σιν, τις λόγος γεγραμμένῳ. ἐδίδαξε; τὸ δὲ τεὶς βαπίζεις ο άνθρωπον, πόθεν; ἄλλα δὲ ὅα πρ τὸ βάπισμα, αποφάσεως των σατόμων, καὶ τοῖς ἀδέ λοις αυτό, ἐκ ποίας ότι γραφής, στη ἐκ τὸ ἀδημο σούτε τυίτης καὶ ἀποῤῥήτε διδασκονίας; ἣν ἐν ἀπολυπραγμονήτῳ καὶ ἀπεριεργάζῳ αιγῇ οἱ πατέρες ἐφύλαξαν, καλῶς ἐκεῖνοι δὲ διδαγμένοι της μυ sneίων τὰ (εμνά, Γιωπῇ Κασώζεις ά δ' στην ἐποπτεύειν ἔξεςι τοῖς ἀμυήτοις, τέτων πῶς ἂν ἦν εἰκὸς τὴν διδασκονίαν θριαμβεύειν εν γράμμα σιν; Γρος el Κατα τ' αὐτὸν δὲ τρόπον καὶ οἱ τὰ πρό Τις ἐκκλησίας εξαρχῆς δια θεσμοθετήσαντες ἀπόςο λοι καὶ πατέρες, ἐν τῷ κεκρυμμένῳ καὶ ἀφθέςκτῳ τὸ σέμνον τοῖς μυςηρίοις ἐφύλαττον. στον δ ὅλως μυ ςήριον τὸ εἰς τὴν δημώδη καὶ εἶναίαν ἀκοί ἔκφορον. το καὶ ὁ λόγω τ' τ' ἀγράφων παραδόσεως, ὡς μὴ καζιμελητεθεί της δογμάτων τὴν γνῶσιν, ουκαταφρόνητον τοῖς πολλοῖς γενέτι δια Cνήθειαν. πορτες με όραμα και ανατολάς ὅτι της προσο χῶν, ὀλίγοι δὲ ἴσμεν ὅτι τὴν ἀρχαίαν ἐπιζητεμ πατρίδα, το αδέσιν, ὃν ἐφύτευσεν ὁ Θεὸς ἐν Ἐ. δέμ, καὶ ἀνατολάς και ορθοί μας πληρωμου τας ο καὶ ἐν τῇ μια το ζαββατε, ει. — ἐπιλείψει με ἡ ἡμέρα. Τα αγραφα δ' ἐκκλησίας μυτήρια διηγή μιμον ἐω Τα Μα· αυτίω δὲ τὴν ὁμολογίαν το σπί ξέως, πιτ νειν εἰς πατέρα, καὶ εὸν, καὶ ἅγιον πνεύ - Εἰ ; μα, ἐκ ποίων γραμμάτων ἔχουν; ε τὰ πλεῖα τῆς μυςιιθῇς ἀγράφως ἡμῖν ἐμπολιτε εται, με πόλλων ἑτέρων κ τύτο καταδεξώμεθα ἀποςολικὸν ἢ εἶμαι και το άγραφους παραδόσεσι παραμλύειν, ἐπαινῶ γάρ, φησιν, ὑμᾶς, ὅτι πάντα παρα με μέμνησθε, και καθώς παρέδωκα ὑμῖν τὰς 2 &c. - δόσης δόσεις κατέχετε καὶ τὸ, κρατεῖτε τὰς παραδόσεις, reg.Cod. N. B. By thefe moft remarkable Paffages out of Bafil, 'tis undenyable that he own'd the fecret and myftical Conftitutions and Traditions of the Apoftles, to be very many, and very important, formerly preferv'd in a profound Silence, but then beginning to be publish'd to the World, contrary it fhould feen to his Opinion of that Matter. Nor does his, or others fo often speaking of them as Traditions not written, areapa, Vid. Beve feem to mean any more, than that they were Can. Vind. not written in the Scripture, nor by any of L.II. c.6. the holy Apoftles themselves, nor permit- §.6.p.106, ted to be written or tranferib'd by any Chri- 107. ftians; but only the Originals preferv'd in the Archives of the Churches. For he here reckons among these unwritten Traditions the trine Immerfion, which was written down not only by Tertullian. &c. but in the Ecclefiaftical Canons themfelves; which Bafil efteems part of the Apoftolical Tradition: So that unless thofe Canons were in his Days alfo unwritten, 'tis plain, the Conftitutions are not fuppofed abfolutely unwritten alfo. And indeed Clemens of Alexandria fo directly fuppofes, that thefe Apoftolical Appointments in the Church were written, 200. Vid. P. 489. written, even when he, in the fanie Breath, calls them unwritten Traditions, that 'tis very remarkable, and affords us the plain Interpretation of that Antient Language in Strom. p. this cafe. In one place he speaks of anp. 201. VI. θειαν ἢ ἐγγράφως τα ἄγραφα δηλεσιν ; and elfewhere fays, leaps are apQ non x eis Spas Vadido ardoors. And indeed the Antients were here in a great ftrait; being willing fometimes to fpeak of these things, and yet oblig'd in great part to conceal them; which makes their Expreffions and Citations all along, fo very cautious, obfcure and ambiguous on fuch occafions; and has afforded a Handle to the generality of the Moderns, to overlook their References to these Books of the Apoftolical Conftitutions, which yet are moft frequent and numerous among them. But to proceed, Epiphan. Παρ' αυτοις γδ πάντα χλόης ἔμπλεα καὶ ἐδὲν Haref. 