be glori- fied, [and] the bearers whereof, the faithful and perfect, separate their souls from everything that can be felt, from everything that is seen, as from a thing which is not true? by this ask for yourselves, O ye who quit you like men; make deaf your visible ears”; make blind your bodily eyes ; so that ye may know the will of Christ and all the mystery of your salvation. Holy men? and women, whose property it is to make your boast in the Lord, listen to the inward man.! Our Lord, when He taught us and appointed to us a covenant, and made us of [His] household, and came, after His passion, into Sheol, made captive all the earthHe who made the nature of death captive to life, and Death when it saw Him descending in His soul to Sheol, was deceived, and hoped that He was food for him, as was his custom. But when he saw in Him the beauty of the Godhead, he cried out with [his] voice, saying: Who is this that hath clothed Himself with Man who [was] under me, and hath conquered 1Or: Son of Man. 2 Cf. Rom. xvi. 25, 26. 3 The allusion is clear to 1 Tim. iii. 16. 4 Cf. 1 Cor. ii. 7. 5 Lit.: sons of men. 6 Or: excellence. 7Or: pitiful. 8 Lit.: cannot be separated. The paragraph here in Rahmanis text seems wrong. 101 Cor. xvi. 18. (1 Sam. iv. 9 is different.) Ul Lit.: hearings. 12 Lit.: open; or: revealed. 8 ‘Viri. 14 Homo ; lit.: Son of Man. 4 Lit.: after He suffered. 16 Lit.; endowed with a (human) soul ; as above. 88 TESTAMENT OF OUR LORD [I. 28 me? Who is this that snatcheth from destruction flesh which was bound by me? Who is this! that hath clothed Himself with earth but [Himself] is heaven? Who is this that was born in corruptibility, but suffereth no corruption ?? Who is this [that is] a stranger to my laws? Who is this that maketh captive those that are mine? Who is this that striveth with the power of burning Death, and conquereth darkness? What is this new glory which [is] in this vision that preventeth me from doing the things which I would? Who is this new dead One without sin? Who is this that by the abundance of light extinguisheth darkness, and doth not allow me to have rule over those that are mine, but draweth to heaven the souls which were given unto me? What is this glory which preventeth the body from being corruptible? Who is this whom I cannot touch? What is this glory unsearchable to its surroundings? Woe isme! I am put to flight by Him and by those things which are His, for I cannot injure them. He, being the Christ, who was crucified, by whom the [things] that were on the left hand were [placed] on the right hand, and those which were beneath [were] as those which [were] above, and those which [were] behind as those which were] before, when He rose from the dead, and trod down Sheol, and by death slew Death”; after 12 He rose on the third day He gave thanks to the Father, saying: I give thanks to Thee, O My Father, not with these lips which are fixed together, nor yet with a corporeal tongue through which truth and lying go out, nor with this created and material word ; but I give thanks to Thee, the King, with that Voice which through Thee understandeth all [things], which cometh not by a bodily organ, which falleth not on carnal ears, which 1B. omits: this. 2 Cf. Acts xiii. 37. 3 Lit.: the flame of Death. 4 Lit.: give. 5 Lit.: handle. dvetiyviacros translated. 7 Rahmanis paragraph seems to be wrong. 8 Or: I have fled from Him. Lit.: I have nothing whereby to. Lit.: became. Heb, ii. 14. 12 B.:; He who before. M. and Arab. Didascalia as text. 13 Cf. St. Jas. iii. 10. 4 Lit.: word (or speech) which goeth out of workmanship, thus material. 1. 28] MYSTAGOGIA : 89 is not in the world and is not left on earth, but with this Voice, the Spirit who! is in Us, only speaking to Thee, O Father, loving Thee, praising Thee, through whom? also the whole choir of perfect saints calleth Thee beloved, [calleth] Thee Father,? [calleth] Thee Sustainer, [calleth] Thee Helper ; for Thou art all, and all [are] in Thee; for whatever is, is Thine and not anothers, but is Thine alone, who art for ever and ever. Amen: Let the shepherd know the mysteries of all nature. After I have prayed to the Father, as ye know and see, I am taken up, saith Jesus. Therefore it is right that the shepherd should speak the teaching of the Initiation into the mysteries, so that they may know of whom in the holy things they are par- taking, and what memorial they are making through the Eucharist. And at the end, after this, let him say thus: As then we also have taken refuge in Him, and have learnt that it is in Him alone to give, let us beg from Him those things which He said that He would give us, which eye hath not seen and ear hath not heard, and [which] have not entered into the heart of man,” the things which God hath prepared for them that love Him,!? as Moses and some of the saints have said. As then we have hoped in Him, let us give to Him praise; and to Him be glory and might for ever and ever. Amen. Let the people say: Amen. Masculine ; therefore it means the Holy Ghost. 2 There is a reference to Rom. viii. 15; Gal. iv. 6. 3 B.; mystery. 4Or: every. 5 See p. 84, footnote. 6 Or: whose; or: of what. 7 Or: offering. 8 evxapiorla transliterated. Lit.: giveth, 10 Lit.: gone up. 0 Lit.: a son of man. 12 1 Cor. ii. 9 (almost exactly); not as in Isa. lxiv. 4. The reference is perhaps to Deut. xxix. 4; but it is more probably a blunder. 90 TESTAMENT OF OUR LORD [I. 28-30 After the people are taught the Initiation into the mysteries, let the Eucharist be offered ; but let not the Initiation into the mysteries be said each time, but only at Pascha,? on Saturday, and on the first day of the week, and on the days of the Epiphany and of Pentecost. CHAPTER 29 OF WHAT SORT A PRESBYTER OUGHT TO BE Let a presbyter be ordained? being testified to by all the people, according to what has been said before ; skilled in reading, meek, poor? not money-loving, having laboured much in ministrations among the weak, proved to be pure, without blame; if he have been as a father to the orphans, if he have ministered to the poor; if he have not grown cold [in his love] for the Church; if in all things he be pious, quiet, so that being [thus] he may in all respects be worthy to have those things that are fitting and suitable revealed to him by God, and also may be counted worthy of the gift of healing. CHAPTER 30 Then let the appointment of the presbyter be thus. All the priestly company conducting him, the bishop laying his hand on his head, the presbyters touching him and holding him, let the bishop begin, and say thus: 1 See at the beginning of this chapter, p. 84, footnote. 2 rdoxa. transliterated, So always. 3 yerporovndets transliterated from accusative singular (?), but the termination is misprinted in Rahmanis Syriac text. 4 Copto-arab. adds: in the chapter about the appointment of the bishop. 5 Copto-arab.: a lover of the poor. dgpiddpyupos. See I. 20. 7B.: if he have not neglected (or left uncultivated) the Church ; Copto- arab,: diligently frequenting the church. 8 Lit.; that. The Greek word underlying this would be xardoracts. So often. See Note on I. 20, p. 153, I. 30] PRESBYTERS 91 PRAYER OF ORDINATION! OF A PRESBYTER O God, the Father of our Lord Jesus Christ, the In- effable One, the Light,? who hast neither beginning nor ending, the Lord, who hast ordered all things, and set bounds to them ], and by reason hast defined the order of all things by Thee created; Hear us, and look upon this Thy servant, and make him partaker of, and grant unto him, the Spirit of grace and of reason and of strength, the Spirit of the presbyterate 7 who doth not grow old, and is indissoluble, homogeneous loving the faithful, rebuking, that he may help and govern Thy people by labour, by fear, by a pure heart, by holiness, by excellency, by wisdom, and by the working of the Holy Spirit, through Thy care, O Lord. In like manner as when Thou didst look upon Thy People, the Chosen, Thou didst command Moses to ask for the elders? and filling [them] with Thy Spirit didst bestow Him on Thy minister! so now, O Lord, bestow on [this man] abundantly 7 Thy Spirit, whom Thou didst give to those who by Thyself were made disciples, and to all those who through them truly believed in Thee And make him worthy, being filled with Thy wisdom and Thy hidden mysteries, to feed Thy people in holiness of heart: pure, and true; praising, blessing, laud- ing, giving thanks, offering a doxology alway, day and night, to Thy holy and glorious Name; labouring with cheerfulness and patience to be a vessel of Thy Holy Spirit; having and bearing alway the cross of Thy Only-begotten Son, our Lord Jesus Christ, through whom [be] praise and might to Thee with the Holy Ghost for ever and ever. 1 xetporovta transliterated. 2 Or: the Shining One. 3 Heb. vii. 8; Rev. xxi. 6, xxii. 13. 4 Ze. set in order. Lit.: placed [them] in a boundary. 6 Masculine, and therefore the Holy Spirit ( Spirit is otherwise feminine in Syriac). 7 Paronomasia. See Note, p. 188. 8 uoyevys translated. Num. xi. 17-29. 1 Or : presbyters. 1 Moses. See Note, p. 187. 2M.: Thou hast bestowed. 8 Lit.: without lack. 4 St. John xvii. 20. For the confusion of Persons, see p. 20. 15 Lit.: to shepherd. 92 TESTAMENT OF OUR LORD [I. 30, 31 Let the people say: Amen. Let both the priests and people give him the Peace, with an holy kiss. CHAPTER 31 After he is [ordained] let him be constant at the altar, making prayers laboriously without ceasing. But sometimes alone in some house let him take a rest from the things which belong to? the house of the Lord; but not ceasing, or diminishing [one] hour, from prayers. Let him fast three days each [week ?] all the year, [on the] one [hand] that he may be perfected in intelligence ; and moreover [let him fast] according to his strength, not wander- ing about and going hither and thither with every spirit, but doing everything with energy. If it be revealed to a presbyter or bishop to speak, let him speak; but if not, let him not neglect and despise his work, Tf it be revealed to a presbyter to visit his parishes? and speak the word, let him go; but if not, let him entreat God with supplication ; and if it be revealed to him to speak to them, let him speak to them, always taking the burden and load of Him who was crucified for him, and praying for all the people. Let not a presbyter or bishop be anxious about food or raiment. God taketh thought and careth for His own in the [things ] which He knoweth. But if, when he receiveth from any one food or clothing, it be said to him that he should receive also from another, let it suffice him to receive from [the first] alone, and that [only] in so far as is fitting, and as he needeth, and not to excess. In respect of firmness of faith, let a presbyter always be unchangeable; for it is such as these that God desireth ; 1 Rom. xvi. 16, etc. ? Are in, raporxla translated. B. omits: God. 5 Allusion to St. Matt. vi. 25 ff. Or: [ways]. Lit.: a covering. L 31] PRESBYTERS 93 and let him prove the heart of each one; lest evil) kept and buried within, make him a stranger to the grace of God. Let him not allow tares to grow in the good wheat, but let him take them away from it, and cut off, those who bring [them] into it. Let not darkness cover his light. Let him teach all the faithful at all times that they accomplish their course, as it were, in the day ?; because the children of light walk not in darkness. Let the teaching of the presbyter be fitting, and quiet and moderate, coupled? with fear and trembling ; and that of the bishop also in like manner. And in teaching let them not speak vain things; but let him say such things as the hearers when they hear may keep [in memory]. Let the presbyter be mindful of all the things that he teacheth. For in the day of the Lord the Word, it will be demanded [of him] that he should testify to the people the things which he spake, so that those who did not hear may be reproved. For he must stand before the glory of God? speaking those things which he hath taught. Thus, then, let him teach, that he perish not. Let him pray for those who hear, that the Lord may give them understanding of the Spirit, of knowledge, of truth; and let him not vainly cast pearls before swine; but let him search out [those] who are worthy, those who have heard and have performed”; lest if the Word have not brought forth fruit in them, but have perished, he himself should prove the cause of its perishing. Let him not give the holy things to dogs. Let him discern the signs of those who hear the word and bring forth good fruits. But in all things let him, without anxiety, keep [the matter] for the bishop. Let him not neglect nor despise those who do good works 1 So Rahmani conjectures ; M.B.: in evil. 2 Rom. xiii. 18. 3 St. John viii. 12. 4 Lit.: mingled. Lit.: is. Or: paid no attention. 7 Lit.: is about to. 3 Rom. xiv. 10; 2 Cor. v. 10. B. omits these five words. 10 St. Matt. vii. 6. 1 Lit.: done. 12 Lit.: he give the reason (or word) of its perishing, 3B. omits: those . . . works. 94 TESTAMENT OF OUR LORD (1. 31 through teaching! But let him watch for signs in them; [and] of those [signs appearing] in them let him judge spiritually 2 by [their] sighs, weeping, earnest conversations, silence, sadness, patience, humble bowing of the head.? But that which best traineth and causeth suffering is weeping and groaning. But the work [these do] is watching, continence, fasting, quietness, unceasing prayer, meditation, faith, meekness, philanthropy, labour, weariness, love, subjection, goodness, gravity, and every [work of] light. [On the other hand], the signs of those who do not bring forth the fruits of life are [these]:-sloth, love of pleasure, eyes wandering in all directions, disobedience, complaining, restlessness, a laziness that will not move, wandering about. But the work [these do] is gluttony, debauchery, anger, unbelief, idle and unseasonable laughter, confusion, neglect, error, disturbance, wantonness, love of gains, love of money, envy, contention, drunkenness, high-mindedness,? vain talking, love of praise, and every [work of] darkness. Let him recognise products such as these, and let him speak to those who are worthy. But let him not waste time! upon those who do not receive [his teaching]. For those who sow on earth without fruits shall reap miseries. Let the presbyter, as is right and fitting, go about to the houses of those who are sick with the deacon, and visit them; let him consider and say to them those things that are fitting and proper, especially to the faithful. Let him exhort that the sick who are poor be helped by the Church, so that they also who do [deeds] of kindness may enter into the joy 1 As the Syriac is punctuated, through teaching qualifies neglect or despise. 2 M.: [being] spiritual,a reference perhaps to 1 Cor. ii. 15. 3 Lit.: asceticism (or voluntary poverty) of the head. pravOpwrla translated. 5 Lit.: all light. 6 Or: fidgeting (literally, spasms). 7 So Rahmanis text; M.B.: slothful. Lit.: without moving. Lit.: exaltation of thought (or mind). 10 Lit.: all darkness. N Lit: delay. 4 8, resumes here with a title :385 (sic) That the presbyter should visit the sick, and especially the faithful. 1. 31, 32] PRESBYTERS 95 of their Lord Let? him confirm those who have newly become catechumens with prophetical and evangelical utter- ances, with the word of teaching. Let him not neglect his prayers, for he is the figure of the archangels: but let him know that God did not spare the angels who sinned. Let him fast; and if it is proper, let him receive of the cup. Let wine suffice him, as much as, in his judgment, profiteth and helpeth him, lest that drink which was for [his] healing he receive to [his] loss) In sickness, let him eat herbs and fish, and also that he may have care for his work. In everything let the priest be an example to the faithful of the work of holiness. Let the presbyter praise and give thanks in the same way as the bishop. CHAPTER 32 Let them say the daily hymn of praise in the Church, each of them at his own time, thus: DAILY HYMN OF PRAISE The grace of our Lord [be] with you all. The people: And with thy spirit. The priest: Praise ye the Lord. The people: It is meet and right. The priest: Thee, O Father of incorruptibility, Deliverer of our souls, Confirmer of the thoughts, and Guardian of our hearts, who hast illumined our hearts and hast brought to an end the darkness of our intelligence, by the knowledge which is in Thee; who hast by the cross of Thy Only – begotten brought back anew to incorruptibility the old man which was given over to corruption ; who hast brought error to an 1St. Matt. xxv. 21. 28.: 86. Also how a presbyter ought to conduct himself, and how he should teach and not neglect his prayers. 3 M.B.: become disciplined. 2 St. Pet. ii. 4 (usual printed version) almost exactly. 5 Plural; S.: a fish. 6 Lit.: type. 7 Here S, breaks off. 8 Lit.: renewed again. Lit.: son of man. 10 Eph. iv. 22. 96 TESTAMENT OF OUR LORD [1. 32 end, and by Thy commandments hast made man? to pass to immortality ; who didst seek that which was lost, we [Thy] servants [and] also [Thy] people praise. The people: We praise Thee, and the rest. The priest: We praise Thee, O Lord, whom continually the unceasing doxologies of the Archangels singing praise, and the hymns of praise? of Glories? and chants of Dominions praise. We praise Thee, O Lord, who didst send Thy Thought, Thy Word, Thy Wisdom, Thy Energy, [namely] Him who [is] of old, and was with Thee before the worlds, the uncreated Word of the Unereated one, but appeared, incarnate, in the end of times, for the salvation of created man,5 Thy beloved Son Jesus Christ, who made us free from the yoke of slavery. Therefore we also, as we are accustomed, [we] Thy servants, O Lord [and] also [thy] people, praise Thee. The people: We praise Thee, and the rest. The priest: We sing to Thee a triple hymn of praise from our hearts, O Lord who givest life, to Thee who dost visit the souls of the poor, and neglectest not the spirits of those who are afflicted, the Assister of those who are persecuted, the Helper of those who are tossed on the sea, the Deliverer of those who are buffeted, the Provider for those who are hungry, who takest vengeance for those who are wronged, the Lover of the faithful, the Companion of the saints, the Habitation of the pure, the Dwelling-place of those who call on Thee in truth, the Protector of widows, the Liberator of orphans, who givest to Thy Church a right government, and hast founded in it love-feasts, ministra- tions, receptions of the faithful, the partaking of the Spirit, gifts of grace and powers. We praise Thee; we cease not alway in our hearts picturing the image of Thy kingdom in ourselves, for Thy sake [and] also [for the sake] of Thy beloved Son Jesus Christ, by whom [be] praise and might to Thee with the Holy Ghost, for ever and ever, Amen. And let the people say: Amen. 1 Lit.: son of man. 2 Same root. 3 Or: Action. 4 Lit.; made. 5 Lit.: sons of men. Lit.: planted. 7 Le. feasts. 8 Le. prefiguring. I. 32-34] DEACONS 97 But if also any one saith prophetical words, let him say [them]; he hath a reward. But at midnight let the sons of priestly service, and those of the people who are more perfect, give praise by themselves. For also in that hour our Lord, rising, praised His Father. See, O Children of the light; he who believeth the words of the Lord, walketh as He walked in this world, that where He is, there he may be also. CHAPTER 332 OF DEACONS The deacon is appointed,? chosen like the things which have before been spoken of. If he be of good conduct, if he be pure, if he have been chosen for purity and for ab- stinence from distractions; if not, yet [if he] be the husband of one wife, borne witness to by all the faithful, not en- tangled in the businesses of the world, not knowing a handicraft, without riches, without children.! But if he be married 1 or! have children,! let his children be taught to work piety 1? and to be pure, so that they may be approved by the Church,8 according to the rule of the ministry. But let the Church take care for them, so that they may per- severe in the law and in the work of the ministry. CHAPTER 34 14 But let him accomplish in the Church those things which are right. Let [his] ministry be thus. First, let him do 1Or: Sons, . 2S. resumes here with the words: 37. Of the deacon. 3.: let the deacon be appointed. For the word, see p. 90. 4 evBloros or (Lagarde) edrporos translated. 5M. omits: he be. Or: enticements. 7 Lit.: of (or from) the marriage of one wife. Cf. 1 Tim. iii. 12. .: and borne. . [Lagarde]: disturbed by. 10 Lit.: if he be from (of) a wife. 118.: and if he. 2 So 8.; M.B.: work fear well (error). 13 M.B.: as they are who are approved, etc. 4. carries this on as a part of the preceding chapter. 7 98 TESTAMENT OF OUR LORD [I. 34 only those things which are commanded by the bishop as for proclamation!; and let him be the counsellor of the whole clergy? and the mystery of the Church; who ministereth to the sick, who ministereth to the strangers, who helpeth the widows, who is the father of the orphans, who goeth about all the houses of those that are in need, lest any be in affliction or sickness or misery. Let him go about in the houses of the catechumens, so that he may confirm those who are doubting and teach those who are unlearned. Let him clothe those men who have departed, adorning [them]; burying the strangers; guiding those who pass from their dwelling, or go into captivity. For the help of those who are in need let him notify the Church; let him not trouble the bishop; but only on the first day of the week let him make mention about everything, so that he may know. Let him be watchful at the hour of the assembly, going about in the church, and let him see that no one be [ there who is] proud, or a buffoon, or a spy, or one who speaketh idle [words]. Let him rebuke [such], every one seeing and hearing, and let him thrust out him whom he hath con- demued to receive punishment, so that the others also may fear. And if [the offender] persuade him to permit him to partake, let him give? him comfort. But if the man persist in his transgression or disorderliness, let him take [word] about him up to the bishop, and let him be separated seven days, and then called; so that he be not taken captive. But if when he cometh he still continue and persist in his folly, let him be cut off until he, repenting truly, come to himself, beseeching [to be received back, If he be in a city on the seashore, let him go quickly 1.: patience (error). See Note, p. 190. ? pos transliterated, 3 Or: sacrament. 4 lGrat, transliterated. 5 Viros. 6 Lit.: finished ; S. (margin, first hand) ; dead. 7 Lagarde reads QR (when it is cold) for QBR (burying). 5 So S.; M.B. have: memorial (or, remembrance). 93.: and. W,: a disturber. S.: who is guilty. 12 Lit.: obtain fear. 13 Lit.: make. MW Lit.: fall. 16 Sc. by the Devil ? 6S. omits: quickly. I. 34, 35] DEACONS 99 about the places on the seashore, lest there be any one dead in the sea; let him clothe him and bury him. Similarly also let him search out the guest house, lest there be any one who is staying in the place sick or in need or dead; and let him make [it] known to the Church, so that it may provide what is right for each one. Let him cause the palsied and infirm to bathe as is right, so that they may have a breathing space from their pains. Let him give through the Church to each one what is right. In the Church let twelve presbyters, seven deacons, four- teen subdeacons, thirteen widows who sit in front, be known. But of the deacons let him who is considered among them to be most earnest, and best in governing, be chosen to be the receiver of strangers. Let him alway be in the place of the guest house which is in the church, clothed in white garments, a stole only on his shoulder. CHAPTER 35 Let him be in everything as the eye of the Church, with fear admonishing,” so that he may be an example to! the people of piety Let him admonish thus: ADMONITION OF THE DEACON Let us arise. Let every one know his place. Let the catechumens depart. See [that] no one polluted, no one slothful [remain]. [Lift] wp the eyes of your hearts. The angels are looking on. See [that] he who trusteth not, withdraw. 1 Te, to see if. 2 See p. 42. 3S.: guest houses. 4Or: wash the palsied and infirm. 5 Or: diseases. . here breaks off and goes on to the middle of I. 36. 7 Same words as in I. 19, p. 64. 8 J.e. recognised. Lit.: house; cf. I. 19, p. 63, a place for a baptistery ? 10 Gr, Orarium transliterated. 1 Lit.: making known ; see p. 70. Lit.: a type of. 100 TESTAMENT OF OUR LORD [I. 35 Let us beseech in concord. Let no fornicator, no wrathful man? [remain]; if one who is a servant of evil be [here], let him withdraw. See, as children? of the light, let us beg [and beseech our Lord and our God and our Saviour Jesus Christ. When the presbyter or bishop beyinneth the prayer, let the people pray and kneel. Then let the deacon say thus: For the peace which is from heaven let us beseech, that the Lord in His mercy may give us peace. For our faith let us beseech, that the Lord may grant unto us to keep truly unto the end the faith which is in Him. For harmony and concord let us beseech, that the Lord may keep us together in concord of the Spirit. For patience let us beseech, that the Lord may bestow [upon us patience unto the end in all afflictions. For the Apostles let us beseech, that the Lord may grant to us to please Him, as they also pleased Him, and may make us worthy of their inheritance. For the holy prophets let us beseech, that the Lord may number us with them. For the holy confessors let us beseech, that the Lord God may grant us to fulfil [our course] with the same mind [as they]. For the bishop let us beseech, that our Lord may grant him to us for length of days in faith, rightly dividing the word of truth, and standing at the head of the Church purely and without blame. For the presbyterate let us beseech, that the Lord may not take away from them the spirit of the presbyterate, but bestow on them earnestness and piety until the end. For the deacons let us beseech, that the Lord may grant 1 6u6voa translated. ? Homo. Or: sons. Or: genuflect. 5 Or: With reference to (so throughout). 6 Misprinted. 7 Lit.: long in days. 8 Lit.: cutting. 2 Tim. ii. 15. I. 35] DEACONS 101 unto them to run a perfect course, and to perfect holiness, and that He may remember their work and their love. For the presbyteresses let us beseech, that the Lord may hear their supplications and keep their hearts perfectly in the grace of the Spirit and help their work. For the subdeacons, readers, deaconesses let us beseech, that the Lord may grant to them to receive a reward in patience. For the faithful laymen let us beseech, that the Lord may grant unto them to keep the faith perfectly. For the catechumens let us beseech, that the Lord may grant unto them to be counted worthy of the laver of forgive- ness, and may sanctify them with the seal of holiness. For the kingdom let us beseech, that the Lord may bestow upon it tranquillity. For the exalted powers let us beseech, that the Lord may grant to them prudence and the fear of Him. For all the world let us beseech, that the Lord may provide for each one such things as are meet. For those who travel by sea,? and those who go on journeys let us beseech, that the Lord may guide them? with the right hand of mercy. For those who are persecuted let us beseech, that the Lord may grant to them patience and knowledge, and may bestow on them also a completed labour. For those who have fallen asleep from the Church let us beseech, that the Lord may bestow upon them a place of rest. For those who have fallen let us beseech, that the Lord may not remember their follies unto them, but moderate [His] threats unto them. And let us all also, who need prayer, beseech that the Lord may protect and keep us with the peaceful Spirit. Let us persuade and beseech the Lord, that He may receive our prayers. After the deacon commemorateth, let the bishop make a sign with his hand. 1B: perfect faith. 2 Lit.: who sail. 3B. omits: them. 4Or: perfect. 5 Lit.: are in a fall. Or: ina. 102 TESTAMENT OF OUR LORD [I. 35, 36 Let the deacon say: Let us arise in the Holy Ghost, that, being made wise, we may grow in His grace, boasting in His Name ; being built on the foundation of the Apostles, let us beg [and] beseech the Lord that, being persuaded, He may receive our prayers. Then let the bishop complete [the prayer]. And let the people say: Amen. CHAPTER 36 Let the deacon be such as this, so that he may appear with fear and modesty and reverence. With regard to fervour of spirit,? let him have a perfect manner of life. Let him observe and look at those who come into the house of the sanctuary. Let him investigate who they are, so that he may know if they are lambs or wolves. And when he asketh, let him bring in him that is worthy, lest, if a spy enter, the liberty of the Church be searched out,? and his sin be on his head. If any one come late to the [service of] praise, either when that of the dawn is being said or when the Offering is being offered, whoever he be, let him remain outside, and let not the deacon bring him in,for it is a type of the day of judgment which is to come,lest by the noise of the entrance there be distraction to those who are praying. But when he cometh and findeth that the door is shut, let him not knock, because of what hath been said already. But after the hymn of praise which is placed first is finished, let the faithful man or faithful woman enter. Let the deacon say, either, Over the offering: or, For! the 1 Eph. ii, 20. See p. 15. B.: because he is the shewing forth (or example) of the Spirit. Rom. xii. 11. 3 T.e. attacked. 4 Here S. resumes with the title: 49. Of those who come late to the church, that they enter not when the service is going on, but be outside till it endeth. 5.: service. 8.: the beautiful one (transposition of a letter). 7 Or: he. 8 St. Matt. xxv, 12. S.: offerings. Or: with regard to, as in Chap. 35. I. 36, 37] DEACONS 1038 hymn of praise, let us beseech that the Lord may write our supplication! in the book of life, and [that] God who [is] for ever may remember us in His holy habitations of light. For? [this] brother who is late, let us beseech that the Lord may give him earnestness and labour, and turn away from him every bond of this world, and give him the will of affection and love and hope. Similarly also for a sister or for a deaconess, for those who are late or remain outside, let him admonish that all the people may beseech for them. For thus when a deacon mentioneth and admonisheth about them,! earnest- ness is strengthened and the bond of love ” is fulfilled, and the despiser and the slothful is disciplined. CHAPTER 37 If any woman whatsoever suffer violence from a man, let the deacon accurately investigate if she be faithful and have truly suffered violence; if! he who treated her with violence was not her lover. And if she be accurately thus, and if she that suffered mourn about the violence that happened to her, let him take it up to the hearing of the bishop, that she may be shewn to be in all things in com- munion with the Church. If he who treated her with violence be faithful, let not the deacon bring him into the church for partaking, even if he repent. But if he be a catechumen and repent, let him be baptized and partake. Let the deacon catechise those who repent and bring them to the presbyters or to the bishop that they may be catechised and taught knowledge. But if [his] power suffice to accom- 1.: supplications. ? Or: with regard to. 3.: all the bonds. 4So8S.; M.B.: in. 5.: either. 6 Or: with regard to. 7 Lit.: were. 8 Lit.: remained. Lit.: make known. 10 Masculine (i.e. both sexes). Cf. Col. iii. 14. 12 , inserts title: 43. Of a woman who is treated by a man with violence. 3S. omits: if she be faithful. 14 . inserts: also. 6 Bi: is. 6 Lit.: daughter of the partaking of. i So S.; M.B. omit: for partaking. 18 Or : instruct. 19 Rahmani conjectures: doth not suffice. 104 TESTAMENT OF OUR LORD [I. 37, 38 plish perfectly the office of the diaconate, let him abide only in prayer; and let him consider supplication and meditation, love, the! way, mourning, and [to have] fear before his eyes, as a work; and he shall be called a son of the light. CHAPTER 38 Let the appointment of a deacon be thus. Let the bishop alone lay a hand? on him, because he is not appointed to the priesthood, but for the service of attendance on the bishop and the Church.? Over the deacon then, let the bishop say thus : PRAYER OF ORDINATION OF A DEACON O God, who didst create all things, and didst adorn [them] by the Word; who dost rest in the pure ages; who didst minister to us eternal life by Thy prophets; who didst en- lighten us with the light of knowledge; O God, who doest great things, and [art] the Maker of all glory Father of our Lord Jesus Christ,2 whom Thou didst send to minister to Thy will,!? that all the race of mankind might be saved, and didst make known to us and didst reveal Thy Thought, Thy Wisdom, Thine Energy, Thy beloved Son, Jesus Christ, the Lord of light, the Prince of princes, and God of gods; give the spirit of grace and earnestness to” this Thy servant, that there may be given to him earnestness, quiet, strength, power to please Thee; give him, O Lord, as a worker in the law without shame, kind, a lover of orphans, a lover of the pious, a lover of widows, fervent in spirit, a lover of good things; and 1S.: and the way. Lagarde conjectures: the duty of the way. S.: hands. Here S. breaks off and goes to Chap. 46. 4 yetporovia transliterated. 5 Or: delightest. 6 Or: worlds. 7 Job v. 9 (as printed in the Pshitta, didst). 8 Or: praise. Rom. xv. 6. Or: to minister Thy will (as Haulers Verona fragments, p. 1104). 1 Lit.: in (ef. Hauler wbi sup., in hunc servam tuum). ” Rom. xii. 11? (not as Pshitta). 