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. THAT THE PEOPLE OUGHT TO BRING OFFERINGS TO THE CHURCH ACCORDING TO THEIR ABILITY. (ii. 26.) Hear now also, ye people of the elect Church of God. For of old the Hebrews were called the people of God, a holy people; but now ye are priests, a holy people, elect (in) your generation, and your names are written in heaven for a kingdom and a priesthood, a holy people, a bride adorned for the Lord God, a glorious and faithful Church. Hear how it was appointed of old what should be given to those set in authority over the Church of God,’ (whether) vows, first-fruits of corn, or tithes for the salvation of men’s souls. The beginning of the name of Jesus is iota, by number, ten. Hear, O thou Holy Church, the congregation of people which hath been founded on iota, which was manifested in the law, and hath kept the faith, and believed in our Lord Jesus Christ, and been a guide to the knowledge of the word iota, and hath stood fast in the perfection of His glory. For in old times they brought sacrifices, and thank-offerings, and vows, and tithes, and first-fruits, which were their oblations in those days; but now let the bishops and priests offer the sacrifice of the oblation to the Lord our God and our Lord Jesus Christ, who died as a ransom for us. And He hath appointed high-priests, and presbyters, and deacons,” and readers, and singers, and doorkeepers, and deaconesses; and also widows, and virgins, and orphans. And over all these is set the bishop, for he is the teacher and instructor of all who serve God in the right faith, and for their sakes he delivereth the word. It is right that they obey him, for he is the teacher of the law for all, and besides their father, who hath begotten them by water and by the spirit. Since he is your chief and your teacher, and your stay, and your god on earth under the true God, ye ought to magnify him, and others who are like him; even as God spake by the mouth of David the prophet, saying, “I said ye are gods, and all of you children of the Most High.” '? Speak no evil word against the gods, that is, the bishops; but let the bishops have the first seat amongst you, for to them hath been given honour and glory from the Lord God, that they may feed His people in peace, as Christ the great High-priest." But let the deacon minister in purity without blame, and let him do nothing without the permission of the bishop his father. And let the deaconess do nothing without the permission of the deacon. And let no other woman go to the deacon save only with the deaconess; and in like manner let no woman go to the bishop save with the deacon. Honour then the priests, for they admonish you and teach you the way of God; and ye shall receive from them the word in the right faith. For He sent them to preach, and teach, and admonish, and baptize into the name of the Father, and of the Son, and of the Holy Spirit, and to teach men to observe all that He had commanded them. Honour widows and orphans as the Church; and virgins also as the altar and the offering of incense. [ii., 27.] For of old none was able to offer sacrifice except he were of the sons of Levi, and the people could not approach the altar except along with the priests." And in like manner do ye also do nothing without the counsel of the bishop. He who acteth thus without the permission of the bishop his work () is idle and vain and without profit. As Saul offered a sacrifice without Samuel the prophet, and heard a voice saying, “Thy sacrifice is vain”; in like manner, if a layman do (anything) without the priest, it is vain. Uzziah the King also, when he was not a priest, and yet did the office of a priest, became a leper. And if there be anyone of the people that usurpeth the priest’s office, and doeth not the commandments of God, he shall not escape judgment, for he hath taken an honour that was not given unto him, and hath resisted the priesthood, and hath not imitated Christ, ‘‘who glorified not Himself to be made a great High-priest”; but patiently endured until He heard the voice of the Father saying, ‘‘The Lord sware, and will not repent, thou art his priest for ever after the order of Melchizedek.” But if Christ glorified not Himself without the Father who is equal with Him, how then can a man by himself take the priesthood to himself, unless he that hath authority over him have given it unto him? For the sons of Korah were of the tribe of Levi, yet when they strove against Moses and Aaron, the fire consumed them, because they sought to take that which belonged not to them. Dathan and Abiram went down alive into Sheol. The rod that budded destroyed the counsel of many foolish men, and He made manifest thereby the great High-priest who was ordained by God. Therefore, brethren, ye ought to bring your sacrifices and your incense to the bishop, for he is the High-priest. Bring unto him your first-fruits and tithes (and) all your vows, that he may give to each one according to his need, even to the destitute who have nothing. Let him appoint unto them as is fitting, that none wrong his neighbour in receiving alms. The bishop ought to exercise due care concerning all the destitute, and to examine their lives and know well their condition.. at [ii., 28.] Moreover when the faithful desire to invite to a feast the destitute and the widows, as the Lord hath commanded, the deacons ought to minister. And let them, knowing well the lives (of all), invite them and set them each one in his place, as is fitting. And let them distribute unto them; and to the shepherd also let them give thereof in secret, for the honour of God, seeing that the priesthood hath been given unto him. And after distribution hath been made unto the widows, let the deacons take thereof two portions; and in like manner the presbyters also, who watch, and teach the word of admonition, and let them receive double, for they are apostles of our Lord,” they being counsellors of the bishop, and the crown of the Church, who therein judge uprightly. And let the reader receive one portion, and in like manner the singers also, and let the doorkeepers get each one according to the appointment of the Church; and to the people let them give such portions as befit them. And let them not neglect the bishop, nor delay to give unto him, but send speedily unto him along with the ministering deacons. The deacons ought to inform the bishop of every need of the people, that he may command them to do as befitteth. For of old there was no man that entered into the temple, or did anything (therein) without the Priest. Malachi the prophet saith, “For the priest’s lips keep counsel and search out the law.”! For those who serve (false) gods, and do their will, and set themselves up. as righteous, though they are impure and their works evil, and (who) have no good works, and account themselves as the saints—men indeed seeing their works mock at, and detest, and despise them— yet is there none of these that can accomplish or do anything without the counsel of the idol-priests, but they look up to them and hearken to the voice of him that commandeth them, and do all that he saith unto them; and they honour the idol-priests, and put their trust in them, and believe in their gods. Now if they believe in these that have no life, and (if they) serve unclean spirits in whom is no profit, and hope in vanity and set themselves up as righteous, how much more should we, who have received grace, and have an enlightened faith and a perfect hope wherein is no deceit, believe the message which is full of glory and without fear, that we may please the Lord our God. For know of a truth that the first fathers and the bishops are the mouth of God. [ii., 29.] For Aaron spake to Pharaoh, being a helper to Moses, and therefore he was called the prophet, and Moses was called the god of Pharaoh, as a king and high-priest. Even as God said unto him, “Behold, I have made thee to be a god unto Pharaoh, and Aaron thy brother to be unto thee a prophet.” How then do ye not believe them, for they intercede for you, and deliver the word? [ii., 30.] Serve them, for they are prophets and servants of God, the deacon like Aaron, and the bishop like Moses. And if Moses was called a god by the Lord, it is right that for you also to honour the bishops as God, and the deacon as a prophet. As Christ did nothing without the Father, in like manner let the deacon do nothing without the counsel of the bishop. Also there is nothing that the Son doeth without the Father, and as the Son is subject to His Father, in like manner let the deacon be subject to the bishop.

