neglect

And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.

How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

Be not fainthearted when thou makest thy prayer, and neglect not to give alms.

My son, let tears fall down over the dead, and begin to lament, as if thou hadst suffered great harm thyself; and then cover his body according to the custom, and neglect not his burial.

And forasmuch as the things pertaining to the temple are now in hand, we think it meet not to neglect such a matter,

“But as for you, Hermas, remember not the wrongs done to you by your children, nor neglect your sister, that they may be cleansed from their former sins. For they will be instructed with righteous instruction, if you remember not the wrongs they have done you. For the remembrance of wrongs worketh death. And you, Hermas, have endured great personal tribulations on account of the transgressions of your house, because you did not attend to them, but were careless, and engaged in your wicked transactions. But you are saved, because you did not depart from the living God, and on account of your simplicity and great self-control. These have saved you, if you remain stedfast. And they will save all who act in the same manner, and walk in guilelessness and simplicity. Those who possess such virtues will wax strong against every form of wickedness, and will abide unto eternal life. Blessed are all they who practise righteousness, for they shall never be destroyed. Now you will tell Maximus: Lo! tribulation cometh on. If it seemeth good to thee, deny again. The Lord is near to them who return unto Him, as it is written in Eldad and Modat, who prophesied to the people in the wilderness.”

“Hear now,” said he, “how wicked is the action of anger, and in what way it overthrows the servants of God by its action, and turns them from righteousness. But it does not turn away those who are full of faith, nor does it act on them, for the power of the Lord is with them. It is the thoughtless and doubting that it turns away. For as soon as it sees such men standing stedfast, it throws itself into their hearts, and for nothing at all the man or woman becomes embittered on account of occurrences in their daily life, as for instance on account of their food, or some superfluous word that has been uttered, or on account of some friend, or some gift or debt, or some such senseless affair. For all these things are foolish and empty and unprofitable to the servants of God. But patience is great, and mighty, and strong, and calm in the midst of great enlargement, joyful, rejoicing, free from care, glorifying God at all times, having no bitterness in her, and abiding continually meek and quiet. Now this patience dwells with those who have complete faith. But anger is foolish, and fickle, and senseless. Now, of folly is begotten bitterness, and of bitterness anger, and of anger frenzy. This frenzy, the product of so many evils, ends in great and incurable sin. For when all these spirits dwell in one vessel in which the Holy Spirit also dwells, the vessel cannot contain them, but overflows. The tender Spirit, then, not being accustomed to dwell with the wicked spirit, nor with hardness, withdraws from such a man, and seeks to dwell with meekness and peacefulness. Then, when he withdraws from the man in whom he dwelt, the man is emptied of the righteous Spirit; and being henceforward filled with evil spirits, he is in a state of anarchy in every action, being dragged hither and thither by the evil spirits, and there is a complete darkness in his mind as to everything good. This, then, is what happens to all the angry. Wherefore do you depart from that most wicked spirit anger, and put on patience, and resist anger and bitterness, and you will be found in company with the purity which is loved by the Lord. Take care, then, that you neglect not by any chance this commandment: for if you obey this commandment, you will be able to keep all the other commandments which I am to give you. Be strong, then, in these commandments, and put on power, and let all put on power, as many as wish to walk in them.”

“I should like to know,” say I, “in what way I ought to serve good desire.” “Hear,” says he: “You will practise righteousness and virtue, truth and the fear of the Lord, faith and meekness, and whatsoever excellences are like to these. Practising these, you will be a well-pleasing servant of God, and you will live to Him; and every one who shall serve good desire, shall live to God.” He concluded the twelve commandments, and said to me, “You have now these commandments. Walk in them, and exhort your hearers that their repentance may be pure during the remainder of their life. Fulfil carefully this ministry which I now entrust to you, and you will accomplish much. For you will find favour among those who are to repent, and they will give heed to your words; for I will be with you, and will compel them to obey you.” I say to him, “Sir, these commandments are great, and good, and glorious, and fitted to gladden the heart of the man who can perform them. But I do not know if these commandments can be kept by man, because they are exceeding hard.” He answered and said to me, “If you lay it down as certain that they can be kept, then you will easily keep them, and they will not be hard. But if you come to imagine that they cannot be kept by man, then you will not keep them. Now I say to you, If you do not keep them, but neglect them, you will not be saved, nor your children, nor your house, since you have already determined for yourself that these commandments cannot be kept by man.”

“Hear the similitude which I am about to narrate to you relative to fasting. A certain man had a field and many slaves, and he planted a certain part of the field with a vineyard, and selecting a faithful and beloved and much valued slave, he called him to him, and said, ‘Take this vineyard which I have planted, and stake it until I come, and do nothing else to the vineyard; and attend to this order of mine, and you shall receive your freedom from me.’ And the master of the slave departed to a foreign country. And when he was gone, the slave took and staked the vineyard; and when he had finished the staking of the vines, he saw that the vineyard was full of weeds. He then reflected, saying, ‘I have kept this order of my master: I will dig up the rest of this vineyard, and it will be more beautiful when dug up; and being free of weeds, it will yield more fruit, not being choked by them.’ He took, therefore, and dug up the vineyard, and rooted out all the weeds that were in it. And that vineyard became very beautiful and fruitful, having no weeds to choke it. And after a certain time the master of the slave and of the field returned, and entered into the vineyard. And seeing that the vines were suitably supported on stakes, and the ground, moreover, dug up, and all the weeds rooted out, and the vines fruitful, he was greatly pleased with the work of his slave. And calling his beloved son who was his heir, and his friends who were his councillors, he told them what orders he had given his slave, and what he had found performed. And they rejoiced along with the slave at the testimony which his master bore to him. And he said to them, ‘I promised this slave freedom if he obeyed the command which I gave him, and he has kept my command, and done besides a good work to the vineyard, and has pleased me exceedingly. In return, therefore, for the work which he has done, I wish to make him co-heir with my son, because, having good thoughts, he did not neglect them, but carried them out.’ With this resolution of the master his son and friends were well pleased, viz. that the slave should be co-heir with the son. After a few days the master made a feast, and sent to his slave many dishes from his table. And the slave receiving the dishes that were sent him from his master, took of them what was sufficient for himself, and distributed the rest among his fellow-slaves. And his fellow-slaves rejoiced to receive the dishes, and began to pray for him, that he might find still greater favour with his master for having so treated them. His master heard all these things that were done, and was again greatly pleased with his conduct. And the master again calling together his friends and his son, reported to them the slave’s proceeding with regard to the dishes which he had sent him. And they were still more satisfied that the slave should become co-heir with his son.”

“And they who believed from the ninth mountain, which was deserted, and had in it creeping things and wild beasts which destroy men, were the following: they who had the stains are servants, who discharged their duty ill, and who plundered widows and orphans of their livelihood, and gained possessions for themselves from the ministry, which they had received. If, therefore, they remain under the dominion of the same desire, they are dead, and there is no hope of life for them; but if they repent, and finish their ministry in a holy manner, they shall be able to live. And they who were covered with scabs are those who have denied their Lord, and have not returned to Him again; but becoming withered and desert-like, and not cleaving to the servants of God, but living in solitude, they destroy their own souls. For as a vine, when left within an enclosure, and meeting with neglect, is destroyed, and is made desolate by the weeds, and in time grows wild, and is no longer of any use to its master, so also are such men as have given themselves up, and become useless to their Lord, from having contracted savage habits. These men, therefore, have repentance in their power, unless they are found to have denied from the heart; but if any one is found to have denied from the heart, I do not know if he may live. And I say this not for these present days, in order that any one who has denied may obtain repentance, for it is impossible for him to be saved who now intends to deny his Lord; but to those who denied Him long ago, repentance seems to be possible. If, therefore, any one intends to repent, let him do so quickly, before the tower is completed; for if not, he will be utterly destroyed by the women. And the chipped stones are the deceitful and the slanderers; and the wild beasts, which you saw on the ninth mountain, are the same. For as wild beasts destroy and kill a man by their poison, so also do the words of such men destroy and ruin a man. These, accordingly, are mutilated in their faith, on account of the deeds which they have done in themselves; yet some repented, and were saved. And the rest, who are of such a character, can be saved if they repent; but if they do not repent, they will perish with those women, whose strength they have assumed.”

The angel then said to me, “Conduct yourself manfully in this service, and make known to every one the great things of God, and you will have favour in this ministry. Whoever, therefore, shall walk in these commandments, shall have life, and will be happy in his life; but whosoever shall neglect them shall not have life, and will be unhappy in this life. Enjoin all, who are able to act rightly, not to cease well-doing; for, to practise good works is useful to them. And I say that every man ought to be saved from inconveniences. For both he who is in want, and he who suffers inconveniences in his daily life, is in great torture and necessity. Whoever, therefore, rescues a soul of this kind from necessity, will gain for himself great joy. For he who is harassed by inconveniences of this kind, suffers equal torture with him who is in chains. Moreover many, on account of calamities of this sort, when they could not endure them, hasten their own deaths. Whoever, then, knows a calamity of this kind afflicting a man, and does not save him, commits a great sin, and becomes guilty of his blood. Do good works, therefore, ye who have received good from the Lord; lest, while ye delay to do them, the building of the tower be finished, and you be rejected from the edifice: there is now no other tower a-building. For on your account was the work of building suspended. Unless, then, you make haste to do rightly, the tower will be completed, and you will be excluded.” After he had spoken with me he rose up from the couch, and taking the Shepherd and the virgins, he departed. But he said to me that he would send back the Shepherd and the virgins to my dwelling. Amen.

For, who of men at all understood before His coming what God is? Do you accept of the vain and silly doctrines of those who are deemed trustworthy philosophers? of whom some said that fire was God, calling that God to which they themselves were by and by to come; and some water; and others some other of the elements formed by God. But if any one of these theories be worthy of approbation, every one of the rest of created things might also be declared to be God. But such declarations are simply the startling and erroneous utterances of deceivers; and no man has either seen Him, or made Him known, but He has revealed Himself. And He has manifested Himself through faith, to which alone it is given to behold God. For God, the Lord and Fashioner of all things, who made all things, and assigned them their several positions, proved Himself not merely a friend of mankind, but also long-suffering [in His dealings with them]. Yea, he was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and true, and the only one who is [absolutely] good; and He formed in His mind a great and unspeakable conception, which He communicated to His Son alone. As long, then, as He held and preserved His own wise counsel in concealment, he appeared to neglect us, and to have no care over us. But after He revealed and laid open, through His beloved Son, the things which had been prepared from the beginning, He conferred every blessing all at once upon us, so that we should both share in His benefits, and see and be active [in His service]. Who of us would ever have expected these things? He was aware, then, of all things in His own mind, along with His Son, according to the relation subsisting between them.

But if they do neglect and do not observe them according to His commandment, then they will disturb all their seasons and the years will be dislodged from this (order), [and they will disturb the seasons and the years will be dislodged] and they will neglect their ordinances.

But if they do neglect and do not observe them according to His commandment, then they will disturb all their seasons and the years will be dislodged from this (order), [and they will disturb the seasons and the years will be dislodged] and they will neglect their ordinances.

And thus also I think is it with the faith which each one of us practiseth, that it is then discerned whether it be indeed true, when it continueth like itself even until the end of life. For many obstacles fall into the way, and prepare disturbance for the minds of men: care, children, parents, glory, poverty, flattery, prime of life, beauty, conceit, lust, wealth, anger, uplifting, slackness, envy, jealousy, neglect, fear, insolence, love, deceit, money, pretence, and other such obstacles, as many as there are in this life: as also the pilot sailing a prosperous course is opposed by the onset of contrary winds and a great storm and mighty waves out of calm, and the husbandman by untimely winter and blight and creeping things rising out of the earth, and they that strive in the games 'just do not win', and they that exercise crafts are hindered by the divers difficulties of them.

And when she had clothed herself, she turned and saw Fortunatus lying, and said unto John: Father, let this man also rise, even if he did assay to become my betrayer. But Callimachus, when he heard her say that, said: Do not, I beseech thee, Drusiana, for the voice which I heard took no thought of him, but declared concerning thee only, and I saw and believed: for if he had been good, perchance God would have had mercy on him also and would have raised him by means of the blessed John: he knew therefore that the man was come to a bad end. And John said to him: We have not learned, my child, to render evil for evil: for God, though we have done much ill and no good toward him, hath not given retribution unto us, but repentance, and though we were ignorant of his name he did not neglect us but had mercy on us, and when we blasphemed him, he did not punish but pitied us, and when we disbelieved him he bore us no grudge, and when we persecuted his brethren he did not recompense us evil but put into our minds repentance and abstinence from evil, and exhorted us to come unto him, as he hath thee also, my son Callimachus, and not remembering thy former evil hath made thee his servant, waiting upon his mercy. Wherefore if thou allowest not me to raise up Fortunatus, it is for Drusiana so to do.

For oftentimes he would neglect his official business, and spend his time with the artists in his anxiety that they should complete everything in a manner worthy of the place to which the gifts were to be sent.

The cities which are large and enjoy a corresponding prosperity are well-populated, but they neglect the country districts, since all men are inclined to a life of enjoyment, for every one has a natural tendency towards the pursuit of pleasure.

And on the next day, when the opportunity offered, the king asked the next man, What is the grossest form of neglect?

Lest ever thou should'st my commands neglect,

And treated plain commandments with neglect.

Be barren from neglect, and fruits shall fail,

But sinners and they who neglect His commandments lack the good things, which are foretold. And they shall be punished by the nations with many torments;

THAT THE RICH OUGHT TO SEEK TO KNOW THE PROFIT OF THE SCRIPTURES AT ALL TIMES IN THE STRENGTH OF THE HOLY SPIRIT. [i., 5] But if thou art rich, and hast no need of the art and labour of thy hand, wherewith to earn thy bread and livelihood, be not slothful, nor sit idle, but go to the faithful, and sit with them, (even) with them that are united with thee in faith; and speak with another of the word of life, and read what is in the Book of Kings and the Prophets, and sing a psalm of praise, and hearken to the word of the Gospel, which is the fulfilment of the whole law. [i., 6.] And keep far from all service of the gods of the Gentiles; and take no heed of any words of vanity which profit not, and seek no other law, nor false prophets who change and corrupt the faith. What then art thou unable (to find) in the law of God, that thou shouldest seek after the learning of the Gentiles? But if thou desirest to know the power of the interpretation of the Scriptures, seek out the Book of Kings: and if thou wishest to find out the power of the wise and their teaching, thou hast the prophets, Job and Solomon. These are they that are full of wisdom, and thou shalt find knowledge in them. These, more than all teachers, shall make understanding to increase, for their word is the voice of the Lord God, who alone is all-wise. And if thou desirest a song, thou hast the Psalms of David. And if thou desirest to seek to understand the creation of the world and the generation of the first fathers, thou hast the Law. And if thou desirest to know wisdom and doctrine, thou hast the book of the law, which is full of the glory of the Lord God. Keep far, then, from works of evil, and from the doctrine of Satan, and the word of vanity, which is not in the law; but read what is in Deuteronomy, that thou mayest understand and know the glory of God, who hath saved thee from many snares of Satan. For the Saviour came not to destroy the Law and the prophets, but to fulfil them, and to loose the bonds which are in Deuteronomy, and to bring men to a spiritual teaching. Wherefore He calleth us, saying, ‘‘Come unto me all ye that are troubled and heavy laden, and I will give you rest.”! And thou, when thou hast read the Law and the prophets and (the Books of) the Kings and the Gospel, shalt understand how many were the righteous men who have reigned and pleased God in their lives, and for this have found life eternal; and also thou shalt know how many evil kings have transgressed through lack of understanding. These have perished and been destroyed by the stroke of the judgment of God, and have lost eternal life. And knowing this, thou shalt be strong in the right faith, and shalt find grace and favour with our Lord Jesus Christ, for thou art one of His members. Moreover, when thou desirest to bathe, enter not into the bath where the women bathe, lest they see the beauty of thy youth, and the charm of thy flesh, and stumble because of thee, or thou thyself sin and fall by reason of them. [i., 7-] O my children, let us hear and understand the word of the Holy One, which saith, “Keep ye my commandment; say unto wisdom, Thou art my sister, and make knowledge thy friend, that she may keep thee from the strange and evil woman, even if she bring unto thee words of allurement. For from the window of her house she looketh down on the streets, and if she see one of the foolish children, a youth that lacketh knowledge, who walketh in the corners of the ways of her -house, and talketh in the darkness of evening, when the quiet and darkness of night come on, then the woman lighteth upon him having the adornments of adultery, which excite the hearts of the youths. She is flighty and wanton, and in her house her feet rest not; and for a short while she wandereth abroad, and for a while in the streets, and in every corner she lieth in wait. And she laid hold on him and kissed him, and with a face without shame said unto him, I have a peace-offering; to-day I pay my vow; therefore I came to meet thee; desiring thy countenance I have found thee. I have spread my bed with fine linen, carpets from Egypt I have strewn; I have sprinkled my bed with saffron, and my house with cinnamon. Come, let us enjoy ourselves with kisses until the morning, and let us revel in love. For my husband is not in my house; he has gone on a far journey, taking a bag of gold in his hand; after many days would he return to his house. And she led him astray with many words, and drew him on with the snare of her lips, and he followed her in the wicked blindness of his heart.”! And furthermore it is said, “Look not on an evil woman, for honey floweth from the lips of an adulterous woman, which for a time is sweet to thy throat, and afterwards thou shalt find it more bitter than gall, and sharper by far than a two-edged sword.”. And again it is said, ‘Keep thy way from her, and draw not nigh to the door of her house, lest thou give thy life to others, and thy livelihood to them that are without mercy; lest strangers be filled with thy strength, and thy labour pass to the house of another; and thou shalt repent afterwards when thy flesh (and) thy body are weakened, and thou shalt say, How have I hated instruction, and mine ears are turned from reproof, and I have not hearkened to the voice of them that gave me commandments,” who admonished me and taught me, nor caused mine ear to attend: I have been well nigh in all evil.” And now also I say unto you, Choose out all the good things which are written in the Holy Scriptures, that we may not neglect these witnesses,” and turn aside unto a multitude of words, but may be strong in a faith, and in doing good. And let us keep far from all evil-doing, and be pure from all evil (and) uncleanness before God, that we may find life eternal.