13 girdyabos, Tit. i. 8. I. 38-40] CONFESSORS, WIDOWS 105 enlighten, O Lord, him whom Thou hast loved and chosen to minister to Thy Church, offering in holiness to Thy holy place? those things which are offered to Thee from the inheritance of Thy high priesthood; so that ministering without blame and purely and holily and with a pure con- science, he may be counted worthy of this high and exalted office, by Thy good will, praising Thee continually through Thy Only-begotten Son Jesus Christ,3 our Lord, by whom [be] praise and might to Thee for ever and ever. The people: Amen. CHAPTER 39 [OF CONFESSORS] If [one] be borne witness to and confess that he was in bonds and in imprisonment and in afflictions for the Name of God, a hand is not therefore laid on him for the diaconate. Similarly not for the presbyterate. For he hath the honour of the clergy, having been protected by the hand of God, by [his] confessorship. But if he be appointed bishop, he is also counted worthy of laying on of the hand. And [even] if he be a confessor who hath not been judged before the power, and hath not been buffeted in bonds, but only hath confessed, he is counted worthy of laying on of the hand. For he receiveth the prayer of the clergy. But let him not pray over him repeating all these words; but when the shepherd advanceth he will receive the effect. CHAPTER 40 OF WIDOWS Let a widow be appointed, being chosen, if for a long time past she have abided without a husband ; if though often 1M.: Thou hast enlightened. 2 Or: to Thy sanctity. B. omits: Christ. 4B.: affliction. Afipos transliterated. Te, the bishop ? 7B.: again. 8 See p. 116 below. Same word as above, pp. 90, 97, ete. 106 TESTAMENT OF OUR LORD [I. 40 pressed by men! to be married? because of the faith she have not been married.2 But if not, it is not yet right that she should be chosen; but let her be proved for a time, if she be pious, if having? children she have brought them up in holiness, if she have not taught them worldly wisdom, if she have made them examples of the holy law and of the Church, if she have loved and honoured strangers, if she have been constant in prayers if she have lived meekly, if she have cheerfully aided those who are afflicted? if it have been re- vealed to the saints about her, if she have not neglected the saints, if she have ministered? with all her power, if she be fit to bear and endure the burden, being one who prayeth without ceasing, being perfect in all things, being fervent in spirit, having the eyes of her heart opened in everything, being alway kind, loving innocency, not possessing anything in this world, but alway taking and bearing about the cross, crucify- ing all evil, by night and by day abiding by the altar, working cheerfully and secretly. If she have one or two or three likeminded in my Name, I am among them. But let her be perfect in the Lord, as one who is visited by the Spirit. Let her do the things which are made known to her with fear and earnestness. Let her instruct those women who do not obey ; let her teach those [women] who have not learnt; let her convert those who are foolish; let her instruct them to be grave ; Jet her prove the deaconesses; let her make those who enter! to know of what sort and who they are; also let her instruct them that they abide. To those who hear let her patiently counsel those things which are proper. To those who are disobedient after three instructions let her not speak. Let her love those who desire to be in virginity 1 homines ; lit.; sons of men. 2 Lit.: for a husband. Lit.: having gained, or possessed. 1 Same word as in 1 Tim. v. 10. 5 Cf. 1 Tim. v. 10. 6 B.: prayer. 7M.: heard, 81 Thess. v. 17. 9 Rom. xii. 11. Eph. i. 18. 1 Or: torturing. 12 See Note, p. 159. 8 See pp. 68, 109. St. Matt. xviii. 20. The var. lect. of M. (which is not grammatical) is the Pshitta unaltered. 15 Yeminine pronouns throughout. 16 Not 1 Tim. iii. 8, 11, or Tit. ii. 2, Pshitta. 1 Heathen enquirers, 18 Catechumens. 19 Or: cherish. 1. 40] WIDOWS 107 or in purity; those who oppose themselves let her correct modestly and quietly. With every one let her be peaceful. Let her privately shut the mouth of those who talk much and idly; but if they do not hear, let her take with her an aged woman, or let her take [it] up to the hearing of the bishop. But in the church let her be silent.2. In prayer let her be persistent. Let her visit those [women] who are sick ; on each first day of the week let her take with her one deacon or two and help them? If she have any possession let her give it for the poor and the faithful.? But if she have nothing, let her be helped by th Church. Let her do no secular work, as it were for a trial. But let her have these works of the Spirit; let her continue in prayers and fasts; let her ask for nothing deep; let her receive those things which the Lord giveth ; let her not be anxious for [her] children ; let her deliver them to the Church, so that they living in the house of God may be fit for the service of the priesthood Her requests to God will be acceptable; they are the sacrifice and altar of God. For those who have ministered well shall be praised? by the archangels. But as for them who are dissolute and raging and drunken, and babblers and curious and evil, that is, those who love pleasures much, the figures of their souls, which stand before the Father of light, perish and are carried to darkness to dwell. or their deeds which are visible, going up before the most High, drag them easily to the pit, so that after this world is changed and passeth away the figures of their souls may stand against them as witnesses, not allowing them to look up. For the figure and type of every soul standeth before God from the foundation of the world. Therefore let her be chosen who can go to meet the holy phials. Of them are the twelve presbyters who praise My Father who is in heaven. These who receive the prayers of every holy soul, offer [them] to the most High [as] a sweet savour. 1Lit.: muzzle. Cf. St. Matt. xviii. 16. 2 Of. 1 Tim. ii. 12. 3 Fem. (.e. the sick women). 4 Lit.: anything of her possession. 5 Or: offer; lit.: make. 6 Text: a poor man (points om. by error). 7 Plural. 8 Lit.: sons. 9 Feminine. Or: glorified. Or: plainly; or: openly. 12 Does this illustrate St. Matt. xviii. 10? 13 Masc. (phials is fem.). Cf. Rev. v. 8 108 TESTAMENT OF OUR LORD [I. 41 CHAPTER 41 Let the appointment! be thus. As she prayeth at the entrance of the altar? and looketh down, let the bishop say quietly, so that the priests may hear, thus: PRAYER OF THE INSTITUTION? OF WIDOWS WHO SIT IN FRONT O God, the Holy One, the Most High, who seest the [things] that are humble, who hast chosen the weak and the mighty ; the Honoured One who hast created? also those [things] which are despised ; give, O Lord, the spirit of power to this Thine handmaid, and strengthen her with Thy truth, so that doing Thy commandment and serving in the house of Thy sanctuary, she may be an honoured vessel ” unto Thee, and may glorify !? [Thee] in the day 3 when Thou wilt glorify Thy poor, O Lord. And grant to her power cheerfully to accom- plish Thy teachings which Thou hast determined for a rule for Thine handmaid. Grant to her, O Lord, the spirit of meek- ness and of power and of patience and of kindness, so that, bearing with ineffable joy Thy burden, she may endure labours. Yea, O Lord God, who knowest our weakness, perfect Thine handmaid for the praise of Thine house; strengthen her for edification and a good example, sanctify [her], make [her] wise; comfort [her] O God; for blessed and glorious is Thy kingdom, O God the Father. And to Thee [be] praise, and to Thine Only-begotten Son, our Lord Jesus Christ, and to the Holy Ghost [who is] good and adorable and the Maker of life, and of equal essence with Thee, now 1 Same word as before, pp. 90, 97, 105. 2See above, I. 19 (p. 63) and Note, p. 149. B. has: east (one letter different ; cf. conjecture on p. 149 f.). 3M. has a letter wrong in this word. Or: women (fem, pronoun). Or: meek. 8 Masculine. Cf. 1 Cor. i. 27. 7B, called. 8 B. omits: also. 9 Lit.: on. Or: working. 1 Rom. ix. 21; 2 Tim. ii. 21. 22 Or: praise. 3 M.: Name. WB, omits: and. Or: glory. 16 Lit.: type. 17 Or: praised. 8B: Thy. W Sworo.ds translated (p. 40), 79 duoodoros translated. I. 41, 42] WIDOWS 109 and before all the worlds and for the ages and for ever and ever.! The people: Amen. CHAPTER 42 After she is [appointed] thus,? let her not be anxious about anything, but let her remain solitary and having leisure for supplications of piety. For the foundation of holiness and life for a widow such as this is solitude For she hath loved none other but the God of gods, the Father which is in heaven. But at fixed times let her give praise by herself, in the night [and] at dawn. If she be menstruous let her abide 5 in the temple and not approach the altar, not that she is as it were polluted, but that the altar may have honour. After- wards, when she fasteth and batheth, let her be assiduous [at the altar]. In the days of Pentecost, let her not fast. In the feast of Pascha, let her give of those things which she hath to the poor, and let her bathe, and so let her pray. But when she giveth thanks or praise, if she have friends like-minded virgins, it is well that they pray with her for the sake of the Amen. But if not, [let her pray] alone by herself, both in the church and in the house, especially at midnight. The times in which she should give praise are: Saturday, the first day of the week, either Pascha or Epiphany or Pentecost. At other time[s] let her give thanks meekly with psalms, with hymns of praise, with meditations; and thus let her labour. For the Most High will sanctify them and will forgive all [their] sins, those which were before written against them, and their error; My Father, the Heavenly One, shall strengthen them and enlighten their faces as the faces 1 of 1M. adds: Amen. ? B. adds: as has been said. 3.M.; solitary (error). 4 Or: the appointed. 5 B. omits: let her abide. 6 J., the sanctuary, as I. 19. 7 Female. 8 So pp. 68, 106, above. Lit.: Sabbath. 10 See Note to I. 28, p. 184. 1 Fem. 12 Fem. verb, sins being masculine, probably by forgetfulness of translator (as another form of the word sin is fem.). 8 Lit.: to. 44 rpdowmov transliterated, not the usual Syriac word. 110 TESTAMENT OF OUR LORD [1. 42, 43 My sanctuaries ;! they shall shine? in My glory in the day of recompense. CHAPTER 43 Let her hymns of praise be said thus quietly : NIGHT HYMN OF PRAISE OF WIDOWS Holy, holy, without spot, who hast Thy dwelling in the light, God of Abraham, and of Isaac, and of Jacob, God of Enoch and David, of Elijah, of Elisha, of Moses, of Joshua, and of the prophets and of the others who in truth preached Thy Name, God of the Apostles, the God who hast guided all things by Thy reason and hast blest them who lovingly trust in Thee; my soul praiseth Thee with the power of the spirit of my power, my heart praiseth Thee, O Lord, and Thy might, alway. Let all my power praise Thee, O Lord, for if Thou wilt, J am Thine, O God, the God of the poor; for Thou art the Helper of them that lack, and Thou art He that looketh on the meek, and the Assister of the weak; assist me, O Lord, because by Thy grace Thou wast well pleased in me that I should be Thine handmaid, for Thou hast bestowed upon me a great name, that I should be called a Christian. Thou who hast freed me from servitude that I may serve a servitude to God, the Mighty One who [art] for ever, who seest all, that I may praise Thee uncondemned. Yea, O Lord God, confirm my heart in Thee until it is perfected in the Holy Ghost. Rejuvenate us for the edification of Thy holy Church, Son and Word and Thought of the Father, the Christ who camest for the salvation of the race of man, who didst suffer and wast buried, and didst rise, [and] also wast glorified by Him who sent Thee, turn, help, O Lord, set upright our thoughts 7 by the strong faith of the Spirit. Glorify Thy Name in us. 1 Or: holy things. 2 Or: appear. 3 B.: reasonings. 4B. omits this clause (blank space left). 5 Or: in thy lovingkindness (so throughout). 5 Not in B. (space left) ; lit.: of sons of men. 7 Lit.: reasonings. I. 43, 44] WIDOWS, SUBDEACONS 111 For in Thy Father and in Thee and in the Holy Ghost is our hope for ever and ever. With those who are with her let her say: Amen. But let her say the hymn of praise at dawn thus: HYMNS OF PRAISE AT DAWN OF WIDOWS WHO SIT IN FRONT O Eternal God, Guide of our souls, Maker of light, Treasure of life, who restest! in the praises and prayers of the holy ones, Lover of compassion? merciful, kind, King of all, and God, our Lord, my spirit praiseth [Thee], sending [up] to Thee the unceasing voices of Thine handmaid, O Lord, who beseecheth Thee that Thou mayest perfect in Thine handmaid the spirit of reason and of piety and of right know- ledge. I praise Thee, O Lord, who didst take away from our poverty all disturbance and confusion (?), wrath and all con- tention and evil habit, who didst prepare [and] change the feelings of my understanding that I might serve Thee only, O God; who hast adorned Thy holy Church with various ministries, who drivest away from Thine handmaid all doubt- fulness, fear, weakness ; and holdest the thoughts of those who rightly serve Thee ; I praise Thee, O God, who hast enlight- ened me with the light of Thy knowledge, through Thine Only-begotten Son, our Lord Jesus Christ, by whom [be] praise and might to Thee for ever and ever. Amen? And with those who are with her let her say: Amen. CHAPTER 44 OF SUBDEACONS 4 Similarly let a subdeacon be appointed who is chaste, the bishop praying over him. Let the bishop say over him on the first day of the week, in the hearing of all the people, thus: 1 Te. delightest. 2 diddeos translated. 3B. omits: Amen. 4 rrodtdxovos transliterated. 5 Same word as before. 6 Or: modest. 112 TESTAMENT OF OUR LORD [I. 44-46 Thou, O N., minister and hear the Gospel in the fear of God. Cultivate? holily the knowledge of thy soul; keep pure- ness ; discipline thyself; observe and obey and hear meekly ; neglect not prayers and? fasts, so that the Lord may give thee rest and make thee worthy of a higher degree. And let all the priests say: So be it, so be it, so be it. CHAPTER 45 OF THE READER A reader is instituted [who is pure, quiet, meek, wise, with much experience, learned and of much learning, with a good memory, vigilant, so that he may deserve a higher degree? First let the book be given him in the sight of the people, on the first day of the week. Buta hand is not laid on him. But he heareth from the bishop [the following]: Thou, O N., whom Christ hath called to be a minister? of His words, be careful, and strive that thou mayest appear approved both in this rule and in a higher degree, even by our Lord Jesus Christ; so that He in His everlasting habita- tions may pay thee a good reward for these things. And let the priests say: So be it, so be it, so be it. CHAPTER 46 OF MALE AND FEMALE VIRGINS ! A male or female virgin is not instituted” or appointed 2 by man, but is voluntarily separated and named [a virgin]. Or: work out; or: serve (M.: serving, etc.). 2B. omits: and. 3 Or: office. Same word asin 1 Tim. iii. 13. 4Cf. I. 41, p.108, above. 5 M. omits: meek. 8 Or: well remembered. 7 Same word as deacon. 89 Tim. ii. 15 (not as Pshitta). Here S, resumes, and numbers the chapter 52. 10.B.; Of virginity ; but S. margin (later hand) has: Of monks. 11 Same word as above. 12 Same word as before. 38 Homo. 4M. omits: and. I. 46] VIRGINS 113 But a hand is not laid on him, as for virginity. For this division! is of [their] own free will. But it is right for virgins? that they be fixed and bound in the suffering of a sound body, that they be constant in fasts and in prayers, in weeping and in mourning daily ; but that they alway expect a departure from the flesh, and strive as at the departure. Let them not serve raging or debauchery or drunkenness or vain talking, or [be engaged] in worldly work or in distrac- tion, but they are as one who is on the cross; let their hearts be [lifted] up, with all meekness of thought and comeli- ness, with meditation on the Holy Scriptures, with faithful thoughts with kind consolations, so that when they pray they may be answered concerning those things which they ask for the faithful who wish to provide for them. Let them not despise 1 [these things (?)], so that through them also a portion of life may be divided to those Let them be confirmed in love and kindness and in true and perfect grace. Let them be constant in consolation, consoling their neighbours, catechising ‘ and teaching those who have lately been made faithful, in! understanding and in knowledge and in kindness, inciting those who are very young, being ex- amples ! of holiness among them in all good things. Similarly also let the females do. But in order and in grace and in knowledge let them speak and work, that they may truly be the salt of the earth?! as it is called. But let females 8 who are virgins have their heads covered in the church, and let them hide only their hair; but let them be counted worthy 10r: class. 2 Mase. 3B. omits: but. 41B.: expect as it were. 5 Or: cultivate. Or: enticement. 7 Lit.: in. 8.: thoughts, faithfulnesses (error of one letter). Lagarde conjectures (unnecessarily ?) cxoAdfwor, 10 Or: reject. Ul Lagarde puts a stop after ask and goes on: Let them not despise the faithful who . . ., perhaps rightly. 2 M.B. omit: also. 13 The faithful. 144 Or: lovingkindness. 1) M.B.: consolations. 16 Or: instructing. 178. omits: in. 18.: let them incite. 19 Lit.: types. 20 Or: visit. 71 St. Matt. v. 13. 2S. omits: but. So S.; M.: old women; S. marg. adds: The name of male and female virgins in Greek are (sic) not distinguished from one another in diction. 8 114 TESTAMENT OF OUR LORD [1. 46, 47 of honour from every one, in order that the rest [of the women] who desire, may emulate them. Cuarrer 47 1 OF A GIFT If any one appear in the people to have a gift of healing or of knowledge or of tongues,? a hand is not laid on him, for the work is manifest. But let them have honour. The First Book of Clement is ended. 1, omits this chapter. 21 Cor. xii. 1-10. THE SECOND BOOK OF CLEMENT COMMANDMENTS AND RULES AND A DEFINI- TION WHICH OUR LORD JESUS CHRIST LAID DOWN FOR THE ORDER? OF THOSE WHO ARE BAPTIZED CHAPTER 1 OF LAYMEN THUS: Let those who first come to hear the Word, before they enter among all the people, first come to teachers at home, and let them be examined as to all the cause [of their coming] with all accuracy, so that their teachers may know for what they have come, or with what will, And if they have come with a good will and love, let them be dili- gently taught. But let those who bring them be such as are well on in years, faithful who are known by the Church; and let them bear witness about them, if they are able to hear [the word]. Also let their life and conversation be asked about: if they be not contentious, if quiet, if meek, not speaking vain things or despisers or foul speakers,! or buffoons or leaders astray,” or ridicule mongers. Also if 1 Stc, singular. Perhaps error (plural points omitted). rds transliterated (so constantly). 3 Title in B.: A commandment which has in it the definition which our Lord Jesus Christ laid down. S. has only extracts from this book, headed : From the Second Book of Clement. 4 Lit.: approach. 5 Lit.; to. 6 B.: doctrines. 7 Or: to the house. Or: reason ; B.: causes. 9 waracoddyo. translated. 10 aloxpordyor translated. UB. omits: or leaders astray. 115 116 TESTAMENT OF OUR LORD [IL 1 any of them have a wife or not; and if of his own free will he have not [a wife], let him? be instructed carefully and diligently and persuaded with all kindness to amend his failings. And let the bishop provide for him in the Lord with prophetical instructions which lead him to purity; and if he maketh progress, also with apostolic doctrines and then with Gospel [doctrines] and with the perfect word of doctrine; and if he be worthy, let him be baptized. And if thus he be worthy of the hidden things, let him hear [them] by himself, and also make progress in that which is hidden. Let there be no obstacle at all to him who desireth to marry, so that he be not caught by the Evil One with fornica- tion. But let him marry a Christian, a faithful [woman] of the race of the Christians, who is able to keep her husband in the faith; at the bidding of the bishop, he thus providing for him. And also let him who cometh be asked if he be a slave or free; and if the slave of one who is faithful, and if also his master permit him, let him hear. But if his master be not faith- ful and do not permit him, let him be persuaded to permit him. And if [his master] say truly about him that he! wisheth ! to become a Christian because he hateth his masters, let him be cast out. But if no cause be shewn of hatred of servitude, but [if] he [really] wish to be a Christian, let him hear. But if his master be faithful and do not bear witness to him, let him be cast out. Similarly if [a woman] be the wife of a man, let the woman be taught to please her husband in the fear of God. But if both of them desire to serve purity in piety, they have a reward. 1 As the text is punctuated, these go with instructed; S. has with the word of instruction in margin (first hand). ? Lit.: this one. 3 Or: made a catechumen (so often). 4 Or: advanceth (same word as at p. 105). 5 M.: doctrine. 5S. here resumes and has all the rest of 1, 2. 7 Lit.; approacheth. 8 Lit.: son of the free. 9S. inserts: accusations ; or: causes. 10 M.B.; and he. 11,: and sheweth that he wisheth. [There is a misprint in Rahmanis note. ] 12 Homo. 13 Or: cultivate. 448.: shall have. II. 1, 2] CATECHUMENS 117 Let him who is unmarried! not commit fornication, but let him marry in the law. But if he desire to persevere thus, let him abide? in the Lord. If any one be tormented with a devil, let him not hear the Word from a teacher until he be cleansed. For the intelligence, when consumed? with a material spirit, doth not receive the immaterial and holy Word. But if he be cleansed, let him be instructed in the Word. CHAPTER 2 If a fornicatress, or brothel keeper, or a drunkard, or a maker of idols, or a painter, or one engaged in shows, or a charioteer,? or a wrestler, or one who goeth to the contest,” or a combatant [in the games], or one who teacheth wrestling, or a public huntsman,” or a priest of idols, or a keeper of them, be [among those that come], let him not be received. If any such desire to become faithful, let him cease from these [things]; and being in deed faithful, and being baptized, let him be received and let him partake. And if he do not cease, let him be rejected. If any one be a teacher of boys in worldly wisdom, it is well if he cease.5 But if he have no other craft by which to live, let him be excused.18 1 Lit.: without marriage. 21 Cor. vii. 40. Lit.: burnt; 8.: weighed down by. 4M.: material (error). 5 M.: any fornicator. 5 ropvoBooxds (translated), as in the parallels. The Syriac phrase might be translated, one (masc.) delighting in fornication. It occurs again in the Pshitta of Prov. xxix. 8, where the LXX has 8s qoipalver rpvas. 7 elSwhoro.ds translated. A.C.: rv rl oxnvijs tes dvhp 7 yur. vloxos transliterated. 10 yovoudyos as A.C.? 1 gradtodpbuos as A.C.? 12 6dummixs as A.C.? 18 , omits this phrase. 4 Lit.; a huntsman of the public treasury (or of the State; dyudcroy transliterated), 1 Lit.: remain. 16 Or: when he in very deed believeth and is baptized ; or: when he is by labour faithful, etc. (Lagarde, woys). For being baptized B. reads doing (error of one letter). 17 Or: profession. 18 Lit.: have forgiveness, 118 TESTAMENT OF OUR LORD (11. 2 If any one be a soldier or in authority, let him be taught not to oppress or to kill or to rob, or to be angry or to rage and afflict any one. But let those rations? suffice him which are given to him. But if they wish to be baptized in the Lord, let them cease? from military service or from the [post of] authority, and if not let them not be received. Let a catechumen or a believer of the people, if he desire to be a soldier, either cease from his intention, or if not let him be rejected. For he hath despised God by his thought, and leaving the things of the Spirit, he hath perfected himself in the flesh, and hath treated the faith with contempt. If a fornicatress or a dissolute man or a drunkard do not [these things], and desire, believing, to become catechumens, they may [be admitted]. And if they make progress, let them be baptized ; but if not let them be rejected. If a concubine of a man be a servant, and desire to be faithful, if she educate those who are born [of her] and she separate from her master, or be joined? to him alone in marriage, let her hear; and being baptized let her partake in the Offering, but if not let her be rejected. He who doeth things which may not be spoken of, or a diviner or a magician or a necromancer, these are defiled and do not come to judgment. Let a charmer, or an astrologer, or an interpreter of dreams, or a sorcerer, or one who gathereth together the people, or a star-gazer, or a diviner by idols, either cease,? and when he ceaseth let him be exorcised and baptized ; or if not let him be rejected. If a man have a concubine, let him divorce her and marry in the law and hear the word of instruction.1 1 Allusion to St. Luke iii, 14; but the word is not the same as in the Pshitta. 2 Lit.: remain. 3 M.; the work. 4 Lit.: reasoning. 5 Syriac BSRA ; S. reads: he hath despised (Syr. BSR), sc. the faith. 6 Te, have ceased to do. 7 Or: to be instructed. 8 Homo. Lit.: to believe. 10 Lit.; partake with. 1B: offerings. 2 dppyrorotds translated, as in the parallels, 13 Or: magian. M4 yexpduavres translated. 15 Or: snake-charmer. 6 Lit.: a speaker by the stars (do7poddyos translated). 17 . goes on from this point to 8. II. 3, 4] CATECHUMENS 119 CHAPTER 3 Let him who is instructed! with all care and heareth the perfectness? of the Gospel, be instructed not less than three years, and if he, loving, strive to be baptized, let him [then] be baptized. : But if he be quiet and meek and earnest, and persevering and abiding with him who teacheth him, with labour, with watching, with confession,! with subjection, and with prayers, and [if] he desire to be baptized sooner, let him be baptized. For it is not the time that is considered, but the will of faith. CHAPTER 4 Let those who are instructed, after the teacher ceaseth, pray apart from the faithful and go out, so that the faithful may learn, when the presbyter or deacon readeth the New [Testament] or Gospels. Let the faithful women stand in the church by themselves and the female catechumens by themselves apart from the faithful [women]. But all the [women] apart from the men; the girls also apart, each according to her order. The men on the right and the women on the left; the faithful virgins ! first, and the [women] who are being instructed to virginity behind them. After the prayer let the female catechumens give the Peace to one another; also men” to men; also women to women. Let every woman cover her head with her hair also. Let the women becomingly and decorously show their modesty in their adornment, and let them not be adorned with plaited hair or with [precious] stones, lest the young men who are in the church be caught, but with modesty and knowledge. But 1 Same word as for catechumen. 2 Or: concord. 3 B.: dawn (error). Or: giving of thanks. 5 Lit.: quickly. 6 Lit.: judged. Letter omitted in Syriac text. B. omits: and go . . . learn (homoiotel.). Sc. plural, unlike usual Syriac usage. 10 Fem. Nl Viri. 12 Married women ? 131 Tim. ii. 9. 120 TESTAMENT OF OUR LORD [ir. 4-6 if not, let them be instructed by the widows who sit in front. But if they rebelliously resist, let the bishop reprove them. CHAPTER 5 After the catechumens pray, let the bishop or presbyter, laying on them a hand, say the prayer of the laying on of the hand of catechumens : PRAYER OF CATECHUMENS O God, who dost send thunderings and preparest lightnings , who hast founded the heaven and established! the earth, and enlightenest the faithful and convertest them that err; who hast quickened those who were dead and hast given hope to those who [were] without hope, and hast freed the universe from error by the coming down of Thy Only-begotten Son Jesus Christ ; hear us, O Lord,? and give to these souls intelli- gence, perfectness, undoubting faith, knowledge of the truth, that they may be in a degree higher than this, through the holy Name of Thee and of Thy beloved Son Jesus, our Lord, through whom [be] praise and might to Thee with the Holy Ghost, both now and alway and for ever and ever. Amen. After this let them be dismissed. If any one, being a catechumen, be apprehended for My Name and be judged with tortures, and hasten and press forward to receive the laver, let not the shepherd hesitate, but let him give [it] to him. But if he suffer violence and be killed, not having received the laver, let him not be anxious.. For, having been baptized in his own blood, [he is] justified CHAPTER 6 But if they are severally chosen to receive the laver, let them be proved and investigated first, how they have lived 1 Or: spread. 2 B. omits: O Lord. 3 Or: [God] justifieth [him]. 4 Lit.: who received. 5 B. transposes these verbs. II. 6, 7] CATECHUMENS 121 while catechumens, if they have honoured widows, if they have visited the sick, if they have walked ? in all meekness and love, if they were earnest in good works. But let them be borne witness to by those who bring them. And when they hear the Gospel, let a hand be laid on them daily. Let them be exorcised from that day when they are chosen. And let them be baptized in the days of Pascha. And when the days approach, let the bishop exorcise each one of them separately by himself, so that he may be persuaded that he is pure. For if there be one that is not pure, or in whom is an unclean spirit, let him be reproved by that unclean spirit. If then any one is found under any such imagination, let him be removed from the midst [of them], and let him be reproved and reproached that he hath not heard the word of the commandments and of instruction faithfully, because the evil and strange spirit abided in him. Let those who are about to receive the laver be taught on the fifth day of the last week only, to wash and bathe their heads. But if any woman then be in the customary flux, let her also take in addition another day, washing and bathing beforehand. Let them fast both [on] the Friday and [on] the Saturday. CHAPTER 7 On the Saturday let the bishop assemble them who receive the laver, and let him bid them to kneel while the deacon proclaimeth. And when there is silence let him exorcise [them], laying a hand on them, and saying: EXORCISM BEFORE THE LAVER O God of heaven, God of the lights,” God of the arch- 1 Or: being instructed. 2 Eph. v. 2. 8 Tit. ii, 14, 4 Or: he will be convicted. 5 B, omits : unclean. Or: suspicion. 7 Or: cleanse. 8M. omits: then. 9 Washing and laver have the same root. 10 Not same word as admonish on pp. 70, 99. Of. St. Jas. i, 17. 122 TESTAMENT OF OUR LORD [II. 7 angels who are under Thy power, God of the angels who are under Thy might, King of glories and of dominions, God of saints, Father of our Lord Jesus Christ ; who hast loosed the souls that were bound by death; who hast enlightened him that was bound in darkness and fixed firm, by the firm-fixing of the suffering of Thy Only-begotten ; who hast loosed our cords and hast loosed every weight from [off] us; who hast repelled from us every attack of the Evil One; O Son and Word of God, who hast made us immortal by Thy death ; who hast glorified us with Thy glory; who hast loosed all the bands of our sins by Thy passion; who hast borne the curse of our sins by Thy cross, and by Thy resurrection hast taught [mankind] to pass from [being] sons of men to become gods; who hast taken on Thee our humiliation; who hast trodden the way to heaven for us; who hast changed us from corrup- tion to incorruptibility ; hear me, O Lord, who cry to Thee in pain and fear,O Lord God, and Father of our Lord Jesus Christ,? before Him before whom stand the holy hosts of archangels and of cherubim and armies without number, of princes and of seraphim ; whose veil [is] the light, and before whose face [is] fire; the throne of whose glory is ineffable ; the habitations of whose delights, which Thou hast prepared for Thy saints, are ineffable, the raiments and treasures of which are visible to Thee alone and to Thy holy angels; before whom all things tremble, giving praise!?; whose glance measureth the mountains, and whose Name, when uttered, cleaveth the depths; whom the heavens which are shut up by Thy hand, hide from view ; before whom the earth and the depths together tremble; before whom the sea and 1Col. i. 16. 2 Not Rev. xv. 3 (Syr. as R.V.). 3 Rom. xv. 6. Or: unto. 5 Simply inserted for paronomasia. Perhaps with reference to the nails; same root as in II. 24, below. Lit.: war. 7 Same word as p. 54; lit.: breaking; or: wounding. 8 Cf. 1 Cor. xv. 50-54, where the Pshitta apparently makes a difference between that which is not in a state of corruption, and incorruptibility. 9 Rom. xv. 6. 2 Or: ministries. 11 pdcwmov transliterated ; not the usual Syriac word. 2 Or: glorifying [Thee]. 1. 7] CATECHUMENS 123 the dragons that [are] in it quake; of whom the wild beasts? trembling, stand in awe; through whom the mountains and the firmament? of the earth melt with fear; at whose power the tempest of the winter quaketh and trembleth, and the raging whirlwind keepeth its limits; because of whom the fire of vengeance doth not overpass that which hath been prescribed to it, but abideth when reproved by Thy command- ment; because of whom the whole creation travaileth, groaning with groans, being bidden to tarry till its time; from whom all nature and creation that opposeth itself fleeth; because of whom the whole army of the adversary is subdued, and the Devil is fallen, and the serpent is trodden down, and ,the dragon is killed; because of whom the nations which have confessed Thee are enlightened and strengthened in Thee, O Lord; because of whom life is revealed and hope confirmed, and faith strengthened and the Gospel preached; because of whom corruption is brought to naught and incorruptibility waxeth strong; through whom man was fashioned from the earth, but having believed in Thee he is no longer earth; O Lord God Almighty, I exorcise these in the Name of Thee and of Thy beloved Son Jesus Christ. Drive away from the souls of these Thy servants every disease and illness, and every stumbling block and all un- belief, all doubt and all contempt, every unclean spirit that worketh,? that is a witch, that killeth, that is under the earth, that is fiery, dark, evil-smelling, given to witchcraft, lascivious, loving gold, uplifted, money loving, wrathful. Yea, O Lord God,!? overthrow from these Thy servants who have been named in Thee the weapons of the Devil, all magic, witchcraft, fear of idols, divination, astrology, necro- mancy, observation of the stars, astronomy, pleasure of the 1 Lit, singular. 2 Lit. plural. 3 Rom. viii. 22. 4Lit.: shine; or: burn. 5 Lit.: annunciation. Lit.: the son of man. 7 Lit.: not also. 8 Or: negligence. 