OF WIDOWS. For Satan seeketh an occasion whereby to ensnare, as he did of old in the case of Cain. For there are some who say, We are widows, but do not do the works that befit widows, even as Cain did toward his brother that which befitted not. These then are they that have no knowledge. For it is not by being called widows that they shall enter into the Kingdom of heaven, but by a right faith and by good works. But she that taketh the name of a widow, and doeth the work of Satan, belieth the name ( ) so that she shall find eternal condemnation. Behold we hear that there are among the widows some that are evil and envious and slanderers, and that cause strife amongst the brethren. These are not of Christ, for they have not kept the word of admonition. If there be one of the sisters, and (others of them) see men give her alms, whether money, or raiment, or food, or drink, and (if) she then rejoice and find rest, they ought to say thus: [iii., 13.] Blessed be the Lord our! God, Who hath granted rest and joy to the widow, our beloved sister, O Lord send blessing and honour on him who hath given to this widow, and increase his substance in righteousness and in purity, and remember him with Thy goodness, in the greatness of Thy compassion and mercy. And to this bishop also give Thou a double honour, who hath taught and exhorted those that have given unto us: give him the crown of glory when he shall depart this life. And in like manner let this widow pray and entreat along with them for those that have shewn mercy towards her. (iii., 14.] And now also let her give to the destitute from that which she hath received; and for this cause shall her works be well-pleasing before God, as it is written, saying, ‘Let not thy left hand know what thy right hand doeth, and let thine alms be secret.” Thus let the widow pray for them that have given unto her and bestowed alms upon her, for she is as the sanctuary, and thy Father, who seeth thee in secret, shall reward thee openly. But widows who walk not after the commandment of God are envious of him who hath given alms to their sister, (and) they ask, and say, Who is it that hath shown this mercy towards her? And then when they understand and know, they go to him that hath given alms to their sister to trouble him, and say unto him, Why hast thou given first unto her, while we are far more destitute than she? For they are foolish who say thus, thinking it is a gift from man, whereas the gift of favour is from God. But if she was manifestly in want, they ought not to go to trouble him that showeth mercy, but rather is it right that they should remain at home, and fall down on their faces, and repent and pray to God. For God sheweth mercy to them that proclaim His goodness. Our Lord saith, “When ye enter into a house, say, Peace be to this house, and if a son of peace be there, your peace shall rest upon it; and, if not, your peace shall return to you.” [iii., 15.] But if peace find not (a place) prepared (for her) where she may rest, she abideth not there, but returneth to him that sent her. In like manner the unrighteous curse shall not come on him that hath not sinned, but shall rather return on him that uttered it. He that hath cursed another without cause, hath cursed himself, as Solomon saith. In like manner ye also shall be requited even as ye have done unto others. For it is said, ‘“‘ He hath digged a pit, and hollowed it out, and he shall fall into the pit which he made. And his toil shall return on his own head, and his wickedness shall descend upon his own pate.” For he that diggeth a pit for his neighbour shall fall,into it, and he that feareth a curse, let him not curse another; and what he hateth for himself let him not do to his neighbour. Wherefore, O bishop, do thou as a master admonish those women that despise widows, and bear patiently with the angry, and visit the sick, and rejoice with the elect who bless and curse not, and command them to do not that which is evil, but to make peace. Whether it be a bishop, or a presbyter, or a deacon, or whosoever it be of those set in authority, let there not proceed from his mouth cursing, lest he inherit a curse instead of a blessing. The bishop ought to admonish and teach and command the people that no word of cursing proceed from their mouths. But let him show care for priests, and deacons, and virgins, and widows, and the people. [iii., 16.] Wherefore, O bishop, prove the deacons who do service with thee, and help them in doing good, that they may be ready to minister unto the people, and let a deaconess also be appointed to minister unto the women, an elect and pure woman who is blameless. For a deacon ought not to minister unto the women, lest there arise an evil report from those that believe not. Therefore let there be a deaconess as a minister to the women, and let her anoint them with oil, and clothe them after baptism. And do thou, O bishop, anoint the foreheads of them that are baptized, men and women, with holy oil according to the ordinance of holy baptism. And after this, O bishops and presbyters, they do good and (make) peace. pray for them that are under you, and baptize them into the name of the Father, and of the Son, and of the Holy Spirit. And then let the deacon take the men, and let the deaconess also take the women, that the seal which they receive, which no man may (break), may be holy and pure. And after they have been baptized, let the bishop anoint them with the oil of balsam, for they have been baptized into the death of Christ. [ili., 17.] The oil of balsam is the strength of faith, for when a man cometh forth from the water, he is in the likeness of Christ whom the Father raised from the dead. This is He who is over all; our Lord Jesus Christ is the only-begotten Son the Lord of life, and the Paraclete is the Spirit of truth who was sent by the Father to teach all things. (iii., 18.) But let them that are baptized be far from transgression and be pure from sin, and let them be friends of God and enemies of the devil, and fellow-heirs of Christ and adversaries of Satan and his devices. And they shall be pure without stain, and shall be called the sons of Christ. Moreover let them pray and entreat the Father that they may be one congregation together with the faithful, and say thus, Our Father which art in heaven. Hallowed be thy name. Thy Kingdom come. And thy will be done, as in heaven so also on earth. Give us to-day our daily bread. Forgive us our trespasses and our iniquities, as we also forgive him that hath trespassed against us. And bring us not into temptation, but save us and deliver us from all evil. For thine is the Kingdom, the power and the glory, for ever and ever. Amen. [ili., 19.) The deacons then must needs be pure and good, without blame, as the bishop; and serve continually in the Holy Church, and minister unto God with a good ministry, and fulfil their office in wisdom with one -heart and one spirit, and understand the reward of their service, and not be puffed up in ministering to the destitute. Even as our Lord Jesus Christ came, not to be ministered unto, but to minister, and to give His life ransom for many. And moreover He refused not to give His life in place of His friends. And if the Lord of glory and the Lord of heaven and earth endured all this patiently for our sakes, how then are ye puffed up in ministering to the poor and needy? Ye ought in everything to be imitators of our Lord Jesus Christ, who endured to become a servant, and accepted poverty and want, and humbled Himself, and bore the sufferings of the Cross for our sakes. In like manner do ye also do service to the poor your brethren, and be imitators of Christ. But he among you that desireth to be chief, let him be your servant. So our Lord Jesus Christ fulfilled in word and in deed all that was written, and became the servant of many. He took a towel, and poured water into a bason, and first washed the feet of His disciples and (then) wiped them with the towel wherewith His loins were girded. He did thus that we might love one another, and taught us to love our neighbours as ourselves.‘? And if our Lord and Saviour humbled Himself, and did thus, how then are ye puffed up and slothful to do good to the destitute and afflicted? Do service, then, in perfect love without murmuring, or accepting of persons. Howbeit do not this for outward appearance, but for God’s sake, that ye may receive the reward of your toil from Him at the last day. The deacons ought to seek to satisfy the desires of the poor, before they ask them. Moreover let them do service unto the bishop, and be of one mind (with him), and account him as father and teacher and monitor. [iii., 20.) And behold we command that a bishop be ordained by three bishops, and if not, by two. But by one bishop it is not possible to give ordination: for by the testimony of three or two (witnesses) let every word be established. Presbyters and deacons and others set in authority in the Church shall be ordained by one bishop. To presbyters and to deacons it is not given to ordain a layman; but let the presbyter teach, and baptize, and bless the people, and burn incense, and offer up the sacrifice. And as for the deacon there is nothing that he may do except minister to the bishop and the presbyters; and let him fulfil aright his ministry. -

THAT VIRGINS OUGHT NOT TO VOW UNTIL THEY PROVE THEMSELVES. [iv., 14.] (Virgins) ought not to enter on this service until they prove themselves, and keep themselves in purity. Thus we command them that they enter not hastily (on it) before their full time come, even as Solomon saith, “It is better not to vow, than to vow and repent.”” Let the virgin, then, be pure in her soul and in her body, that she may be the house of God, and the habitation of Christ, and the tabernacle of the Holy Spirit; and let her walk in the way of the preaching of the Gospel, and in the commandment which is well-pleasing to God, and let not her actions be after the fashion of this world, and let her not go about in the city, nor walk in evil ways, nor be of a double heart; but let her be wise and pure, without blame, and not desirous of praise, nor, above all, of idle talk.

OF THE MARTYRS. v., 8.) BeHoLD I say unto you, magnify and extol with double honour the martyrs, even as the blessed James and Stephen the first martyr are had in honour amongst us. Such are blessed before God, and elect and holy, a people pure from sin, and without (thought of) revenge; rather are they peacemakers and unwearied also in doing His will and in keeping His commandment. And concerning them David saith, Precious in the sight of the Lord is the death of the righteous.” And furthermore Solomon saith, ‘“‘The remembrance of the righteous is perfect with praise.” And again the prophet saith, ‘His horn shall be exalted with honour.” v., 9.) This we have said concerning those who have been martyrs in truth for the sake of the name of our Lord Jesus Christ. Behold, then, we understand and know that those, who honour the martyrs and the faithful who have fought a good fight and finished their course, and died for Christ’s sake in the right faith, shall win a good reward and eternal life. And those who were martyrs in truth, and judged uprightly, and pleased God in their lives—such shall inherit the Kingdom of heaven.

OF TOIL AND THANKSGIVING. [vii., 1.] Moses the prophet said plainly unto the people, even unto the people of Israel, ‘And behold shew you plainly the way of death, and (the way of) life; choose life for yourselves, that ye may live.” And Elijah the prophet said unto the people, “How long halteth your heart concerning the Lord—the Lord is One; seek Him.” Our Lord Jesus Christ said, “A servant cannot serve two masters; otherwise he will obey one, and disobey the other. Ye cannot then serve God and wealth. We have followed our Lord Jesus Christ, who hath mercy on the whole world. (vii., 2.] We say then that there are two ways, one of death, and one of life: separate and having no connection one with the other; one which leadeth unto death, and one (which leadeth) unto life. The first is the way of life concerning which the Law hath spoken, and said, “Love the Lord thy God with all thy heart, and with all thy strength and with (all) thy soul, besides whom there is no other god,” and, “love thy neighbour as thyself,” and “what thou desirest not for thyself, that do not to thy neighbour,” “‘ Bless them that curse you, and pray for them that oppress you,” and “ Love your enemies,” “What then is your reward, if ye do good to them that do good to you?” Take heed then and hate no man. And again it is said, “Thou shalt not hate any man, neither an Egyptian, nor an Edomite "; for they are all creatures of God. Keep far from evil men and from the desires of this world. “And to him that striketh thee on the right cheek, turn the other.”! For David saith, “If I have rendered a return to them that rendered evil to me, let thine enemies cause me to fall naked.” And again it is said, “If any man compel thee to go one mile, go (with him) twain”; and, “If any man take thy coat, leave to him thy cloak (also); and, “Prevent not him that taketh thy goods”; and, “Give to him that asketh of thee, and shut not thy door against him that desireth to borrow of thee.” For God is merciful (and) a lover of men, and giveth all things to him that asketh of Him. And the Father “maketh the sun to rise on the evil and the good, and sendeth rain on the righteous and the sinful.” Ye ought to give to all men of the labour of your hands; and honour ye the saints. For it is said, ‘Thou shalt do no murder.” (Everyman) is thine image and thy likeness; and there is nothing worse than murder. And, “Thou shalt not commit adultery,” nor separate (what is) thy flesh, nor make two parts (thereof); for it is said, “They twain shall be one flesh,” and one spirit; and in form (only) are they separate; and “Thou shalt not steal,” for when Achan the Israelite stole, they stoned him with stones, and he perished; and in like manner. Gehazi stole and lied and was clad with the leprosy of Naaman the Syrian; and Judas Iscariot also stole the purse of alms (from) which alms were given to the poor, and betrayed the Lord of Glory into the hands of the Jews, and then repented, and hanged himself, and his bowels gushed out, and he died; ‘Ananias and Sapphira his wife kept back part of the price of their possessions, and lied to the Holy Spirit, and died by (the sentence of) our beloved brother Peter the Apostle. [vii., 3-] Thou shalt not practise magic, nor use divination, nor consult wizards, for it is said, ‘Ye shall not trust in wizards.” And, Thou shalt not kill a child by abortion, for it is the image and spirit of God. And, “Thou shalt not covet the possessions of thy brother, nor his wife, nor his servant, nor his maid, nor his ass, nor his ox.” Moreover, thou shalt never swear falsely, but if thou swearest, swear truly. And again it is said, “Thou shalt not bear false witness,” for “he that speaketh lies against the poor provoketh his creator to anger.” [vii., 4.] And the way of evildoers leadeth unto death. Thou shalt not be of a double heart, or of a double tongue, for “the snare of a man is the word of his mouth,” ” and, “a talkative man shall not prosper upon earth.” And let not your words be idle, for everyone that speaketh thoughtlessly shall be condemned. And, Thou shalt not be rapacious, for it is said, “Woe unto them that wrong their neighbours.” [vii., 5.] And ye shall not accept persons, nor be deceitful in heart, nor proud, for ‘God humbleth the proud.” And, Thou shalt not hate any man, nor curse thy brother, nor do evil unto him. And abstain from all evil, and be not passionate, nor envious, lest that befall thee that befell Cain, and Saul, and Joab. For Cain slew Abel his brother, and God chose Abel and accepted his sacrifice; and Saul persecuted David, when he overcame Goliath the Philistine, (and) was envious of him because of the songs which the women sang; and Joab, also slew Abner the Israelite, and Amasa of Judah. [vii., 6.) And, Thou shalt not be an augur, for it leadeth to idolatry, and concerning this Samuel saith, “This thing is sin,” and it shall not be thus in Israel, for all these things are rejected in the law. [vii., 7.] And, Thou shalt not be a murmurer, for ye have heard what befell those who murmured against Moses. Be meek like Moses and David, for the meek shall inherit the earth. [vii., 8.] Be ye therefore merciful, for they shall obtain mercy. Accept every toil that cometh upon thee, like Job and Lazarus, that thou mayest receive a reward from God. [vii., 9.] And honour him that teacheth thee the word of God, and be mindful of him day and night, for where instruction is, there God is. (vii., 10.] And reconcile those who are at variance, and judge uprightly, for the judgment is the Lord’s. [vii., 11.) And when thou prayest, be not of a double heart. Peter said, He said to me while I] was on the sea, Wherefore dost thou doubt, and makest for thyself a double heart? vii., 12.) And if thou givest alms to the poor, Doubt not; know thou then who it is that will render the reward; is it not the Lord? Give, then, to everyone that asketh of thee that which he needeth. [vii., 14.] And forget not any of the commandments of the Lord; and confess thy trespass before Him, and sin no more, that thou mayest find (that which is) good before the Lord thy God, for He desireth not the death of a sinner, but that he should turn to repentance. [vii., 15.] And honour thy father and thy mother; forsake not thy brethren and thy kinsmen. [vii., 16.] And fear the King, and know that his position is from the Lord; and honour rulers, for they are ministers of God. [vii., 17.] And offer not a sacrifice whilst thou doest evil, before thou repentest of the evil of thy doings. This is the way of death and (the way) of life; and may God make you worthy to follow the way of our Lord Jesus Christ.