OF BISHOPS, PRESBYTERS, AND DEACONS, [ii., 1.] OF bishops we have heard thus from our Lord Jesus Christ, that the shepherd of the sheep who is ordained bishop of all the Churches must needs be blameless, pure and good,” who thinketh not on the care of this world, who is full fifty years old, who hath passed the strength of youth, who is not a slanderer, nor one that speaketh lies amongst the brethren. For the Gospel saith, “For every word that a man speaketh thoughtlessly, he shall give account in the day of judgment, that it may condemn him.’” And furthermore it is said, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” Wherefore it is meet that he abound in all good things. But if he be not learned, let him be prudent and intelligent, of middle age. But if the city be a small one, and there be not found therein one (thus) fitted for the office of bishop and there be found among the young men one prudent and wise, though his years are (but) few, and if those who know him bear witness that he is worthy to be ordained bishop, if he have lived from his youth perfect in the works of the holy and humble fathers, and walketh in the way of righteousness, tried in every work, and if (men) bear witness to him that he is perfect, let him be ordained in peace. For Solomon also when but twelve years old became King over the people of Israel; and Joash too became ruler when he was seven years old and afterwards in the eighth year he reigned in righteousness. For the Lord spake by the mouth of Isaiah the prophet, and said, ‘‘To whom shall I look, but to him that is meek and humble and quiet, who trembleth at my word and again it is said in the Gospel, “Blessed are the meek, for they shall inherit the earth.” Let him therefore be merciful, for it is said, ‘Blessed arc the merciful, for they shall obtain mercy.” Let him therefore be a peacemaker, for it is said, ‘Blessed are the peacemakers; they shall be called the children of God.” Let him be pure of heart, without revenge and evil and unrighteousness, for it is said, “ Blessed are the pure in heart; they shall see God.” Let him, then, be spiritual, and watchful to do good, neither insatiable nor passionate, nor a drunkard, nor vindictive, without hatred and strife, not haughty, nor a lover of money, nor a reviler; neither let him exalt himself, lest he fall into the snare of Satan; for everyone that hath exalted himself shall be abased, and he that humbleth himself shall be raised to honour. And let such a one be ordained bishop who hath married one elect wife, who is able to order his household aright, a teacher and monitor who hath brought up his children in purity. And let his wife also be faithful, who traineth her children in the true worship and in the fear of the Lord. It is right that the men of his household should obey the bishop in humility and in fear, and let him be master even as it is written. [ii., 3.] And let them try him that he be blameless, not passionate, (for) thus saith wisdom, “Anger destroyeth the wise man.” And let him be merciful and charitable, for our Lord saith, ‘And by this shall all know that ye are my disciples, if ye love one another.” Let him, then, be a lover of men, who receiveth strangers, who accepteth not persons, a man of understanding, who sheweth favour neither to rich, nor to poor, one who hath a craft,” whose hands are open to give, who receiveth widows, a lover of the poor and the orphans and widows. And moreover let him support those (widows) who have children. But if there be a slothful man, or one who hath spent all his substance in drunkenness and fornication, and desireth to receive alms, let not the bishop show any care for him, nor permit him to enter the church. For the Scripture saith unto those who act thus, “ How long wilt thou lie, thou sluggard? and when wilt thou awake from sleep? A while thou sleepest, and a while thou sittest; a while thou slumberest, and a while thou foldest thy hand to thy breast; and then as an evil messenger cometh poverty upon thee, and want as a swift) runner.” [ii., 5-] It is not right for the bishop to judge, accepting the person of the rich, and to neglect the poor. For God said unto Moses, “ Judge not, accepting the person of the rich, nor turn aside the judgment of the poor, for the judgment is the Lord’s.” But he ought to judge uprightly. The food of the bishop ought to be meat seasoned with moderation, that he may be able to teach and admonish the people, and that he may turn them to God. And let him keep far from all evil, and read the Scriptures at all times and be a lover of wisdom, that he may be able to interpret the Scriptures in the Holy Spirit, (even) the words of the Gospel, the Law and the prophets. The Lord saith, ‘‘Understand ye the words of the Scriptures, for they bear witness of me.” It becometh a bishop to search out and expound the Scriptures in order, and to satisfy the people with spiritual teaching, and fill them with the light of the law of God with much admonition. God saith, “Make the light of wisdom to shine upon you, for it is time.”! [ii., 6.] ‘Thus, then, it is right for the bishop to suffer and toil and wrestle for righteousness’ sake, but above all before the people, that they, when they see his works, may receive his admonition. And, moreover, let him become surety for no man, nor associate with the great, nor be of a double tongue, nor follow after princes, but let him fear God; and let him not hearken to a false accusation against his neighbour. And let him not be slothful in fasting, nor seek occasions for eating, nor say, To-day is a feast, as the Gentiles do, to eat and drink and be wanton: but let him remove from him every idle desire which hath no profit, for all this is despised and hateful before God, and well-pleasing to demons.,It is meet for the bishop to command and admonish the people to remove from them all these works. But let him teach them and turn them, that they may imitate him and follow (him) in righteousness. For God said unto the children of Israel, “Observe my law and my commandment.” And Jesus Christ Himself also, our Lord and our God, first did all, and (then) taught us to imitate Him. Wherefore He saith that he who shall teach and do, shall be great in the Kingdom of heaven." It is right for you, O bishops, to teach the people and save them from error, even as Christ hath given you grace. For the Lord spake by the mouth of Ezekiel the prophet, and said, “Son of man, have made thee a watchman to the house of Israel, and thou shalt hear the word from my mouth, and admonish them by my word. When I say to the sinner, Thou shalt surely die, and he hath not repented, and thou hast not spoken to him, nor admonished him, that he may repent and turn from his (evil) way and live, that sinner shall die in his sin, and his blood will I require from thee, saith the Lord. But if thou hast admonished the sinner, and he hath not turned from his sin, he shall die in his guilt and thou shalt save thy soul. And if the righteous man hath turned from his righteousness and committed sin, while I show him punishment before his face, and thou hast not admonished him, he shall surely die in his guilt, and his righteousness which he hath done I will not remember, and his blood will I require from thy hand. And if thou hast admonished the righteous man, so that he sin not, that righteous man shall surely live, and thou also hast saved thy soul.” ‘As when war and strife arise in the midst of a people, and they seek out a watchman to bring them tidings, that they may be on guard, and if he tell them not beforehand, that they may be saved from defeat, their blood shall be upon his head, for they heard not the sound of the trumpet. But if he see the sword which cometh on the land, and blow with the trumpet a signal to the hosts, and (if) one who hearkeneth hear the sound of the trumpet and get him not away, and the sword come and find him, his blood shall return on his own head, for he heard the sound of the trumpet, and gat him not away, and his blood shall be poured out on him; but he who gat him away saved his life.” In like manner the bishop, if he teach the word of life, shall find life eternal. The sword is eternal condemnation, and the sound of the trumpet is the Holy Gospel, and the watchman is the bishop of the Holy Church. The bishop ought to feed (the flock), and teach, and hold fast the word, and make men to fear concerning the judgment. Wherefore let him admonish those that walk without knowledge, and make them to see plainly; and let him teach those that know not, and confirm those that know; and let him gather those that are lost and speak to them at all times concerning their salvation, that, when they hear these things, they may be admonished and do (that which is) good. For God saith by the prophet, ‘‘Testify against this people, and tell them their sins (to see) if they will turn, and repent, and be saved from their iniquity.” And Moses also said unto the people, ‘“‘Hear, O Israel, the Lord our God is one.” And again, it is said in the Holy Gospel, ‘‘He that hath ears to hear, let him hear.” And Solomon also saith, Hear, my son, the instruction of thy father and disregard not the commandment of thy mother.” Yet they have not heard unto this day, but have forsaken the Lord the only true God, and He hath called them a generation of transgressors and adulterers, concerning whom we have spoken before. [ii., 7.] And now know, beloved, ye who have been baptized into the death of our Lord Jesus Christ, that it is not meet that they should sin who have received such grace as this. Know, brethren, that such as these who, after they have received baptism, turn back to deeds of sin, shall go down to the condemnation of Gehenna. [ii., 8.] And (there are) others also who have not been believers, but (who) afterwards when they have believed and been baptized become blessed before God, even as our Lord saith in the Holy Gospel, ‘Blessed are ye when they revile you and mock you, and speak all (manner of) evil against you falsely for my sake. Rejoice, for great is your reward in heaven.” And if there be anyone against whom they have spoken, blessed is he. For it is written, saying, “Every man who is not tried, is not elect before God.” [f there be any man who hath transgressed the law, and men curse him, he hath brought the curse on his own head. In like manner we also, if we hear not the commandments of God and do not His will, shall bring a curse upon ourselves, and moreover shall be far from God. For as for such as do not what they themselves teach, and turn not from their own ways, the bishop ought to admonish them, and put to shame those who do thus. But it s right that he teach them in the love of Christ how they ought to serve.: [ii., 9.] It is right for the bishop to seek after righteousness, and not honour transgressors, nor be partial in judgment, nor take a bribe from any man, for a bribe blindeth the eyes of the wise, nor turn aside a right cause. And moreover it is said somewhere, “Put away all evil from you.” And Solomon also saith, “‘Come not into the place where they encamp; withdraw from them, and turn away. For they sleep not, unless they do evil. Sleep is taken away from them, and they sleep not who feed on sin.” ii., 10.) But if the bishop have no understanding, and have walked in subtlety and vileness, even as Saul did concerning Agag, and as Eli the priest, who admonished not his sons, who forsook the commandment of God—and, behold, how he himself lost his honour, and also the holy tabernacle of his city—he hath wrought iniquity before God, and is become a stumbling-block and an offence unto the new converts who have received baptism, and also to the catechumens, both men and women alike. And if he teach not, nor admonish, nor walk in the right way, but forsake the commandments of God, for this cause he shall receive excommunication, and the wrath of God shall come upon him; for he hath perverted the way of the people, even as the people erred in the days of Jeroboam, and those also who were slain with Korah. But if there be anyone who sinneth against the bishop and against those in authority, while there is no sin in them, and they are guiltless, it is not right that he should enter the Church of God, for he hath been bold, and hath walked in folly and the lust of his soul. Wherefore that shall come upon him which came upon those who mocked at Noah, and as Achan, who received the curse upon himself, and as Gehazi, who received money from Naaman, the Syrian. Behold, then, it is meet that the shepherd of the sheep should teach and admonish in humility, and turn them to repentance, with full knowledge of the life of each one, and should order their manner of living, as is fitting, in peace; that the people may lead good lives and turn from their sins. This then is well-pleasing in God’s sight, for when a man turneth from his sin and returneth to repentance, others seeing him are taught the true service. [ii., 11.] Therefore ought the bishop to be watchful to do good, that the beauty of his life may be known unto all; for he is the guide of the people, and the shepherd of the elders’ and rulers and teachers, and of all who are under him. The bishop ought to sit in the church with the priests, and they ought to judge each man, as is fitting; for to them hath the Lord given authority, and hath commanded them, saying, ““Whatsoever ye have bound on earth, let it be bound in heaven, and whatsoever ye have loosed on earth, let it be loosed in heaven.” [ii., 12.] It is right for the bishop to turn the people to the knowledge of God, and to receive the repentance of those who have turned to God, (and) to teach them, and console them in meekness and in love and in humility, and with joy of heart; for the Lord God is merciful. For He saith by Ezekiel the prophet, “Say unto them,” as I live; saith the Lord God, I desire not that the sinner should die,” but that he should repent, and forsake his evil way: and why will ye die, house of Israel? And thou, son of man, say unto the children of thy people, the righteousness of the righteous shall not save him, when he committeth iniquity, and the sin of the sinner shall not afflict him, if he repent of his iniquity: the righteous man also shall not be saved, when he hath sinned. When I speak to the righteous, if he trust in his righteousness and commit sin, all his righteousness I will not remember unto him: in his sin which he hath committed, he shall die. And if I say unto the sinner, Thou shalt surely die, and he repent of his sin and do justice and righteousness, and return the pledge of his debt and restore what he hath robbed, and walk in the ordinances of life, and commit not sin, he shall surely live, and shall not die in his sin that he hath sinned, neither will remember unto him his sin and his iniquity; for he hath done justice and righteousness, and by it he shall live.” Wherefore sinners shall hope; when they turn from their sins and repent, they shall find a good hope; and they shall inherit the earth. [ii., 13.] But let them that have not transgressed take heed lest they fall into affliction and sorrow and weeping. Know, then, and understand, O man, if thou transgressest and committest sin in this world, and repentest not, thou hast not life. Repent, then, while thou livest, for after death there is no repentance. Even as David saith, ‘‘For there is none in death who remembereth thee, and in Sheol who will confess to thee?” It is right, then, brethren, that we should be ready to do good, and should walk in the way of righteousness, in which there is no sorrow. Let us hear, then, and understand that which is said, Direct my way and my going according to thy word.” And let us not be wanting in any good work, but observe the holy word which the Holy Gospel saith concerning the five wise virgins, and not (be) as the five foolish virgins, whose oil of good works failed, and they went forth from the marriage which is in heaven. Wherefore we ought to take heed to ourselves and fashion ourselves, and mark the time of the bridegroom, lest we fall into sin; but he that doeth righteousness let him take heed to do good even unto the end. It is meet, then, that the bishop be of understanding and judge uprightly, for the judgment is the Lord’s. Let him admonish sinners, that they may walk in the right way; and, when they turn, let him receive their repentance in compassion and in mercy. Remember, then, what our Lord saith, “There is great joy in heaven over one sinner that repenteth.”’ (ii., 14.] But if thou receivest not them that repent, but rejectest them, thou hast scattered thy flock, and hast not understood what David saith, “Deliver not unto the wild beasts the soul that confesseth unto thee.” For thus saith the Lord, “That which hath fallen, shall it not arise and that which hath erred, shall it not turn again? Wherefore hath my people transgressed with an evil transgression, and held fast to their own counsel, and refused to leave it? Hearken now and hear me. Say they not thus? Is there not a man that repenteth of his evil, and saith, What have I done? Turn again, O my children that are far away, and I will heal your wounds.” Receive them that turn to thee and repent, O bishop, and be not thou of a double heart, nor make proud thy heart as those who have no mercy. For he who doeth thus feareth not God: but let him rather take thought to fulfil the needs of the people, as it is fitting. Let us take heed, then, to ourselves, and have no fellowship with sinners and wicked men who do thus. The righteousness of the righteous (shall be) for himself, but he that committeth sin without law, his iniquity shall return on his own head. For it is said by Ezekiel the prophet, “If a land sin against me, and go astray, and transgress, and I lift up my hands against it, and break the strength of bread, and send famine against it, and destroy from off it man and beast, if these three men, Noah, Daniel, and Job, were in it, they should not save (it) by their righteousness, saith the Lord God. And if send evil beasts against and upon that land, and punish it, and destroy it, and there be none left to go about (therein) because of those beasts, even if these three men were in it, as I live, saith the Lord God, they shall not save their sons, nor their daughters,” but they alone shall be saved, and the land shall be destroyed.”! As it is written, “If there be in this world a righteous man and a sinner, the righteous shall not perish with the sinner.” But He sendeth rain on the good "' and the evil. And if there be anyone who thinketh and saith, Judgment is equal against all, it is not so; '" for in this warfare there is one that is strong, and again, there is another who is stronger than he: and he that hath conquered shall receive the crown of victory openly. For God condemneth not the righteous with the sinner. Noah was not swallowed up in the waters of the flood: and Lot was not burnt in the fire: and Rahab the harlot perished not. But if ye desire to know what happened amongst us: Judas Iscariot perished, though he was together with us in one ministry; and Simon the sorcerer received the seal of the Lord; (yet) because these two were evil, their wickedness was made known openly. Judas hanged himself, and Simon flew up (into the air) and was dashed upon the ground. And while Noah was in the ark with his sons, Ham by his wickedness brought a curse upon his children. And by this we understand that the fathers are not punished for the sin of their children, nor children for the sin of their fathers. And this thing is quite manifest, that wives are not condemned for their husbands, nor young men for their wives, nor servants for their masters, nor masters for their servants, nor kinsmen for their kinsmen, nor friends for their friends, nor sinners for the righteous, nor the righteous for sinners, but to each one is rendered according to his deeds. For Noah was not recompensed for the sin of the people, and Lot was not consumed in the fire of Sodom, nor Rahab for the sake of Jericho, nor the children of Israel for the sake of the Egyptians. We ought not to follow the steps and the works of the extortioners and the unjust and murderers, who seek occasions for evil, men of hatred, who are ready to (inflict) death, for everyone shall be requited according to his works even as David saith, “For thou wilt requite everyone according to his works.” Therefore it is right that we should help the afflicted, and visit the sick and convert the sinners, who have been wounded by deeds of sin. Let us teach them and instruct them with the word of admonition, that they may be saved from the death of sin. For it is not the whole who need a physician, but the sick; since our Father who is in heaven desireth not that one of these little ones should perish. Now, brethren, let us not hearken to the words of fools and those whose hearts are darkened but let us accomplish the good pleasure of God the Father the Creator of all things by our Lord Jesus Christ to whom be glory for ever and ever. Amen.

. 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.