9 Or: visiteth. 10 spirit is feminine in Syriac. 1 Te. proud. 2 B.: my God. 18 Lit.: speaking of the stars (dorpoAoyla translated). 14 Lit,: divination by the dead (vexpoyayrela translated). 16 Lit.: legality of the stars (dcrpovoyla translated). 124 TESTAMENT OF OUR LORD [II. 7, 8 passions, love of disgraceful things, sadness, love of money, drunkenness, fornication, adultery, lasciviousness, contumacy, contentiousness, wrath, confusion, wickedness, evil suspicion.’ Yea, O Lord God, hear me, and breathe on these Thy servants the spirit of tranquillity, that, being guarded by Thee, they may bring forth in Thee fruits of faith, of virtue, of wisdom, of purity, of self-discipline? of patience, of hope, of concord, of modesty, of praise. For by Thee they have been called as servants, in the Name of Jesus Christ, being baptized in the Trinity, in the Name of the Father and of the Son and of the Holy Ghost, the angels, glories, dominions, all the heavenly army being witnesses. O Lord, the real-essence of our life and theirs, guard their hearts, O God, for Thou art mighty and glorious for ever and ever. And let all the people, also the priests, say: Amen, So be it, so be it, so be it. If any one be in the endurance of any thing, rise suddenly while the bishop is saying [these words], and weep or cry out, or foam [at the mouth] or gnash with his teeth, or stare or be much uplifted or altogether run away, being quickly carried off, let such an one be put aside by the deacons, so that there be no disturbance while the bishop is speaking, and let such an one be exorcised by the priests until he be cleansed, and so let him be baptized. After the priest exorciseth those who have drawn near, or him who is found unclean, let the priest breathe on them and seal them between their eyes,! on the nose, on the heart, on the ears; and so let him raise them up. CHAPTER 8 In the forty days of Pascha, let the people abide in the 10r: expectation. ? Or: asceticism. 5 dudvo.e translated. Or: chastity. 5 Or: to. 6 Qnfima. See Note to I. 26, p. 180. 7 Or: praised. 8 Lit.: looketh hard. Lit.: hidden. 10 Or: on their foreheads, 11. 8] BAPTISM 125 temple, keeping vigil and praying, hearing the Scriptures and hymns of praise and the books? of doctrine. But? on the last Saturday let them rise early 4 in he night, and when the catechumens are being exorcised till the Saturday midnight. Let those who are about to be baptized not bring anything else with them except one loaf for the Eucharist. But let them be baptized thus. When they come to the water, let the water be pure and flowing. First the babes, then the men, then the women. But if any one desire to approach as it were to virginity, let him first be baptized by the hand of the bishop. Let the women, when they are baptized, loose their hair. Let all the boys who can answer in baptism make the responses and answer after the priest. But if they cannot, let their parents make the responses for them, or some one of their households.? But when they who are being baptized go down [to the water], after they make the responses and say [the answers], let the bishop see if! there be any of themeither a man having a ring of gold, or a woman having on her gold; for no one should have with him any strange thing in the water, but let him deliver it to those who are near him. But when they are about to receive the oil for anointing, let the bishop pray over it and give thanks, and let him exorcise another [oil] with an exorcism, the same as in the case of catechumens. And let the deacon bear that which is exorcised, and let the presbyter stand by him. Let him then who standeth by that [oil] on which a giving of thanks over the oil [is said] be on the right hand; but him who standeth by that which is exorcised, on the left. 1 Or: treatises. 2 B.: doctrines, 3S. resumes here, prefixing the words And after a little. 4 Or: come early ; or: hasten. 5 B. omits: and. Lagarde conjectures a lacuna here. 7 evxapioria transliterated. 3 Lit.: this one. 9S.: enter (error of a letter). 0 Lit.: from their houses. n.: lest. 12 , here breaks off, and with After a little goes on to 13 (s..). 1 Lit.: of. 126 TESTAMENT OF OUR LORD (I. 8 And when he taketh hold of each one, let him askhe that is being baptized turning to the Westand let him say: Say, I renounce thee, Satan, and all thy service, and thy shows? and thy pleasures? and all thy works. And when he hath said these things and confessed, let him be anointed with that oil which was exorcised, he who anointeth him saying thus: I anoint [thee] with this oil of exorcism for a deliverance from every evil and unclean spirit, and for a deliverance from every evil. And also, turning him to the Hast, let him say: [Say,] I submit to Thee, Father and Son and Holy Ghost, before whom all nature trembleth and is moved. Grant me to do all Thy will without blame. Then after these things let him give him over to the pres- byter who baptizeth. And let them stand in the water naked. But let the deacon descend with him similarly. But when he who is being baptized goeth down into the water, let him that baptizeth him say, putting his hand on him, thus: Dost thou believe in God the Father Almighty? Let him that is being baptized say: T believe. Let him immediately baptize him once. Let the priest also say: Dost thou believe also in Christ Jesus the Son of God, who came from the Father, who is of old with the Father, who was born of Mary the Virgin by the Holy Ghost, who was crucified in the days of Pontius Pilate, and died and rose the third day,! [who] came to life from the dead, and ascended into heaven and sat down on the right hand of the Father, and cometh to judge the quick and the dead? But when he saith: I believe, let him baptize him the second time. And also let him say: Dost thou believe also in the Holy Ghost, in the holy Church? And let him who is being baptized say: I believe; and thus let him baptize him the third time. Then when he cometh up let him be anointed by the pres- byter with oil over which the giving of thanks has been said, 1Lit.: military service. ? Lit.: theatres. 3 Misprinted in Rahmanis Syriac text. 4 The baptized. 5 The baptizer. 6 So Rahmani conjectures, 7 Lit.: consent. 8 B. omits: and (twice). 9 Lit.: wills. 10 Lit.: to three days. IL. 8, 9] CONFIRMATION 127 [the presbyter] saying over him: I anoint thee with oil in the Name of Jesus Christ. But let women be anointed by widows who sit in front, the presbyter saying over them [the words]. And let those widows in baptism also beneath a veil receive them by a veil, the bishop saying those Confessions, and so those? whom they: cause them to renounce. CHAPTER 9 Then let then be together in the Church, and let the bishop lay a hand on them after baptism, saying and invoking over them thus: INVOCATION OF THE HOLY GHOST O Lord God, who by Thy beloved Son Jesus Christ didst fill Thy holy apostles with the Holy Ghost, and by the Spirit didst permit Thy blessed prophets to speak; who didst count these Thy servants worthy to be counted worthy in Thy Christ of forgiveness of sins through the laver of the second birth,t and hast cleansed them of all the mist of error and darkness of unbelief; make them worthy to be filled with Thy Holy Spirit, by Thy love of man, bestowing upon them Thy grace, so that they may serve Thee according to Thy will, truly, O God, and may do Thy commandments in holi- ness, and cultivating alway those things which are of Thy will, may enter into Thine eternal tabernacles, through Thee and through Thy beloved Son Jesus Christ, by whom [be] to Thee praise and might with the Holy Ghost for ever and ever. Similarly, pouring the oil, placing a hand on his head, let him say: Anointing I anoint [thee] in God Almighty, and in Jesus Christ and in the Holy Ghost, that thou mayest be His soldier, having a perfect faith, and a vessel pleasing to Him. 1 Mase. 2 Te. the renunciations. The genders are confused in the text. 3 So Rahmani conjectures. The MSS. (M. B.) have: by Thy oil. It is not certain that the MSS. are wrong. 4Lit.: birth again. Tit. iii, 5. 5 davOpwrrla translated. 6 Lit.: to Him. 7 Or: workman. 128 TESTAMENT OF OUR LORD r1. 9, 10 And sealing him on his forehead, let him give him the Peace, and say: The Lord God of the meek be with thee. And let him who has been sealed answer and say: And with thy spirit. And so each one severally. CHAPTER 10 Thenceforward let them pray together with all the people. Let the oblation be offered by the deacon. And so let the shepherd give thanks. But the bread is offered for a type of My body. Let the cup be mixed with wine-mixed with wine and water, for it is a sign? of blood and of the laver?; so that also the inner man, that is to say, that which is of the soul, may be counted worthy of those things which are like [them], that is to say, those things of the body also. And let all the people, according to what hath been said before, receive with Amen of the Eucharist which is offered. Let the deacons hover over [them], as hath before been said. Let him who giveth [the sacrament] say: The Body of Jesus Christ, the Holy Ghost, for the healing of soul and body. And let him who receweth say: Amen. He who spilleth of the cup gathereth up judgment to himself. Similarly also he who seeth and is silent and doth not reprove him, whoever he may be. Let those who take the Offering be exhorted by the priests to be careful to do good works, to love strangers,” to labour in fasting, and in every good work to engage in servitude. And let them be taught also about the resurrection of the body ; before any one receiveth baptism let no one know the? word about the 1 Or: shewing forth. 2 So B.; M.: a sign (shewing forth) of blood and water of the laver. 3 The Greek seems to have been uyixds, not mvevparixds, 4 J.e. the antitypes. 5 M.S. omit: that is to say. 68.: of (error). 7 evyapioria transliterated. 8 Or: wave [fans ?]. 9 So text is punctuated, but the punctuation is loose throughout. W Lit.: poureth forth. 1 Heb. xiii. 2. 12 Lit.: serve; or: cultivate ; not same root as servitude. 13 Lit.: bodies. MOr: a. Cf. Rev. ii. 17, II. 10, 11] MAUNDY THURSDAY, ETC. 129 resurrection, for this is the new decree, which hath a new name that none knoweth but he who receiveth [it]. The deacon doth not give the Offering to a presbyter. Let him open the disc! or paten,? and let the presbyter receive. Let the deacon give [the Eucharist] to the people in their hands. Let the deacon, when the presbyter is not present, of necessity baptize. CHAPTER 11 If any one receive any service to carry to a widow or poor woman or any one constantly engaged in a Church work, let him give it the same day; and if not, on the morrow, let him add something to it from his own [property] and so give it. For the bread of the poor hath been kept back in his possession. But in the last week of Pascha, on the fifth day of the week, let the bread and the cup be offered. And he who suffered for that which he hath offered, he [it is] who draweth near. Let the lamp be offered in the temple by the deacon, saying : The grace of our Lord [be] with you all. And let all the people say: And with Thy spirit. And let the little boys say spiritual psalms and hymns of praise by the light of the lamp. Let all the people respond Hallelujah to the psalm and to the chant sung together, with one accord, with voices in harmony; and let no one kneel until he who speaketh cease. Similarly also when a lection is read or the word of doctrine is spoken. If then the Name of the Lord 1 rlva transliterated. 2 KPPTA, an unusual word. 3 Lit.: in his hand (people being masculine and singular), Or: with his [the deacons] hand. But this hardly makes sense. 4B. omits from here to possession in II. 11. 5 Or: administration (fem.). 6 Masc. (error). 7 Or: brought near, 8 B.: and let him say. B.: the. 0 Sic. Lit.: by (or close to) the burning of the lamp; or: the flame of the lamp. 9 130 TESTAMENT OF OUR LORD [1I. 11-13 be spoken, and the rest, as hath sufficiently been made known, let no one bow, having come creeping in.! CHAPTER 12 Let the end? of Pascha be after the Saturday, at mid- night. [At] Pentecost let no one fast or kneel. For these are days of rest and joy. Let those who bear the burdens of labour refresh? them- selves a little in the days of Pentecost, and on every first day of the week. Let the bishop, before he offereth the Offering, say what is fitting for the Offering, while those who are clothed in white receive from one another and say [to one another] Hallelujah. CHAPTER 13 (THE AGAPE] In the supper or feast, let those who have come together receive [a portion ?] thus from the shepherd, as for a blessing. But let not a catechumen receive. If any one be of the household of, or related to, one who is a teacher of heathenism, let him not accord with him and give praise with him, also let him not eat with him because of relationship or for concord, lest he deliver ineffable things to a wolf and he receive judgment. Let those who are called with the bishop to the house of one who is faithful, eat with gravity and knowledge, not with drunkenness or to debauchery,! and not so that he who is present may laugh, or so as to annoy the household” of him Meaning? Perhaps private devotions forbidden during public service. 2 Lit.: dissolution ; or: loosing. 5 Lit.: assist. 4 Lit.: before the oblation of the Offering. Lit.: come near together ; or: are present together. 5M. omits: to (error). 7 Lit.: other things. 8 Or: consent to; or: deliver [himself] to. Cf. Acts xx. 29, 10 Allusion perhaps to 1 Cor. xi, 21. 1 Lit.; house, II. 13-15] FIRST FRUITS, PROPERTY 131 that called him; but so let them enter that he who called [them] may pray that the saints may enter into his house, For ye are the salt of the earth,) [as] ye have heard. Because? when they eat, let them eat abundantly, [but] so that there may be left over both for you [and] also for those to whom he that called you wisheth [to] send, so that he may have them? as foods left over by the saints, and that he may rejoice at that which remaineth over. Let those who come to a feast, being called, not stretch out a hand before them that are elder. But let the last eat when the first shall have done. Let not those who eat strive ! in speech, but let them eat in silence; but if any one desire, or the bishop or presbyter ask [a question], let him return answer. But when the bishop saith a word,” let every one quietly, praising [him], choose silence for himself, until he also be asked [a question]. CHAPTER 14 14 [FIRST FRUITS] If any one bring forward fruits or the first produce of crops as first fruits, let him offer [them] to the bishop.1 CHAPTER 1517 (PROPERTY If any one depart from the world, either a faithful man or a faithful woman, having children, let them give their 1St. Matt. v. 18. 2 Sic, text. 3 Masc. The text is ungrammatical. 4 Fem. 5 Mase. Here S. resumes. 7Lit.: throw. 8 Or: let them eat last. Lit.: and. 0 .: be offended. Or: speaketh the word. 2 Or: giving praise. 13M. omits: also. 14 This chapter isalso in 8. Or: present ; lit.: make. 16 So punctuated. Perhaps let him offer [them] as first fruits to the bishop. Lagarde thus punctuates, perhaps rightly : ef 71s kaprods . . . motel, Tas dwapyas mpoodeprw TH emioKbTry. 1 This chapter is also in 8. 132 TESTAMENT OF OUR LORD [IT. 15, 16 possessions to the Church, so that the Church may provide for their children, and [that] from the things which they have the poor may be given rest, that God may give mercy to their children and rest to those who have left [them] be- hind. But if a man? have no children, let him have not much possessions, but let him give much of his possessions to the poor and to the prisoners? and only keep what is right and sufficient for him[self]. If a man? have children, and he desire to discipline himself in virginity, let him give all his possessions to the poor, and discipline himself and abide in the church, being constant in prayers and thanks- givings. CHAPTER 16 [FIRST FRUITS] The fruits which are offered to the bishop let him bless thus: O God, we give thanks to Thee alway, and also in this day when we offer to Thee the first fruits of the fruits which Thou hast given us for food, having ripened them by Thy power and by Thy Word, having commanded from the beginning of the creation? of the worlds that the earth should bring forth different fruits for the joy and delight of man? and of all beasts.2 We praise Thee, O Lord, for all these things with which Thou hast benefited us, adorning for us all the earth with various fruits. Bless also this Thy servant N., and receive his earnestness and his love, through Thine Only-begotten Son Jesus Christ, through whom [be] praise and honour and might to Thee with the Holy Ghost for ever and ever. Amen. 18.: fallen asleep. 2 Homo, 3 Lit.: prisons, 4 Lit.: possess, 5 .: possessions. Qy.: mo children. S.: be constant. 7 Here S. breaks off, and with After a little goes on to 20. 8 Or: brought near. Lit.: perfected. 10 Lit.: making. 1 Lit.: sons of men. 2 Or: living creatures. 18 evepyerw translated. 1. 16-19] PASCHAL SOLEMNITIES, ETC. 133 Vegetables are not blessed, but fruits of trees, flowers, and the rose and the lily. CHarTer 17 OF ALL THE FAITHFUL WHO RECEIVE AND EAT Let them give and return thanks and not eat with offence or scandal. Let no one taste that which is strangled or sacrificed to idols. CHAPTER 18 [PASCHAL SOLEMNITIES] On the days of Pascha, especially in the last days, on Friday and on Saturday, by night and by day, let the prayers be according to the number of the hymns of praise. But let the word be interpreted at length,? and let the lections [be] various and continuous. And let the vigils and anticipations of the night be in good order. CHAPTER 19 OF THE DEACONS WHO GO AND PASS AMONG WOMEN, LEST THERE BE DISORDERLY YOUNG CHILDREN Let the readers assist them. Similarly also the sub- deacons. Let them not allow them to sleep. For that night is a figure of the kingdom, and especially that of the Saturday. Those who labour and work, let them work till midnight. Let the catechumens first be dismissed, having received blessings from the bread which is broken. 1B.: flower. 2 Of. Acts xv. 29. 3 Lit.: thick ; or: well filled. 4 Lit.: dense. evorabys translated. 8 Lit.: babes (see p. 178). 7 Lit.: nod. 8M.: weep. 5 evAoyla translated ; B.: a blessing. 134 TESTAMENT OF OUR LORD [11 19, 20 When the faithful are dismissed, let them go in order and knowledge to their houses. In their feasts? let them not forget the prayers. Let the priests not abbreviate their ministrations. Let the women go, each one cleaving to her husband. Let the widows stay till dawn in the temple, having food there. Let the virgins? abide together in the temple, and let the bishop help and provide for them, and let the deacons minister to them. Let the presbyteresses stay with the bishop till dawn, praying and resting. Similarly also those who were lately baptized. Let virgins? who are ready for marriage go, cleaving to their mothers. This is thus fitting. CHAPTER 205 Let the bishop command that they proclaim that no one taste anything until the Offering is completed. And the whole body of the Church shall receive a new food. Then in the evening let those who are to be baptized be baptized, after one lection. But if any one before he approacheth and receiveth of the Eucharist eat something else, he sinneth and his fast is not reckoned to him. When the catechumens are dismissed, let a hand be laid on them. If a faithful because of sickness remain [away], let the deacon carry the Offering to him. If any one be a presbyter who cannot come, let a presbyter carry [it] to him. Similarly if a woman be pregnant [and] sick, and cannot fast these two days, let her fast that ? one day,” taking on the B.: in their orders. ? The Agap?B.: ina feast. Fem. B, mase. (error), 5 Here S, resumes. Or: preach. 7 Lit.: from the evening. 8 Lit.: being. edxapiorla transliterated. 1S. omits: that. 118. omits : day. IL. 20-23] THE SICK, PSALMS, BURIALS 135 first [day] bread and water. And if she cannot come, let a deaconess carry [the Offering] to her. CHAPTER 21 ! OF THOSE WHO ARE SICK Let them take [it] up to the hearing of the bishop, so that if it seem good? to the bishop he may visit them; for the sick [man] is much comforted when the high priest re- membereth him, and 3 especially when he is faithful. CHAPTER 22 [THE PSALMS] In answer to him who singeth the psalms in the church, – let the virgins and boys respond and sing. But if they sing the psalms in a house privately, if they be two or three, let them respond to one another, singing the psalms. Similarly the men. CHAPTER 23 [BURIALS] If a poor man die, let those who provide for each one, provide for his clothing. If any one who is a stranger die and he have no place to be buried, let those who havea place give [it]. But if the Church hath [a place] let it give [it], And if he have no covering, let the Church similarly give it. But if he have not grave clothes, let him be shrouded. But if a man be found to have possessions, and do not leave them to the Church, let them be kept for.a time; and after a year let not the Church appropriate them, but let them be given to the poor for his soul. But if he desire to be embalmed, let the deacons provide for this, a presbyter standing by. 1 This chapter is also in 8. 2M.B.: satisfy (letter omitted). 38. omits: and. 4 Here S. ends. 5 Fem. 6 Lit.: persuade. 136 TESTAMENT OF OUR LORD [II 23, 24 If the Church have a graveyard, and there be one who abideth there and keepeth it, let the bishop provide for him from the Church, so that he be no burden to those who come there. CHAPTER 24 [HOURS OF PRAYER] Let the people alway take care about the early dawn, that arising and washing their hands they immediately pray. And so let each one go to the work which he willeth. Let all take care to pray at the third hour with mourning and labour, either in the church, or in the house because they cannot go (to the church). For this is the hour of the fixing of the Only-begotten on the cross. But at the sixth hour similarly let there be prayer with sorrow. For then the daylight was divided by the darkness. Let there be then that voice which is like to the prophets, and to creation mourning. At the ninth hour also let prayer be protracted, as with a hymn of praise that is like to the souls of those who give praise to God that lieth not, as one who hath remembered His saints, and hath sent His Word and Wisdom to enlighten them. For in that hour life was opened to the faithful, and blood and water were shed from the side of our Lord. But at evening, when it is the beginning of another day, shewing an image of the resurrection, He hath caused us to give praise. But at midnight let them arise praising? and lauding? because of the resurrection. But at dawn [let them arise] praising with psalms, because after He rose He glorified the Father while they were singing psalms. But if any have a consort or wife [not] faithful, 1 See p. 122, above. ? Lit.: in a praising manner. Lit.: in a lauding manner. 4 The apostles. 5 Lit.: daughter of the partaking of marriage. 8 So Rahmani conjectures from Copto-arab. translation. II. 24-26] CONCLUSION 137 let the husband who is faithful go and pray at these times without fail.! Let those who are chaste not lessen [them]. For the adornments of heaven give praise, the lights, the sun, the moon, the stars, the lightnings, the thunders, the clouds, the angels, the archangels, the glories, the dominions, the whole [heavenly] army, the depths, the sea, the rivers, the wells, fire, dew, and all nature that produceth rain. All the saints also give praise and all the souls of the righteous.2 These, then,? who pray are numbered together in the remembrance of God. CHAPTER 25 [CONCLUSION] When ye the faithful accomplish these things, teach and instruct one another, causing the catechumens to make pro- gress, as loving all men; ye do not perish, but will be in Me and I will be among you. But alway let the faithful take care that before he eat he partake of the Eucharist, that he may be incapable of receiv- ing injury. When ye teach these things and keep [them], ye shall be saved, and evil heresy shall not prevail against you. Lo, then, I have taught you now all [things] that ye desire; and those things which I have spoken with you [of] from the beginning, and have taught and commanded you before I should suffer, ye know. CHAPTER 26 And thou especially John, and Andrew and Peter, even now ye know all [the things] which I have spoken to you 1 Lit.: of necessity. 2 Cf. Song of the Three Children, verses 35-65. 3 Rahmanis text is misprinted. 4Lit.: every man. 5 Te. will not. St. John xiv. 20. 7 evyapiorta transliterated. 3 atpeots transliterated. 9 M.: and so. 10 Sic, 138 TESTAMENT OF OUR LORD [iI. 26, 27 while I am with you, as also that which [is] in this Testament, in order that when ye deliver [them] to the nations the will of My Father may alway be accomplished, abiding firm in carefulness, so that there may be good fruits in them that hear. Ye know that I have spoken with you that a good tree cannot bring forth evil fruit.2 All [things], then, that I have commanded you openly and secretly, do. And the God of tranquillity be with you. CHAPTER 27 And falling down we worshipped Him, saying, Glory to Thee, O Jesus, Name of light, who didst give us the teaching of Thy commandments, so that we may be like unto Thee, we and all those who hear Thee. And when He spoke to us and taught and commanded us, and showed many loosings and miracles, He was taken up from us, giving us tranquillity. John and Peter and Matthew wrote this Testament, and sent [it] in copies from Jerusalem by Dositheus? and Silas and Magnus and Aquila, whom they chose to send [them] to all dioceses. Amen. The Second Book of Clement is ended, translated from the Greek to the Syrian language by James the poor, in the year 998 of the Greeks. 1 Ze, the will. 2 St. Matt. vii. 18. 3 Rom. xv. 33; 2 Cor. xiii. 11; Phil. iv. 9, but not as Pshitta. Perhaps suggested by 1 John iii. 2 (cf. Rom. viii. 3; Phil. ii. 7, etc.), but quite different wording. 5 Te. healings ? 6 Or peace. But it is a different word from the [kiss of] peace. Cf. St. John xiv. 27 (but different word) ; cf also St. Luke xxiv. 51. 7M.: Dositha. 8 rapocxlac translated. Thus a scribe usually describes himself; so also the scribes of the ancient Irish and Scottish churches:The wretchock (misellus) who wrote it. Book of Daer, 1x. 0 A.D. 687. NOTES 139 NOTES Se ges BOOK I THRoucHOUT these Notes the Testament Compiler means the person who put the book, exactly or approximately, into its present form, probably in the fourth century, but possibly in the fifth. The phrase leaves the question of a later editor untouched. See Introduction, pp. 16, 25-42. Tritt. The ascription to Clement of Rome is found also in the title of the Egyptian Church Order (Tattam, p. 32, etc.), and in the Apostolic Constitutions and in the heretical Clemen- tine books. THE APOCALYPTIC PRELUDE consists strictly of I. 2-14a in- clusive, but has passages prefixed and added to weld it into the framework of the Testament. It appears in a perhaps earlier form than we have it here, in an eighth century uncial Latin manuscript in the Stadtbibliothek at Trves (Trier), known as Codex Treverensis 36. The fragment found there was pub- lished by Dr. M. R. James in his Apocrypha Anecdota, i. 153, 154 (Cambridge TZexts and Studies, 1893). It has our I. 11, with a sentence from I. 12, and then goes on to our I. 6 and I. 7, and ends with the beginning of I. 8: And in the peoples and Churches shall be many disturbances. But all these things shall be before the coming of Antichrist. Dexius shall be the name of Antichrist. The End. MHarnack, in his Pre- liminary Remarks on the Testament, suggests that Dexius is Decius disguised, and that therefore we may date the Latin fragment about A.D. 250. When the Decian persecution was long past, the name Dexius would be omitted. Possibly the Latin fragment gives the original order and contents of the Prelude. It is proper, however, to mention some considerations which rather point to the Trves fragment being a curtailment of the longer form than the original of it. The fragment adds 141 142 NOTES a sentence to J. 11 (and many as it were Christ shall stand by) which, we can hardly doubt, is taken from our I. 12; it is scarcely possible that our I. 12 could have been enlarged out of this Trves sentence. And the addition before our I. 6 of But before this in the Trves fragment looks as if, having. serted these words in order to tack those chapters on to I. 11; in Test. the connexion of I. 5 and I. 6 is very natural. But a more forcible consideration is that in four instances the text of the Trves fragment points to a Syriac, not a Greek original. This certainly is not conclusive. For the original Greek might have been in the form of the fragment, then translated into Syriac, and thence into the Latin we have, before (ex hypothesi) it was enlarged into our I. 2-14a. Buta more simple supposition is that the longer form was translated into Syriac (possibly in the shape given in Codex C., see below), and that the writer of the Treves fragment took excerpts from that Syriac form. The four instances are: (2) In I. 7 Trves has serpents ( Syr. HWWTA) where C. has beasts ( Syr. HIWTA), S.M.B. also having a similar word for wild beasts. We can well understand the Trves writer mistaking a Syriac J for W, but beasts could hardly have been got out of serpentium. (5) Trves reproduces the error in its sentence added to I. 11 (from T. 12, see Note, p. 147), ai ror ro, to many, for ai rbraus, at the gates, as if it had already been made in the Syriac, as in fact James of Edessa, at least, read it, and so passed into the Latin fragment. (c) Trves reads in I. 11 sinister [2.e. oculus] gaudens. This may, of course, be a mistake of the copyist for glaucus ; blue black is the reading of C.8.M.B. (ZMRTA). But it looks as if the writer of the fragment had the Syriac before him, and read ZMRT7’A (as he might do) as if it meant singing, and so rendered it gaudens. (d) At the end of I. 11 the Trves fragment has fallax dilectionis, which may be a mistake of the copyist for falx desolationis, the sickle of desolation. But he may have had the Syriac given in Codex S. before him, namely, MGDLA DHURBA, the tower of deso- lation, and misread it MDGZA DHUBA, which would be fallax dilectionis. The last two suggestions are due to Mr. Norman MLean, Fellow of Christs College, Cambridge; see James, Apoc. Anecd. 187. These considerations, then, make it at least possible that the Trves fragment is an abbreviation and that our longer form is the original. But taking the other supposition as a working hypothesis, that the Treves fragment is the original, we may conjecture NOTES 143 that the next form which it took was that which we now have in Test. I. 2-14a; and if so the question arises, who thus enlarged it? Was it the Testament Compiler, or some earlier writer? It may be the former, and certainly some of his favourite expressions, such as He who sent me (I. 8), children of light (I. 3, 12), vessels (I. 3), a work (I. 13), appear in these chapters, so that if he were not the author of them he at least borrowed some phrases from them. On the other hand (see Introduction, p. 23), some phrases, such as testing spirits, shepherds, are used in one way in the Prelude and in another in the rest of the work. Also the preface and I. 1, as also I. 15-18, read as if they were added rather clumsily by another hand, in order to join them on to the Church Order which follows. The style of these portions is quite different from that of the Apocalyptic part; they introduce the idea of a Testament. Probably also the latter portion of I. 14, Turning therefore to the Church, was added by the later hand in order to pave the way for the change from the apocalyptic prophecy to the ecclesiastical organisation. It seems probable, therefore, that the chapters I. 2-14a are older than the Testament Compiler. The evidence of Codex C., which Dr. Arendzen has only just brought to light, points in the same direction. It is a translation independent of James of Edessa, and looks as if it represented a Greek text altogether independent of Test. Compiler. Both it and S. break off in the middle of I. 14, and C. expressly says that the passage about the End is finished there. With regard to 8., which certainly reproduces Jamess translation of the Testament in part, its breaking off only seven words lower down than C. and in the middle of a sentence, and its frequent following of C. as against M.B. (see the footnotes), raise the conjecture that the 8. scribe knew the Prelude in an independent form, and that he was much in- fluenced by it. (A somewhat similar phenomenon in the MSS. of the Apostolic Church Order, where 8. is also concerned, is called attention to by Dr. Arendzen in J.T.S. for October 1901, iii. 74; he suggests that a marginal note in the Greek original or a comparison with the Didach may account for the codices being of equal extent.) The obvious anachronism of C. in I. 3 (which are written in the Gospel) is indecisive, because C., like the other MSS., professes to give our Lords words. But the addition of C. in I. 4 about the kings in the East (see Note, p. 145), of which the Copto-arabic translator gives only a reminiscence, points 144 NOTES in the direction of independence (see also Notes on p. 146 f.). On the other hand, we cannot assume that I. 10 was written by the Test. Compiler because it is omitted in C., for it, or something in its place, must have been in the original of C., which professedly has a lacuna here. This is important when we consider the place of writing (see pp. 42-45). The only things which point in the other direction are that the author- ship of the C. fragment is ascribed to Clement, and that it pro- fesses to represent our Lords words. This, however, only shows that the Test. Compiler did not invent the Clementine authorship, which we know from other sources; and it is quite possible that the Compilers idea of using our Lords authority instead of that of the Apostles was not original with him, but was borrowed from this C. form of the Prelude. On the whole, then, it seems probable that the Apocalyptic Prelude I. 2-14a existed in its present form before it was added on to the Church Order which follows. We may per- haps assign it to about the year A.D. 300, or even a good deal earlier, if the Trves fragment is derived from it. Possibly it was one of the Apocryphal books about Antichrist that St. Cyril of Jerusalem speaks so slightingly of in his Cate- chetical lectures (xv. 16). If this be the case, we have yet to ask, who added it to the Church Order? The absence of the enlarged Prelude I. 1-18 in any form, and similarly of the concluding chapters of Book IL, from any other Church Order, makes us think of the Test. Compiler. There is no good reason for connecting the Prelude with the supposed Montanistic Church Order, from which the Test. Compiler is thought to have borrowed. It seems rather as if he had wished to make an improvement on the Apostolic authorship of other Church Orders, by prefixing the (already existing) Prelude, by adding his own chapters to join it on, and by ascribing the whole work to our Lord. In the absence, therefore, of evidence to the contrary, we may sup- pose that the Prelude was added by him. MHarnack seems to have reached this conclusion. Prerace. Probably Thomas, Matthew, John are here selected because the two last were Apostles and Evangelists, and St. Thomas was expressly invited to touch the risen Lord (St. John xx. 27). In II. 26 we have John, Andrew, Peter, and in II. 27, John, Peter, Matthew. Note that St. John comes in all these lists, and that in Ap.C.0. 