OF TOIL AND THANKSGIVING. [vii., 1.] Moses the prophet said plainly unto the people, even unto the people of Israel, ‘And behold shew you plainly the way of death, and (the way of) life; choose life for yourselves, that ye may live.” And Elijah the prophet said unto the people, “How long halteth your heart concerning the Lord—the Lord is One; seek Him.” Our Lord Jesus Christ said, “A servant cannot serve two masters; otherwise he will obey one, and disobey the other. Ye cannot then serve God and wealth. We have followed our Lord Jesus Christ, who hath mercy on the whole world. (vii., 2.] We say then that there are two ways, one of death, and one of life: separate and having no connection one with the other; one which leadeth unto death, and one (which leadeth) unto life. The first is the way of life concerning which the Law hath spoken, and said, “Love the Lord thy God with all thy heart, and with all thy strength and with (all) thy soul, besides whom there is no other god,” and, “love thy neighbour as thyself,” and “what thou desirest not for thyself, that do not to thy neighbour,” “‘ Bless them that curse you, and pray for them that oppress you,” and “ Love your enemies,” “What then is your reward, if ye do good to them that do good to you?” Take heed then and hate no man. And again it is said, “Thou shalt not hate any man, neither an Egyptian, nor an Edomite "; for they are all creatures of God. Keep far from evil men and from the desires of this world. “And to him that striketh thee on the right cheek, turn the other.”! For David saith, “If I have rendered a return to them that rendered evil to me, let thine enemies cause me to fall naked.” And again it is said, “If any man compel thee to go one mile, go (with him) twain”; and, “If any man take thy coat, leave to him thy cloak (also); and, “Prevent not him that taketh thy goods”; and, “Give to him that asketh of thee, and shut not thy door against him that desireth to borrow of thee.” For God is merciful (and) a lover of men, and giveth all things to him that asketh of Him. And the Father “maketh the sun to rise on the evil and the good, and sendeth rain on the righteous and the sinful.” Ye ought to give to all men of the labour of your hands; and honour ye the saints. For it is said, ‘Thou shalt do no murder.” (Everyman) is thine image and thy likeness; and there is nothing worse than murder. And, “Thou shalt not commit adultery,” nor separate (what is) thy flesh, nor make two parts (thereof); for it is said, “They twain shall be one flesh,” and one spirit; and in form (only) are they separate; and “Thou shalt not steal,” for when Achan the Israelite stole, they stoned him with stones, and he perished; and in like manner. Gehazi stole and lied and was clad with the leprosy of Naaman the Syrian; and Judas Iscariot also stole the purse of alms (from) which alms were given to the poor, and betrayed the Lord of Glory into the hands of the Jews, and then repented, and hanged himself, and his bowels gushed out, and he died; ‘Ananias and Sapphira his wife kept back part of the price of their possessions, and lied to the Holy Spirit, and died by (the sentence of) our beloved brother Peter the Apostle. [vii., 3-] Thou shalt not practise magic, nor use divination, nor consult wizards, for it is said, ‘Ye shall not trust in wizards.” And, Thou shalt not kill a child by abortion, for it is the image and spirit of God. And, “Thou shalt not covet the possessions of thy brother, nor his wife, nor his servant, nor his maid, nor his ass, nor his ox.” Moreover, thou shalt never swear falsely, but if thou swearest, swear truly. And again it is said, “Thou shalt not bear false witness,” for “he that speaketh lies against the poor provoketh his creator to anger.” [vii., 4.] And the way of evildoers leadeth unto death. Thou shalt not be of a double heart, or of a double tongue, for “the snare of a man is the word of his mouth,” ” and, “a talkative man shall not prosper upon earth.” And let not your words be idle, for everyone that speaketh thoughtlessly shall be condemned. And, Thou shalt not be rapacious, for it is said, “Woe unto them that wrong their neighbours.” [vii., 5.] And ye shall not accept persons, nor be deceitful in heart, nor proud, for ‘God humbleth the proud.” And, Thou shalt not hate any man, nor curse thy brother, nor do evil unto him. And abstain from all evil, and be not passionate, nor envious, lest that befall thee that befell Cain, and Saul, and Joab. For Cain slew Abel his brother, and God chose Abel and accepted his sacrifice; and Saul persecuted David, when he overcame Goliath the Philistine, (and) was envious of him because of the songs which the women sang; and Joab, also slew Abner the Israelite, and Amasa of Judah. [vii., 6.) And, Thou shalt not be an augur, for it leadeth to idolatry, and concerning this Samuel saith, “This thing is sin,” and it shall not be thus in Israel, for all these things are rejected in the law. [vii., 7.] And, Thou shalt not be a murmurer, for ye have heard what befell those who murmured against Moses. Be meek like Moses and David, for the meek shall inherit the earth. [vii., 8.] Be ye therefore merciful, for they shall obtain mercy. Accept every toil that cometh upon thee, like Job and Lazarus, that thou mayest receive a reward from God. [vii., 9.] And honour him that teacheth thee the word of God, and be mindful of him day and night, for where instruction is, there God is. (vii., 10.] And reconcile those who are at variance, and judge uprightly, for the judgment is the Lord’s. [vii., 11.) And when thou prayest, be not of a double heart. Peter said, He said to me while I] was on the sea, Wherefore dost thou doubt, and makest for thyself a double heart? vii., 12.) And if thou givest alms to the poor, Doubt not; know thou then who it is that will render the reward; is it not the Lord? Give, then, to everyone that asketh of thee that which he needeth. [vii., 14.] And forget not any of the commandments of the Lord; and confess thy trespass before Him, and sin no more, that thou mayest find (that which is) good before the Lord thy God, for He desireth not the death of a sinner, but that he should turn to repentance. [vii., 15.] And honour thy father and thy mother; forsake not thy brethren and thy kinsmen. [vii., 16.] And fear the King, and know that his position is from the Lord; and honour rulers, for they are ministers of God. [vii., 17.] And offer not a sacrifice whilst thou doest evil, before thou repentest of the evil of thy doings. This is the way of death and (the way) of life; and may God make you worthy to follow the way of our Lord Jesus Christ.