THAT THE DEACON OUGHT TO DO NOTHING EXCEPT BY PERMISSION OF THE BISHOP. Even as the Son is the good pleasure of the Father, and His angel of counsel and His prophet, in like manner is the deacon the messenger and prophet of the bishop. [ii., 31.] Wherefore it is not right that he should do anything without the counsel of the bishop. And if he give in secret to one that is destitute without the knowledge of the bishop, he causeth reproach, and imputeth (unto him) neglect and sloth as touching the poor, and needy, and afflicted. And he that speaketh evil against the bishop, or doeth (him) wrong, hath sinned against God, not understanding that which is said, “Thou shalt not speak evil against the ruler of thy people.” For this law was not ordained concerning stones and trees which the Gentiles worship, but rather with respect to priests and wise men. For to these He said, “Ye are gods, and all of you sons of the Most High.” [ii., 32.] Understand then, O deacon, if thou seest a destitute man, and he be ashamed to beg, speak concerning him to the bishop, and reveal not his poverty to another, nor speak of it, lest he be ashamed and murmur. But if thou revealest his secrets, thou shalt bring sorrow on thy brother, and for his sake the Lord will be wroth with thee. “And He said unto them, Wherefore were ye not afraid to speak evil against my servant Moses? And the anger of the wrath of the Lord came (upon them). And Moses said unto those that murmured against him, And we, what are we? and this your murmuring—it is not against me that ye murmur, (but) against the Creator.” And if there be anyone that saith to a layman, Thou fool, he shall be condemned, for he hath blasphemed against the name of Christ. And if this be so, much more then shall those (be condemned) that blaspheme against the bishop. For when he stretcheth forth his hands, the Holy Spirit cometh down; and by him ye are taught the spiritual commandment, and know God, and have believed in Christ, by whom ye are saved by the oil of gladness and the holy chrism, and are made the sons of light. For when the bishop layeth his hand upon you in holy baptism, the Lord sendeth His holy Word upon you, saying, “Ye are my sons, and I to-day have begotten you.” [ii., 33-] Understand, then, O man, that by the prayer of the bishop thou art called a son of God. Now also know that which was granted unto thee; and love him that hath loved thee, and called thee to this glory and honour. Revere the bishop who is under God a father unto thee. For ye have heard the word which saith concerning those who begat you according to the flesh, “Honour thy father and thy mother, and for this thou shalt find good"; and, “he that speaketh an evil word against his father or his mother, let him die the death.” And if this be so, how then is it that ye do not magnify and honour those who have begotten you again with water and the Holy Spirit, and have fed you with spiritual milk, and nurtured you with the word of admonition, and strengthened you by the eucharist, and made you meet to receive the holy Body and the precious Blood of our Lord and Saviour Jesus Christ? These are they who have loosed you from the bond of sin, and made you partakers of the holy eucharist, and of the love of God, that ye may be partakers of the inheritance and joint-heirs with His Son. Fear them, then, and honour them in every thing, for they have been granted life from God, that they may give judgment against them that have sinned, and save them from the fire of Gehenna, and pardon them that turn from their sins. (ii., 34-] These then you ought to fear as chiefs and rulers; and obey them as kings, and receive them into your houses. Even as Samuel the prophet commanded the people concerning the king in the first Book of Kings, and Moses also commanded concerning the priests, we in like manner command you concerning the bishops, that ye give them their due, even as is appointed. For of old Moses and Elijah and Samuel commanded the people to honour kings and priests, who do service in matters of this world; and if this be so, much more is it meet that you should give their due and their maintenance to bishops and priests who watch and do service on your behalf, and are your guides unto the Kingdom of heaven. And if of old kings raised armies to fight and war, that they might guard and save men’s bodies, how much more are they (worthy of honour) who have received from God the office of the priesthood, (and) who preserve soul and body from condemnation. [For the soul is of more account than the body, and the priestly office is of more account than the kingly, for this is the office which bindeth those that deserve condemnation, and looseth those that seek for healing. Wherefore it is right that ye should honour and love the bishop as a father, and fear him as a king, and trust in him as (in) God. Bring unto him your gifts, both the fruits of your ground, and the labour of your hands, and your first-fruits, and your presents, and your vows; even the first-fruits of your wheat and wine and oil and wool. And for this shall he pronounce a blessing upon you, that your oblation may be acceptable and well-pleasing as incense, even a sweet savour before the Lord your God; and that the Lord may bless the work of your hands, and multiply the good fruits of your land. For the blessing of the Lord is upon the heads of the righteous who shew mercy. [ii., 35.] Behold now, know ye that the Lord hath freed us from the curse of the Law, and brought us back to life, when we were scattered abroad and lost as sheep without a shepherd, and as the beasts that cannot speak. He hath turned us from our sins, and cleansed us from our iniquities, and commanded us to bring our sacrifices to the priests, and to give alms to the poor who have nothing. For our Lord saith in the Gospel, “Unless ye abound more than the Scribes and Pharisees in doing righteousness ye cannot enter into the Kingdom of heaven.” (This will ye do) if ye take care to give to the priests and the widows and the orphans; even as it is written, saying, ‘He hath dispersed abroad and hath given to the poor, and his righteousness remaineth for ever,” for by righteousness and uprightness and mercy sin is pardoned.”! For a pure and blessed soul pleaseth God. Do, then, righteousness thus as the Lord hath commanded; give to the priests as it befitteth, the first-fruits of thy winepress and thy threshing-floor, for they have authority to give to all the destitute, and power over every matter of the Church. Strive not, then, against the bishops in anything that they do, saying, When did he do it or, To whom hath he given or, When did he spend it or, Whither did he send it? (Nor discuss) whether he hath done good or evil, or acted justly or unjustly, for the Lord God will require it of them, who hath given them the office of the priesthood, and granted unto them the greater degree. (ii., 36.] But do thou set the fear of God before thine eyes, and remember at all times the word that saith, “Love the One Lord, thy God with all thy heart and with all thy strength,” and follow not the way which leadeth unto (false) gods, nor anything like thereto that have no life in them, nor the doctrine of devils, and other creatures ( ) which Christ has not commanded. But seek thou to read the Scriptures which are the law of the Lord thy God, and cease not to read His Scriptures at all times. And remove from thee all evil that opposeth itself, which is not commanded in the law, (even) mocking and anger. But honour thy father and thy mother who begat thee according to the flesh, and love thy neighbour as thyself, and shew mercy to the poor, and keep far from false swearing wherein is no profit. But keep not far from the Church of Christ; resort thither early at all times, and worship humbly with the lowly, who sleep not night or day, giving thanks to God for the life that He hath bestowed upon them. Live by (thy) labour, the work of thy hands, and offer unto the Lord of what thou hast according to thy power; and be a friend of the poor, and gain the Kingdom of heaven, where is no moth nor rust, neither doth the thief find it. And if thou desirest to save thyself, strive not in judgment with the bishop, nor with a layman, thy brother, nor with thy fellow wrongfully. And if thou strivest in judgment with him wrongfully, thou hast drawn on thyself transgression and sin, none constraining thee. For judgment hath been given to the priests, and not to the layman. For the Lord saith (to them) “Judge in righteousness and uprightness ’’; and, “Be of understanding and judge the great ones of the people, each one of them. But to you it is not permitted to judge any man. For it is said to those that have not the office of the priesthood, “Judge not, for your judgment shall not be acceptable.” ii., 37.) But let the bishop judge in uprightness, even as it is written, saying, “Judge the poor and the orphan, do justice to the oppressed and the needy, and save the desolate and destitute.” And moreover it is said, “Wherefore judge ye not amongst you in uprightness, ’’

THAT BISHOPS OUGHT TO BE PEACEMAKERS, MEN OF MERCY, WHO PARDON HIM THAT HATH TRESPASSED AGAINST THEM, AND RECEIVE THE REPENTANCE OF THOSE THAT TURN TO GOD; AND IF THEY DO NOT THUS THEY SHALL NOT BE CALLED BISHOPS, BUT EVIL.. a But if the bishop pray for peace upon others, shall he not much more then be peaceable himself that he be not a son of darkness, and that he may be called a son of light?‘ And if in himself there be no peace, how then can he give (peace) to others? Wherefore the beginning of all his work must needs be peace, without evil or hatred; but in love and in peace let him feed the sheep of Christ. Especially let him guard them as a faithful friend, that they may be saved together and become one flock. But let evil men, who work iniquity and (cause) hatred and trouble, be far from God. [ii., 55-] For the Lord the God of mercy desired to bring back all generations to repentance by the teaching of the Holy Spirit, and the righteous, and the prophets. For before the flood the people lived according to the teaching of Abel and the admonition of Abel, and Seth, and Enoch, who ascended to heaven; and those that were after the flood, Noah taught; and those of Sodom, Lot the lover of strangers taught. And after Lot (men were taught) by Melchizedek, and the patriarchs,” and Job the lover of God; and the Egyptians and the children of Israel by the commandments of Moses, and Joshua the son of Nun, and Caleb, and Phinehas, and those (that were) after them; and after the law by the admonition of angels and prophets; and after these (came) our Lord, who became incarnate and was made man of our Lady the Holy Virgin Mary; and, after John the Baptist was cast into prison, He preached, saying, “Repent ye, for the kingdom of heaven is at hand.” And after He had suffered on the Cross, He commanded us, even us His twelve apostles to preach along with our good brother Paul. We are they to whom He hath granted that we should be witnesses concerning His Son our Lord Jesus Christ. And moreover (there are) with us James, the brother of our Lord, and the seven deacons. We have heard from His mouth the word of life, and have believed and known that He is Jesus Christ, in whom the Lord the Father is well pleased. We declare unto you perfectly that which we have heard from Him that none that believeth in Him shall perish. To Him let us offer up praise with one voice that we may obtain life eternal. [ii., 56.) Thus our Lord hath commanded us, When we pray to the Father, saying, Thy will be done, as in heaven, so also on earth; that as the hosts of heavenly and spiritual ones glorify (Him), so every creature on earth may glorify the One God by His only-begotten Son our Lord and our God and our Saviour Jesus Christ. This, then, is His good pleasure that we should glorify Him and bless Him with one mind, and worship Him with one spirit. This is the good pleasure of Christ, that those that are saved should be many, and that not one of them should perish, nor the Church be diminished. Slay not the soul which hath been made alive through repentance, for it hath been saved from indignation and anger. But do ye in the beauty of your patience fulfil every word of the Scriptures. But if ye scatter the sheep of His flock, ye shall be enemies of God. Destroy not the lambs that Christ hath fed. Be of good understanding, then, O bishop, lest by thine occasion the sheep of Christ’s flock be scattered, whom we have gathered by the preaching of tongues from every quarter, by toil, and by weariness, and by sorrow, and by watching, and by hunger, and by thirst and labour (and) journeyings, and by persecutions, and by affliction, and by imprisonment. And behold we have done the good pleasure of God, and have filled with plants the house which is the holy congregation, the Church of God. Those that are called thereinto rejoice and are glad, glorifying and blessing God, even those that have been called by you unto life eternal. And ye also, O people, work amongst you (the works of) love and peace, that ye may walk in the Church of God with one heart. And for this ye shall obtain a good reward from God. [ii., 57-] But be thou, O bishop, holy, without blemish, and do not that which is unseemly, nor be Passionate, nor deceitful, nor of evil-disposition, but be a teacher and helper of those that perish, and a counsellor of good; and confirm the people as a man of God. And when ye are gathered together in the church, command them to walk in the good way as a wise ship-master. And command the deacons to be as the sailors, that they may make the brethren to sit down each one in his own place, as befitteth in righteousness and purity, for they are together with you in one ship. Let the length, then, of the church be towards the East; and (let there be) two porches in its sides after the likeness of a ship; and let the throne of the bishop be set in the midst. Then let the presbyters sit on his right hand and on his left: and let the deacons also stand ready to serve with their garments girt up like sailors. But let the people sit in their places in fear and trembling; and in like manner let the women sit by themselves in silence. And let the reader also stand in (his) place, and read the books of Moses, and of Joshua the son of Nun, and of the Judges, and the Kings, and the Chronicles, and the books after the captivity (and) return from Babylon, (and) Job and Solomon, and the fifteen prophets. And after they have read ” from the books two at a time, one shall rise up and sing praises in the words of David, and the people shall answer with praises. Then they shall read the Acts of the Apostles and the - Epistles of our brother Paul, our beloved fellow-labourer, which he wrote, and sent to all the churches by the help of the Holy Spirit. And after this let the presbyters or the deacons read the Gospel which we have given unto you, even I Matthew and John, and which Luke and Mark, the fellow-labourers of the renowned Paul, have proclaimed, (and) which they have appointed for you. And when the Gospel is read, let the presbyters and the deacons and all the people stand in great fear; for it is written, ‘Be silent, O Israel, and hearken.” Then let the presbyters stand one by one, and confirm the people; and afterwards the bishop that he may save them by (his) admonition. And next let the doorkeepers stand where the men come in, and set them in their places: let the deaconess in like manner make the women stand in their places. If any man be found standing in a place which is not his, let the deacons put him to shame, and then bring him back to his own place; for the deacons are like the sailors, and the church like a ship. Howbeit it is not a ship, but a flock of sheep. Now shepherds separate the sheep from the goats, and place them according to their kinds and according to their divisions; and in like manner let the people be found together in the church according to their classes. Let the young men stand by themselves; but if there be no place to contain them, let them stand with (the rest of) the people, And let the old men sit by themselves, and let the children sit in front of their fathers, these taking care of them. And let the maidens sit by themselves; but if there be no place, let them stand behind the married women. And let the virgins and the widows and the elder women stand before all the (other) women. And let those that have husbands and children sit by themselves. The deacons should arrange them one by one; and let no one pass over into his neighbour’s seat. And let him mark the conduct and behaviour of the people in church, lest they sleep or be slothful in prayer; but let him watch them, and if any be found laughing or talking foolishly, let him admonish them and cause them to be silent. We ought, then, to stand in the church in fear and trembling, and to set our thoughts to hearken to the word of the Scriptures. And when the catechumens and those that are under penance have departed let all the people rise up and look towards the East, and pray unto God, who is in every place. to bring them back to their former place, unto the garden of joy, from which the first man went forth, when he consented to the counsel of the Serpent, and transgressed the commandment of God. And after this let the presbyters rise up and offer the sacrifice to God with fear and trembling. Then let the ministers rise and command them to keep silence; and let the deacon who standeth at the right hand ” of the bishop say thus to the people, Let no man harbour in his heart revenge, or hatred, or envy against his neighbour. Then let the men salute one another with a holy kiss; and in like manner let the women salute one another. Howbeit salute not one another with guile like Judas Iscariot, who kissed our Lord and betrayed Him wickedly. And after this let the deacon pray, and make supplication for the whole world, and all that is therein, for the fruits of the ground, for the king, for the priests, for the rulers, for the chief priests, for the peace of the holy Apostolic Church. And after this let the chief priest make supplication and entreaty that peace may be upon the people. Then let him bless them, as Moses commanded the priests to bless the people, saying thus, “The Lord bless thee, and keep thee, and make his face to shine on thee, and have mercy upon thee, and give thee peace.” And after this let the bishop make supplication, and say, Save Thy people, and bless Thine heritage; feed them and lift them up for ever. Thou hast purchased and redeemed by Thy precious Blood Thy Holy Church through our Lord Jesus Christ, Who hath called her to be a congregation of kings and priests, a pure family, a holy people. And after that the priests have taken up the mysteries, let them take heed lest (any) enter who are not of the faithful. And then let the men stand up, and the women also, veiling their heads, (and) let them put forth their hands, and pray for pardon, (and) receive His holy Flesh and precious Blood. [ii., 58.) And if any brethren or sisters come from a distant place, let the deacon enquire into their lives, and get knowledge of their faith. And if they have the tokens of the right faith, let him permit them to enter the church; but if they are unbelievers, let him not permit them to enter. And if a presbyter come from a distant place, let the presbyters receive him; and in like manner the deacons. And if a bishop come, a stranger, let the bishop, who is like unto him, receive him, and let him sit with him, and let (the bishop) show him honour. Then let him ask him to teach and admonish the people; for it is said, “A prophet is not had in honour in his own city.” Entreat him to offer up the sacrifice. But if, by reason of fear, he refuseth, let them all the more entreat him to bestow a blessing on the people. And if there be one that cometh to thee, a stranger, or one of the men of the place, clothed in goodly apparel, full of grace, do thou, O bishop, declare unto him the word of God. And when thou hearest them teaching or reading the Scriptures, cease not the work of thy ministry. The brethren ought to receive strangers, and magnify and honour them. But if there be one (who is) haughty, and (who) honoureth not a stranger, let the deacon coming admonish him, and set him behind (the rest of) the people, that others, when they see, may fear. And if there come unto you poor men, whether young or old, let the deacon receive them with a glad heart, and set them each one in his place, as befitteth, without respect of persons, but (so) that your service be that which is well pleasing to God. And let the deaconess also do in like manner with the women, whether rich or poor. [ii., 59.] Admonish, then, O bishop, thy people, and bid them come to the church day and night, and never absent themselves from it, that the congregation therein be not diminished, for they are members of Christ. And we say this not concerning the priests alone, but concerning all the people, that each one may understand the word of the Lord. For our Lord saith, “But he that is not with me is mine adversary, and he that gathereth not with me scattereth.” Be not slothful, then, for ye are members of Christ; separate not yourselves from His Body and His Blood; nor choose the cares of this world before the commandments of God. Gather yourselves together in the church in the evening and in the morning; glorify God, and sing, and read the Psalms of David, the sixty-second, and the hundred and fortieth as well. And especially on the Christian Sabbath. which is (the day of) His holy resurrection, offer praise and thanksgiving and honour to God, who created all things by His Son Jesus Christ, whom He sent unto us; who was well pleased to suffer according to His will, and was buried in the earth, and rose again from the dead. But if ye come not to the church, what excuse, or what answer will ye make to God? For on this day, the Christian Sabbath, we ought to hear the preaching of His holy resurrection, and remember His sufferings, and make remembrance of Him, and read the Scriptures of the prophets, and the Gospel; and (celebrate) the eucharist, the sacrifice, and oblation, (our) spiritual food. [ii., Go.] But if ye watch not day and night, and do not according as we say, ye are transgressors against God, and enemies unto Him, for ye have chosen pleasure, eating and drinking, and delights, that wax old and perish, and ye have forsaken that which waxeth not old, nor perisheth. And to them that do such things God saith, “The foolish people are better than you”; as He reproached” Jerusalem, and said unto her, “Sodom is better than thou.” Behold, then, let us look at the foolish Gentiles. Every day, when they awake and rise from sleep, they betake them forthwith to those gods that profit not, and they worship them, and make supplication to them concerning their needs; and they gather themselves together, great and small, on their feast-days, and not these alone, but others also come from distant places, and worship and serve them. And the foolish Jews, though ungodly (and) unbelieving, yet work six days, and rest on the seventh day. Then they gather themselves together in the synagogues, and keep a feast to idols, and magnify them, and honour them that have no life, nor spirit, and (that) profit not at all. Howbeit they vaunt themselves, and say, We are Jews. But if these " do thus, and gather themselves together at all times, and in folly serve those in whom is no profit, how is it then that ye who have received grace from the Lord God, are slothful, and neglect the service of the church? If ye keep far from the church, ye shall lose your hope, a and abandon your salvation, and become ungodly, ye who turn aside from that which is good, and become evil. Behold the Lord said by Jeremiah the prophet, “I‘or my people have forsaken my law which I set before their face, and have not heard my-voice, but have gone and have followed the desire of their own hearts, and have followed idols, as their fathers taught them.” And moreover it is said, “Rebellious Israel hath justified herself more than treacherous Judah,” and, ‘“ Their shepherds have led them to the mountains, and driven them away; and they wander on the hills.” What excuse do they make who are slothful to go to the church, and go out therefrom at the time of prayer? At what time shall they hear of the salvation of their souls and what answer shall they give to God? Understand, then, that the service of the faithful (which) abideth with them in truth, is this, the worship of God. Let not your work and your toil be of the cares of this transitory world, which waxeth old and perisheth, but let your thoughts be toward God. Even as our Lord saith, “Take no thought for transitory meat that waxeth old and perisheth, but for the meat that endureth unto life eternal.” And moreover He saith, ‘‘The work which pleaseth God is this that ye believe in him whom he hath sent unto you.” (ii., 61.] Take heed, then, that ye keep not far from the church of God, nor follow the steps of the ungodly and unbelievers, and the worshippers of idols, and the congregation of the Jews. And go not to a temple of devils, nor have fellowship with Christ’s murderers, nor enter into a congregation of the ungodly. Have ye not heard that which is said, “I have not sat in the assembly of vanity, nor have I gone in with evil-doers: I have hated the congregation of the wicked, and I will not sit with the deceitful and evil-doers ’’?! And again it is said, “Blessed is the man that hath not walked in the counsel of the ungodly, and that hath not stood in the way of sinners, and that hath not sat in the seat of the scornful. But his delight is in the law of the Lord; and on his law he meditated day and night.” But behold thou hast left the congregation of the faithful, and hast despised the Church of God, and hast not kept His law and His ordinance; but hast followed the way of robbers, and hast counted the unclean as clean, and hast become a companion of those that were separated from thee, and hast made thy dwelling with the heathen, and hast inclined thine ear unto the words of the theatre, which are full of all uncleanness and vanity, wherein is no profit. And thou hast refused to hearken to the words of Jeremiah the prophet, who saith, ‘‘O Lord, I have not sat on the seat of judgment with injustice, but I am afraid before thy face.” Wherefore desirest thou to hear the words of the dead heathen, who were wounded through sin, by the works of the devil, (and) slay the man who followeth them, and draw him away from the right faith, and make him to serve many gods? But do not ye thus, but keep the commandments of God, and choose for yourselves life. And above all seek after the law of the Church of the Lord, which Christ, His beloved Son, who was before the world was created, hath purchased with His Blood. For His? Church is the Daughter of the Most High, she who strengtheneth our hearts, and bringeth us near to God, that we may find a place with Him; for we are His members and His friends. Let us, then, be good and pure, without uncleanness, and perfect in the right faith and in every good work.