1, John, Matthew, Peter, Andrew come first, St. Thomas later, and St. John expressly ( 3) speaks first. We see here, as often, I. 1-4] NOTES 145 the influence of Ap.C.O. on Test. The preface and first chapter are probably the work of Test. Compiler himself. CHAPTER 1 Those who through you know and do.] Cf. I. 30 and St. John xvii. 20; also A.C. viii. 1 (Lagarde, 2317), those who believe through us [the Apostles]. CHAPTER 2 In St. Mark xiii. 3, St. James and St. Andrew unite with St. Peter and St. John in asking this question. CHAPTER 4 Lovers of gold. C. has a remarkable addition after this: Kings then there shall be reigning in the East, inglorious, thoughtless, not grown up, boys, lovers of gold (sic, a second time). The passage may well have been omitted by homoio- teleuton, whether by Test. Compiler or by his translator, James of Edessa. It is probably a real part of the Prelude; cf. the mention of the West just below. Dr. Arendzen suggests Alaric as the king of another race, Arcadius and Theodosius 1. as the boy kings in the Kast; but he notes that every one of them shall try to destroy the life of his fellow would not be applicable to them. His supposition would necessitate a date about 410 for these chapters. But surely there is no reason for these historical investigations. It is clear that the writer had a vivid imagination, and could invent without merely chronicling what was already past.Copto – arab. similarly adds after allied in counsel: there shall arise in the East those who do not follow the precept. As this last translator treats Test. with the utmost freedom, we cannot argue from this that he had the C. passage in his original ; his words may have been inserted because of the West just below, but he may have had an independent knowledge of the Prelude, apart from the Testament. He inserts his addition in a different place from C. The concurrence of 8. M. and B. in omitting the passage of C. makes it unlikely that it occurred, at least, in James of Edessas translation. Io 146 NOTES [1. 5-11 CHAPTER 5 Gold shall be honoured.) Rahmani conjectures only gold. Arendzen suggests inserting not, but C. omits it as well as the other MSS.; he translates (alternatively) gold shall become dear. ; Robbery], lit.: prey of robbers. The Syr. of M. is PRADA, of B., PRDA,praeda transliterated? 8. reads PDRA, for which Lagarde suggests that as pdpa, a siege, does not suit, mdpoun, an attack, was the underlying word. But the reading of M.B. is more likely. CHAPTER 7 Young women newly wedded.] Dy. Arendzen (J.T.S. i. 407) suggests that the Greek was veoyamo, which C. took wrongly as masculine, though it correctly gives bring forth. CHAPTER 8 The reward of their praise (p. 55).] The underlying Greek word would be 6a. Lagarde thinks that James of Edessa should have rendered it by opinion. C. agrees with James here. Many shall be afflicted (p. 56).] From the reading of C., and so on, Arendzen conjectures that the Greek had zai ri roz or zai rros, and at last, and that C. thought this meant and so on, and put another za after it to join it to the next sentence. She that travatleth. The words of Micah are often inter- preted of the B.V. Mary, but here apparently of the mother of Antichrist. Cf. Keble, Lyra Innecentium, Judass Infancy. CHAPTER 11 His left (eye) blue black. Blue eyes and fair hair are considered to be very unlucky by Mohammedans and by many Eastern Christians; any one possessed of the latter invariably dyes it. The Trves fragment has gaudens, a slip perhaps for glaucus; but see above, p. 142. He hath two pupils.) It is not improbable that in Rah- manis Syriac text the masculine (he) is a misprint for the feminine (it). Ifit is masculine in the MSS., the gender may be due to pduruss being masculine in Greek. The Trves fragment and C. show that the pronoun refers to the eye, not to Antichrist. Dr. James quotes Pliny, N.H. vii. 16, as I. 11-15] NOTES 147 showing that a double pupil is the sign of the evil eye (Apo- crypha Anecdota, p. 187). The sickle of desolation. This is only the reading of a mar- ginal note of S., but it is found perhaps in the Trves fragment (fallax dilectionis for falx desolationis? see p. 142), and is confirmed by C., which reads: his little finger large as a sickle, that is the sickle of desolation. M.B. omit This is the sickle of desolation, probably not understanding the phrase. 5S. has the tower of desolation, reading MGDLA, tower, for MGLA, sickle (see p. 142),The passage gives to Anti- christ a sickle, as in Rev. xiv. 15 the Angel has one (cf. what follows in I. 12). Perhaps the sickle of desolation is a reminiscence of the abomination of desolation in St. Matt. xxiv. 15 (the Syriac word for desolation being the same here as in Pshitta of St. Matthew); Test. seems to connect that passage with the prophecy of 2 Thess. ii. 4The Trves fragment adds at the end of this chapter: And many as it CHAPTER 12 The harvest is ripe… own works] C. reads: the time for reaping [or: he that reapeth] is at the gates (t.. ga! sbAauie, rightly for a rordo7, to many, S.M.B.), and they shall be reaped and he shall praise their deeds. The reading at the gates is almost certainly correct, but the error m roAdAo must have been a very early one, for the Trves fragment has it (p. 142). CHAPTER 15 The Testament is probably intended to supply what our Lord is not recorded to have said. This chapter, with the last part of the preceding and with the three which follow, seems to be the work of the Test. Compiler himself (see Note on Apocalyptic Prelude, p. 143). There is no such connect- ing link in the Egyptian Heptateuch between the Apostolic Church Order, which is its first book, and the Egyptian Church Order, which is its second. In Haulers Verona fragments there is such a connexion, though only of a few lines. Com- pare with Test., of what sort he ought to be who standeth at the head of the Church, Hauler (103), that they may know how those who are over the Church ought to be delivered and kept (?, tradi et custodiri), Hauler has only the germ, which Test. expands in its own manner. 148 NOTES [I. 16-19 CHAPTER 16 Martha and Mary and Salome.] The idea is taken from the Ap.C.O. 26-28, which introduces Martha and Mary in order to throw some slight on womens ministry. Test. adds Salome and takes away the slight, as antagonistic to its en- thusiastic advocacy of the same. Indeed, the chapter seems to be inserted in order to emphasise the teaching that women are among those who minister in the Church (I. 15). CHAPTER 17 The Compiler, by a bold adaptation of Rev. i. 3, audaciously puts his Testament on a level with the Apocalypse. CHAPTER 18 Cast not pearls before swine.] Quoted in A.C. iii. 5, of widows being forbidden to teach mysteries to outsiders. My commandments and this tradition. So the Syriac; but there seems to be a mistake here, and a letter (and) is wrongly inserted. If so we must read: But this tradition shall be spoken and given to those who are firm and fixed, and do not fall away, who keep my commandments, [to the end] that they, keeping them, may abide. Rahmani has tradition twice; it is only once in the Syriac. The third order.] Perhaps the same as the third heaven of 2 Cor. xii. 2, The rest is perhaps the refreshment (avdmavois) of the disembodied state of the faithful departed. See Note on p. 195; and cf. I. 35, II. 15, and (in a rather different sense) I. 44, all these passages being the Compilers own work. CHAPTER 19 DESCRIPTION OF THE CHURCH BurILpING. The Arabic Didascalia, 35, has this chapter ; it seems to be much shorter than Test., but Funk only summarises it. Ar. D. then goes on ( 36-39 incl.) to Test. I. 20, 21, 22, summary of 23, and 28. The chief differences are given in the Notes. These are the last chapters of Ar. D., for at the end of its 39 we read, The Didascalia is ended, the doctrine of our Fathers the Apostles, consisting of 39 chapters. Apparently these are the only chapters which correspond to Test. (see Introduction, pp. 33,34), THe CHURCH WITH THREE ENTRANCES. The word in I. 19] NOTES 149 Syriac for Church, as in other languages, stands for both the building and the congregation of the faithfulIn A.C. ii. 57 is a description of the church building. It has porticos (ra crasropopeiz) to the east; it is oblong and turned to the east. It is like a ship, the bishop like the helmsman, etc. (Lagarde, 8416 420, 862), The description of the church in the Ethiopic Didascalia (Platt, 10) is very similar. The doors in Ar. D. 35 are on south, west, and north; in the Copto-arab. translation of Test. they are, south, west, and towards the sea. For the type of the Trinity, see Note on p. 157. The three entrances seem to lead, not into the church itself but into the courtyard. Tue Diaconicum. In Ar, D. 35 the offerings are not to be seen; this chamber is called (according to Funks summary) the Sacristy. THE Bapristery. (1) The dimensions. In Ar. D. 35 also we find an oblong baptistery, not found elsewhere. All other known early examples are circular or octagonal (Dict. Chr. Ant., sv. Baptistery). But the dimensions in Ar. D. are different ; they are 24x 12, as a symbol of the four and twenty elders of the Apocalypse; perhaps in Ar. D. there were twenty-four presbyters in the Church, see Note, p.192], and . . . the twelve Apostles. (2) The twenty-one prophets. The number may be made up by adding to the four major and twelve minor prophets, Samuel, Nathan, Elijah, Elisha, and another (David, or Baruch, or St. John Baptist). Note that Rahmanis com- plete number of the prophets is a paraphrase only; there is no number in the Syriac, and the resemblance to the inter prophetas completum numero of the Muratorian fragment vanishes on inspection. (3) The one entrance and three emits. The symbolism is noteworthy. The candidates enter to the font confessing the faith which was before the Gospel, of the One God; in the font they will confess the three Divine Persons whom Christians know to exist within the one Divine Essence, and so they will leave the baptistery professed believers in them. THe House or THE CATECHUMENS. Apparently a chamber is meant opening on to the church, though there is nothing in the text to decide at what part of the structure this chamber was, whether as a narthex at the west end opposite the altar, or as a side chapel in the church. Not mentioned in Funks summary of Ar. D. THE ALTAR, SANCTUARY, AND BisHops Turonz. (1) The Syriac word for altar is constantly used, like duosmorjesov, In two sensesalike for the Holy Table and for the Sanctuary. (2) The throne by the altar. Rahmani conjectures on the east 150 NOTES [1. 19 (Syr. MDNHA for MDBHA); cf. the various reading in I. 41. In Ar. D. 35 we read that on the east is a ksrdstirin, by which Funk supposes an apse and presbytery is meant, and this makes Rahmanis conjecture probable. (3) The arrangement. Of. Rev. viii. 3, where the golden altar is before the throne. This apparently is the arrangement here, the Holy Table being set some little way in front of the bishops throne, perhaps at the chord of the apse. Such a position has been common both in East and West; in the orthodox Eastern Church to this day the ordinary position of the Holy Table is some distance away from the east wall. In the East Syrian (Nestorian) churches, however, the altar is built into the east wall, or, in the older buildings, into a recess in the east wall. In A.C. ii. 57 (Lagarde, 851) the bishops throne is in the middle, the presbyters on either side, the women apart and silent. Cf. A.C. viii. 12 (Lag. 24818), (4) The orientation. This was not universal, In Constantines Church of the Resurrection at Jerusalem, the Holy Table was at the west (Dict. Chr. Ant., s.v. Church, p. 3690). (5) The division of the presbyters. In Ap.C.O. 18 there is the same arrangement, but twelve are mentioned on each side; the twenty-four presbyters clearly there refer to the Revelation, and we note that the passage is put into the mouth of St. John; also in Ap.C.O. those on the right are more honourable (see Note on the holy phials, p. 200). In Ar.D, 35 the presbyters sit on the right; the left side is for those that follow them; in the middle is the throne for the president (sposrdryc). The root-idea of dividing the presbyters is found in 1 Tim.v.17. (6) The three steps. This arrangement, whose Trinitarian symbolism is obvious, was not infrequent in the mediaeval churches of the West. Scottish examples occur in the cathedrals of Elgin and Brechin, and in the little chapel of Hermitage in Liddesdale. THE Two PorcHEs FOR MEN AND WoMEN. This seems to refer to the church proper; the porches (orca) would be aisles divided by pillars from the central portion of the nave. Constantines basilica at Jerusalem is said by Eusebius (Life of Constantine, bk. iii., Dict. Chr. Ant. p. 369a) to have had two such porches (dirrwy crodv), Licut ror A Type. Cf. the offering of a lamp in IT. 11. This is a very favourite piece of symbolism in the Testament ; no idea is more frequent than the opposition of light and darkness. The exact meaning of the symbolism, however, is not very clearly defined. We might take it as expressive of watchfulness, the loins being girded, the lights burning I. 19] NOTES 151 (St. Luke xii. 35), But more probably in the sense that Christ is the Light of the world ; namely, that as light expels darkness, truth came by Him (St. John 1.17). In Him all Christians are the light of the world (St. Matt. v.14). The preference evinced by our Lord (St. Luke xxii. 12) and the Apostolic Church for an upper chamber and the many lights which illuminated that one at Troas (Acts xx. 8) may have been due in part to a similar feeling for a symbolism at once obvious and instructive. The choice certainly served to bring into sharper prominence the difference between Christianity and those Eastern pagan cults, such as that of Mithras, which chose caverns underground instead of upper chambers, and loved the darkness rather than the light, because their deeds were evil (St. John iii. 19; cf. Rom. xiii. 12; Col. i. 13; 1 Thess. v. 5, etc.). At the same time practical purposes were not lost sight of. The light is also for reading. Tue Sanctuary Veit. Ar. D. mentions in addition a screen round the altar. The veil is mentioned by St. Athanasius, Hist. Arian. 56 (see Brightman, L.E.W. 5061), and in the Canons of Hippolytus 188, 210 (but these sections are thought by Achelis to be interpolations in C.H.). The Test. rule of pure linen (Ar. D, similar) may contain a reference to the pure offering of Malachi i.11. See Note on p. 168. Veils have been common at least ever since the fourth century. The Eastern Churches of the present day show three stages. In the Armenian Churches, which are most modernised, a veil is drawn before the altar; the Orthodox have a screen, usually of wood (the iconostasis), with veiled entrances in the middle and at the sides; the Eastern Syrians (Nestorians), the most con- servative of Orientals, have a solid wall reaching to the roof, with a single opening in the middle closed by a veil and sometimes by doors. THE PLACE OF COMMEMORATION (not in Ar. D.). The com- memoration is probably the deacons litany (cf. I. 35), in which benefactors would be mentioned. Note the high place of the readers, which is a mark of early date; they are allowed to name the benefactors by way of commemoration, that is, probably, to say the litany (see Note on p, 204). This mark of early date (for this section) makes it improbable that the chief deacon mentioned in the same section (see below) is the later archdeacon.-James of Edessa uses the word commemoration in Ais own writings in the sense of the Great Intercession for the Church after the Invocation in the Eucharistic Liturgy (Brightman, L.E.W. 492)In Pere- 152 NOTES [I. 19 grinatio Silviae (see Introduction, page 14) the Bishop at Jeru- salem commemorates at the morning service. He recites the names of those whom he wishes to commemorate. In the same work the deacon commemorates at vespers (4 p.m.) and the children answer Kyrie Eleison (Bishop J. Wordsworth gives some extracts in English from this book, on the Day Hours at Jerusalem, in his Ministry of Grace, pp. 348-350). In Test. the place of commemoration is a place to receive the offerings; the house of the offering seems to be a place to keep them in.With the mention of naming the donors, com- pare A.C. iii. 4 (Lagarde, 98), tell them [who receive alms] who is the giver, that they may pray for him by name. See also Test. II. 16 (p. 132). Tue Cuter DEACON is twice mentioned in this chapter; but not yet as belonging to a separate order, as an archdeacon. In I. 34 sf, the same deacon is referred to as one who is considered among them [the deacons] to be most earnest and best in governing, and therefore chosen as guest-master; but he is not there called a chief deacon. The Greek original could not have had dpxyidsdxovog in this present chapter, or James of Edessa would have rendered it by the usual Syriac transliteration of that word. The use of the name dpysdidxovos seems not to date, as far as we know, from before the Council of Ephesus, a.p. 431 (Dict. Chr. Ant. p. 1355). But Theodoret:- (ZL. i. 26) speaks of Athanasius as the leader of the chorus of deacons (6 roi oped riv Ssaxdvev jyotmevos). In Test. the chief deacon, besides entertaining strangers, helps the priest to write the names of the offerers. It is not correct to speak of the Testament as mentioning archdeacons. For the bearing of these passages on the question of date, see Introduction, p- 36. The Ar. D. does not mention the chief deacon. THE PLACE oF THE LecTion. In Ar. D. it is to the north, also outside the altar (sanctuary). The arrangement seems to be somewhat like that of some Eastern churches of the present day. The Eastern Syrians have a sort of platform (roughly corresponding to the oo? of ecclesiastical Greek) out- side the sanctuary wall, and from it they read the lections. This platform, which they call the bema, is separated from the nave by a dwarf wall. The Western Syrians also have a platform outside the sanctuary wall, called (Rahmani tells us, p. 154) QSTRUMA (xardorpwya, which in classical Greek means the deck of a ship). THE House of THE Bisuop]. In Ar.D. it is above the church to the north of it. I, 19, 20] NOTES 153 THe WIDOWS THAT SIT IN Front. See Note on p. 198. Tue Guest Housr. The systematic support by the Church of the strangers sojourning among us is mentioned by Justin Martyr, Apol. i. 67. Cf. p. 99. CHAPTER 20 Let the bishop be appointed.] The Syriac word for appointed has no reference to the imposition of hands. It is often used of ordination of clergy, but also of any appointment or election, eg. of an emperor. It seems to refer to the whole action from election to ordination inclusive. The corresponding word in Greek, which is probably here underlying the Syriac, namely, zaraoracis, is the most common word for ordination as a com- plete act. See Brightman in J.TS, i. 273, 274, for a collection of instances. See below, p. 186, and often. QUALIFICATIONS OF A BisHop. These are not given in C.H., Eg.C.0., or Eth.C.0.; very shortly in A.C. viii. 4 and ii. 2 (the latter referring to the Pastoral Epistles, as does Test.). But it is mentioned in all that the bishop must be chosen by all the people: C.H. 7; H. 1037; Eg, 0.0. 31 (Tattam, p. 32) ; Eth, C.0. 21; A.C. viii. 4; contrast canon 13 of Laodicea. Ar. D. says nearly the same as Test. as to the qualifications. MARRIAGE OF BisHops. (1) Other Church Orders, etc. None of the earlier Orders which are of the same family as Test. have anything about the marriage of the clergy; C.H. 7, Eg. C.O. 31, Eth. C.O. 21, and H. say nothing about it. But Ap. C.O. 16 in the Syriac (Introduction, p. 11) has: It is a good thing if he be without a wife, but if not that he should be from one wife (cf. p. 154). The form of Ap. C.O. which appears in the Egyptian Heptateuch (2.c. prefixed to Eg. C.0.) softens this down by adding that he is to abide with a wife having children (Tattam, p, 18), A.C. ii. 2 have, having been the husband of one wife, and monogamous, ruling well his own house . . . if he have or had a holy and faithful wife, if he has brought up children well, etc. In A.C. viii. 4 the bishops marriage is not referred to, but his household (o7o) is mentioned. A.C. show no preference for celibate bishops, but rather the other way. In Ap. Can. 6 or 5 (cir. 400 a.D.?), bishops, presbyters, and deacons are forbidden to put away their wives for religion (in canon 40 or 39 the bishop is not prevented from leaving property to his wife or children); so Antioch in Encaen. can. 24, in A.D. 341 (Hefele, Councils, ii. 73, Eng. trans.). Both Ap. Can. 17 and A.C. vi. 17 forbid digamists to be clerics. The Synod of Gangra 154 NOTES [1. 20 (Hefele, ii. 329), the date of which is uncertain, but which was held against the Eustathians about the time of the Council of Laodicea, probably in the latter half of the fourth century, says (can. 4) that married priests may offer the sacrifice (the Eucharist). In the Ethiopic Didascalia (Platt, 3), which exhibits a much shorter form of the Didascalia than A.C. ivi., a bishop need not be a widower; a man that hath married one wife, a woman befitting him, who can govern his house, who hath brought up his children in purity. The Ar. D., is less ascetic than Test. The bishop may be married, though a celibate is preferred ; he need not be a widower. The phrase about widowhood is: that he may not be painfully seized by the evils of widowhood, a phrase which could easily have come from the parallel in Test., but could not have suggested it. (2) Marriage after ordination is not explicitly forbidden in the Chureh Orders, but the tone of the books which mention marriage at all is against it. It was first forbidden by civil law by Justinian in A.D. 528 (Cod. Just. i, 3, 41, quoted by Bishop J. Wordsworth, Ministry of Grace, 224). Hippolytus (?), in his Refutation of Heresies, ix. 12, disallows post-ordination marriage, but Pope Callistus allowed it; the Councils of Ancyra in A.D, 314 (can. 10) and Neo-Caesarea in a.p. 315 (can. 1) forbid it, the latter for presbyters, and the former for deacons unless they have given notice of marriage before ordination (Hefele, i. 210, 223), (3) Interpretation of 1 Tim. iii, 2 as referring to widowers. We are not here concerned with the true interpretation of this verse, but with the meaning given to it by the writers of the Church Orders, etc., which refer to bishops marriage. Probably the Syrian Ap. C.O. at least interpreted the passage of widowers; that the bishops wife must be dead (see p. 153), This is the most natural interpretation of from one wife. The Test. Compiler inserts here a reference to sympathy with widowhood. In I. 33 of deacons he does not definitely say, but only hints, that it is good if they be celibates; but he goes on to say that at any rate a deacon must be one who is from the marriage of one wife . . . He should not have children, but if he is from a wife or [S.: and] have children, etc. These latter phrases seem to be an echo of Ap.C.0.; and they look as if Test. Compiler understood St. Paul to mean that bishops and deacons must be widowers. On the other hand, as far as we know, deacons at least have never been obliged in the East to be widowers or celibates. The point of view may be illustrated by the Pshitta version of the passage. [We may note in passing that the T. 20, 21] NOTES 155 Pshitta has qashishd ( presbyter) for qioxores, and pres- byterate for rioxcrq in 1 Tim. iii. 1, 2, Tit. i. 7 (to suit Tit. i. 5); but here it is not a question of what Bible text James of Edessa had before him, but what the Test. Compiler was think- ing of.] In the Pshitta of 1 Tim. iii, 2, 12, widowership is probably implied: and he was the husband of one wife (ver. 2 and Tit. i. 6); such as had one wife (ver. 12). This might have led us to suspect that the suggestion of widower- hood is due not to the Test. Compiler, but to James of Edessa, influenced by his Syriac Bible; but the Ap. C.O. from one wife, and the parallel passage in Ar. D., show that this can hardly be the case, and that the Test. Compiler wrote a somewhat similar phrase in his Greek. But here, as elsewhere, he hints more than he explicitly commands. He would like his clergy to be more ascetic than he thinks that he is likely to persuade them to be. For the marriage of presbyters, see Note to I. 29, p. 186. CHAPTER 21 BisHors ORDINATION ON SuNDAY. So Eg.C.0. 31, A.C. viii. 4; Ar. D. 36 says nothing about it; Eth.C.O. 21 has Sunday according to Achelis, but Ludolf gives in die Sabbati (p.323). C.H.7 have: Inea .. . hebdomade in qua ordinatur, in that week when he is ordained; Rahmani (p. xxxvi.) suggests that it should be: in eo sabbato, on that Saturday, as Ludolf, the Arabic for Saturday and week being pronounced alike. The neighbouring presbyters and bishops. This is a sign that Test. was not only meant for a small and insignificant sect (p. 24), A.C. viii. 4 have a similar phrase, with the pres- byterate and the bishops who are present, and so H. 103, Ar.D., ete. Having washed their hands.) In A.C, viii. 11 (Lagarde, 2488) there is a lavabo at the Offertory. Not in the parallels except Ar. D. The presbyters … in silence. So Eg.C.0O. 31 (Tattam, p. 32), Eth. C.O. 21, H. 103. Ar. D. substitutes the whole congregation, and C.H. 9 are similar. THE DECLARATION SAID BY ALL THE BisHops. The usage in Test. is the same as in Ar.D, (but there the first bishop among them says the prayer, words which show some trace of a primacy), and appears to be halfway between two opposite customsthat of all the bishops saying the prayer of consecra- tion or ordination (there is no difference in the nomenclature 156 NOTES [r. 21 at this early date), and that of only one bishop saying it. In Hauler 10317 one bishop asked by all, says, all others being silent : O God and Father of our. Lord Jesus Christ, etc., and lays ona hand. In C.H. 9, 10, all (not only the bishops) pray for him, saying : O God, strengthen him whom Thou hast pre- pared for us; then one of the bishops and presbyters (unus ex episcopis t presbyteris) is chosen to lay on a hand, and prays: O God and Father, etc. [For a discussion of the curious phrase just mentioned, see Bishop J. Wordsworth, Ministry of Grace, 128.) In Eg.C.0. 31 all pray silently for the Holy Ghost, and the chief (or chosen, zpxp:ros) of the bishops lays on hands (or hand, see below), and prays (the words of the prayer not given); all the bishops, however, have previously laid on hands, praying silently for the descent of the Holy Ghost. But in Eth. C.O. 21 (Ludolf, p. 323), which has much affinity with Test., all the bishops lay on hands and each one says the prayer: O God and Father (see also below on I. 23, p. 165). In A.C. viii. 4 three bishops are selected, the rest of the bishops and presbyters praying in silence, the deacons hold open the Gospels on the ordaineds head ; one of the first bishops with two others standing near the altar … says to God… What do the two bishops do? Do they lay on hands? This is probable, though imposition of hands is not mentioned. Do they also say the prayer? Per- haps from the other bishops being expressly bidden to be.silent we may infer that they do repeat the words. The fourth canon of Nicaea throws no light on the question, as it only says that three bishops must come together for the ordination (e:porevia), which need not at all mean that all three must lay on hands, but ensures that no bishop be appointed except when three bishops of the neighbourhood have met; yet this canon may have sug- gested to A.C. the number three. All the above Church Orders imply a number of bishops being present. The formula in Test. (which Copto-arab. varies slightly) is almost the same as that still used in the West Syrian Ordinal (Rahmani, p. 29). The declaration seems to be the work of Test. Compiler himself. Chosen in the Spirit (p. 65).] In Ar. D., in the Name of Father, Son, and Holy Ghost. The Church which alone hath the principality, and which is not dissolved, t.e. the monarchical and indissoluble Church. Ar. D. has one and immaculate Church. This has been noted as a non-Montanistic feature, but see p. 16. Holy revelations. See Note on I. 29, p. 186. This is omitted by Ar. D. L 21] NOTES 157 The Trinity.) So A.D.; cf. Eg.C.O. baptismal formula of submission given in Note to IT. 8; found in Test. I. 19, 21, 23 (thrice), II.7; in C.H. 2 (bracketed by Achelis), where see a note (p. 38); he quotes Hippolytus . Moet. c. 14; , 16. THE ORDINATION PRAYER IN OTHER CHURCH ORDERS. It is not given in Kg. C.0.; C.H. 11-18 have a prayer from which we may, by omitting the italic portions as not being in the other Church Orders, conjecturally restore that of the supposed original Lost Church Order. The prayer in C.H. is: O God, Father of our Lord Jesus Christ, Father of mercies and God of all comfort, who dwellest in the heights and lookest on humble things, who knowest all things before they are; Thou who hast constituted the bounds of the Church,’ by whose power (imperio) it is that from Adam there should remain a just race (var. lect., genus sublime) in the manner (ratione) of this bishop, who is great Abraham,? who hast constituted pre- lacies and principalities (praelaturas et principatus), look on N. Thy servant, giving Thy power (virtutem) and effectual (efficacem) Spirit, whom Thou gavest to the holy Apostles through our Lord Jesus Christ, Thy only Son, to them who founded the Church in every place to the honour and glory of Thy holy Name. Forasmuch as Thou knowest the heart of each one, grant to him that without sin he may see (videat) Thy people, that he may be worthy to feed Thy great [and] holy flock. Cause also that his life may be an example (mores ejus sint superiores) o all the people without any falling away. Cause also that he may be envied by all for (his) excellence, and receive his prayers and offerings, which he shall offer to Thee day and night, and may they be to Thee a sweet savour. Give also to him, O Lord, the episcopate, and a mild (clementem) spirit, and power to forgive sins; and give him the ability (facultatem) to loose all bonds of iniquity of demons, and to heal all diseases; and bruise Satan under his feet quickly, through our Lord Jesus Christ, by whom be glory to Thee, with Him, and the Holy Ghost, for ever, Amen. [H. 103, Eth.C.0. 21 (Ludolf, p. 323), and Const. H. 2 have very nearly the same prayer, omitting the italicised words. The principal variations are here noted : 1H., Eth.C.0., Const. H. add: through the word of Thy grace. Test. has in its own manner personified word. 2 HL: the race of the just men, Abraham ; so Eth. C.O. and Const. H., but with from Abraham. 3 H.: princes and priests; Eth.C.0.: judges and priests ; Const. H.: rulers and priests. 158 NOTES [1. 21 4H. adds (Eth. C.O. and Const. H. similar): and didst not leave Thy holy [place] without a ministry, and from the beginning of the world wast pleased to be preached (or to preach) in those whom Thou hast chosen. 5 For effectual spirit and the following words, see below, p. 159. 6 H. and Eth.C.O. (not Const. H.) insert Father as Test. 7 The endings in H., Eth. C.O., and Const. H. are very like each other, but the order of C.H. is a good deal altered; thus H. has: grant to this Thy servant whom Thou hast chosen to the episcopate, to feed Thy flock, and to perform the chief priesthood (dpxceparevew, Const. H.) to Thee, serving without blame night and day, constantly to reconcile (iAdoxeoOa, Const. H.; cf. A.C. viii. 5) Thy face and to offer the gifts of Thy holy Church, to have in the spirit of the chief priesthood (ro wvev- Hart Th dpxveparixg, Const. H.) power to forgive sins according to Thy command, to give lots according to Thy precept, to loose every bond according to the power which Thou gavest to the Apostles, to please Thee in mildness and a pure heart, offering to Thee a sweet savour, through, etc. Eth.C.O. has priesthood for chief priesthood, ordines for lots, and may see Thy face (cf. Test.) for reconcile. These Church Orders are an interesting link between C.H., or rather the Lost Church Order, and the Testament.] The Ar. D. has some differences, though in the main it is the same as Test., having the passage interpolated before O God and Father. It adds to Name of Thee and of Thy Only-begotten the words and of Thy Holy Ghost [which might well be added by a writer coming after Test., but could hardly have been omitted by Test. if Ar. D. had preceded ; Test. had a clear conception of the personality of the Holy Spirit (Introduction, p. 20), and would be very unlikely to omit this phrase if he had it before him]; for after the pattern of Thy heaven it has as a pattern of the virgin Church in heaven. It gives thrice the name of the ordained; for princes for Thy people it has president of the priests ; it varies the phrase about the princely Spirit (see p. 159); for Father who knowest the hearts it reads O God, who triest the hearts and reins, as if conscious of the incongruity of applying who knowest the hearts (xapdiwyvderns) to the Father when in the Acts it is the epithet of our Lord [in A.C. ii. 24 (Lagarde, 49) and iii. 7 (Lagarde, 104″) it is applied to our Lord, but in A.C. viii. 5 (Lagarde, 2381), the parallel to this passage, it is used of the Father, as here]; it omits to stand at the head of the priesthood, and is more full in the clauses about the erring people, and has some other minor variations. On the whole, the Ar.D. prayer is probably derived from Test., and not vice versd. The prayer in A.C. viii. 5 is very much longer than C.H., Eth. C.O., ete., and is largely interpolated. 