OF TOIL AND THANKSGIVING. [vii., 1.] Moses the prophet said plainly unto the people, even unto the people of Israel, ‘And behold shew you plainly the way of death, and (the way of) life; choose life for yourselves, that ye may live.” And Elijah the prophet said unto the people, “How long halteth your heart concerning the Lord—the Lord is One; seek Him.” Our Lord Jesus Christ said, “A servant cannot serve two masters; otherwise he will obey one, and disobey the other. Ye cannot then serve God and wealth. We have followed our Lord Jesus Christ, who hath mercy on the whole world. (vii., 2.] We say then that there are two ways, one of death, and one of life: separate and having no connection one with the other; one which leadeth unto death, and one (which leadeth) unto life. The first is the way of life concerning which the Law hath spoken, and said, “Love the Lord thy God with all thy heart, and with all thy strength and with (all) thy soul, besides whom there is no other god,” and, “love thy neighbour as thyself,” and “what thou desirest not for thyself, that do not to thy neighbour,” “‘ Bless them that curse you, and pray for them that oppress you,” and “ Love your enemies,” “What then is your reward, if ye do good to them that do good to you?” Take heed then and hate no man. And again it is said, “Thou shalt not hate any man, neither an Egyptian, nor an Edomite "; for they are all creatures of God. Keep far from evil men and from the desires of this world. “And to him that striketh thee on the right cheek, turn the other.”! For David saith, “If I have rendered a return to them that rendered evil to me, let thine enemies cause me to fall naked.” And again it is said, “If any man compel thee to go one mile, go (with him) twain”; and, “If any man take thy coat, leave to him thy cloak (also); and, “Prevent not him that taketh thy goods”; and, “Give to him that asketh of thee, and shut not thy door against him that desireth to borrow of thee.” For God is merciful (and) a lover of men, and giveth all things to him that asketh of Him. And the Father “maketh the sun to rise on the evil and the good, and sendeth rain on the righteous and the sinful.” Ye ought to give to all men of the labour of your hands; and honour ye the saints. For it is said, ‘Thou shalt do no murder.” (Everyman) is thine image and thy likeness; and there is nothing worse than murder. And, “Thou shalt not commit adultery,” nor separate (what is) thy flesh, nor make two parts (thereof); for it is said, “They twain shall be one flesh,” and one spirit; and in form (only) are they separate; and “Thou shalt not steal,” for when Achan the Israelite stole, they stoned him with stones, and he perished; and in like manner. Gehazi stole and lied and was clad with the leprosy of Naaman the Syrian; and Judas Iscariot also stole the purse of alms (from) which alms were given to the poor, and betrayed the Lord of Glory into the hands of the Jews, and then repented, and hanged himself, and his bowels gushed out, and he died; ‘Ananias and Sapphira his wife kept back part of the price of their possessions, and lied to the Holy Spirit, and died by (the sentence of) our beloved brother Peter the Apostle. [vii., 3-] Thou shalt not practise magic, nor use divination, nor consult wizards, for it is said, ‘Ye shall not trust in wizards.” And, Thou shalt not kill a child by abortion, for it is the image and spirit of God. And, “Thou shalt not covet the possessions of thy brother, nor his wife, nor his servant, nor his maid, nor his ass, nor his ox.” Moreover, thou shalt never swear falsely, but if thou swearest, swear truly. And again it is said, “Thou shalt not bear false witness,” for “he that speaketh lies against the poor provoketh his creator to anger.” [vii., 4.] And the way of evildoers leadeth unto death. Thou shalt not be of a double heart, or of a double tongue, for “the snare of a man is the word of his mouth,” ” and, “a talkative man shall not prosper upon earth.” And let not your words be idle, for everyone that speaketh thoughtlessly shall be condemned. And, Thou shalt not be rapacious, for it is said, “Woe unto them that wrong their neighbours.” [vii., 5.] And ye shall not accept persons, nor be deceitful in heart, nor proud, for ‘God humbleth the proud.” And, Thou shalt not hate any man, nor curse thy brother, nor do evil unto him. And abstain from all evil, and be not passionate, nor envious, lest that befall thee that befell Cain, and Saul, and Joab. For Cain slew Abel his brother, and God chose Abel and accepted his sacrifice; and Saul persecuted David, when he overcame Goliath the Philistine, (and) was envious of him because of the songs which the women sang; and Joab, also slew Abner the Israelite, and Amasa of Judah. [vii., 6.) And, Thou shalt not be an augur, for it leadeth to idolatry, and concerning this Samuel saith, “This thing is sin,” and it shall not be thus in Israel, for all these things are rejected in the law. [vii., 7.] And, Thou shalt not be a murmurer, for ye have heard what befell those who murmured against Moses. Be meek like Moses and David, for the meek shall inherit the earth. [vii., 8.] Be ye therefore merciful, for they shall obtain mercy. Accept every toil that cometh upon thee, like Job and Lazarus, that thou mayest receive a reward from God. [vii., 9.] And honour him that teacheth thee the word of God, and be mindful of him day and night, for where instruction is, there God is. (vii., 10.] And reconcile those who are at variance, and judge uprightly, for the judgment is the Lord’s. [vii., 11.) And when thou prayest, be not of a double heart. Peter said, He said to me while I] was on the sea, Wherefore dost thou doubt, and makest for thyself a double heart? vii., 12.) And if thou givest alms to the poor, Doubt not; know thou then who it is that will render the reward; is it not the Lord? Give, then, to everyone that asketh of thee that which he needeth. [vii., 14.] And forget not any of the commandments of the Lord; and confess thy trespass before Him, and sin no more, that thou mayest find (that which is) good before the Lord thy God, for He desireth not the death of a sinner, but that he should turn to repentance. [vii., 15.] And honour thy father and thy mother; forsake not thy brethren and thy kinsmen. [vii., 16.] And fear the King, and know that his position is from the Lord; and honour rulers, for they are ministers of God. [vii., 17.] And offer not a sacrifice whilst thou doest evil, before thou repentest of the evil of thy doings. This is the way of death and (the way) of life; and may God make you worthy to follow the way of our Lord Jesus Christ.

OF TOIL AND THANKSGIVING. [vii., 1.] Moses the prophet said plainly unto the people, even unto the people of Israel, ‘And behold shew you plainly the way of death, and (the way of) life; choose life for yourselves, that ye may live.” And Elijah the prophet said unto the people, “How long halteth your heart concerning the Lord—the Lord is One; seek Him.” Our Lord Jesus Christ said, “A servant cannot serve two masters; otherwise he will obey one, and disobey the other. Ye cannot then serve God and wealth. We have followed our Lord Jesus Christ, who hath mercy on the whole world. (vii., 2.] We say then that there are two ways, one of death, and one of life: separate and having no connection one with the other; one which leadeth unto death, and one (which leadeth) unto life. The first is the way of life concerning which the Law hath spoken, and said, “Love the Lord thy God with all thy heart, and with all thy strength and with (all) thy soul, besides whom there is no other god,” and, “love thy neighbour as thyself,” and “what thou desirest not for thyself, that do not to thy neighbour,” “‘ Bless them that curse you, and pray for them that oppress you,” and “ Love your enemies,” “What then is your reward, if ye do good to them that do good to you?” Take heed then and hate no man. And again it is said, “Thou shalt not hate any man, neither an Egyptian, nor an Edomite "; for they are all creatures of God. Keep far from evil men and from the desires of this world. “And to him that striketh thee on the right cheek, turn the other.”! For David saith, “If I have rendered a return to them that rendered evil to me, let thine enemies cause me to fall naked.” And again it is said, “If any man compel thee to go one mile, go (with him) twain”; and, “If any man take thy coat, leave to him thy cloak (also); and, “Prevent not him that taketh thy goods”; and, “Give to him that asketh of thee, and shut not thy door against him that desireth to borrow of thee.” For God is merciful (and) a lover of men, and giveth all things to him that asketh of Him. And the Father “maketh the sun to rise on the evil and the good, and sendeth rain on the righteous and the sinful.” Ye ought to give to all men of the labour of your hands; and honour ye the saints. For it is said, ‘Thou shalt do no murder.” (Everyman) is thine image and thy likeness; and there is nothing worse than murder. And, “Thou shalt not commit adultery,” nor separate (what is) thy flesh, nor make two parts (thereof); for it is said, “They twain shall be one flesh,” and one spirit; and in form (only) are they separate; and “Thou shalt not steal,” for when Achan the Israelite stole, they stoned him with stones, and he perished; and in like manner. Gehazi stole and lied and was clad with the leprosy of Naaman the Syrian; and Judas Iscariot also stole the purse of alms (from) which alms were given to the poor, and betrayed the Lord of Glory into the hands of the Jews, and then repented, and hanged himself, and his bowels gushed out, and he died; ‘Ananias and Sapphira his wife kept back part of the price of their possessions, and lied to the Holy Spirit, and died by (the sentence of) our beloved brother Peter the Apostle. [vii., 3-] Thou shalt not practise magic, nor use divination, nor consult wizards, for it is said, ‘Ye shall not trust in wizards.” And, Thou shalt not kill a child by abortion, for it is the image and spirit of God. And, “Thou shalt not covet the possessions of thy brother, nor his wife, nor his servant, nor his maid, nor his ass, nor his ox.” Moreover, thou shalt never swear falsely, but if thou swearest, swear truly. And again it is said, “Thou shalt not bear false witness,” for “he that speaketh lies against the poor provoketh his creator to anger.” [vii., 4.] And the way of evildoers leadeth unto death. Thou shalt not be of a double heart, or of a double tongue, for “the snare of a man is the word of his mouth,” ” and, “a talkative man shall not prosper upon earth.” And let not your words be idle, for everyone that speaketh thoughtlessly shall be condemned. And, Thou shalt not be rapacious, for it is said, “Woe unto them that wrong their neighbours.” [vii., 5.] And ye shall not accept persons, nor be deceitful in heart, nor proud, for ‘God humbleth the proud.” And, Thou shalt not hate any man, nor curse thy brother, nor do evil unto him. And abstain from all evil, and be not passionate, nor envious, lest that befall thee that befell Cain, and Saul, and Joab. For Cain slew Abel his brother, and God chose Abel and accepted his sacrifice; and Saul persecuted David, when he overcame Goliath the Philistine, (and) was envious of him because of the songs which the women sang; and Joab, also slew Abner the Israelite, and Amasa of Judah. [vii., 6.) And, Thou shalt not be an augur, for it leadeth to idolatry, and concerning this Samuel saith, “This thing is sin,” and it shall not be thus in Israel, for all these things are rejected in the law. [vii., 7.] And, Thou shalt not be a murmurer, for ye have heard what befell those who murmured against Moses. Be meek like Moses and David, for the meek shall inherit the earth. [vii., 8.] Be ye therefore merciful, for they shall obtain mercy. Accept every toil that cometh upon thee, like Job and Lazarus, that thou mayest receive a reward from God. [vii., 9.] And honour him that teacheth thee the word of God, and be mindful of him day and night, for where instruction is, there God is. (vii., 10.] And reconcile those who are at variance, and judge uprightly, for the judgment is the Lord’s. [vii., 11.) And when thou prayest, be not of a double heart. Peter said, He said to me while I] was on the sea, Wherefore dost thou doubt, and makest for thyself a double heart? vii., 12.) And if thou givest alms to the poor, Doubt not; know thou then who it is that will render the reward; is it not the Lord? Give, then, to everyone that asketh of thee that which he needeth. [vii., 14.] And forget not any of the commandments of the Lord; and confess thy trespass before Him, and sin no more, that thou mayest find (that which is) good before the Lord thy God, for He desireth not the death of a sinner, but that he should turn to repentance. [vii., 15.] And honour thy father and thy mother; forsake not thy brethren and thy kinsmen. [vii., 16.] And fear the King, and know that his position is from the Lord; and honour rulers, for they are ministers of God. [vii., 17.] And offer not a sacrifice whilst thou doest evil, before thou repentest of the evil of thy doings. This is the way of death and (the way) of life; and may God make you worthy to follow the way of our Lord Jesus Christ.