THAT CHRISTIANS OUGHT NOT TO ENTER INTO THE CONGREGATION OF THE HEATHEN, NOR BE SPECTATORS IN THE THEATRE, NOR LISTEN TO (THEIR) SONGS. (ii., 62.] Beware, then, of deeds such as these, and take no part in the assembly of the Gentiles, and keep far from the devices of Satan, for the devil hath no love toward God. For he who hath fellowship with a singer to do the will of the enemy, shall be reckoned with the devil, and shall inherit a curse. Keep far then from evil deeds, wherein is no good thing, such are, play-acting, and worshipping of idols, and (consulting of) seers, and diviners, and augurs, and necromancers. Even as it is written, ‘And let there be no wickedness in Jacob, nor evil in Israel.”"? Depart then from such works as these which idolaters do to lead men astray: they are the works of Satan. The faithful ought to separate themselves from the congregation of the ungodly, and not join in keeping a feast with them. And in like manner let us keep far from them, and not enter into their houses, nor eat with them, nor drink; for they are full of the deeds of Satan. Let us turn aside from worshipping of idols and from error, and their salutations’ and (their) vows to their gods. [ii., 63.] Ye also, young men, perform without sloth for the Holy Church every duty that is fitting, and support yourselves by the fruit of your toil in purity, that ye may need nothing, nor be a burden on the Church of God: so that we may be without care. But in the preaching of the holy Gospel let us not neglect the labour of our hands, nor be slothful. For some of us are fishermen, and some of us tent-makers, and some tillers of the ground. Solomon saith, “Turn to the ant, thou sluggard, and when thou seest her way, imitate her, and become wiser than she. For she, having no field, nor any that constraineth her, and having no master, prepareth in summer her food, and laboureth much in the time of harvest. Or go to the bee, and learn how laborious she is, and how she maketh her work good; of whose labour kings and people take for health; who is desired of all and had in honour, yet in strength is she weak; honouring wisdom she is advanced (?). How long, thou sluggard, wilt thou sit and sleep? When wilt thou awake from sleep? A while thou sleepest, and a while thou sittest, and a while thou slumberest, and a while thou foldest thy hands on the breast: and then poverty shall come on thee as an evil messenger, and want as a swift courier. But if thou be not slothful, thy harvest shall come” as a fountain of water, and poverty as a slow courier shall be far from thee. A foolish and lawless man walketh in ways that are not good.” And again he saith, “He that tilleth the ground shall be filled with bread.” And moreover he saith, “The sluggard hideth his hand in his bosom, and it troubleth him to bring it to his mouth.” “He appeared wise unto himself."’? “A foolish sluggard foldeth his hands together, and eateth his own flesh”; for the doings of a sluggard are without remedy. Whosoever will not work, let him not eat, and let him not sit idly with you. Fear Him, then, at all times, and keep far from sloth, for the Lord our? God hateth all the slothful. Let not the slothful man sit with those that are obedient to God the Father, to whom be honour and glory for ever and ever. Amen.

Concerning the bishop or elder who does not teach the people to serve the Lord. A bishop or an elder who neglects the clergy and the laity and does not teach them the service of the Lord, let him be removed ; and if he continues in his neglect, let him be deposed.

If a bishop or an elder is neglectful in reference to him who is poor from among the clergy, and he does not make him his equal by giving to him according to his desire, let him be removed. And if he continues in his neglect, let him be deposed like him who slays his brother.

At early dawn let the bishop assemble the people, so that the service may be finished before the rising of the sun. When he saith the First Hymn of Praise, of the Dawn, the presbyters and deacons and the rest, the faithful also, [standing] close by, let him say thus: Praise to the Lord. And let the people say: It is meet and right. The bishop: It is meet and right that we should praise and laud and give thanks to Thee, who didst make all, ineffable God. Stretching forth our souls upward, we raise to Thee, O Lord, a hymn of praise for the morning,—to Thee who art all-wise, powerful, great in mercies, O God, the Confirmer and Raiser-up of our souls; we praise Thee, the Word who before the worlds wast begotten of the Father, and restest alone with Thy saints who art praised with the hymns of the archangels——Thee the Maker, who wast not made with hands, and who makest known holy things which are invisible, pure, and spotless——Thee who hast made known to us the hidden mysteries of wisdom, and didst promise to us immortal light; we lift up praise to Thee in pure holiness, we Thy servants, O Lord. And let the people say: We praise Thee, we bless Thee, we give thanks to Thee, O Lord; and we beseech Thee, O our God. Also [let] the bishop say: O God, the Begetter of light, the Principle of life, the Giver of knowledge, the Gift of grace, the Maker of souls, who makest things [that are] beautiful, the Giver of the Holy Ghost, the Treasure of Wisdom, and the Maker of good things, the Lord, the Teacher of holiness, who rulest the worlds by Thy will, the Receiver of pure prayers; we praise Thee, the Only-begotten Son, the First-born and Word of the Father, who didst bestow all Thy grace on us who call upon Thee, the Helper, and upon the Father who begat Thee; who hast an essence that cannot be injured, where neither moth nor worm doth corrupt; who givest to all that with all their heart trust in Thee those things which the angels have desired to behold; who art the Guardian of light eternal and [of] treasures incorruptible; who hast by the will of Thy Father shed light on the darkness which [is] in us; who from the depth hast raised us up to light; who hast given us life out of death, and bestowed upon us freedom out of slavery; who by the cross hast made us of the household of Thy Father, and by Thy gospel hast guided us to the heights of heaven, and hast comforted us by Thy prophets; who in Thine own Person hast made us of the household of God the Father of lights; grant us, O Lord, that we may praise Thee, our God, so that always with unceasing thanksgiving we may speak praises to Thee, we Thy servants, O Lord. The people: We praise Thee, we bless Thee, we give thanks to Thee, we beseech Thee, O our God. Let the bishop also say: We sing to Thee with our mouths this triple hymn of praise as a figure of Thy kingdom, O Son of God, who [art] by eternity; who [art] above all, with the Father; whom all creation praiseth, trembling with fear of Thy Spirit; at whom all nature trembleth in fear and [whom] every soul of the righteous blesseth; with whom all we have taken refuge; who hast made confusion, storms, [and] wind to cease from us; who hast been to us an haven of rest, and a place to flee unto from corruption; in whom we have hope of eternal salvation; who makest the peacefulness of fine weather for those who are buffeted on the seas and with the tempests; who in sicknesses art entreated and healest without price; who art with those that are shut up in prison; who hast loosed us from the bonds of death; [who art] the Comforter of the poor, and of those who mourn, and of those who have laboured and wearied themselves with the cross; who turnest away from us every menace; who for us hast reproved the craft of Satan; who drivest away his menaces, and givest us courage; who thrustest away all error from those that trust in Thee; whom the prophets and apostles praised secretly: we praise Thee, O Lord, we lift up to Thee a doxology, so that, having known Thee, we may rest in the habitations of life, doing Thy will alway. And grant to us, O Lord, to walk according to Thy commandments, and in mercy visit us all, both small and great, the prince and his people, the shepherd and his flock; for Thou, O Lord, art our God, and blessed and praised [is] Thy kingdom—Tthe kingdom] of the Father, and of the Son, and of the Holy Ghost, both before the worlds, and now and always, and for the ages, and for ever and ever without end. And let the people say: Amen. Let them sing psalms and four hymns of praise; one by Moses, and of Solomon, and of the other prophets. Thus: little singing-boys; two virgins; three deacons; three presbyters. And so let the hymn of praise be said by the bishop, or by one of the presbyters. Let wt be said thus: The grace of our Lord [be] with you all. And let the people say: And with thy spirit. And let the priest say: Also let us praise our Lord. And let the people say: Meetly and rightly. Let the priest say: Let your hearts be fixed. And let the people say: We have [them fixed] with the Lord. O Lord, the Father, the Giver of light, the Author of all power and of all spirits, the Sealer of eternal light, and the Guide of life, the Maker of felicity and immortality, who hast made us to pass through material darkness, and hast bestowed upon us immaterial light; who hast loosed the bonds of disobedience and crowned us with the faith which is Thine; who dost not keep far off from Thy servants, but art in them always; who dost not neglect those [souls] which with labour and in Thy fear beseech Thee; who knowest all things before they are thought, and searchest out all things before they are considered, and givest what Thou wilt give before we ask Thee; who art well pleased to hear those who with heart undoubting serve Thee, O King of the highest lights and the soldiery of heaven, who hearest the archangels when they praise Thee, and art pleased in them; Answer us, O Lord, we beseech Thee. Grant us with boldness [with] unceasing voice to praise Thee, to laud Thee, to lift up to Thee a doxology; so that being guarded by Thee and guided in light, we Thy servants, O Lord, may constantly praise Thee. The people: We praise Thee, we bless Thee, we give thanks to Thee, O Lord; and we beseech Thee, O our God. The priest: O Lord Jesus, hear us, O Holy One, who wast the Voice of the dumb and the irrational, the Strength of the paralysed, the Giver of light to the blind, the Guide of the lame, the Cleanser of the lepers, the Curer of material fluxes, the Healer of the deaf and dumb, the Reprover of death, the Tormentor of darkness, the Ray of light, and the Lamp that is not quenched, the Sun that is not darkened [and] resteth [not]; but who always givest light unto Thy saints; who hast established all things together for the good likeness of comeliness; who art the well-tempered Reason; who hast plainly given light to all; who art the Saviour of the sons of men, and the Converter of souls; who art the Provider of all things as is right, the Maker of the angels, who adornest all; the Thought of the Father; who didst found the worlds in prudence and wisdom, and didst establish them together; and wast sent from Thy eternal Father unto us; the Intelligence of the Spirit who may not be apprehended or understood, the Maker-known of things invisible; Thou art glorious, and Thy Name is Wonderful. Therefore we also, Thy servants, O Lord, give praise to Thee. The people: We praise Thee, we bless Thee, we give thanks to Thee, O Lord; we beseech Thee, O our Lord. The priest: We sing, O holy Lord, this threefold hymn of praise to Thee, who didst give us a faith in Thee which cannot be loosed, whereby Thou didst make us to conquer the bonds of death; who didst create upright minds in them that trust in Thee, that they might be gods; who by the Spirit didst give unto us to tread under foot all the power of the enemy that we may not profane those things which may not be profaned; who by Thy mediation hast made friendship for us with Thy Father. Answer us Thy servants, O Lord, [Thou] whom without ceasing we entreat, who at our supplication givest [us] power against the adversary; whom alway we ask, as [it were], for the overthrow of the Evil one; Hear us, O King Eternal; comfort the widows, help the orphans; pity and cleanse those who are possessed with unclean spirits, give wisdom to the unwise; convert those who go astray; deliver those who are in prison; guard us all, for Thou, O Lord, art our God; blessed and glorious is Thy kingdom. The people: Amen.

After he is [ordained] let him be constant at the altar, making prayers laboriously without ceasing. But sometimes alone in some house let him take a rest from the things which belong to the house of the Lord; but not ceasing, or diminishing [one] hour, from prayers. Let him fast three days each [week] all the year, [on the] one [hand] that he may be perfected in intelligence; and moreover [let him fast] according to his strength, not wandering about and going hither and thither with every spirit, but doing everything with energy. If it be revealed to a presbyter or bishop to speak, let him speak; but if not, let him not neglect and despise his work, Tf it be revealed to a presbyter to visit his parishes and speak the word, let him go; but if not, let him entreat God with supplication; and if it be revealed to him to speak to them, let him speak to them, always taking the burden and load of Him who was crucified for him, and praying for all the people. Let not a presbyter or bishop be anxious about food or raiment. God taketh thought and careth for His own in the [things] which He knoweth. But if, when he receiveth from any one food or clothing, it be said to him that he should receive also from another, let it suffice him to receive from [the first] alone, and that [only] in so far as is fitting, and as he needeth, and not to excess. In respect of firmness of faith, let a presbyter always be unchangeable; for it is such as these that God desireth; and let him prove the heart of each one; lest evil) kept and buried within, make him a stranger to the grace of God. Let him not allow tares to grow in the good wheat, but let him take them away from it, and cut off, those who bring [them] into it. Let not darkness cover his light. Let him teach all the faithful at all times that they accomplish their course, as it were, in the day; because the children of light walk not in darkness. Let the teaching of the presbyter be fitting, and quiet and moderate, coupled with fear and trembling; and that of the bishop also in like manner. And in teaching let them not speak vain things; but let him say such things as the hearers when they hear may keep [in memory]. Let the presbyter be mindful of all the things that he teacheth. For in the day of the Lord the Word, it will be demanded [of him] that he should testify to the people the things which he spake, so that those who did not hear may be reproved. For he must stand before the glory of God speaking those things which he hath taught. Thus, then, let him teach, that he perish not. Let him pray for those who hear, that the Lord may give them understanding of the Spirit, of knowledge, of truth; and let him not vainly cast pearls before swine; but let him search out [those] who are worthy, those who have heard and have performed; lest if the Word have not brought forth fruit in them, but have perished, he himself should prove the cause of its perishing. Let him not give the holy things to dogs. Let him discern the signs of those who hear the word and bring forth good fruits. But in all things let him, without anxiety, keep [the matter] for the bishop. Let him not neglect nor despise those who do good works through teaching! But let him watch for signs in them; [and] of those [signs appearing] in them let him judge spiritually by [their] sighs, weeping, earnest conversations, silence, sadness, patience, humble bowing of the head. But that which best traineth and causeth suffering is weeping and groaning. But the work [these do] is watching, continence, fasting, quietness, unceasing prayer, meditation, faith, meekness, philanthropy, labour, weariness, love, subjection, goodness, gravity, and every [work of] light. [On the other hand], the signs of those who do not bring forth the fruits of life are [these]:—-sloth, love of pleasure, eyes wandering in all directions, disobedience, complaining, restlessness, a laziness that will not move, wandering about. But the work [these do] is gluttony, debauchery, anger, unbelief, idle and unseasonable laughter, confusion, neglect, error, disturbance, wantonness, love of gains, love of money, envy, contention, drunkenness, high-mindedness, vain talking, love of praise, and every [work of] darkness. Let him recognise products such as these, and let him speak to those who are worthy. But let him not waste time upon those who do not receive [his teaching]. For those who sow on earth without fruits shall reap miseries. Let the presbyter, as is right and fitting, go about to the houses of those who are sick with the deacon, and visit them; let him consider and say to them those things that are fitting and proper, especially to the faithful. Let him exhort that the sick who are poor be helped by the Church, so that they also who do [deeds] of kindness may enter into the joy of their Lord Let him confirm those who have newly become catechumens with prophetical and evangelical utterances, with the word of teaching. Let him not neglect his prayers, for he is the figure of the archangels: but let him know that God did not spare the angels who sinned. Let him fast; and if it is proper, let him receive of the cup. Let wine suffice him, as much as, in his judgment, profiteth and helpeth him, lest that drink which was for [his] healing he receive to [his] loss) In sickness, let him eat herbs and fish, and also that he may have care for his work. In everything let the priest be an example to the faithful of the work of holiness. Let the presbyter praise and give thanks in the same way as the bishop.

After he is [ordained] let him be constant at the altar, making prayers laboriously without ceasing. But sometimes alone in some house let him take a rest from the things which belong to the house of the Lord; but not ceasing, or diminishing [one] hour, from prayers. Let him fast three days each [week] all the year, [on the] one [hand] that he may be perfected in intelligence; and moreover [let him fast] according to his strength, not wandering about and going hither and thither with every spirit, but doing everything with energy. If it be revealed to a presbyter or bishop to speak, let him speak; but if not, let him not neglect and despise his work, Tf it be revealed to a presbyter to visit his parishes and speak the word, let him go; but if not, let him entreat God with supplication; and if it be revealed to him to speak to them, let him speak to them, always taking the burden and load of Him who was crucified for him, and praying for all the people. Let not a presbyter or bishop be anxious about food or raiment. God taketh thought and careth for His own in the [things] which He knoweth. But if, when he receiveth from any one food or clothing, it be said to him that he should receive also from another, let it suffice him to receive from [the first] alone, and that [only] in so far as is fitting, and as he needeth, and not to excess. In respect of firmness of faith, let a presbyter always be unchangeable; for it is such as these that God desireth; and let him prove the heart of each one; lest evil) kept and buried within, make him a stranger to the grace of God. Let him not allow tares to grow in the good wheat, but let him take them away from it, and cut off, those who bring [them] into it. Let not darkness cover his light. Let him teach all the faithful at all times that they accomplish their course, as it were, in the day; because the children of light walk not in darkness. Let the teaching of the presbyter be fitting, and quiet and moderate, coupled with fear and trembling; and that of the bishop also in like manner. And in teaching let them not speak vain things; but let him say such things as the hearers when they hear may keep [in memory]. Let the presbyter be mindful of all the things that he teacheth. For in the day of the Lord the Word, it will be demanded [of him] that he should testify to the people the things which he spake, so that those who did not hear may be reproved. For he must stand before the glory of God speaking those things which he hath taught. Thus, then, let him teach, that he perish not. Let him pray for those who hear, that the Lord may give them understanding of the Spirit, of knowledge, of truth; and let him not vainly cast pearls before swine; but let him search out [those] who are worthy, those who have heard and have performed; lest if the Word have not brought forth fruit in them, but have perished, he himself should prove the cause of its perishing. Let him not give the holy things to dogs. Let him discern the signs of those who hear the word and bring forth good fruits. But in all things let him, without anxiety, keep [the matter] for the bishop. Let him not neglect nor despise those who do good works through teaching! But let him watch for signs in them; [and] of those [signs appearing] in them let him judge spiritually by [their] sighs, weeping, earnest conversations, silence, sadness, patience, humble bowing of the head. But that which best traineth and causeth suffering is weeping and groaning. But the work [these do] is watching, continence, fasting, quietness, unceasing prayer, meditation, faith, meekness, philanthropy, labour, weariness, love, subjection, goodness, gravity, and every [work of] light. [On the other hand], the signs of those who do not bring forth the fruits of life are [these]:—-sloth, love of pleasure, eyes wandering in all directions, disobedience, complaining, restlessness, a laziness that will not move, wandering about. But the work [these do] is gluttony, debauchery, anger, unbelief, idle and unseasonable laughter, confusion, neglect, error, disturbance, wantonness, love of gains, love of money, envy, contention, drunkenness, high-mindedness, vain talking, love of praise, and every [work of] darkness. Let him recognise products such as these, and let him speak to those who are worthy. But let him not waste time upon those who do not receive [his teaching]. For those who sow on earth without fruits shall reap miseries. Let the presbyter, as is right and fitting, go about to the houses of those who are sick with the deacon, and visit them; let him consider and say to them those things that are fitting and proper, especially to the faithful. Let him exhort that the sick who are poor be helped by the Church, so that they also who do [deeds] of kindness may enter into the joy of their Lord Let him confirm those who have newly become catechumens with prophetical and evangelical utterances, with the word of teaching. Let him not neglect his prayers, for he is the figure of the archangels: but let him know that God did not spare the angels who sinned. Let him fast; and if it is proper, let him receive of the cup. Let wine suffice him, as much as, in his judgment, profiteth and helpeth him, lest that drink which was for [his] healing he receive to [his] loss) In sickness, let him eat herbs and fish, and also that he may have care for his work. In everything let the priest be an example to the faithful of the work of holiness. Let the presbyter praise and give thanks in the same way as the bishop.