1. 21] NOTES 159 THE ORDINATION PRAYER IN THE TESTAMENT (p. 65). (1) The preamble [down to O God and Father] is probably the work of the Test. Compiler; it is not in the parallels, except Ar.D. It seems to be an expansion of the Omni- potens with which Eth.C.O. (unlike C.H. and H.) begins (so Ludolf, p. 323, but Achelis, p. 42, has omitted it)(2) Thy princely Spirit, etc. Evidently the Greek had jyeuouxd. The Syriac word used by James of Edessa is found in the Syriac version of Clement of Romes quotation from Ps. li. (Clem. Rom. xviii. 12); but the Pshitta in that psalm renders thy glorious Spirit. The parallels in this prayer have: C.H. (Achelis), efficacem; Const.H. and A.C. viii. 5, jyemonnsy; Eth. C.O. (Ludolf) and H., principalis; Ar. D., Almighty. (3) There is a curious variation in the words which follow: which Thou didst deliver to Thy beloved Son Jesus Christ. Eth. Co., H., and A.C. viii. 5 (Lagarde, 2381) are similar to Test. But Ar.D. has whom Thou hast given to Thy holy Church through Thy dear Son, and so Const. H. and C.H. (but with Apostles for Church); and the modern Coptic and Abyssinian omit the reference to our Lord here(4) Day and night: so pp. 68 (but see below), 91, and so also O.H. 16; but Eth. C.0. 21, Hauler 10514, Const. H. 2, and A.C. viii. 5 have night and day. The latter phrase seems to allude to the Eastern division of time, in which a new day begins at sunset ; the former to the Roman division, in which a new day began at midnight (cf. Test. II. 12,19). The biblical usage varies, St. John preferring the former, St. Mark and St. Paul the latter, St. Luke being indifferent (Wordsworth, Ministry of Grace, p. 305). The Test. usage would point, perhaps, to a connexion with Asia Minor (cf. p. 45), but that Test. is inconsistent with itself, passages on pp. 68, 106, 133, 136, showing the opposite custom. For the context, cf. Acts xxvi. 7, Rev. vii. 15; but ministering in Test. would be Asroupyotvra, as Const. H. and A.C., whereas Acts and Rev. use Aurpsbew(5) Thy powerful Spirit, to loose, etc. This is not the same word as before (Syr. mshalta); perhaps the Greek was Baoixv (cf. Ar. D., royal Spirit) here. But Const. H. has dpysepurin, high-priestly. DoxoLocies TO THE PRAYERS IN THE TESTAMENT. The general form is through whom (the Son) glory be o the Father, with the Holy Ghost (I. 21, 23, 30, 32, II. 5, 9, 16; and, omitting the Holy Ghost, I. 38, 43). We have, however, in the beginning of the Eucharistic thanksgiving (p. 72), that we may praise Thee and Thy Only-begotten Son, and Thy Holy Ghost, now and alway and for ever and ever [but see 160 NOTES [1. 21 p. 249], and at the end of,that chapter (p. 77), glorified in Father and in Son and in Holy Ghost; also (I. 26), praised is the kingdom of the Father and of the Son and of the Holy Ghost; in I. 41, to Thee [be] praise and to Thine Only- begotten Son, .. . and to the (var. lect., Thy) Holy Ghost; and in I. 48, in Thy Father, and in Thee, and in the Holy Ghost is our hope for ever. That the general form is as above is instructive in an anti-Arian document. The form to the Father, through the Son, in the Holy Ghost, is the unvarying one in Sarapion, and Mr. Brightman (in J.T.S. i. 92) deduces an early date for that prayer-book from the words. For though that form is found occasionally in St. Athanasius, yet in Egypt Didymus (de Trin.i, 32, 34, iii. 23, quoted by Brightman) treats it as simply heretical. . It occurs in A.C. vill, but that writers semi-Arian bias would fully account for this. That one so violently anti-Arian as the Test. Compiler should ordinarily use it, implies an early date. Bisnops ss HicH Priests. The name high priest (dpyrepevs) is not actually used in this chapter; but it is implied by phrases like head of the priesthood, and it is used ex- pressly in II. 21. It is not found in Sarapion. It is in C.H. 200 (a principe sacerdotum), the passage correspond- ing to Test. II. 21. And in the bishops ordination prayer H. mentions chief priesthood (not Eth. C.0.; see above). Probably the earliest explicit use of the name high priest in this connexion is in Tertullian, de Bapt. 17; he says the high priest (summus sacerdos), who is the bishop, has the right of giving baptism (Mignes Tertullian, vol. i. 1326). Thence- forward the expression became common. St. Clement of Rome (I. 40) has the germ of the idea; he compares the Christian ministry to the Jewish: Unto the high priest his proper services have been assigned, and to the priests their proper office is appointed, and upon the levites their proper ministra- tions are laid [cf. A.C. il. 25, Lagarde, 54, H. 37!2ff.]. The layman is bound by the laymans ordinance. St. Justin Martyr (Dial. 116) says of the Christians: We are the true high priestly race of God ny (depriepuriny ri Amdsvev vives Zoukv rou bsod). Tue Kiss or Peace. So the parallels; Eg. C.0. 31 (Tattam, p. 32), Eth. C.0, 21, H. 1063, CH. 19. In A.C, viii. 5 it comes after enthronisation, which is not mentioned in Test. or the above parallels, though it is alluded to in C.H. 30,32. In Copto-arab., at the end of the ordination prayer, there is a rubric directing the bishops to give the kiss of peace to the new bishop. 1. 21, 22] NOTES 161 LAYING ON OF HANDS, SINGULAR OR PLURAL. The usage varies, though the singular (laying on of one hand) is by far the commoner custom. The following is a conspectus: (1) Bishop’s ordination. Test. here and Eg.C.0. 31 (according to Lagarde, but not according to Tattam) plural, and so Eth.C.O. 21 (but there all the bishops lay on hands throughout, and all say the whole prayer); but C.H. 10 and H. 103 singular. Laying on of hands not mentioned in A.C. viii. 4. (2) Presbyters ordination. Test. I. 30, H. 108, Eth. C.O. 22, and A.C. viii. 15 singular; C.H. 30 do not say, but all is like a bishops ordination ; Eg. C.O. 32 plural (so both Tattam and Lagarde), yet in a reference to a presbyters ordination in Eg. C.0. 33 the singular is used. (3) Deacons ordination. Test. I. 38 singular (but Codex S. plural), and so C.H. 38, Eth. C.O. 23, and Gallican Statutes 4 (Wordsworth, Ministry of Grace, p. 166 n.); but Eg. C.O. 33 plural (twice mentioned ; so both Lagarde and Tattam), and so A.C. viii, 16, H. 109. (4) Minor orders. No laying on of hands in Test. or earlier parallels. In A.C. vili. 18 ff, for deaconesses and subdeacons plural, for readers singular. (5) Benediction of catechumens. Test. singular in I. 27 (but there it merely represents xepodeoia), and expressly in IL 5, 16, 20. In Eg.C.0. 45 plural (cf. confessors: Note on . 197). (6) At exorcism before baptism. Singular in Test. II. 7 and Eg. 0.0. 45; plural in C.H. 108, but only there a stretching out of hands. (7) Confirmation. Singular in Test. II. 9, C.H. 136, Eg. C.O. 46. The reading in H. 111 is doubtful. CHAPTER 22 Hours oF PRAYER FOR THE BisHop. We note that they begin in the evening as the first hour of the whole twenty-four: (see II. 24 and Note on day in night on p. 159).Test. has the twelfth hour [of the day] at the lamp [lighting]; the parallel phrase in Ar. D. has at the beginning of the night. Thus Test. identifies the twelfth hour (6 pm.) as the lamp lighting. Silvia, who visited Jerusalem in winter, describes the tenth hour as the lamp lighting (see Note on IT. 24, p. 238). Ihave said unto you. Ar. D. has the Lord hath said; it seems to have purposely removed the Testament pretence. II 162 NOTES I. 22 Tue Bisnors Fasts. The eighteen exalted entrances, or steps, are identified in Test. with the three weeks fast after Ordina- tion, that is, six to each week, Sunday being expressly excepted. But why eighteen? Clearly Ar.D. did not understand (see below). It is possible that the Test. Compiler had before him some devotional work under this name, just as a modern devotional book has been entitled The I wills of Christ. If we examine the Gospels to find such entrances, we shall find very few in St. Matthew or St. John, but, curiously enough, St. Luke yields exactly eighteen. Thus (1) Entrance to Samaria and Galilee on the way to Jerusalem, xvii. 11; (2) to Jericho, xix. 1; (3) to Zacchaeuss house, xix. 6; (4) to Bethphage and Bethany, xix. 29; (5) to Jerusalem on Palm Sunday, xix. 38; (6) to the Temple on Sunday, xix. 45; (7) to the Temple on Monday, xxi. 37; (8) to the Temple on Tuesday, 1b.; (9) to the Temple on Wednesday, 7b.; (10) to Jerusalem for the Passover, xxii. 14, ef. ver. 10; (11) to the Mount of Olives, xxii. 39; (12) to Caiaphas, xxii. 54; (13) tothe Council, xxii. 66; (14) to Pilate, xxiii. 1; (15) to Herod, xxiii. 7; (16) to Pilate the second time, xxiii. 11; (17) to Golgotha, xxiii. 33; (18) to Paradise, xxii. 46, ef. ver. 43. Thus it is possible to conjecture a refer- ence to a devotional work founded on St. Luke. In Ar. D. 38 these eighteen entrances were not understood, and they are reduced to three (death, resurrection, ascension), connected with the three days fast a week all the year round. The explanation is not happy, as the last two entrances in Ar.D. are not entrances to the Passion. But the fact that Ar. D, explicitly explains the entrances, however mistakenly, and that Test. assumes that his readers will understand with- out explanation, points to the latter being before the former. Test. could never have increased three to eighteen without explaining why; but we can well understand that Ar. D., not understanding eighteen, reduced them to the three which he could easily explain. The food mentioned in Ar. D. (bread, oil, etc.) is for that year during which he fasts. Ar. D. is apparently speaking of a years fast after ordination, and perhaps this is the meaning of Test., in which case the rest of the time means after the first year. In the three weeks fast, Ar. D. says expressly that nothing is to be eaten till the Saturday. It omits the clause about the Eucharistic Cup; Copto-arab. does the same, and also omits whether he be well or ill. Both Ar. D. and Copto- arab. also make an exception to the three weeks fast when the bishop is consecrated in the days of the Fifty (Pentecost), I. 22] NOTES 163 and say that the fast is to be broken on Saturday. Note that Ar.D. has exactly the same obscure phrase about the three days fast each week that appears in Test.The wine of the Holy Thing in Test. (p. 69) is probably wine such as is pro- vided for the Eucharist. See I. 31, pp. 95, 188. We notice that Test. does not say on which days the bishop is to fast. Wednesday and Friday are not mentioned, as they are in Ar. D. 38. Particular fast days are not laid down in Test. except two before Easter. Now Wednesday and Friday are mentioned as fasts, about 120 a.p.(?), in the Didach or Teaching of the Twelve Apostles, and we find many early refer- ences to those days ; they were observed diligently in Egypt, but, if Bishop Wordsworths conclusion from the evidence be correct (Ministry of Grace, p. 327), the practice of fasting on these days was not used, or else was dropped, in the rest of the East, until it was somewhat vehemently taken up at the end of the fourth century by Epiphanius and others. It is found in A.C. v. 15 (Lagarde, 145); and Ap. Can. 69 (68) says that a clerk not observing these days, unless let by sickness, is to be deposed. The absence, then, in Test. of any reference to these days is an early and non-Egyptian characteristic. BisHops Not TO EAT MEaT. Soin Ar.D. 38. This rule still obtains among both East and West Syrians (Nestorians and Jacobites), the former, at least, insisting that the bishop shall not have eaten meat during the whole of his lifetime, nor yet his mother during her pregnancy. Contrast Ap. Can. 51 and 53 (50 and 52), which expressly allow meat to bishops, and also wine, though not to excess (cf. A.C. viii. 44). Days For THE Eucuarist. Test. says that the Eucharist is to be celebrated only on Saturday or Sunday and on a fast day. From the directions at the beginning of I. 23 it is probable that we must, by the omission of a single letter (Aleph), correct or into and; Ar. D. 38 says Saturday and Sunday, and adds festivals which fall on week days, unless the festival fall on Wednesday or Friday, but perhaps it allows the Eucharist on these days after 3 p.m.; Copto-arab., with reference to the last point, says merely festivals occurring in the week. In A.C. ii. 59 (Lagarde, 90) Saturday and Sunday are specially appointed for divine service; but in the parallel passage in H. 4414, Sunday only is mentioned. In C.H. 201 the bishop may celebrate the Eucharist as often as he wishes to enjoy the mysteries; that a celebration and not only a reception of the Holy Communion is intended, is seen by the mention of white vestments, more beautiful than [those of] all the people, 164 NOTES [I. 22, 23 especially splendid. In Ar.D, 38 daily communion is pre- scribed for the bishop, but this would probably be by reserva- tion; see Note on II. 25, p. 239. The question of a Saturday Eucharist is an obscure one. Mr. Brightman (in J.T.S. i. 92) observes that Sarapion only provides for a Sunday Eucharist, as Prayer 19 is entitled The First Prayer of the Lords Day; but this seems hardly to be conclusive. He says that the observance of Saturday was coming into use in the East in 375, and was already established in Egypt in 380. Saturday was regarded as a fast in the West (see canons 23, 26, of the Council of Elvira in Spain, cor. A.D. 305), but as a feast in the East, where feeling was influenced by opposition to the Marcionites, who were stringent in making it a fastIf for a fast day we read Wednesday and Friday, as in other parts of the world in the fourth century, the Test. rule would give exactly the communion usage of St. Basil, who speaks of Sunday, Wednesday, Friday and Saturday as days when he communicated, though, he says, some received daily (Zp. 93 ad Caesariam). St. Basils seems to have been a common practice, but it does not follow that there would be an Eucharist on each of these days (see p. 239). THe BISHOP INSTRUCTING ON THE EvE (lit., in the evening). This means the evening before, which is still reckoned as the evening of the day itself in the East. See above, Note on I. 21 (p. 159), day and night. THE CATECHUMENS ADMONISHED WITH MEDITATIONS OF THE PROPHETS AND APOSTLES. Perhaps we should render Apostle, ie, St. Paul. The Apostle is constantly used in later times for the liturgical Epistle. CHAPTER 23 THE EUCHARISTIC LITURGY PROBABLE ORDER OF SERVICE aT Dawn. (None of it is appointed to be said daily, the Eucharist expressly not daily.) Three hymns of praise, or prayers, with two antiphons between them (I. 26). Psalms and four O.T. canticles (I. 26). Preface and concluding hymns of praise, with two anti- phons between them (I. 26). The prayer is completed (I. 27; see Note on p. 193). The lections ; and instruction by bishop or presbyter (I. 27). Prayer (extempore ?) and dismissal of catechumens (I. 27). I. 23] NOTES 165 a Deacons litany, the bishop completing the prayer . 35). Mystagogic instruction on festivals (I. 28). Deacons short admonition (I. 23). Preface and Eucharistic thanksgiving (I. 23). Benedictus qui venit, etc., and communion (I. 23). Thanksgiving after reception (I. 23). LITURGIES OF OTHER CHURCH ORDERS, ETC. (1) The Canons of Hippolytus 20-29 do not give a liturgy, but say that the deacon brings the offerings, and the new bishop lays his hand on them with the presbyters, saying, The Lord be with all, etc. and Sursum Corda, after which he says the prayer and finishes the Offering (apoogop?). They then refer to the prayer over the oil and first fruits, if any, ending with the Gloria Patri in the form Glory to Thee, Father and Son and Holy Ghost, for ever and ever, Amen. (2) The Egyptian Church Order 31 (Tattam, p. 32) also gives no Liturgy, and only says that the deacons bring the offering to the new bishop, who lays his hand on it with the presbyters, and says, giving thanks, The Lord be with you all, etc., and Sursum Corda, and so he prays the rest which follows according to the order of the Holy Offering. (3) The Hthiopic Church Order 21 gives the anaphora in full. The Ethiopic and Latin are in Ludolf, pp. 324 ff, and an English translation in Brightman, L.E.W. pp. 189 ff It is a shorter form of the Testament Liturgy. Note especially that the presbyters say the eucharistic prayer with the bishop [ef. p. 156 for all the bishops joining in the ordination prayer in Eth. C.O.; in all these orders the bishop offers with the presbyters (but in Copto-arab. this rule is somewhat altered); and cf. the rule of Test. that the people are to say Remembering Thy death with the bishop (p. 73), and also another passage on p. 75]. In the Eucharistic thanksgiving Test. begins as Eth. C.0., but interpolates after Proclaimer of Thy purpose down to Thou, Lord, didst send Thy Word (a long interpolation, p. 72), after which it follows Eth.C.O. almost word for word, with very slight variations and interpolations [note Test. and H. fix the boundary Eth.C.0. establish a covenant, which Abyss. Anaphora of our Lord (see p. 247) follows, against Test.]. Eth.C.O. does not have for the forgiveness of sins, or St. Pauls words, or the phrase about the cup and the type, but gives our Lords This is My blood (p. 73). In Remembering Thy death Test. follows Eth. C.O. almost 4 166 NOTES [I. 23 exactly to serve Thee in priesthood, after which the latter gives the Invocation, quite different from Test., mentioning the Holy Spirit, but saying nothing about transforming the elements (see p. 174, Note on the Invocation), Eth. C.0. has no Intercession for the Church; it has a prayer over oil, prayers for communicants, Sancta Sanctis, One is the Holy Father, etc., The Lord be with you, etc., and communion, but does not give the words of administration (cf. Test.); then it adds the thanksgiving after reception and the blessing. Test. does not follow Eth. C.O. after the Invocation, but the last part of the Eth.C.O. Invocation, fulfilling with the Holy Ghost .. ., is almost word for word like the end of the Inter- cession in Test., that they may be filled . . . for ever and ever (p. 75). One may conjecture that Eth. C.O. originally had nothing after the blessing of the oil; see Hauler, below. (4) Haulers Verona fragments give an Anaphora almost exactly like the preceding to the end of the blessing of the oil; the rest is omitted. H. does not say that all the pres- byters are to say the Eucharistic prayer with the bishop as Eth. C.O. does, and we notea similar difference in the ordination of a bishop (Note on I. 21, p. 156). A few differences may be noticed. In the Eucharistic thanksgiving, where Test. has Thy Word . . . by whom Thou madest all things, being well pleased with Him, H. has Thy inseparable Word by whom Thou madest all things, and (who) was well pleasing to Thee, and Eth.C.O. has the Word from Thee, in whom Thou madest all things by Thy will; and in the following sentence H. is nearer to Test. than to Eth.C.0.; it has (lower down) lighten the just like Test., where Eth.C.O. has lead forth the just. In the Invocation, which follows Eth.C.O. closely, H. has before fulfilling with the Holy Ghost the words gathering (them) together into one, give to all the saints who receive, for fulfilling . . .; compare the words of Test. which immediately precede. H. has the benediction of oil as Eth .C.O. (nearly), and adds a blessing of cheese and olives. It then goes on immediately, without a lacuna, to the ordination of a presbyter. On the whole, H. is interesting as a connect- ing link between Eth. C.O. and Test., though it is much nearer to the former. (5) The Arabic Didascalia in its parallel chapter (38) does not give a Liturgy, but describes it. Besides the German of Funk, Brightman gives an English translation of this part from an Oxford MS. (L.E.W. 510, 511). It adds incense when the presbyter brings the elements; the bishop goes thrice I. 23] NOTES 167 round the altar with incense, and the presbyter then takes the censer through the congregation (Silvia mentions incense in the pre-anaphoral service; cf. also Ethiopic Didascalia, Platt, 14). Ar.D. mentions psalmody, sections from the Apostolic word by the deacon and a section from the Psalms; then the Gospel. It goes on to speak of the prayer for the Church, which is more developed than Test.; the sick, travellers, the needy, are mentioned; prayers are offered for the fruits of the earth, for kings, rulers, the departed, benefactors, catechumens, the universal Church, the bishop and clergy, and the whole congregation (see p. 176, Note on the Intercession). It also mentions the waving of fans by the deacons [cf. A.C. vill. 12 (Lagarde, 248), and the (later?) Egyptian Liturgy given by Brightman, L.E.W. 461-463, and perhaps Test. II. 10 q.v.], and linens (?) like the wings of the cherubim. APPENDIX I THE ABYSSINIAN ANAPHORA OF OUR LORD Translated from the Latin of Ludolf, given in his Commentarius ad suam historiam aethiopicam, pp. 341-345. , EUCHARISTIC PRAYER OF OUR LoRD AND SAVIOUR JESUS CHRIST WE give thanks to Thee, O God the Holy One, the End or, Aim] of our souls, Giver of our life, the incorruptible Treasure, the Father of Thy Only-begotten Son, our Saviour, who hath proclaimed Thy will. For Thou hast willed that we should be saved through Thee. Our heart giveth devout (devotas) thanks to Thee,O Lord. Thou art the Power (virtus) of the Father and the Grace of the nations, Knowledge of uprightness, the Wisdom of them that err, the Healer of souls, the Exaltation (magnitudo) of the meek; Thou art our Refuge (arx, asylum), the Staff of the just, the Hope of the exiles, the safe Haven of those who are buffeted as in the sea, the Light of the perfect, the Son of the living God. Shine upon us with Thine immovable grace, with the foundation and strengthen- ing of trustfulness (fiduciae); with the wisdom and efficacy of inflexible faith and of unchangeable hope. Bestow the intelli- gence of the Spirit on our humility, so that we may ever in uprightness be Thy pure servants, O Lord, and that all nations may praise Thee. The deacon saith : For the most blessed and holy Patriarch Abba NN., and Abbuna the most reverend our Metropolitan Abba NN., who praise Thee with their prayers and their intercessions. Stephen the protomartyr. Zacharias the priest, and John 245 246 APPENDIX I the Baptist. For all saints and martyrs who have fallen asleep in the faith of Christ. Matthew and Mark, Luke and John, the four Evangelists. Mary the mother (genetrix) of God. Simon Peter and Andrew, James and John, Philip and Bartholomew, Thomas and Matthew, Thaddaeus and Nathanael, James the son of Alphaeus and Matthias, the twelve apostles ; and James the Apostle, brother of our Lord, Bishop of Jeru- salem, the house of the Sanctuary; Paul and Timothy, Silas and Barnabas, Titus, Philemon, Clement, the Seventy-two disciples and their five hundred companions ; the Three hundred and eighteen orthodox fathers, May the prayers of all of them be fulfilled [in] us. With them visit us, and remember the apostolic Church which is over all congregations in peace, which was brought forth (parta) by (per) the precious blood of Christ. And remember all patriarchs, archbishops, bishops, presbyters, and deacons who guide (dirigunt) the way of the word in truth. The people answer : Have mercy, O Lord, on the souls of Thy servants and Thy handmaidens who have eaten Thy body and have drunk Thy blood, who have fallen asleep in Thy faith. The priest saith : Yea, O Lord, we render thanks to Thee and bless Thee, and ever ask Thee, O God, Father of the heights, who rulest the treasuries of light, visit Jerusalem from heaven; O Lord of Powers, of archangels, and Strength of dominions (virtus domin- antium), Glory of thrones, Raiment (amiculum) of luminaries, Joy of delights, King of kings, Father who holdest all things as it were] in (Thy) hand and governest. And by Thy counsel Thy Son Jesus the Only-begotten was crucified for our sins. (Thou) who by the Word of Thy covenant hast made all things, being well pleased in Him, and didst send Him into the womb (uterum) of a virgin; He was conceived in the womb (ventre); He was made flesh; and His birth was known (cog- nita fuit) by the Holy Spirit, when He was born of the Virgin that He might fulfil Thy will and constitute a holy people for Thee. He stretched out His hands to suffering, He suffered that He might save them that suffer, them who put their trust in Thee. He was betrayed of His own will to torture that He might save those who are tortured and strengthen them that totter (nutantes), find those who are lost, and give life to the dead, and take away death and rend the bonds of Satan, and fulfil the will of His Father; that He might tread down Sheol and open the gates of life; that He might give light to ABYSSINIAN ANAPHORA OF OUR LORD 247 the righteous, might ratify a treaty, might remove darkness, nurture the babes, and reveal His resurrection. In that night in which they betrayed Him He took bread into His hands holy blessed and without spot, He gave thanks, He blessed, He brake and gave to His disciples, saying: Take, eat, this bread is My body which is broken for you for the for- giveness of sins; and when ye shall have done this, make (facitote) a commemoration of Me. Likewise also the cup of wine after they had supped, mixing, giving thanks, blessing and sanctifying, Thou didst give to them, Thy true blood which was shed for our sins. Now, therefore, O Lord, we remember Thy death and re- surrection, we trust in Thee, and offer to Thee bread and the cup, giving thanks to Thee, to Thee alone who [art] the Saviour, God from eternity, since Thou hast commanded us to stand before Thee and to serve Thee as (instar) priests. Therefore we also Thy servants, O Lord, ask Thee, O Lord, and beseech Thee to send the Holy Spirit and power (virtutem) upon this bread and upon this cup, [that] He may make (it) the pody and blood of our Lord and Saviour Jesus Christ, world without end.? Furthermore, we offer to Thee this thanksgiving, O Eternal Trinity, O Lord, the Father of Jesus Christ whom every creature and (every) soul venerate.2, We give Thee this (istud) gift; not food nor drink do we offer to Thy holiness. Cause that it may not happen (cedat) to us for condemnation and the reproach (obtrectationem) of the enemy, nor for destruction, but (for) the medicine of our bodies and for the strength of our spirit. Yea, O our God, grant (largire) us for the sake of Thy Name that we may flee from all thoughts which displease Thee. O Lord, grant (da) to us that every counsel of death may be driven away from us, who in Thy Name have been inscribed on the inner veil of Thy most high sanctuary. Let death hear Thy Name and be amazed; let the depths be rent, the enemy be trodden down; let the malignant spirit tremble; let the dragon draw back; let unbelief be cast far off (elongetur), and the apostate be afflicted ; let anger grow weak; let envy work nothing; let the obstinate be reproved, and all the avaricious be rooted out; let vexation (molestia) be taken away; let the deceiver be overthrown, and let all kinds of sorceries (venefi- ciorum) languish. Grant, O Lord, to the innermost eyes of our 1Ludolf here notes that in the printed Liturgy the people say: O Lord, have mercy on us (twice), O Lord, be propitious to us. 2 Ludolf suggests that this passage is corrupt. Perhaps there is a lacuna. 248 APPENDIX I heart to gaze on Thee, to praise and laud Thee, remembering Thee, and to serve Thee, for Thou alone art their portion, the Son and Word of God to whom all things are subject. Perfect and strengthen those to whom Thou hast by [Thy] grace revealed [Thyself]; heal those who are in grace; keep those who by the power (virtute) of the tongue celebrate the faith, and guide those who have become learned in the sound of the tongue (voce linguae). Ever save those who do Thy will. Visit the widows. Sustain the orphans. Sustain those who have fallen asleep in the faith. Grant to us also, O Lord, a portion with all Thy saints; grant to us strength to please Thee as they pleased Thee. Feed Thy people in uprightness and holiness; O Lord, give to us all who receive Thy holy things a union of minds [that] we may be filled with the Holy Ghost and with the strength of the true faith; that we may give thanks to Thee for ever, and to Thy beloved Son Jesus Christ, for Thine is the honour and glory, world without end. O Helmsman of souls, Guide of the just and Glory of the saints, give to us, O Lord, understanding eyes! which may alway look to Thee, and ears also which may hear Thy word only, after that now our soul is filled (saturata) with Thy grace. Make in us a clean heart, O God, so that we may always observe (consideremus) Thy greatness, who art good and lovest man, our God; make (habe) our soul grateful? (gratam), and grant to us a constant mind, who have received Thy body and Thy own blood; we (are) Thy humble servants, for Thy kingdom, O Lord, is illustrious and glorious, O Father, Son, and Holy Ghost, now and for ever, and world without end. Amen. NOTES ON THE ANAPHORA OF OUR LORD 1. It is taken with a few alterations from the Testament. It is not clear from Ludolf whether it is in actual use in Abyssinia as an alternative liturgy for certain days, or if it is obsolete. In any case it is later than the Testament, and Ludolf only gives the Anaphora. On the analogy of other Eastern rites, we may conclude that the pre-anaphoral portion of the Liturgy would be the same as in other Abyssinian liturgies, and that it would include the Testament Litany (see Note on I. 35, 36, p. 193 f.) as modified and still used in Abyssinia. 2. It is probably translated into Ethiopic from the Greek, 1 Lit.: eyes of knowledge. 2 Or: well pleasing (to Thee). ABYSSINIAN ANAPHORA OF OUR LORD 249 not from Syriac: (a) because it seems to be earlier than James of Edessa; (b) because the Syriac would not have been current in Egypt or Abyssinia. Therefore it is possible that where it differs from the Testament it reflects the Greek more faithfully than the Syriac. Some of the differences may be due to James of Edessas translation of the Testament into Syriac. 3. The Sursum Corda no doubt immediately preceded the Eucharistic prayer; but as the Communion is absent from Ludolf, it is impossible to say whether the Sancta Sanctis followed the Sursum Corda as in Test., or if it came later as in other liturgies, 4, First paragraph. An. of our Lord omits the clause of Test. (p. 72) whom in the latter times . . . Saviour (homo- iotel.?), It is in Eth. C.0. It also omits the clause of Test. (2d.) our mind, our soul… for ever and ever. Amen. All this, to the mention of the Incarnation, is not in Eth.C.0. Could the above clause have been interpolated in Test. by James of Edessa? (Rahmani remarks on the Amen being out of place in Test.) exiles Test. (ib.) those who are persecuted. (Persecution being a thing of the past.) Shine upon usTest. make to arise. The Syriac word is used esp. of the sun (like dvar.Aw, which was probably the Greek word used), and may be translated make to shine. 5. Diptychs not in Test. This is a characteristic of the later Egyptian rite: the intercessionand diptychs are in- serted in the middle of the Eucharistic thanksgiving in this place. An. of O.L. shows the germ of what is found in St. Mark, Modern Coptic, and Modern Abyssinian; in these the priest adds a long intercession. The diptychs in An. of O.L., recited by the deacon, are almost word for word the same as the beginning of the modern Abyssinian intercession (Brightman, L.E.W. 228); but the peoples response is not in the latter. Seventy-two disciples (so Modern Abyssinian and often in Syriac literature) LXX St. Luke x. 1. See p. 192. five hundred companions, 1 Cor. xv. 6? Three hundred and eighteen orthodox fathers, of Nicaea. guide the way of the word in truth, paraphrase of po- romotvra viv Adyov rie Andeas, 2 Tim. ii. 15, but here applied to all the clergy, not to bishops only, as in Test. I. 35 and else- where (see p. 193). 6. The priest saith (p. 246). Note the grouping here as in the first paragraph, Glory of thrones, Raiment of luminaries, etc., instead of a long list of unconnected substantives as in Test. 250 APPENDIX I by Thy counsel; this in Test. (p.’72) goes with what precedes. gates of lifeTest. (p. 73), way of life (the latter is common in O.T., esp. Jer. xxi. 8, opp. way of death, and Ps. xvi. 11, Prov. vi. 23, xv. 24; the phrase gates of life comes probably from a confusion with Ps. exviii. 