Said Petros: Thou shalt not kill life, and thou shalt not commit adultery, and thou shalt not corrupt young children. Thou shalt not steal, and thou shalt not be a soothsayer, and thou shalt not be a stargazer, and thou shalt not be a magician. And thou shalt not cause abortion, nor after the child is born shalt thou kill it. And thou shalt not covet any of thy neighbour's goods, and thou shalt not hate any man, and thou shalt not be a false witness. And thou shalt not be a speaker of evil against any. And thou shalt not think about doing evil, and thou shalt not be of double heart and of double tongue; because he who is of double tongue is a deadly snare. And thy words shall not be vain, and thou shalt not be false. And thou shalt not be a hypocrite, nor a lover of great possessions, nor a defrauder, nor unfair, nor one of evil heart, nor proud, And thou shalt not devise evil against thy companion, and thou shalt not hate any man, but reprove him; and for some pray, and to others be merciful, and others love much more than thyself.

Said Petros: Thou shalt not kill life, and thou shalt not commit adultery, and thou shalt not corrupt young children. Thou shalt not steal, and thou shalt not be a soothsayer, and thou shalt not be a stargazer, and thou shalt not be a magician. And thou shalt not cause abortion, nor after the child is born shalt thou kill it. And thou shalt not covet any of thy neighbour's goods, and thou shalt not hate any man, and thou shalt not be a false witness. And thou shalt not be a speaker of evil against any. And thou shalt not think about doing evil, and thou shalt not be of double heart and of double tongue; because he who is of double tongue is a deadly snare. And thy words shall not be vain, and thou shalt not be false. And thou shalt not be a hypocrite, nor a lover of great possessions, nor a defrauder, nor unfair, nor one of evil heart, nor proud, And thou shalt not devise evil against thy companion, and thou shalt not hate any man, but reprove him; and for some pray, and to others be merciful, and others love much more than thyself.

Said Petros: Thou shalt not kill life, and thou shalt not commit adultery, and thou shalt not corrupt young children. Thou shalt not steal, and thou shalt not be a soothsayer, and thou shalt not be a stargazer, and thou shalt not be a magician. And thou shalt not cause abortion, nor after the child is born shalt thou kill it. And thou shalt not covet any of thy neighbour's goods, and thou shalt not hate any man, and thou shalt not be a false witness. And thou shalt not be a speaker of evil against any. And thou shalt not think about doing evil, and thou shalt not be of double heart and of double tongue; because he who is of double tongue is a deadly snare. And thy words shall not be vain, and thou shalt not be false. And thou shalt not be a hypocrite, nor a lover of great possessions, nor a defrauder, nor unfair, nor one of evil heart, nor proud, And thou shalt not devise evil against thy companion, and thou shalt not hate any man, but reprove him; and for some pray, and to others be merciful, and others love much more than thyself.

Said Matewos: Deacons shall be ordained, as it is written: By the testimony of two and three every word shall be established. And they shall be tried concerning all the service, having the testimony of all the people, that they live with one wife, and have reared their children in purity, and such as are merciful and humble, and such as are not murmurers, and such as are not double-tongued, nor wrathful, because wrath depraves a wise man. And they shall not respect the person of the rich, nor act unjustly to the poor; nor drink much wine; and they shall work hard for the hidden Mystery and the beauty of the consolation. And they shall bid those of the brethren who have somewhat to give to him who has nothing, and thus they shall also be sharers in giving. And they shall honour all with all honour and modesty and fear, and they shall keep themselves in all purity. And some of them they shall teach, and some of them they shall question, and some of them they shall reprove and some they shall console. As for the rejected, they shall also expel them at once, and they shall know that those who oppose, the revilers, the rejected, are those who are your adversaries.

Let the wife be obedient to her own proper husband, because the husband is the head of the wife. But Christ is the head of that husband who walks in the way of righteousness; and the head of Christ is God, even His Father. Therefore, O wife, next after the Almighty, our God and Father, the Lord of the present world and of the world to come, the Maker of everything that breathes, and of every power; and after His beloved Son, our Lord Jesus Christ, through whom glory be to God, you fear your husband, and reverence him, pleasing him alone, rendering yourself acceptable to him in the several affairs of life, that so on your account your husband may be called blessed, according to the Wisdom of Solomon, which thus speaks: Who can find a virtuous woman? For such a one is more precious than costly stones. The heart of her husband does safely trust in her, so that she shall have no need of spoil: for she does good to her husband all the days of her life. She buys wool and flax, and works profitable things with her hands. She is like the merchants' ships, she brings her food from far. She rises also while it is yet night, and gives meat to her household, and food to her maidens. She considers a field, and buys it; with the fruit of her hands she plants a vineyard. She girds her loins with strength, and strengthens her arms. She tastes that it is good to labour; her lamp goes not out all the whole night. She stretches out her arms for useful work, and lays her hands to the spindle. She opens her hands to the needy; yea, she reaches forth her hands to the poor. Her husband takes no care of the affairs of his house; for all that are with her are clothed with double garments. She makes coats for her husband, clothings of silk and purple. Her husband is eminent in the gates, when he sits with the elders of the land. She makes fine linen, and sells it to the Phœnicians, and girdles to the Canaanites. She is clothed with glory and beauty, and she rejoices in the last days. She opens her mouth with wisdom and discretion, and puts her words in order. The ways of her household are strict; she eats not the bread of idleness. She will open her mouth with wisdom and caution, and upon her tongue are the laws of mercy. Her children arise up and praise her for her riches, and her husband joins in her praises. Many daughters have obtained wealth and done worthily, but you surpass and excellest them all. May lying flatteries and the vain beauty of a wife be far from you. For a religious wife is blessed. Let her praise the fear of the Lord: give her of the fruits of her lips, and let her husband be praised in the gates. And again: A virtuous wife is a crown to her husband. And again: Many wives have built a house. You have learned what great commendations a prudent and loving wife receives from the Lord God. If you desire to be one of the faithful, and to please the Lord, O wife, do not superadd ornaments to your beauty, in order to please other men; neither affect to wear fine broidering, garments, or shoes, to entice those who are allured by such things. For although you do not do these wicked things with design of sinning yourself, but only for the sake of ornament and beauty, yet will you not so escape future punishment, as having compelled another to look so hard at you as to lust after you, and as not having taken care both to avoid sin yourself, and the affording scandal to others. But if you yield yourself up, and commit the crime, you are both guilty of your own sin, and the cause of the ruin of the other's soul also. Besides, when you have committed lewdness with one man, and beginnest to despair, you will again turn away from your duty, and follow others, and grow past feeling; as says the divine word: When a wicked man comes into the depth of evil, he becomes a scorner, and then disgrace and reproach come upon him. For such a woman afterward being wounded, ensnares without restraint the souls of the foolish. Let us learn, therefore, how the divine word triumphs over such women, saying: I hated a woman who is a snare and net to the heart of men worse than death; her hands are fetters. And in another passage: As a jewel of gold in a swine's snout, so is beauty in a wicked woman. And again: As a worm in wood, so does a wicked woman destroy her husband. And again: It is better to dwell in the corner of the house-top, than with a contentious and an angry woman. You, therefore, who are Christian women, do not imitate such as these. But you who design to be faithful to your own husband, take care to please him alone. And when you are in the streets, cover your head; for by such a covering you will avoid being viewed of idle persons. Do not paint your face, which is God's workmanship; for there is no part of you which wants ornament, inasmuch as all things which God has made are very good. But the lascivious additional adorning of what is already good is an affront to the bounty of the Creator. Look downward when you walk abroad, veiling yourself as becomes women.

Let not a bishop be given to filthy lucre, especially before the Gentiles, rather suffering than offering injuries; not covetous, nor rapacious; no purloiner; no admirer of the rich, nor hater of the poor; no evil-speaker, nor false witness; not given to anger; no brawler; not entangled with the affairs of this life; not a surety for any one, nor an accuser in suits about money; not ambitious; not double-minded, nor double-tongued; not ready to hearken to calumny or evil-speaking; not a dissembler; not addicted to the heathen festivals; not given to vain deceits; not eager after worldly things, nor a lover of money. For all these things are opposite to God, and pleasing to demons. Let the bishop earnestly give all these precepts in charge to the laity also, persuading them to imitate his conduct. For, says He, Make the children of Israel pious. Let him be prudent, humble, apt to admonish with the instructions of the Lord, well-disposed, one who has renounced all the wicked projects of this world, and all heathenish lusts; let hint be orderly, sharp in observing the wicked, and taking heed of them, but yet a friend to all; just, discerning; and whatsoever qualities are commendable among men, let the bishop possess them in himself. For if the pastor be unblameable as to any wickedness, he will compel his own disciples, and by his very mode of life press them to become worthy imitators of his own actions. As the prophet somewhere says, And it will be, as is the priest, so is the people; for our Lord and Teacher Jesus Christ, the Son of God, began first to do, and then to teach, as Luke somewhere says: which Jesus began to do and to teach . Wherefore he says: Whosoever shall do and teach, he shall be called great in the kingdom of God. For you bishops are to be guides and watchmen to the people, as you yourselves have Christ for your guide and watchman. You should therefore become good guides and watchmen to the people of God. For the Lord says by Ezekiel, speaking to every one of you: Son of man, I have given you for a watchman to the house of Israel; and you shall hear the word from my mouth, and shall observe, and shall declare it from me. When I say unto the wicked, You shall surely die; if you do not speak to warn the wicked from his wickedness, that wicked man shall die in his iniquity, and his blood will I require at your hand. But if you warn the wicked from his way, that he may turn from it, and he does not turn from it, he shall die in his iniquity, and you have delivered your soul. In the same manner, if the sword of war be approaching, and the people set a watchman to watch, and he see the same approach, and does not forewarn them, and the sword come and take one of them, he is taken away in his iniquity; but his blood shall be required at the watchman's hand, because he did not blow the trumpet. But if he blew the trumpet, and he who heard it would not take warning, and the sword come and take him away, his blood shall be upon him, because he heard the trumpet and took not warning. But he who took warning has delivered his soul; and the watchman, because he gave warning, shall surely live. The sword here is the judgment; the trumpet is the holy Gospel; the watchman is the bishop, who is set in the Church, who is obliged by his preaching to testify and vehemently to forewarn concerning that judgment. If you do not declare and testify this to the people, the sins of those who are ignorant of it will be found upon you. Wherefore do you warn and reprove the uninstructed with boldness, teach the ignorant, confirm those that understand, bring back those that go astray. If we repeat the very same things on the same occasions, brethren, we shall not do amiss. For by frequent hearing it is to be hoped that some will be made ashamed, and at least do some good action, and avoid some wicked one. For says God by the prophet: Testify those things to them; perhaps they will hear your voice. And again: If perhaps they will hear, if perhaps they will submit. Moses also says to the people: If hearing you will hear the Lord God, and do that which is good and right in His eyes . And again: Hear, O Israel; the Lord our God is one Lord. And our Lord is often recorded in the Gospel to have said: He that has ears to hear, let him hear. And wise Solomon says: My son, hear the instruction of your father, and reject not the laws of your mother. And, indeed, to this day men have not heard; for while they seem to have heard, they have not heard aright, as appears by their having left the one and only true God, and their being drawn into destructive and dangerous heresies, concerning which we shall speak again afterwards.