After he is [ordained] let him be constant at the altar, making prayers laboriously without ceasing. But sometimes alone in some house let him take a rest from the things which belong to the house of the Lord; but not ceasing, or diminishing [one] hour, from prayers. Let him fast three days each [week] all the year, [on the] one [hand] that he may be perfected in intelligence; and moreover [let him fast] according to his strength, not wandering about and going hither and thither with every spirit, but doing everything with energy. If it be revealed to a presbyter or bishop to speak, let him speak; but if not, let him not neglect and despise his work, Tf it be revealed to a presbyter to visit his parishes and speak the word, let him go; but if not, let him entreat God with supplication; and if it be revealed to him to speak to them, let him speak to them, always taking the burden and load of Him who was crucified for him, and praying for all the people. Let not a presbyter or bishop be anxious about food or raiment. God taketh thought and careth for His own in the [things] which He knoweth. But if, when he receiveth from any one food or clothing, it be said to him that he should receive also from another, let it suffice him to receive from [the first] alone, and that [only] in so far as is fitting, and as he needeth, and not to excess. In respect of firmness of faith, let a presbyter always be unchangeable; for it is such as these that God desireth; and let him prove the heart of each one; lest evil) kept and buried within, make him a stranger to the grace of God. Let him not allow tares to grow in the good wheat, but let him take them away from it, and cut off, those who bring [them] into it. Let not darkness cover his light. Let him teach all the faithful at all times that they accomplish their course, as it were, in the day; because the children of light walk not in darkness. Let the teaching of the presbyter be fitting, and quiet and moderate, coupled with fear and trembling; and that of the bishop also in like manner. And in teaching let them not speak vain things; but let him say such things as the hearers when they hear may keep [in memory]. Let the presbyter be mindful of all the things that he teacheth. For in the day of the Lord the Word, it will be demanded [of him] that he should testify to the people the things which he spake, so that those who did not hear may be reproved. For he must stand before the glory of God speaking those things which he hath taught. Thus, then, let him teach, that he perish not. Let him pray for those who hear, that the Lord may give them understanding of the Spirit, of knowledge, of truth; and let him not vainly cast pearls before swine; but let him search out [those] who are worthy, those who have heard and have performed; lest if the Word have not brought forth fruit in them, but have perished, he himself should prove the cause of its perishing. Let him not give the holy things to dogs. Let him discern the signs of those who hear the word and bring forth good fruits. But in all things let him, without anxiety, keep [the matter] for the bishop. Let him not neglect nor despise those who do good works through teaching! But let him watch for signs in them; [and] of those [signs appearing] in them let him judge spiritually by [their] sighs, weeping, earnest conversations, silence, sadness, patience, humble bowing of the head. But that which best traineth and causeth suffering is weeping and groaning. But the work [these do] is watching, continence, fasting, quietness, unceasing prayer, meditation, faith, meekness, philanthropy, labour, weariness, love, subjection, goodness, gravity, and every [work of] light. [On the other hand], the signs of those who do not bring forth the fruits of life are [these]:—-sloth, love of pleasure, eyes wandering in all directions, disobedience, complaining, restlessness, a laziness that will not move, wandering about. But the work [these do] is gluttony, debauchery, anger, unbelief, idle and unseasonable laughter, confusion, neglect, error, disturbance, wantonness, love of gains, love of money, envy, contention, drunkenness, high-mindedness, vain talking, love of praise, and every [work of] darkness. Let him recognise products such as these, and let him speak to those who are worthy. But let him not waste time upon those who do not receive [his teaching]. For those who sow on earth without fruits shall reap miseries. Let the presbyter, as is right and fitting, go about to the houses of those who are sick with the deacon, and visit them; let him consider and say to them those things that are fitting and proper, especially to the faithful. Let him exhort that the sick who are poor be helped by the Church, so that they also who do [deeds] of kindness may enter into the joy of their Lord Let him confirm those who have newly become catechumens with prophetical and evangelical utterances, with the word of teaching. Let him not neglect his prayers, for he is the figure of the archangels: but let him know that God did not spare the angels who sinned. Let him fast; and if it is proper, let him receive of the cup. Let wine suffice him, as much as, in his judgment, profiteth and helpeth him, lest that drink which was for [his] healing he receive to [his] loss) In sickness, let him eat herbs and fish, and also that he may have care for his work. In everything let the priest be an example to the faithful of the work of holiness. Let the presbyter praise and give thanks in the same way as the bishop.

After he is [ordained] let him be constant at the altar, making prayers laboriously without ceasing. But sometimes alone in some house let him take a rest from the things which belong to the house of the Lord; but not ceasing, or diminishing [one] hour, from prayers. Let him fast three days each [week] all the year, [on the] one [hand] that he may be perfected in intelligence; and moreover [let him fast] according to his strength, not wandering about and going hither and thither with every spirit, but doing everything with energy. If it be revealed to a presbyter or bishop to speak, let him speak; but if not, let him not neglect and despise his work, Tf it be revealed to a presbyter to visit his parishes and speak the word, let him go; but if not, let him entreat God with supplication; and if it be revealed to him to speak to them, let him speak to them, always taking the burden and load of Him who was crucified for him, and praying for all the people. Let not a presbyter or bishop be anxious about food or raiment. God taketh thought and careth for His own in the [things] which He knoweth. But if, when he receiveth from any one food or clothing, it be said to him that he should receive also from another, let it suffice him to receive from [the first] alone, and that [only] in so far as is fitting, and as he needeth, and not to excess. In respect of firmness of faith, let a presbyter always be unchangeable; for it is such as these that God desireth; and let him prove the heart of each one; lest evil) kept and buried within, make him a stranger to the grace of God. Let him not allow tares to grow in the good wheat, but let him take them away from it, and cut off, those who bring [them] into it. Let not darkness cover his light. Let him teach all the faithful at all times that they accomplish their course, as it were, in the day; because the children of light walk not in darkness. Let the teaching of the presbyter be fitting, and quiet and moderate, coupled with fear and trembling; and that of the bishop also in like manner. And in teaching let them not speak vain things; but let him say such things as the hearers when they hear may keep [in memory]. Let the presbyter be mindful of all the things that he teacheth. For in the day of the Lord the Word, it will be demanded [of him] that he should testify to the people the things which he spake, so that those who did not hear may be reproved. For he must stand before the glory of God speaking those things which he hath taught. Thus, then, let him teach, that he perish not. Let him pray for those who hear, that the Lord may give them understanding of the Spirit, of knowledge, of truth; and let him not vainly cast pearls before swine; but let him search out [those] who are worthy, those who have heard and have performed; lest if the Word have not brought forth fruit in them, but have perished, he himself should prove the cause of its perishing. Let him not give the holy things to dogs. Let him discern the signs of those who hear the word and bring forth good fruits. But in all things let him, without anxiety, keep [the matter] for the bishop. Let him not neglect nor despise those who do good works through teaching! But let him watch for signs in them; [and] of those [signs appearing] in them let him judge spiritually by [their] sighs, weeping, earnest conversations, silence, sadness, patience, humble bowing of the head. But that which best traineth and causeth suffering is weeping and groaning. But the work [these do] is watching, continence, fasting, quietness, unceasing prayer, meditation, faith, meekness, philanthropy, labour, weariness, love, subjection, goodness, gravity, and every [work of] light. [On the other hand], the signs of those who do not bring forth the fruits of life are [these]:—-sloth, love of pleasure, eyes wandering in all directions, disobedience, complaining, restlessness, a laziness that will not move, wandering about. But the work [these do] is gluttony, debauchery, anger, unbelief, idle and unseasonable laughter, confusion, neglect, error, disturbance, wantonness, love of gains, love of money, envy, contention, drunkenness, high-mindedness, vain talking, love of praise, and every [work of] darkness. Let him recognise products such as these, and let him speak to those who are worthy. But let him not waste time upon those who do not receive [his teaching]. For those who sow on earth without fruits shall reap miseries. Let the presbyter, as is right and fitting, go about to the houses of those who are sick with the deacon, and visit them; let him consider and say to them those things that are fitting and proper, especially to the faithful. Let him exhort that the sick who are poor be helped by the Church, so that they also who do [deeds] of kindness may enter into the joy of their Lord Let him confirm those who have newly become catechumens with prophetical and evangelical utterances, with the word of teaching. Let him not neglect his prayers, for he is the figure of the archangels: but let him know that God did not spare the angels who sinned. Let him fast; and if it is proper, let him receive of the cup. Let wine suffice him, as much as, in his judgment, profiteth and helpeth him, lest that drink which was for [his] healing he receive to [his] loss) In sickness, let him eat herbs and fish, and also that he may have care for his work. In everything let the priest be an example to the faithful of the work of holiness. Let the presbyter praise and give thanks in the same way as the bishop.

Similarly let a subdeacon be appointed who is chaste, the bishop praying over him. Let the bishop say over him on the first day of the week, in the hearing of all the people, thus: Thou, O N., minister and hear the Gospel in the fear of God. Cultivate holily the knowledge of thy soul; keep pureness; discipline thyself; observe and obey and hear meekly; neglect not prayers and fasts, so that the Lord may give thee rest and make thee worthy of a higher degree. And let all the priests say: So be it, so be it, so be it.

Said Bartalomewos: I beseech you, O our brethren, while ye have good time and are indeed able to do good to all, neglect not to give while ye have aught to give; because the day of God is near, and all things visible and secret will pass away, and God will come and his reward with him. Be doers of the law yourselves, and teachers of yourselves as God taught you. And keep that which was taught you, and you shall not add to it nor diminish from it. And said Petros: O brethren, the Scriptures teach you concerning the rest of the words and the statutes, and we indeed speak that which was commanded us. And said all of them: Petros shall speak.

Concerning that it is proper to guard the Mystery carefully. It is not seemly that any should be poured from the cup; but everyone shall be most careful lest any beside believers receive of the Mystery; and that none of it fall or be thrown away; because it is the Body of Christ: and all believers shall eat of it, and it is not proper to neglect it: [because] it is not seemly that any should be poured from the cup; because the cup was blessed in the name of our Lord Jesus Christ, that thou shouldst receive of it, because it is the Blood of Christ. But ye shall therefore take the greatest care that none of it be poured out or dropped, lest an alien spirit lick it up, and lest it should be that thou thyself should deny and despise the precious Blood of Christ, with which he redeemed thee, and became to thee the means of his mercy towards thee: and thou shalt be as having denied Christ If a little of his Body has fallen, or if (any) has dropped from the cup, thou shalt find judgment in that thing with which he redeemed thee.

Concerning the Deacons and Presbyters. It is seemly that they should assemble every day with the bishop in the place where he is, that he may command them according to order. And the deacons and presbyters shall not neglect to assemble with the bishop every day, unless sickness of body prevents them. And having assembled together they shall instruct those who are in the churches; and likewise having prayed, they shall turn each to their own work.

Concerning the gift and the office. If anyone has obtained a gift and office he shall not glory over anyone. Our God and Saviour Jesus Christ (is) he who gave us this great mystery of the religion of God, calling the Jews and Gentiles that they might know the one God and Father in truth. As he said himself in the Gospel when giving thanks for the salvation of those who believe on him: I have manifested thy Name to the men: the work which thou gavest me I have finished. And concerning himself he said to the Father: Holy Father, the world indeed knoweth thee not, but I know thee, and these also know thee. Since then we have all been thus made perfect, he said concerning the Spirit of grace which should be given from him: This sign, then, to them who believe (is) that which shall be done in my Name. They shall cast out demons, and they shall speak with tongues, and they shall take serpents with their hands, and if they drink any deadly thing it shall not affect them, and upon the sick they shall lay their hand and they shall recover. And this grace, then, was first given to us, the Apostles, that in his name we might preach the Gospel to all creation; and next, to those who believed by us, as is seemly that they should be given to them; not for the sake of benefiting those who work, but for the sake of unbelievers, to make them believe: that those who by the Son did not believe in him, the power of the signs might put to shame. For signs are not for the faithful but for unbelieving, for Jews and Gentiles. Casting out demons is no gain for us, but is done by the working of our Lord Christ To those who believe this grace shall be given, as the Lord himself teaches and shows us when he said: Rejoice not because the demons submit to you, but rejoice because your names are written in the heavens. Since the power is his, and ours the faith and diligence, it is clear that we work by him. It is not necessary therefore that a believer should cast out demons, and raise the dead, and speak with tongues, but he who gave the grace (gave it) for that which is seemly, for salvation of unbelievers. Though most men are put to shame, not by the demonstration of the word, but by the working of the signs which is connected with salvation, yet all the wicked are not put to shame by a plague. And God himself testified to this, as he said in the Law: With other tongues I will speak to this people and with other lips, and they will not believe. For neither did the Egyptians believe God, when Moses the prophet worked so many signs and miracles, nor did the Jews, through their malice, believe him, though our Lord Christ for the Jews like Moses healed all infirmity and all sickness among them. Nor again did it put those to shame, nor did they believe in it, when the rod became transformed as a serpent, nor the hand when it was made white, nor the river when it became blood, neither by this again did they believe him: nor again were these satisfied when the blind saw and the lame ran and the dead rose. And moreover Iyanes and Iyanbares opposed that one, and this also Hana and Kayafa insulted. But this one was not sufficient for them, and they (lit. he) were not put to shame when he did signs and wonders, but only those of good character with whom God is well pleased, and he only exercises power for them as a wise ordainer, not according to the power of a man, but his own will. This therefore we say that they who received such a grace may not boast over those who received not the grace. I speak therefore about a grace accompanied by a sign, for there is no man who believed in Christ the Son of God, who does not receive a grace of the Holy Spirit. For indeed he who has been transformed from the religion of many evil gods and believed in God the Father and in Christ his Son; this (in itself) is a grace from God. If he believed in God and cast away the unbelief of the Jews, and confesses (that) according to the will of God who was before the world, the only Son in the last days was born of a virgin without intercourse of man, and lived with men without sin, fulfilling all the righteousness of the Law, and that by the will of God he was crucified and was buried and rose the third day, and after the resurrection from the dead (for forty days) having been with the Apostles, and having made an end of all his ordinance (to them), he ascended in their presence to him who sent him, God the Father. To know this in truth then, not vaguely but as certain, he received a grace from God. So also he who has been transformed from all heresy. Let not therefore any who do a sign and miracle despise any of the believers to whom a working was not imparted. His own are the graces of God which are given through Christ. Thou indeed hast received this, and any of thy neighbours that; either the word of wisdom, or knowledge, or discerning of spirits, or the word of prescient instruction, or endurance, or lawful continence. Because Moses the man of God, in Egypt, when he worked signs did not magnify himself above the people Esrael, and though he was named god he did not magnify himself nor boasted over his prophet Aaron. Neither did (the son) of Newe Iyasu when he was leading the people after him, and while he fought with (the people of) the Iyabusewon, and made the sun to stand towards Gabaon and the moon towards the valley of Ailon, because the day was not sufficient for the victory, he did not magnify himself above Fenehas and above Kaleb. Nor did Samuel, though he wrought many signs, contemn David the beloved of God, both being prophets, the one chief priest and the other king. And the seven thousand who were in Esrael, the holy ones who would not worship Ba'al in bowing the knee, Elyas only amongst them and his assistant Eleseos were workers of a miracle. Neither did Elyassa despise Abdeyu keeping the law and fearing God, and he did no signs. And Elesewon did not neglect his assistant when he was afraid of the enemy, but attended to him. And Daniel again, the wise, who was twice saved from the mouth of the lions; and the three children who went forth from the furnace of fire did not despise the others who were another people, because they knew that by their own power they did not overcome the trial, but by the strength of God they both did a sign, and they were saved from the trouble. Therefore let none of you magnify himself above his brother, if he is a prophet or worker of a miracle. If indeed it was granted that there should not be any who believed not, superfluous then (would be) all working of signs. For the fearing of God is a matter of faith, and the doing of a sign is of him whose power worked. As regards the first indeed we looked to ourselves, and in the second God works, concerning which we have already spoken.