19). ratify oa treaty (p. 247)Test. (7b.), fix the boundary. Eth. 0.0. has establish a covenant. Probably this is the meaning also in Test. . his hands holy blessed and without spot. So many later liturgies ; eg. modern Abyss. (Brightman, L.E.W. 232); not in Test. [Cyr. Jer. xx. 5 has Christ received the nails in His undefiled hands and feet. Cf. p. 171.] bread, not in Test. make a commemoration of Me Test. (p. 73), ye make My resurrection (emendation -in An. of O.L. in order to bring in our Lords words; it also has the reference to 1 Cor. xi. 26). An. of O.L., like Test., omits our Lords words over the cup, though Eth.C.O. has them. But after they had supped, giving thanks, blessing and sanctifying, are not in Test.; and An. of O.L. suddenly changes the address from the Father to the Son [sign of antiquity]. Thy true blood (verum sanguinem tuum), probably a protest against, and correction of, the Test. (p. 73), type of the blood. Cf. also Thy own blood in Post-Communion prayer of An. of O.L. (p. 248), which is not in the corresponding passage of Test. our sins, not in Test. 7. Oblation and Inwocation (p. 247). we trust in thee, not in Test. or Eth. C.O. An. of O.L. here rather clumsily interpolates an Invocation of its own, in the later style; like the Eth. C.0., it asks for the Holy Ghost; but unlike it, it specifies the transforming of the elements. It then adds the Test. Epiclesis (p. 74) as an addition, addressing it, as Test., to the Holy Trinity. It corrects the order of the Persons (Jesus Christ, the Father, the Holy Ghost) into Father of Jesus Christ, omitting the Holy Ghost [perhaps because the Third Person is mentioned in the interpolated Epiclesis] and fleeing into itself. It inserts we give Thee this gift [which comes strangely out of place after the interpolated Epiclesis], and also adds a negative, not food nor drink do we offer to Thy holiness, 7… not common food [cf. Just. Mart. Apol. i. 66: For not as common bread or common drink, etc. ]. See Note on the Invocation, p. 173 ff. of the enemy and of our bodies, not in Test. ABYSSINIAN ANAPHORA OF OUR LORD 251 counsel of death Test. (p. ’74), proud conception. whoin Thy Name have been inscribed. In Test. (2b.) it is the name which is inscribed. The oratorical passage which follows is grammatically altered. sorcertes Test. (ib., see footnote), that begetteth bitter- ness. 8. The Intercession (p. 248) comes here as in Test., but in St. Mark, Modern Coptic, and Modern Abyssinian it does not come here, but is joined on to the Diptychs (see above). In An. of O.L. the references to revelations and gifts of healing, etc., are altered, and the phrase power of tongues is given a more modern turn. 9. The Communion is not given by Ludolf. Brightman (L.E.W. 240, note) gives from the Anaphora of our Lord: The body of Jesus Christ which is of the Holy Ghost to hallow soul and spirit. See Test. II, 10 and Note there (p. 223). , 10. Post-Communion, O Helmsman of souls (p. 248). That this is meant for a post-communion is seen by the past tense (who have received Thy body), whereas in the pre- ceding paragraph we have the present, who receive Thy holy things. So in Test. (p. 77). APPENDIX II THE LAST CHAPTER OF THE ARABIC DIDASCALIA From the German of Funk, Apost. Konst. p. 234 ff. 39. Tat Mysracocia or JESUS CHRIST, OUR GOD Tue faithful shall lift it upon high before the holy Liturgy, the Testament that He hath taught to the holy Apostles. He who was from the beginning, and who is present and who is to come, He who died and was buried and rose again and was crowned with glory by the Father; He who hath loosed the bond of death, and who rose again from the dead ; and not only art Thou Man, but Thou hast become Man without change; He who by the Holy Spirit took possession of the body of Adam and made him living; He who put on the Adam of death and made him awake, and with the body hath ascended up into heaven; He who overcame death and burst its bonds by His death, and shamed the Devil who this long time was set as lord and king over us, after he had discovered His entrance and His power, and He had burst his bonds; as his [deaths] face was full of darkness, he grew fearful and was agitated when he saw the Only-begotten Son of God put on a body from a Virgin and come down to Hades. And He is the indivisible Counsel and the one Shepherd with the Father, the Maker of heaven with the Father, the Crown of angels, the Order of the highest angels, the Will of hosts, the Spirit of the glory, the Master of the eternal kingdom, the Prince of the pure, the in- comprehensible Intellect of the Father. He is the Wisdom of the Father, He is the Power, He is the Right, He the Intelli- gence, He is the Counsel, He is the Hand, He is the Arm of the Father. We believe and confess that He is the Light of our redemption, the Helper, Teacher, Rewarder; who taketh us up; who hath won the victory thereby; our Fortress, our Shepherd, our Support, the Founder of life, our Medicine, our Food, our Judge. The confession which we confess is this: that He suffered and was born without being created; that He 262 ARABIC DIDASCALIA 253 died while He was living, Son of the living, Son of the Father, the indivisible. Who while He was without sin took upon Him our sins; who came forth from the bosom of the Father ; who distributed His redeeming body and His life-giving blood, (being) the spirit of life and purity; who made us pure through the water of baptism ; who maketh glad the hearts of those who fear Him, since He is with them at all times; who hath re- moved us from all onsets of Satan ; who hath renewed our souls, since we all exist in Him. He is God before all times, and He was with God the eternal, the everlasting. When He saw that the world was ruined through the chains of sin, and through the ignorance and the blindness that worked the error of those hellish thoughts (?), and when He desired to heal the human race, He made the Virgins body His goal, and He placed Himself in union with it, and He healed all our senses, and He made all the adversaries hosts to disappear, and He put on a weak body; He who is incomprehensible made the mortal body incorruptible. And therefore He appeared in the body of Adam, in order to make manifest a likeness (Bild) of in- corruption in the body of Adam; He who put on an incorrupt- ible likeness and died in that likeness, and through the Gospel freed those who had fallen into ruin and gave them holy com- mandments ; He who is the Word of the kingdom of heaven in this Gospel. And the Devils bonds are broken off from men, that we by His death might have a title to freedom from death, and wake up in the real world. He who is the Christ, the Son of God, hath become man, and hath taken to Him our mortal nature, which belongeth to Adam and his race. He is the first who became man, and He is the God whom the prophets began to recognise, who is proclaimed to us by the Apostles, and whom all men confess, and by God is crowned with glory, and is celebrated by the angels, and for us was crucified, whose cross is our life; who is our Support and our Saviour, the hidden Mystery, the indescribable Joy, who at all times standeth on the highest grade of the perfection which is beloved, which is in- separable from God, whose worth (Wert) cannot be uttered by these lips, the hidden mystery which the faithful know that they know though it is invisible. He is the Crucified, it is He who hath been extolled, as crowned with glory; it is He in whom we, the perfectly faithful ones, believe; and we free our pure souls from the senses, so that it is as if in truth they were not there at all, and thereby we are strong. Keep away from all transitory things, and become deaf with these pure ears, that ye may find what is well-pleasing to God, and that ye 254 APPENDIX II may learn to know the secret of your redemption. Ye, men and women, who boast that ye belong to Christ, must become one with the inner man, ye in whom Christ hath confirmed His covenant, and into whom He hath put His Spirit. And He hath also descended to Hades after He died, and hath made them all to live. And when Death saw Him who had come down to him, he was struck, and thought that he had found in Him a food after his desire. But when he saw the beauty of His Divinity in Him, he cried aloud and said: Who is He that conquereth me and is not like the men who are with me? Who is He that rescueth (lit., reneweth) from destruction the body which I killed? Who is He that is born without sin and destroyed sin, being Himself without sin? Who is He that put on the carnal man, being Himself from heaven? Who is He that is a stranger to my law? Who is He that robbed me of the nations which belonged to me? Who is He that giveth food through the strength of fire and death, while He hath gained the victory over them? Who is He whom the bonds of darkness could not bind? Who is He in this new apparition, whose power preventeth my doing what I will? Who is this new one, wrapped in a shroud, who is without sin ? Whois He that destroyeth the treasurer of darkness by His glory, and who doth not let the souls come to me which have been delivered up to me, but causeth them to rise upwards? Who is this glory that is one and the same with the Imperishable One, and which doth not let me destroy him? Who is He whom I cannot touch? Who is He, surrounded by this light, which doth not diminish? Who is He that hath deposed me, lest I should destroy those belonging to Him who are worth nothing? It is the Christ who was crucified, on account of whom those that are on the left go to the right, and who hath raised those that were below so that they are now above, and hath made those that were behind to be before. He is raised from the dead, and hath conquered Hades, and hath by His death destroyed Death. And after His resurrection on the third day He thanked the Word of God the Father, while He said: I thank Thee, O King, for the speech (Rede) through which the whole creation hath come into existence from Thy side. That is the word that through the Spirit is in Us, which speaketh with Thee alone. The Didascalia is ended, the doctrine of our Fathers the Apostles, consisting of thirty-nine chapters. INDEX OF QUOTATIONS FROM AND REFERENCES TO THE BIBLE IN THE TESTAMENT OF OUR LORD OLD TESTAMENT PAGE Genesis iii. 8-10 70 Exodus xix. 6 73 Leviticus xxii. 25 70 Numbers xi. 17-29 91 Deuteronomy xxix. 4 69, 89 2 Samuel xiv. 7. 83 xxi. 17. 83 Job v. 9 104 Psalm iv. 3 79 xvi. 8 79 li. 10 77 12 66 lxix. 5 70 Ixxxii. 6 83 Ixxxvi. Li 66 exlvi. 3, 4 54 Proverbs xxix. 3 117 Ecclesiastes xii. 2 83 AND APOCRYPHA PAGE Isaiah ix. 6 83 xi. 2 50 xxvi. 18. 53 xlvii. 1. 56 li. 9 85 liii. 1 85 lx. 20. 83 Ixv. 24 . c i 82 Jeremiah xvi. 17 . . 70 xxi. 8 78 (ef. 250) xxix. 11. . 72 xxxiii. 22 61 Micah v. 3. : 56 Zechariah xi. 15-17 54 2 Esdras v. 8 53 vi. 21 53 Song of the Three Children 35-65 137 NEW TESTAMENT St. Matthew?iv. 23 . a 8 v. 13 i 113, 131 16 59 24 70 vi. 9 ff. 76 19 80 25 ff. 92 vii. 6 61, 93 13 54 18 138 x. 22 54 xii. 4 68 xiii. 25 93 xvi. 16 ; F 2 92 24 . 58, 81, 87, 106 xviii. 10 4 . 107 16 107 St. Matthew xviii. 20 68, 106 xxi. 9 F F 75 xxiv. 7 . 51 8 . 59 Ids 54 15. 57 24. 56 xxv. 12 102 21. 95 xxvi. 27, 28 73 4s 51, 58 St. Mark xiii. 8, 4 50 xiii. 8 f 5g dss 54 27. 66 xvi. 18 . . 78 St. Luke iii. 14 . 118 1 In the case of parallel passages occurring ence to St. Matthew alone is ordinarily given. in more than one of the Synoptists, the refer- 255 256 St. Luke ix. 23 . x. 19 20 xvi. 8 xx. 36 xxi. 25 . xxiv. 51 P St. John v. 24 . viii. 12 . x. 34 xii. 36 xiv. 2 os 17 ; 20. a7 xvii. 12 . xxvi.7 . P Romans viii. 15. viii. 22 . ii. 6,7 INDEX OF QUOTATIONS, ETC. PAGK 58 83 64 . 108 102, 104, 106 ay cane . L192 PAGE 1 Corinthians xvi. 13 . 87 2 Corinthians i. 3 F 66 v. 10 F 93 xii. 2 e 62 xiii. 11. B 2 138 Galatians iv. 6 . ji 89 Vv, 22 4 i 69 vi. 14. f . 62 Ephesians i. 18 . . 75, 106 ii. 20 102 iv, 22 . 95 v. 2 : . 67,121 8 . . 50 19. – 5 . 68 Philippians ii. 7 Z . 86 ii.13 e a z 66 20 68, 106, 109 iii. 10 . 650 iv.9 . 5 . 188 Colossians i. 12 . 75 i. 16 122 ili, 14 103 16. F 63 1 Thessalonians v. 5 . 50 v.17 58, 106 20.2 : 5 71 2 Thessalonians ii. 3. 51 ii. 4 51, 56 59 9 7 i 56 1 Timothy ii. 9. . lg ii, 12. i . 107 iii, 2,3. 64, 65 1D 52 97 18 112 16 87 v. 5 60 10 106 17 63 2 Timothy ii. 15 100, 112 ii, 20,21 51 QT 108 iii. 2 54 Titus i. 6 64, 65 i. 8 64, 104 ii, 14 P 121 ii5 i 127 Hebrews ii. 14 . 88 vii. 3. e ; 91 xi. 5,8 . 3 66 xiii, 2. P i . 128 St. James i. 17. . 71, 80, 107, 121 i,22. – 2 . 54 iii. 10 . 88 1 Peter i. 12 80 i, 17 76 ii. 9 73 v.7 . 59 2 Peter i. 4 ii. 4 . 13 , 1 John i. 1 ii. 6 iii. 2 iv. 1 St. Jude 12 Revelation i. 3 . i. 8 ii. 17 iv. 11 INDEX OF QUOTATIONS, ETC. INDEX OF SUBJECTS AND AUTHORS ABGARUS, 185, Abyssinian Church, 5 ; its liturgy, 34, 48, 167, 169, 172, 177, 178, 223, 249f.; used milk and honey at bap- tism, 44; its litany, 43, 193f. See Anaphora of our Lord. Achelis, Professor, 9, 10, 28, 29, 151, 155, 157, 159, 203, 208, 2138, 215- 217, 220f., 225, 231, 238, 239. Acolytes, at Rome, 192; none in the East, 7. Acts aud Martyrdom of Matthew, 199. Adai (Addai), Preaching of, 158. Adai (Addai) and Mari, Liturgy of, its date, 35; omits Words of Institution, 85, 171; its Invocation, 35, 175; benediction before Sursum Corda in, 169; deacon completing in, 194, Adam used for man, 85, 86, 184. Administration of Eucharist, 76, 128, 177 f., 220-224, 251. Admonition, see Deacon. Africa, 56; name of metropolitan not used in, in fourth century, 37. Agap, the, 29, 31, 96, 130f., 134, 189, 226, 228-230. Agde, Council of, 210. Alaric, 145. Alford, Dean, 225, 228. Alms (taxovla) to promptly, 129, 225 f. Altar, the, 63, 64, 68, 70, 78, 92, 149 f. Ambrose, St., 239. Ambrosian Liturgy, 169. Ambrosiaster, 173, 202, 218. Amen of communicants, 21, 76 f., 128, 178, 221 f. Anachronisms of the Testament, 27; of Codex C., 51, 143. Anaphora of our Lord (Abyssinian), 21, 34f., 74, 165, 167, 170, 172f., 176, 192, 223, 245-251. Ancyra, Council of, 37, 154, 182. be delivered Angelic hierarchy, 23, 72, 85, 96, 122, 124, 187, 170f., 184, 246, 249, 252. Angels visiting man, 23, 68, 71, 99. Anointing, see Baptism, and Oil. Antichrist, 42, 51ff., 56-58, 141, 144, 146. Antidote (the Eucharist), 137, 239. Antioch, Council of, in Encaeniis, 153. Antioch, Liturgy of, see Chrysostom. Antiphonalsinging, 129, 135,180f.,227. Antithesis, fondness of, 22, 86, 122, 128, 182-184, 252 f. Apocalypse and Testament compared, 148. Apocalypse of John (Apocryphal), 58. Apocalyptic prelude, whether indepen- dent, 141-144; its connecting link with the Church Order, 147. Apollinarians, 17, 36. Apollinarius, his heresy and character- istic phrases, 16 ff., 35, 43, 44, 183- 185. Apostle, the (St. Paul), the litur- gical Epistle, 164, 181, 204. Apostles, 21, 27, 63, 69, 1, 87, 100,102, 110, 136; festivals of, in A.C., 32. Apostolic Canons, their date, 18, 153 ; on marriage of the clergy, 153; forbid digamy to the clergy, 7b.; allow bishops to eat meat, 163; on Lent, 218; on Wednesday and Friday fasts, 163. Apostolic Church Order, 9; its scope and date, 11, 12, 29; its influence on the Testament, 11, 45, 145; its Montanistic characteristics, 12, 45; its place of origin, 12 ; on the order of the Apostles, 12, 144; slights womens ministry, 148, 198; divi- sion of presbyters in, 150, 200; dis- likes marriage of bishops and alt de 153 ff., 186; allows eacons marriage, 190 ; widows in, 191f., 198; number of presbyters 258 INDEX OF SUBJECTS AND AUTHORS and deacons in, 192, 200; on the posi- tion of readers, 203f. ; on womens veils, 210 ; manuscripts of, 143. Apostolic Constitutions, their scope and date, 11, 13, 29, 32; theology of, 19, 24, 44; on our Lords human soul, 19; subordinationism in, 19; festivals in, 82, 39; fasts in, 39, 163 ; probably later than the Zesta- ment, 32, 33; no metropolitans in, 37; stations of penitents in, 38; ascetics in, 38 ; the Lifegiver in, 40, 184; church buildings in, 149 ; bishops thronc in, 150 ; on marriage of clergy, 153 ; on qualifications and choice of a bishop, 153 ; on enthron- isation of a bishop, 160; on laying on of hand or hands, 161; lavabo in, 155; day for ordinations in, 155 ; bishops ordination prayer in, 158 ; the three bishops in, 32, 156 ; form of doxologies in, 160 ; appoint Satur- day and Sunday for divine service, 163; allow wine to bishops, 163; liturgy in, 38, 167; Eucharistic Inter- cession in, 33, 167 ; Sanctus in, 170 ; position of Benedictus in, 177; on the ceremonial law, 177; Words of Institution in, 171f.; Invocation in, 38, 176; blessing of oil and water in, 179; use of the name Paraclete in, 179 ; singers in, 38, 180f.; on preaching, 182; on bene- dictions, 182 ; dismissal of penitents, etc., in, 38, 182; antithesis in, 184 ; on ordination of a presbyter, the other presbyters not acting, 186f.; daily service in, 189, 227 ; number of presbyters in, 192; on the office ofa deacon, 193 ; on deacons visiting the sick, 190 f.; on deacons keeping order, 232; litany in, 33, 193f.; on confessors, 197; on widows and deaconesses and presbyteresses, 33, 44, 197-199 ; use the name Life- giver, 184, 201 ; on the position and ordination of readers and subdeacons, 33, 202 f., 205; on the promotion of readers and deacons, 202 ; on virgins, 205; on charismata, 33, 205f.; on newcomers, 207 ; forbidden trades in, 209; on soldiers, 33, 209; on length of catechumenate, 210; kiss of peace in, 210; veiling of women in, 210; on teaching and dismissal of cate- chumens, 33, 211; on baptism and anointing, 33, 215f.; on Lent and Holy Week, 39, 44, 218; forbid deacons to baptize, 225; words of 259 administration of Eucharist in, 223 ; psalmody in, 227; on days of rest, 228 ; on first fruits, 230 f.; on hours of prayer, 287. Appointment of clergy (xard- oraots), 90, 97, 104, 105, 108, 111, 112, 153, 186. Aquila, 138, 240. Arabic Didascalia, last five chapters of, 10, 12; date, 33, 34; probably later than Test., 33f., 154f., 158, 161f., 167, 176, 183 ; trace of a primacy in, 87, 155; church buildings in, 148 ff. ; baptistery, diaconicum, lectern, bishops house in, 7b.; screen in, 151; allows bishops marriage, but prefers celibacy, 154; bishops ordina- tion prayer in, 155f., 158; omits revelations, 156; on days for the Eucharist, 168; on bishops fasts and the three Entrances, 162; daily communion of bishops in, 164 ; description of Eucharist in, 166f. ; incense in, 167; allows widows to be inside the sanctuary, 167 f.; developed Intercession in, 167, 176 ; Mystagogia in, 34, 88, 182ff., 252-254; identifies widows and deaconesses, 167, 200; theology of, 84; psalmody, etc., in, 167; on readers of lections, 204. Arabic translation of Testament, see Copto-arabic. Arcadius, 145. Archdeacons, none in the Testament, 36, 152 (see Deacon, chief); at Alexandria read Gospel, 204; the name, 152. Arendzen, Dr., 7, 11, 148, 145, 146, 188, 192, 198. Arianism combated in the Testament, 16 ff., 35, 40, 160. Arians, 36. Arles, Council of, 38, 208, 223. Armenia, 57. Armenian Church, its liturgy, 169, 177; its churches, 151. Ascension, the, 27, 32, 126, 138, 217 f. Asceticism, 15, 21, 24, 94. Ascetics, 38 ; see Solitaries. Asia Minor, 12; considered as place of writing of Test., 45, 159, 240; chor- episcopi in, 37. Astronomers and astrologers not to be catechumens, 118 (cf. 123), 209. Athanasius, St., 17, 29, 224, 242; on Lent, 218; on doxologies, 160 ; on veils, 151; as leader of the deacons, 152. 260 Audians, 45, 240. Augustine, St., 38, 168, 216, 227, 232. Bases, 78, 76, 125, 178, 213 f. Babylon, 56. Ball, Rev. C. J., 241. Bangor, Antiphonary of, 201. Baptism, time for, 121; order of, 125 ff., 213 ff.; water must be flow- ing at, 2b.; responses at, 7b.; renun- ciations and submissions at, 33, 126, 213 ff. ; anointing before and after, 126f., 2131f. (see Confirmation) ; Eucharist after, 128, 220 ff.; formula absent, 214, 216; action split up, 216. See Creed. Baptism of blood, 120, 211. Baptistery, 21, 34, 63 f., 149. Basil, St., 17, 38, 164, 239 ; Liturgy of (so-called), 169, 177. Bathing at Pascha, 109, 121, 201 f. Batiffol, P., 25. Beginning of the day, 136, 159, 161, 164. Benedicite Omnia Opera, 137, 238. Benediction, two forms of, before Sursum Corda, 44, 169. See also Laying on of the hand, and Seal. ee qui venit, 42, 44, 75, 167, 177. Bilingual countries, 48. See Inter- preters. Bishop, the throne of, 63, 149; house of, 64; offers the oblations, 63 ; qualifications of, 64, 153; marriage of, 65, 153 ff.; ordination of, 65 ff., 155 ff.; age of, 65; no enthronisa- tion mentioned in Testament, 160 ; as high priest, 135, 160, 234f.; concurrence of other bishops at ordination of, 30, 65, 155 f.; whether one or several bishops say the words, 30, 155f.; ordination on Sunday, 65, 155; hours of prayer of, 68, 161 ; fasts of, 22, 68, 1621.; food of, 68, 69, 162f.; teaching and preaching of, 69, 84-90, 130, 164, 182; daily communion of, in Arab. Didasc.,164 ; dividing the word of truth, 100, 198 ; exorcising, 121-124, 212; breathes on catechumens, 124, 212; at Agap, 180 f., 228f.; receiving first fruits, 181f., 231; visiting sick, 135, 284 ; providing for sexton, 136, 235; pro- vides for the marriage of catechu- mens, 116; provides for virgins, 134. See Shepherd. Bithynia, 57. INDEX OF SUBJECTS AND AUTHORS Blessings, see Eulogiae, and Benedic- tion. Bona, 180. Book of Deer, 138. Boys, see Singers. Bread, blessing of, for the sick, 179. See Eulogiae. Bread of exorcism, 228 f. Brightman, Rey. F. E., 11, 13, 14, 19, 98, 38, 151, 153, 160, 164-167, 169- 173, 175-179, 193f., 204, 218, 228, 225, 229, 235, 239, 249-251. Bryennios, Archbishop, 11. Bunsen, C. J., 11, 12. Burial of the dead, 98, 135, 235. Burkitt, F. C., 215. Byzantine rite (early), 169. Cau.istus, Pope, 154. Canons of Hippolytus, scope of, 8, 9; date of, 28; not the original of these Church Orders, 8, 9 ; sanctuary veil in, 151; their silence about celibacy of the clergy, 153; bishops chosen by people in, 153; bishops ordination prayer in, 28, 156, 157; on laying on of hand or hands, 161; on bishops as chief priests, 160; enthronisation of bishops in, 160 ; communion of bishops in, 163; liturgy described in, 165; vest- ments in, 168, 178; antithesis in, 184; presbyters not said to act with bishop in ordaining a pres- byter, 186; ordination prayer of a presbyter same as for bishops, 28, 186 f.; restricts deacons, 195 ; ordi- nation of deacon in, 196; on con- fessors, 196; on widows, 197; absence of deaconesses in, 200; on the position of a reader, 203 f.; no subdeacons (?) in, 203; on virgins, 205 ; on charismata, 205 ; on new- comers, 207 ; forbidden trades in, 208 ; on soldiers, 208 ; length of cate- chumenate in, 210 ; on separation of sexes, 210; on dismissal of cate- chumens, 211; on martyred cate- chumens, 211 ; on competentes and their exorcism, 211 f.; on baptism and confirmation, 213, 219; creed in, 217; baptismal Eucharist in, 220 ; on administrators of Eucharist, 223; on care of the Eucharistic species, 224; on almsgiving, 226; Agap in, 228, 230; first fruits in, 230 f.; on fasting communion, 233, 239; on the Lenten fast, 233; on bishops visiting sick, 234; on sick INDEX OF SUBJECTS AND AUTHORS presbyters, 234; on the dying, 235 ; on hours of prayer, 236; on married mens prayers, 238; con- clusion of, 289. Canticles, 63, 81, 129, 188, 179-181. Cantors, see Singers. Se 56. Carthage, Third Council of, 289. Cassian, 237. Catechumens, 29, 38; house of, 68, 149; dismissed with laying on of the hand, 84, 120f., 184, 182, 211f.; celibacy of, 116, 207 ; not to offer loaf for Eucharist, 70; or to be at the Agap, 180, 228f.; inter- cession for, 101; rules for reception and marriage of, 115 ff., 207 ; length of instruction of, 119, 210; who to be admitted and who refused, 115 ff., 207 ff.; exorcism of, 121 ff., 212f.; if martyred before baptism, 120, 211; called Christians, 207, 210; to pray apart, 119, 210; to be ex- amined, 120f., 211. Celibates, Celibacy, see Bishop, mar- riage of, Asceticism, Catechumens, and Virgins. Ceremonial Law of the Jews, 177. a es Oecumenical Council of, 179. Characteristic phrases in Testament, 21 if. Characteristics of Testament, 20 ff., 143. Charisius, 242. Charismata, 15, 33, 76, 78, 114, 169, 205 f. Chief deacon, see Deacon. Children of light, see Light. Choirs, see Singers. Chorepiscopi, 37, 45. Chrism, 216. See Baptism. Christmas, see Epiphany. Chrysostom, St., encourages monas- ticism, 38; Eucharistic Intercession in writings of, 176 ; benediction be- fore Sursum Corda in, 169 ; Sanctus in, 170; Words of Institution in, 171; Invocation in, 175; on the Lords Prayer, 178; on preaching, 182; Liturgy of (so-called), 169, 1738, 177. Church, double meaning of, 149; buildings of, 36, 62-64, 148-153. Churchyards, 185f.; keeper of, 136, 235. Cilicia, 56. Cirta, Church of, 235. Clement of Rome, St., 7, 49, 114, 115, 138, 141, 144, 159f., 188. 261 Clement, Psendo-, Ancient Homily by, 182 Clergy, list and number of, 99, 191; college of, 15, 64. Commemoration, 68, 101, 151. Communicants, prayer of, 38, 76, 178. Communion of clergy, 76, 177; of people, 76, 128, 178, 221ff.; of the sick, 184; a new food, 184. Competentes, 120 ff., 211f. Concelebration, 70, 165. Coneubines, 118, 208 f. Confessors, 29; in the litany, 100; not to be ordained unless appointed bishops, 105, 196 f.; relative position of, 203. Confirmation, 127, 219 f. Confusion of Persons, 20, 39, 91, 187, 247, 250. Constantine, 26; his churches at Jeru- salem, 43, 150. Constantinople, penitents at, 38; first Oecumenical Council of, 40; Creed of, 20, 40, 78, 85, 201, 241f. Constitutiones per Hippolytum, 10, 29; bishops ordination prayer in, 157f.; appointment of readers in, 33, 204. Consubstantial, 20, 40, 108, 201, 241 f. Coptic Liturgy, 5, 34, 167, 169, 172, 178, 223, 249. Copto-arabic translation of Testament, 6, 42, 43, 49, 51-54, 56, 58-60, 68, 90, 186, 148, 145, 156, 160, 162f., 165, 167, 169, 188-192, 194f., 197f., 201, 202, 205, 209, 211, 223f., 225- 227. Cornelius, his list of clergy at Rome in 251 a.v., 192. Courtyard, the, 62 f. Creed at baptism, 31, 44, 126, 217f., 224; at Jerusalem and Rome, 215, 242, Cross, taking up the, 15, 58, 62, 71, 81, 87, 91, 106; festival of the, 40, 43. Cup of the Eucharist, see Mixed Chalice; spilling the cup, brings judgment, 128, 224. Cyprian, St., 216; on readers, 203 ; on hours of service, 168 ; on hearers, 37; on oblations for the dead, 235. Cyril of Alexandria, St., 224. Cyril of Jerusalem, St., 14, 242, 250 ; Liturgy in, 167 f.; Sanctus in, 171 ; on the Eucharistic type, 173; Eu- charistic Intercession in, 168, 176; Lords Prayer in, 178; Sancta Sanctis in, 168, 170; no Fraction 262 in, 179; does not mention Words of Institution in the Liturgy, 170 f. ; re- ference to Oblation, 171; Invocation in, 168, 171, 174; speaks slightingly of apocryphal books on Antichrist, 144; on the Seal, 213; on baptism, 215 ; creed in, 215 f.; oil of exorcism in, 216; on confirmation, 220; on the teaching of the resur- rection, 224. DaILy service, 95 ff., 189. Date of Testament, 25-42; of Trves fragment, 141 ff. David de Bernham, Bishop of St. Andrews, his pontifical, 180. Dawn, order of service at, 164 f. Day, see Beginning of the day. Deaconesses, 33, 64, 70, 76, 101, 106, 135, 169, 192, 198-200, 205, 216, 234. Deacons, praise of, 21, 190; menial duties of, 37, 191; the chief deacon, 36, 63f., 152, 191; house of, 62, 64; position of, in church, 70; admonition, or ectene, or litany of, 33, 70, 99-102, 103, 121, 169, 192 194; as singers, 81; visiting the sick and needy, 94, 98, 190f., 234 ; communion of, 76 ; qualifications of, 97; marriage of, 97, 190 ; admonish catechumens, 98; burial duties of, 98, 99, 285; as almoners, 98, 99; keep order in the church, 98, 102, 188, 282; as counsellors of the clergy and mysteries of the Church, 31, 98, 190; as ministers of the bishop, 98, 104, 193, 195 f.; as guest masters, 64, 99; number of, 99, 191 f.; as the eye of the Church, 99, 193; disciplinary duties of, 102, 103, 194, 232; admonish penitents, 108; discretion of, 194; ordination of, 104, 196; not appointed to the priesthood, 104, 195 f.; at baptism, 125f., 213-215; at the baptismal Eucharist, 128, 221f.; as adminis- trators of the Eucharist, 129, 228 ; baptizing in case of necessity, 129, 225 ; carrying the Eucharist to the sick, 1384, 284; but not to presby- ters, 129, 184, 2384; prayed for in the litany, 100; offering lamp, 129; offering the Oblation, 222 ; waving fans, 128 (?), 167, 222. ae Address of, 87, 88, 183, 185f., 254, Decius, see Dexius. De Lagarde, see Lagarde. INDEX OF SUBJECTS AND AUTHORS Demoniacs, 88, 117, 121, 124, 212. Departed, the faithful, prayers for, 74, 101, 132, 135, 177, 285; oblations for, 235. Descent into hell, see Harrowing of Hades. Detailed Creed, the, 18. De Virginitate, Tract, 189. Dexius, 141. Diaconicum, 62, 64, 149. Didach, 11, 13, 148, 163, 177f., 212, 215, 228f. Didascalia, 12, 18, 199. See Arabic Didascalia, Ethiopic Didascalia, Apostolic Constitutions, Verona Fragments. Didymus, 160. Digamy, 15 ; forbidden to clergy, 153 ; of women, 198. Diocese (zrapotxta), 92, 138, 188, 240. Diocletian persecution, 204. Dionysius of Alexandria, 28. Diptychs, 167, 245f., 249. Dise ( paten), 129, 225, Doorkeepers, 192, 232, 235. Dorotheus, 240. Dositheus, 138, 240. Doxologies to prayers, 39, 159 f. Doxology of the Lords Prayer, 178. Dreams, see Interpreters, Duchesne, Abb, 28, 218, 288. East, the, 57; of a church, 63, 108, 149 f, East Syrians (Nestorians), their churches, 151 f.; their baptism, 216, 220; their confirmation, 220; their liturgies, 85 (see Adai, Nestorius, Theodore); their Lent, 218; their chorepiscopi, 37; forbid bishops to eat meat, 163; their hymns of praise, 179; apply the Sursum Corda, 180; their choirs, 181; their lections, 204; their repetitions, 178. Easter, see Pascha. Easter Even, 22, 121, 188, 212, 226, 233. are Church (Orthodox), 151, 220, 225. Ectene, see Deacon. Edessene Canons, 14. Egypt, interpreters in, 43; considered as place of writing of Testament, 44, 163, 169. Heppner Church Order, scope of, 9; ate of, 29; does not touch on Arianism, 29; on the choice of bishops by the people, 158; says nothing of clerical celibacy, 153 ; INDEX OF SUBJECTS AND AUTHORS 263 omits bishops ordination prayer, 156f.; has same form for bishops and presbyters, 29; on the laying on of hand or hands, 161; on the kiss of peace, 160; description of liturgy in, 165; fraction in, 179; on the ordination of presbyters, 186 f.; restricts deacons, 190, 195; on confessors, 196f.; on widows, 197 f., 203 ; no deaconesses in, 200 ; on the position of the reader, 203 ; on virgins, 205; on charismata, 205; on newcomers, 207; for- bidden trades in, 208 f.; on soldiers, ib.; length of catechumenate in, 210; on separation of sexes, 210; dismissal of catechumens in, 211; on competentes and their exorcism, 211f.; on baptism and confirmation, 214, 216; creed in, 217f., 242; on the Eucharistic type, 222 ; baptismal Eucharist in, 221; administrators of Eucharist in, 223 f.; on care of the Eu- charistic species, 224 f.; the white stone in, 224f.; Agapin, 228 f.; on first fruits, 230 f.; on the fast before Easter, 233 ; on bishops visiting the sick, 234; on burial of the dead, 235; on hours of prayer, 236 f.; on married mens prayers, 238; on fasting communion, 233, 239; on mutual instruction, 238; Greek original of, 29, 44; reputed author- ship of, 141; conclusion of, 239. Egyptian Heptateuch, 12, 13, 29, 147, 153. See the preceding and fol- lowing. Egyptian Liturgy derived from Ap. Const., 167, 170, 176, 223. . Elvira, Council of, 38, 164, 194, 202, 210, 212, 225, 228. Embalming, 135, 235, Emperors, Empire, see State. Entrances to church and baptistery and exits, 62, 63, 148 f. Entrances, the eighteen exalted, 22, 68, 162. Ephesus, Oecumenical Council of, 152, 242; Robber Synod of, 191. Ephrem Syrus, St., 178, 184, 225. Epiclesis, see Invocation. Epiphanius, on presbyteresses, 39, 199 ; on fasts, 163 ; on sextons, 285; uses the Lord, the Lifegiver of the Holy Ghost, 40, 201, 241f. Epiphany, 32, 39, 40, 90, 109. Ethiopic Church Order, scope of, 9; date of, 30; bishops ordination prayer in, 157f.; on choice of bishops by the people, 153; says nothing about clerical celibacy, 153 ; on laying on of hand or hands, 161; liturgy in, 30, 165; absence of Eucharistic intercession in, 166, 176; meaning of Remembering therefore in, 173; position of Sancta Sanctis in, 170; Words of Institution in, 171 f.; Invocation in, 175f.; ordination prayer for presby- ters in, 30, 187; restricts deacons, 190, 195; on widows, readers, and subdeacons, 2038; its liturgy a source of Test., 30, 44. Ethiopic Didascalia, 12; allows bishops to be married, 154; incense in, 167 ; on deacons, 195f.; on baptism of women, 216. Ethiopic Statutes, see Ethiopic Church Order. Ethiopic translation of the Testament, 6, 48, 170, 178. Eucharist, days for, 69, 163 ; on Satur- day, 69, 168f.; hour for, 78, 163, 168; liturgy in the Testament, 69ff.; in other Church Orders, 165 ff.; after baptism, 128 f., 220 ff.; administration and administrators of, 128f., 222ff. See also Com- munion, Type, Offering. Eulogiae, 130, 133, 228-230. Eusebius of Caesarea, 28, 150, 185, 192. Eustathians, 154. Eutychianism, 180. See Monophysit- ism. Eutychius, 192. Exorcism, see Catechumens; oil of, 125 f., 213-216. Exorcists, house of, 63; number of, at Rome, 192; in A.C., 205 f. Fa.uen, intercession for the, 101. Fans, 128 (?), 167. Fasts, 16, 21, 39, 44; of bishops, 22, 68 ; of presbyters, 92 ; before Kaster, 89, 121, 134, 168, 233 ; before com- munion, 76, 134, 187, 233, 239; Eucharist on fast days, 69,163 f.; fast days in the week, 16, 44, 163. Feast kept after bishops ordination, 22, 67. Festivals, in Testament, 39, 40; in Ap. Const., 32, 39. Ffoulkes, Dr., 171, 174. First fruits, 31, 131-183, 230f. Forbidden trades, 117 f., 208 f. Forecourt, see Courtyard. Forgery, question of, 26 ff. 264 Fraction, absence of, in Testament, 179 ; found in other authorities, 7d. Funerals, see Burial of the Dead; feasts at, 189. Funk, Dr., 10, 13, 19, 25, 28, 29, 149f,, 166, 252. GALLICAN Statutes, 196. Games, participants in, not to be cate- chumens, 117, 208. Gamurrini, J. F., 14. Gangra, Council of, 153 f., 232. Geyer, Dr., 14. Gifts, see Charismata. Gloria in excelsis, 189. Good Friday, 39, 121, 211f., 226, 239. Gospel, by whom read, 84, 119; in instruction of catechumens, 95, 119, 121, 211. Grace at meals, 183, 232. Grammarians, 117, 208 f. araveyena) gravediggers, see Church- ard. Gianory of Nyssa, St., 38, Guest house, the, 64, 99, 153. Gwilliam, Rev. G. H., 177. 14, 161, 186, Hasirations, eternal, heavenly, 22, 50, 66, 81, 96, 103, 112, 122, 127. Hammond, Rev. C. H., 169 f. Haneberg, Dr. von, 9. Harklean Version of Bible, 68. Harnack, Dr., 25, 29, 30, 141, 144. Harrowing of Hades, 74, 85, 87, 88, 185, 254. Hauler, Dr., see Verona fragments. Hearing (becoming a catechumen), 106. Hefele, Bp., 14, 37, 153f., 175, 198f., 202, 204, 209, 222, 232, 239, 242. Hermas, 188. Hermits, see Solitaries. High priest, see Bishop. : Hine. Council of (A.D. 393), 39, 175 Hippolytus, 18, 28, 154, 157, 225, 240. See Canons of Hippolytus, and Constitutiones per Hippolytum. Holy Ghost, personality and divinity of the, 20, 35, 40, 158,176; proces- sion of the, 41. Holy week, 89, 218, 282, 234. Homoousion, see Consubstantial. Horner, Rev. G., 10. Hort, Dr., 242. Hosanna, 167, 177. Hours of prayer, 29, 31, 68, 109, 186 f., 236-238. INDEX OF SUBJECTS AND AUTHORS Huntsmen, public, not to be catechu- mens, 117, 208. Hymns, see Canticles. Iconosrasis, the, 151. Idols, priests and makers of, to be rejected, 117. Ignatius, Pseudo-, 14, 19, 175, 218. Ignatius, St., on the Holy Trinity, 175; said to have introduced anti- phonal singing, 181 ; on presbyters, 192 ; on the ignorance of the devil, 185. Ignorance of angels and demons about the Incarnation, 86, 185. Imposition of the hand, see Laying on of the hand. Incense, 34, 166 f. Incorruptibility, 23, 65, 72, 80, 86, 88, 95, 128. Infants, see Babes; baptism of, 125, 213 f.; communion of, 76. Instrumental music, absence of, 181. Intercession at Eucharist, 74 f., 246 ff. ; developed, 38, 34, 167, 176, 251. Interpreters, 48, 44, 204 ; of dreams, to be rejected, 118. Invocation, in Eucharist, 24, 33, 35, 74, 166-168, 174-176, 247, 250; in confirmation, 127, 216, 219f. Trenaeus, St., on Invocation, 174. See Pfaffian fragment. Isidore of Pelusium, 204. JACOBITES, see West Syrians. James, Dr. M. R., 6, 58, 141f., 146. James, St., Liturgy of, 169, 171, 177. James of Edessa, 5, 6, 7, 24, 26, 42, 64, 138, 142f., 145, 151f., 155, 159, 169, 177, 185, 198, 200, 212, 224- 226, 229, 240 f., 249. Jerome, St., 38, 210, 287. Jerusalem, 43, 138 ; considered as place of writing of Testament, 43. Sce also Silvia, Constantine, Cyril. Jews, not mentioned in Z’estament, 438 ; their choirs, 181; their Pascha, 238. Judaea, 57. Julian the Apostate, 36, 41, 42. Justification, 23, 58. Justin Martyr, St., 153, 160, 170, 204, 216, 220, 223, 234, 250. Justinian, 154, Keratina, Dr. J. F., 229 f. Kiss of peace, see Peace. ear at prayer, 100, 121, 129f., Kyrie Eleison, 152, 181, 193. INDEX OF SUBJECTS AND AUTHORS Lacarpr, Dr. de, 4, 6, 9, 11, 13, 49, 50, 538-55, 58, 97, 98, 104, 1138, 117, 125, 181, 145 f., 150, 155, 158-161, 163, 167, 170-172, 176f., 179f., 186-190, 192-195, 197-199, 202- 205, 207, 209-212, 215f, 218, 221- 225, 230-233, 237, 240. Lamp, offering of the, 129, 150, 227. Laodicea (in Phrygia), Council of, date, 37, 154, 191; metropolitans at, 37; forbids women to be near the altar, 168f.; on singers, 38, 180; on the use of the stole, 37, 180, 191 ; on widows who sit in front, 39, 198 f.; on the choice of bishops, 158 ; on subdeacons, 202. Laodicea (in Syria), 16, 43. Late comers, prayers for, 102, 103, 193 f. ; typical of Day of Judgment, 22, 102. Lavabo, see Washing of hands. Laver of regeneration, baptism the, 127, 219. Laying on of the hand, singular or plural, 161 ; as benediction, 182. Laymen, intercession for, 101 ; baptiz- ing, 225. Lectern, 63 f., 152. Lections, 63 f.; at Eucharist, 84,181 f.; at Pascha, 125, 129, 1383, 2382; readers of, 84, 167, 208 f. Lent, see Pascha. Licinius, 208. Lifegiver, the, 20, 40, 108, 201, 214, 218, 241 f. Light, 15, 21, 50f., 58, 60, 63, 66, 71, 72, 77, 79, 80, 82, 83, 85, 86, 88, 91, 93-95, 97, 100, 103-105, 107, 111, 120-123, 188; how typical, 150f. Lightfoot, Bishop, 11, 19. Linen, pure, 63, 151. Litany, see Deacon. Liturgy, see Eucharist. Lord, the (the Holy Ghost), 20, 40, 78, 179, 201, 241. Lords Prayer, absence of, in Testament and other liturgies, 178 ; allusions to, 76, 77, 178 ; doxology of, 178 ; in Didach, 7b.; in A.C. at baptism, 215. Lost Church Order, 8, 157 f., 226. Love feasts, see Agap. Ludolf, Job, 9, 80, 31, 155-157, 159, 165, 167, 187, 195-197, 223, 245, 247-249, 251. Lycaonia, 56, 57. Lycia, 56. Macepontan heresy, 35, 41, 176. MLean, N., 142. 