Let not a bishop be given to filthy lucre, especially before the Gentiles, rather suffering than offering injuries; not covetous, nor rapacious; no purloiner; no admirer of the rich, nor hater of the poor; no evil-speaker, nor false witness; not given to anger; no brawler; not entangled with the affairs of this life; not a surety for any one, nor an accuser in suits about money; not ambitious; not double-minded, nor double-tongued; not ready to hearken to calumny or evil-speaking; not a dissembler; not addicted to the heathen festivals; not given to vain deceits; not eager after worldly things, nor a lover of money. For all these things are opposite to God, and pleasing to demons. Let the bishop earnestly give all these precepts in charge to the laity also, persuading them to imitate his conduct. For, says He, Make the children of Israel pious. Let him be prudent, humble, apt to admonish with the instructions of the Lord, well-disposed, one who has renounced all the wicked projects of this world, and all heathenish lusts; let hint be orderly, sharp in observing the wicked, and taking heed of them, but yet a friend to all; just, discerning; and whatsoever qualities are commendable among men, let the bishop possess them in himself. For if the pastor be unblameable as to any wickedness, he will compel his own disciples, and by his very mode of life press them to become worthy imitators of his own actions. As the prophet somewhere says, And it will be, as is the priest, so is the people; for our Lord and Teacher Jesus Christ, the Son of God, began first to do, and then to teach, as Luke somewhere says: which Jesus began to do and to teach . Wherefore he says: Whosoever shall do and teach, he shall be called great in the kingdom of God. For you bishops are to be guides and watchmen to the people, as you yourselves have Christ for your guide and watchman. You should therefore become good guides and watchmen to the people of God. For the Lord says by Ezekiel, speaking to every one of you: Son of man, I have given you for a watchman to the house of Israel; and you shall hear the word from my mouth, and shall observe, and shall declare it from me. When I say unto the wicked, You shall surely die; if you do not speak to warn the wicked from his wickedness, that wicked man shall die in his iniquity, and his blood will I require at your hand. But if you warn the wicked from his way, that he may turn from it, and he does not turn from it, he shall die in his iniquity, and you have delivered your soul. In the same manner, if the sword of war be approaching, and the people set a watchman to watch, and he see the same approach, and does not forewarn them, and the sword come and take one of them, he is taken away in his iniquity; but his blood shall be required at the watchman's hand, because he did not blow the trumpet. But if he blew the trumpet, and he who heard it would not take warning, and the sword come and take him away, his blood shall be upon him, because he heard the trumpet and took not warning. But he who took warning has delivered his soul; and the watchman, because he gave warning, shall surely live. The sword here is the judgment; the trumpet is the holy Gospel; the watchman is the bishop, who is set in the Church, who is obliged by his preaching to testify and vehemently to forewarn concerning that judgment. If you do not declare and testify this to the people, the sins of those who are ignorant of it will be found upon you. Wherefore do you warn and reprove the uninstructed with boldness, teach the ignorant, confirm those that understand, bring back those that go astray. If we repeat the very same things on the same occasions, brethren, we shall not do amiss. For by frequent hearing it is to be hoped that some will be made ashamed, and at least do some good action, and avoid some wicked one. For says God by the prophet: Testify those things to them; perhaps they will hear your voice. And again: If perhaps they will hear, if perhaps they will submit. Moses also says to the people: If hearing you will hear the Lord God, and do that which is good and right in His eyes . And again: Hear, O Israel; the Lord our God is one Lord. And our Lord is often recorded in the Gospel to have said: He that has ears to hear, let him hear. And wise Solomon says: My son, hear the instruction of your father, and reject not the laws of your mother. And, indeed, to this day men have not heard; for while they seem to have heard, they have not heard aright, as appears by their having left the one and only true God, and their being drawn into destructive and dangerous heresies, concerning which we shall speak again afterwards.

Be gentle, gracious, mild, without guile, without falsehood; not rigid, not insolent, not severe, not arrogant, not unmerciful, not puffed up, not a man-pleaser, not timorous, not double-minded, not one that insults over the people that are under you, not one that conceals the divine laws and the promises to repentance, not hasty in thrusting out and expelling, but steady, not one that delights in severity, not heady. Do not admit less evidence to convict any one than that of three witnesses, and those of known and established reputation; inquire whether they do not accuse out of ill-will or envy: for there are many that delight in mischief, forward in discourse, slanderous, haters of the brethren, making it their business to scatter the sheep of Christ; whose affirmation if you admit without nice scanning the same, you will disperse your flock, and betray it to be devoured by wolves, that is, by demons and wicked men, or rather not men, but wild beasts in the shape of men — by the heathen, by the Jews, and by the atheistic heretics. For those destroying wolves soon address themselves to any one that is cast out of the Church, and esteem him as a lamb delivered for them to devour, reckoning his destruction their own gain. For he that is their father, the devil, is a murderer. He also who is separated unjustly by your want of care in judging will be overwhelmed with sorrow, and be disconsolate, and so will either wander over to the heathen, or be entangled in heresies, and so will be altogether estranged from the Church and from hope in God, and will be entangled in impiety, whereby you will be guilty of his perdition: for it is not fair to be too hasty in casting out an offender, but slow in receiving him when he returns; to be forward in cutting off, but unmerciful when he is sorrowful, and ought to be healed. For of such as these speaks the divine Scripture: Their feet run to mischief; they are hasty to shed blood. Destruction and misery are in their ways, and the way of peace have they not known. The fear of God is not before their eyes. Now the way of peace is our Saviour Jesus Christ, who has taught us, saying: Forgive, and you shall be forgiven. Give, and it shall be given to you; that is, give remission of sins, and your offenses shall be forgiven you. As also He instructed us by His prayer to say unto God: Forgive us our debts, as we forgive our debtors. If, therefore, you do not forgive offenders, how can you expect the remission of your own sins? Do not you rather bind yourselves faster, by pretending in your prayers to forgive, when you really do not forgive? Will you not be confronted with your own words, when you say you forgive and do not forgive? For know that he who casts out one who has not behaved himself wickedly, or who will not receive him that returns, is a murderer of his brother, and sheds his blood, as Cain did that of his brother Abel, and his blood cries to God, and will be required. For a righteous man unjustly slain by any one will be in rest with God forever. The same is the case of him who without cause is separated by his bishop. He who has cast him out as a pestilent fellow when he was innocent, is more furious than a murderer. Such a one has no regard to the mercy of God, nor is mindful of His goodness to those that are penitent, nor keeping in his eye the examples of those who, having been once great offenders, received forgiveness upon their repentance. Upon which account, he who casts off an innocent person is more cruel than he that murders the body. In like manner, he who does not receive the penitent, scatters the flock of Christ, being really against Him. For as God is just in judging of sinners, so is He merciful in receiving them when they return. For David, the man after God's own heart, in his hymns ascribes both mercy and judgment to Him.

If any determine to invite elder women to an entertainment of love, or a feast, as our Saviour calls it, let them most frequently send to such a one whom the deacons know to be in distress. But let what is the pastor's due, I mean the first-fruits, be set apart in the feast for him, even though he be not at the entertainment, as being your priest, and in honour of that God who has entrusted him with the priesthood. But as much as is given to every one of the elder women, let double so much be given to the deacons, in honour of Christ. Let also a double portion be set apart for the presbyters, as for such who labour continually about the word and doctrine, upon the account of the apostles of our Lord, whose place they sustain, as the counsellors of the bishop and the crown of the Church. For they are the Sanhedrin and senate of the Church. If there be a reader there, let him receive a single portion, in honour of the prophets, and let the singer and the porter have as much. Let the laity, therefore, pay proper honours in their presents, and utmost marks of respect to each distinct order. But let them not on all occasions trouble their governor, but let them signify their desires by those who minister to him, that is, by the deacons, with whom they may be more free. For neither may we address ourselves to Almighty God, but only by Christ. In the same manner, therefore, let the laity make known all their desires to the bishop by the deacon, and accordingly let them act as he shall direct them. For there was no holy thing offered or done in the temple formerly without the priest. For the priest's lips shall keep knowledge, and they shall seek the law at his mouth, as the prophet somewhere says, for he is the messenger of the Lord Almighty. For if the worshippers of demons, in their hateful, abominable, and impure performances, imitate the sacred rules till this very day (it is a wide comparison indeed, and there is a vast distance between their abominations and God's sacred worship), in their mockeries of worship they neither offer nor do anything without their pretended priest, but esteem him as the very mouth of their idols of stone, waiting to see what commands he will lay upon them. And whatsoever he commands them, that they do, and without him they do nothing; and they honour him, their pretended priest, and esteem his name as venerable in honour of lifeless statues, and in order to the worship of wicked spirits. If these heathens, therefore, who give glory to lying vanities, and place their hope upon nothing that is firm, endeavour to imitate the sacred rules, how much more reasonable is it that you, who have a most certain faith and undoubted hope, and who expect glorious, and eternal, and never-failing promises, should honour the Lord God in those set over you, and esteem your bishop to be the mouth of God!