And the bishop who is persuaded by error or by evil thought is not a bishop, but one with a false name. And he was not ordained by God, but by man. Like Ananyas and Samyas in Israel; and Sedekyas and Akiya, who were false prophets in Babilon. And Bala'am indeed the diviner was punished with punishment for corrupting the people of Israel with Be'el Fegor; and Kayafa at last was a self-murderer; and the sons of Askeva also, devising to expel demons, having been wounded by them, fled away suffering pains. And the kings of Esrael and of Juda when they all sinned were punished with punishment. It is clear then that bishops and presbyters with false names shall not escape from the punishment of God, and therefore it is said to them: Now, O ye priests who disgrace my Name, I will deliver you to the slaughter, as Sadeka and Akiya whom the king of Babilon roasted, as said Eremyas the prophet. This then we say, and we do not despise true prophecy, because we know that for prophecies the mind of God was upon righteous men, working (with them). But we are removing the audacity of the boastful; and we are bringing this near, (that) in the case of those who are such God removes their grace. For God resisteth the boastful, and giveth grace to the humble. Silas and Agabos amongst ourselves, when they prophesied, therefore did not make themselves equal to the Apostles nor overstepped their own measure, though they were lovers of God. And women have prophesied: first, the sister of Muse and sister of Aron, Maryam, and after this, Dobira, and after her, Ela, Aster, and Yudit: the one was with Yusyes and the other with Daryus. And the Mother of our Lord prophesied, and Elesabet also who was of her family, and Hana, and amongst ourselves also the daughters of Filepos; but these did not magnify themselves above men, but they kept their own measure. Therefore amongst you also, whether they are men or women, and they obtained any such grace, let them humble themselves, that God may delight in them, for he indeed said: To whom shall I look except to the humble and gentle and quiet one, and who trembleth at my word. But keep yourselves from the religion of demons and from gods, and from dead things keep, and from blood and things strangled, and further, a bone shall not be broken. But concerning Apostles and Prophets according to the ordinance of the Gospel thus do ye. Every apostle who comes to you shall not remain except one day or the next; and if he has need, the third also; and if he stayed longer he is a false prophet. And every prophet who speaks in the spirit shall be proved, and he shall be examined that there may be no sin (in him). And everyone who speaks in the spirit is a prophet: if he lives the life of God, he is a true prophet: by his life hitherto shall be known every false prophet, or a (true) prophet And every prophet who orders a table in the spirit shall not eat of it: otherwise he is a false prophet And every prophet then who teaches, but does not the truth, is a false prophet. And every prophet proved in truth, who acts in the assembly of men and acts unlawfully, shall not be judged by you, for his judgment is from God; because thus did the ancient prophets. And he who says in the spirit. Give to me gold or anything else, ye shall not listen to him. And if he speaks for another, give to him; there is no one who shall examine him. And ye shall receive everyone who comes to you in the name of our Lord, and then having proved him ye shall know, for ye have wisdom, and so (to speak) on the right hand and on the left. If he is a passer-by, help him as much as ye can, and let him not remain with you beyond the next day and the third day. And if he had need and wished, he may remain with you, if he has a trade to work at; but if he works not he shall not be supported, and if he has no trade and works not, according to your wisdom devise for him that he shall not remain with you idle. And if he is unwilling to do thus, he is a seller of 'o the name of Christ, and ye shall beware of such. Every true prophet then who wishes to remain with you is worthy of sustenance, then support him; and therefore all first-fruits of the wine-press and the threshing-floor, of oxen, of sheep, give the first-fruits of it to the prophets, '5 because they are your Chief Priests. And if ye have not a prophet, give to the poor. And if thou makest bread, give the first-fruit of it according to the commandment. And likewise an earthenware vessel of wine or of oil, and of honey, having opened it, having taken the first-fruit of it, give it to the poor. And gold and raiment and everything, having taken the first-fruit of it, which thou wishedst, give it according to the commandment of the Lord. Your fast also shall not be as the hypocrites, because they fast on the second day of the week, and on the fifth. But ye, fast on the fourth and the sixth (lit. the evening). And ye shall not pray as the hypocrites, but as the Lord commanded in the Gospel. And in your churches, ye presbyters and deacons, and all the congregation (on) the sabbaths, make a place for the brethren, having ordered it with all diligence and care. If one is found sitting out of his order he shall be rebuked, because he has spoiled the holy Church, the dwelling of God. And it is like as we see the animals which speak not, oxen and horses and goats and sheep according to the existing kinds, if they are awake, they ruminate, and then do not separate themselves one from another (of their own kinds), thus also in the church the youths shall sit by themselves, if there is room, and if there is not room they shall stand. The elders shall sit by themselves, and if they have children let them hold them in their arms. Further, the virgins also shall sit by themselves; if there is not sufficient room, they shall stand in front of the other women. Those who have children with them and are married shall sit by themselves. Also the widows (of the church) and the (other) widows shall sit by themselves. If brothers or sisters of (other) districts should come in, the deacon having come shall make inquiry. If one has a husband or is a widow, he shall cause them to enter and make them sit in separate places. The presbyters also shall sit in their own several places. And if another presbyter should come of the (other) districts, they shall receive him into the place which is seemly for him. And if any other man or woman comes in lay dress, either a man of the district or from other districts, being brethren, thou, presbyter, while thou speakest the word which is concerning God, or while thou hearest or readest, thou shalt not respect persons, nor leave thy ministering to command places for them, but remain quiet, for the brethren shall receive them, and if they have no place (for them) the lover of brothers or of sisters, having risen, will leave place for them. If (there are) youths, while the elder men remain sitting, having risen up, they shall leave their places. Thou, deacon, hast thou observed among those who sit a young man or a virgin, having risen up, cause to sit down that man or that woman who left (a place), then having made her rise up outside the church, cause her to stand at the door, that others may learn a lesson and leave place for their elders. Desire to make large churches (lit. houses). And if a poor man or woman either of the district or of the (other) districts should come in and there is no place for them, thou, presbyter, make place for such with all thy heart, even if thou wilt sit on the ground, that there should not be respecting the person of man but of God. And if then we have omitted anything, our brethren, God will reveal (it) to those who are worthy, while he steers the holy Church into quiet and a harbour. And this word shall not be hidden concerning the gifts which God gave to the youths as they wished, and as they acquire the similitude of those who dwell in falsehood, and are moved because of alien spirits. And God appointed impious men to be such as either prophesied or did signs. And now the word will guide us to that which is better for the ordinance of the Church: that ye indeed, the bishops whom we ordained and sent from ourselves by the commandment of our Lord Jesus Christ — if ye know this ordinance from us — that ye might do all and not neglect anything, as our Lord Jesus Christ commanded, as the ordinance which we gave to you. And ye know that he who heard from us is he who heard from Christ, and he who heard from Christ heard from God the Father, to whom be glory for ever and ever. Amen.

But he who does not consider these things, will, contrary to justice, spare him who deserves punishment; as Saul spared Agag, and Eli his sons, who knew not the Lord. Such a one profanes his own dignity, and that Church of God which is in his parish. Such a one is esteemed unjust before God and holy men, as affording occasion of scandal to many of the newly baptized, and to the catechumens; as also to the youth of both sexes, to whom a woe belongs, add a mill-stone about his neck, and drowning, on account of his guilt. For, observing what a person their governor is, through his wickedness and neglect of justice they will grow sceptical, and, indulging the same disease, will be compelled to perish with him; as was the case of the people joining with Jeroboam, and those which were in the conspiracy with Corah. But if the offender sees that the bishop and deacons are innocent and unblameable, and the flock pure, he will either not venture to despise their authority, and to enter into the Church of God at all, as one smitten by his own conscience: or if he values nothing, and ventures to enter in, either he will be convicted immediately, as Uzza at the ark, when he touched it to support it; and as Achan, when he stole the accursed thing; and as Gehazi, when he coveted the money of Naaman, and so will be immediately punished: or else he will be admonished by the pastor, and drawn to repentance. For when he looks round the whole Church one by one, and can spy no blemish, neither in the bishop nor in the people who are under his care, he will be put to confusion, and pricked at the heart, and in a peaceable manner will go his way with shame and many tears, and the flock will remain pure. He will apply himself to God with tears, and will repent of his sins, and have hope. Nay, the whole flock, at the sight of his tears, will be instructed, because a sinner avoids destruction by repentance.

But if the bishop himself be an offender, how will he be able any longer to prosecute the offense of another? Or how will he be able to reprove another, either he or his deacons, if by accepting of persons, or receiving of bribes, they have not all a clear conscience? For when the ruler asks, and the judge receives, judgment is not brought to perfection; but when both are companions of thieves, and regardless of doing justice to the widows, those who are under the bishop will not be able to support and vindicate him: for they will say to him what is written in the Gospel, Why do you behold the mote that is in your brother's eye, but considerest not the beam that is in your own eye? Let the bishop, therefore, with his deacons, dread to bear any such thing; that is, let him give no occasion for it. For an offender, when he sees any other doing as bad as himself, will be encouraged to do the very same things; and then the wicked one, taking occasion from a single instance, works in others, which God forbid: and by that means the flock will be destroyed. For the greater number of offenders there are, the greater is the mischief that is done by them: for sin which passes without correction grows worse and worse, and spreads to others; since a little leaven infects the whole lump, and one thief spreads the abomination over a whole nation and dead flies spoil the whole pot of sweet ointment; and when a king hearkens to unrighteous counsel, all the servants under him are wicked. So one scabbed sheep, if not separated from those that are whole, infects the rest with the same distemper; and a man infected with the plague is to be avoided by all men; and a mad dog is dangerous to every one that he touches. If, therefore, we neglect to separate the transgressor from the Church of God, we shall make the Lord's house a den of thieves. For it is the bishop's duty not to be silent in the case of offenders, but to rebuke them, to exhort them, to beat them down, to afflict them with fastings, that so he may strike a pious dread into the rest: for, as He says, make the children of Israel pious. For the bishop must be one who discourages sin by his exhortations, and sets a pattern of righteousness, and proclaims those good things which are prepared by God, and declares that wrath which will come at the day of judgment, lest he contemn and neglect the plantation of God; and, on account of his carelessness, hear that which is said in Hosea: Why have you held your peace at impiety, and have reaped the fruit thereof?

But if the bishop himself be an offender, how will he be able any longer to prosecute the offense of another? Or how will he be able to reprove another, either he or his deacons, if by accepting of persons, or receiving of bribes, they have not all a clear conscience? For when the ruler asks, and the judge receives, judgment is not brought to perfection; but when both are companions of thieves, and regardless of doing justice to the widows, those who are under the bishop will not be able to support and vindicate him: for they will say to him what is written in the Gospel, Why do you behold the mote that is in your brother's eye, but considerest not the beam that is in your own eye? Let the bishop, therefore, with his deacons, dread to bear any such thing; that is, let him give no occasion for it. For an offender, when he sees any other doing as bad as himself, will be encouraged to do the very same things; and then the wicked one, taking occasion from a single instance, works in others, which God forbid: and by that means the flock will be destroyed. For the greater number of offenders there are, the greater is the mischief that is done by them: for sin which passes without correction grows worse and worse, and spreads to others; since a little leaven infects the whole lump, and one thief spreads the abomination over a whole nation and dead flies spoil the whole pot of sweet ointment; and when a king hearkens to unrighteous counsel, all the servants under him are wicked. So one scabbed sheep, if not separated from those that are whole, infects the rest with the same distemper; and a man infected with the plague is to be avoided by all men; and a mad dog is dangerous to every one that he touches. If, therefore, we neglect to separate the transgressor from the Church of God, we shall make the Lord's house a den of thieves. For it is the bishop's duty not to be silent in the case of offenders, but to rebuke them, to exhort them, to beat them down, to afflict them with fastings, that so he may strike a pious dread into the rest: for, as He says, make the children of Israel pious. For the bishop must be one who discourages sin by his exhortations, and sets a pattern of righteousness, and proclaims those good things which are prepared by God, and declares that wrath which will come at the day of judgment, lest he contemn and neglect the plantation of God; and, on account of his carelessness, hear that which is said in Hosea: Why have you held your peace at impiety, and have reaped the fruit thereof?

Let the young persons of the Church endeavour to minister diligently in all necessaries: mind your business with all becoming seriousness, that so you may always have sufficient to support yourselves and those that are needy, and not burden the Church of God. For we ourselves, besides our attention to the word of the Gospel, do not neglect our inferior employments. For some of us are fishermen, some tentmakers, some husbandmen, that so we may never be idle. So says Solomon somewhere: Go to the ant, you sluggard; consider her ways diligently, and become wiser than she. For she, having neither field, overseer, nor ruler, prepares her food in the summer, and lays up a great store in the harvest. Or else go to the bee, and learn how laborious she is, and her work how valuable it is, whose labours both kings and mean men make use of for their health. She is desirable and glorious, though she be weak in strength, yet by honouring wisdom she is improved, etc. How long will you lie on your bed, O sluggard? When will you wake out of your sleep? You sleep awhile, you lie down awhile, you slumber awhile, you fold your hands on your breast to sleep awhile. Then poverty comes on you like an evil traveller, and want as a swift racer. But if you are diligent, your harvest shall come as a fountain, and want shall fly from you as an evil renegade. And again: He that manages his own land shall be filled with bread. And elsewhere he says: The slothful has folded his own hands together, and has eaten his own flesh. And afterwards: The sluggard hides his hand; he will not be able to bring it to his mouth. And again: By slothfulness of the hands a floor will be brought low. Labour therefore continually; for the blot of the slothful is not to be healed. But if any one does not work, let not such a one eat among you. For the Lord our God hates the slothful. For no one of those who are dedicated to God ought to be idle.

For those are most certainly to be avoided who blaspheme God. The greatest part of the ungodly, indeed, are ignorant of God; but these men, as fighters against God, are possessed with a wilful evil disposition, as with a disease. For from the wickedness of these heretics pollution is gone out upon all the earth, as says the prophet Jeremiah. For the wicked synagogue is now cast off by the Lord God, and His house is rejected by Him, as He somewhere speaks: I have forsaken mine house, I have left mine inheritance. And again, says Isaiah: I will neglect my vineyard, and it shall not be pruned nor dug, and thorns shall spring up upon it, as upon a desert; and I will command the clouds that they rain no rain upon it. He has therefore left His people as a tent in a vineyard, and as a garner in a fig or olive yard, and as a besieged city. He has taken away from them the Holy Spirit, and the prophetic rain, and has replenished His Church with spiritual grace, as the river of Egypt in the time of first-fruits; and has advanced the same as a house upon an hill, or as an high mountain; as a mountain fruitful for milk and fatness, wherein it has pleased God to dwell. For the Lord will inhabit therein to the end. And He says in Jeremiah: Our sanctuary is an exalted throne of glory. And He says in Isaiah: And it shall come to pass in the last days, that the mountain of the Lord shall be glorious, and the house of the Lord shall be upon the top of the mountains, and shall be advanced above the hills. Since, therefore, He has forsaken His people, He has also left His temple desolate, and rent the veil of the temple, and took from them the Holy Spirit; for says He, Behold, your house is left unto you desolate. And He has bestowed upon you, the converted of the Gentiles, spiritual grace, as He says by Joel: And it shall come to pass after these things, says God, that I will pour out of my Spirit upon all flesh; and your sons shall prophesy, and your daughters shall see visions, and your old men shall dream dreams. For God has taken away all the power and efficacy of His word, and such like visitations, from that people, and has transferred it to you, the converted of the Gentiles. For on this account the devil himself is very angry at the holy Church of God: he is removed to you, and has raised against you adversities, seditions, and reproaches, schisms, and heresies. For he had before subdued that people to himself, by their slaying of Christ. But you who have left his vanities he tempts in different ways, as he did the blessed Job. For indeed he opposed that great high priest Joshua the son of Josedek; and he oftentimes sought to sift us, that our faith might fail. But our Lord and Master, having brought him to trial, said to him: The Lord rebuke you, O devil; and the Lord, who has chosen Jerusalem, rebuke you. Is not this plucked out of the fire as a brand? And who said then to those that stood by the high priest, Take away his ragged garments from him; and added, Behold, I have taken your iniquities away from you; He will say now, as He said formerly of us when we were assembled together, I have prayed that your faith may not fail.

Now the law is the decalogue, which the Lord promulgated to them with an audible voice, before the people made that calf which represented the Egyptian Apis. And the law is righteous, and therefore is it called the law, because judgments are thence made according to the law of nature, which the followers of Simon abuse, supposing they shall not be judged thereby, and so shall escape punishment. This law is good, holy, and such as lays no compulsion in things positive. For He says: If you will make me an altar, you shall make it of earth. It does not say, Make one, but, If you will make. It does not impose a necessity, but gives leave to their own free liberty. For God does not stand in need of sacrifices, being by nature above all want. But knowing that, as of old, Abel, beloved of God, and Noah and Abraham, and those that succeeded, without being required, but only moved of themselves by the law of nature, did offer sacrifice to God out of a grateful mind; so He did now permit the Hebrews, not commanding, but, if they had a mind, permitting them; and if they offered from a right intention, showing Himself pleased with their sacrifices. Therefore He says: If you desire to offer, do not offer to me as to one that stands in need of it, for I stand in need of nothing; for the world is mine, and the fullness thereof. But when this people became forgetful of that, and called upon a calf as God, instead of the true God, and to him did ascribe the cause of their coming out of Egypt, saying, These are your gods, O Israel, which have brought you out of the land of Egypt; and when these men had committed wickedness with the similitude of a calf that eats hay; and denied God who had visited them by Moses in their afflictions, and had done signs with his hand and rod, and had smitten the Egyptians with ten plagues; who had divided the waters of the Red Sea into two parts; who had led them in the midst of the water, as a horse upon the ground; who had drowned their enemies, and those that laid wait for them; who at Marah had made sweet the bitter fountain; who had brought water out of the sharp rock till they were satisfied; who had overshadowed them with a pillar of a cloud on account of the immoderate heat, and with a pillar of fire which enlightened and guided them when they knew not which way they were to go; who gave them manna from heaven, and gave them quails for flesh from the sea; who gave them the law in the mountain; whose voice He had vouchsafed to let them hear; Him did they deny, and said to Aaron, Make us gods who shall go before us; and they made a molten calf, and sacrificed to an idol;— then was God angry, as being ungratefully treated by them, and bound them with bonds which could not be loosed, with a mortifying burden and a hard collar, and no longer said, If you make but, Make an altar, and sacrifice perpetually; for you are forgetful and ungrateful. Offer burnt-offerings therefore continually, that you may be mindful of me. For since you have wickedly abused your power, I lay a necessity upon you for the time to come, and I command you to abstain from certain meats; and I ordain you the distinction of clean and unclean creatures, although every creature is good, as being made by me; and I appoint you several separations, purgations, frequent washings and sprinklings, several purifications, and several times of rest; and if you neglect any of them, I determine that punishment which is proper to the disobedient, that being pressed and galled by your collar, you may depart from the error of polytheism, and laying aside that, These are your gods, O Israel, may be mindful of that, Hear, O Israel, the Lord your God is one Lord; and may run back again to that law which is inserted by me in the nature of all men, that there is only one God in heaven and on earth, and to love Him with all your heart, and all your might, and all your mind, and to fear none but Him, nor to admit the names of other gods into your mind, nor to let your tongue utter them out of your mouth. He bound them for the hardness of their hearts, that by sacrificing, and resting, and purifying themselves, and by similar observances, they might come to the knowledge of God, who ordained these things for them.