265 Magicians not to he catechumens, 118 (cf. 128). Magnus, 138, 240. Maker of life, see Lifegiver. Manuscripts of Testament, 5-7. Maranatha, 177. Marcellus of Ancyra, 242. Marcionites, 164, 185. Mark, St., Liturgy of, 169, 172, 177, 228, 249. Mark the Hermit, 223. Marriage after ordination, 154. Bishops, Presbyters. Married mens prayers, 136f., 238. Martyred catechumens, 120, 211. Martyrs, festivals of, in A.C., 32. Maundy Thursday, 121, 129, 201f., 211, 226 f., 239. Meat forbidden to bishops, 68, 163. Metropolitans, absence of, 37. Military service forbidden, see Soldiers. Milk and honey at baptism, 24, 44, 221 f. Milligan, Prof., 225. Mithras, 151. Mixed chalice, 78, 128, 221 f., 247. Monarchical and indissoluble Church, 16, 65, 156. Monasticism, absence of, 38. Monophysitism and Monophysites, 5, 17, 48. See West Syrians. Monstrous births, 53. Montanistie influence on Testament, 15, 16, 44, 45, 144, 186, 194, 197, 200. Morin, Dom G., 15, 28. Mozarabic rite, 170. Muratorian fragment, 149, Mystagogia, 17, 20, 34, 69, 84-90, 182-186, 252 ff.; when said, 90, 184. See Namine, of subdeacons and readers, 112, 202f.; of the offerer of first fruits, 1382, 281; of offerers for the Eucharist, etc., 63, 152. Necromancers, see Magicians. Neocaesarea, Council of, 37, 154, 192. Nestorianism, 35, 180. Nestorians, see East Syrians. Nestorius, Liturgy of (so-called), in- fiuenced by Byzantine rite, 171; benediction before Sursum Corda in, 169 ; Words of Institution in, 171 f.; Invocation in, 176. New-comers, 115 ff., 207-209. New stone or decree, the, 129, 224. New [Testament], the, 119, 182, 210 f. Newly baptized, the, 76, 128, 130, 134. 266 Nicaea, First Oecumenical Council of, 32, 37, 156, 196, 208, 218, 222, 223, 228, 249; Creed of, 40, 241 f. Nicetas, 240. Nicetas of Romatiana, 217. Nicodemus, Gospel of, 185. Numbers of chapters in Codex S., 189. Ostation, the, at the Eucharist, 33, 73, 165-168, 170-174. See Offerings. Offering, by deacons, 128, 222 ; house of, 64, 152. See Eucharist. Offerings, 62-64. See First fruits. Oil, blessing of, 77, 78, 179; of an- ointing, 125 ff., 213 ff.; of exorcism, 125 f., 213 ff.; a type, 22, 78. Old age and the presbyterate, 91, 110, 187 f., 202. Omissions in the Testament, 23 f., 171, 178, 176, 221, 223, 224. Order of the dawn service, 164 f. Orientation of churches, 150. Orthodox, see Eastern Church. Oxyrhynchus Logia, 212. PALESTINE considered as the place of writing of Testament, 43. Palm Sunday, 40. Parabolani, 191. Paraclete, 15, 78, 179, 241f. Parents or kinsfolk to be sponsors for babes at baptism, 125, 214. Parish, see Diocese. Paronomasia, 42, 62, 91, 110, 187 f., 202. Pascha, 82, 39f., 90, 109, 129f., 183, 232f.; forty days of, 39, 44, 124, 218. Paschal taper, 227. Paula, 237. Payne-Smith, Dean, 49,184, 210, 224f. Peace, kiss of, 68, 70, 92, 119, 128, 160, 168, 210. Penitents, 37 f., 108, 194; no stations of, 37, 38, 194. Pentecost, 32, 39, 40, 90, 109, 180, 162, 218, 227 f. Persecutions, 27, 35, 36, 41, 72, 96, 101, 249. Person (theological), 180. Personification of abstracts, 22 (where see references), 31, 183, 196. Peter, shadow of, 234 f. Pfaffian fragment, 172, 174. Phials, the holy, 107, 200. Phoenicia, 57. Phrygia, 15, 199. 122, Pilgrimage of Silvia, see Silvia. Pisidia, 57, INDEX OF SUBJECTS AND AUTHORS Place of writing of Testament, 42-45, Platt, see Ethiopic Didascalia. Pliny, letter to Trajan, 168, 181, 230 ; on the evil eye, 146 f. Pneumatomachi, see heresy. Polycarp, 198. Pontus, 57. Porches, 62, 68, 149 f. Post-baptismal sin, 24, 194. Prayer completed, 84, 102, 193f.; extempore(?), 164, 193 f. Prayers to the Son, 20, 39, 179. Preaching, 133, 182. See Bishop. Pre-anaphoral prayers, 78-84, 179 f. Presbyter and Priest, 177 f. Presbyterate, spirit of the, 91, 100, 187, 195 f. Presbyteresses, 15, 38, 39, 44, 101, 110, 134, 198-200, 202. Presbyters, position and division of, in church, 63, 70, 150, 200; house of, 64; communion of, 76; as singers, 81; qualifications of, 90; marriage of, 186; ordination of, other pres- byters assisting, 90-92, 186-188 ; duties and fasts of, 92-95, 162, 188 ; teaching of, 93; visiting the sick, 94, 188 ; food of, 92, 95, 188 ; to celebrate the Eucharist like bishops, 95; daily prayers of, 95 ff., 189 ; carry Eucharist to sick priests, 134, 284 ; number of, 99, 191 f., 200 ; in baptism, 125f., 213-215 ; when sick, 134, 284; prayed for in litany, 100; the twelve, with phials, 107, 200. President (bishop), 150, 204. Priesthood in Syriac, 178. Prisoners, 81, 132. Promotion of clergy, 112, 202; of catechumens, 120. Property of Christians, 131f., 135, 230 f.; of widows, 107. Prophecy, gift of, 15, 97, 186. Prophetesses, absence of, 16. Prophets, 15, 22, 68, 69, 81, 84, 87, 100, 104, 110, 116, 127, 136, 181, 204 ; number of, 149. Prudentius, 192. Psalmists, see Singers. Psalm-singing, 63, 81, 129, 135, 136, 167, 181, 189, 226. Psendo-Ambrose, see Ambrosiaster. Pseudo-Clement, see Clement. Pseudo-Ignatius, see Ignatius. Pshitta version of the Bible, 51, 64, 69, 75, 104, 106, 112, 122, 138, 147, 155, 159, 168, 198, 212. Macedonian INDEX OF SUBJECTS AND AUTHORS Psychic man, the, 31, 128, 222. Pusey, P. E., 177. QuaLiricaTions of clergy, see Bishop, Presbyters, Deacons, Quartodecimans, 45, 218, 283. Quotations from the Bible, 28, 24, 255. RauManl, Mer., 4, 6, 11, 25, 55, 70, 72, 73, 85, 86, 87, 88, 90, 98, 103, 116, 126 f., 186 f., 146, 148, 149, 152, 155 f., 167, 170, 178, 183-185, 187f., 191, 200f., 208, 222, 226f., 229. Readers, position of, in church, 70; communion of, 76 ; intercession for, 101; numbers of, at Rome in 251 A.D., 192; promotion of, 112, 202 ; appointment of, on Sunday, 112; not in Test. by laying on of hands, 38, 112, 205 ; naming of, 202 f.; read- ing lections, 84, 203f.; experience required in, 204f.; relative position of, 208f.; associated with chief deacon in writing and reciting names of offerers, 63, 204; keep order in the church, 133 ; in Sarapion, 204. Renunciations in baptism, 33, 126, 213-215. Repetitions, 173. Reservation of Eucharist, 137, 164, 239. Responses at baptism, 125f., 213 ff. Rest, 23, 62, 101, 112, 182, 148, 195. Resurrection, not taught till after baptism, 128 f., 221, 224f.; typified by the evening, 22, 136. Revelations, supernatural, 15, 65, 74, 92, 106, 156, 186, 198, 205f., 251. Riez, Council of, 37. Roman ordinal, 186. Rome, Lent at, 218; Good Friday communion at, 239; early service books at, 8, 169; daily service at, 189; number of clergy at, 192; position of clergy at, 203. Saurpic Ecclesiastical Canons, 12f., 167, 170, 176, 223. See Egyptian Heptateuch. Sailors, 42, 233. Sancta Sanctis, 71, 167f., 170, 249. Sanctuary, see Church, Altar, Veil. Sanctus, absence of, in Testament, 170 ; absence of, in other liturgies, 30, 35 ; found in some ancient liturgies, 167 f., 170. Sanday, Professor, 217. Sarapion, Bishop of Thmuis, prayer- book of, 14; on the Holy Spirit, 20, 267 175 ; interpreters in, 43; doxologies in, 160; on the Sunday Eucharist, 164; liturgy of, 168; Eucharistic type in, 172f.; Sanctus in, 168, 170; Invocation in, 25, 175; Eucharistic Intercession in, 176; Words of Institution in, 171; omits This do, etc., 173; frac- tion in, 179; blessing of oil and water in, 179; ordination prayer of a presbyter in, 187; of a deacon, 196 ; no benediction of minor orders in, 204; oil of exorcism in, 216; no widows or deaconesses mentioned in, 200; prayers for the faithful de- parted in, 235. Saturday, Eucharist on, 69, 163f.; whether a fast or a feast, 164. Schaff, Dr., 17. Sea, the, travellers by, 42, 101, 2838; water of, 215 f.; sea-shore, 42, 98f. Seal, the, 82, 124, 128, 195, 212f., 216. Sectarian work, Testament not a, 24f., 155. Serapion, see Sarapion. Sermon on the Mount, application of, 92, 188. Seventy-two disciples, 192, 249. Sextons, 136, 235. Shepherd, the bishop as, 238, 81, 89, 105, 120, 128, 1380. Shepherds, the clergy as, 23, 53, 54. Sick, the, see Visiting. ; Sickle of Antichrist, 58, 142, 147. Sign of the Cross, see Seal. Signs of the end, 50 ff. Silas, Silvanus, 138, 240. Silvia, Pilgrimage of, description of, 14; Christmas in, 40; Palm Sunday in, 40; commemoration in, 151 f,, 193; incense in, 84, 167; singing boys in, 152, 181; on preaching, 182; lections in, 181; daily service in, 161, 189, 227, 288; hours of prayer in, 237 f. Singers, 38, 81, 129, 135, 180f., 191f., 205. Slaves, rules for reception of, 116, 118, 209. Smith and Cheetham, Dictionary of Christian Antiquities, 44, 150, 152, 191f., 200. Smith and Wace, Dictionary of Chris- tian Biography, 17, 41, 199, 201, 287, 240-242. Socrates, 181, 218, 239. Soldiers, Christians forbidden to be, 24, 38, 36, 118, 208f. Solitaries, 204. 268 Son of perdition, see Antichrist. Sorcerers, see Magicians, Soul of our Lord, 17, 19, 85, 87, 182, 184. Souls have figures, 15, 107, 200. Sozomen, 182. Spirit, works of the, 15. Sponsors, at baptism, 125, 213 f. State, references to, 35, 36, 101. Stations, see Penitents. Statuta ceclesiae antiqua, see Gallican Statutes. Stephen, St., festival of, in A.C. 32. Steps, of bishops throne, 63. See En- trances, exalted. Stole, use of, by chief deacon, 37, 99, 191; by cantors, etc., 180. Strangled things not to be eaten, 133, 232. Subdeacons, position of, in church, 70 ; communion of, 76; number of, 99, 191f.; intercession for, 101; not ordained in Test. by laying on of hands, 32, 202-205 ; promotion of, 112, 202; not in C.H (?) or Ap. C.0., 208; appointment of, on Sun- day, 111, 202; naming of, 202f.; keeping order in church, 1338, 232 ; visiting the sick, 234 ; relative posi- tion of, 203; reading lections, 204 ; in Sarapion, 204. Submission, formula of, at baptism, 29, 33, 126, 213-216. Subordinationism, 16, 19. Sunday, day of refreshment, 130, 228 ; of Eucharist, 69, 163f.; of ordina- tion, 65, 111, 112, 155, 202. Sursum corda, 71, 165-169, 249; ap- plied to other offices, etc., 79, 81f., 95, 99, 180. Swainson, Dr., 242. Swete, Dr., 41, 176, 201, 235. Syria, 43, 56, 199; considered as place of writing of Testament, 43. Syrian Octateuch, 5, 6, 12. Syrians, see East Syrians, Syrians. West TABERNACLES, see Habitations. Tares in the wheat, 93, 188. Tattam, Archdeacon, 9, 11, 18, 141, 153, 155, 160f., 165, 170, 178, 176, 186-188, 191 f., 196-198, 200, 202f., 205, 210-212, 223-225, 228, 2320f., 233 f., 236, 238 f. Teaching of the Apostles, see Didach. Temple, the, 109, 201. Tendency of Testament, 19, 27. . Tertullian, on bishops as high priests, 160; on the Eucharistic type, 172; INDEX OF SUBJECTS AND AUTHORS on hours of service, 168; on the Word, 175; on readers, 203; on Pentecost, 228; passage about the souls, 15, 200; on hearers, 37 ; no oil of exorcism in, 216 ; on con- firmation, 220; on milk and honey at baptism, 221; on administrators of Eucharist, 223; on spilling the elements, 224; on the Agap, 229; on oblations for the departed, 235 ; on reservation of Eucharist, 239. Testament, the name, 3, 4, 23, 34, 49, 61, 138. Testing spirits, 23, 55, 59, 69, 98, 120. Thaddaeus, see Adai. Theatrical profession forbidden to Christians, 36, 117 f., 208. Theodore, East Syrian Liturgy of (so called), 169, 171 f., 176. Theodoret, 152. Theodosius 11., 145. Theology of Testament, 16 ff., 35. See Apollinarius. Third Order, the, 62, 148. Thomas of Harkel, 224. Throne, see Bishop. Tithes, 230. Toledo, First Council of, 204. Translations of the Testament, 6, 43. Travellers, intercession for, 101; by sea, 233 ; carry the sacrament, 239. Treasury, the, 64, 152. Trves fragment of Prelude, 6, 52, 53, 57, 58, 141f., 146 f. Trinity, 20, 62, 65, 69, 74, 76, 124, 150, 157, 174 f., 250. Triple division of man, 17, 182. Trisagion, 178. Type, the Eucharistic, 21, 73, 128, 172f., 250. Types, 21f., 60, 62, 63, 64, 66, 67, 68, 69, 77, 78, 80, 86, 96, 102, 107, 133, 186, 150f., 221 f., 232. Unrzen, Dr., 13. VEIL, of the sanctuary, 68, 151, 167 f.; why drawn at the Eucharist, 70, 168; of the baptistery, 63; at baptism, 127 ; of the paten (2), 129, 225 ; of married women, 119, 210; of virgins, 16, 113, 205. Verona fragments (Dr. Haulers), de- scription of, 10, 12, 18, 16; date of, 31, 32; not Roman or Alexandrian, 44; connecting link between the two Church Orders in, 147 ; ordina- tion prayer for bishops in, 157 f.; say nothing about the celibacy of the INDEX OF SUBJECTS AND AUTHORS 269 clergy, 153; on the choice of the bishop by the people, 153 ; on laying on of hand or hands, 161 ; on bishops as chief priests, 158, 160; liturgy in; 31, 166 ; Words of Institution in, 171; fraction in, 179; on the Euchar- istic type, 173 ; Invocation in, 166, 175f.; no Eucharistic Intercession in, 176 ; on presbyters assisting the bishop at a presbyters ordination, 186 ; ordination prayer for presbyter in, 31, 187; for deacons, 31, 104, 196 ; supplies link between Ethiopic Church Order and Testament, 166, 196; close connection with Testa- ment, 31, 44; restrict deacons, 195 ; on baptism and confirmation, 214 f., 219f.; baptismal creed in, 31, 217, 224 ; on the Eucharistic type, 222 ; the baptismal Eucharist in, 221 f.; administrators of Eucharist in, 223 ; on care of the Eucharistic species, 224; Agap in, 31, 229; on first fruits, 31, 230f.; on the fast before Easter, 31, 233 ; on bishops visiting the sick, 234; on hours of prayer, 31, 237; on fasting communion, 239 ; on mutual instruction, 238 f. Versions of the Testament, 6, 48. Vessels, holy, 22, 51, 91, 108, 127. Vestments, not mentioned in the Testa- ment for the services, 37, 178; in C.H., 163, 178. See White robes. Vigil of Easter, 125, 133, 218, 226, 232. See Easter Even, Virgins, 76, 81, 106, 112-114, 119, 125, 134, 135, 181, 192, 204f.; no hand to be laid on them, 113, 205 ; veils of female virgins, 16, 113, 205 ; female virgins as brides of Christ, 205. Visiting the sick, 94, 107, 121, 184, 135, 198, 234f. Wasuine of hands, 65, 136, 155, 167, 236. Water, to be flowing for baptism, 125 ; no blessing of, for baptism, 214; blessing of, for the sick, 78, 179; plentiful in Test., 43, 44. West Syrians (Monophysites), 5, 37, 43, 152, 163, 225, 241; their ordinal, 156. White robes of the newly baptized, 180, 228 ; of chief deacon, 99. Widowers, bishops as, 154. Widows, who sit in front, 21, 38, 39, 64, 108, 111, 120, 127, 198f.; no other professed widows in the Lestament, 44, 199 ; house of, 64 ; in- cluded among the clergy, and within the veil at the Eucharist, 70, 167 fi. ; communion of, 76; number of, 99, 191f., 198; qualifications of, 105f., 197 f.; monogamy of, 198; identical with presbyteresses in Testament, 199; to teach women, 106f., 120, 197 f.; relation to deaconesses, 106, 198-200 ; their prayers are the altar of God, 107, 198; to assist deacons, 107, 200; prayer of the institution of, 108 ; hours of prayer of, 109 ; not to speak in the church, 16, 107, 198, 202; form of prayer used by, 110, 111; functions of, at baptism, 126, 216; their appointment forbidden at Laodicea, 39, 198f.; relative posi- tion of, 203; receiving alms, 107, 129, 198, 225 f. Wine, 68, 69, 95, 163, 188 f. Women treated with violence, 1038. Womens ministry slighted in Apost. Ch. Order, 148, 198. See Widows. Words of Institution, 24, 73, 170-172, 247, 250; incorporating 1 Cor. xi. 26, 73, 172, 247, 250. Wordsworth, Bishop J., 8, 14, 16-19, 25, 28, 34, 152, 154, 156, 159, 161, 163, 168, 172f., 175, 181-186, 189, 191., 194, 199 , 203-205, 216, 222, 227, 235, 237 f., 240. Work, Works, 22, 58, 94, 101, 104, 107, 118, 114, 119, 128, 136, 195. ZAHN, Dr., 25, 45, 240. PRINTED BY MORRISON AND GIBB LIMITED, EDINBURGH T. T. CLarRkKs PUBLICATIONS. THE ANTE-NICENE CHRISTIAN LIBRARY. The Ante-Nicene Christian Library. A Collection of all the Works of the Fathers of the Christian Church prior to the Council of Nicea. Edited by the Rev. Professor Rosrrts, D.D., and Principal Jamzs Donaupson, LL.D., St. Andrews. In Twenty-four handsome 8vo Volumes, Subscription Price 6, 6s. net; or a selection of Four Volumes for 1, 1s. net. Any Volume may be had separately, price 10s. 6d. This Series has been received with marked approval by all sections of the Christian Church in this country and in the United States, as supplying what has long been felt to be a want, and also on account of the impartiality, learning, and care with which Editors and Translators have executed a very difficult task. The following Works are included in the Series : Apostolic Fathers, comprising Clements Epistle to the Corinthians; Polycarp to the Ephesians ; Martyrdom of Polycarp; Epistle of Barnabas; Epistles of Ignatius (longer and shorter, and also the Syriac Version); Martyrdom of Ignatius ; Epistle to Diognetus ; Pastor of Hermas; Papias; Spurious Epistles of Ignatius. One Volume. Justin Martyr; Athenagoras. One Volume. Tatian; Theophilus; The Clementine Recognitions. One Volume. Clement of Alexandria, comprising Exhortation to Heathen; The Instructor; and the Miscellanies. Two Volumes. Hippolytus, Volume First; Refutation of all Heresies, and Fragments from his Commentaries. Irenzeus, Volume First. Irenzeus ompletion) and HMippolytus (completion) ; Fragments of Third Century. One Volume. Tertullian against Marcion. One Volume. Cyprian; The Epistles and Treatises; Novatian; Minucius Felix. Two Volumes. Origen: De Principiis; Letters; Treatise against Celsus ; and Life of Origen. Two Volumes. Tertullian: To the Martyrs; Apology; To the Nations, etc. Three Volumes. Methodius; Alexander of Lycopolis; Peter of Alexandria Anatolius; Clement on Virginity; and Fragments. One Volume. Apocry- phal Gospels, Acts, and Revelations ; comprising all the very curious Apocryphal Writings of the first Three Centuries. One Volume. Clementine Homilies; Apostolical Constitutions. One Volume. Arnobius. One Volume. Gregory Thaumaturgus; Dionysius; Archelaus; Syrian Fragments. One Volume. Lactantius; together with the Testaments of the Twelve Patriarchs, and Fragments of the Second and Third Centuries. Two Volumes. Early Liturgies and Remaining Fragments. One Volume. N.B.Additional Volume, containing Recentiy DiscovErep MSS. 4to (pp. 540), price 12s, 6d. net. (See next page.) ST. AUGUSTINE’S WORKS. The Works of Aurelius Augustine, Bishop of Hippo. Edited by Marcus Dops, D.D. In Fifteen Volumes, demy 8vo, Subscription Price 3, 19s. net. Any Volume may be had separately, price 10s. 6d. The City of God. Two Volumes. The Harmony of the Evangelists, Writings in connection with the and the Sermon on the Mount. Donatist Controversy. One Volume. One Volume. The Anti-Pelagian Works, Three Letters. Two Volumes. Volumes. On Christian Doctrine, Enchiridion, Treatises against Faustus the on Catechising, and on Faith Manichzwan. One Volume. and the Creed. One Volume. On the Trinity. One Volume. Confessions. With Copious Notes by Commentary on John. Two Volumes. Rev. J. G. PitKINcTON. For the reproduction of the City of God in an admirable English garb we are greatly indebted to the well-directed enterprise and energy of Messrs. Clark, and to the accuracy and scholarship of those who have undertaken the laborious task of translation.’Christian Observer. N.B.Messrs. CLARK offer a Selection of Four Volumes from either or both of those Series at the Subscription Price of One Guinea net (or a larger number at same proportion). T. T. CLARKsS PUBLICATIONS. MEYER’S GOMMENTARY ON THE NEW TESTAMENT. Meyer has been long and well known to scholars as one of the very ablest of the German expositors of the New Testament. We are not sure whether we ought not to say that he is unrivalled as an interpreter of the grammatical and historical meaning of the sacred writers. The Publishers have now rendered another seasonable and important service to English students in producing this translation, GUARDIAN. Critical and Exegetical Commentary on the New Testament. By Dr. H. A. W. Meyzr, Oberconsistorialrath, Hannover. Under the editorial care of Rev. Dr. Dickson, late Professor of Divinity in the University of Glasgow. In Twenty handsome 8vo Volumes, price 5, 5s. net. Or a selection may now be made of any Four Volumes for One Guinea net (or a larger number at the same proportion). Any Volume may be had separately, price 10s. 6d. ST, MATTHEWS GOSPEL, Two Volumes; MARK AND LUKE, Two Volumes; ST. JOHNS GOSPEL, Two Volumes; ACTS OF THE APOSTLES, Two Volumes; ROMANS, Two Volumes; CORINTHIANS, Two Volumes; GALATIANS, One Volume; EPHESIANS AND PHILEMON, One Volume; PHILIPPIANS AND COLOSSIANS, One Volume; THESSALONIANS, One Volume; TIMOTHY AND TITUS, One Volume; HEBREWS, One Volume; JAMES AND JOHN, One Volume; PETER AND JUDE, One Volume. The series, as written by Meyer himself, is completed by the publication of Ephesians with Philemon in one volume. But to this the Publishers have thought it right to add Thessalonians and Hebrews, by Dr. Liinemann, and the Pastoral and Catholic Epistles, by Dr. Huther. Ineed hardly add that the last edition of the accurate, perspicuous, and learned commentary of Dr. Meyer has been most carefully consulted throughout; and I must again, as in the preface to the Galatians, avow my great obligations to the acumen and scholarship of the learned editor.Bishop Exticorr in Preface to his Commentary on Ephesians, :s The ablest grammatical exegete of the age.Puitip Scuarr, D.D. Recently Discovered Manuscripts, and Oriczys Commen- TARIES ON MarTrHEw aND JouN. Being an Additional Volume to The Ante-Nicene Christian Library. Edited by Professor ALLAN Mewzizs, D.D., St. Andrews University. Containing: Gospel of Peter (by Professor Armirace Ropinson)Diatessaron of Tatian Apocalypse of PeterVisio PauliApocalypses of the Virgin and SedrachTestament of AbrahamActs of Xanthippe and Polyxena Narrative of ZosimusApology of AristidesEpistles of Clement (Complete Text)Origens Commentaries on Matthew and John, etc. In One Volume, 4to (pp. 540), price 12s. 6d. net. It was a happy idea which occurred to the publishers of The Ante-Nicene Library to supplement that series with a volume containing translations of the more important discoveries of recent years. A judicious arrangement has been observed in grouping the recovered treasures. . . . It has been compiled with great care, and the Introduc. tions are short and to the point. Record. Works of John Calvin. Commenranizs, Forty-five Volumes, Tracts on THE Rerormation, Three Volumes. A Selection of Six Volumes (or more at the same proportion) for 21s., with th i of PSALMS, Vols. I. and V.; HABAKRUR and COREV EE 2 von which are now out of print. Any separate Volume (with the above exceptions) 6s, THE LETTERS, Edited by Dr. Bonnur, ‘wo Volumes, 10s, 6d, : THE INSTITUTES, Two Volumes, Translated, 148, THE INSTITUTES, in Latin, Two Volumes, Tholucks Edition, price 14s. net. PUBLICATIONS OF o.oo “ER Co Ty A. Fe. Ee, 88 GEORGE STREET, EDINBURGH. LONDON: SIMPKIN, MARSHALL, HAMILTON, KENT, CO. LIMITED. Abbott (T. K., B.D., D.Lit.)Epnesians anD Couossians. (Inter- national Critical Commentary.) Post 8vo, 10s. 6d. Adam (J., D.D.)ANn EXPosITION OF THE EPISTLE OF JAMES. 8vo, 98. ae ihew T., D.D.)Srupies oF THE Minp In Curist. Post vo, 4S. . THE SPIRIT OF Power. Second Edition, feap. 8vo, 1s. Ahlfeld (Dr.), eteTHE VoIcE FROM THE Cross. Cr. 8vo, price 5s. Aleock (Deborah)TuHE SEVEN CHURCHES oF ASIA. Is. Alexander(Prof. W. Lindsay)BIBLICALTHEOLOGY. Twovols. 8vo, 21s. Alexander (Rev. Dr. W. M.)Demonic Posszssion IN THE NEW TESTAMENT. Post 8vo, 5s. Allen (Prof. A. V. G., D.D.)CurisTIANn INsTITUTIONS. (International Theological Library.) Post 8vo, 12s, Ancient Faith in Modern Light, The. 8vo, 10s. 6d. Andrews (S. J.)Tur Lire or our Lorp. Large post 8vo, 9s. Ante-Nicene Christian LibraryA COLLECTION OF ALL THE WORKS OF THE FATHERS OF THE CHRISTIAN CHURCH PRIOR TO THE COUNCIL OF Nica. Twenty-four vols. 8vo, Subscription price, 6, 6s. Selection of Four Volumes at Subscription price of 21s. Additional Volwme, containing MSS. discovered since the completion of the Series, 12s. 6d. net. Augustine’s WorksEdited by Marcus Dons, D.D. Fifteen vols. 8vo, Subscription price, 3, 19s, net. Selection of Four Volumes at Sub- scription price of 21s. Balfour (R. G., D.D.)CenrraL TRUTHS AND SIDE IssuES. Crown 8vo, 8s. 6d. Ball (W. E., LL.D.)Sr. PAUL AND THE Roman Law. Post 8vo, 4s. 6d. Ballard (Frank, M.A., B.Sc.)THE MrracLes oF UNBELIEF. Fourth Edition. Post 8vo, 6s. JEsuS Curist: His ORIGIN AND CHARACTER. 6d. net. Bannerman (Prof.)Tur Cuurcu or Carist. Two vols. 8vo, 21s. Bannerman (D. D., D.D.)TuE Doctrine oF THE CHURCH. 8vo, 12s. Bartlet (Prof. J. Vernon, M.A.)Tus Aposrotic AcE: Irs Lire, Docrrinz, WorRsHIP, AND Pouity. (ras of Church History.) Crown 8vo, 6s. Baumgarten (Professor)ApPosToLic HISTORY. Three vols. 8vo, 18s. net. Bayne (P., LL.D.)Tue Free Cuurcn or ScorLanp. Post 8vo, 3s. 6d. Beck (Dr.)OUTLINES oF BIBLICAL PSYCHOLOGY. Crown 8vo, 4s. PASTORAL THEOLOGY OF THE NEW TESTAMENT. Crown 8vo, 6s. BengelGnomon oF THE NEW TESTAMENT. With Original Notes, Explanatory and Illustrative. Five vols. 8vo, Subscription price, 31s. 6d. Cheaper Edition, the five volumes bound in three, 24s. Bessers CHRIST THE Lirz oF THE WORLD. Price 6s. Beyschlag (W., D.D.)NEw TESTAMENT THEOLOGY. Two vols. demy 8vo, Second Edition, 18s. net. Bible Dictionary. Edited by Jas. Hastines,D.D. Special Prospectus on application. Now complete in Four Volumes, imperial 8vo, price per Volume, in cloth, 28s,; in half-morocco, 84s, Sets can also be had in various styles of leather bindings. . Detailed Catalogue free on application. 2 T. and T. Clark’s Publications. Bible-Class Handbooks. Crown 8vo. Forty-five Volumes, 1s. 3d. to 8s. each. Euited by Prof. Marcus Dons, D.D., and Atex, Wuyre, D.D. Detailed List free on application. Bible-Class Primers. Forty now issued in the Series. Edited by Prine. S. D. F, Satmonp, D.D, Paper covers, 6d. each; free by post, 7d. In cloth, 8d.; free by post, 9d. Detailed List free on application. Bigg (Prof. C., D.D.)Sr. Perer anp Sr. Jupe. (International Critical Commentary.) Post 8vo, 10s. 6d. Blaikie (Prof. W. G., D.D.)THE PREACHERS OF SCOTLAND FROM THE 6TH TO THE 19TH CENTURY. Post 8vo, 7s. 6d. Blake (Buchanan, B.D.)How To Reap THE Propuets. Part L The Pre-Exilian Minor Prophets (with Joel). Second Edition, 4s. Part II. Isaiah (ch. i.-xxxix.). Second Edition, 2s. 6d. Part IIJ.Jeremiah, 4s. Part 1V.Ezekiel, 4s, Part V.lIsaiah (ch. xl.-Ixvi.), and the Post-Exilian Prophets. The Series being now complete, Messrs. Clark offer the Set of Five Volumes for 15s. JOSEPH AND Moses: FOUNDERS OF ISRAEL. Crown 8vo, 4s. Bleeks INTRODUCTION TO THE NEW TESTAMENT. 2 vols. 8vo, 12s. net. Briggs (Prof. C. A., D.D.)GENERAL INTRODUCTION TO THE STUDY oF Hoty Scripture (Replacing the Author’s Biblical Study, entirely re-written and greatly enlarged). 8vo, 12s, net. THE MESSIAH OF THE APOSTLES. Post 8vo, 7s. 6d. Tue MESSIAH OF THE GOSPELS. Post 8vo, 6s. 6d. THE BIBLE, THE CHURCH, AND THE REASON. Post, 8vo, 6s. 6d. Brockelmann (C.)Lexicon Syriacum. With a Preface by Professor T. NGOLDEKE. Crown 4to, 30s. net. Bruce (Prof. A. B., D.D.)THE TRAINING OF THE TWELVE ; exhibiting the Twelve Disciples under Discipline for the Apostleship. Fifth Edition, 8vo, 10s. 6d. Tue HUMILIATION oF CHRIST. Sth Edition, 8vo, 10s. 6d. THE Kinepom or Gop ; or, Christs Teaching according to the Synoptical Gospels, New Edition, post 8vo, 7s, 6d. APOLOGETICS; OR, CHRISTIANITY DEFENSIVELY STATED. (International Theological Library.) Third Edition, post 8vo, 10s. 6d. Sr. Pauts CONCEPTION OF CHRISTIANITY. Post 8vo, 7s. 6d. THE EpIsTLE To THE HEBREWS: The First Apology for Christianity. Second Edition, post 8vo, 7s. 6d. Bruce (Rev. R., D.D., Hon. Canon of Durham Cathedral. ) ApostTo.ic ORDER AND UNITY. Crown 8vo, 2s. 6d. net. Bruce (W. 8., D.D.)THE Eruics OF THE OLD TESTAMENT. Cr. 8vo, 4s. THE FORMATION OF CHRISTIAN CHARACTER. Crown 8vo, 5s. Buchanan (Prof.)On CoMFoRT IN AFFLICTION. Crown 8vo, 2s. 6d. On IMPROVEMENT OF AFFLICTION. Crown 8vo, 2s. 6d. Buhl (Prof. F.)Canon AND TEXT OF THE OLD TESTAMENT. 8vo, 7s. 6d. Bungener(Felix)RoME AND THECOUNCIL IN 19” CENTURY. Cr.8vo,5s. Burton (Prof. E.)Syntax oF THE Moops AND TENSES IN NEW TESTAMENT GREEK. Post 8vo, 5s. 6d. net. Calvins INSTITUTES OF CHRISTIAN RELIGION. (Translation. )2vols.8vo, 14s. CoMMENTARIES. Forty-five Vols. Price on application, Caivini Institutio Christiane Religionis. Curavit A. THo Luck. Two vols. 8vo, Subscription price, 14s. Candlish (Prof. J. 8., D.D.)THE Kinepom or Gop, BIBLICALLY AND HISTORICALLY CONSIDERED. 8vo, 10s. 6d. T. and T. Clark’s Publications. Ss Candlish (Prof. J. ., D.D.)Tux Curistian SALvaTion. Lectures on the Work of Christ. 8vo, 7s. 6d. Caspari (C. E.)A CHRONOLOGICAL AND GEOGRAPHICAL INTRODUC- TION TO THE Lire oF CHRIST. 8vo, 7s. 6d. Caspers (A.)TuE Footsteps oF CHRIST. Crown 8vo, 7s. 6d. Cassel (Prof.)CoMMENTARY ON EsTHER. 8vo, 6s. net, Cave (Principal A., D.D.)THE Scriptura DocTRINE OF SACRIFICE AND ATONEMENT. Second Edition, 8vo, 10s. 6d. AN INTRODUCTION TO THEOLOGY. Second Edition, 8vo, 12s. Chapman (Principal C., LL.D.)Pre-Orcanic EVOLUTION AND THE Brsiicau IpEa or Gop. Crown 8vo, 6s. Christlieb (Prof. T., D.D.)MopErn Dovust AND CHRISTIAN BELIEF. 8vo, 6s. net. Homietic: Lectures on Preaching. 7s. 6d. Clark (Professor W. R., LL.D., D.C.L.)THE ANGLICAN REFORMA- TION. (Lras of Church History.) 6s. Tue Paractete. The Person and Work of the Holy Spirit. Crown 8vo, 3s. 6d, PASCAL AND THE Port ROYALISTS. Crown 8vo, 3s. Witnesses TO CuRistT. A Contribution to Christian Apolo- getics. Crown 8vo, 4s, Clarke (Professor W. N., D.D.)AN OUTLINE OF CHRISTIAN THEoLocy. Twelfth Edition, post 8vo, 7s. 6d. WHAT SHALL WE THINK OF CHRISTIANITY? Cr. 8vo, 2s. 6d. CaN J BELIEVE IN GOD THE FarHER ? Crown 8vo, 3s. Concordance to the Greek TestamentMovutton (W. F., D.D.) and Gepen (A. 8., M.A.). Second Edition, crown 4to, 26s. net. Cooper and Maclean.THE TESTAMENT OF OUR LorD. With Introduction and Notes by Prof. Coorzr, D.D., and Canon Macuray, M.A. 8vo, 9s. Crawford (J. H., M.A.)THE BROTHERHOOD OF MANKIND. Post 8vo, 5s. Cremer (Professor) BrBLico-THEOLOGICAL Lexicon or New Txsta- MENT GREEK. Third Edition, with Supplement, demy 4to, 38s. Crippen (Rev. T. G.)A Popuar INTRODUCTION TO THE HisTORY OF CHRISTIAN DocTRINE. 8vo, 9s. Cunningham (Principal) HistoricaL THEOLOGY. Two vols, 8vo, 21s. Curtiss (Dr. S. I.)Tue Levirican Prizsts. Crown 8vo, 5s. Franz Deuirzscu: A Memorial Tribute. Portrait. Cr. 8vo, 3s. Dabney (Prof. R. L., D.D.)THE SENSUALISTIC PHILOSOPHY OF THE NINETEENTH CENTURY CONSIDERED. Crown 8vo, 6s. Dahle (Bishop)Lire AFTER Datu. Demy 8vo, 10s. 6d. Dalman (Prof. G.)Tue Worps or Jesus. Demy 8vo, 7s. 6d. net. Davidson (Prof. A.B., D.D., LL.D.)An INTRopUcToRY HEBREW Grammar. With Progressive Exercises in Reading and Writing. 17th Edition, 8vo, 7s. 6d. A Syntax oF THE HeBrew Lancuacr. 3rd Ed., 8vo, 7s. 6d. Tue CALLED oF Gop. With Biographical Introduction by A. Taytor Inwus, M.A., Advocate, and Portraits. Post 8vo, Second Ed., 6s. Davidson, Dr. Samuel. Autobiography and Diary. Edited by his DavcHTEr, 8vo, 7s. 6d. Davies (Principal D. C.)THr ATONEMENT AND INTERCESSION OF CuRist. Crown 8vo, ds. Deane (Wm. M.A.) PseupevicRapHa: An Account of Certain Apocryphal Writings of the Jews and Early Christians. Post 8vo, 7s. 6d. Deissmann (Dr. G. A.)Brste Stupies. Second Edition, 8vo, 9s. 4 T. and T. Clark’s Publications. Delitzsch (Prof.)System oF BipiicaL PsycHouocy, 8vo, 6s. net; New ComMMENTARY ON GENESIS, 2 vols. 8vo, 12s, net; Psaums, 3 vols., 18s. net; PROVERBS, 2 vols., 12s. net; Sonc or SoLoMON AND ECCLESIASTES, 6s. net; IsaraH, Fourth Edition, rewritten, 2 vols., 12s. net; HEBREWS, 2 vols., 12s, net. : , Any Four Volumes may be had at original Subscription price of 21s. net. Dictionary ofthe Bible, A. (See page 1.) Dillmann (Prof. A., D.D.)GrEnEsis: Critical and Exegetical Com- mentary. Two vols., 21s, DoedesMANUAL OF NEW TESTAMENT HERMENEUTICS. Cr. 8vo, 3s. Dllinger (Dr.)HiPPoLyTus AND CALLISTUS. 8vo, 7s. 6d. DECLARATIONS AND LETTERS ON THE VATICAN DECREES, 1869-1887. Authorised Translation, Crown 8vo, 3s. 6d. Dorner (Professor) History or THE DEVELOPMENT OF THE DOCTRINE OF THE PERSON oF CHRIST. Five vols. Subscription price, 26s. 34. net. SysTEM OF CHRISTIAN DoctRINE, Subscription price, 21s. net. SysTEM OF CHRISTIAN Eruics. 8vo, 14s. Driver (Prof. S. R., D.D.)An InrRopUCTION To THE LITERATURE OF THE OLD TesTAmMENT. (International Theological Library.) 8th Edition, post 8vo, 12s, Deuteronomy: A Critical and Exegetical Commentary. (International Critical Commentary.) Third Edition, post 8vo, 12s. Drummond (R. J., D.D.)THEe RELATION OF THE APOSTOLIC TEACHING TO THE TEACHING oF CuRisT. Second Edition, 8vo, 10s. 6d. Du Bose (Prof. W. P., D.D.)THE EcuMENICAL CouNCILs. (Eras of Church History.) 6s. Duff (Prof. David, D.D.)-Tuz Earty CHURCH. 8vo, 12s. Dyke (Paul Van)Txr AGE OF THE RENASCENCE. With an Intro- duction by Henry Van Dyxz. (Hras of Church History.) 