If any determine to invite elder women to an entertainment of love, or a feast, as our Saviour calls it, let them most frequently send to such a one whom the deacons know to be in distress. But let what is the pastor's due, I mean the first-fruits, be set apart in the feast for him, even though he be not at the entertainment, as being your priest, and in honour of that God who has entrusted him with the priesthood. But as much as is given to every one of the elder women, let double so much be given to the deacons, in honour of Christ. Let also a double portion be set apart for the presbyters, as for such who labour continually about the word and doctrine, upon the account of the apostles of our Lord, whose place they sustain, as the counsellors of the bishop and the crown of the Church. For they are the Sanhedrin and senate of the Church. If there be a reader there, let him receive a single portion, in honour of the prophets, and let the singer and the porter have as much. Let the laity, therefore, pay proper honours in their presents, and utmost marks of respect to each distinct order. But let them not on all occasions trouble their governor, but let them signify their desires by those who minister to him, that is, by the deacons, with whom they may be more free. For neither may we address ourselves to Almighty God, but only by Christ. In the same manner, therefore, let the laity make known all their desires to the bishop by the deacon, and accordingly let them act as he shall direct them. For there was no holy thing offered or done in the temple formerly without the priest. For the priest's lips shall keep knowledge, and they shall seek the law at his mouth, as the prophet somewhere says, for he is the messenger of the Lord Almighty. For if the worshippers of demons, in their hateful, abominable, and impure performances, imitate the sacred rules till this very day (it is a wide comparison indeed, and there is a vast distance between their abominations and God's sacred worship), in their mockeries of worship they neither offer nor do anything without their pretended priest, but esteem him as the very mouth of their idols of stone, waiting to see what commands he will lay upon them. And whatsoever he commands them, that they do, and without him they do nothing; and they honour him, their pretended priest, and esteem his name as venerable in honour of lifeless statues, and in order to the worship of wicked spirits. If these heathens, therefore, who give glory to lying vanities, and place their hope upon nothing that is firm, endeavour to imitate the sacred rules, how much more reasonable is it that you, who have a most certain faith and undoubted hope, and who expect glorious, and eternal, and never-failing promises, should honour the Lord God in those set over you, and esteem your bishop to be the mouth of God!

Let every widow be meek, quiet, gentle, sincere, free from anger, not talkative, not clamorous, not hasty of speech, not given to evil-speaking, not captious, not double-tongued, not a busybody. If she see or hear anything that is not right, let her be as one that does not see, and as one that does not hear. And let the widow mind nothing but to pray for those that give, and for the whole Church; and when she is asked anything by any one, let her not easily answer, excepting questions concerning the faith, and righteousness, and hope in God, remitting those that desire to be instructed in the doctrines of godliness to the governors. Let her only answer so as may tend to the subversion of the error of polytheism, and let her demonstrate the assertion concerning the monarchy of God. But of the remaining doctrines let her not answer anything rashly, lest by saying anything unlearnedly she should make the word to be blasphemed. For the Lord has taught us that the word is like a grain of mustard seed, which is of a fiery nature, which if any one uses unskilfully, he will find it bitter. For in the mystical points we ought not to be rash, but cautious; for the Lord exhorts us, saying: Cast not your pearls before swine, lest they trample them with their feet, and turn again and rend you. For unbelievers, when they hear the doctrine concerning Christ not explained as it ought to be, but defectively, and especially that concerning His incarnation or His passion, will rather reject it with scorn, and laugh at it as false, than praise God for it. And so the aged women will be guilty of rashness, and of causing blasphemy, and will inherit a woe. For says He, Woe to him by whom my name is blasphemed among the Gentiles.

Concerning virginity we have received no commandment; but we leave it to the power of those that are willing, as a vow: exhorting them so far in this matter that they do not promise anything rashly; since Solomon says, It is better not to vow, than to vow and not pay. Let such a virgin, therefore, be holy in body and soul, as the temple of God, as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow; and to show that her vow is real, and made on account of leisure for piety, not to cast a reproach on marriage. Let her not be a wanderer abroad, nor one that rambles about unseasonably; not double-minded, but grave, continent, sober, pure, avoiding the conversation of many, and especially of those that are of ill reputation.

Let us therefore renounce our parents, and kinsmen, and friends, and wife, and children, and possessions, and all the enjoyments of life, when any of these things become an impediment to piety. For we ought to pray that we may not enter into temptation; but if we be called to martyrdom, with constancy to confess His precious name, and if on this account we be punished, let us rejoice, as hastening to immortality. When we are persecuted, let us not think it strange; let us not love the present world, nor the praises which come from men, nor the glory and honour of rulers, according as some of the Jews wondered at the mighty works of our Lord, yet did not believe in Him, for fear of the high priests and the rest of the rulers: For they loved the praise of men more than the praise of God. But now, by confessing a good confession, we not only save ourselves, but we confirm those who are newly illuminated, and strengthen the faith of the catechumens. But if we remit any part of our confession, and deny godliness by the faintness of our persuasion, and the fear of a very short punishment, we not only deprive ourselves of everlasting glory, but we shall also become the causes of the perdition of others; and shall suffer double punishment, as affording suspicion, by our denial that that truth which we gloried in so much before is an erroneous doctrine. Wherefore neither let us be rash and hasty to thrust ourselves into dangers, for the Lord says: Pray that you fall not into temptation: the spirit indeed is willing, but the flesh is weak. Nor let us, when we do fall into dangers, be fearful or ashamed of our profession. For if a person, by the denial of his own hope, which is Jesus the Son of God, should be delivered from a temporary death, and the next day should fall dangerously sick upon his bed, with a distemper in his bowels, his stomach, or his head, or any of the incurable diseases, as a consumption, or gangrene, or looseness, or iliac passion, or dropsy, or colic, and has a sudden catastrophe, and departs this life; is not he deprived of the things present, and loses those eternal? Or rather, he is within the verge of eternal punishment, and goes into outer darkness, where is weeping and gnashing of teeth. But let him who is vouchsafed the honour of martyrdom rejoice with joy in the Lord, as obtaining thereby so great a crown, and departing out of this life by his confession. Nay, though he be but a catechumen, let him depart without trouble; for his suffering for Christ will be to him a more genuine baptism, because he does really die with Christ, but the rest only in a figure. Let him therefore rejoice in the imitation of his Master, since is it thus ordained: Let every one be perfect, as his Master is. Now his and our Master, Jesus the Lord, was smitten for our sake: He underwent reproaches and revilings with long-suffering. He was spit upon, He was smitten on the face, He was buffeted; and when He had been scourged, He was nailed to the cross. He had vinegar and gall to drink; and when He had fulfilled all things that were written, He said to His God and Father, Into Your hands I commend my spirit. Wherefore let him that desires to be His disciple earnestly follow His conflicts: let him imitate His patience, knowing that, although he be burned in the fire by men, he will suffer nothing, like the three children; or if he does suffer anything, he shall receive a reward from the Lord, believing in the one and the only true God and Father, through Jesus Christ, the great High Priest, and Redeemer of our souls, and rewarder of our sufferings. To whom be glory forever. Amen.

You shall not speak evil; for says He, Love not to speak evil, lest you beest taken away. Nor shall you be mindful of injuries; for the ways of those that remember injuries are unto death. You shall not be double-minded nor double-tongued; for a man's own lips are a strong snare to him, and a talkative person shall not be prospered upon earth. Your words shall not be vain; for you shall give an account of every idle word. You shall not tell lies: for says He, You shall destroy all those that speak lies. You shall not be covetous nor rapacious: for says He, Woe to him that is covetous towards his neighbour with an evil covetousness.

You shall not speak evil; for says He, Love not to speak evil, lest you beest taken away. Nor shall you be mindful of injuries; for the ways of those that remember injuries are unto death. You shall not be double-minded nor double-tongued; for a man's own lips are a strong snare to him, and a talkative person shall not be prospered upon earth. Your words shall not be vain; for you shall give an account of every idle word. You shall not tell lies: for says He, You shall destroy all those that speak lies. You shall not be covetous nor rapacious: for says He, Woe to him that is covetous towards his neighbour with an evil covetousness.

But the way of death is known by its wicked practices: for therein is the ignorance of God, and the introduction of many evils, and disorders, and disturbances; whereby come murders, adulteries, fornications, perjuries, unlawful lusts, thefts, idolatries, magic arts, witchcrafts, rapines, false-witnesses, hypocrisies, double-heartedness, deceit, pride, malice, insolence, covetousness, obscene talk, jealousy, confidence, haughtiness, arrogance, impudence, persecution of the good, enmity to truth, love of lies, ignorance of righteousness. For they who do such things do not adhere to goodness, or to righteous judgment: they watch not for good, but for evil; from whom meekness and patience are far off, who love vain things, pursuing after reward, having no pity on the poor, not labouring for him that is in misery, nor knowing Him that made them; murderers of infants, destroyers of the workmanship of God, that turn away from the needy, adding affliction to the afflicted, the flatterers of the rich, the despisers of the poor, full of sin. May you, children, be delivered from all these.

And all the men rose up, and they took their brother Benjamin, and they took in their hands a large present of the best of the land, and they also took a double portion of silver.

And the sons of Canaan were seven mighty men, and he took seven mighty cities from the land of Shem, and set his sons over them; and likewise he also made his own portion double.

And God commanded Moses and Aaron to make holy vessels for the Tabernacle of Testimony for the furnishing of the Holy of Holies, namely, vessels of gold, bowls and pots, pitchers and sacred tables, netted cloths and tops for pillars, lamps and vessels for filling them, torch-holders and snuffers, tongs, candlesticks, and rings and rods for carrying them, large bowls and lavers, embroidered curtains and hangings, crowns and worked vestments, purple cloths and leather work, carpets and draperies, unguents for anointing priests and kings, hyacinthine and purple hangings, rugs of double thickness and hangings of silk , skins of kids and red hides of rams, and sardius stones, and rubies, and sapphires, and emeralds [and to place them] in the Tabernacle of Witness, where dwelleth Zion, the habitation of His glory. [And God told them] to make for it the "belly of a ship" with the Two Tables, which were written by the fingers of God--Zion shall rest upon them--And thou shalt make for it a tabernacle of wood that the worms cannot eat, whereon Zion shall rest, two cubits and half a cubit shall be the length thereof, and a cubit and half a cubit the breadth thereof, and thou shalt cover it with pure gold, both the outside thereof and the inside thereof.