Now this we all in common do charge you, that every one remain in that rank which is appointed him, and do not transgress his proper bounds; for they are not ours, but God's. For says the Lord: He that hears you, hears me; and he that hears me, hears Him that sent me. And, He that despises you, despises me; and he that despises me, despises Him that sent me. For if those things that are without life do observe good order, as the night, the day, the sun, the moon, the stars, the elements, the seasons, the months, the weeks, the days, and the hours, and are subservient to the uses appointed them, according to that which is said, You have set them a bound which they shall not pass; and again, concerning the sea, I have set bounds thereto, and have encompassed it with bars and gates; and I said to it, Hitherto shall you come, and you shall go no farther; how much more ought you not to venture to remove those things which we, according to God's will, have determined for you! But because many think this a small matter, and venture to confound the orders, and to remove the ordination which belongs to them severally, snatching to themselves dignities which were never given them, and allowing themselves to bestow that authority in a tyrannical manner which they have not themselves, and thereby provoke God to anger (as did the followers of Corah and King Uzziah, who, having no authority, usurped the high-priesthood without commission from God; and the former were burnt with fire, and the latter was struck with a leprosy in his forehead); and provoke Christ Jesus to anger, who has made this constitution; and also grieve the Holy Spirit, and make void His testimony: therefore, foreknowing the danger that hangs over those who do such things, and the neglect about the sacrifices and eucharistical offices which will arise from their being impiously offered by those who ought not to offer them; who think the honour of the high-priesthood, which is an imitation of the great High Priest Jesus Christ our King, to be a matter of sport; we have found it necessary to give you warning in this matter also. For some are already turned aside after their own vanity. We say that Moses the servant of God (to whom God spoke face to face, as if a man spoke to his friend; to whom He said, I know you above all men; to whom He spoke directly, and not by obscure methods, or dreams, or angels, or riddles) — this person, when he made constitutions and divine laws, distinguished what things were to be performed by the high priests, what by the priests, and what by the Levites; distributing to every one his proper and suitable office in the divine service. And those things which are allotted for the high priests to do, those might not be meddled with by the priests; and what things were allotted to the priests, the Levites might not meddle with; but every one observed those ministrations which were written down and appointed for them. And if any would meddle beyond the tradition, death was his punishment. And Saul's example does show this most plainly, who, thinking he might offer sacrifice without the prophet and high priest Samuel, drew upon himself a sin and a curse without remedy. Nor did even his having anointed him king discourage the prophet. But God showed the same by a more visible effect in the case of Uzziah, when He without delay exacted the punishment due to this transgression, and he that madly coveted after the high-priesthood was rejected from his kingdom also. As to those things that have happened among us, you yourselves are not ignorant of them. For you know undoubtedly that those that are by us named bishops, and presbyters, and deacons, were made by prayer, and by the laying on of hands; and that by the difference of their names is showed the difference of their employments. For not every one that will is ordained, as the case was in that spurious and counterfeit priesthood of the calves under Jeroboam; but he only who is called of God. For if there were no rule or distinction of orders, it would suffice to perform all the offices under one name. But being taught by the Lord the series of things, we distributed the functions of the high-priesthood to the bishops, those of the priesthood to the presbyters, and the ministration under them both to the deacons; that the divine worship might be performed in purity. For it is not lawful for a deacon to offer the sacrifice, or to baptize, or to give either the greater or the lesser blessing. Nor may a presbyter perform ordination; for it is not agreeable to holiness to have this order perverted. For God is not the God of confusion, that the subordinate persons should tyrannically assume to themselves the functions belonging to their superiors, forming a new scheme of laws to their own mischief, not knowing that it is hard for them to kick against the pricks; for such as these do not fight against us, or against the bishops, but against the universal Bishop and the High Priest of the Father, Jesus Christ our Lord. High priests, priests, and Levites were ordained by Moses, the most beloved of God. By our Saviour were we apostles, thirteen in number, ordained; and by the apostles I James, and I Clement, and others with us, were ordained, that we may not make the catalogue of all those bishops over again. And in common, presbyters, and deacons, and sub-deacons, and readers, were ordained by all of us. The great High Priest therefore, who is so by nature, is Christ the only begotten; not having snatched that honour to Himself, but having been appointed such by the Father; who being made man for our sake, and offering the spiritual sacrifice to His God and Father, before His suffering gave it us alone in charge to do this, although there were others with us who had believed in Him. But he that believes is not presently appointed a priest, or obtains the dignity of the high-priesthood. But after His ascension we offered, according to His constitution, the pure and unbloody sacrifice; and ordained bishops, and presbyters, and deacons, seven in number: one of which was Stephen, that blessed martyr, who was not inferior to us as to his pious disposition of mind towards God; who showed so great piety towards God, by his faith and love towards our Lord Jesus Christ, as to give his life for Him, and was stoned to death by the Jews, the murderers of the Lord. Yet still this so great and good a man, who was fervent in spirit, who saw Christ on the right hand of God, and the gates of heaven opened, does nowhere appear to have exercised functions which did not appertain to his office of a deacon, nor to have offered the sacrifices, nor to have laid hands upon any, but kept his order of a deacon unto the end. For so it became him, who was a martyr for Christ, to preserve good order. But if some do blame Philip our deacon, and Ananias our faithful brother, that the one did baptize the eunuch, and the other me Paul, these men do not understand what we say. For we have affirmed only that no one snatches the sacerdotal dignity to himself, but either receives it from God, as Melchisedec and Job, or from the high priest, as Aaron from Moses. Wherefore Philip and Ananias did not constitute themselves, but were appointed by Christ, the High Priest of that God to whom no being is to be compared.

Thus shall you do unto me when you carry me away; do not neglect any thing of all that I command you; and it shall come to pass when you do this unto me, that the Lord will remember you favorably and your children after you forever.

So I suspected nothing, and went away to Tarichese; yet did I withal leave some to make inquiry in the city how matters went, and whether any thing was said about me: I also set many persons all the way that led from Tarichese to Tiberias, that they might communicate from one to another, if they learned any news from those that were left in the city. On the next day, therefore, they all came into the Proseucha; it was a large edifice, and capable of receiving a great number of people; thither Jonathan went in, and though he durst not openly speak of a revolt, yet did he say that their city stood in need of a better governor than it then had. But Jesus, who was the ruler, made no scruple to speak out, and said openly, "O fellow citizens! it is better for you to be in subjection to four than to one; and those such as are of high birth, and not without reputation for their wisdom;" and pointed to Jonathan and his colleagues. Upon his saying this, Justus came in and commended him for what he had said, and persuaded some of the people to be of his mind also. But the multitude were not pleased with what was said, and had certainly gone into a tumult, unless the sixth hour, which was now come, had dissolved the assembly, at which hour our laws require us to go to dinner on sabbath days; so Jonathan and his colleagues put off their council till the next day, and went off without success. When I was informed of these affairs, I determined to go to the city of Tiberias in the morning. Accordingly, on the next day, about the first hour of the day, I came from Tarichee, and found the multitude already assembled in the Proseucha; but on what account they were gotten together, those that were assembled did not know. But when Jonathan and his colleagues saw me there unexpectedly, they were in disorder; after which they raised a report of their own contrivance, that Roman horsemen were seen at a place called Union, in the borders of Galilee, thirty furlongs distant from the city. Upon which report, Jonathan and his colleagues cunningly exhorted me not to neglect this matter, nor to suffer the land to be spoiled by the enemy. And this they said with a design to remove me out of the city, under the pretense of the want of extraordinary assistance, while they might dispose the city to be my enemy.

And as he transmitted to eternity his family and friends, so did he not neglect a memorial for himself, but built a fortress upon a mountain towards Arabia, and named it from himself, Herodium and he called that hill that was of the shape of a woman's breast, and was sixty furlongs distant from Jerusalem, by the same name. He also bestowed much curious art upon it, with great ambition, and built round towers all about the top of it, and filled up the remaining space with the most costly palaces round about, insomuch that not only the sight of the inner apartments was splendid, but great wealth was laid out on the outward walls, and partitions, and roofs also. Besides this, he brought a mighty quantity of water from a great distance, and at vast charges, and raised an ascent to it of two hundred steps of the whitest marble, for the hill was itself moderately high, and entirely factitious. He also built other palaces about the roots of the hill, sufficient to receive the furniture that was put into them, with his friends also, insomuch that, on account of its containing all necessaries, the fortress might seem to be a city, but, by the bounds it had, a palace only.

For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essens. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. These Essens reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other persons children, while they are pliable, and fit for learning, and esteem them to be of their kindred, and form them according to their own manners. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man.

They also chose other generals for Idumea; Jesus, the son of Sapphias, one of the high priests; and Eleazar, the son of Ananias, the high priest; they also enjoined Niger, the then governor of Idumea, who was of a family that belonged to Perea, beyond Jordan, and was thence called the Peraite, that he should be obedient to those fore-named commanders. Nor did they neglect the care of other parts of the country; but Joseph the son of Simon was sent as general to Jericho, as was Manasseh to Perea, and John, the Esscue, to the toparchy of Thamna; Lydda was also added to his portion, and Joppa, and Emmaus. But John, the son of Matthias, was made governor of the toparchies of Gophnitica and Acrabattene; as was Josephus, the son of Matthias, of both the Galilees. Gamala also, which was the strongest city in those parts, was put under his command.

So Vespasian encouraged his army by this speech; but for the people of Gamala, it happened that they took courage for a little while, upon such great and unaccountable success as they had had. But when they considered with themselves that they had now no hopes of any terms of accommodation, and reflecting upon it that they could not get away, and that their provisions began already to be short, they were exceedingly cast down, and their courage failed them; yet did they not neglect what might be for their preservation, so far as they were able, but the most courageous among them guarded those parts of the wall that were beaten down, while the more infirm did the same to the rest of the wall that still remained round the city. And as the Romans raised their banks, and attempted to get into the city a second time, a great many of them fled out of the city through impracticable valleys, where no guards were placed, as also through subterraneous caverns; while those that were afraid of being caught, and for that reason staid in the city, perished for want of food; for what food they had was brought together from all quarters, and reserved for the fighting men.

To exhibit the nature of defection or falling away, on the part of those who conduct themselves carelessly, it will not appear out of place to employ a similitude by way of illustration. Suppose, then, the case of one who had become gradually acquainted with the art or science, say of geometry or medicine, until he had reached perfection, having trained himself for a lengthened time in its principles and practice, so as to attain a complete mastery over the art: to such an one it could never happen, that, when he lay down to sleep in the possession of his skill, he should awake in a state of ignorance. It is not our purpose to adduce or to notice here those accidents which are occasioned by any injury or weakness, for they do not apply to our present illustration. According to our point of view, then, so long as that geometer or physician continues to exercise himself in the study of his art and in the practice of its principles, the knowledge of his profession abides with him; but if he withdraw from its practice, and lay aside his habits of industry, then, by his neglect, at first a few things will gradually escape him, then by and by more and more, until in course of time everything will be forgotten, and be completely effaced from the memory. It is possible, indeed, that when he has first begun to fall away, and to yield to the corrupting influence of a negligence which is small as yet, he may, if he be aroused and return speedily to his senses, repair those losses which up to that time are only recent, and recover that knowledge which hitherto had been only slightly obliterated from his mind. Let us apply this now to the case of those who have devoted themselves to the knowledge and wisdom of God, whose learning and diligence incomparably surpass all other training; and let us contemplate, according to the form of the similitude employed, what is the acquisition of knowledge, or what is its disappearance, especially when we hear from the apostle what is said of those who are perfect, that they shall behold face to face the glory of the Lord in the revelation of His mysteries.

Again, we are taught as follows by the prophet Isaiah regarding another opposing power. The prophet says, “How is Lucifer, who used to arise in the morning, fallen from heaven! He who assailed all nations is broken and beaten to the ground. Thou indeed saidst in thy heart, I shall ascend into heaven; above the stars of heaven shall I place my throne; I shall sit upon a lofty mountain, above the lofty mountains which are towards the north; I shall ascend above the clouds; I shall be like the Most High. Now shalt thou be brought down to the lower world, and to the foundations of the earth. They who see thee shall be amazed at thee, and shall say, This is the man who harassed the whole earth, who moved kings, who made the whole world a desert, who destroyed cities, and did not unloose those who were in chains. All the kings of the nations have slept in honour, every one in his own house; but thou shalt be cast forth on the mountains, accursed with the many dead who have been pierced through with swords, and have descended to the lower world. As a garment clotted with blood, and stained, will not be clean; neither shalt thou be clean, because thou hast destroyed my land and slain my people: thou shalt not remain for ever, most wicked seed. Prepare thy sons for death on account of the sins of thy father, lest they rise again and inherit the earth, and fill the earth with wars. And I shall rise against them, saith the Lord of hosts, and I shall cause their name to perish, and their remains, and their seed.” Most evidently by these words is he shown to have fallen from heaven, who formerly was Lucifer, and who used to arise in the morning. For if, as some think, he was a nature of darkness, how is Lucifer said to have existed before? Or how could he arise in the morning, who had in himself nothing of the light? Nay, even the Saviour Himself teaches us, saying of the devil, “Behold, I see Satan fallen from heaven like lightning.” For at one time he was light. Moreover our Lord, who is the truth, compared the power of His own glorious advent to lightning, in the words, “For as the lightning shineth from the height of heaven even to its height again, so will the coming of the Son of man be.” And notwithstanding He compares him to lightning, and says that he fell from heaven, that He might show by this that he had been at one time in heaven, and had had a place among the saints, and had enjoyed a share in that light in which all the saints participate, by which they are made angels of light, and by which the apostles are termed by the Lord the light of the world. In this manner, then, did that being once exist as light before he went astray, and fell to this place, and had his glory turned into dust, which is peculiarly the mark of the wicked, as the prophet also says; whence, too, he was called the prince of this world, i.e. of an earthly habitation: for he exercised power over those who were obedient to his wickedness, since “the whole of this world”—for I term this place of earth, world—“lieth in the wicked one,” and in this apostate. That he is an apostate, i.e. a fugitive, even the Lord in the book of Job says, “Thou wilt take with a hook the apostate dragon,” i.e. a fugitive. Now it is certain that by the dragon is understood the devil himself. If then they are called opposing powers, and are said to have been once without stain, while spotless purity exists in the essential being of none save the Father, Son, and Holy Spirit, but is an accidental quality in every created thing; and since that which is accidental may also fall away, and since those opposite powers once were spotless, and were once among those which still remain unstained, it is evident from all this that no one is pure either by essence or nature, and that no one was by nature polluted. And the consequence of this is, that it lies within ourselves and in our own actions to possess either happiness or holiness; or by sloth and negligence to fall from happiness into wickedness and ruin, to such a degree that, through too great proficiency, so to speak, in wickedness (if a man be guilty of so great neglect), he may descend even to that state in which he will be changed into what is called an “opposing power.”

Seeing, then, that such is the end, when all enemies will be subdued to Christ, when death—the last enemy—shall be destroyed, and when the kingdom shall be delivered up by Christ (to whom all things are subject) to God the Father; let us, I say, from such an end as this, contemplate the beginnings of things. For the end is always like the beginning: and, therefore, as there is one end to all things, so ought we to understand that there was one beginning; and as there is one end to many things, so there spring from one beginning many differences and varieties, which again, through the goodness of God, and by subjection to Christ, and through the unity of the Holy Spirit, are recalled to one end, which is like unto the beginning: all those, viz., who, bending the knee at the name of Jesus, make known by so doing their subjection to Him: and these are they who are in heaven, on earth, and under the earth: by which three classes the whole universe of things is pointed out, those, viz., who from that one beginning were arranged, each according to the diversity of his conduct, among the different orders, in accordance with their desert; for there was no goodness in them by essential being, as in God and His Christ, and in the Holy Spirit. For in the Trinity alone, which is the author of all things, does goodness exist in virtue of essential being; while others possess it as an accidental and perishable quality, and only then enjoy blessedness, when they participate in holiness and wisdom, and in divinity itself. But if they neglect and despise such participation, then is each one, by fault of his own slothfulness, made, one more rapidly, another more slowly, one in a greater, another in a less degree, the cause of his own downfall. And since, as we have remarked, the lapse by which an individual falls away from his position is characterized by great diversity, according to the movements of the mind and will, one man falling with greater ease, another with more difficulty, into a lower condition; in this is to be seen the just judgment of the providence of God, that it should happen to every one according to the diversity of his conduct, in proportion to the desert of his declension and defection. Certain of those, indeed, who remained in that beginning which we have described as resembling the end which is to come, obtained, in the ordering and arrangement of the world, the rank of angels; others that of influences, others of principalities, others of powers, that they may exercise power over those who need to have power upon their head. Others, again, received the rank of thrones, having the office of judging or ruling those who require this; others dominion, doubtless, over slaves; all of which are conferred by Divine Providence in just and impartial judgment according to their merits, and to the progress which they had made in the participation and imitation of God. But those who have been removed from their primal state of blessedness have not been removed irrecoverably, but have been placed under the rule of those holy and blessed orders which we have described; and by availing themselves of the aid of these, and being remoulded by salutary principles and discipline, they may recover themselves, and be restored to their condition of happiness. From all which I am of opinion, so far as I can see, that this order of the human race has been appointed in order that in the future world, or in ages to come, when there shall be the new heavens and new earth, spoken of by Isaiah, it may be restored to that unity promised by the Lord Jesus in His prayer to God the Father on behalf of His disciples: “I do not pray for these alone, but for all who shall believe on me through their word: that they all may be one, as Thou, Father, art in me, and I in Thee, that they also may be one in us;” and again, when He says: “That they may be one, even as we are one; I in them, and Thou in me, that they may be made perfect in one.” And this is further confirmed by the language of the Apostle Paul: “Until we all come in the unity of the faith to a perfect man, to the measure of the stature of the fulness of Christ.” And in keeping with this is the declaration of the same apostle, when he exhorts us, who even in the present life are placed in the church, in which is the form of that kingdom which is to come, to this same similitude of unity: “That ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.”

But since those rational natures, which we have said above were made in the beginning, were created when they did not previously exist, in consequence of this very fact of their non-existence and commencement of being, are they necessarily changeable and mutable; since whatever power was in their substance was not in it by nature, but was the result of the goodness of their Maker. What they are, therefore, is neither their own nor endures for ever, but is bestowed by God. For it did not always exist; and everything which is a gift may also be taken away, and disappear. And a reason for removal will consist in the movements of souls not being conducted according to right and propriety. For the Creator gave, as an indulgence to the understandings created by Him, the power of free and voluntary action, by which the good that was in them might become their own, being preserved by the exertion of their own will; but slothfulness, and a dislike of labour in preserving what is good, and an aversion to and a neglect of better things, furnished the beginning of a departure from goodness. But to depart from good is nothing else than to be made bad. For it is certain that to want goodness is to be wicked. Whence it happens that, in proportion as one falls away from goodness, in the same proportion does he become involved in wickedness. In which condition, according to its actions, each understanding, neglecting goodness either to a greater or more limited extent, was dragged into the opposite of good, which undoubtedly is evil. From which it appears that the Creator of all things admitted certain seeds and causes of variety and diversity, that He might create variety and diversity in proportion to the diversity of understandings, i.e. of rational creatures, which diversity they must be supposed to have conceived from that cause which we have mentioned above. And what we mean by variety and diversity is what we now wish to explain.

But since we acknowledge the God who spoke by Moses to be not only just, but also good, let us carefully inquire how it is in keeping with the character of a just and good Deity to have hardened the heart of Pharaoh. And let us see whether, following the example of the Apostle Paul, we are able to solve the difficulty by help of some parallel instances: if we can show, e.g., that by one and the same act God has pity upon one individual, but hardens another; not purposing or desiring that he who is hardened should be so, but because, in the manifestation of His goodness and patience, the heart of those who treat His kindness and forbearance with contempt and insolence is hardened by the punishment of their crimes being delayed; while those, on the other hand, who make His goodness and patience the occasion of their repentance and reformation, obtain compassion. To show more clearly, however, what we mean, let us take the illustration employed by the Apostle Paul in the Epistle to the Hebrews, where he says, “For the earth, which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, will receive blessing from God; but that which beareth thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned.” Now from those words of Paul which we have quoted, it is clearly shown that by one and the same act on the part of God—that, viz. by which He sends rain upon the earth—one portion of the ground, when carefully cultivated, brings forth good fruits; while another, neglected and uncared for, produces thorns and thistles. And if one, speaking as it were in the person of the rain, were to say, “It is I, the rain, that have made the good fruits, and it is I that have caused the thorns and thistles to grow,” however hard the statement might appear, it would nevertheless be true; for unless the rain had fallen, neither fruits, nor thorns, nor thistles would have sprung up, whereas by the coming of the rain the earth gave birth to both. Now, although it is due to the beneficial action of the rain that the earth has produced herbs of both kinds, it is not to the rain that the diversity of the herbs is properly to be ascribed; but on those will justly rest the blame for the bad seed, who, although they might have turned up the ground by frequent ploughing, and have broken the clods by repeated harrowing, and have extirpated all useless and noxious weeds, and have cleared and prepared the fields for the coming showers by all the labour and toil which cultivation demands, have nevertheless neglected to do this, and who will accordingly reap briers and thorns, the most appropriate fruit of their sloth. And the consequence therefore is, that while the rain falls in kindness and impartiality equally upon the whole earth, yet, by one and the same operation of the rain, that soil which is cultivated yields with a blessing useful fruits to the diligent and careful cultivators, while that which has become hardened through the neglect of the husbandman brings forth only thorns and thistles. Let us therefore view those signs and miracles which were done by God, as the showers furnished by Him from above; and the purpose and desires of men, as the cultivated and uncultivated soil, which is of one and the same nature indeed, as is every soil compared with another, but not in one and the same state of cultivation. From which it follows that every one’s will, if untrained, and fierce, and barbarous, is either hardened by the miracles and wonders of God, growing more savage and thorny than ever, or it becomes more pliant, and yields itself up with the whole mind to obedience, if it be cleared from vice and subjected to training.