6s. Eadie (Professor)CoMMENTARIES ON ST. PAaus EPISTLES TO THE EPHESIANS, PHILIFPIANS, CoLossIANs. New and Revised Editions, Edited by Rev. Wm. Youne, M.A. Three vols. 8vo, 10s, 6d. each ; o7 set, 18s. net. Ebrard (Dr. J. H. A.)THE GosPEL History. 8vo, 6s. net. APOLOGETICS. Three vols. 8vo, 18s. net. COMMENTARY ON THE EPISTLES OF ST. JOHN. 8vo, 6s. net. Edgar (R. MC., D.D.)Tur GOSPEL OF A RISEN Saviour. Post 8vo, 7s. 6d. ElliottOn THE INSPIRATION OF THE Hoty SCRIPTURES. 8vo, 6s. Eras of the Christian ChurchNow complete in Ten Volumes Du Boss (Prof. W. P., D.D.)The Ecumenical Councils. 6s. Waterman (L., D.D.)The Post-Apostolic Age. 6s, Dyker (PauLt Van)The Age of the Renascence. 6s. Locks (Ciinton, D.D.)The Age of the Great Western Schism. 6s. Lupiow (J. M., D.D.)The Age of the Crusades. 6s. Vincent (Prof. M. R., D.D.)The Age of Hildebrand. 6s, Cuiark (Prof. W. R., LL.D., D.C.L.)The Anglican Reformation. 6s. WEeLLs (Prof. C. L.)The Age of Charlemagne. 6s. Barrier (Prof. J. Vernon, M.A.)The Apostolic Age. 6s, Waker (Prof. W., Ph.D., D.D.)The Protestant Reformation. 6s. Ernesti BIBLICALINTERPRETATION OF NEW TESTAMENT. Two vols., 8s. Ewald (Heinrich)Heprew Syntax. 8vo, 8s. 6d. REVELATION: Its Nature and Record. 8vo, 6s. net. OLD AND New TESTAMENT THEOLOGY. 8vo, 6s, net. Expository Times. Edited by James Hastinas, D.D. Monthly, 6d. Fairbairn (Prin.)THE REVELATION oF LAW IN SCRIPTURE, 8vo, 10s. 6d. EZEKIEL AND THE Book OF HIS PROPHECY. 4th Ed.,8vo, 10s. 6d. T. and T, Clark’s Publications. 5 Fairbairn (Prin.)PropHecy. Second Kdition, 8vo, 10s. 6d. PasToRAL THEOLOGY. Crown 8vo, 6s. Fairweather (Rev. W., M.A.)ORIGEN AND GREEK PATRISTIC THEOLOGY. 3s, Falconer (J. W., B.D.)From AposTLe To Priest. A Study of Early Church Organisation. Crown 8vo, 4s. 6d. Fisher (Prof. G. P., D.D., LL.D.)History or CHRistian DocrRINE. (International Theological Library.) Second Edition, post 8vo, 12s. Forbes (Prof.)SyMMETRICAL STRUCTURE OF SCRIPTURE. 8vo, 85. 6d. ANALYTICAL COMMENTARY ON RoMANS. 8vo, 10s. 6d. STUDIES IN THE Book oF PSALMS. 8vo, 7s. 6d. THE SERVANT OF THE LORD IN ISAIAH XL.-LXVI. Cr. 8vo, 5s. Foreign Theological LibraryFour Volumes for One Guinea. De- tailed List on application. Forrest (D. W., D.D.)Tue Curist or History AND oF Ex- PERIENCE. Fourth Edition, post 8vo, 6s. Frank (Prof. F. H.)SystemM OF CHRISTIAN CERTAINTY. 8vo, 6s, net. Funcke (Otto)THe Wor.p or Fara AND THE EVERYDAY WORLD, As displayed in the Footsteps of Abraham. Post 8vo, 7s. 6d. Garvie (Alex., B.D.)Tur RitscHLIAN THEOLOGY. 2nd Ed., 8vo, 9s. Gebhardt (H.)TuE DocTRINE OF THE APOCALYPSE, AND ITS RELATION TO THE DocTRINE OF THE GOSPEL AND EPISTLES OF JOHN. 8vo, 6s. net. GerlachComMMENTARY ON THE PENTATEUCH. 8vo, 10s. 6d. Gieseler (Dr. J. C. L.)EccEsiasticau History. Four vols. 8vo, 21s. Gifford (Canon)Vo1Icrs oF THE PROPHETS. Crown 8vo, 3s. 6d. Given (Rev. Prof. J. J.Tuz Truth oF SCRIPTURE IN CONNECTION WITH REVELATION, INSPIRATION, AND THE CANON. 8v0, 6s. Gladden (Washington, D.D., LL.D.) THe CuristIAN PASTOR AND THE Workine Caurcu. (International Theol. Library.) Post 8vo, 10s. 6d. Glasgow (Prof.) APOCALYPSE TRANSLATED AND EXPOUNDED. 8vo, 106. Gloag (Paton J., D.D.)TH Messianic PROPHECIES. Cr. 8vo, 7s. 6d. INTRODUCTION TO THE CATHOLIC EPISTLES. 8vo, 10s. 6d. EXEGETICAL STuDIES. Crown 8vo, 5s. INTRODUCTION TO THE SYNOPTIC GOSPELS. 8vo, 7s. 6d. Tue PRIMEVAL WoRLD. Crown 8vo, 3s. Godet (Prof. F.)An InrRopuction To THE NEw TESTAMENT J, Tue Epistizs oF St. PavL. 8vo, 12s. 6d. net. II, Tue GospeL CoLLEction, AND St. MATTHEWs GOSPEL. 8vo, 6s. net. CoMMENTARY oN St. LuKEs GosPEL. 2 vols. 8vo, 12s. net. COMMENTARY ON St. JoHNs GOSPEL. 3 vols. 8vo, 18s. net. CoMMENTARY ON EPISTLE TO THE ROMANS. 2 vols. 8vo, 12s. net. CoMMENTARY ON 1st EPISTLE TO CORINTHIANS. 2 vols. 8vo, 12s. net. , Any Four Volumes at the original Subscription price of 21s. net. DEFENCE oF THE CHRISTIAN FaiTH. Crown 8vo, 4s. Goebel (Siegfried) Tuu PaRaBLes OF JESUS. 8vo, 6s. net. Gottholds Emblems; or, INVISIBLE THINGS UNDERSTOOD BY THINGS THAT ARE MapgE. Crown 8vo, 5s. 6 T. and T. Clark’s Publications. Gould (Prof. E. P., D.D.)St. Mark. (International Critical Commentary.) Post 8vo, 10s, 6d. , a Gray (Prof. G. Buchanan, M.A.)Numpers. (International Critical Commentary.) In the Press, Grimms Greek-ENGLIsH LExIcoN oF THE NEw TESTAMENT. Trans- lated, Revised, and Enlarged by Joszru H. THAYER, D.D. Demy 4to, 36s. Guyot (Arnold, LL.D.)Creation; or, The Biblical Cosmogony in the Light of Modern Science. With Illustrations. Crown 8vo, 5s. 6d. Hagenbach (Dr. K. R.)History or DoctRinzs. 3 vols. Svo, 18s. net. HIstoRY OF THE REFORMATION, 2 vols. 8vo, 12s. net. Halcombe (Rev. J. J., M.A.) WHat THINK YE OF THE GosPELS? A Handbook of Gospel Study. 8vo, 3s. 6d. Hall (Newman, D.D.)DivinE BRoTHERHOOD. 3rd Ed., cr. 8vo, 4s. Hamilton (T., D.D.)BryonD THE STARS; or, Heaven, its Inhabitants, Occupations, and Life. Third Edition, crown 8vo, 3s. 6d. Harless (Dr. C. A.)SysTemM oF CHRISTIAN ETHIcs. 8vo, 6s. net. Harris (S., D.D.)Gop THE CREATOR AND Lorp or ALL. Two vols. post 8vo, 16s. Haupt (Erich)Tue First Epistie oF St. JOHN. 8vo, 6s. net. Havernick (H. A. Ch.)IntRopucTION TO OLD TESTAMENT. 6s. net. Heard (Rev. J. B., M.A.)Tu TRIPARTITE NATURE OF MaNSPIRIT, Sout, anp Bopy. Fifth Edition, crown 8vo, 6s. OLD anD New TuEotocy. AConstructiveCritique. Cr. 8vo, 6s. ALEXANDRIAN AND CARTHAGINIAN THEOLOGY CONTRASTED. The Hulsean Lectures, 1892-93. Crown 8vo, 6s. Hefele (Bishop)A History oF THE COUNCILS OF THE CHURCH. Vol. I., to a.D. 825. Vol. II., a.p. 326 to 429. Vol. III., a.p. 481 to the close of the Council of Chalcedon, 451. Vol. IV., a.p. 451 to 680, Vol. V., a.D. 626 to 787. 8vo, 12s. each. Hengstenberg (Professor) ComMMENTARY ON Psatms, 3 vols. 8vo, 18s. net; EccLESIASTES, ETC., 8vo, 6s. net; EZEKIEL, 8vo, 6s. net; THE GENUINENESs OF DANIEL, ETC., 8vo, 6s. net; HistoRY oF THE KINGDOM oF Gop, 2 vols. 8vo, 12s. net; CHRISTOLOGY OF THE OLD TESTAMENT, 4 vols,, 21s. net; St. JoHNs GosPEL, 2 vols. 8vo, 21s. , Any Four Volumes at the original Subscription price of 21s. net. Herkless (Prof. J., D.D.)FRANCIS AND DomINiIc. Crown 8vo, 3s. HerzogENCYCLOPHDIA OF LIVING DIVINES, ETC., OF ALL DsE- NOMINATIONS IN EUROPE AND AMERICA. (Supplement to Herzogs Encyclo- pedia.) Imp. 8vo, 8s. Hill (Rev. J. Hamlyn, D.D.)Tae Earuiest Lire or CHRIST EVER COMPILED FROM THE Four Gospris: Being The Diatessaron of Tatian Literally Translated from the Arabic Version, and containing the Four Gospels woven into one Story. With an Historical and Critical Introduction, Notes, and Appendix. 8vo, 10s. 6d. St. EPHRAEM THE SYRIAN. 8vo, 7s. 6d. Hilprecht (Prof. H. V.)-ExpLoratTIONS IN BIBLE LAnps. [Jn the Press. Hodgson (Principal J. M., M.A., D.Sc., D.D.)Turotocia PEcroris: Outlines of Religious Faith and Doctrine. Crown 8vo, 3s. 6d. Holborn (Alfred, M.A.)TuHe PENTATEUCH IN THE LicuT oF To-DAY. A Simple Introduction to the Pentateuch on the Lines of the Higher Criticism, Crown 2s, net. Hutchison (John, D.D.)CoMMENTARY ON THESSALONIANS. 8vo, 9s. COMMENTARY ON PHILIPPIANS. 8vo, 7s. 6d. Our Lorps Siens In St. Jonns Gospet. Demy 8vo, 7s. 6d. IT. and T. Clark’s Publications. . Innes (A. D., M.A.)CRANMER AND THE ENGLISH REFORMATION. Crown 8vo, 3s. Innes (A. Taylor)THe TriaL or Jesus Curist. In its Legal Aspect. Post 8vo, 2s, 6d. International Critical Commentary. Dutver (Prof. 8. R., D.D.)Deuteronomy. 12s. Moors (Prof. G. F., D.D.)Judges. 12s. Smirx (Prof. H. P., D.D.)Samuel. 12s. Toy (Prof. C. H., D.D.)Proverbs. 12s. Goutp (Prof. E. P., D.D.)St. Mark. 10s. 6d. PLumMER (ALFRED, D.D.)St. Luke, 12s. Sanpay (Prof. W., D.D.) and Heapiam (A. C., B.D.)Romans, 12s, Aszort (Prof. T. K., B.D., D.Lit.)Ephesians and Colossians, 10s, 6d. Vincent (Prof. M. R., D.D.)Philippians and Philemon. 8s. 6d. Biae (Prof. C., D.D.)St. Peter and St. Jude. 10s. 6d. For List of future Volumes see p. 15. International Theological Library. Driver (Prof. 8. R., D.D.)An Introduction to the Literature of the Old Testament. 12s. Smytra (Newman, D.D.)Christian Ethics. 10s. 6d. Bruce (Prof. A. B., D.D.)Apologetics. 10s, 6d. Fisuer (Prof. G. P., D.D., LL.D.)History of Christian Doctrine. 12s. ALLEN (Prof. A. V. G., D.D.)Christian Institutions, 12s. McGirrert (Prof. A. C., Ph.D.)The Apostolic Age. 12s. GLADDEN (Washington, D.D.)The Christian Pastor. 10s. 6d. Stevens (Prof. G. B., D.D.)The Theology of the New Testament. 12s. Rarny (Prin. R.)The Ancient Catholic Church. 12s. For List of future Volumes see p. 14. Janet (Paul)FinaL Causes. Second Edition, demy 8vo, 12s. THe THEORY oF Moras. Demy 8vo, 10s. 6d. Johns (C. H. W., M.A.)Tue Oxpest Cobz or Laws In THE WoRLD. The Code of Laws promulgated by Hammurabi, King of Babylon, B.c. 2285- 2242. Crown 8vo, Is. 6d. net. Johnstone (P. De Lacy, M.A.)MvuHAMMAD AND HIS PowER. 33. Johnstone (Prof. R., D.D.)CoMMENTARY ON 18ST PETER. 8vo, 10s. 6d. Jones (E. E. C.)ELEMENTS oF Logic. 8vo, 7s. 6d. JouffroyPHILOSOPHICAL Essays. Fecap. 8vo, 5s. Kaftan (Prof. J., D.D.)Tue TRUTH OF THE CHRISTIAN RELIGION. Authorised Translation. 2 vols. 8vo, 16s, net. KantTue MetapuHysic oF Eruics. Crown 8vo, 6s. PHILOSOPHY OF Law. Trans. by W. Hastiz, D.D. Cr. 8vo,5s. PRINCIPLES OF PoLirics, ETC. Crown 8vo, 2s. 6d. Keil (Prof.)PENTATEUCH, 3 vols. 8vo, 18s. net; JosHUA, JUDGES, AND Rura, 8vo, 6s. net; SAMUEL, 8vo, 6s. net; Kines, 8vo, 6s, net; CHRONICLES, 8vo, 6s. net; Ezra, NEHEMIAH, EsTHER, 8vo, 6s. net; JEREMIAD, 2 vols. 8yo, 12s, net; EzEKIEL, 2 vols. 8vo, 12s, net; DANIEL, 8vo, 6s. net; Minor PROPHETS, 2 vols. 8vo, 12s. net ; INTRODUCTION To THE CANONICAL SCRIPTURES OF THE OLD TESTAMENT, 2 vols. 8vo, 12s, net ; Hanpzook oF BIBLICAL ARCHEOLOGY, 2 vols. 8vo, 12s. net. , Any Four Volumes at the original Subscription price of 21s. net. Keymer (Rev. N., M.A.)Nortes on GENESIS. Crown 8vo, ls. 6d. Kidd (James, D.D.)MoRratiTy AND RELIGION. 8vo, 10s. 6d. Killen (Prof.)THr FRAMEWORK OF THE CHURCH. 8vo, 9s. Tue OLD CATHOLIC CHURCH. 8vo, 9s. THE IGNATIAN EPISTLES ENTIRELY SPURIOUS. Cr. 8vo, 2s. 6d. Kilpatrick (Prof. T. B., D.D.)CHRIsTIAN CHARACTER. 2s. 6d. 8 T. and T. Clark’s Publications. Konig (Dr. Ed.) Tur Ex1ues Book or Conso.aTION (Deutero-Isaiah). Crown 8vo, 8s, 6d. K6nig (Dr. F. E.)Tue REuIGiIous History oF IsRAEL. Cr. 8vo, 3s. 6d. Krause (F, C. F.)Tu IpgzaL or Humanity. Crown 8vo, 3s. Krummacher (Dr. F. W.)THE SuFFERING SAVIOUR ; or, Meditations on the Last Days of the Sufferings of Christ. Eighth Edition, crown 8vo, 6s. Davin, tHE Kine or IsraEL. Second Edition, cr. 8vo, 6s. AUTOBIOGRAPHY. Crown 8vo, 6s. Kurtz (Prof.)Hanpsoox or CHuRcH History (from 1517). 8vo,7s. 6d. HIsToryY OF THE OLD CovENANT. Three vols. 8vo, 18s. net. Ladd (Prof. G. T.)TuEe DocTRinE or SACRED SCRIPTURE: A. Critical, Historical, and Dogmatic Inquiry into the Origin and Nature of the Old and New Testaments. Two vols. 8vo, 1600 pp., 24s. Laidlaw (Prof. J., D.D.)Tue Biste DocrrinE or Maw; or, The Anthropology and Psychology of Scripture. New Edition Revised and Rearranged, post 8vo, 7s. 6d. Lane (Laura M.)Lirz or ALEXANDER VINET. Crown 8vo, 7s. 6d. Lange (J. P., D.D.)Tu Lire or oun Lorp Jesus Curist. Edited by Marcus Dons, D.D. 2nd Edition, in 4 vols. 8vo, price 28s. net. COMMENTARIES ON THE OLD AND New TESTAMENTS. Edited by Pair Scuarr, D.D. OLD TEesTAMENT, 14 vols. ; New TESTAMENT, 10 vols. ; ApocryPHA, 1 vol. Subscription price, net, 15s. each. St. MatTHEw AND St, Mark, 3 vols. 8vo, 18s, net; St. LUKE, 2 vols, 8vo, 12s. net; St. Jon, 2 vols. 8vo, 12s. net. Li Any Four Volumes at the original Subscription price of 21s. net. Le Camus (E., Bishop of La Rochelle)Tur CHILDREN oF NAZARETH. Feap. 4to. 4s. Lechler (Prof. G. V., D.D.)THE AposTotic AND Post-APOSTOLIC Timgs. Their Diversity and Unity in Lifeand Doctrine. 2 vols. cr. 8vo, 16s. Lehmann (Pastor)ScENES FROM THE LIFE oF Jesus. Cr. 8vo, 3s. 6d. Lewis (Tayler, LL.D.)Tue Six Days or Creation. Cr. vo, 7s. 6d. Lidgett (Rev. J. Scott.)Tux FaTHerHoop or Gop IN CHRISTIAN TrutTH AND LIFE, 8vo, 8s. net. Lilley (J. P., M.A.)Tur Lorps Supper: Its Origin, Nature, and Use. Crown 8vo, 5s. THE PASTORAL EPISTLES. 2s. 6d. PRINCIPLES OF PROTESTANTISM. Qs. 6d. Lillie (Arthur)BuppHA AND BuppHIsM. Crown 8vo, 3s. Lindsay (Prin. T. M., D.D.)LurTHEr anp THE GERMAN REFORMA- TION. Crown 8vo, 3s. Lisco (F. G.)ParasLes or JESUS EXPLAINED. Feap. 8vo, 5s. Locke (Clinton, D.D.)Tur Agr oF THE GREAT WESTERN SCHISM. (ras of Church History.) 68. Lotze (Hermann)Microcosmus: An Essay concerning Man and his relation to the World. Cheaper Edition, 2 vols. 8vo (1450 pp.), 24s. Ludlow (J. M., D.D.)THe AcE oF THE CRUSADES. (Eras of Church History.) 6s. Luthardt, Kahnis, and BricknerTur Cyurcu. Crown 8vo, 5s, Luthardt (Prof. )Sr. JoHNTHE AUTHOR OF THEFOURTHGOSPEL. 7s.6d. CoMMENTARY ON St. JoHNs GosPEL. 3 vols. 8vo, 18s, net. HisTory OF CHRISTIAN ETHIcs. 8vo, 6s. net. APOLOGETIC LECTURES ON THE FUNDAMENTAL (7 Ed.), SAVING (5 Hd.), Moray Trurus oF Curisrianity (4 Ed.). 3 vols. cr. 8vo, 63. each, T. and T. Clark’s Publications. 9 MacdonaldINTRODUCTION TO PENTATEUCH. Two vols. 8vo, 12s. net. THE CREATION AND FALL. 8vo, 6s. net. Macgregor (Rev. Jas., D.D.)THE APOLOGY OF THE CHRISTIAN RELIGION. 8vo, 10s. 6d. THE REVELATION AND THE RecorD: Essays on Matters of Previous Question in the Proof of Christianity. 8vo, 7s. 6d. Bron IN THE History oF New TESTAMENT APOLOGETICS. 8vo, 7s. 6d. Macgregor (Rev. G. H. C., M.A.)So GREAT SALVATION. Cr. 32mo, ls. Macpherson (Rev. John, M.A.)CoMMENTARY ON THE EPISTLE TO THE EpuHEsIANs. 8vo, 10s. 6d. CHRISTIAN DocMmaTics. Post 8vo, 9s. McCosh (James), Life of. 8vo, 9s. McGiffert (Prof. A. C., Ph.D.)HisTory OF CHRISTIANITY IN THE Apostotic AcE. (International Theological Library.) Post 8vo, 12s. Tue APOSTLES CREED. Post 8vo, 4s. net. MHardy (G., D.D.)SavonaroLa. Crown 8vo, 3s. MIntosh (Rev. Hugh, M.A.)Is Curist INFALLIBLE AND THE Biste Trur? Third Edition, post 8vo, 6s. net. MRealsham (E. D.)Romans Dissxcrep. A Critical Analysis of the Epistle to the Romans. Crown 8vo, 2s. Mair (A., D.D.)SrTupies IN THE CHRISTIAN EVIDENCES. Third Edition, Revised and Enlarged, crown 8vo, 6s. Martensen (Bishop)CuHRIsTIAN DocMATICs. 8vo, 6s. net. Curistian Ernics. (GENERAL InpivipvaL Soc…) Three vols. 8vo, 6s. net each. Matheson (Geo., D.D.)GROWTH OF THE SPIRIT OF CHRISTIANITY, from the First Century to the Dawn of the Lutheran Era. Two vols. 8vo, 21s. Meyer (Dr.) CRITICAL AND EXEGETICAL COMMENTARIES ON THE New Trestamenr. Twenty vols. 8vo. Subscription price, 5, 5s. net ; selection of Four Volumes at Subscription price of 21s. ; Non-Subscription price, 10s, 6d. each volume. Sr. Marruew, 2 vols.; Marx anp Luxg, 2 vols. ; Sr. Jonny, 2 vols. ; Acts, 2 vols.; RoMANS, 2 vols. ; CORINTHIANS, 2 vols.; GALATIANS, one vol. ; EPHESIANS AND PHILEMON, one vol.; PHILIPPIANS AND COLOSSIANS, one vol.; TuEssaALONIANS (Dr, Litnemann), one vol. ; THE PasToraL Epistigs (Dr. Huther), one vol. ; Huprews (Dr. Liinemann), one vol. ; St. JamES AND Sr. Jouns EpistLes (Huther), one vol. ; PETER AND JUDE (Dr, Huther), one vol. Michie (Charles, M.A.)BIBLE WoRDS AND Purases. 18mo, ls. Milligan (George, B.D.)THE THEOLOGY OF THE EPISTLE TO THE Hesrews. Post 8vo, 6s. Milligan (Prof. W., D.D.)THE RESURRECTION OF THE DeEap. Second Edition, crown 8vo, 4s. 6d. Milligan (Prof. W., D.D.) and Moulton (W. F., D.D.) Com- MENTARY ON THE GosPEL oF St. Jony. Imp. 8v0, 9s. Moffatt (James, D.D.)Tue HisroricaL NEw TESTAMENT. Second Edition, demy 8vo, 16s. Moore (Prof. G. F., D.D.)Jupces. (International Critical Com- mentary.) Second Edition, post 8vo, 12s. Morgan (J., D.D.)ScriPTure TxsTIMoNny TO THE HOLy Spirit. 7s. 6d. EXPOSITION OF THE First EPIstLE OF JOHN. 8vo, 7s. 6d. 10 T. and T. Clark’s Publications. Moulton (W. F., D.D.) and Geden (A. 8., M.A.)A CoNCoRDANCE TO THE GruzK TrsTaMENT. Crown 4to, 26s. net, and 81s, 6d. net. Muir (Sir W.)MoHAMMEDAN Controversy, Erc. 8vo, 7s. 6d. InpIAN Mutiny. Two vols. 36s. net. Mifller (Dr. Julius)Tuz Curistian Doctrine oF Sin. 2 vols. 8vo, 12s. net. Murphy (Professor) CoMMENTARY ON THE PSALMS. 8vo, 12s. A OrIrIcaL AND EXEGETICAL COMMENTARY ON EXODUS. 9s. Naville (Ernest)THr PropieM or Evin. Crown 8vo, 4s. 6d. Tue Curist. Translated by Rev. T.J.DEspris. Cr. 8vo, 4s.6d. MopeErRN Puysics. Crown 8vo, 5s. Neander (Dr.)Cuurcn History. Eight vols. 8vo, 2, 2s. net. Nicoll (W. Robertson, M.A., LL.D.)THE INCARNATE SAVIOUR. Cheap Edition, price 3s. 6d. NovalisHymns anD THOUGHTS ON RELIGION. Crown 8vo, 4s. Oehler (Prof.)THEOLOGY OF THE OLD TESTAMENT. 2 vols. 8vo, 12s. net. Olshausen (Dr. H.)BrIBLicAL COMMENTARY ON THE GOSPELS AND Acts. Four vols., 21s. net. Crown vo Edition, four vols., 24s. Romans, one vol. 8vo, 6s. net; CORINTHIANS, one vol. 8vo, 6s. net ; PurnippraNns, Tirus, AND First TimorxHy, one vol. 8vo, 6s. net. Oosterzee (Dr. Van)TuHe YzaR OF SALVATION. 2 vols. 8vo, 6s. each. Mosss: A Biblical Study. Crown 8vo, 6s. Orelli (Dr. C. von)OLp Testament PRopHECY ; COMMENTARY ON Isarag ; JEREMIAH ; THE TweLvz Minor Propuets. 4 vols, Subscription price, 21s. net; separate vols., 6s. net, each. ; Owen (Dr. John)Worxs. Best and only Complete Edition. Edited by Rev. Dr. Gootp. Twenty-four vols. 8vo, Subscription price, 4, 4s, The Hebrews may be had separately, in seven vols., 2, 2s. net. Palestine, Map of. Edited by J. G. BartHoLomew, F.R.G.S., and Prof. G. A. SmirH, M.D., D.D. With complete Index. Scale4 Miles to an Inch. In cloth, 10s. 6d. ; mounted on rollers, varnished, 15s. Philippi (F. A.)CoMMENTARY ON THE RoMANS, Two vols. 8vo, 12s. net. PiperLives or LEADERS OF CHURCH UNIVERSAL. Twovols. 8vo, 21s. Popular Commentary on the New Testament. Edited by PHILIP Scuarr, D.D. With Illustrations and Maps. Vol. I.TuE Synoprican ‘ GosPEts. Vol. I].Sr. JoHns GosPEL, AND THE ACTS OF THE APOSTLES, Vol. III.Romans To PutreMon. Vol. IV.HeEBREws TO REVELATION. In four vols. imperial 8vo, 12s, 6d. each, Plummer (Alfred, D.D.)Sr. Luxe. (International Critical Com- mentary.) Fourth Edition, post 8vo, 12s. Pressens (Edward de)THE REDEEMER: Discourses. Crown 8vo, 6s. Profeit (Rev. W., M.A.)THE CREATION OF MatTreR; or, Material Elements, Evolution, and Creation. Crown 8vo, 2s. net. Piinjer (Bernhard)HisTrory oF THE CHRISTIAN PHILOSOPHY OF RELIGION FROM THE REFORMATION To Kant, 8vo, 16s. Rabiger (Prof.)ENCYCLOPADIA OF THEOLOGY. Two vols. 8vo, 12s, net. Rainy (Principal) DELIVERY AND DEVELOPMENT oF. CHRISTIAN Doctring. 8vo, 10s. 6d. THE ANCIENT CATHOLIC CHURCH. (International Theo- logical Library.) Post 8vo, 12s. Reusch (Prof.)NATURE AND THE BIBLE: Lectures on the Mosaic History of Creation in relation to Natural Science. Two vols. 8vo, 21s. Reuss (Professor)HIsTORY OF THE SACRED SCRIPTURES OF THE NEW TEsTAMENT. 640 pp. 8vo, 15s, T. and T. Clark’s Publications. 1 Riehm (Dr. E.)Messranic Propuecy. New Edition. Post 8vo, 7s. 6d. Ritchie (Prof. D. G., M.A.)Puato. Crown 8vo, 3s. Ritschl (Albrecht, D.D.)Taz Curistian Docrrinr oF JUSTIFI- : CATION AND RECONCILIATION. Second Edition, 8vo, 14s. Ritter (Carl)ComparaTIVE GEOGRAPHY OF PALESTINE. 4 vols. 8vo, 21s, Robinson (Rev. 8., D.D.)Discourszs oN REDEMPTION. 8vo, 7s. 6d. Robinson (E., D.D.)GreEx AND ENG. LEXICON oF THEN. Test. 8vo,9s. Rooke (T. G., B.A.)INsprration, and other Lectures. 8vo, 7s. 6d. Ross (C.)Ovur Faturrs Kinepom. Crown 8vo, 2s. 6d. Rothe (Prof.)SERMONS FOR THE CHRISTIAN YEAR. Cr. 8vo, 4s. 6d. SaissetMAanvaL or MoDERN PANTHEISM. Two vols. 8vo, 10s. 6d. Salmond (Princ. S. D. F., D.D.)Tue Curistian Doctrine oF IMMortauity. Fifth Edition, post 8vo, 9s. Sanday (Prof. W., D.D.) and Headlam (A. C., B.D.)Romans. (International Critical Commentary.) Third Edition, post 8vo, 12s, Sartorius (Dr. E.)Docrrine or Divine Love. 8vo, 6s. net. Sayce (Prof. A. H., LL.D.)Tue RELicions or ANCIENT EGYPT AND BABYLONIA. Post 8vo, 8s. net. Schaff (Professor)History oF THE CHRISTIAN CHURCH. (New Edition, thoroughly Revised and Enlarged.) Six Divisions, in 2 vols. each, extra 8vo. 1, APosToLIc CHRISTIANITY, A.D. 1-100, 2 vols. 21s, 2. ANTE-NICENE, A.D. 100-325, 2 vols., 21s. 8. Nicene AND Post-NICENE, A.D. 325-600, 2 vols., 21s. 4. MEDIMVAL, A.D. 590-1073, 2 vols., 21s. (Completion of this Period, 1073-1517, in preparation). 5. Taz Swiss ReFroRMATION, 2 vols., extra demy 8vo, 21s. 6. Taz GrrmMan REFORMATION, 2 vols., extra demy 8vo, 21s. Schleiermachers Curistmas Eve. Crown 8vo, 2s. Schubert (Prof. H. Von., D.D.)Tue Gospet or St. Peter. Synoptical Tables. With Translation and Critical Apparatus. 8vo, 1s. 6d. net. Schultz (Hermann)O.p TesTaMENT THEOLOGY. Two vols. 18s. net. Schiirer (Prof.)HIsToRY OF THE JEWISH PEOPLE. 5 vols. Subscrip- tion price, 26s. 3d. net. , Index. In separate Volume. 2s. 6d. net. Schwartzkopff (Dr. P.)TuHe Propuecigs or Jesus CHRIst. Crown 8vo, 5s. Scott (Jas., M.A., D.D.)PrincreLes oF New TESTAMENT QUOTATION EsTABLISHED AND APPLIED To BrBiicaL Criticism. Cr. 8vo, 2nd Edit., 4s, Sell (K., D.D.)Tu CHURCH IN THE Mirror oF History. Cr. 8vo, 36. Shaw (Rev. R. D., B.D.)Tue Paving Epistues: Introductory and Expository Studies, 8vo, 8s. net. SheddHAIstoryY OF CHRISTIAN DocTRINE. Two vols. 8vo, 21s. SERMONS TO THE SPIRITUAL Man. 8vo, 7s. 6d. Doegmatic THEOLOGY. Three vols. ex. Svo, 37s. 6d. Sime (James, M.A.)Witi1am HerscHen anp HIS Work. Cr. 8vo, 3s. Simon (Prof.)RECONCILIATION BY INCARNATION. Post 8vo, 7s. 6d. SkeneBickellTue Lorps SuPPER THE PASSOVER RITUAL. 8vo, 5s. Smeaton (Oliphant, M.A.)Tuer MeEpIicrt AND THE ITALIAN ReENAIs- SANCE. 3s. Smith (Prof. H. P., D.D.)I. anp II. SamuEL. (International Critical Commentary.) Post 8vo, 12s. x 12 T, and T. Clark’s Publications. Smith (Professor Thos., D.D.)MrpLvaL Missions. Cr. 8vo, 4s. 6d. w Evcuip: His Lire anp System. Crown 8vo, 3s, Smyth (John, M.A., D.Ph.)TrutH anp Reauity. Crown 8vo, 4s. Smyth (Newman, D.D.)Curistian Eruics. (International Theo- logical Library.) Third Edition, post 8vo, 10s. 6d. Snell (F. J., M.A.)WeEsLEY AND MzrHopism. Crown 8vo, 3s. Somerville (Rev. D., D.D.)St. PAULs CONCEPTION OF CHRIST. 9s. Stahlin (Leonh.)Kant, Lorzz, AND RITSCHL. 8vo, 9s. Stalker (Prof. Jas., D.D.)Lire or Curist. Large Type Edition, Crown 8vo, 3s. 6d. Lire or Sr. Pau. Large Type Edition, crown 8vo, 3s. 6d. Stanton (V. H., D.D.)Tue Jewish AND THE CHRISTIAN MESSIAH. A Study in the Earliest History of Christianity. 8vo, 10s. 6d. Stead (F. H.)Tue Kinepom or Gop. ls. 6d. Steinmeyer (Dr. F. L.)Tu MIraAcLEs oF our Lorp. 8vo, 7s. 6d. Tue History oF THE PASSION AND RESURRECTION OF OUR Lorp, considered in the Light of Modern Criticism. 8vo, 6s. net. Stevens (Prof. G. B., D.D.)TuE THsoLocy or THE NEw TESTAMENT. (International Theological Library.) Post 8vo, 12s. Stevenson (Mrs.)THE SYMBOLIC PARABLES. Crown 8yo, 3s. 6d. Steward (Rev. G.)MEDIATORIAL SOVEREIGNTY. Two vols. 8vo, 21s. THE ARGUMENT OF THE EPISTLE TO THE HEBREWS. 8vo, 10s.6d. Stier (Dr. Rudolph)On THz Worps oF THE Lorp Jzsus. Eight vols. 8vo, Subscription price of 2, 2s. Separate volumes, price 6s. net. THE WORDS OF THE RISEN SAVIOUR, AND COMMENTARY ON THE EPISTLE oF St. JAMES. 8vo, 6s. net. THE WoRDS OF THE APOSTLES EXPOUNDED. 8vo, 6s. net. Stirling (Dr. J. Hutchison)PuiLosopHy AND THEOLOGY. Post 8vo, 9s. DARWINIANISM: Workmen and Work. Post 8vo, 10s. 6d. WHAT ss THOUGHT? 8vo, 10s. 6d. Strachan (Rev. J., M.A.), HeprRew IDEALS; from the Story of the Patriarchs. Crown 8vo, 2s. Tholuck (Prof.)THE EPISTLE TO THE RoMANS. Two vols. fcap. 8vo, 8s. Thomson (J, E. H, D.D.)Booxs wuicn INFLUENCED ouR LorD AND His AposTLEs. 8vo, 10s. 6d. Thomson (Rev. E. A.)MEMORIALS OF A MINISTRY. Crown 8vo, 5s. Tophel (Pastor G.)Tuz Worx or THE Hoty Spirit. Cr. 8vo, 2s.6d. Toy (Prof. C. H., D.D.)Proverss. (International Critical Com- mentary.) Post 8vo, 12s. Troup (Rev. G. Elmslie, M.A.Worps to Youne CurisTIANs: Being Addresses to Young Communicants. On antique laid paper, chaste binding, fcap. 8vo, 4s. 6d. Uhlhorn (G.)CurisTIAN CHARITYINTHEANCIENTCHURCH. Cr. 8vo, 6s. Ullmann (Dr. Carl)ReFORMERS BEFORE THE REFORMATION, princi- pally in Germany and the Netherlands. Two vols, 8vo, 21s. THE SINLESSNESS OF JESUS. New Reprint, crown 8vo, 5s. Urwick (W., M.A.)THE SERVANT oF JEHOVAH: A Commentary upon Isaiah lii, 13-liii. 12; with Dissertations upon Isaiah xl.-lxvi. 8vo, 33, ZT. and T. Clarks Publications. 13 Vinet (Life and Writings of). By L. M. Lanz. Crown 8vo, 7s. 6d. Vincent (Prof. M. R., D.D.)Tue Acr or HInpEBRAND. (Eras of Church History.) 6s. PHILIPPIANS AND PHILEMON. (International Critical Com- mentary.) Second Edition, post 8vo, 8s. 6d. Walker (James, of Carnwath)Essays, Parrrs, AND SERMONS. Post Svo, 6s. Walker (J., D.D.)THEOLoGY AND THEOLOGIANS oF SCOTLAND. New Edition, crown 8vo, 3s. 6d. Walker (Prof. W., D.D.)Tuz PROTESTANT REFORMATION. (Eras of Church History.) 6s. Walker (Rev. W. L.)THr Spirit AND THE INCARNATION. Second Edition, 8vo, 9s. THE CROSS AND THE KINGDOM. 8vo, 9s. Warfield (B. B., D.D.)Tue RicuTt or Systematic THEOLOGY. Crown 8vo, 2s. Waterman (L., D.D.)Tue Post-AposToLic Ace. (ras of Church History.) 6s. Watt (W. A., M.A., D.Ph.)Tur THeory or Contract IN ITs Soctau Licut. 8vo, 3s. A Stupy or Soctan Morauity. Post 8vo, 6s. Watts (Professor)THe NEWER CRITICISM AND THE ANALOGY OF THE Faire. Third Edition, crown 8vo, 5s. THe REIGN oF Causality: A Vindication of the Scientific Principle of Telic Causal Efficiency. Crown 8vo, 6s. Tae New APoLocetic. Crown 8vo, 6s. Weir (J.F., M.A.)Tur Way : THE NATUREAND MEANS OF SALVATION. : Ex. crown 8vo, 6s. 6d. Weiss (Prof.)-BiBLicaAL THEOLOGY OF NEw TESTAMENT. 2 vols. 8vo, 12s. net. Lire oF Curist. Three vols. 8vo, 18s. net. Welch (Rev. A. C., B.D.)ANSELM AND HIS Work. 3s. Wells (Prof. 0. L.)Tuu AGE oF CHARLEMAGNE. (Eras of the Christian Church.) 6s. Wendt (H. H., D.D.)Tue TEACHING oF JESUS. 2 vols. 8vo, 21s. TuE GOSPEL ACCORDING TO St. JOHN. 8vo, 7s. 6d. Wenley (R. M.)Conremporary THEOLOGY AND THEISM. Crown 8vo, 4s. 6d. White (Rev. M.)SymponicaL Numbers OF SCRIPTURE. Cr. 8vo, 4s. Williams (E. F., D.D.)CuristiIAN Lirz In GERMANY. Crown 8vo, ds. Wilson (. Law, D.D.)THe THEoLocy or MopERN LITERATURE. Post 8vo, 7s. 6d. Winer (Dr. G. B.)A TREATISE ON THE GRAMMAR OF New TEsta- MENT GREEK, regarded as the Basis of New Testament Exegesis. Third Edition, edited by W. F. Moutron, D.D. Ninth English Edition, 8vo, 15s. Witherow(Prof.T.,D.D.)THEForMOFTHECHRISTIAN TEMPLE. 8vo,106. Woods (F. H., B.D.)Tur Hope or ISRAEL. Crown 8vo, 3s. 6d. Workman (Prof. G. C.)THE TEXT OF JEREMIAH; or, A Critical Investi- gation of the Greek and Hebrew, etc. Post 8vo, 9s. Wright (C. H., D.D.)Breiicat Essays. Crown 8vo, 5s. 14 ZT. and T. Clarks Publications. THE INTERNATIONAL THEOLOGICAL LIBRARY. a THE following eminent Scholars have contributed, or are engaged upon, the Volumes named : An Introduction to the Literature of the Old Testament. Christian Ethics. Apologetics. History, of Christian Doctrine. A History of Christianity in the Apostolic Age. Christian Institutions. The Christian Pastor. Theology of the New Testament. The Ancient Catholic Church. Theology of the Old Testament. The Literature of the New Testament. Old Testament History. Oanon and Text of the New Testament. The Latin Church. Encyclopedia. Contemporary History of the Old Testa- ment. Contemporary History of the New Testa- ment. Philosophy of Religion. The Study of the Old Testament. Rabbinical Literature, The Life of Christ. The Christian Preacher. By S. R. Driver, D.D., Regius Professor of Hebrew, and Canon of Christ Church, Oxford. (Seventh Edition. 12s. By Newman Smytu, D.D., Pastor of the First Congregational Church, New Haven, Conn. [Third Edition. 10s. 6d. By the late A. B. Bruce, D.D., Professor of New Testament Exegesis, Free Church College, Glasgow. [Third Edition. 10s. 6d. By G. P. Fisuer, D.D., LL.D., Professor of Ecclesiastical History, Yale University, New Haven, Conn. [Second Edition. By ArTHUR CusHMAN McGiFF ERT, Ph.D., D.D., Professor of Church History, Union Theological Seminary, New York. [12s. By A. V. G. Aten, D.D., Professor of Ecclesiastical History, Episcopal Theo- logical School, Cambridge, Mass. (12s. By Wasuincton Grappen, D.D., Pastor of Congregational Church, Columbus, Ohio. [z0s. 6d. By Georce B. Stevens, Ph.D., D.D., Pro- fessor of Systematic Theology in Yale University, U.S.A. [z2s. By Rosert Rarny, D.D., Principal of The New College, Edinburgh. r2s. By the late A. B. Davipson, D.D., LL.D., Professor of Hebrew, The New College, Edinburgh. By S. D. F. Satmonp, D.D., Principal, and Professor of Systematic Theology and New Testament Exegesis, United Free Church College, Aberdeen. By H, P. Situ, D.D., late Professor of Biblical History and Interpretation, Amherst College, U.S.A. By Caspar Ren Grecory, Ph.D., Pro- fessor in the University of Leipzig. By ArcuipaLp Rosertson, D.D., Principal of Kings College, London. : By C.A. Brices, D.D., Professor of Biblical aad Union Theological Seminary, By Francis Brown, D.D., Professor of Hebrew and Cognate Languages, Union Theological Seminary, New York. By Frank C. Porter, Ph.D., Yale Uni- versity, New Haven, Conn. By Robert Fiint, D.D., LL.D., Professor of Divinity in the University of Edinburgh. By the Right Rev. H. E. Rytz, D.D. Bishop of Exeter, pia ee ByS. ScHEcHTER, M.A., Readerin Talmudic in the University of Cambridge. eae Sannay Ds LL.D., Lady argaret Professor of Divinit id of Christ Church, Oxford. ae Sane By Joun Warson, D.D. (IAN Mac- LAREN), Sefton Park Presbyterian Ch of England, Liverpool. i 12s. Publications. 15 THE INTERNATIONAL CRITICAL COMMENTARY. TEN VOLUMES NOW READY, viz, : Deuteronomy, Judges, I. and II. Samuel, Proverbs, 8. Mark, S. Luke, Romans, Ephesians and Colossians, Philippians and Philemon, S, Peter and S. Jude. The following other Volumes are in course of preparation : Genesis. Exodus. Leviticus. Numbers. Joshua. Kings. Isaiah. Jeremiah. Minor Prophets. Psalms. Job. Daniel. Ezra and Nehemiah. Chronicles. Synopsis of the Four Gospels. Matthew, Acts. Corinthians. Galatians. I. and II. Thessalonians. The Pastoral Epistles. Hebrews. James. The Johannine Epistles. Revelation. THE OLD TESTAMENT. T. K. Caeyne, D.D., Oriel Professor of the Interpretation of Holy Scripture, Oxford, and Canon of Rochester. A. R.S. Kennepy, D.D., Professor of Hebrew, University of Edinburgh. J. F. Stenwnine, M.A., Fellow of Wadham College, Oxford; and the late Rev. H, A. White, M.A., Fellow of New College, Oxford. G. Bucwanan Gray, M.A., Professor of Hebrew, Mansfield College, Oxford. [In the Press. Grorce Apam Suita, D.D., Professor of Hebrew, United Free Church College, Glasgow. Francis Brown, D.D., Professor of Hebrew and Cognate Languages, Union Theological Seminary, New York. The late A. B. Davipson, D.D., LL.D., Professor of Hebrew, New College, Edinburgh. A. F. KIRKPATRICK, D.D., Regius Professor of Hebrew, and Fellow of Trinity College, Cambridge. W. R. Harper, Ph.D., President of Chicago University. Cc. A. Briccs, D.D., Edward Robinson Professor of Biblical Theology, Union Theological Seminary, New York. . R. Driver, D.D., Regius Professor of Hebrew, Oxford. Rev. Jonn P. Prrers, Ph.D., late Professor of Hebrew, P. E. Divinity School, Philadelphia, now Rector of St. Michaels Church, New York City. Rev. L. W. Batren, Ph.D., Professor of Hebrew, P. E. Divinity School, Philadelphia. Epwarp L. Curtis, D.D., Professor of Hebrew, Yale University, New Haven, Conn. THE NEW TESTAMENT. W. Sannay, D.D., LL.D., Lady Margaret Professor of Divinity, Oxford ; and Rev. W. C. ALLEN, M.A,, Exeter College, Oxford. Rey. WiLLouacHBy C. ALLEN, M.A., Chaplain, Fellow, and Lecturer in Theology and Hebrew, Exeter College, Oxford, FREDERICK H. Cuasz, D.D., Christs College, Cambridge. Arcn. Ropertson, D.D., Principal of Kings College, London. Rey. Ernest D. Burton, A.B., Professor of New Testament Literature, University of Chicago. B. H. Frame, M.A., Assistant Professor of Biblical Literature, Union Theological Seminary, New York. Watrer Lock, D.D., Dean Irelands Professor of Exegesis, Oxford. Rev. A. Narrng, M.A., Professor of Hebrew in Kings College, London. Rev. James H. Ropes, A.B., Instructor in New Testament Criticism in Harvard University. S. D. F. Satmonp, D.D., Principal, and Professor of Systematic Theology, United Free Church College, Aberdeen. Rogert H. Cuarves, D.D., Professor of Biblical Greek in the University of Dublin. Other engagements will be announced shortly. 16 van ana Ll. Clarkes Fublications. Che Worlds Epoch-IRakers Edited by OLIPHANT SMEATON. Messrs. T. T. CLARK have much pleasure in announcing that they hava commenced the publication of an important new Series, under the above title. The following Volumes have now been issued : Buddha and Buddhism. By ARTHUR LILLIE. Luther and the German Reformation. By Principal T. M. Linpsay, D.D. Wesley and Methodism. By F. J. Swevi, M.A. Cranmer and the English Reforma- tion. By A. D. Innes, M.A. William Herschel and his Work. By James Ste, M.A. Francis and Dominic. J. Herxiess, D.D. Savonarola. By G. MHarpy, D.D, Anselm and his Work. By Rev. A. C. Wetcu, B.D. Origen and Greek Patristic Theology. By Rev. W. FarrweaTuer, M.A. By Professor The following have als Socrates. By Rev. J. T. Forses, M.A., Glasgow. Marcus Aurelius and the Later Stoics. By F. W. Busszrz, D.D., Vice- Principal of Brasenose College, Oxford. [Jn the Press. Augustine and Latin Patristic Theo- logy. By Professor B. B. WarRFIELD, D.D., Princeton. Scotus Erigena and his Epoch. By Professor R. Larra, Ph.D., D.Sc., University of Aberdeen. Wyclif and the Lollards. J.C. Carrick, B.D. The Two Bacons and Experimental Science. By Rev. W.J.Coupmr, M.A. Calvin and the Reformed Theology. By Principal Satmonn, D.D., U.F.C. College, Aberdeen. Lessing and the New Humanism. By Rev. By Rev, A. P. Davipson, M.A. Muhammad and his Power. By P. Dr Lacy Jouxstone, M.A. (Oxon.). The Medici and the Italian Renais- sance. By OLipHANT SMEATON, M.A., Edinburgh. Plato. By Professor D. G. RircHir, M.A., University of St. Andrews. Pascal and the Port Royalists. By Professor W. Ciark, LL.D., D.C.L., Trinity College, Toronto. Euclid. By Emeritus Professor Toomas Smitu, D.D. Hegel and Hegelianism. By Pro- fessor R. MacxintosH, D.D., Lanca- shire Independent College, Man- chester. 0 been arranged for : Descartes, Spinoza, and the New Philosophy. By ProfessorJ. Ivernacu, D.D., U.F.C, College, Aberdeen. Hume and his Influence on Philo- sophy and Theology. By Professor J. Orr, D.D., Glasgow. [Zn the Press. Rousseau and Naturalism in Life and Thought. By Professor W. H. Hvupson, M.A., Leland Stanford Junior University, California. [Jn the Press. Kant and his Philosophical Revyolu- tion. By Professor R. M. Wrn ey, D.Se., Ph.D., University of Michi- gan. Schleiermacher and the Rejuven- escence of Theology. By Professor A. Martix, D.D., New College, Edinburgh. Newman and his Influence. C. Sarotza, Ph.D., Litt. University of Edinburgh. By Doe. , Published Price, THREE SHILLINGS per Volume. SRR RA sa eae