42. ἕτερον ὁπότε καὶ τα μυτήρια ενώπιον κατηχεμλίων સ્પે §. 4. 1305 ἐπιτελῶν τολμώσιν. Nazianz. Orat. 42. Ὅτι μηδὲ ἐκφορά τους έξω τα πολλά π Orat. 40. ἡμετέρων κτηρίων. Hilar.in P. 253. Κρύψεις του σε αυτῷ Cφραγίδι κρατέμμα. Tertius ifte fecunda litera verfus eft, In Pfal. 118. corde meo abfcondi eloquia tua; ut non pecLit.2. §. 6. carem tibi. Meminimus fimile huic dicto legi folere, ubi dicitur, Myfterium Regis bonum eft abfcondere. Meminimus & Paulum ad Corinthios, adhuc in fide parvulos, fcribentem, quædam Dei eloquia occuluiffe, tum di cit, Lacte vos potavi, non cibo; nondum enim poteratis, neque adhuc poteftis. Legi mus & in Evangelio, in agro uberi & fœcundo repertum thefaurum, eundémque empto agro occultari. Novimus neque margaritas ante porcos projiciendas effe, neque fanctum canibus dare opportere. Ergo intelligimus quadam nos cordis noftri fecreto continere, que divulgata inexpiabilis peccati culpam comparabunt. Ita enim dixit, In corde ineo abfcondi eloquia tua, ut non peccarem tibi, quia cum cætera peccata, fecundum differentias rerum, aut in nos ipfos, aut in alios exfererentur, tamen fierent in Deum propria, cum que occultorum cordium effent condenda fecreto, bac in profane cognitionis fcientiam proderentur. Non enim omnes vident alta myfteriorum, Ambrof. quia operiuntur à Levitis; ne videant, qui Offic. L.L videre non debent; & fumant, qui fervare" 5o. non poffunt. Græcè expuqia dicuntur, hoc eft abfcondi- De Abrata; eo quod latere debeat omne myfterium, hame L. I. &quafi operiri fidei filentio ; ne profanis "5. temere divulgetur auribus. Poft lectiones & Tractatum, dimiffis Cate- Epift. 33! chumenis, Symbolum aliquibus competentibus ad Soror. in Baptifteriis tradebam. Propterea ergo my- In Pfal.118 fterium Regis bonum eft abfcondere, Peccat enim Deo qui commiffa fibi myfteria putaverit indignis effe vulganda. Periculum itaque eft non folum falfa dicere, fed etiam vera, L fi fi quis ea infinuet quibus non oportet. [Citatque mox Matth. VII. Nolite mittere inargaritas veftras ante Porcos.] Gaudent Modo autem ea folum de ipfa lectione carSerm. 2. in VigilPafch. penda funt, qua præfentibus Catechumenis explanari non poffunt, & neceffario tamen funt aperienda neophytis. In Exod. Ordinem lectionis Exodi, ubi lex celebranTract.V. di Pafchatis defcribitur, idcirco præpofteravimus, ut myfteriis refervandis debita reverentix ordinem teneremus. Quia oportebat in illa fplendidiffima nocte Vigiliarum fecundo tractatu non dictorum fequentia, fed congrua neophytis explanari, ut edendi Pafchalis facrificii difciplinam rudes neophyti difcerent, inftructi fideles agnofcerent. Zeno Veron. 126. Conventus quidem Ecclefiarum, five Temin Pfal.pli, quos ad fecretam Sacramentorum religionem Edificiorum fepta concludunt, confuetudo noftra vel Domum Dei folita eft nominare, vel Templum. De continentia. Ethnici facrificium publicum eft, trum fecretum illius & quovis libere tractari poteft, tuum etiam à Chriftianis ipfis, minime confecratis, fine facrilegio videri non poteft. Sed jam nobis etiam de ipfis aliquid traEtandum eft margaritis; in quibus primo in polt Cypr. loco fons & origo omnium ponitur, cum dicitur, Credo in deum Patrem. Rufin, in Op. p. Hieron. ad Difficultatem rei in prooemio exaggerat, diEgy in cens, Super qua multus nobis fermo eft, & in interpretabilis: Non quia Apoftolus non pos Heb. 5. |