It will not, I consider, be opposed to the nature of our undertaking, if we restate with all possible brevity our opinions on the immortality of rational natures. Every one who participates in anything, is unquestionably of one essence and nature with him who is partaker of the same thing. For example, as all eyes participate in the light, so accordingly all eyes which partake of the light are of one nature; but although every eye partakes of the light, yet, inasmuch as one sees more clearly, and another more obscurely, every eye does not equally share in the light. And again, all hearing receives voice or sound, and therefore all hearing is of one nature; but each one hears more rapidly or more slowly, according as the quality of his hearing is clear and sound. Let us pass now from these sensuous illustrations to the consideration of intellectual things. Every mind which partakes of intellectual light ought undoubtedly to be of one nature with every mind which partakes in a similar manner of intellectual light. If the heavenly virtues, then, partake of intellectual light, i.e. of divine nature, because they participate in wisdom and holiness, and if human souls have partaken of the same light and wisdom, and thus are mutually of one nature and of one essence,—then, since the heavenly virtues are incorruptible and immortal, the essence of the human soul will also be immortal and incorruptible. And not only so, but because the nature of Father, and Son, and Holy Spirit, of whose intellectual light alone all created things have a share, is incorruptible and eternal, it is altogether consistent and necessary that every substance which partakes of that eternal nature should last for ever, and be incorruptible and eternal, so that the eternity of divine goodness may be understood also in this respect, that they who obtain its benefits are also eternal. But as, in the instances referred to, a diversity in the participation of the light was observed, when the glance of the beholder was described as being duller or more acute, so also a diversity is to be noted in the participation of Father, Son, and Holy Spirit, varying with the degree of zeal or capacity of mind. If such were not the case, we have to consider whether it would not seem to be an act of impiety to say that the mind which is capable of [receiving] God should admit of a destruction of its essence; as if the very fact that it is able to feel and understand God could not suffice for its perpetual existence, especially since, if even through neglect the mind fall away from a pure and complete reception of God, it nevertheless contains within it certain seeds of restoration and renewal to a better understanding, seeing the “inner,” which is also called the “rational” man, is renewed after “the image and likeness of God, who created him.” And therefore the prophet says, “All the ends of the earth shall remember, and turn unto the Lord; and all the kindreds of the nations shall worship before Thee.”

And they who are interested in historical learning, and who give themselves wholly to it, to the neglect of other branches of knowledge more necessary for the conduct of life, can quote numerous instances, showing that they who shared in the hospitality of others entered into conspiracies against them.

But since he is manifestly guilty of falsehood in the statements which follow, let us examine his assertion when he says, “If all men wished to become Christians, the latter would not desire such a result.” Now that the above statement is false is clear from this, that Christians do not neglect, as far as in them lies, to take measures to disseminate their doctrine throughout the whole world. Some of them, accordingly, have made it their business to itinerate not only through cities, but even villages and country houses, that they might make converts to God. And no one would maintain that they did this for the sake of gain, when sometimes they would not accept even necessary sustenance; or if at any time they were pressed by a necessity of this sort, were contented with the mere supply of their wants, although many were willing to share [their abundance] with them, and to bestow help upon them far above their need. At the present day, indeed, when, owing to the multitude of Christian believers, not only rich men, but persons of rank, and delicate and high-born ladies, receive the teachers of Christianity, some perhaps will dare to say that it is for the sake of a little glory that certain individuals assume the office of Christian instructors. It is impossible, however, rationally to entertain such a suspicion with respect to Christianity in its beginnings, when the danger incurred, especially by its teachers, was great; while at the present day the discredit attaching to it among the rest of mankind is greater than any supposed honour enjoyed among those who hold the same belief, especially when such honour is not shared by all. It is false, then, from the very nature of the case, to say that “if all men wished to become Christians, the latter would not desire such a result.”

I do not know how it is, that after the foolish remarks which he has made upon the subject which we have just been discussing, he should add the following, that “God does not desire to make himself known for his own sake, but because he wishes to bestow upon us the knowledge of himself for the sake of our salvation, in order that those who accept it may become virtuous and be saved, while those who do not accept may be shown to be wicked and be punished.” And yet, after making such a statement, he raises a new objection, saying: “After so long a period of time, then, did God now bethink himself of making men live righteous lives, but neglect to do so before?” To which we answer, that there never was a time when God did not wish to make men live righteous lives; but He continually evinced His care for the improvement of the rational animal, by affording him occasions for the exercise of virtue. For in every generation the wisdom of God, passing into those souls which it ascertains to be holy, converts them into friends and prophets of God. And there may be found in the sacred books [the names of] those who in each generation were holy, and were recipients of the Divine Spirit, and who strove to convert their contemporaries so far as in their power.

And it is not matter of surprise that in certain generations there have existed prophets who, in the reception of divine influence, surpassed, by means of their stronger and more powerful [religious] life, other prophets who were their contemporaries, and others also who lived before and after them. And so it is not at all wonderful that there should also have been a time when something of surpassing excellence took up its abode among the human race, and which was distinguished above all that preceded or even that followed it. But there is an element of profound mystery in the account of these things, and one which is incapable of being received by the popular understanding. And in order that these difficulties should be made to disappear, and that the objections raised against the advent of Christ should be answered—viz. that, “after so long a period of time, then, did God now bethink himself of making men live righteous lives, but neglect to do so before?”—it is necessary to touch upon the narrative of the divisions [of the nations], and to make it evident why it was, that “when the Most High divided the nations, when He separated the sons of Adam, He set the bounds of the nations according to the number of the angels of God, and the portion of the Lord was His people Jacob, Israel the cord of His inheritance;” and it will be necessary to state the reason why the birth of each man took place within each particular boundary, under him who obtained the boundary by lot, and how it rightly happened that “the portion of the Lord was His people Jacob, and Israel the cord of His inheritance,” and why formerly the portion of the Lord was His people Jacob, and Israel the cord of His inheritance. But with respect to those who come after, it is said to the Saviour by the Father, “Ask of me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.” For there are certain connected and related reasons, bearing upon the different treatment of human souls, which are difficult to state and to investigate.

After this, Celsus, desirous of maintaining that Providence created the products of the earth, not more on our account than on that of the most savage animals, thus proceeds: “We indeed by labour and suffering earn a scanty and toilsome subsistence, while all things are produced for them without their sowing and ploughing.” He does not observe that God, wishing to exercise the human understanding in all countries (that it might not remain idle and unacquainted with the arts), created man a being full of wants, in order that by virtue of his very needy condition he might be compelled to be the inventor of arts, some of which minister to his subsistence, and others to his protection. For it was better that those who would not have sought out divine things, nor engaged in the study of philosophy, should be placed in a condition of want, in order that they might employ their understanding in the invention of the arts, than that they should altogether neglect the cultivation of their minds, because their condition was one of abundance. The want of the necessaries of human life led to the invention on the one hand of the art of husbandry, on the other to that of the cultivation of the vine; again, to the art of gardening, and the arts of carpentry and smithwork, by means of which were formed the tools required for the arts which minister to the support of life. The want of covering, again, introduced the art of weaving, which followed that of wool-carding and spinning; and again, that of house-building: and thus the intelligence of men ascended even to the art of architecture. The want of necessaries caused the products also of other places to be conveyed, by means of the arts of sailing and pilotage, to those who were without them; so that even on that account one might admire the Providence which made the rational being subject to want in a far higher degree than the irrational animals, and yet all with a view to his advantage. For the irrational animals have their food provided for them, because there is not in them even an impulse towards the invention of the arts. They have, besides, a natural covering; for they are provided either with hair, or wings, or scales, or shells. Let the above, then, be our answer to the assertions of Celsus, when he says that “we indeed by labour and suffering earn a scanty and toilsome subsistence, while all things are produced for them without their sowing and ploughing.”

In my opinion, however, it is certain wicked demons, and, so to speak, of the race of Titans or Giants, who have been guilty of impiety towards the true God, and towards the angels in heaven, and who have fallen from it, and who haunt the denser parts of bodies, and frequent unclean places upon earth, and who, possessing some power of distinguishing future events, because they are without bodies of earthly material, engage in an employment of this kind, and desiring to lead the human race away from the true God, secretly enter the bodies of the more rapacious and savage and wicked of animals, and stir them up to do whatever they choose, and at whatever time they choose: either turning the fancies of these animals to make flights and movements of various kinds, in order that men may be caught by the divining power that is in the irrational animals, and neglect to seek after the God who contains all things; or to search after the pure worship of God, but allow their reasoning powers to grovel on the earth, and amongst birds and serpents, and even foxes and wolves. For it has been observed by those who are skilled in such matters, that the clearest prognostications are obtained from animals of this kind; because the demons cannot act so effectively in the milder sort of animals as they can in these, in consequence of the similarity between them in point of wickedness; and yet it is not wickedness, but something like wickedness, which exists in these animals.

In addition to all that he has already said, Celsus subjoins the following: “All things, accordingly, were not made for man, any more than they were made for lions, or eagles, or dolphins, but that this world, as being God’s work, might be perfect and entire in all respects. For this reason all things have been adjusted, not with reference to each other, but with regard to their bearing upon the whole. And God takes care of the whole, and [His] providence will never forsake it; and it does not become worse; nor does God after a time bring it back to himself; nor is He angry on account of men any more than on account of apes or flies; nor does He threaten these beings, each one of which has received its appointed lot in its proper place.” Let us then briefly reply to these statements. I think, indeed, that I have shown in the preceding pages that all things were created for man, and every rational being, and that it was chiefly for the sake of the rational creature that the creation took place. Celsus, indeed, may say that this was done not more for man than for lions, or the other creatures which he mentions; but we maintain that the Creator did not form these things for lions, or eagles, or dolphins, but all for the sake of the rational creature, and “in order that this world, as being God’s work, might be perfect and complete in all things.” For to this sentiment we must yield our assent as being well said. And God takes care, not, as Celsus supposes, merely of the whole, but beyond the whole, in a special degree of every rational being. Nor will Providence ever abandon the whole; for although it should become more wicked, owing to the sin of the rational being, which is a portion of the whole, He makes arrangements to purify it, and after a time to bring back the whole to Himself. Moreover, He is not angry with apes or flies; but on human beings, as those who have transgressed the laws of nature, He sends judgments and chastisements, and threatens them by the mouth of the prophets, and by the Saviour who came to visit the whole human race, that those who hear the threatenings may be converted by them, while those who neglect these calls to conversion may deservedly suffer those punishments which it becomes God, in conformity with that will of His which acts for the advantage of the whole, to inflict upon those who need such painful discipline and correction. But as our fourth book has now attained sufficient dimensions, we shall here terminate our discourse. And may God grant, through His Son, who is God the Word, and Wisdom, and Truth, and Righteousness, and everything else which the sacred Scriptures when speaking of God call Him, that we may make a good beginning of the fifth book, to the benefit of our readers, and may bring it to a successful conclusion, with the aid of His word abiding in our soul.

He next proceeds to make the following statement about the Jews:—“The first point relating to the Jews which is fitted to excite wonder, is that they should worship the heaven and the angels who dwell therein, and yet pass by and neglect its most venerable and powerful parts, as the sun, and moon, and the other heavenly bodies, both fixed stars and planets, as if it were possible that ‘the whole’ could be God, and yet its parts not divine; or [as if it were reasonable] to treat with the greatest respect those who are said to appear to such as are in darkness somewhere, blinded by some crooked sorcery, or dreaming dreams through the influence of shadowy spectres, while those who prophesy so clearly and strikingly to all men, by means of whom rain, and heat, and clouds, and thunder (to which they offer worship), and lightnings, and fruits, and all kinds of productiveness, are brought about,—by means of whom God is revealed to them,—the most prominent heralds among those beings that are above,—those that are truly heavenly angels,—are to be regarded as of no account!” In making these statements, Celsus appears to have fallen into confusion, and to have penned them from false ideas of things which he did not understand; for it is patent to all who investigate the practices of the Jews, and compare them with those of the Christians, that the Jews who follow the law, which, speaking in the person of God, says, “Thou shalt have no other gods before me: thou shalt not make unto thee an image, nor a likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth; thou shalt not bow down to them, nor serve them,” worship nothing else than the Supreme God, who made the heavens, and all things besides. Now it is evident that those who live according to the law, and worship the Maker of heaven, will not worship the heaven at the same time with God. Moreover, no one who obeys the law of Moses will bow down to the angels who are in heaven; and, in like manner, as they do not bow down to sun, moon, and stars, the host of heaven, they refrain also from doing obeisance to heaven and its angels, obeying the law which declares: “Lest thou lift up thine eyes to heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldst be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations.”

Accordingly, let us pass on to another charge made by Celsus, who is not even acquainted with the words [of our sacred books], but who, from misunderstanding them, has said that “we declare the wisdom that is among men to be foolishness with God;” Paul having said that “the wisdom of the world is foolishness with God.” Celsus says that “the reason of this has been stated long ago.” And the reason he imagines to be, “our desire to win over by means of this saying the ignorant and foolish alone.” But, as he himself has intimated, he has said the same thing before; and we, to the best of our ability, replied to it. Notwithstanding this, however, he wished to show that this statement was an invention of ours, and borrowed from the Grecian sages, who declare that human wisdom is of one kind, and divine of another. And he quotes the words of Heraclitus, where he says in one passage, that “man’s method of action is not regulated by fixed principles, but that of God is;” and in another, that “a foolish man listens to a demon, as a boy does to a man.” He quotes, moreover, the following from the Apology of Socrates, of which Plato was the author: “For I, O men of Athens, have obtained this name by no other means than by my wisdom. And of what sort is this wisdom? Such, probably, as is human; for in that respect I venture to think that I am in reality wise.” Such are the passages adduced by Celsus. But I shall subjoin also the following from Plato’s letter to Hermeas, and Erastus, and Coriscus: “To Erastus and Coriscus I say, although I am an old man, that, in addition to this noble knowledge of ‘forms’ [which they possess], they need a wisdom, with regard to the class of wicked and unjust persons, which may serve as a protective and repelling force against them. For they are inexperienced, in consequence of having passed a large portion of their lives with us, who are moderate individuals, and not wicked. I have accordingly said that they need these things, in order that they may not be compelled to neglect the true wisdom, and to apply themselves in a greater degree than is proper to that which is necessary and human.”

But since Celsus rejects the statements concerning Antichrist, as it is termed, having neither read what is said of him in the book of Daniel nor in the writings of Paul, nor what the Saviour in the Gospels has predicted about his coming, we must make a few remarks upon this subject also; because, “as faces do not resemble faces,” so also neither do men’s “hearts” resemble one another. It is certain, then, that there will be diversities amongst the hearts of men,—those which are inclined to virtue not being all modelled and shaped towards it in the same or like degree; while others, through neglect of virtue, rush to the opposite extreme. And amongst the latter are some in whom evil is deeply engrained, and others in whom it is less deeply rooted. Where is the absurdity, then, in holding that there exist among men, so to speak, two extremes,—the one of virtue, and the other of its opposite; so that the perfection of virtue dwells in the man who realizes the ideal given in Jesus, from whom there flowed to the human race so great a conversion, and healing, and amelioration, while the opposite extreme is in the man who embodies the notion of him that is named Antichrist? For God, comprehending all things by means of His foreknowledge, and foreseeing what consequences would result from both of these, wished to make these known to mankind by His prophets, that those who understand their words might be familiarized with the good, and be on their guard against its opposite. It was proper, moreover, that the one of these extremes, and the best of the two, should be styled the Son of God, on account of His pre-eminence; and the other, who is diametrically opposite, be termed the son of the wicked demon, and of Satan, and of the devil. And, in the next place, since evil is specially characterized by its diffusion, and attains its greatest height when it simulates the appearance of the good, for that reason are signs, and marvels, and lying miracles found to accompany evil, through the co-operation of its father the devil. For, far surpassing the help which these demons give to jugglers (who deceive men for the basest of purposes), is the aid which the devil himself affords in order to deceive the human race. Paul, indeed, speaks of him who is called Antichrist, describing, though with a certain reserve, both the manner, and time, and cause of his coming to the human race. And notice whether his language on this subject is not most becoming, and undeserving of being treated with even the slightest degree of ridicule.

Celsus, then, as if not observing that he was saying anything inconsistent with the words he had just used, “if all were to do the same as you,” adds: “You surely do not say that if the Romans were, in compliance with your wish, to neglect their customary duties to gods and men, and were to worship the Most High, or whatever you please to call him, that he will come down and fight for them, so that they shall need no other help than his. For this same God, as yourselves say, promised of old this and much more to those who served him, and see in what way he has helped them and you! They, in place of being masters of the whole world, are left with not so much as a patch of ground or a home; and as for you, if any of you transgresses even in secret, he is sought out and punished with death.” As the question started is, “What would happen if the Romans were persuaded to adopt the principles of the Christians, to despise the duties paid to the recognised gods and to men, and to worship the Most High?” this is my answer to the question. We say that “if two” of us “shall agree on earth as touching anything that they shall ask, it shall be done for them of the Father” of the just, “which is in heaven;” for God rejoices in the agreement of rational beings, and turns away from discord. And what are we to expect, if not only a very few agree, as at present, but the whole of the empire of Rome? For they will pray to the Word, who of old said to the Hebrews, when they were pursued by the Egyptians, “The Lord shall fight for you, and ye shall hold your peace;” and if they all unite in prayer with one accord, they will be able to put to flight far more enemies than those who were discomfited by the prayer of Moses when he cried to the Lord, and of those who prayed with him. Now, if what God promised to those who keep His law has not come to pass, the reason of its non-fulfilment is not to be ascribed to the unfaithfulness of God. But He had made the fulfilment of His promises to depend on certain conditions,—namely, that they should observe and live according to His law; and if the Jews have not a plot of ground nor a habitation left to them, although they had received these conditional promises, the entire blame is to be laid upon their crimes, and especially upon their guilt in the treatment of Jesus.