And Solomon rejoiced because of this [message], and he arrayed his chosen ones [in splendid apparel], and he added a double supply to his table, and he had all the arrangements concerning the management of his house carefully ordered, and the house of King Solomon was made ready [for guests] daily.

He winketh with the eye, and tappeth with the foot, and he giveth a sign by movements of the fingers and motion of the lips, and his perverted heart meditateth evil at all times; a man who is like this will make to come tumult and murder, and the shedding of blood through double-dealing, and he shall not escape the judgement."

And their days shall be double of those of [ordinary] men, and they shall use bows and arrows, and shall shoot at and pierce him that God hateth.

Vespasian also, the very next day, took his whole army and followed them, and by marching till late in the evening, arrived then at Jotapata; and bringing his army to the northern side of the city, he pitched his camp on a certain small hill which was seven furlongs from the city, and still greatly endeavored to be well seen by the enemy, to put them into a consternation; which was indeed so terrible to the Jews immediately, that no one of them durst go out beyond the wall. Yet did the Romans put off the attack at that time, because they had marched all the day, although they placed a double row of battalions round the city, with a third row beyond them round the whole, which consisted of cavalry, in order to stop up every way for an exit; which thing making the Jews despair of escaping, excited them to act more boldly; for nothing makes men fight so desperately in war as necessity.

About this time it was that Vespasian sent out Trajan against a city called Japha, that lay near to Jotapata, and that desired innovations, and was puffed up with the unexpected length of the opposition of Jotapata. This Trajan was the commander of the tenth legion, and to him Vespasian committed one thousand horsemen, and two thousand footmen. When Trajan came to the city, he found it hard to be taken, for besides the natural strength of its situation, it was also secured by a double wall; but when he saw the people of this city coming out of it, and ready to fight him, he joined battle with them, and after a short resistance which they made, he pursued after them; and as they fled to their first wall, the Romans followed them so closely, that they fell in together with them: but when the Jews were endeavoring to get again within their second wall, their fellow citizens shut them out, as being afraid that the Romans would force themselves in with them. It was certainly God therefore who brought the Romans to punish the Galileans, and did then expose the people of the city every one of them manifestly to be destroyed by their bloody enemies; for they fell upon the gates in great crowds, and earnestly calling to those that kept them, and that by their names also, yet had they their throats cut in the very midst of their supplications; for the enemy shut the gates of the first wall, and their own citizens shut the gates of the second, so they were enclosed between two walls, and were slain in great numbers together; many of them were run through by swords of their own men, and many by their own swords, besides an immense number that were slain by the Romans. Nor had they any courage to revenge themselves; for there was added to the consternation they were in from the enemy, their being betrayed by their own friends, which quite broke their spirits; and at last they died, cursing not the Romans, but their own citizens, till they were all destroyed, being in number twelve thousand. So Trajan gathered that the city was empty of people that could fight, and although there should a few of them be therein, he supposed that they would be too timorous to venture upon any opposition; so he reserved the taking of the city to the general. Accordingly, he sent messengers to Vespasian, and desired him to send his son Titus to finish the victory he had gained. Vespasian hereupon imagining there might be some pains still necessary, sent his son with an army of five hundred horsemen, and one thousand footmen. So he came quickly to the city, and put his army in order, and set Trajan over the left wing, while he had the right himself, and led them to the siege: and when the soldiers brought ladders to be laid against the wall on every side, the Galileans opposed them from above for a while; but soon afterward they left the walls. Then did Titus's men leap into the city, and seized upon it presently; but when those that were in it were gotten together, there was a fierce battle between them; for the men of power fell upon the Romans in the narrow streets, and the women threw whatsoever came next to hand at them, and sustained a fight with them for six hours' time; but when the fighting men were spent, the rest of the multitude had their throats cut, partly in the open air, and partly in their own houses, both young and old together. So there were no males now remaining, besides infants, which, with the women, were carried as slaves into captivity; so that the number of the slain, both now in the city and at the former fight, was fifteen thousand, and the captives were two thousand one hundred and thirty. This calamity befell the Galileans on the twenty-fifth day of the month Desius [Sivan.]

Now for the works that were above these foundations, these were not unworthy of such foundations; for all the cloisters were double, and the pillars to them belonging were twenty-five cubits in height, and supported the cloisters. These pillars were of one entire stone each of them, and that stone was white marble; and the roofs were adorned with cedar, curiously graven. The natural magnificence, and excellent polish, and the harmony of the joints in these cloisters, afforded a prospect that was very remarkable; nor was it on the outside adorned with any work of the painter or engraver. The cloisters [of the outmost court] were in breadth thirty cubits, while the entire compass of it was by measure six furlongs, including the tower of Antonia; those entire courts that were exposed to the air were laid with stones of all sorts. When you go through these [first] cloisters, unto the second [court of the] temple, there was a partition made of stone all round, whose height was three cubits: its construction was very elegant; upon it stood pillars, at equal distances from one another, declaring the law of purity, some in Greek, and some in Roman letters, that "no foreigner should go within that sanctuary" for that second [court of the] temple was called "the Sanctuary," and was ascended to by fourteen steps from the first court. This court was four-square, and had a wall about it peculiar to itself; the height of its buildings, although it were on the outside forty cubits, was hidden by the steps, and on the inside that height was but twenty-five cubits; for it being built over against a higher part of the hill with steps, it was no further to be entirely discerned within, being covered by the hill itself. Beyond these thirteen steps there was the distance of ten cubits; this was all plain; whence there were other steps, each of five cubits a-piece, that led to the gates, which gates on the north and south sides were eight, on each of those sides four, and of necessity two on the east. For since there was a partition built for the women on that side, as the proper place wherein they were to worship, there was a necessity for a second gate for them: this gate was cut out of its wall, over against the first gate. There was also on the other sides one southern and one northern gate, through which was a passage into the court of the women; for as to the other gates, the women were not allowed to pass through them; nor when they went through their own gate could they go beyond their own wall. This place was allotted to the women of our own country, and of other countries, provided they were of the same nation, and that equally. The western part of this court had no gate at all, but the wall was built entire on that side. But then the cloisters which were betwixt the gates extended from the wall inward, before the chambers; for they were supported by very fine and large pillars. These cloisters were single, and, excepting their magnitude, were no way inferior to those of the lower court.

Let no one, however, entertain the suspicion that we do not believe any history in Scripture to be real, because we suspect certain events related in it not to have taken place; or that no precepts of the law are to be taken literally, because we consider certain of them, in which either the nature or possibility of the case so requires, incapable of being observed; or that we do not believe those predictions which were written of the Saviour to have been fulfilled in a manner palpable to the senses; or that His commandments are not to be literally obeyed. We have therefore to state in answer, since we are manifestly so of opinion, that the truth of the history may and ought to be preserved in the majority of instances. For who can deny that Abraham was buried in the double cave at Hebron, as well as Isaac and Jacob, and each of their wives? Or who doubts that Shechem was given as a portion to Joseph? or that Jerusalem is the metropolis of Judea, on which the temple of God was built by Solomon?—and countless other statements. For the passages which hold good in their historical acceptation are much more numerous than those which contain a purely spiritual meaning. Then, again, who would not maintain that the command to “honour thy father and thy mother, that it may be well with thee,” is sufficient of itself without any spiritual meaning, and necessary for those who observe it? especially when Paul also has confirmed the command by repeating it in the same words. And what need is there to speak of the prohibitions, “Thou shalt not commit adultery,” “Thou shalt not steal,” “Thou shalt not bear false witness,” and others of the same kind? And with respect to the precepts enjoined in the Gospels, no doubt can be entertained that very many of these are to be literally observed, as e.g. when our Lord says, “But I say unto you, Swear not at all;” and when He says, “Whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart;” the admonitions also which are found in the writings of the Apostle Paul, “Warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men,” and very many others. And yet I have no doubt that an attentive reader will, in numerous instances, hesitate whether this or that history can be considered to be literally true or not; or whether this or that precept ought to be observed according to the letter or no. And therefore great pains and labour are to be employed, until every reader reverentially understand that he is dealing with divine and not human words inserted in the sacred books.

But that no one may suppose that we assert respecting the whole that no history is real because a certain one is not; and that no law is to be literally observed, because a certain one, [understood] according to the letter, is absurd or impossible; or that the statements regarding the Saviour are not true in a manner perceptible to the senses; or that no commandment and precept of his ought to be obeyed;—we have to answer that, with regard to certain things, it is perfectly clear to us that the historical account is true; as that Abraham was buried in the double cave at Hebron, as also Isaac and Jacob, and the wives of each of them; and that Shechem was given as a portion to Joseph; and that Jerusalem is the metropolis of Judea, in which the temple of God was built by Solomon; and innumerable other statements. For the passages that are true in their historical meaning are much more numerous than those which are interspersed with a purely spiritual signification. And again, who would not say that the command which enjoins to “honour thy father and thy mother, that it may be well with thee,” is useful, apart from all allegorical meaning, and ought to be observed, the Apostle Paul also having employed these very same words? And what need is there to speak of the [prohibitions], “Thou shalt not commit adultery,” “Thou shalt not kill,” “Thou shalt not steal,” “Thou shalt not bear false witness?” And again, there are commandments contained in the Gospel which admit of no doubt whether they are to be observed according to the letter or not; e.g. that which says, “But I say unto you, Whoever is angry with his brother,” and so on. And again, “But I say unto you, Swear not at all.” And in the writings of the apostle the literal sense is to be retained: “Warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men;” although it is possible for those ambitious of a deeper meaning to retain the profundities of the wisdom of God, without setting aside the commandment in its literal meaning. The careful [reader], however, will be in doubt as to certain points, being unable to show without long investigation whether this history so deemed literally occurred or not, and whether the literal meaning of this law is to be observed or not. And therefore the exact reader must, in obedience to the Saviour’s injunction to “search the Scriptures,” carefully ascertain in how far the literal meaning is true, and in how far impossible; and so far as he can, trace out, by means of similar statements, the meaning everywhere scattered through Scripture of that which cannot be understood in a literal signification.